so much abhorre their society that they would not bee at their publick Religious Feasts Hee answers that that temptation was no other than what was ordinary to men for which they might hope for an end for the faithfulness of God who will not permit that they should bee tempted above measure who indeavour to keep themselves from impurity chiefly in the case of confessing of him but lest they should fall with the temptation hee is wont to discover a way of freedome from danger or at least from sin out of these things precedent from the first verse it follows Therefore wee ought not to feed in the Idols Temple upon things offered to Idols Vers. 14. Wherefore my dearly beloved flee from Idolatry Argum. 2. Of disswading from things offered to Idols in the Idols Temple Idolatry is joyned with the publike eating of things offered to Idols from which Idolatry yee ought to fly Therefore wee ought not to eat things offered to Idols in the Idols Temple Vers. 15. I speak as to wise men judge yee what I say Being about to confirm this Argument hee calls his Hearers or Readers wise and commands that they weigh both the argument now spoken and the confirmation of it which hee sub-joyns adding five reasons by which hee proves that this publike eating of things offered to Idols in the Idols Temple doth render them guilty of Idolatry Vers. 16. The Cup of Blessing which wee bless is it not the Communion of the Blood of Christ The bread which wee break is it not the Communion of the Body of Christ The first reason from the like example of Christians whose fashion is this The partaking of the Elements in the Supper of the Lord is the profession of our Communion with Christ and other Christians in the true Religion Therefore the partaking of things offered to Idols in the Feast of the Devil together with Idolaters is the profession of Communion with the Devil and Idolaters in Idolatry or their false Religion But hee urges this reason and the rest by often questioning The Cup of Blessing hee sayes Is it not a sign a powerful token and real profession of that saving Communion which wee have in the Blood of Christ shed for us Also that holy bread which wee break in our Assembly is not it a sign and real profession of that Communion which all of us have in the Body of Christ crucified for us Therefore it follows from the like that the partaking of the Sacrifice in an Idolatrous and devillish Feast is no less a sign and real profession in it self and out of the intention of the deed of Communion with Idolaters and the Idol to whom the Sacrifice was offered Vers. 17. For wee being many are one bread and one body for wee are all partakers of that one bread Hee unfolds this reason to this sense As wee Christians although many yet by virtue of our Society in the same worship Sacramentally sealed grow together as it were into one bread i. e. into one Mystical Body in this that wee communicate of one and the same Sacramental Bread So those that communicate with Idolaters in the participation of Idolatrous Sacrifices by virtue of their society in the same worship sealed by their Idolatrous feasting in the Idols Temple grow up into one Mystical body with them in this that together with them they communicate of one and the same Sacramental Sacrifice Vers. 18. Behold Israel after the flesh are not they which eat of the Sacrifices partakers of the Altar Reason 2. From the like example of the Israelites the Israelites eating of the Sacrifices by thus doing testified themselves to bee partakers of the Altar and Jewish Religion Therefore they who eat of the Idol-Sacrifices in the Idolatrous Feast witness that they communicate with Idolaters in their Idolatry Vers. 19. What say I then That the Idol is any thing or that which is offered in Sacrifice to Idols is any thing 20. But I say That the things which the Gentiles Sacrifice they Sacrifice to devils and not to God and I would not that yee should have fellowship with devils Reason 3. Propounded by way of answer to an objection Although an Idol hath nothing of Divinity as was said before nor things offered to Idols is any thing of the Worship of God which possibly the Idolater supposeth and intends yet in the nature of the work an Idolatrous Sacrifice is the worshipping of Devils 2 Chron. 11.15 Therefore partaking of that which is offered unto Idols is the most gross Idolatry from which you ought to abstain Vers. 21. Yee cannot drink the Cup of the Lord and the Cup of Devils yee cannot bee partakers of the Lords Table and of the Table of Devils Argum. 3. By way of dehortation from things offered to Idols in the Idol Temple The partaking of the Sacramental Feast of Idols or Devils cannot consist with a lawful and saving partaking of the Supper of the Lord because this was to do homage to two Lords God and the Devil and to profess publike service to both Therefore wee must not eat of things sacrificed to Idols in the Idol Temple Vers. 22. Do wee provoke the Lord to jealousie Are wee stronger than hee Argum. 4. By way of dehortation from things offered to Idols God is provoked to jealousie if any one profess himself a Christian and yet publikely partakes of things sacrificed to Devils Therefore must wee not eat of things sacrificed to Idols Stronger Argum. 5. Because to persist in this so manifest a sin is to proclaim war with God and to try whether any bee stronger than hee And therefore unless any be so mad as to think himself stronger than God we must abstain from things offered to Idols in the Idol-Temple THE SECOND PART Vers. 23. All things are lawful for mee but all things are not expedient all things are lawful for mee but all things edifie not The other part of the Chapter follows wherein hee propounds a general Doctrine that hee may come to the private use of things offered unto Idols which is this All things to wit indifferent are lawful unless when it is not expedient to use them or they edifie not Vers. 24. Let no man seek his own but every man anothers wealth That they are not lawful when not expedient and edifie not or are hurtful to edification hee gives a reason hereof by way of Precepts because in the use of our liberty wee must regard rather the Salvation of another than our own temporal profit Vers. 25. Whatsoever is sold in the Shambles that eat asking no question for conscience sake Premising the general Doctrine hee answers concerning things offered unto Idols when they are out of religious use as for example when they are sold in the Shambles any one may eat them without any scruple of conscience For it was a custome to set to sale in the Shambles flesh that was sacrificed the gain whereof was returned to the Priests Vers. 26.
unto you that the Lord Iesus the same night in which hee was betrayed took bread 24. And when hee had given thanks hee brake it and said Take eat this is my body which is broken for you this do in remembrance of mee That hee may correct these errours First hee sets down the institution of the Sacrament to vers 27. and then hee exhorts them to and teaches them the lawful use of this Sacrament to the end As for the institution of the Supper hee shews that the Lord Jesus being about to suffer by way of Testament set his seal to the Covenant of Grace which by his mediation hee entred into between God and the Church Whereby the glorious memory of his death might bee celebrated in the world till his second comming and might bee delivered to the faithful and being delivered it might judicially confirm a right to his person and the benefits of his sufferings and a living virtue flowing from his death resurrection and exaltation to the sanctification and salvation of Beleevers and that by the symbols of this holy Banquet and holy Communion with God and amongst themselves To which end Christ sitting at Table with his Disciples after the eating of the Paschal Lamb First Took Bread and sanctified it by giving of thanks brake and gave it to his Disciples commanding them to take and eat further hee declared the Bread received and eaten to bee his body represented after a Sacramental manner that iâ— being given for our Redemption and after a judicial manner applied to us and lastâ—y hee commanded that his Disciples or all the faithful should imitate this his action in the Church in remembrance of him who had paid the price of Redemption by the sufferings of his body Vers. 25. After the same manner also hee took the Cup when hee had supped saying This Cup is the New Testament in my blood this do you as oft as yee drink it in remembrance of mee That which concerns the other part of the Supper follows In the same Supper viz. after the Paschal Supper when the Bread was distributed Christ took the Cup with Wine sanctified by the giving of thanks gave it to the Disciples to drink further concerning the Cup hee declared That it being taken and drunk was that new Covenant of Grace between God and the Church established Sacramentally by his blood i. e. As it is ratified on Gods part that gives so it is confirmed on the beleevers part that receives and judicially applied and sealed Lastly Hee commanded that his Disciples should frequently imitate him in this action in remembrance of him who had paid the price of Redemption for the Church by the shedding of his blood Vers. 26. For as often as yee eat this Bread and drink this Cap yee do shew the Lords death till hee come And that wee might acknowledge that of two Elements Bread and Wine one Supper frequently to bee celebrated in the Church ought to bee made the Apostle would have perpetuated in the Church a publick commemoration of our Lords death by the often reiteration of this Sacrament and that because Christ would not bee present in his body with the Church before the last judgement by this Sacrament hee would that the memorial of the Churches redemption by his death might bee preserved and celebrated until hee come out of Heaven in the last day Vers. 27. Wherefore whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall bee guilty of the body and blood of the Lord. After the Apostle had repeated the institution of this Sacrament hee exhorts and instructs the Corinthians in the right use of it and that in six waies First Shewing the danger of guilt which they are liable to who prophane this Sacrament For whosoever without preparation and reverence otherwise than becomes such an Ordinance approaches so great mysteries abuses the Sacrament despiseth Christ and comes near to the wickedness of those that crucified Christ. Vers. 28. But let a man examine himself and so let him eat of that Bread and drink of that Cup. Secondly Shewing the easiness of preparation that every one may worthily receive this Sacrament Onely saith hee set every man examine himself that being sensible of the greatness of his sin and misery hee may see how much need hee hath of a remedy by Christ and let him consider with what Faith and purposes of holiness hee is bound to approach communion with Christ who is a thousand times lost without him and when hee hath examined himself so let him eat and drink in that holy Banquet i. e. so let him apply the thing signified with his participation of the sign that hee consider what need hee hath of it Vers. 29. For hee that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body Thirdly Having shewed the punishment of eating unworthily That hee brings judgement or temporal and eternal punishment unless hee repent upon himself by unworthy eating and drinking who participates of the outward Sacrament without examination of himself because hee discerns not this Feast or the thing signified from his own common Supper but comes to the Lords Table no otherwise than to some common one Vers. 30. For this cause many are weak and sickly among you and many sleep Fourthly Shewing before their eyes the examples of Gods temporal anger in diseases and death it self inflicted already upon many of the Corinthians for their prophanation of the Sacrament Vers. 31. For if wee would judge our selves wee should not bee judged Hee clears from severity this infliction of temporal judgement First From the equity of it That God justly punishes those that judge not themselves or repent not but lye securely in their sin which hee would not do if they repenting would judge themselves Vers. 32. For when wee are judged wee are chastened of the Lord that wee should not bee condemned with the world Further That the inflicting of these punishments is a fatherly chastisement whereby the faithful may bee brought to repentance and not perish with the world Vers. 33. Wherefore my Brethren when yee come together to eat tarry one for another Fifthly The Apostle directs the Corinthians to a right use of the Supper giving a Precept to avoid Schism that they would tarry one for another and would partake of the holy Supper together and every man take not his supper asunder because the Supper of the Lord is a common action of the Church in the publick Assembly to bee celebrated after the manner of a Feast Vers. 34. And if any man hunger let him eat at home that yee come not together unto condemnation And the rest will I set in order when I come Sixthly By forbidding their manner of feasting in publick by their feasts of charity before the holy Communion and commanding that if need were they would eat at home to satisfie their hunger repeating the danger of prophaning the Supper and of the
For 1. As the Symboles of Gods presence was in the typical Tabernacle so the fulness of the Godhead dwelleth bodily in Christ. 2. As the typical Tabernacle had inclosed in it all the holy things the Candlestick Table of Shew-bread Laver Altar c. So hath the humanity of Christ or Christ the Man all holiness and perfection the fulness of all good and all holy things in him Light Food Washing and Reconciliation and all in himself that out of his fulness we may all receive Grace for Grace 3. As the Tabernacle in the outmost Coverings seemed but base yet had better stuff within so our Lord when he dwelt in the Tabernacle of his flesh amongst us was found in form as a man and in the shape of a servant but inwardly was full of Grace and Truth 4. In calling Christs Body The true Tabernacle which God builded and not man he teacheth us To make use of Christ in truth as the Church of old made use of the Tabernacle in the Type that is in him seek God Towards him turn the eye of our soul when we seem to our selves to be far removed to the end of the earth in him offer all our spiritual sacrifices in him seek our Washing our Food our Light our Comfort in him as his Priests make our Abode and daily Dwelling In him let us live and breathe 5. In so calling Christ hee appropriateth the sacrificing of his Body to himself in his own person as the personal and proper act of his Priesthood for the offering of the which Sacrifice once and never after as Heb. 7.27 sheweth he keepeth still the stile of the onely Minister of the true Tabernacle as his own incommunicable Prerogative And therefore whosoever presumeth to offer his Body presumeth also to take his place Vers. 3. For every High-Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer He proveth That Christ is the Minister of the Tabernacle of his own Body by offering it up because it behoved him seeing he is a Priest to offer up something either the typical Oblations or else his own Body represented by them But the typical Oblations he could not offer according to the Law not being a Levite Therefore he behooved to offer up himself represented by the typical Oblations Then the Apostle acknowledgeth no Priest but either the Levitical Priest or the Priest that offereth up his own Body And whosoever pretendeth to have the Office of a Priest now usurpeth either the office of the Levite or Christs Office Vers. 4. For if he were on earth he should not be a Priest seeing that there are Priests which offer gifts according to the Law 1. He proveth That Christ cannot offer up the typical Oblations because he cannot be a Priest on earth albeit he were on earth because Priesthood on earth is proper to the Levites onely For they are the onely Priests by Law on earth and have prescribed to them by Law what they should offer Quest. You will ask me here Was not Chriest a Priest when he was on earth I answer Yes Quest. How then saith the Apostle here If he were on earth he should not be a Priest I answer Because albeit he began his Priesthood upon earth yet he could not brook his Office of Priesthood upon earth For as the High-Priest who was the Type carried the Sacrifice once a year through the Court and before the Sanctuary killed the sacrifice and then took the blood thereof in unto the Holiest of all and presented himself there before the Lord with the blood to intercede for the people and there remained during the time of Intercession appointed to him So Christ carrying his sacrifice out of the City offered up his Body on the Altar of his Godhead to his Father and by his own blood entred into the heavenly Sanctuary and sate down on the right hand of the Majestie on high and there he liveth for ever to intercede for us having then ended his sacrifice as this Apostle proveth Chap. 7.27 and Chap. 9.25 26. And having no sacrifice now to offer on earth it is with reason that the Apostle saith If he were on earth he should not be a Priest Whence we learn 1. That Christ is not now on the earth not in any place thereof and therefore if any man say to us Lo here he is Lo there he is we must not beleeve him it is a false Christ he sheweth us and not the true as Christ himself forewarneth Mat. 24.23 2. That it is impossible that Christ should now be on the earth for then should he lose his Priesthood which is impossible For if he were on earth he should not be a Priest saith the Apostle here 3. That Christs Priesthood is onely discharged now in heaven seeing he cannot be a Priest on earth 2. His Reason is They are Priests which offer Gifts according to the Law Then Every Priest who brooketh his Priesthood on earth must offer Gifts according to the Law as the Apostle here reasoneth And such Priests as those Christ hath abolished having changed the Priesthood and the Law also Therefore there can be no Priest by Office on earth at all with Gods allowance Vers. 5. Who serve unto the Example and Shadow of Heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith He that thou make all things according to the Pattern shewed unto thee in the Mount He describeth the proper use of the Levitical Priests to serve unto the Example of heavenly Things Then 1. The Incarnation of Christ his Death and the Benefits thereof signified by Levitical Shadows are heavenly things in regard of their heavenly Fruits and Effects and other heavenly respects and are with an heavenly minde to be looked upon 2. The Ceremonies of the Law were not idle Rites but Examples and Figures of Christ and his Graces by the which men were led then as by the hand to Christ who was to come 2. From Exod. 25.40 he proveth they were Shadows of heavenly things because the Pattern in the Mount represented the heavenly things and Moses Tabernacle represented the Pattern in the Mount Therefore it represented heavenly things And unto this Pattern was Moses tyed Then 1. God would not no not in the time of Types suffer any device of man to come in for representing any thing heavenly Much less will he now 2. Those which himself ordaineth he will have observed and none omitted Vers. 6. But now hath Hee obtained a more excellent Ministery by how much also Hee is the Mediatour of a better Covenant which was established upon better Promises 1. The offering of the Typical Oblations hee hath made proper to the Levites Now the offering of the true Sacrifices and service belonging thereunto hee appropriateth to Christ and calleth it A more excellent Ministery Then 1. The offering of the thing signified by the Levitical
to dye The Articles of the Covenant also evinceth it to be a Testament and the promiser bound to make his word good and so to dye For Jer. 31. the Lord Christ promiseth to reconcile his people to God to take away their sins and to be their God Iustice required satisfaction of them before they could be reconciled Satisfaction they could not make themselves therefore he who promised to make the Reconciliation with God was bound to make the satisfaction for them to God and if satisfaction for them then to undergo the curse of the Law for them and so to dye Then 1. The New Covenant is of the nature of a Testament and the benefits promised therein to wit Remission of sins Reconciliation Sanctification and Life Eternal are Legacies freely left unto us by our Defunct Lord who was dead and is alive to execute his own will for evermore The Scripture is the instrument and evidence the Apostles Notaries the Sacraments are seals witnesses from Heaven the Father the Word and the Spirit witnesses on earth the Water the Blood and the Spirit 2. Christ Jesus is both the maker of the Covenant which is in Ier. 31. and the Mediator thereof also the Testator and Executor of that blessed Testament 3. Christs death was concluded and resolved upon and intimated before he came into the world Vers. 17. For a Testament is of force after men are dead otherwise it is of no strength at all whilest the Testator liveth He cleareth his reasoning from the nature of Testaments amongst men which not before but after a mans death have force But here it may be objected How can this be seeing by vertue of the testament of Christ benefits not a few were bestowed upon the Church before his death from the beginning of the world not onely Remission of sins and Eternal Life but also many graces and blessings in this life both bodily and spiritual I answer Albeit Christs death was not accomplished in act till of late yet for the certainty of his death to follow and the unchangeableness of his minde towards his Church before his death he was reckoned both with God and the Church for dead and the promise of laying down his life for his people accepted for the time as if it had been performed For which cause he is called Rev. 13.8 The Lamb slain from the beginning of the world And Christ was still represented as a slain man in all these Sacrifices which the Apostle pointeth at as meeting this doubt in the next words which follow hereafter Vers. 18. Vers. 18. Whereupon neither the first Testament was dedicated without blood He proveth the necessity of Christs death yet farther Under the Law his bloodshed was represented by types of bloody Sacrifices therefore it behoved those types to be answered by his real bloodshed and death Then 1. What the types of the Law did signifie Christ behoved to accomplish in verity 2. The Old Church was taught that by vertue of the blood signified by these types the Covenant stood betwixt God and them Vers. 19. For when Moses had spoken every Precept to all the people according to the Law he took the blood of Calves and of Goats with Water and Scarlet Wooll and Hyssope and sprinkled both the book and all the people 20. Saying This is the blood of the Testament which God hath enjoyned unto you 21. Moreover he sprinkled with blood both the Tabernacle and all the Vessels of the Ministery From Moses example we learn 1. That the Lords Word should be manifested to all the people and none of them debarred from taking knowledge thereof 2. That the Word must be spoken plainly with a distinct voyce in the common Language and not muttered in an unknown Tongue 3. That with the use of holy Rites appointed of God the Preaching of Gods Word should be joyned to shew the Institution and force of Gods Ordinances to his people 2. In that the Book and the People and Instruments of Service were all to be sprinkled we learn That every thing which we touch or meddle with or make use of is unclean unto us were it never so holy in it self except the Blood of Jesus make it clean unto us and cleanse us in the using of it Vers. 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission He saith Almost because of some purging which was done by washing and yet even that washing also drew the Vertue of Ceremonial purging from the Sacrifice whereunto the washing was annexed 2. In saying Without shedding of blood there is no remission of sins he teacheth us That wheresoever a sacrifice is offered for obtaining remission of sin there shedding of blood must really be and where an unbloody sacrifice is pretended to be offered for obtaining remission it serveth not the purpose because Without shedding of blood there is no remission Either therefore must such as pretend to offer Christ for obtaining the remission of sin grant that Christ is daily murthered by them and his blood shed anew in their pretended Offering or else that by their Offering no new Remission is purchased But the truth is Christs Blood is once shed and never to be shed again and that once Offering and Blood shedding is sufficient for everlasting remission without any new Offering of him again Vers. 23. It was therefore necessary that the Patterns of things in the Heavens should be purified with these but the Heavenly things themselves with better Sacrifices than these Another reason of the necessity of Christs death in force thus much If things figuratively holy behoved to be cleansed with the Typical Blood of Beasts Then things truly holy behoved to be cleansed with better blood even the blood of the Messias Hence we learn 1. That for the significations cause God would not have the Tabernacle nor any Instrument of Service about it to â—e esteemed holy till blood was shed to sprinkle it That it might be known thereby that without the shedding of Christs blood he would not accept of any thing from us as holy 2. That the blood of Beasts was sufficient to make representation but better blood even the Blood of the Messiah behoved to be shed to give the truth of the signification For as far as Heaven is above the earthly sanctuary and mens souls above the vessels thereof so far better behoved to be that blood which made souls acceptable to God and to get entrance into heaven than the blood of Levitical sacrifices was Vers. 24. For Christ is not entred into the Holy Places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us He cleareth the matter how Christ hath offered a better Sacrifice than the Levitical yea and behoved to offer a better because he is entered into a better Sanctuary another man in another manner and to another end than the High Priest under
hand of God from henceforth expecting till his enemies be made his foot-stool that is his Manhead being no more on earth now subject unto suffering is entred into the Fellowship and Fruition of the glory of his Godhead to exercise his power and authority for the good of his Church and overthrow of his Enemies Then 1. Albeit all Christs personal sufferings are ended yet the warfare of the subjects of his Kingdom endureth still against enemies such as are Satan and the wicked of the World and Sin and Death 2. That battel is CHRISTS he is adversary to all the foes of his Kingdom They are his Enemies 3. He is not alone in the battel the Father is joyned with him and set on work to subdue his Enemies as it is said Psal. 110. vers 1 2. whereunto this place hath reference His enemies shall be made his footstool 4. Albeit this victory be not compleated for a time yet it is in working and shall surely be brought to pass 5. As our Lord expecteth and waiteth on patiently till it be done so must we his subjects do also 6. At length the highest of his enemies shall be made lower than the basest of Christs Members They shall be made his footstool subdued under him and trampled upon Vers. 14. For by one offering he hath perfected for ever them that are sanctified He giveth a reason why Christ now hath no more offering to make nor no more suffering to endure but onely to behold the fruit of his sufferings brought about by the Father and to concur with the Father on his Throne for that end Because by one offering he hath perfected for ever them that are sanctified that is by that one offering on the Cross done and ended before he sate down on the right hand of God he hath paid the full price for ever of the purchase of remission of sins and salvation to those that are consecrated to GOD in holiness Then 1. Whosoever will have any more offering up of Christ than that one once offered before his Ascension denieth that Christ by once offering hath perfected for ever them that are sanctified 2. Howsoever you take the word Sanctified whether for those that are separated from the world and dedicated unto God in Christ in Gods purpose and decree comprehending all those whom the Father hath given unto Christ out of the world that is the elect or whether you take it for the renewed and sanctified in time the offering of Christ is not but for the sanctified that is for such as are consecrated and separated out of the world and dedicated to be vessels of honor unto God 2. They for whom Christ hath made that offering once those saith he he hath perfected for ever Then 1. He hath not made purchase of a possibility of their salvation onely But he hath perfected them in making purchase of all that they need to have even to their full perfection 2. He hath not purchased unto them the remission of some sins and left the satisfaction to be paid by themselves for other some but hath perfected them perfectly satisfied for them and perfectly expiated all their sins 3. He hath not made purchase of some graces unto them onely for a certain time so as he will let them be taken out of his hand afterwards and perish but he hath perfected them for ever 4. He hath not appointed any offering for them to be made by any other after him but hath made one offering Himself for them which satisfieth for ever so as the Father craveth no more offering for expiating their sin for ever For God hath set forth Christ to be a propitiation through faith in his blood Rom. 3.25 that is God maketh it manifest by his Gospel that he is pacified in Christ towards them that believe in his blood that believe in him crucified Vers. 15. Whereof the Holy Ghost also is a witness unto us For after that he had said before 16. This is the Covenant that I will make with them after those days saith the Lord I will put my Laws into their hearts and in their mindes will I write them 17. And their sins and iniquities will I remember no more He proveth that it is needless there should be any repetition of a sacrifice for sin in the New Testament because remission of sins purchased by Christs death who is the Testator is still in force continually in Christs Kingdom there being an Article of the Covenant for remission of sins to be consecrated And if remission of sins be no oblation for sin can be vers 8. 1. He saith that the Holy Ghost is witness unto us of this truth That Christ cannot be offered again Then 1. We who do teach this doctrine and deny any more offering of Christ as a sacrifice have the holy Ghost testifying for us 2. The Holy Ghost is the author of the Scripture and doth speak unto us thereby 2. He declareth the New Covenant to be of the Holy Ghosts making and calleth him THE LORD Wherein he teacheth us 1. That the Holy Ghost is a distinct person of the Godhead bearing witness by himself to the Church of the Truth 2. And one in essence with the Father and the Son even the LORD JEHOVAH author of the New Covenant with the Father and the Son Vers. 18. Now where remission of these is there is no more offering for sin From this Article of remission of sins in the New Covenant he concludeth No more offering for sin but once under this Covenant because sin is expiated Quest. How then could there be remission of sin under the Law where there was daily offering for sin Or if there was remission how could there be offering for sin I answer There is a remission granted upon surety given for satisfaction to be made for the party remitted and there is a remission granted for satisfaction already made for the party remitted The remission that the Fathers under the Law had was of the first sort upon promise of the Mediator to come and to satisfie And with remission of this sort a typical sacrifice might stand for signifying that the true expiatory Sacrifice was not yet paid but was coming to be paid But the remission that we get under the Gospel is upon Satisfaction already made by the true Expiatory and Satisfactory Sacrifice of Jesus Christ done and ended with the personal suffering And this sort of remission is it whereof the Apostle here speaketh and it admitteth no manner of offering for sin neither typical offering because Christ is come and hath fulfilled what the typical sacrifice did signifie neither the repeating of true Expiatory Sacrifice of Christs Body because then Christ behoved to suffer daily and dye daily after that he hath made satisfaction And besides these two sorts of offering the Iewish bloody sacrifices typical and the true Expiatory bloody Sacrifice of Christs Body on the Cross the Scripture acknowledgeth none So the meaning of the Apostle
must have force to do that which is less that is purifie the flesh and external condition of the man who cometh unto it outwardly onely as the Types did under the Law whereupon an Hypocrite in the Christian Church must be accounted one of the Congregation of the Saints as well as an Hypocrite under the Law was so called because CHRISTS Blood cannot be inferiour to the Types which were of this force to sanctifie men to the purifying of the flesh Or wee may say more shortly There is a sanctification by consecration when any thing is devoted or dedicated unto God and a sanctification by inhabitation of the holy Spirit 2 Cor. 6.16 17 18. Of the former sort the Censers of Core Dathan and Abiram are called Holy And the reason is given Because they offered them before the LORD therefore they are hallowed Numb 16.38 And in this sense all the members of the visible Church even such as afterwards do prove Apostates are sanctified because they are offered and offer themselves unto the Lord. But the inhabitation of the holy Spirit is proper onely to the Elect and Gods Children Hence learn 1. That all the members of the visible Church are so confederate unto God that it is sacriledge for them not to seek Gods honour in all things or to bestow themselves any other way than for God 2. Men are reckoned by God so to deal with Christ and his Blood and Covenant and Spirit as they make account thereof as they have estimation of Christ and his Blood and Spirit 3. And their estimation is not reckoned by their words or pretences but by their deeds as these do import so are they judged to esteem 4. Because Apostasie from Christ importeth as much as Hee and his Doctrine are unworthy to be avowed or maintained by consequence it importeth also that Christ was not the Man hee called himself and that all his Spirit had taught them was untruth and therefore justly here doth the Scripture challenge the Apostate of counting Christs blood no better than the blood of a common Malefactor and of giving of the Lie to the holy Spirit So fearful a thing is it to make defection from any known part of true Religion Vers. 30. For wee know him that hath said Vengeance belongeth unto mee I will recompence saith the Lord. And again The LORD shall judge his People In that hee proveth the certainty of their punishment out of Deut. 32.35 36. Learn 1. That the justice and constancy of Gods Truth in general threatnings is sufficient to prove the certain punishment of particular sins 2. The punishment of Apostates of one kind may evidence the punishment of Apostates of another kind For it is the Jews Apostasie to Idolatry and worshiping of Images which in that place the Lord doth threaten 2. Hee maketh the knowing of God who speaketh a proof sufficient for the certain performance of his Word Then As men understand Gods Nature so will his Word weigh with them And such as know him best will stand most in awe of him beleeve his Word most Vers. 31. It is a fearful thing to fall into the Hands of the living God From this knowledge of Gods Nature hee pronounceth how fearful a thing it is to fall into the hands of an adversary to be punished Then 1. It is presupposed that such as reject the Mercy of Christ shall not be able to reject justice but must fall into his Hand 2. The eternity of God maketh his wrath terrible For hee liveth for ever to avenge himself on his foes 3. The terror of the Lord what torment hee is able to inflict and that for ever is a fit mean to make men beware to make Apostasie from Christ. Vers. 32. But call to remembrance the former daies in which after yee were illuminated yee endured a great fight of afflictions For a mean to help them constantly to go on hee directeth them to make use of their former patience and experience of troubles for the Gospel Then 1. Even they who have suffered for Christ have need to be stirred up to constancy and to be terrified from Apostasie 2. The more men have suffered for Christ they ought to be the bolder in the profession of his Truth and the more ready for new sufferings 2. He maketh the time of their first troubles to be after illumination Then some do enter into troubles for Religion at their very first conversion and are yoked in battel against persecutors beside other on-sets of Satan and their own nature Vers. 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them which were so used He maketh their troubles in their own persons by reproaches and afflictions the first part of their fight wherein they were a gazing-stock to the world Then 1. Such as are called to suffer for Christ are set upon a Theater to give proof of their faith and love to Christ before the world 2. The blinde world wondreth at such as adventure to suffer any thing for the truth of Christ and think but ignominiously of Christ and his cause and of those that maintain the same 3. Reproaches and taunts of the godly by the world are reckoned up to them for parts of their Christian cross and their glory before God 2. The next part of their fight was their partaking with such as did suffer the like Then 1. It is the part of true Christians to countenance them that confesse Christ yea and to joyn with them that suffer for him 2. Communion with the sufferings of others is reckoned up for a part of our own sufferings 3. To suffer patiently our selves or take a part with others in their sufferings will cost us a battel Vers. 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that ye have in heaven a better and an enduring substance He cometh to particulars and first their compassion towards himself in his bonds is remembred by him Then 1. Compassion with sufferers especially when it is manifested to the afflicted party for his comfort maketh the compassionate person a partaker with the sufferer 2. Such compassion should be remembred by the sufferer thankfully and recompenced by seeking their eternal welfare who have shewed them such great kindeness 2. Another particular is their joyful enduring the spoliation of their goods Then 1. When trial cometh of mens faith in Christ such as minde to be constant must prepare themselves to quit their goods if GOD please so to honour them with employment 2. When we see we must lose our goods for Christs sake or suffer any other inconveniency we ought to do it chearfully and count our gain in Christ more than our loss in the world And if we finde trouble to let our adversaries know as little of it as we can namely seeing there is no cause of grief if our eyes were opened and our
Yea now under the Gospel coming unto Christ we are in better case than they who lived before Christ because they were bound to all the Ceremonial and Typical Ordinances of the Law under the Old Covenant But we are exempted from that Old Covenant and are entred into the New which freeth us from that yoke which the Israelites could never bear 16. Without Christ we stand alone and none to plead for us before our Judge But when we come to Christ we finde him a Mediator both to deliver us from the Old Covenant and to take burthen for us for keeping of the New Covenant 17. Without Christ unrighteous and unholy When we come to Christ we come to be sprinkled with his blood for Justification and Sanctification also and for receiving of all other benefits bought by that blood He compareth this blood with Abels as speaking better things For albeit we by our sins have made our LORD to serve yea and to dye also ye doth his blood not speak against us as Abels did speak against Cain and the Earth for drawing down of a curse on both But speaketh to GOD still to pacifie his wrath and to pardon us and to our conscience to cleanse it and make it quiet within us From this comparison of men under the Law and under Grace we learn 1. That the impenitent and unrenewed man how secure soever he â—it yet he is in a fearful estate the wrath of the Judge from his Justice Seat being ready to break out upon him 2. That the wakened conscience lying in the sense of its own sins and fear of the offended Iudge is much to be pitied 3. That the holiest man on earth if GOD reveal unto him the terror of his Justice he will be shaken with fear 4. That the onely remedy against the challenge of the Conscience and fear of the Law and Wrath is to have recourse to JESUS CHRIST 5. That he who is fled as a true penitent to JESUS CHRIST for refuge to be saved and directed and ruled by him is a true Member of the true Catholick Church of the Elect whatsoever be mens estimation of him 6. That the more graciously we be dealt with under the Gospel the more must we beware of Fleshliness and Prophanity For to this end all his speech doth tend Vers. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from Heaven From these considerations he chargeth them to beware leâ—t they make light account of Christs Doctrine The word importeth a shifting off Christ speaking by some excuse or pretence Then 1. The way to eschew Prophaness and Apostasie is to embrace and make much of Christs speaking unto us in his Word 2. Whatsoever pretences and excuses a man use to cloak his not-giving hearty obedience to the Doctrine of Christ it is but a refusing of him and a turning away from him make of it what he will 2. Hee urgeth this by threatning more certain and heavy judgements than upon the despisers of Moses who is said to speak on Earth because he was but the earthen vessell which carried Gods will to his people and by earthly Types and Figures made offer of Grace unto them But Christ as God by his own Authoritie casting Heaven open in the plainness and spirituality of the Doctrine is said to speak from Heaven Then As much as Christs person is more excellent than Moses and His Authority above his and the Heavenly clearness of Christs gracious Offer above his dark Types As much more heavy and certain Wrath shall overtake the despisers of his Doctrine than the despisers of Moses Law 3. Hee joyneth himself in the same danger with the people if He should turn away or refuse Then Preachers shall do well to lay the edge of their threatnings to their own hearts and to enroll themselves amongst the threatned That bitterness towards the people may be seen to be removed and their own sluggishness may be roused up seeing they have none to preaâ—h unto them but themselves Vers. 26. Whose voyce then shook the Earth But now Hee hath promised saying Yet once more I shake not the Earth onely but also Heaven To put an edge upon the Threatning he sheweth how terrible Christ is in shaking of the Earth by His Voice at Mount Sinai and by the shaking of Heaven and Earth at the Day of Iudgement Then 1. The terrible quaking of the Earth and burning of the Mount Sinai was pronounced by the Voice of Christ who therefore is declared to be the Lord God for so Exod. 19. is he called 2. His Terrour at the Day of Judgement may be seen in that little resemblance of Mount Sinai 3. The Terribleness of Christ should make us stand in awe of His Word Vers. 27. And this Word Yet once more doth signifie the removing of those things which are shaken as of things which are made that those things which cannot be shaken may remain Hee commenteth upon the testimony of Haggai Chap. 1. 6. and from this word Once concludeth that Heaven and Earth shall passe away and be changed at the power of Christs uttering of his voyce That these changeable Heavens and Earth being removed he may make a new Heaven and a new Earth wherein his Subjects and his Kingdome over them may remain for ever setled Then 1. It is a good mean to get the understanding of Gods mind in the Scripture to consider and weigh the force of the words thereof and what they do import by due consequence 2. No more change shall be of any thing after the day of Judgement because Once more and no oftener is Christ to shake the same 3. It is for the standing of Christs Kingdome that the creature is moved shaken and chanâ—ed yâ—ed All things made shall be shaken But Christs Kingdome and the salvation of his subjects shall never be shaken Vers. 28. Wherefore wee receiving a Kingdome which cannot bee moved let us have grace whereby wee may serve God acceptably with reverence and godly fear From the nature of this Kingdome granted unto us in Christ and from his terribleness he exhorteth us to stedfastness of Faith and humble obedience Hee saith Wee have received it because wee have received the Right and Title by the Gospel and some beginning of it Then As we receive Christ in the Gospel wee receive the Kingdome of Heaven with him in Right and Title yea in begun possession which groweth by degrees 2. Hee requireth of a receiver of this Kingdome a reverent serving of God Then right is given to this Kingdome before our service be done Not because we have seâ—ved heretofore but to oblige us to serve God hereafter 3. Hee will have us to serve God acceptably that is pleasantly and chearfully Next with reverence or shamefastness and godly fear Then 1. It is not enough that wee do