read, 'to God, the judge of all.' It is not improbable, but that, in the enumeration of these glorious privileges, the apostle makes mention of the relation of God unto this society and communion, to beget in believers a due reverence of what they are called to therein; and so he shuts up his improvement of this whole discourse, as we shall see, ver. 28, 29.

There are two things in the words. 1. That believers have a peculiar access unto God. 2. That they have it unto him as the judge of all, in a peculiar manner.

First. This access unto God by Jesus Christ, is often mentioned in the Scripture as an eminent privilege. Without him they are far of from God, placed at an infinite distance from him by their own sin, and by the curse of the law, figured by the people's removal and standing afar off at the giving of the law, Exod. xx. 18, 19. Neither was there any way to make any approach unto him; signified by the severe interdict against the touching of the mount, or taking one step over its bounds to gaze, when the tokens of his presence were upon it, in the legislation. But all believers have an access unto God by Christ. And hereof there are two parts. 1. They have an access unto his grace and favour by our justification, Rom. v. 1, 2. 2. An access unto him and the throne of his grace, with liberty and boldness in our divine worship. This none have but believers; and they have it no otherwise but by Jesus Christ, Eph. ii. 18; Heb. iv. 15, 16, x. 19–22. See the exposition of the places.

Secondly. They have an access unto God, as the judge of all. This may not seem a privilege, for it is the lot of all men to appear before his judgment-seat. But it is one thing to be brought before a judge to ve tried, and sentenced as a criminal; another to have a favourable access unto him as our occasions do require. Such is the access here intended. Considering God as the supreme governor and judge of all, men desire not, they dare not make use of, they cannot obtain, an admission into his presence. But we have this favour through Christ.

This therefore in general is the privilege intended, namely, that we have liberty and freedom to draw nigh unto God, even as he is the judge of all; which no others have, nor can pretend unto. But to this access there are previously required the pardon of our sins, the justification of our persons, and the sanctification of our natures, without which no man can behold God as a judge, but to his confusion. Behold then how great is the privilege of that state which we are called to by the gospel; namely, which gives us such a sense and assurance of our pardon, adoption, justification, and sanctification, as that we may with boldness come unto the Judge of all on his throne.

On this supposition there is a double consideration of God as a judge, which makes it our eminent privilege to have an access unto him as such. 1. That it is he who will judge the cause of the church against the world, in that great contest that is between them. However here they may be cast in their cause, by such as pretend a right to judge them, they have admission unto his throne who will execute judgment on their behalf; see Micah vii. 9, 10. And it is a glorious prospect which they take of God as a Judge, in the execution of his righteous

judgments on their enemies, Rev. xv. 3, 4, xvi. 5-7. 2. That it is he who will, as a righteous judge, give them their reward at the last day, 2 Tim. iv. 8, 'There is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day,' which are blessed privileges. And we may observe, for the farther clearing of the mind of the Holy Ghost, as unto our own concernment,

Obs. XV. In Jesus Christ, believers are delivered from all discouraging dread and terror, in the consideration of God as a judge; such, I mean, as befel the people at Sinai in the giving of the law. They now behold all his glory in the face of Jesus Christ, which makes it amiable and desirable unto them. See our discourse of the glory of Christ, and of God in him.

Obs. XVI. Such is the preeminence of the gospel state above that of the law, that whereas they of old were severely forbidden to make any approach unto the outward signs of the presence of God, we have now an access with boldness unto his throne.

Obs. XVII. As the greatest misery of unbelievers, is to be brought into the presence of this Judge; so it is one of the greatest privileges of believers, that they may come unto him. Hence is that cry of hypocritical sinners, Isa. xxxiii. 14.

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

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

Obs. XX. The prospect of an eternal reward from God, as the righteous judge, is the greatest support of faith in all present distresses. In all these things we are instructed.

Fifthly. It followeth in the next place, that we are 'come,' πvɛvμɑσι SIKαιWV TETEλEIWμevov, 'to the spirits of just men made perfect.' They seem to be placed in this order, because of their immediate presence with God the judge of all. And there is included in this expression,

1. That there are spirits of men in a separate state and condition, capable of communion with God and the church. That by these spirits, the souls of men departed, that essential part of our nature, which is subsistent in a state of separation from the body, are intended, none questioneth: It is granted by the Socinians, who yet deny to them a state of glory, or any intelligent actings, until the resurrection. But we are said here to come unto them, in those actings of our minds, wherein this evangelical communion doth consist. And this requires that there be the like actings in them, without which there can be no such communion.

2. That the spirits of just men departed are all of them made perfect. All that depart out of this world, have been in it just or unjust, justi

fied or not. But the spirits of all who were here just, or justified, and have departed out of the world, are made perfect. And as to such we come to them. Estius, one of the most modest and judicious expositors of the Roman church, concludes hence, that there is a purgatory, wherein are the souls of some not yet made perfect. But, as we observed before, this state of purgatory is here plainly cast out of the communion of the catholic church; it hath none with it, although it might so have, were there any such state. For Estius himself says, that our coming to these spirits of just men made perfect, is by love; whence, by the right of communion, we may desire the help of their prayers: so do they lessen the matter when they come to speak of their idolatry, in their direct and immediate supplications to them. But why may we not thus come to the souls in purgatory, were there any such place or souls? For we are obliged to love them, as those who are of the same mystical body with us. And our prayers for them, which are thought necessary, is as great an act of communion, as the supposed prayer of them in heaven for us. Such a state therefore is here excommunicated by the apostle, or cast out of the communion of the catholic church; and the expression of the apostle being indefinite, makes no distinction between the spirits of just men departed, as if some of them were made perfect, and some not; but is descriptive of them all, they are all made perfect.

3. The just men intended, were all those whose faith and the fruits of it he had declared, ch. xi. with all others of the same sort with them, from the foundation of the world. And in following of their example whilst they were on the earth, we are admitted into communion with them now they are in heaven. But as all these are included, so I doubt not but especial respect is had to the times now passed of the days of the gospel, and those who were departed in them. For as they were most eminent in this world, most of the apostles themselves being now at rest in glory, so an access to them is very expressive of the privilege of the believing Hebrews, who were yet alive.

4. These spirits of just men are said to be made perfect, to be consummated; and herein three things are included. Î. The end of the race wherein they had been engaged: the race of faith and obedience, with all the difficulties, duties, and temptations belonging thereunto. So the apostle began that discourse which he now draws to the close of, by comparing our Christian obedience, and perseverance therein, to running in a race, ver. 1, 2. Now they who have finished their course, who have so run as to obtain, are said to be consummated, or to sit down quietly in the enjoyment of the reward. 2. A perfect deliverance from all sin, sorrow, trouble, labour, and temptations, which in this life they are exposed to. 3. Enjoyment of the reward; for it is not consistent with the righteousness of God, to defer it after their whole course of obedience is accomplished. This consummation they have in the presence of God in perfection, according to their capacity, before the resurrection; there being nothing wanting to them, but the reception of their bodies in a state of glory. Though they are made perfect, yet are they no more but spirits.

And we have here a clear prospect into this part of the invisible

world, namely, the state of the souls of just men departed. For it is declared, 1. That they do subsist, acting their intelligent powers and faculties. For we cannot in any sense come to them that are not, or are as in a sleep of death, without the exercise of their essential powers and faculties. Yea, they live in the exercise of them, inconceivably above what they were capacitated for whilst they were in the body. And their bodies at the last day must be glorified, to make them meet instruments to exert the powers that are in them. 2. They are in the presence of God. There they are placed by the apostle. For in our access to God the Judge of all, we come to the spirits of just men made perfect, who must be in his presence. And they are so in his presence, as to be in conjunction with the holy angels in the templeworship of heaven. 3. They bear a part in the communion of the church catholic. Not as the object of the worship of men, nor of their invocation, nor as mediators of intercession for them: such suppositions and practices are injurious to them, as well as blasphemous towards Christ. But they live in the same love of God which animates the whole catholic church below. They join with it in the ascription of the same praises to God and the Lamb, and have a concern in the church militant, as belonging to that mystical body of Christ, wherein themselves are sharers. 4. They are consummated or made perfect, freed from all sins, fears, dangers, temptations, clogs of the flesh, and obnoxiousness to death. Their faith is heightened into vision, and all their graces elevated into glory. And,

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

Sixthly. The apostle proceeds unto the immediate spring and centre of all this catholic communion; and that is, και διαθήκης νέας μεσιτη Inoou, Jesus the mediator of the new covenant.' He calls him here by the name of JESUS, which is significant of his saving the church, which he doth as he is mediator of the new covenant. What is this new covenant or testament, how, or in what sense, Jesus is the mediator of it, have been so fully declared in the exposition of the ninth chapter, ver. 15-17, &c., as also in other places, that I see no reason here again to take up that subject, nor do I know of any addition needful thereunto. Thither, therefore, I refer the reader.

He is here mentioned in opposition unto Moses, who, as unto the general nature and notion of the word, was a mediator, or middle agent, between God and the people. But as unto the especial nature of the mediation of Jesus, he had no interest in it. He was not the surety of the covenant unto God on the part of the people: he did not confirm the covenant by his own death; he did not offer himself in sacrifice unto God, as Jesus did. But as an internuncius, a middle person, to declare the mind of God unto the people, he was a mediator appointed by God, and chosen by the people themselves, Exod. xx. Unto him, as such a mediator, the people came. They were all baptized unto Moses in the cloud, and in the sea, 1 Cor. x. 2. In opposition hereunto, believers come to Jesus, the mediator of the new covenant. And their coming unto him, as such, includes an interest in that new

covenant, and all the benefits of it. Whatever therefore there is of mercy, grace, or glory, prepared in the new covenant, and the promises of it, we are made partakers of it all, by our access unto Christ the mediator of it. And whereas before he had evidenced from the Scripture how much more excellent this covenant is than the old, or that made with the people at Sinai, there is force in it to persuade them unto steadfastness in the profession of the gospel, which is aimed at in all these arguings.

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

Obs. XXIII. The true notion of faith for life and salvation, is a coming unto Jesus, as the mediator of the new testament. For hereby we have an egress and deliverance from the covenant of works and the curse wherewith it is accompanied.

Obs. XXIV. It is the wisdom of faith to make use of this mediator continually, in all wherein we have to do with God. To be negligent herein, is to reflect on the wisdom and grace of God in appointing him to be the mediator of the covenant, and on his love and power for the discharge of that office.

Obs. XXV. But that which we are principally taught herein is, that the glory, the safety, the preeminence of the state of believers under the gospel, consists in this, that they come therein to Jesus the mediator of the new covenant. This is the centre of all spiritual privileges, the rise of all spiritual joys, and the full satisfaction of the souls of all that believe. He who cannot find rest, refreshment, and satisfaction herein, is a stranger unto the gospel.

μου,

Again, the most signal instance wherein the Lord Jesus exercised and executed his office of mediation on the earth, was kai aiμaTI PAνTIOμov, 'the shedding of his blood' for the confirmation of that covenant whereof he was the mediator. This blood therefore we are said in an especial manner to come unto. And he gives a double description of it. 1. From what it is: it is 'the blood of sprinkling.' 2. From what it doth it speaks better things than the blood of Abel.' The Vulgar reads, the aspersion or sprinkling of blood,' without cause, and by a mistake.

First. There is no doubt but that the blood of Christ is called the 'blood of sprinkling,' in allusion unto the various sprinklings of blood by divine institution under the old testament. For there was no blood offered at any time, but part of it was sprinkled. But there were three signal instances of it: 1. The blood of the paschal lamb; a type of our redemption by Christ, Exod. xii. 22. 2. The blood of the sacrifices, wherewith the covenant was confirmed at Horeb, Exod. xxiv. 6-8. 3. The sprinkling of the blood of the great anniversary sacrifice of expiation or atonement by the high priest, in the most holy place, Lev. xvi. 14. All these were eminent types of the redemption, justification, and sanctification of the church by the blood of Christ, as hath been before declared. But besides these, there was an institution of the sprinkling of the blood, in all ordinary burnt-offerings and sacrifices for sin. And I no way doubt but that in this appellation of the