him Reason 3. Confirming the generality of the connection betwixt Faith and Salvation there is no distinction of Jew or Gentile nor exception made with God of any that believes Therefore every one that hath Faith without exception shall bee saved as well Jew as Greek The same Reason 4. Confirming the universality of the connection between Faith and confession of the mouth or sincere calling upon God and Salvation The Lord Jesus Christ is the same and alwayes like himself and rich in his grace to all that call upon him Therefore all that believe and call upon Christ by Faith or confessing him with their mouth shall bee saved Vers. 13. For whosoever shall call upon the Name of the Lord shall bee saved Reason 5. Confirming the connection betwixt true confession of the mouth or calling upon Christ through Faith and Salvation from the testimony of Ioel 2.32 who pronounceth All that call upon the Name of the Lord shall bee saved The second Part. Vers. 14. How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they hear without a Preacher 15. And how shall they preach except they bee sent As it is written How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things The second part of the Chapter wherein hee shews the stubbornness of the Jews answering the objections which might have made for their excuse The first objection is from the conjunction of the means ordained to the righteousness of Faith after this sense Seeing it is impossible for those that believe not to call upon the Lord Jesus or for those that hear not the Word to believe or those that have not the Word preached to them that they should hear or the Word to bee preached to whom the Messengers are not sent which connection is gathered from the words of Isaiah who joyns together the Gospel and the Preachers the sending of Messengers and the Hearers rejoycing the feer or the coming of the Preachers with gladness in those that received them It follows that the Jews are to bee excused at least from a stubborn rejecting of Gospel righteousness because they heard not the Gospel Vers. 16. But they have not all obeyed the Gospel For Esaias saith Lord Who hath believed our report The Apostle answers That the Jews heard and did not believe which hee proves from the Prophets complaint bewailing that few believed the word of the Prophets Therefore the Jews are not to bee excused from stubbornness Vers. 17. So then Faith cometh by hearing and â—earing by the Word of God From the same testimony hee confirms the connection of Faith hearing and the Word of God that hee might draw on the unbeleeving Jews and provoke those that beleeved to use the means Vers. 18. But I say have they not heard yes verily their sound went into all the earth and their words unto the ends of the world Hee repeats the Objection and answers that the allegation to wit that the Jews did not hear the Gospel was false because the sound of the Gospel went throughout the whole world as the voice of the day and night as it is said Psal. 19.5 to which place the Apostle alludes Vers. 19. But I say Did not Israel know first Moses saith I will provoke you to jealousie by them that are no people and by a foolish Nation I will anger you Another Objection But perhaps the Israelites did not know or understand the offer of the Gospel but through ignorance refused the doctrine they understood not Therefore they may bee excused in point of pertinacy Hee refels this Objection by a threefold testimony of Scripture The first is out of Moses Deut. 32.21 who foretells that because of the Covenant of Grace rejected or the conjugal Covenant violated it should come to pass that the Jews should bee rejected from the Covenant and that the Gentiles should bee taken in in their stead Therefore the Jews are guilty of stubborn refusing grace Vers. 20. But Isaiah is very bold and saith I was found of them that sought mee not I was made manifest to them that asked not after mee The second Testimony from Isaiah 65.1 who boldly i. e. not fearing persecution from his people foretells that for the Jews frowardness and stubborn rejecting of grace it should come to pass that God casting off the Jews would take the Gentiles that sought him not into communion with him by faith Vers. 21. But to Israel hee saith All day long I have stretched forth my hands unto a disobedient and gain-saying people The third Testimony wherein out of Isa. 65.2 hee proves in express terms that the Jews were condemned for their rebellion Because God all the day long or all the time of his forbearance did offer himself to them as a Father with his arms spread forth but they refused him Therefore the Jews are guilty of rejecting his grace and for this cause are justly cast off by God CHAP. XI THe Apostle mitigates his speech of the Jews rejection in this whole Chapter And that the Gentiles might not wax proud against the Jews as altogether abjects and lost hee proves by eighteen Arguments that the Jews are not to bee despised Vers. 1. I say then hath God cast away his people God forbid for I also am an Israelite of the seed of Abraham of the tribe of Benjamin Argum. 1. God hath not cast off all and every one of the Jews Hee hath not cast off his Elect people Therefore the Jews are not to bee despised as if they were all cast-awayes This Argument hee backs with three Reasons Reas. 1. I Paul come of that Nation and yet not a cast-away Therefore not all and every one of the Jews are cast off Vers. 2. God hath not cast away his people which hee foreknew Reas. 2. The Elect people whom hee fore-knew is not rejected because of the Election and the unchangeableness of his love Therefore all are not cast-off Vers. 2. Wot yee not what the Scripture saith of Elias how bee maketh intercession to God against Israel saying 3. Lord they have killed thy Prophets and digged down thine Altars and I am left alone and they seek my life 4. But what saith the answer of God unto him I have reserved unto my self seven thousand men who have not bowed the knee to the Image of Baal 5. Even so then at this present time also there is a remnant according to the election of Grace Reas. 3. As in the times of Elias when the whole Nation seemed to him to bee lost and cast away God reserved to himself seven thousand of his Elect So in this temporal rejection of the Jews God hath reserved some according to the Election of Grace Therefore all are not cast off Vers. 6. And if by Grace then is it no more of Woâ—ks otherwise Grace is no more Grace But if
contention and condemning of each other propounding a rule of due carriage of themselves in such a case to wit that every one of them should labour after solid grounds for the supporting their Faith either for the doing or omitting those things which were controverted touching the Ceremonial Law and thus hee addeth a fourth Argument That they would not condemn one another because in the foresaid case some might do it with a well-grounded perswasion and another upon the like foundation might abstain Therefore it was not fitting that they should condemn one another For the Apostles in the Council at Hierusalem freed the Gentiles from the Law of Moses for the Ceremonial Law was never imposed upon them But the Apostles taking away from the Jews the necessity of Ceremonies for some time left them to a free use till after a season the Gospel shining forth more clearly they might plainly see that their Synagogue was to bee buried wherefore the Gentiles might with a full perswasion lay aside those ceremonies and the Jews observe them at least so long as the favour of God suffered the Temple at Hierusalem to stand whereunto the chief ceremonies were tyed Vers. 6. Hee that regardeth a day regardeth it unto the Lord and hee that regardeth not the day to the Lord hee doth not regard it hee that eateth eateth to the Lord for hee giveth God thanks and hee that eateth not to the Lord hee eateth not and giveth God thanks Argum. 5. Because the Jew observing a day prescribed by the Law of Moses and abstaining from meat forbidden in like manner the Gentile not observing the Law of Moses both of them acted with Thanksgiving to the glory of God The Jew because hee had meat enough not forbidden The Gentile because hee might eat any meat gave thanks Therefore neither to bee condemned by the other Vers. 7. For none of us liveth to himself and no man dieth to himself 8. For whether wee live wee live unto the Lord and whether wee die wee die unto the Lord whether wee live therefore or die wee are the Lords 9. For to this end Christ both died and rose and revived that hee might bee Lord both of the dead and living Hee confirms the end propounded to him that did observe and to him that did not observe the ceremonies and withall adds a sixth Argument They that are not in their own power but anothers nor live to themselves nor die to themselves but only to Christ they are bound to direct their actions and omissions to the glory of Christ as also not to condemn their fellow-servants But wee or none of the Faithful lives or dies to himself nor is at his own dispose ver 7. But wee live and die to Christ to his honor to whom appertains the care over us in life and death ver 8. which hee proves because Christ died and rose again to this end that hee might bee Lord over his Redeemed ones living and dying Therefore it follows that the Faithful ought not to condemn or contemn one another Vers. 10. But why doest thou judge thy Brother or why doest thou set at nought thy Brother for wee shall all stand before the Iudgement Seat of Christ. Argum. 7. The Faithful are Brethren whether Jews or Gentiles Therefore they ought not to judge or contemn one another Wee shall appear Argum. 8. All are to bee judged at the Tribunal of Christ Therefore all ought to take heed that they do not rashly condemn one another Vers. 11. For as it is written As I live saith the Lord every knee shall bow to mee and every tongue shall confess to God That hee confirms by the testimony of Isaias foretelling Chap. 45.23 that Christ shall bee Judge of all and that all shall acknowledge subjection to him as to God Vers. 12. So then every one of us shall give account of himself to God 13. Let us not therefore judge one another any more Argum. 9. Drawn from the former Every one is to give an account of himself to Christ ver 12. Therefore every one ought to prepare himself for the Judgement Seat of Christ and not to judge his Brother The second Part. Vers. 13. But judge this rather that no man put a stumbling-block or an occasion to fall in his Brothers way The second part of the Chapter follows wherein after the conclusion of his general Exhortation hee begins a special properly belonging to them that are strong that they abuse not their liberty with offence to the weak vers 13. Vers. 14. I know and am perswaded by the Lord Iesus that there is nothing unclean of it self but him that esteemeth any thing to bee unclean to him it is unclean Hee prevents an Objection Some might say I am perswaded by the Grace of Christ that no meat is impure or prohibited under the Gospel Therefore I may eat any meat indifferently Hee answers by denying the consequence because pure meat is made impure to him that eats after two sorts First if hee that eats thinks it unlawful Vers. 15. But if thy Brother bee grieved with thy meat now walkest thou uncharitably Destroy not him with thy meat for whom Christ died Secondly Meat is impure if any one perswaded of his liberty eat to the offence of his Brother In which case hee proves that hee must not eat with scandal or that hee must take heed that hee abuse not his liberty and that by eleven Arguments Argum. 1. It fights against charity to act in things indifferent to the offence of the weak Therefore wee must not abuse our liberty Destroy Argum. 2. To lay a stumbling block before the weak from the nature of the deed tends to the destruction of a Brother for whom Christ dyed and hee that puts an offence in his Brothers way in a judicial sense destroies his Brother For as much as in him lies hee is the cause of bringing destruction upon him Therefore wee must not abuse our liberty For whom Argum. 3. Hee that eats with offence thereby opposes the merit of Christs death and the intent of it for hee died that the weak might bee saved but hee that eats with offence doth what is in him to destroy him that is weak Therefore wee must not abuse our liberty Vers. 16. Let not then your good bee evil spoken of Argum. 4. Eating with offence causeth the Christian Faith to bee evil spoken of and to bee brought into contempt and that Christian liberty bee evil reported of by those that are weak and without Therefore wee must not abuse our liberty Vers. 17. For the Kingdome of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Argum. 5. Because as it is 1 Cor. 8.8 meat and drink nothing promote the spiritual Kingdome of Christ but righteousness peace and joy and the other fruits of the Spirit Therefore wee are bound to abstain from meats or things indifferent when there is danger that by an unseasonable use of
Vers. 8. But unto the Son Hee saith Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdome 9. Thou hast loved Righteousness and hated Iniquity Therefore God even thy God hath anointed thee with the Oyl of Gladness above thy Fellows 1. By this place cited out of Psal. 45.7 It is evident that the 45. Psalm is a Song of the mystical Marriage of Christ and his Church and in this Passage a number of notable Doctrines concerning Christ are pointed at 1. Hee is called God and so is fit to reconcile us to God able and all-sufficient to accomplish our Salvation a Rock to lean unto 2. A King enthroned not onely over the World but in a gracious manner over the Church which hee marrieth to himself in this Psalm and therefore shall his Church have Laws and Direction and Protection from him 3. Hee hath a Throne for ever and ever and therefore shall his Church which is his Kingdome endure for ever and ever 4. Hee hath a Scepter to rule with and therefore power and authority to take order with his subjects and with his Enemies also 5. His Scepter is a Scepter of Righteousness because hee cannot abuse his power to do wrong to any but will do right to all yea and lead on his Subjects to Righteousness of Faith to justifie them before God and Righteousness of Conversation to adorn them before Men. 2. Hee loveth Righteousness and hateth Iniquity And therefore 1. His Scepter cannot be swayed but righteously 2. And so must his Subjects set themselves to do if they will please him 3. Therefore Christs God hath anointed him with the Oyl of Gladness above his Fellows Then 1. As Christ is God himself so also is hee Man under God in regard of his Man-head and Office therein 2. And God is his God by Covenant Christ as man is confederate with God 3. And hee hath Fellows in the Covenant that is others of man-kind with whom hee is partaker of flesh and blood Fellow-brethren and Co-heirs Shares-men in all the Fathers Goods with him 4. Hee is anointed with the Oyl of Gladness furnished with the Spirit that bringeth joy unto him and all his Subjects who get conveyed unto them by Christ Righteousness and Peace and Joy in the Holy Ghost 5. Hee is anointed above his Fellows The rest of the confederate Saints are anointed also yet by measure receive they the Spirit But Christ is anointed above them the Spirit is not given to him by measure but to dwell bodily or substantially that wee of his fulness may all receive Grace for Grace 4. Because hee loveth Righteousness c. Therefore hee is anointed Then The Righteousness of Christ is the procuring and meritorious cause of this joy to him and his Subjects Fellows in the Covenant Vers. 10. And Thou Lord in the beginning hast laid the Foundation of the Earth and the Heavens are the Works of thine Hands 11. They shall perish but Thou remainest and they all shall wax old as doth a Garment 12. And as a Vesture shalt Thou fold them up and they shall bee changed but Thou art the same and Thy years shall not fail 1. Another Testimony of Christ from Psal. 102.25 26. wherein hee is expresly called 1. Iehovah God in essence the same God with the Father and the Holy Ghost who giveth Being to the Creatures and Performance to the Promises 2. Who laid the Foundation of the Earth c. and so Creator of Heaven and Earth 3. And by consequence who can create in us a right Spirit and make us of naughty sinners Sons 2. They shall perish wax old and be changed Then The Heavens and the Earth now subject to corruption shall both not continue and yet they shall not utterly be abolished but changed into an incorruptible estate for mans cause Rom. 8.21 3. Christ remaineth and is the same and his years fail not Then 1. Christ is eternal and our Mediatour cannot be missing cannot dye 2. Constant and immutable and cannot change his purpose of love to his called Ones whatsoever changes befall them And this is the Rock of the Churches comfort when shee looketh to her own frailty and changeableness Vers. 13. But to which of the Angels said hee at any time Sit on my right hand until I make thine Enemies thy footstool Psal. 110. 1. To which of the Angels said hee Hee asketh for Scripture to shew what is due to Angels Then 1. The Scripture must determine what is due to Angels and other Creatures what is to be thought of them and done to them also 2. And no word in Scripture doth countenance the giving of the glory of the Mediatour to any Angel 2. The Father hath said to Christ Sit Thou on my right hand until I make thine enemies thy Footstoot Then 1. Christs Kingdome will not want enemies 2. Yea his enemies shall be such as there shall be need of divine wisdome and power to overcome them 3. God professeth himself Party against all the enemies of Christs Church and Kingdome 4. God will put them at under peice and peice and altogether at length 5. Their opposition and overthrow shall serve to glorifie Christs Kingdome and Government They shall be his Footstool 6. In the mean time of this Battel Christ in his own Person shall continue equal with Glory and Majesty with the Father beholding the Victory brought about and bringing it about with the Father unto the Souldiers comfort Vers. 14. Are they not all ministring Spirits sent forth to minister for them who shall be Heirs of Salvation The Angels are all ministring Spirits Then 1. Angels are not bodies but their substance is invisible 2. They are all of them even these that are called Arch-Angels the greatest of them but servants to Christ and none of them must have their Masters honour that is any religious worship of prayer or invocation made to them 2. They are sent forth for Service or Ministring Then Their employment is about Gods Children to attend us and serve us at Christs direction not to bee served by us by any devotion 3. Christs Subjects are called Heirs of salvation Then 1. They are Sons 2. And what they get is by Heirship by virtue of their Adoption and Sonship not by merit of their works 3. And they shall surely get Salvation as an Heritage never to bee taken from them The Summe of Chap. II. FRom the former Doctrine hee inferreth Seeing Christ is so glorious let his Gospel bee stedfastly beleeved Vers. 1. For if the disobedience of the Law given by the Ministry of Angels was punished Vers. 2. Far more the disobedience of the Gospel so gloriously confirmed Vers. 3 4. For Christ is greater than the Angels even as Man and hath all things in subjection to him Vers. 5. As David witnesseth speaking of elected men with their Head the Man Christ Vers. 6 7 8. And albeit wee see not that subjection yet fully accomplished
in the certainty of their Sonship Teaching us 1. That neither Chastisement yea nor Scourging which is the sharpest measure of correction is a sign of Gods hatred but of his love rather 2. That Gods dealing with all his children in general being considered may mitigate the case of any of them in particular Vers. 7. If ye endure chastening God dealeth with you as with sons for what son is be whom the father chasteneth not From this he urgeth the patient bearing of Gods chastisements that they may know Adoption the better Then though God be the afflicted persons Father yet is he not perceived to deal as a Father but when the affliction is patiently born and endured Vers. 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not sons Albeit men desire naturally to go free from trouble yet he sheweth that this is not to be chosen And to this end teacheth 1. That it is the common lot of all Gods children without exception to be acquainted with some cross and exercised with some correction of one kinde or other 2. That to be exempted from the Cross and common handling of Gods children is to be put out of the roll of children 3. That in the visible Church all are not free-born children but some are bastards which the Church holdeth possibly for children but God reckoneth to be none 4. That among other marks this is one of a Bastard if God let him alone and suffer him without discipline to follow his own ways Vers. 9. Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of Spirits and live From submitting to our Parents correction he urgeth to hear the Lords correction Whence we learn 1. That as it is a part of the Parents duty to correct their children so it is a part of that reverence due to Parents that children receive their correction without change of affection towards their Parents 2. That God is the Father of Spirits in a special manner because they are immediately created by him and do not run in the material channel of fleshly descent and because they have a more near resemblance unto his Divine nature 3. That receiving correction is counted subjection to God and refusing correction is refusing of subjection 4. That submission to chastisement is the way to life Vers. 10. For they verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness He compareth the chastisement of our earthly Parents with Gods chastisement Whence we learn 1. That Parents sometimes chastise their children out of meer passion and at the best have some mixture of their own humours in chastising but God never mixeth passion with his rod but intendeth our profit therein onely 2. The special profit intended by God in our correction is the making of us partakers of his holiness partly while he driveth us thereby to seek our righteousness in himself and partly while he mortifieth our nature and reneweth our affections and sanctifieth us for himself Vers. 11. Now no chastening for the present seemeth to be joyous but grievous nevertheless afterwards it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby He meeteth the doubt of the felt grief of present affliction by shewing the fruit which followeth thereupon at after and teacheth us 1. That it is the pain of present affliction which maketh us unwilling to endure 2. That we must not like children judge of affliction by our present sense but by looking to the fruit which doth follow must season to our selves the felt bitterness 3. That the fruit of affliction is righteousness or sanctification which bringeth peace with it 4. That this fruit possibly will not be found incontinent after one affliction or two but after we be exercised acquainted and made patient in bearing the yoke Vers. 12. Wherefore lift up the hands which hang down and the feeble knees From these considerations he will have them to draw comfort and courage and to recover themselves from their dejection of minde Teaching us 1. That afflictions bring discouragements with them whereby hand and heart fail in Gods service 2. That discouragement must be resisted by consideration of God the Author and his wise ends of afflicting of us Vers. 13. And make streight pathes for your feet left that which is lame be turned out of the way but let it rather be healed Vnder a similitude borrowed from walking in a narrow and dangerous path he exhorteth them boldly to avow the truth lest their fearfulness and apparent doubtfulness should tend at length to defection Then 1. No trouble must so dash us as to make us seek by-pathes for eschewing thereof 2. In a good course we must not hault nor walk feebly nor fearfully but stoutly and streight up avowing what is right 3. As a man in a dangerous path by haulting may be swayed to the one side and thrown over the Bray So a man that faintly maintaineth a good cause may be overcome at length and driven from it The Apostles diligence and prudency to recover these fainting Hebrews Teacheth 1. That we must not cast down our countenance on weak Brethren who do not so boldly avow the truth as they should do But rather ought to strengthen and heal them and hold their staggering faith on foot 2. That such feeble souls must be timeously dealt with that they may be healed as long as they are yet in the way and have not shaken hands with an evil course Vers. 14. Follow peace with all men and holiness without the which no man shall see the Lord. Having thus dealt with them for strengthening them in the Faith and bold profession thereof he giveth them a number of wholsome precepts for ordering of their life and conversation From the Precept for following of Peace and Holinesse Learn 1. That we must beware of all provocation of any amongst whom we live For we have troubles enough albeit we make none to our selves 2. That how wicked soever the world be we may follow a course of living in peace with them and if peace flee from us we may and should pursue after it as far as is lawful 3. The farthest we may follow peace with men is as it may stand with holiness and duty towards God 4. It is more dangerous to quit holiness than to quit peace for he that followeth holiness shall see GOD albeit he finde not peace amongst men But if any man prefer mens peace before holiness while he gaineth men he loseth GOD. 5. To see GOD that is to enjoy GODS fellowship is the sum of our blessedness Vers. 15. Looking diligently lest any man fail of the grace of God lest any root of bitternesse springing up trouble you and thereby many be defiled He giveth direction here for eschewing a fall from Grace
him and powerfully seize upon the conscience to cause it acknowledge the Judge represented by the sound of the Trumpet 5. The killing Letter of the Law read out unto us shewing us our Duty what we should have done and have omitted and what we should not have done and have committed without giving any strength to obey for time to come represented by the sound of Words 6. By this Charge and new exaction of the Law an unsupportable weight lieth upon the Conscience pressing it down to Desperation and Death that we would give all the world if we had it to be free of the terror of the Lord and challenge of the Conscience upon so fearful a ditty represented by the peoples entreating That the word should not be spoken to them any more 7. There is an impossibility to help our selves by any thing we can do or to do any thing better than we have done and the seen impotency of our cursed Nature maketh the commandement for time to come a matter of desperation as well as the challenge for breaking the Law in time by gone represented by their inability to endure the thing which was commanded 8. No drawing near to God here such terrour in his Majestie justice being onely seen and no mercy represented by their debarring from touching of the Mountain 9. Such uncleanness and vileness as not onely our selves but our beasts and cartel and all that we have is counted unclean for our cause and liable to the curse with us represented by the debarring of the Beasts from the Mount 10. Such a loathsome abomination in the guilty as the Judge will not put hand on the Malefactor himself nor employ any of his clean Angels but give them over to death if they remain in that estate to be destroyed ignominiously represented by stoning or darting where the stone or darâ— lighteth upon the Malefactor but not the hand which threw it Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Yet further 11. If God deal with us as Judge and by the Rule of the Law examine our works were we like Moses The meekest men under Heaven the least harmful and innocent in the world richest in good works for service done to GOD and to his Church yet could we not stand before this Tribunal all that ever we had done all our works were not able to free us from the curse of the Law and Gods fearful wrath for our sinfulness mixed amongst our works represented by Moses his confessed fear and quaking 12. And with all this no place to flee unto no place to remain in no company but an evil conscience within and matter of terror without represented by the Wilderness wherein this Throne of Justice was set up And this is the estate wherein we are by Nature according to the Law from which we are delivered by Christ according to the Gospel as followeth Vers. 22. But ye are come unto Mount Sion and unto the City of the living GOD the Heavenly Ierusalem and to an innumerable company of Angels This is the estate whereunto we are advanced under the Gospel by CHRIST which by comparison with the former shall be more clear thus 1. Before we come to CHRIST we have to do with God as Judge sitting upon his Throne terrible After we come to Christ we finde God upon a Throne of Grace reconciled unto us resembled by Mount Sion 2. Without Christ we are kept under upon the earth depressed in the valley and may not touch the Mount to ascend But through Christ we get access to climb up towards God and to advance piece and piece above the world and sin and misery towards Heaven resembled by going up Mount Sion 3. Without Christ vagabonds wandring abroad in a waste Wildernesse but through Christ collected together under a head and brought to a place of refuge and rest and commodious dwelling to the Kingdom of Heaven resembled by the City where Mount Sion stood 4. Without Christ exposed to the wrath of the living God Through Christ admitted to remain as reconciled in the City of the living GOD. 5. Without Christ afraid by the terrible sight of wrath and judgement Through Christ brought into Ierusalem the Vision of Peace not onely in this world by faith but in Heaven by fruition resembled by Ierusalem 6. Without Christ heirs of Hell Through Christ Citizens of Heaven 7. Without Christ exposed to the fellowship of Devils in sin and torments Through Christ admitted to the society of innumerable Angels resembled by the inhabitants of Ierusalem on earth 8. Without Christ Angels our foes Through Christ our fellow-Citizens Vers. 23. To the general Assembly and Church of the first-born which are written in Heaven and to God the Iudge of all and to the spirits of just men made perfect Without Christ we are scattered as sheep in the Wilderness a prey to all the ravenous Beasts But through Christ gathered together in one to the Society of the true Catholick Church of the Elect under the Government of one Head even CHRIST 9. Without Christ living with the world in the Suburbs of Hell Through Christ made Members of the true Church and Company which is called out of the world by the effectual calling of his Word and Spirit 10. Without Christ forlorn Children who have deprived our selves of our inheritance and wasted all our Fathers benefits on vanities Through Christ our fore-faulting is reduced our inheritance redeemed we brought back to the Family restored to the inheritance dignified with the first-born and made Priests to our God as his portion from amongst men 11. Without Christ living amongst them whose names are written in the earth and whose portion is beneath Through Christ our names are enrolled in Heaven amongst those who are written in the Book of Life elected and predestinated unto Grace and Glory 12. Without Christ without God in the world having God our Judge against us Through Christ we are reconciled to God get accesâ— unto him and have our God Judge of all upon our side to absolve us and to plead for us against all our foes 13. Without Christ we are for guiltiness in the rank of those who are already damned and brethren to those whose spirits are in prison But through Christ we are brethren to those who are already saved whose souls and spirits are freed from sin and misery and made perfect in holiness and glory having the same grounds of right to Heaven through CHRIST which they have who are entered already into possession Vers. 24. And to IESVS the Mediator of the NEW COVENANT and to the blood of sprinkling which speaketh better things than that of Abel He goeth on 14. In our natural estate we are under the Law and the Covenant of Works which bindeth us to perfect Obedience or to the Curse When we come to Christ we are under the Covenant of Grace which proclaimeth remission of sins unto all who are in him 15.