all that Christ indured either in body or soul. To demonstrate the truth hereof the Apostle with an emphasis thus expresseth the kinde of his death even the death of the Crosse Phil. 2. 8. which was a cursed death Gal. 3. 13. This will yet more evidently appear if to Christs external sufferings be added the sufferings of his soul. A Prophet saith that his soul was made an offering for sinne Isa. 53. 10. This was manifested by his inward agony concerning which he himself thus saith My soul is exceeding sorrowfull unto death with strong crying and tears he thus prayeth O my Father if it be possible let this cup pass yea again and the third time he fell on his face and praied in the same manner Such was his agony as his sweat was as it were great drops of blood falling to the ground So great was his agony as an Angell is said to appear unto him from heaven strengthening him When he was upon the Cross he cried with a loud voice saying My God my God why hast thou forsaken me Do not these effects further prove that the Apostle had cause to adde Suffering to Christs death and to stile it Suffering of death All this was to keep us from suffering what by our sinnes we had deserved For Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Who is able to comprehend the breadth and length and depth and height of Christs love to us which passeth knowledge Ephes. 3. 18 19. What now should not we do and indure for Christs sake thereby to testifie our love to him §. 77. Of this reading Without God THe proper end of Christs suffering is thus expressed that he by the grace of 〈◊〉 should taste death for every man This conjunction THAT is a note of the finall cause as Matth. 5. 16. Whâ—… in special that end was is shewed in this phrase for every man Hereof See § 83. The chief procuring cause is here said to be The grace of God It appears that some of the Ancients read this clause otherwise then now we reade it though it be confirmed by a constant consent of all Greek copies as we now have it That other reading is thus That WITHOUT God he might taste death The Greek words translated Grace in the Nominative case and without are somewhat like they differ but in one letter Thence might the mistake arise For some have here taken grace in the Nominative case for Christ who died as if he had said That the grace of God might taste death for every man He called him grace 〈◊〉 tasted death for the salvation of all saith one and the Sonne is called the grace of God the Father saith another But the word used by the Apostle is of the Dative case so as hereby the likenesse of the Greek words is taken away and the mistake appears to be the greater The sense wherein the Fathers used this phrase without God was this that though Christ consisted of two Natures Divine and Humane yet he suffered only in his Humane nature his Deity did not suffer But Nestorius a notorious Heretick and his followers inferred from those words without God that Christs Humane nature was a distinct person of it self and so suffered without God not united to God For they held that God and man in Christ were two distinct Persons Thus we see what advantage is given to Hereticks by altering the words of Scripture §. 78. Of Gods grace the cause of Christs death TO come to the true reading of this text which is this by the grace of God Grace is here put for the free favour of God Thus it is oft taken in the holy Scriptures All blessings tending to salvation yea and salvation it self are ascribed thereunto as Election Rom. 11. 5. Redemption Eph. 1. 7. Vocation 2 Tim. 1. 9. Justification Rom. 3. 24. Salvation Eph. 2. 8. It was therefore of Gods grace that Christ was given to man and that he did what he did and endured what he endured for man Iohn 3. 16. Ephes. 2. 4 7. There is nothing out of God to move him to do any thing He worketh all things after the counsell of his own will Eph. 1. 1. See more hereof § 37. and Chap. 4. v. 16. § 97. As for man there can be nothing in him to procure so great a matter as is here spoken of at Gods hand By this it is manifest that Gods free grace and the satisfaction that Christ hath made for our sinnes may stand together Christs satisfaction is so farre from being opposite to the freeness of Gods grace as it is the clearest and greatest evidence that ever was or can be given thereof More grace is manifested in Gods not sparing his Sonne but giving him to death for us then if by his supream authority and absolute prerogative he had forgiven our sinnes and saved our souls We that partake of the benefit of Christs death nor do nor can make any satisfaction at all For God to impute anothers satisfaction to us and to accept it for us is meer grace and that the rather because he that is true God even the proper Son of God made that satisfaction Thus we see how in working out our redemption Divine grace and justice meet together and sweetly kiss each other Iustice in reference to the Sonne of God who hath satisfied Gods justice to the full Grace in reference to us who neither have made nor can make any satisfaction at all Learn hereby to ascribe what thou hast or hopest for to grace and wholly rely thereupon It is the surest ground of comfort and safest rock of confidence that poor sinners can have Paul ascribes all in all to it 1 Cor. 15. 10. 1 Tim. 1. 14. He taketh all occasions of setting it forth yet never satisfieth himself therein He stileth it abundance of grace Rom. 5. 17. Exceeding abundant grace 1 Tim. 1. 14. Riches of grace Eph. 1. 7. Exceeding riches of grace Eph. 2. 7. Let us be like minded Let us acknowledge the grace of God to us and ascribe all the good we have thereunto Let us so deeply meditate thereon as we may be ravished therewith Let us so apply it to our selves as we may render all the praise of what we have or are able to do to this grace of God Had it not been by the grace and good pleasure of God no violence or force of man or devils could have brought Christ to die Did he not with a word of his mouth drive back those that came to apprehend him Ioh. 18. 6. He could have had more then twelve legions of Angels to defend him Matth. 26. 53. He was delivered by the determinate counsel of God Acts 2. 23. And this God did upon his free grace and good will towards man This moved Christ to lay down his life Joh. 10. 18. and to give himself
had about Sarah to be the wife of Abraham was a simple ignorance because he was deceived by Abrahams speech Gen. 20. 5. yet was it sinfull in that it was possible for him to have found out the truth of that case if he had used his utmost endeavour Simple ignorance in both the forementioned cases may be either of the Law or of a fact The former is the more general and the more blameable We say of the Laws of a Land that every one should know the Law and that ignorance thereof excuseth no Subject that liveth under that Law Much more are all bound to know the Law of God because that Law was first written in mans heart Rom. 2. 15. Christ saith of the servant that knew not his Masters will and did commit things contrary thereunto that he shall be beaten A Masters will made known is a Law to his servant Though one particular servant know it not yet is he not excused thereby from blame and punishment Luk. 12. 48. The later which is ignorance of a fact is more special respecting some particular branches of the Law As Pauls persecuting Christians He knew that blasphemy persecution and oppression in general were sins against the Law so that there was not ignorance of the Law in him But to blaspheme the name of Christ to persecute and oppresse Christians which were particular facts he knew not to be sin for he saith I verily thought with my self that I ought to do many things contrary to the name of Iesus Act. 26. 9. So as this was ignorance of such and such facts Christ saith in the like case They which kill you will think they do God service Joh. â—…6 2. Simple ignorance in the severall kindes thereof may extenuate sinne Luke 12. 48. Wilfull ignorance is in two other cases 1. When means afforded for knowledge are neglected as the Israelius who enquired not at the Ark which they had among them in the dayes of Saul 1 Chron. 13. 3. too much neglected the means which God afforded of knowing his will In this respect the sins which they committed upon ignorance of Gods will were sins of wilfull ignorance 2. When means afforded are rejected This is it which Christ thus layeth to the charge of the Jews How often would I have gathered thy children together and ye would not Mat. 23. 37. In these respects ignorance may be said to be voluntary 1. Indirectly when one by reason of pains or other imployments neglecteth to learn that which might restrain him from sinne To this tends that reason which Ieroboam rendred to keep the Israelites from going up to the Temple to be instructed there in the will of God It is too much for you to go up unto Ierâ—…salem 1 King 12. 28. To the same purpose tend the excuses which they made that refused to go to the Kings Supper One pretended his ground which he had bought the other his yoke of oxen Luke 14. 18 19. 2. Directly when one will purposely be ignorant of his duty for this very end that he may more freely go on in his sin as the Jews which gave this answer to the Prophet of the Lord As for the words that thou hast spoken to us in the name of the Lord we will not hearken unto thee but we will certainly do whatsâ—…ver goeth forth out of our own mouth c. Ier. 44. 16 17. The former of these is so far from extenuating of sin as it causeth some aggravation thereof The later doth out of measure aggravate the sin Ignorance properly taken is a sin See Chap. 5. v. 2. § 10. The ignorance comprized under these words They have not known my wayâ—… 〈◊〉 wilfull ignorance and that not only in the indirect kinde but also in the direct It was an affected ignorance most wilfull and therefore it is here well set down as a great aggravation Of their wilfulnesse in sinning against God See § 107. §. 112. Of the danger and damage of ignorance THat which hath been noted of ignorance aggravating sinne shews that the Position of Papists concerning ignorance to be the mother of devotion iâ—… 〈◊〉 most absurd Position I would demand Whether devotion be a good thing or 〈◊〉 If good How can it be the childe of such an evil as ignorance is Can sweet waâ—… come from a salt spring Iam. 3. 12. Who can bring a clean thing out of an â—…clean thing Not one Iob 14. 4. Surely the devotion which is pretended to coâ—… from ignorance is meer superstition or which is worse Idolatry When you 〈◊〉 not God you did service unto them which by nature are no gods Gal. 4. 8. It is also made by the holy Ghost the mother of self-conceit Rom. 10. 3. Oâ—…â—…tempt of holy things Iude v. 10. Of lust 1 Thess. 4. 11. Of murther Luke 23. 3 Of all manner of sin 1 Tim. 1. 13. Experience sheweth that where there iâ—… 〈◊〉 knowledge there is little conscience Of the hainousness of ignorance Sâ—… 〈◊〉 whole Armour of God on Ephes. 6. 17. § 24. They savour too rank of that Popish errour who think that much knowledge 〈◊〉 not fit for common people and thereupon do what they can to suppress freqâ—… and powerfull preaching Hereby it further appears that it is a most wofull plight wherein most peoâ—…lie and those not only Savages Pagans Turks Jews Papists but also the â—…mon sort of Protestants For ignorance blindeth the mindes of most which 〈◊〉 them so provoke God as they do The Devils are said to be the Governours of 〈◊〉 darknesse of this world Ephes. 6. 12. Who can be meant by darknesse but blâ—… and ignorant persons such as the God of this world is said to have blinded 2 Coâ—… 4. No marvel that Satan ruleth over such for they cannot discern his power â—…lice subtilty sedulity and mischievous enterprises When the Troops of Syâ—… were smitten with blindeness they were easily led into the midst of their 〈◊〉 2 King 6. 18 19 c. So ignorant persons are easily drawn into Satans pâ—… Consider the case of a blinde man how ready he is to wander out of his way 〈◊〉 stumble at this stone to rush against that poste to fall into any pit or pond 〈◊〉 is the case of an ignorant man The sinne of ignorance therefore is a sinne for which ignorant persons 〈◊〉 to be deeply humbled as for a disgracefull and dangerous sinne and 〈◊〉 earnestly to crave pardon for this sinne The Sacrifices that were offered 〈◊〉 the Law for ignorance Levit. 15. 27 c. afford good ground for performing 〈◊〉 duty It is a vain conceit that many have that their ignorance will be a sufficient 〈◊〉 against divine judgement Where Christ aggravateth sins against knowledge concludeth that they also who sin on ignorance shall be beaten Luke 1â—… Though some kinde of ignorance may somewhat extenuate a sinne yet no â—…rance of that which a man may and should know can make
metonymically the effect be put for the efficient sinnes for sinners 〈◊〉 where God saith I will be mercifull to their sinnes Heb. 8. 12. that is to 〈◊〉 that have sinned in pardoning their sins Thus saith the Publican God be 〈◊〉 to me a sinner Luk. 18. 13. The Sacrifice may be said to be for sinners even for their good in that it 〈◊〉 〈◊〉 means of removing the guilt and punishment thereof But this particle for being indefinitely taken for an end sins may here 〈◊〉 be understood and Sacrifices offered to obtain pardon of sins Hereupon it is 〈◊〉 concerning such an one as had a Sacrifice offered up for his sin it shall be 〈◊〉 him Lev. 4. 35. If any will extend this end for sinnes to offering up of gifts also the end 〈◊〉 further be taken in reference to sinne pardoned for which mercy gifts in â—…mony of thankfulnesse were brought to God as they who to testifie their â—…nesse for Gods bringing them out of their bondage into the promised Land brought gifts to be offered to the Lord Deut. 26. 10. But I take the former sense of Sacrifice offered for pardon of sin to be most proper to this place Hereby is intended that sin is pardonable All Sacrifices for sin all legal â—…ings for uncleannesse all prayers for pardon all promises of pardon all 〈◊〉 of sinners do prove as much 1. This gives evidence of Gods free grace and rich mercy to man Exod. 34. â—… Isâ—… 43. 25. 2. This affords matter of admiration in that none is like unto God herein Micab 7. 18. 3. This is a ground of singular comfort as Christ said to a poor distressed man Sonne be of good cheer thy sinnes be forgiven thee Matth. 9. 2. Assurance of the pardon of sinne is the most soveraign ground of comfort that can be 4. This affords manifold Directions as 1. To be well-instructed in the grounds of pardon 2. To consider the need we have thereof 3. To apply it aright unto our selves 4. To rest thereupon 5. To be watchfull against sin for the future Ioh. 5. 14. 8. 11. See more hereof in my Treat of the sin against the holy Ghost § 5 6. §. 9. Of compassion in such as have to do with others in the things of God Verse 2. Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmities THe sixth branch of the Description of an High-priest is That he can have compassion Of the notation of the Greek word translated have compassion and of the Greek word translated can how it signifieth a fitnesse and readinesse to do a thing See Ch. 4. v. 15. § 88. From adding this property of an High-priest to have compassion to the former about his dealing for men with God may be inferred that they who are to deal for men especially about God must be full of compassion This the Apostle implieth under sundry properties belonging to a servant of the Lord who must be for 〈◊〉 to God 2 Tim. 2. 24. 1. He must not strive It is want of compassion that makes men strive or be contentious 2. He must be gentle unto all men Gentlenesse and meeknesse arise from compassion 3. He must be apt to teach None more fit and meet to teach others then men of compassion 4. He must be patient One ready to bear with the evils and weaknesses of others Such an one was Moses who is said to be a man very meek above all the men which were upon the face of the earth Num. 12. 2. This language of the Apostle Paul My little children of whom I travel in birth again Gal. 4. 9. sheweth him to be a man full of compassion All men are subject to many weaknesses and imperfections yea in many there 〈◊〉 much perversnesse especially about the wayes of God they are as children prone to provoke them that seek their good so blinde as they cannot discern their own good if therefore they who have to do with them be not as Parents use to be to their children full of compassion they will soon cease to seek their good There is no such means of overcoming evil with goodnesse as bowels of compassion Cruell and hard-hearted men are unfit to be Ministers who are to be for men in things pertaining to God Ministers oft meet with cases which require much pity and great patience If they be ready to fret and fume and in scorn put away such as propound their cases to them they may send away poor souls comfortlesse Let Ministers therefore put on bowels of mercy kindenesse humblenesse of minde â—…eeknesse long-suffering Col. 3. 12. They are as Priests for men in things pertaining to God That they may do this let them consider that they with whom they have to do are their own flesh Isa. 58. 7. and that no man ever yet hated his own flesh but nourisheth and cherisheth it Ephes. 5. 29. Let them also consider how ouâ—… Lord prâ—…nounceth the mercifull to be blessed and promiseth that they shall obtain mercy Maâ—… 5. 7. §. 10. Of Ignorance THe persons on whom compassion is especially to be had are here specified to be of two sorts 1. Such as are ignorant 2. Such as are out of the way Of the distinct kindes of ignorance and of the dangers thereof and duties thence arising See Ch. 3. v. 10. § 111 112. In that the ignorant are here brought in as an instance of such sinners as were to have Sacrifices offered up for their sins the Apostle giveth us to understand that Ignorance is a sin It is expresly said That if any soul sin through ignorance he shall bring a sin-offering Num. 15. 27 28. 1. Ignorance is a transgression of the Law of God for it is contrary to that knowledge which the Law requireth But every transgression is since 1 Iohn 3. 4. 2. Ignorance is a defect of that Image of God after which God at first created man for knowledge was a part of that Image Col. 3. 10. 3. Ignorance is an especial branch of that natural corruption which seised upon the principal part of man namely his understanding 4. 〈◊〉 is the cause of many other sins Gal. 4. 8. 1 Tim. 1. 13. Therefore it must needs be a sin it self 5. Judgements are denounced against ignorance as against a sinne Hos 4. 6. 2 Thess. 1. 8. 6. Ignorance is a punishment of other sinnes Isa. 6. 10. Ioh. 12. 40. Though Ignorance be a sinne yet ignorant persons are here brought in as a 〈◊〉 object of compassion Christ renders this ground of his praying for the Jews that had a hand in crucifying him Luk. 23. 34. And Peter alledgeth it as a ground of his tendring mercy unto them Act. 3. 17. Ignorance is a spiritual blindenesse so as they see not the dangerous course wherein they walk and in that respect are the more to be pitied §. 11. Of having compassion on
to free us from our sins He appeared to put away sin So clearly is this revealed to Christians by the Gospell as an Apostle saith to them ye know that the was manifested to take away our sins 1 Joh. 3. 5. An Angel before the birth of Christ declaring by what name he should be called giveth this reason thereof Thou shalt call his name Iesus for he shall save his people from their sins Matth. 1. 21. And his forerunner upon Christs first appearing publickly thus set him out Behold the Lamb of God which taketh away the sin of the world Joh. 1. 29. 1. Sin was it that implunged man into so wofull a plight as it had been better for him not to be then not to be freed from sin 2. Such was his case as neither he himself nor all creatures in the world were able to free him 3. God was pleased to take pitty on man in that miserable condition On these and other like grounds Christ appeared to take away sin This is such an instance of Gods love to man as exceedeth all expression all apprehension If it be demanded how far sin is taken away I answer in a double respect 1. In reference to the condemning power of sin Rom. 8. 1. This is set out in Scripture by many metaphors whereof see The Guide to go to God or An Explanation of the Lords Prayer 5 Petit. § 130 c. 2. In reference to the domineering power of sin for by Christ that power is subdued Sin hath not power in believers to make them slaves to it Object Sin remains in the best and maintains a combate in them Rom. 7. 21 23. Answ. Sin remains in the regenerate as one that hath a deadly wound which can never be cured yet may retain life and so struggle and strive This the Lord suffereth for the tryall and exercise of his Saints These two respects about the condemning and domineering power of sin may be the more fitly applyed to this taking away of sin by reason of that double law which concerneth sin One is a law against sin which is the law of God The other is the law of sin whereby sin hath a kind of command Of this speaketh the Apostle Rom. 7. 23 25. The word here used of putting away is applyed to the ceremonial law and translated a disanulling Heb. 7. 18. and it may imply in some respect a disanulling of the foresaid double law about sin This taking away of sin affords great matter of comfort to poor sinners who know the nature of sin and feel the burthen hereof Were it not for knowledge of this doctrin and faith therein they could not but be cast into Belshazzars passion Dan. 5. 5. But by this doctrine that fear is taken away and matter of thanks is ministred Rom. 7. 25. Yea also of an holy triumph 1 Cor. 15. 55 56. When therefore we have accesse to God for pardon of sin let us think on this But withall let us by the latter namely freedome from the domineering power of sin gain assurance of the former which is freedome from the condemning power of sin For where the Apostle â—…aith there is no condemnation to them which are in Christ he addeth who walk not after the flesh but after the Spirit Rom. 8. 1. They deceive themselves who being held as slaves under sin dream of freedome from the punishment of sin For the wages of sin is death Rom. 6. 23. The means or rather the true proper cause of taking away sin as aforesaid is thus expressed By the Sacrifice of himself The Sacrifice according to the notation of the Greek word implyeth blood yeâ—… death even that which is slain so as Christ put away sin by his death See v. 22. § 111. This Sacrifice was of himself even his own blood See v. 12. § 57. and Chap. 1. v. 3. § 29. These are great amplifications of Christs good respect to us §. 132. Of the resolution of Heb. 9. 25 26. And observations thence raised Vers. 25. Nor yet that he should offer himself often as the high Priest entereth into the Holy place every year with blood of others Vers. 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself Vers. 25. THâ—…se two verses set down another difference betwixt Christ and legall Priests The difference is 1. Propounded v. 25. 2. Proved v. 26. The difference as propounded consisteth in two things especially 1. In the things offered For Christ offered himself but the high-Priest offered the blood of others 2. In the time for Christ did not offer himself often but the high-Priest every year offered the blood of others This latter part of the difference is amplified by the place whereinto the high-Priest entered here sâ—…iled the Holy place Vers. 26. The proof is taken from the kind of Christs offering which was a suffering 1. This is set down by way of supposition then must he often have suffered which is amplified in the time since the foundation of the world 2. An inference is made thereupon The inference is thus expressed he hath appeared And it is enlarged 1. By the time which admits a double consideration 1. One that it was but once 2. The other that it was in the end of the world 2. By the end to put away sin This is illustrated by the means whereby he put away sin the Sacrifice of himself Doctrines I. Christ brought an offering Vers. 25. II. The offering that Christ brought was himself These two doctrines are here taken for granted See § 126. III. Christ did not often offer himself This is here expressed See § 126. IV. Christ in not offering himself often was unlike the legall high-Priest The negative particle nor applyed to Christ and the note of comparison as applied to the high-Priest proves this point See § 127. V. There was an high-Priest under the law See § 127. VI. The high-Priest under the law entered into the tabernacle That was the holy-place here mentioned See § 127. VII The legall Priest oft offered Sacrifice Every year his solemne Sacrifice was offered up See § 127. VIII The legal Priest appeared before God with blood This is here intended under this phrase with the blood See § 127. IX The blood which the legal Priest carried before the Lord was the blood of beasts Under this word others beasts are understood See § 127. X. Christ offering himself was a suffering to death This is raised from the meaning of this word suffered as it is inferred as a reason of Christs not offering himself See § 128. XI Christ must not oft have suffered This is here taken for granted See § 128. XII There was but one Sacrifice of Christ from the beginning of the world to the end This is implyed under this phrase since the foundation of the world See § 128. XIII Christ hath
not only rejected but with scorn and disdain This sheweth the height of their impiety especially as it is applyed to the subject or thing trampled upon which is not a worme not any unreasonable creature not a meere man not an Angel not any meere creature but God Not God as a severe strict Judge but the Son of God that for mans sake became a son of man a sacrifice a price of redemption Therefore in the second place mention is made of the blood of him who is trodden under foot which implyeth that the Son of God shed his blood and gave his life for mans redemption This therefore is the most precious thing that ever was bestowed on Children of Men far beyond Silver and Gold 1 Pet. 1. 18 19. Especially it being the blood of the Covenant that is the blood whereby Gods Covenant with man for remission of sins reconciliation with God all needfull grace and eternall life is sealed up and so the covenant made a testament unalterable inviolable as is shewed Chap. 9. v. 16. § 93 94 95. Thus this blood as it is in it self most precious being the blood of him that is God Act. 20. 28. So it is to man the most usefull and beneficiall that can be for it is that wherewith a man is sanctified Of the Greek word translated sanctified and of the notation and divers acceptions of it See Chap. 2. v. 11. § 100 101 102 103. It is here taken in as large an extent as it was v. 10. § 27. Of the foresaid precious and beneficiall blood it is said that the sinner here described hath counted it an unholy thing In Greek the word translated an unholy thing properly signifieth a thing common Thus it is expounded Marke 7. 2. Acts 10. 14 28. A verb derived from thence signifieth to pollute or desile Matth. 15. 11 18 20. Act. 10. 15. Rev. 21. 27. This phrase then implyeth that they account the pure precious and efficacious blood of Christ to be no better then the blood of beasts or then ordinary common water which hath no vertue at all for cleansing of the soul. Quest. How then are they said to be sanctified by that blood Answ. To be sanctified is in Canaans language taken two especiall waies 1. To be set apart as an holy and peculiar thing to the Lord Exod. 13. 2 12. 1 Tim. 4. 5. 2. To make holy and that both by purging away all filthinesse and also by infusing true holinesse 2 Cor. 7. 1. 1 Thes. 5. 23. In this latter sense this word is used 1. For sanctification in truth and in judgement of certainty Act. 20. 32. and 26. 18. 2. In appearance in hope in judgement of charity 1 Cor. 6. 11. These here are said to be sanctified 1. As distinguished by their profession from infidels and by their profession set apart among the peculiar people of God 2. As they made such profession of true holinesse as in charity they were deemed to be truly sanctified yea further they may be said to be sanctified in regard of the end of Christs blood which was shed to do that that the blood of beasts under the law could not do namely to sanctifie So as Apostates do villifie that blood which was shed to sanctifie them The last thing wherein the sin of Apostacy is aggravated is in these words hath done despight unto the Spirit of grace This is the greatest aggravation of all For by the Spirit is meant the Holy Ghost Concerning whom our Lord Christ sayeth All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men Matth. 12. 31. Hereby this sin is made greater then any other He calleth this Spirit g the Spirit of Grace because the Holy Ghost is the author of grace who worketh in it mens hearts In which respect he is stiled the Holy Ghost See Chap. 2. v. 4. § 35. Here this title the Spirit of Grace is given to the Holy Ghost to shew how far he had wrought upon these Apostates even to enlighten them to perswade them inwardly of the truth and benefit of the Gospel to work in them a sweet tast and apprehension thereof Heb. 6. 4 5. and to move them to make profession thereof notwithstanding all this to despite the Spirit of Grace against Knowledge and conscience and evidence of that spirit maketh their sin to be out of measure sinfull The Greek word translated hath done despight is one word but a compound word The noune whence it is derived signifieth wrong or contumely The simple verb signifieth to wrong one insolently disgracefully Matth. 22. 6. Luke 18. 32. This compound signifieth a casting of disgrace or reproach upon such an one in particular The object of that disgrace being the Spirit of grace makes the sin far the greater Thus the Apostle hath described the heinousnesse of that sin for which nothing remaineth but an expectation of devouring fire v. 27. Many principles before handled are here implyed whereof see § 117. §. 111. Of Christians knowledge of God and of his word Heb. 10. 30. Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and againe The Lord shall judge his people THe first particle as in our English it is set down being a causall conjunction sheweth that this verse is added as a reason of that which went before Now the last thing noted in the former verse is sure and severe vengeance upon Apostates The proofe here alledged to confirme the same is taken from a divine testimony It is generally hinted in this phrase we know him that hath said then the particular testimony is alledged thus Vengeance belongeth unto me c. The substance of the Apostles argument may thus be framed He to whom vengeance belongeth will surely and sorely revenge them that revolt from him But to God vengeance belongeth Therefore God will surely and sorely revenge those that revolt from him This phrase we know hath reference both to God himself of whom the testimony is given and allso to that particular scripture where this testimony was first set down In the former respect it declareth that God in his dealing with men is well known We know him that hath said The Lord is known by the Iudgement which he executeâ—… Psal. â—… 16. He left not himself without witnesse in that he did good c. Acts 14. 17. Object He dwelleth in the light which no man can approach unto 1 Tim. 6. 16. His wayes are past finding out Rom. 3. 33. Answ. He is indeed thus in himself and in the depth of his Counsels But by sundry effects he hath made himself known Some of them are so clear and evident beams of his divine properties as they shew they are works of God Rom. 1. 20. Others do carry such light from the Spirit of God as makes men
used diversly As 1. To give a reall being to a thing Rom. 4. 17. 2. To manifest a thing to be as it is Luke 1. 32 35. 3. To acknowledge one See Chap. 2. § 107. 4. To give a name to one whereby he is distinguished from others Mat. 1. 25. 5. To depute to a Function and that both extraordinary Rom. 1. 1. and ordinary Heb. 5. 4. Rom. 10 15. How shall they preach except they be sent that is called 6. To set in a condition or state of life 1 Cor. 7. 17 20. 7. To turn one to the true Religion 1 Cor. 1. 24. This is the calling here intended The Greek word here translated calling is eleven times used in the New Testament and only once put for a civil condition of life 1 Cor. 7. 20. In all the other places it is used in a spirituall sense and setteth out the alteration of a mans naturall condition which is a translation or bringing him out of Satans dominion unto Gods Kingdom 1 Thess. 2. 12. This an Apostle doth thus express God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that wofull and miserable estate wherein by nature men lie under the Prince of darkness in the darkness of errour and iniquity subject to utter darkness By light he meaneth the sweet and comfortable light of grace and the eternall light of glory This is stiled a calling because it is effected by the call of God The call of God is twofold 1. Outward by the Ministry of the word and that in a double respect One on Gods part only in offering the means as when he sent forth his servants to call them that were bidden to the wedding and they would not come Matth. 22. 3. The other on mans part also by an outward yielding to the call as he that came to the wedding and had not on a wedding garment Matth. 22. 11. In the former respect all that hear the sound of the Gospel are called In the later respect all hypocrites that live in the Church and profess the faith are called as Cain Ham Saul Iudas Demas Ananias Sapphira and sundry others 2. Inward by the operation of the Spirit who inwardly stirres up mens spirits heartily to accept Gods gracious invitation and so to attend to Gods Word as they do truly and savingly beleeve Thus was Lydia called Act. 16. 14. Of this calling therefore there are two parts 1. Gods invitation 2. Mans acceptation I call unto them saith the Lord they stand up together Isa. 48. 13. This is that calling which makes a link of the golden chain that reacheth from Predestination to Glorification Rom. 8. 30. These are they who are said to be with Christ being called and chosen and faithfull Rev. 17. 14. The outward calling may make men members of a visible Church yet it is an aggravation of their just damnation Matth. 11. 22 24. The inward calling wrought by Gods Spirit makes men members of the invisible Church and is the means of their eternall salvation For all things work together for their good Rom. 8. 28 c. This is the Calling here intended and it is proper and peculiar to such as are indeed holy brethren called to be Saints Rom. 1. 7. 1 Cor. 1. 2. Such were they to whom the Apostle said Ye see YOUR calling 1 Cor. 1. 26. Make YOUR calling sure 2 Pet. 1. 10. These by an excellency are styled The called §. 14. Of the Causes and Effects of Saints Calling 1. THe principall Author of the foresaid Calling is God 1 Thess. 2. 12. The Father in reference to whom this calling is styled HIS calling Eph. 1. 17 18. Sonne who came to call sinners Matth. 9. 13. and the Holy Ghost who worketh in us the graces whereby we yield to the call 1 Cor. 12. 2 c. 2. The procuring cause is Gods free grace and rich mercy For he hath called us with an holy calling not according to our works but according to his own purpose and grace 2 Tim. 1. 9. Men before their calling are dead in sinne Eph. 2. 1. and were alienated from the life of God Eph. 4. 18. If God of his meer mercy and free grace did not call them they would not they could not turn to him Men at their first calling are meer patients They have not such ears as can hear Gods call nor such eyes as can see the excellency of that calling nor such feet as can carry them to him that cals nor such hands as can receive the good things that are offered by that calling It is God that openeth ears enlighteneth eyes and enableth other parts to employ aright their distinct Functions toward the effecting of this great work It is God which worketh in you both to will and to do Phil. 2. 13. God first puts life into them that are dead and then affords continuall assisting grace for persisting and persevering in that Christian course whereunto they are called 3. The instrumental causes which God useth for the effecting this great work are Ministers of his Word These are those Servants whom he sends forth to call men Mat. 22. 3. By their preaching of the Word both that wofull estate wherein men lie by nature is discovered and also that excellent and blessed estate whereunto they are called is made known The former is ordinarily done by preaching Law whereby is the knowledge of sin Rom. 3. 20. and 7. 7. Hence ariseth sight and sense of sin grief horrour and despair for the same The latter by preaching the Gospel which is the power of God unto Salvation to every one that beleeveth Rom. 1. 16. yea Faith cometh by hearing the Gospel Rom. 10. 17. 4. The highest and chiefest end of Saints calling is the glory of Gods grace and mercy God would make known the riches of his glory on the vessels of mercy even us whom he hath called Rom. 9. 23 24. The subordinate end is in reference to man and that to make him partakers of grace here Gal. 1. 6. and of glory hereafter 1 Pet. 5. 10. 5. The effects of this calling are Faith and Repentance the Understanding being enlightned by Gods Word about the misery of mans natural condition and happinesse of his renewed estate and the Will being by Gods Spirit made inclinable and ready to receive that good that is made known in the Gospel by faith resteth on Christ for pardon of sinne and reconciliation with God and then sets himself to change his former course of life by breaking off his former iniquities and by conforming himself to the image of him that hath called him in holinesse and righteousnesse §. 15. Of the Heavenly Calling THe calling of Saints is here commended unto us by this attribute heavenly The Greek word is a compound and hath reference to the highest heaven where the Throne of God is and where Christ now is in his
Gal. 3. 28. The eight unities mentioned by the Apostle Eph. 4. 4 5 6. intend thus much For all beleevers make one body They have all one Spirit They are all called in one hope They are all servants of one Lord There is one Faith belonging to them all and one Baptism They have all One God and 〈◊〉 Father In reference to that one Father all beleevers are stiled dear children Eph. 5. 1. Great is the emphasis of the Greek word translated dear It signifieth a beloved one one that is so loved as all love is cast on him It is most properly attributed to an only childe where God saith to Abraham Take thine only Son Gen. 22. 2. The LXX thuâ—… translate it Take thy beloved Son He who in Hebrew is called an only Sonne is in Greek called a beloved Sonne So also do other Authors use that Greek word both of male and female as an only sonne an only daughter So when one hath but one only eye that eye in Greek is called a beloved eye This title beloved one is oft attributed to Christ and that most properly for â—…e is the only begotten of God This title beloved one is indeed oft used in the plurall number including many as Eph. 5. 1. Rom. 1. 7. 11. 28. But they are all in Godâ—… account as an one only childe Thus they are all as one spousâ—… to Christ Cant. 4. 8. 2 Cor. 11. 2. They are also all heirs Rom. 8. 17. and Kings Rev. 1. 6. and thâ—… of the same inheritance and of the same Kingdom Now there useth to be bâ—…t one heir of the same inheritance and one King of the same Kingdom These therefore are as one For they have all one Spirit Eph. 4. 4. and they all make oâ—… mysticall body which body is styled Christ 1 Cor. 12. 12. In this respect the duties which are required of us as brethren § 3. are by this unity further pressed upon us 2. They to whom the Apostle wrote were internally and effectually called To be partakers of a thing is not only to have a right thereto by reason of our profession but also to have a part and a share therein and that really actually Thâ—… we are said to be partakers of Christ v. 14. And to be partakers of Gods chastisements Heb 12. 8. The husbandman is said to be partaker of his hope in that he doth in very deed partake of the benefit thereof 1 Cor. 9. 10. The Apostle doth use this emphaticall word Partakers and applies it to them all as he did that former excellent style Holy brethreu Of giving such titles to all members of the Church See § 6. §. 18. Of Signes of Saints Calling THe excellency utility and necessity of the heavenly calling gives us all 〈◊〉 cause thorowly to search and examine our selves thereabout that we be noâ—… deceived in a matter of so great consequence and think we are internally and effectually called when our calling is only externall and formall This use is the rather to be made of this point because the evidences of an effectuall calling are especially inward in the soul and spirit of a man and what 〈◊〉 knoweth the things of a man namely such as are within him save the spirit of 〈◊〉 which is in him It will be therefore not unseasonable to give some signes of 〈◊〉 Calling They are such as follow 1. Illumination Hereby I mean in speciall a distinct understanding of the mysteries of godliness particularly of the work of the Law and the Gospel on us Our calling is from darkness to light 1 Pet. 2. 9. They therefore who still remain in darkness the darkness of ignorance and cannot finde themselves to be enlightned with true knowledge are not called Of those who are called the Lord saith They shall all know me Jer. 31. 34. Though this be not sufficient yet it is necessary 2. Sense and feeling of that wofull estate wherein by nature men are Such they are whom Christ thus invites and cals Come unto me all ye that labour and are heavy â—…en Matth. 11. 28. As for such as think themselves righteous and that their estate iâ—… good enough such as never were brought to feel the heavy burden of sinne Christ saith I am not come to call the righteous Matth. 9. 13. 3. Detestation and loathing of ones former estate and wicked course of life together with a true and sound turning from the same which is repentance For Christ came to call sinners to repentance Matth. 9. 13. They therefore that are not brought to repentance but continue to live lie and delight in sinne are not called 4. Sanctification and renovation of the whole man and a delight in holiness For God hath called us to holiness 1 Thess. 4. 7. 5. Contempt of this world of the promotions profits and pleasures thereof For Christ gave himself that he might deliver us from this present evil world Gal. 1. 4. To this purpose tends the call of the Lord Come out from among them and be â—…e separate saith the Lord and touch not the unclean thing and I will receive you 2 Cor. 6. 17. 6. Peace and unity This the Apostle intends in these words Let the peace of God rule in your hearts to the which also ye are called Col. 3. 15. He cals it the peace of God because God hath setled and established it among his people God hath called us to peace 1 Cor. 7. 15. 7. Readiness to bear all manner of afflictions which by God shall be laid on us or persecutions which by man shall be inflicted for the Gospels sake For even hereunto are we called 1 Pet. 2. 21. 8. Love of God Hereby they who are called are described These two are joyned together them that love God and them that are called Rom. 8. 28. 9. Love of the brethren The Apostle presseth this point by this argument As ye are called in one hope of your calling Eph. 4. 4. 10. A cheerfull expectation of eternall happiness For God hath called us to eternall glory 1 Pet. 5. 10. §. 19. Of sundry uses of Saints Calling THis point of the heavenly Calling of Saints affords matter of Consutation Humiliation Reprehension Admiration Gratulation Consolation Direction Exhortation 1. The errour of attributing such free will to man in his corrupt estate as to be able thereupon to turn from darkness to light is confuted in that unless God both outwardly by his Word and inwardly by his spirit call him he cannot come No man can come to me saith Christ except the Father draw him Joh. 6. 44. The word calling refutes another errour about the universality of it For we are called out from others 2. That wofull plight wherein our selves were before our calling and wherein others still lie which are not yet called gives great matter of Humiliation For it is an estate of darkness and death
truth mercy justice wrath c. In reference hereunto thus saith Moses of God He is the rock his work is perfect for all his waies are judgement A God of truth and without iniquity just and right is he Deut. 32. 4. In reference also hereunto the Psalmist thus saith The Lord is righteous in all his waies and holy in all his works Psal. 145. 17. The waies wherein God would have us to walk are his precepts whereof thus saith the Psalmist Shew me thy waies O Lord teach me thy path The Lord will â—…each sinners in the way and the meek he will teach his way Psal. 25. 4 8 9. Isa. 2. 3. And God himself thus saith O that my people had hearkened unto me and Israel had walked in my waies Psal. 81. 13. The two later kindes of waies are here especially meant namely his works and his precepts The works of God are styled his waies because we may see him as it were walking therein For by his works we may discâ—…rn the footsteps of his properties and providence They have seen thy goings O God even the goings of my God Psal. 68. 24. By the goings of God are meant the distinct acts of the Divine providence Where it is said to God Thy way is in the sea and thy path in the great waters reference is had to Gods manifestation of his power wisdom mercy and justice in dividing the red sea for the Israelites to pass through it and overwhelming their enemies thereby Psal. 77. 19. In this respect that Gods works are waies wherein he may be seen walking it is our duty 1. To understand the waies of God so farre as he is pleased to walk in theâ—… and to make them known to us Thereby he shews himself to be such a God is none can be imagined to be like unto him so as we may say unto him How terrible art thou in thy works Psal. 66. 3. Among the Gods there is none like unto thee 〈◊〉 Lord neither are there any works like unto thy works Psal. 86. 8. 2. To acknowledge the equity and righteousness of Gods waies The Lâ—… 〈◊〉 righteous in all his wales and holy in all his works Psal. 145. 17. This is it whereaboâ—… God makes with the Israelites this vehement expostulation and that again and again Hear now O house of Israel is not my way equà l are not your waies unequall Ezek. 18. 25 29. 33. 17 20. To impeach Gods waies of iniquity is an high degree of blasphemy 3. To admire and magnifie the Lord in his waies All the Kings of the earth 〈◊〉 praise thee O Lord yea they shall sing in the waies of the Lord Psal. 138. 4 5. Mâ—… is this duty pressed in and under the title of Gods works I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Psal. 9. 1. Maâ—…y 〈◊〉 Lord my God are thy wonderfull works which thou hast done Psal. 40. 5. Gods precepts are frequently styled his waies To demonstrate this more â—…ly this Epithete Way is oft joyned with Gods Precepts and Commandâ—… Thus prayeth David Make me to understand the way of thy Precepts Teach 〈◊〉 〈◊〉 Lord the way of thy statutes make me to go in the path of thy Commandâ—… And thus he professeth I will runne the way of thy Commandments Psal. 119 â—… 32 33 35. God by his Precepts doth declare unto men how they should carry themselâ—… towards him and towards one another so as they are as a way for them to walâ—… to observe and to do them Gods Precepts are not for meer speculation but for practice It is the peoâ—… use of a way to walk in it Of practising Gods Commandments See the Saints Sacrifice on Psal. 116. â—… â—… § 59. §. 111. Of Ignorance aggravating a sin THat which is here set down of the Israelites not knowing Gods waies iâ—… 〈◊〉 down by way of aggravation We must therefore here consider in what â—…spect ignorance may be an aggravation For Christ makes it a matter of exteâ—…tion saying He that knew not and did commit things worthy of stripes shall 〈◊〉 beaten with few stripes Luk. 12. 48. Upon this ground Christ thus prayed for 〈◊〉 of the Jews Father forgive them for they know not what they do Luke 23. 34. 〈◊〉 Apostle also doth herein extenuate the sinne of the Jews in that they did it thâ—… ignorance Act. 3. 17. And Paul sets it down as an occasion of the mercy which 〈◊〉 found 1 Tim. 1. 13. To clear the point in hand more fully it is meet distinctly to set down the 〈◊〉 of not knowing Men may be said not to know Simply or Relatively 1. Simply when there is in them a meer want of knowing such and suâ—… thing This is called Nescience and it is blamelesse and without sinne in 〈◊〉 cases 1. When it is of things which cannot be known as the perfection of 〈◊〉 excellencies Canst thou by searching sinde out God Canst thou finde 〈◊〉 〈◊〉 Almighty unto perfection Job 11. 7. God dwelleth in the light which no mâ—… 〈◊〉 approach unto whom no man hath seen nor can see 1 Tim. 6. 16. There shall 〈◊〉 〈◊〉 see God and live Exod. 33. 20. 2. When it is of things that are not to be known as Gods secret coâ—… The secret things belong unto the Lord our God but those things which are â—…ed belong unto us Deut. 29. 29. Thus it is said of the day of judgement Oâ—… 〈◊〉 day and that hour knoweth no man no not the Angels which are in heaven 〈◊〉 the Son Mark 13. 32. 3. Of such things as are not meet or fit to be known in this respect Christ saith to his Disciples It is not for you to know the times or the seasons which the Father hath put in his own power Act. 1. 7. 2. Relatively men are said not to know in reference to such knowledge as they might or should have This is properly called Ignorance Ignorance is a privation of knowledge Now a privation presupposeth a contrary habit of that which one hath had or is capable of having As blindnesse presupposeth sight in him that is blinde or at least such a subject as was capable of sight A man that never had sight may be said to be blinde Iohn 9. 1. because he was capable of sight Ignorance thus properly taken is simple or wilfull Simple ignorance is in two cases 1. When means are not afforded to know what we ought to know In this respect the Apostle saith of the times wherein the Gentiles wanted means of knowledge The times of this ignorance God winked at Act. 17 30 This kinde of ignorance is sinfull and that because God at first gave man ability to know whatsoever was meet for him to know That men after Adams fall knew not their duty it was their own fault 2. When means afforded are too slightly used to finde out the true case of a thing The ignorance which Abimelech
English thus expressed Belongeth to them c. In the Greek this right is comprized under the Genâ—… case thus Is of the perfect or Is of them that are of full age Thus Christ styleth the bread that belongeth to children Childrens bread or 〈◊〉 bread of children Mat. 15. 26. That which is due to them That whereunto they have had a good right and thus our English hath well expounded it in this phrase belongeth to them §. 73. Of Ministers ability to preach the deep Mysteries of the Word IN that strong meat belongeth to them that are of full age by just and necessary consequence it followeth That Ministers must be able to feed with strong meaâ—… They must be able to preach the deeper mysteries of the Gospel as well as the easier principles For that which belongeth to any must be given to him The Lord sets it down as the part of a faithfull Steward to give the houshold their 〈◊〉 of meat Luke 12. 42. That which in kinde and quantity belongeth unto thâ—… They who are not able themselves to understand deep mysteries cannot reveal thâ—… to others Nothing gives that which it hath not That a Minister must be able to declare deep mysteries is evident by this qualification which the Apostle requires of him apt to teach 1 Tim. 3. 2. and by this duty of rightly dividing the Word The Apostle takes his metaphor from the Priests who divided the Sacrifice and laid every part in order according to the prescript of the Law 1. The conceit which many have concerning the sufficiency of a Minister by this appears to be a plain deceit namely that it is enough to have knowledge of the principles of Religion if at least he have a free and ready speech and a forward and zealous spirit So as he can thunder out Gods judgements against sinners and pithily exhort to piety and vertue I deny not but that these are needfull and commendable but this very Text sheweth that they are not sufficient If it be said That they may be sufficient for Countrey Congregations I answer That it is hard that there should be a Congregation of Christians where no strong ones are If no spirituall growth were required of Christians but that they might alwayes be babes such might be sufficient Ministers Bâ—… all ought to grow till they come to be strong and perfect Will any accoâ—… him a sufficient School-master to train up Scholars for the University â—…ho himself can onely reade Are not Ministers master-builders and shall it be sufficient for them onely to work some plain work or to square out timber Pharaoh would have men of activity to be rulers over his cattell Gen. 47. 6. and shall not choice men be feeders of the Lords flock It is recorded as an aggravation of Ieroboams sinne That Priests were made of the lowest of the 〈◊〉 1 Kin 13. 33. This then may be an aggravation of the sinne of our times that prentices serâ—… men trades-men and others like them who have no learning nor are able 〈◊〉 strong meat to them that are of full age do notwithstanding usurp the miâ—… function 2. Parents and others that intend to have children or others under them to be 〈◊〉 of the Word ought to take care about training them up in Schools and â—…sities where they may learn the deepest mysteries 3. Such Scholars as intend the Ministry must endeavour to prepare themâ—… thereto by Arts Tongues diligent study much reading and other helps thereby they may be enabled to give strong meat to such as are of full age 〈◊〉 2. 15. â—… They that have the power of Ordination must be carefull that they 〈◊〉 none but such 1 Timothy 5. 22. §. 74. Of delivering deep mysteries to fit Auditors THat which is directly intended in these words Strong meat belongeth to them that are of full age is this Where there are fit auditors deep mysteries may 〈◊〉 â—…st be delivered We speak wisdom among them that are perfect saith the Apoâ—… 1 Cor. 2. 6. By wisdom he meaneth the mysteries of the Gospel That Paul 〈◊〉 is evident by this phrase In which namely in Pauls Epistles are some things 〈◊〉 to be understood 2 Pet. 3. 16. By this means may men grow more and more in knowledge till they come 〈◊〉 a perfect man Ephes 4. 13. But so long as here we live we cannot attain to 〈◊〉 perfection Therefore it is necessary that we have strong meat to bring us â—…nto It will hereupon be a Ministers wisdom to be thorowly acquainted with his people 〈◊〉 to observe the Assembly where he preacheth that he may answerably orâ—…r his matter As there may be a fault in delivering too deep points to some so 〈◊〉 in delivering too plain points to others There is a mean betwixt extreams 〈◊〉 our Assemblies are mixed with weak and strong as occasion is offered 〈◊〉 mysteries may be opened and controversies touched and Objections answerâ—… yet so perspicuously as the meanest may receive some profit §. 75. Of the advantage of good Proficients THat it might be the better known who are of full age in Christs family the Apostle describes them in these words Even those who by reason of 〈◊〉 c. That Noun which we translate use the Latines translate habitum and our Engâ—… thence taketh this word habit An habit according to the Greek Latine and 〈◊〉 notation signifieth an inward qualification which a man hath or a ready 〈◊〉 or able readinesse in a man to do this or that Of a Scholar who is prompt 〈◊〉 â—…eady on any occasion to make verses we say he hath an habit of versifying So 〈◊〉 other things As 〈◊〉 is ordinarily gotten by diligent and frequent use of that whereof he hath 〈◊〉 thereupon not unfitly it is here translated use 〈◊〉 â—…tural matters three things are requisite for attaining an habit 1. A free inclination and disposition of a mans nature to a thing 2. Good instruction and teaching whereby nature is helped 3. 〈◊〉 use and exercise whereby life and vigour is added to the two former 〈◊〉 to nature and instruction 〈◊〉 an habit is gotten by degrees 〈◊〉 spiritual matters which are things of the Spirit of God and supernaturall 〈◊〉 〈◊〉 â—…o natural inclination or disposition Gen. 6. 5. Iohn 3. 6. Ephes. 2. 1. By 〈◊〉 savour the things of the flesh and are wholly inclined thereto All 〈◊〉 â—…sposition which is in any to spiritual matters is infused into them 〈◊〉 〈◊〉 holy Spirit They that are after the Spirit savour the things of the Spirit 〈◊〉 8. â—… The fore-mentioned infusion is ordinarily by the use of means publique 〈◊〉 private as reading and hearing the Word preached partaking of the â—…ments holy Conference Meditation and Prayer Hereby Grace is 〈◊〉 and encreased and by much exercise thorow Gods blessing an holy habit is â—…btained This habit being obtained maketh a man able readily to inform the judgemeâ—…t resolve the conscience and
From this proud conceit they are called Enthusiasts Answ. This of all the rest is the falsest glosse and grossest error directly against the evidence of Scripture and common experience Scripture warranteth means experience sheweth that the learning and knowledge which men have is attained by the use of ordinary means There are two grounds of this error 1. They take that simply which is spoken comparatively as we shall after heare 2. They sever the priviledge from the means which ought not to be done in those things for which God hath sanctified means 6. Others apply this priviledge of knowledge to faith in Christ love of God joy in the Holy Ghost and other like Christian graces to which they say Gods confederates need not be exhorted because they are forward enough thereto of themselves and all of them shall have a sufficient measure thereof This their exposition they ground upon the Chalde Paraphrase which thus expoundeth the words of 〈◊〉 They shall not teach every man his neighbour and every man his brother 〈◊〉 know to â—…ear the Lord for all shall learn to know the fear of me He putteth knowledge of the fear of God for knowledge it self Answ. 1. A Paraphrase is not a sufficient rule to expound the word of God 1. That exposition no whit resolveth the doubt for it is as much if not more to love and fear God to believe and joy in him then to know him all these and other like graces presuppose knowledge They cannot be without knowledge yet knowledge may be wiâ—…hout them If therefore this prophesie be true of such graâ—… much more may it be true of knowledge 7. To apply this priviledge to the knowledge here expressed and to extend it to all of Gods covenant yet not to puâ—…fe up any with vain conceipts this which is here promised is to be taken comparatively and respectively 1. Comparatively in reference to those who lived under the old covenant when the mysteries of godlinesse were so obscurely and darkly in rites types and prophecies as very few conceived those mysteries They that did conceive any thing conceived but some few generall notions thereof They needed to be taught what was the mystery of the Tabernacle of the Altar of the Sacrifices of the â—…ncense of the manifold washings and of other like externall rites 2. Respectively and that in two especiall respects 1. In respect of the revelation of the mysteries of God 2. In respect of opening our understandings to conceive them 1. In respect of the revelation of the mysteries of the Gospell The whole counsell of God is so fully and distinctly so plainly and perspicuously made known that any person under the new covenant of any mean capacity that diligently attends upon the ministry of the Gospell may understand the same so as now there is not such need as under the law to stir up men to know God or to instruct them in the meaning of this or that article of faith which is revealed by the Gospell because it is so clearly revealed 2. In respect to the manner of opening mens understandings it is much more powerfull and effectuall then under the old covenant We have not only the ministry of man but also the anoynting of the Spirit 1 Joh. 2. 20 27. There is a kind of oyntment called eye-salve wherewith the sight will be quickned though it were dim and dark before To this doth the Apostle allude yea and Christ himself Rev. 3. 18. By this annoynting we come more clearly to see all the mysteries of the word then possibly they could be seen before Object The Saints under the old covenant had this annoynting whereupon David thus prayeth open thou mine eyes that I may behold wondrous things 〈◊〉 of thy law Psal. 119. 18. And the law is said to â—…nlighten mâ—…ns eyes Psal. 119. 8. Answ. That annoynting was nothing so powerfull as the annoynting undâ—…r the Gospell nor the enlightning § 72. Of knowledge a priviledge of the new Covenant ONe generall point intended in this third promise of the new covenant is this knowledge of the Lord is one of the prerogatives of the new covenant This promise is intended to them my people shall know my name they shall know in that day c. Isay 52. 6. and Hos. 6. 3. These and other like prophecieâ—… are thus manifested to be accomplished The new man is renewed in knowledge Col. 3. 10. 〈◊〉 have an unction from the holy one and ye know all things and ye need 〈◊〉 that any man teach you 1 Joh. 2. 20 27. This must needs be a priviledge of the new covenant because it is the ground work of all graces If the understanding be not well enlightned the will cannot follow that that is good nor the affections be duly ordered If thine eye be single thy whole body shall be full of light but if thine eye be evill thy whole body shall be full of darknesse Matth. 6. 22 23. 1. By this priviledge sundry erroneous positions are discovered as 1. Ignorance is the mother of devotion See Chap. 3. v. 10. § 112. 2. An implicite â—…aith is sufficient that is as Papists expound it an assent to what the Church holdeth though he that pretendeth to assent know not what the Church holdeth This is the ground of much error and the bane of all sound confidence 3. The Scripture is not to be translated into the vulgar tongue This is an error so grosse as Papists dare not stand to it but have themselves translated it 4. The word is to be publickly read in Latine The Apostle doth mainly oppose against this error 1 Cor. 14. 2. c. 5. It is unlawfull for lay people to read the Scripture Thus they shew themselves like those who shut up the Kingdome of heaven against men c. Matth. 23. 13. yea they are like dogs in the manger which neither â—…ateth provinder nor suffereth the horse to eat it wretched guides are they and their followers a miserable people The guides are Satans 〈◊〉 their followers are Satans prey There is no one thing whereby Satan getteth greater advantage against people then by the foresaid positions of ignorance 2. The foresaid priviledge of the new covenant should quicken us up who are reâ—… to the time of this covenant to seek after knowledge As an help hereunto 〈◊〉 〈◊〉 Whole Armour of God Treat 2. Part. 8. on Eph. 6. 17. of Gods Word § 7. §. 73. Of that knowledge which every one under the new covenant hath THe priviledge of knowledge under the new covenant is extended to all that appertain thereunto All shall know me saith the Lord from the least to the greatest 〈◊〉 children shall be taught of the Lord Isa. 54. 13. Christ gives witnesse to the acâ—… hereof Ioh. 6. 45. God takes an especiall care of every one of his confederates and will not suffer 〈◊〉 to remain without instruction Hereby may we give proof whether we be admitted into this
Greek The â—…tine have a word derived from thence which our English according to the notation of it calleth a planck it signifieth a plain table The LXX use the word which the Apostle doth in setting forth the tables whereon the Law was written Exod. 31. 18. There they are expresly said to be tables of stone So much doth the Apostle express and saith that the law was engraven in stones 2 Cor. 3. 3 7. The plural number tables is here used because there were two of them Exod. 31. 18. and 34. 1. Two tables of stone were twice made Once by God himself Of these it is said the tables were the work of God Exod. 32. 16. And again Gâ—…d gave â—…unto Moses two tables of stone Exod. 31. 18. These were never brought into the most holy place For Moses cast them out of his hands and brake them Exod. 32. 19. The other upon Gods commandement were made by Moses like unto the first Exod. 3â—… 1 4. On these latter the Lord himself wrote the words that were upon the former tables even the words of the coveâ—…tant the ten commandements Exod. 34. 1 28. These were they that are here meant for these were not only brought into the most holy place but also put into the Ark Deut. 10. 1 2. They are called tables of the covenant because the ten commandements ingraven upon them contained the covenant of God which he made with his people Of the 〈◊〉 of the word covenant and how it differeth from a testament see Chap. 7. â—… 22. § 94. The matter of these tables being stone signifie three things 1. Their hardnesse 2. Their firmnesse 3. Their lastingnesse 1. The hardnesse of those tables of stone signified the natural disposition of mans 〈◊〉 which is hard inflexible not easie to be wrought upon I knew saith God that thou art hard and thy neck is an Iron sinew and thy brow brasse Isa. 48. 4. Therefore when God converts a man he takes the stony heart out of him Eze. 11. 19 As a stone will sooner be broken all to pieces yea and beaten to powder then made soft So a naturall mans heart will sooner be confounded with Gods judgements then mollified with his word 2. Stones are firm they will not as boards laid in the sun warp or cleave or split asunder This sheweth the firmnesse of the law ingraved on them The testimony of the Lord is sure Psal. 19. 7. It is easier for heaven and earth to passe then one title of the law to fail Luk. 16. 17. The very heathen to shew the stability of their lawes had them ingraven'd in brasse A strong motive this is to have Gods lawes in high account This use doth David make thereof Psal. 19. 10. 3. Stones last they do not decay as wood doth So doth Gods law endure for 〈◊〉 Psal. 19. 9. The foresaid tables of stone were polished and made fit by Moses but the covenant was written and engraven thereon by God himself Exod. 34. 1. Thus it is God himself that writes his lawes in mens hearts We read of Gods writing his law four times 1. In the tables that himself prepared Exod. 31. 18. 2. In the tables which Moses prepared Exod. 34. 1. 3. In Adams heart Gen. 1. 27. This writing was defaced by Adams sin as Gods first ingraving by Moses casting the Tables out of his hands Exod. 32. 19. Some remainder thereof continueth in the heart of a naturall man Rom. 2. 15. 4. In the heart of those that are regenerate For the new man is after God created 〈◊〉 and holinesse of truth Eph. 4. 24. This is it that was typified by Gods second writing of the law in the two latter tables As Gods law was a perfect plat-form of Gods will so it was a lively representation of the Image of God renewed in man Col. 3. 10. The tables were a type of Christ. In Christ the whole will and counsell of God is as it were ingraven Ioh. 1. 18. In this respect Christ is stiled the Image of God 2 Cor. 4. 4. Col. 1. 15. Yea the expresse image of his person Heb. 1. 3. This is further typified by putting the law into the Ark for it hath been shewed § 20. that the Ark was an especial type of Christ. It is in this respect fitly said that in Christ are 〈◊〉 all the treasures of wisdome and knowledge Col. 2. 3. As these tables are stiled the Tables of the Covenant So is Christ the mediator of the covenant Chap. 8. v. 6. § 23 24. In and by Christ we must look to receive the benefit of the covenant §. 31. Of the Mercy-seat Heb. 9. 5. And over it the Cherubims of glory shadowing the Mercy-seat THe sixth holy type in the most holy place was the Mercy-seat which is amplified by the Cherubims of glory that shadowed it This Mercy-seat is distinctly set down Exod. 25. 10. c. About it we may observe 1. The Title given unto it 2. The matter whereof it was made 3. The quantity or measure of it 4. The place where it was set 5. The use of it The Hebrew Title literally is derived from a Verbe that signifieth to cover Mystically it is used to expiate and to remit By Christ sin is as it were covered when it is expiated and remitted though it be in us yet it is as not seen in us Therefore the Psalmist thus joyneth these two together Blessed is â—…e whose transgression is forgiven whose sin is covered Psal. 38. 1. According to the different signification of the root the word is diversly translated Some in the literal sense translate this type a cover Others according to the mystical sense translate it a propitiatory or mercy seat The LXX do joyn both together thus a Covering-Mercy-seat or a propitiatory cover The Apostle translates it only in the mystical sense Mercy-seat or propitiatory Of the Greek word here used in this mystical sense See chap. 2. v. 17. § 180. This Mercy-seat was an especial type of Christ for he is expresly called a propitiation Rom. 3. 25. Iohn 2. 2 Thus Christ was set forth to embolden sinners to draw near unto God Though God in himself be terrible as he manifested himself to be at the delivery of the morall Law Exod. 9. 18. 20. 18. Heb. 12. 21. yet in Christ is he as one pacified sitting on a Mercy-seat On this ground we are encouraged to goe with boldnesse to the Throne of Grace Heb. 4. 14 16. 2. The matter of this Mercy-seat was pure gold Exod. 25. 17. This typified the excellency purity and eternity of Christ and that to make us the more enamored with him 3. The quantity or measure of this Mercy-seat was two cubits and a halfe in length and a cubit and a half in breadth This measure was just the same that the Ark was of Exod. 25. 10 17. It was a cover to the Ark and therefore every way fit
is a compound Both the compound and also the simple verb whence this noun is derived signifieth finish Well might this noun be here used because all the types prophesies and promises concerning the sufferings of Christ were accomplished in the end of the world The Greek word here translated world is not the same that was so translated in the former part of this verse That former word in this phrase foundation of the world hath a notation from beauty and comlinesse for God in the beginning made a most beautiful and comly world Of this notation see chap. 4. v. 3. § 29. This latter word in this phrase the end of the world is derived from a word that signifieth age or continuance in that the world had then continued many ages Of this notation see chap. 1. v. 2. § 18. Under the end of the world all those dayes are comprized which have passed and â—…all passe betwixt the ascension of Christ into Heaven and his last coming unto judgement Hereof see more chap. 1. v. 2. § 13. This instance of Christ appearing in the end of the world giveth proof that the best things prepared for the Church were reserved for the last dayes The Prophets who foresaw and foretold those best things applied their prophesies to the last dayes Isa. 2. 2. Ier. 31. 31. Act. 2. 17. 1. This the Lord did to try the faith and patience of Saints in former times For this end after God had promised unto Abrahams seed and withall that his seed should inherit the Land of Canaan he foretold that his seed should be a stranger in a Land that was not theirs four hundred years For this end the day of the full restitution of all things hath been put off sixteen hundred years and more Rev. 6. 11. And how long it shall yet further be put off who knoweth 2. He thus ordered it that the good things promised might be the more longed for as it is said that many Prophets and righteous men desired to see those things Matth. 13. 17. 3. To make those good things more welcome when they came This manifesteth the happinesse of that time whereunto we are reserved and it ought to provoke us to all thankfulness and worthy walking see more hereof Chap. 2. v. 3. § 21. §. 130. Of the best things reserved to the last daies THe manner of Christs comming into the world is thus expressed He appeared The Greek word is the same that is translated made manifest v. 8. § 47. There it is negatively used for it is spoken of former time wherein that was not made manifest which now is manifest and clearly appeareth Of old Christ was shadowed out obscurely in types now he is manifested in the flesh 1 Tim. 3. 16. So as the very substance of such things as were before obscurely shadowed are now most clearly revealed This clear revelation is to the life set out by the Apostle 2 Cor. 3. 18. We all saith he not only some extraordinary persons endued with an extraordinary Spirit but all the Saints and people of God With open face or as the Greek word implyeth uncovered face for this is opposed to the vail mentioned v. 14. whereby the brightnesse that now shineth forth was exceèdingly obscured but now there is no vail to hinder the brightnesse of the Gospell We behold as in a glasse He means a clear looking glasse which doth most lively represent that which is beheld in it The glory of the Lord The excellency of his mercy of his truth of his wisdome of his justice and other divine properties By the sight or understanding of that glory we are changed into the same Image that is we are made partakers of the divine nature 2 Pet. 1. 4. namely in holinesse and righteousnesse from glory to glory from one degree to another By reason of this clear and bright appearing of Christ and the mysteries of the Gospell the Apostle saith that that is now revealed which in other ages was not made 〈◊〉 Eph. 3. 5. 1. This clear manifestation of truth typified much maketh to the honour of God in that his forementioned properties are hereby made very conspicuous 2. It makes much to the advantage of the Church in that hereby many nations are brought in to believe in the Lord Jesus What cause is here given of bewailing the great ignorance coldnesse and deadnesse but little love and life that is in many among whom Christ by his Gospell hath conspicuously appeared By this appearing of Christ many are exalted unto heaven who by their not laying hold of heaven shall be brought down to hell Mat. 11. 23. Let us by this gracious dispensation of the Lord endeavour to answer the abundant means of grace afforded â—…to us with some competent measure of grace that according to the clear manifestation of the things obscurely made known under the law we may abound in knowledge be strengthned in faith established in hope mad rich in good works and be constant unto the end Thus will it not repenâ—… the Lord that he hath reserved those best things to our times and us to enjoy those best things §. 131. Of Christs putting â—…way sin by the Sacrifice of himself AN especial end of Christs coming into the world is here thus expressed to put away sin The word translated to put away is a noun and may word for word be thus turned to the putting away of sin The sense is the same in both only the noun carrieth somewhat the more emphasis This word is used Chap. 7. v. 18. § 85. and translated disanulling Putting away doth more fully answer the composition of the Greek word From the emphasis of this phrase some infer that God seeth not sin in persons that are justified Of this errour see Chap. 4. v. 13. § 78. Others infer that there is no sin in justified persons 1. This is contrary to the current of Scripture For there is no man that sinneth not 1 Kings 8. 46. If we say that we have no sin we deceive our selves and the truth is not in us yea we make God a lyar 1 Joh. 1. 8 10. 2. It is contrary to the confessions of all Saints In 〈◊〉 David Psal. 51. 2. Dan. 9. 5. Ezra 9. 6 7 c. 3. It is contrary to the main scope of the two last petitions in the Lords Prayer 4. It is contrary to the conscience of them who have not a cauteriâ—…ed and dead conscience To passe by these two errours we may well infer from the foresaid phrase that sin is so far removed from such as are pardoned as if they had no sin in them God imputeth not their sins to them He will remember them no more This is a particular branch of the new covenant as is shewed Chap. 8. v. 11. § 76. The manner of bringing in this fruit of Christs appearing sheweth that Christ came into the world for this very end
else that such stones fell from heaven as Iosh. 10. 11. and thuâ—…der-bolts which were as darts This could not but cause much terror These were the signes of terrors The effects concerned beasts and men 1. Beasts might not yea durst not come neere the mount Though they had no understanding of the Law yet they were affrighted with the manner of delivering it 2. Men likewise were affrighted both of the common sort and also the most eminent and excellent amongst them all he that had greatest familiarity with God and freest accesse to him and was the strongest in spirit even Moses himself was affrighted The common people v. 19. entreated that the word should not be spoken to them any more See Exod. 20. 19. and Deut. 5. 24 25. The reason hereof is rendered in v. 20. where it is said They could not endure that which was commanded And that in regard both of the matter of the law and also of the manner of delivering it The matter is an exact observance of all that the Law requires which is impossible by reason of flesh and a curse upon every transgression Who could endure this The manner was noted before to be so terrible as none could endure it As for Moses though a man eminent in grace yet he professeth of himself I exceedingly fear and quake Our English hath well put in this adverb exceedingly For the two compounds have their emphasis This is a great aggravation that such a man as Moses should be so affrighted Quest. Where is this recorded concerning Moses Answ. 1. Some say that Moses being the Mediator for the people might say it in the peoples name But to this Answer may be replyed that thus the Apostles aggravation of the terror of the Law is taken away 2. Thomas Liranus and Cajetan apply it to Exod. 3. 6. But to their answer may be replied that 's nothing to the scope of the Apostle who spake of the Law 3. It s noted Exod. 19. 19. that in the midst of the terrors Moses spake and God answered him Moses might then speak these words and God thereupon comfort him 4. The Apostle might come to the knowledge of them by speciall inspiration or extraordinary revelation for note what the Apostle saith Gal. 1. 12. 5. This of Moses might be registred in civill Chronicles of the Jewes as 1 King 14. 19. Thus you have seene how terrible the discipline of the Law was manifested by the first manner of delivering it it s further proved in 2 Cor. 3. 6 7 9. where its called a letter that killeth the ministration of death the ministration of condemnation Many weighty reasons may be given hereof 1. To set out the Majesty of God as Psal 68. 7 and 50. 3. 2. To set out our vilenesse and weaknesse as Iob. 40. 4. and 42. 6. Isa 6. 5. Ezek. 1. 29. Dan. 10. 8. That thus much was effected by the terrible delivery of the Law it evident Exod. 20. 19. Deut. 5. 24 c. 3. To draw them from the Law that they might not rest on it for justification note Gal. 4. 21 c. 4. To seek after other means as the Apostle expresseth Gal. 3. 24. where the Law is said to be our School-master a sharp and severe School-master that it might force us to seek after another discipline 5. To work earnest desire after Christ and high prizing of him as it s said Ioh. 8. 56. Matth. 13. 17. 6. To make the ministry of the Gospell be better respected 2 Cor. 3. 6 c. 7. To keep us from despising mans ministery For that terror of the Law upon Gods delivering it shews a necessity of mans ministry This terror of the Law affords us many profitable uses as 1. Instruction in the Majesty and terror of God Where he is pleased to manifest his glory Mountains will quake and tremble Psal. 68. 8. Fire shall devour before him and it shall be very tempestuous round about him read Psal. 97. 2 3 4 5. and 18. 7 8 c. such is the glory of his Majesty such his terror as it hath frighted the most excellent of men as Isaiah Isa. 6. 5. Ezekiel Ezek. 1. 29. Daniel Dan. 10. 8. Saint Iohn Rev. 1. 17. Iacob Gen. 28. 17. Moses Exod. 33. 22. The Angels Isa. 6. 2. 2. Admonition to fear that fearfull Lord and to tremble before him A heathen King made a decree to this purpose as Dan. 6. 26. I make a decree saith King Darius that in every dominion of my Kingdome men tremble and fear before the God of Daniel who should not fear before such a God as this is Object We never saw him araied with such terror Answ. It s enough that he hath given evidence thereof and that that evidence is come to our hearing should he continually shew his glory the earth could not stand it would be turned upside down It is for mans sake that he conceals his glory so much as he doth wilt thou so far pervert his goodnesse to thee as to respect him the lesse because he tenders thy weaknesse and covers that from thee which would not only dazle and affright thee but also confound or consume thee He deales with thee as he did with Moses Exod. 33. 22. I will cover thee saith God with my hand while I passe by thee O the more then monstrous ingratitude of men Thus dealt they with Christ because he humbled himself so low as he did for our sake he was despised So much was foretold Isa. 53. 3. But â—…oe to them that now despise him He shall appear in such glory as will make such as have here lightly esteemed him to tremble Note Rev. 6. 12 c. 3. Disswasion from resting on the Law or thinking to be justified thereby It s a terrible Law a killing letter It can work no true sound confidence but terror in soul and horror of conscience In many things thou transgresseth against it and therefore art thou cursed as Deut. 27. 26. Cursed be he that confirmeth not all the words of this law to do them 4. Exhortation with all due respect to use the Ministry of men though they be but as other men yet are they not to be despised Our weaknesse requireth such kind of Ministers The Israelites at the delivery of the morall Law experimentally â—…ound the need thereof Wherefore they make an humble motion for it and God granted it Therefore he hath appointed such as we are able to endure to be his Ambassadors In that respect they are to us in Gods roome Esteeme them as Gods Ambassadors receive their word as the word of God Note Luke 10. 16. and Iohn 13. 26. §. 100. Of Mount Sion a type of the Church of Christ. Vers. 22. But yee are come unto Mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first borne which are written in heaven