Commentary on Hebrews

§. 111. Of the meaning of the word Just.

THE next point of the description is the property IUST.

According to the notation of the Greek word, the virtue, or grace here intended, is a general virtue, whereby is given to everyone his due, whether it be to God or man. See more hereof My whole Armor of God, on Eph. 61. 4. Treat. 2. Part. 4. §. 1.

• 1. Its sometimes restrained to the eighth Commandment, as opposed to deceitful and wrong dealing with men; And in this restraint its used, Tit. 1. 8.
• 2. Its used to set down the sum of the second table; and compriseth under it all the duties we owe to man. Thus largely its taken, when its joined with another general word, which compriseth under it all the duties of the first table, as Mark 6. 20.
• 3. Its extended to the whole, and compriseth under it all duties that we owe to God or man: In this extent its taken for the most part, when it is set alone, or joined with a word of perfection, as Gen. 6. 9. Or else is opposed to a general word, that compriseth all manner of evil under it, as Psal. 37 12. Prov. 3. 33.

Here its so set alone, and nothing added thereto to restrain it, as it must needs be taken in the largest extent, and so compriseth all manner of virtues and graces under it.

And its taken as a property belonging to men while here they live: for its distinguished from that heavenly qualification which followeth after this life, namely to be made perfect, q. d. Ye are come to those divine Spirits of men, who being truly, though imperfectly just, while they live on earth, are now made perfect in heaven. So that hence we may observe.

1. That men may be truly just in this world. Whereof see Chap. 10. v. 38. §. 144.

§. 112. Of the perfection of the souls of Saints in heaven.

THE consummation of the Spirits of just men is in this word made perfect.

This sets out the estate of men's souls after they leave their bodies, and ascend to heaven: they are then perfect, perfect I say, truly, and properly, and fully: not in part only, but in degrees also; not in the manner only of what they do, but in the measure also; not by imputation of another's perfection, or by a gracious acceptation of that which is not perfect for perfect, but by a full and complete performance of what they are bound unto. So as there is no defect at all therein, no not in anything, nor at any time.

This perfection is an universal and perpetual perfection. This is it which is intended, 1 Cor. 13. 10. When that which is perfect is come.

Here he taketh it for granted, that there is a perfection to come.

That place, Phil. 3. 15. may be taken of the future thus, whosoever will be perfect; and this most fitly agreeth to the scope of the Apostle, (for he had before denied a present perfection in this world v. 12, 13.) Thus the point is there also taken pro concesso, that there is a perfection to come.

This Christ seems to aim at, John. 17. 23. That they may be perfect in one, where the very word of the Apostle here is used. That Christ prayeth for the future glory of such as believe in him, is evident in the following verse: Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. The Apostle Eph. 4. 13. aimeth at this perfection. Most fully is this future perfection set out, Eph. 5. 27.

It is set out,

• 1. Generally, in this word glorious.
• 2. Particularly, in the words following. And that privatively, by removing all blemish and defect, ( a glorious Church, not having spot or wrinkle ) and positively, by expressing an especial perfection, which is to be holy; a property which most of all makes us like to God, Eph. 4. 24. Of a more distinct meaning of these words, See my Domest. Duties, Treat. 1. on Eph. 5. 27. §. 50, 51, 52.

Take we a view of the distinct perfections of the several faculties of a glorious soul, and the complete perfection of the whole will better appear.

• 1. The understanding is endued with perfect knowledge. Whatsoever may any way make to the glory of God, or happiness of the creature, it perfectly understandeth. It is ignorant of nothing that it may, or must know, or is any way meet to be known. Neither doth it misconceive, or know anything amiss. Nor ignorance, nor error is in it. This phrase (1 Cor. 13. 12.) Then shall I know even as I am known, importeth as much. For our knowledge is there compared to God's, though not in equality, (for there is no proportion betwixt finite and infinite) yet in similitude of perfection, and that according to the extent of created capacity.

  And that the comparison lieth in such a perfection, is evident by the opposition of this phrase, to that which goeth immediately before, thus, Now I know in part, but then shall I know even as I am known.

• 2. The will is only and wholly in everything pliable to God's will; no reluctancy at all against it. If the Lord should will it to go from heaven to earth, and again to dwell in the earthly tabernacle of the body, it would therein readily yield to God's will. Instance the soul of Lazarus, that had been dead four days, and of others raised from the dead.
• 3. The memory never lets slip anything that is treasured up in it: and nothing is treasured up in it but that which is good, heavenly, and divine, and every way worth the keeping, and fast holding.
• 4. The conscience is accessory to no evil that may any way disquiet, or trouble it: but exceedingly cheereth the soul by the witness it beareth to the good, perfect and constant course which it taketh; and to God's approbation thereof: so as it is ever quiet, comfortable, and cheerful.
• 5. The heart is most pure, sincere, and entire. Its said, Rev. 14. 5. that no guil •… is found in them. They shine as the Sun, Matth. 13. 43. They are transparent; they have no cover for hypocrisy. Such as make lies, or love lies are without, Rev. 21. 8, 27. and 22. 15.
• 6. Their liking affections are wholly set upon the chiefest and highest good; from which no inferior good can draw them. So ravished they are with God, as in comparison of him, they desire, love, and delight in nothing else, at least in nothing more then in their sweet communion with him.
• 7. There is nothing in heaven to stir up in the souls there any disliking affections, as of fear, grief, anger, hatred. In this respect its said, that all tears are wiped from their eyes, Rev. 7. 17. that is, all matter of grief, the like may be said of other disliking affections.
• 8. That use which souls have of senses, as of seeing, hearing, and the like, increaseth that admiration which they have of those excellen •… objects which they see and hear, and more ravisheth them therewith.
• 9. That utterance or expressions which they make of their mind is most divine, tending only, wholly, continually, to the praise and honor of God. Note how in this respect they are set out, Rev. 19. 1, 6, 7.
• 10. Souls in heaven are every way so perfect, as they will be most fit to be united to glorified bodies, which shall be made like the glorious body of Christ, Phil. 3. 21. which are said to shine as the firmament, and the stars, (Dan. 12. 3.) Yea, as the Sun, Matth. 13. 43. which are incorruptible, and spiritual (1 Cor. 15. 42, 44.) spiritual I say,
  • 1. In regard of their freedom from all dullness and heaviness.
  • 2. In regard of their wonderful agility, activity, celerity, and other like properties.

  • 3. In regard of their sustentation only by their spirits, without food, apparel, sleep, Physic, or any natural help.

    By these forementioned particulars you may discern the perfection of glorified souls; which God is pleased to communicate unto them.

• 1. Thereby to give evidence of the perfect •… ulnesse of his goodness unto man. A great evidence was given at first, in man's creation. A greater evidence in man's renovation, and regeneration. This the greatest in regard of the absoluteness, and unchangeableness of it.
• 2. To magnify the glory of the Son of God, the head of Saints. Note 2 Thes. 1. 10. where it is said, that Christ shall be glorified in his Saints. The perfection of Saints verifieth, and gives proof of the fullness of the merit, and virtue of the things which Christ hath done, and suffered for man's Salvation.
• 3. To give proof of the victorious power of the regenerating Spirit in Saints. For the perfection of Saints gives demonstration of the Spirits full conqu •… st over the flesh, and all other enemies of the soul. The rest which Solomon had, was a good evidence of the full conquest which David had got over all the enemies of Israel.
• 4. To satisfy the longing desires of Saints. For all they in whom the good work of grace is once begun, most earnestly desire the perfection thereof. This they do
  • 1▪ Partly in regard of the flesh, which lieth heavy on their souls, as appeareth, Rom. 7. 24.
  • 2. And chiefly in regard of their earnest desire to have as near a communion with God, and as full a participation of his Image, as may be: note Phil. 3. 13, 14. Brethren, I count not my sef to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those which are before, I press towards the mark, for the price of the high calling of God in Christ Jesus.

• 1. This is a ground of comfort and consolation to such as are much troubled and perplexed at the manifold imperfections, whereunto they are here subject in this world. Fitly may I apply in this case, Isa. 40. 1, 2. The warfare of a righteous soul against the flesh, the world, and the devil is accomplished: as her iniquity is pardoned, so is it utterly subdued, and she made perfect.

  An assured expectation hereof is the sweetest comfort that can be thought of against our present imperfections. Hereon therefore meditate while here you live. Its some comfort, that imperfections are a common condition; and that men may be truly righteous, though imperfect: but this is a far greater, that their imperfections shall all be taken away, and they made perfect.

• 2. This may be a motive to set before us for▪ a pattern the Spirits in heaven, and that upon this ground, because they are made perfect. This is the main scope of the third petition in the Lord's Prayer. This is intended, Heb. 6. 12. where the Apostle exhorteth us to be followers of them, who through faith and patience inherit the promises.
• 3. This may afford ground of exultation and rejoicing upon evidences of the approach of our dissolution: because the time of our being made perfect then cometh.

§. 113. Of the communion of Saints on earth with Saints in heaven.

THe principal point intended in these last words now followeth; intimated in this particle AND: which hath relation as to other particulars precedent, so to that phrase ye are come, &c. viz. by the Gospel, to the spirits of just men made perfect. So that the Apostle doth hereby give us to understand, that by the Gospel Saints on earth have communion with Saints in heaven.

Here are two particulars.

• 1. The Communion itself.
• 2. The means thereof, viz. the Gospel.

• 1. For the first, that there is a communion betwixt Saints on earth, and in heaven, is evident from divers places of Scripture, as Eph. 1. 10. Col. 1. 20. especially, Eph. 2. 19. where we are said to be fellow-Citizens with the Saints, namely of all the Saints that having lived before on earth, were then glorified, as well as of those who then were, or after should live on earth, and in their time be glorified. Now fellow-Citizens have a mutual communion one with another, and are partakers of the same privileges.

  That which is set down ( Luk. 1. 17.) for an evidence of the power of the Baptists ministry, that he should turn the hearts of the Fathers to the Children, do th also prove the point; for by Fathers, he means the ancient Jews deceased and glorified; and by Sons, such as living on earth were brought to believe in Christ. By turning their hearts to them, is meant an acknowledgement of them to be their genuin Children; in that they be of their faith, as Gal. 3. 7. John. 8. 39.

• 2. That the Gospel is a means of this communion, whereby it comes to be a privilege of the New Testament, is evident by the forementioned proofs of the point.

Quest. Was there not a communion betwixt Saints on earth and in heaven, before Christ was exhibited?

Answ.

• 1. Not so clearly and fully revealed. Now many things in sacred Scripture are appropriated to the Gospel, not simply and exclusively, but comparatively, in regard of the perspicuous manifestation of them, as Heb. 8. 10. and 9. 8.

• 2. The Gospel preached, in regard of the substance of it, was under the Law, Heb. 4. 2. Unto us, saith the Apostle, was the Gospel preached as well as unto them.

  The first promise after man's fall ( Gen. 3. 15.) contained the substance of the Gospel, and that was the substance of the New Testament, by virtue whereof Saints of old had all the spiritual and celestial communion which they had.

• 3. The extent of this communion to all of all sorts, (as Eph. 1. 10. and Matth. 8. 11. from the east and west) is proper to the Christian Church after an especial manner.

The grounds of this mutual communion betwixt heaven and earth are these:

• 1. Their mutual relation to one Father, Eph. 4. 6. One God and Father of all, who is above all, saith the Apostle. When Saints depart out of this world, this relation ceaseth not, Exod. 3. 6. Now children of the same Father have a mutual communion betwixt themselves.
• 2. Their mutual union with one head, which is Christ the Son of God, 1 Cor. 12. 12. That all Saints in heaven and earth are united to him, is evident, Eph. 1. 10. and 3. 15. And members of the same body have a mutual communion.
• 3. The mutual, spiritual animation by the same Spirit. That Spirit which is in Saints on earth accompanieth their spirits into heaven. That being ever one and the same Spirit, though in divers persons, draws all to a mutual communion, as the same soul animating many members.

Quest. In what particulars consisteth this communion?

Answ.

• 1. In God's bringing us together.
• 2. In our mutual affection.

• 1. God who hath chosen a set and certain number to life, in his time gathers them together into that general assembly (whereof before) the true Catholic Church, John. 10. 16. This he doth outwardly by the word, inwardly by the Spirit.

  Thus as some are translated into the triumphant Church, others are called into the Militant Church, which are but two parts of the Catholic Church. In this respect all that on earth are called, come to the spirits of just ones made perfect.

• 2. The mutual affection of Saints is manifested, both by that which Saints in heaven do for Saints on earth: and also by that which Saints on earth do for Saints in heaven.

So little is in Scripture recorded of the affections of Saints in heaven, towards Saints on earth, as we have no warrant for any particular effects; only from the sympathy of fellow-members, and abundance of charity in them, we may very probably in •… er two generals.

• 1. Saints in heaven pray for them on earth, that God would support them, and deliver them out of all their miseries, and bring them to the rest and glory where they themselves are. Thus much is intended Rev. 6. 10. But it is to be taken of their •… ffection to the Church in general, and not to particular members, which are unknown to them.
• 2. They rejoice at God's preservation of his Church on earth, so as many of their fellow-soldiers are daily translated and crowned; whereby their blessed society is increased. For love abideth, and aboundeth in heaven, 1 Cor. 13. 8. and this is one special fruit of love.

On the other side Saints on earth

• 1. Praise God for the rest and glory which they in heaven enjoy, and for their blessed departure out of this veil of misery. Its prescribed as a form of praise, Rev. 14. 13. Blessed are the dead which die in the Lord, &c.
• 2. They pray for the resurrection of the bodies of those Spirits, that so they may be fully both in body and soul consummate, which is the substance of the second petition in the Lord's prayer.
• 3. They set them as a pattern before them, and tread in their steps: whereby they bring much honor to them.
• 4. They sigh, and earnestly long to be with them, as Phil. 1. 23.

• 1. This may inform us of the blessedness of the time wherein we have been b •… ed and brought up, which is the time of the Gospel; wherein we Gentiles are brought to those blessed Spirits; to be children of their Father, members under their head, guided with their Spirit; redeemed by their Savior, coheirs of their inheritance. Note Eph. 3. 12.
• 2. This may stir us up to acquaint ourselves with the histories of them recorded by the Holy Ghost, and to be provoked to an holy emulation, and imitation of them, according to that exhortation of the Apostle, ( Heb. 6. 12.) to be followers of them who through faith and patience inherit the promises.

§. 114. Of Jesus the Mediator of the new Covenant.

THe Apostle here returns to that excellent person, who is the greatest glory of the New Testament; access to whom is the greatest privilege of all He is set out before in his last function, Judge of all; wherewith least Saints should be too much affrighted by reason of their manifold imperfections, and transgressions; Here he is set out a Mediator, and after this a means of purging from sin. And to Jesus the Mediator of the new Covenant, and to the blood of sprinkling that speaketh better things then that of Abel.

For the name Jesus, it is a Greek expression of Joshua, and signifieth a Savior, so that this title Jesus is a most honorable title, intimating that full salvation which he bringeth to his people. Of this name and title Jesus, See more Chap. 2. v. 9. §. 73.

The next particular which followeth in the description of the person here, is his office, whereof is expressed

• 1. The kind of it, Mediator.
• 2. The object where about it is exercised, in this word Covenant, which is illustrated by the excellency of it, in this particle New, And to Jesus the Mediator of the New Covenant.

The word Mediator, is derived from an adjective that signifieth middle, which showeth Christ to be one that standeth as it were in the midst betwixt two at variance, In which respect this title is oft attributed to Christ, as standing betwixt God▪ and man, as 1 Tim. 2. 5. Heb. 8. 6.

Of the nature of this office, the end thereof, the Persons that were at variance, the Person that enterposed betwixt them, the motive that stirred him up thereunto, &c. See Chap. 8. v. 6. §. 23.

The object whereabout this office of Christ is exercised, is said to be this Covenant. Of the notation of the Hebrew and Greek words translated Covenant. See Chap. 7. v. 22. §. 94.

Of the nature of a Covenant, and the kinds of Covenants mentioned in Scripture, See Chap. 8. v. 8. §. 39, 40.

The Covenant whereof Christ is the Mediator, is here styled by the Apostle, NEW, and that in four several respects, whereof See Chap. 8. v. 8. §. 35.

§. 115. Of the excellency of the Gospel above the Law: and of the Mediator of the Gospel, above the Mediator of the Law.

THe principal point intended in these words, is intimated in this particle AND; which hath relation to the former privileges, so to that forementioned phrase, Ye are come, viz. by the Gospel, unto Jesus the Mediator of the new Covenant: So that the Apostle doth hereby give us to understand, That By the Gospel we are brought to the Mediator of the new Covenant.

A Prophet that lived under the Law spake of it as of a thing to be accomplished under the Gospel, Ier. 31. 31. Behold, the days come, saith the Lord, that I will make a new Covenant with the house of Israel, and with the house of I •… dah. And the Apostle who lived under the Gospel applieth it to the time present, Heb. 8. 8. The Covenant under the Law is styled the Old Covenant, Heb. 8. 13. So as the new must come in when the old is abrogated.

• 1. This doth set forth the excellency of the Gospel above the Law, and of our times above the times of the Law. Well weigh the difference betwixt the Mediator of the Law and of the Gospel, betwixt the old and new Covenant, and the soresaid excellency will more clearly and fully be manifested.
  • 1. The Mediator of the Law was a son of man, a mere man; Whereas Christ the mediator of the Gospel was the Son of God, and though a true man, yet not mere man, but God-man.

  • 2. Moses the Mediator of the Law was a sinful man: once in danger to be killed for neglect of Circumcision, Exod. 4. 24, 25. And after excluded out of Canaan for his incredulity, Numb. 20. 12.

    Whereas Christ the Mediator of the Gospel, knew no sin, 2 Cor. 5. 21. but was holy, harmless, undefiled, &c. Heb. 7. 26.

  • 3. Moses the Mediator of the Law, was not able himself to endure the delivery of that whereof he was a Mediator, Heb. 12. 21. It is said, he exceedingly feared and quaked at the delivery of the Law.

    Whereas Christ the Mediator of the Gospel was able to dwell with that devouring fire, and everlasting burnings, mentioned Isa. 33. 14. He stood in that bush which burned with fire, and was not consumed, Exod. 3. 2.

  • 4. Moses was a Mediator only to deliver the Law from God to the people, Deut. 5. 27, 31. Acts 7. 38. Gal. 3. 19.

  Whereas Christ the Mediator of the Gospel is our surety, who hath satisfied the Law for us.

  We therefore have beyond all comparison the better Mediator; and in like manmer the better Covenant, so its expressly called, Heb. 8. 6. Now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better Covenant, which was established upon better promises.

  Its better then the Covenant of works in the very substance of it.

  Its better then the Covenant of grace, as it was made with the Jews.

  • 1. In the clear manifestation of it by the Gospel, Eph. 3. 5.
  • 2. In the sure ratification of it, by the death of Christ, Heb. 9. 15.
  • 3. In the mighty operation of the Spirit in and by it, 2 Cor. 3. 6.
• 2. To stir us up, to take due notice of the excellency of the times of the Gospel, to bless God for reserving us thereto, and to endeavor with our utermost ability to walk worthy thereof; This worthy walking is in particular expressed, 2 Cor. 5. 17. Eph. 4. 24.

§. 116. Of the sprinkling of Christ's blood.

THe last privilege here noted, as it is a distinct privilege in itself, as the copulative AND importeth; so it is an amplification of that which is immediately set before it. For it is one of the prime fruits of Christ's mediation.

Being our Mediator he shed his blood for us. His blood being the blood of a Mediator, it proves a blood of sprinkling. Being a blood of sprinkling, it speaks better, &c.

To handle this as a distinct privilege, the meaning of the words is first to be opened.

By blood he means the death of the Mediator before mentioned. For man's life is in his blood, Gen. 9. 5. The shedding of a man's blood is the taking away of his life. Now Christ's blood was shed, as the blood of beasts under the Law, for a sacrifice, for expiation of sin. And that God's people might have a more particular assurance of their cleansing by the blood of their sacrifices, it was wont under the Law to be sprinkled upon them, Exod. 24. 8. and 29. 21. Lev. 14. 6, 7. Hereunto alludeth the Apostle in this place. And by blood of sprinkling, by a figure, he means blood sprinkled, or (as Heb. 11. 28. 1 Pet. 1. 2.) sprinkling of blood.

Sprinkling of blood setteth out the application of the merit thereof to the particular persons that are sprinkled. Now Christ's blood is applied on his part by his Spirit, which inwardly persuades the soul of a right it hath to Christ, and to all that he hath done and endured for man's redemption. And on our part by faith, which moves us to rest upon Christ for a particular benefit to ourselves of his obedience unto death. So as the mention of blood shows the ground of aton •… meant: sprinkling the means of receiving benefit thereby. So that from the sprinkling of Christ's blood, the Apostle gives us to understand, That Christ's blood is communicable, which is evident by the frequent sprinkling of that blood, and of that water, (which under the law were types of Christ's blood.)

For by the sprinkling thereof, things and persons were consecrated to an holy use, and unclean things and persons were cleansed.

To give some particular instances; The Tabernacle (which was the place of the holy worship) was thus sprinkled, and all the ministering vessels therein, Heb. 9. 21. And the Altar, Lev. 1. 5. And the Mercy Seat, Lev. 16. 14. And the Book of the Covenant, Heb. 9. 19. So also the Priests and their garments, Lev. 8. 30. And all the people; Exod. 24. 8. That sprinkling of blood was a rite of consecration is evident, Lev. 8. 30.

Quest. Why should the forementioned things be consecrated by sprinkling of blood?

Answ. All things are unclean to sinful man, till by Christ's blood, and faith therein, they are sanctified. So as hereby the contagion of man's natural pollution was set out.

Instances of cleansing unclean things by sprinkling of blood and water are these.

• 1. Such as eat any unclean thing, Lev. 11. 8. This being prohibited was a plain sin. So touching, or any way meddling with unclean things willfully.
• 2. Such as unawares touched any unclean thing, Lev. 5. 2. This was a casualty.
• 3. Such as were infected with leprosy, running issue, or any like disease, Lev. 13. and 15. So women certain days after child-bearing. These were infirmities.
• 4. Such as buried their dead friends, or touched their corps, Numb. 19. 11. to typify the danger of having to do with such as are dead in sin. Like to this was the uncleanness of him who killed the red cow, who carried her out, who burnt her, who gathered up her ashes to make the sprinkling water withal. All these were duties commanded; yet because they were occasioned by sin, though they were about the means of purging from uncleanness, made the performers thereof unclean.

All these, and other like kinds of legal uncleanness, were purged with blood sprinkled on them, Numb. 19. 17, 18. Heb. 9. 22. Thus purging virtue arising from sprinkling of blood, evidently shows, that Christ's blood is communicable, the virtue of it extends to others: for the legal purging was but a type of Christ's.

This is further manifest by the Sacramental sprinkling of water in Baptism, which is a sign of Christ's blood, and by the communicating bread and wine in the Lord's Supper.

Two especial respects there are, wherein Christ's blood may well be styled blood of sprinkling, and truly said to be communicable.

One in regard of the merit.

The other in regard of the virtue of it.

The merit whereby the guilt and punishment of sin is taken away. The virtue whereby the dominion and power of sin is abated and subdued.

The former was especially typified under the Law. For the sprinkling of the blood of beasts was for cleansing such as were unclean; whereby both the guilt and punishment of their uncleanness was taken away; as the uncleanness of the Leper, Lev. 14. 7, 8. and the uncleanness of him that touched a dead corps, or were any other way unclean, Numb. 19. 18, 19. Hereunto alludeth the Apostle, Heb. 9. 19. In this respect being cleansed with such sprinkling as the Law enjoined, they might freely and boldly do service to God, otherwise it was death, Numb. 19. 13, 20.

But the sprinkling of Christ's blood, that is, a right application thereof by the Spirit of Christ on his part, and by faith on our part, wrought by the said Spirit, doth every way cleanse from all sin, taking way the guilt, and freeing from the punishment, in which respect the beloved Disciple John saith, 1 John. 1. 7. the blood of Jesus Christ cleanseth us from all sin. Yea also it hath a virtue and power to subdue in us the power of sin, and to free us from the dominion thereof: in which respect Christ is said thereby ( Heb. 9. 14.) to purge our conscience from dead works to serve the living God; And Heb. 10. 22. we are said to be sprinkled in our hearts from an evil conscience.

These phrases import a freedom from the power, as well as from the guilt of sin. In this respect ( Act. 15. 9.) God is said to purify our hearts by faith; because faith applieth Christ's blood to the soul.

• 1. This doth inform us of the means whereby Christ's blood is made useful and profitable to us. His blood is shed, and being shed, it is expiatory and satisfactory. But how may we be made partakers of the benefit of it, this legal rite showeth; even by having it sprinkled upon our souls. Though the Paschal Lamb were slain, and the blood thereof poured into a Bason; yet if it had not been sprinkled on the door, the destroyer would have entered in: So though Christ's blood be shed, and preached by the Gospel, and represented in the Sacraments; yet if it be not sprinkled on us, it doth us no good; we may be destroyed with the rest of the wicked. Our heart is as the door of the soul, ( Psal. 24. 7.) if that be sprinkled with Christ's blood, the destroyer dares not enter in. Therefore as the Apostle admonisheth, Heb. 10. 22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
• 2. This may teach us how to have this blood sprinkled on our hearts. Its sprinkled by a particular application thereof to ourselves, which is done by faith. For by faith we apply unto ourselves in particular that which in the word is indefinitely revealed concerning Christ's death, and the benefit thereof. By faith we apply the merit thereof. By faith we draw a special virtue from thence. By faith we apply Christ's intercession, and there place all our confidence for acceptance.

§. 117. Of the continual efficacy of Christ's Sacrifice.

THis phrase, that speaketh, is an elegant Prosopopeia, whereby the virtue and efficacy of Christ's blood is set out to the life. This phrase shows it to be so great, a •… if Christ with all his wounds opened, and with all his blood in a vessel brought to his Father, should earnestly call and cry to his Father for pardon, he could not more prevail.

It hath respect to Christ's intercession, and importeth a perpetual efficacy of Christ's sacrifice; Therefore its set down in the present tense participle; Whereby the Apostle giveth us to understand, That Christ's Sacrifice hath a continual efficacy.

Those principles of our Christian Religion, and articles of our Christian faith, which are noted to follow hereupon, do prove as much: as resurrection, ascension, and intercession.

His resurrection shows, Christ he being sacrificed, was not as the legal sacrifices swallowed up of death, and utterly consumed, so as they were but for one only turn, and for the present use: But as he liveth after death, so he continueth to speak.

His ascension shows that he was not as the Priests under the Law, who being dead could no more enter into the holy place: But he after death, entered into the true holy place. Herein the Apostle makes a difference betwixt the typical Priests, and the true Priest, Heb. 7. 23, 24.

His intercession showeth the end of the two former. He rose, and ascended into heaven, that he might continue the use, power, and efficacy of his sacrifice; which he doth by his intercession. So as hereby the point is evidently confirmed.

That these three followed upon his death, is evident, Rom. 8. 34. In regard of this continual efficacy of Christ's sacrifice, he is said, Heb. 7. 25. ever to live to make intercession for us. Christ's continual intercession, is that which is intended under this Metaphor of speaking; for to intercede, is to speak for one. This is attributed to Christ, by way of resemblance. See more hereof, Chap. 7. v. 25. §. 106.

§. 118. Of dead Saints speaking.

MOre fully to express the efficacy of Christ's blood, the Apostle sets out the matter thereof comparatively, thus, Better things then that of Abel's.

To understand the meaning thereof, we must search out what it is that Abel, or that his blood speaketh.

Most Greek Copies set down an article of the Masculine gender, and so refer it to the person. It seems that learned Erasmus met with some Copies, that have the article in the neuter gender, and so refer it to blood.

Our English so taketh it, for it saith not then Abel's, but then that of Abel, viz. that blood. Now we read of both; namely of Abel himself, even his person, that he being dead, yet speaketh, Heb. 11. 4. And also of his blood, that it being shed, the voice of it cried unto God from the earth, Gen. 4 10.

• 1. Abel himself speaketh, in that his faith, and the fruits thereof, being in everlasting records to all posterity, call upon all that read or hear them to be followers of him, as evidently as if his voice were heard.
• 2. Abel's blood speaketh, in that at first the shedding of it could not be concealed, and thereupon required judgment against his brother that slew him. Yea still it remaineth crying against all such fratricides and homicides as Cain was.
• 3. Both Abel himself, and also his blood speaketh, in that his soul is among the soul •… of them that were slain, who under the Altar cry with a loud voice, saying, how long, O Lord, holy and true, dost thou not judge, and ave •… ge our blood on them that dwell on the earth? as Rev. 6. 9, 10.

The Apostle doth hereby give us to understand, That dead Saints speak. Which is plainly expressed, Heb. 11. 4. where the Apostle saith, thus Abel being dead, yet speaketh. In like manner all that lived righteously, or suffered for righteousness sake, and that have their life and death registered for posterity, do speak.

For they do as plainly and distinctly instruct us in the good will of God, in our duty to him, and in the way to life, yea and in the extent of our obedience, how it ought to extend itself, not only to the doing of what God requireth, but also to the enduring of what he is pleased to lay upon us, (as Heb. 5. 8.) they do, I say, as plainly instruct us therein, at if they were living, and with an audible voice spake unto u •… , and exhorted us to such obedience, and such patience, as they in their life time shown. In this respect, saith the Apostle, Rom. 15. 4. whatsoever things were written asoretime, were written for our learning.

• 1. Which may serve for the refutation of that undue cavil, which Papists lay upon the Scripture, that it is a mute Judge. If dead Saints, because they are registered in the Scripture may be said to speak, much more the Scripture, which registreth what they speak. But note the express phrases of Scripture against that cavil, as Rom. 4. 3. what saith, or speaketh, the Scripture; and John. 19. 37. Another Scripture saith or speaketh, and John. 7. 42. saith not the Scripture. Therefore the Scripture is styled the word, as the word of the Prophets, Heb. 1. 1. if God should by an audible, intelligible, and distinct voice speak to us, we could not better know his mind, then we may by the Scriptures. May not a friend as plainly declare his mind by a letter written, as by word of mouth? We read, 2 Chro. 21. 12. of a writing that came from Elijah after he was translated, (which letter question less▪ he had ▪written whilst he was on earth, and lest to be delivered to the King) did not that letter as plainly declare God's Message, as if by a voice it had been uttered? So did that writing which Baruch wrote from Jeremiah's mouth, Ier. 36. This phrase (2 Cor. 10. 11.) such as we are by word in letter, showeth, that Scripture hath its voice; therefore its no mute Judge.
• 2. Let us be exhorted to hearken to the voice of dead Saints, as Mic. 6. 9. Hear the rod, (1.) by it learn God's mind. They who imitate dead Saints, hear them speak, and hearken to their instructions.

§. 119. Of the excellency of Christ's blood above others.

CHrists blood every way speaketh better things then Abel or his blood. For

• 1. Abel speaks for imitation. Christ not only so, but for expiation, justification, and salvation, all which he hath merited.
• 2. Abel's blood speaks for revenge. Christ's for pardon, Luk. 23. 34. Therefore saith the Apostle, Eph. 1. 7. In him we have redemption through his blood, the forgiveness of sin, according to the riches of his grace.

Quest. Why is the comparison betwixt the blood of Abel, and the blood of Christ?

Answ. Because Christ's blood in regard of the plotting and practicing of those that shed it, was as unjustly, as wrongfully, as maliciously shed as Abel's. Now lest from that which is said of Abel's blood, Gen. 4. 10. and Matth. 23. 35. the like should be feared of Christ's, by this comparison he removeth that scruple.

The Apostle doth hereby give us to understand, That Christ's blood hath a more excellent virtue then others. This is true of others persons, and others blood.

• 1. The best that can be said of others persons, is, that they are an excellent pattern and example. Thereupon we are exhorted to be followers of them, Heb. 6. 12. But Christ his person, his blood, is for our justification, sanctification, and Salvation, 1 Cor. 1. 30.
• 2. The best that can be said of others blood, is, that its a ratification of the truth of that profession for which it was shed. In this respect the Apostle styleth his sufferings, a confirmation of the Gospel, Phil. 1. 7. and v. 12. saith, that they turned to the furthering of the Gospel. But by Christ's blood the covenant of peace, and reconciliation betwixt God and man, is made and confirmed, Heb. 9. 15, 16.
• 3. The blood of others unjustly shed, crieth for revenge, Gen. 4. 10. Matth. 23. 35. Rev. 6. 10. But Christ's for pardon, Luc. 23. 34. Eph. 1. 7. Yea as it hath been formerly shown and proved, we are redeemed, reconciled, justified, sanctified, and saved by Christ's blood.

Thus we see how Christ's blood hath every way a more excellent virtue then others. And this appeareth,

• 1. From the dignity of his person; we Christians know that Christ was true God, that he assumed our nature into the unity of the Deity: so as God and man became one person. In this respect the word was made flesh, Joh. 1. 14. And God was manifested in the flesh, 1 Tim. 4. 16. By virtue of the hypostatical and personal union, that blood which was shed by the human nature, is attributed to the divine nature, Act. 20. 28. In this respect it hath a divine and an infinite worth, dignity, merit, virtue and efficacy; and therefore is better and more excellent then any others.
• 2. From the ends why Christ shed his blood.
  • 1. To free man from sin, and from all that misery whereunto man by sin had brought himself, Gal. 3. 13.
  • 2. To bring man to everlasting happiness, Eph. 5. 25, 26, 27.

Can there be better things then these? Can any other blood effect these?

• 1. This demonstrateth the blasphemy of Papists, who attribute the merit and virtue proper to Christ's blood, to the blood of Martyrs. For they teach, that by the blood of Martyrs sins are expiated. Yea they have a new devise of mingling the milk of the Mother with the blood of the Son. A Jesuitical blasphemy.
• 2. This serves for the aggravation of their impiety, who trample on this blood of Christ, of which the Apostle speaketh, Heb. 10. 29. See Heb. 10. §. 110.
• 3. This should stir us up highly to esteem the death, and sacrifice of Christ. And that simply, in, by, and for itself, for its most precious, 1 Pet. 1. 19 Yea also comparatively, above all other blood: for it speaks better things then they. If the blood and death of God's servants be precious, as Psal 72. 14. and Psal. 116. 15. How much more the blood of the Son of God? and that not only in the better worth, but also in the better effect; it speaketh better.
• 4. Let us be exhorted with strong confidence to trust to this blood, and to the efficacy thereof; and that by reason of the better things which it speaketh, namely, Grace, Mercy, Pardon, Reconciliation, Acceptation, and Salvation.. Hereon we ought especially to meditate, when our sins make clamours in our consci •… nces, and the cry of them may seem to ascend to heaven; then place thy confidence on the cry of Christ's blood, which speaketh all better things. Without controversy there i •… more ground of confidence in the cry of Christ's blood, then can be matter of despair •… in the cry of our sins.

§. 128. Of the participation of Christ's blood, as it is a Christians privilege.

HEtherto of the distinct points whence the last branch of Christians privilege ariseth. The intimation of the privilege itself is in this copulative particle AND; which hath a reference to the first verb in v. 22. Ye are come, viz. by the Gospel, to the blood of sprinkling. We are said to come to this blood under the New Testament, because it is actually shed, and offered unto us in and by the preaching of the Gospel, and participating of the Sacraments, whereto when we come, we come to this blood of sprinkling.

So that the Apostle doth hereby give us us to underst •… nd, That participation of Christ's blood, is a Christians privilege. This is to be taken of the actual shedding of Christ's blood. For Rev. 13. 8. Christ is said to be the lamb slain from the foundation of the world. And to like purpose saith the Apostle, Heb. 1 •… . 8. Jesus Christ the same yesterday, and today, and forever, which phrase may be understood in these four respects.

• 1. In regard of the eternal decree of God the Father, who had decreed from the beginning, that Christ should be that Sacrifice that should expiate and do away the sins of the world.
• 2. In regard of God's promise which was made immediately after man's fall, Gen. 3. 15. As a seal of that promise sacrifices were offered, being types of Christ's blood, Gen. 4. 4.
• 3. In regard of the efficacy of Christ's blood. For after it was purposed and promised to be shed, it was to all purposes as eff •… ctuall, as after it was actually shed; Therefore saith our Apostle, Heb. 13. 8. Jesus Christ the same yesterday, today, & forever.
• 4. In regard of the vigor and virtue of faith.

In these four respects all believers, even such as lived before Christ was actually exhibited, did partake of the benefits of Christ's blood, and were thereby redeemed out of their natural, miserable bondage, reconciled to God, purged from their sins, justified, sanctified, saved.

But the actual shedding of Christ's blood, whereupon all the forementioned benefits depended, was reserved to the time of the New Testament, which is the time of the Christian Church. In this respect its styled the blood of the New Testament, Matth. 26. 28. And Christian Gentiles are said to be made nigh by the blood of Christ, Eph. 2. 13. They were not made nigh by the types of his blood, those were a partition wall, Eph. 2. 14.

• 1. This may inform us in the excellency of our times. They are the best times that ever the Church had; better then the best times of the Jews; as accomplishments are better then purposes, and performances then promises, and substance then shadow, and truth then types: So much better are our days then theirs. O the blindness of those who discern not the excellency of these times! 2 Cor. 4. 4. O the ungratefulness of those who regard it not!
• 2. Let us be stirred up with stong confidence to trust to the sacrifice of Christ, and to that blood of sprinkling, whereunto we are now brought. Note Heb. 10. 19, 20, 21, 22.

The types of this blood wrought much confidence in the believing Jews; how much more confidence ought this very blood itself now actually shed, the blood of sprinkling wh •… reunto we are come, work in us? Read Heb. 9. 11, 12, 13, 14.

§. 121. Of the resolution of Heb. 12. 18, 19, 20, 21, 22, 23, 24.

THe sum of these verses, is, The Christians privileges.

Whereof are these two general parts.

• 1. The kind of privileges.
• 2. The use thereof, v. 25.

The kind thereof is set forth in the difference betwixt the Law and the Gospel.

In this difference we may observe

• 1. The manner of setting down both.
• 2. The matter whereof each consisteth.

For the first.

• 1. The things of the Law were earthly. This is principally intended in this phrase, the Mount that might be touched, because it was an earthly Mountain, which might be felt and seen.
• 2. They were terrible, the terror whereof is set out,
  • 1. By external signs.
  • 2. By fearful effects.

The terrible signs which appeared at the delivery of the Law were,

• 1. A Mount touched.
• 2. Burning with fire.
• 3. Blackness and darkness.

• 4. Tempest.

  Vers. 19.

• 5. Sound of Trumpet.
• 6. Voice of words.
• 7. Stoning of beasts.

Vers. 20. The effects concerned both men and beasts.

• 1. Beasts might not, yea durst not come near the Mount.

  Vers. 21.

• 2. Men both of the common sort, and also the most eminent amongst them, even Moses himself, was affrighted at the delivery of the Law.

Vers. 22. Secondly, the privileges of the Gospel are spiritual and heavenly, they consist of ten distinct branches, which may be brought to two heads.

• 1. The places whereunto under the Gospel we are brought.
• 2. The Persons to whom we are joined.

The places are described by three Metaphors,

• 1. Mount Zion.
• 2. The City of the living God.
• 3. Heavenly Jerusalem.

The persons are

• 1. Creatures, or
• 2. Creator, and
• 3. He that is betwixt both.

• Vers. 23. The Creatures are
  • 1. Angels, amplified by their number, said to be innumerable.
  • 2. Holy men. And these are
    • 1. Generally propounded, in this phrase, General assembly.
    • 2. Particularly exemplified,
      • 1. By the name, First-born.
      • 2. By this phrase, which are written in heaven.
      • 3. By this clause, the spirits of just men made perfect.
• 2. The Creator, set out by his jurisdiction, Judge of all; wherein we may observe,
  • 1. The kind of function which he undertaketh, Judge.
  • 2. The extent thereof, in these words, Of all.
• Vers. 24. 3. The person that is between both, is expressed in these words, And to Jesus the Mediator of the new Covenant. In which we may observe,
  • 1. A description of the person from whom the privileges of the Gospel arise, and that
    • 1. By his title, Jesus.
    • 2. By his office, Mediator of the New Covenant. Wherein is expressed,
      • 1. The kind of his office, in this word, Mediator.
      • 2. The object whereabouts it is exercised, in this word, Covenant; which is illustrated by the excellency thereof, in this word, New.

§. 122. Of Observations raised out of Heb. 12. 18, 19, 20, 21, 22, 23, 24.

Vers. 18.

I. THe legal discipline is taken away from Christians. See §. 98.

II. The best things are reserved for the last times. This ariseth from the comparison which the Apostle useth; For ye are not come unto the Mount, &c. But ye are come to Mount Zion. See §. 98.

Vers. 19.

III. The Law, and the things thereof, were but earthly in comparison of the Gospel. This is principally intended under this phrase, the Mount which might be touched, meaning Mount Sinai, so called, because it was an earthly Mountain, which might be felt and touched, opposed in Scripture to spiritual Zion. See §. 99.

Vers. 20.

IV. The Law is a terrible discipline. The particular circumstances mentioned by the Apostle concerning the delivery thereof, prove as much. See §. 99.

Vers. 22.

V. Zion was a type of the Christian Church. See §. 100.

VI. The Church is a City.

VII. The Church is a City of God. Both these arise from the express words of the Apostle, who calls the Church, The City of God. See §. 101.

VIII. The number of Angels is innumerable. So much the Apostle expressly affirmeth by terming them an innumerable company. See §. 103.

IX. The Christian Church is a general assembly. So it is expressly termed by the Apostle. See §. 104.

X. They who are of the true Church, are new-born. See §. 105.

XI. They who are new-born, are God's first-born. The Metaphor of First-born, being applied to the members of God's Church, importeth both these doctrines. See §. 106.

XII. Under the Gospel, all Christians are made one with the Jews, and partake of their pri •… iledges. So much ariseth from the Metaphor First-born, being applied unto Christians, as well as •… nto Jews. See §. 107.

XIII. The na •… es of the elect are enrowled in heaven. So much the Apostle in plain terms expresseth. See §. 108.

XIV. Its a prerogative of the New Testament to have access to the supreme Judge. For this is here set down in the midst of other prerogatives under the Gospel. See §. 109.

XV. Men's souls are of a spiritual substance. In which respect they are here called Spirits, which are spiritual substances. See §. 110.

XVI. Men may b •… truly just in this world. For this title the Apostle here giveth to Saints. See §. 111.

XVII. Saints souls in heaven are perfect. So much the Apostle plainly expresseth. See §. 112.

XVIII. By the Gospel, Saints on earth have 〈◊〉 with Saints in heaven. This is set down by the Apostle, as one special prerogative of the Gospel. See §. 113.

Vers. 24.

XIX. By the Gospel, we are brought to the Mediat •… r of the new Covenant.

This is set down as another special prerogative of the Gospel. See §. 115.

XX. Christ's blood is communicable. For its •… lood sprinkled. See §. 116.

XXI. Christ's Sacrifice hath a continual efficacy. For his blood is said still to continue speaking. See §. 117.

XXII. Dead Saints speak. This ariseth from the Apostles bringing in Abel speaking after his death. See §. 118.

XXIII. Christ's blood hath a more excellent virtue then others. So much the Apostle expressly noteth, where he saith, that Christ's blood speaketh better things then the blood of Abel. See §. 119.

XXIV. Participation of Christ's blood is a Christians privilege. This is set down by the Apostle, as one special privilege of the Gospel. See §. 120.

§. 123. Of Circumspection about God's Word.

THe general use of the forementioned privileges here follows. Its first propounded in these words, See that ye refuse not him that speaketh.

Secondly its confirmed in the words following.

The word translated SEE, is a word of circumspection, and hath here an especial emphasis: much more then if he had barely said, Refuse not him that speaketh.

He puts hereby into their hearts care and fear: care in observing what he said, fear of some ill effect, if they neglect it.

The next word translated refuse, cometh of a verb, which properly signifieth to pray against. The simple verb signifieth, earnestly to pray, but this compound used by the Apostle signifieth, to pray against a thing, which is an earnest kind of refusal, as where we say, God forbid that I should do this, or far be it from me. Whereby is implied, that refusing of the Gospel is commonly joined with indignation. For the Gospel is worthy of all acceptation, that it cannot be refused but with much indignation. His heart must needs be set against the Gospel, that refuseth it: therefore many judicious expositors translate it, despise not, and so was our former English translation.

The next words, him that speaketh, hath relation to the blood that speaketh in the foregoing verse. Indeed that is of the neuter gender, having relation to blood. But because it is Christ who speaketh by his blood, the Apostle most fitly changeth the gender, and intendeth the person himself, Christ Jesus, who speaketh; whereupon he had good cause to infer the words following, For if they escaped not, who refused him who spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven.

The Apostles manner of expressing the duty here in this word See, which implies great circumspection, gives us to understand, That Circumspection about God's word is very requisite. This was required of Moses, in regard of God's direction about legal types, Exod. 25. 40. and of the Jews, in regard of their observation of the Law, Deut. 5. 1. As also of Solomon's proverbs, Prov. 5. 1, 2. And of the prophecies of Prophets, as their vehement Rhetorical Apostrophes, to senseless, and lifeless creatures demonstrate, Isa. 1. 2. Micah 6. 1, 2. Much more ought circumspection to be used about the Gospel; therefore saith our Savior, Mark 4. 3, 24. Hearken, Behold, there went out a sower to sow, and v. 24. Christ said, Take heed what ye hear, So likewise, Luke 8. 18. Rev. 2. 7.

The grounds and reasons thereof may be taken

• 1. From the excellency of it. As God himself is without question the most excellent of all, so his word. See a commendation hereof, Psal. 19. 7, 8, 9. Prov. 8. 6, &c.
• 2. From Satan's malicious endeavor to steal it from us, that so it should do us no good. In that respect he is resembled to fouls which pick up the seed that is sown, Matth. 13. 4, 19.
• 3. From our own in disposition thereto. The more divine, heavenly, and excellent anything is, the more dull, and heavy, we are thereto by nature; Our hearts being naturally earthly and sensual. And therefore saith the Apostle, (2 Cor. 3. 5.) We are not sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God. It is God that must open the heart, as he did the heart of Lydia, (Act. 16. 14.) before we can attend unto the word of God. This reason is rendered why the Jews received not the word, Matth. 11. 25. and 13. 11.

• 1. This may inform us in the reason of that small profit which by many is made of God's word. God's word is in itself a word of great price, and worth, Psal. 19. 10. Yea it is sweet and comfortable. It hath also a great power and efficacy in it, Rom. 1. 16. Heb. 4. 12. Its an excellent light, and guide, Psal. 119. 24, 105. How is it then that it is no more regarded? Surely by reason of men's supine negligency; and carelessness: they do not see to this matter; they do not heed it; they do not consider the worth, the benefit, the comfort of it, and the need wherein we stand of it. If they did more advisedly and seriouslly see to, and consider this matter, they would have the word in more high esteem, and reap more benefit by it.
• 2. How should this stir us up to give diligent heed to God's word, unto that which above all other things is to be regarded. See to it, that it be not any way slighted. Its the most excellent, Prov. 3. 14, 15. the most comfortable, Psal. 119. 50. and every way most profitable, 1 Tim. 3. 16.

§. 124. Of Christ speaking to us in the Gospel.

THe matter whereof the inhibition consisteth follows, wherein,

• 1. One thing is implied.
• 2. Another expressed.

• 1. The thing implied is, that in the Ministry of the Gospel Christ speaketh to his Church. This is here presupposed, and taken for granted: for if Christ speak not, he could not be refused
• 2. the thing expressed by way of inhibition, is to refuse Christ speaking.

From the former we may observe, That Christ speaketh to us in the Gospel. That which is spoken of the revelation, Rev. 1. 1. where its called The Revelation of Jesus Christ, may be applied to the whole Gospel, and to all the mysteries thereof. Its therefore oft styled the Gospel of Jesus Christ, Mark 1. 1. Rom. 1. 16. 2 Cor. 4. 4. Gal. 1. 7. 2 Thess. 1. 8. because Christ is the revealer of, as well as the subject matter of it.

1. Obj. Christ delivered the Law. The Angel mentioned, Act. 7. 38. was the Angel of the Covenant, Jesus Christ, so styled, Mal. 3. 1. Thereupon its said, Exod. 20. 1. God spake all these words: and v. 2. I am Jehovah the Lord thy God. For that Angel was Jehovah, true God. And by him the Father always made known his mind to the Church, In which respect he is styled the word, John 1. 1. yea the word of God, Rev. 19. 13.

Answ. What is spoken of Christ's revealing his Fathers will before his exhibition in the flesh, is intended of him as the Son of God, the second person in sacred Trinity: So as true God he spake by his divine Spirit, as 1 Pet. 3. 19. But the Gospel was revealed by him, as Emmanuel, God with us, Matth. 1. 23. The word was made flesh, John 1. 14. And so God manifested in the flesh, 1 Tim. 3. 16.

2. Obj. Rom. 2. 16. The Gospel is termed, the Gospel of Paul; So likewise in Rom. 16. 25, 2 Cor. 4. 3. 1 Thess. 1. 5. 2 Thess. 2. 14.

Answ. A thing is said to be a man's own, many ways,

• 1. As he is the author, and orignall cause of it, Luke 6. 44.
• 2. As he hath a just right and title unto it, Matth. 20. 15. Prov. 5. 17.
• 3. As the care and custody of it is committed to his charge, Numb. 17. 9. 2 Tim. 4. 5.

In this last sense, the Gospel is said to be Paul's and other Ministers, Rom. 1. 1. and 15. 16. 1 Thess. 2. 4. 1 Pet. 1. 12. But in the two former respects, it is the Gospel of Christ: yea also as Christ is the subject matter of it.

But distinctly to explain the point. In five several respects Christ is said to speak in and by the Gospel, and the ministry thereof.

• 1. Before the time of the Gospel Christ incarnate spa •… e not, but upon the revelation of it being incarnate, he spake visibly, audibly with his own voice. In this sense the Apostle, Heb. 1. 1, 2. God who in times past spake unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son.
• 2 Christ incarnate made known the Gospel, and all the mysteries thereof, to his Apostles, John. 15. 15. Act. 1. 3. And whereas St. Paul had heard nothing out of Christ's mouth while he lived on earth, being called to be an Apostle, he was wrapped into heaven, and there by Christ himself was instructed in the mysteries of the Gospel, Gal. 1. 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it St. Paul and others prefix this title before their Epistles, An Apostle of Jesus Christ.
• 3. Christ, after he had ascended from earth to heaven, sent his Spirit further to instruct his Apostles, and to bring to their minds all that he had revealed to them before, John 14. 26.
• 4. Other Ministers living in the Apostles times declared what the Apostles had revealed to them from Christ, 2 Tim. 2. 2. Heb. 2. 3.
• 5. Ministers suceeding the Apostles age after age preach the mysteries which are by Evangelists and Apostles written and recorded from Christ himself. If any do otherwise, he is pronounced accursed, Gal. 1. 8. Rev. 22. 18.

Thus we see how Christ still speaketh to his Church under the Gospel.

The reasons proving Christ to speak unto us in the Gospel may be,

• 1. The profundity of the mysteries in themselves. They are such as eye hath not seen, nor ear heard, neither have entered into the heart of man, &c.
• 2. The excellency of them, 1 Tim. 3. 16. None but the Son of God was fit to reveal them, Rev. 5. 4, 5.
• 3. The kind of mysteries of the Gospel. They all concern the free grace, and rich mercy of God to man in Christ Jesus. The sum of all is this, God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish but have everlasting life, John 3. 16. Who now should first make this known, but he himself whom it so much concerns?
• 4. The honor of the Gospel. It adds much to the honor of an Ambassage to have it sent and delivered by a man of note and name, for birth, for dignity, for estate, for parts and abilities. But the Son is the most eminent and excellent of all, every manner of way, Phil. 2. 9. Note Heb. 1. 5, &c.

1. This may inform us of the difference betwixt the time of the Gospel, and the time of the Law; this difference in this very respect is expressly noted, Heb. 1. 1. It appears to be a point worthy due observation, in that he beginneth with it, and so largely insisteth upon it as he doth in the first Chapter.

The difference between them, in this very kind that Jesus is the author of the Gospel, is the ground of that life and efficacy which the Apostle attributes to the Gospel above the Law, 2 Cor. 3. 6, &c.

Other excellencies of the Gospel are here laid down by the Apostle, in the words following; whereof more in order: here let this ground-work of them, that Christ speaketh, be well weighed.

§. 125. Of receiving the word of Christ.

THe main thing here expressed by the Apostle is, That Christ's word ought in no case to be rejected, which is implied under this phrase, See that ye refuse not him that speaketh.

As there are negative inhibitions for this, as Deut. 18. 19. Heb. 3. 8. So affirmative injunctions, Acts 7. 37. Matth. 17. 5. The penalties denounced against such, and inflicted on such, (whereof hereafter) do further enforce the point. so Christ's complaints, Matth. 11. 16, &c.

The ground of the point may be,

• 1. The worth and value of Christ's word in itself. This is that treasure and pearl whereof our Savior speaketh, Matth. 13. 44, 46. Prov. 3. 14, 15. Will a wise man refuse that which is of worth and price?
• 2. The need wherein we stand of it. Light is not more needful for, and useful to such as are in darkness, then the Gospel to us. We all by nature sit in darkness, Eph. 5. 8. Yea we are blind, Rev. 3. 17. But the Gospel as it is light, so it hath an enlightening virtue, Luk. 4. 18. Act. 26. 18. Will a blind man refuse that which can give him sight and light? Note Mar. 10. 51.
• 3. The heighnousness of the sin, manifested by the notation of the word, whereof see §. 123.

• 1. This may inform us of the many ways of refusing Christ speaking, as
  • 1. They that lived in Christ's time, and would not hear him. Nicodemus coming by night, Joh. 3. 2. shows that many were afraid, or ashamed to come unto him.
  • 2. They that came to hear, but believed not what they heard, John. 12. 37, 38.
  • 3. They that took offense at what he spake, Matth. 15. 12.
  • 4. They who perverted his words, John. 6. 52.
  • 5. They who for a while heard him, but afterwards left him, John. 6. 66.
  • 6. They who desired him to depart from them, Ma •… . 5. 17.
  • 7. They who cunningly fought to ensnare him, Luk. 20. 20.
  • 8. They who openly spake against that he uttered and preached. John. 7. 12.
  • 9. They who blasphemed his word and works, Mar. 3. 30.
  • 10. They who persecuted him for his doctrine, John. 8. 40.

  Now that Christ is taken from us, he is refused by such as

  • 1. Read not what he hath caused to be written, as 1 Tim. 4. 13.
  • 2. Come not to the Church, Matth. 23. 37.
  • 3. Believe nothing that they hear, Act. 28. 24.
  • 4. Come to catch, as Ier. 20. 10.
  • 5. Come to mock, as Act. 17. 32.
  • 6. Seek to silence the preachers of the Gospel, as Act. 4. 18. 1 Thes. 2. 16.
  • 7. Persecute them, as 1 Thes. 2. 15.
• 2. How doth this aggravate that light esteem which many have of the Gospel of Jesus Christ. The occasions thereof are these;
  • 1. Some on mere ignorance, not knowing the need and worth of the Gospel, as the Cock in the fable refused the pearl on the dunghill, see Jer. 5. 3, 4.
  • 2. Or self-conceit, thinking that they have enough of themselves, and that they need not the Gospel. Christ stiles such whole, righteous, Matth. 9 12, 13. Such an one was the Angel of the Church of Laodicea, Rev. 3. 17.
  • 3. Misconceit of the over-strictness of the Gospel, terming it Cords, bonds, as Psal. 2. 3. or misinterpreting, or misapplying it, as John. 6. 60, 66.
  • 4. Or a too high esteem of the world, and the things thereof, as Mark. 5. 17. Luk. 14. 18, &c. 2 Tim. 4. 10.
  • 5. Or fear of danger, and damage, for the profession thereof, John. 12. 42. 2 Tim. 4. 16.
  • 6. Or a prepossessed mind with other doctrines contrary to the Gospel, Gal. 1. 6. and 3. 1. Or a mind infected with Idolatry, and superstition, as Ier. 44. 16, 17. Such are Papists.
  • 7. Or an impious profane mind, caring for no religion, but wholly given to satisfy their carnal appetite; These are the Swine intended, Matth. 7. 6.
  • 8. Or hatred of the Ministers of the word, 1 King 22. 8. John. 15. 18, 19.
  • 9. Or hatred of God himself, because they know he will judge them, John. 15. 18. Luk. 19. 14.
  • 10. Or a malicious spite against the Spirit of grace, Heb. 10. 29. Act. 7. 51. This is the highest pitch of impiety that can be; this is that unpardonable sin, Mar. 3 29, 30.
• 3. To admonish us to take heed of all means, and occasions, that may any way alienate our hearts from the Gospel, and bring us to refuse the same.

• 1. Take heed of winking, or any way closing our eyes against the Gospel; thence will the devil take occasion to blind our minds. Note 2 Cor. 4. 4.
• 2. Be not over-conceited of thine own sufficiency and fullness; this provokes God to send men empty away, Luk. 1. 53. Rather acquaint thyself with thine own emptiness and insufficiency. Note 1 Cor. 4. 7. and 2 Cor. 3. 5.
• 3. Be well informed in the liberty of the Gospel. Never any word, nor profession brought men to more sweet and comfortable liberty, then the Gospel of Jesus Christ, Luk. 4. 18. The Apostle stiles it the glorious liberty of the Sons of God, Rom. 8. 21. Note John. 8 36. They that know and believe this, will not count the Gospel a bond.
• 4. Take off thine heart from the world, and all the vanities thereof. Its of abewitching nature. It intoxicated Judas and Demas; and so it doth many thousands. Note Matth. 13. 22. Such a contrariety there is betwixt the Gospel and the world, as I am. 4. 4.

• 5. Purge all base, slavish fear out of thine heart. Fear not men, nor anything that man can do, Matth. 10. 26, 28, 31. Place thy fear upon a more excellent, and powerful object, even God himself. Note Luk. 12. 4, 5.

  Withall cast off the Cloak of shame; be not ashamed of Christ, or of his Gospel. Note Rom. 1. 16. Heb. 12. 2.

  Fear and shame turn many from an holy, zealous, profession of the Gospel.

• 6. Be well instructed in the mysteries of the Gospel, and thoroughly informed and persuaded of the orthodox truth thereof, Col. 2. 7. Heb. 13. 9. Thus shalt thou be kept from all false doctrines: yea from heresy, idolatry, superstition and all error.
• 7. Cast off the old man, which is corrupt through deceivable lusts, Eph 4. 22. And mortify all the members of the flesh, Col. 3. 5. So long as they bear sway in us, they will make us uncapable of receiving benefit by the word. Noisome weeds must be weed •… d out of a field, or else the seed sown therein, can bring forth no good crop.
• 8. Know God's Ministers, such as are set over you, 1 Thes. 5. 12, 13. If they labor in the word, count them worthy of double honor, 1 Tim. 5. 17. Due esteem of the Ministers of the Gospel, is a means to have the Gospel itself in higher account.
• 9. Acqnaint thyself with God's love to man, as in giving his Son, so in affording his Gospel, whereby the evidences of his love in Christ are clearly and distinctly made known. This will raise up thine heart aloft to work in thee an high esteem of him and of his Gospel.
• 10. Entertain every good motion of the divine Spirit; especially when its wrought in thee, at, and by the ministry of the word, as Act. 2. 37. Be so far from resisting and spighting the Spirit of grace, as no way to grieve him, Eph. 4. 30.

§. 126. Of Christ's speaking from heaven.

HItherto of the duty. The motive follows: which is set down under a comparison of unequals, urged from the less to the greater; in these words, 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.

The causal particle FOR, showeth, that this is added as a motive to keep them from refusing to hear Christ. The motive is drawn from the danger and damage which is like to ensue upon such refusal.

Which danger is set down negatively, They shall not escape; (1.) they shall assuredly pay for it.

This is ratified by God's former dealing with such as refused Moses Law; They escaped not.

The argument is enforced by the less to the greater. If they who refused him who spake on earth escaped not, much more shall not we escape, if we turn away from him that speaketh from heaven.

This phrase, him that spake on earth, is meant of Moses, who is said to speak by divine inspiration, or to declare what is revealed by God. So did Moses, as Heb. 8. 5. In this sense the word is used several times, as Matth. 2. 12, 22. Luk. 2. 26. Acts 10. 22. Heb. 8. 5. and 11. 7. and 12. 25.

This therefore commends the Ministry of Moses; yet hereof its here said, he was on earth: Moses himself (as all other mere men) coming of the first Adam, was, (as 1 Cor. 15. 47.) of the earth, earthy,

• 1. In regard of the mould whence he came.
• 2. In regard of the place where he was, when he received and delivered his Laws on earth, Acts 7. 38.
• 3. In regard of the nature and kind of oracles which he delivered, comparatively to Christ's oracles, they were as, ( Heb 7. 16.) carnal.

In opposition hereunto, of Christ it is here said, him from heaven.

The verb is not expressed; therefore some understand the verb substantive, him that is from heaven; in which sense the words are clear: for Christ is the Lord from heaven, 1 Cor. 15. 47. Heaven is his glorious palace where he dwells, and heaven i •… the place whence being incarnate he came, John 3. 13. Eph. 3. 9.

Others here repeat the word speaketh.

Quest. Hence a question may arise; Did not Christ speak on earth, as well as Moses?

Answ.

• 1. He was not a teacher from earth, as Moses, but from above, John 8. 23.
• 2. He received not his Gospel on earth, as Moses did, but in the bosom of his Father, John 1. 18.
• 3. His doctrine was not carnal, as Moses, but Spirit and Life, John 6. 63. John 3. 12. Note John 1. 17.
• 4. Though Christ were on earth, and on earth preached, yet being in heaven, from heaven also he received his Fathers will. This he did before his incarnation, 1 Pet. 3. 19.

All that is written of God's speaking from heaven to the fathers, is in special to be applied to the second person in sacred Trinity, the Son of God, that word by whom the Father spake. For as by the Son the Father made all things, Heb. 1. 2. John 1. 3. and ordered all things, Gen. 19. 24. So by him he revealed his will from time to time.

It was the Son of God, styled the Angel of God ( Gen. 21. 17.) that spake to Hagar out of heaven. This was Jehovah that stood upon the top of that ladder which reached up to heaven, & from thence spake to Jacob, Gen. 28. 13. This also was Jehovah who answered David from heaven, 1 Chron. 21. 26. It was his voice that came down from heaven to Nebuch adnezzer, Dan. 4. 31. He from heaven made known his Fathers will to all the Prophets of God age after age. He in his human nature from heaven spake to Paul, Act. 9. 4. and 22. 18. and 23. 11. So he spake to Ananias, Act. 9. 10. Finally he being in heaven spake in his Apostles, and still speaketh in all his faithful Ministers. Note 2 Cor. 13. 3. Luk. 10. 16. John 13. 20.

Not hearkening to, or not obeying Christ, is here styled a turning away from him. The word in the Greek is used of such as in heart are alienated from a thing, as 2 Tim. 1. 15. and 4. 4. and Tit. 1. 14. Whereby he showeth, what kind of persons they be, that regard not the Gospel, even such as have their hearts alienated from it; otherwise they could not but have it in high account.

Some make the difference here intended to be betwixt God's manner of delivering the Law and the Gospel: In delivering the Law, God spake on earth, after an earthly manner; But in delivering the Gospel, he spake from heaven after an heavenly manner.

From the different manner of giving the Law and the Gospel, The Apostle giveth us to understand, That as the Law was given on earth, so the Gospel from heaven.

These phrases which Christ useth of the Gospel, my doctrine is his that sent me, Joh. 7. 16. and v. 17. It is God's, do show, that its from heaven. St. Paul further cleareth the point, Gal. 1. 11, 12. In this respect its styled a mystery, Eph. 6. 19. a great mystery, 1 Tim. 3. 16.

• 1. Which may inform us in the excellency of the Gospel. Things from heaven are most excellent things; The excellency of the bread of life is this, that it is from heaven, John 6. 32. So likewise of Angels, Gal. 1. 8. Of the Spirit, John 1. 32. Of Christ, 1 Cor. 15. 47. Of the Father, Matth. 6. 9. As heaven itself is most excellent, so the things which are in heaven. For men on earth to have a doctrine from heaven how excellent must it needs be▪
• 2. Which may stir us up to have it in high esteem; and to give the more diligent heed thereto. On such a ground saith the Apostle, Heb. 2. 1 Therefore we ought to give the more earnest heed to the things which we have heard, &c. Shall God vouchsafe to speak to us from heaven, and shall not we on earth regard it? surely such sh •… w themselves worse then swine, Matth. 7. 6. Meditate therefore on this circumstance. Saint Peter (2 Pet. 1. 17.) urgeth this circumstance to this very purpose.
• 3. Be exhorted therefore to have an heavenly disposition, and conversation, as Phil. 3. 20. This is to walk as becometh the Gospel, Phil. 1. 27. and to be cast into the mould thereof.

§. 127. Of the punishment of transgressors of the Law.

THe Apostle in setting down the penalty of the transgressors both of the Law and the Gospel, First shows, that there was an agreement in the general, viz. that neither the transgressor of the one, nor yet of the other, escaped. Secondly, that there was a certainty and severity of the latter, which are both expressed in these words, If they escaped not who refused him who spake on earth; much more shall not •… eescape, if we turn away from him that speaketh from heaven. Whereby the Apostle giveth us plainly to understand two things,

• 1. That transgressors of the Law were surely punished.
• 2. That despisers of the Gospel shall be most surely, and soarly punished.

For the former, that transgressors of the Law were surely punished, appeareth,

• 1. From the many penalties enjoined, Exod. 21. 12, &c. and 22. 1. &c. Lev. 20. 2. &c.
• 2. From many threatenings in the Scripture, Gen. 17. 14. Exod. 12. 15. Lev. 26. 16, &c. Deut. 27. 15, &c. and 28. 15, &c.
• 3. From the manifold executions of God's wrath against the transgressors of his Law, whereof see a Catalogue in 1 Cor. 10. 5, &c.

• 1. Which should admonish us to take heed of offending God, and transgressing his Law.
• 2. It should direct us to acquaint ourselves with God's former courses. Consider what befell Adam, Cain, the old world, Sodom, the Egyptians, Canaanites and others for their sins and transgressions, that so we may be the more watchful over ourselves against those sins, knowing that God is still the same God.

For the latter, That despisers of the Gospel shall be most surely and soarly punished, the Apostle plainly expresseth under these words, Much more; 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. See hereof Chap. 2. v. 3. §. 21. and Chap. 10. v. 29. §. 107.

§. 128. Of the meaning of the six and twentieth verse.

THe Apostle proceedeth to aggravate the terror of turning from Christ, and that comparatively by another argument from the less to the greater.

The former comparison was betwixt persons, Moses and Christ; this is betwixt Majesty and Majesty, or power and power. It may be thus framed. If he that shaketh the earth be to be feared, much more he that shaketh both earth and heaven too.

Whereas the Apostle saith, whose voice. This is meant of Christ's voice in delivering the Law. Thereunto hath the particle THEN reference. For then Mount Sinai was altogether on a smoke, and the whole Mount quaked greatly, Exod. 19. 18. But now hath relation to the time of the Gospel. And because that which he intendeth is a glorious and joyous matter, the Apostle expresseth it in the words of a Prophet ( viz. Hag. 2. 6.) and styleth it a promise, in this word hath promised.

In quoting the Prophet, the Apostle hath more respect to the sense then to the words. Translators must hold close to the words, but relators or quoters of Text are not so strictly bound thereto; Its enough if they faithfully deliver so much of the sense as is pertinent to their purpose; Now that we may see how the Apostle doth this, let us consider the scope which the Prophet aimed at, and apply it to the Apostles purpose.

The scope of the Prophet was to comfort the faithful Jews, who had after forty years distrubance built a new Temple, but far inferior to that which Solomon had built before, and were thereupon much troubled in their minds; for at the sight of the foundation thereof many of them wept, Ezr. 3. 12. To comfort them, he tells them that the glory of this latter shall be greater then of the former, Hag. 2. 9. The reason is in this Text, taken from the Majesty and power of the Lord that should come into this Temple, who thus saith of himself, I will shake the heavens and the earth, namely at the exhibition of this Lord in the flesh, while this Temple stood.

His argument in general thus standeth.

At giving the Law the earth only was shaken?

But at bringing in the Gospel, earth and heaven too were shaken. Therefore the Gospel is the more glorious. And therefore the Gospel is with more diligence and reverence to be heard.

Only the latter part of the argument, concerning the shaking of earth and heaven too, is here proved.

1. Quest. When were these shaken.

Answ. At the beginning and progress of the Gospel. This is evident both by the main scope of the Apostle in this place, which is to magnify the glory of the Gospel above the Law.

2. Quest. How were they both shaken?

• 1. By evident signs.
• 2. By powerful effects.

The signs are these,

• 1. The extraordinary light that shined about the shepherds at Christ's birth, Luk. 2. 9.
• 2. The extraordinary starr, Matth. 2. 2.
• 3. The opening of heaven at his baptism, Matth. 3. 17. and transfiguration, Matth. 17. 5.
• 4. The Voice from heaven that was thought to be a thunder, John. 12. 28, 29.
• 5. The darkness of the Sun, the renting of the veil of the temple, the earth-quakes, the cleaving of stones, opening of graves, raising of bodies out of the graves, at Christ's death and resurrection, Mattk. 27. 45, 51, 52, 53, and 28. 2.
• 6. Christ's entering with his body into heaven, Act. 1. 9, 10.
• 7. The sound which suddenly came from heaven, as of a rushing mighty wind, and the cloven tongues, like as of fire, Acts 2. 3.
• 8. The shaking of the place where the Apostles prayed together, Acts 4. 31.
• 9. The opening of the heaven, when Stephen saw Christ, Acts 7. 55, 56.
• 10. The transplendent light and voice from heaven which astonied Saul, Acts 9. 3, 4.
• 11. The opening of the prison doors, and iron gates, Acts 5. 19. and 12. 10.
• 12. The great earth-quake, Acts 16. 26.

Before I set down particular effects, I will first show that acts and effects both of grief or trouble, and also of joy or rejocing, are set out under this metaphor of being moved.

For when strange, unexpected, and admirable things fall out; such as are troubled, or such as rejoice thereat, are said to be moved, as Ruth 1. 19. The whole City was moved, (1) all the inhabitants were astonished, and much rejoiced. So Matth. 21. 10. And contrariwise Isa. 7. 2. Ier. 49. 21. Acts 21. 30.

Thus we see, that when the inhabitants of a place give any expressions of grief or joy, the place is said to be moved.

Thus were both earth and heaven moved and shaken at bringing in the Gospel, as appeareth by these effects.

• 1. The appearing of Angels, Luk. 1. 11, 26. and 2. 9, 13. So in the wilderness, as Mark. 1. 13. In Christ's agony, Luk. 23. 4. at his resurrection, Luk. 24. 5. and at his ascension, Act. 1. 10, 11.
• 2. The shepherds relating what they had seen and heard, Luk. 2. 17, 18.
• 3. The wise men coming from the East, and the trouble following, Matth. 2. 1, &c.
• 4. The prophecies of Simeon and Hannah, and the effects thereupon, Luk. 2. 25, &c.
• 5. Christ's disputing at twelve years old, to astonishment, Luk. 2. 46.
• 6. His preaching, and people wondering thereat, Luk. 4. 22. Matth. 7. 28. John 7. 46.
• 7. His miracles, and people's amazement, Mark. 1. 27. Luk. 5. 26. John 12. 19.
• 8. The astonishment of people at his death, Matth. 27. 54.
• 9. The watch-men's astonishment at his resurrection, Matth. 28. 4.
• 10. His Disciples amazement at his ascension, Acts 1. 11.
• 11. His Disciples powerful preaching, Acts 2. and their miracles.
• 12. The conversion of nations, and constancy of Martyrs.

Of this phrase, yet once more, we shall speak more on the following verse.

§. 129. Of Christ's delivering the Law, together with the uses of the Law.

IN the foregoing Section I shown, that by the voice that shook the earth, is meant the Voice of Christ in the delivery of the Law upon Mount Sinai. So that the Apostle by those words points out two things unto us,

• 1. That Christ delivered the Law.
• 2. That the delivery of the Law was terrible.

1. The first is further evident by the title Angel, which being applied to Jehovah, sets out the second person in sacred Trinity, even the Angel of the Covenant, Mal. 3. 1. That this Angel was Jehovah is evident, Exod. 3. 2, 4, 6. and 14. 19, 24. It was the Son that was sent of the Father, and by whom the Father declared his mind, John 3. 34. and therefore styled an Angel.

1. Obj. The Law was ordained by Angels in the plural number, many of them, Gal. 3. 19.

Answ. Many Angels accompanied this Arch-Angel.

2. Obj. The Law was given by Moses, John 1. 17.

Answ. As a Minister and Mediator, Gal. 3. 19. Moses did not first utter it on the Mount, Deut. 5. 22, 27.

3. Obj. Christ in opposition to the Law is made author of the Gospel, John 1. 17. Heb. 12. 25. and 2. 2, 3.

Answ. Christ as God gave the Law, but as Emmanuel he gave the Gospel, oft called the Gospel of Jesus Christ. Thus Heb. 1. 2.

The reasons why the Law was delivered by Christ, were

• 1. That the Church might be the more assured of the infallible verity and certainty thereof, Prov. 8. 7, 8, 9. Psal. 19. 7, &c.
• 2. To work in people a better and higher esteem thereof, and a more careful and conscionable observance thereof, Exod. 20. 1. Deut. 4. 6, 7, 8. and 6. 1, 2, 3.

• 1. This doth inform us of one main ground whereby David and others were moved so highly to account the Law as they did. They preferred it before the most precious things that were. No question but the very matter of the Law, being so true, so large, so perfect a rule as it was, made it worthy of all esteem: but yet the author thereof added much thereto.
• 2. Which doth exceedingly aggravate their contempt of the Law, who make a null of it. If we rightly distinguish, in many respects it is indeed abrogated, as I have shown on Chap. 7. v. 12. §. 67, 68. But yet in sundry respects it is worthy of all high account.
• 3. Let us learn wisely to weigh in what respect the Law may yet be of use unto us, and for the Authors sake to have it in higher account.

Briefly to show you the use of the Law.

There was a double use of the Law, one before the fall, the other after.

The use of the Law before the fall was to be a platform of the Covenant between

• God and
• Man.

On God's part, what he

• required
• promised.

• 1. God required obedience.
  • 1. Personal, Rom. 10. 5.
  • 2. Perfect, Deut. 5. 32, 33. Matth. 22. 37, 39. I am. 2. 10.
  • 3. Perpetual, Deut. 5. 29. Psal. 119. 112.
  • 4. In the whole man, 1 Cor. 6. 20.
• 2. God promised life upon obedience, Lev. 18. 5.

On man's part,

• 1. To perform what God required, as God required, Luk. 10. 27.
• 2. To be justified thereby, Rom. 4. 4.

• 3. To be blessed, Deut. 11. 26, 27.

  The use of the Law after the fall is,

  • Common
  • Proper to
    • Unregenerat
    • Regenerat,.

Common.

• 1. To instruct us in the will of God, Isa. 8. 20. which is an everlasting rule, as Matth. 5. 18.
• 2. To inform men in every duty, Micah 6. 8.
• 3. To declare sin, Rom. 3. 20. 7. 7.
• 4. To restrain from sin, Rom. 2. 9. and 4. 15.
• 5. To be a directory for examination.
• 6. To convince of the impossibility of justification by the Law, Gal. 3. 10.
• 7. To work humiliation, 2 King. 22. 11.
• 8. To cause abnegation, Rom. 3. 19
• 9. To stir us up to inquire after another remedy, Rom. 7. 24.

The use of the Law proper to the Regenerat,

• 1. To bring them to Christ, Gal. 3. 24.
• 2. To quicken them to more thankfulness, for,

• Christ's fulfilling the Law for them.
• Christ's enduring the curse of the Law, Rom. 7. 25. Luk. i. 68, &c.

Obj. Rom. 6. 14. Ye are not under the Law, but under grace, and again, 1 Tim. 1. 9.

Answ. The Law is abrogated to the regenerate.

• 1. As a Covenant of works, Heb. 8. 8, 13.
• 2. In case of justification, Act▪ 13. 39.
• 3. In the exactness •… 〈◊〉 , Rom. 10. 5, 6, 7, 8, 9.
• 4. In regard of the ex •… iting power of it, Rom. 7. 8, 13.
• 5. In regard of the 〈◊〉 , Gal. 3. 13. Rom. 8. 1.

The use of the Law to the unregenerate, which are all by consequence.

• 1. To irritate corrupt nature, Rom. 7. 8.
• 2. To aggravate sin, Rom. 4. 15.
• 3. To leave them inexcusable, Rom. 2. 1, 15.
• 4. To make them accursed, Gal. 3. 10.

Of the other point here noted by the Apostle, namely, The terrible delivery of the Law, see v. 18. §. 99.

§. 130. Of the shaking of heaven and earth upon the coming in of the Gospel.

THe Apostle, in setting down the difference betwixt the Law and the Gospel, having shown, That at the delivery of the Law the earth was shaken; he now showeth, that at the delivery of the Gospel, both earth and heaven was shaken: whereby the Apostle giveth us to understand, That upon bringing in the Gospel, heaven and earth were moved; meaning the inhabitants therein.

For the Lord of heaven was made an inhabitant on earth; God was manifest in the flesh, 1 Tim. 3. 16. He that was far above all heavens descended into the lowest parts of the earth. Heaven was moved at his departure out of it, and earth at his coming to it.

• 1. Aggravation of their spiritual senselessness, and obdurate hearts, who are no whit at all moved at this coming of the Lord of heaven to earth, and at this voice, this sound of the Gospel which shakes heaven and earth.

  The Gospel makes no offer of Christ incarnate to Angels, (but saith, he took not the nature of Angels, Heb. 2. 16.) Yet were the Angels in heaven moved; and should not man much more? The wise men that lived among Pagans were moved, Math. 2. 1. and shall not we Christians?

  How fitly may I apply that of our Savior concerning the men of Nineveh, and the Queen of the South, mentioned Matth. 12. 41, 42. How ought we to be humbled for this our senselessness?

• 2. Exhortation to take notice of those particular excellencies whereby the Holy Ghost doth set out and commend unto us the excellency of the Gospel; as that the Lord from heaven delivered it, that it is an heavenly doctrine come from heaven; that at the coming of it, heaven and earth was shaken.

Do not only take notice hereof for the informing your judgments in the excellency and efficacy of the Gospel, but also thereby to work upon your hearts and affections, that ye may be enamored with the Gospel, that ye may give the more diligent heed thereto, and make the more high account thereof, and conform yourselves more conscionably thereunto. These are the ends which the Apostle aimeth at in setting forth the excellencies of the Gospel; and therefore special uses of the point.

§. 131. Of the meaning of verse 27.

A Consequence is here noted by the Apostle out of the forementioned prophecy, which maketh much to the main scope, which is the excellency of the Gospel above the Law.

The consequence is, that the Law is alterable: The Gospel most firm and stable. This consequence is gathered out of this phrase, •… et once more.

The particle yet having relation to the verb shake, or move, importeth a moveable and transitory condition of things.

The other particle ONCE, taken exclusively for only once, once for all, once and but once, once and no more, importeth an immovable, and permanent condition, never to be abrogated, or altered.

The word in the original translated here a removing, is as much as a disannulling, or taking away, whereof we read Chap. 7. v. 18.

By things shaken, he means all the legal types, and rites, which were in their very nature alterable, and in their end to be abrogated, by the accomplishment of them in their substance; and therefore by way of explanation, and more clear expression of his meaning, he addeth, As of things made.

The particle As, is not here used for a note of similitude, as if they were only like to things made, but as a causal particle, showing the reason why they were alterable, and subject to be shaken, even because they were things made, viz. by the hand of man, as the Tabernacle, Tables, Altars, Ark, Candlesticks, &c.

Herein things spiritual and celestial are opposed to legal and terrestrial things. They are said not to be made with hands (as spiritual Col. 2. 11. and celestial 2 Cor. 5. 1.) But these to be made with hands, (as legal Eph. 2. 11. and terrestrial, Act. 19. 26.) To show the end of removing those legal types, he addeth, That the things which cannot be shaken may remain.

By the things which cannot be shaken, he means the substances and truths of the legal types, which are Christ himself, the offices which he undertook, and things which he did and endured for us, the merit and efficacy of them all, the Gospel whereby they are made known unto us, the benefits which come to us thereby, and those heavenly mansions, and glory, which Christ hath purchased for us.

These are said to remain, and that firm and stable, inviolable, and immutable. In this sense, is this word oft used, as 1 John. 3. 9. Its therefore opposed to perishing, Heb. 1. 11. 1 Pet. 1. 24, 25. and everlastingness is joined with it, Heb. 7. 3, 24.

This is the privilege of the Gospel, and of the good things revealed thereby. They remain.

So that in this verse is set down a third difference betwixt the Law and the Gospel, namely in respect of continuance, the Law being alterable, and the Gospel unchangeable: whereby the Apostle giveth us to understand two points.

• 1. The alterablenesse of the Law, that the Law was alterable.
• 2. The unchangeableness of the Gospel, that the Gospel is unchangeable.

Of the alterablenesse of the Law; see Chap. 7. v. 12. §. 67, 68, &c. Before I come to show the unchangeableness of the Gospel, we may from the Apostles expression here observe, That that which is made by man is subject to decay. The Apostle here renders it as a Reason why the things of the Law were alterable, because they were made, viz. by man.

If AS be taken as a resemblance, it also proves the point. Thus Ier. 10. 9, 11. The Prophet proveth that the Idols of the Gentiles shall perish, because they are the work of men. And the Apostle in 2 Cor. 5. 1. rendereth this as the reason why our habitation in heaven is eternal, namely, because it is not made with hands; doth he not thence infer that that which is made with hands cannot be eternal?

Experience proves as much. Where is that Tower which anon after the flood, all the world conspired to build? was it not justly styled Babel? Gen. 11. 9. Where is Noah's Ark? Where is Solomon's Temple? Or Zerobabels Temple? Where are the Sepulchers of David, and other Kings of Judah and Israel? Indeed some things made by men, are of longer continuance then others: but yet all without exception of any, are subject to decay. The most lasting materials, whereof they make their most durable things, are none of them everlasting: Not Marbels, nor Iron, Brasse, Silver, Gold, and other Metal; some subject to mouldering, some to rust, some to melt; all as framed, fashioned, and set out by men, to be defaced, destroyed, and brought to naught.

• 1. This may inform us in a main difference betwixt the things of God and man. As there is a difference between the divine and human essence; so betwixt their works. The divine essence is eternal, and immutable, but human, mutable: and momentary. So the counsel and work of God stands forever; but man's alterable, tending to decay. This disserence is oft noted and much pressed in sacred Scripture, Prov. 19. 21. Acts 5. 38. and 7. 48.

• 2. This may instruct us in the difference betwixt things earthly and heavenly. They are made by man's hands, these without hands, 2 Cor. 5. 1. Heb. 9. 24. So betwixt corporal and spiritual, Eph. 2. 11. Col. 2. 11. Yea and betwixt legal and Evangelical, Heb. 8. 2. So in this text.

  By this difference the excellency of the ministry of the Gospel is clearly set forth. For as things heavenly are more excellent then earthly; as spiritual then corporal; as things made by God, then things made by man: So the ministry of the Gospel, then the ministry of the Law.

• 3. This discovers the folly of many who too much dote on things made by man, or invented by him. See more hereof Chap. 9. v. 24. §. 121.
• 4. Pray for wisdom, whereby you may approve of those things which are most excellent, duly distinguishing the things that diff •… r, and choose that good part which shall not be taken away, Luk. 10. 42.

§. 132. Of the unchangeableness of the Gospel.

HEtherto of the alterablenesse of the Law, and of the reason thereof.

The unchangeableness of the Gospel follows, expressed in this phrase, the things which cannot be shaken may remain. Whereby is evidently demonstrated, That the Gospel is unchangeable.

In this respect the new Covenant is said to be established, never to be removed, Heb. 8. 6. and 10. 9. In this respect its called an everlasting Covenant, Heb. 13. 20. an everlasting Gospel, Rom. 14. 6.

For there is not, there cannot be a better Covenant, a better Gospel. If there be an alteration, it must be to the better. Therefore was the first altered, that a better might come in the room thereof.

• 1. This very much tends to the setting forth of the excellency of the Gospel. And surely its a great commendation to be so excellent, as a more excellent cannot be. That is unalterable, because there is no better to come in the room thereof; no better Covenant, no better Word, no better Sacraments, no better ordinances ever to be expected.
• 2. This may stir us up to have the Gospel in high account. If Saints under the Law had that which was alterable in so high account: how much more ought we highly to esteem what is unalterable.

Consider therefore what is written of their esteem of the Law, and thereupon reason with thyself, and say, shall I less respect that which is unchangeable, which is so excellent as no better can be expected to succeed in the room thereof, then the Jews did that which was alterable, and had a better to succeed in the room thereoft? This is the main end of making known this difference betwixt the Law and the Gospel.

The inference which the Apostle maketh from the removing of those things that are shaken, namely, that the things which cannot be shaken may remain, showeth the end of God's substituting the Gospel in the room of the Law, thereby is evidently demonstrated, That God's change is to the better. See my Sermon preached before the House of Lord's, Sep. 1645. styled, The progress of Divine Providence, on Ezek. 36. 11.

§. 133. Of receiving the Kingdom from God.

IN these words the Apostle maketh the use of that large and long commendation which he hath given to the Gospel, and the ministry thereof; viz. That we who live under it, should have an especial care of serving God, and approving ourselves to him. For our better encouragement thereunto, the Apostle setteth down the blessing which we do enjoy under the Gospel, and that is a Kingdom; whereby is meant God's special Kingdom, whereby he governeth his Church, and elect people, which is begun here in this world, and in that respect called the Kingdom of grace; and perfected in the world to come, in which sense it is called the Kingdom of glory. So that hereby the Apostle giveth us to understand, That the Church of Christ is a Kingdom, under which title it is oft set out both in the old and New Testament. See hereof Chap. 1. v. 8. §. 112.

The means whereby we come to enjoy this Kingdom, is in this word receiving, which implieth, that we have it not of ourselves; we have it of another; so much the word receiving implies. That other can be none but God, for it is the Kingdom of God, he hath the ordering and disposing of it. So that it is not of a man's self to be of the Kingdom of God, or to have it: therefore its said to be prepared for us, Matth. 25. 34. and we are said to be chosen heirs of this Kingdom, as I am. 2. 5. yea to be called thereunto, as 1 Thess. 2. 12. and translated into it, Col. 1. 13.

The truth whereof doth clearly appear, both from the excellency of the Kingdom itself, and from our own disability.

• 1. Such is the excellency of this Kingdom (which in that respect is styled the Kingdom of God, the Kingdom of heaven ) as by all the men and means in the world, it cannot be obtained. What is said of the redemption of souls Psal. 49. 7, 8. may be applied to the possession of this Kingdom; Its more worth then the whole world, and all things therein.
• 2. On the other side, such is man's disability, as he hath nor power, nor means, nor mind to get it.

• 1. He hath no power to get it, 2 Cor. 3. 5.
• 2. Nor means, 1 Cor. 4. 7. Rom. 11. 35, 36. 1 Chro. 29. 11, 12, &c.
• 3. Nor mind, Rom. 8. 5, 7 1 Cor. 2. 14. Matth. 23. 37. Prov. 1. 20. Luk 14. 18.

• 1. This may inform us in the difference betwixt this and other Kingdoms.

  Other Kingdoms may be by men sundry ways obtained, as

  • 1. Many are born heirs of Kingdoms, as Kings eldest Sons: yea all the Children of free subjects are members of the Kingdom.
  • 2. A right to the privileges of an earthly Kingdom may be purchased by money, Acts 22. 28.
  • 3. Such a right may be obtained by favor and friendship of men. So Herod became King of Galilee. So many are made free-Denizens.
  • 4. Such as by conquest obtain it. As sundry Kings of Israel, and their followers. As William the Conqueror, and his followers.

  By none of these means, nor any other like them, can the Kingdom of God, or any right thereto be obtained; it must be given of God, and so received.

• 2. This should stir us up to seek this Kingdom of him from whom only it can be received. Note John 4. 10. Plead and press his promise, Matth. 7. 7. And to strengthen thy faith, remember Luke 12. 32. See more hereof, My Guide to go to God, §. 46.
• 3. How should we bless God for this Kingdom amongst us? we have received it: we ought therefore to be grateful and thankful for it, Rom. 11. 36. The more free a gift is, the more worthy of thanks, especially so great, so useful, so beneficial a gift, as it is not vouchsafed to all.

Of the property belonging to this Kingdom, in these words, which cannot be 〈◊〉 , we have formerly spoken.

§. 134. Of serving God.

THe Apostle here in setting down the kind of duty, first notes the spring thereof, in these words, let us have grace.

Some difference there is in copies, for some read it with o , as if it were of the indicative present tense, we have, which importeth an effect of receiving the kingdom, which is, grace to serve God.

But most copies read it in the subjunctive mood, and so it implies a duty. The reason taken from God's terror in v. 29. shows that this is laid down as a duty.

By grace then must here needs be meant, a free gift of God, whereby we are enabled to do what is acceptable to him.

Quest. How can this be pressed as a duty on our part, if it be a gift of God?

Answ. Because God in his unsearchable wisdom hath sanctified means on our part to be used, for enabling us to accomplish that which by his grace he enableth us to do. He gives the gift, but so as we put out that ability which he giveth us.

The stream that is here noted to flow from grace follows. The matter whereof is to serve God, which is thus expressed by the Evangelist, whereby we may serve God.

The word to serve, sets forth the duty of him that is in subjection, and to another. In Hebrew and Latin it hath relation as to God, so also to man. But this Greek word in the New Testament is appropriated to God, or to such as are (though fausly) accounted God, as Acts 7. 42. He gave them up to serve the host of Heaven, and Rom. 1. 25. Here its expressly applied unto God. In this sense,

• 1. Its restrained to external service, as when its joined with another word that sets out the inward service, as Deut. 6. 13.
• 2. I •… s restrained to the inward man, when a word of restriction is added thereto, as Phil. 3. 3. For we are the Circumcision which worship God in the Spirit.

And sometimes its extended to all that service we owe to God, whether inward or outward, as where its set alone, and not limited to any particular, as Luk. 1. 74. Acts 27. 23. So here.

Thus it contains the sum of the first table, which is here fitly premised, for in the next Chapter sundry duties of the second table are set down.

So that in the general the Apostle hereby giveth us to understand, That God is to be served.

If express precepts, pithy exhortations, precious promises, approved patterns, high commendations, gracious acceptation, bountiful remunerations, be of force to enforce a duty, there want not enforcements to enforce this of serving God.

The Law giver gives this in express charge, Ex. 23. 25. Psal. 2. 11. The sweet singer of Israel sweetly exhorts hereunto, Psal. 100. 2. For promises, to omit many in the Law which may seem to be of temporal good things, note what a precious one the Evangelical Prophet makes, Isa. 56. 6. Yea and Christ himself, John. 12. 26.

Take for an approved pattern, Josh. 24. 15. and Paul, Acts 27. 23.

Mark the commendation given to Daniel, in this respect, Dan. 6. 20.

See an evidnece of God's gracious accepting such as served him, Judge. 10. 16.

Behold what a bountiful remuneration is given to faithful service, Matth. 25. 21.

To these may be added Judgments on such as did not serve God, Neh. 9. 35. Deut. 28. 47, 48. 2 Chron. 12. 8.

• 1. It makes much to God's honor to serve him, and that in these two respects
  • 1. Its an acknowledgement of his high supreme sovereignty. For all use to serve him whom they acknowledge their Sovereign. Hereby the Sovereignty of Solomon over the nations round about him was testified, 1 King. 4. 21.
  • 2. It is an evidence both of fear and love: both which make much to God's honor. For proof of that, that its an evidence of them two, we may oft find it joined to them both, as Deut. 10. 20. and 11. 13.
• 2. Its a good evidence of that right we have to the foresaid kingdom. True subjects of a kingdom will do due service to the King thereof. Though subjects of earthly kingdoms may be rebellious, yet there is such a spirit in •… used into such as are of this kingdom, and such grace they receive from the King thereof, as they will serve him, Psal. 22. 28, 30. and 110. 3.

• 1. This may serve for demonstration of that undue and undutiful respect which many, who lay claim to the forementioned kingdom, bear and show to the King thereof. They have no grace to serve him. We heard that they cannot be accounted true subjects of this kingdom, who serve not the King thereof. Service is the best and surest evidence of subjects that can be. But he that yieldeth not due subjection, may not be accounted a true subject of this kingdom, though he may have a name that he is: like Sardis that had a name that she lived, but was dead, Rev. 3. 1. Of this sort are such as follow.
  • 1. Atheists, who (according to the notation of the word) are without God, and so are in our English translated, Eph. 2. 12. These serve no God at all.
  • 2. Id •… laters, who though they do service, yet they observe not the Apostles rule; for they do not serve God, namely the true God; for an Idol is nothing, 1 Cor. 8. 4. It hath no deity at all in it. Such were Baalim, and Ashtoreth, whom the Israelites served, Judge. 2. 13.
  • 3. Epicures, who make their belly their God, Phil. 3. 19. They do so give themselves over to satisfy their delights, and so glut themselves in their pleasures, as they have neither time, nor mind to serv •… God.
  • 4. All sorts of worldlings, who so subject themselves to the world, as they make it their Master, and in serving it, cannot serve God.
  • 5. Politicians, who serve the time, called in that respect, time-servers.
  • 6. Flatterers, who addict themselves wholly to serve men; called men-pleasers, Eph. 6. 6. Of these note, Gal. 1. 10. The like may be said of time-servers.
  • 7. Profane Persons. Profanesse is the great sin of the first table, which compriseth all the rest. But to serve God is the sum of all the duties of the first table; therefore profane persons must needs be far from serving God.
  • 8. Hypocrites. These make a great show of serving God, but in truth are as far from it as the former. Such show of service is abominable in the sight of God, Isa. 1. 13, 14. Note Isa. 66. 3.
  • 9. Superstitious persons, who think to serve God by other men's traditions, which is no other then that will-worship expressly condemned Col. 2. 23. v. 18. he calls it voluntary humility. Note Matth. 15. 9.
  • 2. Let us be exhorted to two points,
    • 1. To be well instructed in this duty of serving God.
    • 2. To be quickened thereto.

For the former, note Rom. 12. 2. Eph. 5. 17. By the word of God mayest thou be fully instructed therein, 2 Tim. 3. 15, 16, 17.

In this respect its styled a lamp, a light, (Psal. 119. 105.) to show us the way; and a Counselor, (v. 24.) to advise us thereabouts; We ought the rather to use this help, because without it all our own, or others inventions will be in vain, ( Matth. 15. 9.) None can tell what service is to be done to God, but God himself.

For the latter, which is to quicken up our spirits to serve God, we have great need thereof, because we are by nature exceeding dull hereunto. The more excellent a duty is, the more heavenly, the more divine, the more nearly it concerneth God, the more dull and backward we are thereto. Yea and Satan will be the more busy to hinder us. We ought therefore to quicken up our spirits thereunto, by a due, serious, frequent meditation on the excellency, necessity, utility, equity, and other like commendations of the duty.

What work in the kind of it can be imagined to be more excellent, then to serve God? To what can we be more bound? what more just and equal? to what are there more precious and gracious promises made? from what can there be expected a greater reward? God's service consisteth in keeping his commandments, and therein is great reward, Psal. 19. 11. Reason with your souls hereabouts, and say (as the Psalmist in other cases) O our souls! why are ye so dull, and heavy to such a duty? Awake, awake our spirits, rise up and make no longer delay: enter upon the work speedily, cheerfully. Thus may we put life into our spirits; and bring them to do what is here required of them to do.

§. 135. Of serving God reverendly.

THe next word translated acceptably, notes out the manner, and that in general. 1. That is said to be done acceptably, which is so done as God is well pleased therewith; For the word God in the Greek is so placed after both the matter and the manner, as it may have fit relation to both, thus, Whereby we may perform service acceptable to God. This importeth, as knowledge of God's will, so a conscionable care to conform all that we do in and about our serving of God, to his will. Hereby is evidently demonstrated unto us, That Our service of God must be so ordered, as it may be pleasing unto him. Hereof see Chap. 8. v. 5. §. 17.

For further explanation of his mind herein, The Apostle adds two particular properties, which must always accompany our serving of God, if we will do it acceptably. 1. Reverence. 2. Godly fear.

The Greek word translated reverence, signifieth such an awful respect, as works an high esteem of him whom they serve, and keeps them from unseemly thoughts, words, or deeds against him.

By this special property added to our serving of God, the Apostle giveth us to understand, That God is to be served with due reverence. See Psal. 2. 11. and 95. 6. and 132. 7.

The ancient gesture of bowing down in the worship and service of God proveth as much, as Gen. 24. 26. and 47 31. Neh. 8. 6. So kneeling, 2 Chro. 6. 12. Dan. 6. 10. Luk. 22. 41. Act. 9. 40. and 20. 36. Eph. 3. 14. Yea standing, as Neh. 9. 2. Luk. 18. 13. Mar. 11. 25. And Prostrating, Joh. 7. 6. Ezr. 10. 1. Matth. 26. 39.

• 1. It importeth an high esteem of God, and due respect to his glorious Majesty. Subjects by their reverence testify their good and dutiful respect to their earthly Sovereign, Gen. 41. 43. How much more should we testify it every way that we can to our heavenly Sovereign, the King of Kings?
• 2. It gaineth a good esteem in God of them, who so reverence him, and a gracious respect towards them, Psal. 112. 1. &c. Mark how Iaacobs reverence wrought upon Esau, Gen. 33. 3, 4. and the Sons of Jacob, on their brother Joseph, Gen. 50. 18, 19. Now if men that are hard-hearted, can be so moved, how much more the pitiful, merciful and gracious Lord, and that when their reverence is sincere and hearty? Note Luk. 11. 13.

• 1. This may serve for the taxation of sundry misdemeanors about God's service.
  • 1. Such as have no care of preparation before hand, but suddenly, and rashly come to serve God, their minds being stuffed with many bio worldly matters, if not with sinful and abominable trash. How is it possible that such should serve God with reverence? such an one was he that came without his wedding garment. Note his doom, Matth. 22. 11, 12, 13.
  • 2. Such as in serving of God, suffer their thoughts to rove abroad, and are not attentive upon the work they are about? Can that be reverently done, which is not attentively thought upon while it is in doing. Can he pray reverendly, that minds not what he prayeth? Can he hear reverendly, that heeds not what is preached? Can he receive reverendly, that hath not his head and heart upon the mysteries set out in the holy Sacrament?
  • 3. Such as openly proclaim their want of reverence, by their outward irreverend, unbeseeming gestures, which are stately coming into the Assembly of God's people, even when they are serving of God, with their hats on their heads; sitting at prayer; casting their eyes this way, and that way, on pictures, and sometimes on Church-walls, on such as are in brave apparel, on proper and comely personages, on beautiful faces, and other like objects; or talking one with another, or reading books.

  These and other like by gestures, are open testifications of much want of reverence. These are like the fool that layeth out his folly, Prov. 13. 16. and telleth to all that he is a fool, Eccl. 10. 3.

• 2. This may direct us how to serve God, namely reverendly. We have had sufficient motive to incite us to be willing and desirous to do what is here required. It remaineth therefore to declare the way and means, how such may indeed attain to that which they are desirous and willing to do. Let such duly observe these two rules, One concerning God, another concerning ourselves.

• 1. Duly weigh and advisedly consider his excellency whom thou servest. This, if anything, will strike thine heart with reverence. When Jacob by the vision which he saw of God, and by hearing God speak to him, was put in mind of God's glorious presence, then did he most reverendly carry himself before God, Gen. 28. 16, 17. So did Isaiah, 6. 5. So Ezekiel, 1. 29. So Daniel, 10. 11. Yea the Angels, Isa. 6. 2, 3. See My guide to go to God. §. 4.
• 2. Be well informed in thine own nakedness, emptiness, nothingness, and unworthiness. So was Abraham, 18. 27. Jacob, Gen. 32. 10. Job 42. 6. David, Psal. 22. 6. 143. 2. Isa. 6. 5. Paul, 1 Tim. 1. 15. and others.

This will much amplify our esteem of God.

§. 136. Of serving God with an holy fear.

THe second special property of our service to God is Godly fear; The word in the original signifieth a good or religious circumspection, which moves men cantiously, or warily, to enterprise what they do; in that respect its translated fear.

The word here translated godly fear, is compounded of a verb that signifieth to take, and an adverb that signifieth well, so as according to the notation of the word, it implieth, well to take, or apprehend a thing. Thence followeth a wary circumspection, and a godly fear. They who are circumspect, and wary about the things which concern God's worship, are expressed under this word, which our English translate devout, Luk. 2. 25.

It is a grace in man that hath relation and respect to God; in which respect this Epithite godly is here applied to it, thus, godly fear. This kind of word is seven times used in the New Testament, as Luk. 2. 25. Act. 2. 5. and 8. 2. In these three places its translated, devout; Heb. 5. 7. and 11. 7. and here. In all these places it importeth a godly fear; only once I find it used to set out a natural fear, viz. Act. 23. 10.

By this special property of our service to God, the Apostle evidently demonstrateth, that An holy fear is a special means of well ordering the service we do to God. The grounds whereof may be,

• 1. That goodness and kindness which in God is mixed with greatness, and Majesty, and power, and justice. He is truly that which the Heathen unduly styled their Jupiter, Optimus Maximus. In like manner doth God proclaim his own name, Exod. 34. 6. and his Son sets him forth, Matth. 11. 25. and 6. 9. Now as his greatness requires fear, Ier. 10. 7. Mal. 1. 6. So his goodness requires, that it be a good and godly fear.
• 2. That alteration of our nature which is wrought by the powerful work of God's Spirit. True it is, that the flesh remaineth in all, while they remain in this flesh ( Rom. 7. 23, 24. Gal. 5. 17.) In this respect God gives to his, even to the best of his, a Spirit of fear. Note 2 Cor. 5. 11. Act. 5. 11.

But with this flesh, there is also the Spirit in such as are regenerate. This sanctifying Spirit makes that fear in them to be a good and godly fear: such a fear was Noah's, Heb. 11. 7. For the Spirit works love in the Souls of men, Gal. 5. 22. 2 Tim. 1. 7. Now love mixed with fear, makes it to be a godly fear.

• 1. This may inform us in the condition of regenerate persons. Its a kind of middle condition betwixt man's entire estate, wherein God at first created man, and that corrupt estate, whereinto man fell. In his entire estate he needed nothing but love; in his corrupt estate, nothing works on him but a servile, slavish fear; such a fear as Adam had in the garden, Gen. 3. 8, 10. and Gain, Gen. 4. 13. and Pharaoh, Exod. 12. 31. such a fear casts out love, 1 Joh. 4. 18. But the regenerate estate is mixed of both, and that by reason of that double principle which is in man, flesh and spirit, fear arising from the flesh, love from the spirit. But by this mixture of love, servile fear is made a godly fear; which is ever accompanied with love, and therefore in sacred Scripture oft joined together, as Deut. 10. 12. Of this kind of fear, see My Domestical Duties. Treat. §. 4.
• 2. This demonstrates unto us th •… •… xcremes whereunto most are given: some in the defect; some in the exc •… sse. The defect is of such as have no fear at all, such commonly are the most impudent and audacious sinners; like unbroken and unbrideled horses, which run headlong to their own, and their riders destruction. These will be held from no sin, that they have power, and opportunity to commit. Note Gen. 20. 11. Rom. 3. 18.

The excess of such fear is nothing but wrath and vengeance. This is a plain servile, slavish fear; which is so far from being accompanied with love, as by perfect love its cast out, 1 John. 4. 18. Its joined with hatred. It hath two violent effects,

• 1. It oft casts men into strange extacies, as Dan. 5. 6. and makes them despair, Gen. 4. 3 Its a plain diabolical fear, I am. 2. 19.

• 2. It puts strange desires into men's heads: and makes them wish there were no death, no judgment, no hell, no Judge, no God.

  The godly fear here mentioned is as a virtue in the mean betwixt these two extremes.

• 3. Upon the foresaid ground let us be exhorted to possess our souls with this godly fear, when we draw near to God to worship and serve him. Such an exhortation Christ giveth about patience, Luk. 21. 19. This will be a special means to make thee serve God acceptably. For godly fear ariseth from faith, as I have shown in My Domestical Duties Treat. 1. §. 4.
• 4. Direction how to get this godly fear.

  • 1. Acquaint thyself with God, as Eliphaz adviseth, Job 22. 21. and be well instructed in his divine properties and excellencies, as in his supreme sovereignty, &c. Of which see The Churches Conquest, on Exod. 17. 11. §. 43.

    Ignorance of the excellency of a thing makes it to be disesteemed. But true knowledge thereof works an high esteem, and due respect, 2. Chron. 28. 9. Hereby God wrought in Job a godly fear, Job 42. 2, 3.

  • 2. Get all the evidences that thou canst of God's Fatherly respect to thee. Call to mind his offers of grace revealed in his word. Observe his gracious dealing with thee how long he hath born with thee: wherein he hath dealt better with thee then with many others. Well observe what fruits of his sanctifying Spirit are wrought in thee: These give evidence that God is our Father, and will make us thereupon desirous to please him.
  • 3. Set this God always before thee, and remember that the eyes of the Lord are in every place, beholding the evil and the good, as Prov. 15. 3. This also will work a godly fear. For it will make thee to do all things as in his presence. Note Gen. 39. 9.
  • 4. Be well informed in the horrible nature of sin; how contrary it is to God, and that in his chiefest excellency which is his purity and holiness. Nothing more contrary to another, not darkness to light, nor death to life. Nothing makes a creature so loathsome in God's sight as sin. Sin only incenseth God's wrath. Sin causeth all judgments. Sin makes the Devil so terrible as he is. Sin puts a sting into death. Sin excludes from heaven, and implungeth into hell. Were this thoroughly known, it would make us more fearful of committing sin, then of pulling Vengeance on our heads, which fear is the true godly fear.
  • 5. Daely weigh thine own weakness and disability to stand of thyself, and withal thine own proaness to wander out of the right way. In regard of our own weakness, we are as little Children ready to stumble at every stone, and slip at every smooth slippery place. In regard of our proaness to wander, we are as sheep, so saith the Psalmist, Psal. 119. 176. A due consideration hereof will work in us this godly fear. Note Rom. 11. 20.
  • 6. Take due notice of Satan's subtlety, and sedulity; In regard of his subtlety, he is resembled to an old Serpent, Rev. 12. 9. and 20. 2▪ In regard of his sedulity he is resembled to a roaring Lyon, walking about, seeking whom he may devour, 1 Pet. 5. 8. Withall take notice of the deceitfullnesse of sin, Heb. 3. 13. together with the many temptations whereunto we are subject. These cannot but work a fear, yea and a godly fear, least we should be overtaken▪

§. 137. Of the terribleness of Gode wrath being incensed.

IN this verse is added a motive to enforce the forementioned manner of serving of God, taken from the terror of God.

And to move them to whom he wrote, and others like to them, partakers of the heavenly calling, he setteth out God in that special and particular relation he hath to his Church, to such as profess the true Christian Faith. For under this relative OUR, which is of the first person and plural number, the Apostle compriseth himself, and such as himself was, at least in profession of the true Christian Faith. And questionless he here especially intendeth him that is to be Judge of all, the Son of God, made Son of Man, the second person in sacred Trinity, true God, he whom the Apostles do oft style God our Savior, as 1 Tim. 1. 1. 2 Pet. 1. 1. Jude v. ult.

The Apostle in giving this title God unto Christ, thereby giveth proof, That Christ is true God. Whereof see Chap. 1. v. 8. §. 107. and v. 10. §. 128.

And in adding this relative particle OUR unto God, giveth us to understand, that Christ is in special the God of his Church. See the Saints sacrifice §. 31.

Even this our God, in and through whom the free grace, and rich mercy of God is set forth, he is a consuming fire. By what resemblance could terror be more set forth to the life, then by this? for of all creatures fire is most terrible; therefore the easeless, and merciless torment of hell is hereby set out, Matth. 18. 9.

But because fire hath light and warmth in it, whereby it giveth light, and quickeneth and cherisheth, this epithet consuming, is applied thereto. The rather because God hath sometimes appeared in fire that did not consume, as in the bush, Exod. 3. 2. and in the pillar, Exod. 13. 21. So as the fire here meant is a most terrible fire, and great terror is set out thereby. Whereby the Apostle giveth us to understand, that God incensed is terrible, being here styled consuming fire. In this very respect doth Moses so style God, Deut. 4. 24. and 9. 3. In this respect also fire is said to be kindled by the breath of the Lord, Isa. 30. 33. to go out of his mouth, Psal. 18. 8. to come from him, Lev. 10. 2. to go be •… ore him, Psal. 97. 2. And he is said to judge with fire. Read how the terror of the Lord is set out, Deut. 29. 20, &c.

For everything in God is infinite; justice, power, jealousy, wrath. Now infiniteness added to wrath and vengeance, makes it exceeding terrible, even intolerable.

• 1. This doth demonstrate unto us their folly who by their impudency in sinning, & impenitency, incense this fire of God's wrath, and cast themselves into the midst thereof. Will any one that is in his right wits cast himself into a flaming fire? Indeed Matth. 17. 15. Its said of one, that oft he falleth into the fire. But who was that one? a very Lunatique, who knew not what he did. And what made him do it? The Devil who possessed him cast him in, Mark. 9. 22. And he must needs go whom the Devil drives. Assuredly the Devil drives on everyone that casts himself into the fire here mentioned by the Apostle.
• 2. Let us be admonished to take heed of offending this God; Offences provoke his wrath. His wrath being incensed he becomes such a fire as is here intended.

That this may be the more nearly applied, I will give you a brief view of such sins as in Scripture are noted to kindle and inflame this fire, as

• 1. Idolatry, Deut. 32. 18, 21, 22.
• 2. Profaning God's ordinances, Lev. 10. 2. Numb. 16. 35.
• 3. Murmuring against God's providence, Numb. 11. 1. and 21. 6.
• 4. Abominable p •… llutions, Gen. 19. 24.
• 5. Attempting the deaths of God's Prophets, •… King. 1. 10. Dau. 3. 22.
• 6. Haters of God, Psal. 21. 8, 9.
• 7. Revolters and Apostates, Heb. 10. 27.
• 8. Antichristians, Rev. 14. 9, 10.
• 9. False teachers and seducers, Rev. 19. 20.
• 10. All reprobates and impenitents, Rev. 20. 15.

§. 138. Of the resolution of Heb. 12. 25, 26, 27, 28, 29.

THe sum of these words is, The general use of the forementioned divine privileges; which is

• 1. Propounded in these words, See that ye refuse not him that speaketh,
• 2. Confirmed, in the words following.

The confirmation is raised from the danger and damage of neglecting his admonition. Which damage is amplified comparatively, v. 25, 26, &c.

The comparison is of unequals, enforced from the less to the greater, wherein is noted

• 1. The substance of them, v. 25, 26, 27.
• 2. An inference thence raised, v. 28, 29.

In the comparison two sorts, or kinds of unequals, are noted,

• 1. One of the Person, v. 25.
• 2. The other of the privileges, v. 26, 27. This latter is
  • 1. Propounded, v. 26.
  • 2. Expounded, v. 27.

Vers. 2 •… . In the substance of the comparison we may observe

• 1. The duty enjoined,
• 2. The Reason whereby its enforced.

In the expressing of the duty note,

• 1. The manner, in this word, See, which implies great circumspection.
• 2. The matter, set down Negatively. See that ye refuse not him that speaketh. Where we may observe
  • 1. The Act forbidden, refuse not.
  • 2. The object, him that speaketh.

In the Reason whereby its enforced, there is a four-fold difference noted betwixt the

• Law and
• Gospel.

• 1. One, in a different dignity.
• 2. The second, in a different penalty.
• 3. The third, in a different power.
• 4. The fourth, in a different continuance.

• 1. The difference in dignity is manifested by the different persons that declared the one and the other.
  • 1. He that declared the Law, spake on earth.
  • 2. He that delivered the Gospel, spake from heaven.
• 2. In setting down the penalty, there is
  • 1. An agreement in the general, that neither the transgressors of the one, nor of the other escaped.
  • 2. The difference is in the certainty and severity of the latter, expressed in these words, Much more 〈◊〉 not we escape, if we turn away, &c.

• Vers. 26. 3. The different power of the Law and Gospel, was manifested by the different effects.

  The effect at the delivery of the Law, was shaking of the earth, amplified by the cause thereof, viz. The voice of Christ.

  The effect at the delivery of the Gospel, was the shaking both of earth and heaven.

  The power of the Gospel is

  • 1. Propounded, v. 26.
  • 2. Expounded, v. 27.

  In the proposition we may observe

  • 1. The proof, in these words, He that promised,
  • 2. The point or thing promised, wherein
    • 1. The extent of power, in that upon coming in of the Gospel, heaven and earth were moved.
    • 2. The time when, manifested in these words, yet once more.
• Vers. 27. 4. The fourth difference betwixt the Law and the Gospel, is in respect of continuance.
  • 1. The Law was alterable.
  • 2. The Gospel was firm and stable, and so unchangeable.

The alterablenesse of the Law is implied in this word, removing, which is ratified by the cause thereof, they were things made, viz. by the hands of men.

The unchangeableness of the Gospel is expressed in these words, that the things which cannot be shaken may remain. In which we may observe

• 1. The main substance of the point, in this phrase, things which cannot be shaken.
• 2. The inference, in the words following.

Vers. 28. The inference which the Apostle maketh, upon the difference between the Law and the Gospel, is expressed, v. 28, 29.

Whereof we may observe

• 1. The matter thereof, v. 28.
• 2. The motive, v. 29.

In the matter note

• 1. The ground of duty.

• 2. The kind of duty.

  In the ground observe

  • 1. The subject, what we have.
  • 2. The means how, we have it.

The subject is

• 1. Expressed in the excellency of it, Kingdom.
• 2. Amplified by the stability of it, A Kingdom which cannot be moved.

In the kind of duty note,

• 1. The spring whence it ariseth, viz. Grace.
• 2. The stream that flows from thence, where note
  • 1. The matter.
  • 2. The manner.

  The matter is, to serve God.

  The manner

  • 1. Acceptably.
  • 2. With reverence.
  • 3. With godly fear.

Vers. 29. In the motive we may observe,

• 1. The substance, in these words, Our God is a confuming fire.
• 2. An inference, in this particle, FOR.

In the substance the motive is double,

• 1. Implied.
• 2. Expressed.

The implied motive is taken from the relation between God and the Church, in these words, Our God.

The expressed motive is taken from the terror of God, which is

• 1. Propounded in a metaphor, Fire.
• 2. Aggravated by an effect, Consuming.

The inference is in this particle FOR; For our God is a consuming fire.

§. 139. Observations raised out of Heb. 12. 25, 26, 27, 28, 29.

Vers. 25. 1. CIrcumspection about Christ's word is requisite. This ariseth from he manner of expressing the duty, in this word, SEE, which is a word of circumspection, and hath an especial emphasis. See §. 123.

II. Christ speaketh to us in the Gospel. This is here implied in these words, See that ye refuse not him that speaketh. Where the Apostle takes it for granted, that in the Ministry of the Gospel, Christ speaketh to his Church, for if Christ speak not, he cannot be r •… fused. See §. 124.

III. Christ's word is in no case to be rejected. This the Apostle plainly expresseth. See §. 125.

IV. As the Law was given on earth, so the Gospel from heaven. This ariseth from the different manner of giving the Law and the Gospel, expressed by the Apostle in v. 25. See §. 126.

V. Transgressors of the Law were surely punished. Which the Apostle implieth, where he saith, that they escaped not, who refused him who spake on earth. See §. 127.

VI. Despisers of the Gospel shall be most surely and soarely punished. Which the Apostle expresseth in these words, much more. See §. 127.

Vers. 26. VII. Christ delivered the Law. Which the Apostle expresseth in these words, whose voice then sho •… k the earth, meaning the voice of Christ in the delivery of the Law. See §. 129.

VIII. The delivery of the Law was terrible. Which is implied by the shaking of the earth at the delivery thereof; which the Apostle here expresseth. See §. 129.

IX. Upon bringing in the Gospel, heaven and earth were moved. So much the Apostle plainly expresseth in opposition to the Law, and the delivery thereof, when only earth was shaken. See §. 130.

Vers. 27. X. The Law was alterable. Which the Apostle expresseth in the word removing. See §. 131.

XI. The Gospel is unchangeable. Which the Apostle implieth in this phrase, things that cannot be shaken. See §. 132.

XII. That which is made by man is subject to decay. This ariseth from the Apostles bringing it in as a reason, why the things of the Law were alterable, namely because they were made viz. by men. See §. 131.

XIII. God's change is to the better. This ariseth from the Apostles inference, whereby is shown the end of God's substituting the Gospel in the room of the Law. See §. 132.

Vers. 28. XIV. Christ's Church is a Kingdom. So it is here expressly called, See §. 133.

XV. God is to be served. Which ariseth from the Apostles exhortation thereunto. See §. 135.

XVI. Our serving of God must be so ordered, as it may be pleasing to him. So much the Apostle expresseth in his general direction for the manner of our serving God, in this word, acceptably. See §. 135.

XVII. God is to be served with due reverence. So much the Apostle doth in plain terms express: for in setting down the manner of our serving God, he adds, with reverence. See §. 135.

XVIII. An holy fear is a special means of well ordering the service we do to God. So much the Apostle expresseth. See §. 136.

Vers. 29. XIX. Christ is true God. This plainly ariseth from the title God here given unto Christ. See §. 137.

XX. Christ is in special the God of his Church. This ariseth from the relative particle OUR added unto God, Our God. See §. 137.

XXI. God incensed is terrible. Which the Apostle expresseth by terming him a consuming fire. Our God is a consuming fire. See §. 137.