having long life are satisfied therewith God with the blessing giveth satisfaction Psal. 91. 16. The meek shall eat and be satisfied Psal. 22. 26. God will satisfie the poor with bread Psal. 132 15. When God promiseth to send corn wine and oyl as a blessing it is added Ye shall be satisfied therewith Joel 2. 19 26. This satisfaction is said to be of the mind to shew that it extends it self as farre as covetousness doth which is an inward inordinate desire of the mind A contented person doth not only forbear outward indirect courses of getting more and more but doth also restrain the motions of his mind or soul from desiring more then God is willing to allot unto him The sufficiency mentioned in the description hath not reference to any set quantity or measure which the contented person propounds to himself but only to the wiâ—…e providence of God who doth give to every one of his what is sufficient for him Answerably a contented person so accounts his own estate and is satisfied She that made this answer to him that would have spoken to the Captain of the Hoast for some reward to her I dwell among mine own pâ—…ople was such a contented one 2 King 4. 13. This word â—…itness is added to shew that contentedness extends it self not only to the things which are needfull for mans livelihood as food and raiment 1 Tim. 6. 8. but alâ—…o to the severall estates whereunto man is subject as of peace and trouble ease and pain honour and dishonour prosperity and adversity Contentedness makes a man account that estate be it joyous or grievous whereunto God brings him to be the fittest and seasonablest for him The present condition wherewith a contented mind is limited in this Text admits a double reference One to the time past wherein though his condition hath been better yet he repineth not at the alteration thereof The other reference is to the time to come wherein though he have never so great hope of bettering himself yet for the present he remaineth content with his present condition §. 63. Of the Grounds of Contentedness THe grounds of Contentedness are such as follow 1. Knowledge of Gods disposing providence that he ordereth all things in heaven and earth according to his own will Psal. 115. 3. 135. 6. Hence we may safely inferre that our estate whatsoever it be great or mean plentifull or sâ—…anty quiet or troublesom is ordered by God The Lord gave and the Lord hath taken away Job 1. 21. I form the light and create darkness I make peace and create evil I the Lord do all these things Isa. 45. 7. Who would not who should not be content with that estate which God provideth for him Among other Divine properties there are three which are of greatest force to move us to rest content in our present condition 1. Gods Almighty power 2. His incomprehensible wisdom 3. His infinite goodness God by his power is able to give any man any thing If thou wilt thou canst make me clean saith a leper to Christ Matth. 8. 2. By his wisdom he discerneth what is fittest for every one For the same estate is not fit for every one therefore he variously ordereth mens estates 1 Sam. 2. 7. His goodness moveth him to order all things to good It is good for me that I have been afflicted saith the Psalmist Psal. 119. 71. If this mighty God who can settle thee in any estate in his wisdom see this present estate to be fittest for thee and in goodness settle thee therein oughtest not thou to be content therewith Of contentedness arising from Gods disposing providence See my Sermon on Matth. 10. 29. Entituled The extent of Gods providence § 11. 2. Faith in Gods speciall relation to thee that he is in particular thy Father so as thou maâ—…est say to him Thou art my Father my God and the rock of my salvation Psal. 89. 26. To be perswaded that the Almighty God who can do what he will that the wise God wâ—…o well disâ—…erneth what is fittest for thee that the good God who sweetens all the passages of his powerfull and wise providence with his goodness is in speciall thy Father cannot but assure thee that he dealeth with thee as he knoweth to be best for thee He that stedfastly believed this would not have his estate otherwise ordered then it is He must needs rest content with the present Of this speciall application of Gods Fatherhood See my Explanation of the Lords Prayer Entituled A Guide to go to God § 12. 3. A full conviction of our unworthiness of the least of Gods mercies This did Iacob acknowledge before God Gen. 32. 10. This useth to produce two effects which much conduce to contentedness One is thankfulness for whatsoever we have This made Paul thank Christ Iesus for that he counted him faithfull putting him into the Ministry who was before a blasphâ—…mer 1 Tim. 1. 12 13. For in another place he saith I am not 〈◊〉 or worthy to be called an Apostle 1 Cor. 15 9. Thankfulness is a degree above contentedness The other effect is an expectation of Gods continuing to provide what shall be sufficient for the future For he that is conscious to his own unworthiness cannot but acknowledge that whatsoever good he hath is from Gods free grace Thereupon he is moved to hope and beleeve that God who for his own grace sake hath begun to do good unto him will upon the same ground continue so to do and thereupon he rests contented 4. A deep apprehension of ones desert He that knows himself cannot be ignorant that his desert is extremity of wrath and vengeance even hell and damnation In that therefore he is on this side hell in the land of the living under means of salvation he is content with any outward estate though it be never so mean yea though it be an 〈◊〉 estate and full of trouble They who being sorely afflicted duly consider that they had deserved much more then they had endured with an holy content and humble patience thus say It is of the Lords mercies that we are not consumed because his compassions fail not Lam. 3 22. 5. A right application of Gods promises There is no condition so mean no estate so troublesom but that in Gods Word we may â—…inde some promise to support us therein About want it is said There is no want to them that fear God The young lions do lâ—…ck and suffer â—…unger but they that fear the Lord shall not want any good thing Psal. 34. 9 10. My God shall supply all your need Phil. 4. 19. About danger thus saith the Lord When thou passest thorow the waters I will be with thee and thorow the rivers they shall not overflow thee when thou walkest thorow thâ—… fire thou shalt not be burnt neither shall the flame kindle upon thee Isa. 43. 2. About fear of men there is this promise They that
Behold I and the children whom the Lord hath â—…ven me here in this Text. Seeing so many points of that Chapter are applied to Christ why may not this also I will put my trust in him which is in the 〈◊〉 of them be applied to him Thus we see how fit a reference this testimony hath â—…to Christ as it is taken both out of Psal. 18. 2. and also out of Isa. 8. 18. 3. It proves Christ to be a true man in that as other men he stood in needâ—… Gods aid and thereupon as other sonnes of men his brethren he puts his 〈◊〉 in God 4. It 's also pertinently inferred upon the execution of Christs Prophetical function in that it shews the reason why he declared Gods name to his brethreâ—… and why he would sing praises to God in the middest of the Church and be neithâ—… ashamed nor afraid so to do namely because he put his trust in God §. 119. Of Christs putting his trust in God THe Hebrew word which the Psalmist useth signifieth to rest upon one to be preserved and kept safe by him The bramble therefore in the Parable thâ—… useth this word Put your trust in my shadow Judg. 9. 15. A noun thence derived iâ—… translated refuge Psal. 46. 1. and in suudry other places In Isa. 8. 17. another Hebrew word is used but that which signifieth the same thing and by the Septuagint is translated as here in this Text and in 2 Sam. 22. 3. The noun derived from this verb signifieth hope or trust and so it is oft translated by our english as Psal. 71. 5. Iob 4. 6. The Greek phrase used by the Apostle carrieth emphasis It implieth trust on a good perswasion that he shall not be disappointed It is translated confidence Phil. 6. 6. Word for word it may here be thus translated I will be confident in him The relative HIM hath apparent reference to God Psal. 18. 2. Isa. 8. 18. so as Christ himself being man rested on God to be supported in all his weaknesses and to be enabled to go thorow all his undertakings and well accomplish them He had many enemies and was brought to very great streights Psal. 18. 3 4 5. Yea he and his were for signes and wonders even in Israel Isa. 8. 18. yet he fainted not but put his trust in the Lord. His greatest enemies gave testimony hereunto saying He trusted in God Matth. 27. 43. Though they said it in deâ—…ision and scorn yet it was a truth This was further manifested by the many prayers which time after time he made to his Father Heb. 9. 7. He did the rather put his trust in God and manifest as much that he might in his own example teach us what to do in our manifold streights Thus when he was assaulted by the devil he repelled his temptations by the word of God Matth. 4. 4 7 10. that the might thereby teach us how to resist the devil Christ as man well knew his own insufficiency and the alsufficiency of God Were we throughly acquainted with our own impotency and well instructed in Gods omnipotency we should herein imitate Christ and in testimony thereof in all streights fly unto God and in all streights pray and say as Iehoshaphat did We know not what to do but our eyes are upon thee 2 Chron. 20. 12. The description of him in whom Christ putteth his trust Psal. 18. 2. and that before and after the manifestation of his confidence declareth the sure ground that he had to put his trust in God The description is set down in sundry metaphors à s Rock Fortresse Strength Buckler Horn of Salvation High power and deliverer set out the impregnable power of God and shew how sure and safe a refuge he is to those that flie to him and put their trust in him See more hereof in The whole Armour of God on Ephes. 6. 10. § 4 5 6. The inference of Christs confidence upon his boldnesse in singing praise unto God in the midst of the Church sheweth the reason of that his boldnesse even because he put his trust in God Confidence in God drives out all fear of man and shame by reason of man So much doth he testifie who said My soul trusteth in thee and thereupon added I will sing and give praise Psal. 57. 1 7. and again In God I will praise his word in God I have put my trust I will not fear what flesh can do unto me Psal. 56. 4. This was it that made Prophets Apostles and other faithfull Ministers so bold as they were in sounding forth Gods praises They trusted in God Surely we may try and prove our selves and give evidence to others of our confidence in God If fear shame or any bie or base respect to man keep us from an open setting forth of Gods praise we do not put our trust in God §. 120. Of the Apostles fit application of Isa. 8. 18. to Christ. THe Apostle addeth a third testimony to prove the same point as is manifest by repeating the second time this phrase And again See Chap. 1. § 77. The testimony is this Behold I and the children which God hath given me This without all question is taken out of Isa. 8. 18. In words there is a full agreement between the Hebrew original and the Greek translation thereof and the Apostles quotation so also in the sense for the Prophet bringeth in this sentence as a Prophecy of Christ. Many things which were historically true of the Prophet in that Chapter may typically be applied to Christ. This was before in part declared § 118 and may more fully be cleared by taking a view of the particular passages of the Prophet in that Chapter In that Chapter two main points are set down 1. A denunciation of judgement against the wicked 2. A promise of mercy and safety to the righteous The former is set down from the beginning of the Chapter to the 10th verse The later from thence to the end of the Chapter In laying down the promise the Prophet taketh his rise from the highest saâ—… and surest ground of all comfort namely the promised Messiah ver 14. Concerning whom he declareth what should be the events that would fall out at his coming and that both in regard of the wicked and of the righteous The wicked should stumble and fall to their utter destruction The righteous should be established for ever v. 14 15. For a further confirmation of these things thus foretold the Prophet is commanded to binde up the word of God among the Disciples that so it might be kept close from the incredulous and remain among the faithfull v. 16. Hereupon the Prophet professeth that notwithstanding Gods just indignation conceived against the house of Iacob he will continue to look for help from the Lord and trust in him v. 17. so did Christ. To shew the ground of his confidence Christ is brought in offering himself and all
know nothing by my self 1 Cor. 4. 4. There was 〈◊〉 guile found in Christs mouth we ought to put away lying and speak every 〈◊〉 truth with his neighbour Eph. 4. 25. Christ did not evil We ought to 〈◊〉 〈◊〉 which is evil and to cleave to that which is good Rom. 12. 9. § 92. Of the inference of the 16th verse Verse 16. Let us therefore come boldly unto the throne of grace that we may 〈◊〉 mercy and finde grace to help in time of need IN this verse is laid down a second use of Christs Priesthood The 〈◊〉 was to hold fast our profession vers 14. This is to approach to the 〈◊〉 〈◊〉 grace Both of them are brought in with this usuall particle of reference Therefore This later is inferred both upon the dignity and also upon the infirmities 〈◊〉 Christ. The former especially upon his dignity This shews Christs 〈◊〉 that his ablenesse to help Where these two concurre Will and Power no â—…stion need be made of any needfull succour Well did the Leper which 〈◊〉 to Christ thus joyn them together Lord if thou wilt thou caust make me 〈◊〉 Matth. 8. 2. Both these must be known believed and called to minde when 〈◊〉 to God From this inference it may be inferred that without such a Priest as 〈◊〉 〈◊〉 there is no accesse to God If we must therefore go to God because we 〈◊〉 such a Priest it followeth That without such a Priest we cannot go to God 〈◊〉 Chap. 2. v. 17. § 179. The compound Verb translated come unto ariseth from the same 〈◊〉 Verb that that other word did which is translated passed into v. 14. § 85. It in generall implieth an act on our part which testifieth our endeavour â—…ter that which we desire Hereof See v. 11. § 63. §. 93. Of boldnesse in going to God THe manner of going to God is thus expressed boldly word for word 〈◊〉 boldnosse or confidence Of this word See Chap. 3. v. 6. § 61. It is here opposed to distrustfulnesse and fearfulnesse According to the â—…tion of the originall word it implieth a free uttering of a mans whole minde 〈◊〉 craving whatsoever may and ought to be asked of God This is indeed a great priviledge but yet no other then what we may 〈◊〉 Christ our great Highpriest lay claim unto and in all our wants freely and â—…rantably use The main point is implied under these phrases Ask seek knock Matth. 7. 7. Open thy mouth wide Psal. 81. 10. Especially under these qualifications draw near in 〈◊〉 of faith Heb. 10. 22. Ask in faith nothing wavering Jam. 1. 6. These phrases import such chearfulnesse and confidence as may remove fear and dread of 〈◊〉 and vengeance and make us without staggering rest upon Gods gracious accepting our persons and granting our desires For Christ our Priest hath done to the full whatsoever is requisite to satisfie justice pacifie wrath procure favour and obtain acceptance on which grounds we may well go to God with an holy boldnesse and confidence See more hereof Chap. 3. v. 6. § 61. in the end §. 94. Of the Throne of Grace THe place whither we are exhorted to come is said to be A Throne of Grace A Throne is a Chair of State or Seat of Majesty See Chap. 1. v. 8. § 106. This is here Meâ—…onymically applied to God to set out his glorious Majesty It is styled a Throne of Grace because Gods gracious and free favour doth there accompany his glorious Majesty Majesty and mercy do there meet together This was under the Law typified by the Ark. At each end thereof was an Angell to set out Gods glorious Majesty The cover of it is styled a Mercy-seat Exod. 25. 17 18. Of grace put for Gods favour See Chap. 2. v. 9. § 78. The place of our approaching to God being a Throne of grace it becomes us in approaching to him duely to consider his Majesty and mercy his greatnesse and goodnesse and for this end to meditate on his glorious attributes and great works which set forth his glory and Majesty and also to call to minde his promises which declare his grace and mercy See The Guide to go to God or Explanation of the Lords Prayer on the Preface § 4 6. §. 95. Of good to our selves gotten by going to the Throne of Grace TO encourage us to go to the Throne of grace and that with boldnesse the the Apostle addeth the end of approaching thereunto which is in generall our own good that we may obtain c. So as advantage to our selves may be expected from our access to God we may be sure not to lose our labour If we ask we shall receive if seek finde if knock it shall be opened unto us Matth. 7. 7. Open thy mouth wide saith the Lord and I will fill it Psal 81. 10. Thou Lord hast not forsaken them that seek thee Psal. 9. 10. Obj. 1. They shall call upon me but I will not hear they shall seek me early but they shall not finde me Prov. 1. 28. Ans. That is spoken to despisers of God who only in their extremities to serve their own turn call on God Obj. 2. Though Moses and Samuel stood before God he would not hear them Jer. 15. 1. Ans. Though he would not hear them for a rebellious people yet he would hear them for themselves Obj. 3. God heard not Paul praying for himself 2 Cor. 12. 8. Ans. Though God did not at the present grant the particular thing desired which was to remove the temptation yet he granted grace sufficient for him to withstand the temptation which was equivalent Obj. 4. Christ prayed that the cup might passe from him Matth. 26. 39. but it did not passe Ans. 1. He did not simply pray to have it clean passe away but with submission to his Fathers will 2. He was beard in that he feared Heb. 5. 7. He was supported and enabled to passe thorow all that was laid upon him To conclude Saints well know what God hath absolutely promised answerably they frame their petitions as Dan. 9. 2 3 c. Other things they pray for with submission to the will of God 2. Sam. 15. 26. Mark 1. 40. Matth. 26. 39. Gods granting the warrantable desires of his servants is a strong motive to go boldly to the Throne of grace Many beggers are importunate suitors to men yet oft in vain so petitioners to Kings Parliaments Judges and other great ones Beleevers may be sure to obtain their desire of God Therefore they may and must go to the throne of grace in faith Mar. 11. 24. Iam. 1. 6. We lose much for want of faith §. 96. Of mercy and grace receiving and finding THe benefits to be expected from our approach to the Throne of grace are 〈◊〉 down under these two words Mercy Grace They are here Metonymically put for all the effects of Mercy and Grace even for whatsoever God in mercy and grace seeth meet to
in that by the promise of mercy the sins of Eli and of his Sons were so aggravated as they made themselves unworthy of that favour and by the threatning of vengeance Nineveh was brought to repentance 3. Object Though the secret counsell of God be immutable yet the alteration of Gods revealed will argueth changeablenesse Answ. No such thing but rather contrary for those and such like promises and threatnings had their secret concealed limitations according to which they were to be performed The limitation of the promise was If they to whom it was made should walk in the wayes of the Lord. Such a limitation was expressed in the promise to Iereboam 1 King 11. 38. which because it was not observed the promise was not performed and yet Gods truth therein yea and thereby accomplished Put this into syllogisticall form and it will be the better discerned thus If the house of Eli for ever remain upright it shall for ever abide before me But it hath not remained upright therefore it shall not abide before me So on the other side the limitation of Gods threatning against Nineveh was unlesse they repent Such a limitation is expressed in Gods threatning against 〈◊〉 Gen. 20. 3 7. Read a pregnant place to shew the limitation of Gods promises and threatnings Ier. 18. 7 c. 4. Object Gods word hath been altered in plain simple declarations where no such limitation is intended The word being neither promise nor threats but a narration of an event as where God said concerning Behadad Thou maist certainly recover and yet he died 2 King 8. 10. and concerning Hezekiah Thou shalt die and yet he recovered 2 King 20. 1. Answ. Gods word in these and such like places was uttered not of the event but of the naturall and ordinary course of secondary causes In regard hereof Hezekiah could not have recovered unlesse God had against the course of these causes restored his life And Benhadad might have recovered if Hazael had not traytâ—…rously with a murderous hand stifled him Gods word then rightly understood was true but the event had reference to Gods secret purpose for the effecting whereof Gods word uttered in another sence was an especiall meanes For Gods declaration of Hezekiahs desperate disease made Hezekiah pray the more earnestly and his declaration of Benhadads possibility to recover moved Hazaell to murdâ—…r him 5. Object Divine attributes have been altered He took his mercy from Saâ—…l 2 Sam. 3. 13. His anger endureth but a moment Psal. 30. 5. Answ. In these and other like places the causes are put for the effects mercy and anger for the effects that follow from them The altering of those effects argued an alteration in men that they continued not to be such as they were before but constancy in Gods dealing with them according to their carriage towards him §. 137. Of usefull instructions arising from the immutabilitie of Gods counsell 1. THe foresaid immutabilitie of Gods counsell putteth a difference betwixt the Creator and creatures these are changeable as in their nature so in their counsels It is said of the most stedfast of Gods creatures he charged his Angels with folly Job 4. 18. Object Good Angels never altered their counsels nor will glorified Saints in heaven alter theirs Answ. That is not simply in the immutability of their counsell instance the evill Angels that fell and Adam in his entire estate but in the assisting grace of God So as their immutabilitie in regard of the event is an evidence of Gods immutability for it commeth from God See more hereof in The guide to go to Gâ—… or explanation of the Lords Prayer § 227. 2. This gives just matter of humiliation and cause of complaint in regard of that 〈◊〉 which Adam through variablenesse brought upon himself and his posterity For 〈◊〉 is now variable and inconstant in all his wayes Variablenesse in religion â—…d piety is of all the most grievous Prophets much complain hereof Isa. 1. 21 11. Ier. 2. 11 13. So the Apostles Gal. 1. 6. and 3. 1. 2 Pet. 2. 1 21. Many in cor dayes who in their youth and former years shewed great zeal and forwardness â—…re since changed their counsell This variablenesse is also blame-worthy in reference to our dealing with men 3. This is one speciall point wherein we ought to be followers of God namely â—…utability in our good counsels and purposes We must be stedfast and unmoveaâ—… 1 Cor. 15. 58. and continue in the faith grounded and setled c. Col. 1. 23. That our counsels may remain immutable they must be surely and soundly â—…ounded on a good foundation which is Gods revealed will We may not be 〈◊〉 and over-sudden in our counsels Wise States-men will long consult upon that which they inviolably decree Wherein our unchangablenesse must be manifested See the Guide to go to God § 228. 4. Gods immutability is a good ground of submission to the manifestation thereof It is impossible that Gods counsell be altered It is therefore in vain to struggle against it but to yeeld unto it is to make a vertue of necessity 5. This is a point of singular consolation to such as have evidence of Gods eternall counsell concerning their salvation they may be assured hereupon that they shall attain thereunto Sanctifying graces do give unto us assured evidence of that good counsell of God 1 Cor. 1. 7 8 9. Phil. 1. 6. Of Gods immutability in generall See the Guide to go to God § 226 227 228. §. 138. Of Gods oath a kinde of Suretiship THe meanes whereby God manifested the immutability of his counsell is thus set down confirmed it by an oath The particle IT is not in the Greek The verb translated confirmed is derived from an adjective that signifieth middle as Matth. 18. â—… 20. Thence a substantive that signifieth a Mediaâ—… one that standeth as it were in the mid'st betwixt two at variance In this respect it is said that a Mediator is not of one Gal. 3. 20. There must be different persons and they also dissenting where properly there needs a Mediator Thus this word is oft attributed to Christ the Mediator betwixt God and man as 1 Tim. 2. 5. Heb. 8. 6. and 9. 15. and 12. 24. Hence the verb here used is derived It is interpreted by some he interposed by others he undertook as a surety Our former English thus he bound himself This word implieth that the promise which God confirmed was that which he made in and thorow the mediation of Jesus Christ and on that ground was God the more willing to bind himself by oath For all the goodnesse that God shew'd to man since his fall was in and thorow the mediation of Jesus Christ. Of Gods respect to man in binding himself by oath see v. 13. § 97 c. §. 139. Of Gods condescending for mans sake Heb. 6. 18. That by two immutable things in which it was impossible
when they are whipt put in the stocks in an inner prison and that at night as Paul and Silas did Acts 16. 13 24 25. â—… The foresaid point instructeth us in sundry duties as 1. To have an holy conversation 2 Pet. 3. 11. 2. To repent Acts 17. 31 32. 3. To take heed of all sin Eccles. 12. 14. Matth. 12. 36. 4. Faithfully to imploy our talent Matth. 29. 19. 5. To judge our selves 1 Cor. 11. 31. 6. To take heed of judging others rashly 1 Cor. 4. 5. Rom. 14. 10. 7. To take heed of doing wrong 2 Thes. 1. 6. 8. To abound in works of mercy Matth. 25. 35. 9. Patiently to endure Iames 5. 8 9. 10. To long for this day Tit. 2. 13. §. 138. Of repeating the same things IN the 28. verse is the second part of the aforesaid comparison as is evident by this note of reddition or application SO wherein two things in Christ are manifested to be answerable to the two things noted of man 1. Man dyeth but once and Christ was but once offered 2. After mans death commeth judgement and Christ having offered himself will appear the second time in judgement The principal point for this comparison was produced was to prove that Christ was offered but once This is here directly concluded It was thrice before affirmed namely Chap. 7. v. 27. and v. 12. 5. 60. and 26. § 120. of this Chapter Here the fourth time and again Chap. 10. v. 10. The Apostle knew that it was a true sure and weighty point and he foresaw that it would be much questioned and contradicted as it is by the Papists in their Masse wherein they say that the very body of Christ is daily offered up Hereby we see that matters of moment may be again and again repeated 1. This checks the pride of such Ministers as scorn to utter what hath been before delivered by themselves or others Many errours arise from affecting new matter 2. It manifesteth that such hearers as cannot endure to hear the same things again have itching ears It sheweth that they have more desire to have their ear tickled then their heart wrought upon 3. It teacheth Ministers wisdome in putting difference betwixt points of greater and lesser weight and so to presse the weightier matters as their people may not let them slip 4. It admonisheth people both to be patient in hearing the same things again and also to confer with one another yea and to meditate with themselves thereabout For knowledge and faith came not to us as revelations and inspirations did to Prophets we must use means for aâ—…taining them Of repeating the same thing See Chap. 3. v. 15. § 158. §. 139. Of Christs bearing mens sins THe main point here proved is that Christ is offered and that but once Of these two points See Chap. 7. v. 27. § 115. Here is further set down the end why he offered himself namely to beat sins The word translated to bear is a compound and that with the same simple verb that the former compound translated offered was But the propositions in the one and the other are different Of the difference between these two compound verbs See Chap. 7. v. 1. § 6. Whereas in verse 26. it is said that Christ put away sin by the sacrifice of himself and here that he baâ—…e sins This latter setteth down the means whereby the former was effected For Christ by taking our sins upon him and so bearing them took them away from us This was typified by the sin-offering and also by the scape goat Levit. 16. 21 22. The goat which being slain was called the sin-offering was so called because it was a sacrifice for sin over the scape goat which also typified Christ who by his divine nature had victory over death sin was confessed and that goat is said to bear all their sins Expresly was this foretold Esa. 53. 4 5. and it is most cleerly revealed to be accomplished 1 Pet. 2. 24. where the word of Text is used In this respect Christ is said to take the hand-writing that was contrary to us out of the way nailing it to the Crosse Colos. 2. 14. yea he is said to be made sin for us 2 Cor. 5. 21. and a curse for us Gal. 3. 13. Quest. How did Christ bear sins Answ. 1. As sin was a debt and Christ our surety that debt was imputed to him thus was he made sin 2 Cor. 5. 21. 2. He endured the punishment of sin Thus was he made a curse Gal. 3. 13. This he did to free us from sin and the punishment thus we are said to be healed by his stripes Esa. 53. 5. 1 Pet. 2. 24. and to be freed from the curse Gal. 3. 13. This also he did that we might be made the righteousnesse of God in him 2 Cor. 5. 21. O blessed change Christ took upon him our sins and freed us with his righteousnesse 1. This burden of sin that lay on Christ should deeply humble us who are the cause thereof It was such a burden as we had sunk everlastingly under the burden of it if he had not born it If ever thou wilt bâ—…hold sin in the horriblenesse of it behold it lying on the Lord Jesus and making him lye graveling on the ground sweating drops of blood praying thus Father if it be possible let this Câ—…p passe and crying my God my God why hast thou forsaken me It is something to behold sin forcing Adam out of Paradise and pressing the evill Angels down to hell and in the manifold judgements that God hath inflicted on sinners and in the terrours of aâ—… despairing conscience and in the tortures and torments of the damned but all these come far short of the burden that lay upon the Son of God who knew no sin and yet was made sin for us who was the most blessed one and yet was made a 〈◊〉 foâ—… us 2. Thus doth much aggravate the wretched disposition of them who continue to â—…dd sin to sin What is this but to adde load unto load to presse their surety the â—…ore or else to presse themselves more deeply into Hell This causeth the Lord thus to complain behold I am pressed under you as a Cart is pressed that is full of sheaves 〈◊〉 2. 13. O ungrateful and foolish persons ungrateful in slighting the great burthen of their surety foolish in depriving themselves of the benefit thereof 3. This ministreth much comfort to such as are pressed with the burthen of their 〈◊〉 Here is a means of ease As he that beheld the Serpent of brasse that Moses lifted up was eased and cured Numb 21. 9. So shall he be that by faith looketh on Christ. This surety of ours who barâ—… our sins inviteth all that labour and are heavy lâ—…en to come unto him and promiseth to give them rest Math. 11. 28. Rest therefore with confidence on this
blotteth out thy transgressions and will not remember thy sins Isa. 43. 25. Not to remember a thing that was once known and was in mind and memory is to forget it But this properly is not incident to God it is an infirmity To him all things past and future are as present What he once knoweth he alwayes knoweth His memory is his very essence neither can any thing that hath once been in it slip out of it Object God saith to a wicked people seeing thou hast forgotten the law of thy God I will also forget thy children Answ. This as other things appertaining to man is attributed to God after the manner of man for teaching sake to shew that such and such things are to God as forgotten He hath no more thought of revenging them then he that hath clean forgotten a wrong or he will take no more care of such a thing then he that hath forgotten that ever it belonged to him Gods not remembring or forgetting a thing is not simply to be taken of his essentiall knowledge but respectively of his judiciall knowledge to bring the same into judgement They therefore who from this or other like phrases infer that God cannot see sin in justified persons come too neer to the heresie of Anthropomorphists See more hereof Chap. 4. v. 13. § 78. §. 49. Of no more offering for sin THe conclusion of the Apostle in this part thereof where remission of these things is taketh it for granted that there is remission of sins it is that which may be obtained Hereof see Chap. 5. v. 1. § 8. The latter part of the verse which is an inference upon the former in these words there is no more offering for sin gives us to understand that remission of sin is procured by a sacrifice For this phrase there is no more it implyeth that there was an offering for sin The typicall sacrifices under the law which were for sin import as much Though they could not of themselves take away sin yet they shewed that there was a sacrifice that could and would do it This is in plain tearmes expressed thus Christ hath appeared to put away sin by the sacrifice of himself and the contrary is thus denyed without shedding of blood is no remission Chap. 9. 22 26. The mention of blood to obtain redemption Chap. 9. v. 12. and to cleanse from all sin 1 〈◊〉 1. 7. prove as much Gods justice and truth require that sin should be thus taken away Gen. 2. 17. â—…nd 3. 15. 1. This instructeth us 1. In the horrible nature of sin 2. In the admirable respect which God beareth to man 2. This directeth us in seeking pardon to have our eye upon Christs sacrifice for sin Thus shall we have two strong props to strengthen our faith 1. The freenesse of Gods grace 2. The satisfaction of his justice How Gods mercy and Christs merit may stand together see Chap. 2. v. 9. § 78. The two main points of the conclusion set down in this verse on these 1. The one Sacrifice of Christ once offered is sufficient Hereof see chap. 7. v. 27. § 115. 2. Ost offering sacrifices implyeth imperfection If this sacrifice of Christ were any more to be offered up it would imply that sin was not fully discharged thereby See v. 2. § 4 5. See also Chap. 7. v. 27. § 112. §. 50. Of the resolution of Heb. 10. v. 15 16 17 18. Vers. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before Vers. 16. This is the Covenant that I will make with them after those dayes saith the Lord I will put my lawes into their hearts and in their minds will I write them Vers. 17. And their sins and iniquities will I remember no more Vers. 18. Now where remission of these is there is no more offering for sin IN these four verses is set down the perfection of Christs sacrifice Hereof are two parts 1. A proof of the point v. 15 16 17. 2. The conclusion thereof v. 18. Vers. 15. About the proof we may observe 1. The inference of this upon other proofs In this copulative Also 2. The substance of the proof Herein two things are considerable 1. The Author of the proof 2. The matter thereof The Author is propounded in this title the holy Ghost and amplified 1. By his kind of proof He is a witnesse 2. By the persons to whom he bears witnesse To us Vers. 16. The matter of the proof in general setteth down a covenant in thâ—…se words This is the covenant More particularly there are set down four points 1. The Author of the covenant I will make saith the Lord. 2. The time of making it set down in a double reference 1. To that which God had said before after he had said before 2. To other times in this phrase after those dayes 3. The persons with whom the covenant was made with them namely the Christian Church 4. The parts of the covenant These are two The first concerneth our sanctification The second our justification That which concerneth our sanctification consisteth of two parts 1. Putting Gods lawes into our hearts 2. Writing them in our minds Both these are amplified by the Author which is God For he saith in both I will Vers. 17. That which concerneth our iustification is the pardoning of sin wherein consider 1. The distinction of the things pardoned sins and iniquities 2. The manner of pardoning them remember no more Of the conclusion v. 18. there are two parts One setteth down the thing proved and taken for granted where remission of these it The other is a consequence inferred thereupon there is no more offering for sin §. 51. Of Observations raised out of Heb. 10. v. 15 16 17 18. Vers. 15. I. PRoof may be added to proof To former proofs about the perfection of Christs sacrifice he here addeth another manifested by this particle also II. The Holy Ghost speaketh in the Scripture That which is registred in the Scripture is said to be witnessed by the Holy Ghost III. The Scripture is a divine testimony In it the holy Ghost is a witnesse IV. The Scripture is a testimony to Gods people in all ages Thus far may this word to us be extended Of these four doctrines See § 43. V. God foretelleth future good things This is implyed under this phrase after he had said before See § 45. VI. Gods covenant is the ground of the good he doth to his people For after God had said I will make this covenant with them he addeth the good things that he doth for them See § 46. Vers. 16. VII There is a Covenant betwixt God and man The mention of a Covenant in this place intendeth as much VIII God is the Author of the Covenant betwixt him and man It is God that saith I will make with them IX The full accomplishment of the great things under the law are reserved to the time of the Gospell That time
then man was enabled to perform In the other Covenant of grace the condition is Beleeve and repent Mark 1. 15. Faith hath respect to our justification and compriseth under it all things tending thereto Under repentance all sanctifying graces are comprised whether they respect mortification or vivification the two parts of repentance Quest. How can free grace stand with a condition Answ. 1. With a condition of works to be don by our selves it cannot stand 2. The condition of the Gospel which is faith and repentance are the work and gift God Eph. 2. 8. Ier. 10. 23. 2 Cor. 3. 5. Ier. 31. 18 33. In this respect they are so far from impeaching the grace of God as they do much magnify the same God of his own free grace works in us that which he requireth of us for attaining life 3. Faith is not to be considered in this case as a work of man but as an hand or instrument whereby we lay hold on Christ. 4. Repentance is but a meer qualification for fitting us to enjoy that which Christ hath purchased for us 5. Both faith and repentance are evidences of our right to Christ Jesus and therefore are enjoyned that we might have some sensible assurance of our eternal Salvation On this ground we are to enquire after the condition which God requireth for the partaking of that which he freely granteth us as we do desire the benefit of the grant §. 44. Of the benefit of Afflictions arising from enduring THe particular condition here required on our part is to endure chastening Under chastening all manner of affliction that God layeth upon his children are comprised They are called chastening by reason of the end that God aimeth at in afflicting them which is their good as hath been shewed § 36 37. Of the meaning of the word enduring and of Christs excellent pattern in enduring the Crosse see § 18. That is a worthy pattern for us and it is the more to be heeded by reason of that inference which the Apostle here maketh that afflictions are made profitable by enduring them Matth. 10. 22. 2 Tim. 2. 12. Iam. 1. 12. and 5. 11. This therefore did the Apostle glory in on the behalf of the Thessaloâ—…ians 2 Thes. 1. 4. See more here of in The whole Armour of God on Eph. 6. 15. § 16 17. 1. By this we may discern an especial reason of that little good which many gain by crosses they faile of observing this maine condition They may beare the cross because they cannot cast it off but they do not endure it contentedly willingly in obedience to God What they do is perforce with much inward grudging and outward muttering 2. Thou maist learn hereby how to gain good by afflictions even by enduring them which that thou maist the rather do observe well these few directions 1. Look to God that smiteth and duly weigh his supreme Soveraignty his almighty power his unsearchable wisdome his free grace his rich mercy his great forbearance and other like excellencies 2. Be circumspect over thine inward disposition to keep thy self from fretting vexing and perplexing thy spirit 3. Be watchfull over thine outward behaviour that thou manifest no discontent therein 4. Be well informed in the manifold trials whereunto the best are subject in this world 5. Take to thy self an invincible courage and resolution to hold out and still prepare thy self for more when some are past §. 45. Of the need and benefits of Afflictions UPon observing the foresaid condition of enduring chastisement it is added that God dealeth with them as with Sons The verb translated dealeth with properly signifieth to offer to See chap. 5. v. 1. Here it hath a reciprocal reference to God himself as if it had been said he offereth himself or he is offered to you as to Sons Of Gods respecting Saints as Children see v. 5. § 32. The inference of Gods atherly respect to Sons of men upon their enduring chastisement gives further proof that afflictions are fruits of Gods fatherly care over his children as hath been proved v. 5. § 37. It is further manifested by the need we have of correction and by the good which commeth to Saints thereby 1. The need ariseth from without us and from within us Without us The world and the things thereof as plenty peace pleasure preferment such like allurements do ordinarily make men secure wanton and loose But afflictions take away the sweet of all those alluring baits experimentally discover the vanity of them Witnesse the mind of men in pain of body in sicknesse in 〈◊〉 of liberty and other crosses Isa. 30. 22. Within us are proud thoughts ambitious imaginatious covetous desires noysome lusts and many other abominable corruptions which as festring matter lie in the soul eating up the life thereof But afflictions are as a rasor to lâ—…nch the sores of the soul and to let out the putrifying infecting matter They are as purging pils and potions to purge out noysome humors and in that respect needfull 2. The good that commeth to Saints by afflictions is an effecting of those ends which their wise Father aimeth at even such as these 1. Examination of mens selves to find out that corruption which is to be purged out Lam. 3. 40. 2. Humiliation under Gods hand Iosh. 7. 6 c. 3. Deprecation not only of the Judgment but of the cause thereof Psal. 32. 5. 4. Conversion unto God 2 Chron. 33. 12. 5. Circumspection that they offend not in the like againe Psal. 119. 67. Of the good fruits of afflictions See more v. 5. § 37. The principall duty hence arising is that which the Apostle himself hath noted in the beginning of this verse that we endure afflictions See § 44. §. 46. Of all of all sorts subject to trials TO commend Gods dealing with his children so as hath been set forth by afflicting them the extent thereof is thus set out for what Son is he whom the Father chasteneth not The manner of bringing in this extent with this causal particle for sheweth that it is a proof of the point The proof is taken from the constant course thereof That which is done to every child none excepted must needs be needfull and useful Experience of the good it doth where it is used moves a wise Father impartially to use it towards every childe The phrase may either be comparatively used in reference to earthly parents or simply to our heavenly Father In the former reference thus as earthly parents correct their children so doth God all his In the latter reference thus God doth impartially deal with all his children There is none at all whom he suffereth to passe through this world without chastisements Yet to adde the more force to this assertion he sets it down interrogatively thus what Son c. Hereby the Apostle doth challenge all to give an instance of the contrary as if he had said shew me the child of God who hath