or in the Love of God by Christ as by and in our own Love to him and his The Mystical Body of Christ is the second great mystery of the Gospel The first is his Person that great mystery of Godliness God manifest in the Flesh. In this mystical Body we have Communion with the Head and with all the Members with the Head by Faith and with the Members by Love Neither will the first compleat our Interest in that Body without the latter Hence are they frequently conjoyned by our Apostle not only as those which are necessary unto but as those which Essentially constitute the Union of the whole mystical Body and Communion therein Gal. 5. 6. Ephes. 6. 23. 1 Thes. 1. 3. 1 Tim. 1. 14. chap. 1. 11. 2 Tim. 1. 13. chap. 2. 22. Wherefore without Love we do no more belong to the Body of Christ than without Faith it self And in one place he so transposeth them in his expression to manifest their inseparable connexion and use unto the Union and Communion of the whole Body as that it requires some care in their distribution unto their peculiar objects Philem. 5. Hearing of thy Love and Faith which thou hast towards the Lord Jesus and towards all Saints Both these Graces are spoken of as if they were exercised in the same manner towards both their Objects Christ and the Saints But although Christ be the Object of our Love also and not of our Faith only yet are not the Saints so the Object of our Love as to be the Object of our Faith also We believe a Communion with them but place not our Trust in them There is therefore a variation in the Prepositions prefixed unto the respective Objects of these Graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this directs us unto a distribution of these Graces in their Operations unto their distinct Objects Faith towards the Lord Jesus and Love to the Saints But they are so mixed here to declare the infallible connexion that is between them in the constitution of the mystical Body of Christ. This therefore is the form life and soul of all mutual Duties between the Members of Christs mystical Body Whatever passeth between them in outward works wherein they may be useful and beneficial unto one another if it spring not from this principle of Love if it be not quickened and animated thereby there is nothing of Evangelical Communion in it Whereas therefore this Grace and Duty is the peculiar Effect and Glory of the Gospel the form and life of the mystical Body of Christ the pledge and evidence of our Interest in those better things which accompany Salvation I shall briefly declare the nature of it and shew the reason of the necessity of its diligent exercise Mutual love among Believers is a fruit of the Spirit of Holiness and effect of Faith whereby being knit together in the Bond of entire Spiritual Affection on the account of their joynt Interest in Christ and participation of the same new divine spiritual Nature from God do value delight and rejoyce in one another and are mutually helpful in a constant discharge of all those Duties whereby their eternal spiritual and temporal Good may be promoted 1. It is a fruit of the Spirit of Holiness of the Spirit of Christ Gal. 5. 22. It is no more of our selves than Faith is it is the Gift of God Natural Affections are in-laid in the constitution of our Beings Carnal Affections are grown inseparable from our nature as corrupted Both excited by various Objects Relations Occasions and Interest do exert themselves in many outward effects of Love But this Love hath no root in our selves until it be planted in us by the Holy Ghost And as it is so it is the principal part of the Renovation of our natures into the Image of God who is Love This Love is of God And every one that loveth is born of God 1 Joh. 4. 7. You are taught of God to love one another 2. It is an effect of Faith Faith worketh by Love Gal. 5. 6. Hence as we observed before Love to the Saints is so frequently added unto Faith in our Lord Jesus Christ as the effect and pledge of it And although it proceeds in general from Faith as it respects the Commands and Promises of God yet it derives immediately from Faith as acted on the Lord Jesus Christ. For he being the Head of the whole mystical Body it is Faith in him that acts it self by Love towards all the Members Holding him the Head by Faith the whole Body edifies it self in Love Ephes. 4. 15 18. And the more sincere active and firm our Faith in Christ is the more abundant will our Love be towards all his Saints For Faith in Christ doth first excite Love unto him from whom as it were it descends unto all that it finds of him in any others And our Love of the Saints is but the Love of Christ represented and exhibited unto us in them The Papists tell us that Love or Charity is the form or life of Faith without which it is dead It is so far true that according to the Apostle James where it is not there Faith is dead Not that it is the life of Faith but that Faith wherever it is living will work by Love Faith therefore is the life the quickening animating principle of Love and not on the contrary And that Love which proceedeth not from which is not the effect of which is not enlivened by Faith is not that which the Gospel requireth 3. Believers are knit together in an entire Affection This is that Cement whereby the whole mystical Body of Christ is fitly joyned together and compacted Ephes. 4. 16. This mutual adherence is by the uniting cementing efflux of Love It is but an Image of the Body or a dead carkass that men set up where they would make a Bond for Professors of Christianity consisting of outward Order Rules and Methods of Duties A Church without it is an heap of dead stones and not living stones fitly compacted and built up a Temple unto God Break this Bond of Perfection and all spiritual Church Order ceaseth for what remains is carnal and worldly There may be Churches constituted in an outward humane Order on supposed prudential Principles of Union and external Duties of Communion which may continue in their Order such as it is where there is no Spiritual Evangelical Love in exercise among the Members of them But where Churches have no other Order nor Bond of Communion but what is appointed by Christ wherever this Love faileth their whole Order will dissolve 4. This mutual Love among Believers springs from and is animated by their mutual Interest in Christ with their Participation of the same Divine Nature thereby It is from their Union in Christ the Head that all the Members of the Body do mutually contribute what they derive from him unto the edification of the whole
among his Disciples is here and elsewhere called a new Commandment When mankind by sin fell off from the love of God and out of it from loving him and being loved of him they fell into all manner of discord and enmity among themselves living in malice and envy hateful and hating one another Tit. 3. 3. And from the same root still springs all contention From whence come Wars and Fightings come they not hence even from your Lusts Jam. 4. 1. In the former Revelations of the Will of God as in the Law there was mutual Love commanded Envy Hatred and Revenge being forbidden But yet there was a great defect and weakness in this matter partly in the obscurity of the Law partly out of some forbearances which God was pleased to exercise towards that carnal people by reason of the hardness of their hearts and partly out of their darkness that they did not understand the Spirituality and Holiness of the Commands But the principal Imperfection of the Law in this matter was that it gave no Example of that Love which is necessary to restore us into that condition of the Love of God and one another which we fell from This was reserved for Christ that in all things he might have the pre-eminence Until he set us the example of it in his inexpressible Love to us which is so frequently proposed unto our imitation we could not know what kind of Love it was wherewith we ought to love one another So saith he here That you love one another as I have loved you see Joh. 3. 16. Hence the Commandment of Love becomes a new Commandment not only because it was newly revived by Christ in an especial manner when the Doctrine of the Duties of it was cast under Pharisaical corruptions Matth. 5. and the practice of it in the wickedness of the world nor only because it was more plainly and clearly given by him than it had been under the Law or only because he had revealed the Love of God unto us but principally because it was now founded established and animated by the Example of the Love of Christ himself which gave it a new life and nature making it a new Commandment And the first Observation of it is the first Evidence of the Renovation of all things by Jesus Christ. He came to restore and renew all things but the work whereby he doth it is for the most part secret and invisible in the Souls of men What Evidence and Token of this great work is there given unto the World It is principally this the bringing forth of the practice of that Love which is in a manner the fulfilling of that Original Law of our Creation which we broke and from which we fell For so he adds By this shall all men know that you are my Disciples if you have Love one for another The great Example which I have set you being that of Love the new Commandment which I have given you being that of Love the design I have to accomplish in and by you being the Renovation of Love how shall or can men otherwise know you to be my Disciples but by your mutual love Without this therefore we can no way evidence our selves to be the Disciples of Christ. And this one consideration is of more weight with me than a thousand wrangling Disputes that would furiously drive men into such outward forms and compliances which they call Love 3. This mutual Love is that wherein the Communion of Saints doth consist How great a thing that Communion is appears from the place which the acknowledgement of it hath always had in the ancient Creeds of the Church I do not say this Communion doth consist solely therein There belongs unto it a common participation of the same sanctifying Spirit and a common Interest in the same spiritual Head Christ Jesus as to its principles and common participation of the same Ordinances as to its exercise But herein doth this Communion among themselves principally consist That it hath no concernment in an outward compliance with certain Rites and Ceremonies that are invented not for the life of Unity but for a shew of Uniformity I suppose all men are well enough satisfied But this is the Order of the Communion of Saints The foundation of it is laid in a joynt participation of the same quickening Spirit and Union with Christ thereby It is acted and exercised by Love arising from this Spring and it is expressed in our joynt participation of the same Ordinances of Worship Hence it is apparent that where this Love is not there is no Communion of Saints nor any thing belonging thereunto For our participation together in the same Ordinances is no part thereof unless the influence of our Original Communion in the participation of the same Spirit be conveyed thereunto by Love by which alone it is acted This the Apostle fully expresseth Ephes. 4. 15 16. But speaking the Truth in Love we may grow up into him in all things which is the Head even Christ from whom the whole Body fitly joined together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the Body unto the edifying of it self in Love There is not a more eminent description of the Communion of Saints especially as united in Church Order in the whole Scripture And we see that it begins and ends in Love and so is carried on from first unto last The Spring and Fountain of it lies in our Relation unto and Union with Christ the Head And we are said to grow up into him in all things when we expresly derive all from him and direct all to him when in the increase of every Grace our Union with him is more express and confirmed and our likeness with nearness to him is enlarged From him as from the Head the whole Body and every Member thereof hath all those spiritual supplies whereby their Union with him is expressed and their Communion among themselves is acted and carried on For the Union and Communion of the Church doth not consist in things of outward Order and supposed Decency but in the fit joyning and compacting of all the Members in the same Body by an effectual communication of spiritual Supplies from Christ the Head which do naturally cast every part of the Body into that place and use which is designed unto them But what do the Saints themselves as Members of this Body why every joynt every principal person on the account of Gifts Grace or Office yea every part every member contributes to the Edification of the whole and the increase of Grace in it which is the end of all this Communion But how is this done how is their part acted saith the Apostle it is done by Love The foundation of it lies in their speaking the Truth in Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding believing professing the Truth so as to exercise mutual Love thereby
is an epression of a distinct principle by it self then cannot the word by any means be restrained unto the Baptism by Water only For although this be an important head of Christian Doctrine namely the declaration use and end of our Sacramental Initiation into Christ and the Profession of the Gospel yet no reason can be given why that should be called Baptisms seeing it hath respect only to the thing it self and not to the persons who are made partakers of it Admit therefore of this sense that it is the Doctrine concerning Baptisms which is intended and then the whole of what is taught or the substnace of it concerning the Sanctification and Purification of the Souls of men in their Insition into and Union with Christ outwardly epressed in the Sign of Baptism and wrought inwardly by the Spirit and Grace of God through the efficacy of the Doctrine of the Gospel in opposition to all the legal and carnal washings among the Jews is intended hereby So the Lord Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word Ephes. 5. 26. And indeed the Doctrine hereof is among the Rudiments of Christian Religion But I yet adhere to the former Eposition and that also because unto Baptisms Imposition of hands whose nature we must netly enquire into is added Some suppose that by this Imposition of hands that Rite in the Church which was afterward called Confirmation is intended For whereas there were two sorts of persons that were baptized namely those that were adult at their first hearing of the Gospel and the infant Children of Believers who were admitted to be members of the Church the first sort were instructed in the principles mentioned before they were admitted unto Baptism by the profession whereof they laid the foundation of their own personal Right thereunto But the other being received as a part and branches of a Family whereupon the blessing of Abraham was come and to whom the Promise of the Covenant was extended being thereon baptized in their Infancy were to be instructed in them as they grew up unto years of understanding Afterwards when they were established in the knowledge of these necessary truths and had resolved on personal Obedience unto the Gospel they were offered unto the fellowship of the Faithful And hereon giving the same account of their Faith and Repentance which others had done before they were baptized they were admitted into the Communion of the Church the Elders thereof laying their hands on them in token of their Acceptation and praying for their Confirmation in the Faith Hence the same Doctrines became previously necessary unto both these Rites before Baptism to them that were adult and towards them who were baptized in Infancy before the Imposition of hands And I do acknowledge that this was the state of things in the Apostolical Churches and that it ought to be so in all others Persons baptized in their Infancy ought to be instructed in the fundamental principles of Religion and make profession of their own Faith and Repentance before they are admitted into the Society of the Church But that in those first days of the first Churches persons were ordinarily after Baptism admitted into their Societies by Imposition of hands is no where intimated in the Scripture And the whole business of Confirmation is of a much later date so that it cannot be here intended For it must have respect unto and express somewhat that was then in common use Now there is mention in the Scripture of a fourfold Imposition of hands used by the Lord Christ and his Apostles The first was peculiar unto his own person in the way of Authoritative Benediction Thus when he owned little Children to belong to his Covenant and Kingdom He laid his hands on them and blessed them Mark 10. 16. But this was peculiar to himself who had all blessings in his Power and hereof this is the only instance Secondly This Rite was used in the healing of Diseases They laid their hands on sick weak and impotent people healing them in a miraculous manner Luke 4. 40. Mark 16. 18. Acts 28. 8. This was the sign of the Communication of healing virtue from the Lord Christ by their Ministry Thirdly Imposition of hands was used in the setting apart of persons to the office and work of the Ministry 1 Tim. 4. 14. Chap. 5. 22. Acts 6. 6. the Rite herein was derived from the Old Testament Numb 8. 11. the whole Congregation laid hands on the Levites in their Consecration And it was of old of common use among the Jews in the dedication of their Rulers Rabbi's or Teachers being called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly It was used by the Apostles in the collation of the supernatural spiritual Gifts of the Holy Ghost unto them who were baptized Acts. 8. 17. Acts 19. 6. In no other Duties of Religion was this Rite made use of as to any mention that is made thereof in the New Testament or Records concerning the practice of the Primitive Churches The first of these as we observed was only a personal action of our Lord Jesus Christ and that in one single instance so not here intended The second was extraordinary also and that wherein the generality of Christians was not concerned nor can any reason be given why the mention of a thing extraordinary occasional and temporary should be here inserted The third was a Rite of standing use in the Church and that wherein Church Order is much concerned But as to the use of it one sort of persons only was concerned therein And no just reason can be given why the Apostle from the Doctrine of the first intrants of Christian Religion should proceed to the Ordination of Ministers omitting all other Rites of the Church especially that of the Supper of the Lord wherein so great a part of the Worship of the Church consisted Besides there is no ground to give a probability that the Apostle should insert the observation of this Rite or the Doctrine concerning it in the same order and under the same necessity with those great fundamentals of Faith Repentance the Resurrection and Eternal Judgement Wherefore the Imposition of hands in the last sense mentioned is that which most probably is intended by our Apostle For 1 adhering to our first interpretation as the most solid and firm the Imposition of hands intended is a description of the persons that were to be instructed in the other fundamental principles but is no principle its self And this is not appliable unto any other of the uses of this Rite For 2 This laying on of hands did commonly if not constantly in those days accompany or immediately follow Baptism Acts 8. 14 15 16 17. Acts 19. 6. And a thing this was of singular present use wherein the Glory of the Gospel and its propagation were highly concerned This was the state of things in the world When
by whom all their Administrations were defiled and themselves corrupted as I have shewed elsewhere When once the care and diligence of the first Churches in the instruction of those whom they admitted into their Communion were laid aside and an empty form taken up in the room of sedulous teaching the Churches themselves hastened into a fatal Apostasie 2. It is not the outward Sign but the inward Grace that is principally to be considered in those Ordinances or Observances of the Church which visibly consist in Rites and Ceremonies or have them accompanying of them As in the Rite of Imposition of hands the dispensation of the Holy Ghost was principally to be considered Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this will we do if so be that God permit These words contain two things 1 The Resolution of the Apostle as to the matter and occasion before him And this will we do 2 A limitation of that resolution by an express submission to the will and pleasure of God if so be that God permit As to the sense of the first it is plain that the Apostle in the foregoing Verses had proposed or mentioned two things of very divers natures The first hereof is going on to perfection ver 1. and the other the laying again of the foundation ver 2. Hence it is doubted and enquired whether of these it be that the Apostle hath respect unto in these words And this we will do This we will do that is either we will go on to perfection which was exhorted unto ver 1. and so is the more remote antecedent or this will we do laying again the foundation which is the next antecedent whereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to relate And this sundry Expositors adhere unto But there are some things which make it evident that respect is had herein to the former and more remote antecedent namely going on to perfection And they are first what the Apostle saith and then what he doth In what he saith his manner of expressing these things is considerable for as to the latter he twice intimates his intention to omit their farther handling Therefore leaving or at present omitting the principles of the Doctrine of Christ and not laying again the foundation ver 1. Hereunto if we refer these words And this will we do if God permit they rather signifie the present leaving of them than their farther handling And he not only declares his resolution to omit them but also gives a sufficient reason why he would do so And this is expressed in the last Verses of the Chapter foregoing They had already had both time and means sufficient for their instruction in these principles so that to inculcate them on those by whom they were learned and received was needless and for those who had either not received them or rejected them it was to no purpose farther to treat with them about these things which he confirms with a severe reason and dreadful consideration ver 4 5 6 7 8. But things are otherwise expressed concerning the other antecedent He speaks of it positively as that which was in his purpose and design Let us saith he go on to perfection I in teaching ye in learning and this will we do if God permit 2 His intention is no less evident from what he doth in this Epistle There is indeed in this Chapter and the last Chapter of it mention made about Repentance Faith Patience Obedience the Worship of God and the like but not as principles of Doctrine to be laid as foundation but as Graces to be practised in the course of their Edification But the main business he undertakes and the work which he pursues is the carrying on of these Hebrews to perfection by the declaration of the most sublime mysteries of the Gospel especially that which is among the chiefest of them namely the Priesthood of Christ and the Prefiguration of it by that of Melchisedeck 3 The whole series of this discourse depends on Chap. 5. ver 10 11. Having declared unto them that he had many things to instruct them concerning the Priesthood of Christ as shadowed out in the Person and Office of Melchisedeck he lets them know that he had also sundry discouragements in his design which yet were not such but that he would break through them and pursue his intention Only to make his way as smooth and plain as conveniently he could he deals with them a while about the removal of those hinderances which lay in his way on their part and then returneth directly to his first proposal and the handling of it in the last Verse of this Chapter This therefore is the sense of these words For the reasons before insisted on and afterwards to be added I will proceed unto the declaration of the principal mysteries of the Gospel especially those which concern the Priesthood of Christ and thereby raise up the building of your Faith and Profession upon the foundation that hath been laid whereby through the Grace of God you may be carried on to perfection and become skilful in the word of Righteousness No discouragements should deter the Ministers of the Gospel from proceeding in the declaration of the mysteries of Christ whose dispensation is committed unto them when they are called thereunto Among the various discouragements they meet withall the least is not what ariseth from the dulness of them that hear This our Apostle had now in his eye in a particular manner yet resolved to break through the consideration of it in the discharge of his Duty So it is with many still Neither is any thing more irksome and grievous unto faithful preachers than the incapacity of their Hearers to receive Gospel mysteries through their own negligence and sloth But in this condition they have here an example for their guidance and direction And these things lie plain therein 1 That they use all means by warnings perswasions incouragements and threatnings to stir up their people out of their slothful careless frame and temper So doth our Apostle with the Hebrews in this Chapter leaving nothing unsaid that might excite them unto diligence and a due improvement of the means of knowledge which they enjoyed So will they do with them that watch for their Souls as those who must give an account and Ministers of another sort have no concern in these matters 2 As occasion offers it self to proceed in their work And that 1 Because there are among their Hearers some concerning whom they are perswaded of better things and such as accompany Salvation as our Apostle speaks verse 9. whose Edification is not to be neglected for the sinful sloth and ignorance of others 2 God is pleased sometimes to convey saving Light to the minds of men before very dark and ignorant in and by the dispensation of the deepest mysteries of the Gospel without such preparatory instruction in the more obvious principles of it as is ordinarily required Not knowing therefore by
Aethiopick follows the Syriack some read Illustrati to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. Gustaverant etiam donum coeleste etiam for Others express the Article by the Pronoun by reason of its Reduplication Et gustaverint donum illud coeleste and have tasted of that Heavenly Gift Syr. The Gift that is from Heaven And this the Emphasis in the Original seems to require And have tasted of that Heavenly Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et participes facti sunt spiritus sancti Vul. Lat. And are made partakers of the Holy Ghost All others facti fuerint have been made partakers of the Holy Ghost Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Et gustaverunt nihilominus bonum Dei verbum Rhem. Have moreover tasted the good word of God But moreover doth not express nihilominus and have notwithstanding which hath no place here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum pulchrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtutesque seculi futuri Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtutem the Power Vul. seculi venturi We cannot in our Language distinguish between futurum and venturum and so render it the world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Et prolapsi sunt Rhem. And are fallen Others si prolabantur which the sense requires if they fall that is away as our Translation properly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That sin again somewhat dangerously for it is one kind of sinning only that is included and expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. rursus renovari ad poenitentiam to be renewed again to Repentance rendring the active verb passively So Beza also ut denuo renoventur ad resipiscentiam that they should again be renewed to Repentance The word is active as rendered by ours to renew them again to Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rursum crucifigentes sibimetipsis filium Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Et ostentui habentes Rhem. And making him a mockery Eras. ludibrio habentes Beza ignominiae exponentes One of late ad exemplum Judaeorum excruciant torment him as did the Jews For it is impossible for those who were once enlightened and have tasted of the Heavenly Gift and were made partakers of the Holy Ghost and have tasted the good word of God and the Powers of the world to come if they fall away for ' any to renew them again to Repentance seeing they crucifie again to themselves the Son of God and put him unto open shame or treat him ignominiously That this passage in our Apostles discourse hath been looked upon as accompanied with great difficulties is known to all And many have the Differences been about its Interpretation For both Doctrinally and Practically sundry have here stumbled and miscarried It is almost generally agreed upon that from these words and the colourable but indeed perverse Interpretation and Application made of them by some in the Primitive times occasioned by the then present circumstances of things to be mentioned afterwards the Latin Church was so backward in receiving the Epistle it self that it had not absolutely prevailed therein in the days of Hierome as we have elsewhere declared Wherefore it is necessary that we should a little enquire into the occasion of the great contests which have been in the Church almost in all Ages about the sense of this place It is known that the Primitive Church according to its Duty was carefully watchful about the Holiness and upright walking of all that were admitted into the Society and Fellowship of it Hence upon every known and visible failing they required an open Repentance from the Offenders before they would admit them into a participation of the sacred mysteries But upon flagitious and scandalous crimes such as Murder Adultery or Idolatry in many Churches they would never admit those who had been guilty of them into their Communion any more Their greatest and most signal trial was with respect unto them who through fear of death complied with the Gentiles in their Idolatrous Worship in the time of Persecution For they had fixed no certain general Rules whereby they should unanimously proceed but every Church exercised severity or lenity according as they saw cause upon the circumstances of particular instances Hence Cyprian in his banishment would not positively determine concerning those of the Church in Carthage who had so sinned and fallen but deferr'd his thoughts until his return when he resolved to advise with the whole Church and settle all things according to the counsel that should be agreed on amongst them Yea many of his Epistles are on this subject peculiarly and in them all if compared together it is evident that there was no Rule agreed upon herein nor was he himself resolved in his own mind though strictly on all occasions opposing Novatianus wherein it had been well if his Arguments had answered his Zeal Before this the Church of Rome was esteemed in particular more remiss in their Discipline and more than other Churches in their re-admission unto Communion of notorious Offenders Hence Tertullian in his Book de Poenitentia reflects on Zepherinus the Bishop of Rome that he had admitted Adulterers unto Repentance and thereby unto the Communion of the Church But that Church proceeding in her Lenity and every day enlarging her Charity Novatus and Novatianus taking offence thereat advanced an Opinion on the contrary extream For they denied all hope of Church-pardon or of a Return unto Ecclesiastical Communion unto them who had fallen into open sin after Baptism and in especial peremptorily excluded all persons whatsoever who had outwardly complied with Idolatrous Worship in time of Persecution without respect unto any distinguishing circumstances Yea they seem to have excluded them from all expectation of forgiveness from God himself But their followers terrified with the uncharitableness and horror of this Perswasion tempered it so far as leaving all persons absolutely to the mercy of God upon their Repentance they only denied such as we mentioned before a re-admission into Church-Communion as Acâ—sius speaks expresly in Socrates lib. 1. cap. 7. Now this Opinion they endeavoured to confirm as from the nature and use of Baptism which was not to be reiterated whereon they judged that no pardon was to be granted unto them who fell into those sins which they lived in before and were cleansed from at their Baptism so principally from this place of our Apostle wherein they thought their whole Opinion was taught and confirmed And so usually doth it fall out very unhappily with men who think they see some peculiar Opinion or Perswasion in some singular Text of Scripture and will not bring their Interpretations of it unto the Analogie of Faith whereby they might see how contrary it is to the whole design and current of the word in other places But the Church of Rome on the other side judging rightly from other directions given in the Scripture that the Novatians transgressed the Rule
of Charity and Gospel-Discipline in their severities yet as it should seem and is very probable knew not how to answer the Objection from this place of our Apostle Therefore did they rather choose for a season to suspend their assent unto the Authority of the whole Epistle than to prejudice the Church by its Admission And well was it that some learned men afterward by their sober Interpretations of the words plainly evince that no countenance was given in them unto the errors of the Novatians for without this it is much to be feared that would have preferred their Interest in their present controversie before the Authority of it which would in the issue have proved ruinous to the Truth it self For the Epistle being designed of God unto the common Edification of the Church would have at length prevailed whatever sense men through their prejudices and ignorance should put upon any passages of it But this controversie is long since buried the generality of the Churches in the world being sufficiently remote from that which was truly the mistake of the Novatians yea the most of them do bear peaceably in their Communion without the least exercise of Gospel-discipline towards them such persons as concerning whom the dispute was of old whether they should ever in this world be admitted into the Communion of the Church although upon their open and professed Repentance We shall not therefore at present need to labour in this controversie But the sense of these words hath been the subject of great contests on other occasions also For some do suppose and contend that they are real and true Believers who are decyphered by the Apostle and that their Character is given us in and by sundry inseparable Adjuncts and properties of such persons Hence they conclude that such Believers may totally and finally fall from Grace and perish Eternally Yea it is evident that this Hypothesis of the final Apostasie of true Believers is that which influenceth their Minds and Judgements to suppose that such are here intended Wherefore others who will not admit that according to the tenor of the Covenant of Grace in Christ Jesus true Believers can perish Everlastingly do say that either they are not here intended or if they are the words are only comminatory wherein although the consequence in them in a way of arguing be true namely that on the supposition laid down the inference is certain yet the supposition is not asserted in order unto a certain consequent whence it should follow that true Believers might so really fall away and absolutely perish And these things have been the matter of many contests among learned men Again There have been sundry mistakes in the practical Application of the intention of these words unto the Consciences of men mostly made by themselves who are concerned For whereas by reason of sin they have been surprized with terrors and troubles of Conscience they have withall in their darkness and distress supposed themselves to be fallen into the condition here described by our Apostle and consequently to be irrecoverably lost And these Apprehensions usually befall men on two occasions For some having been overtaken with some great actual sin against the Second Table after they have made a Profession of the Gospel and having their Consciences harrassed with a sense of their Guilt as it will fall out where men are not greatly hardned through the deceitfulness of sin they judge that they are fallen under the sentence denounced in this Scripture against such sinners as they suppose themselves to be whereby their state is irrecoverable Others do make the same Judgement of themselves because they have fallen from that constant compliance with their Convictions which formerly led them unto a strict performance of Duties and this in some course of long continuance Now whereas it is certain that the Apostle in this discourse gives no countenance unto the severity of the Novatians whereby they excluded Offenders everlastingly from the Peace and Communion of the Church nor to the final Apostasie of true Believers which he testifieth against in this very Chapter in compliance with innumerable other Testimonies of Scripture to the same purpose nor doth he teach any thing whereby the Conscience of any sinner who desires to return to God and to find acceptance with him should be discouraged or disheartened we must attend unto the Exposition of the words in the first place so as not to break in upon the boundaries of other Truths nor transgress against the Analogie of Faith And we shall find that this whole discourse compared with other Scriptures and freed from the prejudices that men have brought unto it is both remote from administring any just occasion to the mistakes before-mentioned and is a needful wholesome commination duely to be considered by all Professors of the Gospel In the words we consider 1 The connexion of them unto those foregoing intimating the occasion of the Introduction of this whole discourse 2 The subject described in them or the Persons spoken of under sundry qualifications which may be enquired into joyntly and severally 3 What is supposed concerning them 4 What is affirmed of them on that supposition 1. The connexion of the word sis included in the causal connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For. It respects the Introduction of Reason for what had been before discoursed as also of the limitation which the Apostle added expresly unto his purpose of making a progress in their farther Instruction if God permit And he doth not herein express his judgement that they to whom he wrote were such as he describes for he afterwards declares that he hoped better things concerning them only it was necessary to give them this caution that they might take due care not to be such And whereas he had manifested that they were slow as to the making of a progress in knowledge and a suitable practice he lets them here know the danger that there was in continuing in that slothful condition For not to proceed in the ways of the Gospel and Obedience thereunto is an untoward entrance into a total relinquishment of the one and the other That therefore they might be acquainted with the danger hereof and be stirred up to avoid that danger he gives them an account of those who after a Profession of the Gospel beginning at a non-proficiency under it do end in Apostasie from it And we may see That the severest Comminations are not only useful in the Preaching of the Gospel but exceeding necessary towards persons that are observed to be slothful in their Profession 2. The description of the Persons that are the subject spoken of is given in five Instances of the Evangelical Priviledges whereof they were made partakers notwithstanding all which and against their obliging efficacy to the contrary it is supposed that they may wholly desert the Gospel it self And some things we may observe concerning this description of them in general As 1 The Apostle
these Persons is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to renew them again to Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament with respect unto God signifies a gracious change of mind on Gospel Principles and Promises leading the whole Soul into Conversion unto God This is the beginning and entrance of our turning unto God without which neither the Will nor the Affections will be engaged unto him nor is it possible for sinners to find acceptance with him It is impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to renew The construction of the word is defective and must be supplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be added to renew themselves it is not possible they should do so or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that some should that any should renew them and this I judge to be intended For the impossibility mentioned respects the Duty and Endeavours of others In vain shall any attempt their recovery by the use of any means whatever And we must enquire what it is to be Renewed and what it is to be Renewed again Now our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Renovation of the Image of God in our natures whereby we are dedicated again unto him For as we had lost the Image of God by sin and were separated from him as things prophane this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects both the Restauration of our Nature and the Dedication of our Persons to God And it is twofold First Real and internal in Regeneration and effectual Sanctification The washing of Regeneration and the renewing of the Holy Ghost Tit. 3. 5. 1 Thes. 5. 23. But this is not that which is here intended For this these Apostates never had and so cannot be said to be renewed again unto it For no man can be renewed again unto that which he never had Secondly It is outward in the Profession and Pledge of it Wherefore Renovation in this sense consists in the solemn confession of Faith and Repentance by Jesus Christ with the seal of Baptism received thereon For thus it was with all those who were converted unto the Gospel Upon their Profession of Repentance towards God and Faith in our Lord Jesus Christ they received the Baptismal Pledge of an inward Renovation though really they were not Partakers thereof But this estate was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Renovation From this state they fell totally renouncing Him who is the Author of it his Grace which is the Cause of it and the Ordinance which is the Pledge thereof Hence it appears what it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to renew them again It is to bring them again into this state of Profession by a second Renovation and a second Baptism as a Pledge thereof This is determined impossible and so unwarrantable for any to attempt And for the most part such persons do openly fall into such Blasphemies against and engage if they have power into such Persecution of the Truth as that they give themselves sufficient Direction how others should behave themselves towards them So the ancient Church was satisfied in the case of Julian This is the sum concerning what is affirmed of these Apostates namely that it is impossible to renew them unto Repentance that is so to act towards them as to bring them to that Repentance whereby they may be enstated in their former condition Hence sundry things may be observed for the clearing the Apostles Design in this Discourse As 1 Here is nothing said concerning the Acceptance or Refusal of any upon Repentance or the Profession thereof after any sin to be made by the Church whose Judgement is to be determined by other rules and circumstances And this perfectly excludes the pretence of the Novatians from any countenance in these words For whereas they would have drawn their warranty from hence for the utter exclusion from Church Communion of all those who had denied the Faith in times of Persecution although they expressed a Repentance whose sincerity they could not evince Those only are intended who neither do nor can come to Repentance it self nor make a Profession of it with whom the Church had no more to do It is not said that men who ever thus fell away shall not upon their Repentance be admitted into their former state in the Church But that such is the severity of God against them that he will not again give them Repentance unto Life 2 Here is nothing that may be brought in bar against such as having fallen into any great sin or any course in sinning and that after Light Convictions and Gifts received and exercised who desire to repent of their sins and endeavour after sincerity therein Yea such a desire and endeavour exempts any one from the Judgement here threatened There is therefore in it that which tends greatly to the encouragement of such sinners For whereas it is here declared concerning those who are thus rejected of God that it is impossible to renew them or to do any thing towards that which shall have a tendency to Repentance those who are not satisfied that they do yet savingly repent but only are sincerely exercised how they may attain thereunto have no concernment in this Commination but evidently have the door of mercy still opened unto them For it is shut against those who shall never endeavour to turn by Repentance And although Persons so rejected of God may fall under Convictions of their sin attended with despair which is unto them a foresight of their future condition yet as unto the least attempt after Repentance on the terms of the Gospel they do never rise up unto it Wherefore the Impossibility intended of what sort soever it be respects the severity of God not in refusing or rejecting the greatest sinners which seek after and would be renewed unto Repentance which is contrary unto innumerable of his Promises but in the giving up such sinners as these are here mentioned unto that obdurateness and obstinacy in sinning that blindness of mind and hardness of heart as that they neither can nor shall ever sincerely seek after Repentance nor may any means according to the mind of God be used to bring them thereunto And the Righteousness of the exercise of this severity is taken from the nature of this sin or what is contained in it which the Apostle declares in the ensuing Instances VERSE 7 8. What the Apostle had Doctrinally instructed the Hebrews in before in these Verses he layeth before them under an apposite similitude For his Design herein is to represent the condition of all sorts of Persons who profess the Gospel and live under the Dispensation of its Truths with the various Events that do befall them He had before treated directly only of unfruitful and Apostatizing Professors whom here he represents by unprofitable Ground and Gods dealing with them as men do with such Ground when they have Tilled it in vain For the Church is a Vine or Vineyard and God is the Husbandman Joh. 15. 1. Isa.
In whatsoever we manage the Truth in all that we have to do in the Profession of it in speaking preaching conference instruction it is all to be managed in Love to the whole Body or we had as good let it alone And the End of all is Edification in Love that is either by Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is frequent or in Love seeing in the increase or inlargement thereof doth our Edification principally consist For as Love edifieth 1 Cor. 8. 1. is the principal means of the Edification of the Church so it is it self in its increase a principal part of Edification A Church abounding in Love is a Church well built up in its Faith And this also farther evinceth the necessity of this Duty and Grace The Communion of Saints in any thing else without this is a deceitful figment 4. Without this Love we are of no use in the Church of God Some men seem to be very useful by their Gifts and I wish that none do pride themselves in them or bear themselves high upon them For of themselves they are apt to puff us up But the very Truth is that without this Love and the constant exercise of it they are of little or no use unto the true spiritual Edification of the Church This our Apostle doth not only plainly affirm but also so largely argue as we need not further insist upon it 1 Cor. 13. For he doth not only compare the most excellent Gifts of the Spirit with it preferring it above them all but also declares that without it no man by virtue of those Gifts is of any better use in the Church than a little sounding Brass or a tinkling Cymbal ver 1 2 3. Wherefore we may consider 5. That whatever Grace any man seem to have whatever Profession he make of whatever use he appear to be if he have not this Love if he live not in the exercise of it he hath indeed no Grace in Truth nor any real Interest in the Benefits of the Gospel Faith where it is sincere worketh by Love Gal. 4. and that which doth not so is vain dead and useless Jam. 2. 14 15 16. If we love one another we are born of God and know God if we do not we know not God whatever we pretend for God is Love 1 Joh. 4. 7 8. And many other considerations of the like nature might be called over from whence it is manifest what ground the Apostle had to lay so great weight as he doth on that Love which he hath observed among the Hebrews I cannot pass by this subject wholly without a little farther pressing the necessity of the obtaining and due exercise of this Grace I know not how it comes to pass but so it is that men are harrassed continually about want of Love with Writings keen and invective yet little Fruits do we see to come thereof And the plain reason of it is because the Love which men so contend for is confined to that practice in and of Ecclesiastical Communion whose measures they have fixed to themselves If you will do thus and thus go in such or such ways so or so far leave off such ways of Fellowship in the Gospel as you have embraced and think according unto the mind of God then you have Love else you have none at all How little either Unity or Love hath been promoted by such Principles and Practices is now evident yea how much Divisions Animosities and mutual Alienations of minds and affections have been increased by them For my part I should be sorry that any man living should out-go me in earnest desires that all the people of God were agreed and united as in Faith and Love so also in the same way of Worship in all things However I know my desires unto that End are sincere But that there can be no Love or no due exercise of it until that be accomplished I am not perswaded I do not believe yea I judge that if ever it be it will rather be the effect and fruit of Love than the cause of it Let us therefore all lay hold on the present season and not lose the exercise of Love whilst we contend about it I know no way wherein I judge that any who fear God in the world do walk at this day that is in and of it self inconsistent with Gospel Love or a real Obstruction to the exercise of it If any such there be it is really to be abhorred And the more semblance there is of such an Evil in any opinion way or practice the more it is to be suspected But to charge this upon the gathering of Professors of the Gospel and Obedience unto Christ into particular Congregations or especial Societies for Church Administrations hath an appearance at least of Envy Ill-will and Ignorance For none of the Institutions of Christ such as this is can either directly or by any just consequences obstruct that Love which he requireth of his Disciples and which indeed they are all suited to promote And this of particular Churches is an effect of the Wisdom of Christ providing a way for the constant and due exercise of that Love towards some which is to be extended unto all as opportunities are offered And those who would perswade us to forsake these Assemblies and to break up their Societies that returning into the larger Communion of the many we may have and exercise Love do but perswade us to cast away our Food that we may be strong and to throw away our Cloathes that we may be warm Let us therefore not wait for other seasons nor think any outward thing previously necessary unto the due discharge of this great Duty of the Gospel We are in our way let us go about our work And I shall only at present give a few Cautions against the common hinderances of it because it must yet be spoken unto again immediately 1. Take heed of a froward natural temper Wherever this is predominant it either weakens Love or sullies the Glory of its exercise Some good persons have naturally so much of the Nabal in them that a man scarce knows how to converse with them They mingle all the sweet fruits of Love with so much harshness and sowrness as makes them ungrateful unto those who most need them I think it is a mistake that Grace only subdues our sinful corruptions it will if cared for and used as it ought cure our natural Dispositions so far as any evil or occasion of evil is as it were incorporated with them If it maketh not the froward meek the angry patient the peevish and morose sweet and compliant how doth it make the Leopard lye down with the Kid and the Wolf dwell with the Lamb Isa. 11. 6. And it is not enough considered how great a Lustre is put upon the exercise of Love when it is accompanied with a natural condescension compliance and benignity 2. Watch against the
disadvantages of an outward condition Those of high degree are usually encompassed with so many circumstances of distance that they know not how to break through them unto that familiarity of Love that ought to be among Believers But as the Gospel on all civil or secular accounts leaves unto men all their Advantages of Birth Education Offices Power manner of converse free and entire so with respect unto things purely Spiritual it lays all level among Believers In Jesus Christ there is neither Jew nor Greek Barbarian nor Scythian bond nor free but all are one in Christ and it is the new Creature alone that makes the difference Hence in all affairs of the Church we are forbid to have any respect unto the outward state and condition of men Jam. 2. 1 2 3 4 5. We all serve the same common Lord and Master who when he was rich for our sakes became poor And if we for his sake lay not aside the consideration of all our Riches with that distance of mind and conversation from the poorest Saints his Disciples I speak not now of the laying out of mens wealth for the use of the poor but of lowliness of mind in condescending unto a Brotherly Communion in Love with the meanest of them Let therefore the greatest know that there is no Duty of Spiritual Love that unbecomes them And if their state and condition keep them from that Communion of Love which is required of all Believers it is their Snare and Temptation If they converse not familiarly with the lowest of them as they have occasion if they visit them not when it is requisite if they bear them not in their Hearts and Minds as their especial Church Relation requires they sin against the Law of this holy Love 3. Watch against provocations Whilst we and others are encompassed with the Body of our Infirmities we shall meet with what we may be prone so to esteem Where men are apt to turn every Infirmity every failing every neglect and it may be every mistake into a provocation and to take offence thereat never expect any thing of Love from such Persons For as their frame is a fruit of pride and self-conceit so it is diametrically opposite unto all the principal actings of Love described by our Apostle 1 Cor. 13. 4 5 6 7. 4. Take heed of resting satisfied in the outward Duties of Love without the inward workings of it as also in an apprehension of inward Affections without outward Fruits Men may have a Conviction that all the outward Duties of Love in warning admonishing comforting relieving with outward supplies are to be attended unto and may accordingly be exercised in them and yet exercise little real Love in them all Hence our Apostle supposeth that a man may give all his Goods to feed the poor and yet have no Charity 1 Cor. 13. 2. All Fruit partakes of the nature of the Root If the good we do in these kinds proceed only from Conviction of Duty and not from fervent Love they will prove but Hay and Stubble that will burn in their Trial. Secondly With this Love as an eminent Adjunct of it the Apostle expresseth the labour of it the labour of Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laboriosa charitas laborious Love saith Beza Laboris ex charitate suscepti Eras. the labour undergone on the account of Love that is in the exercise of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a kind of labour as is attended with much difficulty and trouble a painful labour A lazie Love like that described by the Apostle Jam. 2. 15 16. and which most men satisfie themselves withall is no evidence of a saving Faith But we are here taught that Love if it be true is laborious and diligent or Great and difficult labour is required unto Love in its due exercise It is not unto Love it self absolutely but unto its exercise that this labour is required yet this exercise is such as is inseparable from the Grace it self And this is necessary upon the account of the Difficulties that lye in its way and the Oppositions that it meets withall These make a work laborious and painful Faith and Love are generally looked on as easie and common things But it is by them who have them not As they are the only Springs of all Obedience towards God and Usefulness towards men so they meet with the greatest oppositions from within and from without I shall name some few of those which are most effectual and least taken notice of As 1. Self-love This is diametrically opposed unto it Self-love is the making a mans self his own Centre the beginning and ending of all that he doth It makes men grudge every drop of good that falls besides themselves and whoever is under the power of it will not willingly and chearfully do that for another which he thinks he can do for himself This is the measure of self whatever is added unto it it doth not satisfie it would still have more and whatever goeth from it on one account or other it is too much it doth not please Unless this be in some good measure subdued mortified and cast out there can be no exercise of Love And hereunto labour is required For man being turned off from God is wholly turned into himself And without an holy violence unto all our Affections as naturally depraved we can never be freed from an inclination to centre all in self And these things are directly contradictory Self-love and Love of the Saints are like two Buckets proportionably unto the rising of the one the other goeth down Look unto what degree soever we arise in self-love whatever else we do and whatever our works may be to the same proportion do we sink in Christian Love 2. Evil surmises rise up with no small efficacy against the exercise of Love And they are apt on various accounts to insinuate themselves into the minds of men when they are called unto the discharge of this Duty One thing or other from this depraved Affection which our nature is obnoxious unto shall be suggested to weaken our hearts and hands in what we are about And it requires no small spiritual labour to cast out all such surmises and to give up our selves to the conduct of that Charity which suffereth long and is kind which beareth all things believeth all things hopeth all things endureth all things 1 Cor. 13. 3. Distrust of Gods Promises as to supplies for our selves Men are afraid that if they should inlarge themselves in a way of Bounty towards others which is one Duty of Love they may in time be brought even to want themselves at least as unto that proportion of supplies which they judge necessary It were endless to recount the sacred Promises which give assurance of the contrary Nor can any one Instance in the whole world be produced unto this purpose But these are looked upon as good words by the most but are not really believed Yea
and Ministerial Administration of the Sacraments as the only outward Causes and Means thereof Herein do Ministers Bless the People in the Name and Authority of God 3. They do it by the particular Ministerial applications of the Word unto the Souls and Consciences of Men. This Authority hath Christ given unto them saith he VVhose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained John 20. 23. I know what Use hath been made of these words that is how they have been abused to give Countenance unto the necessity of private Confession of all Sins unto the Priests and of their Power of Absolution or Remission thereon But yet the real intention of the words and the Truth that is in them must not be waved or over-looked It is not therefore the meer Preaching of the VVord and therein a Doctrinal Declaration of whose Sins are remitted and whose Sins are retained according to the Gospel which Men are respectively interested in by their Faith or Unbelief that is here intended the Commission giving Power whereunto is of a more general Nature But an especial Application of the word unto the Consciences of Men with respect unto their Sins is included therein And this is done two ways 1. VVith respect unto the Judgment of the Church 2. VVith respect unto the Judgment of God The first is that binding or loosing which the Lord Christ hath given Power for unto the Ministers and Guides of the Church as to the Communion thereof Mat. 18. 18. For by the Ministerial Application of the Word unto the Sins and Consciences of Men are they to be continued in or excluded from the Communion of the Church which is called the binding or loosing of them The other respects God himself and the sense which the Conscience of a Sinner hath of the guilt of Sin before him In this case the Ministers of the Gospel are Authorized in the Name of Christ to remit their Sins that is so to apply the Promises of Mercy and Grace unto their Souls and Consciences as that being received by Faith they may have Peace with God So are they Authorized to remit or retain Sins according to the tenor and terms of the Gospel Not that the Remission of Sins absolutely doth depend on an Act of Office but the Release of the Conscience of a Sinner from the sense of guilt doth sometimes much depend upon it rightly performed that is by due Application of the Promises of the Gospel unto such as Believe and Repent 4. How they Bless the Church by Prayer and Example may be understood from what hath been spoken concerning those things with respect unto Parents The Authority that is in them depends on Gods especial Institution which exempts them from and exalts them above the common Order of mutual Charitative Benedictions 5. They Bless the People Declaratively as a Pledge whereof it hath been always of Use in the Church that at the Close of the Solemn Duties of its Assemblies wherein the Name of God is put upon it to Bless the People by express mention of the Blessing of God which they pray for upon them But yet because the same thing is done in the Administration of all other Ordinances and this Benediction is only Euctical or by the way of Prayer I shall not plead for the Necessity of it And we may yet infer two things from hence 1. That those who are thus appointed to Bless others in the Name of God and thereby exalted into a Preeminence above those that are Blessed by his appointment ought to be accordingly regarded by all that are so Blessed by them It is well if Christians do rightly consider what their Duty is unto them who are appointed as a means to communicate all Spiritual Blessings unto them And 2. Let those who are so appointed take heed lest by their miscarriage they prove not a Curse unto them whom they ought to Bless For if they are negligent in the Performance of their Duties in the things mentioned much more if therewithal they put the Name of any false god upon them they are no otherwise VER 8. The Eighth Verse carrieth on the same Argument by a particular Application unto the Matter in hand of the things which he had in general observed before in Melchisedec For whereas the Apostle had before declared that he was without Father without Mother without Beginning of Days or End of Life he now shews how all this conduced unto his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. by an usual Idiotisme of that Language the Sons of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui moriuntur who dye Vul. Lat. Homines morientes dying men of which difference we must speak afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally de quo testatum est quod vivat Vul. Lat. Ibi autem contestatur quia vivit which the Rhemists render but there he hath witness that he Liveth both obscurely Arius Testatione dictus quia vivit to no Advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly is de quo testatur as Erasmus Beza Castalia Smidle render it The Arabick concurs with the Vulgar The Syriack by way of Paraphrase He of whom the Scripture witnesseth that he Liveth And here men verily that dye receive Tithes but there he of whom it is witnessed that he Liveth There is in the words a Comparison and Opposition between the Levitical Priests and Melchisedec in this matter of receiving Tithes which in general was common to them both And we may consider in them 1. The Circumstances of the Comparison 2. The general Agreement of both sorts which is the ground of the Comparison 3. The parts of the Antithesis or Opposition or dissimilitude between them The Circumstances of the Comparison are two 1. The manner of its Introduction in the earnestness of the Assertion in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as much as quidem or equidem truly verily which is omitted in our Translation though elsewhere the same Particle is so rendred This moreover is the state of the Case in this matter And the Insertion of it is proper unto an Affirmation upon a Concession as this here is Secondly The Determination of the Time or Place or Manner of the Opposition in those Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually refers unto place And some think that the Apostle hath respect unto Hierusalem the Seat of the Levitical Priesthood and the Land of Canaan which alone was Tithable according to the Law For the Jews do Judge and that rightly that the Law of Legal Tithing extended not it self beyond the Bounds of the Land of Canaan a sufficient Evidence that it was Positive and Ceremonial In Opposition hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must signifie some other places or any place where the Priesthood of Melchisedec hath its signification that is in Christian
Christ which never changeth and that of Aaron which was alwaies in a transient Succession And the Reasons he gives of this contrary state of these two Priesthoods do greatly enforce the Argument For the first Priesthood was so Successive because the Priests themselves were obnoxious unto death the sum and issue of all weaknesses and infirmities But as to the Lord Christ his Priesthood is perpetual and unchangeable because he abideth personally for ever being made a Priest according to the Power of an endless Life which is the sum of all Perfections that our nature is capable of And we may observe 1. The perpetuity of the Priesthood of Christ depends on his own perpetual Life He did not undertake any Office for the Church to lay it aside whilst he lives until the whole Design and work of it be accomplished And therefore he tells his Disciples that because he liveth they shall live also John 14. 19. For whilst he lives he will take care of them But this must be spoken unto on the next verse 2. The perpetuity of the Priesthood of Christ as unchangeably exercised in his own Person is a principal part of the Glory of that Office His discharge of this Office for the Church in his own Person throughout all Generations is the glory of it 1. Hereon depends the Churches preservation and stability There is neither a ceasing nor any the least intermission of that Care and Providence of such interposition with God on its behalf which are required thereunto Our High Priest is continually ready to appear and put in for us on all occasions And his abiding for ever manifests the continuance of the same Care and Love for us that he ever had The same Love wherewith as our High Priest he laid down his Life for us doth still continue in him And every one may with the same confidence go unto him with all their concerns as poor diseased and distempered Persons went unto him when he was upon Earth when he never shewed greater displeasure than unto those who forbad any to come unto him whatever their pretences were 2. Hereon depends the Union and Communion of the Church with it self in all successive Generations For whereas he who is their Head and High Priest in whom they all center as unto their Union and Communion and who hath all their Graces and Duties in his hand to present them unto God they have a Relation unto each other and a concernment in one another VVe that are alive in this generation have Communion with all those that died in the Faith before us as shall be declared if God will on Chap. 12. ver 22 23 24. And they were concerned in us as we are also in the generations that are to come For all the Prayers of the Church from first to last are lodged in the hand of the same High Priest who abides for ever And he returns the prayers of one Generation unto another VVe enjoy the fruits of the Prayers Obedience and Blood of those that went before us and if we are faithful in our generation serving the VVill of God those shall enjoy the fruits of ours who shall come after us Our joynt interest in this our abiding Priest gives a line of Communication unto all Believers in all Generations And 3. the Consolation of the Church also depends hereon Do we meet with Troubles Trials Difficulties Temptations and Distresses hath not the Church done so in former Ages What do we think of those days wherein Prisons Tortures Swords and Flames were the Portion of the Church all the world over But did any of them miscarry Was any one true Believer lost for ever And did not the whole Church prove victorious in the End Did not Satan rage and the World gnash their Teeth to see themselves conquered and their power broken by the Faith Patience and Suffering of them whom they hated and despised And was it from their own wisdom and courage that they were so preserved Did they overcome meerly by their own Blood or were delivered by their own Power No but all their preservation and successe their deliverance and eternal Salvation depended meerly on the care and power of their merciful High Priest It was through his Blood the Blood of the Lamb or the efficacy of his Sacrifice that they overcame their Adversaries Revel 12. 11. By the same blood were their Robes washed and made white Chap. 7. 14. From thence had they their Righteousness in all their Sufferings And by him had the Church its triumphant issue out of all its Trials Now is he not the same that he ever was vested with the same Office and hath he not the same Qualifications of Love Compassion Care and Power for the discharge of it as he always had whence then can any just cause of despondence in any Trials or Temptations arise We have the same High Priest to take care of us to assist and help us as they had who were all of them finally victorious 4. This gives perpetual efficacy unto his sacrifices c. 3. The Addition of sacrificing Priests as Vicars of or Substitutes unto Christ in the discharge of his Office destroys his Priesthood as to the principal eminency of it above that of the Levitical Priesthood VER 25. Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them IN this verse the Apostle brings his whole preceding Mysterious discourse unto an Issue in the Application of it unto the Faith and Comfort of the Church It was not his Design meerly to open Mysterious Truths in the notion of them Nor only to prove the Glory and preeminence of the Gospel Church state above that of the same Church under Mosaical Institutions on the Account of the Priesthood of Christ But his principal Design was to demonstrate the Spiritual and Eternal Advantages of all true Believers by these things The sum of what he intends he proposeth in this verse and afterwards enlargeth on unto the end of the Chapter What Believers ought to seek in and what they may expect from this blessed glorious Priesthood is that which he now undertakes to declare In like manner on all occasions he manifests that the end of God in the whole Mystery of his Grace by Jesus Christ and Institutions of the Gospel is the Salvation of his Elect unto the praise of the Glory of his Grace There are in the words 1. The Illative Conjunction or note of Inference Wherefore 2. An Ascription of Power unto this High Priest He is able 3. The end of that Power or the effect of it it is to save which is farther described 1. By the extent of it it is unto the uttermost 2. The especial Object of it Those that come to God by him 4. The Reasons of the whole which are 1. His perpetual life 2. His perpetual work He ever liveth to make Intercession for them The
in the divine service of those Priests But it was so obscurely that none could see their beauty and excellency therein If it be used in the latter way then it declares that the substance of what God intended in all his worship was not contained nor comprized in the services of those Priests There were some lines and shadows to represent the body but the body it self was not there There was something above them and beyond them which they reached not unto 4. The things themselves whence they are restrained by this Limitation is expressed of Heavenly things The things intended in these words are no other than what God shewed unto Moses in the Mount and therefore we shall defer our enquiry into them untill we come unto those words This therefore is the meaning of the words The whole ministry of the Priests of old was in and about earthly things which had in them only a resemblance and shaddow of things above And we may observe by the way 1. God alone limits the signification and use of all his own Institutions We ought not to derogate from them nor to take any thing out of them which God hath put into them nor can we put any thing into them that God hath not furnished them withal And we are apt to err in both extremes The Jews to this day believe that the ministration of their Priests contained the Heavenly things themselves They do so contrary to the nature and end of them which the Scripture so often speaks unto This is one occasion of their Obstinacy and unbelief They will imagine that there was nothing above or beyond their legal Institutions no other Heavenly Mysteries of Grace and Truth but what is comprized in them They put more in them then ever God furnished them withal and perish in their vain confidence It hath so fallen out also under the New Testament God hath instituted his holy Sacraments and hath put this vertue into them that they should represent and exhibit unto the Faith of Believers the Grace which he intendeth and designeth by them But men have not been contented herewith and therefore they will put more into them then God hath furnished them withal They will have them to contain the Grace in them which they exhibit in the way of a Promise and to communicate it unto all sorts of persons that are partakers of them Thus some would have Baptisme to be Regeneration it self and that there is no other Evangelical Regeneration but that alone with the profession which is made thereon Every one who is baptized is thereby regenerate The sign and figure of Grace they would have to be the Grace it self Nothing can be invented more pernitious unto the souls of men For all sorts of Persons may be brought to a ruinous security about their spiritual condition by it and diverted from endeavours after that real internal work in the change of their hearts and natures without which none shall see God This is to put that into it which God never placed there Some suppose it to be such a distinguishing or rather separating Ordinance that the Administration of it in such a way or such a season is the fundamental Rule of all Church fellowship and Communion whereas God never designed it unto any such end In the Supper of the Lord the Church of Rome in particular is not contented that we have a Representation and instituted Memorial of the Death of our Lord Jesus Christ in the signes of his Body as broken and his Blood as shed for us with an exhibition of Grace in the word of Promise or the Gospel but they will have the natural Body and Blood of Christ his flesh and bones to be contained therein and to be eaten or devoured by all that partake of the outward signes This is to put that into an Ordinance which God never put into it and so to overthrow it And there are two Grounds or ends of what they do The first is to turn the Wisdom of Faith into a carnal Imagination It requires the Light and Wisdom of Faith to apprehend the Spiritual exhibition of Christ in the Sacrament unto us It is a great Spiritual Mystery not at all to be apprehended but by the supernatural Light of Faith This the vain darkned minds of men like not they cannot away with it it is foolishness unto them Wherefore under the name of a Mystery they have invented the most horrible and monstrous figments that ever befell the minds of men This is easily received and admitted by a meer Act of carnal Imagination and the more blind and dark men are the more are they pleased with it 2. They do it to exclude the exercise of Faith in the Participation of it As they deal with the wisdom of Faith as unto its nature So they do with the exercise of Faith as unto its use God hath given this measure unto this Ordinance that it shall exhibit and communicate nothing unto us that we shall receive no benefit by it but in the actual exercise of Faith This the carnal minds and hearts of men like not It requires a peculiar exercise of this Grace and that in a peculiar manner unto a Participation of any Benefit by it But this under the Notion of bringing more into the Ordinance then ever God put into it they exclude and ease all men of Let them but bring their mouths and their teeth and they fail not of eating the Body and drinking the very blood of Christ. So under a pretence of putting that in the Ordinance which God never put into it they have cast out of the hearts of men the necessity of those Duties which alone render it usefull and beneficial Some on the other side do derogate from them and will nor allow them that station or use which God hath appointed unto them in the church 1. some do so from their Dignity They do so by joyning their own Appointments unto them as of equal worth and Dignity with them 2. Some do so from their Necessity practically setting light or by disregarding the Participation of them 3. Some do so from their use openly denying their continuance in the Church of God The Reasons why men are so prone to deviate from the Will of God in his Institutions and to despise the measures he hath given them are 1. Want of Faith in its principal Power and Act which is submission and Resignation of soul unto the Sovereignty of God Faith alone renders that an alsufficient reason of Obedience 2. Want of Spiritual Wisdom and understanding to discern the mystery of the Wisdom and Grace of God in them 2. It is an Honour to be employed in any sacred service that belongs unto the worship of God though it be of an inferior nature unto other parts of it It is so I say if we are called of God thereunto This was the greatest Honour that any were made Partakers of under the Old Testament that they
of the continuation of this Teaching may be considered two wayes 1 As it was external in opposition unto and comparison of the effectual internal Teaching by the grace of the New Covenant so it is laid aside not absolutely but comparatively and as it was solitary 2 It may be considered in the manner of it with especial respect unto the Ceremonial Law as it consisted in the observance of sundry Rites and Ceremonies And in this sense it was utterly to cease above all with respect unto the additions which men had made unto the Ceremonial Institutions wherein it did consist Such was their Teaching by writing parts of the Law on their Fringes Frontlets and Doors of their Houses especially as these things were enlarged and Precepts concerning them multiplied in the practice of the Jewish Church It is promised concerning these things that they shall be absolutely removed as useless burdensom and inconsistent with the spiritual Teaching of the New Covenant But as unto that kind of instruction whether by publick stated preaching of the Word or that which is more private and occasional which is subservient unto the promised Teaching of the Spirit of God and which he will and doth make use of in and for the communication of the knowledge itself here promised there is nothing intimated that is derogatory unto its use continuance or necessity A Supposition thereof would overthrow the whole Ministery of Jesus Christ himself and of his Apostles as well as the ordinary Ministery of the Church And these things are spoken in exposition of this place taken from the meaning and intention of the word Teaching or the Duty itself whose continuance and farther use is denied But yet it may be more clear light into the mind of the Holy Spirit may be attained from a due consideration of what it is that is so to be taught And this is know the Lord. Concerning which two things may be observed 1. That there was a knowledge of God under the Old Testament so revealed as that it was hidden under Types wrapt up in Vails expressed only in Parables and Dark-sayings For it was the mind of God that as unto the clear perception and revelation of it it should lie hid until the Son came from his bosom to declare him to make his name known and to bring life and immortality to light yea some things belonging hereunto though virtually revealed yet were so compassed with darkness in the manner of their Revelation as that the Angels themselves did not clearly and distinctly look into them But that there were some such great and excellent things concerning God and his Will laid up in the Revelation of Moses and the Prophets with their Institutions of Worship they did understand But the best and wisest of them knew also that notwithstanding their best and utmost enquiry they could not comprehend the time nature and state of the things so revealed For it was revealed unto them that not unto themselves but unto us they did minister in their Revelation of those things 1 Pet. 1. 12. And as our Apostle informs us Moses in his Ministery and Institutions gave testimony unto the things which were to be spoken that is clearly afterwards Chap. 3. 5. This secret hidden knowledge of God principally concerned the Incarnation of Christ his mediation and suffering for Sin with the Call of the Gentiles thereon These and such like Mysteries of the Gospel they could never attain the comprehension of But yet they stirred up each other diligently to enquire into them as to what they were capable of attaining saying one to another Know the Lord. But it was little that they could attain unto God having provided some better things for us that they without us should not be made perfect And when that Church ceased to make this the principal part of their Religion namely a diligent enquiry into the hidden knowledge of God in and by the promised Seed with a believing desire and expectation of its full manifestation contenting themselves with the letter of the Word looking on types and shadows as things present and substances they not only lost the glory of their Profession but were hardened into an unbelief of the things signified unto them in their real exhibition Now this kind of teaching by mutual encouragement to look into the vailed things of the Mystery of God in Christ is now to cease at the solemn Introduction of the New Covenant as being rendered useless by the full clear revelation and manifestation of them made in the Gospel They shall no more that is they shall need no more to teach so to teach this knowledge of God for it shall be made plain to the understanding of all Believers And this is that which I judge to be principally intended by the Holy Ghost in this part of the Promise as that which the positive part of it doth so directly answer unto 2. The knowledge of the Lord may be here taken not objectively and doctrinally but subjectively for the renovation of the mind in the saving knowledge of God And this neither is nor can be communicated unto any by external teaching alone in respect whereunto it may be said comparatively to be laid aside as was intimated before We have I hope sufficiently freed the words from the difficulties that seem to attend them so as that we shall not need to refer the accomplishment of this promise unto Heaven with many ancient and modern Expositors nor yet with others to restrain it unto the first Converts in Christianity who were miraculously illuminated much less so to interpret them as to exclude the Ministery of the Church in teaching or any other effectual way thereof Somewhat may be observed of the particular expressions used in them 1. There is in the original Promise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplius no more This is omitted by the Apostle yet so as that it is plainly included in what he expresseth For the word denotes the time and season which was limited unto that kind of teaching which was to cease This season being to expire at the publication of the Gospel the Apostle affirms absolutely then they shall not teach what the Prophet before declared with the limited season now expired they shall do so no more 2. The Prophet expresseth the Subject spoken of indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man his neighbour a man his brother that is any man the Apostle by the universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man which is also reducible unto any one every one that is or may be called to this work or hath occasion or opportunity for it For of this teaching the Rule is Ability and Opportunity He that can do it and hath an opportunity for it 3. That which they taught or intended in that expression Know the Lord is the same with what is promised in the latter part of the Verse where it must be spoken unto Some things according to our method and design may
absolutely Faithful and Unchangeable The Faithfulness of God in his Promises is the great encouragement and supportment under our continual Profession of our Faith against all oppositions VERSE XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 24. And let us consider one another to provoke unto love and good works LOve and good works are the fruits effects and Evidences of the sincere profession of saving faith Wherefore a diligent attendance unto them is an effectual means of our constancy in our profession This therefore the Apostle in the next place Exhorts unto and thence declares the manner whereby we may be excited and enabled unto them And there is in the words 1. A profession of a Duty as a means unto another end 2. The declaration of that end namely by and upon that consideration to provoke one another to Love and good Works 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word hath been opened on chap. 3. 1. A diligent inspection into an heedfull consideration of mind intent upon it in opposition unto common careless transient thoughts about it is intended The Object of it here is not things but Persons one another And herein the Apostle supposeth 1. That those unto whom he wrote had a deep concernment in one another their present temporal and future Eternal state Without this the meer consideration of one another would only be a fruitless effect of curiosity and tend unto many evils 2. That they had also communion together about those things without which this Duty could not be rightly discharged For it was not then in the world as it is now but all Christians who were joyned in Church Societies did meet together for mutual Communion in those things wherein their Edification was concerned as is declared in the next Verse 3. That they judged themselves obliged to watch over one another as unto stedfastness in profession and fruitfulness in Love and good Works Hence they knew it their Duty to admonish to exhort to provoke to encourage one another Without this the meer consideration of one another is of no use On these suppositions this consideration respects the Gifts the Graces the Temptations the Dangers the Seasons and Opportunities for Duty the manner of the walking of one another in the Church and in the World For this consideration is the Foundation of all these mutual Duties of Warning or Admonition and Exhorting which tend to the encouragement and strengthening of one another But those Duties are now generally lost amongst us and with them is the glory of the Christian Religion departed II. The special kind of this Duty as here pressed by the Apostle is that it is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the Provocation of Love and good works that is as we have rendred the words to provoke that is one another unto Love and good Works Provocation is commonly used in an ill sense namely for the imbittering of the spirit of another moving anger sorrow and disquietment and impatience of mind So 1 Sam. 1. 6 7. to provoke one is to imbitter his Spirit and to stir him up unto anger And when any provocation is high we render it strife or contention such as whereby the Spirits of men are imbittered one towards another Acts 15. 39. Howbeit it is used sometimes for an earnest and diligent excitation of the Minds or Spirits of men unto that which is good See Rom. 11. 14. So it is here used And there is more in it than a bare mutual Exhortation An excitation of Spirit by Exhortation Example Rebukes until it be warmed unto a duty This is the great end of the Communion that is among Christians in the mutual consideration of one another considering the circumstances conditions walkings abilities for usefulness of one another they do excite one another unto love and good works which is called the provocation of them or the stirring up of the minds of men unto them This was the way and practice of the Christians of old but is now generally lost with most of the principles of practical Obedience especially those which concern our mutual edification as if they had never been prescribed in the Gospel The Duties themselves which they are thus mutually to provoke one another unto are Love and good works And they are placed by the Apostle in their proper order For Love is the spring and fountain of all acceptable good works Of mutual love among believers which is that here intended as unto the nature and causes of it and motives unto it I have treated at large Chap. 6. The good works intended are called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those which are most commendable and praise-worthy are intended such as are most usefull unto others such as whereby the Gospel is most exalted works proceeding from the shining Light of Truth whereon God is glorified 1. The mutual watch of Christians in the particular Societies whereof they are members is a duty necessary unto the preservation if the profession of the Faith 2. A due consideration of the circumstances abilities temptations and opportunities for duties in one another is required hereunto 3. Diligence or mutual Exhortation unto Gospel duties that men on all grounds of Reason and Example may be provoked unto them is required of us and is a most Excellent Duty which in an especial manner we ought to attend unto VERSE XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 25. Not forsaking the assembling of our selves together as the manner of some is but Exhorting one another and so much the more as ye see the day approaching THe Words contain an enforcement of the preceding Exhortation in a caution against what is contrary thereunto or the neglect of the general Duty which is the Principal means to further us in all the things that we are exhorted unto and without which some of them cannot at all be performed And there is in the Words 1. The neglect and evil which they are cautioned against that is Forsaking the assembling of our selves 2. This is exemplified 1. In an instance of some that were guilty of it as is the manner of some 2. By the contrary Duty but exhorting one another 3. The degree of this Duty so much the more 4. The Motive unto that degree as ye see the day approaching In the First there is the thing spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well rendred by us the assembling of our selves together for it is not the Church-State absolutely but the actual assemblies of Believers walking together in that State which the Apostle intends For as the Church it self is Originally the Seat and Subject of all Divine Worship so the actual Assemblies of it are the only way and means for the Exercise and performance of it These Assemblies were of two sorts 1. Stated on the Lords Day or first Day of the Week 1. Cor. 16. 2. Acts 20. 7. 2. Occasional as the Duties or Occasions of the Church did require 1 Cor.