A Short Explanation of Hebrews, Chapter 12

A Short Explanation of Hebrews · Chapter 12

p. 281The summe of Chap. XII.

THE vse of all these Examples, is, That we holde on in the course of Christianitie, what-so-ever trouble may meete vsus in the way, Vers. 1. Looking on CHRIST, for your Patterne, Vers. 2. And for your Encowragement also, lest you faynt, Vers. 3. For you hauehave not suffered so much, as you must bee readie to suffer, Vers. 4. And you hauehave forgotten, that Chastisementes are Tokens of GOD'S Favour, Vers. 5. For Hee loveth, whome Hee chasteneth, Vers. 6. And your enduring thereof, shall prooue you Sonnes, Vers. 7. But immunitie should prooue you Bastardes, Vers. 8. VVee hauehave borne our Parentes Correction; and why should wee not nowe beare GOD'S? Vers. 9. For, they chastened vsus to satisfie their owne passions; but GOD, for our profite, Vers. 10. And, albeit Affliction bee grievous nowe; yet the fruites shall bee sweete afterwardes, Vers. 11. VVherefore, take your Comfort, Vers. 12. And Cowrage, to goe stoutlie on: lest by discowragement, you fall into Apostasie: But rather seeke to recover the Cowrage which you hauehave lost, Vers. 13. Follow Peace with all men: But Holinesse also, as you would bee saved, Vers. 14. Beware of the vnmortified Rootes of Sinne; lest they breake out in Scandalls, Vers. 15. Beware lest there be anie filthie or prophane bodie suffred among you, as ESAV was, Vers. 16. VVho solde the Blessing, for a short Pleasure, and could never recover it agayne, Vers. 17. p. 282And to this are you obliedged, because the Olde Church was not so priviledged as you are; but, for their externall estate, and manner of Religion, in a great deale of more bondage, Vers. 18.19.20.21. But you, by the light of the Gospell, are brought into the high Way, to hauehave societie with Heaven, and Angels, and the Catholicke Church of elect Soules, and GOD, the Iudge; and CHRIST, the Mediatour, and His Benefites. So cleare nowe is the Doctrine, Vers. 22.23.24. Therefore, beware, lest, by your Apostasie, you reject CHRIST'S offer, and bee destroyed more fearfullie than the despysers of the Lawe, Vers. 25. For, CHRIST is a terrible LORD to His Foes: His Voyce shooke the Earth, in giving of the Lawe: But Hee hath promised to shake Heaven and Earth once more, Vers. 26. And ONCE MORE importeth the remooving of these, and making of a newe Heaven, and a newe Earth, wherein dwelleth Righteousnesse, for the setled and perpetuall remayning of His Kingdome, Vers. 27. Therefore, let vsus keepe a fast grip of His Grace, that wee worship Him with feare, Vers. 28. For, if wee doe not so, even our GOD is a consuming Fyre, Vers. 29.

The doctrine of Chap. XII.

Vers. 1. WHerefore, seeing wee also are compassed about with so great a clowd of witnesses, let vsus lay aside everie weyght, and p. 283the sinne which doeth so easilie beset vsus; and let vsus run with patience the Race which is set before vsus.

THat right vse may bee made of all the former Examples, hee exhorteth to a constant and patient persevering in the Course of Christianitie.

1. The Similitude is borrowed from a Race: To TEACH VSUS, To endevour for overtaking all the Dueties of the Christian Man, with all the Skill, and Strength, and Speede, wee can.

2. The Originall importeth a Stryfe-Race: To ADVERTISE VSUS, Both of our Spirituall Adversaries, agaynst whome wee must fight still as wee goe on; and of our Compartiners, who run in the Race with vsus: with whome wee may stryue in an holie emulation, who shall goe formost in the Course of Pleasing GOD.

3. It is a Race limited; the Race set before vsus: TO TEACH VSUS, What way wee should hold on our Course, not doing that which pleaseth vsus; everie man running his owne way of Religion: but all running in the beaten Way, the Royall Way of GOD'S Commaundements.

4. For the Motiues vntounto this Race, hee vseth the Examples rehearsed in the former Chapter, Who compasse vsus about as a Clowde of Witnesses: TO TEACH VSUS, 1. To hearken to the deposition of these worthie Witnesses, who are recorded in Scripture, who can best showe what is the best Christian Way, which wee must holde in our Course towardes HAPPINESSE. 2. That all our behaviour p. 284is marked by Spectatours, GOD, Angels, and Men. 3. That albeit there were none to see vsus, except our Conscience, the Examples of GOD'S Saynctes in Scripture, should stand as Witnesses agaynst vsus, if wee run not as becommeth.

5. For direction how to run, HEE TEACHETH, 1. To lay aside all Weyghts, which doe presse our myndes downwardes; such as is the setting of our affection vponupon thinges which are on earth; eyther wittinglie, vponupon vnlawfull objects; or inconsideratelie, exceeding the boundes of Christian Moderation, vponupon things lawfull. 2. To lay aside the sinne which so easilie doeth beset vsus; that is, by studying to mortifie the bodie of our corrupt inclination, to cut off the wood-binde growth of violent predominant and wylie sinnes, which moste frequentlie get advantage of vsus. 3. Because wee can not ende our Race, but after some progresse of tyme, and must meete with manie impedimentes in the way, and troubles, and temptations, to arme our selues with Patience.

Vers. 2. Looking vntounto IESUS, the Author and finisher of our Fayth; who, for the joye that was set before Him, endured the Crosse; despysing the shame; and is set downe at the right Hand of the Throne of GOD.

WIth Direction, hee joyneth Encowragement, by setting our Eye on IESVS, who shall both guyde vsus in the way, and carrie vsus on, when our strength fayleth. THEN, 1. The Christian Racerunner p. 285hath IESVS before him, in the way, to helpe him in everie thing that may befall him in his course. 2. CHRIST must bee looked vponupon, by him who would bee helped in his Race: the Eye of the Soule beeing drawne off of everie thing which might divert the Man, or discowrage him, (such as are the multitude of Backe-slyders, the multitude of Mockers, the multitude of by-wayes, and runners therein, the multitude of feares, from our owne vnworthinesse, and sinfulnesse, and temptations on all sides) and our Myndes fixed on CHRIST, with loving and longing Lookes, which may draw Lyfe and Strength from Him. 3. Wee must looke on Him, as IESVS, the Deliverer from Sinnes, and Giver of Salvation; even Him who saveth His People from their Sinnes. 4. Wee must looke vponupon Him, as the Author and finisher of our Fayth; that is, as our GOD, who hath begun His Good Worke in vsus, and will also perfect it: Who hath given vsus grace to belieue, and will surelie continue this Grace with vsus, even to the ende: lest the feares of our Fayth fayling, make vsus to faynt. 5. Wee must looke vponupon Him, as our Patterne, and Example, who having run the Race before vsus, hath set foorth Himselfe for our imitation; that in Him wee might finde all whereof wee stand in neede.

2. How IESVS ran this Race, hee showeth, for our Example, 1. Hee had joye set before Him; which He was to receaue by our Salvation wrought. So hauehave wee joye set before vsus also. 2. For the hope of that joye, Hee ran with cowrage: so must wee. 3. He ran with the Crosse vponupon His Back all the way, being a Man acquaynted with Sorrowes: so must we resolue also. 4. In His Griefes and Sorrowes, Shame set vponupon Him from the Worlde, and powred out p. 286Contempt vponupon Him: so must wee resolue to finde it. 5. For the hope of the joye, hee endured patientlie, and went on, vnderunder the Crosse, and wearied not: so must wee. 6. Albeit Shame was the sharpest of His Griefes from the Worlde, yet Hee regarded it not; but despysed all Despysing, and shamed Shame, as vnworthie to bee taken notise of, in comparison of His Designe: so must wee. 7. Hee overcame all at length: so shall wee through Him also. 8. Hee hath gotten the Ioye, and the Glorie, for which Hee ran: so shall wee with Him. If wee suffer with Him, wee shall also reygne with Him. 9. He is set downe on the Right Hand of the Throne of GOD; that is, is joyned with the FATHER, in the Glorious Governament of Heaven, and Earth, and all thinges therein, for the good of all His Followers: so that wee neede to feare nothing in our way, seeing Hee hath the Governament of all.

Vers. 3. For, consider Him that endured such contradiction of sinners agaynst Himselfe; lest you bee wearied, and faynt in your myndes.

HEE poyncteth foorth a speciall parte of His Suffering; namelie, The contradiction of sinners: willing them, to ponder this well, for their Vpholde. THEN, 1. Nothing more forcible to discowrage a persecuted Christian, than Contradiction. A man will suffer much, if hee knowe it bee for Trueth: but if the Trueth for which hee suffereth, bee called in question, and Scrybes, and Pharisees, and chiefe Church-men, shall contradict him, p. 287and brangle his Fayth, in the Trueth, it is more paynfull than a Rack-stocke vntounto him. 2. The consideration of our LORD IESVS, His beeing exercysed this way, is a speciall Meane to guarde vsus in such a Temptation. 3. If wee be not armed agaynst Contradiction, by certayne knowledge of the Trueth, and Fayth in IESVS, wee can not beare out, but, neede-force, wearie vnderunder the Crosse; and bee loosed, or dissolved, lyke water, and fall by, as the word importeth.

Vers. 4. Yee hauehave not yet resisted vntounto blood, stryving agaynst Sinne.

THese Hebrewes were somewhat dashed, and discowraged, by the persecution which they had alreadie b…rne, and were lyke to faynt. Therefore, hee setteth them on▪ to prepare for suffering to the blood; that everie suffering lesse no… that, might bee the more tollerable in their eyes.

1. Hee maketh their Partie, Sinne. THEN, 1. Christians must remember in their Troubles, that they are tryed, whether they will choose to sinne, or to suffer. 2. When they disobey their Persecuters, they must not bee interpreted, to be stryvers agaynst them, so much as agaynst sinne. 3. With what colour, or p…e…ense so-ever, sinne bee vrged vponupon Christians, they must not yeelde; but resist, in a Christian manner; and fight Christianly, agaynst that sinne wherevnto they are tempted 4. The more steadfastlie they resist, they must prepare themselues for the more suffering, and resolue, at length, to laye downe their blood in suffering. No yeelding to sinne must bee, whyle lyfe is in vsus.

p. 2882. Hee maketh the greater Sufferinges which remayne, a Reason, to make them beare the present the better. THEN, 1. Suffering in a man's person, is the highest degree of suffering. 2. Resolution for the worst that can come, maketh lesser troubles, more comportable. 3. Except a man prepare himselfe, for the worst that can be done vntounto him, by man, for the Trueth, hee will faynt in lesser sufferings.

Vers. 5. And yee hauehave forgotten the Exhortation, which speaketh vntounto you, as vntounto Children; My sonne, despyse not thou the chastening of the Lord; nor faynt, when thou art rebuked of Him.

FRom the generall Doctrine, of bearing Afflictions, Prov. 3.11.12. he stirreth them vp, to Christian patience, in Persecution, and everie other Trouble. THEN, Persecution for Righteousnesse, commeth in the Account of Chastisement; and, is appoyncted, amongst other endes, to amende our Faults.

1. Hee maketh these Hebrews the partie to whom the Proverbes were directed, and GOD the speaker thereof. THEN, 1. Whosoever be the Pen-men of the Scripture, it is GOD who speaketh in it. 2. The Scriptures doe direct their speach to everie Age, and Church, and Person, no les…e than to those who lived in the Church of olde, when it was first written.

2. Hee chargeth them, for their forgetting of such a kindlie speach, as is the styling of the Afflicted, by the names of Sonnes. THEN, 1. The speciall poynct p. 289of Fayth, which the LORD will hauehave fostered vnderunder the Crosse, is the Fayth of our Adoption; That wee never misstake our Father's Affection, nor our Gracious estate by Calling, for anie hard dealing wherewith possiblie wee may bee exercised. 2. Hee will hauehave vsus assured of our Adoption, by GOD'S manner of speaking vntounto vsus, as a Father to his Children. 3. He showeth vsus, That the not-remembering of the Word of GOD speaking vntounto vsus, according to our estate, is the cause of faynting, and of misstaking.

3. The Exhortation dischargeth despysing of the Rodde, and faynting vnderunder the Rodde. THEN, 1. These are the two evils which we are inclyned vntounto; Eyther to harden our selues agaynst Corrections, and count light of them; or else, to be discowraged, and casten downe by them. Both of which, we must eschew. 2. Though the LORD both stryke and rebuke for sinne, yet esteemeth He vsus to be Sonnes not the lesse.

Vers. 6. For, whom the Lord loveth, Hee chasteneth; and scourgeth everie sonne whom Hee receaveth.

HEe giveth a reason, to confirme the afflicted, in the certayntie of their Sonship: TEACHING VSUS, 1. That neyther Chastisement, yea, nor Scourging, which is the sharpest measure of correction, is a signe of Gods hatred; but of His louelove rather. 2. That Gods dealing with al His Childrē in general, being considered, may mitigat the case of any of them in particular.

Vers. 7. If ye endure chastening, God dealeth with you, as with sonnes: for, p. 290what sonne is hee, whom the father chasteneth not?

FRom this he vrgeth the patient bearing of Gods chastisements, that they may know adoption the better. THEN, Though God be th'afflicted persons Father, yet is he not perceaved to deale as a father, but when th'affliction is patientlie borne, and endured.

Vers. 8. But, if yee bee without chastisement, wherof all are partakers, then are yee bastards, and not sonnes.

ALbeit men desire, naturallie, to go free from trouble, yet he showeth, that this is not to be chosen: And to this ende teacheth, 1. That it is the common lot of all God's Children, without exception, to bee acquaynted with some Crosse, and exercysed with some Correction, of one kynde, or other. 2. That to bee exempted from the Crosse, and common handeling of Gods Children, is to be put out of the Roll of Children. 3. That in the visible Church, all are not free borne Children; but some are Bastardes: which the Church holdeth possiblie for Childrē; but God reckoneth to be none. 4. That amōg other marks, this is one of a Bastard; If God let him alone, and suffer him, without Discipline, to follow his owne wayes.

Vers. 9 Farthermore, we hauehave had fathers of our flesh, which corrected vsus, & we gaue them reverence: shall wee not, much rather, be in subjection vntounto the Father of spirits, and liue?

p. 291FRom submitting to our Parents correction, he vrgeth to beare the Lords correction. Whence we learne, 1. That as it is a part of the Parents duetie, to correct their Children; so it is a part of that reverence due to Parents, that Children receaue their correction without change of affection towards their Parents. 2. That God is the Father of Spirits, in a speciall manner; because they are immediatlie created by Him, & do not run in the materiall channell of fleshlie descent; and, because they hauehave a more neare resemblance vntounto His Divine Nature. 3. That receaving correction, is counted subjection to God; and, refusing correction, is refusing of subjection. 4. That submission to chastisement, is the way to Lyfe.

Vers. 10. For they, verilie, for a few days, chastened vsus after their own pleasure; but Hee, for our profit; that we might be partakers of His Holinesse.

HE compareth the chastisement of our earthlie Parents, with Gods chastisement. Whence we learne, 1. That Parentes, sometymes, chastise their Children out of meere passion▪ and, at the best, hauehave some mixture of their own humours in chastising: but God never mixeth passion with His Rod; but intendeth our profit therin onlie. 2. The speciall profit intended by God in our corrections, is the making of vsus partakers of His Holinesse; partlie, whyle He dryveth vsus thereby to seeke our Righteousnesse in Himselfe▪ and partlie▪ whyle He mortifieth our nature, & reneweth our affections, and sanctifieth vsus for Himselfe.

Vers. 11. Now, no chastening for the present p. 292seemeth to bee joyous, but grievous: neverthelesse, afterwards it yeeldeth the peaceable fruit of Righteousnesse, vntounto them which are exercysed thereby.

HE meeteth the doubt of the felt griefe of present affliction, by showing the fruit which followeth thervpon at after: and teacheth vsus, 1. That it is the paine of present affliction, which maketh vsus vnwilling to vndure. 2. That we must not, lyke Children, judge of afflictiō by our present sense; but by looking to the fruit which doth follow, must season to our selues the felt bitternesse. 3. That the fruit of affliction, is Righteousnesse, or Sanctification, which bringeth peace with it. 4. That this fruit possiblie will not bee found incontinent after one afflictiō, or two; but after we be exercised, acquainted, & made patient in bearing the yoake.

Vers. 12. Wherefore, lift vp the handes which hang down, & the feeble knees.

FRom these considerations, he will hauehave them to draw comfort, & cowrage; and to recover themselues from their dejection of mynde. Teaching vsus, 1. That afflictions bring discowragementes with them, whereby hand and heart fayle in Gods service. 2. That discowragement must be resisted, by consideration of GOD the Author, and His wyse ends of afflicting of vsus.

Vers. 13. And make strayght pathes for your feet; lest that which is lame, bee turned out of the way: but let it rather be healed.

p. 293VNderUnder a similitude borrowed from walking in a narrow and dangerous path, hee exhorteth them, boldlie to avow the Trueth; lest their fearfulnesse, and apparent doubtfulnesse, shold tend, at length, to defection. THEN, 1. No trouble must so dash vsus, as to make vsus seeke by-paths, for eschewing thereof. 2. In a good course, we must not hault, not walke feeblie, nor fearfullie; but stoutlie, and strayght vp; avowing what is right. 3. As a man in a dangerous path, by haulting, may be swayed to the one side, and throwne over the Bray: So a man that faintly maintaineth a good cause▪ may be overcome▪ at length, and driven from it.

2. The Apostle's diligence and prudencie, to recover these faynting Hebrewes, Teacheth, 1. That wee must not cast downe our countenance on weake Brethren, who doe not so boldlie avowe the Trueth, as they should doe: But rather ought to strengthen and heale them, and holde their staggering fayth on foote. 2. That such feeble souls must be timously dealt with; that they may be healed, as long as they are yet in the way, and hauehave not shaken hands with an evill course.

Vers. 14. Followe Peace with all men, and Holinesse, without the which, no man shall see the LORD.

HAving thus dealt with them, for strengthening them in the Fayth, and bolde profession thereof, be givith them a number of wholsome Preceptes, for ordering of their lyfe, and conversation.

From the Precept, for following of Peace and Holinesse, LEARNE. 1. That wee must beware of all provocation of anie amongst whom we liue: For wee hauehave troubles aniew, albeit wee make none to our p. 294selues. 2. That how wicked soever the world be, we may follow a course of living in peace with them: and if Peace flee from vsus, wee may, and should, persue after it, as farre as is lawfull. 3. The farthest we may follow Peace with men, is, as it may stand with Holinesse and Duetie towards God. 4. It is more dangerous to quyte Holinesse, than to quyte Peace: for, he that followeth Holines, shal see God, albeit he find not peace amongst men. But, if anie man preferre mens peace before Holinesse; whyle hee gayneth men, hee loseth GOD. 5. To see GOD; that is, to enjoy GOD'S Fellowship, is the Summe of our Blessednesse.

Vers. 15. Looking diligently, lest anie man faile of the grace of God; lest any root of bitternesse springing vp, trouble you, and thereby manie bee defiled.

HE giveth direction here, for eschiwing a fall from Grace; that is, from the Doctrine of Grace in begun Knowledge, Fayth, LoueLove, Renovation, or anie measure thereof. THEN, 1. Albeit the Elect can not fall away fullie, & finallie; yet some Professours in the visible Church, may fal away from their Profession, and what degrees of Grace they had attayned vntounto: for whose cause, warning must be given to all, as a meane to keepe the Elect from a fall. 2. Albeit the Elect can not fall away finallie from Grace; yet may they fal, for a tyme, from the puritie of the Doctrine of Grace, and from some degrees of the worke of Grace; from the measure of their first louelove, and zeale; and, at length, fall into scandalous Sinnes.

2. He joyneth another poynct of advertisement with the former; That they beware, lest anie bitter p. 295root breake foorth, wherby many be defiled: that is, lest any scandalous sinne breake foorth amongst them. THEN, 1. As men doe fall from anie measure of the work of Grace; so doth the bitter root of vnmortified sinne, spring out, & grow. The ones decreasing, is the others increasing. 2. When anie Scandall breaketh foorth in the Church, it troubleth the whole Bodie, and polluteth them▪ by the contagion thereof, till it be remooved. 3. Watch must be kept▪ diligentlie, by everie man, to curbe this bitter roote, preventing the out-shooting thereof.

Vers. 16. Lest there be anie fornicator, or prophane person, as Esau, who for one morsel of meat, solde his birth-right.

HE expoundeth this bitter root, in the example of fornication, and prophanitie, lyke Esau's. THEN, 1. Fornication and prophanitie, are the bitter roots of other evills, and able to defile a Congregation. 2. Such as count more of the satisfaction of their sensual lusts, than of their Spiritual Prerogatiues, doe proue themselues prophane persons, and are justlie ranked in with ESAY.

Vers. 17. For, yee know, how that afterwards, when he would hauehave inherited the Blessing, hee was rejected: for hee found no place of repentance, though hee sought it carefullie, with teares.

HE showeth God's judgement on Esau, to terrifie all men, to hazard vponupon the sinful satisfaction of their own lusts, at anie tyme ▪ THEN, 1. Esau's judgement p. 296should be a terrour to al men, to keep them from presuming deliberatelie to commit that sinne, which they know may cut them off frō the Blessing: because sundrie tymes (albeit not always) God doth punish presumptuous sinners, with giving over the man to his own ways, and finall impenitencie. 2. Esau's example showeth, howe justlie they may bee depryved of the Blessing, annexed to anie Sacred Symbole, or gracious Meane, who do despyse the meane whereby the Blessing is conveyed. For, the Birth-right amongst the Patriarchs, was a Pawn of the blessing of being an heyre of Promise: and therfore was Esau counted to reject the Blessing, when he counted light of the Birthright. 3. His example showeth, howe little sinners consider for the present, what Merchandize they are making with Satan, when they meddle with knowne sinnes; and how they will be made to know it afterwards.

2. Hee sayth, that afterwards he would hauehave inherited the Blessing; but was rejected. THEN, It agreeth with …he prophane man's disposition, to desire the Blessing; and yet despyse the Means whereby the Blessing is gotten: to satisfie his fleshlie lustes for the present, and to desire the Blessing withall afterwards. But God will neyther sever the Means from the Blessing, nor joyne the Blessing with the satisfaction of mens lusts. Therefore, he who will hauehave the Blessing, must vse the Means to obtayne the same, and renounce the satisfaction of his sinfull lusts; or else, bee rejected▪ when he thinketh to get the Blessing.

3. He sayth, he found no place of repentance, albeit he sought the Blessing with tears: that is, he could not obtaine, that his father should repent the bestowing of the Blessiag beside him; nor, that God should repent His righteous judgement on him. For, Repentance p. 297here, is, recalling the sentence given out. And why? Because he, for all his teares, and vntymous seeking of his solde Blessing, repented not himselfe of his sinne; for he continued as prophane as before, and resolved to murther his Brother, as soone as he found oportunitie. THEN, 1. Esau did …he his deed, but repented not his sin. It is one thing, to rue a deede done, and another thing to repent the sin in doing of the deed, and every known sinne, for that sinnes cause. 2. Tears may follow vponupon ruing, as well as on repenting: and, it is possible, that the losse, or harme, procured by sin, may draw foorth the Tears, & not the Sorrow for the offending of God by the sinne. 3. Esau here is not brought in, dealing with God, for pardon of sinne, & the heavenly Inheritance: but with the man, who had the ministrie of dispensing the earthlie blessing only.

We reade, then, that a blessing was sought carefully from a man, with tears, & not obtayned: but we reade not, that God's Mercy, and Blessing, was ever sought from Himselfe, carefullie, and not obtayned.

Vers. 18. For yee are not come vntounto the Mount that might be touched, & that burned with fire; nor vntounto blacknesse, and darknesse, and tempest.

BEside the example of Esau's judgement, here is another reason, to moue vsus, who are vnderunder the Gospell, to beware of licentiousnesse, and prophanitie; because we are delivered from the terrour of the Law, vers. 18.19.20.21. and brought, by the Gospell, to the societie of so holy a company, as beseemeth no prophane man to enjoy ▪ vers. 22.23.24. The summe tendeth vntounto this, You p. 298are not vnderunder the Law, but vnderunder Grace. In stead of saying wherof, he sayth, You are not come vntounto Mount SINAI, but vntounto MOVNT SION. For, the Lord's manner of dealing with the people at Mount Sinai, represented the state of men in nature, vnderunder the Law, lyable to the Curse: His manner of dealing with them at MOVNT SION, represented the state of men reconciled through Christ, and vnderunder Grace. Let vsus take a view of both, as th' Apostle setteth them before our eys: and first, how the state of a man vnreconciled, in nature, and vnderunder the Law, & curse therof, was REPRESENTED. 1. Before we come to Christ, we hauehave to do with God, as a terrible Iudge, sitting on the Throne of His Iustice, shadowed foorth by Mount SINAI. 2. Our Iudge is offended with vsus, His Wrath is kindled, readie to consume vsus, as His Adversaries, in our transgressions▪ represented by the burning of the Mount. 3. When GOD beginneth to showe Himselfe as our Iudge, offended with vsus, wee are filled with confusion, and perplex…tie, and fire; represented by Blacknesse, and Darknesse, and Tempest.

Vers. 19. And the sound of a trumpet, and the voice of words; which voice, they that heard, entreated, that the worde shold not be spoken to them any more.

Vers. 20. For, they could not endure that which was cōmanded: And if so much as a Beast touch the Mountain, it shalbe stoned, or thrust thorow with a dart.

WHAT FARTHER? 4. There is no fleeing from p. 299Compearance before our Iudge; Summonds, and Citations, goe foorth from Him, and powerfullie s…asse vponupon the Conscience, to cause it acknowledge the Iudge; represented by the sound of the Trumpet▪ 5. The killing letter of the Law read out vntounto vsus, showing vsus our Dittie, what wee should hauehave done, and hauehave omitted; and, what we should not hauehave done, & hauehave committed; without giving any strength to obey for tyme to come; represented by the sound of words. 6. By this Charge, & new exaction of the Law, an vnsupportable weyght lyeth vponupon the Conscience, pressing it down, to Desparation, and Death; that we wold giuegive all the world, if we had it, to be free of the terror of the Lord, and challenge of the Conscience, vponupon so fearful a dittie; represented by the peoples intreating▪ That the Word should not bee spoken to them anie more. 7. There is an impossibilitie to helpe our selues by any thing we can doe, or to doe any thing better nor wee hauehave done: and the s…ene impotencie of our cursed nature, maketh the Cōmandement, for tyme to come, a matter of Desparation, as well as the Challenge for breaking the Lawe in tyme by-gone; represented by their inabilitie, to endure the thing which was commanded. 8. No drawing neare to God here; such terrour in His Majestie; Iustice being onlie seene, and no MercieMercy; represented by their debarring from touching of the Mountayne. 9. Such vncleannesse, and vylnesse, as not onlie our selues, but our Beasts, and Cattell, and all that we hauehave, is counted vncleane, for our cause, and lyable to the Curse with vsus; represented by the debarring of the Beastes from the Mount. 10. Such a loathsome abhomination in the Guiltie, as the Iudge will not put hand in the Malefactor Himselfe, nor employ anie of His cleane Angels; but giuegive them over to Death, if they remayne in that estate, to be destroyed p. 300ignominiouslie; represented by stoning, or darting… where the stone, or dart, lighteth vponupon the Malefactor, but not the hand which threw it.

Vers. 21. And so terible was the sight, that Moses said, I exceedingly fear & quake.

YET FARTHER. 11. If God deale with vsus as Iudge, and by the Rule of the Law examine our works, were we, like MOSES, the meekest men vnderunder Heaven, the least harmfull, and innocent in the world, richest in good workes, for service done to God, and to His Church; yet could we not stand before this Tribunal: al that ever we had done, al our works were not able to free vsus from the Curse of the Law, and Gods fearfull Wrath, for our sinfulnesse mixed amongst our works; represented by MOSES his confessed feare and quaking. 12. And, with all this, no place to flee vntounto, no place to remayne in; no companie, but an evil conscience within, and matter of terrour without; represented by the Wildernesse, wherein this Throne of Iustice was set vp. And this is th'estate wherin we are by nature▪ acording to the Law; wherefra we are delivered by Christ▪ according to the Gospel, as followeth.

Vers. 22. But ye are come vntounto moūt Sion, & vntounto the Citie of the living God, the Heavenly Hierusalem, and to an innumerable companie of Angels.

THis is th'estate wherevnto we are advanced vnderunder the Gospel, by Christ, which, by comparison with the former, shall bee more cleare, thus. 1. Before wee come to Christ, wee hauehave to doe with God, as Iudge, sitting vponupon His Throne, terrible▪ After we come to p. 301Christ, we finde God vponupon a Throne of Grace, reconciled vntounto vsus; resembled by Mount SION. 2. Without Christ, we are kept vnderunder, vponupon the earth, depressed in the Valley, and may not touch the Mount, to ascend; But, through Christ, we get accesse to climbe vp towardes God, and to advance, piece and piece, aboue the world, and sinne, and miserie, towards Heaven; resembled by going vp Mount Sion. 3. Without Christ, Vagabonds, wand…ing abroad in a waste Wildernesse: but, through Christ, collected together, vnderunder a head, and brought to a place of Refuge, and Rest, and commodious Dwelling, to the Kingdome of Heaven; resembled by the Citie where Mount SION stoode. 3. Without Christ, exposed to the wrath of the living God: Through Christ, admitted to remayne, as reconciled, in the Citie of the living God. 4. Without Christ, affrayde, by the terrible sight of Wrath and Iudgement: Through Christ, brought into Hierusalem, the Vision of Peace; not onlie in this worlde, by Fayth; but in Heaven, by Fruition; resembled by HIERVSALEM. 5. Without Christ, heyrs of Hell: Through Christ, Citizens of Heaven. 6. Without Christ, exposed to the fellowship of Devils, in sinne, and torments: Through Christ, admitted to the societie of innumerable Angels; resembled by the Inhabitants of Hierusalem on earth. 7. Without Christ, Angels our foes: Through Christ, our Fellow-Citizens.

Vers. 23. To the Generall Assemblie, and Church of the First-borne, which are written in Heaven, and to God, the Iudge of all, and to the spirites of just men, made perfect.

p. 3022. WIthout Christ, wee are as scattered Sheepe, in the Wildernesse; a Prey to all the ravenous Beastes: But, through Christ, gathered together in one, to the societie of the true Catholicke Church of the Elect, vnderunder the governament 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 Companie, which is called out of the worlde, by the effectuall Calling of His Word, and Spirit. 10. Without Christ, forlorne Children, who hauehave depryved our selues of our Inheritance, and wasted all our Father's Benefites on Vanities: Through CHRIST, our forfaulting is reduced, our Inheritance redeemed, wee brought backe to the Familie, restored to the Inheritance, dignified with the First-borne, and made Priestes to our GOD, as His Portion from amongst men. 11. VVithout Christ, living amongst them whose names are written in the earth, & whose portion is beneath: Through Christ, our Names are enrolled in Heaven, amongst those who are written in the Booke of Lyfe, elected, and predestinated, vntounto Grace, and Glorie. 12. Without Christ, without God in the worlde; having God our Iudge, agaynst vsus: Through Christ, wee are reconciled to God, get accesse vntounto Him, and hauehave our God, Iudge of all, vponupon our side, to absolue vsus, and to pleade for vsus, agaynst all our Foes. 13. Without Christ, wee are, for guiltinesse, in the Ranke of those, who are alreadie damned, and brethren to those, whose spirits are in prison: But through Christ, wee are Brethren to those, who are alreadie saved; whose Soules, and Spirites, are fred from Sinne, and Miserie; and made perfect, in Holinesse, and Glorie: having the same Groundes of Right to Heaven, thorow CHRIST, which they hauehave who are entered alreadie into Possession.

p. 303Vers. 24. And to IESUS, the Mediatour of the NEW COVENANT, and to the Blood of Sprinkling, which speaketh better thinges, than that of Abell.

HEE GOETH ON. 14. In our naturall estate, wee are vnderunder the Law, and the Covenant of works; which bindeth vsus to Perfect Obedience, or to the Curse. VVhen wee come to Christ, wee are vnderunder the Covenant of Grace, which proclaymeth Remission of Sinnes, vntounto all who are in Him. 15. Yea, now, vnderunder the Gospell, comming vntounto Christ, wee are in better case, than they who lived before Christ; because they were bound to all the Ceremoniall and Typicall Ordinances of the Lawe, vnderunder the Olde Covenant: but wee are exempted from that Olde Covenant, and are entered into the Newe; vvhichwhich freeth vsus from that Yoake, which the ISRAELITES could never beare. 16. VVithout Christ, we stand alone, and none to pleade for vsus, before our Iudge: But when wee come to Christ, wee finde Him a Mediatour, both to deliver vsus from the Olde Covenant, and to take Burthen for vsus, for keeping of the Newe Covenant. 17. Without Christ, vnrighteous, and vnholie: When wee come to Christ, we come to be… sprinkled with His Blood, for Iustification, and Sanctification also, and for receaving of all other Benefites, bought by that Blood.

Hee compareth this Blood, with Abel's, as speaking better thinges. For, albeit wee, by our sinnes, hauehave made our LORD to serue, yea, and to die also, yet doeth His Blood not speake agaynst vsus, as ABEL'S p. 304did speake agaynst KAIN, and the Earth, for drawing downe of a curse on both: but speaketh to GOD, still, to pacifie His Wrath, and to pardon vsus; and to our Conscience, to cleanse it, and make it quyet within vsus.

From this comparison, of Men vnderunder the Lawe, and vnderunder Grace, WEE LEARNE,

1. That the impenitent, and vnrenewed man, how secure soever hee sit, yet hee is in a fearfull estate; the Wrath of the Iudge, from His Iustice Seat, being readie to breake out vponupon him. 2. That the wakened Conscience, lying in the sense of its owne sinnes, and feare of the offended Iudge, is much to bee pittied. 3. That the holiest man on earth, if GOD reveale vntounto him the terrour of His Iustice, hee will bee shaken with feare. 4. That the onelie remedie agaynst the challenge of the Conscience, and feare of the Lawe, and Wrath, is to hauehave recourse to IESVS CHRIST. 5. That hee who is fled, as a true penitent, to IESVS CHRIST, for Refuge, to bee saved, and directed and ruled by Him, is a true Member of the true Catholicke Church, of the Elect, what-so-ever bee mens esteemation of him. 6. That the more graciouslie wee bee dealt with vnderunder the Gospell, the more must wee beware of fleshlinesse, and prophanitie. For, to this ende all his speach doeth tende.

Vers. 25. See that yee refuse not Him that speaketh: for, if they escaped not who refused him that spake on earth; much more shall not wee escape, if wee turne away from Him that speaketh from Heaven.

p. 305FRom these Considerations, hee chargeth them, to beware, lest they make light account of CHRIST'S Doctrine. The word importeth a shifting of CHRIST, speaking, by some excuse, or pretence. THEN,

1. The way to eschew Prophanitie, and Apostasie, is to embrace, and make much, of CHRIST'S speaking vntounto vsus in His Worde. 2. VVhat-so-ever pretences, and excuses, a man vse, to cloake his not-giving heartie obedience to the Doctrine of CHRIST; it is but a refusing of Him, and a turning away from Him, make of it what hee will.

2. Hee vrgeth this, by threatening more certayne and heavie judgementes, than vponupon the despysers of Moses, who is sayde to speake on earth; because hee was but the earthen Vessell which carried GOD'S Will to His People▪ and, by earthlie Types, and Figures, made offer of Grace vntounto them. But CHRIST, as GOD, by His owne authoritie, casting Heaven open, in the playnnesse, and spiritualitie of the Doctrine, is sayde to speake from Heaven.

THEN, As much as CHRIST'S Person is more excellent than MOSES, and His Authoritie aboue his; and, the Heavenlie Clearnesse of CHRIST'S Gracious Offer, aboue his darke Types: As much more heavie and certayne Wrath shall overtake the despysers of His Doctrine, nor the despysers of MOSES Lawe.

3. Hee joyneth himselfe in the same daunger with the people, if hee should turne away, or refuse.

THEN, Preachers shall doe well, to lay the edge of their Threateninges to their owne Heartes, and to enroll themselues amongst the threatened; That bitternesse towardes the people may bee seene to bee p. 306remooved, and their owne sluggishnesse may bee rowsed vp; seeing they hauehave none to preach vntounto them, but themselues.

Vers. 26. Whose voyce then shooke the Earth: but nowe Hee hath promised, saying, Yet once more I shake not the Earth onlie, but also Heaven.

To put an edge vponupon the Threatening, hee showeth, howe terrible CHRIST is, in shaking of the Earth, by His Voyce, at Mount Sinai; and, by the shaking of Heaven and Earth, at the Day of Iudgement.

THEN, 1. The terrible quaking of the Earth, and burning of the Mount SINAI, was pronounced by the Voyce of CHRIST; who, therefore, is declared to bee the LORD GOD: for so, EXOD. xix. is Hee called. 2. His Terrour, at the Daye of Iudgement, may bee seene in that little Resemblance of Mount SINAI. 3. The terriblenesse of CHRIST, should make vsus stand in awe of His Word.

Vers. 27. And this word, Yet once more, doeth signifie the remooving of those thinges which are shaken, as of things which are made; that those thinges which can not bee shaken, may remayne.

He commenteth vponupon the Testimonie of HAGGAI, Chap. 2.6. and from this word ONCE, concludeth, p. 307That Heaven and Earth shall passe away, and bee chaunged, at the power of CHRIST'S vttering of His Voyce: That these chaungeable Heavens and Earth beeing remooved, Hee may make a Newe Heaven, and a New Earth, wherein His Subjectes, and His Kingdome over them, may remayne for ever setled.

THEN, 1. It is a good Meane, to get the vnderstanding of GOD'S Mynde in the Scripture, to consider, and weygh, the force of the wordes thereof, and what they doe importe, by due consequence. 2. No more chaunge shall bee of anie thing after the Day of Iudgement: because, but ONCE MORE, and no oftener, is CHRIST to shake the same. 3. It is for the standing of CHRIST'S Kingdome, that the creature is mooved, shaken, and chaunged. All thinges made, shall bee shaken: but CHRIST'S Kingdome, and the Salvation of His Subjectes, shall never bee shaken.

Vers. 28. VVherefore, wee receaving a Kingdome, which can not bee mooved, let vsus hauehave grace, whereby wee may serue GOD acceptablie, with reverence, and godlie feare.

FRom the nature of this Kingdome graunted vntounto vsus in CHRIST, and from His terriblenesse, he exhorteth vsus to steadfastnesse of Fayth, and humble obedience. Hee sayeth, Wee hauehave receaved it, because wee hauehave receaved the Right and Title, by the Gospell, and so…e beginning of it.

THEN, As wee receaue CHRIST in the Gospell, p. 308wee receaue the Kingdome of Heaven with Him, in Right and Title; yea, in begun Possession, which groweth by degrees.

2. Hee requyreth of a Receaver of this Kingdome, reverent serving of GOD.

THEN, Right is given to this Kingdome, before our service bee done: Not because wee hauehave served heere-to-fore; but to obliedge vsus to serue GOD heere-after.

3. Hee will hauehave vsus to serue GOD acceptablie; that is, pleasantlie, and chearfullie. Next, with reverence, or shame fastnesse, and Godlie feare.

THEN, 1. It is not anough▪ that wee doe such workes which belong to GOD'S Service: but we must take heede to the manner of doing of them; that they may bee done with a readie affection, and good will. 2. Next, That they bee done in the sense of our own weaknesse, vylenesse, and vnworthinesse. 3. And thirdlie. That they bee done with reverende regarde to GOD, in such a Godlie feare, as may make vsus circumspectlie handle, and meddle with, His Service, as the word importeth.

4. That this may bee the better done, let vsus hauehave grace, or holde fast the grip of grace, whereby wee may serue GOD, sayeth hee.

THEN, Hee that would hauehave strength to serue GOD, must studie, by Fayth, to lay holde on GOD'S Grace, in the Gospel: and having layd hold thereon, to hold it fast: for, other wayes, wee can neyther hauehave heart nor hand to serue GOD. But hee that is fastened on the Grace, and good will of GOD towardes him, will drawe Cowrage, and Strength, from this believed Grace, to serue GOD, chearfullie, and reverentlie.

p. 309Vers. 29. For our GOD is a consuming Fyre.

BEcause the holiest men, hauehave neede of the Spurres of GOD'S Terrour, to stirre vp their laysie flesh, hee closeth with a Watch-word of MOSES▪ DEVTER. 4▪24. terrifying the people from ldolatrie, or Imagerie; which hee applyeth for making men circumspect in their manner of worship.

TEACHING VSUS THEREBY, 1. That to serue Idoles, and follow a false Religion; and not to serue GOD, in reverence, and Godlie feare, in the true Religion, will bee both alyke plagued. 2. The words doe teach vsus, That GOD'S entering into Covenant, and laying downe of the fead and enimitie agaynst vsus▪ maketh Him not to lay downe His awfull Majestie over vsus. 3. And therefore, wee must bee so confident of His louelove towardes vsus, as wee remember in the meane tyme, that Hee is a consuming Fyre, to the vngodlie, and prophane Professours of His Name.