A commentary upon the three first chapters of the first Epistle generall of St. Peter VVherin are most judiciously and profitably handled such points of doctrine as naturally flow from the text. Together with a very usefull application thereof: and many good rules for a godly life. By Nicholas Byfield preacher of Gods Word at Isleworth in Middlesex. To which is now newly added an alphabeticall table, not formerly published.

Verse 12.

Vnto whom it was revealed, that not unto themselves, but unto us they should minister the things which are now shewed unto you by them, which have preached unto you the Gospell by the holy Ghost sent down from heaven, the which things the Angels desire to behold.

THE fift and last thing concerning the testimony of the Prophets, is the successe of their enquiry, and diligent search: and that in generall is, that they were answered and resolved of God. Now in the Lords answer there are two things to be observed. 1. The manner how God gave his answer, that is to say, by Revelation: To whom it was revealed. 2. The matter of the answer, which stands here of two parts. The first concernes the persons: the second concernes the things promised of God. The persons are considered both ne∣gatively and affirmatively. Negatively: the Prophets were resolved that they themselves were not the men whom those Oracles concerned. Affirmatively: they were told, that those things, which they prophesied of, they did minister unto us Christians. Thus of the persons. Now the things promised or pro∣phesied of, are not onely propounded, but commended, and further described and that two wayes. 1. By the glory of their efficient causes, and those are

either lesse principall, namely, the Apostles and other Ministers of the Gospel, or more principall, namely, the holy Ghost sent downe from heaven. 2. By the adjunct respect of the Angels in heaven, who are said to desire to look unto those things that are thus treasured up in the Arke of the Church.

Now from the coherence and generall consideration of these words, we may be assured of this generall doctrine, that such as diligently seek unto God shall be satisfied, and resolved, and answered. God is no accepter of per∣sons: he that resolved the Prophets, will answer us also: it is an unchangeable order of promise, such as seeke shall finde, such as aske shall have, such as knock shall be opened unto, Mat. 7.8. yea he saith, every one that asketh, &c. yea it is certaine, that God will make this good unto the diligent use of every one of his ordinances, as Prayer, Esay 30.19. Ioel 2.19. Ier. 33.3. Reading, Iob. 5.29. Hearing, Esay 56.3. Mich. 2.7. Conference, Esay 19.24.25.

The use is first for confutation of their wretched Atheisme,* 1.1 that scorne Gods ordinances, as bare and empty actions: but if there were no more to commend them then what this doctrine assures, it might sufficiently censure them for their just contempt. For in these and every of these the Lord mee∣teth his servants, and doth as it were by a heavenly entercourse conferre with his people▪ and familiarly make himselfe knowne unto them, as one man is knowne unto another by conversation, or his name: therefore are they called his name in the third commandement. 2. Secondly, we should be incouraged in all distresses, and doubts, and ignorances to have recourse unto God, and in all humility, and constancy, and faith to seeke unto him in the name of Christ, who was ever knowne to be a Councellour unto his people;* 1.2 but then let me adde this, that wee looke to our selves when we come unto God, for there are divers men whom God will not answer, or if hee doe, it is in justice, as Mich. 3.7. Zach. 7.11. Ezech 20.3.31.

But what must we doe, that God might answer us?* 1.3

1. First, we must be such as will answer when God calls, else it is just, we should call when God will not a••swer,* 1.4 Zach. 7.11.

2. Secondly, when ever we receive a••swers from God, wee must be so∣ber and humble, and take heed of swelling and pride, else the Lord in freed of feeding u•• with revelation, may buffet us by the messengers of Sathan, 2 Cor. 12.17.

••. Thirdly, we must take heed of security, and spirituall sleepinesse, for that will silence God, and not answering may be iustly the scourge of it, or else the Lord may permit the watchmen in stead of comfort to smite us with their words of reproofe and discouragement, Cant. 5.6, 7.

4. Fourth••y, we must take heed of Idols in our hearts, beloved sinnes. For then either the Lord will not answer at all. Ezech. 20.31.3. or he will give u•• bitter a••swers, Ezech. 14.3,7. or he will make our sins answer against us,* 1.5 Esay 59.12. or his creatures as instruments of iudgements shall answer us, Heb. 2.11. or if when our sins doe answer against us, the Lord yet do heare, it is meerely for his names sake, Ier. 14.17. yet meere infirmities are no hin∣derances, Rom. 11.4.3.

5. Fiftly, wee must bring a mind that will give glory to God without li∣miting God, or daring to neglect or contemne Gods answers: an instance of Gods indignation at such, as will inquire at God what to doe, and yet take their owne course i•• evident, Ier. 23.35,36.

6. We must carefully distinguish betweene answers of tryall, and direct answers: Paul received an answer of death, 2 Cor. 1.9. but yet he died not at that time. The Lord will reserve the glory of absolute infallibility to his word. As for private and secret revelations,* 1.6 they are not alway to be infalli∣bly trusted unto, but such inward answers as have warrant from some pro∣mise

of the word, such are infallible: but such could not Pauls sentence of present death be.

Thus of the generall, viz. that God will answer: Now the first thing in par∣ticular is, how they were answered, viz. by revelation.

Vnto whom it was revealed.

God answers divers waies. For at some times extraordinarily hee hath given men their answers in dreames, Mal. 2.12. sometimes by his Angels to men awake, Act. 10.22. sometimes by the extraordinary revelation of the holy Ghost, as Luke 2.26. Ordinarily also, God answers more waies then one, as sometimes by his works, by giving what we desire of him: sometimes by his word, directing or comforting us: sometimes by his Spirit, especially in time of private prayer: The first is by operation, the second by informati∣on, the third by consolation, but here it is by revelation.

* 1.7Againe, Revelation is either uncreated, or created.

There is an uncreated Revelation which is infinite, and such is that which the Father reveales to the Son from all eternity.

The created Revelation hath three degrees, 1. Imperfect, 2. Perfect, 3. And most perfect. The most perfect revelation is in Christ-man, in whom are all the treasures of wisdome and knowledge. The perfect revelation is in An∣gels, and blessed soules in heaven: the imperfect is in men on earth.

The revelation vouchsafed to men on earth, is either ineffectuall, or effe∣ctuall.

The ineffectuall is a revelation not availeable to salvation, such is that re∣velation which may befall wicked men. For they may prophesie, as is gran∣ted Mat. 7. But I call this revelation ineffectuall, because they may be Cast∣awaies for all this.

But properly, Revelation is the heritage of the Saints. For in them onely it is effectuall, and thus the Lord doth grant revelation in two degrees: 1. Sometimes it is such an illumination as works a full assurance: sometimes it is an illumination that works onely a perswasion. In weak Christians, the work of the spirit of revelation is perswasion, but in strong Christians it is full assurance.

Unto the revelation of full assurance I refer also these revelations of the Prophets, and I place all under the head of imperfect revelation, because though the things revealed to the Prophets were perfectly revealed, in re∣spect of certainty and evidence, yet it was but a revelation in part, that is of some things onely. There were many things knowne to Christ and the An∣gels, which the Prophets never knew.

There is also difference betweene Visions and Revelations; Visions are external in some things shewed to the sight: Revelations are internall shew∣ed ••nely ••o the understanding.

* 1.8But what is the difference betweene Revelation, and Knowledge, and Prophesie, and Doctrine mentioned 2 Cor. 14.6?

* 1.9There are two waies by which men come to the understanding of Gods will. The one extraordinary, and that is by revelation; and the other ordi∣nary, viz. by knowledge, attained by labour and industry in the use of meanes, this the Apostle calls knowledge: now prophesie and doctrine depend upon these two.* 1.10 For men did vent, and utter their revelation by prophesie, that is, by foretelling things to come,* 1.11 and men doe vent their knowledge by do∣ctrine, and teaching others.

Are not we more miserable now then they were in the times of the Pro∣phets, seeing they had revelations, and we have none?

We are not: for these reasons;

1. Because we have the substance of all their revelations. For their most

glorious revelations were concerning Christ to come, whom we possesse, as the riches of the Gentiles, whom they had not in the flesh, but saw him a farre off.

2. Because the Lord hath now fully revealed his will in the Scriptures of the old and new Testament to be a perfect guide unto eternall life.

3. Because we have all their revelations that could profit us in any speci∣all measure, we have them I say left upon record, & written for our learning.

4. Neither are wee altogether without revelations,* 1.12 that for the riches of them answer the full value of their revelations. For to omit, that God hath revealed his Sonne in the flesh in these latter ages of the world, which was a greater shew then was ever made in heaven or in earth: to omit this; I say,

1. In the doctrine of the Gospell now, there are divers riches, mines,* 1.13 and mysteries of knowledge broke open, which were hid since the world begun from ages and generations, Col. 1. 26. Rom. 16.26. and these made knowne not to Apostles onely, but to babes and infants, Mat. 11.25. to abiect Gen∣tiles as well as Jewes, (Luke 2.32. for revelation of the Gentiles) to young men and maidens, Act. 2.

2. Christ is revealed in the hearts of men now, as well as then, and that is the best revelation, the works of the grace of Christ, such as his image graci∣ously revealed in their hearts: Christ lives in his people now, Gal. 1.12. & 2. 20. Rom. 8.29.

3. The righteousnesse, and favour of God, is with a speciall lustre revealed from faith to faith, Rom. 1.17.

4. The Lord doth still assist his servants in speaking and hearing, and teach∣ing to profit: we have more than we bring into the pulpit, and th•• Lord still opens mans understanding, and is with our mouthes to give us a doors of ut∣terance, Eph. 1.18. Col. 4.3.2 Cor. 3.5,6.

5. The Spirit of Christ doth reveale now also, both daily the things given us of God, 1 Iohn 5.10. 2 Cor. 2.10. and at some times the particular pleasure of God in some speciall cases.

6. We are neerer unto, and wait for the revelation of Christ, and the sonnes of God from h••aven, of which theirs was but a glimpse, and in this we shall in the day of Ch••••st have as full a measure as they. Their revelations were but a drops to this sea. Rom. 8.1••,19.2 Thes. 1.7.1 Cor. 1.7.

So that we are happy sixe waies in respect of revelation.

The Use should be therefore to learne thankfulnesse and contentation,* 1.14 as resting assure••, tha•• if wee truely feare God, though hee make us not Pro∣phets, yet his secrets shall be with them that feare him, and he will answer us when we call, and shew us great and hidden things.

Thus of the manner how God did answer them: the matter followes, which concerneth either Persons or things: Persons in these words,

T••at not unto themselves, but unto us they did minister.

The plain meaning is, that the Lord would have them to know, that they were implyed in these prophesies of glory, not that they should thereby re∣veale any further blessednesse unto themselves (for they should die before those daies come) but should therein doe service unto Churches that should come long after.

Here are divers things to be noted hence.

That the Lord hath beene used to deny the requests,* 1.15 or desires of his ser∣va••ts in respect of the circumstances of their suits, such as were time, place, manner, meanes, measure &c yea, we see, how he denieth his best servants in the letter of his desires: Isaac must not have his will concerning Esau: nor Ioseph concerning Manasses: Moses may see Canaan, but he must not enter in: David must not prosper in his beloved Absolon: the Apostles must not be

great in an earthly kingdome: nor Paul have his tentation depart just as soon as he prayes: Ionah must not be humored; nor Elias die when he list: David shall not bring in the Arke at his pleasure: nay Christ himselfe must not be heard in the very letter of his desires; for the cup did not passe from him. The Use is therefore to commit our waies to God with all patience and hu∣mility,* 1.16 and never rebell in our hearts, if the Lord crosse us, but rather con∣fesse our errors, and yeeld our selves to God, as knowing that all shall work together for the best, &c. and he will so heare and so answer, as may be best for our best good.

* 1.17The Lord hath been used to traine his servants to know that their labours are to be spent for the good of others, as well as themselves: thus the Pro∣phets must heare of it, God hath distributed his gifts not onely for the use of each member,* 1.18 but for the benefit of the whole body, 1 Cor. 12. The Use should be to teach all sorts of men to promote to their uttermost the com∣mon good, and to doe it out of conscience, and heartily, and with all dili∣gence, as we would care for our owne things, especially promoting the edi∣fication of the body with all love and industry, Rom. 12.6.1 Pet. 4.9, 10. Eph. 4.26. Thus should ministers, and magistrates, and masters of families, and every Christian with his acquaintance. We are Stewards of Gods gifts, and they must be implo••ed about Gods worke, not our owne onely: the Ma∣sters advantage is most principally to be respected: and therefore this must needs be a great reproofe to such▪ as can onely minde their owne things, and not the things of Iesus Christ, Phil. 2. It will be a singular comfort to such as excell in gifts, or riches, or power, if they can say at their death beds, not un∣to my selfe, but unto the servants of God, or to the poore, or to the Church, or to the service of my country, or to the conversion of soules, &c. have I ministred the wit, or learning, or wealth, or power the Lord hath given me. Contrariwise, it cannot but be wofull to some to remember on their death beds, that they have spent their meanes, and gifts to promote wicked courses, and to procure sinne, or to maintaine the riotous, or gamesters, or whores, or dogs, or any way their own lusts, oh what wil they say when they are asked, whom have you clothed, fed, comforted, counselled, admonished, &c.

But unto us.

* 1.19But why are we honoured thus and not the Prophets?

* 1.20The Lord sheweth mercy on whom he will shew mercy: I meane it for the manner, and time, and measure, and meanes: we must not herein dispute with God: yet even this tends wonderfully to the praise of Gods constant love to his Church, we see he doth not grow weary of his affection; he did not spend all his grace and favour upon Kings, Patriarchs, and Prophets, but he is ready to entertaine even the prodigall sonne of the Gentiles with as hear∣ty, or rather more hearty entertainment then ever he did the Jewish children that had not departed out of their fathers houshold. Secondly, this also shews, that extraordinary gifts are not the best for us: wee want the gifts of prophesie, but to have the glorious grace of Christ is better then all; for we see the Prophets desired it more, and great reason: for one may be a Prophet and yet not be saved, Math. 7. but so one cannot have the true grace of Christ but they shall be saved: hee is in better case that can pray with the Spirit, then he that can prophesie. For God is rich to all that call upon him, and whosoever calleth on the name of the Lord shall be saved, Rom. 10.10. Ioel 2.

Besides, we may note here, that God will not be bound to shew his ten∣derest kindnesse to his best servants: no doubt the Prophets were better ser∣vants to God then we are; yet you see, they must not envie it to know that others shall be more made on then they. Finally, here is implyed, that Gods

promises and provisions of grace can never be in vaine. If it be not for the Prophets, yet it must be for us. For so in the originall it is, as if it were ren∣dered: but yet unto us; to note, that no word of God shall be in vaine, Esay 55.11.

They did minister.

This phrase imports divers things.

1. Wee are here againe occasioned to think of a strange depth of respect God beares to the meanest of his children: none are too good in his account to doe them service: the Prophets must not think scorne to minister to them, yea so doth God reckon of them, that Kings and Queenes must not be too good to nurse them: yea, we see here the Angels are desirous to know, or doe any thing that concerns them: yea, the holy Ghost will leave heaven to doe them good. Oh the bottomlesse depth of Gods love! and oh the barrennesse, and shallownesse, and unthankfulnesse of mans heart, that cannot be more inflamed towards God to render love for love! yea wee should be afraid ever to challenge God for want of love, we should account it a great offence to call his affection in question, the Lord takes it wonderfull ill, Esay 49.15, 16. & 40.26. oh that God should love us so beyond all president, all desert; yea above all we could desire, and yet we be still so slow hearted!

2. From this phrase we may note, that the greatest in the Church ought to account it their honour to doe service to their brethren. It it charged upon all without exception to serve one another by love, Gal. 5. and Christ saith of the greatest, let him be your servant, Mat. 20.* 1.21 The Use is for all of us to search our hearts to see whether we can finde such a noisome pride in our selves, as that at any time, we should think our selves too good to doe Gods work, or to doe service to any of Gods people; if we doe find it; let us purge it out as vile leaven, and be humbled for it before God: else the Lord may perhaps finde out waies to shame us, and scourge us, that we dreame not of.

3. This word Minister, as it is in the originall, excellently imports how we should serve one another. For it is to serve, as the Deacons did: 1. out of conscience of a calling and commandement from God. 2. with all diligence. 3. constantly. 4. cheerfully, Rom. 12.5. with all humility, making our selves equall with them of the lower sort. All this the Deacons did.

4. This word imports, that spirituall things are from God onely in respect of beginning and as the primary cause. For the Prophets doe but minister them: They have nothing but that they have received: for every good and per∣fect gift commeth downe from God the Father of lights, which should teach us in the use of all meanes to direct our hearts to God.

The things which were reported unto you.

These words evidently shew,

First, that the primitive Church was first taught by tradition, that is, by [ 1] lively voice, not by written Scriptures onely: so was Adam: so were the Pa∣triarks for the first 2000. yeares, 1 Thes. 2.15.

But might some one say,* 1.22 Doth not this wonderfully make for the Papists in their opinion about traditions?

No whit at all: and that this point may be more fully understood,* 1.23 I will shew out of Scripture that the word Tradition hath been taken three waies: and then declare particularly, that this doctrine can make nothing for the Papists.

1. Sometimes by traditions are meant the inventions or precepts of men, imposed with opinion of holinesse and necessity upon the consciences of men, and so it is taken, and taxed, Mat. 15.2, 3, 6. Col. 2.8.

2. Sometimes by traditions are meant certaine rules prescribed by the Apostles, concerning things indifferent, and their use. Thus the Corinthians

are praised, because they kept the traditions, as the Apostle delivered them unto them, 1 Cor. 11.2.

3. Sometimes by traditions are meant certaine orders appointed by the Apostles for the prevention of disorder in manners in the Churches of Christians, and thus I take it to be understood, 2 Thes. 3.6. when condem∣ning such as would not work, he saith, they walk disorderly, and not after the traditions which ye received of us. It seemes the Apostle had prescribed some courses for preventing of idlenesse, and such inconveniences.

4 Sometimes it is taken for the very word of God delivered by lively voice: so the word was delivered 2000. years before the law.

5. Sometimes it is taken for the word of God, as it was first delivered by the Apostles, while the Scriptures was yet unfinished, whether it were de∣livered by report, or writings, and so 2 Thes. 2.15. 1 Cor. 11.23. & 15.3.

According to the fourth sense, or this last, it is taken here.

Now this can make nothing for the Papists: for

1. This word of God was afterwards written, and so written, as nothing must be added, Rev. 21.18.

2. The doctrine here reported was delivered by the holy Ghost sent downe from heaven, as the coherence shews. Therefore unlesse they can shew the like authority for their traditions, they say nothing.

3. Their traditions were of the first sort, and so condemned in Scriptures.

[ 2] Secondly, we may note, that Christians, when their hearts are turned un∣to God, doe see a wonderfull glory in spirituall things. They see that, which the Prophets desired to see, and could not, Mat. 13 16,17. 2 Cor. 3.16, 17, 18. which is one difference betweene the knowledge of the godly, and the knowledge of the wicked. For wicked men have but a dark glimmering knowledge that tends to basenesse and bondage: and this should teach us to pray for the spirit of wisdome, and revelation, to know the riches tha•• is in Christ Jesus; being daily carefull, that the god of this world doe not hide the glorious Gospell of Christ from us.

* 1.24But have we the will of God onely by report?

* 1.25This word report belongs principally to the first times, before the Scrip∣tures of the New Testament were written, and so the word was sure enough being delivered by Apostolicall men, who confirmed it by miracles. And if the word doe also belong to our times, then God•• Ministers are said to re∣port Gods will unto us, as Embassadors doe the wills of Princes by the in∣structions given in their commissions; or as Lawyers report the law out of their great Charter, or Statute-books; or as Physitians report their remedies out of the books of practice, and tryed experiments.

It is true, that the doctrine of holy things is like unto a report, 1. In respect of wicked men, who passe all over as a tale that is told, or respect it at best, but as a nine dayes wonder. 2. In respect of godly men, who receive it but by peeces and degrees, not as one continued story, but as a report. 3. In respect of the matter of happinesse, it is so removed from our natures, and we have so little right unto it, that it comes to us as a report, not a•• any thing we knew before, or could expect or looke for 4. In respect of the opportunity of it; if wee take not hold of it in the very season, it will be gone. The Lord doth not every day set before us life and death, but onely at some times, and then how soone is the voice gone, if our hearts open not to receive it?

Thus of the things contained in Gods answer, as they are barely propoun∣ded. Now in the words that follow, they are further commended to us.

First, by the efficient causes of them.

By them which preached the Gospell unto you.

The Gospell is diversly accepted in Scripture. Sometimes it signifies the

history of the life and death of Christ: so in the title of every Evangelist his booke, and so 2 Tim. 2.8. Mat. 26.13. Sometimes it signifies the glorious ti∣dings of Christ come in the flesh, and of salvation in him: so it was promised by the Prophets, Rom. 1.2. Act. 13.32. but most usually it signifies in generall the joyfull newes of happinesse eternall, through the favour of God in Christ Jesus, notwithstanding our misery in our selves; and this was called the pro∣mise in the Old Testament, and the Gospell in the new.

The Greek word properly signifieth good newes; and in the New Testa∣ment the word is used to expresse that most happy newes of God reconci∣led in Christ, and of perfect happinesse in him.

Now because this newes contains the more excellent part of Gods word, therefore I will consider of it more exactly. This heavenly newes is the more admirable, if we consider,

• 1. What it is that the Gospell doth signifie.
• 2. How we are assured of the newes in the Gospell.
• 3. What are the effects of it.
• 4. What is required in the persons that have any part in this newes.

Then I would resolve certaine questions; and lastly, make some use of all.

For the first: the Gospell brings newes unto forlorne men.

• 1. Of peace and reconciliation with God. The Gospell of peace,* 1.26
• 2. Of remission and forgivenesse of our sins, Act, 10.43.
• 3. Of freedome from death and condemnation.
• 4. Of a divine and most sufficient righteousnesse to be revealed from hea∣ven, Rom. 1.16, 17.
• 5. Of eternall life: The Gospell of the Kingdome, Mat. 9.35. and all for Christ Jesus sake the son of David, Rom. 1.23.

But how can we be certaine of this newes?* 1.27

• 1. By the testimony of the Spirit.* 1.28
• 2. By the vaticinies of the Prophets.
• 3. By the miracles that first confirmed it.
• 4. By the testimony of Christ himselfe, that in our nature preached it, Mat. 4.13.
• 5. By the word of God, or of the Apostles.

The effects of the Gospell are:

• 1. It brings life and immortality to light, 2 Tim. 1.10.* 1.29
• 2. It melts the hearts of Gods elect more then any thing with voluntary griefe for sin: it makes men condemne themselves in the flesh, 1 Pet. 4.6.
• 3. It revives and refresheth with wonderfull encouragements, 1 Pet. 4.6.
• 4. It makes a man sacrifice himselfe to God, Rom. 15.16.
• 5. It is the ministery of the Spirit, 2 Cor. 3.
• 6. It fenceth the affections against the love & care after worldly things: Hence we are said to be shod with the preparation of the Gospell of peace.
• 7. It establisheth hope, Col. 1.23.
• 8. It is the power of God to salvation, Rom. 1.16.

Fourthly, there are eight things required in every one that would have part in the Gospell. [ 4]

• 1. Reformation of life.* 1.30
• 2. Faith and trust in it, Mat. 16.15, 16. Eph. 1.13. Heb. 4.2. and to this end get evidence and seale to it, Eph. 1.13.
• 3. A singular estimation of it: so great, as
  • 1. Our chiefest praise should be in the Gospell.
  • 2. We should be content to suffer any thing for it, and not be ashamed of the afflictions or bonds of the Gospell, Marke 8.35. & 10.29. 1 Thes. 1.5. 2 Tim. 1.8. Philem. 13.
  • ...

• ...
  • 4. Poverty of spirit, Esay 61.1.
  • 5. A diligent strife and constant endevour to attend upon it, wee should presse to it, Luke 16.16.
  • 6. Professed subjection to it, 2 Cor. 9.12.
  • 7. We should endevour to live so, as might become the Gospell, Phil. 1.27.
  • 8. We should continue in it, and not be moved away from the hope of it, Col. 1.23. a vile offence to be turned from it, Gal. 1.6.

* 1.31But was the Gospell never preached till now, that hee saith, it is now reported?

* 1.32Distinguish: If the Gospell be taken for the newes of Christ come in the flesh, then it was not preached, till the times of Christ and the Apostles: But if it be taken for the promise of grace and pardon in Christ, it was given in Paradise to Adam, and continued by the Patriarks and Prophets, Act. 10. 43. Heb. 13.8. Moses wrote of Christ, Ioh. 5.46.

Moses wrote of Christ two waies. 1. By writing the promise concerning the Messias to come. 2. By the whole ceremoniall law and service. For all those were shadowes of Christ to come.

* 1.33But the Gospell is said to be hid and concealed from ages and generations &c. Rom. 16.26. Eph. 3.5. Col. 1.26.

* 1.34The text is, as it is now. It did appeare, but not so clearly.

* 1.35But how doth this doctrine of the Gospell differ from other Scripture, especially from the law?

* 1.361. In the manner of revelation: The law is written in some sort in the heart of man, Rom. 2.15. but the Gospell now may not be knowne to na∣ture, but revealed by Christ, Mat. 16.17.

2. In the subject of doctrine: The Law tels us what we should be, but not how we can be so. Now the Gospell shews us a full and sufficient righte∣ousnesse in Christ, that will be availeable. The Law saith, pay what thou ow∣est, doe this and thou shalt live: But the Gospell saith, beleeve the promise and thou shalt be saved.

* 1.373. In the continuance of the force of it. The gospell is an everlasting go∣spell, God will never alter his mind: whereas he hath changed his mind for the covenant of works.

* 1.38But is it the Ministers duty onely to publish the gospell, in that the Apo∣stle saith, by them which preached?

* 1.39It is chiefly: For to produce the effects before mentioned it is his calling, who hath commission from God to be his embassador: yet private persons may comfort one another with these things.

* 1.40But is the gospell onely effectuall when it is preached?

* 1.41It is most effectuall then, and that is the ordinary meanes God hath ap∣pointed, 1 Pet. 1. ult.

* 1.42The Uses are,

[ 1] First for Ministers, and so

1. For consolation. For the excellency of the subject exalts the dignity of their calling, they are trusted with a very glorious embassage, Rom. 15.16, 17. & 16.26. therefore never be ashamed of it, Rom. 1.16. and this was taught by Christ himselfe, Mat. 4.13. and those Eph. 3.4.

2. For Instruction: Therefore to serve God in their spirits, even with their whole hearts,* 1.43 Rom. 1.9. and suffer all things rather then hinder the Go∣spell, 1 Cor. 9.12. Paul saies, It is better for mee to dye, then to make my glorying void.

[ 2] Secondly, for the people.

1. For instruction.

• 1. To pray for their teachers, that God would open their mouthes, and

• make their hearts fat with his goodnesse herein, Eph. 6.19. and to esteeme them, as Rom. 1••.15.
• 2. To receive it with all gladnesse and power, yea and affliction too, 1 Thes. 1.4, 5.

2. For terror to wicked men, that contemne or neglect so great salvation; this is preached for a witnesse against worlds of them, Mat. 24.14. The anger of ••od will be revealed from heaven against them, Rom. 1.18. God will search mens hearts both for desires, and care, and for contempt too, 1 Thes. 2.4. Act. 15.7, 8. and at the day of judgement the terrible vengeance of God shall fall upon them, 2 Thes. 1.8. 1 Tim. 1.9, 10, 11. This makes their judgement greater.

Thus of the lesse principall: The most principall cause is the holy Ghost sent downe from heaven.

By the holy Ghost sent downe from heaven.

The meaning is, to affirme that the things propounded in the Gospell are the more eminent, because they were effected by the very holy Ghost.

This that is here ••••id, that the holy Ghost was sent from heaven, was first and principally fulfilled in the dayes of the Apostles, and chiefly then also in the day of Pentecost, as is shewed in the second of the Acts.

But secondarily, it is true of all faithfull Ministers, that the holy Ghost works wonderfully from heaven in the power of the Gospell.

Ghost.] It is an old English word, and signifieth a spirit: and the Spirit of God is called an holy Ghost, or spirit, 1. for distinction sake, and 2. by effect. For Gods Spirit is holy, that is, it hath all holinesse; and it hath it in it selfe, not by illumination from any other higher cause, and so are not the spirits of men and Angels: holy mens spirits have sinne in them on earth: and the An∣gels, and blessed soules in heaven have no holinesse but what they received. 2. Gods Spirit is holy by effect. For it his proper work to sanctifie the elect, and so to work holinesse upon the spirits of men by spirituall regeneration.

But why is Gods Spirit called a holy Spirit, rather ••hen wise,* 1.44 or merci∣full, &c?

First, when we call him holy, we comprehend all that in it:* 1.45 for wisdome and mercy are but parts of holinesse. Secondly, in respect of us, and his wor∣king in us, it is a most proper word: for it notes his working in the Elect a∣bove all reprobates. F••r a man may be a wise man and yet per••sh, Mat. 11.2••. 1 Cor. 1.19. and a man may give all his goods to the poore, and yet it is no∣thing, 1 Cor. 13.3. but now if a man be made a holy man, hee is sure to be saved.

Well then the first doctrine is, that Gods Spirit is a holy Spirit;* 1.46 which may serve for divers uses. 1. To exalt in us a further sense of Gods good∣nesse, that is pleased to put his Spirit within us, seeing our hearts are so un∣cleane, and his Spirit so holy. 2. It may humble u••▪ and feare us from sinne: if we belong to Christ, we carry about with us the Spirit of Christ, Rom. 8.9. Now think of it then, thou canst not sin, but thou hast a witnesse and a Judge within thee. Besides, the very respect of the holy Ghost should move thee to feare sinne: for sinne grieves the holy Ghost, and hinders his work of sea∣ling thee up to the day of redemption, Eph. 4.30. 3. It should encourage u•• in the works of mortification: for Gods Spirit hath his name of holinesse, and though it be never so hard, yet by the Spirit wee shall be made able in some measure to mortifie the deeds of the flesh, Rom. 8.10. and to walk in Gods statutes, Ezech. 36.27.

Secondly, if we consider why the holy Ghost is h••re named,* 1.47 wee may learn, that the holy Spirit of God is the first and chiefe cause of all that grace, which either Ministers, or people enjoy in the gospell.

* 1.48Which may first comforts us against all the impediments of the gospell. Oh might some men have thought a 100. yeares agoe; how is it possible to bring downe the power of Antichrist? why by the Spirit of Christs mouth he will consume him, 2 Thes. 2. In the mouth of Christ, in the preaching of the Gospell there is a Spirit, even the Spirit of God, which will doe more then 10000. armed men to pull him downe. Oh might some one think, I shall never understand, or never remember so many holy comforts and instru∣ctions: why the Spirit of God will teach us to profit, and leade us into all truth, and help our infirmities, when wee deale with God and his ordinances, and pull downe those strong holds which Sathan hath to hinder the obedience of Christ. Oh might some Minister think, I shall never rule such a people, or perswade with them: yet you see God will put his Spirit in their mouth, and men shall not be able to withstand the Spirit by which they speak; he will give a doore of utterance, and secretly bow mens hearts unto the obedience of the truth.

Secondly, the consideration of this second doctrine may instruct us how to order our selves towards the meanes of salvation; and so it may teach us, 1. not to rest in the act done: we m••y heare the best Sermons, and receive the Sacraments, &c. yet if wee beg not the assistance of the Spirit, all may be in vaine: if we heard Christ himselfe, yet it may not profit us. 2. To beleeve in God, when wee carefully use the meanes, how unlikely soever the successe seeme to be; God can work by the meanes as pleaseth him, notwithstan∣ding infi••mit••e•• either of the teacher or hearer. 3. To render all the praise to God, and his h••ly Spirit in the mediation of his Son, seeing thence flowes all blessing and good successe, as being the onely originall fountaine of all ho∣linesse, and knowledge.

[ 3] Thirdly, in that the holy Ghost in the primitive times did so visibly fall upon the Apostles and the Disciples, it may serve for divers uses. 1. To con∣firme u•• in the truth of the Gospell, since the prophesies were therein so ac∣complished, and the doctrine of Christ crucified so miraculously sealed. 2. It may ••u••ble us, that wee cannot see the glory of the Scriptures, seeing they proceed from such a fountaine. 3. It may make us in love with the Scrip∣tu••es, since they were penned by men so miraculously qualified by the holy Spirit of God. 4. It may assure us of incredible successe, if wee could stir up the holy Ghost in us, we might get wonderfull knowledge and grace, if we did strive in these times of the Gospell. For though that manner of presence be cea••ed; yet God is no respecter of persons, but the Spirit of God now by lesser means is able to produce the same effects in the hearts of men, in what is necessary to salvation. For of these times it is that was spoken Ier. 31.33. to spare i••stances in other things. 5. Lastly, it may confirme us against the scornes, and disgraces of the world, by which men every where dishonor the knowledge and practice of the holy things brought to us with the Go∣spell. These things that so many deride, came to us from the holy Ghost, who came downe from heaven to propound, and conferre them up••n the Church.

Sent downe.] It is to be noted further, that he saith, that the holy Ghost was sent. For from thence,

1. I observe an evident proofe, that the holy Ghost is a person distin••t from the Father and the Son.

2. Hence ariseth the consideration of the nature of this mission. Mission is a•• att••••bute given here to the holy Ghost. Now divine att••••bute▪ are ei∣ther essentiall, or personall. Essentiall are such proprieties as equally belong to all the persons in respect of the essence, as to be wise, just, mercifull, holy, &c. Personall attributes are such proprieties as are given onely to the persons

apart, the one from the other, & do note a difference of the persons, as to be∣get, to be begotten, to send forth, to be sent forth, to proceed, to conceive, &c. Now these personall attributes may be distinguished also thus: Some are proper to each person alone; so in one, as not in any other: as to beget (in the Father,) to be begotten (in the Sonne), to proceed (in the holy Ghost:) some of these attributes are common to two of the persons, but not to the third, as proceeding in the holy Ghost is both from the Father and the Sonne, so to send forth is the attribute both of the Father and Son: so likewise to re∣ceive is common to the Son and to the holy Ghost: so that we see whither mission must be referred. Yet to make it more cleere, we must understand, that there is a double sending forth: the one internall, the other externall. Internall, when the Father and the Son cause the holy Ghost to proceed: Ex∣ternall, when the Father and Son send forth the holy Ghost for outward ope∣rations amongst the Creatures, especially in the Church; and thus the holy Ghost is sent forth by the Father, Ioh. 14.16. and by the Son, Ioh. 15.16, of this mission is that speech, Gal 4.7.

3. Here may be a doubt: might some one say,* 1.49 Doth not this mission of the holy Ghost expresse an inequality with the Father and the Son?

It doth not. For 1. it is not alwaies true,* 1.50 that he that is sent forth is infe∣riour to him that sent him. For Ionathan may send David, and David send Ionathan, and yet be both equall. Commission may import inferiority, not mission: or if it did hold amongst men, yet it is not true in the Trinity. 2. This word is used for want of words, metaphorically, to shadow out something above our reach. For it doth not note either a servile subjection, or a locall motion; but it is used to expresse either some effect of his working, or some signe of his presence: so that the meaning is, the holy Ghost was sent: that is, he wrought some notable effect on earth, or shewed that he was present by some signe.

Now for some use of this sending of the holy Ghost,* 1.51 we may in this do∣ctrine observe, 1. That to be sent of God is no disparagement unto us, hee sent his owne Spirit. 2. We may here note some things, wherein wee may resemble and expresse the image of the holinesse of the Trinity in us. Would we live together as the three persons in the Trinity doe? Then 1. we must live without envie one at another. 2. Wee must not think much to be im∣ployed one by another, or to be advised and appointed in well doing. 3. The salvation of the elect should be dearer to us, then any respect of our selves, or our owne estate, we must not seek our owne things. The holy Ghost repines not at his mission, and the Father thinks not his Son and Spirit too good to be sent unto us. As we grow in these things, so we more expresse a likenesse to the Trinity.

Downe from heaven.

Something may be noted in that the holy Apostle addeth, that hee was sent from heaven. 1. It imports what this world is, it is but a place of mise∣ry, and to come into it, is to come downe. 2. It expresseth what heaven is; it is the place of Gods residence, the place where God dwels, the Palace of the great King, as Princes have their Palaces, so hath God, and as a Princes palace differs from a cottage, so doth heaven from earth.

The Use should be to inflame our affections towards this holy place:* 1.52 oh how should wee lo••g to see where God dwels? what natures have wee to long to see the courts of Princes, and yet cannot long after the courts of our God? and yet in Princes courts,

• 1. Not entertained,•• ut many times repulsed.
• 2. Not knowne many times of any body.
• 3. Not dwell there.
• ...

• 4. Not favoured of the King, or his sonne.
• 5. The Lords will not attend us to carry us to the King, or shew us all, &c.
• 6. Soone are we cloyed with the glory of it, if we had all we would.
• 7. In the Kings court we see the glory of others, not ••ur owne. But con∣trary to all these, it is in heaven, as it shall be with the righteous.

Which things the Angels desire to looke into.

In these words, the grace brought unto us in the Gospell is commended by the adjunct desire the Angels have to looke into it: if such glorious crea∣tures see such worth in these things, then they are certainly to be highly ac∣counted of and rejoyced in: but the Angels doe so as saith the holy Ghost, who is acquainted with the desires of Angels as wel as with the thoughts of men. Therefore &c.

* 1.53Before I enter upon the particular consideration of these words, I must in generall observe one doctrine from the coherence, viz. that as any are more holy and happy, so they doe more admire the grace brought unto us in the Gospell: it is much that the Prophets give such testimony: so is it that the Apostles and Ministers of the Gospell spake such glorious things of it: but if that may not confirme us, the holy Spirit of God and the Angels of God shal be brought in to deliver not their opinions onely, but their desires also.

Which may serve,

1. For singular reproofe of the madnesse of our natures, that cannot be won to know or regard wherein the chiefe good lies, but are so infinitely distra∣cted with endlesse hunting after the riches or pleasures of life. Oh how are our hearts sunke deepe in rebellion, when neither the verity of these things, nor our owne mortality, nor such abundant testimonies from heaven can move us? But woe unto us for two reasons from hence: First, wee shall be made inexcusable, since God hath warned and instructed us with such unde∣niable testimonies. Secondly, here we see the cause why wee seek not after the grace of Christ in the Gospell; it is because we are alienated both from hol••nesse, and happinesse. For if we had experience in either, we would judge as ••he Angels of heaven doe.

2. For singular strengthning and incouragement to every one that hath true grace: let him rejoyce in his portion: the Gospell is the best riches, it were ••ot b••ught deare if a man sold all he had to purchase it: we should ra∣ther take the judgement and opinion of one Angell, then of a thousand worldly persons: 〈◊〉〈◊〉 is no matter what they say, they know not their felicity: flesh and bloud hath had no revelation in these things; it is the Spirit of God onely tha•• can shew us the things given us of God; it is the scope of this place to confirme the consolations, ver. 3, 4, 5.

Thus in generall: now in particular there are foure things to be conside∣red of.

• 1. What these Angels are.
• 2. What account God makes of them.
• 3. What affection they beare to men, in that they are said to desire, &c.
• 4. What their knowledge is, in that they are said to looke into, &c.

1. Now for the first you must understand, that all creatures are of one of t••e••e three sorts. 1. Invisible. 2. Visible. 3. Both visible and invisible. Man is both visible in respect of his body, and invisible in respect of his soule. The heaven▪ and earth▪ and seas, and beasts, and foules, &c. are visible: the invisible creatures are these Angels.

* 1.54The estate of this invisible world of glorious creatures is in the greatest part 〈◊〉〈◊〉 unrevealed to us: yet some things the Scriptures for our good hath let fall and the••efore to this question I answer two waies. 1. By considering what they are in name. 2. What they be in nature.

1. The names given them are of three sorts.* 1.55 1. Some expresse their na∣ture, and so they are spirits. 2. Some expresse their excellency and dignity, and so they are called principalities and powers, &c. 3. Some expresse their of∣fice and employment, and so they are called Angels in this place, which sig∣nifies Messengers; because they are sent to minister to them which are heires of salvation. Heb. 1.14.

2. Now for their natures: Angels are spirituall substances invisible and im∣mortall, subsisting of themselves, indued with singular understanding and freedome of will, created of God for his glory in his service in the world, es∣pecially in the Church.

But why are they called by the name of office more usually then by the names that expresse their natures?* 1.56

It is because God delights in them for their se••vice,* 1.57 and they themselves are more glad of well-doing, then of their happinesse in nature: from whence we may learn, that it is not enough to get singular gifts and excellent estates, unlesse we be industrious in the use of them: our glory lieth not in excellent parts, but in the fruitfull use of them. We should learn then of Gods Angels to obey as they obey, that Gods will may be done on earth as it is in heaven: that is, 1 willingly, 2 speedily, 3 constantly. For so the Angels obey,* 1.58 else we may be as the Angels of God for gifts, and y••t goe to hell.

But are all these incorporeall spirits here meant?* 1.59

No: for some of them fell away, and stood not in the truth: it is onely the good Angels, called the elect Angels, 1 Tim. 5.21. are here meant; but it is worth the noting, what sinne hath brought upon the Devils, they have not onely lost their nature in respect of purity, but their names to, so as usually when the Scripture calleth Angels, it meaneth it of good Angels: they have lost the dignity of their very title: this is the fruit of pride, or envy, or diso∣bedience, or whatsoever else was their sin. Some say it was pride in affecting divinity: some say it was envy stirred by the decree of exalting of mans na∣ture above Angels in and by Christ: some say a transgression of some com∣mandements in particular, not exprest as Adams was.

Thus of their names and natures.

2. Now for the singular account God makes of them, it may appeare di∣vers waies: 1. By the excellent titles given them, a•• are stars of the morning, sons of God principalitie•• and powers, &c. 2. By the place he sets them in, hee placeth them next his owne person, in the chamber of his owne presence to be alwaies about him, even in heaven, the fairest roome in the whole buil∣ding of the world. 3. By the trust he hath put in them, hee hath committed the charge of his Elect unto their protection and care, Psal. 34. & 91 Heb. 1. 14 4. By the singular grace of confirmation, that now in Christ they 〈◊〉〈◊〉 of all the creatures should never have experience in their own nature of any evill, Col. 2.10. The consideration hereof should kindle in us a holy impati∣ence of desire so to dispatch Gods worke on earth, that wee might haste to that time and place, when we shall be like the Angels of God,* 1.60 yea their very society should kindle desire to be with such glorious creatures, and in the meane time, how can we sufficiently praise God, that hath appointed such excellent c••eatures to attend upon us both in life and death? how should we esteeme faith and repentance, that in Jesus Christ works unto us such a safety of estate under their willing and carefull protection?

3. Now for their affection which they beare to man: we must in generall know, that as understanding is yeelded them, so is will and desire insepara∣bly joyned with their knowledge, though in a far more noble manner then they are in man. There are two principall differences between the affections in Angels and those in men. For first, Angels have not those base and inferi∣our

our affections that are in men, I meane the sensitive appetites. Secondly, An∣gels have not their affections seated in any one place, or subject, as the foun∣taine of affections, as in man, the heart is the seat of affections, (of some of them, I meane, which are more noble:) besides that their affections are carri∣ed without all sinfull, or unhappy perturbations.

Now for their speciall affection they beare to man either of love, or joy, or desire, divers Scriptures testifie, Mat. 18.10. Luk. 15.7, 10. Eph. 3.10. This also appeares by their wonderfull readinesse, and wisdome, and care in the discharge of their protection and preservation of man, excellently shewed in a Vision, Ezech. 1.

Now this desire in them ariseth 1. out of the flames of desire after the glory of God. 2. Out of a sympathy or fellow feeling that they have as the members of the same body with the Saints, Col. 2.10.

* 1.61Now for the Use of this third point. Doe the Angels thus affectionately long after, joy in, and desire to be hold the spirituall riches of the Church? 1. How should this confound us with shame, that have no more care to look into our owne happinesse? 2. The desire and joy of the Angels should be un∣to us a quick spur unto all well-doing. 3. We should learn of them how to rejoyce in, and desire after the good of others; we should be so far from en∣vy at their happinesse, that wee should desire to know the riches of Gods love to them, that we might joy in it. This were to be as the Angels of God, and the contrary is to be like the devils of hell.

[ 4] Now the last thing is their knowledge, in those words, to looke into.

To looke into.]

Three things may be here noted.

1. That the Angels doe looke into the things of the Church; they doe take notice how things are carryed, which may both comfort and instruct us: Comfort us, that so excellent creatures, who have the charge over us, are so watchfull over all our wayes: so as there cannot be the least advantage of our good, but they behold the face of God, and are ready prest to receive commandments for our succour and good. 2. It should make us wonderfull respective of our waies; if not for other reasons, yet because of the Angels, they looke upon us,* 1.62 and take notice of all we doe.

* 1.632. The word here used in the originall seems to allude to the Cherubins about the Arke in the Law, and so imports, that the Angels looke upon and into the things of the Church, as the Cherubins did looke upon the Arke; and so it assures us three things in the manner of the looking of the Angels.

1. That they looke into the Church and the things of the Church with wonderfull sincerity, and singlenesse, and purity of nature: This was shadow∣ed out, Exod. 26.8, in that the Cherubins that should looke upon the Arke, were of gold, yea of beaten gold, not onely excellent by creation, but by con∣firmation also, as the workmanship of Christ: so as their natures were every way far from contempt or envy, or any corrupt desires or ends. Besides, they did take this view as in the presence of God, whom they made the witnesse and Judge of the uprightnesse of their desires.

2. That it is with singular perfection and exactnesse: This was shadowed in that the Cherubins were not onely placed within the most holy place, but close to the Arke, yea at both ends of the Arke, ver. 19. so as they throughly looke into the affaires of the Church.

3. That it is with singular constancy of desire and admiration. For their fa∣ces are alwaies upon it, as if they could never looke enough into it.

4. That they desire to look into these things, as being wonderfully ready to doe any service for the good of the Church: This was shadowed in the

stretching out of their wings, as if they were ready to fly to the succours of the Church.

Now lest man should grow proud of his estate, it is added in the Law, that all this view of the Angels was upon the Arke, but especially as it was covered with the Mercy-seat, to note, that that which they most won∣der at, is the marvellous favour of God in the mediation of Christ, stilling the displeasure of God justly conceived by the view of his law broken by man.

Thus of the manner of the knowledge, as it was shadowed out in the old law.

Now thirdly I consider of the kind of knowledge more distinctly that is [ 3] in the Angels, and that both negatively and affirmatively.

1. Negatively. We must lay this as a ground,* 1.64 that the knowledge of An∣gels is not sensitive, but contemplative, that is, it is not by sense. They doe not know things as we doe, by seeing, or hearing, or smelling, or rasting, or fee∣ling. They have no eyes to looke upon things withall, nor doe they know things by images, or by reason, as the soules of men doe. When we conceive of any thing, we conceive of it either by images in the phantasie, or we find it out by reasoning or discourse, and so make judgement of it, and this judge∣ment is as it were the eyes of the soule: but thus doe not the Angels know things, nor doe they know things by their essence as God doth. For Gods essence is as it were an infinite looking glasse, in which all things shine in their natures and motions, and so he knowes them. That God that hath given vertue to precious stones or glasses to shew things remote from them, hath such a power in his owne being infinitely much more: but thus doe not the Angels know things. Thus negatively.

2. Affirmatively: there is a fouretold knowledge in Angels.

• 1. Naturall.
• 2. Supernaturall.
• 3. Revealed.
• 4. Experimentall.

1. Naturall, was the knowledge all Angels good and bad had of things by creation.

2. Supernaturall, was that saving knowledge, as I may so call it, by which the good Angels so know God, that they cannot, nor will not fall from him, but perfectly cleave to him.

3. Revealed knowledge is that illumination, by which God many times communicates the mysteries of his will to the Angels otherwise hid to them.

4. Experimentall, is the knowledge which they get by experience and observation in the world, especially in the Church, as things daily fall ou••.

But that this point may be yet more cleare, it will be profitable to declare it by considering the severall things they know, and the rather because they know them not all one way. All things Angels know are either, 1. God. 2. or the creatures. 3. or the mysteries of the Gospell. 4. or the thoughts of men. 5. or things to come. Now these things they know, but after a di∣verse manner.

How doe they know God?* 1.65

For opening of this I mist shew it by the eye of man three waies.* 1.66 By sight we know things first mediately, as by a glasse expressing the proportion of the thing we see, though we see not the thing it selfe. Secondly, by the pre∣sence of the thing in the eye; or rather of the likenesse, though the thing it selfe be not in the eye, as when we look upon a man some what distant from

us. Thirdly, when the thing seene is present in the essence of it in the very eye, so the light is in the eye of man. Now by the first way the Saints see God on earth,* 1.67 that is to say, by means, as by a looking glasse, not face to face. By the second, that is by some signe or likenesse of Gods presence, the Angels did see God by creation. By the third, way, that is by the lightsome presence of the glorious essence of God, is Godseene of the Angels face to face, as they are confirmed in Christ,* 1.68 and so also doe the blessed soules see God.

2. Now for the creatures of all sorts the Angels know them two waies. 1. In the glasse of Gods essence, in which they perfectly are resembled. 2. By certaine likenesses of things put into them immediately after their creation, whereas man hath his knowledge by degrees, and they view things as it were in one view, not successively as we doe, but at once, as it were by a sud∣den coruscation, as I may call it, they see what is in the creatures; as the hea∣vens had their perfection all at once, so had the Angels: and as the perfection in the heavens is alwaies actually, so is the knowledge of Angels alwaies perfect in act, so there is no time wherein they know not any creature God hath made.

3. As for the mysteries of the Gospell, it is probable, that the maine heads of salvation of the Elect by Christ, they knew it shortly after the creation, else how could they discharge the guardianship of the Elect, if they knew nothing of their salvation? It was their function to minister to them that should be heires of salvation: and they did often attend upon Christ as the Saviour of the Church, when he appeared: yet the severall branches and de∣terminations, and the circumstances of time, and their employments, or the persons in severall ages that should be called, (as for example, the calling of the Gentiles) or the like things, that concerned either their ministeries, or the mysteries of Christ, they did not know by nature, but by grace of reve∣lation after, Eph. 3.10.

4. For the thoughts of men, I must distinguish: some thoughts are so secret and still in the mind, as they make no impression upon the body at all: some thoughts are so boyling and working, that either by gestures, or by the im∣pressions of some affections raised by them, they leave some print upon the body. The first kind God onely knowes: of the second kind a wise man will know much by ghesse, much more the Angels of God.

5. Lastly, as for things to come, they must be considered either as they hang in their causes necessarily, or probable in nature, or as they are expressed in the prophesies of Scripture, or as they are secret in the counsell of God. Things to come of the first two kinds the Angels doe know respectively. The third sort onely God knowes.

Thus briefly of the nature, account, affections, and knowledge of the Angels.

* 1.69The maine use of all is that which is here intended, viz. that the desire of these noble creatures should incourage and settle us in the assurance and esti∣mation of the grace brought us in the Gospell.

Thus of the 12. verse, and so of the first part, viz. matter of Consolation: The matter of Exhortation followes to verse 8. of Chap. 3.

Notes

• * 1.1

  Vses.
• * 1.2

  Esay 9.6.
• * 1.3

  Quest. Answ.
• * 1.4

  〈…〉〈…〉
• * 1.5

  The word translated t••sti∣fied, is by o∣th••••s translated answered.
• * 1.6

  Note.
• * 1.7

  Distinctions ab 〈…〉〈…〉.
• * 1.8

  Quest.
• * 1.9

  Answ.
• * 1.10

  Quest.
• * 1.11

  Answ.

  Though we want revelati∣ons, yet we are not in wosse case then they in the Old Testament.
• * 1.12

  We have fix sorts of revela∣tions under the Gospell.
• * 1.13

  Mysteries of the Kingdome Mat. 13.11. Eph. 3.5.
• * 1.14

  Vse 1.
• * 1.15

  Doct. 1.
• * 1.16

  Vse.
• * 1.17

  Doct. 2.
• * 1.18

  Vse.
• * 1.19

  Quest.
• * 1.20

  Answ.
• * 1.21

  Vse.
• * 1.22

  Object.
• * 1.23

  Sol. The question about traditi∣ons.
• * 1.24

  Object.
• * 1.25

  Solut.
• * 1.26

  What newes the Gospell brings us.
• * 1.27

  Quest.
• * 1.28

  Answ.

  How we may he certain of this newes.
• * 1.29

  Eight effects of the Gospell.
• * 1.30

  Eight things re∣quired in every one that would h••ve part in the Gospell.
• * 1.31

  Quest.
• * 1.32

  Answ.
• * 1.33

  Object.
• * 1.34

  Solut.
• * 1.35

  Quest.
• * 1.36

  Answ.

  How the Go∣spell differs from the law.
• * 1.37

  Rev. 14.6.
• * 1.38

  Quest.
• * 1.39

  Answ.
• * 1.40

  Quest.
• * 1.41

  Answ.
• * 1.42

  Vses.
• * 1.43

  1 Thes. 2 2. 1 Cor. 9.15.
• * 1.44

  Quest.
• * 1.45

  Answ.
• * 1.46

  Doct. 1. V••es.
• * 1.47

  Doct. 2.
• * 1.48

  Vses.
• * 1.49

  Quest.
• * 1.50

  Answ.
• * 1.51

  Vses.
• * 1.52

  Vse.
• * 1.53

  Doct.
• * 1.54

  Of A••g••••••, th••ir 〈◊〉〈◊〉 and natures.
• * 1.55

  In r••s••••ct of what th••y a••e they are spirits: in ••espect of wh••t th••y do they are An∣g••ls.
• * 1.56

  Quest.
• * 1.57

  Answ.
• * 1.58

  2 Sam. 16 ••3.
• * 1.59

  Quest. Answ.
• * 1.60

  Luke 10.36.
• * 1.61

  Vses.
• * 1.62

  2 Cor. 11.
• * 1.63

  A 〈…〉〈…〉
• * 1.64

  Of the kn••w∣ledge of An∣g••ls neg••tiv••ly & affirmatively
• * 1.65

  Quest.
• * 1.66

  Answ.
• * 1.67

  2 Cor. 3. ult.
• * 1.68

  M••••. 18.10.
• * 1.69

  V••••.