Exposition of the Epistle to the Hebrews

Thirdly, There is in them all a gracious condescension unto our weakness. God knows that we stand in need of an especial remark to be set on every one of them. Such is our weakness, our slowness to believe, that we have need that the word should be unto us, “ line upon line, and precept upon precept; here a little and there a little.” As God told Moses, Exod. iv. 8, that if the children of Israel would not believe on the first sign, they would on the second. So it is with us; one consideration of the law or the gospel oftentimes proves ineffectual, when another overpowers the heart unto obedience. And therefore hath God thus graciously condescended unto our weakness, in proposing unto us the several considerations mentioned of his law and gospel; that by some of them we may be laid hold upon, and bowed unto his mind and will in them. Accordingly,

Fourthly, They have had their various influences and successes on the souls of men. Some have been wrought upon by one consideration, some by another. In some the holiness of the law, in cthers the manner of its administration has been effectual. Some have fixed their hearts principally upon the grace of the gospel; some on the person of its author. And the same persons at several times have had help and assistance, from these several considerations of the one and the other. So that in these things, God doth nothing in vain, nothing is in vain towards believers. Infinite wisdom is in all, and infinite glory will arise out of all. |

And this should stir us up to a diligent search into the word, wherein God hath recorded all the concerns of his law and gospel, that are for our use and advantage. That is the cabinet wherein all these jewels are laid up and disposed, according to his wisdom and the counsel of his will. A general view of it will but little satisfy, and not at all enrich our souls. This is the mine wherein we must dig as for hid treasures. One main reason why we believe no more, why we obey no more, why we love no more, is because we are no more diligent in searching the word, for substantial motives unto them all. A ve little insight into the word is apt to make men think that they see enough; but the reason of it is, because they like not what they see; as men will not like to look farther into a shop of wares, when they like nothing which is at first presented unto them. But if indeed we find sweetness, benefit, profit, life, in the discoveries that are made unto us in the word, about the law and gospel, we shall be continually reaching after a farther acquaintance with them. It may be we know somewhat of those things; but how know we that there is not some special concern of the gospel, which God in a holy condescension hath designed for our good in particular, that we are not as yet arrived unto a clear and distinct knowledge of? Here if we search for it with all diligence, we may find it, and if we go maimed in our faith and obedience all our days, we may thank our own sloth for it.

Again, whereas God hath distinctly proposed those things unto us, they should have our distinct consideration. We should severally and distinctly meditate upon them; that so in them all we may admire the wisdom of God; and receive the effectual influence of them all upon our ewn souls. Thus may we sometimes converse in our hearts with the author of, the gospel, sometimes with the manner of its delivery, sometimes with the grace of it; and from every one of these heavenly » flowers, draw nourishment and refreshment unto our own souls. Oh that we could take care to gather up these fragments, that nothing might be lost unto us; as in themselves they shall never perish.

IV. What means soever God is pleased to use in the revelation of his will, he gives it a certainty, steadfastness, assurance and evidence, which our faith may rest in, and which cannot be neglected without the greatest sin. The word spoken was «Baie, ‘steadfast.’ Every word spoken from God by his appointment, is steadfast; and that because spoken from him, and by his appointment. And there are two things that belong unto this steadfastness of the word spoken.

1. That in respect of them unto whom it is spoken, it is the founda-~ tion of faith and obedience; the formal reason of these, and the last ground whereunto they are resolved.

2. That on the part of God, it is a stable and sufficient ground of righteousness in proceeding to take vengeance on them by whom it is neglected. The punishment of transgressors is a meet recompense of reward, because the word spoken unto them is steadfast. And this latter follows upon the former; for if the word be not a stable firm foundation for the faith and obedience of men, they cannot be justly punished for the neglect of it. That therefore must be briefly spoken unto, and this will naturally ensue, as a consequent thereof.

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

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

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

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

VI. The most glorious administrators of the law do stoop to look into the mysteries of the gospel. See 1 Pet. i. 12. VII. Covenant transgressions are attended with unavoidable penalties; “every transgression,” that is of the covenant, disannulling of it,,

“ς received a meet recompence of reward.” VIII. The gospel is a word of salvation to them that do believe. IX. The salvation tendered in the gospel, is great salvation.

X. Men are apt to entertain thoughts of escaping the wrath of God,) though they live in a neglect of the gospel. This the apostle insinuates /

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

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

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

First. Declaratively, in that the salvation of God by Christ is declared, taught, and revealed thereby. So the apostle informs us, Rom..1. 16, 17. “ It is the power of God unto salvation, because therein the righteousness of God is revealed from faith to faith;” that is the righteousness of God in Christ, whereby believers shall be saved. And therefore it is called, ἡ χαρις του Θεου ἡ cwrnotoc, Tit. ii. 11, the ‘saving,’ or salvation-bringing, ‘grace of God;’ the grace of God, as that which teacheth and revealeth his grace. And thence they that abuse it to their lusts are said to “ turn the grace of God into lasciviousness,” Jude 4, that is, the doctrine of it, which is the gospel. And therefore under the Old Testament, it is called the preaching or declaring of glad tidings, tidings of peace, and salvation, Nahum i. 15; Isa. 111. 7, and is described as a proclamation of mercy, peace, pardon, and salvation unto sinners, Isa. Ixi. 1,2. And life and immortality are said to be brought to light thereby, 2 Tim. i. 10. It is true, God had from all eternity in his infinite grace contrived the salvation of sinners, but this contrivance, and the purpose of it, lay hid in his own will and wisdom, as in an infinite abyss of darkness, utterly imperceptible unto angels and men, until it was brought to light, or manifested and declared by the gospel, Eph. in. 9, 10; Col. 1. 25—27. There is nothing more vain than the supposals of some, that there are other ways whereby this salvation might be discovered and made known. The works of nature, or creation and providence, the sun, moon, and stars, showers from heaven, with fruitful seasons, are in their judgment preachers of the salvation of sinners. I know not what also they say, that the reason of man, by the contemplation of these things may find out, of I know not what placability in God, that may incite sinners to go unto him, and enable them to find acceptance with him. But we see what success all the world, and all the wise men of it, had in the use and improvement of these means of the salvation of sinners. The apostle tells us not only, that by their “ wisdom they knew not God,” 1 Cor. 1. 21, but also, that the more they searched, the greater loss they were at, until they “ waxed vain in their imaginations, and their foolish hearts were darkened,” Rom.i. 21. And indeed whatever they had amongst them, which had any semblance of an obscure apprehension of some way of salvation by atonement and intercession, as in their sacrifices, and mediations of inferior deities, which the apostle alludes unto, 1 Cor. viii. 5,6; as they had it by -tradition from those who were somewhat instructed in the will of God by revelation, so they turned it into horrible idolatries, and the utmost contempt of God. And this was the issue of their disquisitions, who were no less wise in the principles of inbred reason, and the knowledge of the works of nature, than those who now contend for their ability to have done better. Besides, the salvation of sinners is a mystery, as the Scripture every-where declareth, a blessed, a “ glorious mystery,” Rom. xvi. 25. “The wisdom of God in a mystery,” 1 Cor. 11.7; Eph. i. 9; Col. 1. 25, 26. That is, not only a thing secret and marvellous, but such as hath no dependence on any causes that come naturally within our cognizance. Now, whatever men can find out, by the principles of reason, and the contemplation of the works of God, in creation and providence, it is by natural scientific conclusions; and what is so discovered, can be no heavenly, spiritual, glorious mystery, such as this salvation is. Whatever men may so find out, if they may find out any thing looking this way, it is but natural science, it isnot a mystery, and so is of no use in this matter, whatever it be. Moreover, it is not only said to bea mystery, but a hidden mystery, and that “ hid in God himself,” as Eph. τ. 9, 10; Col. i. 25,26; 1 Cor. ii. 7,8; that is, in the wisdom, purpose, and will of God. Now it is very strange that men should be able by the natural means forementioned, to discover a heavenly, supernatural wisdom, and that hidden on purpose from their finding by any such inquiry, and that in God himself, so coming unto the knowledge of it, as it were, whether he would ornot. But we may pass over these imaginations, and accept of the gospel, as the only way and means of declaring the salvation of God. And therefore every word and promise in the whole book of God, that intimateth or revealeth anything belonging unto this salvation, is itself a part of the gospel, and so to be esteemed. And as this is the work of the gospel, 80 is it in an especial manner, its proper and peculiar work with respect unto the law. The law speaks nothing of the salvation of sinners, and is therefore called the ministry of death and condemnation, as the gospel is of life and salvation, 2 Cor. 111. 9,10. And thus the gospel is salvation declaratively.

Secondly, It is salvation efficiently, in that it is the great instrument which God is pleased to use, in and for the collation and bestowing salvation upon his elect. Hence the apostle calls it the ‘‘ power of God unto salvation,’ Rom. i. 16, because God in and by it exerts his mighty power in the saving of them that believe; as it is again so called, 1 Cor. i. 18, whence there is a saving power ascribed unto the word itself. And therefore Paul commits believers unto the “ word of grace, as that which is able to build them up, and give them an inheritance among all them that are sanctified,” Acts xx. 32. And James calls it the “ingrafted word, which is able to save our souls,” James i. 21; the mighty power of Christ being put forth in it, and accompanying of it, for that purpose. But this will the better appear, if we consider the several principal parts of this salvation, and the efficiency of the word as the instrument of God, in the communication of it unto us. As, ς

First, In the regeneration and sanctification of the elect, the first external act of this salvation. This is wrought by the word, 1 Pet. i. 23, “ We are born again, not of corruptible seed, but of incorruptible, by the word of God.” Wherein not only the thing itself, of our regeneration by the word, but the manner of it also is declared. It is by, the collation of a new spiritual life upon us, whereof the word is the seed. As every life proceeds from some seed, that hath in itself virtually the whole life to be educed from it by natural ways and means, so the word in the hearts of men is turned into a vital principle, that, cherished by suitable means, puts forth vital acts and operations. By this means are we born of God and quickened, who by “nature are children of wrath, dead in trespasses and 51η5. So Paul tells the Corinthians, that he had “begotten them in Jesus Christ by the gospel,” 1 Cor. iv. 15. I confess, it doth not do this work by any power resident in itself, and always necessarily accompanying its administration. For then all would be so regenerated unto whom it is preached, and there would be no neglecters of it. But it is the instrument of God for this end; and mighty and powerful through God it is for the accomplishment of it. And this gives us our first real interest in the salvation which it doth declare. Of the same use and efficacy is it in the progress of this work in our sanctification; by which we are carried on towards the full enjoyment of this salvation. So our Saviour prays for his disciples, John xvii. 19, “ Sanctify them by thy word;” as the means and instrument of their sanctification. And he tells his apostles, that they were “clean - through the word that he had spoken unto them,” chap. xv. 8. For it is the food and nourishment whereby the spiritual principle of life, which we receive in our regeneration, is cherished and increased,

1 Pet. ii. 2, and so able to build us up, until it give “ us an inheritance among them that are sanctified.”

Secondly, It is so in the communication of the Spirit unto them that do believe, to furnish them with the gifts and graces of the kingdom of heaven, and to interest them in all those privileges of this salvation, which God is pleased in this life to impart unto us, and to entr st us withal. So the apostle dealing with the Galatians about their backslidings fiom the gospel, asketh them, ‘‘ whether they received the Spirit by the works of the law, or by the word of faith,” Gal. iii. 2, that is the gospel. That was the way and means whereby God communicated unto them his Spirit, by whom, among many other privileges, “we are sealed unto the day of redemption.” This is the covenant of God, that his “ Spirit and the word of the gospel” shall go, and shall abide together with his elect, Isa. lix. 2]. And he is given unto us by the gospel, on many accounts.

1. Because he is the gift and grant of the author of the gospel, as to all the especial ends and concernments of salvation. John tells us, that “the Spirit was not given when Jesus was not as yet glorified,” chap. vil. 39, that is, not im that manner, as God hath annexed unto this salvation: and therefore Peter tells us, that “ when the Lord Christ ascended up on high, he received of the Father the promise of the Spirit, and poured him forth on them which did believe,” Acts τι. 33. And this he did, according to his own great promise and prediction, while he conversed with his disciples in the days of his flesh. There was not any thing that he more supported and encouraged them with, nor more raised their hearts to an expectation of, than this, that he would send unto them, and bestow upon them the Holy Ghost, for many blessed ends and purposes, and that to bial with them for ever, as we may see, John xiv. 15, 16. And this is the great privilege of the gospel, that the author of it is alone the donor and bestower of the Holy Spirit; and of what concern he is in the business of our salvation, all men know, who have any acquaintance with these things.

2. He is promised in the gospel, and therein alone. All the promises of the Scripture, whether in the Old Testament or New, whose subject is the Spirit, are evangelical: they all belong unto, and are parts of the gospel. For the law had no promise of the Spirit, nor any privilege by him annexed unto it. And hence he is called “the Holy Spirit of promise,” Eph.i. 13, who, next unto the person of Christ, was the great subject of promises from the foundation of the world.

3. By these promises are believers actually and really made partakers of the Spirit. They are vehicula Spiritus, the chariots that bring this Holy Spirit into our souls, 2 Pet. i. 4. By these great and precious promises is the divine nature communicated unto us, so far forth as unto the indwelling of this blessed Spirit. Every evangelical promise is unto a believer but as it were the clothing of the Spirit; in receiving whereof he receives the Spirit himself, for some of the blessed ends of this great salvation. God makes use of the word of the gospel, and of no other means, to this purpose. So that herein also it is the grace of God that bringeth salvation.

Thirdly, In our justification. And this hath so great a share in this salvation, that it is often called salvation itself. And they that are justified, are said to be saved, as Eph. 1.8. And this is by the gospel alone; which is a point of such importance, that it is the main subject of some of Paul’s Epistles, and is fully taught in them all. And in sundry respects it is by the gospel.

1. Because therein, and thereby, is appointed and constituted the new law of justification, whereby even a sinner may come to be justified before God. The law of justification was, that he that did the works of the law should live in them, Rom. x. 5. But this became weak and unprofitable by reason of sin, Rom. vii. 3; Heb. viii. 7—9. That any sinner (and we have all sinned and come short of the glory of God) should be justified by this law or rule, implies ἃ contradiction, and is utterly impossible. Wherefore God by the gospel hath constituted a new law of justification, even the law of faith, Rom. 111. 27, which is the holy declaration of his will and grace, that sinners shall be justified and accepted with him by faith in the blood of Christ, without the works of the law; that he that believeth shall be saved. This is equally constituted and appointed in the law of faith to be proposed unto all that shall believe. And on the account hereof, the gospel is salvation.

2. Because in every justification there must be a righteousness before God, on the account whereof, the person to be justified is to be pronounced and declared righteous; this is tendered, proposed, and exhibited unto us in and by the gospel.

This is no other but the Lord Christ himself and his righteousness, Isa. xlv. 21, 22; Rom. viii. 3, 4; Rom. x. 4; 2 Cor. v. 21; Gal. iii. 13, 14. Now Christ, with his whole righteousness, and all the benefits thereof, are tendered unto us, and given unto, or bestowed on them that do believe, by the promise of the gospel. Therein is he preached and proposed as crucified before our eyes, and we are invited to accept of him, which the souls of believers through the gospel do accordingly.

And, 3. Faith itself, whereby we receive the Lord Christ for all the ends for which he is tendered unto us, and become actually interested in all the fruits and benefits of his mediation, is wrought in us by the word of the gospel. For as we have declared, it is the seed of all grace whatever; and in especial, “ faith cometh by hearing, and hearing by this word of God,” Rom. x. 17. Conviction of sin is by the law; but faith is by the gospel. And this is the way and means which God hath appointed on our part, for the giving us an actual interest in justification, as established in the law of the gospel, Rom. v. 1. Again,

4. The promise of the gospel conveyed unto the soul by the Holy Spirit, and entertained by faith, completes the justification of a believer in his own conscience, and gives him assured peace with Ged. And then the whole work of this main branch of our salvation is wrought by the gospel.

Fourthly, There is in this salvation an instruction and growth in spiritual wisdom, and an acquaintance with the mystery of God, even of the Father and the Son, which also is an effect of the gospel. Of ourselves, we are not only dark and ignorant of heavenly things, but darkness itself; that is, utterly blind, and incomprehensive of spiritual divine mysteries, Eph. v. 8, and so under the power of darkness, Col. i. 13, as that we should no less than the devils themselves be holden under the chains of it unto the judgment of the great day. Darkness and ignorance as to the things of God themselves, in respect of the revelation of them, and darkness in the mind and understanding of them in a right manner, being revealed, is upon the whole world. And no heart is able to conceive, no tongue to express the greatness and misery of this darkness. The removal hereof is a mercy inexpressible, the beginning of our entrance into heaven, the kingdom of light and glory, and. an especial part of our salvation. For God is light, and in him there is no darkness at all; so that while we are under the power of it, we can have no intercourse with him; for what communion hath light with darkness? Now the removal hereof is by the gospel, 2. Cor. iv. 6. God, who commands light to shine out of darkness, shines in our hearts to give us the knowledge of his glory in the face of his Son; and he doth it by the illumination of the glorious gospel of Christ, ver. 4. For not only is the object revealed hereby, life and immortality being brought to lght by the gospel, but also the eyes of our understandings are enlightened by it, savingly to discern the truths by it revealed. For by it, it is, that both the eyes of the blind are opened,. and light shineth unto them that sit in darkness; whence we are said to be called out of darkness into marvellous light, 1 Pet. ii. 9. And our calling is no otherwise but by the word of the gospel.. And as the implanting of this heavenly light in us is by the word, so the growth and increase of it in spiritual wisdom is no otherwise wrought, 2 Cor. i. 18; Col. ii, 2. And this spiritual acquaintance with God in Christ, this saving wisdom in the mystery of grace, this holy knowledge and understanding of the mind of God, this growing light and insight into heavenly things, which is begun, increased, and carried on by the gospel, is an especial dawning of that glory and immortality, which this salvation tendeth ultimately unto. Fifthly, There belongs unto it also that joy and consolation, which believers are made partakers of by the Holy Ghost in this world. Oft-times their trials are many, their troubles great, and their temptations abound in the course of their obedience. And these things are ready to fill them with cares, fears, sorrows, and disconsolation. Now, though our Lord Jesus Christ hath foretold his disciples of all the tribulations and sorrows that should attend them in this world, and taught them to uphold and support their spirits with the thoughts and hopes of the glory that shall be revealed; yet in the salvation that he hath purchased for them, there is provision of comfort, with joy unspeakable and full of glory, even during their pilgrimage here below. Such joy indeed it is as the world knoweth not, nor can know. The principles and causes of it, its nature and effects, are all hidden unto them. Yet such it is, that all the contentments and enjoyments of this world are no way to be compared with it; and such do all that have tasted of it, esteem it to be. Now this also is wrought in us, and communicated to us by the gospel. It is the word of promise, whereby God gives strong consolation unto the heirs of salvation, Heb. vi. 17, 18. And upon the receiving of this word by faith it is, that believers rejoice with joy unspeakable, and full of glory. Not only supportment and comfort in the bearing of troubles, but glorious believers by the gospel. Now they can endure, now they can suffer, now they can die: joy is upon their heads, and in their hearts, and sorrow and sighing fly away. Here is rest, here is peace, here are refreshments, here are pleasures, here is life to be desired.—The good Lord sweeten and season all our hearts with all these consolations, these joys of his kingdom, and that by the blessed word of his grace.

Lastly, To instance in no more particulars, the gospel is the word of salvation, and the instrument in the hand of God for the conferring of it upon believers, because they shall be taken into the full possession and enjoyment of it at the last day, by and according to the word and sentence of it. It is the symbol and ¢essera that gives men final admission into glory. The secrets of all hearts shall be judged according to the gospel, Rom. ii. 16, And by the word of it shall the elect receive their crown. And in these respects is the gospel a word of salvation.

But, secondly, It is said in our proposition as in the text, to be great salvation, Now we have seen that the gospel is called salvation ἡ metonymically, the cause being called by the name of the effect. But in this adjunct of great, so great, the effect itself, salvation itself, preached and tendered by the gospel, is principally intended. We are then, in the next place, to declare that this salvation preached in the gospel, is great salvation. Neither is it absolutely said to be great | salvation, but such, or so great salvation. And it is usual in the Scripture, where it would suggest unto our minds and thoughts an incon-_ ceivable greatness, to use some such expressions as plainly intimate somewhat more than can be expressed; see 1 Pet. iv. 17, 18; Heb. x. 29; John iii. 16. So great, that is absolutely so, and comparatively so, with respect unto the benefits received by the law; and inconceivably so, beyond what we can conceive or express. There ought then to be no expectation that we should declare the real greatness of this salvation, which the apostle intimates to be inexpressible: we / shall only point at some of those considerations, wherein the greatness/ of it doth most principally consist and appear.

First, It is great in the eternal contrivance of it. When sin had defaced the glory of the first creation, and the honour of God seemed to be at a stand, no way remaining to carry it on unto that end which all things at first tended unto, all creatures were, and for ever would have been, ignorant of a way for the retrievement of things into the former, or a better order, or the bringing forth a salvation for that which was lost. For besides that there were such horrible confusions, and such inextricable entanglements brought upon the creation and the several parts of it, which none could discern how they might be jointed and set in order again, there appeared a repugnancy in the very properties of the divine nature, unto any relief or salvation of sinners. Let sinners be saved, and what shall become of the justice, holiness, and wrath of God, all which are engaged to see a meet recompense of reward rendered unto every transgression? And _ this was enough eternally to silence the whole creation, by reason of that indispensable obligation which is on them always, and in all things, to prefer the honour and glory of their Maker, before the being or well-being of any creatures whatever. Should the holy angels have set upon a contrivance for the salvation of sinners, upon the first discovery that it would interfere and clash with the glory of God, (as every contrivance of wisdom, finite and limited, would undoubtedly have done, yea, risen up against his very blessedness and being,) they would instantly have cast it from them as an abominable thing, and have rested eternally in the contemplation of his excellencies, for which end they were created. Here, therefore, infinite wisdom, infinite grace, infinite goodness, and infinite holmess, discover themselves in that contrivance of salvation, which solves all those difficulties and seeming contradictions, keeps entire the glory of God’s attributes, repairs the honour lost by sin, and reduceth the whole creation into a new order and subserviency to the glory of its Maker. Hence this great projection and design, is called ‘ the wisdom of God,’ κατ᾽ εξοχην; as that wherein he was pleased principally to lay open the fountain and spring of his eternal wisdom, Rom. xi. 33; 1 Cor. i. 24, And not only so, but ‘the manifold wisdom of God,’ Eph. iii. 10; that is, infinite Wisdom, exerting itself in great and unspeakable variety of means and ways for the accomplishment of the end designed. Yea, all the treasures of wisdom are said to be laid out in this matter, and laid up in Christ Jesus, Col. ii. 3. As if he had said, that the whole store of infinite wisdom was laid out herein. And thus, though God made all things in wisdom, yet that which he principally proposeth unto our consideration in the creation of all things, is his sovereign will and pleasure, joined with infinite power. For his will or pleasure were all things created, Rev. iv. 11. But in this work of contriving the salvation of sinners, he minds us of the counsel of his will, Eph. i. 11, that is, the infinite wisdom, wherewith the holy acts of his will concerning it were accompanied, and the mystery of his good pleasure, wherein he designed to gather up all things into one head by Jesus Christ, ver. 10. Certainly the product of infinite and eternal wisdom, of the counsel of the will of the most holy, ‘wherein the treasures of it were laid out, with a design to display it in manifold variety, must needs be great, very great, so great as cannot be conceived or expressed. Might we here stay to contemplate and admire in our dim and dawning light, in our weakness, according to the meanness of our apprehensions of the reflections of it in the glass of the gospel, the eternity of this contrivance; the transactions between Father and Son about it; the retrievement of the lost glory of God by sin, and ruined creation in it; the security of the holiness, righteousness, veracity, and vindictive justice of God, provided for in it; with the abundant overflowings of grace, goodness, love, mercy, and patience, that are the life of it; we might manifest that there is enough in this fountain to render the streams flowing from it great and glorious. And yet, alas! what a little, what a small portion of its glory, excellency, beauty, riches, is it, that we are able in this world to attain unto? How weak and mean are the conceptions and thoughts of little children, about the designs and counsels of the wise men of the earth? And yet there isa proportion between the understandings of the one and the other; but there is none at all between ours, and the infinite depths of the wisdom and knowledge of Ged, which are laid out in this matter. We think as children, we speak as children, we see darkly as in a glass, and the best acting of our faith in this business, is humble admiration and holy thankfulness. Now, certainly it is not in the capacity of a creature to cast greater contempt on God, than to suppose he would set all his glorious properties on work, and draw forth all the treasures of his wisdom, to produce or effect that which should be low, mean, not every way admirable. And yet unto that height of impiety hath unbelief arrived, amongst many of them to whom the gospel is, and hath been preached, as to reject and contemn the whole mystery of it as mere folly, as an empty notion, fit to be neglected and despised. So hath the god of this world blinded the eyes of men, that the light of the glorious gospel should not shine into their minds. But when God shall come to be admired in all them that believe, on the account of this design of his grace and wisdom, they will with astonishment see the glory of it in others, when it shall be too late to obtain any benefit by it unto themselves.

Secondly, The salvation preached in the gospel is great, upon the account of the way and means whereby it was wrought and accomplished; or the great effect of the infinite wisdom and grace of God, in the incarnation, mediation, and suffering of his Son. Thus was it wrought, and no otherwise could it be effected. ‘‘ We were not redeemed with silver, and gold, and corruptible things,” 1 Pet. 1. 18.

cious than to be so purchased, Psal. xlix.6,7. But it may be, it might be effected and brought about by the law, which was God’s own institution; either its precepts or its sacrifices might effect this work, and salvation may be attained by the works of the law. But yet neither will this suffice; for the law is weak and insufficient as to any such purpose, Rom. viii. 2,3; nor would the sacrifices of it be accepted unto that end, Heb. x. 7, 8, How then shall it be wrought? 15 there none worthy in heaven or earth to undertake this work, and must it cease for ever? No: the eternal Son of God himself, the word, power, and wisdom of the Father, the brightness of his glory, and the express image of his person, he hath undertaken this work. This renders it great and glorious that the Son of God, in his own person, should perform it. It must assuredly be great salvation which he came himself to work out. And how doth he do it—by the mighty word of his power, as he made all things of old? No: this work is another nature, and in another manner it must be accomplished.

or, 1. To this purpose he must be ‘incarnate, made flesh, John i. 14, made of a woman, Gal. iv. 4. Though he was in the form of God, and equal to God, yet he was to humble and empty himself unto, and in the form of a man, Phil. ii. 6, 7. This is that great mystery of godliness, God manifested in the flesh, that the angels desire to look into. That the Son of God should take the nature of man into subsistence with himself in the same person, which was necessary for the effecting of this salvation, is a thing that the whole creation must admire unto eternity. And yet this is but an entrance into this work. For,

2. In this nature he must be made under the law, Gal. iv. 4; obnoxious to the commands of it, and bound to the obedience which it required. It became him to fulfil all righteousness, that he might be our Saviour; for though he were a Son, yet he was to learn and yield obedience. Without his perfect obedience unto the law, our salvation could not be perfected. The Son of God must obey, that we may be accepted and crowned. The difficulties also, temptations and dangers that attended him in the course of his obedience, are inexpressible. And surely this renders salvation by him very great. But yet there is that remains, which gives it another exaltation. For,

. 8. This Son of God, after the course of his obedience to the whole Wilivof God, must shed his blood, and die, and make his soul an offering for sin. And herein the glory of this salvation breaks forth like the sun in its strength. Obedient he must be unto death, the death of the cross, Phil. 1.8. If he will be a Captain of salvation, to bring many sons to glory, he must himself be made perfect by sufferings, Heb. ii. 10. There were law, and curse, and wrath, standing in the way of our salvation, all of them to be removed, all of them to be undergone, and that by the Son of God. For we were not redeemed with silver and gold, or corruptible things, but with the precious blood of Christ, 1 Pet. i. 18. And therein God redeemed his church with his own blood, Acts xx. 28. And herein assuredly was the love of God manifest, that he laid down his life for us, 1 John i. 16. This belongs unto the means whereby our salvation is procured. Nor yet is this all, for if Christ had only died for us, our faith had been in vain, and we had been still in our sins. Wherefore,

4, To carry on the same work, he rose from the dead, and now lives for ever to make intercession for us, and to save unto the uttermost them that come unto God by him. By these means was the salvation preached in the gospel obtained, which surely manifest it to be great salvation. Would God have sent his Son, his only Son, and that in such a manner, were it not for the accomplishment of a work as well great and glorious in itself, as idispensably necessary with reference unto its end? Would the Son himself have so emptied himself of his glory, condescended to so low a condition, wrestled with such difficulties, and undergone at length such a cursed and shameful death, had not the work been great wherein he was employed? O the blindness, hardness, and stupidity, of the sons of men! They profess they believe these things to be true, at least they dare not deny them so to be; but for the effect of them, for the salvation wrought by them, they value it the least of all things that they have any acquaintance withal. If this salvation, thus’procured, do seize on them in their sleep, and fall upon them whether they will or no, they will not much resist it, provided that it cross them in none of their lusts, purposes, or pleasures. But to see the excellency of it, to put a value upon it according to the price whereby it is purchased, that they are utterly regardless of. “Hear, ye despisers; wonder and perish!” Shall the Son of God shed his blood in vain? Shall he obey, and suffer, and bleed, and pray, and die, fora thing of nought? Is it nothing unto you that he should undergo all these things? Was there want of wisdom in God, or love unto his Son, so to employ him, so to use him in a business which you esteem of so very small concern, as that you will scarce turn aside to make inquiry after it? Assure yourselves these things are not so, as you will one day find to your eternal ruin.

Thirdly, This salvation will appear to be great, if we shall consider what by it we are delivered from, and what we are interested in, or made partakers of by virtue thereof. These also may denominate salvation to be great, and they may therefore be considered apart.

First, What are we delivered from by this salvation? In a word, every thing that is evil in this world, or in that which is to come And all evil may be referred unto two heads: 1. That which eorrupteth and depraveth the principles of our nature in their being and operation; and 2. That which is destructive of our nature, as to its well-being and happiness. The first of these is sin, the latter is punishment; and both of them take up the whole nature of evil. The particulars comprised in them, may not here be distinctly and severally insisted on. The former containeth our apostasy from God, with all the consequences of it, in darkness, folly, filth, shame, bondage, restlessness, service of lust, the world and Satan, and therein constant rebellion against God, and diligence in working out our own everlasting ruin; all attended with a senseless stupidity in not discerning these things to be evil, hurtful, noisome, corruptive of our natures and beings; and for the most part, with brutish sensuality in the approbation and liking of them. But he who understands no evil in having fallen off from God, the first cause, chief good, and,last end of all; in being under the power of a constant enmity against him, in the disorder of his whole soul, and all the faculties of it, in the constant service of sin, the fruit of bondage and captivity in the most vile condition, will be awakened unto another apprehension of these things, when a time of deliverance from them shall be no more. The latter of these consists in the wrath or curse of God, and compriseth whatever is or may be, penal and afflictive to our nature unto eternity. Now, from both these, with all their effects and consequences, are believers delivered by this salvation, namely from sin and wrath. The Lord Christ was cailed Jesus, because he saves his people from their sins, Matt. i. 21; and he is also the Saviour who delivers them from the wrath to come, 1 Thess. i. 10. And this is great salvation. Ifa man be but the means of delivering another from poverty, imprisonment, or a dangerous disease, especially if such a one could be no otherwise delivered but by him, how great is the kindness of it esteemed to be, and that deservedly! Providential deliverances from imminent dangers of death temporal, are looked on as great salvations, and that by good men, and so they ought to be, Bor: 10): But what are all these unto this salvation? What is the sickness of the body, unto the disease, yea the death of the soul? What is imprisonment of the outward man, under the wrath of poor worms like ourselves, and that fora few days, unto the chains of everlasting darkness? What is a little outward want and poverty, to the want of the favour, love, and presence of God, unto eternity? What is death temporal, past in a moment, an end of troubles, an entrance into rest, unto death eternal, an eternal dying, under the curse, wrath, and righteous vengeance of the holy God? These things have no proportion one to another. So inexpressibly great is this salvation, that there is nothing left us to illustrate it withal. And this excellency of gospel salvation will at length be known to them by whom at present it is despised, when they shall fall and perish under the want of it, and that to eternity.

Lastly, This salvation is great, upon the account of the end of it, or that which it brings believers unto. The deliverance of the people of Israel of old out of Egypt, was great salvation; so doth God every where set it forth, and so did the people esteem it, and that justly. They who murmured under it, they who despised the pleasant land, fell all of them under the sore displeasure of God. But yet as this deliverance was but from temporal, outward bondage, so that which it brought them unto was but outward rest for a few days, in a plentiful country: it gave them an inheritance of houses, and lands, and vineyards in the land of Canaan; but yet there also they quickly died, and many of them perished in their sins. But as we have seen what we are delivered from by this salvation, so the excellency of the inheritance which we obtain thereby is such, as no heart can conceive, no tongue can express. It brings us into the favour and love of God, unto the adoption of children, into durable rest and peace; in a word, unto the enjoyment of God in glory eternal. Oh the blessedness of this rest, the glory of this inheritance, the excellency of this crown, the eternity and unchangeableness of this condition, the greatness of this salvation! How mean, how weak, how low, how unworthy are our apprehensions of it! yet surely, through the blessed revelation of the Spirit of grace by the word of the gospel, we see, we feel, we experience so much of it, as is sufficient to keep us up unto a holy admiration and longing after it all the days of our pilgrimage here on earth,

It remaineth now that we declare the unavoidableness of their destruction, who neglect this so great salvation. There are three things that make the punishment, or destruction of any person, to be unavoidable. 1. That it be just and equal. 2. That there be no relief nor remedy provided for him. And, 3. That he to whom it belongs to inflict punishment, be able and resolved so to do: and they all concur to the height in this case. For,

1.. It is just and equal that such persons should be destroyed; whence the sentence concerning them is so decretory and absolute: “ He that believeth not, shall be damned,” Mark xvi. 16. And the

Holy Ghost supposeth this case so clear, evident, and undeniable, that he refers the proceedings of God therein to the judgment of sinners themselves, Heb. x. 29. And they who are judged on this account, at the last day, will be speechless, have nothing to reply, no- / thing to complain of. And the sentence denounced against them will appear unto all to be righteous.

1. Because they despise an overture of a treaty about peace and reconciliation between God and their souls. There is by nature an enmity between God and them, a state and condition whereby themselves alone would be losers, and that for ever. God, who hath no need of them, nor their obedience, or friendship, tenders them a treaty upon terms of peace. What greater condescension, love, or grace, could be conceived or desired? This is tendered in the gospel, 2 Cor. v.19. Now what greater indignity can be offered unto him, than to reject his tenders, without so much as an inquiry after what his terms are, as the most do to whom the gospel is preached? Is not this plainly to tell him that they despise his love, scorn his offers of reconciliation, and fear not in the least what he can do unto them? And is it not just that such persons should be filled with the fruit of their own ways? Let men deal thus with their rulers whom they have provoked, that have power over them, and see how it will fare with them. Neither will God be mocked, nor shall his grace always be despised. When men shall see and learn by woeful experience what pitiful poor worms they are, and have some beams of the greatness, majesty, and glory of God, shining upon them, how will they be filled with shame, and forced to subscribe to the righteousness of their own condemnation for refusing his treaty and terms of peace.

2. These terms contain salvation. Men, in the neglect of them, neglect and refuse their own salvation; and can any man perish more justly, than they who refuse to be saved? If God’s terms had been great, hard, and difficult, yet considering by whom they were proposed, and to whom, there was all the reason in the world why they should be aecepted; and their destruction would be just, that should not endeavour to observe them unto the utmost. But now it is life and salvation that he tenders, on the neglect of which he compiains, that men will not come unto him that they might have life. Certainly there can be no want of righteousness in the ruin of such persons. But,

3. That which the apostle principally builds the righteousness and inevitableness of the destruction of gospel-neglecters upon, is the greatness of the salvation tendered to them: ‘ How shall we escape, if we neglect so great salvation?” How it is so, and wherein the greatness and excellency of it doth consist, have been before declared. Such, and so great it is, that there is nothing which ἃ sinner can fear or suffer, but it will deliver him from it; nothing that a creature can desire, but it will bring ‘him to the possession of it. And if this be despised, is it not righteous that men should perish? If we know not, yet God knows how to set a value upon this great effect of his love, wisdom, and grace, and how to’proportion punishment to its contempt. The truth is, God alone is able sufficiently to revenge the greatness of this sin, and indignity done to him. We have before shown how meet it was, that the transgression of the law should be punished with punishment eternal; and yet the law had provided no relief for any in distress or misery, only taking men as it found them, in the first place it required obedience of them, and then promised a reward. Anda good, holy, and righteous law it was, both in its eommands, and in its promises and threatenings. It found men in a good estate, and promised them a better on their obedience; wherein if they failed, it threatened them with the loss of their present condition, and also with the superaddition of eternal ruin. And in all this, it was a clear effect of the righteousness, holiness, and faithfulness of God. But the gospel finds men in quite ancther state and condition, in a condition of misery and ruin, helpless and hopeless, and is provided on purpose both for their present relief, and future everlasting happiness. And shall they escape by whom it is despised? [5 it not just and equal, that it should prove a savour of death unto death to them? Is it meet that God should be mocked, his grace be despised, his'justice violated, his glory lost, all that sinners may go unpunished 7 Let them think so whilst they please, God thinketh otherwise, all the angels in heaven think otherwise, all the saints from the beginning of the world to the end of it think otherwise, and will glorify God to eternity for the righteousness of his judgments on them that obey not the gospel. But,

Secondly, Suppose the destruction of these persons be im itself righteous, yet there may be some remedy and relief provided for them, that they may not actually fall under it; there may yet some way of escape remain for them, and so their ruin not beso unavoidable as is pretended. It hath been shown that it was a righteous thing that the transgressors of the law should perish, and yet a way of escape is provided for them. God is merciful, and things may be found at the last day otherwise than now they are reported; at least all that faith, diligence, obedience, and holiness which are spoken of, are not required to free men from being neglecters of the gospel, so that they who come short of them may nevertheless escape. I answer, that we are not now discoursing of the nature of that faith and obedience which are required to interest men in gospel salvation. But certain it is, that it will be found to be that which the word requires, and no other; even that faith which purifieth the heart, that faith which reformeth the life, that faith which is fruitful in good works, that faith which bringeth forth universal holiness, without which no man shall see God. A faith consisting with the love and service of sin, with neglect of duties, with conformity to the world, with a sensual, profane, or wicked life, will stand men in no stead in this matter. But this is not the subject of our present discourse. It may suffice m general, that the faith and obedience which the gospel requireth, are indispensably necessary to free men from being gospel-despisers. What these are, is the concern of all to inquire and learn; for where they are wanting, there is no relief nor remedy, whatever wind and ashes of vain hopes men may feed upon and deceive themselves witha]. It is true, there was a remedy provided for the transgression of the law, and this remedy was, 1. Reasonable, in that there was no mixture of mercy or grace in that dispensation. And God saw meet to glorify those properties of his nature, as well as those which before shone forth in the creation of all things, and giving of the law. Pardoning mercy was not sinned against in the breach of the law, and therefore that might interpose for a relief, which was done accordingly. And yet, 2. Neither would this have been either reasonable or righteous, if that only and last way of satisfying the righteousness and the law by the sufferings and sacrifice of the Son of God had not intervened. Without this, mercy and grace must have eternally rested in the bosom of God, without the least exercise of them; as we see they are in respect to the angels that sinned, whose nature the Son of God assumed not, thereby to relieve them. And, 3. This relief was declared immediately upon the entrance of sin, and the promises of it renewed continually, until it was wrought and accomplished. And hereby it became the subject of the whole book of God, and the principal matter of all intercourse between God and sinners. But all these things ' fully discover that there neither is, nor can be, any relief provided for them that sin against the gospel. For, 1. From what spring, what fountain should it proceed? Mercy and grace are principally sinned against in it, and their whole design of it therein defeated. The utmost of mercy and grace is already sinned against, and what remaineth now for the relief of a sinner? Is there any other property of the divine nature, whose consideration will administer unto men any ground of hope? Is there any thing, in the name of God, in that revelation that he hath made of himself by his works, or in his word, to give them encouragement? Doubtless nothing atall. But yet suppose that God had not laid out all the riches and treasures of his wisdom, grace, love, _and goodness, in gospel salvation by Jesus Christ, which yet he affirmeth that he hath; suppose that in infinite mercy there were yet a reserve for pardon; by what way and means, 2. Should it be brought forth and made effectual? We have seen that God neither would nor could ever have exercised pardoning mercy towards sinners, had not way been made for it by the blood of his Son. What then? Shall Christ die again, that the despisers of the gospel may be saved? Why, besides that the Scripture affirms positively, that henceforth he dieth no more, and that there is no more sacrifice for sin, this is the most unreasonable thing that can be imagined. Shall he die again for them by whom his death hath been despised? [5 the blood of Christ such a common thing as to be so cast away upon the lusts of men? Besides, when should he make an end of dying? They who have once neglected the gospel may do so upon a second trial, nay, undoubtedly would do so, and thence should Christ often die, often be offered, and all stillin vain. Neither hath God any other Son to send to die for sinners: he sent his only begotten Son once for all, and he that believeth not on him must perish for ever. In vain then will all men’s expectations be from such a mercy, as there is nothing to open a door unto, nor to make way for its exercise. Nay, this mercy is a mere figment of secure sinners; there is no such thing in God. All the mercy and grace that God hath for his creatures, is engaged in gospel ee:; Τ and if that be despised, in vain shall men look for any other. Neither, 3. Is there any word spoken concerning any such relief or remedy for gospel-neglecters. Pardon being provided for transgressions of the law, instantly it is promised, and the whole Scripture is written for the manifestation of it; but as fora provision of mercy for them that despise the gospel, where is any one word recorded concerning it? Nay, doth not the Scripture in ail places fully and plainly witness against it? “He that believeth not shall be damned.”—* There remaineth no more sacrifice for sin.” —‘‘ He that believeth not, the wrath of God abideth on him.” And will men yet feed themselves with hopes of mercy, whilst they neglect the gospel? Well fare them, who being not able to retrieve secure sinners against this light and evidence of the want of any relief reserved for them, have carried the whole matter behind the curtain, and invented a purgatory for them, to help them when they are gone from hence, and cannot return to complain of them by whom they are deceived. But this also, as all other reliefs, will prove a broken reed to them that lean on it; for they who neglect the gospel must perish, and that eternally; for the mouth of the Lord hath spoken it.

Thirdly, Then all hopes of escaping must arise from hence, that he whose right it is, and on whom it is ncumbent to take vengeance on them that neglect the gospel, will not be able so to do, or at least not to such a degree, as to render it so fearful as is pretended. This need not much to be insisted on. It is God with whom men have to do in this matter. And they who allow his being, cannot deny him to-be omnipotent and eternal. Now, what cannot he do who is 580. It will at length be found to be a fearful thing to fall into the hands of the - living God. There is unto wicked men the same everlasting cause of being and punishment. Thesame hand that upholds them, shall afflict them, and that for ever. What his righteousness requires, his power and wrath shall execute unto the uttermost, so that there will be no escaping. And these are the holy foundations on which all gospelthreatenings and comminations are built, which will all of them take place and be accomplished, with no less certainty than the promises themselves. * Now, from all that hath been spoken unto this proposition, we may learn,

1. To admire the riches of the grace of God, which hath provided so great salvation for poor smners. Such, and so great as it is, we stood m need of it. Nothing could be abated without our eternal ruin. But when divine wisdom, goodness, love, grace, and mercy, shall set themselves at work, what will they not accomplish? And the effect of them doth the Scripture set forth in those expressions: “So God loved the world—God commended his love unto us—Greater love hath none than this—Riches of grace—Treasures of wisdom—Exceeding greatness of power,” and the like. In this will God be glorified and admired unto all eternity. And in the contemplation hereof are we to be exercised here and hereafter; and thereby may we grow up in the image of God in Christ, 2 Cor. iii. 18. Which way soever we look, whatever we consider in it, here is that which will entertain our souls with delight and satisfaction. The eternal counsel of God, the person of Christ, his mediation and grace, the promises of the gospel, the evil and wrath we are freed from, the redemption and glory purchased for us, the privileges we are admitted to a participation of, the consolations and joys of the Spirit, the communion with God that we are called to; how glorious are they in the eyes of believers! or assuredly at all times they ought so to be. How can we enough bewail that vanity whence it is, that the mind suffereth itself to be possessed and filled with other things? Alas! what are they if compared to the excellency of this love of God in Christ Jesus? Here lies our treasure, here lies our inheritance; why should not our hearts be here also? Were our minds fixed on these things as they ought, how would the glory of them cast out our cares, subdue our fears, sweeten our afflictions and persecutions and take off our affections from the fading perishing things of this world, and make us in every condition rejoice in the hopes of the glory that shall be revealed. And indeed we lose the sweetness of the life of faith, the benefit of our profession, the reward that is in believing, and are made a scorn to the world, and a prey unto temptations, because we dwell not enough in the contemplation of this great salvation. Tostir us up then hereunto, we may consider, 1. The excellency of the things themselves that are proposed unto our meditations; they are the great, the deep, the hidden things of the wisdom and grace of God. Men justify themselves in spending their time and speculations about the things of nature; and indeed the empluyment is better and more noble than what the generality of men do exercise themselves about. For some seldom raise their thoughts above the dunghills whereon they live; and some stuff their minds with such filthy imaginations, as make them an abomination to God, Mic. ii. 1, 2. They are conversant only about their own lusts, and making provision to fulfil and satisfy them. But yet what are these things, which the better and more refined part of mankind doth search and inquire into? things that came out of nothing, and are returning thitherward apace; things which, when they are known, do not much enrich the mind, nor better it at all as to its eternal condition, nor contribute any thing to the advantage of their souls. But these things are eternal, glorious, mysterious, that have the characters of all God’s excellencies enstamped upon them; whose knowledge gives the mind its perfection, and the soul its blessedness, John xvii. 3. This made Paul cry out, that he accounted all things to be but loss and dung, in comparison of an acquaintance with them, Phil. 11.8; and the prophets of old to search diligently unto the nature of them, 1 Pet. i. 11, 12, as the things which alone deserved to be inquired after, and which inquiry renders them noble to whom it is, Acts xvii. 11, and that which alone differenceth men in the sight of God, Jer. ix. 23, 94,

2. Our interest and propriety in them.—If we are believers, these are our things. The rich man is much in the contemplation of his riches, because they are his own; and the great man of his power, because of his propriety in it. Men take little delight in being conversant in their minds about things that are not their own. Now all these things are ours, if we are Christ’s, 1 Cor. iii. 992, This salvation was prepared for us from all eternity, and we are the heirs of it, Heb.

1.14. It was purchased for us by Jesus Christ; we have redemption and salvation by his blood. It is made over unto us by the promise of the gospel, and conferred upon us by the spirit of grace. Are these things to be despised? Are they to be cast aside among the things wherein we are least concerned? Or can there be any greater evidence that we have no propriety in them, than that would be, if our hearts should not be set upon them? What! all these riches ours! all these treasures, this goodly inheritance, this kingdom, this glory, and yet we not be constant in thoughts and meditations about them? Τί is doubtless a sign at least, that we question our title to them, and that the evidences we have of them will not endure the trial. But woe unto us if that should be the end of our profession; and if it be otherwise, why are not our minds fixed on that which is our own, and which no man can take from us.

3. The profit and advantage which we shall have hereby, which will be much every way; for, 1. By this means we shall grow up into a likeness and conformity to these things in our inward man. Spiritual meditation will assimilate our minds and souls unto that which is the object of it. So the apostle tells the Romans, that they were delivered into the form of the doctrine preached unto them, Rom. vi. 17, obeying it by faith, the likeness of it was brought forth upon their souls; and by the renewing of their minds, they were transformed quite into another image in their souls, Rom. xu. 2. This the apostle most excellently expresseth, 2 Cor. ii. 18. A constant believing contemplation of the glory of God in this salvation by Christ, will change the mind into the image and likeness of it, and that by various degrees, until we attain unto perfection, when we shall know as we are known. Accustoming of our minds unto these things, will make them heavenly; and our affections, which will be conformed unto them, holy. This is the way to have Christ dwell plentifully in us, and for ourselves to grow up into him who is our Head. And is it nothing to get our minds purged from an evil habit, which inclines us to earthly things, or lead us continually to forge foolish and hurtful imaginations in our hearts? This meditation will cast the soul into another mould and frame; making the heart a good treasure, out of which may be drawn at all times good things, new and old.

2. Consolation and support under all afflictions, will from hence spring up in the soul.—When the apostle would describe that property of faith, whereby it enables a believer to do and suffer great things joyfully and comfortably, he doth it by its work and effect in this matter. It is, saith he, the substance of things hoped for, and the evidence of things not seen, Heb. xi. 1, that is, it brings into the soul, and makes evident unto it, the great things of this salvation, the great things of the love and grace of God therein. And thus it doth no otherwise, than by a constant contemplation and holy admiration of them; and when this is once done, he multiplies instances to evince what great effects it will produce, especially in its enabling of us to go through difficulties, trials, and afflictions. And the same also he ascribeth unto hope, which is nothing but the soul’s waiting and expectation to be made partaker of the fulness of this salvation, whose gyeat- ness and satisfactory excellency it doth admire, Rom. v. 2—5. When any affliction or tribulation presseth upon a believer, he can readily divert his thoughts from it, unto the rich grace of God in this salvation, which will fill his heart with such a sense of his love, as shall carry him above all the assaults of his trouble. And a direction to this purpose, the apostle pursues at large, Rom. vill. 16, 17, 18, 24, 25, 34—38, This is a safe harbour for the soul to betake itself unto in every storm; as he teacheth us again, 2 Cor. iv. 16, 17, 18. Whatever befals us in our outward man, though it should press so sore upon us as to ruin us in this world, yet we faint not, we despond not; and the reason is, because these things which we suffer, bear no proportion to what’ we enjoy or expect; and the way whereby this consideration is made effectual unto us, is by a constant contemplation by faith on the great unseen things of this salvation, which takes off our minds and spirits from a valuation of the things which we presently suffer and endure. And experience assures us, that this is our only relief in afflictions, which undoubtedly it is our wisdom to be provided for.

3. The same may be said concerning persecution, one especial part of affliction, and commonly that which most entangles the minds of them that suffer. Now no man can endure persecution quietly, patiently, constantly according to the will of God, especially when the devil pursues his old design of bringing it home unto their persons, Job it. 5, unless he hath in readiness a greater good which shall in itself, and in his own mind, out-balance the evil which he suffers. And this the grace of this salvation will do. The soul that is exercised in the contemplation and admiration of it, wili despise and triumph over all his outward sufferings which befal him on the account of his interest therein, as all persecution doth. This the apostle declares at large, Rom. viii. 31—34, He directs us to a holy meditation on God’s electing love, and on the death and mediation of Christ, the two springs of this meditation; and thence leads us, ver. 35, 36, to a supposition of the great and sore persecutions that may befal us in this world; and from the former consideration triumphs over it all, ver. 37, with a joy and exultation beyond that of conquerors in a battle, which yet is the greatest that the nature of man is capable of, in and about temporal things. When the soul is prepossessed with the glory of this grace, and its own interest therein, it will assuredly bear him up against all the threatenings, reproaches, and persecutions of this world; even as it did the apostles of old; making them esteem that to be their honour and glory, which the world looked on as their shame, Acts v. 41, and without this the heart will be very ready to sink and faint.

᾿ 4, This also will greatly tend to the confirmation of our faith, by giving us a full experience of the things that we do believe. ‘Then the heart is immoveable, when it is established by experience, when we find a substance, a reality, a spiritual nourishment in things proposed unto us. Now how can this be obtained, unless we are conversant in our minds about them? unless we dwell in our thoughts and affections upon them?. For thereby do we taste and find how good the Lord is in this work of his grace. Thus this duty being on many accounts of so great importance, we may do well to consider wherein it consisteth, and there are these four things belonging unto it.

First. Intense prayer for a spirit of wisdom and revelation to give us an acquaintance with the mystery and grace of this salvation. In ourselves we have no inbred knowledge of it, nor can we by our own endeavours. attain unto it. We must have a new understanding given us, or we shall not “know him that is true,” 1 John v. 20. For notwithstanding the declaration that is made of this mystery in the gospel, we see that the most men live in darkness and ignorance of it. It is only the Spirit of God which can search these deep things of God and reveal them unto us, 1 Cor. 1. 10. By him must he “ who commanded the light to shine out of darkness, shine into our hearts to give us the light of the knowledge of this glory of God in the face of Jesus Christ,” 2 Cor. iv. 6. And therefore the apostle prays for the Ephesians, that “ God would give unto them the Spirit of wisdom and revelation, in the knowledge of him, that the eyes of their understandings being opened, they may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to usward who believe,” chap. i. 17—19. And for the Colossians, that they might come “ unto all the riches of the full assurance of understanding to the acknowledgment of the mystery of God, and of the Father, and of Christ,” chap. i. 2, that is, that they might have a spiritual and saving acquaintance with the mysteries of this great salvation, the love, grace, and wisdom of God therein; which without this spirit of wisdom and revelation from above we shall not attain unto. This then in the first place is to be sought after, this are we to abide in; constant prayers and supplications for the teaching, instructing, revealing, enlightening work and efficacy of this Spirit, that we may be enabled to look into these deep things of God, that we may in some measure with all saints comprehend them, and grow wise in the mystery of salvation. Solomon tells us how this wisdom is to be obtained, Prov. ii. 3—5. “If thou criest after knowledge, and liftest up thy voice for understanding, if thou seekest for her as silver, and searchest for her as for hid treasures, then shalt thou understand the fear of the Lord, and find the knowledge of God.” It is by praying, crying, supplications, with diligence and perseverance, that we attain this wisdom; abide herein, or all other attempts will prove but vain. How many poor souls, otherwise weak and simple, have by this means grown exceedingly wise in the mystery of God! And how many more, wise in this world, through the neglect of it, do walk in darkness all their days!.

Secondly. Diligent study of the word wherein this mystery of God is declared and proposed unto our faith, and holy contemplation; but this hath been spoken unto in part already, and must again be considered, and so need not here to be insisted on.

Thirdly. Sincere love unto, and delight in the things that are by the Spirit of God revealed unto us, is another part of this duty. Herein our apostle declares what was his frame of heart, Phil. iti. 8. How doth his heart triumph in, and rejoice over the knowledge he had obtained of Jesus Christ! and then indeed do we know anything of the grace of God aright, when our hearts are affected with what we know. Peter tells us, that the saints of old, in their believing, “ rejoiced with joy unspeakable and full of glory,” 1 Pet. 1.8. They discovered that m Christ which made their hearts leap within them, and all their affections to overflow with delight and joy. And this is an essential part of this holy admiration, which distinguisheth it from that barren, fruitless, notional speculation of it, which some are contented withal., To this are we to stir up our hearts, in all our meditations of the grace of God, and not to rest until we find [them affected, satisfied, and filled with a holy complacency, which is the most eminent evidence of our interest in, and union unto the things that are made known unto us.

Fourthly. All these things are to be attended with thankfulness and praise. This the apostle was full of, and breaks forth into, when he entered upon the description of this grace, Eph. 1.3, 4, and this wili be the frame of his heart, who is exercised to a holy admiration of it. When our Lord Jesus Christ considered the grace of God in revealing the mysteries of this salvation to his disciples, it is said of him, that “ he rejoiced in spirit,” Luke x. 21. ηγαλλίιασατο, ‘his spirit leaped in him,’ and he breaks forth into a solemn doxology, giving praise and glory to God. And is it not their duty to whom they are revealed, to do that which, out of love to them, our Lord, Christ Jesus, did on their behalf? Thankfulness for the things themselves, thankfulness for the revelation of them, thankfulness for the love of God, and the grace of Jesus Christ, in the one and the other, is a great part of this duty.

Secondly, This will teach us, what esteem we ought to have of the word of the gospel by which alone this great salvation is revealed and exhibited to us; the great means and instrument which God is pleased to use in bringing us into a participation of it.—This one consideration is enough to instruct us what valuation we ought to make of it, what price we should set upon it, seeing we cannot have the “ pearl” without the purchase of this “ field.” Some neglect it, some despise it, some persecute it, some look on it as foolishness, some as weakness, but to them that believe, it “is the power of God, and the wisdom of God.” To further us in this duty, I shall take up some of those considerations, which the words we insist on do offer to us, and thereby also pass through what yet remains for our instruction in them. And we may consider,

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

Ver. 5—9.—TuE apostle in these verses proceeds in the pursuit of his former design. From the doctrine of the first chapter, he presseth the exhortation at the beginning of this, which we have passed through. The foundation of that exhortation was the preeminence of the Lord Christ, the Author of the gospel, above the angels, by whom the law was spoken and delivered. This he now farther confirms, and that by an instance suited to his present purpose, and not as yet by him insisted on. And he doth it the rather, because by the testimonies wherewith he proves his assertion, he is led to the consideration of other concernments of the mediation of Christ, which he thought meet to declare to these Hebrews also. And this method he is constant to throughout this whole Epistle. In the midst of his reasonings, and testimonies for the explanation or confirmation of what he delivers dogmatically, he lays hold on some occasion or other, to press his exhortation to faith and obedience with constancy and perseverance in the profession of the gospel. Andin the arguments which he interweaveth, and testimonies which he produceth for the enforce~ ment of his exhortations, something still offers itself, which accordingly he lays hold upon, leading him to some farther explication of the doctrine which he had in hand; so insensibly passing from one thing to another, that he might at the same time inform the minds, and work upon the affections of them with whom he dealt. All which will appear in our ensuing exposition of these verses.

Vir. 5.—For unto the angels hath he not made subject that world to come, whereof we speak, (concerning which we treat.)

Syr. aN) Sans ἩΤΟΔῚ ΤῊΝ NbN, “ But as the Scripture witnesseth and saith,” limiting needlessly what was spoken indefinitely by the apostle, the words themselves declaring who spake them and where. [ov, Vul. in quodam loco, ‘in a certain place.’ Beza. alicubi, ‘somewhere,’ that is, Ps. vill. 5, τι eorw ανθρωπος, WN 77, quid homo nortalis, Bporoc, βροτος avyp, ‘frail mortal man,’ or the son of man, o7N 2; filius hominis terreni, ynyevne, e terra editus, man of the earth, or an ‘earthly man.’

Ver. 6.— But one (a certain man) éestzfied (hath witnessed) in a certain place, (somewhere, that is, in the Scripture from whence he is arguing) saying, What ts man that thou art mindful of him, or the son of man that thou visitest him 9

The latter words, which are commonly placed at the beginning of the eighth verse, I have added to this seventh, the sense and Hebrew text so requiring it.

HAarrwoac avrov; so the apostle renders \onn in the Psalmist, and that properly. Vul. Minuisti, which is not ‘thou hast made less,’ but ‘thou hast lessened,’ which hath another sense than that here intended. Syr. ΣΝ, depressisti, ‘thou hast depressed,’ or made him less, or lower than he was. Beza, fecisti,eum inferiorem, ‘thou hast made him lower, and so ours. Rhemists, ‘thou didst minish him a little less,’ obscurely: EXarrow, is imminuo, diminuo, to ‘make less,’ to take from, as to state and condition. So in Isocrates, ἐλαττοὺυν τὴν πολιν, is to lessen the dignity, state, and condition of the people. As in Latin, Capitis diminutio, is ‘lessening of state’ or dignity, as by loss of liberty. For when one was made a captive by the enemy, he lost his dignity, until he recovered it jure postliminii. So Regulus is termed by the poet, capitis minor, when a prisoner to the Carthaginians. Or by change of family, as when Clodius a Patrician was adopted by a plebian; or by banishment; all such are ἡλαττωμενοι, lessened in state or dignity. om, the word used by the Psalmist hath the same signification, and though it be variously rendered by the LXX. yet they never much depart from its native signification. E)arrovew, to ‘minish,’ make less, take from, sAarrow, the same; evdenc γίνομαι, ‘to become indigent;’ evdsoua, ‘to be in want;’ επιδεομαι, προσδεομαι, aTvopew, all to the same purpose; στέρισκω, ‘ to deprive; orepew, ‘to want,’ to be indigent, to come short; and torepew, and κενὸν ποίιεω, ‘to make empty,’ that is kevow, the word used Phil. 1. 7. I observe this various rendering of the word by the LX.X. only to show, that it, doth constantly denote a diminution of state and condition, with an addition of indigency, which will give us light into the interpretation of the place.

Hap’ αγγελους, Syr. ΝΞΝΘ yo, pre angelis, ‘more than angels,’ above the angels, more destitute than the angels. Heb. ostdyn, ‘the angels of God.’ So all old translations render the words. And to render it a Deo, in the Psalm, is needless, groundless, contradictory to the apostle.

denote subjection and depression, and as thus conjoined, they denote the most absolute subjection that can be apprehended.

Ver. 7.—Thou madest him lower for a little while than the angels, thou crownedst him with glory and honour, and didst set him (give him authority) over the works of thy hands; all things hast thou put in subjection under his feet.

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

Ver. 9.—But we see Jesus crowned with glory and honour, who for the suffering of death was a little while made lower than the angels, that he by the grace of God might taste of death for all.

Ver. 5.—TueE first words of the fifth verse, ov yap, ‘for, declare that the apostle is in the pursuit of his former argument. Tag, ¢ for,’ doth not always intimate the introduction of a reason in the confirmation of what is past, but sometimes a progression to somewhat else in the like kind with that which precedeth, and so hath not respect to any especial words or sayings foregoing, but to the whole matter in hand, especially that which doth ensue; as nam also is used in Latin, ‘nam quis te juvenum confidentissime, nostras jussit adire domos.’ A new argument therefore to the same purpose with that before, 1s Intimated by this particle. For,

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

The first verse, as was said, lays down the principal assertion in a negative proposition. ‘The world to come is not made subject unto angels.” One proof hereof is included in the words themselves. For that expression, “he hath not put in subjection,” is the same with our apostle, as it is nowhere written or recorded in the Scripture, there, is no testimony of it. God is nowhere said to have done it. See ch. i. 5, with the exposition of it. And these negative arguments from the authority of the Old Testament, he esteemed in this matter, cogent and sufficient.

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

The subject of the proposition is, “the world to come,’ xan ody. “The new heavens and new earth” (οικουμενη) which God promised to create, Isa. lxv. 17, Ixvi. 22, which refers to mwnn ‘a, ‘ the days of the Messiah. The later Jews sometimes call it, tsny p>dsy ‘ the future world,’ though usually by that expression they intend the world of future bliss. But the world here intended is no other but the promised state of the church under the gospel. This, with the worship of God therein, with especial relation to the Messiah, the Author and Mediator of it, administering its heavenly things before the throne of grace, thereby rendering it spiritual and heavenly, and diverse from the state of the worship of the Old Testament which was worldly and carnal, was “‘ the world to come,” that the Jews looked for, and which in this place is intended by the apostle. ‘This we must farther confirm, as the foundation of the ensuing exposition. That this, then, is the intendment of the apostle, appeareth, brews in this Epistle, namely, the gospel state of the church, the worship whereof he had in the words immediately foregoing pressed them to the observance of. And not only so, but described it also, by that state wherein the miraculous gifts of the Holy Ghost were given and enjoyed. And the mention of them, in the words directly preceding, is that description of the world to come, which the apostle in these words refers to, “ concerning which we speak.” And the tradition of this new world, or the restoration of all things under the Messiah, was one of the principal reports of truth received among the Jews with which the apostle presseth them.

Some suppose that λαλουμεν; ‘we speak,’ is put for ελαλησαμεν, ‘we have spoken,’ and would have it refer to ch.i.6. But what the apostle there intendeth by the ‘ world,’ we have sufficiently evinced and declared. The ‘world’ there, by an usual synecdoche, is put for the habitable earth, ra ἐδια, which the Son of God made and came to, Johni. 11. Here acertain state and condition of things in the world, about which he treated with the Hebrews, is intended.

Besides, they who would thus change the word, (Grotius, Crellius, Slichtingius) by the ‘world,’ ch. i. 6, understand heaven itself, the state of glory, which is not here insisted on by the apostle. For,

Secondly, He treats of that which was already done in the “ crowning of Jesus with glory and honour,” as the words following do manifest. This crowning of him, was upon his ascension, as we have before proved at large. Then was not the state of glory made subject to him, because it was not then, nor is yet in being. And therefore they who turn ‘ we speak,’ into ‘ we have before spoken,’ are forced also to pervert the following words, and to interpret, “he hath made all things subject unto him,” he hath purposed or decreed so to do; both without cause or reason. The world whereof the apostle treats was immediately made subject to Jesus; that is, the church of the New Testament, when God anointed him, “King upon his holy hill of Sion;” and therefore in the Psalm is there mention made of those other parts of the creation to be joined in this subjection, that have no relation unto heaven.

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

Fourthly, The apostle in these words insists on the antithesis which he pursueth in his whole discourse between the Judaical and Evangelical church-state; for whatever power angels might have in and over things formerly, this world to come, saith he, is not “made subject unto them.” Now it is not heaven and glory that he opposeth to the Judaical church-state and worship, but that of the gospel, as we shall find in the progress of the Epistle, which is therefore necessarily here intended,

Fifthly, If by the world to come, the eternal blessed state of glory be designed, to begin at or after the general judgment, then here is a promise that that blessed estate shall de novo be put in subjection to Jesus Christ as Mediator; but this is directly contrary unto what is elsewhere revealed by the same apostle, concerning the transactions between the Father and the Son as Mediator at that day, 1 Cor. xv. 98. “And when all shall be subdued unto him, then shall the Son also himself be subject unto him who put all things under him, that God may be all in all.” Which words, if they do not absolutely assert the ceasing of the kingdom of the Mediator, but only the order of all things unto eternity in their subjection unto God by Christ, yet they are plainly exclusive of the grant of a new power or authority unto him, or of a new making subject of all things unto him. Add unto all this, that the apostle proves the subjection of this world unto the Lord Christ, and not unto angels, by a testimony expressing directly the present things of this world, antecedent unto the day of judgment. From what hath been discoursed we conclude, that the world to come here expressed, is the state and worship of the church under the Messiah, called so by the apostle according to the usual appellation which then it had obtained among the Jews, and allowed by him until the Mosaic church-state was utterly removed. And he afterwards declares how this comprised heaven itself also, because of the residence of our high priest in the holiest not made with hands, and the continual admission of the worshippers unto the throne of grace. This is the subject of the apostle’s proposition, that concerning which he treats.

Concerning this world the apostle first declares negatively, that it is not made subject unto angels. Thé subjection of this world to come unto any, is such a disposal of it, as that he or they unto whom it is put in subjection, should, as the lord of it, erect, institute or set it up, rule and dispose of it, when erected, and judge or reward it in the end of its course and time. ‘This is denied concerning angels, and the denial proved tacitly, because no such thing is testified in the Seripture. And herein the apostle either preventeth an objection that might arise from the power of the angels in and over the church of old, as some think, or rather proceeds in his design of exalting the Lord Jesus above them, and thereby prefers the worship of the gospel before that prescribed by the law of Moses. For he seems to grant that the old church and worship were in a sort made subject unto angels, this of the world to come being solely and immediately in his power, who in all things was to have the preeminence. And this will farther appear, if we consider the instances before mentioned, wherein the subjection of this world to come unto any doth consist.

First, It was not put in subjection unto angels in its erection or institution. That work was not committed unto them, as the apostle declares in the entrance of this Epistle. They did not reveal the will of God concerning it, nor were intrusted with authority to erect it. Some of them indeed were employed in messages about its preparatory work, but they were not employed either to reveal the mysteries of it wherewith they were unacquainted, nor authoritatively in the name of God to erect it. For the wisdom of God, in the nature and mystery of this work they knew not, but by the effects in the work itself, Eph.

ii. 9, 10, which they looked and inquired into, to learn and admire, 1 Pet. i. 12, and therefore could not be intrusted with authority for its revelation, and the building of the church thereon. But things were otherwise of old. The law, which was the foundation of the Judaical church-state, was given by the “ disposition of angels,” Acts vil. 53; Gal. iii. 19. And our apostle here calls it the word spoken by angels. They were therefore intrusted by God to give the law and the ordinances of it unto the people in his name and authority, which being the foundation of the Mosaic church-state, it was so far put in subjection unto them.

Secondly, being erected, it is not put into subjection unto angels, as to the rule and disposal of it. Their office in this world, is a ministry, chap. 1. 14, not a réle or dominion. Rule in or over the church they have none, but are brought into a co-ordination of service with them that have the testimony of Jesus, Rev. xix. 10, xxii. 9, being equally with us subjected unto him, in whom they and we are “ gathered unto one head,”’ Eph. i. 10. And from their ministerial presence in the congregations of believers, doth our apostle press women unto modesty and sobriety in their habit and deportment, 1 Cor. xi. 10. And the church of old had an apprehension of this truth, of the presence ofan angel or angels in their assemblies, but so as to preside in them.

“ Better is it that thou shouldst not vow, than thou shouldst vow and not pay; suffer not thy mouth to cause thy flesh to sin, neither say thou before the angel that it was an error; why should God be angry at thy voice, and destroy the work of thine hands.” By vowing and not paying, a man brought upon his flesh, that is, himself and his posterity, a guilt not to be taken away with excuses of haste or precipitation, made unto the angel presiding in their worship, to take an account of its due performance. It is tue the absolute sovereign power over the church of old, was in the Son of God alone; but an especial immediate power over it was committed unto angels. And hence was the name of omdx, God, ‘ Judge, mighty One,’ communicated unto them, namely, from their authority over the church, that name expressing the authority of God, when unto him ascribed. And because of this, their acting in the name and representing the authority of God, the saints of old had an apprehension, that upon their seeing of an angel they should die, from that saying of God, that “none should see his face and live,” Exod, xxxii. 20. So Manoah expressly, Judg. xiii. 22. He knew that it was an angel which appeared unto him, and yet says to his wife, “We shall surely die, because we have seen ὈΤΟΝ, “an angel,” vested with the authority of God. And hence it is not unlikely, but that there might be a respect or worship due unto the angels under the Old Testament, which themselves declare not to be meet for them under the New, Rev. xix. 10, not that they are degraded from any excellency or privileges which before they enjoyed, but that the worshippers under the New Testament, through their relation unto Christ, and the exaltation of their nature in his person, are delivered from their under age estate, where~ in they differed not from servants, Gal, iv. 1, and are advanced intg VOL, 11, YW

290 AN EXPOSITION OF THE. [cH. τι. an equality of liberty with the angels themselves, Heb. xu. 24, 25; Eph. i. 10, iii. 14, 15.; as amongst men there may be a respect due from an inferior to a superior, which may cease when he is advanced into the same condition with the other, though the superior be not at all abased. And to this day the Jews contend, that angels are to be adored with some kind of adoration, though they expressly deny that they are to be invocated or prayed unto. Furthermore, about their power and authority in the disposal of the outward concerns of the church of old, much more might be declared from the visions of Zechariah and Daniel, with their works in the two great typical deliverances of it from Egypt and Babylon. But we must not here insist on particulars.