An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

The Summe of Chap. XII.

THE use of all these Examples, is, That wee hold on in the course of Christianity, whatsoever trouble may meet us in the way, vers. 1. Looking on Christ, for your Pattern, vers. 2. And for your Encouragement also, lest you faint, vers. 3. For you have not suffered so much, as you must be ready to suffer, vers. 4. And you have forgotten, that Chastisements are tokens of Gods Favour, vers. 5. For Hee loveth whom hee chasteneth, vers. 6. And your enduring thereof, shall prove you Sons, vers. 7. But immunity should prove you Bastards, vers. 8. Wee have born out Parents cor∣rection; and why should wee not now bear Gods, vers. 9. For, they chastened us, to satisfie their own passions, but God, for our profit, vers. 10. And, albeit Affliction be grievous now, yet the fruits shall be sweet after∣wards, vers. 11. Wherefore, take your comfort, vers. 12. And courage, to go stoutly on: lest by discourage∣ment, you fall into Apostasie? But rather seek to re∣cover the courage which you have lost, vers. 13. Fol∣low Peace with all men: But Holiness also, as you would be saved, vers. 14. Beware of the unmortified Roots of sin, lest they break out in scandals, vers. 15. Beware lest there be any filthy or prophane body suf∣fered among you, as Esau was, vers. 16. Who sold the Blessing for a short Pleasure, and could never recover it again, vers. 17. And to this are you obliged, because the Old Church was not so priviledged as you are, but, for their external estate, and manner of Religion, in a great deal of more bondage, vers. 18, 19, 20, 21. But you, by the light of the Gospel, are brought into the high Way, to have society with Heaven, and An∣gels, and the Catholick Church of elect Souls, and God, the Judge; and Christ, the Mediatour, and His Benefits. So clear now is the Doctrine, vers. 22, 23, 24. Therefore beware, lest by your Apostasie, you re∣ject Christs offer, and be destroyed more fearfully than the despisers of the Law, vers. 25. For, Christ is a terrible Lord to his Foes; His Voice shook the earth, in giving of the Law: But Hee hath promised to shake Heaven and Earth once more, vers. 26. And once more importeth the removing of these, and making of a new Heaven, and a new Earth, wherein dwelleth Righte∣ousness, for the setled and perpetual remaining of his Kingdome, vers. 27. Therefore, let us keep a fast hold of his Grace, that wee worship him with fear, vers. 28. For if wee do not so, even our God is a consuming Fire, vers. 29.

The Doctrine of Chap. XII.

Vers. 1. Wherefore, seeing wee also are compassed about with so great a cloud of witnesses, let us lay aside e∣very weight, and the sin which doth so easily beset us; and let us run with patience the Race which is set before us.

THat right use may be made of all the former Ex∣amples, hee exhorteth to a constant and patient per∣severing in the Course of Christianity.

1. The Similitude is borrowed from a Race: To teach us, To endeavour for overtaking all the duties of the Christian man, with all the skill, and strength, and speed wee can.

2. The Original importeth a Strife or Race: To adver∣tise us, Both of our Spiritual Adversaries, against whom wee must fight still as wee go on, and of our Comparti∣ners, who run in the Race with us: with whom wee may strive in an holy emulation, who shall go foremost in the course of pleasing God.

3. It is a Race limitted, the Race set before us: To teach us, What way wee should hold on our course, not doing that which pleaseth us, every man running his own way of Religion: but all running the beaten Way, the Royal Way of Gods commandements.

4. For the Motives unto this Race, hee useth the Ex∣amples rehearsed in the former Chapter, Who compass us about as a cloud of witnesses. To teach us,

1. To hearken to the disposition of these worthy Wit∣nesses, who are recorded in Scripture, who can best shew what is the best Christian Way, which wee must hold in our Course towards Happiness. 2. That all our behaviour is marked by Spectatours, God, Angels, and Men. 3. That albeit there were none to see us, except our conscience, the Examples of GODS Saints in Scripture, should stand as witnesses against us, if wee run not as becom∣eth.

5. For direction how to run, Hee teacheth, 1. To lay a∣side all weights, which do press our minds downwards, such as is the setting of our affection upon things which are on earth, either wittingly, upon unlawful objects, or inconsiderately, exceeding the bounds of Christian Mode∣ration, upon things lawful. 2. To lay aside the sin which so easily doth beset us; that is, by studying to mortifie the body of our corrupt inclination, to cut off the wood-bind growth of violent predominant and wily sins, which most frequently get advantage of us. 3. Because wee cannot end our Race, but after some progress of time, and must meet with many impediments in the way, and troubles, and temptations, to arm our selves with Patience.

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.

With Direction, hee joyneth Encouragement, by setting our Eye on Iesus, who shall both guide us in the way, and carry us on, when our strength saileth. Then, 1.

The Christian Race-runner hath Jesus before him, in the way to help him in every thing that may befal him in his course. 2. Christ, must be looked upon, by him who would be helped in his Race: the Eye of the Soul being drawn off of every thing which might divert the Man, or discourage him (such as are the multitude of Back∣sliders, the multitude of Mockers, the multitude of by∣ways,

and runners therein, the multitude of fears, from our own unworthiness, and sinfulness, and temptations on all sides) and our mindes fixed on Christ, with loving and longing looks, which may draw life and strength from him. 3. We must look on him, as JESUS, the Deliver∣er from sins, and giver of Salvation; even him who saveth his people from their sins. 4. We must look up∣on him, as the author and finisher of our faith; that is, as our God, who hath begun his good work in us, and will also perfect it: Who hath given us grace to believe, and will surely continue this grace with us, even to the end: lest the fears of our Faith failing, make us to faint. 5. We must look upon him, as our pattern, and example, who having run the race before us, hath set forth himself for our imitation; that in him we might finde all whereof we stand in need.

2. How Iesus ran this race, he sheweth, for our example, 1. He had Joy set before him, which he was to receive by our Salvation wrought. So have we joy set before us also. 2. For the hope of that joy, he ran with courage: So must we. 3. He ran with the Cross upon his back all the way, being a man acquainted with sorrows: So must we resolve also. 4. In his griefs and sorrows, shame set upon him from the world, and poured out contempt upon him: So must we resolve to finde it. 5. For the hope of the joy, he endured patiently, and went on, un∣der the Cross, and wearied not: So must we. 6. Albeit shame was the sharpest of his griefs from the world, yet he regarded it not, but despised all despising, and shamed shame, as unworthy to be taken notice of, in comparison of his Design: So must we. 7. He overcame all at length: So shall we through him also. 8. He hath gotten the Joy, and the Glory, for which he ran: So shall we with him. If we suffer with him, we shall also reign with him. 9. He is set down on the Right Hand of the throne of God, that is, is joyned with the Father, in the Glorious Government of Heaven and Earth, and all things there∣in, for the good of all his followers: So that we need to fear nothing in our way, seeing he hath the Government of all.

Vers. 3. For, consider him that endured such contradi∣ction of sinners against himself: lest you be wearied, and faint in your mindes.

He pointeth forth a special part of his suffering; namely, The contradiction of sinners: willing them to ponder this well, for their uphold.

Then, 1. Nothing more forcible to discourage a perse∣cuted Christian, than Contradiction. A man will suffer much, if he know it be for truth: but if the truth for which he suffereth, be called in question, and Scribes, and Pharisees, and chief Church-men, shall contradict him, and brangle his Faith, in the Truth, it is more pain∣ful than a Rack-stock unto him. 2. The consideration of our Lord Jesus, his being exercised this way, is a spe∣cial mean to guard us in such a Temptation. 3. If we be not armed against contradiction, by certain knowledge of the Truth, and Faith in Jesus, we cannot hold out; but upon force, weary under the Cross; and be lost, or dissolved, like water, and fall by, as the word importeth.

Vers. 4. Ye have not yet resisted unto blood, striving a∣gainst sin.

These Hebrews were somewhat dashed, and discoura∣ged, by the persecution which they had already born, and were like to faint. Therefore, he setteth them on, to prepare for suffering to the blood, that every suf∣fering lesse than that, might be the more tolerable in their eyes.

1. He maketh their Party, Sin. Then, 1. Christians must remember in their troubles, that they are tryed, whether they will choose to sin, or to suffer. 2. When they dis∣obey their persecutors, they must not be interpreted, to be strivers against them, so much as against sin. 3. With what colour, or pretence soever, sin be urged upon Chri∣stians, they must not yield, but resist, in a Christian manner, and fight Christianly, against that sin whereun∣to they are tempted. The more stedfastly they resist, they must prepare themselves for the more suffering, and re∣solve, at length, to lay down their blood in suffering. No yielding to sin must be, while life is in us.

2. He maketh the greater sufferings which remain, a reason to make them bear the present, the better.

Then, 1. Suffering in a mans person, is the highest de∣gree of suffering. 2. Resolution for the worst that can come, maketh lesser troubles more comportable. 3. Ex∣cept a man prepare himself for the worst that can be done unto him by man, for the Truth, he will faint in lesser sufferings.

Vers. 5. And ye have forgotten the Exhortation, which speaketh unto you, as unto children; My son, de∣spise not thou the chastening of the Lord: nor faint, when thou art rebuked of him.

From the General Doctrine, of bearing afflictions, Pro. 3.11, 12. He stirreth them up to Christian patience, in per∣secution, and every other trouble.

Then, Persecution for Righteousness, cometh in the account of Chastisement; and is appointed, amongst o∣ther ends, to amend our faults.

1. He maketh these Hebrews the party to whom the Pro∣verbs 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 do di∣rect their speech to every Age, and Church, and Per∣son, no less than to those who lived in the Church of old, when it was first written.

2. He chargeth them, for their forgetting of such a kind∣ly speech, as is the stiling of the afflicted by the names of Sons.

Then, 1. The special point of faith, which the Lord will have fostered under the Cross, is the faith of our Adoption; that we never mistake our Fathers affection, nor our gracious estate by calling, for any hard dealing wherewith possibly we may be exercised. 2. He will have us assured of our Adoption, by Gods manner of speaking unto us, as a Father to his Children. 3. He sheweth us, that the not remembring of the Word of God speaking unto us, according to our estate, is the cause of fainting, and of mistaking.

3. The Exhortation dischargeth despising of the Rod, and fainting under the Rod.

Then, 1. These are the two evils which we are in∣clined unto; either to harden our selves against correcti∣ons, and count light of them, or else, to be discouraged, and cast down by them▪ Both of which we must eschew. 2. Though the Lord both strike and rebuke for sin, yet esteemeth he us to be Sons not the less.

Vers. 6. For, whom the Lord loveth, he chasteneth; and scourgeth every Son whom he receiveth.

He giveth a reason, to confirm the afflicted, in the cer∣tainty 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 consider∣ed, may mitigate the case of any of them in particu∣lar.

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 cha∣stisements, 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 af∣fliction 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, with∣out exception, to be acquainted with some cross, and ex∣ercised 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 chil∣dren, 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 Pa∣rents, 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 ma∣terial 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 one∣ly. 2. The special profit intended by God in our cor∣rection, is the making of us partakers of his holiness; partly while he driveth us thereby to seek our righteous∣ness in himself; and partly, while he mortifieth our na∣ture, 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 afflicti∣on, by shewing the fruit which followeth thereupon at after: and teacheth us,

1. That it is the pain of present affliction, which ma∣keth 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 afflicti∣on is righteousness, or sanctification, which bringeth peace with it. 4. That this fruit possibly will not be found in∣continent after one affliction, or two; but after we be ex∣ercised, 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 stout∣ly, 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 far∣thest we may follow peace with men, is, as it may stand with holiness and duty towards God. 4. It is more dan∣gerous 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; that is, from the Doctrine of Grace in begun Knowledge, Faith, Love, Renovation, or any measure thereof. Then,

1. Albeit the Elect cannot fall away fully, and finally; yet some Professors in the visible Church, may fall away from their Profession, and what degrees of Grace they had attained unto: for whose cause, warning must be given to all, as a mean to keep the Elect from a fall. 2. Al∣beit the Elect cannot fall away finally from Grace, yet may they fall for a time, from the purity of the Do∣ctrine of Grace, and from some degrees of the work of Grace, from the measure of their first love and zeal, and at length, fall into scandalous sins.

He joyneth another point of advertisement with the for∣mer, That they beware, lest any bitter root break forth, whereby many be defiled: that is, left any scandalous sin break forth amongst them. Then,

1. As men do fall from any measure of the work of Grace, so doth the bitter root of unmortified sin, spring out, and grow. The ones decreasing, is the others en∣creasing. 2. When any scandal breaketh forth in the Church, it troubleth the whole body, and polluteth them, by the contagion thereof, till it be removed. 3. Watch must be kept diligently, by every man, ••o curb this bitter root, preventing the out-shooting thereof.

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

He expoundeth this bitter root, in the example of forni∣cation and prophanity, like Esaus. Then,

1. Fornication and prophanity, are the bitter roots of other evils, and able to defile a Congregation. 2. Such as count more of the satisfaction of their sensual lusts, than of their spiritual Prerogatives, do prove them∣selves prophane persons, and are justly ranked in with Esau.

Vers. 17. For ye know, how that afterwards when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

He sheweth Gods judgement on Esau, to terrifie all men, to hazard upon the sinful satisfaction of their own lusts, at any time. Then,

1. Esaus judgement should be a terrour to all men, to keep them from presuming deliberately to commit that sin, which they know may cut them off from the Blessing: because sundry times (albeit not always) God doth punish presumptuous sinners, with giving over the man to his own ways, and final impenitency. 2. Esaus example sheweth, how justly they may be deprived of the Blessing annexed to any Sacred Symbole, or gracious Mean, who do despise the mean whereby the Blessing is conveyed. For the Birth-right amongst the Patriarchs, was a pawn of the Blessing of being an Heir of Promise: and there∣fore was Esau counted to reject the Blessing, when he counted light of the Birth-right. 3. His example shew∣eth, how little sinners consider for the present, what Mer∣chandize they are making with Satan, when they meddle with known sins, and how they will be made to know it afterwards.

2. He saith, that afterwards he would have inherited the Blessing; but was rejected. Then,

It agreeth with the prophane mans disposition, to desire the Blessing, and yet despise the means whereby the Bles∣sing is gotten: ••o satisfie his fleshly lusts for the present, and to desire the Blessing withall afterwards. But God will neither sever the means from the Blessing, nor joyn the Blessing with the satisfaction of mens lusts. There∣fore, he who will have the Blessing, must use the means to obtain the same, and renounce the satisfaction of his sinful lusts, or else be rejected, when he thinketh to get the Blessing.

3. He saith, He found no place of repentance, albeit he sought the blessing with tears: That is, he could not obtain, that his father should repent the bestowing of the blessing beside him; nor, that God should repent his righte∣ous judgement on him. For, repentance here, is recalling the sentence given out. And why? Because he, for all his tears, and untimeous seeking of his sold blessing, repented not himself of his sin: for he continued as prophane as be∣fore, and resolved to murther his brother, as soon as he found opportunity.

Then, 1. Esau did rue his deed, but repented not his sin. It is one thing to rue a deed done, and another thing to repent the sin in doing of the deed, and every known sin for that sins cause. 2. Tears may follow upon ruing, as well as on repenting: and it is possible, that the loss or harm procured by sin, may draw forth the tear, and not the sorrow for the offending of GOD by the sin. 3. Esau here is not brought in dealing with God for pardon of sin, and the heavenly inheritance; but with the man who had the ministry of dispensing the earthly blessing one∣ly.

We read then that a blessing was sought carefully from a man, with tears, and not obtained: but we read not, that Gods Mercy and Blessing was ever sought from him∣self carefully, and not obtained.

Vers▪ 18. For ye are not come unto the Mount that might be touched, and that burned with fire; not unto black∣ness, and darkness, and tempest.

Beside the example of Esau's judgement, here is another reason to move us, who are under the Gospel, to beware of licentiousness and prophanity; because we are delivered from the terrour of the Law, ver. 18, 19, 20, 21. and brought by the Gospel, to the society of so holy a company, as beseemeth no prophane man to enjoy, vers. 22, 23, 24. The sum tendeth unto this, You are not under the Law, but under Grace, Instead of saying whereof, he saith, You are not come unto Mount Sinai, but unto Mount Sion. For the LORDS manner of dealing with the people at Mount Sinai, represented the state of men in nature, under the Law, liable to the Curse: His manner of dealing with them at Mount Sion, represented the state of men reconciled through Christ, and under Grace. Let us take a view of both, as the Apostle setteth them before our eyes: And first, how the state of man unreconciled, in Nature, and under the Law, and Curse thereof, was represented.

1. Before we come to Christ, we have to do with God, as a terrible Judge, sitting on the Throne of his Justice, shadowed forth by Mount Sinai. 2. Our Judge is of∣fended with us, his wrath is kindled, ready to consume us as his adversaries, in our transgressions, represented by the burning of the Mount. 3. When God beginneth to shew himself as our Judge, offended with us, we are filled with confusion, and perplexity, and fire: repre∣sented by Blackness, and Darkness, and Tempest.

Vers. 19. And the sound of a Trumpet, and the voyce of Words: Which Voyce they that heard, entreated that the Word should not be spoken to them any more,

20. For they could not endure that which was command∣ed. And if so much as a Beast touch the Moun∣tain, it shall be stoned, or thrust thorow with a dart.

What further? 4. There is no flying from compearance before our Judge; Summons and Citations go forth from 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, ma∣keth the commandement for time to come, a matter of de∣speration, 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 debar∣ring from touching of the Mountain. 9. Such unclean∣ness 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; re∣presented by stoning, or darting, where the stone or dar•• 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 con∣fessed 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 follow∣eth.

Vers. 22. But ye are come unto Mount Sion, and unto the City of the living GOD, the Heavenly Ie∣rusalem, and to an innumerable company of An∣gels.

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. Af∣ter 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 to∣wards 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. With∣out Christ, heirs of Hell: Through Christ, Citizens of Heaven. 7. Without Christ, exposed to the fellowship of Devils, in sin and torments: Through Christ, ad∣mitted 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 Wil∣derness, 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 Govern∣ment 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 Compa∣ny, 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 va∣nities: Through Christ, our fore-faulting is reduced, our inheritance redeemed, we brought back to the Family, re∣stored 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 be∣neath: Through Christ, our names are enrolled in Hea∣ven, amongst those who are written in the Book of Life, elected and predestinated unto Grace and Glory. 12. With∣out Christ, without God in the world, having God our Judge against us: Through Christ, we are reconciled to God, get acces•• unto him, and have our God, Judge of all, upon our side, to absolve us, and to plead for us a∣gainst 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 mi∣sery, 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. Yea, now under the Gospel, coming unto Christ, we are in better case than they who lived before Christ, because they were bound to all the Ceremonial and Typical Ordinances of the Law under the Old Co∣venant: But we are exempted from that Old Covenant, and are entred into the New, which freeth us from that yoke which the Israelites could never bear. 16. With∣out Christ, we stand alone, and none to plead for us be∣fore our Judge: But when we come to Christ, we finde him a Mediator both to deliver us from the Old Cove∣nant, and to take burthen for us for keeping of the New Covenant. 17. Without Christ, unrighteous and un∣holy: When we come to Christ, we come to be sprink∣led with his blood, for Justification, and Sanctification also, and for receiving of all other benefits, bought by that blood.

He compareth this blood with Abels, as speaking bet∣ter things. For albeit, we by our sins, have made our LORD to serve, yea, and to dye also, ye doth his blood not speak against us, as Abels did speak against Cain, and the Earth, for drawing down of a curse on both: But speaketh to GOD still, to pacifie his wrath, and to pardon us, and to our conscience, to cleanse it, and make it quiet within us.

From this comparison of men under the Law, and under Grace, we learn,

1. That the impenitent and unrenewed man, how se∣cure soever he ••it, yet he is in a fearful estate, the wrath of the Judge, from his Justice Seat, being ready to break out upon him. 2. That the wakened conscience, lying in the sense of its own sins, and fear of the offended Iudge, is much to be pitied. 3. That the holiest man on earth, if GOD reveal unto him the terror of his Justice, he will be shaken with fear. 4. That the onely remedy against the challenge of the Conscience, and fear of the Law and Wrath, is to have recourse to JESUS CHRIST. 5. That he who is fled, as a true penitent to JESUS CHRIST, for refuge, to be saved, and directed and ruled by him, is a true Member of the true Catholick Church of the E∣lect, whatsoever be mens estimation of him. 6. That the more graciously we be dealt with under the Gospel, the more must we beware of Fleshliness and Prophanity. For to this end all his speech doth tend.

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

From these considerations, he chargeth them to beware▪ le••t they make light account of Christs Doctrine. The word importeth a shifting off Christ, speaking, by some excuse or pretence.

Then, 1. The way to eschew Prophaness, and Apo∣stasie, is to embrace, and make much of Christs speak∣ing unto us in his Word. 2. Whatsoever pretences and excuses a man use, to cloak his not-giving hearty obedience to the Doctrine of Christ, it is but a refu∣sing

of him, and a turning away from him, make of it what he will.

2. Hee urgeth this, by threatning more certain and heavy judgements, than upon the despisers of Moses, who is said to speak on Earth, because he was but the earthen vessell which carried Gods will to his people; and, by earth∣ly Types, and Figures, made offer of Grace unto them. But Christ, as God, by his own Authoritie, casting Heaven open, in the plainness, and spirituality of the Doctrine, is said to speak from Heaven.

Then, As much as Christs person is more excellent than Moses, and His Authority above his; and the Heaven∣ly clearness of Christs gracious Offer, above his dark Types: As much more heavy and certain Wrath shall overtake the despisers of his Doctrine, than the despisers of Moses Law.

3. Hee joyneth himself in the same danger with the people, if He should turn away or refuse.

Then, Preachers shall do well, to lay the edge of their threatnings to their own hearts, and to enroll themselves amongst the threatned; That bitterness towards the people may be seen to be removed, and their own sluggish∣ness may be roused up; seeing they have none to prea••h unto them, but themselves.

Vers. 26. Whose voyce then shook the Earth: But now Hee hath promised, saying, Yet once more I shake not the Earth onely, but also Heaven.

To put an edge upon the Threatning, he sheweth how terrible Christ is, in shaking of the Earth, by His Voice, 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 burn∣ing of the Mount Sinai, was pronounced by the Voice of Christ, who therefore, is declared to be the Lord God: for so, Exod. 19. is he called. 2. His Terrour, at the Day of Judgement, may be seen in that little resemblance of Mount Sinai. 3. The Terribleness of Christ, should make us stand in awe of His Word.

Vers. 27. And this Word, Yet once more, doth signi∣fie the removing of those things which are shaken, as of things which are made; that those things which cannot be shaken, may remain.

Hee commenteth upon the testimony of Haggai, Chap. 1. 6. and from this word Once, concludeth, that Heaven and Earth shall passe away, and be changed at the power of Christs uttering of his voyce: That these changeable Heavens and Earth being removed, he may make a new Heaven, and a new Earth; wherein his Subjects, and his Kingdome over them, may remain for ever setled.

Then, 1. It is a good mean to get the understanding of Gods mind in the Scripture, to consider, and weigh the force of the words thereof, and what they do import by due consequence. 2. No more change shall be of any thing after the day of Judgement; because Once more, and no oftener, is Christ to shake the same. 3. It is for the standing of Christs Kingdome, that the creature is moved, shaken, and chan••ed y••ed. All things made, shall be shaken: But Christs Kingdome, and the salvation of his subjects, shall never be shaken.

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.

From the nature of this Kingdome, granted unto us in Christ, and from his terribleness, he exhorteth us to sted∣fastness of Faith, and humble obedience. Hee saith, Wee have received it, because wee have received the Right and Title by the Gospel, and some beginning of it.

Then, As we receive Christ in the Gospel, wee receive the Kingdome of Heaven with him, in Right and Title: yea, in begun possession, which groweth by degrees.

2. Hee requireth of a receiver of this Kingdome, a reve∣rent serving of God.

Then, right is given to this Kingdome, before our ser∣vice be done: Not because we have se••ved heretofore; but to oblige us to serve God hereafter.

3. Hee will have us to serve God acceptably, that is, pleasantly, and chearfully. Next, with reverence, or shamefastness, and godly fear.

Then, 1. It is not enough, that wee do such works which belong to Gods Service: but wee must take heed to the manner of doing of them; that they may be done with a ready affection, and good wil. 2. Next, that they be done in the sense of our own weakness, vileness, and unworthiness. 3. And thirdly, that they be done with reverend regard to God, in such a godly fear, as may make us circumspectly handle, and meddle with his Service, as the word importeth.

4. That this may be the better done, let us have grace, or hold fast the grip of Grace, whereby wee may serve God, saith he.

Then, he that would have strength to serve God, must study by faith, to lay hold on Gods grace in the Gospel: and having laid hold thereon, to hold it fast: for other∣wise wee can neither have heart nor hand to serve GOD. But he that is fastned on the grace and good will of God towards him, will draw courage and strength from this believed grace, to serve God cheerfully and reverent∣ly.

Vers. 29. For our God is a consuming Fire.

Because the holiest men, have need of the Spurs of GODS Terrour, to stir up their lazy flesh, he closeth with a Watch∣word of Moses, Deuter. 4.24. terrifying the people from Idolatry, or Imagery; which he applyeth for making men circumspect in their manner of worship.

Teaching us thereby, 1. That to serve Idols, and fol∣low a false Religion; and not to serve GOD, in reve∣rence, and godly fear, in the true Religion, will be both alike plagued. 2. The words do teach us, That GODS entring into Covenant, and laying down of the feud and enmity against us, maketh Him not to lay down his awfull Majesty over us. 3. And therefore, we must be so confident of His love towards us, as wee remember in the mean time, that He is a consuming Fire, to the un∣godly, and profane Professours of His Name.