A godly & fruitful exposition upon all the First epistle of Peter by that pious and eminent preacher of the word of God, John Rogers.

Verse 12.

Unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you, by them that have preached the Gospel unto you, with the holy Ghost sent down from Heaven; which things the Angels desire to look into.

YE have heard what the Prophets searched into, and by what guide; now see what was revealed unto them, & how far forth they were satisfied; namely, that the things which they sought into, even the time of Christs coming, should not be in their days, but in ours; They took the pains, we have the gains; They laid the cloath, and we come to partake and feed on the dainties; The fruit of their ministe∣ry, was to our benefit: So that we have the advantage of all our Forefathers of the Old Testament.

Unto whom it was revealed, that not unto themselves, &c.] Lo, say the Anabaptists, the Jews foretold many things of Christ, but had no part in him themselves,* 1.1 those concerning us; They had Canaan, and temporal benefits, and looked no further; But how absurd this is, we have already shewed, having sufficiently proved the contrary: And these words are not to be understood of Christ, or of the substance of salvation, but of the time of his co∣ming, and of the maner and measure of revealing him to them more darkly, to us more clearly; to them more sparingly, to us more ful∣ly: They believed in Christ that was to come, we hear of Christ al∣ready come, and that he hath finished all things, and how; and thus are we to understand, Heb. 11. 13, 33, 39. where there seems an op∣position: They received the promises, that is, the fruit of them, and salvation by Christ; and they received not the promises, that is, saw not the exhibiting of Christ, who was promised to the World: For more plainness, there was never but one Covenant between God and his people, from the beginning till now, nor shall be, which is the Covenant of Grace, except we mean the Covenant of Works, which was between God and all mankinde in Adam; the founda∣tion and matter whereof was our own strength and righteousness, but

this was soon at an end; Adam had soon broken this, and overthrown himself,* 1.2 and with him all us: The Covenant of Grace then the Lord entred in his great mercy with Adam in Paradise, which was founded in Christ Jesus, requiring of us to believe in him, and repent of our sins, and he would forgive us our sins, and give us salvation and life eternal: This for the substance thereof, was never altered one jot, onely the Lord hath revealed his Son more fully to us, more sparingly to them; more plainly to us, more darkly to them: Herein may be considered, both the Author, Matter, Form and End.

The Author,* 1.3 the same God to them and us.

The Matter,* 1.4 Christ Jesus the same to them and us.

The Form was generally also the same,* 1.5 for as God required Faith and Repentance of them, as well as of us, so he gave them the same means for the working thereof, the Word and Sacraments.

The End the same (viz.)* 1.6 the Salvation of his Elect, and Eternal life.

The difference is in the measure of his giving them,* 1.7 as also in the persons to whom; then was it to the Jews onely, who were the pe∣culiar people of God; now the partition wall is broken down, and the Covenant is to the Gentiles as well as to the Jews: So also for the measure, he spake to them by visions and dreams, to us by his word, and when to them by his word, it was both more sparingly, and more darkly: Also our Sacraments compared with theirs, are, as fewer, so more easie, and more significant; and for the Spirit, they had him more sparingly (except some extraordinary persons) whereas it was promised,* 1.8 that he should be poured upon us: And for the com∣mon people, they are far inferior to Christians now; they saw Christ to come afar off, we already come, yea, that he is dead, risen, ascended, and shall come to judgement: They had him under Types and Shadows, we have the substance, the body it self; theirs was as the seed time, our time as the harvest; they had the twilight, we have the noon day: And there was great reason that the time when Christ himself should come, should bring more glory with it; as the coming of a King himself, hath more solemnity and priviledges, then when the Kings Harbenger comes before; and that when the sun of Righte∣ousness should arise, there should be more light then before.* 1.9

But why did God send his Son no sooner, and not in their time rather?

A. We must not quarrel with God, we may as well ask him, why he made the world no sooner, why he put distinction between the sum∣mer and winter, day and night: We must know, that all things are done in infinite Wisdom and Justice by the Lord, though we know not always the reasons of his dealings:* 1.10 He came in the fulness of time, he could come no sooner, nor tarry any longer; we are to thank God that he is come.

The difference between them and us, is onely in the measure of Re∣velation and means; therefore we call their time the Old Testament, or Covenant, and ours the New, not two, but one; onely the Co∣venant

to them was sealed in the blood of Bulls and Goats,* 1.11 ours in Christs own blood, as he himself witnesseth.

The cause why their time was called the time of the Law,* 1.12 ours the days of the Gospel, was not but that they had the Gospel also preached, as Adam in Paradise, so Abraham, so the Jews in all their sacrifices and cleansings; but because then the Law was so much preached, and the Gospel so darkly and sparingly, as now the Law more sparingly, the Gospel more frequently.

Neither is God to be charged with inconstancy,* 1.13 because he taught his Church otherwise then, then now he doth, no more then a Fa∣ther, for training his children up otherwise when they be children,* 1.14 then when they are men grown; he doth both in wisdom. The Lord trained on his children in their infancy, by those babish rudiments, fit for the time, reserving greater things for the grown age of his Church; yea, such is his constancy, that he hath never altered the way of Salvation, but hath ever been the same from the beginning, and shall be.

Seeing then that the Lord hath honored us to live in these days,* 1.15 and revealed his will so plentifully, O how joyfully should we em∣brace Christ Jesus, and labor to be found answerable in Knowledge, Faith, Repentance, Zeal and Holiness! Our Forefathers saw but a little, and took great pains for it, and were glad of it; How glad then should we be of that we have?* 1.16 Simeon waited for the conso∣lation of Israel, and was so glad that he had seen, and taken Christ in in his arms (though then in his swadling clothes) that he was willing to dye; O how joyful would he have been if he had seen his Mira∣cles, heard his Preaching, known his Resurrection, Ascension and Glory,* 1.17 as we do. David was so glad of the Word, that he accounted it better then gold and silver, and sweeter then the honey, and the honey-comb;* 1.18 and Job esteemed it above his appointed food: Alas, What a little had David (especially Job) in respect of that we have? we have the whole Old Testament, which some of them had not, and the New also, an Exposition and Commentary thereof, which they had not at all; How cheerfully then may we come to Christ, and believe in him? How should we walk, that know he is gone up to heaven to prepare a place for us, and will come again to receive us? But alas, if the Lord come to look for these fruits, where be they? Alas, to whom is the Gospel welcom? How many be there that would as willingly there were no Preaching as any? and are there not many that hear onely for the fashion, that will hear but when they list? The Lord publisheth his Gospel, and offereth his Son to the world; but alas, men have more minde to their Oxen, Farms, Pleasures, then to imbrace it; many savor not of the Gospel, many count it ra∣ther a burthen then a jewel: yea, of those that hear the word usually, How few are there that hear it with delight? how few finde such need of Christ, as they desire him more then all the world? as they will willingly stoop to his yoke, and serve him? And as many have no more knowledge, then if they had never had the means thereof; so

even they that have some measure of knowledge, make no conscience of their ways, are utterly void of Reformation: Thus do not they take thankfully this great jewel of the Gospel, the onely glory of the World, but most unkindely requite the Lord; yet whats their saying? They hope to be saved by Christ, as they that believe stedfastly in him; but how they came by their Faith, or any good fruits thereof, they can shew none: For this God must needs have an heavy contro∣versie with the Land; and were't not for a remnant that he hath to gather, we should quickly perceive it: O therefore let our conversa∣tion be such as becometh the Gospel,* 1.19 bring we forth meet fruit, to the pains God hath bestowed on us: But as for those that live and make no account of, nor receive any profit by this Gospel, their con∣dition will be heavy, God will take his Word from them, or snatch them from it; and not onely Abraham, Isaac and Jacob, and old times shall rise up against such, but even the good Souls that saw but a little light fifty or sixty years ago, and had but a little knowledge (for the means were small) yet were zealous and godly, and sundry gave their lives for the Truth; even these, I say, shall rise up and condemn them: Then would they be glad of one of the days they have had, but shall not have any. Awaken therefore to day, while it is called to day, for we may fear it draws to night-ward, towards the Sun-setting of the Gospel.

The things which are now reported unto you, by them that have preached the Gospel unto you,* 1.20 &c.] The second part of the commendation, The same Gospel preached by the Prophets, was also preached by the Apostles since Christ, men that were trained up with Christ all the time of his preaching, and were witnesses of his Life, Death, Resurrection and Ascension: These have preached this Gospel, and that not of their own mindes, but by the Spirit of God, which was sent down from heaven upon them, and that in an extraordinary and visible maner. The Prophets preached of the same Christ, and that by the Spirit (as we have heard) so that they and the Apostles agree notably in one; but the Apostles received a greater measure of the holy Ghost, and a more plain and visible sign, not onely perceived of themselves, but of others.

In that he addeth, Which the holy Ghost sent down from heaven, he alludes to that of Acts 2. 17. taken out of Joel 2. 28. And it shall come to pass in the last days (saith God) I will pour out my Spirit upon all flesh &c.

If then the Gospel was also preached by the Apostles,* 1.21 and that by the Spirit sent from heaven upon them, Hereby may all that hear it be induced to embrace it; as on the contrary, their case must needs be fearful which reject and despise it:* 1.22 Such is the case of the Jews, though they killed the Prophets, yea, though they rejected Christ and his preaching, yet were they not cast off, till they had rejected and resisted the preaching of the Apostles, who with one consent bare witness of him; confirming also their Doctrine by Miracles from heaven:* 1.23 having done this, their sin was at the highest, and from them the Apostles turned unto the Gentiles. Such is the con∣dition

of the Turks, utter enemies of Christ and true Christians. Such is also theirs, who among our selves despise this Gospel: 〈◊〉〈◊〉 but none do so: Yes, many in sundry degrees; for all that receive not the Gospel, embrace not the Gospel, do not believe, obey and re∣pent, all these despise it; for to believe and repent, are the Command∣ments of the Gospel: therefore he that yields not unto them, despi∣seth the Gospel. He that is not with me (saith our Savior) is against me; All these have a dreadful account to make: For, though now it be preached by sinful men, yet it is the Gospel that was preached by Christ himself,* 1.24 and after by the Apostles inspired by the Spirit, and it hath been abundantly confirmed by Miracle:* 1.25 This is that (I say) which we preach;* 1.26 let every one therefore take heed, lest they set light by it, as though it were not the Gospel of Christ, but of men.

Again,* 1.27 in that the Apostles were so filled with the Spirit to preach and write, we learn, That they have left unto us a perfect Direction for all things needful for our salvation, and for the good estate of Gods Church, and that therefore there's nothing to be added, de∣tracted or altered.

1. This condemns them that trust in new Gospels of Thomas,* 1.28 Thaddeus, Bartholomew, &c. and in Traditions and unwritten Verities; which is to accuse the holy Ghost of want of care for his Church, as not having left that which is sufficient for salvation.

2. It condemns them also that take away and alter at their plea∣sure;* 1.29 what is this, but to tax the holy Ghost for leaving something not necessary, nor profitable for his Church, and by altering or taking away the same, to make our selves wiser then he?

Which things the Angels desire to look into.] The third commenda∣tion of the Gospel, The Angels defire to see into the further end of that salvation that is preached therein. They are not ignorant of any thing the Church knoweth; but they have gathered some things they knew not of, or not so much till they came to pass; as, touching the Incarnation of the Son of God, both Natures in one person, &c. This they desired to see before he came;* 1.30 and this was figured by the Cherubims looking down toward the Mercy-seat, which covered the Ark, which was a figure of Christ, signifying that they desired to look into that Mystery of his Incarnation; and when they saw it, they admired thereat, even to see the Eternal Son of God joyned to mans Nature, it to be worshipped without Idolatry, and his Man∣hood to suffer, the Deity remaining free without suffering: So also by the Church they learned the Mystery of the calling of the Gentiles.* 1.31 But now that which they desire to see, is that which is yet to come, namely, the fulness, perfection, and accomplishment of the salva∣tion of Gods Church and People;* 1.32 namely, to see the day of Judge∣ment, when God shall be perfectly glorified in his Saints.

They desire this; 1. Because they are enforced to see now a great deal of sin in the world, yea those duties which the Saints themselves perform,* 1.33 full of corruptions and weakness, which after that day

they shall see no more: 2. Because that day shall be our perfection; Alas, here we are imperfect every way, and weak, then shall we be per∣fect and free from sin, and in a most happy estate both in body and soul, which for the love they bear to God and us, they long to see: for as God revealed himself more darkly to the old world, more clearly to us; so when we shall come to heaven, much more clearly then now: There shall be as much and more difference between that which we shall know then,* 1.34 and that which we know now, as between us and the darkest times before us under the Law;* 1.35 Here (as children) we are weak, and rather stammer, then speak plainly of God, his Word and Works; but when in the life to come we shall come to mans state, it will be far otherwise: Here we see with spectacles of the Word and Sacraments, but there without, and that most perfectly.

1. Is there such an happy condition remaining for all Believers?* 1.36 O how should we rejoyce, that are entred into the first degree of it, and expect the other! How should we bless God for his Gospel, and for the pains which we have taken herein to attain the same! Yea, how should we walk thankfully, that look for such a state? how zealously and heavenly-minded, not defiling our selves with this world, nor sticking here, but mounting up in our affections, and having our conversation there?

2. How should we long for the day of our dissolution,* 1.37 to enter an∣other degree; but especially for that last day, when we shall be made perfect? The Angels have what they shall have, yet in love to God and us, they long to behold our perfection; what should we then do, that shall have the benefit of it?

3. This should teach them that be yet void of grace,* 1.38 to embrace the Gospel, that they may come to this happy estate, else they shall go to one as miserable as this is happy; from which the Lord deliver us.

Notes

• * 1.1

  The Anaba∣ptists confuted.
• * 1.2

  The Covenant of Grace one and the same throughout all ages.
• * 1.3

  The Author,
• * 1.4

  Matter,
• * 1.5

  Form, and
• * 1.6

  End thereof.
• * 1.7

  The diffe∣rence about the measure given, and per∣sons to whom.
• * 1.8

  Ioel 2. 28.
• * 1.9

  Why God sent his Son no sooner.
• * 1.10

  Gal. 4. 4.
• * 1.11

  Luke 22. 20.
• * 1.12

  Why theirs was called the time of the Law, and ours of the Gospel.
• * 1.13

  God not to be charged with inconstancy.
• * 1.14

  Simil.
• * 1.15

  Use.
• * 1.16

  Luke 2. 25.
• * 1.17

  Psa. 119. 127.
• * 1.18

  Iob 23. 12.
• * 1.19

  See Heb. 6. 7.
• * 1.20

  The same Go∣spel which was preach'd by the Prophets, was also preached by the Apo∣stles.
• * 1.21

  Use.
• * 1.22

  Heb. 2. 1, 2, 3.
• * 1.23

  Acts 13. 4••••▪
• * 1.24

  See 1 Pet. 4. 17.
• * 1.25

  Heb. 2. 1, 2.
• * 1.26

  2 Thess. 1. 8.
• * 1.27

  The Apostles have left a per∣fect direction for all things needful for our Salvation.
• * 1.28

  Use 1.
• * 1.29

  Use 2.
• * 1.30

  Exod. 37. 8.
• * 1.31

  Eph. 3. 10.
• * 1.32

  Why the An∣gels desire to see the perfe∣ction of the salvation of Gods Church.
• * 1.33

  See Rom. 8▪ 19.
• * 1.34

  See 1 Ioh. 3. 2.
• * 1.35

  1 Cor. 13. 9. 10, 11, 12.
• * 1.36

  Use 1.
• * 1.37

  Use 2.
• * 1.38

  Use 3.