Practical Commentary of 1 Peter Volume 1, Chapter 1 · Verse 10,11,12
Verses. 10, 11, 12.
10. Of which Salvation the Prophets have enquired, and searched dilligently, who prophesied of the Grace that should come unto you
11. Searching what, or what maner of time▪ the Spirit of Christ which was in them did signifie, when he testified before hand the sufferings of Christ, and the Glory that should follow.
12. VntoUnto 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.
IT is the Ignorance, or at least the Inconsiderance, of Divine things, that makes Earthly things, whether good, or evil, appear great in our Eyes. Therefore the Apostles great aime is, by representing the Certainty, and Excellency of the Belief, and Hope of Christians to his afflicted Brethren, to strenthen their minds against all discouragements, and oppositions. That they may account nothing too hard to doe, or suffer, for so high a Cause, and so happy an End. 'Tis the low and mean thoughts, and the shallow perswassion we have of things that are spiritual, that is the Cause of all our Remisseness, and Coldness in them. The doctrine of Salvation he mention'd in the former verse, at the End of our Christian Faith, is illustrated in these words, from its Antiquity, Dignity, and infallible truth.
'Tis no more Invention: for the Prophets enquir'd after it, and foretold it in former ages from the beginning. Thus the prejudice of novelty is removed, that usually meets the most ancient truth in its new discoveries.
Again, 'tis no mean thing that such Men as were of unquestion'd Eminency in Wisdom, and Holiness did so much study, and search after, and having found out, were careful not only to publish it in their own times, but to record it to posterity, and this not by the private motion of their own spirits, but by the Acting, and Guidance of the Spirit of God, which sets likewise the truth of their Testimony above all doubtfulness, and uncertainty.
But taking those three Verses entirely together, we have in them those three things, testifying how Excellent the Doctrine of the Gospel is. 1. We have the Principal Author of it. 2. The matter of it 3. The worth of those that are exercis'd about it; viz. The best of Men the Prophets, and Apostles in administring it, and the best of all the Creatures the Angels, in admiring it.
The first Author is the absolutely first, the Spirit of God in the prophets Ver. 11. in the Apostles Ver. 12. but Ver. 11. The spirit of Christ there, is the same spirit that He sent down on his Disciples after his Ascending to Glory, and which spoke in his Prophets before his Descending to the Earth. It is the spirit of Christ, proceeding joyntly from him with the Father, as he is the son of God, and dwelling most richly, and fully in him as the son of Man.
The Holy Ghost is in himself Holiness, and the Source, and worker of Holiness, and Author of this holy doctrine that breaths nothing but holiness, and urges it most pressingly upon all that receive it.
This is the very life of divine Faith touching the Mysteries of Salvation, firmly to believe their Revelation by the Spirit of God, this the Word it selfe testifies, as we see, and it is really manifest in it, it carries the lively stamp of divine Inspiration, but there must be a spirituall Eye to discern it, he that is blind knows not that the Sun shines at noon, but by the report of others; but they that see, are assur'd they see it, and assur'd by no other thing; but by its own Light, To ask one that is a true Believer, how know you the Scriptures to be divine? is the same as to ask him, how know you Light to be Light.
The Soul is nothing but Darkness, and blindness within, till that same spirit that shines without in the Word, shine likewise within it, and Effectually make it Light, but that once done, then is the word Read with some measure of the same spirit by which it was written; and the Soul is ascertain'd that it is divine, as in bodily fight, there must be a meeting of inward Light Viz. the visuall spirits with the outward Object.
The spirit of God within, brings Evidence with it, and makes it self discernable in the word, this all arguments, all Books, and study cannot attain unto. it is given to believe.
No Man knows the things of a Man but the spirit of Man. 1. Cor. 2.11. But how holds that here▪ for if a Man speak out the things that are in his spirit then others may know them, But the Apostle's aime is there, to conclude, that the things of God, even such as were Revealed in his Word, could not be known but by his own spirit, 'its so, though Revealed, yet they remain still unreveal'd, till the spirit teach within, as well as without: Because intelligeable by none, but by those, that are the private Scholers and Hearers of the holy Ghost, the author of them; and because there are so few of these, therefore there is so little reall Believeing amongst all the noise, and profession that we make of it, who is there (if you will believe them) that Believes not, and yet truely there is too much Cause to continue the Prophets regret. who hath believed our Report?
Learn then to suspect your selves, and to finde out your own Unbelief, that you may desire this Spirit to teach you inwardly those great Mysteries, that he outwardly Reveals, and Teaches by his Word. Make use of that promise and press the Lord with it. They shall be all taught of God.
But 2. There is here the Matter of this Doctrine which we have in three severall Expressions 1. That which is Repeated from the foregoing Verse, 'tis the Doctrine of Salvation, that's the end of it▪ and 2. The Doctrine of sufferings and glory of Christ as the means. 3. The Doctrine of Grace, the spring of both.
And 1. Salvation, the onelyonly true Doctrine of true happiness, which the wisest of naturall Men have grop't and sought after with much earnestness; but with no success, they had no other then the dark Moon light of Nature, and that is not sufficient to find it out, onelyonly the Sun of Righteousness shining in the Sphere of the Gospel, brings Life and Immortality to Light. 2. Tim. 1.10. No wonder that naturall Wisdom, the deepest of it, is far from finding out the true method, and way of cure, seeing it cannot discover the disease of miserable Mankind, Viz. the sinfull and wretched Condition of nature by the first Disobedience.
Salvation expresses not only that which is Negative; but Implies likewise positive and perfect Happiness, thus forgiveness of sins is put for the whole nature of Iustification frequently in scripture, 'tis more easy to say of this unspeakable Happiness, what it is not, then what it is, there is in it a full and final freedom from all Annoyance, all tears are wip'd away, and their fountain dryed up, all feeling, and fear, or danger of any the least evil either of sin, or punishment banish'd for ever, no Invasions of Enemies, no robbing nor destroying in all this holy Mountain no voice of complaining in the streets of the new Jerusalem here, 'tis at the best but interchanges of Mornings of joy, with weeping of sad evenings, but there, there shall be no Light, no need of Sun, nor Moon, For the glory of the Lord shall lighten it and the Lamb shall be the Light thereof.
Well may the Apostle (as he doth here throughout this Chap.) lay this Salvation to Counter ballance all sorrows, and Persecutions, and whatsoever hardships can be in the way to it. The soul that is perswaded of this, in the midst of Storms, and Tempests enjoys a Calme, Triumphs in Disgraces, grows Richer by all its Losses, and by Death it self, attaines this Immortall life.
Happy are they that have their eye fixed upon this Salvation, and are longing and waiting for it, that see so much of that brightness, and Glory, as darkn… all the lusture of Earthly things to them, and makes them trample upon those things, which formerly they admir'd, and doted on with the rest of the foolish world. Those things we account so much of, are but as rotten wood, or Glow-wormes that shine onelyonly in the night of our Ignorance, and Vanity: so soon as the Light beam of this Salvation enters into the soul, it cannot much esteem or affect any thing below it, and if those glances of it that shine in the Word, and in the Soul of a Christian be so bright, and powerfull, what then shall the full sight and real possession of it be?
The worker of this Salvation whom the Prophets and Apostles make the summe of all their doctrine is Jesus Christ, and the summe of that work of Redemption, as we have it here, is his Humiliation and Exaltation. His Sufferings, and the Glory that followed thereupon, now, though this serve as an Encouragement to Christians in their Sufferings, that this is the way by which their Lord went into his Glory, and is true also of Christ mysticall, the Head with the Members, as the scriptures often teach us. Yet I conceive 'tis here main…ly intended as a summary of the work of our Redemption by Jesus Christ, relateing to the salvation mention'd Verse 10. And as the Cause for the Effect, so 'tis put for it here. The Prophets enquired, and prophecied of that Salvation. How? By searching out, and foretelling the Sufferings, and Glory of Christ: His sufferings then, and his after Glories are our Salvation His sufferings is the purchace of our Salvation, and His Glory is our assurance of it, He as our head having Triumph'd, and being Crown'd, makes us likewise sure of Victory, and Triumph. Having entered possession to glory makes our Hope certain; this is his prayer, that where he is there we may be also and this his own assertion, the glory which thou gavest Me, I have given them. Ioh. 17.22, 24. this is his promise, because I live ye shall live also Ioh. 14.19. Christ, and the Believer are One, this is that Great Mystery the Apostle speaks of, Eph. 5. though 'its a common known truth, the words and outside of it obvious to all, yet none can understand it, but they that indeed partake of it, by vertue of that Unction their sins were accounted His, and Christs sufferings are accounted theirs, and by consequence, His Glory the consequent of his sufferings is likewise theirs, there is an indissoluble connection betwixt the life of Christ, and of a Believer. Our life is hid with Christ in God; and therefore while we remaine there, our life is there, though hid, and when he who is our life shall appear we likewise shall appear with him in glory. Colos. 3.14. Seeing the sufferings, and Glory of our Redeemer, are the maine subject of the Gospel and the Causes of our salvation, and our comfortable persuasion of it, 'its a wonder that they are not more the matter of our thoughts, should we not daily consider the bitterness of that cup of Wrath he drunk for us, and be wrought to Repentance, and Hatred of sin, to have sin imbitter'd to us by that Consideration, and find the sweetness of his Love in that he did drink it, and by that, be deeply possessed with Love to him, these things we now and then speak of, but they sink not. As our Saviour exhorts, where he is speaking of those same sufferings. O that they were engraven on our hearts and that sin were Crucified in us, and the world Crucified to us, and we unto the world by the crosse of Christ.
And then considering the Glory wherein he is, And to have our eye often upon that, and our hearts solaceing and refreshing themselves frequently with the thoughts of that Place, and condition wherein Christ is, and where our hopes are ere long to behold lin. Both to see his Glory, and to be Glorified with him, is it not reason? Yea 'its necessary it cannot be otherwise, if our Treasure, and Head be there, that our hearts be there likewise.
The Third Expression here of the Gospell, is, that 'tis the Doctrine of Grace. The work of Redemption it self, and severall parts of it, and the Doctrine revealing it, have all the name of Grace: because they all flow from free Grace, that is their spring, and first Cause.
And 'tis this wherein the Doctrine of Salvation is mainly comfortable, that it is free, ye are saved by Grace. Eph. 2.8. 'tis true God requires faith, it is through faith, but he that requires that▪ gives it too, that's not of your selves 'tis the gift of God 'tis wonderfull Grace to save upon believing, believe in Jesus for Salvation, and live accordingly and 'tis done; there is no more requir'd to thy pardon; but that thou receive it by faith. But truely Nature cannot do this, 'tis as impossible for us of our selves to Believe, as to doe, this then is that which makes it all Grace from Beginning to End, that God not onelyonly saves upon believeing, but gives believeing it self, Christ is called not onelyonly the Author and finisher of our Salvation, but even of our Faith.
Free Grace being rightly apprehended, is that, which stayes the heart in all Estates, and keeps it from fainting, even in its saddest times, what though there is nothing in my self, but matter of sorrow, and discomfort, it cannot be otherwise, 'its not from my self that I look for Comfort at any time: but from my God, and his free Grace. Here is Comfort enough for all times, when I'm at the best, I ought not, I dare not rely upon my self, when Im at the worst, I may, and should rely upon Christ and his sufficient Grace. Though I be the vilest sinner that ever came to him, yet I know he is more Gracious then I am sinfull, yea, the more my sin is, the more Glory will it be to his Grace to pardon it, it will appear the richer, doth not David argue thus. Psa. 25.11. For thy names sake, O Lord, pardon mine iniquity for it is great: But 'Tis an empty fruitless notion of Grace, to Consider it onelyonly in the Generall, and in a wandring way, we are to look upon it particularly, as address'd to us, and 'tis not enough, that it comes to us, in the message of him that brings it onelyonly to our ear, but that we may know what it is, it must come into us, then 'tis ours indeed; but if it come to us in the message only, and we send it away again, if i… shall so depart, we had better never have heard of it, it will leave a Guiltiness behind it, that shall make all our sins weigh much heavier then before.
Enquire whether you have entertain'd this grace, or not, whether it be come to you, and into you, or not, whether the kingdom of God is within you. As our Saviour speaks, 'tis the woefullest condition that can be, not to be far from the kingdom of God, and yet to fall short, and miss of it. The Grace of God revealed in the Gospell is intreating you daily to receive it, is willing to become yours, if you Reject it not, were your eyes open to behold the Beauty, and Excellency of this Grace, there would need no deliberation, yea, you would endure none, desire your eyes to be opened, and light from above, that you may know it, and your hearts open'd, that you may be happy by receiving it.
The Apostle speaking of Jesus Christ, as the foundation of our Faith, calls him the same yesterday, and to day and for ever. Yesterday under the Law, to day in those primitive times, neerest his Incarnation, and for ever, in all succeeding ages. And the Resemblance holds good between the two Cherubims over the Mercy-seat, and the two Testaments, those had their faces towards one another, and both toward the Mercy-seat, and these look to one another in their Doctrine, agreeing perfectly, and both look to Christ the true Mercy-seat, and the great Subject of the scriptures. This we see here, the things that the Prophets foretold to come, and the Apostles reported were accomplished, were the same, and from the same spirit, they were the sufferings of Christ, and his after Glory, and in them our Salvation by free Grace. The Prophesies look forward to the times of the Gospel, and the things then fulfilled, look back to the Prophesies, and each confirms the other, meeting all in Christ who is their truth and Center.
We have spoken already of the Author, and subject of this salvation; Now we come to say something of those who are Employed about it, as well in Administring to it, as in Admiring it. And those are, the Prophets, and Apostles, the first foretold what was to come, the second Preached them when they came to pass.
In the Prophets there are three things here remarked. 1. Their Dilligence. 2. The Success of it. 3. The Extent of its usefulness.
This disparages not their extraordinary Visions, and Revelations, and that which is added, that the Spirit of Christ was in them, and did foretel the things to come.
It was their constant Duty, and they being sensible of their duty, made it their constant Exercise, to search into Divine Misteries by Meditation, and Prayer: yea, and by Reading such holy writers as were already extant in their times, as Dan. 9. and 10. For which Cause, some taking the word actively, Conceive Daniel, to be call'd there a Man of desires, because of his great desire, and dilligent search after the knowledge of those High things. And in this dilligent way, they constantly waited for these Revelations, which sometimes, when it seem'd good unto the Spirit of God, were imparted unto them.
Prophesie resideth not (say the Hebrew Doctors) but in a Man that is great in Wisdom and Vertue, whose affections overcome him not in any worldly things; but by his knowledge, he overcometh his Affections continually; on such a Man the Holy Spirit cometh down. And his Soul is associated to the Angels, and he is changed to another Man. thu… Maimonides.
'Twas the way of the Prince of darkness amongst the Idolatrous Gentiles, to speak either through senseless Statues, or where they uttered his Oracles, it was by such profane Prophets as he had, to cause them in a fury tumble forth words they understood not, and knew not what they said, but the Spirit of God being Light, and the Holy Prophets Inspired with it, they being dilligent attendants on its Motions and Searchers of the Misteries of Salvation, understood well what their business was, and to what purpose tended those things of the Kingdom of Christ, which they by Inspiration did foretel; and therefore bended their thoughts this way, praying, and searching, and waiting for Answers, studying to keep the passage, as it were open, for the beams of those Divine Revelations to come in at; not to have their Spirits clogg'd, and stopt with earthly and sinful Affections, endeavouring for that calm and quiet Composure of Spirit in which the voyce of Gods Spirit might be the better heard. Thus Psal. 85.8. and Hab. 2.1. In both which places followes an excellent Prophesie Concerning Christ, and that Salvation which he wrought for his People.
Were the Prophets not exempted from the pains of Search, and Inquiry, that had the Spirit of God not only in a high measure, but after a singular manner? how unbeseeming then is slothfulness and Idleness in us? whether is it, that we judge our selves advantag'd with more of the spirit then those holy men? or that we Esteem the Doctrine, and Misteries of Salvation on which they bestow'd so much of their labour, unworthy of ours? these are both so gross that we will be loath to own either of them, and yet our laziness, and negligence in searching after those things, seems to charge us with some such thought as one of those.
You will say, this concerns those that succeed to the work of the Prophets, and Apostles in ordinary, the Ministers of the Gospel. And it doth indeed, fall first upon them. It is their task indeed to be dilligent, and as the Apostle exhorts his Timothy, to attend on reading, but above all to study to have much Experimental knowledge of God, and his Son Jesus Christ, and for this end, to disentangle, and free themselves as much as is possible, from lower things to the search of heavenly Misteries, Prov. 18.1. As they are called Angels, so ought they to be as much as they can attain to it, in a constant nearness unto God, and attendance on him, like unto the Angels, and look much into these things, as the Angels here are said to do, to endeavour to have their souls purified from the affections of sin, that the light of Divine truth, may shine clear in them, and not be fogg'd, and misted with filthy vapours, to have the Impressions of God clearly written in their breasts, not mix'd and blurr'd with earthly characters, seasoning all their readings and common way of studies with much Prayer, and divine Meditation. They that Converse most with the King, and are inward with him, know most of the affairs of state, and even the secrets of them, that are hid from others, and certainly those of Gods Messengers that are oftenest with himself, cannot but underdand their business best, and know most of his meaning, and the affairs of his Kingdom. And to that End 'tis confess'd, that singular dilligence is requir'd in them; but seeing the Lord hath said without exception, that his secret is with them that fear him, and that he will reveal himself and his saving truths to those that humbly seek them. Do not any of you your selves so much injury, as to barr your selves from sharing in your measure of the search of these same things, that were the study of the Prophets, and which by their study, and publishing them, are made the more accessible, and easie to us. Consider that they doe concern us universally, if we would be saved; for 'tis Salvation here that they studied, Search the Scriptures, sayes our Saviour, Ioh. 5. And that is the motive, if there can be any that may be thought in reason pressing enough, or if we doe indeed think so, For in them ye think to have Eternal life, And it is there to be found, Christ is this Salvation, and that Eternal life, and he adds further it is they (those Scriptures) that testifie of me. These are the Golden mines in which alone the abiding treasures of Eternity are to be found, and therefore worthy all the digging, and paines we can bestow on them.
Besides their Industry in this enquiry, and search, there is here expressed their ardent affection to the thing they Prophesied of, and their Longings, and Wishes for its Accomplishment viz. The coming of Jesus Christ, the promised Messiah, the top of all their desires, the great Hope and the Light of Israel. No wonder they desired his day, that had so much joy in the seeing it: So far off, as over the head almost of two thousand years, Faith overlooking them, and foreseeing it so in Abraham, his heart danc'd for joy, Ioh. 8.36. Abraham saw my day and Rejoyced.
And this is conceived to be the meaning of those Expressions in that mistical Song, as they suit those times of the Jewish Church, breathing out her longings for the coming of her Beloved, his speaking by the Prophets, were his voice as afar off: but his incarnation was his coming near, and kissing his Church, with the kisses of his mouth, as Cant. Chap. 1. Verse 1. and to omit other expressions throughout the Song, the last Chapter Verse 1. is tender and pathetical. Oh that thou wert as my Brother, &c. and the last words of it, Make hast my Beloved, and be thou like a Roe, or a young Hart upon the Mountain of Spices. And when this salvation came in the fulness of time, we see how joyfully good old Simeon embraces it, and thought he had seen enough, and therefore upon the sight desired to have his eyes clos'd. Now let thy Servant depart in Peace, for my eyes have se…n thy salvation. Therefore our Saviour sayes to his Apostles. Math. 13.16. Blessed are your eyes for they see, for many Prophets and righteous men have desired to see those things which ye see, and have not seen them. This is he whom we disesteem and make so small account of, being now so clearly Revealed that they studied, and sought, and wish'd so much for, so many ages before.
Now the sucess is, in seeking they found the certainty, and the time of that his coming, they sought out till they found, and then they prophesied of that Salvation, and Grace, they searched what, and what manner of time, and the Spirit did manifestly foretel it them.
They sought to know what manner of time it should come to pass, viz. In a time of great distress, and bad Estate of the People, as all the Prophets testifie, and particularly that place Gen. 49.10. gives an express character of the time, though there be some diversity of Exposition of the particular words, yet the main sense is agreed on by all sound Interpreters, and the Chal. Parah. hath it expresly, that that Shiloh, is the Messiah.
And of his sufferings, and after glories they prophesied very clearly as Psal. 22. Isa. 53. &c. And our Saviour himself makes use of their testimony in both these points, S. Luke 24.25, 26, 27.
Then there is the benefit of their search, and finding, in the extent of it, in Verse 13. to the Believers in the Apostles times, and to the succeeding Christian Church, and so to us in these dayes; but in some peculiar sense the Prophets ministred to them of those times, wherein Christ did suffer, and enter into glory; for that they were the first that enjoyed the accomplishment of those Prophesies, they being fulfilled in their own dayes.
They knew well that the things they Prophesied were not to be fulfilled in their own times, and therefore in their Prophecying concerning them, though both themselves, and People of God that were contemporary with them did reap the comfort of that Doctrine, and were by faith partakers of the same Salvation, and so it was to themselves as well as to us, yet in regard of the accomplishment, they knew it was not to themselves, it was not to be brought to pass in their dayes, and therefore, speaking of the Glory of Christs Kingdome, they often foretel it for the Latter dayes, as their phrase is, And as we have the things they Prophesied of, so we have this peculiar benefit of their Prophesies, that their fuiting so perfectly with the event, and performance, serves much to confirm our Christian Faith.
There is a foolish, and miserable way of verifying this, Men ministring the Doctrine of Salvation to others, and not to themselves, carrying it all in their heads, and tongues, and none of it in their hearts, not hearing it even while they Preach it, reaching the Bread of Life to others, and eating none of it themselves. And this the Apostle sayes, that he was most careful to avoid, and therefore dealt severely with his body, that it might not this way endanger his soul. I beat down my body, sayes he, and keep it in subjection, lest when I have Preach'd to others I my selfe should be a Castaway. 'Tis not in this sense, that the Prophets ministred to others, and not to themselves. No, they had Joy and Comfort in the very hopes of the Redeemer to come, and the belief of the things that any others had spoke, and that themselves spoke concerning him, and thus the true Preachers of the Gospel though their Ministerial gifts, are for the use of others, yet that Salvation they Preach, they lay hold on, and partake of themselves, as your boxes wherein perfumes are kept for Garments, and other uses, are themselves perfum'd by keeping them.
We see how the Prophets Ministred it, as the great and never failing Consolation of the Church in those dayes, in all their distresses 'tis a wonder when they are foretelling either the sorrowes and afflictions or temporal restorement, and deliverances of that People of the Jewes, what sudden outleaps they will make to speak of the Kingdome of Jesus Christ, and the dayes of the Gospel, that who considers not the spirit they were moved by, would think it were Incoherence, and Impertinency; but they knew well what they meant, that those newes were never unseasonable, nor besides the purpose, that the sweetness of those thoughts, viz. The Consideration of the Messiah was able (to such as belie'v'd it) to allay the bitterest distresses, and that the great deliverance he was to worke, was the top and summe of all deliverances. Thus their Prophecies of him were present Comfort to themselves, and other believers then, and further, were to serve for a clear evidence of the divine truth of those Misteries in the dayes of the Gospel in and after their fulfilling.
These sweet streams of their Doctrine doe as the Rivers, they made their own banks fertile, and pleasant as it ran by, and flowed still forward to after Ages and by the Confluence of more such Prophecies grew greater as it went, till it fell in with the main current of the Gospel in the New Testament, both acted, and Preach'd by the great Prophet himselfe, whom they foretold to come, and recorded by his Apostles and Evangelists, and thus united into one River, clear as Crystall, This doctrine of Salvation in the Scriptures, hath still refresh'd the City of God, his Church under the Gospel, and still shall do so, till it empty it self into the Ocean of Eternity.
The first discovery we have of this stream nearest its source, the Eternall purpose of divine mercy, is in that Promise which the Lord himself preach'd in few words, to our first parents, that had newly made themselves, and their Race miserable The seed of the Woman shall break the head of the serpent. Gen. 3.15.
The agreement of their Predictions with the things themselves, and the preaching of the Apostles following, the other kind of Men employed in this Salvation make up one Organ, or great Instrument, Tun'd by the same hand, and sounding by the same breath of the spirit of God, and that is express'd here, as the common Authority of the Doctrine in both, and the cause of their harmony, and agreement in it.
And all these extraordinary Gifts of the holy Ghost, the Calling of Prophets, and Apostles, and Evangelists, and the ordinary Ministry of the Gospel by pastors, and Teachers, tends to that great designe, that God hath in building his Church; making up that great assembly of all the Elect, to enjoy and praise him for all Eternity. Eph. 4.11. For this end sent he his Son out of his bosome, and and for this end sends he forth his messengers to divulge that salvation, that his Son hath wrought, and sends down his spirit upon them, that they may be fitted for so high a service. Those Cherubims wonder how guilty man escapes their flaming swords, and Reenters paradise, The Angels see that their Companions that fell are not restor'd, but their room fill'd up with the spirits of just men, and they envy it not, which Mistery the Angels desire to look into, and this is added in the close of these words for the extolling of it.
The Angels look upon what they have seen already fulfill'd with delight and admiration, and what remains, namely, the full accomplishment of this great work in the end of time, they look upon, with desire to see it finish'd, 'tis not a slight glance they take of it, but they fix their eye, and look stedfastly on it, viz. That mistery of godliness, God manifested in the flesh, and 'tis added, seen of Angels.
The word made flesh drawes the eyes of those glorious Spirits, and possesses them with wonder to see the Almighty God-head joyn'd with the weakness of a Man, yea, of an Infant. He that stretcheth forth the heavens, bound up in swadling cloaths. And to pass all the wonders of his life, this is beyond all admiration, that the Lord of Life, was subject to death, and that his Love, and Rebellious mankind, moved him both to take on, and lay down that life.
'Tis no wonder the Angels admire those things and delight to look upon them, but 'tis strange that we do not so. They veiw them stedfastly, and we neglect them, either we consider them not at all, or give them but a transient look, half an eye. That which was the great business of the Prophets, and Apostles, both for their own times, and to convey them to us, we regard not; and turne our eyes to foolish wandering thoughts, which Angels are ashamed at. They are not so concern'd in this great mystery as we are, They are but mere beholders in comparison of us, yea, they seem rather to be losers someway, that our nature in it self inferiour to theirs, is in Jesus Christ exalted above theirs. Heb. 2.16. We bow down to the earth, and study, and grovell in it,, take into the very bowels of it, and content our selves with the outside of the unsearchable riches of Christ, and look not within it, but they having no will, nor desir…, but for the glory of God, being pure flames of fire burning onelyonly in love to him, are no less delighted then amazed with the bottomless wonders of his wisdom, and goodness shining in the work of our Redemption.
'Tis our shame, and our folly that we lose our selves, and our thoughts in poor childish things, and trifle away our days we know not how, and let these rich mysteries lye unregarded, they look up, upon the deity in it self with continuall admiration, but that they look down, to this mystery is another wonder. We give them an ear in publick, and in a cold formal way stop Conscience's mouth, with some religious performances in private, and no more: But to have deep and frequent thoughts, and to be ravish'd in the meditation of our Lord Jesus once on the cross and now in glory, how few of us are acquainted with this?
We see here excellent Company, and Examples, not onelyonly of the best of Men that have been, but we have them fellow-servants, and fellow-Students, if that can perswade us, we may all study the same Lesson with the very Angels, and have the same thoughts with them, this the soul doth, that often entertains it self with the delightfull admiration of Jesus Christ, and the Redemption he hath wrought for us.