An Exposition of Pauls Epistles, Letter 14 · Chapter 12
CHAP. XII.
THe other part of the Epistle follows, wherein divers Exhortations to Christian duties are contained. There are three in this Chapter: The first is a consolatory Exhortation to patience and constancy in the Faith in adversity, to vers. 14. The second is to holy peace, vers. 14. The third is to hold fast the Doctrine of Grace, not abusing it, to the end. The first Exhortatory Proposition, wherein the Apostle involves himself, and other Beleevers, is this, Yee ought to suffer afflictions patiently, and chiefly those, which happen to you for the Faiths sake. The Arguments that confirm this Proposition are eleven.
Vers. 1. Wherefore, seeing wee also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,
This Proposition is inferred from the Precedent Catalogue of the faithful, set forth under the similitude of contenders running in a race, wee ought, casting aside all hinderances, constantly to run the race that is set before us.
Seeing so great] Argum. 1. Wee have the examples of all the faithful, dead before Christ was exhibited, who stand about us while w…e run the race, in a copious multitude, like a thick cloud, every one giving his testimony touching the certainty of divine promises, touching the excellency of Faith, and Gods goodness, who will be witnesses against us, unless wee go forward through prosperity and adversity in our Christian race: Therefore wee ought constantly to go forward through all adversities.
Lay aside] That the Apostle might make the Exhortation easier, and them more expedient for this race, hee admonishes them of shunning two impediments: the one outward, the other inward. The outward impediment is, that which is cast in their way from external things, riches, honours, and other earthly things, which ought not to be so much esteemed by us, but wee should be ready to renounce them, when and so far as they hinder our course in the obedience of Faith, for then they become weights, which hee commands us to cast away. The internal impediment from inbred corruption or concupiscence dwelling in the flesh, which naturally cleaves to us, and may most easily ensnare us unawares unless wee take heed. And wee are said to cast away this sin, when wee take not care for the flesh, to fulfil the lusts thereof, neither are wee so vehemently desirous of this mortal life, but when God calls us wee are prepared to lay down this life, for so is inbred corruption cast away, that it might not ensnare us in the tryals of Faith, for otherwise by no endeavours can it be altogether repressed, so long as wee live in the flesh.
Vers. 2. Looking unto Iesus the Author and Finisher of our Faith, who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the Throne of God.
Argum. 2. Wee have Jesus Christ the Captain of our Faith, not onelyonly for an example, but also for a chief help, who as hee is the Author, so is hee the finisher of our Faith, looking upon whom with the eyes of Faith, wee shall be able to run the race: Therefore wee must constantly go forward through all adversities.
Who for] Hee confirms this Argument by three Reasons.
Reas. 1. Our Captain by reason of his desire of our salvation comes unto glory by the Cross; hee patiently endured the Cross, and contemned contempt, hee did not value the suffering of reproach, that hee might redeem us, and return a Conqueror to the possession of his glory, and that hee might lead us the same way after him, to the fellowship of his glory: Therefore Christ being our Captain, wee must go forward through the crosses and contempt of the world.
Vers. 3. For consider him that endured such contradiction of sinners against himself, lest yee bee wearied and faint in your minds.
Reas. 2. Such is the excellency of Christ above us, such are his suffering…, which hee suffered for us from his most unworthy adversaries, that our sufferings, in our Christian warfare (seriously compared with Christs) might come to nothing: Therefore wee must eye his example, and go forward through all adversities.
Le…t in your] Reas. 3. Unless yee borrow light from Christ, courage and strength through Faith in your race, yee are in danger in the midst of your race to bee discouraged and lost: Therefore it behoves you constantly to eye Christ your Captain, and through Faith in him to go forward in your race.
Vers. 4. Yee have not yet resisted unto blood, striving against sin.
Argum. 3. Yee have not as yet poured forth your life and blood for Christ, as you are bound, if so his glory required it, in conflicting against sin, whereto your persecutors have endeavoured to compel you: Therefore being ready to lay down your life, rather than sin, go yee forward through all adversities.
Vers. 5. And yee have forgotten the Exhortation which speaketh unto you as unto children, My Son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.
Argum. 4. Joyned with a reproof, The friendly exhortation of God in the Scripture, speaking to you as unto sons, requireth of you, that yee neither contemn the chastisement of God in the hardness of your hearts, neither faint being chastised, by reason of the tenderness of your hearts, (which now yee seem to do) having forgotten the divine Exhortation: Therefore yee are to bear afflictions patiently and constantly.
Vers. 6. For whom the Lord loveth, hee chasteneth, and scourgeth every Son whom hee receiveth.
7. If yee endure chastening, God dealeth with you, as with Sons: for what Son is hee whom the Father chasteneth not?
Argum. 5. Confirming the former; Chastisement is an effect of Divine love towards him whom God chastiseth: For chastening is for the amending of him that is chastised: Therefore you ought to bear afflictions patiently.
Scourgeth] Argum. 6. To bear afflictions patiently, is a sign of Adoption; God acknowledgeth no man for his adopted Son, whom hee doth not exercise with sharp afflictions, nor is any man excepted: Therefore that yee may be found with the mark of adoption upon you, and that yee may prove your selves the Sons of God, yee ought patiently to bear afflictions.
Vers. 8. But if yee bee without chastisement, whereof all are partakers, then are yee Bastards, and not Sons.
Argum. 7. They that are free from chastening, or they which do not suffer fatherly chastisement, are not the Sons of God; they together with hypocrites may have the outward and visible Church for their Mother, but they cannot have God for their Father: Therefore if you would not be accounted hypocrites and bastards yee ought to bear afflictions patiently.
Vers. 9. Furthermore, wee have had Fathers of our flesh, which corrected us, and wee gave them reverence: shall wee not much rather bee in subjection to the Father of Spirits, and live?
Argum. 8. The Fathers of our flesh had power to chastise us their Sons, and it was meet that wee should bear their chastisements, yea wee have born them with reverence, how much more hath God the Father of our spirits power to chastise us, and wee are bound to bear his chastisements patiently?
Live] Argum. 9. Wee shall obtain eternal life, if wee have born patiently Gods fatherly corrections: Therefore wee ought to bear them patiently.
Vers. 10. For they verily for a few daies chastened us after their own pleasure; but hee for our profit, that wee might bee partakers of his holiness.
Argum. 10. If wee have born the chastisements of our Parents, who for a short time in looking to our temporal good, oftentimes have for their own pleasure unjustly chastised us, wee ought much rather to suffer the chastisements of God, who for a short time most prudently and justly chastises us for our spiritual profit, that hee may make us partakers of his holiness, or may sanctifie us to life eternal.
Vers. 11. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yeeldeth the peaceable fruit of Righteousness, unto them which are exercised thereby.
12. Wherefore lift up the hands, which hang down, and the feeble knees.
Argum. 11. Answering an Objection; Although for the present, in the opinion of the flesh, no chastening may seem to be matter of joy, but onelyonly sadness? yet afterwards it will be found by those that have been exercised, proved and subdued by it, that this Discipline did profit their composed and quiet minds, and it will appear that it hath promoted holiness or the fruit of Righteousness: Therefore yee ought to suffer afflictions, and moreover to take courage, and compose your selves to go on constantly in the waies of the Lord; which is signified by the lifting up of the hands, which hang down, and feeble knees.
Vers. 13. And make straight paths for your feet, lest that which is lame bee turned out of the way: but let it rather bee healed.
Argum. 12. Unless you patiently suffer afflictions which come upon you for the Gospels sake, and go on stoutly in the Profession of the Faith in the waies or streigth paths of the Lord, there is very great danger lest halting and inclining to fall away (by reason of the afflictions, which yee suffer for the Faith) yee immediately fall away indeed, and altogether turn a side out of the way, or renounce the Faith: Therefore admit yee of healing by the medicines of Faith and Christian Consolation: suffer afflictions patiently, couragiously confirm your feet in the waies of the Lord, and in his streight paths go forward.
Vers. 14. Follow Peace with all men, and Holiness, without which no man shall see the Lord:
Exhort. 2. That they endeavour to follow peace with all men, with those that are within the Church, as well as with those that are without, as much as possible, and also that they endeavour after holiness, so that whilst they study peace, they neglect not holiness, or by doing ill, or omitting good, they sin not to gratifie prophane men.
Without which] Hee gives the reason why hee joyns the study of holiness with peace: because without peace with men they may obtain eternal salvation, but they cannot be saved, or see the Lord without holiness, in whose sight, society, and fruition in Heaven, consists eternal life.
Vers. 15. Looking diligently, lest any man fail of the grace of God, lest any root of bitterness springing up, trouble you, and thereby many bee defiled.
Exhort. 3. Lest any man fail of the Grace of God, or abuse it to prophaneness, which belongeth to every one, especially to Bishops or Governours of the Church, as the thing and words intimate, because as it is the duty of all, so of these especially to study to purge the Church from corruptions of Doctrine, and manners, by Exhortation to mutual duties of charity, and by Ecclesiastical Discipline. As for corruptions of Doctrine, hee commands them to look diligently, lest any man fail of the Grace of God, or of the sound Doctrine of Grace, or lest any man ascribe less unto Grace than is meet (and so failing of the truth, being left behind by others, who make progress in the Faith, either cannot or will not agree with them in the Doctrine of Grace) hee fail of Grace, and so perish.
Lest any root] The Reasons of the Exhortation are six.
Reas. 1. Belonging to the first Branch, Because failing of Grace, or the Doctrine of Grace by Infidelity in any member of the Church, is like to a most bitter root springing up in the Church of God (which is the Vineyard or Garden of the Lord) whereby many in the Church may be troubled and infected.
Vers. 16. Lest there bee any fornicatour, or prophane person, as Esau, who for one morsel of meat sold his birth-right.
As to what concerns corruptions of manners (from which also the way is open to falling from the Faith) hee forbids, lest there be any fornicatour amongst them, that is, that they should not suffer him, but cast out of the Church fornicatours, and prophane persons, who contemning heavenly priviledges, and the good things promised to the faithful and holy, do give up themselves to gluttony, to their bellies, and vi…ious pleasures, like Esau, who for one morsel of meat sold his birth-right: And so hee shewed himself to make more of his pleasure, than his birth-right, which was a pledge of the everlasting inheritance, to be obtained by those that beleeve▪ upon the free Promise of God, and did cherish the hope thereof in the families of the Patriarches.
Vers. 17. For yee know how that afterward when hee would have inherited the blessing, hee was rejected, for hee found no place of Repentance, though hee sought it carefully with tears.
Reas. 2. Of the Exhortation pertaining to the second Branch, Because as it is known out of holy Writ, that Esau (when repenting, and afterwards weeping had solicited his Father, that hee might by an hereditary right obtain the blessing) was repulsed and rejected from the blessing of the birth-right, so the prophane contemners of the grace and holiness of God, ought to fear (who whilest they hear the voice of God, harden their hearts, and do not repent when an occasion is offered) lest they be excluded from the mercy of God, and being shut out finde no place of repentance: Therefore the Church is to be purged from such corruptions.
Vers. 18. For yee are not come unto the Mount that might bee touched, and that burned with fire, nor unto blackness, and darkness, and tempest,
19. And the sound of a Trumpet, and the voice of words, which voice they that heard, intreated that the word should not bee spoken to them any more.
20. (For they could not endure that which was commanded: and if so much as a beast touch the Mountain, it shall bee stoned, or thrust through with a dart.
21. And so terrible was the sight, that Moses said, I exceedingly fear and quake.)
Reas. 3. To this sense, Yee are not called to the Legal Covenant, and its terrours, to vers. 22. but to the Covenant of Grace, and to the most sweet society of Christ and his Saints, to vers. 25. Therefore yee ought to look diligently lest any man fail of Grace, or lest any man bee prophane,, i. e. lest any man detract by his Infidelity from the Grace of God, into prophane licentiousness, which is the same with the Apostles conclusion inferred, vers. 25. See that yee refuse not him, that is, Christ that speaketh, &c. The force of the Argument is this, If now (seeing that not fear, but love, not Justice, but Grace, not the Law, but Gospel offers it self to bee your leader in your way to Heaven) ye shall fail of Grace, or abuse it to prophaneness, it shall come to pass, that yee will be found to refuse and reject Christ speaking from Heaven, and most gently inviting you to the communion with himself and his Saints, which yee ought to have a care of. As for the Covenants of works, or the Law, hee sets down the terrible manner wherein the Law was delivered, of which description there are eight Branches.
(1) In the Covenant of works, or Legal Covenant there was a Mountain that might bee touched, or earthly (whereto Heaven is opposed, or the heavenly Mount Zion, the Throne of Grace) as if hee had said, After yee beleeved in Christ, yee came not unto the Mount that might not be touched, and that which is earthly, the very sight whereof did affright, thereby the throne of Justice was represented, wherein God sitteth, when hee deals with the unregnerate man, that putteth confidence in his own strength, shining in the merit of his own works.
(2) In making that Covenant, the Mount burned with fire, whereby the anger of the Judge armed, and ready to consume sinners, trusting in their merits or works, or dealing with him from the Covenant of works.
(3) In making that Covenant, there was a whirlewind, darkness, and a tempest, whereby was represented the perplexed condition, amazement and horrour of the mind, whereby the soul of the sinner is repressed when the Judge shews to him out of the Law or Covenant of works, his justice and anger, according to the condition of the violated Covenant.
(4) In giving the Law there was the sound of a Trumpet, whereby was signified that all who are guilty of violating the Covenant of works, shall be cited, and of necessity appear before the Tribunal of God the supream Judge, and none escape.
(5) In making that Covenant there was a voice of words, by which was represented the Letter of the Law, reciting the duties wee were bound to, but not at all conferring strength for the performing of the things commanded.
(6) In making that Covenant, they who had heard the voice of words, intreated that the word should not bee spoken to them any more, whereby was signified the intolerable weight of multiplied guilt contracted by the violation of the Law, as also despair touching the future performance of the Law incumbent upon the conscience, when God deals with the sinner out of the Covenant of works. That which the Apostle here intimates, when hee saies, For they could not endure that which was commanded.
(7) In making that Covenant, if so much as a beast had touched the Mountain, it was to bee stoned or thrust through with a dart, whereby was signified; First, That the sinner is excluded from all access to God, neither is it lawful that any sinner should approach to him, from the condition of this Covenant. Secondly, That both the sinner, and all things that belong unto him, his Oxen and Cattel are an abomination unto God. Thirdly, That the sinner is to perish miserably by this Covenant, i. e. with contempt and ignominy, as with stones and darts shot at his cursed and abominable head.
(8) In making that Covenant, so terrible was the sight, that Moses said, I exceedingly fear and quake, and confessed his horrour; whereby was also signified that the most holy or just men could not bee able to stand before God, if they should be dealt with according to the Covenant of works, as Psal. 143. v. 2. It is said, In thy sight shall no flesh living bee justified: This is the former part of the Argument, the summe whereof is this. God hath delivered you from the Covenant of works, and the terrours thereof.
Vers. 22. But yee are come unto Mount Sion, and unto the City of the Living God, the heavenly Jerusalem, and to an innumerable company of Angels:
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.
24. And to Iesus the Mediatour of the New Covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.
Now follows the second part of the Argument touching the Covenant of Grace, which God hath made with all the faithful, beleeving in Christ; but the condition and happiness of man, beleeving in Christ, and under the Covenant of Grace; is described, as it were by its own parts.
(1) After that yee beleeved in Christ being set at liberty from Mount Sinai, and from the Throne of Justice, yee came to Mount Sion, whereby was represented the Throne of Grace, wherein God shews himself propitious to all that come unto Christ.
(2) After that yee beleeved in Christ, being recalled again from exilement, and errours in the desert of this world, yee are gathered again to your Head Christ, and to the City of refuge, to the possession of a quiet condition in Christ; yee being freed from anger and death, and reconciled to God, are made free of the City of the Living God, being delivered from the terrors of a just Judge, yee are admitted into Ierusalem, i. e. the Church of God, wherein yee see the visions of peace, being delivered from Hell, yee are also delivered from Levitical Ceremonies (which the inferiour and terrestrial Ierusalem now, together with its children observes,) and are admitted to the priviledges of the heavenly Ierusalem the Church of the faithful, and to the Kingdome of Heaven.
(3) After that yee beleeved in Christ, being delivered from the society of Devils, obnoxious to sin and torments, yee are admitted into the society of an innumerable company of blessed Angels.
(4) After that yee beleeved in Christ, being called and separated from the society of Reprobates, wicked and banished men, or men secluded from the inheritance of eternal life, yee are come, and are admitted into the society of the Catholick Church, to the general Assembly and Church of the Elect, who are restored to the right and priviledges of the first-born, that yee may bee Priests to God, and the portion of God, select from amongst men.
(5) Yee that in times past did live amongst worldly men, whose portion is in this life, and whose names are written in the earth, now yee are found to be of the number of the Elect, and of those that were in times past written in Heaven, in the book of life amongst the Elect, and those that are predestinated to the obtaining of glory and grace.
(6) Yee that were without God in the world, enemies to him (and in times past hee was your angry Judge) now being reconciled to him, hee is your merciful Judge, who absolves you, and powerfully destroies your enemies.
(7) Yee that were in times past numbered in the Catalogue of the damned, and of those that perished; companions with the spirits of the wicked, who are now in prison, are made by the Covenant of Grace through Christ, the Brethren of those, which now possess Heaven, and have their spirits perfected in Heaven, i. e. they being free from sin and misery, are plenarily justified and sanctified in their spirits.
(8) Yee being delivered from the Covenant of works, which admitted not a Mediatour, and also from the yoak of Ceremonies, have access to Jesus the Saviour, who is the Mediatour and Surety of the New Covenant, who hath undertaken that yee shall perform what the Covenant requires of you, and doubtless▪ hee will make it good.
(9) Yee that are without Righteousness, and Holiness, and polluted with all manner of sins, now by virtue of the New Covenant yee are admitted to the sprinkling of the blood of Iesus Christ, the immaculate Lamb (by which yee are justified and sanctified, and preserved from the destroying Angel) whose blood, although it was shed for us, and our sins, yet it doth not cry against us, as the blood of Abel cryed against Cain the murderer, but it intercedes for us with God, that hee being merciful to us, would grant us all things, which were bought by the price of his blood.
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 turn away from him that speaketh from Heaven.
The exhortatory Conclusion of the Argument follows, That under colour of some excuse they refuse not to obey Christ, speaking to them in the Gospel, and inviting them to grace and holiness.
For if] The Reason of the fourth Exhortation is this; If the Israelites, despisers of Moses speaking on earth▪ have not escaped punishments, much less shall yee escape punishments, if yee shall despise Christ speaking from Heaven: Therefore yee ought to beware lest yee fail of this Grace, and lest yee abuse it even to prophaneness.
Vers. 26. Whose voice then shook the earth; but now hee hath promised, saying, Yet once more I shake not the Earth onelyonly, but also Heaven.
Hee confirms this Reason from the power of Christ, who in times past shook the earth or Mount Sinai with his voice, and shall also shake in the day of judgement, both Heaven and Earth, as hee hath fore-told by the Prophet Haggai 2.6. which shall come to pass when the Heaven and the Earth shall be burnt with fire, and whatsoever instability and corruptibility they have shall bee abolished, that a new Heaven and a new Earth may succeed, wherein may dwell Righteousness, that is, wherein the Saints being made immortal, may perpetually abide.
Vers. 27. And this word, yet once more, signifieth the removing of those things that are shaken, as of those things that are made, that those things which cannot bee shaken may remain.
That wee may admit this sense, Hee expounds the words of the Prophet, which are so to be understood, because hee that is said once to shake the Heaven and the Earth, and not oftener, is said in that to remove those things that are unstable, and things that are made or created, as to their mutable condition, or mutable qualities, that those things which cannot be shaken, and are immutable may succeed, such as all things will be in the glorious Kingdome of Christ.
Vers. 28. Wherefore wee receiving a Kingdome which cannot bee moved, let us have Grace, whereby wee may serve God acceptably with reverence, and godly fear.
Hee deduces from hence the fifth Reason of the Exhortation, Wee have right to the glorious Kingdome, which cannot be shaken, and is already by Faith received by us: Therefore the Doctrine of Grace, and study of holiness is to be held fast, or that which is the same, let us have Grace whereby wee may serve God acceptably with reverence and godly fear.
Vers. 29. For our God is a consuming fire.
The sixth Reason of the Exhortation, Against those which either do not hold fast the Grace of God, or abuse it to prophaneness. Our God is a consuming fire: Therefore let us hold fast Grace with endeavours after holiness. Who although hee profess himself the God of the faithful, yet hee will not suffer them to go unpunished▪ who counterfeit the Faith which they have not, or they who with Esau abuse the Doctrine of Grace, even to prophane licentiousness.