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§. 1. Of the Resolution of the second Chapter.

T He Apostle having distinctly and largely set out the excellency of Christ's Divine nature and Royal Function in the former Chapter: In this he sets out his human nature, and the excellency of it.

Elegantly he passeth from the one to the other by a transition, wherein he showeth an especial use to be made of the former point.

This is indeed a digression, in regard of the matter of Doctrine: but a most pertinent and profitable digression, and that in the five first verses of this Chapter. In the rest of the Chapter, the other article concerning Christ's Human nature is distinctly demonstrated.

The sum of the transition is an exhortation to give good heed to the Gospel.

This exhortation is first propounded, verse 1. and then enforced in the four next verses.

Two Points are noted to enforce the duty. One is the damage: the other the vengeance which may follow upon the neglect of the Gospel.

The damage is intimated, in this phrase, Least we should let them slip.

The vengeance is first propounded (in this phrase, How shall we escape, ) and then aggravated:

The aggravation is demonstrated, 1 By an Argument from the less. 2 By the excellency of the Gospel.

The Argument from the less is concerning the word of Angels, who are in the former Chapter proved to be far inferior to Christ; which Point is illustrated, verse 5.

The excellency of the Gospel is set out,

1 By the Matter which it holdeth out, Salvation, v. 3.
2 By the means of making it known. These means are
- 1 The publishers thereof.
- 2 The evidences thereof.

The Publishers were of two sorts:

1 The principle Author.
2 Earwitnesses thereof▪ v 3.

The Evidences were signs, &c. v. 4.

About Christ's Human nature two things are demonstrated,

1 The low degree of Christ's humiliation in assuming our nature: Thou madest him lower then Angels, v. 7.
2 The high exaltation thereof through Christ's assuming it; Thou crownedst him with glory, v. 7.

For the better manifestation of these principles, the Apostle proves the main point, That Christ was man, by sundry Arguments:

The first argument is a Divine testimony. This is

1 propounded, verse 6, 7, 8.
2 Applied to the person here spoken of, v 9.

The second argument is taken from the end of Christ's Incarnation, which was To taste death for every man. This could he not have done if he had not been man, verse 9.

A third argument is raised from the equity and meetness of the matter: It became him, v. 10. God would bring his children to glory by suffering. It was therefore meet to make the Captain of their salvation perfect through sufferings: Which could not be unless he had been man.

A fourth argument is taken from a special Function which Christ undertook, namely, to sanctify the Elect, He that sanctifieth and they who are sanctified must be all of one, v. 11. Hence the Apostle maketh this inference, He is not ashamed to call them brethren, v. 11. This may also be taken as a proof of the point, Christ's own witness thereof, confirmed in the next verse.

The fifth argument is taken from that opportunity which Christ, being man, had to exercise his three great Offices of Prophet, Prince and Priest.

1 His Prophetical Office is set out in a Divine prediction, I will declare thy Name, v. 12. It is further amplified by the ground of his encouragement to hold out therein (which is expressed in a Divine testimony, I will put my trust in him, v. 13.) And by the fruit or effect thereof, expressed in another like testimony, Behold I, and the children, &c. v. 13. These testimonies are further proofs of Christ's human nature.
2 Christ's Kingly Office is set out in two especial effects thereof; one to destroy the devil, which he did by death; and therefore was man, v. 14. The other to deliver them who were in bondage, v. 15. which deliverance also he wrought by death. The two effects of Christ's Kingly Office are proved by the main point in hand, and set down by an opposition of two different natures, of Angels and of Abraham. Christ destroyed not the devil for Angels, but for men: He delivered not Angels, but men: therefore he took not the nature of Angels, but men, verse 16.
3 Christ's Priestly Office is set out in this phrase, an High Priest: and it is amplified,
- 1 By two needful qualities, Merciful, Faithful.
- 2 By two useful effects:
  - 1 To make reconciliation, v. 17.
  - 2 To be able to succor, v. 18. It was requisite in these respects, that he should be man.

§. 2. Of the inference made upon Christ's excellency.

HEB. 2. 1.

Therefore we ought to give the more earnest heed to the things which we have heard, least at any time we should let them slip.

IN the five first verses of this Chapter the Apostle declares a duty to be performed in regard of that excellent Teacher which God sent (namely his Son, more excellent then the excellentest mere creature) to reveal his Gospel to men. This duty is to give more then ordinary heed unto that Gospel. Thus much is intended under this particle of inference, Therefore: or as it is in the Greek, for this; even for this cause. Because God hath vouchsafed so excellent a Teacher, he must be the more carefully attended unto. Of this particle of inference, see chap. 1. §. 117.

This here hath reference to all the branches of Christ's excellency mentioned in the former Chapter. Because he is God's Son, therefore give heed. Because he is the Heir of all, therefore give heed. Because he made the worlds, therefore give heed. The like may be inferred upon all the other special excellencies of Christ. They are so many grounds of the Apostles exhortation: and the inference may be added as a conclusion of everyone of them severally, as here it is of all of them jointly.

The eminency of an Author in dignity and authority, and the excellency of his parts in knowledge, wisdom and other gifts, do much commend that which is spoken by him. If a King, Prudent and Learned, take upon him to instruct others, due attention and diligent heed will be given thereunto. The Queen of the South came from the uttermost parts of the earth to hear the wisdom of Solomon, Matth. 12. 42. She counted Solomon's servants who stood continually before him and heard his wisdom, to be happy, 1 Kings 10. 8. Job was the greatest of all the men of the East, and he was a perfect and upright man: thereupon when the ear heard him it blessed him, Job 1. 1, 3. & 29. 11. But behold a greater then Solomon: a greater then Job is here intended by the Apostle, Therefore we ought to give the more earnest heed, Heb. 12▪ 25. It was usual with the Prophets to premise before their Prophecies, such phrases as these, The word of the Lord: Thus saith the Lord, Hos▪ 1. 1, 2. & 4. 1. Exod. 4▪ 22. & 5. 1. and that purposely to work the more heed and attention in people to that which was spoken. This may be a forcible motive diligently to exercise ourselves in all the holy Scriptures: because all Scripture is given by inspiration of God.

§. 3. Of the necessity of performing Duty.

THe foresaid inference is by the Apostle made a matter of necessity: as the phrase, we ought, importeth▪

The Greek verb is impersonall, and may be thus translated, it behooveth: and so it is translated Luke 24. 46. In regard of the necessity which it intendeth, it is oft translated must: and that in a double relation: One to God's Decree: The other to God's charge▪ The former respecteth God's determinate counsel, his secret and absolute will. The later his revealed Word, and approving will▪

In the former relation it is said, Thus it must be, Matth 26▪ 54.

In the later thus, A Bishop must be blameless, 1 Tim. 3. 2. that is, it is his duty to be so.

Here it is used in this later relation to duty; and in that respect well translated, we ought: that is, it is our duty: yet so as a necessity lieth upon us. It is not an arbitrary matter left to our own will to do or not to do; but by reason of the Sovereignty and power which God hath over us, and charge which he hath laid upon us, we are bound to observe it. It may be said of hearing the Gospel, what Paul said of preaching it, Necessity is laid upon me, yea, woe is unto me, if I preach not the Gospel, 1 Cor. 9. 16. It may be said in this case, what Christ said to every of the seven Churches of Asia, He that hath an ear, let him hear, Rev. 2, 7, 11, 17, 29. & 3. 6, 13, 22.

As God's ordinance and charge requireth as much; so our own good, our best good, the spiritual edification and eternal salvation of our souls. As it is our duty in regard of God's Commandment; we ought to obey God▪ so it will be our wisdom so to do. We ought to do the things which make to our own happiness.

§. 4. Of inciting ourselves to that whereunto we stir up others.

IT is observable how the Apostle ranks himself in the number of those on whom he layeth this necessity. He speaketh not to them in the second person, ye ought: but in the first person and plural number, we ought: I and you: You and I, even all of us. It is noted as a property of a good husband who would have that to be well effected whereupon he puts others, to go along himself, and to put to his own hand, that by his own practice and pattern he might the more quicken them whom he imploieth. This difference useth to be put betwixt a man careful about his undertakings, and a man careless therein. This later may in a morning say to others, Go Sirs to such a task: and he himself lie in his bed, or pursue his pastime: But the other saith Gaw Sirs, that is, go we, let us go together, I will go with you. This ought to be the care of such as incite others to duty: they must also speak to themselves, and quicken up their own spirits thereto. Hereby they shall much more effectually work upon their hearers: For when hearers observe that their teachers lay no more on them, then upon themselves, they willingly put their shoulder under the burden. A teachers example prevails much with hearers, John. 13. 15. Joshua 's pattern is pertinent to this purpose: for thus he saith of himself, and of such as were under his charge, WE will serve the Lord, Josh. 24. 18.

§. 5. Of giving heed to the Gospel.

THe duty which the Apostle presseth upon himself and others, as a matter of necessity, is to give earnest heed to the things which they had heard. Hereby he means the Gospel, which he stiles Salvation; and of which he saith, It was first spoken by the Lord, and afterwards by his Apostles, v. 3, 4. Of these excellencies of the Gospel we shall speak in their due place.

By expressing the matter in the time past, things which we have heard, he giveth us to understand, that the Gospel had been formerly preached unto them; even before he wrote this Epistle: so as he wrote no new doctrine: but rather endeavored to establish them in that which they had received. He counts it safe to write the same things to them, Phil. 3. 1. even the same which they had heard before. Hereby he watered what had been sown amongst them. Whither the seed of the Gospel had been cast amongst the •… e Hebrews by himself or some other, he doth not declare. But certain it is, that that precious seed had been cast among them. They had heard the Gospel: He doth here water it that the crop may be the more plentiful.

For this end he calls upon them to give heed thereto. This is the interpretation of one Greek word, but a compound one, which signifieth to set a man's mind on a thing.

I find it used in the New Testament in a double relation.

1. To things hurtful.
2. To things useful.

In the former respect it signifieth to beware, or to take heed of a thing: as, Beware of false prophets, Matth. 7▪ 15. Take heed to yourselves, Luk. 21. 34.

In the latter respect it signifieth to give heed, or to attend: as, they gave heed to those things which Philip spake, Acts 8. 6. And Lydia attended to the things which were spoken of Paul, Acts 16. 4. It is also of attending to the duties of ones calling, Heb. 7. 13. 1 Tim. 4. 13. It is here taken in the latter sense, and intendeth more then a bare hearing of a matter.

This being applied to God's word, is opposed to all manner of slighting it; whether by contempt or neglect of it. He that despiseth the word of the Lord ( Numb. 15. 31.) and they that spake against it (Acts 13. 45.) and they that turn away their ears from the truth (2 Tim. 4. 4.) and they that make light of the offer of grace ( Matth. 22. 4, 5.) and they whose hearts are to the word as the way side, or the stony or thorny ground to the seed ( Matth. 13. 19, &c. ) do all of them that which is contrary to this duty: they do not give such heed to the word, as is here required. The duty here intended, is a serious, firm, and fixed setting of the mind upon that which we hear: a bowing and bending of the will to yield unto it: an applying of the heart to it, a placing of the affections upon it, and bringing the whole man into a holy conformity thereunto. Thus it compriseth knowledge of the word, faith therein, obedience thereto, and all other due respect that may any way concern it, 2 Tim. 2. 7. Matth. 15. 10. & 13. 23. Acts 4. 4. & 16. 14.

The comparative particle, More earnest, further showeth that a diligent attention is here intended. The positive in Greek signifieth that which is more then usual, or ordinary: that which excelleth or exceedeth. It is translated advantage, Rom. 3. 1. and above measure, Mark. 10. 26. It hath reference both to that which is good, and also to that which is evil; and signifieth an exceeding in the one and in the other. In setting out Christ's gift, it is translated abundantly, Joh. 10. 10. and in aggravating Paul's rage, it is translated exceedingly, Acts 26. 11. and in Peters over confident profession vehemently, Mark 14. 31.

The comparitive degree addeth much emphasis; and intendeth a greater care and endeavor about the matter in hand, then in any other thing: as if he had said, More heed is to be given to the Gospel then to the Law; more to the Son, then to any servant; for he speaks of the Gospel preached by Christ.

It may be here put for the superlative degree, and imply the greatest heed that may possibly be given: and the best care and diligence, and utmost endeavor that can be used. Thus it is said of the Scriptures, we have ^f a more sure word; that is, a most sure word, 2 Pet. 2. 19. thus this very word in my text is oft put for the superlative degree: As where Paul saith of himself, In labors more abundant, in prisons more frequent, that is, most abundant, most frequent, 2 Cor. 11. 23.

Hereby as he doth incite them for the future, to make the best use that possibly they can of the Gospel that had been preached unto them: so he gives a secret and mild check to their former negligence, implying that they had not given formerly such heed, as they should have done, to so precious a word as had been preached unto them, but had been too careless thereabouts, which he would have them redress for the future.

§. 6. Of the damage of neglecting the Gospel.

TO enforce that diligence in giving heed to the Gospel, the Apostle addeth the damage which may follow upon neglect thereof, in these words, lest at any time we should let them slip.

The Greek word translated let slip, is not elsewhere to be found in the New Testament. It signifieth to flow besides: as waters that flow besides a place. The word preached if it be not well heeded, will pass clean besides us, and do us no good at all.

The word also may signify to flow through a thing; as water put into a colinder or riven dish: It slips through or runs out; thus it is quickly lost and doth no good. The Greek word here used, is used by the Greek LXX, Prov. 3. 21. and opposed to keeping sound or safe.

A forgetful memory may fitly be resembled to a colinder: A colinder lets out water as fast as it receiveth it.

An Apostles resembles a forgetful hearer, to one that beholdeth his natural face in a glass, and goeth away and straightway forgetteth what manner of man he was, Jam. 1. 23, 24. Both resemblances tend to the same purp▪oses; which is, to demonstrate the unprofitableness of negligent and careless hearers.

The fault here intimated, is contrary to that duty which is enjoined, in these words, settle it in your hearts, Luk. 21. 14.

Because this act of slipping out, or sliding by, is here spoken of persons, not of things, as if it had been thus translated, lest we slip out; some thus expound it, lest we perish, as waters that slip out of the channel are soon dried up. This interpretation is confirmed by these kind of speeches; We must needs die, and are as water spilled on the ground and cannot be gathered up again (2 Sam. 14. 14.) I am poured out like water, Psal. 22. 14. The waters fail from the sea, and the flood decayeth and drieth up. Job. 14. 11. They are dried up, they are gone away from men, Job 28. 4.

In the general both senses tend to the same purpose; namely to demonstrate the damage that followeth upon neglect of the Gospel.

The preaching of the Gospel is by God's institution the power of God unto salvation, Rom. 1. 16. The damage is, that it proves altogether fruitless.

In the former sense the Gospel is to them that hear it, as lost. In the latter sense they themselves that hear it are lost, and miss of the salvation which the Gospel bringeth unto them. Such hearers were they of whom these and other like complaints have been made; O that my people had hearkened unto me, Psal. 81. 13. Forty years long was I grieved with this generation, Psal. 95. 10. I have labored in vain, I have spent my strength for naught, Isa. 49. 4. O Jerusalem, Jerusalem, how oft would I have gathered thee together even as a hen gathereth her chickens under her wings, and ye would not, Mat. 23. 37.

This phrase, lest at any time, is the interpretation of one Greek word, which though sometimes it imports a doubtfulness, or a peradventure, as we speak, and is translated, lest haply, Luk. 14. 29. if peradventure, 2 Tim. 2. 25. yet it doth not so always. Where it is said, lest at any time thou dash thy foot against a stone, Matth. 4. 6. It is most certain that if the Angels kept us not, we should dash our feet against stones. And where it is said, lest at any time they should see with their eyes, Matth. 13. 15. it is certain, that they whose eyes are closed shall not see with their eyes. And also where it is said, Take heed lest there be an evil heart, ver. 12. assuredly there will be an evil heart in them that do not take heed. So assuredly they who are negligent hearers of the Gospel, will lose the profit thereof. And though for a while they may retain it in their minds and memories, yet it will sometime or other be lost, unless they give the more diligent heed thereto. Fitly therefore is this circumstance of time expressed, lest at any time. Of this phrase See more Chap. 3. ver. 12. §. 125.

▪§. 7. Of the resolutions and instructions of Heb. 2. 1.

Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

THis text doth in part set out the use to ▪be made of the Gospel. There are two observable things therein to be considered:

1. The Inference of it upon that which goes before: Therefore.
2. The Substance thereof in the rest of the verse.

Concerning the Substance there is observable,

1. A duty prescribed.
2. A motive used to enforce the same.

About the duty we may distinctly note,

1. The Matter whereof it consisteth.
2. The Manner of expressing it.

In the Matter is distinctly noted,

1. An act enjoined, To give heed.
2. The object thereof, The things which we have heard.

Both these are amplified by the persons who exhort and are exhorted, We.

The Manner declares,

1. The necessity of the point, ought.
2. The diligence to be used, more earnest.

The Motive is taken from the damage that is like to follow upon neglect of the duty prescribed, lest.

That damage, as it is propounded, admits a double consideration:

1. The loss of the word that is heard.
2. The loss of the parties that negligently hear it, lest we should let them slip.

This is amplified by the time, at any time.

Doctrines arising out of Ver. 1.

I. USe is to be added to Doctrine. The five first verses of this Chapter, do expressly lay down a main use of the doctrine of Christ's excellency, set out in the former Chapter.
II. The more excellent the teacher is, the more is his word to be regarded. This ariseth out of this inference Therefore. Because God spake to us Christians by his Son, Therefore we must the more heed him. See §. 2.
III. Due attention is to be given to God's word. The act whereby the duty here required is expressed, in this phrase, give heed, proves as much. See §. 5.
IV. Greater attention is to be given to the Gospel. It is the Gospel whereunto this word of comparison, more earnest, hath reference. See §. 5.
V. Matters of weight again and again delivered are to be attended unto. This is intended under the expressing of the object here set down in the time past, have heard▪ The things which we have heard. See §. 5.
VI. We are bound to perform duty answerable to the means afforded. There is a necessity intimated in this word, ought. It is no arbitrary matter: a necessity lieth upon us so to do.
VII. In provoking others to duty, we ought to incite ourselves. See §. 3. The Apostle includeth himself together with others, by using the first person of the plural number, We. See §. 4.
VIII. The benefit of the Gospel, if it be slightly heeded, may be lost. See §. 6.
IX. Men that hear the Gospel may be lost. These two last doctrines I gather from the various acception of the word, translated let slip. See §. 6.
X. The fault of losing the benefit of the Gospel, is in those that hear it. The manner of inferring the motive upon the duty thus, lest we should, declares as much. See §. 6.
XI. What is not at once lost, may be lost at another time. This is intended under this phrase, lest at any time. See §. 6.

§. 8. Of the Apostles manner of enforcing his matter.

Verse 2.

For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward:

Verse 3.

How shall we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him?

Verse 4.

God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the holy Ghost, according to his own will.

THe first particle of this text, as our English sets it down, being a causal conjunction For, showeth that it follows as a reason of that which went before: a reason to persuade the Hebrews to attend diligently to the Gospel. The Apostle used one motive before §. 6. He addeth this to enforce them the further to observe his instruction: and that not only by adding one reason to another, as two blows strike a nail deeper in then one: but by producing another more forcible motive then the former.

The former motive was taken from a damage; namely loss of a benefit which might have been received by well heeding the Gospel; but this is vengeance, sore vengeance; even sorer then the vengeance which was wont to be executed under the Law, as the interrogation in the third verse doth plainly demonstrate.

The next particle, If, though it be a conditional conjunction, yet doth it not always leave a matter in suspense and doubt; as if there were question thereof, whether it would be so or no. It is oft used to lay down a sure, certain, infallible, undeniable ground to infer another truth thereupon. Where Christ saith, If I say the truth, why do you not believe me, Joh. 8. 46? he maketh no question of what he spake, whether it were true or no: but layeth it down as an unquestionable point, that the spake truth: and thereupon he aggravateth their undelief.

If this manner of arguing be put into a syllogisticall form, this will appear most clearly thus,

If I speak truth you ought to believe me.

But I speak truth: Therefore ye ought to believe me. So here, If slighting the word of Angels were sorely punished, much more shall the slighting of Christ's word be pnnished.

This manner of arguing shows, that the Apostles argument is taken from the less to the greater: For it was a less sin to slight the word of Angels, then the word of Christ.

Of this kind of conditional expression See Chap. 3. v. 6. §. 60. See also The Saints Sacrifice, on Psal. 116. 14. §. 90.

§. 9. Of the word spoken by Angels.

BY the word spoken by Angels, is in general meant that message or errand, as we speak, which Angels brought from God to men▪ even so much of God's will, as he was pleased to reveal to men by the ministry of Angels.

Of Angels and their several functions See Chap. 1. §. 70, 71, 82, &c.

Some restrain the word here intended to the Law delivered on mount Sinai: and foa that purpose allege Acts 7. 53. and Gal. 3. 19.

Again, Some say that the Law is not here meant, and that upon these grounds:

1. That God himself delivered it. For it is expressly said in relation to the moral Law, God spake all these words, Exod. 20. 1. and in the preface of that Law, he that gave it, saith, I am the Lord thy God, &c. Exod. 20. 2.
2. That Christ the Son of God delivered it; for of him speaketh this Apostle in these words, whose voice then shook the earth, Heb. 12. 26. He there hath reference to the Law.
3. That Moses delivered it: for it is expressly said, The Law was given by Moses, Joh. 1. 17.

The seeming differences about the given of the Law, may easily be reconciled by a due observing of the different respect, wherein the one and the other is said to deliver the Law.

1. The Son of God is true God even Jehovah, as hath been shown out of the former Chapter, §. 107, 128. So as what is done or said by the Son, is done or said by the true God. Besides the Father doth what he doth, and speaketh what he speaketh by the Son, and the Son doth and speaketh all from the Father. So as the Law may well be said to be delivered by God, and by the Son of God, without any seeming contradiction at all.
2. As for that which is spoken of Moses, that the Law was given by him, it is to be taken ministerially and secondarily: God having published the Law on mount Sinai, afterwards wrote it in two Tables, which he gave to Moses: and Moses in his name gave it to the people. In like manner God made known all the other Laws, both Ceremonial and Judicial, to Moses first, and then Moses from the Lord declared them to the people.
3. Whatsoever can be said of Angels delivering the Law, it must needs be taken ministerially: This phrase, They received the Law by the disposition of Angels, may be thus taken, in the troops of Angels, or among the hosts of Angels. The Greek word translated disposition, is of the plural number, and sometimes signifieth companies disposed together, or set in order. It is said, that in delivering of the Law, the Lord came with ten thousands of Saints, Deut. 33. 2. These Saints were holy Angels, even those twenty thousand thousands of Angels, mentioned on the like occasion, Psal. 68. 17. This phrase also, the Law was ordained by Angels, Gal. 3. 19. may be taken to be among Angels, who attended the Lord in delivering the Law; as they will attend him in his coming to judgment, Matth. 25. 31. Hereof see more on the first Chap. §. 96. The Apostle therefore may here have reference to the Law, and that may be one word of Angels here meant. But this must not be restrained only to the giving of the Law; but rather extended to other particulars also, which at other times Angels delivered from God to men. For before the Gospel was established in the Christian Church, God frequently delivered his will to men by the ministry of Angels as we shown in the first Chapter. §. 96. And wheresoever any judgment was executed upon any person, for any light esteem of that message which was brought by an Angel, the same may be here understood and applied to the point in hand.

§. 10. Of the respect due to God's Word by any Minister delivered.

SOme take the word Angels, in the larger sense, for any manner of messengers from God that brought his Word to his people.

Of this large extent of Angels, see on the first Chapt. §. 79, 82.

If Angels be here thus largely taken, under the word of Angels may be comprised every declaration of God's will by any Minister, whether ordinary, as Prophets and Levites; or extraordinary, as Prophets; or coelestial, as the heavenly spirits. For the word or message of any messenger sent of God, is to be received as spoken by God himself, Isa. 13. 20. Gal. 4. 14. 1 Thes. 2. 13.

In this sense the comparison will lie betwixt the Ministry of God's Word, before the exhibition of Christ and after it, and proves the ministry of the Word since Christ was exhibited to be the more excellent.

This comparison will well stand with the main scope of the Apostle: which is, to incite Christians to have the Gospel and the Ministry thereof in high esteem.

But that which the Apostle hath delivered in the former Chapter, and further delivereth in this Chapter, ver. 5, 7, 16. of coelestial Angels, clearly manifesteth that such heavenly spirits are here principally intended.

By just and necessary consequence, it may be infer'd, that the word of all God's Ministers before the time of the Gospel, was such, as the word of Angels is here said to be, steadfast, &c.

§. 11. Of the steadfastness of God's word.

OF the foresaid word of Angels, it is said, that it was steadfast: that is, firm, stable, inviolable: that which could not be altered; that which might not be opposed, gainsaid or neglected. It is attributed to God's promise, which never failed, Rom. 4. 16. to an Anchor, that fast holdeth a ship, Heb. 6. 19. and to a Testament, ratified by the Testators death, which no man altereth, Heb. 9. 17. Gal. 3. 15.

The reason hereof resteth not simply on the authority or infallibility of Angels who delivered the word; but rather on the authority and infallibility of the Lord their Master who sent them. For the word of an Angel was the word of God, as the word of the Lord's Prophet, was the word of the Lord, 1 Sam. 15. 10. and as the word of an Ambassador, or of an Herald, is the word of the King or of him that appointed him: For if they be faithful, as good Angels are, they will deliver nothing but that which is given them in charge: and that they will also deliver in the Name of their Master that sent them.

The word of Angels therefore being the word of the Lord▪ it must needs be steadfast: For with the Lord there is no variableness neither shadow of turning, James 1. 17. I am the Lord, saith God of himself, I change not, Mat 3. 6▪

§. 12. Of the stedfastness of the several kinds of God's Law.

SOme object the abrogation of the Law, which is said to be delivered by Angels, against the stedfastness thereof.

For a fuller Answer hereunto, I will endeavor to show in what respect the several kinds of God's Law may be said to be steadfast, notwithstanding any abrogation of any of them.

God's Law is distinguished into three kinds; Judicial, Ceremonial and Moral.

1 The Judicial Law was steadfast so long as the Polity to which the Lord gave it continued.
2 The Ceremonial Law was steadfast till it was fully accomplished in the truth and substance thereof: and in that accomplishment it remains everlastingly steadfast.
3 The Moral Law, which is here taken to be especially intended, was ever, and ever shall be a steadfast and inviolable Law. It endureth forever, Psal 19. 9. This is it of which Christ thus saith, It is easier for heaven and earth to pass, then one title of the Law to fail, Luke 16 17.

Indeed Christ hath purchased for such as believe in him, a freedom from the Law, in regard of sundry circumstances: Such as these:

1 In regard of an end for which it was at first instituted: namely to justify such as should in themselves perfectly fulfill it. The end is thus expressed, The man which doth those things shall live by them, Rom. 10. 5. The man namely he himself in his own person: not by another, nor a Surety for him. Which doth, namely perfectly without failing in any particular. Those things, namely all the things in their substance and circumstances, that are comprised in the Law. Our freedom from the Law is thus expressed, We have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law, Gal. 2. 16.
2 In regard of the penalty of the Law, which is a curse for every transgression: according to this tenor thereof, Cursed is everyone that continueth not in all things which are written in the Book of the Law to do them, Gal. 3. 10. Our freedom from this curse is thus set down, Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. And thus, There is no condemnation to them which are in Christ Jesus, Rom. 8. 1.
3 In regard of the rigor of the Law, which accepts no endeavors without absolute perfection. The tenor of the curse imports as much: for it pronounceth everyone cursed that continueth not in all things, Gal. 3. 10. Our freedom from this rigor is thus exemplified, If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12.
4 In regard of an aggravating power which the Law hath over a natural man. For a natural man committeth sin, even because the Law forbids it: and in despite of the Law: and thus the Law makes sin exceeding sinful, Rom. 7. 13. From this we are freed by the grace of Regeneration, whereby we are brought to delight in the Law of God, after the inward man: and with the mind to serve the Law of God▪ Rom. 7. 22, 25. But notwithstanding our freedom from the moral Law in such circumstances as have been mentioned, that Law remaineth most steadfast and inviolable in the substance of it; which is an exact form and declaration of that which is good and evil, just and unjust, meet and unmeet: and of what is due to God or man: and of what is a sin against the one, and a wrong unto the other.

Herein lieth a main difference betwixt this Divine Law, and all human Laws. These are subject to alterations and corrections, or amendments: for which end Parliaments and Councils are oft convocated.

§. 13. Of the respects wherein the word of Angels was steadfast.

THe word of Angels may be said to be steadfast in three especial respects.

1 In the Event: in that whatsoever they declared by prediction, promise or threatening, was answerably accomplished.

Of predictions, take these instances, Gen. 16. 11, 12. & 31. 11, 12. Zech. 1. 9, &c. Matth. 28. 5, 7. Acts 10. 3, &c. Rev. 1. 1.

Of promises, take these, Gen. 18. 10. Judges 13. 3. Matth. 1. 20. Acts 27. 23.

Of threatenings, take these, Gen. 19. 13. 2 Kings 1. 3, 4.

These particulars are sufficient to prove the point in hand. As for the general, I dare boldly say, that never was any matter of history, or or promise of good, or threatening of judgment declared by an Angel, but answerably it was accomplished: and in that respect an Angels word was steadfast.
2 The word of Angels was steadfast in regard of the bond, which bound them to whom any duty was enjoined, or direction given, to observe the same. For they were extraordinarily sent from God: yea they were the chiefest of God's Messengers. Saints thereupon believed their word, and obeyed their charge: As Manoah, Judge. 13. 8, 12. Elijah, 1 Kings 19. 8. 2 Kings 1. 15. The Virgin Mary, Luke 1. 38. Joseph, Matth. 1. 24. and sundry others.
3. Their word was steadfast in regard of the penalty which was inflicted on such as believed not, or obeyed not their word. Hereof see §. 16, 17.

§. 14. Of the difference between transgression and disobedience.

UPon the steadfastness of God's Word, though spoken by Angels, it is inferred that every transgression and disobedience received a just recompense of reward. This inference is joined to the steadfastness of their word by a copulative particle AND: which showeth that this penalty is a motive to give good heed to their word, as well as the steadfastness thereof. And that it is an effect that will assuredly follow thereupon: For because the word of Angels was steadfast, therefore every transgression was punished.

There are two words in this inference, namely transgression, and disobedience, which in the general may intend one and the same thing; and yet here be also distinguished by their degrees, yea and by their kinds. The verb from whence the first word in Greek is derived, properly signifieth, to pass over a thing: metaphorically having reference to a Law, or any other rule, it signifieth to swerve from that rule, or to violate and break that Law, Matth. 15. 3. In this metaphorical sense this word is oft used in relation to the Law of God, and put for any breach thereof: as Rom. 4. 15. Gal. 3. 19. It is put for the first sin of Adam, Rom. 5. 14. and for Eves special sin, 1 Tim. 2. 14.

The other word according to the notation of it in Greek, intimateth a turning of the ear from that which is spoken: and that with a kind of obstinacy and contumacy: as where Christ saith of an obstinate brother, if he neglect to hear, (Mat. 18. 17.) or obstinately refuse to hear.

I find the word here translated disobedience, twice opposed to a willing and ready obedience; namely of true Saints (2 Cor. 10. 6.) and of Christ, Rom. 5. 19. This opposition importeth a willful disobedience: or a contumacy as some here translate the word.

Others under the former word transgression, comprise sins of commission: and under the later word, disobedience, sins of omission. For the Verb from whence the later word is derived, signifieth to neglect or refuse to hear, Matth. 18. 17.

There is questionless a difference betwixt these two words, either in the degrees, or in the kinds of disobedience; in which respect the universal, or (as here it is used) distributive particle, every, is premised: to show that no transgression, great or mean, in one or other kind passed unpunished.

Let not any think, by mincing his sin, to escape punishment. A Prophet having reckoned up a catalogue of sins, some greater, some lighter; maketh this inference, If a man do the like to any one of these things, he shall surely die, Ezek. 18. 10, 13. Every particular branch of God's Law is as a distinct linck of a chain; if any one linck fail, the whole chain is broken. The will of the Law-maker is disobeyed in every transgression, James 2. 10, 11. Herein lieth a main difference betwixt a faithful servant of God, and a formal professor: The former makes conscience of every sin: The later of such only as are less agreeable to his own corrupt humor, or such as he conceiveth most dammageable to himself.

§. 15. Of punishments on transgressors.

THe memorable judgments executed on the Israelites after the Law was given unto them on Mount Sinai, do give evident proof of the Divine vengeance which was executed on the transgressors thereof. Many of those judgments are reckoned up together, 1 Cor. 10. 5, &c.

I will endeavor further to exemplify the same in particular judgments executed on the transgressors of everyone of the particular precepts, or of denunciations of judgments against them.

1 Moses and Aaron for their transgressions against the first Commandment, because they believed not, but rebelled against God's Word, died in the wilderness and entered not into Canaan, Numb. 20. 12, 34.
2 The Israelites that worshiped the golden Calf, (Exod. 32. 6, 28.) and joined themselves unto Baal-Peor, (Numb. 25. 3, 4, 5.) And the sons of Aaron, that offered strange fire, (Lev. 10. 1, 2.) were all destroyed for their Idolatry against the second Commandment.
3 The blasphemour against the third Commandment, was stoned, Levite. 24. 11. 23.
4 He that gathered sticks upon the Sabbath day, was also stoned for violating the fourth Commandment, Numb. 15. 32, 36.
5 Corah, Dathan and Abiram, with such as took part with them, perished for breaking the fifth Commandment in rising up against Moses and Aaron their Governors in State and Church, Numb. 16. 3, 32, 35.
6 A murderer was to be put to death and not spared, Numb. 35. 31.
7 Zimri and Cosby were suddenly slain together for their impudent filthiness: and the people that committed whoredom with the daughters of Moab, Numb. 25. 1, 8, 9.
8 Achan for coveting and stealing what God had forbidden, was destroyed with▪ all that belonged to him, Josh. 7. 21, 24, 25.
9 A false witness was to be dealt withal, as he had thought to have done to his brother, Deut. 19. 19. His doom is this, He shall not be unpunished, he shall perish, Prov. 19. 5. & 21. 28.

Not to insist on anymore particulars, these and all other transgressions, together with their punishment, are comprised under these words, Cursed be he that confirmeth not all the words of this Law to do them, Deut. 27. 26.

Instances of particular judgments on such as believed not, or disobeyed the message that was brought unto them by Angels, are old Zacharias, who was struck dumb, ( Luke 1. 20.) and Lots wife who was turned into a pillar of salt, Genes. 19▪ 17, 26.

Now all these things were our examples, and are written for our admonition: upon whom the ends of the world are come, 1 Cor. 10. 6, 11.

Angels are not now sent to us: Yet are the Ministers of God's word sent unto us of God; the Lord that sends, is rather to be respected then the Messengers that are sent. That therefore which is here said of recompensing disobedience to the word of Angels, may be applied to all disobedience against any Minister sent of God, John 13. 20. Luke 10. 16.

§. 16. Of the reward of transgressors.

THe judgment on transgressors is thus expressed, Received a just recompense of reward.

This phrase, recompense of reward, is the interpretation of one Greek word: but a compound word: and so compriseth under it two words: whereof the one signifieth a rendering: the other a reward. The Verb whence it is derived signifieth to give a reward.

These two words render, reward, are sometimes distinctly set down without composition, as Matth. 20. 8. Rev. 11. 18.

He that hath the Office or power to give or render a reward, is styled a rewarder, Hebr. 11. 6. §. 23.

The word used in this Text, I find three several times in this Epistle: as here, and Chap. 10. 35. §. 132. & 11▪ 26. §. 125. In all which it implieth a reward whereby somewhat is recompensed.

The word translated reward, is diversely taken, according to the persons to whom, and work for which it is given. If to a person accepted of God, for a work approved by him, it importeth such a reward as compriseth under it grace, mercy, blessing. If to a wicked person, for an evil work, it intendeth a fearful revenge: and compriseth under it, anger, terror, curse. Christ useth this word in an indefinite sense, which in one case may be applied one way, in another case another way. My reward is with me, saith Christ, to give every man according to his work, Rev. 12 12. As men and their works are different, some good, some evil, so is Christ's reward different. The reward of the good is eternal life: and of the evil, indignation and wrath, Rom. 2. 6, 7, 8.

In regard of this difference we read of the reward of a righteous man, Matth. 10. 41. and of the reward of iniquity, Acts 1. 18. or the reward of unrighteousness; which is also called the wages of unrighteousness, 2 Pet. 2. 13, 15. In this later sense the word is here used, and importeth revenge.

Judgment executed on the wicked for their wickedness, is called a reward, because it is as due unto him, as the reward which useth to be given to a diligent and a faithful laborer is due to him.

This word in Greek is used to set out that which the laborers in the Vineyard received for their labor, and is translated hire, Matth. 20. 8.

There is another Greek word translated wages, (the wages of sin is death, Rom. 6. 23.) which doth somewhat more fully set out the reason of this word reward, applied to workers of evil. It is taken from the allowance or pay which is given to soldiers. In this proper signification it is used, Luke 3. 14. and translated wages or allowance. It is also used 1 Cor. 9. 7. and translated charges. That word is likewise used for allowance due to a Minister of the Word, 2 Cor. 11. 8.

Both this word, turned wages, and also the other, reward, intend that which is due to the thing for which it is given. Reward is due to the evil works of unbelievers upon desert: but to the good works of believers upon God's gracious promise and faithfulness in making his word good.

§. 17. Of the just punishment of transgressors.

TO show that punishment on transgressors is most due, this epithet, just, is premised thus, a just recompense of reward Therefore the damnation of such is also said to be just, Rom. 3 8. and that it is a righteous thing with God to recompense tribulation to them, 2 Thess. 1. 6. And in this respect the judgment of God is said to be righteous, Rom. 2. 5. It is but one word in Greek that setteth out a righteous judgment. It is compounded of these two words, righteous, judgment: and shows that righteousness is inseparable from God's judgment, his judgment is always righteous

It must needs be so, because God that rendereth the recompense, is a most just judge, Gen. 18. 25. Psal. 98. Rom. 3. 6.

Why then, may some say, are not all transgressors punished? for experience of all ages giveth proof, that many transgressions and transgressors have from time to time been passed over.

To remove this scruple we must distinguish betwixt believers and others.

Christ, as a Surety, hath received a just recompense of reward for all the transgsessions of all such as have believed in him, or shall believe in him. Besides the Lord, in wisdom and love to such, oft taketh occasion from their transgressions to inflict temporary punishments on them: not in revenge, nor for satisfaction: but for their spiritual profit, Heb. 12. 10.

Unbelievers that receive not a recompense of reward for their evil deeds in this life, have their recompense treasured up to the full, against that day which is styled The day of the righteous judgment of God, Rom. 2. 5.

Thus sooner or later, in one kind or other, every transgression and disobedience receiveth a just recompense of reward.

Transgression is said to receive a reward, because the transgressor receiveth it, and that for his transgression.

Transgression therefore, by a Metonymy of the effect, is put for a transgressor: A transgressor is said to receive the reward here intended, not as a willing act on his part: but as it is a due debt and so to be received: for punishment is as justly due to a transgressor, as any good reward to him that doth that which is required of him. Punishment is a satisfaction for a transgression, even as for a debt that is due: in which respect sins and transgressions are styled debts, Matth. 6. 12. and they on whom the punishment is inflicted, are in the Greek and Latin Dialect said to pay the punishment: because by enduring punishment a kind of satisfaction is made: and they who make the satisfaction, pay the debt. This payment doth not necessarily imply a voluntary act, but an act that is most due and just. The sense, the grief, the smart, the pain of a punishment or judgment lieth on him that is punished or judged. These therefore may well be said to receive the recompense that is or shall be inflicted. They that resist shall receive to themselves damnation, Rom. 13. 3. They cannot avoid it: will they nill they, they shall have it. He that is just in giving to everyone their due, inflicts it.

Thus every word in this clause setteth out the equity of the judgment here denounced.

1. It is a reward.
2. It is a rendering of that which is due.
3. It is just.
4. It is received as that which is due and just.

§. 18. Of the certainty of Judgment.

FRom the just punishment which was inflicted on such as transgressed the word of Angels under the pedagogy of the Law, the Apostle makes this inference, How shall we escape if we neglect, &c.

The manner of expressing this inference (by an interrogation, How? ) addeth much emphasis; and showeth that the consequence inferred is a just consequence, and without all question most true: even so as they themselves cannot deny it. It is somewhat like to this expression, Thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Rom. 2. 3. See on Chap. 1. §. 46, & 145.

The word translated escape, useth to have reference to some evil of punishment: or to some danger or damage: and implieth a flying from it, or an avoiding of it.

I find the Greek word seven times used in the New Testament; twice for escaping out of the danger wherein men were. And it is translated according to the notation of the word fled; as where the Jailor thought that his prisoners had been fled, Acts 16. 27. And where the Exorcists fled out of the house where a demoniac set upon them, Acts 19. 16. Once it sets out a preventing of danger intended by man: as, where the Apostle saith, I escaped his hands, 2 Cor. 11. 33. Once also it sets out a preventing of Divine judgment, Luke 21. 36. Three times it is negatively used, to show, that in such and such cases, judgment cannot be avoided, but shall assuredly be inflicted, as Rom. 2. 3. 1 Thess. 5. 3. and in this place.

This manner of expressing the sure and sore vengeance here intended, is like to that commination which is denounced against the transgression of the third Commandment in these words, The Lord will not hold him guiltless, Exod. 20. 7. He shall assuredly be found guilty and answerably judged. It is also like to Heb. 10. 29. & 12. 25. To show that he himself as well as others, and others as well as himself, are all, without exception of any, liable to the judgment. He expresseth the first person and plural number, WE.

This shows that there are degrees both of sin and judgment: for according to the heinousness of sin, will be the heaviness of judgment. Jerusalem was in all her ways corrupted more then Samaria or Sodom; Therefore she did bear her own shame, for the sins which she committed more abominable then they, Ezek. 16. 47, 52. It shall be more tolerable for Tyre and Sidon, then for Chorazin and Bethsaida; and for Sodom, then for Capernaum at the day of judgment, Matth. 11. 22, 24.

Hereby is the Wisdom of God manifested, in putting difference betwixt the kinds of sin; and his Justice in proportioning punishment according to the kinds of sin.

It will be therefore our wisdeom, as to take heed of every transgression, so to take due notice of the aggravation of a transgression, to make us the more watchful and circumspect thereabout.

§. 19. Of neglecting salvation.

NEglecting, is the act under which the thing here taxed, is expressed. Neglect, may seem to intend a small degree of sin; especially as it is opposed to contempt; and when it is distinguished from diligent care. For we say of him that is not so diligent in his duty, as he ought to be, that he is negligent.

In this extenuating sense, faith an Apostle, I will not be negligent to put you in remembrance, (2 Pet 1. 12.) I will let slip no opportunity. S ^t Paul in this sense adviseth Timothy, not to neglect the gift that was in him, 1 Tim. 4. 14.

Thus may the word be here pertinently used, and that in regard of the worth of salvation here mentioned. For in the least degree, or meanest manner to disrespect so precious, so needful, so useful a thing as salvation, is a great point of folly, of ingratitude, yea and of rebellion. And it showeth, that they to whom this salvation is brought, ought not any way to disesteem it; they ought not to neglect it.

The word Neglect, may further, according to the notation of the Greek, imply a despising, or despiting of a thing. For the simple verb of which this is compounded, signifieth to have an especial care of a thing. It sets out that care which God hath of his children, for He careth for you, 1 Pet. 5. 7. What greater care can there be, then that which God taketh of his?

The compound with a privative particle, as the word in my text is, setteth out a disposition so far from tender care and great respect, as it implieth the clean contrary; namely an utter rejecting (as where God saith of the Jews whom he east off I regarded them not; or I cared not for them, Heb. 8. 9. yea and a plain despising of a thing, and a scorning of it: as where it is said of them that were invited to the wedding of the Kings son, they made light of it: or they cared not for it. That this intended a despising of it, is evident by the effects that are noted to follow thereupon; which were, preferring their farm and merchandize before the Kings sons marriage: the entreating of the Kings servants, that were sent to them, despitefully, and slaying them, Matth. 22. 5, 6. Doth not the hogg that prefers garbage, offall, or any filthy refuse, before silver, gold and pearl, contemn these precious things? Do not dogs, that fly in the faces of such as bring things of great worth unto them, despise them? this word then of neglecting, here used and applied by the Apostle to so precious a thing as salvation, can intend no less then a despising thereof. This therefore is a great aggravation of their sin, who live under the Gospel, and any way slight the same. And it nearly concerns us to whom this salvation is tendered, to take heed of neglecting the same.

§. Of the Word of Salvation.

THat precious thing which is here said to be neglected, is salvation. Hereof see Chap. 1. §. 159.

The eternal salvation of the soul, is the salvation here aimed at. But by a metonomy, the Gospel that revealeth that salvation is here meant.

As here by an excellency it is called salvation, so more especially it is styled the Gospel of salvation, Eph. 1. 13. The word of salvation, Acts 13. 26. The power of God to salvation, Rom. 1. 16. The grace of God which bringeth salvation, Tit. 2. 11. The time of the Gospel is also called The day of salvation, 2 Cor. 6. 2. Ministers of the Gospel are they which show unto us the way of salvation, Acts 16. 17.

That under this word Salvation, the Gospel is here meant, is evident, by the opposition thereof to the word spoken by Angels, ver. 2. That word was before the time of the Gospel, and it is comprised under this title, Law. Now here he preferreth the Gospel before the Law; therefore the Gospel must needs be here meant.

Fitly may the Gospel be styled salvation in sundry respects, as,

1. In opposition to the Law, which was a ministration of condemnation, 2 Cor. 3. 9. But this of salvation, Eph. 1. 13.
2. In regard of the Author of the Gospel, Jesus Christ, who is salvation itself, Luk. 2. 30.
3. In regard of the matter of the Gospel, Acts 28. 28. Whatsoever is needful to salvation, is contained in the Gospel; and whatsoever is contained in the Gospel, maketh to salvation.
4. In regard of God's appointing the Gospel to be the means of salvation: For it pleased God by preaching the Gospel to save those that believe, 1 Cor. 1. 21.
5. In regard of the end of the Gospel, which is to give knowledge of salvation, Luk. 1. 77. 1 Pet. 1. 9.
6. In regard of the powerful effects of the Gospel: It is the power of God to salvation, Rom. 1. 16.

Quest. If salvation be appropriated to the Gospel, how were any of the Jews, that lived before the time of the Gospel, saved?

Answ. They had the Gospel, Heb. 4. 2. Gal. 3. 6. In this respect Christ is said to be slain from the foundation of the world, Rev. 13. 8. to be ever the same, Heb. 13. 8.

The first Promise made to man, in the judgment denounced against the devil immediately after man's fall ( Gen. 3. 15.) contained the sum of the Gospel. Abel's sacrifice, Gen. 4. 4. and Noah's, Gen. 8. 20, 21. and others: and the sundry Types of the Ceremonial Law, and sundry Prophecies and Promises in the Prophets, set out Christ, the substance of the Gospel: but not so clearly, so fully, so powerfully as the ministry of the Gospel.

In this respect, not simply, but comparatively, salvation is appropriated to the ministry of the Gospel: and a main difference made betwixt it and the ministry of the Law, 2 Cor. 3. 6, 7.

Oh how blind are they who trust to any other means of salvation, then the Gospel! Such blind beetles were Jews, who would be justified and saved by the Law: and Papists, by their works: and Enthusiasts, by the inspirations of their own brains: and the vulgar sort, by their good meaning.

It will be our wisdom to give good entertaintment to the Gospel: to be well instructed therein: to believe in it: to subject ourselves thereto: and to be conformable to it in the whole man.

Our labor herein is not lost. Salvation is a sufficient recompense. I suppose there is none so desperate, but like Balaam, he could wish to die the death of the righteous, and that his last end might be like his, Numb. 23. 10. Let our care be to use the means, as well as to desire the end. To us is the word of this salvation sent, Acts 13. 26. If we neglect the Gospel, we put away salvation, and judge ourselves unworthy of eternal life, Acts 13. 46.

§. 21. Of the great Salvation of the Gospel.

THe excellency of the aforesaid Salvation is set out in this word, so great. The relative whence this is derived, is sometimes joined with a word of wonder, thus; how wondrous great. In like manner this word here, so wondrous great.

It is a relative and withal a note of comparates: yet hath it here no correlative, nor reddition to show how great it is.

I find in other places a reddition joined with it: as where mention is made of a very great earthquake, it is thus expressed; so mighty an earthquake; such an out, as was not since men were upon the earth, Rev. 16. 18.

This manner of setting down the word without a correlative, wants not emphasis; for it implieth it to be wonderful great: so great as cannot be expressed.

Where the Apostle maketh mention of a very great danger, wherein he despaired even of life, he thus sets it out; God delivered us from so great a death (2 Cor. 1. 10.) so great, as one would have thought none could have been delivered from it. In like manner, this phrase, here intimateth, that this salvation is so great, as never the like was brought unto men before: nor can a greater be expected hereafter.

Well may the salvation brought unto us by the Gospel be styled, so great, in three especial respects.

1. In regard of the clear manifestation thereof. The types, prophesies and promises under the Law were very dark and obscure, in regard of the clear preaching of the Gospel. Now salvation is so clearly revealed, as a clearer manifestation thereof is not to be expected in this world. The veil which was upon the heart of the Jews is taken away under the Gospel: and now we all with open face behold, as in a glass, the glory of the Lord, 2 Cor. 3. 15, 16, 18.
2. In regard of the large spreading forth of this Gospel. Thus said the Lord to his Son of old concerning this Point; It is a light thing that thou shouldest be my servant, to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth, Isa. 49. 6.
3. In regard of the efficacy and the power of the God. Prophets complained of the little fruit that they reaped of their labors, thus; I have labored in vain, I have spent my strength for naught, Isa. 49. 4. Who hath believed our report? Isa. 53. 1. The word of the Lord was made a reproach unto me, and a derision daily, Jer. 20. 8. But the Apostles in most of their Epistles, give thanks for the efficacy of the Gospel in those Churches to whom it was preached: as Rom. 1. 8. 1 Cor. 4. 1. 4, 5. Phil. 1. 3, 5. Col. 1. 3, 4. 1 Thes. 1. 2, 3. 2 Thes. 1. 3. 1 Pet. 1. 3. 2 John. v. 4.

This on the one side doth much amplify the blessing of the Gospel: and it ratifieth the promise which God of old thus made to his Church, I will do better unto you then at the beginning, Ezek. 36. 11. For under the Gospel, God hath provided a better thing for us, Heb. 11. 40. namely a better Covenant, Heb. 8, 6. a better testament, Heb. 7. 22▪ better Promises, Heb. 8. 6. better Sacrifices, Heb. 9. 23, a better hope, Heb. 7. 19.

So great are the things by the Gospel revealed unto the Church, as in former ag •… were not made known, Ephes. 3. 5. Many Prophets, and Kings, and Righteous men desired to see these things, but saw them not, Matth. 13. 17. Luk. 10. 24. After this salvation, not only the Prophets have inquired, but also the Angels desire to look into it, 1 Pet. 1. 10, 12.

On the other side, this great salvation is a great aggravation of all neglect thereof. On this ground Christ aggravateth the Jews contempt of the Gospel in his time: and plainly telleth them, that the men of Nineveh, and the Queen of the South, shall rise up in judgment against them, because a greater then Jonah, and a greater then Solomon was among them, Matth. 12. 41, 42. This is the condemnation, that light is come into the world, and men loved darkness rather then light, Joh. 3. 19.

This nearly concerns us, who live in this last age of the world, wherein this great salvation, hath broken through the thick cloud of Antichristianism, and brightly shined forth to us; and who live in that place of the world, where able Ministers and powerful Preachers abound.

As God in this his goodness hath abounded to us, so should we abound in knowledge, in faith, in hope, in charity, in new obedience, and in all other Gospel-graces. S ^t Paul upon the apprehension of the abounding of God's grace towards him over and above others, maketh this inference, I •… nboured more abundantly then they all, 1 Cor. 15. 10. Greater blessings require greater thankfulness. God had abounded to Judah in blessings more then to Israel: thereupon a Prophet maketh this inference, Though thou Israel play the harlot, yet let not Judah offend, Hos. 4. 15.

§. 22. Of Christ the Preacher of the Gospel.

THe excellency of the forementioned salvation, is set out by the first publisher thereof; who is here styled the Lord. Of this title Lord, given to Christ, See Chap. 1. v. 10. §. 128. It is here used to set out the dignity of the author of the Gospel▪ thereby to commend it the more unto us.

Object. God was the Author of the Word which Angels spake unto his people, and in that respect, that Word was divine. Can there be any greater authority of a Word then to be divine?

Answ. Though there be no greater authority then a divine authority, yet there may be sundry differences between the things that are divine. For

1. Of divine truths there may be degrees: Some may be of greater moment, or of greater consequence then others: to pay Tythes under the Law was a divine injunction; but judgment, mercy and faith, were weightier matters of the Law, Mat. 23. 23.
2. There were different kinds of revealing divers truths, some more obscurely, some more clearly, 2 Cor. 4. 14, 18.
3. Some divine truths were more strongly confirmed then others. Priests under the Law were made without an Oath; but Christ with an Oath: so as Christ's Priesthood was more strongly confirmed, Heb. 7. 20, 21.
4. More excellent Ministers may be used in dispensing some divine truths then in others. Behold a greater then Jonah is here. Behold a greater then Solomon is here, saith Christ of his own Ministry, Matth. 12. 41, 42.

In all these doth the latter word, here spoken of, excel the former.

1. In the very matter thereof: Such mysteries are revealed by the Gospel, as in other ages were not made known, Ephes. 3. 5. The Law made nothing perfect: but the bringing in of a better hope did, Ephes. 7. 19. In this respect the Gospel is here styled Salvation, rather then the Law.
2. In the manner of revealing: The Gospel is far more clear and effectual, 2 Cor. 3. 18. See §. 20, 21.
3. In the ratification: The Gospel is much more firm then the Law. See §. 36.
4. In the Minister: None comparable to the Son of God, the first Preacher of the Gospel. See Chap 1. §. 14.

If Christ the Lord vouchsafed to be a Minister of the Gospel, who shall scorn this function? The Pope, Cardinals, sundry Bishops and others that pretend to be Christ's Vicars, are far from performing that which Christ did in this kind: and many that lay claim to Peters Keys, are far from observing the advice which he, for the right use of them, thus gave; Feed the slock of God which is among you, taking the oversight thereof, not by constraint, but willingly: not for filthy lucre, but of a ready mind: Neither as being Lord's over God's heritage, but being ensamples to the flock, 1 Pet. 5. 2, 3. Many took more Lordship upon them over God's flock, then Christ the true Lord did while he was on earth; yet it was he that brought this great salvation.

Of Christ's being a Prophet, See ver. 12. §. 112. Of his being a Minister, See Chap. 8. §. 3.

§. 23. Of preaching the Gospel.

THe relation of the foresaid Salvation is expressed in this word spoken: namely by voice or word of mouth. The mouth speaketh, saith Christ, Matth. 12. 34. And of God it is said; He spake by the mouth of his holy Prophets, Luk. 1. 70. So men are said to speak with the tongue, 1 Cor. 13. 1. And words are said to be spoken, Joh. 3. 34. & 14. 10.

The correlative to speaking is hearing: We do hear them speak, Acts 2. 11. For by hearing, that which is spoken by one, is best understood by another: and by a right understanding of the truth and good of that which is spoken, it comes to be believed. Hence is it that God hath appointed speaking of his Word to be the ordinary means of salvation, 1 Cor. 1. 21.

Speaking the Word is oft put for preaching it, and so translated: as Acts 8. 25. When they had preached the word of God. And Acts 13. 42. The Gentiles besought that these words might be preached.

Thus by our former English and others, 'tis translated in this Text, which at the first began to be preached, &c. Without all question so much is here intended by the Apostle: For he must needs mean such a speaking of the Word as might make it powerful to that great salvation which he mentioned before. For that purpose no speaking is comparable to preaching.

Preaching is a clear revelation of the Mystery of Salvation by a lawful Minister.

No man can attain salvation except he know the way thereto. People are destroyed for lack of knowledge, Hos. 4. 6. But what good doth any reaply knowledge, unless he believe what he knoweth? The word preached did not profit them, not being mixed with faith in them that heard it, Heb. 4. 2. But how shall any believe in him of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach except they be sent? Rom. 10. 14, 15.

He who is sent of God, that is, set a part, according to the rule of God's Word, to be a Minister of the Gospel, doth himself understand the mysteries thereof, and is enabled to make them known to others: he also standeth in God's room, and in God's Name makes offer of salvation, 2 Cor. 5. 20. This moves men to believe and to be saved. This is the ordinary way appointed of God for attaining salvation. This course Christ, who was sent of God, took; He went throughout every City and village preaching, and showing the glad tidings of the Kingdom of God, Luk. 8. 1. He commanded those, whom he sent, so to do, Luk 9. 2. Mar. 16. 15.

So did they whom he immediately sent, Acts 5. 42. So have done others after them: and so will do all true and faithful Ministers of Christ to the worlds end.

Preaching being a means sanctified of God unto salvation, how diligent and faithful ought Ministers of the Gospel to be in preaching the same! Thereby they may save themselves and them that hear them, 1 Tim. 4. 16. But Idol and idle Ministers, such as cannot or care not to preach the word, do much hinder men from this great salvation.

How beautiful ought the feet of them to be that preach the Gospel of peace, and bring glad tidings of Good things? Rom. 10. 15.

If this great salvation, the effect of preaching, were duly weighed, Ministers would be diligent in preaching, and people patient in hearing the same. For this is a strong motive to enforce the one and the other. Both preaching and hearing have need to be pressed upon men's consciences.

See more of preaching God's Word, Chap. 13. §. 97.

§. 24. Of Christ's first publishing the Gospel.

THe first that clearly and fully preached the Gospel of Salvation, was the Lord Christ, It took beginning to be spoken by him; according to the Greek phrase. Till he came and preached, people sat in darkness, and in the shadow and region of death: but when he began to preach, they saw great light, Matth. 4▪ 16.

It cannot be denied but that the substance of the Gospel, and therein salvation, was preached from the beginning of the world (as hath been shown before, §. 20. 21.) but so dark was that kind of light, as, like the light of the Moon when the Sun shineth, is accounted no light. The day taketh his beginning from the rising of the Sun, and the light that cometh from thence: So Salvation, here spoken of, taketh beginning from Christ's preaching the Gospel.

Besides, Christ is the substance and truth of all the shadows, figures, types, Prophesies and Promises of that Salvation which was set out by them. When Christ the Lord came, and declared himself to be the substance and truth of the Law, he might well be accounted the first publisher of salvation.

Object. It is said of the Ministry of John the Baptist, The beginning of the Gospel of Jesus Christ, Mark 1. 1.

Answ. John's Ministry, in reference to the Ministry of the Law and the Prophets, may be said comparitively, to be the beginning of the Gospel: because it was in the very time wherein Christ, the substance of the Gospel, was exhibited. John was Christ's messenger sent before his face, to prepare the way before him, Mark 1. 2. Thus it is said, that all the Prophets and the Law prophesied until John, Matth. 11. 13.

In John's time was Christ actually exhibited. He was baptized by John, Matth. 3. 13, &c. And John declared him, pointing him out, as it were with the finger, saying; Behold the Lamb of God, Joh. 1. 29. John also heard of the works of Christ, Matth. 11. 2. In this respect it is said, that, Among them that are born of women, there hath not risen a greater then John the Baptist, Matth. 11. 11.

John's Ministry was a middle Ministry between the Law and the Gospel; between the Prophets and Christ. He took part of both kinds. He preached that the kingdom of heaven was at hand, Matth▪ 3. 2. But Christ, that the Kingdom of God is come unto you, Matth. 12. 22.

Thus in regard of the fullness of the Gospel, and of a distinct and clear manifestation of all things that appertained to this great salvation, Christ most truly and properly is said to be the first that preached it.

Behold here the benefit of Christ's being sent into the world. Then first came that true, full, and bright light of the world. He that followeth this light, shall not walk in darkness, but shall have the light of life, John 8. 12. Fitly to the point in hand may I apply that which is said, John 1. 18. No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, he hath revealed him.

§. 25. Of confirming the Word.

THough Christ's own publishing of the Gospel were sufficient to make it worthy of all acceptation; yet is it said to be confirmed. That is confirmed which is further proved, or fulfilled, or made more sure and certain. Thus Christ is said to confirm the word of his Apostles with signs, Mark 16. 20. and God by sending his Son to confirm the promises made to the Fathers, Rom. 15. 8. That also which is kept from failing or from being altered, is said to be confirmed. So God doth confirm his unto the end, 1 Cor. 1. 8. and establish them, 1 Cor. 1. 21. and we are called upon to be established with grace, Heb. 13. 3.

But that which Christ spake needed not in any such respect to be confirmed. He is a faithful and true witness, Rev. 3. 14. He is the way, the truth and the life, (John 14. 6.) that only true way that leadeth unto life. So as there was no fear of any uncertainty, or of any failing in his Word.

Christ's Word therefore was confirmed for these and other like reasons.

1. Because he was not at all times, in all places present with his Church, to urge and press his word upon them. For this end he sent forth in his life time Disciples to preach, Luke 9. 2. & 10. 1. And after his ascension he gave Apostles and others for the perfecting of the Saints, Eph. 4. 11, 12.
2. Because of our weakness, Christ confirmed his word, to support us, that we might have strong consolations. For this end God confirmed his promise by an oath, Heb. 6. 17, 18.
3. Because of the commendable custom of men, who use to confirm their own words by the consent and testimony of others. Thus S ^t Paul in the Inscriptions of his Epistles joins with himself Sosthenes, (1 Cor. 1. 1.) Timothy, (2 Cor. 1. 1.) Silvanus and Timothy, (1 Thes. 1. 1.) Timothy with the Bishops and Deacons, (Phil. 1. 1.) All the Brethren which were with him, Gal. 1. 2.
4. Because by God's Law and man's, at the mouth of two or three witnesses every word shall be established, Deut. 19. 15.

Thus Christ's word was confirmed:

1. In that there were many witnesses of the same truth wherein they all agreed, Luke 24▪ 48. Acts 2. 32.
2. In that such as despised him in his life time, after his Resurrection and Ascension were wrought upon, Acts 2. 37.
3. In that by reason of the power of the Spirit in them, they who preached the Gospel of Christ after him, were received as an Angel of God, even as Christ Jesus, Gal. 4. 14.
4. In that many who never heard Christ themselves, believed that word which Christ had preached, but was made known to them by others, 1 Pet. 1. 8.

Thus it appears that this confirming of Christ's Word added nothing to the authority thereof. The Church may confirm the sacred Scriptures to be the Word of God: yet confer nothing to their authority. Divine mysteries may be confirmed by human testimonies: yet no authority brought thereby to those mysteries.

God being pleased thus to confirm the Gospel to us, it ought to be a steadfast word to us, (see §. 11.) we ought with all steadfastness of faith to receive it: and to continue steadfastly therein: as the Christians of the primitive Church did in the Apostles doctrine, Acts 2▪ 42.

§. 26. Of Apostles.

THey by whom Christ's Word was confirmed, were They that heard him. Hereby are meant such as Christ chose to be his Disciples; who continually followed him, who heard his Sermons, and saw his Works: whom he made Apostles, Luke 6. 13.

An Apostle, according to the notation of the Greek word signifieth one that is sent from another. Thus an Apostle saith, Christ sent me to preach the Gospel, 1 Cor. 1. 17.

The Greek word is used for a Messenger, and so translated, Phil. 2. 25.

Most frequently in the New Testament an Apostle is put for such an one as was sent, and deputed to a peculiar Function: which was an extraordinary Function, endowed with many privileges.

Apostles therefore were distinguished from other Ministers, both by the manner of calling them: and also by the privileges confirmed on them.

Their Calling was immediate from Christ himself. That may be applied to all the Apostles, which S ^t Paul saith of his own particular Calling, An Apostle, not of men, neither by man, but by Jesus Christ, Gal. 1. 1.

Their special privileges were these:

1. To plant Churches: and to lay the foundation. In this respect saith the Apostle, I have laid the foundation, 1 Cor. 3. 10.
2. To be immediately inspired, John 14. 26. Gal. 1. 12.
3. To be infallibly assisted by the holy Ghost, John 16. 13. & 21. 24.
4. To be limited to no place, but sent out into the whole world, Matth. 28. 19.
5. To have a power to give the holy Ghost, Acts 8. 17.
6. To confirm their Doctrines by Miracles, Matth. 10. 1. Acts 2. 43. & 5. 12.
7. To understand and speak all manner of Tongues, Acts 2. 11.
8. To execute visible judgments on notorious sinners, Acts 5. 5. & 13. 11.

These privileges evidently demonstrate that the Apostles were extraordinary Ministers, of extraordinary Abilities, whereby they were the better fitted to their extraordinary work.

This gives evidence of the wisdom of Christ in ordering the affairs of his Church, and of his care thereabouts: in that he enableth, provideth and prepareth for his Church such Ministers, as may be fittest for the present estate and condition thereof. It is an especial part of wisdom to take due notice of the present particular charge which is under one: and answerably to provide for it. It is noted as a point of prudence in Saul, that when he saw any strong man, or any valiant man, he took him unto him, (1 Sam. 14. 52.) namely to be a Leader, and to have a command in his Army. Christ in his wisdom doth not only find such, but also he makes such as the present state and need of his Church requireth.

§. 27. Of confirming the Gospel to them that then lived.

ABout confirming the Gospel, this clause is added, to us. Hereby the Penman of this Epistle includes himself in the number of those to whom the Gospel is here said to be confirmed: as he did before in the number of those whom he exhorted to give diligent heed to the Gospel: and to beware that they let not slip what they had heard, and whom he told, that they should not escape, if they neglected so great salvation.

From this expression, Confirmed to us by them that heard him, we may well infer that this Epistle was written in the Apostles days: yea and by one of the Apostles.

Of the Author of this Epistle, see the Title, §. 4.

But on the contrary, it is by many hence inferred, that neither Paul, nor any other of the Apostles, was the Author thereof, because he saith, that it was confirmed to them by the Apostles. Whence they gather, that the Penman hereof received not the Gospel from Christ: which Paul did ( Gal. 1. 12.) and all the other Apostles, Matth. 28▪ 20. Act. 1. 3.

Many Answers may be given to this Objection.

1. The two Greek pronouns of the first and ^d second persons plural, have so small a difference, and that in one only letter, as one may soon be put for the other. Judicious Beza saith that he hath oft noted this mistake. If therefore the second person plural were here put thus, was confirmed to you, that scruple is clean taken away.
2. This phrase Unto us, may be referred to the Time as well as to the Persons; as if it had been thus translated, until us, or to our days: implying that the Gospel from Christ's own preaching thereof, was confirmed by the Apostles to their very days.
3. The Apostle may use the first person, as he was a member of that mystical body, whereof they, to whom he wrote, were also members: and by virtue of that communion, include himself; though it did not in particular concern himself. Thus he puts himself in the number of those who shall be living at Christ's last coming, where he saith, WE shall not all sleep, (1 Cor. 15. 51.) yet he himself slept many hundred years ago. So 1 Thess. 4. 17.
4. The Gospel might be confirmed to Paul by other Apostles, though it was immediately revealed unto him by Jesus Christ: Not that that confirmation wrought in him any greater assurance of the truth thereof: but that it established the Church more therein, by the mutual consent of other Apostles with him: to this purpose saith the Apostle, I communicated unto them the Gospel, &c. least by any means▪ I should run, or had run in vain, Gal. 2. 2.
5. The confirmation here intended may have reference to the miracles which were wrought by the Apostles. Thus might the Gospel be confirmed, not only to other believers, but also to the Apostles themselves: even by the miracles which they themselves and others also did. To this purpose tends the prayer of the Apostles, Act. 4. 29. 30.
6. The words do not necessarily imply that the Penman of this Epistle; or any other person was confirmed: but rather that the Gospel itself was confirmed. Hereof see §. 25.

§. 28. Of God working miracles.

THe Apostle yet further proceeds in setting down another confirmation of the Gospel. It was first preached by Christ: then confirmed by the Apostles: and now again by God himself: Namely by such Divine works as could not be performed, but by a Divine power, the very power of God. For God hath restrained the power of all creatures within a compass. They cannot do anything above or beyond the course of nature, much less against it. This prerogative the Lord of nature hath reserved to himself: That men may see and know and consider, and understand together that the hand of the Lord hath done this, Isa. 41. 20. The things which are impossible with men, are possible with God, Luke 18. 27. For with God all things are possible, Mark 10. 27. Nothing shall be impossible with him, Luke 1. 37.

As God can and doth daily work by means; so, when it pleaseth him, he can work without means, by extraordinary means, and by contrary means.

1. Without means God made the world, Gen. 1. 3. Psal. 33. 9. Moses remained alive forty days and forty nights, and neither eat bread nor drank water, Deut. 9. 9. So Elijah, 1 King. 19. 8. And Christ, Matth. 4. 2.
2. The extraordinary means which God hath used, have been manifold; as
- 1. In the very thing itself or kind of means. Manna wherewith the Lord fed the Israelites forty years together, was a grain that fell from heaven, Exod. 16. 4, &c. the like was never heard of before, or since.
- 2. In the quantity of the means. The meal and oil wherewith the Prophet Elijah and the widow of Zarephah and her household were nourished for three years together, was in the kind of it ordinary: but that so little meal as could make but one little cake, and so little oil as was but sufficient for that cake, should feed so many, so long, was extraordinary and miraculous. The like may be said of the five loaves and two fishes wherewith Christ fed five thousand men, beside women and children, Matth. 14. 17, &c.
- 3. In the quality of the means; that Daniel and his three companions, should for three years feed on pulse only, and drink water only, and yet their countenances appear fairer and fatter then they who did eat of the choicest meat and drink that could be provided for that end, was also miraculous, and appeared to be an especial work of God, Dan. 1. 5, &c.
- 4. In the manner of providing means; that Ravens should be Elijah's Caters, constantly to provide him bread and flesh in the morning, and bread and flesh in the evening, was extraordinary, 1 King. 17. 6. So also that water, upon striking of a Rock with Moses his Rod, should flow forth and run like a River, Exod. 17. 6. Psal. 105. 41.
3. That the three servants of God should be preserved safe in the midst of an hot fiery Furnace, was against means, or by contrary means; for fire is an ordinary means to consume things cast thereinto, Dan. 3. 27. The like may be said of Daniel's preservation in the Den of Lions, Dan. 6. 22.

All these, and other like works, that are beyond the course of nature, are done by God himself. Of them all it may be said, This is the finger of God, Exod. 8. 19.

§. 29. Of creatures disability about miracles.

SUndry Objections are made against the foresaid truth: but they may all easily and readily be answered.

Obj. 1. Christ in the days of his flesh wrought miracles.

Answ. Christ in the lowest degree of his humiliation retained his Divine dignity, and ever remained to be true God; One with the Father, John 10. 30. He being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation, Phil. 2. 6, 7. What thing soever the Father doth these also doth the Son likewise, John 5. 19. Christ by his miracles proved himself to be true God, Matth. 9. 6. This therefore confirmeth the point: that Christ the true God wrought miracles.

Obj. 2. Prophets, Apostles and others who were mere men, wrought miracles, as Moses, (Exod. 4. 8.) Elijah, 1 King. 17. 21, 22. Elisha, (2 King. 4. 25.) All the Apostles, Matth. 10. 1.

Answ. God wrought those miracles by them. They were but God's Ministers and instruments therein. Peter acknowledges as much, Act. 3. 12, 16. Thereupon Peter, when he miraculously cured Aeneas, thus saith unto him, Aeneas, Jesus Christ maketh thee whole, Act. 9. 34.

Obj. 3. Wicked men have wrought miracles, as Judas, Matth. 10. 1, 4. And such as followed not Christ, Luke 9. 49. And they of whom Christ saith, Depart from me ye that work iniquity, Matth. 7. 22, 23.

Answ. God may and oft doth use wicked men to confirm his truth by miracles, as well as to preach it.

Obj. 4. Miracles may be wrought against the truth: For in the Law it is said, If there arise among you a Prophet, or a dreamer of dreams, and giveth thee a sign or a wonder; and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other God's, thou shalt not hearken, Deut. 13. 1, 2, 3.

Answ.

1. In the Text there is only a supposition made, If there be: which doth not necessarily imply that such a thing may be.
2. There may be signs and wonders done, which are not true miracles.
3. Their foretelling of a thing may be upon mere conjecture: as Fortune-tellers guess at things to come. But herein is nothing extraordinary.
4. God may work by such evil instruments, in such an evil cause, to try whether his people will be drawn by any means from a known truth. This may seem to be implied in these words, For the Lord your God proveth you, to know whether you love the Lord your God, with all your heart, and with all your soul, Deut. 13. 3.

Obj. 5. The Sorcerers in Egypt wrought miracles. For it is said that they also did in like manner with their enchantments, Exod. 7. 11, 12, 22. & 8. 7. they did as Moses had done before: they turned the Rod into Serpents, and water into blood; and they brought abundance of Frogs.

Answ. In outward appearance there was some likeness betwixt the things which Moses did, and which the Sorcerers did: but in the truth and substance of the things there was a very great difference.

The things which Moses did were true and proper miracles: but the things which the Sorcerers did they did only appear unto man's eye to be so. For the devil can present to the eye of man shows and shapes of such things as indeed are not. But suppose that the things which the Sorcerers pretended, were real; that there were true Serpents, true Blood, true Frogs, the devil might secretly bring from other places such things, and present them before Pharaoh, and before them that were present with him: And this not above, much less against the course of Nature.

Obj. 6. A woman that had a familiar spirit raised Samuel after he was dead; 1 Sam. 28. 11, 12.

Answ. That which appeared to be like unto Samuel, was not Samuel himself, but the devil presented unto Saul a shape like unto Samuel: in which the devil himself spake unto Saul. Though he pretended to foretell things future: yet he did it but by guess. He saw the Philistines very well prepared; and he observed that God had utterly forsaken Saul: and thereupon took the boldness to foretell, that the Lord would deliver Israel into the hand of the Philistines, and that Saul and his sons should be with Samuel, who was then dead: that is, they should be dead also, 1 Sam. 28. 19.

Obj. 7. S ^t Paul saith that the coming of Antichrist is after the working of Satan, with all power, and signs, 2 Thess. 2. 9.

Answ. In the next clause it is added, and lying wonders. This last clause shows that the signs before mentioned were but counterfeit, not true miracles.

Papists, who are the Antichristians, do exceed above all others in counterfeting miracles, which are but plain deceits and illusions.

It remains, notwithstanding all that hath been or can be Objected, that God alone doth true miracles. Whatsoever the Lord pleased, that did he in heaven, and in the earth: in the seas and all deep places, Psal. 135. 6. and so can he still do.

While we have God for our God, we need not fear, nor faint by reason of any danger or want for means: but when we know not what we do, to lift up our eyes upon him, (2 Chron. 20. 12.) And in faith to say, God will provide, Gen. 22. 8. we ought on this ground to be of the mind of those three faithful servants of God, who by a King were threatened with a burning fiery furnace, and say, Our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us. Psal. 46. is worthy our serious and frequent meditation for this purpose. It is by many styled, Luther's Psalm; because Luther oft said it and sung it, especially in the time of any trouble. So trust to the power of God in all straits, as ye subject to his Will: and prescribe no means to him: but refer the manner of working to his Wisdom. For he hath said, I will never leave thee nor forsake thee, Heb. 13. 5.

§. 30. Of God's bearing witness to his Word by his Works.

OF those works, which could not be done but by God himself, it is said, that God did bear witness thereby. For such works do evidently demonstrate that such a word is Divine, God's words sent from God himself. The greater the works are, the more excellent and more sure is the word that is ratified thereby.

To bear witness to a thing is to confirm the truth of it.

The word which the Apostle here useth is a double compound. The simple verb signifieth to witness a thing: John 1. 7. The compound, to add testimony to testimony: or to add a testimony to some other confirmation, as 1 Pet. 1. 12. The double compound, to give a joint testimony: or to give witness together with another. So much signifies another like Greek compound, used by the Apostle, Rom. 8. 16. and translated, bear witness with.

Thus God by his works did witness with his Son, and with his Apostles to that Gospel which they preached. God's works give a most clear and sure evidence to that for which they are wrought or produced. When the people saw how God had led them through the depths, and how the waters had covered their enemies, then they believed his words, Psal. 106. 9, 11, 12. When others saw the fire that upon Elijah's prayer fell from heaven, they fell on their faces and said, The Lord he is God, The Lord he is God, 1 Kin. 18. 39. When the widow of Zarephath saw her son that was dead restored to life by Elijah, she said, Now by this I know, that thou art a man of God, and that the word of the Lord in thy mouth is truth, 1 Kin. 17. 24. On such a ground saith Nicodemus to Christ, We know that thou art a Teacher come from God, for no man can do these miracles that thou doest, except God be with him, John 3. 2. When the Jews had seen the miracle that Jesus did, they said, This is of a truth that Prophet that should come into the world, John 6. 14 On this ground doth Christ oft produce his works to witness who and what he was, The works which the Father hath given me to finish, the same works that I do, bear witness of me that the Father hath sent me, saith Christ, John 5. 36. And again, The works that I do in my Fathers Name, they bear witness of me: Thereupon he addeth, Though ye believe not me, believe the works, John 10. 25, 38.

This witness that God hath given, gives good evidence of his special care over his Church, in that he laboreth so much to establish her in the Word of Salvation▪ For he thought it not enough to have the Gospel once published, though it were by his Son: or to have it further confirmed by other witnesses, and those many: but he further addeth other witnesses, even his own Divine Works; which may well be accounted witnesses, for they have a kind of voice: according o that which the Lord himself saith, It shall come to pass if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the later sign.

Papists upon this kind of witness by miracles, do exceedingly insult against Protestants, and that in two especial respects.

1. In regard of a pretence of many miracles wrought for confirmation of their Church and their Doctrines.
2. In regard of the want of miracles among Protestants: whence they infer, that we have neither true Church nor true Ministry.

To the first ground of their insultation, I Answer, that they prove themselves thereby, if at least the kind of their miracles be thoroughly examined, to be plain Antichristians. For whosoever shall judiciously read their Legends and Authors that have written of their miracles, shall find them so ridiculous, as they plainly appear to be lying wonders. And the Apostle saith, that the coming of Antichrist is after such a manner, 2 Thess. 2. 9.

As for the other part of their insultation, I Answer, that we have all the miracles that Christ and his Apostles did to confirm our Church, our Ministry and Doctrine. For our Church is built upon Christ the chief corner stone; and upon that Foundation which his Apostles laid. And our Ministry is according to the order which Christ and his Apostles have ascribed unto us: and our Doctrine is the same which Christ and his Apostles preached. What need we then any other Confirmation then that which is here set down by our Apostle. Indeed if we joined new Articles of Faith, or preached another Gospel then they did, or had another way of Ordaining Ministers then they have warranted unto us, miracles would be necessary for confirming such new things.

§. 31. Of Signs, Wonders and Miracles.

THe means whereby God did bear witness to the Gospel, are set out in four words; Signs, Wonders, Miracles, Gifts. The three former set out the same things.

1. Signs according to the notation of the word, imply such external visible things, as signify and declare some memorable matter which otherwise could not be so well discerned: nor would be believed. We would see a sign from thee, say the Pharisees to Christ, Matth. 12. 38. And they desired him that he would show them a sign, Matth. 16. 1.

These two words, See, Shew, imply that a sign is of some external visible thing that may be shown and seen. And extraordinary it must be, because it useth to be for confirmation of some secret and Divine matter. Thus the Pharisees would have a sign from heaven, Matth. 16. 1. which must needs be extraordinary. Thereupon signs and wonders are oft joined together, as John 4. 48. Acts 2. 43. & 4. 30. & 7. 36. Our last Translators do oft translate this Greek word which properly signifieth signs, they translate it, miracles, as Luke 23. 8. John 2. 11. & 3. 2.
2. The Greek word translated wonders, is used by all sorts of Authors for some strange thing, that may seem to foretell some other thing to come. I will show wonders in heaven, saith the Lord, Acts 2. 19. Those strange things which by the Ministry of Moses were done in Egypt, in the red Sea, and in the Wilderness, are set out under this word wonders, Acts 7. 36. Our English doth fitly translate the Greek word, wonders, by reason of the effect, they cause wonder: and by reason of the strangeness of them, they are wonderful, Matth. 15. 31. Mark 6. 51. Acts 3. 10. Our English word miracle, according to the notation of the Latin word, whence it is taken, signifieth a matter of wonder.
3. The Greek word here translated miracles, properly signifieth powers. It is derived from a Verb that signifieth to be able. This word in the singular number is put for a man's ability, Matth. 25. 15. for his strength, 2 Cor. 1. 8. And also for strength in the Son, (Rev. 1. 16.) And in sin, 1 Cor. 15. 56. It is also put for virtue in one, Mark 5. 30. And for the power of man (1 Cor. 4. 19.) of a Prophet, ( Luke 1. 17.) of the spirit, ( Eph. 3. 16.) of Christ, (2 Cor. 12. 9.) and of God, Matth. 22. 29. In the plural number it is put for Angels, ( Rom. 8. 38. 1 Pet. 3. 22.) which excel in strength, Psal. 103. 20. And for the firm and stable things in heaven, Matth. 24. 29. And for extraordinary works. Hereupon they are styled in our English Mighty deeds, (2 Cor. 12. 12.) Mighty works, (Matth. 11. 20, 21, 23.) Wonderful works, Matth. 7. 21. and frequently, as here in this Text, Miracles, Acts 2. 22. & 19. 11. 1 Cor. 12. 10, 28, 29. For miracles (as hath been shown, §. 28.) cannot be wrought but by an extraordinary power, even the power of God himself. Fitly therefore is this word powers used to set out miracles: and fitly is it here, and in other places, translated miracles.

§. 32. Of the distinction betwixt Signs, Wonders, Miracles.

SOme distinguish these three words into three sorts of miracles: each exceeding others in their greatness, or degrees: as

1. Signs, the least kind of miracles, as •… ealing diseases.
2. Wonders, a greater kind, as opening the eyes of the blind, ears of the deaf, giving speech to the dumb, and other like, which cause wonder.
3. Powers, or miracles the greatest kind of them: as giving sight to the born blind, raising the dead, even one four days dead, and dispossessing the devil.

This distinction is too curious. For every true miracle requires a Divine and Almighty power: and to the Lord it is as easy to give sight to him that was born blind, as to restore it to him that had it before. There is no restraint to the Lord to save by many or by few, 1 Sam. 14. 6.

Besides the Penmen of the New Testament do promise •… uously use these words for the same things. Sometime all sorts of miracles are comprised under signs, John 20. 30. Sometimes under Powers, and translated mighty works, Matth. 11. 20. Sometimes under signs and wonders, as Acts 2. 43. And sometimes under all the three words that are here mentioned, as Acts 2. 22. 2 Cor. 12. 12.

I suppose that all these three words may have reference to the same mighty works.

This variety of words setteth out the divers properties of the same things.

Signs show that they must be external and visible, that they may the better signify and manifest some other thing, not so visible.

Wonders show that by reason of the strangeness of them, being above or against the course of nature, they cause wonder.

Powers (here translated miracles ) show that they are done by an extraordinary and Almighty power.

•… Thus the same extraordinary things were in the Old Testament set out by divers words, as Dreams, Visions, Revelations. Dreams, because men in their sleep dream of them. Visions, because some visible objects were represented to them. Revelations, because God thereby revealed some unknown matter to come. Thus God that revealeth secrets made known to Nebucadnezar what should be in the latter days in a dream by visions, Dan. 2. 22. Thus are divers names given to Angels which do set out distinct properties in the same Angels, rather then several persons, as hath been shown, Chap. 1. §. 85.

§. 33. Of a Miracle.

A Miracle, according to the notation of the Latin word, from whence this English word is taken, signifieth such a thing as causeth wonder, or is in itself wonderful. In the common use of it, it signifieth a wonder in the highest degree: which ariseth from something that is supernatural.

From the forementioned three words, and the end of setting them down here, this description of a miracle may be raised.

A miracle is a visible, wonderful work, done by the Almighty power of God, above, or against the course of nature, to confirm some Divine truth.

1. A miracle is a work or a true act: not a mere show or appearance of that which is not. Herein it differs from such an appearance as was represented to Saul, 1 Sam. 28. 12. And from all juggling delusions: Such as the Sorcerers of Egypt used, Exod. 7. 11, 12. & 8. 7.
2. It is a visible work: such an one as men may see, and thereupon be moved therewith, as the Israelites were, 1 King. 18. 39. The pretence of transubstantiation, wherein no visible alteration of the creature is to be seen, is against the nature of a miracle, which is a sign.
3. It is above the course of nature, or against it. Herein lieth the very form of a miracle: whereby it is distinguished from other wonders, which may be extraordinary, though not simply supernatural: such as the second beast did, Rev. 13. 13.
4. It is done by the Almighty power of God. No man, no Angel, whether good or evil, can alter the course which the Creator hath set to his creature. That power God hath reserved to himself. Pretended miracles wrought by the power of the devil, are but pretended.
5. The proper end of a true miracle is to confirm a Divine truth: this was proved before, §. 30. All the miracles boasted of by Papists, for proof of any of their heretical and idolatrous positions, or practices, are counterfeit.

§. 34. Of the diversity of Miracles.

THe miracles whereby the Gospel was confirmed are here said to be divers. This may be referred to the multitude of them. For though very many of them be registered in the New Testament: yet it is said that Christ did many other signs, John 20. 30.

To the multitude of Christ's miracles may this also be applied, There are many other things which Jesus did, the which if they should be written everyone, I suppose that even the world itself could not contain the books that should be written, John 21. 25.

But this word divers, hath reference most properly to the different kind of miracles: as, curing diseases, restoring senses and limbs, raising the dead, dispossessing devils, &c.

This word is attributed to such things as are many in their number, and various in their kinds, as to pleasures, Titus 3. 3. To lust, 2 Tim. 3. 6. To doctrines, Heb. 13. 9. To temptations, James 1. 2. yea and to such diseases as Christ cured, Matth. 4. 24. All these are said to be divers: and they are every way so divers, as neither the number, nor the several kinds of them can be reckoned up.

Concerning the diversity of miracles, whereby the Gospel was confirmed, God had therein respect to men's backwardness in believing, and to the manifold oppositions against the Gospel. If a few miracles would not serve the turn, there were many: If this or that kind of miracles wrought not on men, yet other kinds might: according to that which is recorded of the divers signs which God commanded Moses to show, It shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign, and it shall come to pass, if they will not believe also these two signs, that thou shalt take of the water of the River, and pour it upon the dry Land, and it shall become blood, Exod. 4. 8, 9.

Though Pharaohs heart were out of measure hard, and by nine several plagues was not moved to let Israel go, yet by another which was divers from all the rest, he was moved, Exo. 12. 30, 31. Many blows, especially with divers hammers one heavier then another, will drive a great spike up to the head into such a rough piece of timber, as a few blows with one light hammer could not make entrance thereinto.

It appears that it was the multitude and diversity of miracles that wrought upon the Jews in that they said, When Christ cometh will he do more miracles then these which this man hath done? Joh. 7. 31.

This is one end why God in all ages hath furnished his Church with variety of Ministers, endued with divers gifts, that the Church might be more edified thereby; When Barnabas a Son of consolation Act. 4. 36. little moves people; Boanerges Sons of thunder may work upon them Mar. 3. 17. Sometimes an Apollos an eloquent man, and mighty in the Scriptures, and fervent in the Spirit, may much help such as believe through grace, and may convince gainsayers, Act. 24, 25, 27, 28.

§. 35. Of the gifts of the holy Ghost.

THe fourth means whereby God confirmed the Gospel, were gifts of the holy Ghost: that is, such gifts as the Spirit of God wrought in men.

The Greek word here translated gifts, properly signifieth divisions, or distributions. This very word in the singular number, is translated, dividing asunder, Heb. 4. 12.

Another word, derived from the same root that this is, is translated a divider, Luk. 12. 14.

The Verb signifieth to divide, (as where it is said of Christ, He divided the two fishes among them, Mark 6. 41.) or to distribute, as where it is said, God hath distributed to every man, 1 Cor. 7. 17. So 2 Cor. 10. 13.

Now the Church being as a body consisting of many members, the holy Ghost doth divide and distribute gifts needful for the whole body, to, and among the several members thereof: to one, one gift; to another another, 1 Cor. 12. 8, &c. Hence in Greek they are called divisions or distributions: and because they arise not from ourselves, but are given by another, and that most freely, they are not unfitly translated gifts.

In other places another word is used to set out the very same things that are here intended; and it properly signifieth free gifts, Rom. 12. 6.

The word that signifieth distributions, is here translated gifts: because they confirm the Gospel (which is the main end why mention is here made of them) as they are gifts extraordinarily given by the holy Ghost.

Ghost is an ancient English word, that signifieth the same thing that spirit doth. The word that in Greek signifieth spirit, is oft translated ghost: especially when it is spoken of the departing of a man's soul or spirit from his body. Of Christ it is said, He gave up the Ghost, Matth. 27. 50 John. 19. 30.

He that here and in many other places is called holy Ghost, is also called holy Spirit, Luk. 11. 13. Ephes. 1. 13. & 4. 30. Here the third person in sacred Trinity is meant.

This Epithet Holy, is attributed to the Spirit;

1. In regard of his divine property: in which respect the Father ( John. 17. 11.) and Son also is styled holy, Acts 4. 27, 30.
2. In regard of his special function, or operation, which is to make holy. In this respect he is called the Spirit of holiness, Rom. 1. 4. and sanctification is appropriated unto him, 2 Thes. 2. 13. 1 Pet. 1. 2.

Of the holy Ghost, See more Chap. 3. ver. 7. §. 74.

Though every good gift be of the holy Ghost (Gal. 5. 22.) yet here such extraordinary gifts as in the Apostles times were conferred on any, are especially meant. Such as were before Christ's exhibition foretold, Joel 2. 28, 29. And after Christ's ascension were abundantly poured out, Acts 2. 4.

That extraordinary gifts are here intended, is evident, in that they are here joined with Signs, Wonders and Miracles: and because they are brought in for the very same end: namely for confirmation of the Gospel.

Those Miracles were extraordinary; and gave evident proof of the divine calling of them who were endued therewith, and of the divine truth of that doctrine for which they were given.

By the gifts of the holy Ghost poured on them, who, on the day of Pentecost, were assembled together, an Apostle proves to the Jews, that, that Jesus whom they had crucified, was both Lord and Christ, Acts 2. 33, 36. By like gifts did he confirm the calling of the Gentiles, Acts 11. 15, 16, 17.

Those gifts were divers as well as the miracles before mentioned. This is particularly exemplified, 1 Cor. 12. 4, &c. They are distributed into three general heads,

1. Gifts.
2. Administrations.
3. Operations.

1. Under Gifts, are comprised such abilities, as the Spirit freely giveth unto men, to perform the duties of their functions. Of these gifts the Apostles reckoneth up sundry particulars; as wisdom, knowledge, faith, &c.
2. Under Administrations, are comprised such callings and functions as God hath ordained for the good of his Church. Of these sundry kinds are reckoned up, 1 Cor. 12. 28.
3. Under Operations, such fruits and effects as issue from the fore-named gifts, well employed, in men's several functions. The notation of the word intimates as much.

§. 36. Of the difference betwixt the wonders under the Law and under the Gospel.

THere were indeed at the delivery of the Law, thunder and lightning, and other great signs, distinctly set down, Exod. 19. 16, &c. & Heb. 12. 18, &c. Moses also did very great wonders, Deut. 34. 11, 12. Psal. 78. 12, &c. Acts 7. 36. So did other Prophets; especially Elijah and Elisha. But the Gospel was confirmed with more and greater miracles, John. 7. 31. & 9. 32. & 15. 24.

The miracles which Christ did, excelled all the miracles done before him, in five especial respects.

1. In the ground or power of doing them: For Christ did what he did by his own power, in his own name, Mark 1. 27. & 2. 5, 6, &c. but others did their great works by power received from God, and in the name of the Lord. The Lord sent Moses to do all the signs and wonders which he did, Deut. 34. 11.
2. In the very matter and kind of works which Christ did. Never any restored sight to one that was born blind, but Christ, John. 9. 32. This very work was greater then all the works that Moses did in Egypt, the red Sea and wilderness: and then the standing still of the Sun and Moon upon Joshua's prayer, Josh. 10. 12, 13. Or then the Suns going back at Isaiah's prayer, 2 King. 20. 11. Or then the miracles done by the ministry of Elijah and Elisha. For in these and other miracles recorded before Christ's time, there was but an alteration of the ordinary course of nature: but in giving sight to a man that never had sight before, was a new creation▪ Besides we never read of any devils dispossessed before Christ's time. This is most certain, that never any raised himself from the dead by his own power, before Christ; but herein Christ declared himself to be the Son of God with power, Rom. 1. 4.
3. In the manner of working his great works. Christ did what he did with authority and command, Mark 1. 27. & 2. 11. & 5. 41. others did what they did with prayer and submission to God's will, 1 King. 17. 20. 2 King. 4. 33. & 5. 11.
4. In the end. Christ's end in working miracles, was to set out his own glory, together with his Fathers: to show that he was the Son of God, true God, Mark 2. 10. and that men might be brought to believe in him. This is evident by the question which Christ propounded to the man that was born blind and had sight given him by Christ. The question was this, Doest thou believe on the Son of God? Joh. 9. 35. The Prophets did what they did with respect to God alone; and to show, that what they did or spake, was by commission from the Lord, 1 King. 18. 36. 37.
5. In the extent. Christ's cures of many men's bodies extended also to the cure of their souls: This is evident by the pardon of sin which he gave to the man whom he cured of his Palsy, Matth. 9. 2. and also by this exhortation to another man whom he cured, Behold, thou art made whole; sin no more, Joh. 5. 14.

But the gifts of the holy Ghost which are here mentioned, do beyond all exception demonstrate, that the Gospel had a greater confirmation then the Law, because never were such gifts given before Christ's time. Of these gifts see §. 35.

§. 37. Of God's will in ordering works and gifts.

THe forementioned diversity of miracles and distribution of gifts, were ordered and disposed according to the will o •… God. This act of distributing is attributed to God (1 Cor. 7. 17.) to his Son (Ephes. 4. 7.) and to his Spirit, 1 Cor. 12. 11. And for kind, number and measure of gifts, all are ordered by the will of this one God, according to his own will, not another's: the Greek word intends as much.

The will of God is that rule, whereby all things are ordered, that he himself doth; and whereby all things ought to be ordered, that creatures do.

Hereupon God's will is distinguished into his secret and revealed will. This distinction is grounded on these words, The secret things belong unto the Lord our God▪ but those things that are revealed belong unto us, Deut. 29. 29.

The secret will of God is called his counsel, Isa. 46. 10. the counsel of his will, Eph. 1. 11.) his purpose (Rom. 8. 28.) his pleasure (Isa. 46. 10.) his good-pleasure (Ephes. 1. 9.) the good pleasure of his will (Ephes. 1. 5.)

The other is commonly called God's Word, and that after the manner of men: because the ordinary means whereby men make known their minds, is the word of their mouth, therefore the revelation of God's will is called God's word: whether it be by an audible voice from God himself, as Matth. 3. 17. or by the ministry of Angels, ver. 2. or by the ministry of men, Hos. 1. 2.

This is also called the good and acceptable, and perfect will of God, Rom. 12. 2.

This revealed will of God, is that which is principally intended in the second Petition of the Lord's prayer.

Here God's secret will is meant. This is that supreme and absolute will of God, by which all things are, and without which nothing can be, Psal. 115. 3. Ephes. 1. 11. Rom. 11. 34.

This is God's only rule: He hath nothing else to regulate any purpose or act of his, but his own will. As therefore he disposeth all things▪ so in special the gifts of the holy Ghost, according to his will. See verse. 9. §. 78. and Chap. 6. verse. 17. §. 130.

The grounds following do demonstrate the equity hereof.

1. God is the fountain whence all gifts flow: Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, James 1. 17. All are his. Hereupon he thus presseth his right against such as were not contented with that portion which he gave them, Is it not lawful for me to do what I will with mine own? Matth. 20. 15.
2. God is the most supreme Sovereign over all; He is the Lord and Master of all, He therefore hath power to order the places, and duties, and parts of all, as he pleaseth, according to his own will: In reference hereunto thus saith David, The Lord God of Israel chose me before all the house of my Father, to be King over Israel forever: For he hath chosen Judah to be the Ruler: and of the house of Judah, the house of my Father: and among the sons of my Father, he liked me to make me King over all Israel: and of all my sons, he hath chosen Solomon my son to sit upon his Throne, &c. 1 Chron. 28. 4, 5.
3. God is the wisest of all. He is wise in heart (Job 9. 4.) yea mighty in wisdom▪ (Job 36. 5.) his understanding is infinite, Psal. 147. 5. He is only wise, Rom. 16. 27. He therefore best knoweth what is fittest for everyone; and he is fittest to order it according to his will.
4. God's will is the rule of righteousness. Whatsoever is ordered thereby, and agreeable thereto is righteous: and whatsoever cometh from it, is altogether righteous. The Lord is righteous in all his ways; His ordering therefore of matters must needs be according to right and equity.
5. The Lord fitteth gifts and functions one to another▪ Such gifts as are needful for such a function; and such a function as is fittest for 〈◊〉〈◊〉 . The Lord gave talents to every of his servants, according to his several ability, Mattl. 25. 15. and having called Bezaleel to the work of the Tabernacle, he filled him with the Spirit of God in wisdom and in understanding, and in knowledge, and in all manner of workmanship, to devise cunning works, Exod. 31. 2, 3, &c.

This teacheth us everyone to be content with our own measure which God hath proportioned to us, for we may be assured thereupon that it is the fittest and best for us. Hast thou a small measure? bear it patiently, that measure is fittest for thee. Hast thou a great measure? use it conscionably, that is fittest for thee. If thou grudgest, thou grudgest against the most high, wise, righteous God, the fountain of all blessings. Remember Aaron's and Miriams fault, and God's answer thereto, Numb. 12. 2, 8. Let the consideration hereof, suppress in thee all murmuring and repining, against that measure which others have received.

Object. We are exhorted earnestly to covet the best gifts (1 Cor. 12. 31.) and to seek to excel (1 Cor. 14. 12.) and to grow up in all things, Ephes. 4. 15.

Answ. None of these, nor any such like exhortations are contrary to Christian contentedness. For

1. Though a man covet a more excellent gift then God hath ordained for him, yet when he seeth that God hath bestowed such and such a gift upon him, less then his desire, he may quietly subject himself to God's wise disposition, and rest contented therewith: For the will of God being now made known unto him, he may persuade himself, that the gift he hath is best For him.
2. Seeking to excel, is not ambitiously to strive for the highest places and greatest offices in the Church (as Di •… trephes did, 3 John. ver. 9.) but everyone to strive in his one place, to do most good in God's Church. This therefore is the full exhortation, Seek that you may excel to the edifying of the Church, 1 Cor. 14. 12. So as this teacheth us how to make the best use of the place wherein God hath set us, and of the parts which he hath given us.
3. A Continuall growth in grace is no more opposite to Christian contentedness, then the growth of the little finger is to the place wherein it is set. Growth and contentedness may well stand together: yea they always go together. Growth in grace received, showeth our good liking thereof: and that we think it the fittest for us: and are thereupon stirred up to nourish and cherish it, to keep it from decay, and to increase it more and more.

§. 38. Of the resolution of the 2 ^d , 3 ^d and 4 ^th verses of the second Chapter.

THe sum of these verses is, A motive to enforce a diligent heeding of the Gospel. Two general points are to be observed:

1. The Inference.
2. The Substance.

The Inference is in this causal particle, FOR.

The Substance setteth out an argument from the less to the greater.

In laying down that argument, we are to observe;

1. The manner of propounding it.
2. The matter whereof it consisteth.

The manner is by way of supposition; in this conditional particle IF.

The matter declares the two parts of the Argument.

The Argument is comparitive.

The first part thereof setteth out, Just vengeance on transgressors of the word of Angels. This is the Less, ver. 2.
The second part setteth out greater vengeance on transgressors of the Gospel, ver. 3, 4.

In the former we have:

1. A description of that whereupon vengeance was executed.
2. A declaration of the kind of vengeance.

The thing described is set out:

1. By the means of making it known, The word spoken.
2. By the ministry thereof, by Angels.
3. By the steadfastness of it, was steadfast.

In the declaration of the vengeance is set down:

1. The fault.
2. The punishment.

The fault is expressed in two kinds:

1. Transgression.
2. Disobedience.

Both these are manifested by their extent: in this particle every.

The punishment is set uut:

1. By the kind of it, Recompence of reward.
2. By the equity of it, in these two words, just, received.

In the second part of the comparison we are likewise to observe:

1. The manner of setting it down, by an interrogation, How?
2. The matter. Herein is declared
- 1. The judgment.
- 2. The cause thereof.

In the judgment are noted:

1. The Persons liable thereunto, in this Pronoun of the first person plural, WE.
2. The kind of judgment is expressed in this word, escape.

The cause, is

1. Propounded.
2. Aggravated.

In the Proposition there is noted:

1. The act wherein the sin consisteth, neglect.
2. The object. Which manfesteth:
- 1. The benefit neglected, Salvation.
- 2. The excellency of that benefit, so great.

The aggravation thereof is manifested:

1. By the publication of that salvation.
2. By the ratification thereof.

The publication of salvation is here commended by the▪ principal author thereof: Who is set out,

1. By his dignity, The Lord.
2. By his Ministry. Herein is expressed:
- 1. The kind of it, in this word spoken.
- 2. The pr •… heminence of it, at first began.

The ratification is there expressed, was confirmed. About which is further set down.

1. The persons that confirm it.
2. The means whereby it was confirmed.

The persons admit a double consideration:

1. Who confirmed it.
2. To whom it was confirmed:

The persons confirming it were:

1. Men.
2. God.

The men were such as heard Christ.

The persons to whom they confirmed it, are expressed in this Pronoun of the plural number and first person, us. To us.

The other person confirming is set out:

1. By his title GOD.
2. By the kind of ratification, bearing them witness.

In setting down the means of▪ ratification, are noted:

1. The kind of them.
2. The Rule whereby they are ordered.

The kind of means are of two sorts:

1. Works.
2. Gifts.

Works are here set out:

1. By their distinct sorts, which are three:
- 1. Signs.
- 2. Wonders.
- 3. Miracles.
2. By their variety, in this word divers.

Gifts are described,

1. By their author, the holy Ghost.
2. By their distribution. This is implied in the Greek word used by the Apostle.

The rule is thus manifested, According to his own will.

Here observe,

1. The kind of rule, with.
2. The property of it, his own.

§. 39. Of the Doctrines arising out of the 2, 3, & 4. verses of the second Chapter.

I. MOtive may be added to motive. To that motive in the former verse, taken from the damage of no •… heeding the Gospel in these verses, another motive is added, taken from the vengeance that will follow thereupon. For men are hardly brought to believe Divine truths.

II. Suppositions may imply unquestionable truths. The manner of the Apostles arguing by way of supposition, If, proveth as much. See §. 8.

III. Angels were of old God's Ministers to his Church. They spake his word. See §. 10.

IV. God's Word is steadfast. So is it here expressly said to be. See §. 11, 12.

V. Divine vengeance may be a motive to forbear sin. The inference of the vengeance upon the word spoken, proves as much: for it is here to that very end alleged.

VI. There are different kinds of sin. The distinction betwixt transgression and disobedience imports thus much. See §. 14.

VII N •… sin shall pass unrevenged. This general particle, every, intends this.

VIII. Pknishment is due to transgression. It is therefore styled a recompense of reward. See §. 16.

IX. Divine vengeance is most just. So it is here expressly said to be. See § 17.

X Transgressors shall receive vengeance will they nill they. This verb, received, intimates this point. See §. 17.

XI. Revenge of sin is most sure. This interrogative HOW, intimates as much. See §. 18.

XII. There are degrees of sin and judgment. The inference of the later part of the comparison upon the former, declares the truth of this point. For neglect of the Gospel is made a greater sin then neglect of the Law: and a greater judgment is thereupon inferred. See §. 18.

XIII. It is very dangerous to neglect the Gospel. There is no way of escaping for such. See §. 19.

XIV. The greatest as well as the meanest falling into the same sin, are liable to the same judgment. This pronoun WE, includes the Apostle himself and all to whom he wrote. See §. 18.

XV. The Gospel brings salvation. It is thereupon styled Salvation. See §. 20.

XVI. The salvation brought by the Gospel is very great. This word, So great, intends as much. It is far greater then that which by the Ministry under the Law was brought to people. See §. 21.

XVII. Christ was a Preacher. He is here said to Preach. See §. 22.

XVIII. The Word is made profitable by Preaching. For this end Christ Preached it. See §. 23.

XIX. Christ was the first Preacher of the Gospel. This is here expressly asserted▪ See §. 24.

XX. God would have his word confirmed. See §. 25.

XXI. Many Preachers of the same truth confirm it the more. Thus by other Preachers, the Gospel which Christ first Preached, was confirmed. See §. 25.

XXII. Apostles succeeded Christ. These were they who heard him. See §. 26.

XXIII. Preachers confirm the Gospel to others. It was confirmed unto us, saith the Text. See §. 27.

XXIV. God addeth his witness to the Ministry of his servants. This is here expressly set down. See §. 28.

XXV. God only can work miracles. This is here set down as God's proper Act. See §. 28.

XXVI. Miracles are above the power of creatures. This followeth from the former by just consequence. See §. 29.

XXVII. Works are witnesses to God's Word. God by his works bare witness to his Apostles. See §. 30.

XXVIII. Signs by visible objects confirm Divine matters.

XXIX. Wonders by the strangeness of them do the like.

XXX. Miracles also do so by a Divine power manifested in them. These three last Doctrines arise out of the notation of those words, Signs, Wonders, Miracles. See §. 31, 32.

XXXI. Divers miracles were wrought to confirm the Gospel. See §. 34.

XXXII. Men's gifts are of the holy Ghost. He gives them, 1 Cor. 12. 11. Therefore they are here styled, Gifts of the holy Ghost. See §. 35.

XXXIII. Extraordinary gifts were abundantly given at the first preaching of the Gospel. The Church had then need of them. See §. 35.

XXXIV. Gifts of the holy Ghost were confirmations of the Gospel. They are in this respect here joined with miracles. See §. 35.

XXXV. Men's Functions and abilities are of God. Ibid.

XXXVI. The Gospel had greater confirmation then the Law. See §. 36.

XXXVII. God hath no other rule then his own will. This relative, His own, implies as much.

XXXVIII. God orders men's parts and places according to his will. See §. 37.

§. 40. Of the inference of the fifth verse upon that which goeth before.

Verse 5.

For unto the Angels hath he not put in subjection the world to come, whereof we speak.

IN this verse the Apostle hath an eye to that main point which he insisted upon in the former Chapter: (which was, that Christ is more excellent then Angels) and also to the argument in the verses immediately going before, whereby he proved that more heed is to be given to the word of Christ, then to the word of Angels.

In reference to the former Chapter, a ninth argument is in this verse added to those •… ght which were produced in the former Chapter to prove the foresaid excellency of Christ above Angels. See chap. 1. §. 64.

In reference to the former part of this Chapter, this verse containeth a reason why Christ's word is to be preferred before the word of Angels: namely because God hath given a greater authority to Christ, then ever he did to Angels. The first particle of this verse, FOR, showeth that a reason is contained therein.

This reason is here set down as a double transition.

The first is from Christ's excellency in reference to his Divine nature, unto his excellency in reference to his human nature.

The other is, from the Apostles exhortatory digression, unto his doctrinal point about Christ's excellency.

In the former Chapter the Apostle sets out the excellency of Christ being God, yet so as he considered him also to be man: even God-man.

In this Chapter he sets out the excellency of Christ being man: yet so as he considereth him also to be God: even Man-God.

The reason here produced is comparative. The comparison is of unequals: for it is betwixt Christ and Angels.

1. The inferiority of Angels is declared in this verse.
2. The superiority of Christ is proved, verse. 6, 7, 8, 9.

The manner of expressing the inferiority of Angels is like that which was used, chap. 1. §. 46. It is expressed negatively, unto the Angels hath he not put, &c.

In this place the kind of argument is the stronger, in that it is denied to them by him who only hath the supreme and absolute power to confer jurisdiction upon any: or to withhold it from any: and that is God. For this relative, HE, hath reference to him that is mentioned in the verse immediately going before, thus, God bearing witness.

The argument may be thus framed,

He to whom God hath put in subjection the world to come, is more excellent then they to whom he hath not put it in subjection.

But God hath put the world to come in subjection to Christ and not to Angels,

Therefore Christ is more excellent then Angels.

The later part of the assumption is in this verse.

The former part in the verses following.

§. 41. Of the world to come.

THe word translated world, properly signifieth a place inhabited. For it is derived from a Nown that signifieth an house or habitation: and from a Verb that signifieth to dwell or inhabit: it is another word then that which was used, chap. 1. v. 2. and translated worlds. For that word hath reference to the time wherein all things were made and continue. ( See chap. 1. §. 18.) but this hath reference to the place wherein men dwell. It is the same word that is used chap. 1. §. 66. But it is here used in another sense. There it was put for the earth, but here it is metonymically put for inhabitants, not in earth only, but in heaven also. And in reference to earth, by a Synecdoche, the better part of inhabitants thereon, are meant, namely Saints, Psal. 37. 11. Matth. 5. 5. In this sense another word translated world is also used, 2 Cor. 5. 19.

The world then in this place, is put for the Church, which compriseth under it the whole number of God's Elect, called or to be called. In this sense it is also called the Kingdom of God (Matth. 6. 33.) The Kingdom of his Son, (Col. 1. 13.) The Kingdom of heaven, Matth. 3. 3.

That this word, world, is in this place so used, is evident by this epethete, to come, added thereto. For this world is to be considered, either in the inchoation and progress thereof: or in the consummation and perfection of it.

In the former respect it is styled, the world to come, in reference to the Saints that lived before Christ was exhibited in the flesh, and longed to see this world, Matth. 13. 17. John 8. 56. 1 Pet. 1. 10, 11. Thus John the Baptist, after he was born and exercised his ministry, is said to be Elias to come, (Matth. 11. 14.) in reference to a former Prophesy, Mal. 4. 5.

In the •… atter respect, this world is said to come, in reference to such Saints as have grace begun in them, but cannot have it perfected till this life be ended. So as in regard of the perfection, both of particular members, and also of the whole mystical body, this world, even now since Christ exhibited, is truly said to come. Thus is this title, to come, oft used, as Matth. 12. 32. Eph. 1. 21.

In like respects all things under the Gospel are said to become new, 2 Cor. 5. 17.

§. 42. Of appropriating the world to come to the later times.

COnsidering that the Saints who lived before Christ was exhibited, were members of the true Church and mystical body of Christ, this Question may be moved, How in reference to them, the world is said to come?

Answ. Many things in case of difference betwixt the time of the Law and Gospel are to be taken comparatively: and that as in other cases, so in this particular.

1. Christ under the Law was in so many types and shadows typified out unto Saints then living, as they could not so fully and clearly discern him, as now we do.
2. Their faith in the Messiah was grounded on promises of him to come: but our faith is settled on Christ actually exhibited. He is now in his human nature really settled on his throne: and in that respect this world that was then to come, is more fully made subject to him.
3. In regard of the number of those that under the Gospel are made subject to Christ, the Christian Church may be counted a world, and that in comparison of the number of those that were under the Law. For they made but a small Nation.

§. 43. Of being put in Subjection.

THis phrase, put in subjection, is the interpretation of one Greek word, but a compound one, which properly signifieth to put under.

The simple Verb signifieth to appoint, place, or set in order. It is used to set out God's ordaining persons to life; ( as many as were ordained to eternal life believed, Acts 13. 48.) and men's determining matters ( Acts 15. 2.) and appointing place and times, Matth. 28. 16. Acts 28. 23.

The Preposition with which the word is compound signifieth under. Answerably it is translated, put under: We see not yet all things put under him, v. 8. Now they who are by him that hath authority put under another, are brought to be in subjection to him. It is therefore in this sense applied to subjects and servants, 1 Pet. 2. 13, 18. To wives, 1 Pet. 3. 1. To children, Luke 2. 51. To the Church, Eph. 5. 24.

It here importeth two things.

1. Sovereignty and authority on God's part, who is here said to put under. This is exemplified, v. 8. Thus may such as are most unwilling to be brought under, be put in subjection: as the devils themselves, Luke 10. 17, 20.
2. Duty on the Churches part, in a willing submitting of itself to Christ. In this respect wives are charged to submit themselves to their own husbands, as the Church is subject unto Christ, Eph. 5. 22, 24.

In both these respects are the good Angels subject unto Christ, 1 Pet. 3. 23. •…

§. 44. Of the subjection denied to Angels.

THis honor (to have the Church put into subjection to them) is expressly denied to Angels, so saith this Text, He hath not put in subjection unto Angels the world to come. That honor, which God, the most high, supreme Sovereign over all, vouchsafeth not to a creature, is denied to him; he hath no right to it. Were it meet that he should have it, the wise God would bestow it on him.

Angels are of creatures the most Excellent: (Of the Excellency of Angels, See chap. 1. §. 40, 85.) yet this world to come, consisting of such inhabitants, as are mystically so united to Christ, as they make one Body with him (which Body is called Christ, 1 Cor. 12. 12.) are too excellent to be put in subjection to any, but Christ, who is the true and only Head of the Church. Though Angels be more excellent then any children of men, singly and simply considered in themselves, yet children of men as they are united to Christ, and make one Body with him, are far more excellent then all the Angels. It is therefore very incongruous, that they who are the more excellent should be put in subjection to those who are less excellent, yea to those who are appointed to be Ministers, and (as I may so speak) servants unto him.

§. 45. Of Arguments for Angels authority over the Church Answered.

THe 'forementioned point will appear more clear by Answering such Arguments as are alleged to prove the authority of Angels over Christ's Church.

1. Argument. Angels are styled Thrones, Dominions, Principalities, and Powers, ( Coloss. 1. 16.) all which Titles imply superiority and authority over others.

Answ.

1. Those Titles are used to set out the excellency and dignity of Angels, rather then their authority and command over others. They who have Dominion, Principality and Power, and who set on Thrones, are among men the most excellent. These Titles then show that Angels are the most excellent among all creatures.
2. If authority be yielded unto them, yet that authority is only deputative in reference to that message or work which is enjoined by them: such an authority as Kings Ambassadors and Messengers have.

2. Argum. They are called Princes of particular Countries, as of Persia and Greece, Dan. 10. 13, 20. Now Princes have subjects put into subjection unto them.

Answ.

1. Persia and Greece were then of this world: but we speak of the world to come, which is the Church.
2. It cannot be proved that those Princes there meant were Angels. They were the Monarchs of those Nations: as Cambises or Darius of Persia, and Alexander of Greece.

3. Argum. Michael the Angel was Prince of the Jews, Dan. 10. 12, 21.

Answ. Indeed Michael is styled an Archangel; but thereby is meant the Head of Angels, the Lord Jesus Christ. See chap. 1. §. 83.

4. Argum. Evil Angels are Rulers of the darkness of this world, Eph. 6. 12. Why may not then good Angels be Rulers of the world to come?

Answ.

1. Evil Angels usurp power and authority above that which is meet: which the good Angels will never do.
2. The children of this world put themselves in subjection to evil Angels, and so become their slaves: but the children of the world to come will subject themselves to none but to Christ: no not to the good Angels.

5. Argum. The men of this world are put in subjection to Christ. Therefore the subjection of the world to come is no good proof of Christ's excellency.

Answ. Though the men of this world are put into subjection to Christ, yet not after such a manner as the world to come, who are put in subjection to Christ a members to their Head: So as from their Head they receive such a spirit as makes them willingly and cheerfully submit themselves to him. But the men of this world are per force made subject to Christ as to an absolute, supreme, Almighty Lord over them: who can and will keep them under.

2. The Question here being principally about the Church, the Apostle thought it sufficient to exemplify the point in the world to come.

§. 46. Of the unlawfulness of worshipping Angels or any other creatures.

GOD having reserved this as a privilege to his Church, not to be put in subjection to Angels, how basely and unworthily do they carry themselves who pretending to be of this world to come, do notwithstanding put themselves into subjection to Angels? so do such as worship Angels. It appears that men were too much addicted to this kind of superstition in the Apostles time. For it is condemned by an Apostle, and the vain pretence for it is discovered, Col. 2. 18. That pretence is styled voluntary humility: which is, as of old it was called, will-humility and hypocritical humility. Indeed it is an high presumption against God who only is to be worshipped, and against his Son Christ, who only is advanced to the right hand of God, ( See chap. 1. §. 13.) and against the Saints, who are of this world to come: and in that respect not put in subjection unto Angels. To make pretence of worship for which there is no warrant in the Word of God, savoreth too ran •… lie of intolerable insolency. Angels themselves, who well understand what is do •… or not due unto them, have utterly refused to be worshipped by men, Rev. 19. 10 & 22. 9.

In this it is manifest that Papists are not of this world to come: because in their doctrine they maintain that Angels are to be worshipped: and in their daily practice do worship Angels.

The Pope of Rome doth also herein show himself to be plain Antichrist, in the he putteth all that adhere to him in subjection to himself, as to Christ's Vicar, and as to the Head of the Church: which is Christ's prerogative given unto him by the Father, Eph. 1. 22. To what Bishop said God at any time, Be thou the Head of my Church? or, Let my Church be put in subjection to thee? Is not this to oppose 〈◊〉 exalt himself above all that is called God, or that is worshipped? 2 Thess. 2. 4.

Let us, Brethren, stand fast in the liberty wherewith Christ hath made us free, Ga •… 5. 1. Let us not slavishly put ourselves in subjection to any to whom God hath not put us in subjection: but let us reserve ourselves free for him alone to whom God hath put us in subjection. He is the only Lord of our conscience, to him only let 〈◊〉 be in subjection.

§. 47. Of adding this clause, Whereof we speak.

THis correlative, whereof, hath reference to the word, world, going before: for they are both of the same gender, namely the femmine. The word here translated world, is the very same that is used, chap. 1. v. 6. in this phrase, When he bringeth in the first begotten into the world. The world may there be taken in a larger extent, then here, by reason of this restrictive Epithet, to come.

Though world in the former place may comprise under it the whole earth and all the inhabitants thereon: yet doth it most especially intend the militant Church. For as Christ gave himself for the Church ( Eph. 5. 25) so God in special gave Christ to his Church: and he brought his first begotten into the world for his Churches sake. Had not the Church been in the world, God would not have brought his first begotten into the world.

Besides the world there spoken of may well be accounted the same that is here meant, even the world to come, because God's first begotten was then brought into the world when it began to be actually that world to come which was before prophesied of. It was the exhibition of Christ that made it another world, a new world, a world to come. In that Christ by being brought into the world accomplished all the Types, Shadows, Prophesies and Promises concerning himself, the world thet was accounted the world to come.

In regard of the sense and intent of the Apostle, this phrase, whereof we speak, may also have reference to the last days, mentioned Chap. 1. ver. 2. For this world to come is in those last days, in which God speaks unto us by his Son.

It may further have reference to the last clause of the last verse of the first Chapter. For the heirs of salvation are the most special and principal inhabitants in this world to come. Yea they are the only true members thereof: so as in speaking of the world to come he speaks of the heirs of salvation.

Finally, All that in the former part of this Chapter is spoken of the Gospel, and of the duty that belongs to those that enjoy the privilege thereof, and of the manifold means whereby God confirmed it unto us, all these things concern this world to come. So as in all these also he speaketh of the world to come.

The Apostle here useth a Verb of the present tense (thus, whereof we speak, ) not of the preter tense, or time past (whereof we have spoken) to show that all his discourse appertains to this world to come.

§. 48. Of the Resolution of the fifth verse of the second Chapter.

THe sum of this verse, is, A restraint of Angels authority.

Two points are herein to be observed.

1. The inference set out in this causal particle FOR.
2. The substance: Wherein is noted
- 1. The kind of authority here intimated.
- 2. The restraint thereof.

In setting down the kind of authority he showeth

1. The persons whom it concerns.
2. The act wherein it consisteth.

The persons are

1. Propounded in this phrase, world to come.
2. Amplified in this, whereof we speak.

The Authority is thus expressed, put in subjection.

In the restraint we are to observe,

1. The persons, both who restrains, HE, and also who are restrained, Angels.
2. The form of restraint in these words, hath not put, &c.

§. 49. Of the Instructions arising out of Heb. 2. 5.

1. THe more excellent the persons are, the greater heed is to be given to their word. This ariseth from the causal particle FOR. Therefore more diligent heed is to be given to Christ's word then to the word of Angels, because he is more excellent then they.

II. God gives authority and dignity. This relative HE, hath reference to God, who putteth in subjection whom he will and to whom he will.

III. None have right to any authority that have it not of God. Because God hath▪ not put the world to come in subjection to Angels, therefore Angels have no authority over the world to come.

IV. There was a Church to come after the expiration of the Jewish Synagogue. In this respect the Christian Church is here called the world to come.

V. The full perfection of the Church is yet expected. For this phrase world to come, hath also reference to a time yet to come: and that after the last day.

VI. Angels have not authority over Christ's Church. It is Christ Church of whom the Apostle here saith, that it is not put in subjection to Angels.

VII. The prerogative of the Christian Church is a very great one. For it is much spoken of by the Apostle. This is it that is mainly intended in this phrase, whereof we speak. He is here and there, even everywhere, speaking of it.

§. 50. Of the Apostles manner of producing a Divine Testimony.

Verse 6.

But one in a certain place testified, saying, What is man that thou art mindful of him? Or the son of man that thou visitest him?

Verse 7.

Thou madest him a little lower then the Angels, thou crownedst him with glory and honor, and didst set him over the works of thy hands.

Verse 8.

Thou hast put all things in subjection under his feet, &c.

THe Apostle here begins to set out the excellency of Christ's human nature: in amplifying whereof, he continueth to the end of this Chapter.

In the four verses following he proveth Christ to be more excellent then Angels. Now Angels are of all mere creatures the most excellent. Christ therefore must needs be the most excellent of all.

This Argument of unequals the Apostle began in the former verse▪ where he gave proof of the inseriority of Angels. Here he showeth that that which was denied to Angels, is granted to Christ. Therefore he bringeth in that which is spoken of Christ, with this particle of opposition, BUT: which is here made the note of an Assumption, thus, God put not the world to come in subjection to Angels: BUT to Christ he did. Though that assumption be not in express terms set down, yet to make it the more clear and evident, the Apostle sets it down in a Divine testimony: which in general terms he thus produceth, One in a certain place testifieth. If upon that which was asserted in the former verse, it should be demanded, Seeing God hath not put in subjection to Angels the world to come, to whom hath he put it? The answer is this, One in a certain place testifieth, &c. He expresseth not the author, but indefinitely saith, One (or a certain man, as the Greek particle here used, is translated in other places, Luke 9. 57. & 13. 6.) Nor the Book, but saith, in a certain place. This is the interpretation of one Greek particle: which being accented, signifieth, where (Matth. 2. 2.) or whither, (1 Joh. 2. 11.) But without an accent it signifieth a certain place, as here, and chap. 4. 4. & 11. 8.

This was usual with the Pen-men of sacred Scripture. Sometimes they only set down a text of Scripture: giving no note of Author, or place, as Rom. 10. 18.

Sometimes this indefinite phrase is used, He saith, Heb. 13. 5.

Sometimes this, The holy Ghost saith, Heb. 3. 7.

Sometimes this phrase, It is written, Matth. 21. 13.

Sometimes this, In the Law it is written, Joh. 8. 17.

Sometimes a Prophet is indefinitely set down, Matth. 1. 22.

Sometimes the name of the Prophet is expressed, Matth. 2. 17.

Sometimes the Book of Moses, Mark 12. 26. And the Book of the Psalms, Act. 1. 20.

Once the second Psalm is mentioned, Act. 13. 33.

Scriptures might be thus indefinitely quoted, because the Churches to whom the Evangelists and Apostles wrote, were so well acquainted with the Scriptures, as the very naming of a Scripture might be sufficient for them readily to find it out, because they well knew where it was written: or it may be that the Apostles did it purposely to move them more diligently to search the Scriptures, that so they might the better acquaint themselves therewithal.

It is said of the Jews, that they were so versed in the Hebrew text, (which was their mother language) as they could readily tell how many times such or such a word was used in the Hebrew Bible: and that they trained up their children to be as expert therein. To them there needed no more but the very naming of a Text of Scripture.

Were our people as expert in the Scriptures, which we have trauslated in our mother tongue, a great deal of pains might be spared by our Ministers in quoting the Book, Chapter and verse, wherein the text that we quote is set down.

Let us be stirred up so diligently to exercise ourselves in the holy Scriptures, and to be so well acquainted therewith, as it may be sufficient to hear a testimony or a phrase of Scripture, though the particular place be not expressed.

§. 51. Of the Scriptures Testifying.

THis word translated, testified, is a compound word. The simple verb signifieth to testify, (Joh. 3. 11.) or to bear witness, John. 1. 7.

The compound addeth emphasis: and implieth more then a bare affirming or witnessing a thing. It also signifieth a confirming and adding further witness to a truth. It is therefore added to preaching: He commanded us to preach and to testify, Act. 10. 42. After that Peter had preached to the Jews, it is added, that with many other words he did testify, Act. 2. 40.

I find this compound word fourteen times used in the New Testament. In every of those places it carrieth an especial emphasis: as where Dives desires that Lazarus, who was then dead, might be sent to his brethren, to testify unto them, (Luke 16. 28.) that is, by an unquestionable evidence to convince them of hells torments.

Here it implieth a confirmation of the point in question: namely, that the world to come was put in subjection to Jesus. It is one special end of Sacred Scripture to testify the truth: such truths especially as concern Jesus Christ, John. 5. 39. Luk. 24. 27. Acts 10. 43.

The Psalm out of which this testimony is taken, is the eight Psalm. That it testifieth of Jesus, is evident by the many passages that are therein applied to Christ in the New Testament: as this, Out of the mouth of babes and sucklings thou hast ordained strength: or as the LXX (whom the Evangelist followeth) hast perfected praise, Matth. 21. 16. And this, Thou hast put all things under his feet, is three times applied to Jesus, as 1 Cor. 15. 27. Eph. 1. 22. and here in this text, where the Apostle proves, that this can be meant of no other, v. 8, 9. Thus he first produceth the testimony itself, v. 6, 7, 8. and then applieth it to Jesus the Person intended therein, v. 8, 9.

Take we a brief view of the whole Psalm, and it will evidently appear that Christ is set out therein.

The main scope of the Psalm is, To magnify the glory of God; this is evident by the first and last verses thereof. That main point is proved by the works of God, which in general he declares to be so conspicuous, as very babes can magnify God in them to the astonishment of his enemies, v. 2.

In particular, he first produceth those visible glorious works that are above; which manifest God's eternal power and Godhead, verse. 3. Then he amplifieth God's goodness to man (who had made himself a mortal miserable creature, v. 4.) by setting forth the high advancement of man above all other creatures, not the Angels excepted, v. 5, 6, 7, 8. This cannot be found verified in any but in the man Christ Jesus.

This evidence of God's goodness to man so ravished the Prophets spirit, as with an high admiration, he thus expresseth it, What is man, &c. Hereupon he concludeth that Psalm as he began it, with extolling the glorious excellency of the Lord.

§. 52. Of the Scriptures sufficient Authority in itself.

THough in setting down this testimony, the Apostle nameth not the Author or Penman of the Psalm, yet in the Title it is expressly said to be A Psalm of David. The Apostle concealeth his name, not upon any doubt that he had of David's penning it; or in any disrespect: (for he expressly nameth him, Chap. 4. 7. and putteth him into the catalogue of God's Worthies, Chap. 11. 32.) but to show that the sacred Scripture hath sufficient authority in itself; and need not any further authority from any man. Many Books are compiled in the Bible, whose Penman or Publisher is not named; as the Book of Judges, and Ruth, the two Books of Kings and Chronicles, Esther and this Epistle.

The Apostle hath quoted this testimony word for word, not varying from the Psalmist in sense or syllables: especially as the LXX have translated it.

By this expressing of his mind in the very words of Scripture, he maketh the point to be more heeded and regarded.

§. 53. Of Christ's Meanness amplifying his Greatness.

THe main intent of the Apostle in quoting the foresaid testimony, is, to set out the excellency and dignity of Christ; yet he beginneth with his low degree, styling▪ him Man, Son of Man.

This he doth in three especial respects.

1. That he might set out Christ's excellency, as he was man: for in the former Chapter, he had set forth his excellency as he was God.
2. That his excellency might be the more magnified. For the low degree whereunto Christ subjected himself, doth much amplify his glorious exaltation, as Phil. 2. 8, 9. To this very end the holy Ghost doth oft set down the low degree of those whom God hath highly advanced. Israel was advanced above all nations; to magnify God's goodness therein they are oft put in mind of their former low condition: yea they are enjoined to make an annual commemoration thereof, Deut. 26. 1, 2, &c. David doth this way amplify God's goodness to himself, Psal. 78. 70, 71. So doth the Virgin Mary, Luk. 1. 48.
3. That the exception made against Christ's meanness, might appear to be but a frivolous exception. For the Apostle here grants that Christ in his human estate was as mean, as the meanest. Yet withal inferreth that it was no hindrance to the height of his exaltation.

Some suppose that that which is here spoken of man, is meant of the first man in his pure and innocent estate: because God then gave him dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, &c. Gen. 1. 26.

Answ.

1. I deny not, but that such a dominion in regard of sundry of those particulars which are mentioned, Psal. 8. 6, 7, 8. was given to the man here described. But it doth not thence follow that the first Adam should be here meant: for he forfeited that dominion by his transgression.
2. The first title which is given to the man here meant, cannot be applied to the first Adam in his pure estate: for then he was not a mortal miserable man.
3. Adam was not a son of man as this man is here said to be, Adam was not born of man but created of God, Gen. 2. 7.
4. Adam being made immortal, he was not then in that respect lower then Angels, as he man here meant is said to be, v. 9.
5. The glory and honor with which this man is here said to be crowned, far exceeded all that glory and honor which was then conferred upon Adam.
6. All things, simply taken without any restraint (as here they are taken) were not put in subjection to Adam. Angels were never put in subjection to Adam: but they are to this man, v. 8.

In the two latter respects no mere man since the Fall: nor the whole stock of mankind, simply considered in itself, can be here meant. It remains therefore that the man here spoken of is more then man: even the man Jesus Christ, who is Godman.

Yet I will not deny but that the whole mystical body of Jesus Christ may be here included; namely all that by faith are united unto Christ: for all they, together with their head, have this title Christ, given unto them, 1 Cor. 12. 12. In this respect the dignities belonging unto Christ, as the head of that body, appertain also to the body of Christ. Hence it is that all things are said to be theirs, because they are Christ's, 1 Cor. 3. 22, 23. and they are said to be quickened together with Christ; and raised up together, and made to sit together in heavenly places in Christ Jesus, Ephes. 2. 5, 6. They are also, heirs of God, and joint-heirs with Christ, Rom. 8. 17.

§. 54. Of these Titles, Man, Son of Man.

THe Person here spoken of, is set forth by two Titles, Man, Son of Man. The first of these Titles in Hebrew signifieth a mortal, miserable man. It cometh from a verb that importeth a desperate case. It is oft translated desperate, as desperate sorrow, Isa. 17. 11. and incurable

Commentary on Hebrews

§. 164. Of the Doctrines arising out of the 13 and 14 Verses.

CHAP. II.

§. 1. Of the Resolution of the second Chapter.

§. 2. Of the inference made upon Christ's excellency.

§. 3. Of the necessity of performing Duty.

§. 4. Of inciting ourselves to that whereunto we stir up others.

§. 5. Of giving heed to the Gospel.

§. 6. Of the damage of neglecting the Gospel.

▪§. 7. Of the resolutions and instructions of Heb. 2. 1.

§. 8. Of the Apostles manner of enforcing his matter.

§. 9. Of the word spoken by Angels.

§. 10. Of the respect due to God's Word by any Minister delivered.

§. 11. Of the steadfastness of God's word.

§. 12. Of the stedfastness of the several kinds of God's Law.

§. 13. Of the respects wherein the word of Angels was steadfast.

§. 14. Of the difference between transgression and disobedience.

§. 15. Of punishments on transgressors.

§. 16. Of the reward of transgressors.

§. 17. Of the just punishment of transgressors.

§. 18. Of the certainty of Judgment.

§. 19. Of neglecting salvation.

§. Of the Word of Salvation.

§. 21. Of the great Salvation of the Gospel.

§. 22. Of Christ the Preacher of the Gospel.

§. 23. Of preaching the Gospel.

§. 24. Of Christ's first publishing the Gospel.

§. 25. Of confirming the Word.

§. 26. Of Apostles.

§. 27. Of confirming the Gospel to them that then lived.

§. 28. Of God working miracles.

§. 29. Of creatures disability about miracles.

§. 30. Of God's bearing witness to his Word by his Works.

§. 31. Of Signs, Wonders and Miracles.

§. 32. Of the distinction betwixt Signs, Wonders, Miracles.

§. 33. Of a Miracle.

§. 34. Of the diversity of Miracles.

§. 35. Of the gifts of the holy Ghost.

§. 36. Of the difference betwixt the wonders under the Law and under the Gospel.

§. 37. Of God's will in ordering works and gifts.

§. 38. Of the resolution of the 2 d , 3 d and 4 th verses of the second Chapter.

§. 39. Of the Doctrines arising out of the 2, 3, & 4. verses of the second Chapter.

§. 40. Of the inference of the fifth verse upon that which goeth before.

§. 41. Of the world to come.

§. 42. Of appropriating the world to come to the later times.

§. 43. Of being put in Subjection.

§. 44. Of the subjection denied to Angels.

§. 45. Of Arguments for Angels authority over the Church Answered.

§. 46. Of the unlawfulness of worshipping Angels or any other creatures.

§. 47. Of adding this clause, Whereof we speak.

§. 48. Of the Resolution of the fifth verse of the second Chapter.

§. 49. Of the Instructions arising out of Heb. 2. 5.

§. 50. Of the Apostles manner of producing a Divine Testimony.

§. 51. Of the Scriptures Testifying.

§. 52. Of the Scriptures sufficient Authority in itself.

§. 53. Of Christ's Meanness amplifying his Greatness.

§. 54. Of these Titles, Man, Son of Man.

§. 38. Of the resolution of the 2 ^d , 3 ^d and 4 ^th verses of the second Chapter.