they execute his pleasure, and are in a constant readiness to do his will. The angels are the great instruments of Providence in the world; not that God needs them, or cannot manage without them; for he can do whatever he pleaseth in heaven and earth. God can steer all human affairs with the least nod and beck of his will, without any instruments at all; but his wisdom and goodness thinks fit to honour his creatures with his commands, that so they may be capable of his favour and rewards. Observe, 3. The special office and employment of good angels, with reference to good men: they are sent forth, there is their designation and appointment; to minister, that is their general end and employment; for the heirs of salvation, that is their special and peculiar business; they have a charge of the bodies and souls of the saints whilst alive; a special charge of their souls at death, to conduct them to blessedness, and probably a care and charge of their bodies after death, as may be gathered from St. Jude, ver. 9. Learn hence, 1. That the highest honour of the most glorious angels in heaven, is to minister to the saints by God's appointment here on earth. Learn, 2. That such is the love and care of God towards his saints, that he sends the most glorious attendants upon his own throne, to minister unto them, and to take care of them. Behold then the astonishing regard which the great God has for good men, in that he appoints all his angels to minister to them, for the safeguard of their persons, for the success of their affairs, and for the security of their eternal salvation. Lord! what is man, that thou art thus mindful of him; that when thou madest him lower than the angels, thou shouldest yet make the angels minister unto him! Behold also the impiety of the church of Rome, in worshipping of angels! Surely, if they are our fellow-servants, and minister unto us, we are by no means to worship them. See Rev. xix. 10.

things which we have heard, lest at any time we should let them slip.

As if our apostle had said, Seeing Christ is so excellent in his person, and seeing the gospel has such a glorious author as the blessed Jesus, let us take great heed that we esteem his person, revere his authority, reverence his ministry and message, and that our memories be not like leaking vessels, suffering the word at any time to slip and run from us. Learn hence, 1. That the consideration of the revelation of the gospel of the Son of God, is a powerful motive to an high estimation of it, and a diligent attendance on it. Therefore we ought to give the more earnest heed; that is, knowing the excellency of his person, and the sublimity of his doctrine. Learn, 2. That the true and only way of honouring our Lord Jesus Christ as the Son of God, is by diligent attendance and obedience to his word: where there is no obedience to the gospel, there is no faith in, nor love unto, Jesus Christ, the author and dispenser of the gospel. Learn, 3. That there are sundry times and seasons wherein, and several ways and means whereby, men are in great danger of losing the word, if they attend not diligently to its preservation. Lest at any time; some lose the word in a time of prosperity, others in a time of persecution, some in a time of temptation. Learn, 4. That the word heard is not lost without great sin, as well as with the inevitable ruin of the souls of men. If we suffer the word to slip out of our memories, that we forget it; out of our hearts, that we despise it; out of our lives, that we are disobedient to it; it is lost as to us, and will end in our loss, yea, in our ruin at the last. Learn, 5. That the only way to prevent this sin and danger, under the word, is by a very diligent attendance upon it, and giving more earnest heed to the things contained in it: we are to attend to the word before we hear, to bring us to it; to attend upon it in hearing, that it may be remembered by us; and after we have heard it, that it may be practised by us. This consideration, that it is the word of Christ, the Father, that we are going forth to hear, the great and mighty God, the wisdom of will engage us to give the more earnest heed to the things we hear, lest at any time we should let them slip.

2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just

recompence of reward; 3 How shall we escape, if we neglect so great salvation;

The apostle having set forth the transcendant dignity of Christ's person and office, and shown that he was a more excellent prophet than Moses, a more excellent priest than Aaron, a more excellent king than Melchizedek, hereupon he infers, that such as despise the gospel, the doctrine of this blessed Jesus, are far more inexcusable than

those that were the transgressors of the law of Moses. If the word spoken by angels were stedfast; that is, if the law given by the ministry of angels was firm and inviolable, and all the transgressors of it were justly and severely punished; how can we escape perishing, if we neglect the gospel, which makes a discovery of that great salvation which was purchased by Christ for lost sinners? The apostle's argument is drawn (a minori ad majus) from the less to the greater. Thus, if Almighty God was so severe against the violation of a far meaner institution, to wit, the law given by the ministry and dispensation of angels; how can we escape, that neglect to hear and obey the gospel, which makes a tender, yea, the only tender, of salvation to a lost world? Note here, 1. The great care which God Almighty takes to make lost sinners happy, namely, by offering them a great salvation. Note, 2. The great care which every one of us ought to take in order to our own happiness and salvation, and that is, not to neglect it. Note, 3. The great guilt which they contract, and the inevitable punishment God will inflict on such as do neglect this great salvation, How shall they escape? Learn hence, 1. That there is salvation held forth and tendered by Christ to lost sinners, in the gospel. That this salvation thus held forth and tendered unto sinners, is a great salvation; great in its author, Christ Jesus; great in the price paid for it, the blood of Jesus; great in the subject recipient of it, the whole man, soul and body; great in regard of the evils it saves us from, sin, Satan, the curse of the law, death and hell; great in respect of the gracious privileges it interests believers in. Learn, 2. That notwithstanding this salvation is so great, yet there are some that neglect it. Learn, 3. That it is impossible for such neglecters to escape. Quest. 1. What shall they not escape? Ans. The curse of the law, the wrath of God, the sentence of Christ denounced and the sentence of Christ

inflicted. Quest. 2. Why shall they not escape? Ans. Because such persons sin against the remedy, the only remedy, which the wisdom of God hath found out for man's recovery; and accordingly the mouth of God hath spoken it, the hand of God hath written it, and the oath of God hath confirmed it, that such sinners shall not escape: such as sin against the remedy, must perish without the remedy.

him;

-Which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard 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?

Here we have a special reason assigned, why such as reject the gospel cannot escape divine wrath, because the gospel was first published and delivered by Jesus Christ; it was clearly, plainly, sweetly, and persuasively, preached by himself first. The law was promulgated by angels, the gospel proclaimed by the Son of God, and afterwards by his apostles; and God confirmed their testimony by signs and wonders, by miraculous powers, and gifts of the Holy Ghost: all which did signify God's approbation of their doctrine, and gave the world a confirmation of the truth and excellency of it, and consequently gave credibility to it. Here note, That as the law of Moses was confirmed by miracles, so was the gospel of Jesus also; nay, herein this was superior to that. Moses wrought signs and wonders, but the gifts of the Holy Ghost were peculiar to the times of the Messiah, and were the proper confirmation of the gospel dispensation. Yet, note farther, That though the apostles had a power to work miracles, yet it was according to God's will, and not at their own pleasure; they could not work miracles when they pleased, nor what they pleased: whence it was evident, that not they but God was the worker of them. And the more God's overruling will was scen in the miracles then, the greater confirmation have we of that doctrine now: which (gospel) was at first spoken by the Lord, and was confirmed unto us by divers miracles and gifts of the Holy Ghost.

5 For unto the angels hath he not put in subjection the world to come, whereof we speak. 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? 7 Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:

self.

Still our apostle prosecutes his former design, which was to persuade the Hebrews, that more heed is to be given to the word of Christ, the doctrine of the gospel, than to the word or law delivered by angels, because God had given a greater authority to Christ than ever he did to the angels; as appears by putting the world to come in subjection to Christ, and not to angels; yea, inasmuch as angels themselves are to be in subjection unto Christ, as a part of his kingdom. Unto the angels hath he not put in subjection the world to come : that is, the world of believers, gathered out of all nations by the preaching of the gospel, is put under Christ's immediate power, and subject not to angels, but to Christ himLearn hence, That it is the great privilege of the gospel-church that it depends upon Christ as its immediate and only head, and is not put in subjection to any other, either angels or men. The gospelchurch was not put in subjection to angels in its first erection or institution, nor was it put in subjection unto angels, as to the rule and government of it when erected; but angels and saints are equally subjected unto Christ, who is both an head of vital influence, as also an head of authority, rule, and government, to the whole church, and every member thereof. Observe next, The proof which the apostle brings for this out of the Psalms, Psa. viii. in which David breaks forth into admiration and wonder, at that glory and honour which God the Father put upon man at first in the work of creation, and next in the work of redemption: when the Son of God took the nature of man upon him, well might it then be said, Lord! what is man that thou wert thus mindful of him, and the sons of men, that thy dear and only Son did thus visit them! Learn hence, 1. That such was the inconceivable love of Jesus Christ, the Son of God, towards the sons of men, that he was free and willing to condescend unto any condition for their benefit and salvation: he that was the creator of angels was willing, for our sakes, to be made lower than the angels, a little lower, that is, for a little time lower

than the angels, namely, during the time of his humiliation. Learn, 2. That this wonderful condescension of Christ to take the nature of man, his respect and care, his love and grace towards mankind, is just matter of great and eternal admiration. O! what is man that thou art mindful of him, and crownest him with dignity and glory!

8 Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. 9 But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour ;

We had an account of the depth of our Lord's humiliation before, of the height of his exaltation now, all things are and shall be put under him; for though God has given Christ dominion over all things, and all things are subject to his power, yet he hath not as yet exercised his complete power in ruining all his enemies, and reducing all his people to subjection and this will not be seen until the last saint be converted, and until death, the last enemy, be destroyed. But yet, in the mean time, Christ is exalted with great triumph to his kingdom in heaven, and there crowned with dignity, honour, and glory in heaven. It is easy to believe, that every thing shall be put under him that riseth up against him, in his own appointed time.

9 But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man

Observe here, 1. The wonderful humiliation and abasement, the exinanition and deep depression, of the glorious Jesus: he was made for a little time lower than the angels: that is, he was made man, and mortal, and did suffer death. Observe, 2. The manner of our Lord's death: he tasted it, he did really taste of it, and but taste of it; he tasted death, that is, he died really, and not in appearance only, he tasted it. Implying that he underwent the bitterness of it: he found out experimentally what

death was by dying, as a man finds out the bitterness of a thing by tasting. Again, he did but taste of it, he was not finally overcome and vanquished by it; he continued but a short time under it, it was not possible that he should be long holden of it; the dignity of his person rendered a short continuance of him under the power of death sufficient for our redemption. Observe, 3. The persons for whom he tasted death, or died for others, not for himself; that is, for their room and stead; he underwent that death in our stead, which we should have undergone in our own persons. Observe, 4. The extent of Christ's death; he tasted death for every man; that is, Christ by his death has made God propitious to every man, made sin remissible, and every man saveable; the death of Christ renders God willing to be reconciled unto all sinners; faith renders him actually reconciled. The reason why every man doth not obtain salvation, is not for want of a sufficient propitiation. Observe, 5. The moving cause which inclined God to deliver up Christ to death, and to transfer our punishment upon him, and that was his own grace and free good-will, that he by the grace of God should taste death for every man. Observe, 6. The glorious reward of our Lord's sufferings with reference to himself, We see Jesus, for the suffering of death, crowned with glory and honour. As Christ's meritorious sufferings for us, so shall our patient suffering for him, be rewarded with the highest glory in heaven, 1 Pet. v. 10. The God of all grace, who hath called us into his eternal glory by Christ Jesus, after ye have suffered awhile, make you perfect, &c.

10' For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.

Observe here, 1. The gracious title given to Christ, The Captain of our salvation; because the whole work of salvation, from first to last, our guidance and conduct through sin and suffering unto glory and happiness, is committed to him.

As a

captain he conducts with care, he leads on with power, he discharges his trust with tenderness and love; he goes before us in obedience, in suffering through death, and into glory. Observe, 2. That God made Jesus Christ, the Captain of our salvation,

perfect through suffering; that is, he was consecrated and set apart for the office of a complete priest by his own blood, when he offered himself without spot to God. Every Levitical priest was consecrated by the blood of a beast sacrificed; Christ was consecrated by his own blood, for no other blood would be accepted. It is called the Father's act to consecrate and make him perfect; but indeed it was the Son's own immediate act; the Father's by designation and appointment, but his own by actual performance, offering himself through the eternal Spirit without spot. Observe, 3. That Christ being consecrated and perfected through sufferings, hath consecrated the way of suffering, for all that follow him to pass through it into glory. Upon this consecration of the way of suffering by Christ Jesus, a believer's suffering becomes, 1. Necessary and unavoidable; the head and the members must be made conformable to each other, Rom. viii. 29. They are thereby made, 2. Useful and profitable: Christ has taken the curse of the cross, and sanctified the cross to a special end and purpose. Hereby likewise all sufferings for the gospel are, 3. made honourable; nc greater honour than to suffer for Christ, Acts v. 41. The apostles rejoiced tha they had the honour to suffer shame for his name. And, lastly, Sufferings hereby are made safe to the sons of God, yea, more safe than prosperity by far. Gold is not consumed, but improved and preserved, in the furnace. Observe, 4. That such is the merit and desert of sin, and such the immutability and severity of the justice of God, that there was no way possible to bring sinners unto glory, but by the death and sufferings of the Son of God; or if possible, yet no other way so becoming God: It became him for whom are all things. And so expressive of his love and goodness to a lost world, it would have been unbecoming God, the supreme governor of the world, to have passed by the desert of sin, without a satisfaction; therefore his wisdom contrived that grace should be exercised, and justice satisfied; that sin should be punished, and mercy magnified; that sinners should be saved, and the glory of God's attributes secured.

11 For both he that sanctifieth, and they who are sanctified, are all of one; for which cause he is not ashamed to call them brethren; Saying, I will declare thy name unto

12

my brethren; in the midst of the church will I sing praise unto thee. 13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

In these words the union of Christ and us, by his participation of the same nature with us, is declared: he and we are all of one: that is, one and the same nature, of one stock and original; it was the product of the wise, merciful, and righteous counsel of God, that the Saviour of men should have communion with them in their nature, that he might have right to redeem them by his propinquity, and alliance with them: Both he that sanctifieth, and they that are sanctified, are all of one. Learn hence, 1. That the Lord Jesus Christ was, and ought to be, of the same nature and stock with those whom he did redeem, and sanctify unto God. Divine justice required, that the same nature which had sinned should suffer for sin. The wisdom of God was pleased to redeem man: man must be redeemed by man God as God could not die, therefore God becomes man, that he might be in a capacity to die; he that as man will redeem man, must be of the same nature with man. This Christ was, both by divine institution, and by a voluntary susception: He that sanctifieth, and they that are sanctified, are all of one. Learn, 2. That Christ having taken our nature upon him, accounts it no disgrace to acknowledge and own us for his brethren: Christ will be ashamed of none of his brethren, but such as are a shame unto him. Learn, 3. That notwithstanding the union of nature which is betwixt Christ and us, yet in respect of our persons there is an inconceivable distance between him and us so that it is a marvellous condescension in him to call us brethren. Here note, That though Christ called us brethren, yet it becomes us to call him Lord; and as such to adore and worship him, to glorify and serve him, to honour and obey him.

14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; 15 And deliver them who through fear of death were all their life-time subject to bondage.

Observe here, 1. The reality of Christ's assuming the human nature asserted: As the children are partakers of flesh and blood, he also himself likewise took part of the same. Which is in effect the same he had asserted in the foregoing verse, that he that sanctifieth, and they that are sanctified, are all of one, that is, of one nature and original. Observe, 2. A twofold reason assigned, why Christ thus condescendingly assumed the human nature, namely, that he might destroy the devil, who has the power of death, and deliver his people that were under the slavish fear of death. Here note, 1. The devil described in a very formidable manner, as one that had the power of death; not the supreme, but a subordinate, power of death; a power of death, as God's executioner to inflict it: the devil has the power of death, just as the hangman has the power of the gallows, to put those to death whom the judge condemns only. Note, 2. Him that has thus the power of death, has Christ destroyed, that is, disarmed and disabled; not destroyed his being, but disarmed him of his power and authority over the children of God. Note, 3. That Christ did this by his own death: through death; that is, by his own dying, he destroyed him that had the power of death: it was upon the cross that he spoiled principalities and powers, and made a show of them openly; Christ by dying conquered death. The second reason of Christ's appearing in our flesh and nature, was to deliver his people from the slavery and bondage of the sinful and servile fears of death. Here note, 1. That there is a natural fear of death, which is not sinful. Art thou afraid of death? Thou wert not a man if thou didst not fear it: there cannot but be in nature an aversion to its own dissolution; and nature will always act like itself. Note, 2. That there is a servile, slavish fear of death, which hath both sin and torment in it; a fear of death as penal, and drawing after it everlasting punishment. Note, 3. That unregenerate men, if a senseless stupidity has not benumbed them, and a spirit of slumber fallen upon them, are in bondage under the servile and slavish fear of death. It will daunt the stoutest man that ever lived to look upon death, when he can see nothing but hell beyond it. Note, 4. That Jesus Christ, by dying, has freed all his children from this servile and tormenting fear of death. 1. Christ has taken away the true reason of the fear of death, namely, the curse and condemnation of the law of God. The sting