I take no notice of any other texts of this kind. But it is well known, that the twelfth and fourteenth chapters of the first epistle to the Corinthians contain many directions for regulating the exercise of spiritual gifts, with which that church abounded. It is sufficient for me to refer to them. There are likewise in other epistles of the New Testament divers exhortations to christians in regard to the gifts, with which they were favoured: as Rom. xii. 3-8. 1 Pet. iv. 10, 11.

21. 1 Thess. i. 5, " For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance". ver. 6," And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost."

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The explication of this text shall be taken from Dr. Benson's paraphrase on the epistle. In as much as the gospel, preached by us, did not come unto you in word only; but 'was accompanied also with a miraculous power, and with our imparting unto you the Holy Spirit, and with full and ' abundant conviction to your minds.'

-And we can bear witness to your amiable behaviour, For you became imitators of us, and of the Lord Jesus 'Christ: in that you steadily adhered to the truth, amidst 'great difficulties and discouragements, after you had received the gospel, in much affliction, with the joy, which ariseth from your having the Holy Spirit.' The same learned writer, in his note upon the fifth verse, says: By power I understand the power of working miracles, exerted by the apostle, or his assistants. And by the Holy 'Ghost, or Holy Spirit, I understand the gift of the Spirit, as imparted to the Thessalonians.'

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22. Heb. ix. 14, "How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God?"

Dr. Whitby, in his Annotations upon Heb. v. 5. says, that Christ was by his death consecrated to his priesthood, and dates the commencement of our Lord's priesthood at his resurrection. This sentiment has been much improved by the late Mr. Thomas Moore in his discourse concerning the priesthood of Christ. I may refer to one place particularly, where he says, The time, when Jesus was called to, ' and invested with, the order of priesthood, was at his re'surrection from the dead.' Which he argues from Heb. v. 10, compared with Acts xiii. 33. See him, p. 11–13.

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That may be the key to this text. However, there are

some other interpreters, who have well explained it, as we shall see presently, though they have not so distinctly settled the date of Christ's priesthood.

"How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience

When our Lord offered himself to God, or presented himself before God, he was risen from the dead, and had obtained everlasting life, "to die no more," as St. Paul says, Rom. vi. 9, 10. And in Ps. cx. 4, the only place in the Old Testament, where Christ's priesthood is spoken of, it is said: "The Lord has sworn, and will not repent: thou art a Priest for ever, after the order of Melchisedec." This the writer of the Epistle to the Hebrews often observes, and insists much upon. As Heb. vii. 21, where the text of that Psalm is quoted, see also ver. 11. And at ver. 24, 25, "But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost, that come unto God by him seeing he ever liveth to make intercession for them." And ver.

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15, 16, of the same chapter: "For that after the similitude of Melchisedec there ariseth another priest, who is made, not after the law of a carnal commandment, but after the power of an endless life." And ch. v. 9, " And being made perfect, he became the Author of eternal salvation to them that obey him." And ver. 12, of this ch. ix. just before the text, which we are now considering, he speaks of Christ's "having obtained eternal redemption for us." And ver. 15,-" that they which are called might receive the promise of eternal inheritance." And in 1 Cor. xv. 45, "The last Adam," meaning the Lord Jesus, is said to be " quickening Spirit."

a

The meaning of this text therefore seems to be this: That Christ being now "entered into heaven itself," ch. 'ix. 24, that is, the true holy of holies, by his own neverdying spirit, or by "the power of an endless life," ch. vii. 16, he offered himself to God," or presented himself be'fore God, having been innocent, and unspotted in his whole life on earth, and being now "made perfect, and higher than the heavens." Ch. v. 9, and vii. 26, 28.

Which is very agreeable to the annotations of Grotius upon this verse.e

• Oblatio autem Christi hic intelligitur illa, quæ oblationi legali in adyto factæ respondet. Ea autem est non oblatio in altari crucis facta, sed facta in

: There are some others likewise, who have so pertinently criticised upon this text, that I am willing to transcribe their remarks below, for the sake of intelligent readers.f

23. Heb. x. 28, 29, "He that despised Moses' law, died without mercy, under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy, who has trodden under foot the Son of God, and has counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and has done despite unto the spirit of grace?"

The case here supposed is that of apostasy from the christian faith. The persons intended are such as those spoken of, ch. vi. 4, "Who have tasted of the heavenly gift, and were partakers of the Holy Ghost." And one of the aggravations of their apostasy is, that "they had done despite to the spirit of grace" or rejected, and cast reproach upon that great evidence of the truth of the christian religion, the miraculous gifts, which God had most graciously bestowed upon adyto cœlesti. Facta autem ibi est," per Spiritum æternum," ut ante dixit, vii. 16, " per vim vitæ indissolubilis," quia spiritus ejus jam non erat vivens tantum, ut in vitâ hac terrenà, sed in æternum corpus sibi adjunctum" vivificans." 1 Cor. xv. 45.-Ata hic sume, ut supra, ver. 12. pro præpositione cum, quomodo et Hebræum poni solet. Intelligitur hinc dignitas oblationis, quod eam fecit is, qui jam spiritu et corpore erat immortalis. Sanguini autem purgatio ista tribuitur, quia per sanguinem, id est, mortem Christi, secutâ ejus excitatione et evectione, gignitur in nobis fides. Rom. iii. 25.-Cum dicit apopov, respicit legem victimarum, Lev. xxii. 20. In victimis legalibus nullum debebat esse corporis vitium: in Christi vitâ nihil fuit vitiosum. Et ideo spiritu illo æterno statim donatus est. Grot. Annot. in Heb. ix. 14.

Os dia пveνμaтos avis.] Qui a mortuis suscitatus, cum spirituali et immortali corpore (quod antequam in cœleste tabernaculum ingrederetur, accepit) omnis infirmitatis et patibilitatis labe, quæ mortali naturæ inhærent, purgatum semetipsum obtulit Deo, sedens ad dexteram majestatis ejus in cœlis. Brennius in loc.

Christum autem, cujus sanguinem opponit sanguini taurorum et hircorum, describit, quod " per spiritum æternum seipsum Deo immaculatum obtulerit." Christo jam e mortuis suscitato tribuit " spiritum æternum:" quia post resuscitationem anima ejus non amplius est anima vivens, sed spiritus vivificans. 1 Cor. xv. 45, diciturque habere vitam indissolubilem, supra, vii. 16, et in æternum manere, ver. 24. Vivit ergo in omnem æternitatem, ut sit æternus Pontifex. Christus nimirum sanguinem suum, tamquam victima, in cruce effudit, et cum isto sanguine, id est, virtute illius sanguinis, jam e mortuis suscitatus, et spiritus vivificus ac æternus, seipsum in cœlis obtulit Deo, id est, coram Deo pro nobis comparuit.

Dicitur autem hic" se obtulisse immaculatum," non tantum respectu vitæ suæ, quam hic in terris degit, quâtenus sine ullâ peccati labe vixit. 1 Pet. ii. 22, 2 Cor. v. 21, sed et respectu status illius coelestis, quo nunc fruitur, ab omni infirmitate, cui hic in terris in statu humiliationis obnoxius fuit, adeo ut nihil in ipso, ut æternus sit Pontifex, desiderari possit. Vid. cap. vii. 26. Ph. Limborch in Ep. ad Heb. cap. ix. 14.

themselves and others. So Grotius. And Limborch expresseth himself to the like purpose.h

24. 1 John v. 5-10, " Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, even Jesus Christ, not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. For there are three that bear witness, the Spirit, and the water, and the blood. And these three agree in one. If we receive the witness of men, the witness of God is greater; for this is the witness of God, which he has testified of his Son. He that believeth on the Son of God, hath the witness in himself. He that believeth not God, hath made him a liar, because he believeth not the record, that God gave of his Son."

I have quoted this passage according to the Alexandrian, and other ancient manuscripts, and the citations in ancient writers, without regarding any modern printed copies; which, indeed, deserve not any regard.

Some have paraphrased the former part of ver. 6. in this manner. Now that this Jesus Christ was a real man, and 'died, we have the utmost testimony. For I myself, when he expired on the cross, saw his side pierced with a spear, ' and blood and water gush out at the wound; which are two determining proofs that he really died.' Supposing, that here is a reference to what is related in St. John's gospel, xix. 34, 35,

But that is manifestly a weak and arbitrary interpretation. St. John is not here observing the proofs of our Lord's real humanity, but of his being the Son of God, the Messiah.

To me it seems, that the water, an emblem of purity, [Ezek. xxxvi. 25.] denotes the innocence of our Lord's life, which was without spot, and exemplary; and the reasonableness, excellency, and perfection of his doctrine, which,

8. Και το πνεύμα της χάριτος ενυβρισας: * et spiritui gratiæ contumeliam fecerit.'] Spiritum illum, quem summo Dei beneficio acceperat, contumelia afficiens: nullius pretii æstimans tantum donum, quo se ipse ait privatum. Grot. in loc.

b. Tertium. Et spiritum gratiæ contumelià affecit. Spiritus gratiæ' est spiritus ille, qui in initio prædicationis evangelii datus fuit credentibus, ad confirmationem divinitatis evangelii: nimirum dona illa extraordinaria spiritus sancti, quæ passim in Actis et epistolis Apostolorum in credentes effusa legimus. Qui vocatur spiritus gratiæ, tum quia ex gratiâ divinâ credentibus datus est; tum quia per illum obsignata fuit divinitas doctrinæ Jesu Christi, in quâ maxima et excellentissima Dei gratia patefacta est. Limb. in Ep. ad Heb. p. 667.

And yet it is followed by the late Mr. Wetstein: Probavit se non phantasma, sed verum hominem esse, qui ex spiritu, sanguine, et aquâ seu humore constaret. Joh. xix. 34, 35. J. J. Wetstein in loc. p. 721.

after the strictest examination, and nicest scrutiny, cannot be charged with any error or falsehood. The blood denotes our Lord's willing and patient, though painful and ignominious death, the utmost testimony that can be given of integrity. The Spirit intends our Lord's many miraculous works, wrought by the Spirit, the finger, the power of God, or God himself. This testimony is truth, that is, exceeding true, so that it may be relied upon. For it is unquestionable, and cannot be gainsayed. See John v. 32-37; ch. x. 25; Acts ii. 22.

Here are three witnesses. And "they agree in one." They are harmonious, all saying the same thing, and concurring in the same testimony.

The apostle adds, ver. 9, "If we receive the witness of men, the witness of God is greater:" referring to the appointment in the law of Moses, that by "the mouth of two or three witnesses any matter might be established," Deut. xvii. 6, and xix. 15. Whatsoever was attested by two or three men, was deemed true and certain. In the point before us there are three most credible witnesses, one of whom is God himself. Refusing this testimony therefore would be the same, as making God a liar, or charging him with giving false evidence, and with a design to deceive, and impose upon his creatures. "He that believeth not God, hath made him a liar, because he believeth not the testimony which God giveth of his Son."

This interpretation is the same as that in Grotius,' or not very different.

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25. Rev. xxii. 17, " And the Spirit and the bride say, Come." 'That is, says Grotius, men who are endowed • with spiritual gifts.'

Mr. Pyle's paraphrase is this: The whole body of truly good christians, who are the true church and spouse of Christ. And in his notes he says, "The Spirit and the bride," or "the spiritual bride," that is, the true church of 'Christ. Thus " grace and truth" is a truth conveying the greatest favour. John i. 17. "Glory and virtue, is 'glorious virtue or power. 2 Pet. i. 3. " kingdom and glory,"

* Ότι τρεις εἰσιν οἱ μαρτυρώντες. κ. λ. I shall here put down a similar expression of the Sophist Ælius Aristides, in the second century. Oration T. I. p. 146. edit. Jebb. al. p. 272. Τρεις γαρ εισιν οἱ μαρτυρήσαντες παραχρήμα Αθηναίων είναι την νίκην, Αθηναιοι, Λακεδαιμονιοι, Βοιωτοι.

Et in epistola 1 Joh. v. 8, Aqua' est puritas vitæ christianæ, quæ simul cum martyrio, et miraculis, testimonium reddit veritati dogmatis. Grot. Ann.

in Joh. iii. 5.

m Id est, viri propheticis donis clari. Vide supra, ver. 6. Est abstractum pro concreto; spiritus pro habentibus spiritum. Dicunt: Veni. &c. Grot. in loc.