IN this second chapter the apostle declares his design, and what his especial aim was with respect unto them to whom he wrote. It was not merely their instruction, or the information of their minds and judgments that he intended; though that also was in his eye, and necessary unto his principal purpose. They had, by their instability and fainting in trials, administered occasion unto him of other discourse. Besides, he foresaw that they had great difficulties and temptations to contend withal, and was jealous lest they should miscarry under them, as he also was over other professors, 2 Corinthians 11:2,3. His principal end, therefore, in this whole epistle, (as hath been declared,) was to prevail with the Hebrews unto steadfastness in the faith of the gospel, and diligence in attendance unto all those ways and means whereby they might be established. The foundation of his exhortations unto this purpose he lays in the incomparable excellency of the Author of the gospel. Hence just and cogent inferences unto constancy in the profession of his doctrine and obedience unto him, both absolutely and in respect of the competition set up against it by Mosaical institutions, do naturally flow.

And these considerations doth the apostle divide into several parts, interposing, in great wisdom, between the handling of them, those exhortations which pressed towards his especial end, before mentioned.

And this course he proceeds in for several reasons; for,- First, He minds them and us in general, that in handling of the doctrines of the gospel concerning the person and offices of Jesus Christ, we should not satisfy ourselves in a bare notional speculation of them, but endeavor to get our hearts excited by them unto faith, love, obedience, and steadfastness in our profession. This doth he immediately apply them unto. Instances unto this purpose doth he give us in this chapter, upon his foregoing declaration of the excellencies of Christ and the glory of his kingdom, that so his hearers might not be barren and unfruitful in the knowledge of him.

Secondly, As to the Hebrews in particular, he had, as it were, so overwhelmed them with that flood of divine testimonies which he had poured out in the beginning of his epistle, and that heavenly, glorious declaration which he had made of the person of the Messiah, that he thought it needful to give them time to consider what was the tendency of that sublime discourse, and what was their especial concernment therein.

Thirdly, The apostle interposeth his exhortation in this place, as to be an application of what was before delivered, so to lead them on thereby unto the consideration of arguments of another nature (though of the same use and tendency), taken from the sacerdotal or priestly office of Christ, and the works or effects thereof. And herein doth a great part of the apostolical wisdom, in the various intertexture of doctrines and exhortations, in this epistle consist, that as every exhortation flows naturally from the doctrine that doth precede it, so always the principal matter of it leads directly unto some other doctrinal argument, which he intends nextly to insist upon. And this we shall see evidenced in the transition that he makes from the exhortation laid down in the beginning of this chapter, unto the sacerdotal office of Christ, verses 6-9.

The first verses, then, of this chapter are purely parenetical or hortatory, with a mixture of some considerations serving to make the exhortation weighty and cogent.

VERSE 1.

The first verse contains the exhortation itself intended by the apostle, those following the especial enforcements of it.

Verse 1 . — Dia< tou~to dei~ perissote>rwn hJma~v prose>cein toi~v ajkousqei~si , mh>pote pararjrJuw~men .

Perissote>rwv , “abundantius,” V. L., Arias, “more abundantly;” “eo amplius,” Beza, “so much the more;” tyair;ytiy]Dæ , Syr., “magis,” “the rather;” “ut magis,” “ut abundantius,” — “as the rather,” “as more abundantly;” “summa attentione,” Arab., “with all attention.” The word denotes somewhat more than ordinary in the act it relates unto, or the persona to whom it is applied. And diligence being especially required in attention unto any thing, or in those that attend, which extends itself unto the whole deportment of the mind in that work (if that be respected herein, which we shall consider), it may be not unmeetly rendered “more diligently,” directly; “more abundantly.” \Prose>cein , “observare,” V. L., “to observe,” — improperly; “adhibere,” Ar. M.: a word of an imperfect sense, unless supplied with our minds, or understandings, or diligence, — “ adhibere animum,” “adhibere diligentiam;” but immediately affecting the object, as “adhibere auditis,” it gives no perfect sense. “Attendere,” Beza, “to attend unto,” “to give heed;” ˆyriyhiz] azeh;n, , “simus cauti, attenti,” Syr., “that we be wary,” or “heedful.” Prose>cw is usually in other authors, when it refers to persons, “ausculto,” or “obtempero,” to hearken, attend, and give heed to any one with an observant or obedient mind. And sometimes it signifies to hope, or place trust or confidence in him that is attended unto. It is also used for to assent, to agree, or subscribe unto what is spoken by another. In the New Testament it is principally used in two senses: — 1. To beware, or look to ourselves, as to things or persons that might hurt us; and then it is attended with ajpo> or ejpi> , as Matthew 7:15, 10:17, 16:6, 11, 12; Luke 12:1; — or so to beware as to look diligently unto our own concernments absolutely, Luke 17:3, 21:34; Matthew 6:1; Acts 20:28. 2. To attend with diligence and submission of mind unto the words of another, or unto any business that we are employed in, Acts 8:6, 16:14; 1 Timothy 1:4, <540401> 4:1, 13; Titus 1:14. So it is said of the Samaritans, that they much heeded Simon Magus: Prosei~con aujtw~| ta>ntev , Acts 8:10. And it is the same word whereby the reverential obedience of that people unto the preaching of Philip is expressed, verse 6.

An attendance, then, with a mind ready for obedience is that which the word imports.

Toi~v ajkousqei~si, “auditis,” “to the things heard;” ˆ[æmæV]Dæ µdemeB] , Syr., “in eo quod audivimus,” “in that which we have heard,” — to the things heard, that is by us, who are required to attend unto them.

PararjrJuw~men . This word is nowhere else used in the New Testament.

In other authors it is as much as “praeterfluo,” “to run by.” So Xenoph.

Cyropaed., lib. iv., Piei~n ajpo< tou~ pararjrJe>ontov potmou~ , — “ to drink of the river running by.” “Pereffiuamus,” V. L., “ne forte pereffiuamus,” “lest perhaps we should run out.” Mh>tote , “ne forte,” “lest perhaps,” improperly; it respects times and seasons, — “lest at any time;” lpen, al;D] , “ne forte cadamus,” “decidamus,” “lest we fall,” “fall down,” that is, “perish.” So is the word also interpreted by Chrysostom, Mh>pote pararjrJw~men , toute>sti mh> ajpolw>meqa , mh> ejkpe>swmen , — “ that we perish not,” “that we fall not.” And he confirms this sense from that saying in the Proverbs, chapter 3:21, Tije< mh< paraojrJuh~|v , “My Son, fall not.” So he interprets the word. In the original it is, Wyluy;Alaaæ, “Let them not depart,” the word respecting not the person spoken unto, but the things spoken of. Nor do the LXX. in any other place render zwl by pararjrJe>w , but by ejklei>pw , as in the next chapter, verse 21, and words of the like signification, “to decline,” “draw back,” “give over,” by negligence or weariness. Other ancient translations read, “ne decidamus ab honestate,” “that we fall not from honesty,” and, “et nequaquam rejicias,” “and by no means to reject.” What sense of the word is most proper to the place we shall afterwards consider. f12 Verse 1. — Therefore [for this cause ] the more abundantly ought we to attend [or, give heed ] to the things heard [by us ], lest at any time we should flow out [or, pass away ].

Dia< tou~to , “for this cause;” as much as dio> , “therefore,” “wherefore.”

There is in the words an illation from the precedent discourse, and the whole verse is a hortatory conclusion from thence. From the proposition that he hath made of the glory and excellency of the Author of the gospel he draws this inference, “Therefore ought we,” — for the reasons and causes insisted on. And thus the word tararjrJuw~men , “flow out,” expresseth their losing by any ways or means the doctrine of the gospel wherein they had been instructed, and the benefits thereof. Seeing the gospel hath. such a blessed Author, we ought to take care that we forfeit not our interest in it. But if we take pararjrJuw~men in the sense chosen by Chrysostom, to express the fall and perishing of them that attend not as they ought unto the word (which interpretation is favored by the Syriac translation), then the word, “therefore,” “for this cause,” respects the commination or threatening included therein. As if the apostle had said, ‘Therefore ought you to attend;’ that is, ‘Look to it that you do attend, lest you fall and perish.’ I rather embrace the former sense, both because the interpretation of the word used by Chrysostom is strained, as also because the apostle doth evidently in these words enter upon an exhortation unto obedience, upon his former discourse about the person of Christ; nor without an especial regard thereunto had he laid any foundation for such a threatening unto disobedience as is pretended to be in the words; of which yet further afterwards.

Dei~ hJma~v , “Ought we,” — the persons unto whom he makes the application of his doctrine, and directs his exhortation. Some think that Paul joins himself here with all the Hebrews upon the account of cognation and country, as being himself also a Hebrew, Philippians 3:5, and therefore affectionately respecting them, Romans 9:3; but the expression is to be regulated by the words that follow, ‘All we, who have heard the gospel preached, and made profession thereof.’ And the apostle joins himself with them, not that there was any danger on his part lest he should not constantly obey the word, or [as if he] were of them whose wavering and instability gave occasion to this caution; but, 1. To manifest that the duty which he exhorts them unto is of general concernment unto all to whom the gospel is preached, — so that he lays no singular burden on them; and, 2. That he might not as yet discover unto them any jealousy of their inconstancy, or that he had entertained any severe thoughts concerning them, — apprehensions whereof are apt to render exhortations suspected, the minds of men being ready enough to disregard that which they are persuaded unto, if they suspect that undeserved blame lies at the bottom of the exhortation. The like condescension hereunto, upon the like account, we may see in Peter, I Epist. 4:3.

These are the persons spoken unto. That which is spoken to them consists in an exhortation unto a duty, and an especial enforcement of it.

The exhortation and duty in the first words, — “The more abundantly to attend unto the things heard ;” and the enforcement in the close of them, “Lest at any time we should flow out.”

In the exhortation is expressed an especial circumstance of it, the duty itself, and the manner of its performance.

The first is included in that word,” more abundantly;” which may refer either unto the causes of the attendance required, or unto the manner of its performance.

In the words as they lie in the text, Dia< tou~to perissote>rwv dei~ hJmav prose>cein , the word perissote>rwv , “more abundantly,” is joined unto dia< tou~to , “therefore,” “for this cause,” and seems immediately to respect it, and so to intimate the excellent and abundant reason that we have to attend unto the gospel. But if we transpose the words, and read them as if they lay thus, Dei~ hJma~v perissote>rwv , then the word perissote>rwv , “more abundantly,” respects the following word prose>cein , “to attend unto,” and so expresseth somewhat of the manner of the performance of the duty proposed. And so our translators report the sense, “We ought to give the more diligent heed,” or “give heed the more diligently.” The reader may embrace whether sense he judgeth most agreeable to the scope of the place. The former construction of the word, expressing the necessity of our attention to be intimated from the cogency of the reasons thereof before insisted on, is not without its probability.

And this the meaning of the word agrees unto, whether we take it absolutely (for so, as Chrysostom observes, it may be taken, though of itself it be of another form) or comparatively, in which form it is. Take it absolutely, and the apostle informs them that they have abundant cause to attend unto the things spoken or heard, because of him that spake them; for concerning him alone came that voice from the excellent glory, “This is my beloved Son, hear him.” So also in the other sense, the apostle is not comparing the manner of their attending unto the doctrine of the law (which certainly they ought to have done with all diligence) and their attendance unto the gospel, but shows the reasons which they had to attend unto the one and the other, as the following verses clearly manifest.

This, then, may be that which the apostle intimates in this word, namely, that they had more abundant cause and a more excellent reason for their attending unto the doctrine of the gospel than they had unto that of the law, on this account, that he by whom the gospel was immediately preached unto us was the Son of God himself. But the other application of the word is more commonly received, wherein it intends the duty enjoined.

In reference unto the duty exhorted unto, there is expressed the object of it, “the things heard.” Thus the apostle chooseth to express the doctrine of the gospel, with respect unto the way and manner whereby it was communicated unto them, namely, by preaching; for “faith cometh by hearing, and hearing is of the word preached,” Romans 10:14,15,17.

And herein doth he magnify the great ordinance of preaching, as everywhere else he maketh it the great means of begetting faith in men.

The Lord Christ himself first preached the gospel, Acts 1:1, and verse of this chapter. Concerning him it was said from heaven, “Hear him,” Matthew 17:5, as he who revealed the Father from his own bosom, John 1:18. From him the gospel came to be the word heard. When he had finished the course of his personal ministry, he mitred the same work unto others, sending them as the Father sent him. They also preached the gospel, and called it “the word;” that is, that which they preached. See Corinthians 1:18. So in the Old Testament it is called h[;muv] , Isaiah 53:1, “auditus,” “a hearing,” or that which was heard, being preached. So that the apostle insists on and commends unto them not only the things themselves wherein they had been instructed, but also the way whereby they were communicated unto them, namely, by the great ordinance of preaching, as he further declares, verse 3. This as the means of their believing, as the ground of their profession, they were diligently to remember, consider, and attend unto.

The duty itself directed unto, and the manner of its performance, are expressed in the word prose>cein , to “attend,” or “give heed.” What kind of attendance is denoted by this word was in part before declared. An attendance it is with reverence, assent, and readiness to obey. So Acts 16:14, “God opened the heart of Lydia, prose>cein toi~v laloume>noiv ,” — “to attend unto the things that were spoken;” not to give them the hearing only; there was no need of the opening of her heart for the mere attention of her ear; but she attended with readiness, humility, and resolution to obey the word. The effect of which attention is expressed by the apostle, Romans 6:17. To attend, then, unto the word preached, is to consider the author of it, the matter of it, the weight and concernment of it, the ends of it, with faith, subjection of spirit, and constancy, as we shall with our apostle more at large afterwards explain.

The duty exhorted unto being laid down, a motive or enforcement unto it is subjoined, taken from the danger that would ensue from the neglect thereof. And this is either from the sin or punishment that would attend it, according unto the various interpretations of the word pararjrJuw~men , “flow out,” or” fall,” before mentioned. If it signify to “fall” or “perish,” then the punishment of the neglect of this duty is intimated. We shall perish as water that is poured on the earth. Thereunto is the frail life of man compared, 2 Samuel 14:14. This sense of the word is embraced by few expositors, yet hath it great countenance given unto it by the ensuing discourse, verses 2, 3, and for that reason it is not unworthy our consideration. For the design of the apostle in those verses is to prove that they shall deservedly and assuredly perish who should neglect the gospel.

And the following particles, eij ga>r , “and if,” in verse 2, may seem to relate unto what was before spoken, and so to yield a reason why the unbelievers should so perish as he had intimated; which, unless it be expressed in this word, the apostle had not before at all spoken unto. And in this sense the caution here given is, that we should attend unto the word of the gospel, lest by our neglect thereof we bring upon ourselves inevitable ruin, and perish as water that is spilt on the ground, which cannot be gathered up again.

But the truth is, that the word pote> prefixed will not be well reconciled unto this sense and interpretation, unless we should suppose it to be redundant and insignificative, and so mh> pote pararjrJuw~men , “lest at any time we should flow out,” should be the same with mh> pararjrJuw~men , absolutely, “that we fall not.” But there is no just reason to render that word so useless. Allow it, therefore, to be significative, and it may have a double sense, — 1. To denote an uncertain time, “quando,” “aliquando,” “at any time;” 2. A conditional event, “forte,” “ne forte,” “lest it should happen.” In neither of these senses will it allow the words to be expounded of the punishment that shall befall unbelievers, which is most certain both as to the time and the event. Neither doth the apostle in the next verses threaten them that neglect the gospel, that at some time or other they may perish, but lets them know that their destruction is certain, and that from the Lord.

It is, then, our sinful losing of the word and the benefits thereof which the apostle intendeth. And in the next verses he doth not proceed to prove what he had asserted in this verse, but goes on to other arguments to the same purpose, taken from the unquestionable event of our neglect of the word, and losing the benefits thereof. The especial reason, therefore, why the apostle thus expresseth our losing of the doctrine of the gospel by want of diligent attendance unto it, is to be inquired after. Generally the expression is looked on as an allusion unto leaking vessels, which suffer the water that is poured into them one way to run out many: as he speaks in the “Comedian” who denied that he could keep secret some things if they were communicated unto him: “Plenus rimarum sum, huc atque illuc effluo;” — “I am full of chinks, and flow out on every side.” And the word relates unto the persons, not to the things, because it contains a crime. It is our duty to retain the word which we have heard; and therefore it is not said that the word flows out, but that we as it were pour it out. And this crime is denoted by the addition of para> to rJuei~n : for as the simple verb denotes the passing away of any thing as water, whether it deserve to be retained or no, so the compound doth the losing of that perversely which we ought to have retained.

But we may yet inquire a little further into the reason and nature of the allegory. The word or doctrine of the Scripture is compared to showers and rain: Deuteronomy 32:2, “My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass.”

Hence the same word, hr,wOm , signifies “a teacher” and “rain:” so that translators do often doubt of its special sense, as Psalm 84:7, jr,wOm hm,[]yæ twOkr;B] , — “The rain filleth the pools,” as in our translation; others, as Jerome and Arias Montanus, render them, “Benedictionibus operietur docens,” — “The teacher shall be covered with blessings;” both the words being ambiguous. So also Isaiah 30:20, Úyr,wOm , which we translate “thy teachers,” is by others rendered “thy showers,” or “rain.”

So these words, Joel, 2:23, µk,l; ˆtæn;AyKi hq;d;x]li hr,wOMhAta, , which our translators render in the text, “He hath given you the former rain moderately,” in the margin they render, “a teacher of righteousness.” And the like ambiguity is in other places. And there is an elegant metaphor in the word; for as the drops of rain falling on the each do water it and make it fruitful, whilst it takes no notice of it, so doth the doctrine of the word insensibly make fruitful unto God the souls of men upon whom it doth descend. And in respect unto the word of the gospel it is that the Lord Christ is said to come down as the showers on the mown grass, Psalm 72.

So the apostle calls the preaching of the gospel unto men the watering of them, 1 Corinthians 3:6,7; and he compares them unto whom it is preached unto the earth that drinketh in the rain, Hebrews 6:7. In pursuit of this metaphor it is that, men are said to pour out the word preached unto them, when by their negligence they lose all the benefits thereof. So when our Savior had compared the same word unto seed, he sets out men’s falling from it by all the ways and means whereby seed cast into the earth may be lost or become unprofitable, Matthew 13. And as he shows that there are various ways and means whereby the seed that is sown may be lost and perish, so there are many times and seasons, ways and means, wherein and whereby we may lose and pour out the water or rain of the word which we have received. And these the apostle regards in that expression, “lest at any time.”

We are now entered on the practical part of the epistle, and that which is of great importance unto all professors at all times, especially unto such as are, by the good providence of God, called into the condition wherein the Hebrews were when Paul thus treated with them; that is, a condition of temptation, affliction, and persecution. And we shall therefore the more distinctly consider the useful truths that are exhibited unto us in these words, which are these that follow: — I. Diligent attendance unto the word of the gospel is indispensably necessary unto perseverance in the profession of it. Such a profession I mean as is acceptable unto God, or will be useful unto our own souls. The profession of most of the world is a mere not-renunciation of the gospel in words, whilst in their hearts and lives they deny the power of it every day. A saving profession is that which expresseth the efficacy of the word unto salvation, Romans 10:10. This will never be the effect of a lifeless attendance unto the word. And therefore we shall first consider what is required unto the giving heed to the gospel, here commended unto us. And there are in it (amongst others) the things that follow: — 1. A due valuation of the grace tendered in it, and of the word itself on that account. Prose>cein denotes such an attendance unto any thing as proceeds from an estimation and valuation of it answerable unto its worth.

If we have not such thoughts of the gospel, we can never attend unto it as we ought. And if we consider it not as that wherein our chief concernment lies, we consider it not at all as we ought. The field wherein is the hid treasure is so to be heeded as to be valued above all other possessions whatsoever, Matthew 13:44. They who esteemed not the marriage-feast of the King above all avocations and worldly occasions, were shut out as unworthy, Matthew 22:7,8. If the gospel be not more unto us than all the world besides, we shall never continue in a useful profession of it.

Fathers and mothers, brothers and sisters, wives and children, must all be despised in comparison of it and in competition with it. When men hear the word as that which puts itself upon them, attendance unto which they cannot decline without present or future inconvcniencies, without considering that all the concernments of their souls lie bound up in it, they will easily be won utterly to neglect it. According as our esteem and valuation of it is, so is our heeding of it and attendance unto it, and no otherwise. Hearkening unto the word as unto a song of him that hath a pleasant voice, which may please or satisfy for the present, is that which profits not men, and which God abhors, Ezekiel 33:32. If the ministration of the gospel be not looked on as that which is full of glory, it will never be attended unto. This the apostle presseth, 2 Corinthians 3:8,9. Constant high thoughts, then, of the necessity, worth, glory, and excellency of the gospel, as on other accounts, so especially of the author of it, and the grace dispensed in it, is the first step in that diligent heeding of it which is required of us. Want of this was that which ruined many of the Hebrews to whom the apostle wrote. And without it we shall never keep our faith firm unto the end. 2. Diligent study of it, and searching into the mind of God in it, that so we may grow wise in the mysteries thereof, is another part of this duty. The gospel is “the wisdom of God,” 1 Corinthians 1:24. In it are laid up all the stores and treasures of that wisdom of God which ever any of the sons of men shall come to an acquaintance with in this world, Colossians 2:2,3. And this wisdom is to be, sought for as silver, and to be searched after as hid treasures, Proverbs 2:4; that is, with pains and diligence, like unto that of those who are employed in that inquiry. Men with indefatigable pains and danger pierce into the bowels of the earth, in the search of those hid treasures that are wrapped up in the vast womb of it. Silver and treasures are not gathered by every lazy passenger on the surface of the earth. They must dig, seek, and search, who intend to be made partakers of them; and they do so accordingly. And so must we do for these treasures of heavenly wisdom. The mystery of the grace of the gospel is great and deep, such as the angels desire to bow down and look into, 1 Peter 1:12; which the prophets of old, notwithstanding the advantage of their own especial revelations, inquired diligently after, verses 10, 11: whereas now, if any pretend, though falsely, to a revelation, they have immediately done with the word, as that which, by the deceit of their imaginations, they think beneath them, when indeed it is only distant from them, and is really above them; as if a man should stand on tiptoe on a molehill, and despise the sun appearing newly above the horizon as one beneath him. Diligent, sedulous searching into the word belongs unto this heeding of it, Psalm 1:2; or a laboring by all appointed means to become acquainted with it, wise in the mystery of it, and skilled in its doctrine. Without this, no man will hold fast his profession. Nor doth any man neglect the gospel but he that knows it not, 2 Corinthians 4:3,4. This is the great principle of apostasy in the world: — men have owned the gospel, but never knew what it was; and therefore leave the profession of it foolishly, as they took it up lightly. Studying of the word is the security of our faith. 3. Mixing the word with faith is required in this attention. See Hebrews 4:2. As good not hear as not believe. Believing is the end of hearing, Romans 10:10,11; and therefore Lydia’s faith is called her attention, Acts 16:14. This is the life of heeding the word, without which all ether exercise about it is but a dead carcass. To hear and not believe, is in the spiritual life what to see meat and not to eat is in the natural; it will please the fancy, but will never nourish the soul. Faith alone realizeth the things spoken unto the heart, and gives them subsistence in it, Hebrews 11:1; without which, as to us, they flow up and down in loose and uncertain notions. This, then, is the principal part of our duty in heeding the things spoken; for it gives entrance to them into the soul, without which they are poured upon it as water upon a stick that is fully dry. 4. Laboring to express the word received, in a conformity of heart and life unto it, is another part of this attention. This is the next proper end of our hearing. And to do a thing appointed unto an end without aiming at that end, is no better than the not doing it at all, in some cases much worse.

The apostle says of the Romans, that they were cast into the mould of the doctrine of the gospel, chapter 6:17. It left upon their hearts an impression of its own likeness, or produced in them the express image of that holiness, purity, and wisdom which it revealeth. This is to behold with open face the glory of the Lord in a glass, and to be changed into the same image, 2 Corinthians 3:18; that is, the image of the Lord Christ, manifested unto us and reflected upon us by and in the glass of the gospel.

When the heart of the hearer is quickened, enlivened, spirited with gospel truths, and by them is moulded and fashioned into their likeness, and expresseth that likeness in its fruits, or a conversation becoming the gospel, then is the word attended unto in a right manner. This will secure the word a station in our hearts, and give it a permanent abode in us, This is the indwelling of the word, whereof there are many degrees, and we ought to aim that it should be plentiful 5. Watchfulness against all opposition that is made either against the truth or power of the word in us belongs also unto this duty. And as these oppositions are many, so ought this watchfulness to be great and diligent.

And these things have we added for the further explication of the duty that is pressed on us by the apostle, the necessity whereof, for the preservation of the truth in our hearts and minds, will further appear in the ensuing observation.

II. There are sundry times and seasons wherein, and several ways and means whereby, men are in danger to lose the word that they have heard, if they attend not diligently unto its preservation. Mh>pote , “at any time,” or “by any way or means.” This our Savior teacheth us at large in the parable of the seed, which was retained but in one sort of ground of those four whereinto it was cast, Matthew 13; and this the experience of all times and ages confirmeth. Yea, few there are at any time who keep the word heard as they ought. 1. We may briefly name the seasons wherein and the ways whereby the hearts and minds of men are made as leaking vessels, to pour out and lose the word that they have heard. (1.) Some lose it in a time of peace and prosperity. That is a season which slays the foolish. Jeshurun waxes fat and kicks. According to men’s pastures they are filled, and forget the Lord. They feed their lusts high, until they loathe the word. Quails often make a lean soul. A prosperous outward estate hath ruined many a conviction from the word; yea, and weakened faith and obedience in many of the saints themselves. The warmth of prosperity breeds swarms of apostates, as the heat of the sun doth insects in the spring. (2.) Some lose it in a time of persecution. “When persecution ariseth,” saith our Savior, “they fall away.” Many go on apace in profession until they come to see the cross; this sight puts them to a stand, and then turns them quite out of the way. They thought not of it, and do not like it” We know what havoc this hath made amongst professors in all ages; and commonly where it destroys the bodies of ten, it destroys the souls of a hundred. This is the season wherein stars fall from the firmament; in reference whereunto innumerable are the precepts for watchfulness, wisdom, patience, enduring, that are given us in the gospel. (3.) Some lose it in a time of trial by temptation. It pleaseth God, in his wisdom and grace, to suffer sometimes an “hour of temptation” to come forth upon the world, and upon the church in the world, for their trial, Revelation 3:10. And he doth it that his own thereby may be made conformable unto their head, Jesus Christ, who had his especial hour of temptation. Now, in such a season temptation worketh variously, according as men are exposed unto it, or as God seeth meet that they should be tried by it. Every thing that such days abound withal shall have in it the force of a temptation. And the usual effect of this work is, that it brings professors into a slumber, Matthew 25:5. In this state many utterly lose the word. They have been cast into a negligent slumber by the secret power and efficacy of temptation; and when they awake and look about them, the whole power of the word is lost and departed from them.

With reference unto these and the like seasons it is that the apostle gives us this caution, to “take heed lest at any time the word which we have heard do slip out.” 2. The ways and means also whereby this wretched effect is produced are various, yea, innumerable. Some of them only I shall mention, whereunto the rest may be reduced; as, (1.) Love of this present world. This made Demas a leaking vessel, Timothy 4:10, and chokes one fourth part of the seed of the parable, Matthew 13. Many might have been rich in grace, had they not made it their end and business to be rich in this world, 1 Timothy 6:9. But this is too well known, as well as too little regarded. (2.) Love of sin. A secret lust cherished in the heart will make it “plenum rimarum,” “full of chinks,” that it will never retain the showers of the word; and it will assuredly open them as fast as convictions stop them. (3.) False doctrines, errors, heresies, false worship, superstition, and idolatries, will do the same. I place these things together, as those which work in the same kind upon the curiosity, vanity, and darkness of the minds of men. These break the vessel, and at once pour out all the benefits of the word that ever were received. And many the like instances might be given.

And this gives us the reason of the necessity of that heeding of the word which we before insisted on. Without it, at one time or other, by one means or other, we shall lose all the design of the word upon our souls.

That alone will preserve us, and carry us through the course and difficulties of our profession. The duty mentioned, then, is of no less concernment unto us than our souls, for without it we shall perish. Let us not deceive ourselves; a slothful, negligent hearing of the word will bring no man to life. The commands we have to “watch, pray, strive, labor, and fight,” are not in vain. The warnings given us of the opposition that is made to our faith, by indwelling sin, Satan, and the world, are not left on record for nothing; no more are the sad examples which we have of many, who beginning a good profession have utterly turned aside to sin and folly.

All these things, I say, teach us the necessity of the duty which the apostle enjoineth, and which we have explained.

III. The word heard is not lost without the great sin as well as the inevitable ruin of the souls of men. Lost it is when it is not mixed with faith, when we receive it not in good and honest hearts, when the end of it is not accomplished in us and towards us. And this befalls us not without our sin, and woeful neglect of duty. The word of its own nature is apt to abide, to incorporate itself with us, and to take root; but we cast it out, we pour it forth from us. And they have a woeful account to make on whose souls the guilt thereof shall be found at the last day.

IV. It is in the nature of the word of the gospel to water barren hearts, and to make them fruitful unto God. Hence, as was showed, is it compared to water, dew, and rain; which is the foundation of the metaphorical expression here used. Where this word comes, it makes “the parched ground a pool, and the thirsty land springs of water,” Isaiah 35:7.

These are the waters of the sanctuary, that heal the barren places of the earth, and make them fruitful, Ezekiel 47; the river that maketh glad the city of God, Psalm 46:4; that river of living water that comes forth from the throne of God, Revelation 22:1. And the places and persons which are not healed or benefited by these waters are left to barrenness and burning for evermore, Ezekiel 47:11; Hebrews 6:8. With the dew hereof doth God water his church every moment, Isaiah 27:3; and then doth it “grow as a lily, and cast forth its roots as Lebanon,” Hosea 14:5-7. Abundant fruitfulness unto God follows a gracious receiving of this dew from him. Blessed are they who have this dew distilling on them every morning, who are watered as the garden of God, as a land that God careth for.

V. The consideration of the revelation of the gospel by the Son of God is a powerful motive unto that diligent attendance unto it which we have before described. This is the inference that the apostle makes from the proposition that he had made of the excellency of the Son of God: “Therefore.”

And this is that which in the greatest part of the ensuing chapter he doth pursue. This is that which God declares that he might so justly expect and look for, namely, that when he sent his Son to the vineyard, he should be regarded and attended unto.

And this is most reasonable upon many accounts: — 1. Because of the authority wherewith he spake the word. Others spake and delivered their message as servants; he as the Lord over his own house, Hebrews 3:6. The Father himself gave him all his authority for the revealing of his mind, and therefore proclaimed from heaven that if any one would have any thing to do with God, they were to “hear him,” Matthew 17:5; 2 Peter 1:17. The whole authority of God was with him; for him did God the Father seal, or he put the stamp of all his authority upon him; and he spake accordingly, Matthew 7:29. And therefore he spake both in his own name and the name of his Father: so that this authority sprung partly from the dignity of his person, — for being God and man, though he spake on the earth, yet he who was the Son of man was in heaven still, John 3:13, and therefore is said to speak from heaven, Hebrews 12:25, and coming from heaven was still above all, John 3:31, having power and authority over all, — and partly from the commission that he had from his Father, which, as we said before, gave all authority into his hand, John 5:27. Being then in himself the Son of God, and being peculiarly designed to reveal the mind and will of the Father (which the prophet calls his “standing and feeding in the strength of the LORD, in the majesty of the name of the LORD his God,” Micah 5:4), all the authority of God over the souls and consciences of men is exerted in this revelation of the gospel by him. It cannot, then, be neglected without the contempt of all the authority of God. And this will be a sore aggravation of the sin of unbelievers and apostates at the last day. If we attend not unto the word on this account, we shall suffer for it. He that despiseth the word despiseth him; and he that despiseth him despiseth him also who sent him. 2. Because of the love that is in it. There is in it the love of the Father in sending the Son, for the revealing of himself and his mind unto the children of men. There is also in it the love of the Son himself, condescending to teach and instruct the sons of men, who by their own fault were cast into error and darkness, Greater love could not God nor his eternal Son manifest unto us, than that he should undertake in his own person to become our instructor. See 1 John 5:20. He that shall consider the brutish stupidity and blindness of the generality of mankind in the things of God, the miserable fluctuating and endless uncertainties of the more inquiring part of them, and withal the greatness of their concernment in being brought unto the knowledge of the truth, cannot but in some measure see the greatness of this love of Christ in revealing unto us the whole counsel of God. Hence his words and speech are said to be “gracious,” Luke 4:22; and “grace to be poured into his lips,” Psalms 45:2. And this is no small motive unto our attention unto the word. 3. The fullness of the revelation itself by him made unto us is of the same importance. He came not to declare a part or parcel, but the whole will of God, — all that we are to know, all that we are to do, all that we are to believe. “In him are hid all the treasures of wisdom and knowledge,” Colossians 2:3. He opened all the dark sentences of the will of God, hidden from the foundation of the world.

There is in his doctrine all wisdom, all knowledge, as all light is in the sun, and all water in the sea, there being nothing of the one or the other in any other thing but by a communication from them. Now, if every word of God be excellent, if every part and parcel of it delivered by any of his servants of old was to be attended unto on the penalty of extermination out of the number of his people, how much more will our condition be miserable, as now are our blindness and obstinacy, if we have not a heart to attend unto this full revelation of himself and his will! 4. Because it is final. “Last of all he sent his Son,” and hath “spoken unto us by him.” Never more in this world will he speak with that kind of speaking. No new, no further revelation of God is to be expected in this world, but what is made by Jesus Christ. To this we must attend, or we are lost for ever.

VI. The true and only way of honoring the Lord “Christ as the Son of God, is by diligent attendance and obedience unto his word. The apostle having evidenced his glory as the Son of God, makes this his only inference from it. So doth he himself. “If ye love me,” saith he, “keep my commandments.’’ Where there is no obedience unto the word, there is neither faith in nor love unto Jesus Christ. But this whole argument the apostle further pursues in the following verses: — VERSES 2-4 In these three verses the apostle follows on his exhortation, laid down in that foregoing, and giveth many peculiar enforcements unto a due compliance with it, as we shall see in our exposition of them.

Verse 2 . — Eij galwn lalhqeigov ejge>neto be>zaiov , kai< pa~sa para>zasiv kai< parakoh< e]lazen e]ndikon misqapodosi>an?

Eij ga>r , “si enim,’ “etenim,”” and if,” “for if.” J JO lo>gov lalhqeilwn , Syr., akeal;mæ dyæB] “by the hand of angels;” a Hebraism for their ministry. “The word pronounced by the ministry of angels.” The Arabic refers these words to the testimonies before insisted on about angels, and renders them, “If that which is spoken concerning the angels be approved,” or confirmed to be true; that is, peri< ajgge>lwn , not di j ajgge>lwn . jEge>neto be>zaiov , “factus est firmas,” At., V. L., “was made firm” or “stable,”” became sure;” “fuit firmus,” Eras., Beza, “was firm ;” or, as ours, “steadfast;” tyæy]Tæv]a, Syr., “confirmatus fuit,” “was confirmed or established.” Kai< pa~sa para>zasiv kai< parakoh> , “et omnis prevaricatio et inobedientia,” V. L., Ar., “prevarication and disobedience;” Rhem., “omnisque transgressio et contumacia;” Beza, “every transgression and stubborn disobedience;” the Syriac, a little otherwise, hæy]læ[\ ybæ[\wæ H[;m]væD] lkuw] “and every one that heard it and transgressed it,” — with peculiar respect, as it should seem, to parakoh> , which includes a disobedience to that which is heard. ]Elazen e[vdikon uisqapodosi>an , “accepit justam mercedis retributionem,” V.

L., Bez.; “retulit, praemii,” Eras., — all to the same purpose, “received a just recompence,” “reward,”” a just compensation;” Syr., “received a retribution in righteousness.”

Verse 2. — For if the word spoken [pronounced ] by angels was sure [steadfast], and every transgression and [stub born] disobedience received a just [meet, equal ] retribution [or, recompence of reward ]; Verse 3. — Pw~v hJmei~v ejkfeuxo>meqa thlikau>thv ajmelh>santev swthri>av ; h[tiv ajrch>n lazou~sa lalei~sqai dia< tou~ Kuri>ou , uJpo< tw~n ajkousa>ntwn eijv hjma~v ejzezaiw>qh , JjAmelh>santev , “si neglexerimus,” V. L., Eras., Beza, “if we neglect;” aseb]n, ˆai , Syr., “si contemnamus,” “if we despise,” “ if we care not about” “if we take no care of.” Thlikau>thv swthri>av , “tantam salutem,’“ so great salvation;” the Syriac a little otherwise, ˆyYætæ ãWnai ˆWnh;D] ˆyleyai l[æ , “super ea ipsa quae sunt vitae,” “those things which are our life;” or, as others render the words, “eos sermones qui vivi sunt,” “those words which are living.” The former translation, taking the pronoun in the neuter gender, and ˆyYæjæ substantively, with respect unto the effects of the gospel, most suits the place. \Htiv ajrch Verse 3. — How shall we escape [fly or avoid ], if we neglect [not taking care about ] so great salvation, which began to be [was first of all ] spoken [declared ] by the Lord, and was confirmed [assured, established ] unto us by them that heard [it of him ], Verse 4 . — Sunepimarturou~ntov tou~ Qeou~ shmei>soiv te kai< te>rasi , kai< poiki>laiv duna>mesi , kai< Pneu>matov ajgi>ou merismoi~v , kata< thlhsin .

Sunepimarturou~ntov , “contestante Deo,” V. L.; “attestante Deo,” Eras.; “testimonium illis praebente Deo,” Beza; — “God withal testifying, attesting it, giving testimony unto them.” It is doubtful whether it be the word itself or the preachers of it that God is said to give testimony unto.

Syr., ah;l;a’ ˆWhy]læ[\ rhes; rKæ , “when God had testified unto them.”

Arab., “whose truth was also proved unto us, besides the testimony of God with wonders;” separating between God’s testimony to the word and the signs and wonders that accompanied it. Te>rasi , “prodigiis,” “portentis,” “miraculis.”

Verse 4. — God bearing witness with signs and wonders [prodigies ], and divers [various ] mighty works [powers ], and distributions [divisions ] of the Holy Ghost, according to his own will?

The design of the apostle in these three verses is to confirm and enforce the inference and exhortation laid down in the first, as that which arose from the discourses of the foyer chapter. The way he proceeds in for this end, is by interposing, after his usual manner in this epistle, subservient motives, arguments, and considerations, tending directly to his principal end, and connatural unto the subject treated on. Thus the main argument wherewith he presseth his preceding exhortation unto attendance and obedience unto the word is taken “ab incommodo,” or “ab eventu pernicioso,” — from the pernicious end and event of their disobedience thereunto. The chief proof of this is taken from another argument, “a minori;” and that is, the confessed event of disobedience unto the law, verse 2. To confirm and strengthen which reasoning, he gives us a summary comparison of the law and the gospel; whence it might appear, that if a disregard unto the law was attended with a sure and sore revenge, much more must and would the neglect of the gospel be so. And this comparison on the part of the gospel is expressed, 1. In the nature of it, — it is “great salvation;” 2. The author of it, — it was “spoken by the Lord;” 3. The manner of its tradition, — being “confirmed unto us by them that heard him,” and the testimony given to it and them, by “signs and wonders, and distributions of the Holy Ghost:” from all which he infers his proof of the pernicious event of disobedience unto it or disregard of it.

This is the sum of the apostle’s reasoning, which we shall further open as the words present it unto us in the text.

The first thing we meet with in the words is his subservient argument “a minori,” verse 2, wherein three things occur : — 1. The description that he gives us of the law, which he compares the gospel withal, — it was “the word spoken by angels.” 2. An adjunct of it, which ensued upon its being spoken by them, — it was “firm” or “steadfast.” 3. The event of disobedience unto it, — “ every transgression’’ of it “and stubborn disobedience received a just recompence of reward.” How from hence he confirms his assertion of the pernicious consequence of neglecting the gospel, we shall see afterwards.

The first thing in the words is the description of the law, by that periphrasis, JO lo>gov di j ajgge>lwn lalhqei>v , “The word spoken” (or “pronounced”) by “angels.” Lo>gov is a word very variously used in the New Testament. The special senses of it we shall not need in this place to insist upon. It is here taken for a system of doctrine; and, by the addition of lalhqei>v , as published, preached, or declared. Thus the gospel, from the principal subject-matter of it, is called, oJ lo>gov oJ tou~ staurou~ , Corinthians 1:18, — the word, the doctrine, the preaching concerning the cross, or Christ crucified. So oJ lo>gov here, “the word,” is the doctrine of the law; that is, the law itself spoken, declared, published, promulgated. Di j ajgge>lwn , “by angels;” that is, by the ministry of angels. It is not the nomoqe>thv , he from whom the law was given, that the apostle intends; but the ministerial publishers of it, by whom it was given. The law was given from God, but it was given by angels, in the way and manner to be considered.

Two things we may observe in this periphrasis of the law: — 1. That the apostle principally intends that part of the Mosaical dispensation which was given on mount Sinai; and which, as such, was the covenant between God and that people, as unto the privilege of the promised land. 2. That he fixes on this description of it rather than any other, or merely to have expressed it by the law, — (1.) Because the ministry of angels, in the giving of the law by Moses, was that by which all the prodigious effects wherewith it was attended (which kept the people in such a durable reverence unto it) were wrought, This, therefore, he mentions, that he might appear not to undervalue it, but to speak of it with reference unto that excellency of its administration which the Hebrews even boasted in. (2.) Because having newly insisted on a comparison between Christ and the angels, his argument is much strengthened when it shall be considered that while the law was the word spoken by the angels, the gospel was delivered by the Son, so far exalted above them. But the manner how this was done must be a little further inquired into.

That the law was given by the ministry of angels the Jews always confessed, yea, and boasted. So saith Josephus, one much ancienter than any of their rabbins extant: jArcaiol lib, v., jjHmw~n ta< ka>llista tw~n dogma>twn , kai< ta< oJsiw>tata tw~n ejn toi~v no>moiv , di j ajgge>lwn para> tw~| Qew~| maqo>ntwn? — “We learned the most excellent and most holy constitutions of the law from God by angels.” The same was generally acknowledged by them of old. This Stephen, treating with them, takes for granted, Acts 7:53, “Who received the law by the disposition of angels.”

And our apostle affirms the same, Galatians 3:19, “It was ordained by angels in the hand of a mediator.” A word of the same original and sense is used in both places, though by ours variously rendered: diatagh> , diatagei>v . This, then, is certain. But the manner of it is yet to be considered. 1. First, then, nothing is more unquestionable than that the law was given from God himself. He was the author of it. This the whole Scripture declares and proclaims. And it was the impious abomination of the Valentinians and Marcionites of old to abscribe the original of it unto any other author. 2. He who spake in the name of God on mount Sinai was no other than God himself, the second person of the Trinity, Psalm 68:17-19. Him Stephen calls “the angel,” Acts 7:30,38; even the angel of the covenant, the Lord whom the people sought, Malachi 3:1,2. Some would have it be a created angel, delegated unto that work, who thereon took on him the presence and name of God, as if he himself had spoken. But this is wholly contrary to the nature of ministerial work. Never did ambassador speak his own name, as if he were the king himself whose person he doth represent.

The apostle tells us that the preachers of the gospel were God’s ambassadors, and that God by them doth persuade men to be reconciled in Christ, 2 Corinthians 5:20. But yet if any on that account should take on him to personate God, and to speak of himself as God, he would be highly blasphemous. Nor can this be imagineded in this place, where not only he that speaks speaks the name of God, (“I am the LORD thy God,”) but also elsewhere it is frequently affirmed that Jehovah himself did give that law; which is made unto the people an argument unto obedience. And the things done on Sinai are always ascribed unto God himself. 3. It remains, then, to consider how, notwithstanding this, the law is said to be “the word spoken by angels.” It is nowhere affirmed that the law was given by angels, but that the people received it “by the disposition of angels,” and that it was “ordained by angels;” and here, “spoken by them.”

From hence it is evident that not the original authoritative giving of the law, but the ministerial ordering of things in its promulgation, is that which is ascribed to angels. They raised the fire and smoke; they shook and rent the rocks; they framed the sound of the trumpet; they effected the articulate voices which conveyed the words of the law to the ears of the people, and therein proclaimed and published the law; whereby it became “the word spoken by angles.”

Grotius on this place contends that it was a created angel who represented the person of God on mount Sinai; and in the confirmation of his conjecture, after he had made use of the imagination before rejected, he adds, “that if the law had been given out by God in his own person” (as he speaks), “then, upon that account, it would have been preferred above the gospel.” But as the apostle grants, in the first words of this epistle, that the law no less than the gospel was primitively and originally from God, so we say not that God gave the law immediately, without the ministry of angels; but the comparison which the apostle is pursuing respects not the first author of law and gospel, but the principal ministerial publishers of them, who of the one were angels, of the other the Son himself.

And in these words lies the spring of the apostle’s argument, as is manifest in those interrogatory particles, ei j ga>r , “for if;” — ‘For if the law that was published unto our fathers by angels was so vindicated against the disobedient, how much more shall the neglect of the gospel be avenged?’

Secondly, He affirms concerning this word thus published, that it was be>zaiov , “firm,” or “steadfast;” that is, it became an assured covenant between God and the people. That peace which is firm and well grounded is called eijrh>nh bezai>a , “a firm, unalterable peace;” and to< be>zaion , is public security. The law’s becoming be>zaiov , then, “firm, sure, steadfast,” consists in its being ratified to be the covenant between God and that people as to their typical inheritance: Deuteronomy 5:2, “The LORD our God made a covenant with us in Horeb.” And therefore in the greater transgressions of the law, the people were said to forsake, to break, to profane, to transgress the covenant of God, Leviticus 26:15; Deuteronomy 17:2, 31:20; Hosea 6:7; Joshua 7:11; 2 Kings 18:12; 1 Kings 19:14; Jeremiah 22:9; Malachi 2:10. And the law thus published by angels became a steadfast covenant between God and the people, by their mutual stipulation thereon, Exodus 20:19; Joshua 24:21,22,24. Being thus firm and ratified, obedience unto it became necessary and reasonable; for hence, — Thirdly, The event of disobedience unto this word is expressed: “Every transgression and every stubborn disobedience received a meet retribution.” Sundry things must be a little inquired into for the right understanding of these words, — as, 1. The difference between para>zasiv and parakoh> . And the first is properly any transgression, which the Hebrews call [çæP, ; the latter includes a refusal so to attend as to obey, — contumacy, stubbornness, rebellion, yris], . And so the latter word may be exegetical of the former, — such transgressions the apostle speaks of as were accompanied with contumacy and stubbornness, — or they may both intend the same things under diverse respects. 2. How may this be extended to every sin and transgression, seeing it is certain that some sins under the law were not punished, but expiated by atonement? Ans. (1.) Every sin was contrary tw~| lo>gw| “to the doctrine of the law,” its commands and precepts. (2.) Punishment was assigned unto every sin, though not executed on every sinner. And so the word e]lazen denotes not the actual infliction of punishment; but the constitution of it in the sanction of the law. (3.) Sacrifices for atonement manifested punishments to have been due, though the sinner was relieved against them. But, (4.) The sins especially intended by the apostle were such as were directly against the law as it was a covenant between God and the people, for which there was no provision made of any atonement or compensation; but the covenant being broken by them, the sinners were to die without mercy, and to be exterminated by the hand of God or man. And therefore the sins against the gospel, which are opposed unto those, are not any transgressions that professors may be guilty of, but final apostasy or unbelief, which renders the doctrine of it altogether unprofitable unto men. 3. ]Evdikov misqapodosi>a is a recompence just and equal, proportionable unto the crime according to the judgment of God, — that which answers dikaiw>mati tou~ Qeou~ , that “judgment of God,” which is, “that they which commit sin are worthy of death,” Romans 1:32.

And there were two things in the sentence of the law against transgressors: — (1.) The temporal punishment of cutting off from the land of the living, which respected that dispensation of the law which the Israelites were subjected unto. But the several sorts of punishment that were among the Jews under the law have been declared in our Prolegomena; to discover the nature whereof, let the reader consult the 21st Exercitation. And, (2.) Eternal punishment, which was figured thereby, due unto all transgressors of the law, as it is a rule of obedience unto God from all mankind, Jews and Gentiles. Now, it is the first of these which the apostle directly and primarily intendeth; because he is comparing the law in the dispensation of it on Horeb unto the Jews, with all its sanctions, unto the present dispensation of the gospel; and from the penalties wherewith the breach of it, as such, among that people, was then attended, argues unto the “sorer punishment” that must needs ensue upon the neglect of the dispensation of the gospel, as he himself expounds, chapter 10:28, 29.

For otherwise the penalty assigned unto the transgression of the moral law as a ride is the very same, in the nature and kind of it, with that which belongs unto despisers of the gospel, even death eternal. 4. Chrysostom observes some impropriety in the use of the word misqapodosi>a , because it rather denotes a reward for a good work than a punishment for an evil one. But the word is indifferent, ejk tw~n me>swn , and denotes only a recompence suitable unto that whereunto it is applied.

So is ajntimisqi>a , used by our apostle, Romans 1:27, excellently expressed by Solomon, Proverbs 1:31, “Sinners shall eat of the fruit of their own ways, and be filled with their own devices.” Such rewards we have recorded, Numbers 15:32-34; 2 Samuel 6:6,7; 1 Kings 13:4, 20:36; 2 Kings 2:23,24; 2 Chronicles 32:20,21.

This the apostle lays down as a thing well known unto the Hebrews, namely, that the law, which was delivered unto them by angels, received such a sanction from God, after it was established as the covenant between him and the people, that the transgression of it, so as to disannul the terms and conditions of it, had, by divine constitution, the punishment of death temporal, or excision, appointed unto it. And this in the next words he proceeds to improve unto his purpose by the way of an argument “a minori ad majus:” “How shall we escape, if we neglect so great salvation,” etc.

There is an antithesis expressed in one branch, as we observed before, between the law and the gospel, namely, that the law was the word spoken by angels, the gospel being revealed by the Lord himself. But there are also other differences intimated between them, though expressed only on the part of the gospel; as that it is, in its nature and effects, “great salvation;” that is, not absolutely only, but comparatively unto the benefit exhibited to their forefathers by the law, as given on mount Horeb. The confirmation also of the gospel by the testimony of God is tacitly opposed unto the confirmation of the law by the like witness. And from all these considerations doth the apostle enforce his argument, proving the punishment that shall befall gospel neglecters.

In the words, as was in part before observed, there occur: — 1. The subject-matter spoken of, — “so great salvation.” 2. A further description of it; (1.) From its principal author, — it “began to be spoken by the Lord;” (2.) From the manner of its propagation, — it “was confirmed unto us by them that heard him; (3.) From its confirmation by the testimony of God; — which, (4.) Is exemplified by a distribution into, [1.] Signs; [2.] Wonders; [3.] Mighty works; and [4.] Various gifts of the Holy Ghost. Whereof there is, 3. A neglect supposed, — “ if we neglect.” And, 4. Punishment thereof intimated; wherein, (1.) The punishment itself, and, (2.) The manner of its expression, “How shall we escape,” are to be considered. All which are to be severally explained. 1. The subject-matter treated of is expressed in these words, “So great salvation.” And it is the gospel which is intended in that expression, as is evident from the preceding verse; for that which is there called “the word which we have heard,” is here called “great salvation:” as also from the following words, where it is said to be declared by the Lord, and further propagated by them that heard him. And the gospel is called “salvation” by a metonymy of the effect for the cause: for it is the grace of God bringing salvation, Titus 2:11; the word that is able to save us; the doctrine, the discovery, the instrumentally-efficient cause of salvation, Romans 1:16; 1 Corinthians 1:20,21. And this salvation the apostle calls great upon many accounts, which we shall afterwards unfold. And calling it, “so great salvation,” he refers them unto the doctrine of it, wherein they had been instructed, and whereby the excellency of the salvation which it brings is declared.

Now, though the apostle might have expressed the gospel by “The word which was declared unto us by the Lord,” as he had done the law by “The word spoken by angels;” yet to strengthen his argument, or motive unto obedience, which he insists upon, he chose to give a brief description of it from its principal effect; it is “great salvation.” The law, by reason of sin, proved the ministry of death and condemnation, 2 Corinthians 3:9; yet, being fully published only by angels, obedience was indispensably required unto it; — and shall not the gospel, the ministry of life, and great salvation, be attended unto? 2. He further describes the gospel, (1.) From its principal author or revealer. It “began to be spoken by the Lord,” ajrchn may denote either “principium temporis,” “the beginning of time;” or “principium operis, the beginning of the work” In the first way, it asserts that the Lord himself was the first preacher of the gospel, before he sent or employed his apostles and disciples in the same work; in the latter, that he only began the work, leaving the perfecting and finishing of it unto those who were chosen and enabled by him unto that end. And this latter sense is also true; for he finished not the whole declaration of the gospel in his own person, teaching “viva voce,” but committed the work unto his apostles, Matthew 10:27. But their teaching from him being expressed in the next words, I take the words in the first sense, referring unto what he had delivered, chapter 1:1, 2, of God’s speaking in these last days in the person of the Son. Now, the gospel hath had a threefold beginning of its declaration: — First, In prediction, by promises and types; and so it began to be declared from the foundation of the world, Luke 1:70,71.

Secondly, In an immediate preparation; and so it began to be declared in and by the ministry of John the Baptist, Mark 1:1,2. Thirdly, In its open, clear, actual, full revelation; so this work was begun by the Lord himself, and carried on to perfection by those who were appointed and enabled by him thereunto, John 1:17, l8. Thus was it by him declared, in his own person, as the law was by angels.

And herein lies the stress of the apostle’s reasonings with reference unto what he had before discoursed concerning the Son and angels, and his preeminence above them. The great reason why the Hebrews so pertinaciously adhered unto the doctrine of the law, was the glorious publication of it. It was “the word spoken by angels;” they received it “by the disposition of angels.” ‘If,’ saith the apostle, ‘that were a sufficient cause why the law should be attended unto, and that the neglect of it should be so sorely avenged as it was, though in itself but the ministry of death and condemnation, then consider what is your duty in reference unto the gospel, which as it was in itself a word of life and great salvation, so it was spoken, declared, and delivered by the Lord himself, whom we have manifested to be so exceedingly exalted above all angels whatever.’

He further describes the gospel, (2.) From the way and means of its conveyance unto us. It was “confirmed unto us by them that heard him.” And herein also he prevents an objection that might arise in the minds of the Hebrews, inasmuch as they, at least the greatest part of them, were not acquainted with the personal ministry of the Lord; they heard not the word spoken by him.

For hereunto the apostle replies, that though they themselves heard him not, yet the same word which he preached was not only declared, but “confirmed unto them by those that heard him.” And herein he doth not intend all of them who at any time heard him teaching, but those whom in an especial manner he made choice of to employ them in that work, namely, the apostles. So that this expression, “Those that heard him,” is a periphrasis of the apostle’s, from that great privilege of hearing immediately all things that our Lord taught in his own person; for neither did the church of the Jews hear the law as it was pronounced on Horeb by angels, but had it confirmed unto them by the ways and means of God’s appointment And he doth not say merely that the word was taught or preached unto us by them; but ejzezaiw>qh , — it was “confirmed,” made firm and steadfast, being delivered infallibly unto us by the ministry of the apostles, There was a divine bezai>wsiv, “firmness,” certainty, and infallibility in the apostolical declaration of the gospel, like that which was in the writings of the prophets; which Peter, comparing with miracles, calls bezaio>teron lo>gon , “a more firm, steadfast, or sure word.” And this infallible certainty of their word was from their divine inspiration.

Sundry holy and learned men from this expression, “Confirmed unto us,” — wherein they say the writer of this epistle placeth himself among the number of those who heard not the word from the Lord himself, but only from the apostles, — conclude that Paul cannot be the penman thereof, who in sundry places denieth that he received the gospel by instruction from men, but by immediate revelation from God. Now, because this is the only pretense which hath any appearance of reason for the adjudging the writing of this epistle from him, I shall briefly show the invalidity of it.

And (1.) It is certain that this term, “us,” comprises and casts the whole under the condition of the generality or major part, and cannot receive a particular distribution unto all individuals; for this epistle being written before the destruction of the temple, as we have demonstrated, it is impossible to apprehend but that some were then living at Jerusalem who attended unto the ministry of the Lord himself in the days of his flesh, and among them was James himself, one of the apostles, as before we have made it probable: so that nothing can hence be concluded to every individual, as though none of them might have heard the Lord himself. (2.) The apostle hath evidently a respect unto the foundation of the church of the Hebrews at Jerusalem by the preaching of the apostles, immediately after the pouring out of the Holy Ghost upon them, Acts 2:1-5; which, as he was not himself concerned in, so he was to mind it unto them as the beginning of their faith and profession. (3.) Paul himself did not hear the Lord Christ teaching personally on the earth when he began to reveal the great salvation. (4.) Nor doth he say that those of whom he speaks were originally instructed by the hearers of Christ, but only that by them the word was confirmed unto them; and so it was unto Paul himself, Galatians 2:1,2.

But, (5.) Yet it is apparent that the apostle useth an ajnakoi>nwsin , placing himself among those unto whom he wrote, though not personally concerned in every particular spoken, — a thing so usual with him that there is scarce any of his epistles wherein sundry instances of it are not to be found. See 1 Corinthians 10:8,9; 1 Thessalonians 4:17. The like is done by Peter, I Epist. 4:3. Having therefore, in this place, to take off all suspicion of jealousy in his exhortation to the Hebrews unto integrity and constancy in their profession, entered on his discourse in this chapter in the same way of expression, “Therefore ought we,” as there was no need, so there was no place for the change of the persons, so as to say “you” instead of “us.” So that on many accounts there is no ground for this objection.

He further yet describes the gospel (3.) By the divine attestation given unto it, which also adds to the force of his argument and exhortation: Sunepimarturoi~ntov tou~ Qeou~ . The word is of a double composition, denoting a concurring testimony of God, a testimony given unto or together with the testimony and witness of the apostles. Of what nature this testimony was, and wherein it consisted, the next words declare, “By signs and wonders, and mighty works, and distributions of the Holy Ghost;” all which agree in the general nature of works supernatural, and in the especial end of attesting to the truth of the gospel, being wrought according to the promise of Christ, Mark 16:17,18, by the ministry of the apostles, Acts 5:12, and in especial by that of Paul himself, Romans 15:19, 2 Corinthians 12:12. But as to their especial differences, they are here cast under four heads:- The first are shmei~a , ttowOa , “signs;” that is, miraculous works, wrought to signify the presence of God by his power with them that wrought them, for the approbation and confirmation of the doctrine which they taught. The second are te>rata , µytip]mo , “prodigies,” “wonders,” works beyond the power of nature, above the energy of natural causes; wrought to fill men with wonder and admiration, stirring men up unto a diligent attention to the doctrine accompanied with them: for whereas they surprise men by discovering to< zei~on , “a present divine power,” they dispose the mind to an embracing of what is confirmed by them. Thirdly, duna>meiv , twOrWbG]hæ , “mighty works,” wherein evidently a mighty power, the power of God, is exerted in their operation. And fourthly, Pneu>matov ajgi>ou merismoi> ; çwOdQ;hæ jæWrh; twOnJmæ , “gifts of the Holy Ghost,” enumerated 1 Corinthians 12, Ephesians 4:8; cari>smata , “free gifts,” freely bestowed, called merismoi> , “divisions,” or “distributions,” for the reason at large declared by the apostle, Corinthians 12:7-11. All which are intimated in the following words, Kata< thlhsin. It is indifferent whether we read aujtou~ or aujtou~ , and refer it to the will of God, or of the Holy Ghost himself, his own will, which the apostle guides unto, 1 Corinthians 12:11.

As we said before, all these agree in the same general nature and kind of miraculous operations, the variety of expressions whereby they are set forth relating only unto some different respects of them, taken from their especial ends and effects. The same works were, in different respects, signs, wonders, mighty works, and gifts of the Holy Ghost; but being effectual unto several ends, they received these various denominations.

In these works consisted the divine attestation of the doctrine of the apostles, God in and by them giving testimony from heaven, by the ministration of his almighty power, unto the things which were taught, and his approbation of the persons that taught them in their work. And this was of especial consideration in dealing with the Hebrews; for the delivery of the law and the ministry of Moses having been accompanied with many signs and prodigies, they made great inquiry after signs for the confirmation of the gospel, 1 Corinthians 1:22; which though our Lord Jesus Christ neither in his own person nor by his apostles would grant unto them, in theft time and manner, to satisfy their wicked and carnal curiosity, yet in his own way and season he gave them forth for their conviction, or to leave them inexcusable, John 10:38. 3. The gospel being of this nature, thus taught, thus delivered, thus confirmed, there is a neglect of it supposed, verse 3, “If we neglect,” ajmelh>santev . The conditional is included in the manner of the expression, “If we neglect,” “if we regard not,” “if we do not take due care about it.” The word intimateth an omission of all those duties which are necessary for our retaining the word preached unto our profit, and that to such a degree as utterly to reject it; for it answers unto those transgressions of and that stubborn disobedience unto the law, which disannulled it as a covenant, and were punished with excision or cutting off. “If we neglect,” — that is, if we continue not in a diligent observation of all those duties which are indispensably necessary unto a holy, useful, profitable profession of the gospel 4. There is a punishment intimated upon this sinful neglect of the gospel: “How shall we escape,” — “flee from,” or “avoid?” wherein both the punishment itself and the manner of its expression are to be considered.

For the punishment itself, the apostle doth not expressly mention it; it must therefore be taken from the words going before. “How shall we escape;” that is e]ndikon misqapodosi>an , “a just retribution,” “a meet recompence of reward?” The breach of the law had so; a punishment suitable unto the demerit of the crime was by God assigned unto it, and inflicted on them that were guilty. So is there unto the neglect of the gospel, even a punishment justly deserved by so great a crime; so much greater and more sore than that designed unto the contempt of the law, by how much the gospel, upon the account of its nature, effects, author, and confirmation, was more excellent than the law: ceirwa , “a sorer punishment,” as our apostle calls it, chapter 10:29; as much exceeding it as eternal destruction under the curse and wrath of God exceeds all temporal punishments whatever. What this punishment is, see Matthew 16:26, 25:46; 2 Thessalonians 1:9. The manner of ascertaining the punishment intimated is by an interrogation, “How shall we escape?” wherein three things are intended: — (1.) A denial of any ways or means for escape or deliverance. There is none that can deliver us, no way whereby we may escape. See 1 Peter 4:17,18. And, (2.) The certainty of the punishment itself. It will as to the event assuredly befall us. And, (3.) The inexpressible greatness of this unavoidable evil: “How shall we escape?” We shall not, there is no way for it, nor ability to bear what we are liable unto, Matthew 23:33; 1 Peter 4:18.

This is the scope of the apostle in these verses, this the importance of the several things contained in them. His main design and intendment is, to prevail with the Hebrews unto a diligent attendance unto the gospel that was preached unto them; which he urgeth by an argument taken from the danger, yea certain ruin, that will undoubtedly ensue on the neglect of it; whose certainty; unavoidableness, greatness, and righteousness, he manifests by the consideration of the punishment assigned unto the transgression of the law, which the gospel on many accounts doth excel.

The observations for our own instruction which these verses offer unto us are these that follow: — I. Motives unto a due valuation of the gospel and perseverance in the profession of it, taken from the penalties annexed unto the neglect of it, are evangelical, and of singular use in the preaching of the word: “How shall we escape, if we neglect?”

This consideration is here managed by the apostle, and that when he had newly set forth the glory of Christ, and the greatness of the salvation tendered in the gospel, in the most persuading and attractive manner. Some would fancy that all comminations and threatenings do belong unto the law, as though Jesus Christ had left himself and his gospel to be securely despised by profane and impenitent sinners; but as they will find the contrary to their eternal ruin, so it is the will of Christ that we should let them know it, and thereby warn others to take heed of their sins and their plagues.

Now, these motives from comminations and threatenings I call evangelical, — 1. Because they are recorded in the gospel. There we are taught them, and by it commanded to make use of them, Matthew 10:28, 24:50, 51, 25:41, Mark 16:16, John 3:36, 2 Corinthians 2:15,16, Thessalonians 1:8, 9, and in other places innumerable. And to this end are they recorded, that they may be preached and declared as part of the gospel. And if the dispensers of the word insist not on them, they deal deceitfully with the souls of men, and detain from the counsel of God.

And as such persons will find themselves to have a weak and an enervous ministry here, so also that they will have a sad account of their partiality in the word to give hereafter. Let not men think themselves more evangelical than the author of the gospel, more skilled in the mystery of the conversion and edification of the souls of men than the apostles; — in a word, more wise than God himself; which they must do if they neglect this part of his ordinance. 2. Because they become the gospel. It is meet the gospel should be armed with threatenings as well as attended with promises; and that, — (1.) On the part of Christ himself, the author of it. However the world persecuted and despised him whilst he was on the earth, and he “threatened not,” 1 Peter 2:23, on his own account, — however they continued to contemn and blaspheme his ways and salvation, — yet he lets them know that he is armed with power to revenge their disobedience.

And it belongs unto his honor to have it declared unto them. A scepter in a kingdom without a sword, a crown without a rod of iron, will quickly be trampled on. Both are therefore given into the hand of Christ, that the glory and honor of his dominion may be known, Psalm 2:9-12. (2.) They become the gospel on the part of sinners, yea, of all to whom the gospel is preached. And these are of two sorts: — [1.] Unbelievers, hypocrites, apostates, impenitent neglecters of the great salvation declared in it. It is meet on this account that the dispensation of the gospel be attended with threatenings and comminations of punishment; and that, — 1st. To keep them here in awe and fear, that they may not boldly and openly break out in contempt of Christ. These are his arrows that are sharp in the hearts of his adversaries, whereby he awes them, galls them, and in the midst of all their pride makes them to tremble sometimes at their future condition. Christ never suffers them to be so secure but that his terrors in these threatenings visit them ever and anon. And hereby also doth he keep them within some bounds, bridles their rage, and overpowers many of them unto some usefulness in the world, with many other blessed ends not now to be insisted on. 2dly. That they may be left inexcusable, and the Lord Christ be justified in his proceedings against them at the last day. If they should be surprised with “fiery indignation” and “everlasting burnings” at the last day, how might they plead that if they had been warned of these things they would have endeavored to flee from “the wrath to come;” and how apt might they be to repine against his justice in the amazing greatness of their destruction! But now, by taking order to have the penalty of their disobedience in the threatenings of the gospel declared unto them, they are left without excuse, and himself is glorified in taking vengeance. He hath told them beforehand plainly what they are to look for, Hebrews 10:26,27. [2.] They are so on the part of believers themselves. Even they stand in need to be minded of “the terror of the Lord,” and what a fearful thing it is to “fall into the hands of the living God,” and that even “our God is a consuming fire.” And this, — 1st. To keep up in their hearts a constant reverence of the majesty of Jesus Christ, with whom they have to do. The threatening sanction of the gospel bespeaks the greatness, holiness, and terror of its author, and insinuates into the hearts of believers thoughts becoming them. It lets them know that he will be “sanctified in all that draw nigh unto him;” and so calls upon them for a due reverential preparation for the performance of his worship, and unto all the duties wherein they walk before him, Hebrews 12:28,29. This influenceth them also unto a diligent attendance unto every particular duty incumbent on them, as the apostle declares, Corinthians 5:11. 2dly. They tend unto their consolation and supportment under all their afflictions and sufferings for the gospel. This relieves their hearts in all their sorrows, when they consider the sore vengeance that the Lord Jesus Christ will one day take on all his stubborn adversaries, who know not God, nor will obey the gospel, 2 Thessalonians 1:5-10; for the Lord Jesus is no less faithful in his threatenings than in his promises, and no less able to inflict the one than to accomplish the other. And he is “glorious” unto them therein: Isaiah 63:11-13. 3dly. They give them constant matter of praise and thankfulness, when they see in them, as in a glass that will neither flatter nor causelessly terrify, a representation of that wrath which they are delivered from by Jesus Christ, 1 Thessalonians 1:10: for in this way every threatening of the gospel proclaims the grace of Christ unto their souls; and when they hear them explained in all their terror, they can rejoice in the hope of the glory that shall be revealed. And, — 4thly. They are needful unto them to ingenerate that fear which may give cheek unto the remainder of their lusts and corruptions, with that security and negligence in attending to the gospel which by their means is apt to grow upon them. To this purpose is the punishment of despisers and backsliders here made use of and urged by our apostle. The hearts of believers are like gardens, wherein there are not only flowers, but weeds also; and as the former must be watered and cherished, so the latter must be curbed and nipped. If nothing but dews and showers of promises should fall upon the heart, though they seem to tend to the cherishing of their graces, yet the weeds of corruption will be apt to grow up with them, and in the end to choke them, unless they are nipped and blasted by the severity of threatenings. And although their persons, in the use of means, shall be secured from falling under the final execution of comminations, yet they know there is an infallible connection signified in them between sin and destruction, 1 Corinthians 6:9, and that they must avoid the one if they would escape the other. 5thly. Hence they have in a readiness wherewith to balance temptations, especially such as accompany sufferings for Christ and the gospel. Great reasonings are apt to rise in the hearts of believers themselves in such a season, and they are biassed by their infirmities to attend unto them.

Liberty would be spared, life would be spared; it is hard to suffer and to die. How many have been betrayed by their fears at such a season to forsake the Lord Christ and the gospel! But now in these gospel threatenings we have that in a readiness which we may oppose unto all these reasonings and the efficacy of them. Are we afraid of a man that shall die? have we not much more reason to be afraid of the living God? Shall we, to avoid the anger of a worm, cast ourselves into his wrath who is a consuming fire? Shall we, to avoid a little momentary trouble, to preserve a perishing life, which a sickness may take away the next day, run ourselves into eternal ruin? Man threatens me if I forsake not the gospel; but God threatens if I do. Man threatens death temporal, which yet it may be he shall not have power to inflict; God threatens death eternal, which no backslider in heart shall avoid. On these and the like accounts are comminations useful unto believers themselves. (3.) These declarations of eternal punishment unto gospel neglecters do become the gospel with respect unto them that are the preachers and dispensers of it, that their message be not slighted nor their persons despised. God would have even them to have in a readiness wherewith to revenge the disobedience of men, 2 Corinthians 10:6; not with carnal weapons, killing and destroying the bodies of men, but by such a denunciation of the vengeance that will ensue on their disobedience as shall undoubtedly take hold upon them, and end in their everlasting ruin. Thus are they armed for the warfare wherein by the Lord Christ they are engaged, that no man may be encouraged to despise them or contend with them. They are authorized to denounce the eternal wrath of God against disobedient sinners; and whomsoever they bind under the sentence of it on earth, they are bound in heaven unto the judgment of the great day.

On these grounds it is we say that the threatenings and denunciations of future punishment unto all sorts of persons are becoming the gospel; and therefore the using of them as motives unto the ends for which they are designed is evangelical And this will further appear if we shall yet consider, — 1. That threatenings of future penalties on the disobedient are far more clear and express in the gospel than in the law. The curse, indeed, was threatened and denounced under the law, and a pledge and instance of its execution were given in the temporal punishments that were inflicted on the transgressors of it; but in the gospel the nature of this curse is explained, and what it consisteth in is made manifest. For as eternal life was only obscurely promised in the Old Testament, though promised, so death eternal under the curse and wrath of God was only obscurely threatened therein, though threatened. And therefore as life and immortality were brought to light by the gospel, so death and hell, the punishment of sin under the wrath of God, are more fully declared therein.

The nature of the judgment to come, the duration of the penalties to be inflicted on unbelievers, with such intimations of the nature and kind of them as our understandings are able to receive, are fully and frequently insisted on in the New Testament, whereas they are very obscurely only gathered out of the writings of the Old. 2. The punishment threatened in the gospel is, as unto degrees, greater and more sore than that which was annexed to the mere transgression of the first covenant. Hence the apostle calls it “death unto death,” Corinthians 2:16, by reason of the sore aggravation which the first sentence of death will receive from the wrath due unto the contempt of the gospel. Separation from God under eternal punishment was unquestionably due to the sin of Adam; and so, consequently, unto every transgression against the first covenant, Genesis 2:17; Romans 5:12,17. But yet this hinders not but that the same penalty, for the nature and kind of it, may receive many and great aggravations, upon men’s sinning against that great remedy provided against the first guilt and prevarication; which it also doth, as shall further afterwards be declared.

And this ought they to be well acquainted withal who are called unto the dispensation of the gospel. A fond conceit hath befallen some, that all denunciations of future wrath, even unto unbelievers, is legal, which therefore it doth not become the preachers of the gospel to insist upon: so would men make themselves wiser than Jesus Christ and all his apostles, yea, they would disarm the Lord Christ, and expose him to the contempt of his vilest enemies. There is also, we see, a great use in these evangelical threatenings. unto believers themselves. And they have been observed to have had an effectual ministry, both unto conversion and edification, who have been made wise and dexterous in managing gospel comminations towards the consciences of their hearers. And those also that hear the word may hence learn their duty, when such threatenings are handled and opened unto them.

II. All punishments annexed unto the transgression either of the law or gospel are effects of God’s vindictive justice, and consequently just and equal: “A meet recompence of reward.”

What it is the apostle doth not declare; but he doth that it is just and equal, which depends on the justice of God appointing and designing of it.

Foolish men have always had tumultuating thoughts about the judgments of God. Some have disputed with him about the equity and equality of his ways in judgments temporal, Ezekiel 18, and some about those that shall be eternal. Hence was the vain imagination of them of old who dreamed that an end should be put, after some season, unto the punishment of devils and wicked men; so turning hell into a kind of purgatory. Others have disputed, in our days, that there shall be no hell at all, but a mere annihilation of ungodly men at the last day. These things being so expressly contrary to the Scripture, can have no other rise but the corrupt minds and affections of men, not conceiving the reasons of God’s judgments, nor acquiescing in his sovereignty. That which they seem principally to have stumbled at, is the assignation of a punishment infinite as to its duration, as well as in its nature extended unto the utmost capacity of the subject, unto a fault temporary, finite, and transient. Now, that we may justify God herein, and the more clearly discern that the punishment inflicted finally on sin is but “a meet recompence of reward,” we must consider, — 1. That God’s justice constituting, and in the end inflicting, the reward of sin, is essential unto him. “Is God unjust?” saith the apostle, oJ ejpife>rwn thn , Romans 3:5. jOrgh> , “anger,” or “wrath,” is not that from whence punishment proceedeth, but punishment itself. God inflicteth wrath, anger, or vengeance. And therefore when we read of the anger or wrath of God against sin or sinners, as Romans 1:18, the expression is metonymical, the cause being designed by the effect. The true fountain and cause of the punishment of sin is the justice of God, which is an essential property of his nature, natural unto him, and inseparable from any of his works. And this absolutely is the same with his holiness, or the infinite purity of his nature. So that God doth not assign the punishment of sin arbitrarily, as though he might do so or otherwise without any impeachment of his glory; but his justice and his holiness indispensably require that it should be punished, even as it is indispensably necessary that God in all things should be just and holy. “The holy God will do no iniquity;” the Judge of all the earth will do right, and will by no means acquit the guilty. This is dikai>wma tou~ Qeou~ , “the judgment of God,” that which his justice requireth, “that they which commit sin are worthy of death,” Romans 1:32. And God cannot but do that which it is just that he should do. See 2 Thessalonians 1:6. We have no more reason, then, to quarrel with the punishment of sin than we have to repine that God is holy and just, — that is, that he is God; for the one naturally and necessarily followeth upon the other. Now, there is no principle of a more uncontrollable and sovereign truth written in the hearts of all men than this, that what the nature of God, or any of his essential properties, require to be, is holy, meet, equal, just, and good. 2. That this righteousness or justice of God is in the exercise of it inseparably accompanied with infinite wisdom. These things are not diverse in God, but are distinguished with respect unto the various manners of his actings, and the variety of the objects which he acteth towards, and so denote a different habitude of the divine nature, not diverse things in God. They are therefore inseparable in all the works of God. Now, from this infinite wisdom of God, which his righteousness in the constitution of the punishment of sin is eternally accompanied withal, two things ensue: — (1.) That he alone knoweth what is the true desert and demerit of sin, and but from his declaration of creatures not any. And how shall we judge of what we know nothing of but from him, but only by what he doth? We see amongst men that the guilt of crimes is aggravated according to the dignity of the persons against whom they are committed. Now, no creature knowing him perfectly against whom all sin is committed, none can truly and perfectly know what is the desert and demerit of sin but by his revelation who is perfectly known unto himself. And what a madness is it to judge otherwise of what we do no otherwise understand! Shall we make ourselves judges of what sin against God doth deserve? — let us first by searching find out the Almighty unto perfection, and then we may know of ourselves what it is to sin against him. Besides, we know not what is the opposition that is made by sin unto the holiness, the nature, the very being of God. As we cannot know him perfectly against whom we sin, so we know not perfectly what we do when we sin. It is the least part of the malignity and poison that is in sin which we are able to discern.

We see not the depth of that malicious respect which it hath unto God; and are we capable to judge aright of what is its demerit? But all these things are open and naked before that infinite wisdom of God which accompanieth his righteousness in all his works. He knows himself, against whom sin is; he knows the condition of the sinner; he knows what contrariety and opposition there is in sin unto himself, — in a word, what it is for a finite, limited, dependent creature, to subduct itself from under the government and oppose itself unto the authority and being of the holy Creator, Ruler, and Governor of all things; — all [this he knows] absolutely and perfectly, and so alone knows what sin deserves. (2.) From this infinite wisdom is the proportioning of the several degrees in the punishment that shall be inflicted on sin: for although his righteousness requires that the final punishment of all sin should be an eternal separation of the sinner from the enjoyment of him, and that in a state of wrath and misery, yet by his wisdom he hath constituted degrees of that wrath, according unto the variety of provocations that are found among sinners. And by nothing else could this be done. What else is able to look through the inconceivable variety of aggravating circumstances, which is required hereunto? For the most part, we know not what is so; and when we know any thing of its being, we know nothing almost of the true nature of its demerit. And this is another thing from whence we may learn that divine punishment of sin is always “a meet recompence of reward.” 3. In the final punishment of sin, there is no mixture of mercy, — nothing to alleviate or to take off from the uttermost of its desert. This world is the time and place for mercy. Here God causeth his sun to shine and his rain to fall on the worst of men, filling their hearts with food and gladness.

Here he endures them with much patience and forbearance, doing them good in unspeakable variety, and to many of them making a daily tender of that mercy which might make them blessed to eternity. But the season of these things is past in the day of recompence. Sinners shall then hear nothing but, “Go, ye cursed.” They shall not have the least effect of mercy showed unto them unto all eternity. They shall then “have judgment without mercy who showed no mercy.” The grace, goodness, love, and mercy of God, shall be glorified unto the utmost in his elect, without the least mixture of allay from his displeasure; and so shall his wrath, severity, and vindictive justice, in them that perish, without any temperature of pity or compassion. He shall rain upon them “snares, fire, and brimstone;” this shall be their portion for ever. Wonder not, then, at the greatness or duration of that punishment which shall exhaust the whole wrath of God, without the least mitigation. (1.) And this will discover unto us the nature of sin, especially of unbelief and neglect of the gospel Men are apt now to have slight thoughts of these things; but when they shall find them revenged with the whole wrath of God, they will change their minds. What a folly, what a madness is it, to make light of Christ, unto which an eternity of punishment is but “a meet recompence of reward!” It is good, then, to learn the nature of sin from the threatenings of God, rather than from the common presumptions that pass among secure, perishing sinners. Consider what the righteousness, what the holiness, what the wisdom of God hath determined to be due unto sin, and then make a judgment of the nature of it, that you be not overtaken with a woeful surprisal when all means of relief are gone and past. As also know that, — (2.) This world alone is the time and place wherein you are to look and seek for mercy. Cries will do nothing at the last day, not obtain the least drop of water to cool the tongue in its torment. Some men, doubtless, have secret reserves that things will not go at the last day as by others they are made to believe. They hope to meet with better quarter than is talked of, — that God will not be inexorable, as is pretended. Were not these their inward thoughts, it were not possible they should so neglect the season of grace as they do. But, alas, how will they be deceived! God indeed is gracious, merciful, and full of compassion; but this world is the time wherein he will exercise them. They will be for ever shut up towards unbelievers at the last day. This is the acceptable time, this is the day of salvation. If this be despised, if this be neglected, expect no more to hear of mercy unto eternity.

III. Every concernment of the law and gospel, both as to their nature and promulgation, is to be weighed and considered by believers, to beget in their hearts a right and due valuation of them. To this end are they here so distinctly proposed; as of the law, that it was “spoken by angels;” and of the gospel, that it is “great salvation,” the word “spoken by the Lord,” and confirmed with signs and miracles: all which the apostle would have us to weigh and distinctly consider. Our interest lies in them, and our good is intended by them. And to stir up our attention unto them, we may observe, — 1. That God doth nothing in vain, nor speaks any thing in vain, especially in the things of his law and gospel, wherein the great concernments of his own glory and the souls of men are enwrapped. And therefore our Savior lets us know that there is a worth in the least apex and iota of the word, and that it must have its accomplishment. An end it hath, and that end shall be fulfilled. The Jews have a foolish curiosity in reckoning all the letters of the Scripture, and casting up how often every one doth occur.

But yet this curiosity of theirs, vain and needless as it is, will condemn our negligence, if we omit a diligent inquiry into all the things and circumstances of it that are of real importance. God hath a holy and wise end in all that he doth. As nothing can be added unto his word or work, so nothing can be taken from it; it is every way perfect. And this in general is enough to quicken us unto a diligent search into all the circumstances and adjuncts both of law and gospel, and of the way and manner whereby he was pleased to communicate them unto us. 2. There is in all the concernments of the law and gospel a mixture of divine wisdom and grace. From this fountain they all proceed, and the living waters of it run through them all. The times, the seasons, the authors, the instruments, the manner of their delivery, were all ordered by the “manifold wisdom of God;” which especially appears in the dispensation of the gospel, Ephesians 3:9,10. The apostle placeth not the wisdom of God only in the mystery of the gospel, but also in the season of its promulgation. “It was hid,” saith he, “in God,” verse 9, — that is, in the “purpose” of God, verse 11, — “from ages and from generations, but now is made manifest,” Colossians 1:26. And herein doth the manifold wisdom of God appear. Were we able to look into the depth of any circumstance that concerns the institutions of God, we should see it full of wisdom and grace; and the neglect of a due consideration thereof hath God sometimes severely revenged, Leviticus 10:1,2. 3. There is in them all a gracious condescension unto our weakness. God knows that we stand in need of an especial mark to be set on every one of them. Such is our weakness, our slowness to believe, that we have need that the word should be unto us “line upon line, and precept upon precept; here a little, and there a little.” As God told Moses, Exodus 4:8, that if the children of Israel would not believe on the first sign they would on the second, so it is with us; one consideration of the law or the gospel oftentimes proves ineffectual, when another overpowers the heart unto obedience. And therefore hath God thus graciously condescended unto our weakness in proposing unto us the several considerations mentioned of his law and gospel, that by some of them we may be laid hold upon and bowed unto his mind and will in them. Accordingly, — 4. They have had their various influences and successes on the souls of men. Some have been wrought upon by one consideration, some by another. In some the holiness of the law, in others the manner of its administration, has been effectual. Some have fixed their hearts principally on the grace of the gospel; some on the person of its author. And the same persons, at several times, have had help and assistance from these several considerations of the one and the other. So that in these things God doth nothing in vain. Nothing is in vain towards believers. Infinite wisdom is in all, and infinite glory will arise out of all.

And this should stir us up unto a diligent search into the word, wherein God hath recorded all the concernments of his law and gospel that are for our use and advantage. That is the cabinet wherein all these jewels are laid up and disposed according to his wisdom and the counsel of his will. A general view of it will but little satisfy, and not at all enrich our souls. This is the mine wherein we must dig as for hid treasures. One main reason why we believe not more, why we obey not more, why we love not more, is because we are not more diligent in searching the word for substantial motives unto them all. A very little insight into the word is apt to make men think that they see enough; but the reason of it is, because they like not what they see: as men will not like to look far into a shop of wares, when they like nothing which is at first presented unto them. But if, indeed, we find sweetness, benefit, profit, life, in the discoveries that are made unto us in the word about the law and gospel, we shall be continually reaching after a further acquaintance with them. It may be we know somewhat of those things; but how know we that there is not some especial concernment of the gospel, which God in a holy condescension hath designed for our good in particular, that we are not as yet arrived unto a clear and distinct knowledge of? Here, if we search for it with all diligence, may we find it; and if we go maimed in our faith and obedience all our days, we may thank our own sloth for it.

Again, whereas God hath distinctly proposed those things unto us, they should have our distinct consideration. We should severally and distinctly meditate upon them, that so in them all we may admire the wisdom of God, and receive the effectual influence of them all upon our own souls.

Thus may we sometimes converse in our hearts with the author of the gospel, sometimes with the manner of its delivery, sometimes with the grace of it; and from every one of these heavenly flowers draw nourishment and refreshment unto our own souls. O that we could take care to gather up these fragments, that nothing might be lost unto us, as in themselves they shall never perish!

IV. What means soever God is pleased to use in the revelation of his will, he gives it a certainty, steadfastness, assurance, and evidence, which our faith may rest in, and which cannot be neglected without the greatest sin: “The word spoken was steadfast.”

Every word spoken from God, by his appointment, is steadfast; and that because spoken from him and by his appointment. And there are two things that belong unto this steadfastness of the word spoken: — 1. That in respect of them unto whom it is spoken, it is the foundation of faith and obedience, the formal reason of them, and last ground whereinto they are resolved. 2. That on the part of God, it is a stable and sufficient ground of righteousness in proceeding to take vengeance on them by whom it is neglected. The punishment of transgressors is “a meet recompence of reward,” because the word spoken unto them is “steadfast.” And this latter follows upon the former; for if the word be not a stable, firm foundation for the faith and obedience of men, they cannot be justly punished for the neglect of it. That, therefore, must be briefly spoken unto, and this will naturally ensue as a consequent thereof.

God hath, as we saw on the first verse of this epistle, by various ways and means, declared and revealed his mind unto men. That declaration, what means or instruments soever he is pleased to make use of therein, is called his Word; and that because originally it is his, proceeds from him, is delivered in his name and authority, reveals his mind, and tends to his glory. Thus sometimes he spake by angels, using their ministry either in delivering his messages by words of an outward sound, or by representation of things in visions and dreams; and sometimes by the inspiration of the Holy Ghost, enabling them so inspired to give out the word which they received purely and entirely, — all remaining his word still. Now, what ways soever God is pleased to use in the communication of his mind and will unto men for their obedience, there is that steadfastness in the word itself, that evidence to be from him, as to make it the duty of men to believe in it with faith divine and supernatural; and it hath that stability which will never deceive them. It is, I say, thus steadfast upon the account of its being spoken from God, and stands in no need of the contribution of any strength, authority, or testimony from men, church, tradition, or aught else that is extrinsical unto it. The testimonies given hereunto in the Scripture itself, which are very many, with the general grounds and reasons hereof, I shall not here insist upon, and that because I have done it elsewhere. I shall only mention that one consideration which this place of the apostle suggests unto us, and which is contained in our second observation from the word “steadfast.” Take this word as spoken from God, without the help of any other advantages, and the steadfastness of it is the ground of God’s inflicting vengeance on them that receive it not, that obey it not. Because it is his word, because it is clothed with his authority, if men believe it not they must perish. But now if this be not sufficiently evidenced unto them, namely, that it is his word, God could not be just in taking vengeance on them; for he should punish them for not believing that which they had no sufficient reason to believe, which suits not with the holiness and justice of God. The evidence, then, that this word is from God, that it is his, being the foundation of the justice of God in his proceeding against them that do not believe it, it is of indispensable necessity that he himself also do give that evidence unto it. From whence else should it have it? from the testimony of the church, or from tradition, or from probable moral inducements that men can tender one to another? Then these two things will inevitably follow: — (1.) That if men should neglect their duty in giving testimony unto the word, as they may do, because they are but men, then God cannot justly condemn any man in the world for the neglect of his word, or not believing it, or not yielding obedience unto it. And the reason is evident, because if they have not sufficient ground to believe it to be his without such testimonies as are not given unto it, it is the highest injustice to condemn them for not believing it, and they should perish without a cause: for what can be more unjust than to punish a man, especially eternally, for not doing that which he had no just or sufficient reason to do? This be far from God, to destroy the innocent with the wicked. (2.) Suppose all men aright to discharge their duty, and that there be a full tradition concerning the word of God, that the church give testimony unto it, and learned men produce their arguments for it; — if this, all or any part hereof, be esteemed as the sufficient proposition of the Scripture to be the word of God, then is the execution of infinite divine justice built upon the testimony of men, which is not divine or infallible, but such as might deceive: and God, on this supposal, must condemn men for not believing with faith divine and infallible that which is proposed unto them by testimonies and arguments human and fallible; — “quod absit.”

It remaineth, then, that the righteousness of the act of God in condemning unbelievers is built upon the evidence that the object of faith or word to be believed is from him.

And this he gives unto it, both by the impression of his majesty and authority upon it, and by the power and efficacy wherewith by his Spirit it is accompanied. Thus is every word of God steadfast as a declaration of his will unto us, by what means soever it is made known unto us.

V. Every transaction between God and man is always confirmed and ratified by promises and threatenings, rewards and punishments: “Every trespass.”

VI. The most glorious administrators of the law do stoop to look into the mysteries of the gospel. See 1 Peter 1:12.

VII. Covenant transgressions are attended with unavoidable penalties: “Every transgression,” — that is of the covenant, disannulling of it, — “ received a meet recompence of reward.”

VIII. The gospel is a word of salvation to them that do believe.

IX. The salvation tendered in the gospel is “great salvation.”

X. Men are apt to entertain thoughts of escaping the wrath of God, though they live in a neglect of the gospel. This the apostle insinuates in that interrogation, “How shall we escape?”

XI. The neglecters of the gospel shall unavoidably perish under the wrath of God: “How shall we escape if we neglect so great salvation?”

These three last observations may be cast into one proposition, and so be considered together, namely, “That the gospel is great salvation, which whoso neglecteth shall therefore unavoidably perish without remedy.” We shall first inquire how the gospel is said to be salvation, and that great salvation; and then show the equity and unavoidableness of their destruction by whom it is neglected, and therein the vanity of their hopes who look for an escaping in the contempt of it.

By the gospel, we understand with the apostle the word preached or spoken by Christ and his apostles, and now recorded for our use in the books of the New Testament, but not exclusively unto what was declared of it in the types and promises of the Old Testament. But, by the way of eminency, we appropriate the whole name and nature of the gospel unto that delivery of the mind and will of God by Jesus Christ, which included and perfected all that had preceded unto that purpose.

Now, FIRST, the gospel is salvation upon a double account: — First, Declaratively, in that the salvation of God by Christ is declared, taught, and revealed thereby. So the apostle informs us, Romans 1:16,17, “It is the power of God unto salvation,..... For therein is the righteousness of God revealed from faith to faith;” that is, the righteousness of God in Christ, whereby believers shall be saved. And therefore it is called hJ ca>riv tou~ Qeou~ hJ swth>riov , Titus 2:11, “the saving,” or salvation-bringing, “grace of God;” — the grace of God, as that which teacheth and revealeth his grace. And thence they that abuse it to their lusts are said to “turn the grace of God into lasciviousness,” Jude 1:4; that is, the doctrine of it, which is the gospel.

And therefore under the old testament it is called the preaching or declaring of glad tidings, tidings of peace and salvation, Nahum 1:15, Isaiah 52:7; and is described as a proclamation of mercy, peace, pardon, and salvation unto sinners, Isaiah 61:1-3: and “life and immortality” are said to be “brought to light” thereby, 2 Timothy 1:10. It is true, God had from all eternity, in his infinite grace, contrived the salvation of sinners; but this contrivance, and the purpose of it, lay hid in his own will and wisdom, as in an finite abyss of darkness, utterly imperceptible unto angels and men, until it was brought to light, or manifested and declared, by the gospel, Ephesians 3:9,10; Colossians 1:25-27. There is nothing more vain than the supposal of some, that there are other ways whereby this salvation might be discovered and made known. The works of nature, or creation and providence, the sun, moon, and stars, showers from heaven, with fruitful seasons, are in their judgment preachers of the salvation of sinners. I know not what else they say, — that the reason of man, by the contemplation of these things, may find out of I know not what placability in God, that may incite sinners to go unto him, and enable them to find acceptance with him. But we see what success all the world, and all the wise men of it, had in the use and improvement of these means of the salvation of sinners. The apostle tells us not only that “by their wisdom they knew not God,” 1 Corinthians 1:21, but also, that the more they searched, the greater loss they were at, until they “waxed vain in their imaginations, and their foolish hearts were darkened,” Romans 1:21. And, indeed, whatever they had amongst them, which had any semblance of an obscure apprehension of some way of salvation by atonement and intercession, as in their sacrifices, and mediations of inferior deities (which the apostle alludes unto, 1 Corinthians 8:5,6), as they had it by tradition from those who were somewhat instructed in the will of God by revelation, so they turned it into horrible idolatries and the utmost contempt of God. And this was the issue of their disquisitions, who were no less wise in the principles of inbred reason and the knowledge of the works of nature than those who now contend for their ability to have done better. Besides, the salvation of sinners is a mystery, as the Scripture everywhere declareth, a blessed, a glorious “mystery,” Romans 16:25: “ The wisdom of God in a mystery,” 1 Corinthians 2:7; Ephesians 1:9; Colossians 1:25,26; that is, not only a thing secret and marvellous, but such as hath no dependence on any causes that come naturally within our cognizance. Now, whatever men can find out by the principles of reason, and the contemplation of the works of God in creation and. providence, it is by natural scientifical conclusions; and what is so discovered can be no heavenly, spiritual, glorious mystery, such as this salvation is. Whatever men may so find out, — if they may find out any thing looking this way, — it is but natural science; it is not a mystery, and so is of no use in this matter, whatever it be. Moreover, it is not only said to be a mystery, but a hidden mystery, and that “hid in God” himself, as Ephesians 3:9,10; Colossians 1:25,26; 1 Corinthians 2:7,8; that is, in the wisdom, purpose, and will of God. Now, it is very strange that men should be able, by the natural means forementioned, to discover a heavenly, supernatural wisdom, and that hidden on purpose from their finding by any such inquiry, and that in God himself; so coming unto the knowledge of it as it were whether he would or no. But we may pass over these imaginations, and accept of the gospel as the only way and means of declaring the salvation of God. And therefore every word and promise in the whole book of God, that intimateth or revealeth any thing belonging unto this salvation, is itself a part of the gospel, and so to be esteemed.

And as this is the work of the gospel, so is it in an especial manner its proper and peculiar work with respect unto the law. The law speaks nothing of the salvation of sinners, and is therefore called the ministry of death and condemnation, as the gospel is of life and salvation, Corinthians 3:9, 10. And thus the gospel is salvation declaratively.

Secondly, It is salvation efficiently, in that it is the great instrument which God is pleased to use in and for the collation and bestowing salvation upon his elect. Hence the apostle calls it “the power of God unto salvation,” Romans 1:16; because God in and by it exerts his mighty power in the saving of them that believe; as it is again called, Corinthians 1:18. Hence there is a saving power ascribed unto the word itself. And therefore Paul commits believers unto “the word of grace,” as that which “is able to build them up, and give them an inheritance among all them which are sanctified,” Acts 20:32. And James calls it “the ingrafted word, which is able to save our souls,” chapter 1:21; the mighty power of Christ being put forth in it, and accompanying it, for that purpose. But this will the better appear if we consider the several principal parts of this salvation, and the efficiency of the word as the instrument of God in the communication of it unto us; as, — 1. In the regeneration and sanctification of the elect, the first external act of this salvation. This is wrought by the word, 1 Peter 1:23: “Being born again, not of corruptible seed, but of incorruptible, by the word of God;” wherein not only the thing itself, or our regeneration by the word, but the manner of it also, is declared. It is by the collation of a new spiritual life upon us, whereof the word is the seed. As every life proceeds from some seed, that hath in itself virtually the whole life, to be educed from it by natural ways and means, so the word in the hearts of men is turned into a vital principle, that, cherished by suitable means, puts forth vital acts and operations. By this means we are “born of God” and “quickened,” who “by nature are children of wrath, dead in trespasses and sins.” So Paul tells the Corinthians that he had “begotten them in Christ Jesus through the gospel,” 1 Corinthians 4:15. I confess it doth not do this work by any power resident in itself, and always necessarily accompanying its administration; for then all would be so regenerated unto whom it is preached, and there would be no neglecters of it. But it is the instrument of God for this end; and mighty and powerful through God it is for the accomplishment of it. And this gives us our first real interest in the salvation which it doth declare. Of the same use and efficacy is it in the progress of this work, in our sanctification, by which we are carried on towards the full enjoyment of this salvation. So our Savior prays for his disciples, John 17:17, “Sanctify them through thy truth, thy word is truth,” — as the means and instrument of their sanctification; and he tells his apostles that they were “clean through the word that he had spoken unto them,” chapter 15:3. For it is the food and nourishment whereby the principle of spiritual life which we receive in our regeneration is cherished and increased, 1 Peter 2:2; and so able to “build us up,” until it “give us an inheritance among them that are sanctified.” 2. It is so in the communication of the Spirit unto them that do believe, to furnish them with the gifts and graces of the kingdom of heaven, and to interest them in all those privileges of this salvation which God is pleased in this life to impart unto us and to intrust us withal. So the apostle, dealing with the Galatians about their backsliding from the gospel, asketh them whether they “received the Spirit by the works of the law, or by the word of faith,” chapter 3:2; that is the gospel. That was the way and means whereby God communicated unto them his Spirit, by whom, among many other privileges, we are sealed unto the day of redemption. This is the covenant of God, that his Spirit and the word of the gospel shall go and shall abide together with his elect, Isaiah 59:21. And he is given unto us by the gospel on many accounts: — (1.) Because he is the gift and grant of the author of the gospel, as to all the especial ends and concernments of salvation. John tells us that the Spirit was not given when Jesus was not as yet glorified, chapter 7:39, — that is, not in such a manner as God hath annexed unto this salvation; and therefore Peter tells us that when the Lord Christ ascended up on high, he received of the Father the promise of the Spirit, and poured him forth on them which did believe, Acts 2:33. And this he did, according to his own great promise and prediction whilst he conversed with his disciples in the days of his flesh. There was not any thing that he more supported and encouraged them withal, nor more raised their hearts to an expectation of, than this, that he would send unto them and bestow upon them the Holy Ghost, for many blessed ends and purposes, and that to abide with them for ever, as we may see, John 14:15,16. And this is the great privilege of the gospel, that the author of it is alone the donor and bestower of the Holy Spirit; which of what concernment it is in the business of our salvation, all men know who have any acquaintance with these things. (2.) He is promised in the gospel, and therein alone. All the promises of the Scripture, whether in the Old Testament or New, whose subject is the Spirit, are evangelical; they all belong unto and are parts of the gospel. For the law had no promise of the Spirit, or any privilege by him, annexed unto it. And hence he is called “The Holy Spirit of promise,” Ephesians 1:13; who, next unto the person of Christ, was the great subject of promises from the foundation of the world. (3.) By these promises are believers actually and really made partakers of the Spirit. They are “vehicula Spiritus,” the chariots that bring this Holy Spirit into our souls, 2 Peter 1:4. By these “great and precious promises” is the “divine nature” communicated unto us, so far forth as unto the indwelling of this blessed Spirit. Every evangelical promise is unto a believer but as it were the clothing of the Spirit; in receiving whereof he receives the Spirit himself, for some of the blessed ends of this great salvation. God makes use of the word of the gospel, and of no other means, to this purpose. So that herein also it is “the grace of God that bringeth salvation.” 3. In our justification. And this hath so great a share in this salvation that it is often called salvation itself; and they that are justified are said to be “saved;” as Ephesians 2:8. And this is by the gospel alone; which is a point of such importance that it is the main subject of some of Paul’s epistles, and is fully taught in them all. And in sundry respects it is by the gospel: — (1.) Because therein and thereby is appointed and constituted the new law of justification, whereby even a sinner may come to be justified before God. The law of justification was, that he that did the works of the law should live in them, Romans 10:5. But this became weak and unprofitable by reason of sin, Romans 8:3; Hebrews 8:7-12. That any sinner (and we have all sinned and come short of the glory of God) should be justified by this law or rule implies a contradiction, and is utterly impossible. Wherefore God by the gospel hath constituted a new law of justification, even “the law of faith,” Romans 3:27; which is the holy declaration of his will and grace that sinners shall be justified and accepted with him by faith in the blood of Christ, “without the works of the law,’ — that “he that believeth shall be saved.” This is equally constituted and appointed in the law of faith to be proposed unto all that shall believe.

And on the account hereof the gospel is salvation. (2.) Because in every justification there must be a righteousness before God, on the account whereof the person to be justified is to be pronounced and declared righteous, this is tendered, proposed, and exhibited unto us in and by the gospel. This is no other but the Lord Christ himself and his righteousness, Isaiah 45:21,22; Romans 8:3,4, 10:4; 2 Corinthians 5:21; Galatians 3:13,14. Now, Christ with his whole righteousness, and all the benefits thereof, are tendered unto us, and given unto or bestowed on them that do believe, by the promise of the gospel. Therein is he preached and proposed as crucified before our eyes, and we are invited to accept of him; which the souls of believers through the gospel do accordingly. (3.) And faith itself, whereby we receive the Lord Christ for all the ends for which he is tendered unto us, and become actually interested in all the fruits and benefits of his mediation, is wrought in us by the word of the gospel: for, as we have declared, it is the seed of all grace whatever; and in especial, “faith cometh by hearing, and hearing by the word of God,” Romans 10:17. Conviction of sin is by the law; but faith is by the gospel. And this is the way and means which God hath appointed on our part for the giving us an actual interest in justification, as established in the law of the gospel, Romans 5:1. Again, — (4.) The promise of the gospel, conveyed unto the soul by the Holy Spirit, and entertained by faith, completes the justification of a believer in his own conscience, and gives him assured peace with God. And thus the whole work of this main branch of our salvation is wrought by the gospel. 4. There is in this salvation an instruction and growth in spiritual wisdom, and an acquaintance with “the mystery of God, and of the Father, and of Christ,” Colossians 2:2; which also is an effect of the gospel. Of ourselves we are not only dark and ignorant of heavenly things, but “darkness” itself, — that is, utterly blind, and incomprehensive of spiritual, divine mysteries, Ephesians 5:8; and so under “the power of darkness,” Colossians 1:13, as that we should no less than the devils themselves be holden under the chains of it unto the judgment of the great day. Darkness and ignorance as to the things of God themselves, in respect of the revelation of them, and darkness in the mind as to the understanding of them in a right manner, being revealed, is upon the whole world; and no heart is able to conceive, no tongue to express, the greatness and misery of this darkness. ‘The removal hereof is a mercy inexpressible, — the beginning of our entrance into heaven, the kingdom of light and glory, and an especial part of our salvation. For “God is light, and in him there is no darkness at all;” so that whilst we are under the power of it we can have no intercourse with him; for “what communion hath light with darkness?”

Now, the removal hereof is by the gospel: 2 Corinthians 4:6, “God, who commanded the light to shine out of darkness, shineth in our hearts, to give us the light of the knowledge of his glory in the face of Jesus Christ;” and he doth it by the illumination “the glorious gospel of Christ,” verse 4. For not only is the object revealed hereby, “life and immortality being brought to light by the gospel,” but also the eyes of our understandings are enlightened by it, savingly to discern the truths by it revealed: for it is by it that both the eyes of the blind are opened and light shineth unto them that sit in darkness; whence we are said to be “called out of darkness into marvellous light,” 1 Peter 2:9. And our calling is no otherwise but by the word of the gospel. And as the implanting of this heavenly light in us is by the word, so the growth and increase of it in spiritual wisdom is no otherwise wrought, 2 Corinthians 3:18; Colossians 2:2. And this spiritual acquaintance with God in Christ, this saving wisdom in the mystery of grace, this holy knowledge and understanding of the mind of God, this growing light and insight into heavenly things, which is begun, increased, and carried on by the gospel, is an especial dawning of that glory and immortality which this salvation tendeth ultimately unto. 5. There belongs unto it also that joy and consolation which believers are made partakers of by the Holy Ghost in this world. Ofttimes their trials are many, their troubles great, and their temptations abound, in the course of their obedience. And these things are ready to fill them with cares, fears, sorrows, and disconsolation. Now, though our Lord Jesus Christ hath foretold his disciples of all the tribulations and sorrows that should attend them in this world, and taught them to uphold and support their spirits with the thoughts and hopes of the glory that shall be revealed; yet in the salvation that he hath purchased for them there is provision of comfort, “with joy unspeakable and full of glory,” even during their pilgrimage here below. Such joy, indeed, it is as the world knoweth not, nor can know.

The principles and causes of it, its nature and effects, are all hidden unto them. Yet such it is, that all the contentments and enjoyments of this world are no way to be compared with it; and such do all that have tasted of it esteem it to be. Now, this also is wrought in us and communicated unto us by the gospel. It is the word of promise whereby God gives “strong consolation” unto the heirs of salvation, Hebrews 6:17,18. And upon the receiving of this word by faith it is that believers “rejoice with joy speakable and full of glory.” Not only supportment and comfort in the bearing of troubles, but glorious exultations and ecstasies of joy, are ofttimes wrought in the hearts of believers by the gospel. Now they can endure, now they can suffer, now they can die; joy is upon their heads and in their hearts, and sorrow and sighing flee away. Here is rest, here is peace, here are refreshments, here are pleasures, here is life to be desired.

The good Lord sweeten and season all our hearts with all these consolations, these joys of his kingdom, and that by the blessed word of his grace! 6. Lastly, to instance in no more particulars, the gospel is the word of salvation, and the instrument in the hand of God for the conferring of it upon believers, because they shall be taken into the full possession and enjoyment of it at the last day, by and according unto the word and sentence of it. It is the symbol and tessera that gives men final admission into glory. The secrets of all hearts shall be judged according to the gospel, Romans 2:16; and by the word of it shall the elect receive their crown.

And in these respects is the gospel a word of salvation.

But, SECONDLY, it is said in our proposition, as in the text, to be great salvation. Now, we have seen that the gospel is called salvation metonymically, the cause being called by the name of the effect. But in this adjunct of great, “so great,” the effect itself, salvation itself, preached and tendered by the gospel, is principally intended. That, then, in the next place, we are to declare, namely, that this salvation preached in the gospel is “great salvation.” Neither is it absolutely said to be great salvation, but “such” (or “so”) “great salvation.” And it is usual in the Scripture, when it would suggest unto our minds and thoughts an inconceivable greatness, to use some such expressions as plainly intimate somewhat more than can be expressed. See 1 Peter 4:17,18; Hebrews 10:29; John 3:16. “So great;” that is, absolutely so, and comparatively so, with respect unto the benefits received by the law; and inconceivably so, beyond what we can conceive or express. There ought, then, to be no expectation that we should declare the real greatness of this salvation, which the apostle intimates to be inexpressible. We shall only point at some of those considerations wherein the greatness of it doth most principally consist and appear: — First, It is great in the eternal contrivance of it. When sin had defaced the glory of the first creation, and the honor of God seemed to be at a stand, no way remaining to carry it on unto that end which all things at first tended unto, all creatures were, and for ever would have been, ignorant of a way for the retrievement of things into the former or a better order, or the bringing forth a salvation for that which was lost; for besides that there was such horrible confusions, and such inextricable entanglements brought upon the creation and the several parts of it, which none could discern how they might be jointed and set in order again, there appeared a repugnancy in the very properties of the divine nature unto any relief or salvation of sinners. Let sinners be saved, and what shall become of the justice, holiness, and truth of God, all which are engaged to see a meet recompence of reward rendered unto every transgression? And this was enough eternally to silence the whole creation, by reason of that indispensable obligation which is on them always and in all things to prefer the honor and glory of their Maker before the being or well-being of any creatures whatever. Should the holy angels have set upon a contrivance for the salvation of sinners, upon the first discovery that it would interfere and clash with the glory of God (as every contrivance of wisdom finite and limited would have done undoubtedly), yea, rise up against his very blessedness and being, they would instantly have cast it from them as an abominable thing, and have rested eternally in the contemplation of his excellencies; for which end they were created. Here, therefore, infinite wisdom, infinite grace, infinite goodness, and infinite holiness, discover themselves in that contrivance of salvation which solves all those difficulties and seeming contradictions, keeps entire the glory of God’s attributes, repairs the honor lost by sin, and reduceth the whole creation into a new order and subserviency to the glory of its Maker.

Hence this great projection and design is called “the wisdom of God,” kat j ejxoch>n , as that wherein he was pleased principally to lay open the fountain and spring of his eternal wisdom, Romans 11:33, Corinthians 1:24; and not only so, but “the manifold wisdom of God,” Ephesians 3:10, — that is, infinite wisdom, exerting itself in great and unspeakable variety of means and ways for the accomplishment of the end designed. Yea, “all the treasures of wisdom” are said to be laid out in this matter, and laid up in Christ Jesus, Colossians 2:3: as if he had said that the whole store of infinite wisdom was laid out herein And thus, though God made all things in wisdom, yet that which he principally proposeth unto our consideration in the creation of all things is his sovereign will or pleasure, joined with infinite power. For his will or pleasure were all things created, Revelation 4:11. But in this work of contriving the salvation of sinners, he minds us of the “counsel of his will,” Ephesians 1:11, — that is, the infinite wisdom wherewith the holy acts of his will concerning it were accompanied; and the “mystery of his will,” wherein he designed to gather up all things into one head by Jesus Christ, verses 9, 10.

Certainly the product of infinite and eternal wisdom, of the counsel of the will of the Most Holy, wherein the treasures of it were laid out with a design to display it in manifold variety, must needs be great, very great, so great as cannot be conceived or expressed. Might we here stay to contemplate and admire, in our dim and dawning light, in our weakness, according to the meanness of our apprehensions of the reflections of it in the glass of the gospel, the eternity of this contrivance; the transactions between Father and Son about it; the retrievement of the lost glory of God by sin, and ruined creation in it; the security of the holiness, righteousness, veracity, and vindictive justice of God, provided for in it; with the abundant overflowings of grace, goodness, love, mercy, and patience, that are the life of it; we might manifest that there is enough in this fountain to render the streams flowing from it great and glorious. And yet, alas! what a little, what a small portion of its glory, excellency, beauty, riches, is it that we are able in this world to attain unto! How weak and mean are the conceptions and thoughts of little children about the designs and counsels of the wise men of the earth! and yet there is a proportion between the understandings of the one and the other. But there is none at all between ours and the infinite depth of the wisdom and knowledge of God which are laid out in this matter. We think as children, we speak as children, we see darkly, as in a glass; and the best acting of our faith in this business is humble admiration and holy thankfulness. Now, certainly it is not in the capacity of a creature to cast greater contempt on God, than to suppose he would set all his glorious properties on work, and draw forth all the treasures of his wisdom, to produce or effect that which should be low, mean, not every way admirable. And yet unto that height of impiety hath unbelief arrived amongst many of them unto whom the gospel is and hath been preached, as to reject and contemn the whole mystery of it as mere folly, as an empty notion, fit to be neglected and despised. So hath the god of this world blinded the eyes of men, that the light of the glorious gospel should not shine into their minds. But when God shall come to be admired in all them that believe, on the account of this design of his grace and wisdom, they will with astonishment see the glory of it in others, when it shall be too late to obtain any benefit by it unto themselves.

Secondly, The salvation preached in the gospel is great upon the account of the way and means whereby it was wrought and accomplished, or the great effect of the infinite wisdom and grace of God in the incarnation, sufferings, and death of his Son. Thus was it wrought, and no otherwise could it be effected. We were “not redeemed.with corruptible things, as silver and gold,” 1 Peter 1:18. No such price would be accepted with God; salvation is more precious than to be so purchased, Psalm 49:6,7. ‘But it may be it might be effected and brought about by the law, which was God’s own institution? either its precepts or its sacrifices might effect this work, and salvation may be attained by the works of the law?’ But yet neither will this suffice. For the law is weak and insufficient as to any such purpose, Romans 8:2,3; nor would the sacrifices of it be accepted unto that end, Hebrews 10:7,8. ‘How then shall it be wrought? is there none worthy in heaven or earth to undertake this work, and must it cease for ever?’ No; the eternal Son of God himself, the Word, Power, and Wisdom of the Father, the brightness of his glory, and the express image of his person, he hath undertaken this work. This renders it great and glorious, that the Son of God in his own person should perform it; it must assuredly be the “great salvation’’ which he came himself to work out. ‘And how doth he do it, — by the mighty word of his power, as he made all things of old?’ No; this work is of another nature, and in another manner must it be accomplished. For, — 1. To this purpose he must be incarnate, “made flesh,” John 1:14; “made of a woman,” Galatians 4:4. Though he was in the form of God, and equal to God, yet he was to humble and empty himself unto and in the form of a man, Philippians 2:6,7. This is that great “mystery of godliness, God manifest in the flesh,” that “the angels desire to look into.”

That the Son of God should take the nature of man into subsistence with himself, in the same person, — which was necessary for the effecting of this salvation, — is a thing that the whole creation must admire unto eternity. And yet this is but an entrance into this work; For, — 2. In this nature he must be “made under the law,” Galatians 4:4; obnoxious to the commands of it, and bound to the obedience which it required. It became him to fulfill all righteousness, that he might be our Savior; for though he were a Son, yet he was to learn to yield obedience.

Without his perfect obedience unto the law our salvation could not be perfected. The Son of God must obey, that we may be accepted and crowned. The difficulties also, temptations, and dangers, that attended him in the course of his obedience, are inexpressible. And surely this renders salvation by him very great. But yet there is that remains which gives it another exaltation; for, — 3. This Son of God, after the course of his obedience to the whole will of God, must die, shed his blood, and “make his soul an offering for sin.” And herein the glory of this salvation breaks forth like the sun in its strength.

He must be “obedient unto death, the death of the cross,” Philippians 2:8. If he will be a “captain of salvation,” to “bring many sons unto glory,” he must himself be “made perfect through sufferings,” Hebrews 2:10.

There were law, and curse, and wrath, standing in the way of our salvation, all of them to be removed, all of them to be undergone, and that by the Son of God; for we were “not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ,” 1 Peter 1:18,19.

And therein “God redeemed his church with his own blood,” Acts 20:28.

And herein assuredly was the love of God manifest, that “he laid down his life for us,” 1 John 3:16. This belongs unto the means whereby our salvation is procured. Nor yet is this all; for if Christ had only died for us, our faith in him had been in vain, and we had been still in our sins.

Wherefore, — 4. To carry on the same work, he rose from the dead, and now lives for ever to make intercession for us, and to save unto the uttermost them that come unto God by him.

By these means was the salvation preached in the gospel obtained; which surely manifest it to be “great salvation.” Would God have sent his Son, his only Son, and that in such a manner, were it not for the accomplishment of a work as well great and glorious in itself as indispensably necessary with reference unto its end? Would the Son himself have so emptied himself of his glory, condescended to so low a condition, wrestled with such difficulties, and undergone at length such a cursed and shameful death, had not the work been great wherein he was employed? O the blindness, hardness, and stupidity of the sons of men!

They profess they believe these things to be true, at least they dare not deny them so to be; but for the effect of them, for the salvation wrought by them, they value it the least of all things that they have any acquaintance withal. If this salvation, thus procured, do seize on them in their sleep, and fall upon them whether they will or no, they will not much resist it, provided that it cross them in none of their lusts, purposes, or pleasures. But to see the excellency of it, to put a valuation upon it according to the price whereby it was purchased, that they are utterly regardless of. “Hear, ye despisers! wonder, and perish.” Shall the Son of God shed his blood in vain? Shall he obey, and suffer, and bleed, and pray, and die, for a thing of nought? Is it nothing unto you that he should undergo all these things? Was there want of wisdom in God, or love unto his Son, so to employ him, so to use him, in a business which you esteem of so very small concernment as that you will scarce turn aside to make inquiry after it? Assure yourselves these things are not so, as you will one day find unto your eternal ruin.

Thirdly, This salvation will appear to be great if we shall consider what by it we are delivered from, and what we are interested in, or made partakers of, by virtue thereof. These also may denominate salvation to be great, and they may therefore be considered apart. 1. What are we delivered from by this.salvation? In a word, every thing that is evil, in this world or that which is to come. And all evil may be referred unto two heads: — (1.) That which corrupteth and depraveth the principles of our nature in their being and operation; and, (2.) That which is destructive of our nature as to its well-being and happiness. The first of these is sin, the latter is punishment; and both of them take up the whole nature of evil. The particulars comprised in them may not here be distinctly and severally insisted on. The former containeth our apostasy from God, with all the consequences of it, in darkness, folly, filth, shame, bondage, restlessness, service of lust, the world, and Satan, and therein constant rebellion against God, and diligence in working out our own everlasting ruin; all attended with a senseless stupidity in not discerning these things to be evil, hurtful, noisome, corruptive of our natures and beings, and, for the most part, with brutish sensuality in the approbation and liking of them. But he who understands no evil in being fallen off from God, the first cause, chiefest good, and last end of all, — in being under the power of a constant enmity against him, in the disorder of his whole soul and all the faculties of it, in the constant service of sin, the fruit of bondage and captivity in the most vile condition, — will be awakened unto another apprehension of these things when a time of deliverance from them shall be no more. The latter of these consists in the wrath or curse of God, and compriseth whatever is or may be penal and afflictive unto our nature unto eternity. Now, from both these, with all their effects and consequences, are believers delivered by this salvation, namely, from sin and wrath. The Lord Christ was called Jesus, because he “saves his people from their sins,” Matthew 1:21; and he is also the Savior who “delivers them from the wrath to come,” Thessalonians 1:10. And this is “great salvation.” If a man be but the means of delivering another from poverty, imprisonment, or a dangerous disease, especially if such a one could be no otherwise delivered but by him, how great is the kindness of it esteemed to be, and that deservedly!

Providential deliverances from imminent dangers of death temporal are looked on as great salvations, and that by good men, and so they ought to be, 2 Corinthians 1:10. But what are all these unto this salvation? What is the sickness of the body unto the disease, yea, the death of the soul?

What is imprisonment of the outward man, under the wrath of poor worms like ourselves, and that for a few days, unto the chains of everlasting darkness? What is a little outward want and poverty, to the want of the favor, love, and presence of God unto eternity? What is death temporal, past in a moment, an end of troubles, an entrance into rest, unto death eternal, an eternal dying, under the curse, wrath, and righteous vengeance of the holy God? These things have no proportion one to another. So inexpressibly great is this salvation, that there is nothing left us to illustrate it withal. And this excellency of the gospel salvation will at length be known to them by whom at present it is despised, when they shall fall and perish under the want of it, and that to eternity. 2. This salvation is great upon the account of the end of it, or that which it brings believers unto. The deliverance of the people of Israel of old out of Egypt was great salvation; so doth God everywhere set it forth, and so did the people esteem it, and that justly. They who murmured under it, they who despised the pleasant land, fell all of them under the sore displeasure of God. But yet as this deliverance was but from a temporal, outward bondage, so that which it brought them unto was but outward rest for a few days, in a plentiful country, — it gave them an inheritance of houses, and lands, and vineyards, in the land of Canaan; but yet there also they quickly died, and many of them perished in their sins. But as we have seen what we are delivered from by this salvation, so the excellency of the inheritance which we obtain thereby is such as no heart can conceive, no tongue can express. It brings us into the favor and love of God, unto the adoption of children, unto durable rest and peace; in a word, unto the enjoyment of God in glory eternal. Oh the blessedness of this rest, the glory of this inheritance, the excellency of this crown, the eternity and unchangeableness of this condition, the greatness of this salvation! How mean, how weak, how low, how unworthy, are our apprehensions of it!

Yet surely, through the blessed revelation of the Spirit of grace by the word of the gospel, we see, we feel, we experience so much of it as is sufficient to keep us up unto a holy admiration and longing after it all the days of our pilgrimage here on earth.

It remaineth now, THIRDLY, that we declare the unavoidableness of their destruction who neglect this so great salvation. There are three things that make the punishment or destruction of any person to be unavoidable: — 1. That it be just and equal; 2. That there be no relief nor remedy provided for him; and, 3. That he to whom it belongs to inflict punishment be able and resolved so to do. And they all concur to the height in this case; for,- First, It is just and equal that such persons should be destroyed; whence the sentence concerning them is so decretory and absolute: “He that believeth not shall be damned,” Mark 16:16. And the Holy Ghost supposeth this case so clear, evident, and undeniable, that he refers the proceedings of God herein unto the judgment of sinners themselves, Hebrews 10:29. And they who are judged on this account at the last day will be speechless, have nothing to reply, nothing to complain of. And the sentence denounced against them will appear unto all to be righteous, — 1. Because they despise an overture of a treaty about peace and reconciliation between God and their souls. There is by nature an enmity between God and them, a state and condition whereby themselves alone would be losers, and that for ever. God, who hath no need of them, nor their obedience or friendship, tenders them a treaty upon terms of peace.

What greater condescension, love, or grace could be conceived or desired?

This is tendered in the gospel, 2 Corinthians 5:19. Now, what greater indignity can be offered unto him than to reject his tenders, without so much as an inquiry after what his terms are, as the most do to whom the gospel is preached? Is not this plainly to tell him that they despise his love, scorn his offers of reconciliation, and fear not in the least what he can do unto them? And is it not just that such persons should be filled with the fruit of their own ways? Let men deal thus with their rulers whom they have provoked, that have power over them, and see how it will fare with them. Neither will God be mocked, nor shall his grace always be despised. When men shall see and learn by woeful experience what pitiful poor worms they are, and have some beams of the greatness, majesty, and glory of God shining upon them, how will they be filled with shame, and forced to subscribe to the righteousness of their own condemnation for refusing his treaty and terms of peace! 2. These terms contain salvation. Men in the neglect of them neglect and refuse their own salvation; — and can any man perish more justly than they who refuse to be saved? If God’s terms had been great, hard, and difficult, yet considering by whom they were proposed, and to whom, there was all the reason in the world why they should be accepted; and their destruction would be just that should not endeavor to observe them unto the utmost. But now it is life and salvation that he tenders, on whose neglect he complains that men will not come unto him that they might have life. Certainly there can be no want of righteousness in the ruin of such persons. But, — 3. That which the apostle principally builds the righteousness and inevitableness of the destruction of gospel neglecters upon, is the greatness of the salvation tendered unto them: “How shall we escape if we neglect so great salvation?” How it is so, and wherein the greatness and excellency of it doth consist, have been before declared. Such and so great it is, that there is nothing which a sinner can fear or suffer but it will deliver him from it; nothing that a creature can desire but it will bring him to the possession of it. And if this be despised, is it not righteous that men should perish? If we know not, yet God knows how to set a value upon this great effect of his love, wisdom, and grace, and how to proportion punishment unto its contempt. The truth is, God alone is able sufficiently to revenge the greatness of this sin and indignity done unto him. We have before showed how meet it was that the transgression of the law should be punished with punishment eternal and yet the law had provided no relief for any in distress or misery, only taking men as it found them, in the first place it required obedience of them, and then promised a reward. And a good, holy, and righteous law it was, both in its commands and in its promises and threatenings. It found men in a good estate, and promised them a better on their obedience; wherein if they failed, it threatened them with the loss of their present condition, and also with the super-addition of eternal ruin. And in all this it was a clear effect of the righteousness, holiness, and faithfulness of God. But the gospel finds men in quite another state and condition, — in a condition of misery and ruin, helpless and hopeless, and is provided on purpose both for their present relief and future everlasting happiness. And shall they escape by whom it is despised? Is it not just and equal that it should prove “a savor of death unto death” unto them? Is it meet that God should be mocked, his grace be despised, his justice violated, his glory lost, — all that sinners may go unpunished? Let them think so whilst they please, God thinketh otherwise, all the angels in heaven think otherwise, all the saints from the beginning of the world unto the end of it think otherwise, and will glorify God to eternity for the righteousness of his judgments on them that obey not the gospel. But, — Secondly, ‘Suppose the destruction of these persons be in itself righteous, yet there may be some remedy and relief provided for them, that they may not actually fall under it; there may yet some way of escape remain for them; and so their ruin not be so unavoidable as is pretended. It hath been showed that it was a righteous thing that the transgressors of the law should perish, and yet a way of escape is provided for them. God is merciful, and things may be found at the last day otherwise than now they are reported; at least, all that faith, diligence, obedience, and holiness which are spoken of, are not required to free men from being neglecters of the gospel. So that they who come short of them may nevertheless escape.’ I answer, that we are not now discoursing of the nature of that faith and obedience which are required to interest men in gospel salvation. But certain it is that it will be found to be that which the word requires, and no other; even that faith which purifieth the heart, that faith which reformeth the life, that faith which is fruitful in good works, that faith which bringeth forth universal holiness, “without which no man shall see God.” A faith consisting with the love and service of sin, with neglect of gospel duties, with inconformity to the word, with a sensual, profane, or wicked life, will stand men in no stead in this matter. But this is not the subject of our present discourse. It may suffice in general, that the faith and obedience which the gospel requireth are indispensably necessary to free men from being gospel despisers. What they are is all our concernment to inquire and learn; for where they are wanting there is no relief nor remedy, whatever wind and ashes of vain hopes men may feed upon and deceive themselves withal. It is true, there was a remedy provided for the transgression of the law, and this remedy was, 1 . Reasonable, in that there was no mixture of mercy or grace in that dispensation, and God saw meet to glorify those properties of his nature, as well as those which before shone forth in the creation of all things and giving of the law. Pardoning mercy was not sinned against in the breach of the law, and therefore that might interpose for a relief; which was done accordingly. And yet, 2. Neither would this have been either reasonable or righteous, if that only and last way of satisfying the righteousness of the law, by the sufferings and sacrifice of the Son of God, had not intervened. Without this, mercy and grace must have eternally rested in the bosom of God, without the least exercise of them; as we see they are in respect unto the angels that sinned, whose nature the Son of God assumed not, thereby to relieve them. And, 3. This relief was declared immediately upon the entrance of sin, and the promise of it renewed continually until it was wrought and accomplished.

And hereby it became the subject of the whole Book of God, and the principal matter of all intercourse between God and sinners. But all these things fully discover that there neither is nor can be any relief provided for them that sin against the gospel; for, — (1.) From what spring, what fountain should it proceed? Mercy and grace are principally sinned against in it, and the whole design of it therein defeated. The utmost of mercy and grace is already sinned against, and what remaineth now for the relief of a sinner? Is there any other property of the divine nature whose consideration will administer unto men any ground of hope? Is there any thing in the name of God, in that revelation that he hath made of himself by his works, or in his word, to give them encouragement? Doubtless nothing at all. But yet suppose that God had not laid out all the riches and treasures of his wisdom, grace, love, and goodness, in gospel salvation by Jesus Christ, which yet he affirmeth that he hath, — suppose that in infinite mercy there were yet a reserve for pardon, — (2.) By what way and means should it be brought forth and made effectual? We have seen that God neither would nor could ever have exercised pardoning mercy towards sinners, had not way been made for it by the blood of his Son. What then? Shall Christ die again, that the despisers of the gospel may be saved? Why, besides that the Scripture affirms positively that henceforth he “dieth no more,” and that “there is no more sacrifice for sins,” this is the most unreasonable thing that can be imagined. Shall he die again for them by whom his death hath been despised? Is the blood of Christ such a common thing as to be so cast away upon the lusts of men? Besides, when should he make an end of dying? They who have once neglected the gospel may do so upon a second trial, nay, undoubtedly would do so, and thence should Christ often die, often be offered, and all still in vain, Neither hath God any other son to send to die for sinners; he sent his only-begotten Son once for all, and he that believeth not on him must perish for ever. In vain, then, will all men’s expectations be from such a mercy as there is nothing to open a door unto, nor to make way for its exercise. Nay, this mercy is a mere figment of secure sinners; there is no such thing in God. All the mercy and grace that God hath for his creatures is engaged in gospel salvation; and if that be despised, in vain shall men look for any other. (3.) Neither is there any word spoken concerning any such relief or remedy for gospel neglecters. Pardon being provided for transgressions of the law, instantly it is promised, and the whole Scripture is written for the manifestation of it; but as for a provision of mercy for them that despise the gospel, where is any one word recorded concerning it? Nay, doth not the Scripture in all places fully and plainly witness against it? “He that believeth not shall be damned.” “There remaineth no more sacrifice for sins.” “He that believeth not, the wrath of God abideth on him.” And will men yet feed themselves with hopes of mercy whilst they neglect the gospel? Well fare them who, being not able to secure sinners against this light and evidence of the want of any relief reserved for them, have carried the whole matter behind the curtain, and invented a purgatory for them, to help them when they are gone from hence, and cannot return to complain of them by whom they were deceived. But this also, as all other reliefs, will prove a broken reed to them that lean on it; for they who neglect the gospel must perish, and that eternally, for the mouth of the Lord hath spoken it.

Thirdly, Then all hopes of escaping must arise from hence, that he whose right it is, and on whom it is incumbent to take vengeance on them that neglect the gospel, will not be able so to do, or at least not to such a degree as to render it so fearful as is pretended. This need not much be insisted on. It is God with whom men have to do in this matter. And they who allow his being cannot deny him to be omnipotent and eternal. Now what cannot he do who is so? It will at length be found to be “a fearful thing to fall into the hands of the living God.” There is unto wicked men the same everlasting cause of being and punishment. The same hand that upholds them shall afflict them, and that for ever. What his righteousness requires, his power and wrath shall execute unto the uttermost, so that there will be no escaping. And these are the holy foundations on which all gospel threatenings and comminations are built; which will all of them take place and be accomplished with no less certainty than the promises themselves.

Now, from all that hath been spoken unto this proposition, we may learn, — 1. To admire the riches of the grace of God, which hath provided so great salvation for poor sinners. Such and so great as it is, we stood in need of it.

Nothing could be abated without our eternal ruin. But when divine wisdom, goodness, love, grace, and mercy, shall set themselves at work, what will they not accomplish? And the effect of them doth the Scripture set forth in these expressions: “So God loved the world;” “God commendeth his love unto us;” “Greater love hath no man than this;” “Riches of grace;” “Treasures of wisdom;” “Exceeding greatness of power;” and the like. In this will God be glorified and admired unto all eternity. And in the contemplation hereof are we to be exercised here and hereafter; and thereby may we grow up into the image of God in Christ, 2 Corinthians 3:18. Which way soever we look, whatever we consider in it, here is that which will entertain our souls with delight and satisfaction.

The eternal counsel of God, the person of Christ, his mediation and grace, the promises of the gospel, the evil and wrath we are freed from, the redemption and glory purchased for us, the privileges we are admitted unto a participation of, the consolations and joys of the Spirit, the communion with God that we are called unto, — how glorious are they in the eyes of believers! or assuredly at all times they ought so to be. How can we enough bewail that vanity, whence it is that the mind suffereth itself to be possessed and filled with other things! Alas, what are they, if compared with the excellency of this love of God in Christ Jesus! Here lies our treasure, here lies our inheritance; why should not our hearts be here also? Were our minds fixed on these things as they ought, how would the glory of them cast out our cares, subdue our fears, sweeten our afflictions and persecutions, and take off our affections from the fading, perishing things of this world, and make us in every condition rejoice in the hope of the glory that shall be revealed! And, indeed, we lose the sweetness of the life of faith, the benefit of our profession, the reward that is in believing, and are made a scorn to the world and a prey unto temptations, because we dwell not enough in the contemplation of this great salvation. To stir us up, then, hereunto we may consider, — (1.) The excellency of the things themselves that are proposed unto our meditations. They are the great, the deep, the hidden things of the wisdom and grace of God. Men justify themselves in spending their time and speculations about the things of nature: and indeed such employment is better and more noble than what the generality of men do exercise themselves about; for some seldom raise their thoughts above the dunghills whereon they live, and some stuff their minds with such filthy imaginations as make them an abomination to God, Micah 2:1,2, — they are conversant only about their own lusts, and making provision to fulfill and satisfy them. But yet what are those things which the better and more refined part of mankind do search and inquire into? Things that came out of nothing, and are returning thitherward apace; things which, when they are known, do not much enrich the mind, nor better it at all as to its eternal condition, nor contribute any thing to the advantage of their souls.

But these things are eternal, glorious, mysterious, that have the character of all God’s excellencies enstamped upon them, whose knowledge gives the mind its perfection and the soul its blessedness, John 17:3. This made Paul cry out that he accounted all things to be “but loss and dung” in comparison of an acquaintance with them, Philippians 3:8; and the prophets of old to “search diligently” into the nature of them, 1 Peter 1:10-12, as the things which alone deserved to be inquired after; and which inquiry renders them “noble” in whom it is, Acts 17:11, and is that which alone differenceth men in the sight of God, Jeremiah 9:23,24. (2.) Our interest and propriety in them. If we are believers, these are our things. The rich man is much in the contemplation of his riches, because they are his own; and the great man, of his power, because of his propriety in it. Men take little delight in being conversant in their minds about things that are not their own. Now, all these things are ours, if we are Christ’s, 1 Corinthians 3:22,23. This salvation was prepared for us from all eternity, and we are the heirs of it, Hebrews 1:14. It was purchased for us by Jesus Christ; we have redemption and salvation by his blood. It is made over unto us by the promise of the gospel, and conferred upon us by the Spirit of grace. Are these things to be despised? are they to be cast aside among the things wherein we are least concerned? or can there be any greater evidence that we have no propriety in them than that would be, if our hearts should not be set upon them? What! all these riches ours, all these treasures, this goodly inheritance, this kingdom, this glory, and yet not be constant in thoughts and meditations about them! It is doubtless a sign, at least, that we question our title unto them, and that the evidences we have of them will not endure the trial. But woe unto us if that should be the end of our profession! and if it be otherwise, why are not,our minds fixed on that which is our own, and which no man can take from us? (3.) The profit and advantage which we shall have hereby, which will be much every way; for, [1.] By this means we shall grow up into a likeness and conformity unto these things in our inward man. Spiritual meditation will assimilate our minds and souls unto that which is the object of it. So the apostle tells the Romans that they were delivered into the form of the doctrine preached unto them, chapter 6:17. Obeying it by faith, the likeness of it was brought forth upon their souls; and, by the renewing of their minds, they were transformed quite into another image in their souls, chapter 12:2.

This the apostle most excellently expresseth, 2 Corinthians 3:18. A constant believing contemplation of the glory of God in this salvation by Christ, will change the mind into the image and likeness of it, and that by various degrees, until we attain unto perfection, when “we shall know even as we are known.” Accustoming of our minds unto these things will make them heavenly; and our affections, which will be conformed unto them, holy. This is the way to have Christ dwell plentifully in us, and for ourselves to “grow up into him who is our head.” And is it nothing, to get our minds purged from an evil habit, inclining unto earthly things, or continually forging foolish and hurtful imaginations in our hearts? This meditation will cast the soul into another mould and frame, making the heart “a good treasure,” out of which may be drawn at all times good things, new and old. [2.] Consolation and supportment under all afflictions will from hence spring up in the soul. When the apostle would describe that property of faith whereby it enables a believer to do and suffer great things joyfully and comfortably, he doth it by its work and effect in this matter. It is, saith he, “the substance of things hoped for, and the evidence of things not seen,” Hebrews 11:1; that is, it brings into the soul, and makes evident unto it, the great things of this salvation, the great things of the love and grace of God therein. And this it doth no otherwise than by a constant contemplation and holy admiration of them. And when this is once done, he multiplies instances to evince what great effects it will produce, especially in its enabling of us to go through difficulties, trials, and afflictions. And the same also he ascribeth unto hope; which is nothing but the soul’s waiting and expectation to be made partaker of the fullness of this salvation, whose greatness and satisfactory excellency it doth admire, Romans 5:2-5. When any affliction or tribulation presseth upon a believer, he can readily divert his thoughts from it unto the rich grace of God in this salvation; which will fill his heart with such a sense of his love as shall carry him above all the assaults of his trouble. And a direction to this purpose the apostle pursues at large, Romans 8:15-18,24,25, 31- 39. This is a safe harbor for the soul to betake itself unto in every storm; as he teacheth us again, 2 Corinthians 4:16-18. Whatever befalls us in our “outward man,” though it should press so sore upon us as to ruin us in this world, yet “we faint not,” we despond not; and the reason is, because those things which we suffer bear no proportion unto what we enjoy or expect. And the way whereby this consideration is made effectual unto us, is by a constant contemplation by faith on the great unseen things of this salvation, which takes off our minds and spirits from a valuation of the things which we presently suffer and endure. And this experience assures us to be our only relief in afflictions; which undoubtedly it is our wisdom to be provided for. [3.] The same may be said concerning persecution, one especial part of affliction, and commonly that which most entangles the minds of them that suffer. Now, no man can endure persecution quietly, patiently, constantly, according to the will of God, especially when the devil pursues his old design of brining it home unto their persons, Job 2:5, unless he hath in readiness a greater good, which shall in itself and in his own mind outbalance the evil which he suffers. And this the grace of this salvation will do. The soul that is exercised in the contemplation and admiration of it, will despise and triumph over all his outward sufferings which befall him on the account of his interest therein, as all persecution doth. This the apostle declares at large, Romans 8. Verses 31-34, he directs us unto a holy meditation on God’s electing love, and on the death and mediation of Christ, the two springs of this meditation; and thence leads us, verses 35, 36, to a supposition of the great and sore persecutions that may befall us in this world; and from the former consideration triumphs over them all, verse 37, with a joy and exultation beyond that of conquerors in a battle, which yet is the greatest that the nature of man is capable of in and about temporal things. When the soul is prepossessed with the glory of this grace and his interest therein, it will assuredly bear him up against all the threatenings, reproaches, and persecutions of this world, even as it did the apostles of old, making them esteem that to be their glory and honor which the world looked on as their shame, Acts 5:41; and without this the heart will be very ready to sink and faint. [4.] This also will greatly tend unto the confirmation of our faith, by giving us a full experience of the things that we do believe. Then the heart is immovable, when it is established by experience, when we find a substance, a reality, a spiritual nourishment in things proposed unto us.

Now, how can this be obtained, unless we are conversant in our minds about them? unless we dwell in our thoughts and affections upon them? for thereby do we taste and find how good the Lord is in this work of his grace.

Thus this duty being on many accounts of so great importance, we may do well to consider wherein it consisteth. And there are these four things belonging unto it: — (1.) Intense prayer for the Spirit of wisdom and revelation, to give us an acquaintance with the mystery and grace of this great salvation. In ourselves we have no inbred knowledge of it, nor can we by our own endeavors attain unto it. We must have a new understanding given us, or we shall not “know him that is true,” 1 John 5:20. For notwithstanding the declaration that is made of this mystery in the gospel, we see that the most of men live in darkness and ignorance of it. It is only the Spirit of God which can search these “deep things of God,” and reveal them unto us, 1 Corinthians 2:10. By him must “he who commanded light to shine out of darkness shine into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ,” 2 Corinthians 4:6.

And therefore the apostle prays for the Ephesians that God would give unto them “the Spirit of wisdom and revelation in the knowledge of him; that, the eyes of their understandings being enlightened, they may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe,” chapter 1:17-19; and for the Colossians, that they might come unto “all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ,” chapter 2:2, — that is, that they might have a spiritual and saving acquaintance with the mystery of this great salvation, the love, grace, and wisdom of God therein, which without this Spirit of wisdom and revelation from above we shall not attain unto. This, then, in the first place, is to be sought after, this are we to abide in, — constant prayers and supplications for the teaching, instructing, revealing, enlightening work and efficacy of this Spirit, that we may be enabled to look into these deep things of God, that we may in some measure with all saints comprehend them, and grow wise in the mystery of salvation. Solomon tells us how this wisdom is to be obtained: Proverbs 2:3-5, “If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as for silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the LORD, and find the knowledge of God.” It is by praying, crying, supplications, with diligence and perseverance, that we attain this wisdom.

Abide herein, or all other attempts will prove but vain. How many poor souls, otherwise weak and simple, have by this means grown exceeding wise in the mystery of God! and how many more, wise in this world, through the neglect of it, do walk in darkness all their days! (2.) Diligent study of the word, wherein this mystery of God is declared and proposed unto our faith and holy contemplation; but this hath been spoken unto in part already, and must again be considered, and so need not here be insisted on. (3.) Sincere love unto and delight in the things that are by the Spirit of God revealed unto us, is another part of this duty. Herein our apostle declares what was his frame of heart, Philippians 3:8. How doth his heart, triumph in and rejoice over the knowledge he had obtained of Jesus Christ! and then, indeed, do we know any thing of the grace of God aright, when our hearts are affected with what we know. Peter tells us that the saints of old, in their believing, “rejoiced with joy unspeakable and full of glory,” I Epist. 1:8. They discovered that in Christ which made their hearts leap within them, and all their affections to overflow with delight and joy. And this is an essential part of this holy admiration, which distinguisheth it from that barren, fruitless, notional speculation of it, which some are contented withal. This are we to stir up our hearts unto in all our meditations of the grace of God, and not to rest until we find them affected, satisfied, and filled with a holy complacency; which is the most eminent evidence of our interest in and union unto the things that are made known unto us. (4.) All these things are to be attended with thankfulness and praise. This the apostle was full of, and broke forth into, when he entered upon the description of this grace, Ephesians 1:3,4; and this will be the frame of his heart who is exercised unto a holy admiration of it. When our Lord Jesus Christ considered the grace of God in revealing the mysteries of this salvation unto his disciples, it is said of him that he “rejoiced in spirit,” hJgallia>sato , Luke 10:21, “his spirit leaped in him;” and he breaks forth into a solemn doxology, giving praise and glory unto God. And is it not their duty to whom they are revealed to do that which, out of love unto them, our Lord Jesus Christ did on their behalf? Thankfulness for the things themselves, thankfulness for the revelation of them, thankfulness for the love of God and the grace of Jesus Christ in the one and the other, is a great part of this duty. 2. This will teach us what esteem we ought to have of the word of the gospel, by which alone this great salvation is revealed and exhibited unto us, the great means and instrument which God is pleased to use in brining us unto a participation of it. This one consideration is enough to instruct us as to what valuation we ought to make of it, what price we should set upon it, seeing we cannot have the “treasure” without the purchase of this “field.” Some neglect it, some despise it, some persecute it, some look upon it as foolishness, some as weakness; but unto them that believe, it is “the power of God, and the wisdom of God.” To further us in this duty, I shall take up some of those considerations which the words we insist upon do offer unto us, and thereby also pass through what yet remains for our instruction in them. And we may consider, — (1.) The excellency and pre-eminence of the gospel, which ariseth from the first revealer, that is, the Lord Christ, the Son of God. It was” begun to be spoken unto us by the Lord.” Herein the apostle prefers it before the law.

It is that word which the Son came to reveal and declare from the bosom of the Father; and surely he deserves to be attended unto. Hence it is so often called “the word of Christ” and “the gospel of Christ;” not only because it treateth of him, but because it proceedeth from him, and on that account is “worthy of all acceptation.’ And, (2.) To neglect the gospel is to neglect and despise the Son of God, who is the author of it, and consequently the love and grace of God in sending him. So the Lord Christ tells them that preach the gospel, “He that despiseth you despiseth me, and he that despiseth me despiseth him that sent me.” Neglect of the gospel reflects immediately upon the Lord Christ and the Father; and therefore our apostle bids us take heed that we despise not him who spake from heaven; which can be no otherwise done but by neglect of his word. Some pretend to honor Christ, but they have no regard for his word; yea, they may say of it as Ahab of Micaiah, that they hate it, and have therefore some of them endeavored to extirpate the preaching of it out of the world, as the Papists have done, — at least, have looked on it as a useless thing, that the church might be well enough without. But such men will find themselves mistaken when it is too late to seek after a remedy. The true cause of their hatred unto the word, is because they can find no other way to express their hatred unto Christ himself; neither did ever any man hate or loathe the gospel, but he that first hated and loathed Jesus Christ, But against the word they have many pretences, against the person of Christ none, that are as yet passable in the world. This makes the word to bear that which is intended against Christ himself; and so will he interpret it at the last day. (3.) Consider that this word was confirmed and witnessed. unto from heaven, by the mighty works and miracles which attended the dispensation thereof. So our apostle here informs us. And though we saw not those miracles, yet we have them left on infallible record for our use, that by them we might be yet stirred up to value and attend unto the word in a due manner. God hath so ordered things in his holy providence, that none can neglect the word without shutting his eyes against such light and evidence of conviction as will leave him abundantly inexcusable at the last day. Now, from these and the like considerations the duty proposed may be enforced.

VERSES 5-9.

The apostle in these verses proceeds in the pursuit of his former design.

From the doctrine of the first chapter, he presseth the exhortation at the beginning of this, which we have passed through. The foundation of that exhortation was the pre-eminence of the Lord Christ, the author of the gospel, above the angels by whom the law was spoken and delivered. This he now further confirms, and that by an instance suited to his present purpose, and not as yet by him insisted on. And he doth it the rather because, by the testimonies wherewith he proves his assertion, he is led to the consideration of other concernments of the mediation of Christ, which he thought meet to declare unto these Hebrews also. And this method he is constant unto throughout this whole epistle. In the midst of his reasonings and testimonies for the explanation or confirmation of what he delivers dogmatically, he lays hold on some occasion or other to press his exhortations unto faith, obedience, with constancy and perseverance in the profession of the gospel. And in the arguments which he interweaveth, and testimonies which he produceth for the enforcement of his exhortations, something still offers itself, which accordingly he lays hold upon, leading him to some further explication of the doctrine which he had in hand; so insensibly passing from one thing unto another, that he might at the same time inform the minds and work upon the affections of them with whom he dealt. All which will appear in our ensuing exposition of these verses.

Verse 5. — Ouj galoiv uJpe>taxe thnhn thllousan , peri< h=v lalou~men?

JYpe>taxe , “subjecit,” “in ordinem coegit,” “put into subjection,” “brought into order, under rule.” Thnhn thllousan , Vul., “orbem terrae futurum,” “the habitable earth to come;” Arias, “habitatam futuram,” to the same purpose, improperly; Syr., dyti[\Dæ am;l][; , “mundum,” or “seculum futurum,” “the world” (or “age”) “to come;” Beza, “mundum illum futurum,” “that world to come.” And indeed the repetition of the article, with the words following, “concerning which we speak,” requires that it be so expressed, “That world to come,” or “the world that is to come.” Oijkoume>nh , Hebrew, lbeTe . So most commonly expressed by the LXX.; as sometimes, though seldom, by gh~ , “the earth;” and sometimes by ta< uJpo< oujranw~n , “the things under the heavens.” The apostle useth this word from Psalm 8, where it denotes a mixture of inhabitants, there described. Peri< h=v lalou~men , that is, dialego>meqa , “concerning which we treat,” “about which we reason.” The Vulgar Latin adds “Deus” to the text: “Deus non subjecit,”” God hath not put in subjection;” needlessly, as is acknowledged. “De quo Christo,” saith the interlinear gloss; but Peri< h=v is not “of Christ.”

Verse 5. — For unto the angels hath he not made subject that world to come whereof we speak [concerning which we treat ].

Verse 6. — Diemartu>rato de> pou tigwn? Ti> ejstin a]nqrwpov , o[ti mimnh>skh| aujtou~ ; h[ uiJopou , o\ti ejpiske>pth| aujto>n ; Syr., rmæaw; ab;t;K] dhes]mæD] Ëyae aL;a, , “But as the Scripture witnesseth and saith;” needlessly limiting what was spoken indefinitely by the apostle, the words themselves declaring who spake them and where. Pou> , Vul., “in quodam loco,” “in a certain place ;” Beza, “alicubi,” “somewhere,” that is, Psalm 8:5. Ti> ejstin a]nqrspov ; vwOna’Ahm; , “quid homo mortalis?” — broto>v , brotor , “frail, mortal man,” or “the son of man.” µd;a; ˆb, , “filius hominis terreni;” ghgenh>v , “e terra editus,’ — “man of the earth,” or “an earthy man.

Verse 6. — But one [a certain man ] testified [hath witnessed ], in a certain place [somewhere, that is, in the Scripture, from whence he is arguing], saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?

Verse 7. — jHla>ttwsav aujto ti par j ajgge>louv? do>xh| kai< timh~| ejstefa>nwsav aujto>n , kai< kate>sthsav aujtonta uJpe>taxav ujpoka>tw tw~n podw~n aujtou~ .

The latter words, which are commonly placed at the beginning of the eighth verse, I have added unto this seventh, the sense and Hebrew text so requiring it. jHla>ttwsav aujto>n . So the apostle renders WhreS]jæT] in the psalmist, and that properly. Vul., “minuisti;” which is not “thou hast made less,” but “thou hast lessened,” which hath another sense than that here intended.

Syr, yh;ytik]m,a\ , “depressiti,” “thou hast depressed,” or “made him less,” or “lower than he was.” Beza, “fecisti eum inferiorem,” “thou hast made him lower;” and so ours. Rhemists, “thou didst minish him a little less;” obscurely. jElatto>w is “imminuo,” “diminuo,” “to make less,” “to take from,” as to state and condition. So in Isocrates, ejlattou~n thlin is to lessen the dignity, state, and condition of the people; as in Latin, “capitis diminutio” is lessening of state or dignity, as by loss of liberty.

For when one was made a captive by the enemy he lost his dignity, until he recovered it “jure postliminii;” so Regulus is termed by the poet, “capitis minor,” when a prisoner to the Carthaginians: or by change of family, as when Clodius, a patrician, was adopted by a plebeian: or by banishment. All such are hjlattou~menoi , lessened in state or dignity. rsej; , the word used by the psalmist, hath the same signification; and though it be variously rendered by the LXX., yet they never much depart from its native signification. jElattone>w , “to minish,” “make less,” “take from;” ejlatto>w , the same; ejndeh>v , “to become indigent;” ejnde>omai , “to be in want;” ejpide.omai , prosde>omai , all to the same purpose; steri>skw , “to deprive;” uJstere>w , “to want,” “to be indigent,” “to come short;” and stere>w , and kenow , “to make empty ;” that is, keno>w , the word used Philippians 2:7. I observe this various rendering of the word by the LXX. only to show that it doth constantly denote a diminution of state and condition, with an addition of indigency; which will give us light into the interpretation of the p]ace.

Bracu> , “breve quiddam;” Vul., “paulo minus;” Syr., lyliqæ , “paululum,” “a little,” or “paulisper,” “a little while.” f[æm] is frequently by the LXX. rendered mikro>n , “parvum,” “paululum,” — “a little,” intending quantity; sometimes ojli>gon , which they refer to number, “a few;” and sometimes bracu> , and then it constantly respects time, “a little while.” So that bracu> ti is as much as ejpi< bracei~ , that is cro>nw| ; as in that saying, JO bi>ov bracucnh makra> , — “Life is short,” that is, of short continuance. Whether a little in degree or a short time be here intended we shall afterwards inquire.

Par j ajgge>louv , Syr. akeal;mæ ˆme , “prae angelis,” “more than angels,” “above the angels,” “more destitute than the angels;” Hebrew, µyhiloa’me , “the angels of God.” So all old translations render the words. And to render it “a Deo”, in the psalm, is needless, groundless, contradictory to the apostle.

Do>xh| kai< timh~| ejstefa>nwsav aujto>n , “gloria et honore coronasti eum,” “with glory and honor hast thou crowned him;” Syr., hveYyb] µysi ar;q;y]awæ aT;j]WBv]t, , “glory and honor hast thou placed on his head;” Heb. WhyeF][æT] rd;h;w] rwObk;w] “thou hast crowned him” (or “adorned his head”) “with glory and beauty,” or “honor.” The first word denotes the weight and worth, the latter the beauty and splendor of this crown.

Kai< kate>sthsav aujto>n ejpi> , “thou hast set him over;” that is, appointed him to be in authority, as Pharaoh set Joseph over the land of Egypt. Syr., yhiy]t;f]læv]awæ , “authoritatem,” “potestatem ei tribuisti; “thou hast given him power,” or “authority;” made him sultan, or lord. Heb., Whleyvim]Tæ , “made him lord,” or “ruler,” as Genesis 1:18. So kaqi>Sthmi ejpi> is used, Acts 6, Luke 12.

Jype>taxav uJpoka>tw tw~n podw~n aujtou~ , “hast put” “put down,” “subjected all things under his feet.” The words all of them emphatically denote subjection and depression, and as thus conjoined, the most absolute subjection that can be apprehended.

Verse 7. — Thou madest him lower for a little while than the angels; thou crownedst him with glory and honor, and didst set him [gave him authority ] over the works of thy hands: all things hast thou put in subjection under his feet.

Verse 8. — jEn gaxai aujtw~| ta< pa>nta , oujde>n ajfh~ken ajnupo>takton? nu~n ou]pw oJrw~men aujtw~| ta< pa>nta uJpotetagme>na .

Verse 8. — For in that he made all things subject unto him, he hath left nothing not put in subjection; but now we see not all things made subject unto him.

Verse 9. — To ti par j ajgge>louv hjlattwme>non ble>pomen JIhsou~n , dia< to< pa>qhma tou~ zana>tou do>xh~ kai< timh~| ejstefanwme>non , o[twv ca>riti Qeou~ uJpe>r pantoshtai zana>tou .

The words of this ajpo>Dosiv have most of them been considered in the pro>qesiv , and they must have the same sense in both places, or the reasoning of the apostle would be equivocal. For ca>riti Qeou~ , some old copies read, cwriGod,” “God excepted.” The Syriac copies also vary. Some read, “For God himself by his grace tasted death.”

Others, “For he, God excepted, tasted death;” which came from cwriimagined it to be a corruption of the Nestorians, who, dividing the person of Christ, would not grant that God might be said to die, contrary to Acts 20:28.

Ca>riti Qeou~ , is “gratia,” “beneficentia,” “beneficio Dei,” “by the grace,” “goodness,” “good-will of God,” expressing the first spring and moving cause of the sufferings of Christ. Geu>shtai zava>tou , “should taste of death;” an Hebraism for to die, intimating withal the truth, reality, and kind of his death, which was bitter, and which was called his “cup.”

JJYpev , in the masculine, not neuter gender, for uJpentwn , by an enallage of number, that is, uiJw~n , of whom he treats; all and every one of the children unto whom he was a captain of salvation. f13 Verse 9. — But we see Jesus crowned with glory and honor, who for the suffering of death was a little while made lower than the angels, that he by the grace of God might taste of death for all.

Ver. 5. — The first words of the fifth verse, ouj ga>r , “for,” declare that the apostle is in the pursuit of his former argument. Ga>r “for,” doth not always intimate the introduction of a reason in the confirmation of what is past, but sometimes a progression unto somewhat else in the like kind with that which precedeth, and so hath not respect unto any especial words or sayings going before, but unto the whole matter in hand, especially that which doth ensue; as “nam” also is used in Latin: “Nam quis tejuvenum confidentissime, nostras jussit adire domos.” A new argument, therefore, to the same purpose with that before is intimated by this particle, “for.”

The whole verse contains an assertion laid down in a negative proposition, the assumption of the apostle’s argument, or the proof of it, supposed in a prosyllogism, consisting in the ensuing testimony, with his explication of it. And it is to this purpose: ‘The world to come is not made subject unto angels; but it was made subject to Jesus: and therefore he is exalted above them.’ This he proves from the testimony of the psalmist, to this purpose, ‘All things were made subject to man, who for a little while was made lower than the angels; but this man was Jesus.’ And this assumption he proves from the event: — First, On the part of man absolutely considered: ‘We see that all things are not made subject unto him;’ therefore he cannot be intended. Secondly, On the part of Jesus. ‘All things in the event agree unto him; first, he was made for a little while lower than the angels,’ (which he shows the reason of, and thence takes occasion to discourse of his death and sufferings, according to the method before declared;) ‘and then he was crowned with glory and dignity, all things being made subject unto him; — from all which it appears, that it is he, and not angels, unto whom the world to come is put in subjection.’

This is the series of the apostle’s discourse, wherein are many things difficult and “hard to be understood,” which must be particularly considered.

The first verse, as was said, lays down the principal assertion in negative proposition: “The world to come is not made subject unto angels.” One proof hereof is included in the words themselves; for that expression, “He hath not put in subjection,” is the same with our apostle as, ‘It is nowhere written or recorded in the Scripture,’ ‘There is no testimony of it,’ ‘God is nowhere said to have done it.’ See chapter 1:5, with the exposition of it.

And these negative arguments from the authority of the Old Testament he esteemed in this matter cogent and sufficient.

In the proposition itself, 1. The subject of it, “The world to come;” with 2. Its limitation, “Whereof we treat;” and 3. The predicate, negatively expressed, “Is not put in subjection to angels,” are to be considered.

The subject of the proposition is, “The world to come” ( abh µlw[ the new heavens and new earth (oijkoume>nh ), which God promised to create, Isaiah 65:17, 66:22; which refers unto jyçmh ymy , “the days of the Messiah.” The later Jews sometimes call it dyt[ µlw[ , “the future world,” though usually by that expression they intend the world of future bliss. But the world here intended is no other but the promised state of the church under the gospel. This, with the worship of God therein, with especial relation unto the Messiah, the author and mediator of it, administering its heavenly things before the throne of grace, thereby rendering it spiritual and heavenly, and diverse from the state of the worship of the old testament, which was worldly and carnal, was “the world to come” that the Jews looked for, and which in this place is intended by the apostle. This we must further confirm, as the foundation of the ensuing exposition. That this then, is the intendment of the apostle appeareth, — First, From the limitation annexed, peri< h=v lalou~men , “concerning which we treat.” This is the world whereof he treats with the Hebrews in this epistle, namely, the gospel state of the church, the worship whereof he had in the words immediately foregoing pressed them unto the observation of; and not only so, but described it also by that state wherein the miraculous gifts of the Holy Ghost were given and enjoyed. And the mention of them in the words directly preceding is that description of the world to come which the apostle in these words refers unto, “concerning which we speak.” And the tradition of this new world, or the restoration of all things under the Messiah, was one of the principal reports of truth received among the Jews, which the apostle presseth them withal.

Some suppose that lalou~men , “we speak,” is put for ejlalh>samen , “we have spoken,” and would have it refer unto chapter 1:6. But what the apostle there intendeth by “the world” we have sufficiently evinced and declared. The “world” there, by a usual synecdoche, is put for the habitable earth, the ta< i]dia , which the Son of God made and came unto, John 1:11. Here, a certain state and condition of things in the world, about which he treated with the Hebrews, is intended.

Besides, they who would thus change the word (Grotius, Crellius, Schlichtingius), by the world, chapter 1:6, understand heaven itself, the state of glory, which is not here insisted on by the apostle; for, — Secondly, He treats of that which was already done, in the crowning of Jesus with glory and honor, as the words following do manifest. This crowning of him was upon his ascension, as we have before proved at large. Then was not the state of glory made subject unto him, because it was not then nor is yet in being. And, therefore, they who turn “we speak” into “we have before spoken,” are forced also to pervert the following words, and to interpret, “He hath made all things subject unto him,” “He hath purposed or decreed so to do;” both without cause or reason. The world whereof the apostle treats was immediately made subject to Jesus, — that is, the church of the new testament, — when God anointed him king upon his holy hill of Zion; and therefore in the psalm is there mention made of those other parts of the creation, to be joined in this subjection, that have no relation unto heaven.

Thirdly, The apostle doth not treat directly anywhere in this epistle concerning heaven, or the world of the blessed to come. He frequently mentions heaven, not absolutely, indeed, but as it belongs unto the gospel world, as being the place of the constant residence of the high priest of the church, and wherein also the worship of it is through faith celebrated.

Fourthly, The apostle in these words insists on the antithesis which he pursueth in his whole discourse between the Judaical and evangelical church-state; for whatever power angels might have in and over things formerly, this world to come, saith he, is not made subject unto them.

Now, it is not heaven and glory that he opposeth to the Judaical churchstate and worship, but that of the gospel, as we shall find in the progress of the epistle; which is therefore necessarily here intended.

Fifthly, If by “the world to come,” the eternal, blessed state of glory be designed, to begin at or after the general judgment, then here is a promise that that blessed estate shall “de nove” be put in subjection to Jesus Christ as mediator; but this is directly contrary unto what is elsewhere revealed by the same apostle, concerning the transactions between the Father and the Son as mediator at that day, 1 Corinthians 15:28: “And when all shall be subdued unto him, then shall the Son also himself be subject unto him who put all things under him, that God may be all in all;” — which words, if they do not absolutely assert the ceasing of the kingdom of the mediator, but only the order of all things unto eternity in their subjection unto God by Christ, yet they are plainly exclusive of the grant of a new power or authority unto him, or of a new making subject of all things unto him. Add unto all this, that the apostle proves the subjection of this world unto the Lord Christ, and not unto angels, by a testimony expressing directly the present things of this world, antecedent unto the day of judgment, From what hath been discoursed, we conclude that “the world to come,” here expressed, is the state and worship of the church under the Messiah, called so by the apostle, according to the usual appellation which then it had obtained among the Jews, and allowed by him until the Mosaical church-state was utterly removed. And he afterwards declares how this comprised heaven itself also, because of the residence of our high priest in the holiest not made with hands, and the continual admission of the worshippers unto the throne of grace. This is the subject of the apostle’s proposition, that concerning which he treats.

Concerning this world the apostle first declares negatively, that it is not made subject unto angels. The subjecting of this world to come unto any, is such a disposal of it as that he or they unto whom it is put in subjection should, as the lord of it, erect, institute, or set it up, rule and dispose of it being erected, and judge and reward it in the end of its course and time.

This is denied concerning angels, and the denial proved tacitly, — because no such thing is testified in the Scripture. And herein the apostle either preventeth an objection that might arise from the power of the angels in and over the church of old, as some think, or rather proceeds in his design of exalting the Lord Jesus above them, and thereby prefers the worship of the gospel before that prescribed by the law of Moses: for he seems to grant that the old church and worship were in a sort made subject unto angels; this of the world to come being solely and immediately in his power who in all things was to have the pre-eminence. And this will further appear if we consider the instances before mentioned wherein the subjection of this world to come unto any doth consist.

First, It was not put in subjection unto angels in its erection or institution.

That work was not committed unto them, as the apostle declares in the entrance of this epistle. They did not reveal the will of God concerning it, nor were intrusted with authority to erect it. Some of them, indeed, were employed in messages about its preparatory work, but they were not employed either to reveal the mysteries of it, wherewith they were unacquainted, nor authoritatively in the name of God to erect it. For the wisdom of God in the nature and mystery of this work, they knew not but by the effects in the work itself, Ephesians 3:9,10, which they looked and inquired into, to learn and admire, 1 Peter 1:12; and therefore could not be intrusted with authority for its revelation, and the building of the church thereon. But things were otherwise of old. The law, which was the foundation of the Judaical church-state, was given “by the disposition of angels, Acts 7:53, Galatians 3:19; and our apostle here calls it “the word spoken by angels.” They were therefore intrusted by God to give the law and the ordinances of it unto the people in his name and authority; which being the foundation of the Mosaical church-state, it was so far put in subjection unto them.

Secondly, It is not put in subjection unto angels as to the rule and disposal of it being erected. Their office in this world is a ministry, Hebrews 1:14, not a rule or dominion. Rule in or over the church they have none, but are brought into a co-ordination of service with them that have the testimony of Jesus, Revelation 19:10, 22:9; being equally with us subjected unto him, in whom they and we are gathered into one head, Ephesians 1:10. And from their ministerial presence in the congregations of believers doth our apostle press women unto modesty and sobriety in their habit and deportment, 1 Corinthians 11:10. And the church of old had an apprehension of this truth, of the presence of an angel or angels in their assemblies, but so as to preside in them. Hence is that caution relating to the worship of God, Ecclesiastes 5:5,6: “Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?”

By vowing and not paying, a man brought upon his flesh, that is, himself and his posterity, a guilt not to be taken away with excuses of haste or precipitation made unto the angel presiding in their worship, to take an account of its due performance. It is true, the absolute sovereign power over the church of old was in the Son of God alone; but an especial, immediate power over it was committed unto angels. And hence was the name of µyhiloa’ , “god,” “judge,” “mighty one,” communicated unto them, namely, from their authority over the church; that name expressing the authority of God when unto him ascribed. And because of this, their acting in the name and representing the authority of God, the saints of old had an apprehension that upon their seeing of an angel they should die, from that saying of God, that none should see his face and live, Exodus 33:20. So Manoah expressly, Judges 13:22. He knew that it was an angel which appeared unto him, and yet says to his wife, “We shall surely die, because we have seen µyhiloa’ , — an angel vested with the authority of God. And hence it is not unlikely but that there might be a respect or worship due unto the angels under the old testament, which themselves declare not to be meet for them under the new, Revelation 19; not that they are degraded from any excellency or privilege which before they enjoyed, but that the worshippers under the new testament, through their relation unto Christ, and the exaltation of their nature in his person, are delivered from that under-age estate, wherein they differed not from servants, Galatians 4:l, and are advanced into an equality of liberty with the angels themselves, Hebrews 12:22-24, Ephesians 1:10, 3:14, 15; as amongst men there may be a respect due from an inferior to a superior, which may cease when he is advanced into the same condition with the other, though the superior be not at all abased. And to this day the Jews contend that angels are to be adored with some kind of adoration, though they expressly deny that they are to be invocated or prayed unto. Furthermore, about their power and authority in the disposal of the outward concernments of the church of old, much more might be declared from the visions of Zechariah and Daniel, with their works in the two great typical deliverances of it from Egypt and Babylon. But we must not here insist on particulars.

Thirdly, As to the power of judging and rewarding at the last day, it is openly manifest that God hath not put this world to come in subjection unto angels, but unto Jesus alone.

This, then, is the main proposition that the apostle proceeds upon in his present argument. The most glorious effect of the wisdom, power, and grace of God, and that wherein all our spiritual concernments here are enwrapped, consists in that blessed church-state, with the eternal consequences of it, which, having been promised from the foundation of the world, was now to be erected in the days of the Messiah. ‘That you may,’ saith he, ‘no more cleave unto your old institutions, because given out unto you by angels, nor hanker after such works of wonder and terror as attended their disposition of the law in the wilderness, consider that this world, so long expected and desired, this blessed estate, is not on any account made subject unto angels, or committed unto their disposal, the honor thereof being entirely reserved for another.’

Having thus fixed the true and proper sense of this verse, we may stop here a little, to consult the observations that it offers for our own instruction. Many things in particular might be hence educed, but I shall insist on one only, which is comprehensive of the design of the apostle, and it is, — That this is the great privilege of the church of the gospel, that, in the things of the worship of God, it is made subject unto and immediately depends upon the Lord Jesus Christ, and not on any other, angels or men.

That this is the privilege thereof, and that it is a great and blessed privilege, will appear both in our consideration of what it is and wherein it doth consist. And, among many other things, these ensuing are contained therein: — 1. That the Lord Christ is our head. So it was promised of old that “their king should pass before them, and the LORD on the head of them,” Micah 2:13. He shall be their king, head, and ruler. God hath now gathered all things, all the things of his church, into a head in Christ, Ephesians 1:10. They were all scattered and disordered by sin, but are now all re-collected and brought into order under one head. Him hath he “given to be head over all things to the church,” verse 22. The whole sovereignty over all the whole creation, that is committed unto him, is only for this end, that he may be the more perfect and glorious head to the church. He is that head on which the whole body hath its orderly and regular dependence, Ephesians 4:15,16; “The head of the body, the church,” Colossians 1:18; “The head of every man,” that is, of every believer, 1 Corinthians 11:3, Ephesians 5:23. And this is everywhere proposed both as our great honor and our great advantage. To be united unto him, subjected unto him as our head, gives us both honor and safety.

What greater honor can we have, than to be freemen of that corporation whereof he is the head, than to be subjects of his kingdom? what greater safety, than to be united unto him inseparably who is in glory invested with all power and authority over the whole creation of God, every thing that may do us good or evil ? 2. That he is our only head. The church is so put in subjection unto the Lord Christ as not to be subject unto any other. It is true, the members of the church, as men on the earth, have other relations, in respect whereof they are or may be subject one to another, — children unto parents, servants unto masters, people unto rulers; but as they are members of the church, they are subject unto Christ, and none other. If any other were or might be a head unto them, they must be angels or men. As for angels, we have it here plainly testified that the church is not made subject in any thing unto them. And amongst men, the apostles of all others might seem to lay the justest claim to this privilege and honor; but they openly disclaim any pretense thereunto. So doth Paul, 2 Corinthians 1:24, “We have no dominion,” rule, lordship, headship, “over your faith,” — any thing that concerns your obedience to God, and your worship; “but are helpers of your joy.” And again saith he, “We preach not ourselves, but Christ Jesus the Lord,” the only Lord; “and ourselves your servants for Jesus’ sake,” 2 Corinthians 4:5. And Peter, as it should seem, foreseeing that some who should come after would pretend unto such pre-eminence, warns the elders that they should not think themselves “lords over God’s heritage,” 1 Peter 5:3. And this they did in pursuit of the instructions and charge which their Lord and Master gave them, Matthew 20:25-27, where he warns them that they should neither think of dignity nor dominion over the church, but apply themselves with all humility unto the service of it; for which he elsewhere adds his reason, namely, that all his disciples have one Lord and Master, and no more, John 13:13, Matthew 23:8,10. And it is a woeful confusion that the Papists run themselves into in this matter; for, first, they put the whole church into subjection unto a man, whom they call the Pope, the common father and master of Christians, the head of the church and then subject both him and it unto angels, in the adoration and invocation of them, — the greatest subjection possible; when the Scripture assigneth one only head of the church expressly, even the Lord Jesus, and fully declares that it is not put in subjection unto angels at all. But to pass them by, the Lord Christ is not only thus the only head in general unto the whole church, but also unto every individual believer in the church: “The head of every man is Christ,” 1 Corinthians 11:8. He is so to every believer respectively and severally; and that in both those senses wherein he is a head, — that is, according to the natural and metaphorical use of the word. For, — (1.) He is the only head of vital influence to the whole church and every member thereof. As from the natural head all influences of life, for subsistence, motion, acting, guidance, and direction, are communicated unto the whole body and to every member thereof; so from the Lord Christ alone, as he is the spiritually vital head of the church, in whom are the springs of life and all quickening grace, there are communicated unto the whole church, and every believer therein, both the first quickening vital principle of life itself and all succeeding supplies and influences of grace, for the enlivening, strengthening, acting, guiding, and directing of them.

This himself declares, by comparing the relation of all believers unto him unto that of branches unto the vine, John 15:2,4; which have no life but by virtue of their union unto the vine, nor sap for fruitfulness but what is derived therefrom; which he teacheth expressly, verse 5, “Without me,” saith he, “ye can do nothing.” And this the apostle lively sets out unto us in the similitude of the natural body, Colossians 2:19. And this placing of all fullness in the Lord Christ, as the head of the church, that thence the whole and every member of it might derive needful supplies to themselves, is fully taught us in the gospel. Hence the church is called “the fullness of Christ,” Ephesians 1:23; or that whereunto Christ communicates of his all-fullness of grace, until it come unto the measure or degree of growth and perfection which he hath graciously assigned unto it. And none, I suppose, will contend but that the Lord Christ is the alone and only head of the church in this sense. It hath not a spiritual dependence on any other for grace. There is, indeed, I know not what monster lies in the opinion of them who take upon themselves to confer grace upon others, by virtue of such things as they do unto them or for them; but this we do not now consider. If any man think he may have grace from any but Christ alone, be they angels or men, let him turn himself unto them, but withal know assuredly that he “forsakes the fountain of living waters” for “broken cisterns,’’ which will yield him no relief. (2.) He is the only head of rule and government unto the whole church, and every member thereof. This rule or government of the church concerneth all that obedience which it yields unto God in his worship.

And unto a head herein it is required that he give perfect rules and laws for all things necessarily belonging thereunto, and take care that they be observed. And here a great contest ariseth in the world. The Papists, in behalf of their pope and others under him, contend to be sharers with the Lord Christ in this his headship; and fain they would persuade us that he himself hath appointed that so it should be. The Scripture tells us that he was faithful in the whole house of God, as was Moses, and that as a lord over his own house, to erect, rule, and establish it. And himself, when he gives commission unto his apostles, bids them to teach men to do and observe all that he had commanded them; and accordingly they tell us that they delivered unto us what they received from the Lord, and command us not to be wise above what is written. But I know not how it is come to pass that these men think that the Lord Christ is not a complete head in this matter, that he hath not instituted all rules and laws that are needful and convenient for the right discharge of the worship of God and obedience of the church therein; at least., that somewhat may be added unto what he hath appointed, that may be much to the advantage of the church. And this they take to be their work, by virtue of I know not what unsealed warrant, unwritten commission. But to add any thing in the worship of God unto the laws of the church, is to exercise authority over it, dominion over its faith, and to pretend that this world to come, this blessed gospel church-state, is put in subjection unto them, although it be not so to angels; — a vain and proud pretense, as at the last day it will appear. But you will say, ‘Christ gives his laws only unto his whole church, and not to individual believers, who receive them from the church; and so he is not an immediate head unto every one in particular.’ I answer, that the Lord Christ commits his laws unto the church’s ministry to teach them unto believers; but his own authority immediately affects the soul and conscience of every believer. He that subjects himself aright unto them doth it not upon the authority of the church, by whom they are taught and declared, but upon the authority of Christ, by whom they are given and enacted. 3. It appears from hence that as he is our only head, so he is our immediate head. We have our immediate dependence upon him, and our immediate access unto him. He hath, indeed, appointed means for the communicating of his grace unto us, and for the exercising of his rule and authority over us. Such are all his ordinances, with the offices and officers that he hath appointed in his church; the first whereof he requires us to be constant in the use of, the latter he requires our obedience and submission unto. But these belong only unto the way of our dependence, and hinder not but that our dependence is immediate on himself, he being the immediate object of our faith and love. The soul of a believer rests not in any of these things, but only makes use of them to confirm his faith in subjection unto Christ: for all these things are ours, they are appointed for our use, and we are Christ’s, as he is God’s, 1 Corinthians 3:21-23. And so have we our immediate access unto him, — and not, as some foolishly imagine, by saints and angels, — and by him to God, even to the throne of grace. 4. This privilege is greatly augmented, in that the church being made subject unto Christ alone, and cast into a dependence upon him, he will assuredly take care of all its concernments, seeing unto him only doth it betake itself. The church made it of old part of her plea that she was as one fatherless, Hosea 14:3; that is, every way helpless, that had none to relieve or succor her. And the Lord Christ giveth this as a reason why he stirreth up himself unto the assistance of his people, because there was no man that appeared for their help, no intercessor to interpose for them, Isaiah 59:16. Now, God having placed the church in this condition, as to be ofttimes altogether orphans in this world, to have none to give them the least countenance or assistance; and the church itself choosing this condition, to renounce all hopes and expectations from any else beside, betaking itself unto the power, grace, and faithfulness of the Lord Christ alone; it cannot but as it were be a great obligation upon him to take care of it, and to provide for it at all times. They are members of his body, and he alone is their head; they are subjects of his kingdom, and he alone is their king; they are children and servants in his family, and he alone is their father, lord, and master; and can he forget them, can he disregard them?

Had they been committed to the care of men, it may be some of them would have fought and contended for them, though their faithfulness is always to be suspected, and their strength is a thing of nought; had they been put into subjection unto angels, they would have watched for their good, though their wisdom and ability be both finite and limited, so that they could never have secured their safety: and shall not the Lord Jesus Christ, now they are made his special care, as his power and faithfulness are infinitely above those of any mere creature, excel them also in care and watchfulness for our good? And all these things do sufficiently set out the greatness of that privilege of the church which we insist upon. And there are two things that make this liberty and exaltation of the church necessary and reasonable : — 1. That God having exalted our nature, in the person of his Son, into a condition of honor and glory, so as to be worshipped and adored by all the angels of heaven, it was not meet or convenient that it should in our persons, when united unto Christ as our head, be made subject unto them.

God would not allow, that whereas there is the strictest union between the head and the members, there should be such an interposition between them as that the angels should depend on their head, and the members should depend on angels; which indeed would utterly destroy the union and immediate intercourse that is and ought to be between them. 2. God is pleased by Jesus Christ to take us into a holy communion with himself, without any other medium or means of communication but only that of our nature, personally and inseparably united unto his own nature in his Son. And this also our subjection unto angels is inconsistent withal.

This order of dependence the apostle declares, 1 Corinthians 3:22,23, “All things are yours; and ye are Christ’s; and Christ is God’s” As there is no interposition between God and Christ, no more is there between Christ and us, and in and by him alone do we relate unto God himself. And this should teach us, — (1.) The equity and necessity of our universal obedience unto God in Christ. He hath freed us from subjection unto men and angels, that we might serve him and live unto him. He hath taken us to be his peculiar ones, his lot and portion, from whom he expects all his revenue of glory out of this world. And he hath left us no pretense, no excuse, for the neglect of any duties of obedience that he requireth of us. We cannot plead that we had other work to do, other lords and masters to serve; he hath set us free from them all, that we might be his. If a king take a servant into his family, and thereby free and discharge him from being liable unto any other duty or service whatever, may he not justly expect that such a one will be diligent in the observation of all his commands, especially considering also the honor and advantage that he hath by being taken near unto his person, and employed in his affairs? And shall not God much more expect the like from us, considering how exceedingly the privilege we have by this relation unto him surpasseth all that men can attain by the favor of earthly princes? And if we will choose other lords of our own to serve, if we are so regardless of ourselves as that we will serve our lusts and the world, when God hath had such respect unto us as that he would not suffer us to be subject unto the angels of heaven, how inexcusable shall we be in our sin and folly? ‘You shall be for me,’ saith God, ‘and not for any other whatever.’ And are we not miserable if we like not this agreement? (2.) For the manner of our obedience, how ought we to endeavour that it be performed with all holiness and reverence! Moses makes this his great argument with the people for holiness in all their worship and services, — because no people had God so nigh unto them as they had. And yet that nearness which he insisted on was but that of his institutions, and some visible pledges and representations therein of his presence among them.

How much more cogent must the consideration of this real and spiritual nearness which God hath taken us unto himself in by Jesus needs be to the same purpose! All that we do, we do it immediately unto this holy God; not only under his eye and in his presence, but in an especial and immediate relation unto him by Jesus Christ, Verse 6. — The apostle hath showed that the world to come, which the Judaical church looked for, was not made subject unto angels, no mention of any such thing being made in the Scripture. That which he assumes to make good his assertion of the pre-eminence of the Lord Jesus above the angels, is, that unto him it was put in subjection. And this he doth not expressly affirm in words of his own, but insinuateth in a testimony out of the Scripture, which he citeth and urgeth unto that purpose. And in this way he proceedeth for these two ends: — 1. To evidence that what he taught was suitable unto the faith of the church of old, and contained in the oracles committed unto it; which was his especial way of dealing with these Hebrews. 2. That he might from the words of that testimony take occasion to obviate a great objection against the dignity of Christ and mysteries of the gospel, taken from his humiliation and death, and thereby make way to a further explication of many other parts or acts of his mediation.

Many difficulties there are in the words and expressions of these verses, and more in the apostle’s application of the testimony by him produced unto the person and end by him intended; all which, God assisting, we shall endeavor to remove. And to that end shall consider, — 1. The way and manner of his introducing this testimony, which is peculiar; 2. The testimony itself produced, with an explication of the meaning and importance of the words in the place from whence it is taken; 3. The application of it unto the apostle’s purpose, both as to the person intended and as to the especial end aimed at; 4. Further unfold what the apostle adds about the death and sufferings of Christ, as included in this testimony, though not intended as to the first use and design of it; and, 5. Vindicate the apostle’s application of this testimony, with our explication of it accordingly, from the objections that some have made against it, All which we shall pass through as they present themselves unto us in the text itself. 1. The manner of his citing this testimony is somewhat peculiar, “One testified in a certain place,” neither person nor place being specified; as though he had intended yniwOml]aæ ynilop] , a certain person whom he would not name. But the reason of it is plain; both person and place were sufficiently known to them to whom he wrote. And the Syriac translation changeth the expression in the text into, “But as the Scripture witnesseth and saith,” without cause. The Hebrews were not ignorant whose words they were which he made use of, nor where they were recorded. The “one” there mentioned is David, and the “certain place” is the eighth psalm; whereof much need not to be added. A psalm it is lae twOmm]wOr twOLhiT] , “of the high praises of God;” and such psalms do mostly, if not all of them, respect the Messiah and his kingdom, as the Jews themselves acknowledge. For the time of the composure of this psalm, they have a conjecture which is not altogether improbable, namely, that it was in the night, whilst he kept his father’s sheep. Hence, in his contemplation of the works of God, he insists on the moon and stars, then gloriously presenting themselves unto him; not mentioning the sun, which appeared not. So also, in the distribution that he makes of the things here below that, amongst others, are made subject unto man, he fixeth in the first place on hn,xo , flocks of “sheep,” which were then peculiarly under his care. So should all the works of God, and those especially about which we are conversant in our particular callings, excite us to the admiration of his glory and praise of his name; and none are usually more void of holy thoughts of God than those who set themselves in no way acceptable unto him. This is the place from whence this testimony is taken, whose especial author the apostle omitteth, both because it was sufficiently known, and makes no difference at all whoever was the penman of this or that portion of Scripture seeing it was all equally given by inspiration from God, whereon alone the authority of it doth depend. 2. The testimony itself is contained in the words following, verses 6, 7, “What is man,” etc. Before we enter into a particular explication of the words, and of the apostle’s application of them, we may observe that there are two things in general that lie plain and clear before us; as, — First, That all things whatsoever are said to be put in subjection unto man, — that is, unto human nature, in one or more persons, — in opposition unto angels, or angelical nature. To express the former is the plain design and purpose of the psalmist, as we shall see. And whereas there is no such testimony anywhere concerning angels, it is evident that the meaning of the word is, ‘Unto man, and not unto angels;’ which the apostle intimates in that adversative de> , “but:” ‘But of man it is said, not of angels.’

Secondly, That this privilege, was never absolutely or universally made good in or unto the nature of man, but in or with respect unto the person of Jesus Christ, the Messiah. This the apostle calls us to the consideration of previously unto his application of this testimony in a peculiar manner unto Jesus: Verse 8, “We see not all things,” etc. Now, there is not any thing absolutely necessary to make good the apostle’s reasoning but what is comprised in these two general assertions, which lie evident in the text, and are acknowledged by all. We shall therefore distinctly consider the testimony itself. The whole of it consists in a contemplation of the infinite love and condescension of God towards man: which is set out, (1.) In the manner of the expression; (2.) In and by the words of the expression; (3.) In the act of the mind and will of God wherein that condescension and grace consisted; and, (4.) In the effects thereof, in his dispensation towards him. (1.) In the manner of the expression, “What is man!” by way of admiration; yea, he cries out with a kind of astonishment. The immediate occasion hereof is omitted by the apostle, as not pertinent unto his purpose; but it is evident in the psalm. David having exercised his thoughts in the contemplation of the greatness, power, wisdom, and glory of God, manifesting themselves in his mighty works, especially the beauty, order, majesty, and usefulness of the heavens, and those glorious bodies which in them present themselves to all the world, falls thereon into this admiration, that this great and infinitely wise God, who by the word of his mouth gave being and existence unto all those things, and thereby made his own excellencies conspicuous to all the world, should condescend unto that care and regard of man which on this occasion his thoughts fixed themselves upon. “What is man!” saith he. And this is, or should be, the great use of all our contemplations of the works of God, namely, that considering his wisdom and power in them, we should learn to admire his love and grace in setting his heart upon us, who are every way so unworthy, seeing he might for ever satisfy himself in those other appearingly more glorious products of his power and Godhead. (2.) He further expresseth his admiration at this condescension of God in the words that he useth, intimating the low and mean estate of man in his own nature: vwOna’Ahm; ; — ‘What is poor, miserable, mortal man, obnoxious to grief, sorrow, anxiety, pain, trouble, and death?’ Ti> e]stin a]nqrwpov ; but the Greeks have no name for man fully expressing that here used by the psalmist. broto>v cometh nearest it, but is not used in the Scripture. He adds, µd;a;Aˆb,W, — “and the son of man,” of one made of the earth. This name the apostle alludes to, yea expresseth, Corinthians 15:45, 47: “The first man Adam..... is ejk gh~v coi`ko>v — “of the earth, earthy.” So was it recorded of old, Genesis 2:7, “The LORD God formed rp;[; µd;a;h; hm;d;a\h;Aˆmi ,” — “that man Adam, which was the father of all, of the dust of the ground;” and so again, Genesis 3:19.

Poor man, made of the dust of the ground! When the Scripture would express man with reference unto any thing of worth or excellency in him, it calls him vyai ; and vyaiAneB] are “sons of men” in place, power, and esteem. So these words are distinguished, Psalm 62:10, where we translate µd;a;AyneB] , “sons of Adam,” “men of low degree;” and vya yneB] “sons of Ish,” “men of high degree.” Now the psalmist useth this expression to heighten his admiration at the grace and condescension of God. And as the person of the first Adam cannot be here especially intended, — for although he made himself çwOa’ , a miserable man, and subject unto death, yet was he not µd;a;AˆB, , “the son of man,” of any man, for he was of God, Luke 3 ult., — so there is nothing in the words but may properly be ascribed unto the nature of man in the person of the Messiah. For as he was called, in an especial manner, µd;a;AˆBe , “The son of man;” so was he made vwOa’ , “a man subject to sorrow,” and acquainted above all men with grief and trouble, and was born on purpose to die.

Hence, in the contemplation of his own miserable condition, wherein unto the dolorous, afflicting passions of human nature which he had in himself, outward oppositions and reproaches were superadded, he cries out concerning himself, vyaiAalow] t[ælæwOt ykinOa;w] , Psalm 22:7, “I am a worm, and not çyOai, ” — “a man of any consideration in the world;” çwOna’ at best. (3.) He expresseth this condescension of God in the affections and acting of his mind towards man: WNr,K]z]ti yKi, — “ That thou rememberest him,” or, “art mindful of him.” [Oti mimnh>skh| aujtou~ , — “That thou shouldest be mindful of him.” To remember in the Scripture, when ascribed unto God, always intends some act of his mind and purpose of his will, and that either for good or evil towards them that are remembered, in a signal manner. So also is remembrance itself used. On this account God is said sometimes to remember us for good, and sometimes to remember our sins no more. So that it denotes the affection of the mind of God towards any creature for good or evil, attended with the purpose of his will to act towards them accordingly. In the first way it is here used, and so also by Job, chapter 7:17, ÚB,li wyl;ae tyvit;AyKw] WBl,D]gæt] yKicwOna’Ahm; , — “What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him?” that is, remember him, or be mindful of him; ‘set thine heart upon him for good.’ The frame of the heart and mind of God towards the nature of man in the person of Jesus Christ, in reference unto all the good that he did in it and by it, is intended in this expression. The whole counsel and purpose of God concerning the salvation of mankind, in and by the humiliation, exaltation, and whole mediation of “the man Christ Jesus,” is couched herein. (4.) There are in this condescension the effects of this act of God’s mind and will in remembering of man; and they are expressed, [1.] under one general head; and, [2.] in particular instances of them. [1.] The general effect of God’s remembering man, is that he “visiteth him;” as the same word is used in Job, in the place before mentioned. rqæP; , though variously used, yet it constantly denotes the acting of a superior towards an inferior; and though it be often otherwise used, yet commonly it expresseth the acting of God towards his people for good.

And in especial is this term of visiting used to express the acting of God in doing of us good by sending of Jesus Christ to take our nature on him: Luke 1:68, “He hath visited and redeemed his people;” and to the same purpose, verse 78, “The day-spring from on high hath visited us:” both relating to the acting of God towards us in the person of his Son incarnate.

So chapter 7:16. This term, therefore, of visiting, doth not precisely design God’s acting in the exaltation of him visited, but such an ordering of things towards him as is attended with great care, grace, and love. So was the nature of man in the heart of God to do good unto it, in and by the person of Jesus Christ, and so he acted towards it, or visited it. This is that which was the ground of the psalmist’s admiration, and which will be so in all believers unto eternity. It was not the outward state and condition of mankind in the world, which, since the entrance of sin, is sad and deplorable, that excites this admiration in the psalmist, but his mind is intent upon the mystery of the grace, wisdom, and love of God in the person of the Messiah.

Verse 7. — [2.] The especial instances wherein this visitation of God expressed itself are contained in verse 7, and therein referred unto two heads: 1st. Man’s depression and humiliation; 2dly. His exaltation and glory. 1st. The first is expressed in these words, “Thou hast made him lower for a little while than the angels.” This was a part of God’s visitation; and though not that which was immediately intended by the apostle, yet that whereof he intends to make great use in his progress. That these words intend not the exaltation of the nature of mere man, as if they should intimate, that such is his dignity he is made but a little less than angels, and how destructive that sense is unto the apostle’s intention and application of the words, we shall afterwards declare. Three things are here expressed: — (1st.) The act of God, in making of him low, or lessening of him; (2dly.) The measure of that depression, “than the angels;” (3dly.) His duration in that state and condition, “a little while.” (1st.) dsej; , the word used by the psalmist is rendered by the apostle ejlatto>w , and that properly. They both signify a diminution of state and condition, a depression of any one from what he before enjoyed. And this in the first place belongs unto God’s visitation. And the acting of the will of Christ in this matter, suitably unto the will of the Father, is expressed by words of the same importance: jEke>nwsen eJauto>n , “He emptied himself;” and Etapei>nwsen eJato>n , “He humbled himself,” Philippians 2:7,8: denoting a voluntary depression from the glory of a former state and condition. In this humiliation of Christ in our nature, how much of that care and ejpiskoph>v , inspection and visitation of God, was contained, is known. (2dly.) The measure of this humiliation and depression is expressed in reference unto angels, with whom he is now compared by the apostle, — he was made less than the angels. This the Hebrews had seen and knew, and might from his humiliation raise an objection against what the apostle asserted about his preference above them. Wherefore he acknowledgeth that he was made less than they, shows that it was foretold that so he should be, and in his following discourse gives the reasons why it was so to be. And he speaks not of the humiliation of Christ absolutely, which was far greater than here it is expressed by him, as he afterwards declares, but only with respect unto angels, with whom he compares him; and it is therefore sufficient to his purpose at present to show that he was made lower than they: µyhiloa’me par j ajgge>louv. Jerome renders the words in the psalm, “a Deo,” “than God;” and Faber Stapulensis had a long contest with Erasmus to prove that they should be so rendered in this place; which is plainly to contradict the apostle, and to accuse him of corrupting the word of God. Besides, the sense contended for by him and others is absurd and foolish, namely, that the human nature of Christ was made little less than God, and humbled that it might be so, when it was infinitely less than the divine nature, as being created. The LXX. and all old Greek translations read “angels.” That elohim is often used to denote them we have proved before. The Targum hath aykalm , “angels;” and the scope of the place necessarily requires that sense of the word. God, then, in his visitation of the nature of man in the person of his Son, put it, and therein him that was invested with it, into a condition of wants and straits, and humbled him beneath the condition of angels, for the blessed ends afterwards declared. For although, from his incarnation and birth, the angels adored his person as their Lord, yet in the outward condition of his human nature he was made exceedingly beneath that state of glory and excellency which the angels are in a constant enjoyment of. (3dly.) There is a space of time, a duration, intended for this condition. He made him lower, f[æm] , bracu> ti , “for a little while,” or, “a short season.”

That f[æm] is often used in that sense, and that that is the proper notation of bracu> ti , we have showed before. But that which renders that sense of the words here unquestionable, is the apostle’s precise restraining them thereunto in verse 9, as we shall see. It was but for a little while that the person of Christ in the nature of man was brought into a condition more indigent than the state of angels is exposed unto; neither was he for that season made a little, but very much lower than the angels. And had this been the whole of his state, it could not have been an effect of that inexpressible love and care which the psalmist so admires; but seeing it is but for a little continuance, and that for the blessed ends which the apostle declares, nothing can more commend them unto us. 2dly. There is another effect of God’s visitation of man, in his exaltation; expressed, (1st.) In the dignity whereunto he advanced him; and, (2dly.) In the rule and dominion that he gave unto him. (1st.) For the first, he “crowned him with glory and honor.” hr;f;[\ is “insigne regium,” the badge and token of supreme and kingly power.

Hence when David complains of the straitening and diminution of his power or rule, he says, his “crown was profaned unto the ground,” Psalm 89:39; that is, made contemptible and trampled on. To be crowned, then, is to be invested with sovereign power, or with right and title thereunto; as it was with Solomon, who was crowned during the life of his father. Nor is it an ordinary crown that is intended, but one accompanied with “glory and honor.” To be crowned with glory and honor, is to have a glorious and honorable crown, or rule and sovereignty: rd;h;w] dwObk; . The first denotes the weight of this crown; dwObk; , “weight of glory,” from dbæk; , “to be heavy;” ba>rov do>xhv, “a weight of glory,” as the apostle speaks in allusion to the primitive signification of this word, 2 Corinthians 4:17: the other, its beauty and glory: both, authority and majesty. How Christ was thus crowned, we have at large showed on the first chapter. (2dly.) This sovereignty is attended with actual rule; wherein, [1st.] The dominion itself is expressed; and, [2dly.] The extent of it.] [1st.] “Thou madest him to have dominion over the works of thy hands.

Whleyvim]Tæ , “madest him to rule; kate>sthsav aujto , “appointedst him in authority over.” He had actual rule and dominion given him upon his coronation. And, [2dly.] The extent of this dominion is “the works of God’s hands,” And lest any, from this indefinite expression, should think this rule limited either to the things mentioned before by the psalmist, verse 3, called “the work of God’s fingers,” — that is, the heavens, the moon, and the stars; or in the following distribution of things here below; into sheep, oxen, fowls, and fish, verses 7, 8, — that is, all the creatures here below; he adds an amplification of it in a universal proposition, Pa>nta uJpe>taxe , “He hath put all things” without exception “in subjection unto him.” And to manifest his absolute and unlimited power, with the unconditional subjection of all things unto him, he adds, that they are placed uJpoka>tw tw~n podw~n aujtou~, “under his” very “feet;” — an expression setting forth a dominion every way unlimited and absolute.

Verse 8. — The apostle having recited the testimony which he intends to make use of, proceeds in the eighth verse unto some such explications of it as may make it appear to be proper and suited unto the end for which it is produced by him. And they are two; — the first whereof respects the sense of the words, which express the extent of this dominion; the second an instance of some person or persons unto whom this testimony as thus explained cannot be applied. (1.) For the explication of the objective extent of the rule and dominion mentioned, he adds, “For in that he hath made all subject unto him, he hath left nothing that is not put under him;” for whereas it might be objected, that there is no mention in the psalm of the world to come, whereof he treats, he lets them know that that cannot be excepted, seeing the assertion is universal and unlimited, that all things whatsoever are put under him. It is true, our apostle making use of this very testimony in another place, 1 Corinthians 15:27, adds there, that there is a manifest exception in reference unto him who so put all things under him. And it is evident that it is so indeed; for the psalmist treats not of God himself, but of the works of God; and among them, saith the apostle here, there lies no exception, — they are all brought into order, under this rule. And so by this testimony, thus explained, as necessity requires it should be, he hath fully confirmed that the world to come, being one of the especial works of God, and not put in subjection unto angels, is made subject unto man; which was that he undertook to demonstrate. (2.) To direct this testimony unto its proper end, and to make way for its application unto him who is especially intended therein, he declares negatively unto whom it is not applicable: “But now we see not yet all things put under him.” Man it was concerning whom the words are spoken, “What is man!” This must denote the nature of man, and that either as it is in all mankind in general and every individual, or in some especial and peculiar instance, in one partaker of that nature. For the first, he denies that this can belong unto man in general, all or any of them, on the general account of being men. And in this negation there are two circumstances considerable: — [1.] The manner of his asserting it, by an appeal to common experience: “We see;” — ‘This is a matter whereof every one may judge:’ ‘We all of us know by experience that it is otherwise:’ ‘We need neither testimony nor argument to instruct us herein; our own condition, and that which we behold other men in, are sufficient to inform us.’ And this is a way whereby an appeal is made as it were to common sense and experience, as we do in things that are most plain and unquestionable. [2.] There is a limitation of this experience in the word “yet:” “We see not as yet.” And this doth not intimate a contrary state of things for the future, but denies it as to all the time that is past: ‘A long space of time there hath been since the giving out of this testimony, much longer since the creation of man and all other things, and yet all this while we see that all things are far enough from being put under the feet of man.’ Or if there be in the word a reserve for some season wherein this word shall in some sense be fulfilled in mere man also, it is for that time wherein they shall be perfectly glorified with Him who is principally intended, and so be admitted as it were to be sharers with him in his dominion, Revelation 3:21. These things make plain what is here denied, and in what sense. All mankind in conjunction are very remote from being invested with the dominion here described, from having the whole creation of God cast in subjection under their feet. It is true, there was given unto man at first, in his original condition, a rule over those creatures here below that were made for the use and sustentation of his natural life, and no other. And this also is in some measure continued unto his posterity, though against the present bent and inclination of the creatures, which groan because of the bondage that they are put unto in serving of their use and necessity. But all this at first was but an obscure type and shadow of the dominion here intended, which is absolute, universal, and such as the creatures have no reason to complain of, their proper condition being allotted unto them therein. Hence we ourselves, by our own observation, may easily discern that this word respects not principally either the first man or his posterity; for we see not as yet, after this long space of time since the creation, that all things are put into subjection unto him.

Having thus unfolded the testimony insisted on, before we proceed unto the apostolical application of it unto the person to whom it doth belong, we may stay here a little, and gather something from it for our instruction.

And it is, in general, that — The consideration of the infinitely glorious excellencies of the nature of God, manifesting themselves in his works, doth greatly set out his condescension and grace in his regard and respect unto mankind. This the occasion of the words, and the words themselves, do teach us.

This the method of the psalmist, I say, leads as unto. He begins and ends his consideration of the works of God with an admiration of his glorious excellency by whom they were made, verses 1, 9, “O LORD our Lord, how excellent is thy name!” — ‘How glorious art thou! and thou manifestest thyself so to be.’ And from thence doth he proceed to the consideration of his condescension in his regard and love to man, verse 4.

And to direct us in this duty, with the psalmist we may observe, — First, That the works of God, those especially which were the peculiar subject of his meditation, the heavenly bodies which we behold, are indeed in themselves exceedingly glorious. Their frame, greatness, beauty, order, course, usefulness, all speak them admirable and glorious. The naked view of them is enough to fill the mind of man with admiration and astonishment. And the more we contemplate on them, the more skillful we are in the consideration of their nature, order, and use, the more excellent do they appear unto us: and yet it is the least part of their greatness and beautiful disposition that we can attain a certain knowledge of; so that still they remain more the objects of our admiration and wonder than of our science. Hence the wisest among the heathen, who were destitute of the teachings of the word and Spirit of God, did with one consent ascribe of old a deity unto them, and worshipped them as gods; yea, the very name of God in the Greek language, Qeo>v , is taken from zei~n , “to run,” which they derived from the constant course of the heavenly bodies. They saw with their eyes how glorious they were; they found out by reason their greatness and dreadful motion. Experience taught them their use, as the immediate fountains of light, warmth, heat, moisture; and so, consequently, of life, growth, and all useful things. It may be they had some tradition of that rule and dominion which was at first allotted unto the sun and moon over day and night, Genesis 1:16. On these and the like accounts, having lost the knowledge of the true and only God, they knew not so well whither to turn themselves for a deity as to those things which they saw so full of glory, and which they found to be of so universal a communicative goodness and usefulness. And in them did all idolatry in the world begin. And it was betimes in the world, as we see in Job, where it is mentioned and condemned, chapter 31:26, 27, “If I beheld the sun when it shined, or the moon walking in brightness; and my heart hath been secretly enticed, or my mouth hath kissed my hand.” He condemns the idolatry, but yet withal shows that the lustre, brightness, and glory of those heavenly lights had a great influence on the hearts of men to entice them unto a secret adoration, which would break out into outward worship, whereof salutation by kissing the hand was one part and act. And therefore God cautions his people against this temptation, Deuteronomy 4:19, “Lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of