7. They carry the souls departed into Abraham’s bosom, Luke xvi. 22.
8. Lastly, The ministry of angels respects the general resurrection and day of judgment. The Lord Christ is every-where described coming to judgment at the last day, attended with all his holy and glorious angels, Matt. xxiv. 31, chap. xxv. 31; 2 Thess. i. 7, 8; Jude 14,15. And great shall be their work towards the elect in that day, when the Lord Christ shall be admired even by them, in all those that do believe. For although the work of the resurrection, like that of the creation, is to be effected by the immediate operation of almighty power, without the intervention of any secondary finite agents, limited in their power and operation; yet many things preparatory thereto, and consequents thereof, shall be committed unto the ministry of angels. By them are the signs and tokens of it to be proclaimed unto the world; to them is the sounding of the last trumpet, and general summons given out unto all flesh to appear before Jesus Christ, committed; with all the glorious solemnity of the judgment itself. And as they bear and accompany the departing souls of the saints into the receptacles of their rest in heaven, so doubtless also shall they accompany them in their joyful return unto their beloved old habitations. By them also willthe Lord Christ gather them together from all parts wherein their redeemed bodies have been reduced into dust; and so also at length by them bring all the heirs of salvation triumphantly into the full possession of their inheritance.
And thus much may suffice to have spoken about the ministry of angels here mentioned by the apostle; by all which it farther appears, that neither in their nature, nor their office they are any way to be compared with the Son of God in his ministry towards the church. Some deductions also for our especial use and instruction may here be added from what hath been spoken. As,
2. Danger should not deter us from duty.—Because some have miscarried in this matter, we ought not therefore wholly to neglect it, there being so great a concern of the glory of God, and our own good enwrapped therein. Had others erred or wandered indeed, because they had neither way to walk in, nor guide to attend to, it had been sufficient to restrain us from attempting any thing in this matter; but whereas it is evident that they wilfully neglected the way, or pressed farther than the paths of it led them, and despised their guide, following their own imagination instead thereof, shall others be discouraged in the duty, whereas they may avoid their miscarriages ¢ Wary indeed this may and ought to make us in our inquiries, but not neglective of our duties. We have the word of God for our way and guide, if we go not besides it, if we go not beyond it, we are as safe when we treat of angels as if we treated of worms. We have seen in part of what signal use their ministry is as unto our good, and the glory of Jesus Christ. And it is pride to the height, not to inquire after what may be known, because there are many things that we may not know nor comprehend. If that take place, it will debar us from all search into the mysteries of the gospel. For upon our utmost attainments, we know but in part. God’s revelation is the object of our knowledge. So far as that is made and given, so far we may inquire and learn. Besides, it is the height of ingratitude not to search after what may be known of this great privilege and mercy, whereof we are made partakers in the ministry of angels. God hath neither appointed nor revealed it for nothing. He expects a revenue of praise and glory for it; and how can we bless him for it, when we know nothing of it? This ministry then of angels, is that which with sobriety we are in a way of duty to inquire into.
3. Let us on this account glorify God and be thankful. Great is the privilege, manifold are the blessings and benefits that we are made partakers of by this ministry of angels. Some of them have been before recounted. What shall we render for them, and to whom? Shall we go and bow ourselves down to the angels themselves, and pay our homage of obedience to them? ‘They all cry out with one accord, See you do it not, we are your fellow-servants. What shall we then do? Why, say they, worship God. Glorify and praise him, who is the God of all angels; who sends them, who employs them, unto whom they minister in all that they do for us. Let us bless God, I say, for the ministry of angels.
Moreover, these words afford us other instructions, which [ shall only name, and put a close unto our discourses on this chapter: as,
III. The Socratical fancy of one single guardian angel attending every one; as it is, if admitted, a real impeachment of the consolation of believers, so it is a great inducement to superstition and idolatry.—The farther evidence of this truth, I remit unto what hath been already delivered about the ministry of angels in general.
IV. Believers obtain heaven by inheritance, and free gift of their Father, and not by any merit of their own,——Heirs among men claim their inheritance jure nascendi, because they are born unto it, not because they deserve it better than others. Believers look for theirs jure adoptionis, by right of adoption, whereby they become sons, heirs of God, and co-heirs with Jesus Christ.
In this second chapter, the apostle declares what his design and special aim was, with respect unto them to whom he wrote. It was not merely their instruction, or the information of their minds and judements that he intended; though that also was in his eye, and necessary to his principal purpose. They had by their instability and fainting in trials, administered occasion to 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, 1 Cor. xv. 34. His principal end, therefore, in this whole Epistle, as hath been declared, was to prevail with the Hebrews unto stedfastness in the faith of the gospel, and to diligence in attending to all those ways and means whereby they might be established. The foundation of his exhortations unto this purpose, he lays in the incomparable excellence of the Author of the Gospel. Hence just and cogent inferences to constancy in the profession of his doctrine, and obedience to him, both absolutely, and in respect of the competition set up against it by Mosaic institutions, do naturally flow. And these considerations the apostle divides 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 reminds 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 speculative notion of them, but should endeavour to get our hearts excited by them to faith, love, obedience, and stedfastness in our profession. This use of these doctrines he immediately makes. Instances unto this purpose he gives 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 with 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 concern therein.
Thirdly, As the apostle interposeth his exhortation in this place, to be an application of what was before delivered, so by it he leads them on to the consideration of arguments of another nature, though of the same use and tendency, taken from the sacerdotal or priestly Bees of
Christ, and the works or effects thereof. And herein doth agreat 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 to some other doctrinal argument, which he intends next to insist upon. And this we shall see evidenced in the transition that he makes from the exhortation laid down in the beeinning of this chapter, unto the sacerdotal office of Christ, ver. 6—8.
The first verses then of this chapter are purely parzenetical, or hortatory, with a mixture of some considerations serving to make the exhortation weighty and cogent.
Ver. 1.—Tue first verse contains the exhortation itself intended by the apostle, those following the especial enforcements of it.
Περισσοτερως, Abundantius; V. L. Arias, more abundantly; Eo amplius, Beza, so much the more. mxwn7, 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 to, or the persons to whom it is applied. And diligence being especially required in attention to 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.
IIooceyetv" Observare, V. L. to observe, improperly: Adhibere, Ar. M. a word of an imperfect sense, unless supplied with our mands, 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.’ PUT Nw, simus cauti, attenti; Syr. that we be wary, or heedful. Προσ- exw, 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 to. It is also used for to assent, to agree, or subscribe to 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 azo or em, as Matt. vii. 15, x. 17, xvi. 6, 11, 12; Luke xii. 1. Or so to beware, or to look diligently unto our own concerns absolutely, Luke xvii. 3, xxi. 34; Matt. vi.1; Acts xx. 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 viii. 6, xvi. 14; 1 Tim. i. 4, iv. 1, 13; Titus i. 14. So it is said of the Samaritans, that they uch heeded Simon Magus, προσειίχον αὐτῳ παν- rec, Acts vill. 10. And it is the same word, whereby the reverential obedience of that people unto the preaching of Philip is expressed, ver. 6. An attendance then with a mind ready for obedience, is that which the word imports.
Toe ἀκουσῷεισι, Auditis, to the things heard. jyrwt oma, Syr. In eo quod audivimus; in that which we have heard. To the things heard, that is, by ws, who are required to attend unto them.
Ver. 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.)
Ata rouro, ‘for this cause,’ as much as do, ‘ 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 reason and causes insisted on. And thus the word παραῤῥυωμεν, ‘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 παραῤῥυωμεν in the sense chosen by Chrysostome, to express the fall and perishing of them that attend not as they ought unto the word, (which interpretation is favoured 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 Chrysostome 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. Indeed without a special regard thereunto, there is no foundation for such a threatening unto disobedience, as is pretended to be in the words; of which yet farther afterwards. |
Ae ἧμας, ‘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, Phil. ui.8, and therefore affectionately respecting of them, Rom.ix.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 concern unto all to whom the gospel is preached, so that he Jays 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. For such apprehensions 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. Similar condescension upon the like account, we may see in Peter, 1 Pet. iv. 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 to the causes of the attendance required, or to the manner of its performance. In the words as they lie in the text, δια rouro πε- OLOTOTEOWC et Hpac προσέχειν; the word περισσοτερως, ‘more abundantly,’ is joined unto δια rouro, ‘ 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, Ae ἡμας περισσο- TEOWC TOOGEXELY, then the word, περισσοτέρως, ‘More abundantly,’ respects the following word, προσεχειν, ‘ to attend unto,’ and so express~ eth 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 Chrysostome 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 %on 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, τοις ακουσϑεισι, ‘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,” Rom. x. 14, 15. And herein doth he magnify the great ordinance of preaching, as every-where else he maketh it the great means of begetting faith in men. The Lord Christ himself first preached the gospel, Acts i. 1, and ver. 4, of this chapter. Concerning him it was said from heaven, “ Hear him,” Matt. xvii. 5, as he who revealed the Father from his own bosom, John i. 18. From him the gospel became the word heard. When he had finished the course of his personal mi- _ nistry, he committed 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 1 Cor. i. So in the Old Testament it is called myny, Isaiah lui. 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 farther declares, ver. 4. 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 προσεχειῖν, to ‘attend, or give heed. What kind of attendance is denoted by this word, was im part before declared. An attendance it is, with reverence, assent, and readiness to obey. So Acts xvi. 14, “ God opened the heart of Lydia, προσεχειν τοις AaAoupevore, ‘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, Rom. vi. 17. To attend, then, unto the word preached, is to consider the author of it, the matter of it, the weight and concern of it, the ends of it, with faith, subjection of spirit, and constancy, as we shall with our apostle more at large afterwards explain.
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, aecording unto the various interpretations of the word παραῤῥυωμεν, ‘flow out,’ or ‘ fall,’ before mentioned. If it signifies 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 Sam. xiv. 14. This sense of the word is embraced by few expositors, yet hath it great countenance given unto it by the ensuing discourse, ver. 2, and 3, and for that reason is not unworthy of 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, εἰ yap, ‘and if,’ in ver. 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 ποτε prefixed, will not be well reconciled unto this sense and interpretation; unless we should suppose it to be redundant and insignificative, and so μη ποτε παραῤῥυωμεν, “ lest at any time we should flow out,’ should be the same with μη παραῤῥυωμὲν f absolutely, that we fall not.’ But there is no just reason to render that word so useless. Allow it therefore significative, and it may have a double sense: ]..To denote an uncertain time; quando, aliquando, at any time. 2. A conditional event; forte, ne forte, lest it should happen. In either of these senses will it allow the words to be expounded of the punishment that shall befal 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: ‘Lam 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 παρα to pvev. For as the simple verb denotes the passing away of any thing, as water, whether it deserve to be retained or not; so the compound doth the losing of that perversely which we ought to have retained.
But we may yet inquire a little farther into the reason and nature of the allegory. The word or doctrine of the Scripture is compared tc showers and rain, Deut. xxxii. 2, “ My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, as the showers upon the grass.” Hence the same word i" signifies a teacher, and rain, so that translators do often doubt of its special sense, as Psal. Ixxxiv. 7, rma ΤΠ" ΠῚ» ‘ the rain filleth the pools,’ as in our translation; others, as Hierome and Arias Montanus render them, benedictionibus operietur docens, ‘the teachers shall be covered with blessings;’ both the words being ambiguous. So also Isa. xxx. 20, Jo, which we translate, ‘ thy teachers,’ is by others rendered, thy showers, or rain. So those words, Joel 11. 23, Π)}5 mpix> ΤΎΡΟΣ ΩΝ 02> 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 earth 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,” Psal. Ixxi. So the apostle calls the preaching of the gospel unto men, the “ watering of them,’ 1 Cor. iii. 6,7. And compares them unto whom it is preached unto “the earth that drinketh in the rain,” Heb. vi. 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 Saviour 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, Matt. xiii 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 attention 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 non-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, Rom. x. 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 other things, these that follow.
1. A due valuation of the grace tendered in it, and of the word itself on that account. Προσεχειν 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 concern lies, we consider it not as we ought at all. The field wherein is the pearl of price is so to be heeded, as to be valued above all other possessions whatsoever, Matt. xiii. 45, 46. They who esteemed not the marriage feast of the king above all avocations and worldly occasions, were shut out as unworthy, Matt. xxii. 7. If the gospel be not more to us than all the world besides, we shall never continue in an useful profession of it. Fathers and mothers, brothers and sisters, wives and children, must all be despised in comparison of it, and competition with it. When men hear the word, as that which puts itself upon them, attendance to which they cannot: decline without present or future inconveniencies, without considering that all the concerns 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 yoice, which may please or satisfy for the present, is that which profits not men, and which God abhors, Ezek, xx xiii. 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 Cor. i. 8,9. Constant high thoughts then of the necessity, worth, glory, and excellency of the gospel, as on other accounts, so especially on account 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 Cor. i. 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, Col. ii. 2,3. And this wisdom is to be sought for as silver, and to be searched after as hid treasures, Prov. ii. 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 wrapt 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 Pet. 1. 12, which the prophets of old, notwithstanding the advantage of their own especial revelations, inquired diligently after, ver. 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, which indeed is only distant from them, andis really above them. As 1 ἃ man should stand on tip-toe on a mole-hill, 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, Psal.i. 1. Ora labouring 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 Cor. iv. 9, 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 chap. iv. 2. As good not hear as not believe. Believing is the end of hearing, Rom. x. 11. And therefore Lydia’s faith is called her attention, Acts xvi. 14. This is the life of heeding the word, without which all other exercise about it is but a dead carcase. To hear and not believe, is in 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, Heb. xi. 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, Labouring 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 at all, in some cases much worse. The apostle says of the Romans, that they were cast intothe mould of the doctrine of the gospel, chap. vi. 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 Cor. 111. 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 in 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 thisduty. And as these oppositions are many, 50 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. ᾿
11. 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. Mnzore, ‘at any time, or by any way or means. This our Saviour 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, Matt. xin. 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. We may briefly name the season 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.
I. 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 loath 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 Saviour, “‘ they fall away.” Many go on apace in profession until they come to see the cross; this sight puts them toa 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, upon the church in the world, for their trial, Rev. i. 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. Everything 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, Matt. xxv. 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 fromthem. 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.
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, 2 Tim. iv. 10, and choaks one fourth part of the seed in the parable, Matt. xiii. Many might have been rich in grace, had they not made it their end and business to be rich in this world, 1 Tim. vi. 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 time 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 concern unto us than our souls, for without it we 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, labour, 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.
ΠῚ. 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 befals 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 dav.
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 shown, was it compared to water, dews, 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,’ Isa. xxxv. 7. These are the waters of the sanctuary, that
“heal the barren places of the earth,” and make them fruitful, Ezek. xlvii. The river that “makes glad the city of God,” Psal. xlvi. 7. That river of “ living water” that comes forth from the throne of God, Rev. xxii. 1. And the places and persons which are not healed or benefited by these waters, are “left to barrenness and burning for evermore,” Ezek. xlvii. 11; Heb. vi. 8. With the dew hereof doth God ‘ water his church every moment,” Isa. xxvii. 9. And then doth it, “ orow as a lily,and cast forth its roots as Lebanon,” Hos. xiv. 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 excelleney of the Son of God: δια τουτο, ‘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 0 the vineyard, he should be regarded and attended unto.
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, ch. ili. 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, Matt. xvii, 5; 2 Pet.i. 17. The whole authority of God was with him, for him did God the Father seal, or put the stamp of all his authority upon; and he spake accordingly, Matt. vii. 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 iii. 13, and therefore is said to speak from heaven, Heb. xii. 21, and coming from heaven was still above all, John iii. 31, having power and authority over all; and partly from his commission that he had from his Father, which, as we said before, gave all authority into his hand, John v. 26, 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,” Mic. v. 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 on this account. He that despiseth the word, despiseth him; and he that despiseth him, despiseth him also who sent him.
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 v. 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 concern 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 iv. 22, and grace to be poured into his lips, Psal. xlv. 2. And this is no small motive unto our attention to the word.
3. The fulness 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,” Col. 11. 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 to on the penalty of extermination out of the number of his people; how much more will our condition be miserable, as our blindness and obstinacy now are, if we have not a heart to attend to this full revelation of himself and his will.
4, Because itis 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 farther 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 honouring 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 you 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 farther pursues in the following verses.
Ver. 2,3, 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.
Ver. 2.—For if the word spoken (pronounced) by angels, was sure, (steadfast) and every transgression, and (stubborn) disobedience received a just (meet, equal) retribution (or) recompence of reward.
Ver. 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.)
Συνεπιμαρτυρουντος, Contestante Deo, V. L. Attestante Deo, Eras. Testimonium illis prebente Deo, Beza, ‘God withal testifying,’ attesting it; giving testimony unto them.’ [0 is doubtful whether it be the word itself or the preachers of it, that God is said to give testimony unto. Syr. ‘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 words, and the signs or wonders that accompanied it. Tepaou, prodigiis, portentis, miraculis.
Ver. 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 discourse of the former chapter. The way he proceeds in for this end, is by interposing, after his usual way 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 to attendance and obedience unto the word, is taken ab zncommodo, 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, ver. 9. To confirm and strengthen which reasoning, he gives 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, that 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 them,” and the testimony given to it and them, by “signs, and wonders, and distributions of the Holy Ghost;” from all which he draws the intended inference respecting the pernicious event of disobedience unto it, or disregarding 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 word, is his subservient argument a minori, ver. 2, wherein three things occur. 1. The description that he gives us of the law, with which he compares the gospel—it was the word spoken by angels. 2. An adjunct of it, which ensued upon its being spoken by them—it was firm and steadfast. 3. The event of disobedience unto it—every transgression of it, and stubborn disobedience, had a just recompence of reward. How from hence he confirms his assertion of the pernicious consequence of neglecting the gospel, we shall see afterwards.
Two things we may observe in this periphrasis of the law. 1. That the apostle principally intends that part of the Mosaic dispensation which was given on mount Sinai; and which, as such, was the covenant between God and that people, as unto the privileges of the promised land. 2. "That he fixed on this description of it rather than any other, or merely to have expressed it by the law: Ist, 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 net to undervalue it, but to speak of it with reference unto that excellency of its administration, which the Hebrews even boasted in. 2d, Because having newly insisted on a comparison between Christ and the angels, his argument is much strengthened, when it shall be considered, that 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 farther inquired into.
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 ascribe the original of it to any other author.
Secondly, He who spake in the name of God on Mount Sinai, was no other than God himself, the second person in the Trinity, Psal. Ixviii. [7—19. Him Stephen calls the ange/. Acts vii. 830,38; even the angel of the covenant, the Lord whom the people sought, Mal. iii. 1,2. Some would have it to 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 all ministerial work. Never did ambassador speak in 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 Cor. v. 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 imagined in this place, where not only he that speaks, speaks in 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.
Thirdly, 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 rock; 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 angels.
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 hath 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 his 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. And the comparison which the apostle is pursuing, respects not the first author of law or gospel, but the principal ministerial publishers of them, which of the one was angels, and 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, εἰ yap, 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 revenged..
Secondly, he affirms concerning this word thus published, that it was [3<Baioc, firm or steadfast, That is, it became an assured cove= nant between God and the people. That peace which is firm and well-crounded is called εἰρηνη Baa, ‘a firm, unalterable peace.’ And το βεβαιον, is “ public security.’ The law’s becoming βεβλαιος, then, ‘firm, sure, steadfast,’ consists in its being ratified to be the covenant between God and that people as to their typical inheritance, Deut v. 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, Lev. xxvi. 15; Deut. xxxi. 20, ch. xvii. 2; Hosea vi. 7; Josh. vii. 11; 2 Kings xviii. 12; 1 Kings xix. 14; Jer. xxii. 9; Mal. n. 10. And the law thus published by angels, became a steadfast covenant between God-and the people, by their mutual stipulation thereon, Exod. xx. 19; Josh. xiv. 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, first, The difference between παραίβασις, and παρακοη. And the first is properly any transgression, which the Hebrews call yws: the latter includes a refusal so to attend as to obey; contumacy, stubbornness, rebellion, “2. And so the latter word may be exegetical of the former. Such transgressions the apostle speaks of, as were accompanied with contumacy and stubboruness; or they may both intend the same things under divers respects. Secondly, How may.this be extended to every sin and transgression, Seeing it 1s certain that some sins under the law were not punished, but expiated by atonements? Answ. 1. Every sin was contrary, tw λογῳ, to the doctrine of the law, to its commands and precepts. 2. Punishment was assigned to every sin, though not executed on every sinner. And so the word ελαβὲεν denotes not the actual infliction of punishment, but the constitution of it in the sanction of the law. 9. 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 render the doctrine of it altogether unprofitable unto men. Thirdly, ἐνδικος μισϑαποδοσια, is a reeompence Just and equal, proportionable unto the crime according to the judgment of God. That which answers δικαιίωματι του Θεου, ‘that judgment of God,’ which is, that “they which ‘commit sin are worthy of death,” Rom. i. 82. And there were two things in the sentence of the Jaw 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 to. And 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 twenty-first Exercitation. And, 2. Eternal punishment, which was figured thereby, due unto all transgressors of the law as it isa 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 expounds himself, ch. x. 28, 29. For otherwise the penalty assigned unto the transgression of the moral law as a rule, is the very same in the nature and kind of it, with that which belongs to despisers of the gospel, even death eternal. 4. Chrysostome observes some impropriety in the use of the word μισϑαποδοσια, because it rather denotes ‘a reward for a good work,’ than a punishment for an evil one. But the word is indifferent, εκ τῶν μέσων, and notes only a recompence suitable unto that whereunto it is applied. So is avryuoSia, used by our apostle, Rom. i. 27, excellently expressed by Solomon, Prov.i. 31. “Sinners shall eat of the fruit of their own ways and be filled with their own devices.” Such rewards we have recorded, Num. xv. 30; 1 Sam. vi. 6; 1 Kings xiii. 4, and xx. 36; 2 Kings 11. 23, 24; 2 Chron. xxx. 20.
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 covemant 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,” &c.
There is an antithesis expressed in one branch, as we observed be- ἡ fore, 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 isin its nature or 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 οἵ. God, is tacitly opposed to 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 befal gospel neglecters.
In the words, as was in part before observed, there occurs: Ist, The subject-matter spoken of—so great salvation. 2dly, 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 it. 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, 3dly, A neglect supposed—if we neglect: and, 4thly, 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 those 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 farther 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 ἢ. 11, the “word that is able to save us.” The doctrine, the discovery, the instrumentally efficient cause of salvation, Rom. i. 16; 1 Cor. i. 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 Cor. ili. 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 farther describes the gospel from its principal Author or Revealer—it began to be spoken by the Lord, ἀρχὴν λαβουσα λαλεισϑαι, The words may have a twofold sense; for ἀρχὴν may denote either principium temporis, ‘ the beginning of time:’ or principium operis, ‘ the beginning of the work.’ Inthe 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 veva voce, but committed the work unto his apostles, Matt. x. 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, ch. i. 1, of God’s speaking in these last days in the person of the Son. Now the gospel hath hada threefold beginning of its declaration. First, In prediction, by pro mises and types, and so it began to be declared from the foundation of the world, Luke i. 70, 71. Secondly, In an immediate preparation; and so it began to be declared in and by the ministry of John the Baptist, Mark i. 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 thereto, John i. 17,18. 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 greatreason why the Hebrews 50 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 revenged 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.
3. He farther describes the gospel from the way and means of its conveyance unto us—it was corfirmed 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 to denote the apostles, who enjoyed 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 εβε- Pawn, ‘it was confirmed, made firm and stedfast,’ being delivered infallibly unto us by the ministry of the apostles. There was a divine βεβαιωσις, firmness, certainty, and infallibility, in the apostolical declaration of the gospel, ike that which was in the writings of the prophets, which Peter, comparing with miracles, calls βεβαιότερον Aoyov, ‘a more firm, steadfast, and 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 pretence which hath any appearance of reason for 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 J erusalem, who attended 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 to 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 ii. 3, 4, 5, in which as he was not himself concerned, so he reminds them of it 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, Gal. 1. 1, 2. But, 5. yet it is apparent that the apostle useth an avaxowwow, 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 Cor. x. 7, 8, 9; 1 Thess. iv..17. The like is done by Peter, 1 Epist. iv. 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, introduced 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 ws. So that on many accounts there is no ground for this objection.
4. He yet farther describes the gospel by the divine attestation given unto it, which also adds to the force of his argument and exhortation, συνεπιμαρτυρουντος tov Θεου. 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, mighty works, and distributions of the Holy Ghost.’ All these agree in their general nature, as being works supernatural, and in their especial end as attesting to the truth of the gospel, being wrought according to the promise of Christ, Mat. xvi. 17, 18, by the ministry of the apostles, Acts. 11. 3, 4, and in especial by that of Paul himself, Rom. xv. 19; 2. Cor. xu. 12.
The first are onuea, Mx, ‘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 τέρατα, onDya, ‘ 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 τὸ Seov, ‘a present divine power,’ they dispose the mind to an embracing of what is confirmed by them. Thirdly, δυνάμεις, nA37, ‘ mighty works,’ wherein evidently a mighty power, the power of God, is exerted in their operation. And, fourthly, Πνεύματος ἁγιου μερίσμοι, WIP MT Mana, ‘gifts of the Holy Ghost,’ enumerated, 1 Cor. xii. 7—11; Eph. iv. 7. χαρίσματα, ‘free gifts,’ freely bestowed, called μερίσμοι; ‘divisions or distribu-. tions,’ for the reason at large declared by the apostle, 1 Cor. x1. 7—11. All which are intimated in the following words, cara τὴν avrov SeAnow. It is indifferent whether we read avrov or avrov, and refer it to the will of God, or of the Holy Ghost himself, his own will, which the apostle guides unto | Cor. xu. 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 end 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 showing his approbation of the persons’ that taught them in their work. And this was of especial consideration in dealing with the Hebrews. For the giving 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 Cor. 1. 22, which though our Lord Jesus Christ neither in his own person, nor by his apostles, would grant unto them in their 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 x. 38.
Thirdly, The gospel being of this nature, thus taught, thus delivered, thus confirmed, there is a neglect of it supposed, ver. 3. “If we neglect,” ἀμελησαντες; the conditional is included in the manner of the expression, ‘If we neglect, if we regard not,’ if we take not 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 to that stubborn disobedience to the law, which disannulled it as a covenant, and which _ were punished with excision or cutting off. ‘If we neglect,’ that is, if we continue not in a diligent observance of all those duties which are indispensably necessary unto a holy, useful, and profitable profession of the gospel.
pressing it, 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, ἐνδικον μισϑαποδοσιαν, ‘a just retribution, a meet recompence of reward.’. The breach of the law was followed by such a retribution: a punishment suitable unto the demerit of the crime was by God assigned unto it, and inflicted on them that were guilty. So to the neglect of the gospel a punishment is annexed, even a punishment justly deserved by so great a crime; so much greater and more sore than that de- _ signed unto the contempt of the law, as the gospel, upon the account of its nature, effects, author, and confirmation, was more excellent than the law. Χειρων τιμωρια, ‘a sorer punishment,’ as our apostle calls it, ch. x. 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 Matt. xvi. 26, xxv. 46; 2 Thess. i. 8. 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 Pet. iv. 17,18. And, 2. The certainty of the punishment itself; it will, as to the event, assuredly befal 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 to, Matt. xxiii. 33; 1 Pet. iv. 18.
This is the scope of the apostle in these verses, this the import of the several things contained in them. His main design and intendment is, to prevail with the Hebrews unto a diligent attendance to 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; the certainty, unavoidableness, greatness, and righteousness of this, he manifests by the consideration of the punishment assigned to the transgressions 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 to 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 this, and thereby warn others to take heed of their sins and their plagues.
Ist, Because they are recorded in the gospel. There we are taught them, and by it commanded to make use of them, Matt. x. 28, xxiv. 50, 51, xxv. 41; Mark xvi. 16; John iii. 36; 2 Cor. ii. 15, 16; 2 Thess. i. 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 them the counsel of God. And as such persons will find themselves to have a weak and an enervated ministry here, so also that they will have a sad account for 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.
2d, Because they become the gospel. It is meet the gospel should i armed with threatenings, as well as attended with promises; and
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 Pet. ii. 23, on his own account; however they continue 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 honour to have it declared unto them. A sceptre 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 honour of his dominion may be known, Psal. ii. 9—J2.
2. They become the gospel on the part of sinners, yea, of all to whom the gospel is preached. And those are of two sorts.
First, 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 punishments. And that,
1. 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.
2. 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 endeavoured to have fled 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, Heb. x. 26, 247
Secondly, They are so on the part of believers themselves. Even they stand in need to be reminded 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,
1. To keep up in their hearts a constant reverence of the majesty of Jesus Christ, with whom they have todo. The threatening sanction of the gospel bespeaks the greatness, holiness, and terror of its Author, and insinuates into the hearts of believers thoughts becoming of them. It lets them know that he will be sanctified in ali that draw nigh unto him, and so calls upon them for a due reverential preparation for the performance of his worship, and unto all duties wherein they walk before him, Heb. xu. 28, 29, This influenceth them also unto a diligent attendance to every particular duty incumbent on them, as the apostle declares, 2 Cor. v. 11.
2. They tend unto their consolation and support 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 of all his stubborn adversaries, who know not God, nor will obey the gospel, 2 Thess. i. 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, Isa. xin. 1—4.
3. 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 Thess. i. 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,
4, They are needful to them to engenerate that fear which may give check to the remainder of their lusts and corruptions, and to that security and negligence in attending to the gospel, which by means of these is apt to grow upon them. ΤῸ 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 connexion signified in them between sin and destruction, 1 Cor. vi. 9, and that they must avoid the one, if they will escape the other.
5. Hence they have in 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 b their fears at such a season to forsake the Lord Christ and the gospel? But now in these gospel threatenings, we have that in readiness which we may oppose unto all these reasonings and the efficacy of ofthem. 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 the wrath of him 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.
ddly. 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 readiness wherewith to revenge the disobedience of men, 2 Cor. x. 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 that we say, that the threatenings and denunciations of future punishments unto ail sorts of persons are becoming of the gospel; and therefore the using of them as motives unto the end for which they are designed, is evangelical. And this will farther 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; anda 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, though promised, was only obscurely promised in the Old Testament; 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 only very obscurely 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,” 2 Cor. ii. 16, by reason of the sore aggravations 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, Gen. 11. 17; Rom. v. 12—14. 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 afterwards be farther 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 denunciation 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. ‘Transgression received a meet recompense of reward.’ —What it is, the apostle doth not declare; but he declares 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 temporal judgments, Ezek. xviii. 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 recompense of reward, we must consider, -
First, That God’s justice constituting, and in the end inflicting the reward of sin, is essential unto him. Is God unjust? saith the apostle, 6 exipepwv την opynv, “ who taketh vengeance,” Rom. in. 5. Opyn, ‘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 Rom. 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 bis 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 if 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 δικαίωμα του Θεου, ‘ the judgment of God,’ that which his justice requireth, “that they which commit sin are worthy of death,” Rom.i.32. And God cannot but do that, which it is just that he should do; see 2 Thess.i.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 requires to be, is holy, meet, equal, just, and good.
Secondly, 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 that no creature can know it, except from his declaration of it. And how shall we judge of what we know nothing but from him, but only by what he doth? Wesee 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 the revelation of him who is perfectly known unto himself. And what a madness is it to judge otherwise of that 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, and 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, he knows 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 these things 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 require 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 to 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 unconceivable 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 recompense of reward..
Thirdly, 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 recompense. Sinners shall then hear nothing, but “go ye cursed.” They shall not have the least effect of mercy shown to 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 reign upon them “snares, and 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.
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, when to this neglect an eter- ‘nity of punishment is but a meet recompense 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 woefu] surprisal, when all means of relief are past and gone. As also know that 9. 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; they shall 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 quarters 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 day, this is the day of salvation; if this be despised, if this be neglected, expect no more to hear of mercy unto eternity.
ILI. 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, contirmed with signs and miracles; all which the apostle would have us to weigh and consider distinctly. Our interest lies in them, and our good is intended by them. And to stir up our attention unto them, we may observe,
First, That God neither doth anything in vain, nor speaks anything in vain, especially in the things of his law and gospel, wherein the great concerns of his own glory, and the souls of men are enwrapped. And therefore our Saviour 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 nothig can be taken from it, it is every way perfect. And this in general is enough to quicken us to a diligent search into all the circumstances and adjuncts both of law and gospel, and of the way and manuer, whereby he was pleased to communicate them unto us.
Secondly, There is in all those concerns 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, Eph. i1.9, 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,” ver. 9, that is, in the “ purpose of God,” ver. 10, 11, “ from the ages past, but now is made manifest: and herein doth the manifold visdom 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 thereot hath God sometimes severely revenged, Lev. x. 1, 2.