A commentary upon the three first chapters of the first Epistle general of St.…A commentary upon the three first chapters of the first Epistle generall of St.…

¹Before I enter upon the particular consideration of these words, I must in general observe one doctrine from the coherence, viz. that as any are more holy and happy, so they do more admire the grace brought unto us in the Gospel: it is much that the Prophets give such testimony: so is it that the Apostles and Ministers of the Gospel spake such glorious things of it: but if that may not confirm us, the holy Spirit of God and the Angels of God shall be brought in to deliver not their opinions only, but their desires also.

¹Before 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.

1. 1Doct.

Which may serve,

1. For singular reproof of the madness of our natures, that cannot be won to know or regard wherein the chief good lies, but are so infinitely distracted with endless hunting after the riches or pleasures of life. Oh how are our hearts sunk deep in rebellion, when neither the verity of these things, nor our own mortality, nor such abundant testimonies from heaven can move us? But woe unto us for two reasons from hence: First, we shall be made inexcusable, since God hath warned and instructed us with such undeniable testimonies. Secondly, here we see the cause why we seek not after the grace of Christ in the Gospel; it is because we are alienated both from holiness, and happiness. For if we had experience in either, we would judge as •he Angels of heaven do.

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 distracted 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 undeniable 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.

Thus in general: now in particular there are four things to be considered of.

Thus in generall: now in particular there are foure things to be considered of.

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

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 soul. The heaven▪ and earth▪ and seas, and beasts, and fowls, &c. are visible: the invisible creatures are these Angels.

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.

¹The 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 therefore to this question I answer two ways. 1. By considering what they are in name. 2. What they be in nature.

¹The 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. 1Of A•g•••, their […] and natures.Of A•g•••, th•ir 〈…〉 and natures.

1. The names given them are of three sorts.¹ 1. Some express their nature, and so they are spirits. 2. Some express their excellency and dignity, and so they are called principalities and powers, &c. 3. Some express their office and employment, and so they are called Angels in this place, which signifies Messengers; because they are sent to minister to them which are heirs of salvation. Heb. 1.14.

1. The names given them are of three sorts.¹ 1. Some expresse their nature, 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 office and employment, and so they are called Angels in this place, which signifies Messengers; because they are sent to minister to them which are heires of salvation. Heb. 1.14.

1. 1In r•s••ct of what th•y a•e they are spirits: in respect of wh•t th•y do they are Angels.In r•s••ct of what th•y a•e they are spirits: in •espect of wh•t th•y do they are Ang•ls.

2. Now for their natures: Angels are spiritual substances invisible and immortal, subsisting of themselves, endued with singular understanding and freedom of will, created of God for his glory in his service in the world, especially in the Church.

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

But why are they called by the name of office more usually then by the names that express their natures?¹

But why are they called by the name of office more usually then by the names that expresse their natures?¹

1. 1Quest.

It is because God delights in them for their service,¹ and they themselves are more glad of well-doing, then of their happiness in nature: from whence we may learn, that it is not enough to get singular gifts and excellent estates, unless we be industrious in the use of them: our glory lieth not in excellent parts, but in the fruitful 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,² else we may be as the Angels of God for gifts, and y•t go to hell.

It is because God delights in them for their se•vice,¹ 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,² else we may be as the Angels of God for gifts, and y•t goe to hell.

1. 1Answ.
2. 22 Sam. 16 •3.

But are all these incorporeal spirits here meant?¹

But are all these incorporeall spirits here meant?¹

1. 1Quest. Answ.

No: for some of them fell away, and stood not in the truth: it is only the good Angels, called the elect Angels, 1 Tim. 5.21. are here meant; but it is worth the noting, what sin hath brought upon the Devils, they have not only 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 disobedience, 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 nature above Angels in and by Christ: some say a transgression of some commandments in particular, not expressed as Adams was.

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 disobedience, 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 nature above Angels in and by Christ: some say a transgression of some commandements 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 appear divers ways: 1. By the excellent titles given them, a• are stars of the morning, sons of God principalities and powers, &c. 2. By the place he sets them in, he placeth them next his own person, in the chamber of his own presence to be always about him, even in heaven, the fairest room in the whole building of the world. 3. By the trust he hath put in them, he 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 evil, Col. 2.10. The consideration hereof should kindle in us a holy impatience of desire so to dispatch Gods work on earth, that we might haste to that time and place, when we shall be like the Angels of God,¹ yea their very society should kindle desire to be with such glorious creatures, and in the mean time, how can we sufficiently praise God, that hath appointed such excellent creatures to attend upon us both in life and death? how should we esteem faith and repentance, that in Jesus Christ works unto us such a safety of estate under their willing and careful protection?

2. Now for the singular account God makes of them, it may appeare divers 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 building 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,