had unto the whole System of those Laws and Institutions of Worship which our Apostle as was also before observed calls Carnal Ordinances imposed unto the Time of Reformation Chap. 9. 10. They were all Carnal in opposition unto the Dispensation of the Spirit under the Gospel and the Institutions thereof None of these ways was the Lord Christ made a Priest He was not dedicated unto his Office by the Sacrifice of Beasts but Sanctified himself thereunto when he Offered himself through the Eternal Spirit unto God and was consummate in his own Blood He was not of the Carnal Seed of Aaron nor did nor could claim any Succession unto the Priesthood by virtue of an Extraction from his Race And no constitution of the Law in general no Ordinance of it did convey unto him either Right or Title unto the Priesthood It is therefore Evident that he was in no sense made a Priest according to the Law of a Carnal Commandment neither had he either Right Power or Authority to exercise the Sacerdotal Function in the observation of any Carnal Rites or Ordinances whatever And we may observe That what seemed to be wanting unto Christ in his entrance into any of his Offices or in the Discharge of them was on the account of a greater Glory Aaron was made a Priest with a great outward Solemnity The Sacrifices which were Offered and the Garments he put on with his visible separation from the rest of the People had a great Ceremonial Glory in them There was nothing of all this nor any thing like unto it in the Consecration of the Lord Christ unto his Office But yet indeed these things had no Glory in comparison of that excelling Glory which accompanied those invisible Acts of Divine Authority VVisdom and Grace which communicated his Office unto him And indeed in the VVorship of God who is a Spirit all outward Ceremony is a diminution and debasement of it Hence were Ceremonies for Beauty and Glory multiplyed under the Old Testament but yet as the Apostle shews were all but Carnal But as the sending of Christ himself and his Investiture with all his Offices were by Secret and Invisible Acts of God and his Spirit so all Evangelical VVorship as to the Glory of it is Spiritual and Internal only And the removal of the Old Pompous Ceremonies from our VVorship is but the taking away of the Veil which hindred from an insight and entrance into the Holy place 2. The way and manner whereby the Lord Christ was made a Priest is expressed positively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But according unto the Power of an indissoluble Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an Opposition between the way rejected and this asserted as those which were not consistent He was not made a Priest that way but this How is Christ then made a Priest according to the Power of an endless Life That is saith one in his Paraphrase installed into the Priesthood after his Resurrection VVhat is meant by installed I well know not It should seem to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecrated Dedicated Initiated And if so this Exposition diverts wholly from the Truth For Christ was installed into his Office of Priesthood before his Resurrection or he did not Offer himself as a Sacrifice unto God in his Death and Blood-shedding And to suppose that the Lord Christ discharged and performed the principal Act of his Sacerdotal Office which was but once to be performed before he was installed a Priest is contradictory to Scripture and Reason it self Ideo ad vitam im mortalem perductus est ut in aeternum sacrdos noster esset He was therefore brought unto an Immortal Life that he might be our Priest for ever saith another But this is not to be made a Priest according to the Power of an endless Life If he means that he might always continue to be a Priest and to execute that Office always unto the consummation of all things what he says is true but not the sence of this place but if he means that he became Immortal after his Resurrection that he might be our Priest and abide so for ever it excludes his Oblation in his Death from being a proper Sacerdotal Act which that it was I have sufficiently proved elsewhere against Crellius and others Some think that the endless life intended is that of Believers which the Lord Christ by virtue of his Priestly Office confers upon them The Priests under the Law proceeded no further but to discharge Carnal Rites which could not confer Eternal life on them for whom they Ministred But the Lord Christ in the Discharge of his Office procureth Eternal Redemption and Everlasting life for Believers And these things are true but they comprise not the meaning of the Apostle in this place For how can Christ be made a Priest according to the Power of that Eternal Life which he confers on others For the comparison and opposition that is made between the Law of a Carnal Commandment whereby Aaron was constituted a Priest and the Power of an endless Life whereby Christ was made so do Evidence that the making of Christ a Priest not absolutely which the Apostle treats not of but such a Priest as he is was the Effect of this endless Life VVherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indissoluble Life here intended is the life of Christ himself Hereunto belonged or from hence did proceed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power whereby he was made a Priest And both the Office it self and the Execution or Discharge of it are here intended And as to the Office it self this Eternal or endless life of Christ is his life as the Son of God Hereon depends his own Mediatory life for ever and his conferring of Eternal life on us John 5. 26 27. And to be a Priest by virtue of or according unto this Power stands in direct opposition unto the Law of a Carnal Commandment It must therefore be enquired how the Lord Christ was made a Priest according unto this power And I say it was because thereby alone he was rendred meet to discharge that Office wherein God was to redeem his Church with his own Blood Acts 20. 28. By Power therefore here both meetness and ability are intended And both these the Lord Christ had from his Divine Nature and his endless life therein Or it may be the Life of Christ in his Humane Nature is intended in opposition unto those Priests who being made so by the Law of a Carnal Commandment did not continue in the Discharge of their Office by reason of Death as our Apostle observes afterwards But it will be said that this Natural life of Christ the life of the Humane Nature was not Endless but had an End put unto it in the Dissolution of his Soul and Body on the Cross. I say therefore this life of Christ was not absolutely the life of the Humane Nature considered separately from his
Righteousness at For Ob. God in his infinite wisdom gives proper times and seasons unto all his Dispensations unto and towards the Church So the accomplishment of these things was in the fulness of times Ephes. 1. 10. that is when all things rendred it seasonable and suitable unto the condition of the Church and for the manifestation of his own glory He hasteneth all his works of grace in their own appointed time Isa. 60. 22. And our duty it is to leave the ordering of all the Concerns of the Church in the accomplishment of promises unto God in his own time Acts 1. 7. 2. That which is ascribed unto the Lord Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ministry The Priests of old had a Ministry they ministred at the Altar as in the foregoing verse And the Lord Christ was a Minister also so the Apostle had said before he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. A Minister of the holy things Wherefore he had a Liturgy a Ministry a Service committed unto him And two things are included herein 1. That it was an office of Ministry that the Lord Christ undertook He is not called a Minister with respect unto one particular Act of Ministration so are we said to minister unto the necessity of the Saints which yet denotes no office in them that do so But he had a standing Office committed unto him as the word imports In that sense also he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister in office Rom. 15. 8. 2. Subordination unto God is included herein With respect unto the Church his Office is supreme accompanied with Sovereign Power and Authority He is Lord over his own house But he holds his Office in subordination unto God being faithful unto him that appointed him So the Angels are said to minister unto God Dan. 7. 10. that is to do all things according unto his will and at his command So had the Lord Christ a Ministry And we may observe 1. That the whole Office of Christ was designed unto the Accomplishment of the Will and Dispensation of the Grace of God For these ends was his Ministry committed unto him We can never sufficiently admire the Love and Grace of our Lord Jesus Christ in undertaking this Office for us The greatness and glory of the duties which he performed in the discharge thereof with the benefits we receive thereby are unspeakable being the immediate cause of all grace and glory Yet we are not absolutely to rest in them but to ascend by Faith unto the eternal Spring of them This is the Grace the Love the Mercy of God all acted in a way of Sovereign Power These are everywhere in the Scripture represented as the original Spring of all Grace and the ultimate Object of our Faith with respect unto the benefits which we receive by the Mediation of Christ. His Office was committed unto him of God even the Father and his Will did he do in the discharge of it Yet also 2. The Condescension of the Son of God to undertake the Office of the Ministry on our behalf is unspeakable and for ever to be admired Especially will it appear so to be when we consider who it was who undertook it what it cost him what he did and underwent in the pursuance and discharge of it as it is all expressed Phil. 2. 6 7 8. Not only what he continueth to do in Heaven at the right hand of God belongeth unto this Ministry but all that he suffered also upon the Earth His Ministry in the undertaking of it was not a Dignity a Promotion a Revenue Matth. 20. 28. It is true it is issued in glory but not until he had undergone all the evils that humane nature is capable of undergoing And we ought to undergo any thing chearfully for him who underwent this Ministry for us 3. The Lord Christ by undertaking this Office of the Ministry hath consecrated and made honourable that Office unto all that are rightly called unto it and do rightly discharge it It is true his Ministry and ours are not of the same kind and nature But they agree in this that they are both of them a Ministry unto God in the holy things of his worship And considering that Christ himself was Gods Minister we have far greater reason to tremble in our selves on an apprehension of our own insufficiency for such an Office than to be discouraged with all the hardships and contests we meet withall in the world upon the account of it 3. The general way whereby our Lord Christ came unto this Ministry is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He obtained it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either sorte contingo to have a lot or portion or to have any thing befall a Man as it were by accident or assequor obtineo to attain or obtain any thing which before we had not But the Apostle designeth not to express in this word the especial call of Christ or the particular way whereby he came unto his Ministry but only in general that he had it and was possessed of it in the appointed season which before he had not The way whereby he entred on the whole office and work of his Mediation he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 1. 4. he had it by Inheritance that is by free Grant and perpetual Donation made unto him as the Son See the Exposition on that place There were two things that concurred unto his obtaining this Ministry 1 The eternal purpose and counsel of God designing him thereunto an Act of the Divine Will accompanied with infinite Wisdom Love and Power 2 The actual call of God whereunto many things did concur especially his Unction with the Spirit above measure for the holy discharge of his whole Office Thus did he obtain this Ministry and not by any legal Constitution Succession or carnal Rite as did the Priests of old And we may see that Ob. The Exaltation of the Humane Nature of Christ into the Office of this glorious Ministry depended solely on the Sovereign Wisdom Grace and Love of God When the Humane Nature of Christ was united unto the Divine it became in the Person of the Son of God meet and capable to make satisfaction for the sins of the Church and to procure Righteousness and Life Eternal for all that do believe But it did not merit that Union nor could do so For as it was utterly impossible that any created Nature by any Act of its own should merit the Hypostatical Union so it was granted unto the Humane Nature of Christ antecedently unto any Act of its own in way of obedience unto God For it was united unto the Person of the Son by virtue of that Union Wherefore antecedently unto it it could merit nothing Hence its whole Exaltation and the Ministry that was discharged therein depended solely on the Sovereign Wisdom and Pleasure of God And in this Election and Designation of the Humane Nature of Christ
efficient John 1. 5. Rom. 11. 34. Heb. 1. 2. So it doth here the eternal Spirit was not an inferior instrument whereby Christ offered himself but it was the principal efficient cause in the work The Variety that is in the reading of this place is taken notice of by all Some Copies read by the Eternal Spirit some by the Holy Spirit the latter is the reading of the Vulgar Translation and countenanced by sundry ancient Copies of the Original The Syriac retains the Eternal Spirit which also is the reading of most ancient Copies of the Greek Hence follows a double interpretation of the words some say that the Lord Christ offered himself unto God in and by the acting of the Holy Ghost in his Humane Nature For by him were wrought in him that servent zeal unto the glory of God that love and compassion unto the souls of men which both carried him through his sufferings and rendered his obedience therein acceptable unto God as a Sacrifice of a sweet smelling savor which work of the Holy Spirit in the Humane Nature of Christ I have elsewhere declared Others say that his own Eternal Deity which supported him in his sufferings and rendred the Sacrifice of himself effectual is intended But this will not absolutely follow to be the sense of the place upon the common reading by the Eternal Spirit For the Holy Spirit is no less an Eternal Spirit than is the Deity of Christ himself The truth is both these concurred in and were absolutely necessary unto the offering of Christ. The acting of his own Eternal Spirit was so unto the efficacy and effect And those of the Holy Ghost in him were so as unto the manner of it Without the first his offering of himself could not have purged our Consciences from dead works No Sacrifice of any meer creature could have produced that effect It would not have had in itself a worth and dignity whereby we might have been discharged of sin unto the glory of God Nor without the subsistence of the Humane Nature in the Divine Person of the Son of God could it have undergone and passed through unto victory what it was to suffer in this offering of it Wherefore this sense of the words is true Christ offered himself unto God through or by his own Eternal Spirit the Divine Nature acting in the person of the Son For 1 it was an Act of his entire Person wherein he discharged the office of a Priest And as his Humane Nature was the Sacrifice so his Person was the Priest that offered it which is the only distinction that was between the Priest and Sacrifice herein As in all other Acts of his Mediation the taking our nature upon him and what he did therein the Divine Person of the Son the Eternal Spirit in him acted in love and condescension so did it in this also of his offering himself 2 As we observed before hereby he gave dignity worth and efficacy unto the Sacrifice of himself For herein God was to purchase his Church with his own blood And this seems to be principally respected by the Apostle For he intends to declare herein the dignity and efficacy of the Sacrifice of Christ in opposition unto those under the Law For it was in the will of man and by material fire that they were all offered But he offered himself by the Eternal Spirit voluntarily giving up his Humane Nature to be a Sacrifice in an Act of his Divine Power 3 The Eternal Spirit is here opposed unto the Material Altar as well as unto the Fire The Altar was that whereon the Sacrifice was laid which bore it up in its Oblation and Ascension But the Eternal Spirit of Christ was the Altar whereon he offered himself This supported and bore it up under its sufferings whereon it was presented unto God as an acceptable Sacrifice Wherefore this reading of the words gives a sense that is true and proper unto the matter treated of But on the other side it is no less certain that he offered himself in his Humane Nature by the Holy Ghost All the gracious actings of his mind and will were required hereunto The Man Christ Iesus in the gracious voluntary acting of all the faculties of his Soul offered himself unto God His Humane Nature was not only the matter of the Sacrifice but therein and thereby in the gracious actings of the faculties and powers of it he offered himself unto God Now all these things were wrought in him by the Holy Spirit wherewith he was filled which he received not by measure By him was he filled with that love and compassion unto the Church which acted him in his whole Mediation and which the Scripture so frequently proposeth unto our Faith herein He loved me and gave himself for me He loved the Church and gave himself for it He loved us and washed us in his own blood By him there was wrought in him that zeal unto the glory of God the fire whereof kindled his Sacrifice in an eminent manner For he designed with ardency of love to God above his own life and present state of his Soul to declare his righteousness to repair the diminution of his glory and to make such way for the communication of his love and grace to sinners that he might be eternally glorified He gave him that holy submission unto the Will of God under a prospect of the bitterness of that Cup which he was to drink as enabled him to say in the height of his conflict Not my Will but thy Will be done He filled him with that faith and trust in God as unto his supportment deliverance and success which carried him steadily and safely unto the issue of his tryal Isa. 50. 7 8 9. Through the actings of these graces of the Holy Spirit in the Humane Nature his offering of himself was a free voluntary Oblation and Sacrifice I shall not positively determine on either of these Senses unto the exclusion of the other The latter hath much of spiritual light and comfort in it on many accounts But yet I must acknowledge that there are two Considerations that peculiarly urge the former interpretation 1. The most and most ancient Copies of the Original read by the Eternal Spirit and are followed by the Syriac with all the Greck Scholists Now although the Holy Spirit be also an Eternal Spirit in the unity of the same Divine Nature with the Father and the Son yet where he is spoken of with respect unto his own personal actings he is constantly called the Holy Spirit and not as here the Eternal Spirit 2. The design of the Apostle is to prove the efficacy of the Offering of Christ above those of the Priests under the Law Now this arose from hence partly that he offered himself whereas they offered only the blood of Bulls and Goats but principally from the dignity of his Person in his Offering in that he offered himself by his own Eternal Spirit or
should any way hinder his Sacrifice from being accepted with God and really expiatory of Sin And this was the Church instructed to expect by all those legal Institutions It may be not unuseful to give here a brief Scheme of this great Sacrifice of Christ to fix the thoughts of Faith the more distinctly upon it 1. God herein in the Person of the Father is considered as the Law-giver the Governor and Judge of all and that as on a Throne of Judgment the Throne of grace being not as yet erected And two things are ascribed or do belong unto him 1 A Denunciation of the sentence of the Law against Mankind Dying ye shall dye and cursed be every one that continues not in all things written in the Law to do them 2 A Resusal of all such ways of Atonement Satisfaction and Reconciliation that might be offered from any thing that all or any creatures could perform sacrifice and offerings and whole burnt-offerings for sin he would not have Heb. 10. 5 6. he rejected them as insufficient to make Atonement for sin 2. Satan appeared before this Throne with his Prisoners he had the power of death Heb. 2. 14. and entered into judgment as unto his right and title and therein was judged John 16. 11. And he put forth all his power and policy in opposition unto the deliverance of his Prisoners and to the way or means of it That was his hour wherein he put forth the power of darkness Luke 22. 53. 3. The Lord Christ the Son of God out of his infinite love and compassion appears in our Natures before the Throne of God and takes it on himself to answer for the sins of all the Elect to make Atonement for them by doing and suffering whatever the holiness righteousness and wisdom of God required thereunto Then said I Lo I come to do thy Will O God Above when he said Sacrifice and Offerings and Burnt-offerings for sin thou wouldst not neither hadst pleasure therein which are offered by the Law then said he Lo I come to do thy Will O God he taketh away the first that he might establish the second Heb. 10. 7 8 9. 4. This stipulation and engagement of his God accepteth of and withal as the sovereign Lord and Ruler of all prescribeth the way and means whereby he should make Atonement for sin and Reconciliation with God thereon And this was that he should make his soul an offering for sin and therein bear their iniquities Isa. 53. 10 11. 5. The Lord Christ was prepared with a Sacrifice to offer unto God unto this end For whereas every High Priest was ordained to offer Gifts and Sacrifices it was of necessity that he also should have somewhat to offer Heb. 8. 3. This was not to be the Blood of Bulls and Goats or such things as were offered by the Law ver 4. But this was and was to be himself his humane nature or his body For 1 this body or humane nature was prepared for him and given unto him for this very end that he might have somewhat of his own to offer Heb. 10. 5. 2 He took it he assumed it unto himself to be his own for this very end that he might be a sacrifice in it Heb. 2. 14. 3 He had full power and authority over his own body his whole humane nature to dispose of it in any way and into any condition unto the glory of God No man saith he taketh my life from me I lay it down of my self I have power to lay it down and I have power to take it again John 10. 18. 6. This therefore he gave up to do and suffer according unto the Will of God And this he did 1 In the Will Grace and Love of his Divine Nature he offered himself unto God through the eternal Spirit 2 In the gracious holy actings of his humane nature in the way of zeal love obedience patience and all other graces of the Holy Spirit which dwelt in him without measure acted unto their utmost glory and efficacy Hereby he gave himself up unto God to be a Sacrifice for Sin his own Divine Nature being the Altar and Fire whereby his Offering was supported and confirmed or brought unto the Ashes of Death This was the most glorious spectacle unto God and all his holy Angels Hereby he set a Crown of Glory on the head of the Law fulfilling its precepts in matter and manner unto the uttermost and undergoing its penalty or curse establishing the truth and righteousness of God in it Hereby he glorified the holiness and justice of God in the demonstration of their nature and compliance with their demands Herein issued the eternal Councils of God for the salvation of the Church and way was made for the exercise of grace and mercy unto sinners For 7. Herewith God was well pleased satisfied and reconciled unto sinners Thus was he in Christ reconciling the world unto himself not imputing our sins unto us in that he was made sin for us that we might become the righteousness of God in him For in this tender of himself a Sacrifice to God 1. God was well pleased with and delighted in his obedience it was a Sacrifice unto him of a well-smelling savor He was more glorified in that one instance of the Obedience of his onely Son than he was dishonoured by the sin of Adam and all his Posterity as I have elsewhere declared 2. All the demands of his Justice were satisfied unto his eternal glory Wherefore 8. Hereon Satan is judged and destroyed as unto his power over sinners who receive this Atonement all the grounds and occasions of it are hereby removed his Kingdom is overthrown his Usurpation and unjust Dominion defeated his Arms spoiled and Captivity led captive For of the anger of the Lord against sin it was that he obtained his power over sinners which he abused unto his own ends This being atoned the Prince of this world was judged and cast out 9. Hereon the poor condemned sinners are discharged God says deliver them for I have found a ransom But we must return to the Text. The effect of the Blood of Christ through the offering of himself is the purging of our Consciences from dead works This was somewhat spoken unto in general before especially as unto the nature of this purging But the words require a more particular Explication And The word is in the Future Tense Shall purge The blood of Christ as offered hath a double respect and effect 1 Towards God in making Atonement for sin This was done once and at once and was now past Herein by one Offering he for ever perfected them that are sanctified 2 Towards the Consciences of men in the application of the vertue of it unto them this is here intended And this is expressed as future not as though it had not this effect already on them that did believe but upon a double account 1. To declare the certainty of the event or
wisdom goodness and Grace The Subject spoken of is the offering of Christ. But it is here mentioned passively he was offered Most frequently it is expressed by his offering of himself the sacrifice he offered of himself For as the vertue of his offering depends principally on the dignity of his Person so his humane Soul his Mind Will and Affections with the fulness of the Graces of the Spirit resident and acting in them did concur unto the efficacy of his Offering and were necessary to render it an Act of Obedience a Sacrifice of a sweet smelling savour unto God Ephes. 5. 2. Yea hereon principally depended his own Glory which arose not meerly from his suffering but from his obedience therein Phil. 2. 7 8. Wherefore he is most frequently said to offer himself 1. Because of the virtue communicated unto his offering by the Dignity of his Person 2. Because he was the only Priest that did offer 3. Because his Obedience therein was so acceptable unto God 4. Because this expresseth his love unto the Church he loved it and gave himself for it But as himself offered so his offering was himself His whole entire humane nature was that which was offered Hence it is thus passively expressed Christ was offered that is he was not only the Priest who offered but the Sacrifice that was offered Both were necessary that Christ should offer and that Christ should be offered And the Reason why it is here so expressed is because his offering is spoken of as it was by death and suffering For having affirmed that if he must often offer he must often suffer and compared his offering unto the once dying of men penally it is plain that the offering intended is in and by suffering Christ was offered is the same with Christ suffered Christ dyed And this expression is utterly irreconcileable unto the Socinian notion of the Oblation of Christ. For they would have it to consist in the presentation of himself in Heaven eternally free from and above all sufferings which cannot be the sense of this expression Christ was offered The circumstance of his being thus offered is that it was once only This joyned as it is here with a word in the preter tense can signify nothing but an action or passion then past and determin'd It is not any present continued action such as is the presentation of himself in heaven that can be signified hereby 3. The end of Christs being thus once offered and which his one offering did perfectly effect was to bear the sins of many There is an Antithesis between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of many and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto men in the verse foregoing Men expressed indefinitely in that necessary proposition intends all men universally Nor as we have shewed is there any exception against the Rule by a few instances of Exemption by the interposition of Divine Soveraignty But the relief which is granted by Christ though it be unto men indefinitely yet it extends not to all universally but to many of them only That it doth not so extend unto all eventually is confessed And this expression is declarative of the intention of God or of Christ himself in his offering See Ephes. 5. 25 26. He was thus offered for those many to bear their sins as we render the words It is variously translated as we have seen before and various senses are sought after by Expositors Grotius wholly follows the Socinians in their endeavours to pervert the sense of this word It is not from any difficulty in the word but from mens hatred unto the Truth that they put themselves on such endeavours And this whole attempt lies in finding out one or two places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to take away For the various signification of a word used absolutely in any other place is sufficient for these men to confute its necessary signification in any context But the matter is plain in it self Christ did bear sin or take it away as he was offered as he was a Sacrifice for it This is here expresly affirmed He was offered to bear the sins of many This he did as the Sacrifices did of old as unto their Typical use and efficacy A supposition hereof is the sole foundation of the whole Discourse of the Apostle But they bare sin or took away sin not to contend about the meer signification of the word no otherwise but by the imputation of the sin unto the Beast that was Sacrificed whereon it was slain that attonement might be made with its blood This I have before sufficiently proved So Christ bare the sins of many and so the signification of this word is determined and limited by the Apostle Peter by whom alone it is used on the same occasion 1 Epist. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who himself bare our sins in his own body on the Tree That place compared with this doth utterly evert the Socinian fiction of the Oblation of Christ in Heaven He was offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear the sins of many When did he do it How did he do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare our sin in his own body on the tree Wherefore then he offered himself for them And this he did in his suffering Moreover where-ever in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX as Numb 14. 33. Isai. 53. 12. or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reference unto Sin it constantly signifies to bear the punishment of it Yea it doth so when with respect unto the Event it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is Levit. 10. 17. And the proper signification of the word is to be taken from the declaration of the thing signified by it He shall bear their iniquities Isa. 53. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear it as a burden upon him He was offered once so as that he suffered therein As he suffered he bare our iniquities and as he was offered he made attonement for them And this is not opposed unto the appearance of men before God at the last day but unto their death which they were once to undergo Wherefore The ground of the Expiation of Sin by the offering of Christ is this that therein he bare the Guilt and Punishment due unto it Upon this offering of Christ the Apostle supposeth what he had before declared namely that he entred into heaven to appear in the presence of God for us And hereon he declares what is the end of all this dispensation of Gods Grace Unto them that look for him he shall appear the second time without sin unto Salvation And he shews 1 What de facto Christ shall yet do He shall appear 2 To whom he shall so appear Unto them that look for him 3 In what manner Without sin 4 Unto what end Unto Salvation 5 In what order the second time The last thing mentioned is
of Christ in that Nation wherein our holy Apostle himself was highly concerned Acts 8. 1. Chap. 9. 1. ch 22. 19. ch 26. 10 11. And the other was on the occasion of this Apostle himself for upon his last coming to Jerusalem after his great successes in preaching the Gospel among the Gentiles the whole Body of the people was fill'd with rage and madness against him and all the other Disciples It is no doubt although express mention be not made of it but that at that time the Rage and Cruelty of the Priests and the multitude did put forth themselves unto a general Persecution of the Church And this season he seems to reflect upon in particular because he mentions his own bonds at that time and their compassion with him However certain it is that all the Churches of Judea had suffered those things here mentioned from their Countrey-men as the Apostle himself declares 1 Thess. 2. 14. At this present time they seemed to have had some outward peace The occasion whereof were the Tumults and Disorders which were then growing in their whole Nation Their own intestine discords and the fear of outward Enemies by which they were shortly utterly destroyed diverted them from prosecuting their rage for a season against the Church And it may be some began to grow careless and secure hereon as we are generally apt to do supposing that all will be serene when one or another storm is over These therefore the Apostle doth press unto such a remembrance of former trials as might prepare for those that we are to expect for as he tells them they had still need of Patience v. 36. 2. There is a Description of these former days from their State and Condition in them the days in which they were inlightned or rather in which having been inlightned The mention of this their illumination being in a tense of the time past manifests that their inlightning did precede those days of their sufferings But yet the Expression is such as argues a nearer conjunction or concurrence between those two things their illumination and these dayes of affliction the one followed as it were immediately on the other This inlightning was that work of Gods grace mentioned 1 Pet. 2. 9. Their translation out of darkness into his marvellous light They were naturally blind as were all men and peculiarly blinded with prejudices against the truth of the Gospel Therefore when God by his effectual call delivered them out of that State of darkness by the Renovation of their understandings and the removal of their prejudices the light of the knowledge of God shining into their hearts is this Illumination the saving Sanctifying Light which they received at their first effectual call and Conversion to God This Spiritual change was presently followed with days of affliction trouble and persecution In it self it is for the most part accompanied with joy delight zeal and vigorous acting of Faith and Love 1 Pet. 1. 8. For 1. God did usually grant unto Believers some secret Pledge and Sealing of his Spirit which fill'd them with joy and zeal Eph. 1. 13. 2. Their own hearts are exceedingly affected with the Excellency glory and beauty of the things revealed unto them of what they now see perfectly whereunto they were before in darkness that is the Love and Grace of Christ Jesus in the Revelation of himself unto them 3. All Graces are new and fresh not yet burdened clogged or wearied by temptations but are active in their several places Hence frequent mention is made of and commendation given unto the first Love of persons and Churches This was the State and condition of those Hebrews when the days of tryal and affliction came upon them it was immediately after their first conversion unto God And 't is usual with God thus to deal with his people in all ages He no sooner calls persons to himself but he leads them into the Wilderness He no sooner plants them but he shakes them with storms that they may be more firmly rooted He doth it 1. Utterly to take off their expectations from this world or any thing therein They shall find that they are so far from bettering their outward Estate in this world by cleaving unto Christ and the Church as that the whole rage of it would be stirr'd up against them upon that account and all the things enjoyed in it be exposed unto ruine This the Lord Christ every where warned his disciples of affirming that those who are not willing to renounce the world and to take up the Cross did not belong unto him 2. For the tryal of their faith 1 Pet. 5. 6 7. 3. For the glory and propagation of the Gospel 4. For the exercise of all graces 5. To breed us up into the military discipline of Christ as he is the Captain of our Salvation They who pass through their first trials are Christs Veterans on new attempts I. All men by nature are darkness and in darkness II. Saving illumination is the first fruit of effectual vocation III. Spiritual Light in its first Communication puts the soul on the diligent exercise of all Graces IV. 'T is suited unto the wisdom and goodness of God to suffer persons on their first Conversion to fall into manifold trials and temptations This was the State of the Hebrews in those days which the Apostle would have them call to mind But the words have respect unto what follows immediately which you endured The description of this State and condition namely that they were inlightned is interposed for the ends we have spoken unto Wherefore the season he would have them call to remembrance is described by what they suffered therein This as was observed he expresseth two ways 1. In general 2. In particular instances The First in these words ye endured a great fight of afflictions 1. That which he would have them to mind is affliction 2. The aggravation of it it was a great fight of afflictions 3. Their deportment under it in that they endured them 1. We render this word by Afflictions although by the particulars mentioned afterwards it appeared it was Persecutions from men that the Apostle only intended And if we take afflictions in the ordinary sence of the word for chastisements corrections and trials from God it is true that mens persecutions are also Gods afflictions with the special end of them in our trials we are chastned of the Lord that we may not be condemned with the world God used them as his furnace and fining pot for the trial of their faith which is more pretious then gold And under all persecutions we are to have a special regard unto the immediate hand of God in such afflictive trials This will keep us humble and in a constant subjection of our souls unto God as the Apostle declares chap. 12. But the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly sufferings The same word that the Apostle useth
upon the preaching of the Gospel any were converted unto Christ and upon their profession of Faith and Repentance were baptized the Apostles present or if near unto them they came on that purpose laid their hands on them whereon they received the Holy Ghost in a supernatural Communication of Evangelical Gifts And this next to the preaching of the word was the great means which the Lord Christ made use of in the propagation of the Gospel By the Word he wrought internally on the Minds and Consciences of men and by these miraculous gifts he turned the thoughts of men to the consideration of what was preached by what in an extraordinary manner was objected to their external senses And this was not confined unto a few Ministers of the word and the like but as it appears from sundry places of Scripture was common almost unto all Believers that were baptized Gal. 3. 2. 1 Cor. 14. 3 In the Verse following mention is made of those who were made partakers of the Holy Ghost that is of his miraculous gifts and operations which were communicated by this Imposition of hands which therefore refers unto the same After these times this Rite was made use of in other occasions of the Church in imitation no doubt of this extraordinary action of the Apostles but there is no mention of it in the Scripture nor was in use in those days and therefore cannot be here intended And this is the most genuine interpretation of this place These mentioned were the principles of the Doctrine of Christ wherein among others of the same importance they were to be well instructed who were to be baptized and thereon to have hands laid on them whereby the extraordinary Gifts of the Holy Ghost were communicated unto them But we shall allow a room also for that other Exposition of the words which is more generally received and in the exclusion whereof because it complies with the Analogie of Faith I dare not be peremptory And this is that the Doctrine of laying on of hands maketh one distinct principle of Christianity by its self But then the thing signified is principally intended namely the Communication of the Holy Ghost unto Believers in his Gifts and Graces ordinary and extraordinary whereof this Rite was the external Sign And as this was peculiar to the Gospel so it contained the principal verification of it And this it did sundry ways 1 Because the Promises of the Lord Christ for the sending of him were eminently and visibly accomplished It is known that when he was leaving the world he filled his Disciples with an expectation of his sending the Holy Ghost unto them And he did not only propose this Promise as their great supportment during his absence but also suspended on its accomplishment all the Duty which he required from them in the Office he had called them unto Therefore he commanded them to abide quietly at Hierusalem without any publick engagement into their work until they had received the Promise of the Spirit Acts 1. 4 8. And when this was done it gave a full and glorious testimony not only unto his truth in what he had told them in this world but also unto his present exaltation and acceptation with God as Peter declares Acts 2. 33. 2 His Gifts themselves were such many of them as consisted in miraculous operations whereby God himself gave immediate testimony to the truth of the Gospel Heb. 2. 3 4. God himself bearing witness to the preachers of it with signs and wonders and with miracles and gifts of the Holy Ghost This made the Doctrine concerning them of unconceivable importance unto Believers of those days as that whereby their Faith and Profession was eminently justified in the face of the world 3 This Dispensation of the Holy Ghost was peculiar to the times of the Gospel and was in its self a sufficient proof of the cessation of all Legal Ordinances For it was the principal Prophecy and Promise under the Old Testament that in the days of the Messiah the Holy Ghost should be so poured out as I have at large elsewhere declared And it was to be a consequent of his Glorification Job 7. 38 39. Hence by the argument of their receiving the Spirit our Apostle proves to the Galatians their freedom from the Law Gal. 3. 2. Wherefore 4 The Doctrine concerning this Dispensation of the Spirit was peculiar to the Gospel and so might be esteemed an especial principle of its Doctrine For although the Church of the Jews believed the Holy Ghost as one Person in the Trinity after their obscure manner of apprehension yet they were Strangers unto this Dispensation of him in his Gifts though promised under the Old Testament because not to be accomplished but under the New Yea John the Baptist who in light into the Mystery of the Gospel outwent all the Prophets that were before him yet had not the Knowledge hereof communicated unto him For those who were only baptized with his Baptism and initiated thereby into the Doctrine of Repentance for the forgiveness of Sins had not so much as heard whether there were an Holy Ghost that is as unto this dispensation of him Acts 19. 2 3. Hereupon our Apostle instructing them in the Doctrine of the Gospel he made use of this Rite of the Imposition of hands whereon the Holy Ghost came on them and they spake with Tongues and prophesied ver 6. This therefore being so great and important a concern of the Gospel and this being the Rite appointed to represent it by the Doctrine concerning it namely the Promise of Christ to send the Holy Ghost with the nature use and end of the Gifts which he wrought in Believers is expressed and reckoned among the first principles of Christian Religion But the Reader is at liberty to follow whether of these interpretations he pleaseth And from the whole of what hath been discoursed we may take the ensuing observations 1. Persons to be admitted into the Church and unto a participation of all the holy Ordinances thereof had need be well instructed in the important Principles of the Gospel We have here the Rule of the Apostle and Example of the Primitive Churches for the ground of this Doctrine And it is necessary that such persons should be so instructed on their own part as also on the part of the Church it self On their own part because without it the Ordinances themselves will be of little use unto them For what benefit can any receive from that whose nature and properties he is unacquainted withall And neither the nature nor use of the Ordinances of the Church can be understood without a previous comprehension of the fundamental principles of the Gospel as might be easily demonstrated And it is so on the part of the Church For the neglect hereof was the chiefest occasion of the degeneracy of most Churches in the world By this means were the Societies of them filled with ignorant and consequently profane persons
nature being only thereby discerned it may be refused yea though we like its relish and savour upon some other consideration Some have observed that to taste is as much as to eat as 2 Sam. 3. 35. I will not taste bread or ought else But the meaning is I will not so much as taste it whence it was impossible he should eat it And when Jonathan says he only tasted a little of the Honey 1 Sam. 14. 29. it was an excuse and extenuation of what he had done But it is unquestionably used for some kind of experience of the nature of things Prov. 31. 18. she tasteth that her merchandize is good or hath experience of it from its increase Psal. 34. 8. O taste and see that the Lord is good which Peter respects 1 Epist. 2. 3. If so be that ye have tasted that the Lord is gracious or found it so by experience It is therefore properly to make an experiment or trial of any thing whether it be received or refused and is sometimes opposed to eating and digestion as Matth. 27. 34. That therefore which is ascribed unto these Persons is that they had an experience of the Power of the Holy Ghost that Gift of God in the Dispensation of the Gospel the Revelation of the Truth and Institution of the spiritual Worship of it of this state and of the excellency of it they had made some trial and had some experience a Priviledge which all men were not made partakers of And by this taste they were convinced that it was far more excellent than what they had been before accustomed unto although now they had a mind to leave the finest Wheat for their old Acorns Wherefore although tasting contain a Diminution in it if compared with that spiritual eating and drinking with that Digestion of Gospel Truths turning them into nourishment which are in true Believers yet absolutely considered it denotes that Apprehension and Experience of the excellency of the Gospel as administred by the Spirit which is a great Priviledge and spiritual Advantage the contempt whereof will prove an unspeakable Aggravation of the Sin and the remediless ruine of Apostates The meaning then of this Character given concerning these Apostates is that they had some experience of the Power and Efficacy of the Holy Spirit from Heaven in Gospel Administrations and Worship For what some say of Faith it hath here no place and what others affirm of Christ and his being the Gift of God comes in the issue unto what we have proposed And we may observe farther to clear the Design of the Apostle in this Commination 1. That all the Gifts of God under the Gospel are peculiarly Heavenly Joh. 3. 12. Ephes. 1. 3. and that in opposition 1 To earthly things Col. 3. 11 12. 2 To carnal Ordinances Heb. 9. 23. let them beware by whom they are despised 2. The Holy Ghost for the Revelation of the mysteries of the Gospel and the Institution of the Ordinances of spiritual Worship is the great Gift of God under the New Testament 3. There is a Goodness and Excellency in this Heavenly Gift which may be tasted or experienced in some measure by such as never receive him in their life power and efficacy They may taste 1 Of the Word in its Truth not its Power 2 Of the Worship of the Church in its outward Order not its inward Beauty 3 Of the Gifts of the Church not its Graces 4. A Rejection of the Gospel its Truth and Worship after some experience had of their worth and excellency is an high Aggravation of Sin and a certain presage of Destruction The Third Property whereby these Persons are described is added in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were made partakers of the Holy Ghost This is placed in the middle or centre of the Priviledges enumerated two preceding it and two following after as that which is the root and animating Principle of them all They all are effects of the Holy Ghost in his Gifts or his Graces and so do depend on the participation of him Now men do so partake of the Holy Ghost as they do receive him And he may be received either as unto personal Inhabitation or as unto spiritual Operations In the first way the world cannot receive him Joh. 14. 17. where the world is opposed unto true Believers and therefore these here intended were not in that sense partakers of him His Operations respect his Gifts So to partake of him is to have a share part or portion in what he distributes by way of spiritual Gifts in answer unto that expression All these worketh that one and self-same Spirit dividing unto every one severally as he will 1 Cor. 12. 11. So Peter told Simon the Magician that he had no part in spiritual Gifts he was not partaker of the Holy Ghost Acts 8. 21. Wherefore to be partaker of the Holy Ghost is to have a share in and benefit of his spiritual Operations But whereas the other things mentioned are also Gifts or Operations of the Holy Ghost on what Ground or for what Reason is this mentioned here in particular that they were made Partakers of him which if his Operations only be intended seems to be expressed in the other Instances Answ. 1 It is as we observed before no unusual thing in the Scripture to express the same thing under various notions the more effectually to impress a consideration and sense of it in our mind especially where an expression hath a singular Emphasis in it as this hath here used For it is an exceeding Aggravation of the sins of these Apostates that in these things they were Partakers of the Holy Ghost 2 As was before intimated also this participation of the Holy Ghost is placed it may be in the midst of the several parts of this Description as that whereon they do all depend and they are all but Instances of it They were partakers of the Holy Ghost in that they were once enlightened and so of the rest 3 It expresseth their own personal Interest in these things They had an interest in the things mentioned not only Objectively as they were proposed and presented to them in the Church but Subjectively they themselves in their own Persons were made partakers of them It is one thing for a man to have a share in and benefit by the Gifts of the Church another to be personally himself endowed with them 4 To mind them in an especial manner of the Priviledges they enjoyed under the Gospel above what they had in their Judaisme For whereas then they had not so much as heard that there was an Holy Ghost that is a blessed Dispensation of him in spiritual Gifts Acts 19. 2. now they themselves in their own persons were made Partakers of him than which there could be no greater Aggravation of their Apostasie And we may observe in our way that The Holy Ghost is present with many as unto powerful Operations with whom he is
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
after Eternal Rest and Glory they have a sufficient recompence in their hands for all their sufferings 3 That God might have put them with others into such Pastures here only to have been fatted against the day of slaughter Let them but consider how much Spiritual and Eternal Mercies wherein they are interested do exceed things Temporal they will find they have no cause to complain 4 Whereas it is for the Glory of God and the Benefit of the Church that some should be peculiarly in an afflicted condition they ought even to rejoyce that God hath chosen them to use them as he pleaseth unto those Ends. But for the thing it self the Reasons of it are revealed and manifest For 1 God hereby gives Testimony unto all that the good things as they are esteemed of this world are no Tokens or Pledges of his Love and that he hath better things in store for them whom he careth for He doth hereby cast contempt on the desirable things of the world and testifieth that there are better things to be received even in this life than whatever is of the number of them For had not God better things to bestow on his Saints in this world than any the world can afford he would not with-hold these from them so far at least as that they should be straightened in their want Wherefore in this Dispensation of his Providence he doth testifie unto all that internal spiritual mercies such as his Saints enjoy are incomparably to be preferred above all things of that kind wherein he keeps them short 2 Sam. 23. 5. 2 He maketh way hereby for the vigorous fruitful exercise of all the Graces of his Spirit namely in the various conditions whereinto the Members of the Church are cast And let every one look to it and know that according unto his outward condition in the world whether it be of want or abundance there is peculiar exercise of Grace unto the Glory of God required of him It is expected from all that are high or low rich or poor free or in distress not only that they live in the exercise of all Grace in general but also that they diligently endeavour an abounding fruitfulness in those Graces whose exercise their especial condition calleth for And secondly we are here taught that The great Trial of our Love consists in our regard unto the Saints that are in distress That is the Foundation of the commendation of the Love of these Hebrews they ministred unto them Either Love or at least an appearance of Love will be easily preserved where we have little or no need of one another But when the exercise of it proves costly when it puts us unto charge or trouble or into danger as it doth more or less when it is exercised towards them that are in distress then is it brought unto its trial And in such a season we have experience that the Love of many is so far from bringing forth more fruit as that the very leaves of it fall off and they give over its profession Wherefore It is the Glory and Honour of a Church the principal Evidence of its spiritual Life when it is diligent and abounds in those Duties of Faith and Love which are attended with the greatest difficulties From hence doth the Apostle commend these Hebrews and firmly perswades himself that they were endued with those better things which accompany Salvation For hereby as we might shew 1 God is singularly glorified 2 The Gospel is peculiarly promoted 3 An especial lustre is put upon the Graces of the Spirit and 4 All the Ends of Sathan and the World in their Persecutions are utterly frustrated And these things have we spoken concerning the first ground of the Apostles perswasion of the good spiritual estate at present of these Hebrews and their future Eternal safety namely that work of Faith and labour of Love which he had observed in them The other ground of his Perswasion is taken from the Righteousness of God God is not unrighteous to forget your work I intimated before that the word used by the Apostle to express the frame of his mind in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are perswaded ver 9. is applied sometimes to denote the infallible certainty of Faith and sometimes the moral certainty of Charity In this place it hath respect unto a double object or reason 1 What was in the professing Hebrews their Faith and Love Hereof he could have no assurance or certainty beyond a moral perswasion or the satisfaction of a charitable Judgement But on this supposition his perswasion had another object namely the Righteousness of God in the stability of his Promises whence he had infallible assurance or did conclude infallibly unto what he was perswaded of The Righteousness of God sometimes denotes the absolute Rectitude and perfect Goodness of his Nature and hereunto all other Acceptations of the Word as applied unto God are to be reduced Sometimes the Equity of the holy Dispensations of his Justice whereby he renders unto every one what is their due according unto the nature of things and his holy Appointments is so called And sometimes particularly his Vindictive Justice whereby he avengeth sin and punisheth sinners is so expressed Sometimes yea frequently the Fidelity of God in keeping and accomplishing his Promises is called his Righteousness For it belongeth unto the absolute Rectitude of his nature so to do So saith the Apostle If we confess our sins he is faithful and just to forgive us our sins 1 Joh. 1. 9. The forgiveness of sins is on all accounts an Act of mercy which is contradistinguished unto Righteousness in Judgement strictly so called Jam. 2. 13. Wherefore that Righteousness which is exercised in the pardon of sin is no other but the Faithfulness of God in the Promises of the Covenant He hath promised that he who confesseth and forsaketh his sins shall find mercy Hence it is just with God to forgive their sins who do so And this is the Righteousness that is here principally intended For the Righteousness whereby God rewardeth the works that are wrought in men by his own Grace is the same with that whereby he forgiveth their sins equally respecting the Covenant and the Promises thereof For without the consideration hereof strict or exact Righteousness could he neither pardon sin nor reward our works which being imperfect do no way answer the Rule which it doth or can proceed by In this sense is God here said not to be unrighteous to forget their work that is to be Righteous so as not to forget it He will have that respect unto it which he hath graciously promised in the Covenant because he is Righteous that is Faithful in his Promises And that no other Righteousness can be here intended is evident from hence because no work of ours doth answer the Rule of any other Righteousness in God Again We must enquire what it is not to forget their work And this
are encouraged to expect it by the Examples of those who went before them in Faith and Patience Wherefore he requires Lastly That they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitatores eorum Imitatores is not used in our Language and when it is it rather signifies mimicks or contains some reflection of blame or weakness than what it is here applied unto Wherefore we render it followers that is in doing what they did treading and walking in their steps as our Apostle expresseth it Rom. 4. 12. as we are to follow the steps of Christ 1 Pet. 2. 21. It is to think we hear them saying unto us what Abimelech did to his Soldiers Judges 9. 48. What you have seen us do make haste and do as we have done All Believers all the Children of God have a right unto an Inheritance How they came by this right was before declared It is by that Adoption whereby they are made Children of God and all Gods Children are Heirs as the Apostle affirms And this Inheritance is the best and the greatest on the account of security and value 1 Let an Inheritance be never so excellent and valuable yet if it be not secure if a mans Title unto it be not firm and unquestionable if he may be defeated of it by fraud or force which things all Earthly Right and Titles are obnoxious unto it takes off the worth of it But this Inheritance is conveyed settled and secured by the Promise Covenant and Oath of God 2 Sam. 23. 5. Rom. 4. 16. These secure this Inheritance from all possibility of our being defeated of it 2 The value of it is inexpressible It is a Kingdom Matth. 25. 34. Jam. 2. 5. Salvation Ileh 1. 14. The Grace of Life 1 Pet. 3. 7. Eternal Life Tit. 3. 7. God himself who hath promised to be our Reward Rom. 8. 17. The providing of Examples for us in the Scripture which we ought to imitate and follow is an effectual way of teaching and a great fruit of the care and kindness of God towards us The use of Examples to be avoided in sin and punishment the Apostle declared and insisted on in the third Chapter which we have also improved as we are able Here he proposeth those which we are to comply with and conform our selves unto which afterwards chap. 11. he farther presseth in very many particular Instances And as there is a great efficacy in Examples in general which hath been spoken uoto on chap. 3. so there are many advantages in those which are proposed unto our Imitation in the Wisdom of the holy Spirit For 1 the things and Duties which we are exhorted unto are represented unto us as possible and that on terms not uneasie or grievous Considering all the Difficulties and Oppositions from within and without that we have to conflict withall we may be ready to think it impossible that we should successfully go through with them and come off safely at the last To obviate this despondency is the design of the Apostle in that long series of Examples which he gives us chap. 11. For he undeniably demonstrates by Instances of all sorts that Faith will infallibly carry men through the greatest difficulties they can possibly meet with in the Profession and Obedience of it There is no more required of us than such and such persons by the Testimony of God himself have successfully passed through And if we follow them not it is nothing but Spiritual Sloth or the Love of the world and sin that retards us 2 Great Examples do naturally stir up and animate the minds of men who have any thing of the same Spirit with them by whom they were performed to do like them yea to out-do them if it be possible So Themistocles said that Miltiades's Victory against the Persians would not let him sleep Being a person of the same kind of courage with him it stirred him up in a noble emulation to equal him in an hazardous and successful defence of his Country But then it is required that there be the same Spirit in us as was in them whose Examples are proposed unto us Let the examples of persons Valiant and Heroical in their great and noble Actions be set before men of a weak and pusillanimous nature or temper and you will amaze or affright but not at all encourage them Now the Spirit and Principle wherewith the Worthies of God whose Example is set before us were acted withall was that of Faith In vain should we encourage any unto a following or imitation of them who hath not the same Spirit and Principle This the Apostle requireth hereunto 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Had we not the same Spirit of Faith with them we could not do as they did And we may take a Trial hereby whether our Faith be genuine or no. For if their Examples move us not excite us not unto the like Duties of Obedience with them it is an evidence that we have not the same Spirit of Faith with them As the Courage of a Valiant man is enflamed by a noble Example when a Coward shrinks back and trembles at it On this supposition there is great force in that direction Jam. 5. 10. Take my Brethren the Prophets who have spoken in the name of the Lord for an Example of Suffering Affliction and Patience Let a Minister of the Gospel who is made partaker in his measure of the same Spirit conside how Elijah Jeremiah Peter Paul and the rest of those Holy Souls who spake in the name of the Lord carried themselves under their Afflictions and Trials and it will inflame his Heart to ingage chearfully in the like Conflicts 3 These Examples are so represented unto us as plainly to discover and point out where our Dangers lye on the one hand and where our Assistance and Relief lye on the other These two rightly considered and understood in all our Duties will give us the best directions we can possibly receive When we know our Dangers and our Reliefs aright we are half way through our Difficulties When these are out of mind when we know them not on every occasion we fall under surprisals and troubles Now in the Examples proposed unto us there is withall through the wisdom and care of the Spirit of God represented unto us the Temptations which befell those who are so our patterns the Occasions of them their Advantages Power or Prevalency wherein they missed it or failed exposing themselves unto the power of their Spiritual Enemies and on the other hand what course they took for Relief what Application they made unto God in their Difficulties and Distresses and wherein alone they reposed their confidence of success These things might be confirmed by manifold Instances 4 There is in them also made known what Interveniences and Disturbances in our course of
either Bless or Curse for he onely hath Sovereign Power of all Good and Evil. He doth therefore so express his Blessing In Blessing I will Bless thee Gen. 22. 17. Do it assuredly and effectually as having all the Subject-matter of Blessings in my hand And therefore he says to Abraham I will Bless them that Bless thee and Curse them that Curse thee Gen. 12. 3. Because he is over them and all their Blessings and Curses Balak therefore was not a little mistaken when he tells Balaam I know that he whom thou Blessest is Blessed and he whom thou Cursest is Cursed Numb 22. 6. For however he might Divine concerning them that should be so absolutely he could neither Bless nor Curse Wherefore I say all Blessings are Instituted means of the conveyance and Communication of Good unto others according unto the Power and Interest of them that Bless in that Good This being amongst Men by Gods Concession and Institution various there are also various sorts of Blessings which may be reduced unto two Heads 1. Such as are Authoritative 2. Such as are Charitative or meerly Euctical The latter fort of Blessing is removed from our Consideration in this place For our Apostle treats only of such Blessings as evidently and unavoidably prove him that Blesseth to be Superior unto him that is Blessed ver 7. But this is not so in this latter sort of Blessings which consist only in Prayer for a Blessing on them For so Equals may Bless one another yea Inferiours may bless Superiours Children may bless Parents Servants Masters Subjects their Rulers Psal. 20. 1 2 3 4. Authoritative Benediction among Men is two-fold 1. Paternal 2. Sacerdotal or with Respect unto any other Office in the Church Paternal Benedictions were of old of two sorts 1. Such as were of Common Right 2. Such as had an especial Prophetical Warranty For the first Parents have an especial Right by virtue of Divine Institution Authoritatively to bless their Children in as much as he hath given unto them an especial Interest in the Matter of the Blessing and Power for the Communication of it And this Blessing consists in two things 1. A Solemn Declaration unto God of their Acceptance and Approbation of that Duty and Obedience which the Children perform unto them by the Law of Nature and Gods appointment This brings ordinarily the Children so Blessed under the Promise of the fifth Commandment So are the words of the Command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may prolong thy Days They shall have Power to communicate this good unto thee by their Blessing in their Solemn Declaration of their Acceptance and Approbation of thy Obedience And if this were more considered and more observed by Parents and Children it would be much to their Advantage And indeed the state of those Children is unhappy whose Parents cannot sincerely avow an Approbation of their Duty which intercepts the benefit of their Blessings 2. Parents bless Children by endeavouring to enstate them in their own Covenant-Interest God having promised to be a God unto Believers and their Seed in and by them they do three ways bless them with the good things thereof 1. By communicating unto them the Priviledge of the initial Seal of the Covenant as a Sign Token and Pledge of their being blessed of the Lord. 2. By pleading the Promise of the Covenant in their behalf 3. By careful Instructing of them in the Mercies and Duties of the Covenant Wherefore although this Power of blessing be founded in the Law of Nature and in all Nations something hath been observed that looks towards it yet it is by Faith alone and in an Interest in the Covenant that any Parents are able to Bless their Children in a due manner For a blessing is a communication of Good according to his Interest in it that blesseth which we have none in any that is really so but by virtue thereof And whereas these things are a Solemn appointment of God it is certainly a disadvantage that a Foppish Ceremony is in common practice substituted in the room of them Secondly There was of old a Paternal Benediction that had its Rise in an especial Warranty and was accompanied with a Spirit of Prophecy This consisted in a certain Praediction and Declaration of future Events whereby those so Blessed were Infallibly and Indispensibly stated in a Right unto them So Noah blessed Shem and Japhet Isaac blessed Jacob Jacob all his Sons Herein God gave unto some Parents the Honour of a Power to bequeath unto their Posterity those Good things which he Graciously intended to bestow on them This kind of blessing is now absolutely ceased for it wholly respected the coming of Christ in the Flesh with those other things which conduced thereunto It were well if instead of all these several ways of Blessing many Parents did not Curse their Children Some upon their provocations have desperately and Profanely imprecated Curses upon them and we have known Instances wherein God hath eminently revenged their Impiety by his Judgments inflicted on Parents and Children both Some entail a Curse upon them by Oppressions and Falshood in getting their Estates or in a Flagitious course of Life which God will Revenge to the third Generation But most do Curse them with the Cursed Example of their Conversation initiating them almost from the Cradle in a course of Sin and Wickedness It is true many of those Parents who do use conscientiously the ways appointed of God whereby they may Bless their Children do oft-times not see the effect of their Endeavours They Bless them but they are not Blessed But 1. They have Peace and Comfort in the Discharge of their Duty 2. Their Blessing may have Success and oftentimes hath when they are gone out of the World yea in their Childrens Children for many Generations 3. If all fail they shall be Witnesses for God at the last day against their own profligate Posterity But I return Sacerdotal Blessings were Authoritative also and that on a double Ground 1. Of Common Right and Equity 2. Of Especial Institution 1. There was a common Right and Equity that he who was called to be a Priest should bless the People Authoritatively For as he was appointed to Act for Men with God so it is reasonable that he should pronounce Blessings unto them in the Name of God that as he Ministerially carried their Gifts Offerings and Services unto God so in like manner he should return his Acceptance and blessing unto them Whereas therefore this Right and Duty belonged unto the Office of the Priest two things ensue thereon 1. That this Blessing was an Act of Authority for every Act of Office is so 2. That he who thus blesseth another is greater than he who is blessed by him as our Apostle disputes and we shall see afterwards And we may take Notice in our passage That whatever be the Interest Duty and Office of any to act in the Name of others towards God in any
God indeed by his Grace did influence the Minds of true Believers among them unto Satisfaction in their Obedience helping them to adore that Soveraignty and Wisdom which they believed in all his Institutions And he gave unto them really the Benefits of the good things that were for to come and that were prefigured by their Services But the state wherein they were by reason of these things was a state of Bondage Nor could any Relief be given in this state unto the Minds or Consciences of Men by the Levitical Priesthood For it was it self the principal cause of all these Burdens and Grievances in that the Administration of all Sacred things was committed thereunto The Apostle takes it here for granted that God designed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of Perfection unto the Church and that as unto its Worship as well as unto its Faith and Obedience We find by the Event that it answered not the Divine VVisdom and Goodness to bind up the Church during its whole Sojourning in this VVorld unto a VVorship so Carnal Burdensome so imperfect so unsuited to express his Grace and Kindness towards it or its sense thereof And who can but pity the woeful condition of the present Jews who can conceive of no greater Blessedness than the Restauration of this burdensome Service So true is it what the Apostle says the Vail is upon them unto this present day yea Blindness is on their minds that they can see no Beauty but only in things Carnal and like their fore-fathers who preferred the Bondage of Egypt because of their Flesh-pots before all the Liberty and Blessings of Canaan so do they their old Bondage-state because of some Temporal Advantages it was attended withal before the glorious Liberty of the Sons of God In Opposition hereunto there is a worship under the Gospel which hath such Properties as are constitutive also of this Perfection By Gospel-worship I understand the whole Way and Order of that Solemn VVorship of God which the Lord Christ hath Commanded to be observed in his Churches with all the Ordinances and Institutions of it and all the private Worship of Believers in their whole Access unto God The Internal Glory and Dignity of this Worship must be referred unto its proper place which is Chap. 10. 19 20 21 22. Here I shall only mention some few things wherein its Excellency consists in opposition unto the defects of that under the Law on the account whereof it is Constitutive of that Evangelical Perfection whereof we treat 1. It is Spiritual which is the Subject of the Apostle's Discourse 2 Cor. 3. 6 7 8 9 c. And it is so on a two-fold Account 1. In that it is suited unto the Nature of God so as that thereby he is glorified as God For God is a Spirit and will be Worshipped in Spirit which our Saviour asserts to belong unto the Gospel-state in opposition unto all the most glorious Carnal Ordinances and Institutions of the Law John 4. 21 22 23. So is it opposed unto the old Worship as it was Carnal It was that which in and by it self answered not the Nature of God though Commanded for a Season See Psal. 50. ver 8 9 10 11 12 13 14. 2. Because it is performed meerly by the Aids Supplies and Assistances of the Spirit as it hath been at large proved elsewhere 2. It is easie and gentle in opposition unto the Burden and insupportable Yoke of the Old Institutions and Ordinances That so are all the Commands of Christ unto Believers the whole System of his Precepts whether for Moral Obedience or Worship himself declares Take my Yoke upon you saith he and learn of me for I am meek and lowly in Heart and ye shall find Rest unto your Souls for my Yoke is easie and my Burden is light Mat. 11. 29 30. So the Apostle tells us that his Commandments are not grievous 1 John 5. 3. But yet concerning this Ease of Gospel-worship some things must be observed 1. As to the Persons unto whom it is so easie and pleasant and it is so only unto them who being weary and heavy laden do come unto Christ that they may have Rest and do learn of him that is unto convinced humbled converted Sinners that do Believe in him Unto all other who on meer Convictions or by other means do take it upon them it proves an insupportable Burden and that which they cannot endure to be obliged unto Hence the Generality of Men although Professing the Christian Religion are quickly weary of Evangelical worship and do find out endless Inventions of their own wherewith they are better satisfied in their Divine Services Therefore have they multiplyed Ceremonies fond Superstitions and down-right Idolatries which they prefer before the Purity and Simplicity of the VVorship of the Gospel as it is in the Church of Rome And the Reason hereof is that Enmity which is in their Minds against the Spiritual things represented and exhibited in that VVorship For there being so near an Alliance between those things and this VVorship they that hate the one cannot but despise the other Men of unspiritual Minds cannot delight in Spiritual VVorship It is therefore 2. Easie unto Believers on the Account of that Principle wherewith they are acted in all Divine things This is the New Nature or New Creature in them wherein their Spiritual life doth consist By this they delight in all Spiritual things in the inner Man because they are cognate and suitable thereunto Weariness may be upon the Flesh but the Spirit will be willing For as the Principle of Corrupted Nature goeth out with delight and vehemency unto Objects that are unto its Satisfaction and unto all the means of its Conjunction unto them and Union with them so the Principle of Grace in the Heart of Believers is carried with Delight and Fervency unto those Spiritual things which are its proper object and therewithal unto the ways and means of Conjunction with them and Union unto them And this is the proper Life and Effect of Evangelical VVorship It is the means whereby Grace in the Soul is conjoyned and united unto Grace in the VVord and Promises which renders it easie and pleasant unto Believers so that they delight to be Exercised therein 3. The constant Aid they have in and for its performance if they be not wanting unto themselves doth entitle it unto this Property The Institution of Gospel-worship is accompanied with the Administration of the Spirit Isa. 59. 21. and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth and assisteth in all the worship of it as was intimated before 4. The Benefit which they receive by it renders it easie and pleasant unto them For all the Ordinances of Evangelical-worship are of that Nature and appointed of God unto that End so as to excite increase and strengthen Grace in the worshippers as also to convey and exhibit a sense of the Love and Favour of God unto their Souls And in
heaven of heavens cannot contain thee 1 Kings 8. 27. But there are various degrees of this condescension various kinds of this inhabitation of God among men Under the Old Testament he dwelt in the Tabernacle and Temple by many symbols and pledges of his glorious presence Such in especial was the Ark and Mercy-seat whence that which was done before the Ark is said to be done before the Lord Exod. 30. 5 8. This was as Solomon expresseth it a great condescension in the infinite incomprehensible God and there was a great Glory accompanying this his presence Under the New Testament God dwelleth in his Saints by his Spirit whereby they become an holy Temple unto him And of this inhabitation of God I have treated elsewhere But his dwelling in the Humane Nature of Christ is quite of another nature than either of these and his love with his condescension inconceivably more conspicuous than in them Hence is that expression of our Apostle In him dwelt the fulness of the Godhead bodily Col. 2. 9. It is not any sign or token it is not any effect of the Divine Power Goodness and Grace that dwells in him but the fulness of the Godhead that is the Divine Nature itself And this dwelleth in him bodily that is by the Assumption of the Body or the Humane Nature into Personal Subsistence with the Son of God How glorious should this be in our eyes How did they admire the condescension of God of old in his dwelling in the Tabernacle and Temple by the glorious signs of his presence And yet was it all but a dark representation and shadow of this glorious Love and Grace whereby he dwells in our nature in Christ. 4. The Church hath lost nothing by the removal of the Old Tabernacle and Temple all being supplied by this Sanctuary true Tabernacle and Minister thereof The Glory and Worship of the Temple was that which the Jews would by no means part withall They chose rather to reject Christ and the Gospel than to part with the Temple and its outward pompous worship And it is almost increadible how the vain mind of man is addicted unto an outward beauty and splendor in Religious worship Take it away and with the most you destroy all Religion itself as if there were no beauty but in painting no evidence of health or vigor of body but in warts and wens The Christians of old suffered in nothing more from the prejudice of the whole world Jews and Gentiles than in this that they had a Religion without Temples Altars Images or any Solemnity of worship And in latter Ages men ceased not until they had brought into Christianity itself a worship vying for external Order Ceremony Pomp and Painting with whatever was in the Tabernacle or Temple of old coming short of it principally in this that that was of Gods institution for a time this of the invention of weak superstitious and foolish Men. Thus is it in the Church of Rome And an hard thing it is to raise the minds of Men unto a satisfaction in things meerly spiritual and heavenly They suppose they cannot make a worse change nor more to their disadvantage than to part with what is a present object and entertainment unto their Senses Fancies carnal Affections and Superstitions for that which they can have no benefit by nor satisfaction in but only in the exercise of Faith and Love inclining us to that within the vail Hence is there at this day so great a contest in the world about Tabernacles and Temples Modes of Worship and Ceremonies which Men have found out in the room of them which they cannot deny but God would have removed For so they judge that he will be satisfied with their carnal Ordinances in the Church when the time is come that he would bear his own no longer But unto them that believe Christ is precious And this true Tabernacle with his Ministration is more unto them than all the old pompous Ceremonies and Services of Divine Institution much more the Superstitious Observances of Humane Invention 5. We are to look for the gracious presence of God in Christ only Of old all the Tokens and Symbols of Gods presence were confined unto and included in the Tabernacle There were they to be found and nowhere else Many Altars the People of old did erect elsewhere many high places they found out and prepared but they were all sin and misery unto them God granted his presence unto none of them all Hos. 8. 11. Chap. 12. 11. And many ways there are whereby Men may and do seek after the presence of God after his favour and acceptance with him not in and by this true Tabernacle But they labour in vain and spend their strength for that which doth not profit Neither the Love nor Grace nor Goodness nor Mercy of God are elsewhere to be found nor can we by any other way be made partakers of them 6. It is by Christ alone that we can make our approach unto God in his Worship All Sacrifices of old were to be brought unto the door of the Tabernacle What was offered elsewhere was an Abomination to the Lord. With the Instruments with the Fire with the Incense that belonged unto the Tabernacle were they to be offered and no otherwise And it is now by Christ alone that we have an access in one Spirit unto the Father Ephes. 2. 18. He is the only way of going to him John 14. 6. And it is in and by his blood that he hath consecrated a new and living way unto the holy place Chap. 10. 19 20. 7. It was an Institution of God that the People in all their Distresses should look unto and make their Supplications towards the Tabernacle or holy Temple 1 Kings 8. 29 30. And it is unto the Lord Christ alone who is both the true Tabernacle and the Minister thereof that we are to look in all our spiritual Distresses 8. If any one else can offer the Body of Christ he also is the Minister of the true Tabernacle For the Lord Christ did no more He did but offer himself and they that can offer him do put themselves in his place VER III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Summary Description of our High Priest designed is carried on in this Verse And the Apostle manifests that as he wanted nothing which any other High Priest had that was necessary unto the discharge of his Office so he had it all in a more eminent manner than any other had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui stat ut offerat Who standeth that is at the Altar that he may offer rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neutrally the whole sense is imperfect For every High Priest who standeth at the Altar that he may offer gifts and sacrifices therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblationem vul Munera Some rather use dona and some donaria sacred Gifts 〈◊〉 〈◊〉 〈◊〉
which was represented in the Mount I know not that there is any thing in this Exposition of the words that is contrary unto the Analogy of Faith or inconsistent with the design of the Apostle But withall I must acknowledge that these things seem to me exceeding difficult and such as I know not how fully to embrace and that for the Reasons following 1. If such a representation were made unto Moses in the Mount and that be the Pattern intended then the Tabernacle with all its Ministry was a shadow thereof But this is contrary unto our Apostle in another place who tells us that indeed all legal Institutions were only a shadow but withall that the substance or body was of Christ Col. 2. 17. And it is the body that the shadow doth immediately depend upon and represent But according unto this Exposition this Figure or Appearance made in the Mount must be the body or substance which those legal Institutions did represent But this Figure was not Christ. And it is hard to say that this Figure was the body which the Tabernacle below was the shadow of and that body was the shadow of Christ. But that Christ himself his Mediation and his Church that is his Mystical Body were not immediately represented by the Tabernacle and the Service of it but somewhat else that was a Figure of them is contrary unto the whole dispute of the Apostle in this place and the Analogy of Faith 2. I do not see how the Priests could minister in the earthly Tabernacle as an example and shadow of such an aetherial Tabernacle For if there were any such thing it immediately vanished after its appearance It ceased to be any thing and therefore could not be any longer an heavenly thing Wherefore with respect thereunto they could not continue to serve unto the example of heavenly things which were not 3. No tolerable account can be given of the reason or use of such a representation For God doth not dwell in any such Tabernacle in Heaven that it should be thought to represent his holy Habitation And as unto that which was to be made on the earth he had given such punctual instructions unto Moses confirming the remembrance and knowledge of them in his mind by the Holy Spirit by whom he was acted and guided as that he needed no help from his imagination in the view of the representation of such a Fabrick 4. Whatever Moses did it was for a Testimony unto the things which were to be spoken afterwards Chap. 3. 5. But these were the things of Christ and the Gospel which therefore he was to have an immediate respect unto 5. The sense of the words must be determined from the Apostle himself And it is evident 1 That the heavenly things unto whose resemblance the legal Priests did minister and the Pattern shewed unto Moses in the Mount were the same Hereon depends the whole force of his Proof from this Testimony 2 These heavenly things he expresly tells us were those which were consecrated dedicated unto God and purified by the Sacrifice of the blood of Christ Chap. 9. 23. 3 That Christ by his Sacrifice did dedicate both himself the whole Church and its Worship unto God From these things it follows 4 That God did spiritually and mystically represent unto Moses the Incarnation and Mediation of Christ with the Church of the Elect and its spiritual Worship which was to be gathered thereby And moreover he let him know how the Tabernacle and all that belonged thereunto did represent him and them For the Tabernacle that Moses made was a sign and figure of the Body of Christ. This we have proved in the Exposition of the second verse of this Chapter and it is positively affirmed by the Apostle Col. 2. 17. For therein would God dwell really and substantially Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily And the Tabernacle was but to represent this Inhabitation of God in Christ. Therefore did he dwell therein typically by sundry pledges of his presence that he might represent the real substantial Inhabitation of the Godhead in the Body or Humane Nature of Christ. This therefore was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto the Tabernacle was to be framed and this was that which was shewed unto Moses on the top of the Mount These were the heavenly things which they served unto the resemblance and shadow of It is therefore most prodable and most agreeable unto the mystery of the wisdom of God in these things that before the building of the Tabernacle below God did shew unto Moses what was to be signified and represented thereby and what he would introduce when that was to be taken away He first shewed the true Tabernacle then appointed a Figure of it which was to abide and serve the Worship of the Church until that true one was to be introduced when this was to be taken down and removed out of the way which is the substance of what the Apostle designeth to prove It will be said that what was shewed unto Moses in the Mount was only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here that is a likeness similitude and type of other things This therefore could not be Christ himself and his Mediation which are the substance of heavenly things and not a resemblance of them I answer 1 All Representations of Christ himself antecedent unto his actual exhibition in the flesh as his appearances in humane shape of old were but Resemblances and Types of what should be afterwards 2 His manifestation unto Moses is so called not that it was a Type of any other things above but because it was the Prototype of all that was to be done below 1. This was the Foundation of the Faith of the Church of Israel in all Generations Their Faith in God was not confined unto the outward things they enjoyed but on Christ in them and represented by them They believed that they were only Resemblances of him and his Mediation which when they lost the Faith of they lost all acceptance with God in their Worship The relation of their Ordinances unto him their expression of him as their Prototype and Substance was the line of life wisdom beauty glory and usefulness that ran through them all This being now taken away they are all as a dead thing When Christ was in them they were the delight of God and the joy of the Souls of his Saints Now he hath uncloathed himself of them and left them to be rolled up as a vesture as a monument of the Garments he thought meet to wear in the immature Age of the Church they are of no more use at all Who now can see any beauty any glory in the Old Temple Administrations should they be revived Where Christ is there is glory if we have the light of Faith to discern it and we may say of every thing wherein he is not be it never so pompous unto
cause God saw it necessary and it pleased him to put a grievous and heavy yoke upon them to subdue the pride of their spirits and to cause them to breathe after deliverance This the Apostle Peter calls a yoke that neither they nor their Fathers were able to bear Acts 15. 20. that is with peace ease and rest which therefore the Lord Christ invited them to seek for in himself alone Matth. 11. 29 30. And this yoke that God put on them consisted in these three things 1. In a multitude of Precepts hard to be understood and difficult to be observed The present Jews reckon up 613 of them about the sense of most of which they dispute endlesly among themselves But the truth is since the days of the Pharisees they have increased their own yoke and made obedience unto their Law in any tolerable manner altogether unpracticable It were easie to manifest for instance that no man under Heaven ever did or ever can keep the Sabbath according to the Rules they give about it in their Talmuds And they generally scarce observe one of them themselves But in the Law as given by God himself it is certain that there were a multitude of arbitrary Precepts and those in themselves not accompanied with any spiritual Advantages as our Apostle shews Chap. 9. 5. only they were obliged to perform them by a meer soveraign Act of Power and Authority 2. In the severity wherewith the observance of all those Precepts were enjoined them And this was the threatning of death For he that despised Moses 's Law died without mercy and every transgression and disobedience received a just recompence of reward Hence was their complaint of old Behold we die we perish we all perish whosoever cometh near unto the Tabernacle of the Lord shall dye shall we be consumed with dying Numb 17. 12 13. And the Curse solemnly denounced against every one that confirmed not all things written in the Law was continually before them 3. In a Spirit of Bondage unto Fear This was administred in the giving and dispensation of the Law even as a Spirit of Liberty and Power is administred in and by the Gospel And as this respected their present Obedience and manner of its performance so in particular it regarded Death not yet conquered by Christ. Hence our Apostle affirms that through fear of Death they were all their life-time subject unto Bondage This state God brought them into partly to subdue the pride of their hearts trusting in their own righteousness and partly to cause them to look out earnestly after the promised Deliverer 4. Into this estate and condition God brought them by a Solemn Covenant confirmed by mutual consent between him and them The Tenure Force and Solemn Ratification of this Covenant is expressed Exod. 24. 3 4 5 6 7 8. Unto the terms and conditions of this Covenant was the whole Church obliged indispensibly on pain of Extermination until all was accomplished Mal. 4. 4 5 6. Unto this Covenant belonged the Decalogue with all Precepts of Moral Obedience thence educed So also did the Laws of Political Rule established among them and the whole Systeme of Religious Worship given unto them All these Laws were brought within the verge of this Covenant and were the matter of it And it had especial Promises and Threatnings annexed unto it as such whereof none did exceed the Bounds of the Land of Canaan For even many of the Laws of it were such as obliged no where else Such was the Law of the Sabbatical year and all their Sacrifices There was Sin and Obedience in them or about them in the Land of Canaan none elsewhere Hence 5. This Covenant thus made with these Ends and Promises did never save nor condemn any man eternally All that lived under the Administration of it did attain eternal life or perished for ever but not by vertue of this Covenant as formally such It did indeed revive the commanding Power and Sanction of the first Covenant of Works and therein as the Apostle speaks was the Ministry of condemnation 2 Cor. 3. 9. For by the deeds of the Law can no flesh be justified And on the other hand it directed also unto the Promise which was the instrument of life and salvation unto all that did believe But as unto what it had of its own it was confined unto things temporal Believers were saved under it but not by vertue of it Sinners perished eternally under it but by the Curse of the original Law of Works And 6. Hereon occasionally fell out the ruine of that People their Table became a snare unto them and that which should have been for their welfare became a trap according to the Prediction of our Saviour Psal. 69. 22. It was this Covenant that raised and ruined them it raised them to Glory and Honour when given of God it ruined them when abused by themselves contrary to express declarations of his mind and will For although the generality of them were wicked and rebellious always breaking the Terms of the Covenant which God made with them so far as it was possible they should whil'st God determined to reign over them unto the appointed season and repined under the burden of it yet they would have this Covenant to be the only Rule and Means of righteousness life and salvation as the Apostle declares Rom. 9. 31 32 33. Chap. 10. 3. For as we have often said there were two things in it both which they abused unto other ends than what God designed them 1 There was the Renovation of the Rule of the Covenant of Works for righteousness and life And this they would have to be given unto them for those ends and so sought for righteousness by the works of the Law 2 There was ordained in it a Typical Representation of the way and means whereby the Promise was to be made effectual namely in the Mediation and Sacrifice of Jesus Christ which was the end of all their Ordinances of Worship And the outward Law thereof with the observance of its Institution they looked on as their only relief when they came short of exact and perfect righteousness Against both these pernicious Errors the Apostle disputes expresly in his Epistle unto the Romans and the Galatians to save them if it were possible from that ruine they were casting themselves into Hereon the Elect obtained but the rest were hard ned For hereby they made an absolute renunciation of the Promise wherein alone God had enwrapped the way of life and salvation This is the nature and substance of that Covenant which God made with that People a particular temporary Covenant it was and not a meer dispensation of the Covenant of Grace That which remains for the declaration of the mind of the Holy Ghost in this whole matter is to declare the differences that are between those two Covenants whence the one is said to be better than the other and to be built upon better Promises Those of
Sin as should manifest that they stood in need of a farther Expiation than could be attained by them But a difficulty doth here arise of no small Importance For what the Apostle denys unto these Offerings of the Law that he ascribes unto the One only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its Efficacy it is certain that Believers ought not only once a year but every day to call sins to remembrance and to make Confession thereof Yea our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins wherein there is a calling of them unto Remembrance It doth not therefore appear wherein the difference lyes between the Efficacy of their Sacrifices and that of Christ seeing after both of them there is equally a Remembrance of Sin again to be made An. The difference is evident between these things Their Confession of Sin was in order unto and preparatory for a new Attonement and Expiation of it This sufficiently proves the insufficiency of those that were offered before For they were to come unto the new Offerings as if there had never been any before them Our remembrance of Sin and confession of it respects only the Application of the Virtue and Efficacy of the Attonement once made without the least desire or expectation of a new propitiation In their remembrance of Sin respect was had unto the curse of the Law which was to be answered and the wrath of God which was to be appeased it belonged unto the Sacrifice it self whose Object was God Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences whereby we may have assured peace with God The Sentence or Curse of the Law was on them until a new Attonement was made for the Soul that did not joyn in this Sacrifice was to be cut off But the Sentence and Curse of the Law was at once taken away Eph. 2. 14 15 16. And we may observe 1. An Obligation unto such Ordinances of Worship as could not expiate sin nor testifie that it was perfectly expiated was part of the Bondage of the Church under the Old Testament 2. It belongs unto the Light and Wisdom of Faith so to remember Sin and make Confession of it as not therein or thereby to seek after a new Attonement for it which is made once for all Confession of Sin is no less necessary under the New Testament than it was under the Old but not for the same end And it is an eminent difference between the spirit of Bondage and that of Liberty by Christ. The one so confesseth Sin as to make that very Confession a part of Attonement for it the other is encouraged unto Confession because of the Attonement already made as a means of coming unto a participation of the benefits of it Wherefore the causes and reasons of the Confession of Sin under the New Testament are 1. To affect our own Minds and Consciences with a sense of the Guilt of Sin in it self so as to keep us humble and filled with self-abasement He who hath no sense of Sin but only what consists in dread of future judgment knows little of the mystery of our Walk before God and Obedience unto him according unto the Gospel 2. To engage our Souls unto watchfulness for the future against the sins we do confess for in confession we make an abrenuntiation of them 3. To give unto God the glory of his Righteousness Holiness and Aversation from Sin This is included in every Confession we make of Sin for the reason why we acknowledge the Evil of it why we detest and abhor it is its contrariety unto the Nature holy Properties and Will of God 4. To give unto him the glory of his infinite Grace and Mercy in the pardon of it 5. We use it as an instituted means to let in a sense of the pardon of Sin into our own Souls and Consciences through a fresh Application of the Sacrifice of Christ and the benefits thereof whereunto Confession of Sin is required 6. To exalt Jesus Christ in our Hearts by the application of our selves unto him as the only procurer and purchaser of Mercy and Pardon without which Confession of Sins is neither acceptable unto God nor useful unto our own Souls But we do not make Confession of Sin as a part of a Compensation for the Guilt of it nor as a means to give some present pacification unto Conscience that we may go on in Sin as the manner of some is VERSE IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere is no difficulty in the Words and very little difference in the Translations of them The vulgar renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Passive Impossibile est enim sanguine taurorum hircorum auferri peccata It is impossible that Sins should be taken away by the blood of Bulls and Goats The Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to purge or cleanse unto the same purpose For it is impossible that the Blood of Bulls and Goats should take away Sin This is the last determinate resolution of the Apostle concerning the insufficiency of the Law and its Sacrifices for the Expiation of Sin and the perfecting them who come unto God as unto their Consciences And there is in the Argument used unto this end an inference from what was spoken before and a new enforcement from the Nature or subject matter of these Sacrifices Something must be observed concerning this Assertion in general and an Objection that it is liable unto For by the Blood of Bulls and Goats he intends all the Sacrifices of the Law Now if it be impossible that they should take away Sin for what end then were they appointed Especially considering that in the Institution of them God told the Church that he had given the Blood to make Attonement on the Altar Levit. 17. 11. It may therefore be said as the Apostle doth in another place with respect unto the Law it self if it could not by the works of it justifie us before God to what end then served the Law To what end serve these Sacrifices if they could not take away Sin The Answer which the Apostle gives with respect unto the Law in general may be applyed unto the Sacrifices of it with a small Addition from a respect unto their special Nature For as unto the Law he answers two things 1. That it was added because of Transgressions Gal. 3. 19. 2. That it was a Schoolmaster to guide and direct us unto Christ because of the severities wherewith it was accompanied like those of a School-master not in the Spirit of a tender Father And thus it was as unto the end of these Sacrifices 1. They were added unto the promise because of Transgressions For God in them and by them did continually represent unto Sinners the Curse and Sentence of the Law namely that the Soul that sinneth must dye or
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.
the former instances so it is here there are two parts of this aggravation The first taken from the Object of their sin the Spirit of Grace The second taken from the manner of their opposition unto him they do him despight The holy Spirit of God promised and communicated under the Gospel by Jesus Christ from the Father as the Author and cause actually communicating and applying of all Grace unto the souls of them that believe is this Spirit of Grace And this carries in it innumerable aggravations of this Sin This Person the holy Spirit of God God himself his Communication of grace and mercy in the accomplishment of the most glorious Promises of the Old Testament was he whom these Apostates renounced But there is a peculiar notion or consideration of the Spirit with respect whereunto he is sinned against and that is this That he was peculiarly sent given and bestowed to bear witness unto the Person Doctrine Death and Sacrifice of Christ with the glory that ensued thereon John 16. 4. 1 Pet. 1. 12. And this he did various wayes For by him the souls of multitudes were converted unto God their eyes enlightned their minds sanctified their lives changed By him did those who believed come to understand the Scriptures which before were as a sealed book unto them were directed encouraged supported and comforted in all that they had to do and suffer for the name of Christ. By him were all those mighty works wonders signs and miracles wrought which accompanied the Apostles and other preachers of the Gospel at the beginning Now all these things and the like effects of his Grace and Power on all who made profession of the Gospel were owned believed and avowed to be the works of the holy Spirit as promised in the dayes of the Messiah and they pleaded the evidence of them unto the confusion of all their adversaries This therefore was done also by these Apostates before their Apostasie But now being fully fallen off from Christ and the Gospel they openly declared that there was no testimony in them unto the truth but all these things were either diabolical delusions or phanatical misapprehensions that indeed there was nothing of truth reality or power in them and therefore no argument to be taken from them unto the confirmation of the truth of Christ in the Gospel Now this proceeding from them who had once themselves made the same profession with others of their truth and reality gave the deepest wound that could be given unto the Gospel For all the adversaries of it who were silenced with this publick testimony of the holy Spirit and knew not what to say considering the many miracles that were wrought did now strengthen themselves by the confession of these Apostates that there was nothing in it but pretence and who should better know than those who had been of that Society There are no such cursed pernicious Enemies unto Religion as Apostates Hence are they said to do despite unto the Spirit of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do injure him so far as they are able The word includes wrong with contempt And this they did upon a twofold account For 1. The works many of them which he then wrought were eminent and evident effects of divine Power and to ascribe such works unto another cause is to do despite unto him 2. They did so principally in that by all his works and in the whole dispensation of him he gave testimony unto Christ in the Gospel And what greater despite and wrong could be done unto him then to question his truth and the veracity of his testimony No greater despite can be done unto a man of any reputation than to question his truth and credit in that wherein he engageth himself as a witness And if lying unto the Holy Ghost is so great a sin what is it to make the Holy Ghost a Liar Herein did such persons do him despite For notwithstanding the publick testimony he gave in with and by the preaching of the Gospel they rejected it as a fable in despising his Person and Authority All these great and terrible Aggravations are inseparable from this sin of Apostasie from the Gospel above those of any sin against the Law of Moses whatever They were none of them in the vilest sin prohibited by the Law under capital punishment Hence therefore the Apostle 2. Proposeth it unto the Judgment of the Hebrews of how much sorer punishment They suppose a sinner guilty of this sin shall be Judged worthy above what was inflicted on the wilful transgressors of the Law And there is included herein 1. That such a sinner shall be punished Apostates may flatter themselves with impunity but in due time punishment will overtake them How shall they escape who neglect so great Salvation Much less shall they not do so by whom it is thus despised in all the causes of it 2. That this shall be a sore a great and an evil punishment which is included in the note of comparison far greater punishment such as men shall be able neither to abide nor to avoid 3. Comparatively it shall be a sorer Punishment then that which was appointed for wilfull Transgressions of the Law which was Death without Mercy 4. That the degree of its exceeding that punishment is inexpressible Of how much sorer None can declare it as the Holy Ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend 1 Pet. 4. 17 18. But whereas that punishment was Death without Mercy wherein could this exceed it I answer Because that was a temporal death only For though such sinners under the Law might and did many of them perish Eternally yet they did not so by vertue of the constitution of the Law of Moses which reached only unto temporal punishments But this punishment is Eternal that 's constantly proposed in the first place unto all impenitent Unbelievers and despisers of the Gospel See 2 Thes. 1. 6 7 8. Mark 16. 16 c. Yet so as not to exclude any other temporal Judgments in Spirituals or Naturals that may precede it Such was that whereunto the temporal destruction that was ready to come on these despiâ—ers did belong 3. The way whereby they are made Obnoxious unto it is that they are counted Worthy of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall receive neither more nor less but their due The Judge in this case is God himself as the Apostle declares in the next verse He alone knows he alone can justly determine what such Apostates are worthy of But in general that this shall unspeakably exceed that annexed unto the transgression of the Law is left unto themselves to judge suppose ye Ye know and take it for granted that the punishments under the Law to be inflicted on its transgressors by the Constitution and Sanction of it were all of them righteous for God was the Judge of this