good things of the covenant in mercy, grace, and glory, to the church. It did so when it was shed, and it continues to do so in his intercessory presentation of it in heaven.

2. It speaks good things comparatively; "better things than that of Abel." It is expressly recorded, that Abel's own blood, after it was shed, did speak, ery, and plead for vengeance, or the punishment of the murderer. So speaks God himself: "The voice of thy brother's blood crieth unto me from the ground," Gen. iv, 10. The ground of the comparison used by the apostle is plainly this; that whereas the blood of Christ was shed by their wicked hands, even as Abel's was by the hands of Cain, the consideration of that might cast many of the Jews who were consenting thereto into Cain's desperation; he seasonably shews, that the blood of Christ (as the blood of the covenant) never cried as Abel's did, for vengeance on them by whom it was shed, but pleaded their pardon; so speaking things quite of another nature than did that of Abel. This, therefore, is the plain, obvious, and only true sense of the place.

§14. Our last inquiry on these words is; How we come to all these things? I answer,

1. The original of this communion, the framer of this society, is God himself, even the Father, in a peculiar manner. Therefore doth our admission into it arise from, and depend upon that peculiar act of his, "election," Ephes. i, 3, 4.

2. The only means of an actual admission into this society is, Jesus Christ, in his person and mediation. For although the elect angels be not redeemed and justified by him, as we are, yet their station in this soeiety is from him, Ephes. i, 10. Wherefore, 3. The means on our part, whereby we come to

this state and society, is, faith in Christ.

Hereby we come to him; and coming to him he makes us free citizens of the heavenly Jerusalem.

If this only true notion of the catholic church were recceived as it ought to be, it would cast contempt on all those contets about the church, which at this day so perplex the world. He who is first enstated by faith on the person and mediation of the Lord Jesus Christ in this heavenly society, will be guided by the light and privileges of it into such ways of divine worship in churches here below, as shall cause him to improve and grow in his interest in that above. And he who is not admitted into this society, let him be in the bosom, or at the head of all the churches in the world, it will be of no advantage to him.

$15. (II.) From the above representation of things observe:

1. All pleas about church order, power, rights, and privileges, are useless, where men are not interested in the Sion sta e.

2. It is our duty well to consider what sort of persons they ought to be, who are meet to be denizens of this city of God.

3. The revelation of the glorious mystery of this general assembly is one of the most excellent pre-eminences of the gospel above the law. A mystery it was of divine wisdom hid in God from the beginning; but now shining out in its beauty and glory. An interest, therefore, herein is well proposed by the apostle as one eminent privilege of believers.

4. All the right and title of believers, under the Old Testament to sonship, or the right of the first-born, arose merely from their interest in him, and participation of him, who is absolutely so. All things are theirs, because they are Christ's, 1 Cor. iii, 22, 28. Without

this, whatever are our outward enjoyments and privileges, whatever place of dignity we may hold in the visible professing church; we have neither lot nor portion in things spiritual and eternal.

5. It is a glorious privilege to be brought to this blessed society, this general assembly of the first-born; and as such it is here proposed. And we shall find it so, if we consider what company, society, and assembly we belong to without it; for this is no other than that of devils and the wicked seed of the serpent.

6. If we are come to this assembly, it is our duty carefully to behave ourselves as becometh the members of this society.

7. All contests about church order, state, interest, power, with whom the church is, &c. are all vain, empty, and unprofitable, among those who cannot evidence that they belong to this general assembly.

8. Eternal election is the rule of the dispensation of effectual grace, to call and collect an assembly of the first-born to God,

§16. We may farther observe:

1. In Jesus Christ believers are delivered from all discouraging dread and terror, in the consideration of God as a judge; such I mean as befell the people at Sinai in the giving of the law. They now behold all his glory in the face of Jesus Christ, which makes it amiable and desirable to them.

2. Such is the pre-eminence of the gospel state above that of the law, that whereas they of old were severely forbid to make any approach to the outward signs of the presence of God, we now have an access with boldness to his throne.

3. As the greatest misery of unbelievers is to be brought to the presence of this eternal Judge, so it is. one of the greatest privileges of believers that they

1

may come to him. Hence is that cry of hypocritical sinners; Isa. xxxiii, 14, "Who among us," &c.

4. Believers have an access to God, as the judge of all, with all their causes and complaints. As such he will hear them, plead their cause and judge for them. However they may be here oppressed, in or out of the courts of men, the Judge of all will at all times receive their appeals, and do them right. This liberty no man can deprive them of; it is purchased for them by Christ; and make their oppressions unsafe to the greatest of the sons of men. Wherefore,

5. However dangerous and dreadful the outward state of the church may be at any time in the world, it may secure itself of final success; because therein God is judge alone, to whom they have free access.

6. The prospect of an eternal reward from God, as the righteous judge, is the greatest support of faith in all present distresses.

7. A prospect by faith into the state of the departed souls of believers, is both a comfort against the fears of death, and a support under all troubles and distresses of this present life.

§17. 1. This is the blessedness and safety of the catholic church, that it is taken into such a covenant, and hath an interest in such a mediator of it, as are able to save it to the utmost.

2. The true notion of faith for life and salvation is a coming unto Jesus as the mediator of the New Tesment, for thereby we have an egress and deliverance from the covenant of works, and the curse wherewith it is accompanied.

3. It is the wisdom of faith to make use of that mediator continually, in all wherein we have to do with God. To be negligent herein, is to reflect on the wisdom and grace of God, in appointing him to be the

mediator of the covenant, and on his love and power to discharge that office.

4. The glory, the safety, the pre-eminence of the state of believers under the gospel consists in this; that they come therein to Jesus the mediator of the new covenant. This is the centre of all spiritual privileges, the rise of all spiritual joys, and the full satisfaction of the souls of all that believe.

VERSE 25.

See that ye refuse not him that speaketh, for if they escaped not who refused him that spake on earth, much more shall not we escape if we turn away from him that speaketh from heaven.

$1. Introduction. $2 (1.) Exposition. Him that speaketh. §3. He that spake on earth, who? 4. How the people refused him that then spoke, and did not escape. $5. Him that speaketh from heaven. §6. To turn away from him, what. $7. (11.) Observations.

$1. HAVING

AVING given a summary account of the two states of the law and gospel, with the incomparable excellence of the latter above the former, the apostle draws from hence a charge and exhortation addressed both to them who had actually professed the gospel, and them to whom it had been preached, but who had not received and professed it. In brief, he intended all sorts in their several states and capacities, to whom the gospel had been preached.

§2. (I.) “See that ye refuse not," (Tov haλevla) him that speaketh. There is a general rule in the words, that we are diligently to attend to, and not to refuse, any that speak to us in the name and authority of Christ; but yet the person of Christ himself is immediately intended.

And this command hath respect to the double solemn charge given of God to the church; the first on the closing of the law, the other as the beginning and