rable company of angels: to those who, by reason of our fall from God, and the first entrance of sin, had no regard to us but to execute the vengeance of God against us, represented by the cherubim with the flaming sword (for he maketh his angels spirits, and his ministers a flame of fire) to keep man when he had sinned, out of Eden and from the tree of life, Gen. iii. 24: to those whose ministry God made use of, in giving of the law, to fill the people with dread and terror; they are now in Christ become one mystical body with the church, and our associates in design and service. And this may well be esteemed as an eminent privilege which we receive by the gospel. And if this be so, then,

Obs. III. The church is the safest society in the world. A kingdom it is, a city, a family, a house, which the power of hell and the world can never prevail against. Nor are these boasting words, in whatever distressed condition it may be in this world, but the faithful sayings of God. Our Lord Jesus Christ, the head of this society, when he was entering into his sufferings, to manifest that he did it by his own will and choice, and was not necessitated to it by the power of men, affirms, that on one request, his Father would send more than twelve legions of angels,' Matt. xxvi. 53. More angels than there were soldiers in the whole Roman empire, whereof every one could destroy an army in an hour, as one did that of Sennacherib; and when all these belong to the communion of the church, if the least evil be attempted against it, beyond or besides the will of God, they are all in readiness to prevent it and revenge it. They continually watch against Satan and the world, to keep all the concerns of the church within the bounds and limits of the divine will and pleasure. They have a charge over all their fellowservants in the blessed family, to take care of them in all their ways. Let us not fear the ruin of the church, whilst there is an innumerable company of angels belonging to it.

Obs. IV. The church is the most honourable society in the world; for all the angels in heaven belong to it. This poor, despicable, persecuted church, consisting for the most part of such as are contemned in the world, yet are admitted into the society of all the holy angels in heaven, in the worship and service of Christ.

Obs. V. We may hence see the folly of that voluntary humility in worshipping of angels,' which the apostle condemns, and which is openly practised in the church of Rome. And the apostle placeth the rise of this superstition in the church, in a voluntary, uncommanded humility. For therein men debase themselves to the religious worship of those who would be only their fellow-servants, in case they were real partakers of the benefits and privileges of the gospel.

Obs. VI. It is the highest madness for any one to pretend himself to be the head of the church, as the pope doth, unless he assume also to himself to be the head of all the angels in heaven; for they all belong to the same church with the saints here below. And therefore, where mention is made of the Headship of Christ, they are expressly placed in the same subjection to him, Eph. i. 20-23.

Thirdly. Another instance of the glory of this state is, that therein

believers come πανηγύρει και εκκλησίᾳ πρωτοτόκων, ' to the general assembly and church of the first-born, whose names are written in heaven.' Both the words here used, πανηγυρις and εκκλησια, are borrowed from the customs of those cities, whose government was democratical; especially that of Athens, whose speech was the rule of the Greek language. Hlavnyupis, was the solemn assembly of all persons of all sorts belonging to the city, where they were entertained with spectacles, sacrifices, festival solemnities, and laudatory orations. Aoyos waνnyupikos, is a commendatory oration.' Hence is the word used for any great general assembly, as we here translate it, with respect to praise and joy. In these assemblies no business of the state was transacted. But EKKAnoia, was 'a meeting of the citizens,' to determine of things and affairs which had a previous deliberation in the senate. Hence it is applied to signify that which we call the church; or, the congregation. For that is an assembly for all the spiritual ends of the society, or all that belong to it.

Herein there may be an allusion to the assemblies of such cities. But I rather think the apostle hath respect to the great assembly of all the males of the church of the Old Testament. This was a divine institution to be observed three times a-year, at the solemn feasts of the church, Exod. xxxiv. 23; Deut. xvi. 16. And the assembly of them was called the great congregation, Ps. xxii. 25, xxxv. 18, xl. 9, 10, being the greatest solemnities, and the most glorious in the whole church, a matter of triumph to them all. Or it may be, regard is had to the general assembly of the whole people at Sinai, in receiving of the law. But there is also a great difference between those assemblies and this. For to those civil and political assemblies, as also that of the church, it was necessary that there should be a local meeting of all that belonged to them; but the assembly and church here intended are spiritual, and so is their meeting or convention. There never was, nor ever shall be, a local meeting of them all, till the last day. At present, such as is the nature of their society, such is their convention, that is, spiritual. But yet all that belong to the general assembly intended, which is the seat of praise and joy, are obliged, by virtue of especial institution, whilst they are in this world, to assemble in particular church-societies, as I have elsewhere declared. But we shall understand more of the nature of this assembly and church, when we have considered who they are of whom it doth consist.

They are the first-born which are written in heaven.' Some late expositors, as Slichtingius, Grotius, and his follower, confine this to the apostles and evangelists, with some others of the first Christian assembly. And in the same judgment, Aquinas, with some others of the Roman church, went before them. The Greek scholiasts apply the words to the elect, or all true believers, whom we must follow. For it is evident, that not the apostles only are here intended. For, First. It may be inquired, whether the apostles themselves, upon their call by the gospel, did not come to the assembly of the first-born. If they did, then are not they themselves alone here intended. Secondly. Had the apostles alone their names written in heaven, as these first-born had, they, and none but they, are so written in heaven. But this is untrue,

as we shall see. Thirdly. Are not all elect believers capable of this character? For, 1. Doth not God call all Israel, who were a type of the spiritual church, his first-born? Exod. iv. 22. 2. Are not all believers the first-fruits' of the creatures, Jam. i. 18, which as to dedication to God answered the first-born among men? All redeemed ones are the first-fruits to God and the Lamb, Rev. xiv. 4. 3. Are they not all of them heirs of God and co-heirs with Christ? which is to be the first-born, Rom. viii. 17; heirs of salvation, Heb. i. 14. 4. Are they not all kings and priests to God, which compriseth the whole right of the first-born? Wherefore there is no reason to confine this expression to the apostles; especially since most of them at that time were among the spirits of just men made perfect. Wherefore, it is elect believers that are intended.

But it may be yet inquired, whether all or some sort of them only be designed. Some suppose that the saints departed under the Old Testament, being gathered unto God as his lot and portion, are so called. But the truth is, these must of necessity be comprised under the following expression of the 'spirits of just men made perfect.' The most extend it unto all elect believers from the beginning of the world, unto the end; which is the catholic church. And the present church hath a communion and fellowship with them all, on the same account that it hath these with the angels. But it is in my judgment more suitable to the mind of the apostle, and his dealing in particular with the Hebrews, that the whole church of elect believers then in the world, consisting of Jews and Gentiles, should be designed by him. The collection of the elect among the Jews and Gentiles into one body, one general assembly, one church, is that which he celebrates elsewhere; as one of the greatest mysteries of divine wisdom, which was hid in God from the beginning of the world, and not until then revealed; see Eph. iii. 5-10. It was now made known, which was hid from those under the Old Testament, that there was to be a general assembly, or church of the first-born, taken out of the whole creation of mankind, without any respect of distinction of nations, Jews or Gentiles. So is this assembly described, Rev. v. 9, 10, 'Thou hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation, and hast made us unto our God, kings and priests; that is, one general assembly and church of the first-born. This was the great and glorious mystery which was hid in the will and wisdom of God from the beginning; namely, that he would collect into one body, one assembly, one church, all his elect in all nations, Jews and Gentiles, uniting them among themselves by faith in Christ Jesus.

An accession unto this assembly, whose members were thus diffused throughout the world, is that which he proposeth as a great privilege unto these believing Hebrews. This he calls the making of twain into one new man,' by reconciling both unto God in one body, Eph. ii. 15, 16. And as he presseth this on the Gentile believers, as an inexpressible advantage unto them, namely, that they were admitted unto the participation of all those privileges which before were enclosed unto the Jews, as ver. 11-19, in which place there is a full description of this general assembly and church of the first-born; so also he acquaints

these believing Jews with the spiritual glory and advantage which they obtained thereby.

And their coming unto this assembly is opposed unto their coming unto mount Sinai : For therein there was both ravnyvpis, 'a general assembly,' and ɛkkλŋσia, 'a church.' It was a general assembly of all that people, men, women, and children, and it was a church, as it is called, Acts vii. 38, upon the account of the order which was in it in the station of the elders, priests, males, servants, and strangers, which I have elsewhere described. This was a general assembly and church, but of that people only; and that gathered together unto the dreadful and terrible delivery of the law. In opposition hereunto, saith the apostle, You Hebrews, by faith in Jesus Christ, are come unto the general assembly and church of all the elect that are called throughout the world, you and they being made one body; yea, so strict is the union between you, one new man,' both equally reconciled unto God and among yourselves.

Obs. VII. The revelation of the glorious mystery of this general assembly, is one of the most excellent preeminencies of the gospel above the law. A mystery it was of divine wisdom, hid in God from the beginning, but now shining out in its beauty and glory. An interest therefore herein is well proposed by the apostle, as one eminent privi lege of believers. Until the calling of this assembly, neither the first promise, nor any of the institutions of the Old Testament, could be perfectly understood, as to what the wisdom of God had couched in them.

This is that church whereunto all the promises do belong; the church built on the rock, against which the gates of hell shall not prevail; the spouse, the body of Christ, the temple of God, his habitation for ever. This is the church which Christ loved and gave himself for, which he washed in his own blood, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish, Eph. v. 25-27. This is the church, out of which none can be saved, and whereof no one member shall be lost.

As to the words themselves, there is a double allusion in them. 1. Unto the rights of the TρwтоTокv, 'first-born' in general; and herein the apostle seems to have respect unto what he had observed before of Esau, who, being a profane person, sold his birthright. Those who are interested really in the gospel church, all of them have, and do all of them retain, a right unto the whole inheritance. By their adoption they come to have a right unto all that God hath provided, that Christ hath purchased, unto the whole inheritance of grace and glory. 2. Unto the enrolment of the first-born in the wilderness, Num. iii. 4042. This is called their εν ουρανοις απογεγραμμένων, names being written in heaven,' Luke x. 20; in the book of life.' Phil. iv. 3; Rev. iii. 5; the book of life of the Lamb,' Rev. xiii. 8, xvii. 8; 'the Lamb's book of life,' Rev. xxi. 27. This book of life is no other but the roll of God's elect; in the eternal immutable designation of them unto grace and glory.

This therefore is the general assembly of the first-born, written or enrolled in heaven, namely, the elect of God, called, and by gratuitous adoption interested in all the privileges of the first-born: that is, made co-heirs with Christ and heirs of God, or of the whole heavenly inheritance. But although this is comprehensive of them all in all generations, yet believers come in a peculiar manner unto them, of whom the church of God doth consist in the days of their profession. And farther to make out this glorious privilege, we may observe,

Obs. VIII. That Jesus Christ alone is absolutely the first-born, and heir of all. See the exposition of ch. i. 2, where this is handled at large. He is the first-born among the elect, the eldest brother in the family of God, whereunto is annexed dominion and power over the whole creation; whence he is called the 'first-born of every creature,' Col. i. 15.

Obs. IX. Under the Old Testament the promises of Christ, and that he was to proceed from that people according to the flesh, gave the title of sonship unto the church of Israel. So God calls them his Son, his first-born, Exod. iv. 22, because the holy seed was preserved in them. So those words of the prophet, Hos. xi. 1, When Israel was a child I loved him, and called my Son out of Egypt,' are applied by the evangelist to the person of Christ, Matt. ii. 15. For although they were first spoken of the whole church of Israel, yet were they not so upon their own account, but of his alone who was to come forth of them.

Obs. X. All the right and title of believers under the Old Testament unto sonship, or the right of the first-born, arise merely from their interest in him, and participation of him, who is absolutely so. All things are theirs, because they are Christ's, 1 Cor. iii. 22, 23. Without this, whatever are our outward enjoyments and privileges, whatever place of dignity we may hold in the visible professing church, we are vagabonds, that have neither lot nor portion in things spiritual or eternal.

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

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

Ŏbs. XIII. All contests about church order, state, interest, power, with whom the church is, are all vain, empty, fruitless, unprofitable, among those who cannot evidence that they belong unto this general assembly.

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

Fourthly. The apostle proceeds, in the next place, to remind us of the supreme head of this holy society, the author and end of it, which is God himself: kaι Kρitη Đεų πaνTwv, and to God, the judge of all.' The words, as they lie in the text, are, to the Judge, the God of all.' But none doubt but that, as to the sense of them, the name 'God' is the subject, and that of 'judge' the predicate in the proposition; as we