The Figures or Types of Christ, Typological category 10
THE GOSPEL OF THE TRESPASS-OFFERING.
Lev. Cap. 5. and Cap. 6. to verſ. 7.Auguſt 27, and September 6. 1668
The Treſpaſs-Offering. Aſham.
THis is the fifth ſort of legal Sacrifices.
The difference between this and the Sin-Offering, as to the ſpecial end of them being in this, That the Sin-Offering ſeems to carry ſome limitation to ſins of weakneſs and ignorance: but this extends further, even to ſins againſt knowledg.
This points at Chriſt as the Sin Offering, and all the reſt did: therefore Chriſt is called Aſham, Iſai. 53.
The method which the Holy Ghoſt is pleaſed to uſe upon the Treſpaſs Offering, is this. He propoſeth 1. the Caſe, and 2. the Remedy: and in this method he goes over a four-fold Caſe, and a Cure and Remedy for them.
The ſacred Rites and Ceremonies here required, differ little from other Offerings before handled, and therefore we may be the briefer.
The firſt Caſe is three-fold, I mean there be three Caſes put together.
1. Concealment of mans knowledg, when called to teſtify upon Oath. Verſ. 1. If a Soul ſin, and hear the voice of Swearing, and is a Witneſs, whether he hath ſeen or known of it, if he do not utter it, then, &c.
[A Soul] that is, a perſon, the Soul the more noble part, being ſynecdochically put for the whole man.
The temptation ſeems to ly here; if the perſons for Rank and Quality in the world be great, ſo that a Witneſs is afraid to ſpeak and utter his knowledg.
[Hear a voice of Swearing] that is, either of the Judge adjuring, or calling him forth to ſpeak upon Oath.
Or of ſinners Swearing, Curſing, Blaſpheming.
You have an Inſtance of the former in the High Prieſt. Mat. 26.63. I adjure thee by the living God, that thou tell us whether thou be Chriſt the Son of the living God.
Unto which Adjuration or voice of Swearing, our Lord Jeſus Chriſt made anſwer, and did declare the truth, though before he held his peace. For it was Caſus Confeſſionis, a caſe wherein confeſſion of the Truth was called for.
Of the latter we have an Inſtance in Lev. 24.10, 11. They that heard the man blaſpheme, made complaint to Authority.
A man may contract upon himſelf the guilt of other mens ſins, by concealing them, if he be called to reveal them.
This preſuppoſeth a Magiſtrate that is not given to ſwearing, and curſing and damning himſelf: for if God give up his people unto the hands of ſuch Magiſtrates, in ſuch a caſe they have none to complain to.
2. The ſecond Inſtance, is ceremonial uncleanneſs, verſ. 2, and 3. whereof you read in the 11. Chapter of this Book, and ſo forward to the 16. wherein the ſeveral ſorts of legal or ceremonial uncleanneſs are treated of at large.
But do theſe things defile the Conſcience, and contract a guilt upon the Soul?
They do not under the Goſpel; but yet they did under the Law, becauſe then God had forbidden it.
But ſuppoſe it were unknown and involuntary; is the Conſcience defiled by Caſualties?
No, but yet they muſt ſeek atonement, and bring their Treſpaſs-Offering. Doubtleſs this was to teach them and us to ſeek pardon for unknown and ſecret ſins; I mean unknown to our ſelves, as well as to others Pſal. 19.12. Who can underſtand his errors? Cleanſe thou me from ſecret faults.
[When he knoweth] As ſoon as God convinceth the Conſcience of any ſin, any defilement that we have contracted, there is no delaying, but we muſt make haſt to make our peace with him: but as ſoon as the ſin is known, by the knowledg of the Rule that enjoyns duty and forbids diſobedience, men muſt look out for pardon.
3. The third Caſe is, ſwearing to do an unlawful thing, as David did. 1 Sam. 25.22.
Herods Oath, Mark. 6.23. was ſuch an one: and ſo was theirs that ſware to kill Paul. Act. 23.21.
Of this ſort was Jepthahs Vow, Judg. 11.30, 31. it was a raſh Vow. What if a Dog or a Swine had met him firſt? Or ſome other Beaſt that was unclean for Sacrifice?
Here was ground for a Treſpaſs-Offering.
Now the Remedy provided is in general, confeſſing his ſin with a Treſpaſs-Offering. verſ. 5, 6.
It is in particular threefold.
1. A Lamb or a Kid, a Female. verſ. 6.
2. If he be not able to compaſs this. Two Turtle Doves, or two young Pigeons, the one for a Sin-Offering, the other for a Burnt-Offering: whoſe Rites and Ordinances are ſet down, verſ. 7, 8, 9, 10.
The Lord graciouſly condeſcends and provides for the poverty and neceſſities of his people.
[Verſ. 10. According to the manner] According to the Inſtitution. Cap. 1.
The Sin-Offering was for that peculiar ſin that burdened his Conſcience. The Burnt Offering, for all his ſins in general.
The particular ſin was to be firſt expiated, as that the guilt whereof was moſt preſſing upon the Conſcience, and which provoked God moſt.
3. In caſe he be not able to compaſs this. Then the tenth part of an Ephah of fine flower. verſ. 11, 12, 13.
The ſecond Caſe is, treſpaſſing ignorantly againſt the holy things of the Lord. Verſ. 15. compare it with Cap. 22.14, 15, 16.
The holy things of the Lord is things dedicated to him, whereof there were many, and of many ſorts under the Law.
As for Inſtance, They were not to eat within their private Gates the Tyth of their Corn, Wine, Oyl, &c. Deut. 12.17, 18. They were to ſanctify all the Firſtling Males. Deut. 15.19.
To this ſort may be referred the ſin of Ananias and Sapphira, they did rob God of his holy things, Act. 5.1, 2. though they did it knowingly, and ſo it was worſe than this caſe, which ſuppoſeth ignorance.
The Remedy provided and appointed in this caſe is,
1. A Ram for a Treſpaſs-Offering.
2. Reſtitution with the addition of a fifth part. verſ. 15, 16.
The ſame proportion was added in the caſe of things redeemed by the Owner. Lev. 27.13, 15, 16.
[With thy eſtimation] the Speech is directed to Moſes, and ſo in him to the Prieſts that were to ſuceeed; ſee Cap. 27.12. And the Prieſt ſhall value it whether it be good or evil. According to thy eſtimation O Prieſt, ſo ſhall it be.
[The Prieſt ſhall make atonement] For though the Treſpaſſer do reſtore; yet atonement could not be made, but by the Prieſt and the Sacrifice appointed, which leads us to Chriſt and to his death, to ſeek atonement with God there. There is no expiation of ſin in our amendment or reformation, but in the blood of Chriſt.
3. The third Caſe is general concerning ſins unknown, and of weakneſs, verſ. 17, 18, 19.
And the Remedy provided is a Ram. Though he wiſt it not, yet he is guilty and ſhall bring a Ram. That is, when it comes to his knowledg.
The former Caſes verſ. 4. and 15. ſpeak alſo of ignorance.
But ſome ſtate the difference thus, That this is for ſins never known certainly, but in a doubt and ſuſpenſe. There is to be a doubtful Treſpaſs-Offering, vid. Ainſw. in loc.
4. The fourth Caſe is in Cap. 6. to verſ 8. wherein there is a bundle of grievous ſins put together, all againſt light and knowledg.
1. Injuſtice and theft.
2. Force and violence.
3. Lying fraud and deceit.
4. Perjury or ſwearing falſly about it.
[If a Soul ſin and commit a Treſpaſs againſt the Lord, and lye againſt his neighbour] For ſins againſt our neighbour, are alſo ſins againſt God.
Pſal. 51.4. Againſt thee only; that is, thee chiefly. For he had ſinned againſt Ʋriah and againſt Bathſhebah, and had done them both irreparable wrong. But that which lay heavieſt upon him, was the injury done to God: I have ſinned Luk. 15.18. againſt Heaven, that is, againſt the God of Heaven.
The Remedy appointed is threefold; the two former are not for ſatisfaction to God, but to the party injured, without which there can be no effectual application of the atonement to thy Conſcience.
1. Reſtitution. Verſ. 4. This is the ground of that ſaying, non remittitur furtum, niſi reſtituatur ablatum: the theft is not forgiven, without reſtitution.
2. Addition of a fifth part. verſ. 5. This is when the ſinner out of the conviction of his own Conſcience, doth it of his own accord. For if he were convicted by the Magiſtracy and publick Juſtice of the Land, he muſt reſtore fourfold in ſome caſes, and double in other caſes: ſee Exod. 22.1, to 4.
3. A Ram for a Treſpaſs Offering. verſ. 6.
Some general Inſtructions from the whole.
1. We may here learn and ſee in the Treſpaſs Offering, and the Laws and Ordinances thereof, how much there is of the will of God in the matters of his worſhip: for there are divers things in this, as well as in the other Offerings and Sacrifices, whereof there can no account be given, but the divine will and good pleaſure of the Almighty.
As that the Treſpaſs Offering, which mentions greater ſins, ſuch as ſtealing, lying, perjury, ſhould have a leſſer Sacrifice to expiate the guilt thereof, than was appointed in the Sin-Offering for a Ram is the higheſt Sacrifice here required.
But the Sin-Offering, which is for ignorances and infirmities, requires no leſs than a young Bullock for ſome kind of perſons. And why a young Bullock for the Prieſt, and no more but a Goat, a Male for the Civil Ruler?
Reaſon would ſay, this ſhould be as great, if not greater then the Prieſts; Magiſtracy being as great, and as high a power as Miniſtry. Who is able to give any neceſſary reaſon for theſe things? One Reaſon indeed might be to lead them from the ſhadow to the ſubſtance, that they might not dwell and reſt in the outward Type and Ceremony, but look further to what was figured by them.
For if the atonement had lain in the Type, there muſt have been other proportions ſet down between ſin and ſin: but the will of the Lawgiver is enough, and this we muſt acquieſce in, where no other reaſon doth appear.
You have formerly heard, how the Lord ſaith upon the Meat-Offering, I will have no Leaven nor Honey; but in the Peace-Offering he ſaith, I will have Leaven. In all the Fire-Offerings he ſaith, I will not have Honey; but in the Firſt Fruits he will have Honey.
His Will is our Rule, his Will as revealed in his Word.
Ʋſe 2. See the ſovereign virtue of the blood of Chriſt: for he is our Treſpaſs-Offering, as well as our Sin Offering.
Therefore Iſai. 53.10. its ſaid, When thou ſhalt make his Soul an Offering for ſin. The word is the ſame with this, Aſham naphſho his Soul a Treſpaſs-Offering.
Here are ſins againſt knowledg mentioned: thieving, lying, perjury; ſins which do amount to a very ſtupendious guilt.
Ʋſe 3. Hence thirdly here is encouragement to the greateſt ſinners, to have recourſe to him and to his blood, and to make uſe of him for atonement. There is atonement in the blood of Chriſt our Treſpaſs-Offering, even for Thieves, Oppreſſors, Lyars, and perjured perſons.
Let me ſpeak particularly to theſe ſins mentioned in the Text, and that in this method.
1. To ſhew the greatneſs of theſe ſins. And then,
2. That yet there is atonement for them in the blood of Jeſus Chriſt.
1. Theft and unjuſt dealing. That this is a very grievous ſin appears by this, becauſe it is ſo contrary to the very light of nature, and to that golden Rule of equity, to do as you would be done to, and is deſtructive to humane Society.
That it is againſt light appears, becauſe they labour to hide it, and are aſhamed of it, if it come to be known. Jer. 2.26. As a Thief is aſhamed when he is found.
And this further ſhews the greatneſs of it, That God inſiſts upon reſtitution and ſatisfaction to the party injured. Conſider this all you that are Tradeſmen, and have much dealing in the world, and you that are Apprentices and Servants. If you ſteal and pilfer from your Maſters, though it be but a Groat or Six-pence, if you do not reſtore it, God will never pardon you.
But what if a man be not able, and have not wherewith to reſtore? That is a ſad caſe; but in ſuch a caſe God may accept the will for the deed.
But ſuppoſe the perſons may be dead and gone?
The anſwer that Caſuiſts give in ſuch a caſe is, that then you muſt reſtore it to God, by giving it to the poor, or to ſome good uſe; reſtore you muſt, one way or other.
For without reſtitution there is no remiſſion; and the Reaſon is clear. Becauſe the detaining of unjuſt gotten Goods, is a continuation of the ſin: the taking poſſeſſion of them was theft, the keeping that unjuſt poſſeſſion, is a continuation of that theft. Zach. 5.4. The curſe of God ſhall enter into the houſe of the Thief, and remain in it, and conſume it, with the timber and ſtones of it. The curſe of God will be upon thee in all thy comforts, in all thy concernments.
But yet there is atonement. We have two Inſtances in the Scripture, of Thieves that were converted and ſaved.
Zacheus, Luk. 19.8, 9, 10. but he made reſtitution, verſ. 8. And the Thief on the Croſs.
2. Violence; here is a ſin againſt the ſixth Commandment added to a ſin againſt the eighth: for Violence belongs to the ſixth Commandment. Thou ſhalt not murther: they are beginnings of blood, they have a tendency to it, and blood is a ſin that crys.
There are many threatnings againſt this ſin. Pſal. 104.11. Evil ſhall hunt the violent man to overthrow him.
This is againſt light, for no man would be ſo uſed himſelf.
Yet there is atonement for this; you have Inſtance in violence of the worſt ſort, proceeding even unto blood, and that in a way of perſecution for Righteouſneſs ſake, in Manaſſeh and Paul, who had been men of much violence, and yet were converted and ſaved. Manaſſeh 2 King. 21. with 2 Chron. 33.12, 13. And Paul 1 Tim. 1.13, 14.
It is like the Thief on the Croſs was ſuch a one: an Highway man, a violent thief, or elſe by their Law they could not have put him to death; but yet the Lord ſhewed mercy to his Soul.
3. Lying; a grievous ſin, and againſt a double light and knowledg; both knowledg of the Rule, and of the Fact, which riſeth up in the mind againſt a Lyar when he ſpeaks a lye.
It is uſually one of the firſt actual ſins that breaks forth in Children. Pſal. 58.3. The wicked are eſtranged from the womb, they go aſtray as ſoon as they be born, ſpeaking lyes. And there be dreadful threatnings againſt it, ſee Rev. 21.8. you that are Parents may do well to teach your Children that Scripture.
Yet there is atonement for this ſin alſo.
David ſometimes told lyes to ſave his life: but yet he was deeply humbled for it, his Soul cleaved to the duſt about it, and melted for heavineſs. Pſal. 119.25, 28, 29.
4. Perjury and falſe ſwearing; a moſt horrible ſin, for a man to invoke the God of Truth to joyn with him in a lye, and to co-atteſt and bear witneſs with him to a lye: and this ſin ſeldom eſcapes unpuniſhed, even in this life.
God uſually ſets ſome viſible mark and token of his vengeance and wrath upon them, even in this life. Jer. 34.15— 18. Ezek. 17.15— 18, 19.
Yet we have an Inſtance, and but one that I remember in all the Bible, of a man that found mercy for this ſin, and that is Peter, who denyed Chriſt with ſwearing and curſing: but he went out and wept bitterly, and when his broken bones were ſet again, as in nature they grow ſtronger there than in another place: ſo Peter grew very bold in preaching and confeſſing Chriſt, whom before he had ſo fearfully denyed.
Obj. 1. But there be divers ſins which are not here ſpecified.
Anſ. Yet they are included, and underſtood by a parity of reaſon: and there might be ſome reaſons given, why it might not be convenient to mention ſome ſins particularly, which yet were included, and for which there was atonement.
As if a man be overtaken in drink, or luſt, or paſſion, raſh anger, &c. theſe and all other pardonable ſins, are included either in the Treſpaſs Offering by a parity of reaſon, with the Inſtances mentioned in the Text, or elſe under the Sin-Offering, or the Burnt-Offering.
Obj. 2. But ſome ſins were not intended to be included in any of the Sacrifices of the Law: but they had no atonement, no Sacrifice provided for them, as Murther and Whoredom.
Anſ. This was for a ſpecial reaſon, becauſe there was a civil penalty appointed in ſuch Caſes, and for ſuch ſins extending even unto death. And it had been incongruous to that legal and external diſpenſation they were under, to appoint a Sacrifice to make atonement for Capital ſins, for which the ſinner was to be cut off.
This made David cry, Sacrifice thou wouldſt not, Pſal. 51. elſe would I give it, he was at a loſs what to do. There was no proviſion made by the Law for atonement in that caſe of his: but as God by prerogative and ſpecial diſpenſation ſpared his life, ſo he did alſo forgive his ſin, and taught him upon this occaſion the imperfection of all the legal Sacrifices: but yet there is an atonement and a Treſpaſs Offering provided under the Goſpel, even for ſuch ſins. There is a ſpiritual Sacrifice, Jeſus Chriſt and his blood: therefore ſuch notorious ſinners ſhould not deſpair: ſee 1 Cor. 6.11. Such were ſome of you, foul enough and bad enough, but ye are waſhed, but ye are juſtified.
Obj. 3. But there be ſome ſins even under the Goſpel, for which the Apoſtle ſaith, there remaineth no more Sacrifice for ſin, Heb. 10. but fiery indignation and fearful looking for of Judgment.
Anſ. This is only the ſin againſt the Holy Ghoſt, which, becauſe many when in trouble of Conſcience, are apt to fear they have committed this ſin; I ſhall therefore open a little to you the nature of it, to prevent miſtakes and diſcouragements: I ſhall endeavour to ſhew you both wherein it doth not, and wherein it doth conſiſt.
And firſt wherein it doth not conſiſt.
1. It is not every error in fundamentals that amounts to this ſin: for ſome Hereticks have been renewed by repentance, have been converted and reclaimed from the error of their way, which they that ſin againſt the Holy Ghoſt cannot be.
Yea 2. ſuppoſe a man do not only err in fundamental truths, but ſpeak reproachful piercing words againſt it, as the Quakers uſe to do when they ſcoff againſt a Chriſt without us, and againſt the Bible, calling it a dead letter.
This is blaſphemy; but yet it is not impoſſible even for ſuch a one, to repent and be forgiven: for Mat. 12.30, 32. every Blaſphemy againſt the Son, that is, every kind or ſort of Blaſphemy, may be forgiven.
3. Yet further, that ſin which of all other doth in ſome reſpects come neareſt to the ſin againſt the Holy Ghoſt, is Perſecution. For here is malice; yet ſome, even of theſe alſo, have obtained mercy; as Paul the Apoſtle, who before his Converſion was a Perſecutor, he was both a fundamental Heretick, and a Blaſphemer, and a Perſecutor.
4. Some have thought it doth conſiſt in univerſal Apoſtacy; but theſe are rather Circumſtances that may accompany it, but are not of the eſſence of it.
Apoſtaſie is not eſſential to it, much leſs univerſal Apoſtaſie. It is true, thoſe in Heb. 10. and Heb. 6. were Apoſtates that fell away from their former profeſſion: therefore Apoſtaſie is ſometimes found in this ſin, but not always. For the Phariſees had never profeſſed Chriſt; yet they did ſin againſt the Holy Ghoſt. Mat. 12.32, 33.
Moreover Apoſtates in ſome caſes may be recovered. Hoſ. 14.4. Rev. 2.5. and 3.18.
And as to that of univerſal apoſtacy, the Phariſees did not caſt off all profeſſion of God and of the truth, they were not univerſal Apoſtates. Therefore a man may pretend to Religion and be a Profeſſor of it in ſome degree, and yet a Phariſee, doing deſpite unto the Spirit of Grace.
Thus you ſee negatively, concerning this impardonable ſin, what it is not. There may be fundamental error, yea Blaſphemy, Perſecution, yet not unpardonable: moreover a man may ſin this ſin, and yet not be an univerſal Apoſtate, as the Phariſees. But if all this be not the ſin againſt the Holy Ghoſt, what is it, and wherein doth it conſiſt?
Anſ. There be two Ingredients that do concur to this ſin.
1. Inward conviction by the Holy Ghoſt.
2. Malice; This is that the Apoſtle intends by foreign if we ſin wilfully. Heb. 10. Hence our Saviour calls it Blaſphemy againſt the Spirit. Mat. 12. That is, againſt the inward illumination and conviction of the Spirit in a mans Conſcience.
If there be not a conjunction of both theſe, both inward conviction and malicious oppoſition, if there be only one of theſe, without the other, it is not the ſin againſt the Holy Ghoſt.
Peter in his denying Chriſt, and ſwearing falſly about it, he ſinned againſt Light and inward Conviction; but this was not the ſin againſt the Holy Ghoſt, becauſe he did it not in malice, but only out of fear to ſave his life.
Paul before his Converſion, did ſin and perſecute out of malice; but yet he did not commit this ſin, becauſe he wanted Light and inward Conviction: himſelf gives us this account of it, 1 Tim. 1.13. but I obtained mercy becauſe I did it ignorantly.
But can this be known concerning others?
Yes it may be known; therefore 1 Joh. 5.16. pray not for ſuch.
It will further clear up the nature of the ſin, to name ſome Inſtances of ſuch as have committed it.
There be ſome Inſtances and Examples of it in the Scripture: and there have been ſome ſince the Scriptures were written.
The Scripture mentions the Phariſees, Mat. 12.
The Apoſtle Paul inſtanceth in the Convicted, and yet apoſtate Jews in his Epiſtle to the Hebrews.
Since the Scriptures were written.
Julian the Apoſtate is thought to have ſinned this ſin: for he had Light enough, he was a Chriſtian, and an high Profeſſor of Chriſtianity, before his Apoſtaſie.
He did profeſs Religion to ſuch a degree, that he was wont to read in the Church in the publick Aſſemblies; he did not diſdain to read the Bible to them in the Church Aſſemblies, though he was of the blood Royal: but after he was ſetled in the Empire, he fell away to Paganiſm; and not only ſo, but to moſt malicious and crafty Perſecution.
Some have obſerved of him, that he did not put forth ſuch Edicts for the putting Chriſtians to death, as ſome former Perſecutors had been wont to do. He did forbear to do it out of craft and malice, becauſe he had obſerved the truth of that Speech, ſanguis Martyrum ſemen Eccleſiae, the blood of Martyrs is the Seed of the Church: he ſaw that ſuch a courſe would propagate Chriſtianity the more, and increaſe the Church rather than diminiſh it.
Therefore he choſe rather to lay ſnares for their Conſciences, by way of ſubtilty to draw them from the Truth, and ſo to waſh his hands in the blood of their Souls (a ſweeter victory to him) then of their bodies; and to triumph over them in their falls, rather then in their deaths, denying them the uſe of Books or Schools to get Learning, ſuffering none to bear Office in War or Peace: and when he dyed, being ſhot with an Arrow in a Battle, and feeling himſelf mortally wounded, he pluckt out the Arrow and threw it up with his own Bowels, with theſe words, viciſti, Galilaee viciſti.
In theſe latter times, of all the Perſecutors in Queen Marys time, there is none that ſeems to have ſinned and ſhed the blood of Saints againſt Light, more than Stephen Gardner; of whom there is this Story in the Book of Martyrs and others, that write of thoſe times: That having invited ſundry perſons of Quality, the Duke of Norfolk and others to dine with him at his houſe. he would not ſit down to Dinner, till he had news brought him by his ſervant, of the death of two Martyrs Ridley and Latimer, who ſuffered at Oxford, and ſo made his Friends and Gueſts ſtay, and wait upon his cruelty and blood thirſtineſs till four a clock in the Afternoon: and then being informed, that fire was moſt certainly ſet to them, he ſaid, now let us go to Dinner; and he began to eat, but was taken ill and carried ſick from his Table, and ſo lay fifteen days in moſt intollerable torments, having no eaſe or voidance of any thing in his body by Urine or otherwiſe, his body being miſerably inflamed thereby, and thruſting his tongue out of his mouth ſwollen and black: and while he lay in this condition, uttering ſometimes words of deſpair and blaſphemy, when Dr. Day Biſhop of Chicheſter came to him, and began to comfort him with the Promiſes of the Goſpel, and free Juſtification in the blood of Chriſt; what, my Lord (ſaith he) will you open that Gap now? Nay then farewell all together: ſuch words may be fit for one in my condition; but if once you open that Gap to the people, then farewel altogether. And when he was put in remembrance of Peters denying his Maſter, he ſaid, that he had denyed with Peter, but had never repented with Peter.
Acts and Monuments vol. 3. pag. 527. and pag. 957.
Here was Light and inward Conviction, that this was indeed the right way; and yet malice even unto blood.
Open that Gap to the people, and then farewel all together: juſt as the Phariſees ſaid, they feared the people would go after Chriſt.
Some have Inſtanced alſo in ſome of the laſt killers of the Witneſſes of Chriſt: Rev. 11. of whom it is ſaid, fire proceedeth out of their mouths and devours their Adverſaries. verſ. 5. which they parallel with that expreſſion of the Apoſtle, Heb. 10.27. a certain fearful looking for of Judgment, and fiery Indignation that ſhall devour the Adverſaries. foreign A receiving of Judgment, that is, in their own Conſciences, God ſealing up with ſome flaſhes of his Wrath, their eternal damnation: they have ſome ſparks of Hell fire ſpit into their Conſciences, from the lives and doctrine of the Witneſſes. It is ſpoken in Rev. 11. in alluſion to Moſes, by whom thoſe Rebels (Corah and his Company, as alſo Nadab and Abihu) were burnt with fire.
There be two things which are ſure ſignes a man hath not committed it.
1. When the Soul is afraid of it, leaſt they have committed this ſin; here is no malice againſt the Spirit of Grace: for on the contrary, here is a fear leaſt they have ſinned againſt him this great ſin.
2. If there be but common meltings and relentings of heart, yea though without any true and ſaving brokenneſs and ſoftneſs of heart; yet even this common work is evidence enough, that this ſin hath not been committed: for the ſin againſt the Holy Ghoſt, is the higheſt degree of wickedneſs and hardneſs of heart: but where there are any common meltings, there is not the higheſt degree of hardneſs; therefore there is not the ſin againſt the Holy Ghoſt. In ſuch there is a perfect fixation of the will in evil, like the very Devils and the damned in Hell.
Therefore let the greateſt ſinners know, if God hath but kept them from this unpardonable ſin, that there is hope and help in the Goſpel for them: there is atonement in the blood of Chriſt for all that come unto God by him, God hath not excluded thee, do not thou exclude thy ſelf.
'Tis true, there is atonement; but how are we to apply this atonement? How may we ſo improve and apply that precious blood of Chriſt, as to get peace by it, and ſenſe of pardon and reconciliation with God?
1. Turn your eyes and thoughts from all other things but the blood of Jeſus Chriſt alone for reconciliation: a man may ſet his mark upon his Sheep, but it is his money that bought them.
Other things may be Evidences of Juſtification; but it is the Redemption that is in Jeſus Chriſt that purchaſes it, Phil. 3.7, 8. Never think to make God amends, or content his Juſtice, or appeaſe his Wrath by any thing that you can do.
2. Get a thorough conviction in thy Conſcience, of the fulneſs of the atonement, and the Soul-redeeming virtue that is in the blood of Jeſus Chriſt, that it cleanſeth from all ſin. 1 Joh. 1.7. The redeeming power of the blood of Chriſt, is greater then the condemning power of ſin. This excellency it hath from the excellency and dignity of his perſon, (for it is the blood of God Act. 20.28.) which makes his obedience and ſuffering give more glory to God, then our ſufferings in Hell would have done. Deſire the Lord to make a clear diſcovery of this myſtery to thy ſoul.
3. Conſider how freely this blood is held forth and offered in the Goſpel, to be reſted on by ſinners, Rom. 3.25. and 16.26. God has revealed it, that it may be reſted on.
4. Be not afraid of receiving the Atonement, Rom. 5.11.17. but rather be afraid to reject it, Heb. 4.1. We ſhould not be afraid of believing, but of not believing: for the Goſpel is not tendred unto men, that they ſhould have notions in their heads, but that they ſhould believe, Rom. 4.23, 24.
5. Let your acting of Faith upon Jeſus Chriſt, be always accompanied with repentance, Ezek. 16. laſt. This obviates that Objection about fear of preſuming: if thy Faith be accompanied with repentance, thou doſt not preſume.