fore he too knot the nature of angels, but men,' ver. 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: to make reconciliation, ver. 17; to be able to succour, ver. 18. It was requisite in these respects that he should be man.

Sec. 2. Of the inference made upon Christ's excellency. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slp.-Heb. ii. 1.

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 than the excellentest mere creature) to reveal his gospel to men. This duty is to give more than ordinary heed unto that gospel. Thus much is intended under this particle of inference, therefore; or as it is in the Greek, dia raro, for this, even for this cause. Because God had vouchsafed so excellent a teacher, he must be the more carefully attended unto. Of this particle of inference, see Chap. i. Sec. 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 apostle's exhortation; and the inference may be added as a conclusion of every one of them severally, as here it is of all of them jointly.

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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,' Mat. xii. 42. She counted Solomon's servants, who stood continually before him and heard his wisdom, to be happy, 1 Kings x. 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 i. 1, 3, and xxix. 11. But behold a greater than Solomon, a greater than Job, is here intended by the apostle: Therefore we ought to give the more earnest heed,' Heb. xii. 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,' Hosea i. 1, 2, and iv. 1, Exod. iv. 22, and v. 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.

Sec. 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 impersonal, de, and may be thus translated, it behoveth; and so it is translated Luke xxiv. 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 latter his revealed word and approving will.

In the former relation it is said, 'Thus it must be,' Mat. xxvi. 54.

In the latter thus, A bishop must be blameless,' 1 Tim. iii. 2; that is, it is his duty to be so.

Here it is used in this latter 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. ix. 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. ii. 7, 11, 17, 29, and iii. 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 happi

ness.

Sec. 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 employeth. This dif ference useth to be put betwixt a man careful about his undertakings, and a man careless therein. This latter may in a morning say to others, Go, sirs, to such a task, and he himself lie in his bed, or pursue his 1 Of practising ourselves, that whereunto we incite others, see The Saints' Sacrifice, on Ps. cxvi. 19, Sec. 121.

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 than upon themselves, they willingly put their shoulder under the burden. A teacher's example prevails much with hearers, John xiii. 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,' Joshua xxiv. 18.

Sec. 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 styles salvation, and of which he saith, It was first spoken by the Lord, and afterwards by his apostles,' ver. 3, 4. Of these excellencies of the gospel, we shall speak in their due place.

6

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 endeavoured to establish them in that which they had received. He counts it safe to write the same things to them, Philip. iii. 1; even the same which they had heard before. Hereby he watered what had been sown amongst them. Whether the seed of the gospel had been cast among these 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, gooi, adhibere sc. animum. 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 godéer, Beware of false prophets,' Mat. vii. 15; godere aurois, Take heed to yourselves,' Luke xxi. 34.

In the latter respect it signifieth to give heed, or to attend; as, They gave heed to those things which Philip spake,' Acts viii. 6; and Lydia attended to the things which were spoken of Paul,' Acts xvi. 14. It is also of attending to the duties of one's calling, Heb. vii. 13; 1 Tim. iv. 13. It is here taken in the latter sense, and intendeth more than a bare hearing of a matter.

This being applied to God's word, is opposed to all 1 Tois ànovatrici, aorist. particip. past.

manner of slighting it, whether by contempt or neglect of it. He that despiseth the word of the Lord, Num. xv. 31, and they that speak against it, Acts xiii. 45, and they that turn away their ears from the truth, 2 Tim. iv. 4, and they that make light of the offer of grace, Mat. xxii. 4, 5, and they whose hearts are to the word as the wayside, or the stony or thorny ground to the seed, Mat. xiii. 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 bend ng 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. ii. 7; Mat. xv. 10, and xiii. 23; Acts iv. 4, and xvi. 14.

6

The comparative particle, régw, more earnest,' further sheweth that a diligent attention is here intended. The positive in Greek, gradov, signifieth that which is more than usual or ordinary; that which excelleth or exceedeth. It is translated advantage,' Rom. iii. 1, and above measure,' Mark x. 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,' good wow, John x. 10; and in aggravating Paul's rage, it is translated ceedingly,' grows, Acts xxvi. 11; and in Peter's over-confident profession, vehemently,' ix g10000, Mark xiv. 31.

ex

The comparative degree addeth much emphasis, and intendeth a greater care and endeavour about the matter in hand than in any other thing; as if he had said, More heed is to be given to the gospel than to the law; more to the Son than 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 endeavour that can be used. Thus it is said of the Scriptures, 'We have a more sure word,' BBaóregov, that is, a most sure word, 2 Peter ii. 19. Thus this very word in my text is oft put for the superlative degree; as where Paul saith of himself, In labours more abundant (egicorégws), in prisons more frequent,' that is, most abundant, most frequent, 2 Cor. xi. 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.

Sec. 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 agaus, 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 colander 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, Yiè un magjuñs, Prov. iii. 21, and opposed to keeping sound or safe.

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

An apostle 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,' James i. 23, 24. Both resemblances tend to the same purpose, 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,' Luke xxi. 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,' thus some 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 spilt on the ground, and cannot be gathered up again,' 2 Sam. xiv. 14; I am poured out like water,' Ps. xxii. 14; The waters fail from the sea, and the flood decayeth and drieth up,' Job. xiv. 11; They are dried up, they are gone away from men,' Job. xxviii. 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. i. 16. The damage, 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: Oh that my people had hearkened unto me!' Ps. lxxxi. 13; Forty years long was I grieved with this generation,' Ps. xcv. 10; I have laboured in vain, I have spent my strength for nought,' Isa. xlix. 4; O Jerusalem, Jerusalem, how oft would I have

1 παρὰ, præter, ρύω, fluo.

gathered thee together, even as a hen gathereth her chickens under her wings, and ye would not!' Mat. xxiii. 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, Luke xiv. 29, if péradventure, 2 Tim. ii. 25, yet it doth not so always. Where it is said,lest at any time thou dash thy foot against a stone,' Mat. iv. 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,' Mat. xiii. 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 some time 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. iii. 12, Sec. 125.

Sec. 7. Of the resolutions and instructions of Heb. ii. 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, dia Touro, therefore.

2. The substance thereof in the rest of the verso. 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, gooyew, to give heed. 2. The object thereof, axovosia, the things which we have heard.

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

2. The loss of the parties that negligently hear it, lest, magagģvāμsv, we should let them slip.

This is amplified by the time, at any time.

Doctrines arising out of verse 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 Sec. 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 Sec. 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 Sec. 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 Sec. 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 Sec. 3. The apostle includeth himself together with others, by using the first person of the plural number, we. See Sec. 4.

VIII. The benefit of the gospel, if it be slightly heeded, may be lost. See Sec. 6.

These

IX. Men that hear the gospel may be lost. two last doctrines I gather from the various acceptions of the word translated let slip. See Sec. 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 Sec. 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 Sec. 6.

Sec. 8. Of the apostle's manner of enforcing his

matter.

Ver. 2. For if the word spoken by angels was sted. fast, and every transgression and disobedience received a just recompence of reward;

Ver. 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;

Ver. 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 yag, for, sheweth 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 useth one motive before, Sec. 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 than one, but by producing another more forcible motive than 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 than 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 should 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, 'IfI say the truth, why do ye not believe me?' John viii. 46. He maketh no question of what he spake, whether it were true or no, but layeth it down as an unquestionable point that he spake truth, and thereupon he aggravated their unbelief.

If this manner of arguing be put into a syllogistical 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 punished.

This manner of arguing shews that the apostle's argument is taken a minori ad majus, from the less to the greater; for it was a less sin to slight the word of angels than the word of Christ.

Of this kind of conditional expression, see Chap. iii. 5, 6, Sec. 60: see also The Saints' Sacrifice on Ps. cxvi. 14, sec. 90.

Sec. 9. Of the word spoken by angels.

By the word spoken by angels, ὁ δὲ ἀγγέλων λαληθεὶς óyos, 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. i. Secs. 70, 71, 82, &c.

Some restrain the word here intended to the law delivered on mount Sinai, and for that purpose allege Acts vii. 53, and Gal. iii. 19.

Again, some say that the law is not here meant, and that upon these grounds:

that law, he that gave it saith, 'I am the Lord thy God,' &c., Exod. xx. 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. xii. 26. He there hath reference to the law.

3. That Moses delivered it; for it is expressly said, The law was given by Moses,' John i. 17.

The seeming differences about the giving 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 shewed out of the former chapter, Secs. 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, is diarayas, and sometimes signifieth companies disposed together, or set in order. It is said that in the delivering of the law, the Lord came with ten thousands of saints,' Deut. xxxiii. 2. These saints were holy angels, even those twenty thousand thousands of angels,' mentioned on the like occasion, Ps. lxviii. 17. This phrase also, the law was ordained by angels,' Gal. iii. 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, Mat. xxv. 31. Hereof see more on the first Chap. sec. 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 shewed in the first chapter, Sec. 96. And wheresoever any judgment was executed upon any person for any light esteem of that

1 διατάττειν, in ordines disponere; διαταττειν στρατὸν - Herod

message which was brought by an angel, the same may be here understood and applied to the point in hand.

Sec. 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 chapter, Secs. 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 celestial, 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. xiii. 20, Gal. iv. 14, 1 Thes. ii. 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 celestial angels, clearly manifesteth that such heavenly spirits are here principally intended.

By just and necessary consequence it may be inferred 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, stedfast,' &c.

Sec. 11. Of the stedfastness of God's word.

Of the foresaid word of angels, it is said that it was 'stedfast,' BiCaros, 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. iv. 16, to an anchor that fast holdeth a ship, Heb. vi. 19, and to a testament ratified by the testator's death, which no man altereth, Heb. ix. 17, Gal. iii. 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. xv. 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.

1 Heinsius Exerc. Sacr. in loc. 2 Qu. 'Priests'?-ED. 3 See Chap. iii. ver. 6, Sec. 68. Of the word ßißiów, see Sec. 25; and of the noun ßißáswois, see Chap. vi. 16, Sec.

121.