and priviledges of it But in the degrees hereof some may and do very much excell others And we may observe 1. There are and ever were different degrees of persons in the Church as unto the saving knowledge of God Hence is that distribution of them into Fathers Young men and Children 1 John 2. 13 14. All have not one measure all arrive not to the same stature but yet as to the ends of the Covenant and the duties required of them in their walk before God they that have most have nothing over nothing to spare and they that have least shall have no lack Every ones duty it is to be content with what he receives and to improve it unto the uttermost 2. Where there is not some degree of saving knowledge there no interest in the New Covenant can be pretended Secondly The thing promised is the knowledge of God They shall all know me No duty is more frequently commanded than this is nor any grace more frequently promised See Deut. 30. 6. Jer. 24. 7. Ezek. 11. 19. Chap. 36. 26 27. For it is the foundation of all other duties of obedience and of all communion with God in them All graces as unto their exercise as Faith Love and Hope are founded therein And the woful want of it which is visible in the world is an evidence how little there is of true Evangelical Obedience among the generality of them that are called Christians And two things may be considered in this Promise 1 The object or what is to be known 2 The knowledge itself of what kind and nature it is The first is God himself They shall know me saith the Lord. And it is so not absolutely but as unto some especial Revelation of himself For there is a knowledge of God as God by the light of nature This is not here intended nor is it the subject of any gracious promise but is common unto all men There was moreover a knowledge of God by Revelation under the Old Covenant but attended with grear obscurity in sundry things of the highest importance Wherefore there is something farther intended as is evident from the Antithesis between the two states herein declared In brief it is the knowledge of him as revealed in Jesus Christ under the New Testament To shew what is contained herein doctrinally were to go over the principal Articles of our Faith as declared in the Gospel The sum is to know the Lord is to know God as he is in Christ personally as he will be unto us in Christ graciously what he requires of us and accepts in us through the Beloved In all these things notwithstanding all their teachings and diligence therein the Church was greatly in the dark under the Old Testament But they are all of them more clearly revealed in the Gospel 2. The knowledge of these things is that which is promised For notwithstanding the clear revelation of them we abide in our selves unable to discern them and receive them For such a spiritual knowledge is intended as whereby the mind is renewed being accompanied with Faith and Love in the heart This is that knowledge which is promised in the New Covenant and which shall be wrought in all them who are interested therein And we may observe 1. The full and clear declaration of God as he is to be known of us in this life is a priviledge reserved for and belonging unto the days of the New Testament Before it was not made and more than is now made is not to be expected in this world And the reason hereof is because it was made by Christ. See the Exposition on Chap. 1. v. 1 2. 2. To know God as he is revealed in Christ is the highest priviledge whereof in this life we can be made partakers For this is life eternal that we may know the Father the onely true God and Jesus Christ whom he hath sent John 17. 3. 3. Persons destitute of this saving knowledge are utter strangers unto the Covenant of Grace For this is a principal promise and effect of it wherever it doth take place VER XII For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more THis is the great fundamental Promise and Grace of the New Covenant For though it be last expressed yet in order of nature it precedeth the other mercies and priviledges mentioned and is the foundation of the collation or communication of them unto us This the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the Apostle rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet doth demonstrate What I have spoken faith the Lord shall be accomplished For I will be merciful c. without which there could be no participation of the other things mentioned Wherefore not only an addition of new grace and mercy is expressed in these words but a reason also is rendered why or on what grounds he would bestow on them those other mercies The House of Israel and Judah with whom this Covenant was made in the first place and who are spoken of as Representatives of all others who are taken into it and who thereon become the Israel of God were such as had broken and disannulled Gods former Covenant by their disobedience which my Covenant they brake Nor is there any mention of any other qualification whereby they should be prepared for or disposed unto an entrance into this New Covenant Wherefore the first thing in order of nature that is to be done unto this end is the free pardon of sin Without a supposition hereof no other mercy can they be made partakers of For whilest they continue under the guilt of sin they are also under the curse Wherefore a reason is here rendred and that the onely reason why God will give unto them the other blessings mentioned For I will be merciful Free and sovereign undeserved grace in the pardon of sin is the original spring and foundation of all Covenant mercies and blessings Hereby and hereby alone is the glory of God and the safety of the Church provided for And those who like not Gods Covenant on those terms as none do by nature will eternally fall short of the grace of it Hereby all glorying and all boasting in our selves is excluded which was that which God aimed at in the contrivance and establishment of this Covenant Rom. 3. 27. 1 Cor. 1. 29 30 31. For this could not be if the fundamental grace of it did depend on any condition or qualification in our selves If we let go the free pardon of sin without respect unto any thing in those that receive it we renounce the Gospel Pardon of sin is not merited by antecedent duties but is the strongest obligation unto future duties He that will not receive pardon unless he can one way or other deserve it or make himself meet for it or pretends to have received it and finds not himself obliged unto universal obedience by it neither is nor shall
also because the true Understanding of them would put an end at that time unto that Priesthood and Worship which they had adhered unto Wherefore until this time the Church was not able to bear the true Understanding of this Mystery and now they could no longer be without it Hence is it here so fully and particularly declared by our Apostle And we may Observe 1. That the Church never did in any Age nor ever shall want that Instruction by Divine Revelation which is needful unto its Edification in Faith and Obedience This it had in all Ages according unto that gradual progression which God gave unto Light and Truth in the Explication of the great Mystery of his Grace which was hid in him from the Foundation of the World An Instance hereof we have in the things which concern this Melchisedec as we have observed The Church had never need to look after the Traditions of their Fathers or to betake themselves unto their own Inventions their Instruction by Revelation was always sufficient for the State and Condition wherein they were Much more therefore is it so now when the Sum and Perfection of all Divine Revelations is given in unto us by Jesus Christ. 2. It is a great Honour to Serve in the Church by doing or suffering for the Use and Service of future Generations This was the Honour of Melchisedec that he was employed in a Service the true Use and Advantage whereof was not given in unto the Church until many Generations after And I add Suffering unto Doing because it is well known what Glories have sprang up in future Ages upon the past Sufferings of others 3. The Scripture is so absolutely the Rule Measure and Boundary of our Faith and Knowledge in Spiritual things as that what it conceals is Instructive as well as what it expresseth This the Apostle Manifests in many of his Observations concerning Melchisedec and his Inferences from thence But I have as I remember Discoursed somewhat hereof before Secondly Our next Enquiry is Wherein Melchisedec was Typical of Christ or what of all this belongeth unto the following Assertion that he was made like unto the Son of God that is so described as that he might have a great Resemblance of him Answ. It is generally thought that he was so in the whole and in every particular mentioned distinctly Thus he is said to be without Father and without Mother no mention is made of them because the Lord Christ was in some sence so also He was without Father on Earth as to his Humane Nature with respect whereunto God says that he will create a New thing in the Earth That a Woman should compass a Man Jer. 31. 22. or Conceive a Man without Natural Generation And he was without Mother as to his Person or Divine Nature being the only begotten of the Father by an Eternal Generation of his own Person But yet it must not be denyed but that on the other side he had both Father and Mother A Father as to his Divine and a Mother as to his Humane Nature But as to his whole Person he was without Father and Mother Again Whereas he is said to be without Genealogy it is of somewhat a difficult application for the Genealogy of Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Roll of his Pedigree is declared by two of the Evangelists the one driving of it up to Abraham the other unto Adam as it was necessary to manifest the Truth of his Humane Nature and the Faithfulness of God in the accomplishment of his Promises It may be therefore respect is had unto those words of the Prophet Isa. 53. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall declare his Generation there was somewhat in his Age and Generation by Reason of his Divine praeexistence unto all that was ineffable Again He is said to be without Beginning of Days and end of Life And this also is spoken by our Apostle with respect unto the Narration of Moses wherein mention is made neither of the one nor of the other And it belongs unto his Conformity unto the Son of God or that wherein he Represented him for as unto his Divine Person the Lord Christ had neither the one nor the other as the Apostle proves Chap. 1. 10 11 12. from Psal. 102. 25 26 27. But on the other side as to his Humane Nature he had both he had both beginning of Days and End of Life both which are upon Solemn Record Wherefore it should seem that if there be a likeness in these things on the one account there is none on the other and so no Advantage in the Comparison Considering these Difficulties in the Application of these particulars some do judge that these Instances do not belong unto the Analogy and Resemblance between Christ and Melchisedec but are introduced only in Order unto what ensues namely He abides a Priest for ever wherein alone the similitude between him and Christ doth consist And so they say we find things quoted in the Scripture at large when only some one passage in it may be used directly unto the business in hand But although this will be difficultly proved namely that any Testimony is cited in the Scripture whereof any principal part of it belongs not unto the Matter designed to be confirmed yet it may be granted that it is so sometimes when the sence of the whole Context is to be taken in But there was no Reason on this Ground that the Apostle should make so many Observations on what was not spoken at all which in an Ordinary way ought to have been mentioned if the whole of what he so Observed was not at all to his Purpose Wherefore it must be granted as that which the plain Design of the Apostle exacteth of us that Melchisedec even in these things that in the Story he was without Father without Mother without Genealogy having neither beginning of Days nor End of Life was a Type and Representative of Christ. But it is not of the Person of Christ absolutely nor of either of his Natures distinctly that our Apostle treateth but meerly with respect unto his Office of Priesthood And herein all the things mentioned do concur in him and make a lively Representation of him It was utterly a new Doctrine unto the Hebrews that the Lord Christ was a Priest the only High Priest of the Church so as that all other Priesthood must cease And their chief Objection against it was that it was contrary unto the Law and inconsistent with it And this because he was not of the Line of the Priests neither as to Father or Mother or Genealogy nor had any to Succeed him But in this Type of his the Apostle proves that all this was to be so For 1. In this respect he had neither Father nor Mother from whom he might derive any Right or Title unto his Office And this was for ever sufficient to exclude him from any
John 20. 17. Heb. 2. 12 13. And we became heirs of God joint heirs with Christ and his People to yield him all sincere obedience And these things may suffice briefly to declare the foundation of that Covenant Relation which is here expressed Wherefore The Lord Christ God and man undertaking to be the Mediator between God and man and a Surety on our behalf is the spring and head of the New Covenant which is made and established with us in him Secondly The nature of this Covenant-Relation is expressed on the one side and the other I will be unto them a God and they shall be to me a People 1. On the part of God it is I will be unto them a God or as it is elsewhere expressed I will be their God And we must make a little enquiry into this unspeakable Priviledge which Eternity only will fully unfold 1. The person speaking is included in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be I Jehovah who make this Promise And herein God proposeth unto our Faith all the glorious Properties of his Nature I who am that I am Jehovah Goodness and Being itself and the cause of all Being and Goodness to others infinitely wise powerful righteous c. I that am all this and in all that I am will be so Here lies the eternal Spring of the infinite Treasures of the supplies of the Church here and for ever Whatever God is in himself whatever these Properties of his Nature extend to in it all God hath promised to be our God Gen. 17. 1. I am God Almighty walk before me Hence to give establishment and security unto our Faith he hath in his Word revealed himself by so many names titles properties and that so frequently it is that we may know him who is our God what he is and what he will be unto us And the knowledge of him as so revealing himself is that which secures our confidence faith hope fear and trust The Lord will be a refuge for the oppressed a refuge in time of trouble and they that know thy Name will put their trust in thee Psal. 9. 9 10. 2. What he promiseth is that he will be a God unto us Now although this compriseth absolutely every thing that is good yet may the notion of being a God unto any be referred unto two general Heads 1 An all-sufficient Preserver and 2 An all-sufficient Rewarder So himself declares the meaning of this expression Gen. 17. 1. Gen. 15. 1. I will be all this unto them that I am a God unto in the way of preservation and recompence Heb. 11. 6. 3. The declared rule and measure of Gods actings towards us as our God is the promises of the Covenant both of mercy grace pardon holiness perseverance protection success and spiritual victory in this world and of eternal glory in the world to come In and by all these things will he in all that he is in himself be a God unto those whom he takes into this Covenant 4. It is included in this part of the Promise that they that take him to be their God they shall say Thou art my God Hos. 2. 23. and carry it towards him according unto what infinite goodness grace mercy power and faithfulness do require And we may observe 1. As nothing less than God becoming our God could relieve help and save us so nothing more can be required thereunto 2. The efficacy security and glory of this Covenant depend originally on the nature of God immediately and actually on the mediation of Christ. It is the Covenant that God makes with us in him as the Surety thereof 3. It is from the engagement of the properties of the Divine Nature that this Covenant is ordered in all things and sure Infinite wisdom hath provided it and infinite power will make it effectual 4. As the Grace of this Covenant is inexpressible so are the obligations it puts upon us unto obedience The Relation of man unto God is expressed in these words And they shall be unto me a People or they shall be my People And two things are contained herein 1 Gods owning of them to be his in a peculiar manner according to the tenor and promise of this Covenant and dealing with them accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 5. A peculiar People Let others take heed how they meddle with them lest they intrench on Gods propriety Jer. 2. 3. 2 There is included in it that which is essentially required unto their being his People namely the profession of all subjection or obedience unto him and all dependence upon him Wherefore this also belongs unto it namely their avouching this God to be their God and their free engagement unto all that obedience which in the Covenant he requireth For although this expression And they shall be unto me a People seem only to denote an Act of Gods Grace assuming of them into that Relation unto himself yet it includes their avouching him to be their God and their voluntary engagement of obedience unto him as their God When he says Ye are my People they also say Thou art my God Hos. 2. 23. yet is it to be observed 1. That God doth as well undertake for our being his People as he doth for his being our God And the Promises contained in this Verse do principally aim at that end namely the making of us to be a People unto him 2. Those whom God makes a Covenant withall are his in a peculiar manner And the profession hereof is that which the world principally maligneth in them and ever did so from the beginning V E R. XI And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest THE second general Promise declaring the nature of the New Covenant is expressed in this Verse And the matter of it is set down 1 Negatively in opposition unto what was in use and necessary under the first Covenant 2. Positively in what should take place in the room of it and be enjoyed under this New Covenant and by vertue of it 1. In the former part we may observe the vehemency of the negation in the redoubling of the negative Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall by no means do so that shall not be the way and manner with them whom God makes this Covenant withall And this is designed to fix our minds on the consideration of the priviledge which is enjoyed under the New Covenant and the greatness of it 2. The thing thus denied is Teaching not absolutely but as unto a certain way and manner of it The Negation is not universal as unto Teaching but restrained unto a certain kind of it which was in use and necessary under the Old Covenant And this necessity was either from Gods institution or from practice taken up among themselves which must be inquired into 3. The
The whole of the world and all that belongs unto it in distinction and opposition unto the new Creation is under the Power of the wicked one the Prince of the Power of Darkness and so is full of Darkness it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. a dark place wherein ignorance folly error and superstition do dwell and reign By the Power and Efficacy of this Darkness are men kept at a distance from God and know not whither they go This is called walking in Darkness 1 Joh. 1. 6. whereunto walking in the Light that is the Knowledge of God in Christ by the Gospel is opposed ver 7. On this account is our Instruction in the Knowledge of the Gospel called Illumination because it self is Light 2. On the account of the Subject or the Mind it self whereby the Gospel is apprehended For the Knowledge which is received thereby expels that Darkness Ignorance and Confusion which the mind before was filled and possessed withal The Knowledge I say of the Doctrine of the Gospel concerning the Person of Christ of Gods being in him reconciling the world unto himself of his Offices Work and Mediation and the like heads of Divine Revelation doth set up a spiritual Light in the minds of men enabling them to discern what before was utterly hid from them whilst alienated from the Life of God through their Ignorance Of this Light and Knowledge there are several degrees according to the means of Instruction which they do enjoy the capacity they have to receive it and the diligence they use to that purpose But a competent measure of the Knowledge of the fundamental and most material Principles or Doctrines of the Gospel is required unto all that may thence be said to be illuminated that is freed from the Darkness and Ignorance they once lived in 2 Pet. 1. 18 19 20. This is the first Property whereby the Persons intended are described they are such as were illuminated by the Instruction they had received in the Doctrine of the Gospel and the impression made thereby on their minds by the Holy Ghost for this is a common work of his and is here so reckoned And the Apostle would have us know that 1. It is great Mercy a great Priviledge to be enlightened with the Doctrine of the Gospel ' by the effectual working of the Holy Ghost But 2. It is such a Priviledge as may be lost and end in the aggravation of the sin and condemnation of those who were made partakers of it And 3. Where there is a total neglect of the due improvement of this Priviledge and Mercy the condition of such Persons is hazardous as inclining towards Apostasie Thus much lies open and manifest in the Text. But that we may more particularly discover the nature of this first part of the character of Apostates for their sakes who may look after their own concernment therein we may yet a little more distinctly express the nature of that Illumination and Knowledge which is ascribed unto them and how it is lost in Apostasie will afterwards appear And 1. There is a Knowledge of spiritual things that is purely Natural and Disciplinary attainable and attained without any especial Aid or Assistance of the Holy Ghost As this is evident in common experience so especially among such as casting themselves on the study of spiritual things are yet utter strangers unto all spiritual Gifts Some Knowledge of the Scripture and the things contained in it is attainable at the same rate of pains and study with that of any other Art or Science 2. The Illumination intended being a Gift of the Holy Ghost differs from and is exalted above this Knowledge that is purely natural For it makes nearer approaches unto the Light of spiritual things in their own nature than the other doth Notwithstanding the utmost improvement of scientifical notions that are purely natural the things of the Gospel in their own nature are not only unsuited to the Wills and Affections of Persons endued with them but are really foolishness unto their minds And as unto that goodness and excellency which give desireableness unto spiritual things this knowledge discovers so little of them that most men hate the things which they profess to believe But this spiritual Illumination gives the mind some satisfaction with Delight and Joy in the things that are known By that Beam whereby it shines into Darkness although it be not fully comprehended yet it represents the way of the Gospel as a way of Righteousness 2 Pet. 2. 21. which reflects a peculiar regard of it on the mind Moreover the Knowledge that is meerly natural hath little or no power upon the Soul either to keep it from sin or to constrain it unto Obedience There is not a more secure and profligate Generation of sinners in the world than those who are under the sole conduct of it But the Illumination here intended is attended with efficacy doth effectually press in the Conscience and whole Soul unto an abstinence from sin and the performance of all known Duties Hence Persons under the Power of it and its Convictions do oft-times walk blamelesly and uprightly in the world so as not with the other to contribute unto the contempt of Christianity Besides there is such an Alliance between spiritual Gifts that where any one of them doth reside it hath assuredly other accompanying of it or one way or other belonging unto its train as is manifest in this place Even a single Talent is made up of many pounds But the Light and Knowledge which is of a meer natural acquirement is solitary destitute of the society and countenance of any spiritual Gift whatever And these things are exemplified unto common observation every day 3. There is a saving sanctifying Light and Knowledge which this spiritual Illumination riseth not up unto For though it transiently affect the mind with some glances of the Beauty Glory and Excellency of spiritual things yet it doth not give that direct steady intuitive insight into them which is obtained by Grace See 2 Cor. 3. 18. chap. 4. 4 6. Neither doth it renew change or transform the Soul into a conformity unto the things known by planting of them in the Will and Affections as a gracious saving Light doth 2 Cor. 3. 18. Rom. 6. 17. Rom. 12. 1. These things I judged necessary to be added to clear the nature of the first character of Apostates The second thing asserted in the description of them is that they have tasted of the Heavenly Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The doubling of the Article gives Emphasis to the expression And we must enquire 1 what is meant by the Heavenly Gift And 2 what by tasting of it First The Gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donatio or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donum Sometimes it is taken for the Grant or giving it self and sometimes for the thing given In the first sense it is used
of Righteousness is he who is the Author Cause and Dispenser of Righteousness unto others As God is said to be the Lord our Righteousness And so is the King of Peace also in which sence God is called the God of Peace Thus was it with Melchisedec as he was the Representative of Jesus Christ. 4. The last thing that the Apostle Observes from these Names and Titles in their Order wherein it is Natural that the Name of a Man should precede the Title of his Rule First King of Righteousness and afterwards King of Peace Righteousness must go first and then Peace will follow after So it is Promised of Christ and his Kingdom that in his days the Righteous shall flourish and abundance of Peace so long as the Moon endureth Psal. 72. 7. First they are made Righteous and then they have Peace And Isa. 32. 17. The work of Righteousness shall be Peace and the effect of Righteousness Quietness and Peace for ever This is the Order of these things There is no Peace but what proceedeth from and is the Effect of Righteousness So these things with respect unto Christ are declared by the Psalmist Psal. 85. 9 10 11 12 13. What we are taught hence is 1. That the Lord Jesus Christ is the only King of Righteousness and Peace unto the Church See Isa. 32. 1 21. Chap. 9. 6. He is not only a Righteous and Peaceable King as were his Types Melchisedec and Solomon but he is the Author Cause Procurer and Dispenser of Righteousness and Peace to the Church So is it declared Jer. 23. 5 6. Behold the Days come saith the Lord that I will raise unto David a Righteous Branch and a King shall Reign and Prosper and shall Execute Judgment and Justice in the Earth In his Days Judah shall be saved and Israel shall dwell safely and this is his Name whereby he shall be called The Lord our Righteousness He is Righteous and Reigneth Righteously but this is not all he is the Lord our Righteousness VII The Apostle proceeds yet unto other Instances in the Description of Melchisedec wherein he was made like unto the Son of God ver 3. Without Father without Mother without Descent having neither beginning of Days nor end of Life The things here asserted being at the first view strange and uncouth would administer occasion unto large Discourses and accordingly have been the Subject of many Enquiries and Conjectures But it is no way unto the Edification of those who are Sober and Godly to engage into any long Disputes about those things wherein all Learned sober Expositors are come to an Issue and Agreement as they are in general in this matter For it is granted that Melchisedec was a Man really and truly so and therefore of Necessity must have all these things for the Nature of Man after him who was first Created who yet also had beginning of Life and end of Days doth not exist without them Wherefore these things are not denied of him absolutely but in some sence and with respect unto some especial end Now this is with respect unto his Office therein or as he bare that Office he was without Father without Mother c. And how doth this appear that so it was with him It doth so because none of them is Recorded or mentioned in the Scripture which yet diligently Recordeth them concerning other Persons and in particular those who could not find and prove their Genealogies were by no means to be admitted unto the Priesthood Ezra 2. 61 62 63. And we may therefore by this Rule enquire into the particulars 1. It is said of him in the first place that he was without Father without Mother whereon part of the latter clause namely without beginning of Days doth depend But how could a Mortal Man come into the World without Father or Mother Man that is Born of a Woman is the Description of every Man what therefore can be intended The next word declares he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Descent say we But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Generation a Descent a Pedigree not absolutely but Rehearsed Described Recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he whose Stock and Descent is entered upon Record And so on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not he who hath no Descent no Genealogy but he whose Descent and Pedigree is no where Entered Recorded Reckoned up Thus the Apostle himself plainly expresseth this word ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Descent is not counted that is reckoned up in Record Thus was Melchisedec without Father and Mother in that the Spirit of God who so strictly and exactly Recorded the Genealogies of other Patriarchs and Types of Christ and that for no less an end than to manifest the Truth and Faithfulness of God in his Promises speaks nothing unto this purpose concerning him He is introduced as it were one falling from Heaven appearing on a sudden Reigning in Salem and Officiating the Office of the Priesthood unto the High God 2. On the same Account is he said to be without beginning of Days or end of Life For as he was a Mortal Man he had both He was assuredly Born and did no less certainly dye than other Men. But neither of these are Recorded concerning him We have no more to do with him to learn from him nor are concerned in him but only as he is Described in the Scripture and there is no mention therein of the Beginning of his Days or the end of his Life Whatever therefore he might have in himself he had none to us Consider all the other Patriarchs mentioned in the Writings of Moses and you shall find their Descent Recorded who was their Father and so upwards unto the first man and not only so but the time of their Birth and Death the Beginning of their Days and the End of their Lives is exactly Recorded For it is constantly said of them such an one Lived so long and begat such a Son which fixed the time of Birth Then of him so begotten it is said he lived so many Years which determines the end of his Days These things are expressely Recorded But concerning Melchisedec none of these things are spoken No mention is made of Father or Mother no Genealogy is Recorded of what Stock or Progeny he was nor is there any Account of his Birth or Death So that all these things are wanting unto him in this Historical Narration wherein our Faith and Knowledge is alone concerned Some few things may yet farther be enquired into for the clearing of the sence of these words 1. Whereas the Observation of the Apostle is built upon the silence of Moses in the History which was sufficient for him whatever was the Cause and Reason of that silence we may enquire whence it was Whence it was I say that Moses should introduce so great and excellent a Person as Melchisedec without any mention of his Race or Stock of his
unto there an absolute end is put unto all Difference or Enmity between Jews and Gentiles as such seeing all are made One in Christ. And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs only unto them who do Obey the Gospel 3. Peace among our selves that is among Believers doth also belong hereunto There was Peace and Brotherly Love required under the Law But no Duty receiveth a greater Improvement under the Gospel The Purchase of it by the Blood of Christ his Prayer for it the new Motives added unto it the communication of it as the Legacy of Christ among his Disciples with the especial Ends and Duties of it do constitute it a part of the perfect state of the Church under the Gospel 3. The third thing wherein this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection doth consist is Spiritual Light and Knowledge with respect unto the Mysteries of the Wisdome and Grace of God God had designed for the Church a Measure of Spiritual light and knowledge which was not attainable under the Law which is the Subject of that great Promise Jer. 31. 34. whose Accomplishment is declared 1 John 2. 27. And there are three things which concur unto the Constitution of this Priviledge 1. The Principal Revealer of the mind and will of God Under the Law God made use of the Ministry of Men unto this purpose as of Moses and the Prophets And he employed also both in the Erection of the Church-state and in sundry particulars afterwards the Ministry of Angels as our Apostle declares Chap. 2. 2. And in some sence that state was thereby put in Subjection unto Angels ver 5. But this Ministry the Dispensation of light and knowledge thereby could not render it compleat yea it was an Argument of the Darkness and Bondage under which it was For there was yet one greater than they all and above them all one more intimately acquainted with God and all the Counsels of his will by whom he would speak forth his mind Deut. 18. 18 19. This was the Son of God himself without whose immediate Ministry the consummation of the Church-state could not be attained This consideration our Apostle insists upon at large in the first Chapter and the beginning of the second concluding from thence the Preeminence of the Evangelical state above the Legal The especial Nature whereof We have declared in the Exposition of those places A most eminent Priviledge this was yea the highest outward Priviledge that the Church is capable of and eminently concurs unto its Perfection For whether we consider the Dignity of his Person or the perfect Knowledge and Comprehension that he had of the whole Counsel of God and the Mysteries of his Grace it incomparably exalts the Church-state above that of Old whence our Apostle draws many Arguments unto the necessity of our Obedience above what they were urged withal See Chap. 2. 2 3. Chap. 12. 25. And this full Revelation of his Counsels by the Ministry of his Son God did reserve partly that he might have a Preeminence in all things and partly because none other either did or could comprehend the Mysteries of it as it was now to be Revealed See John 1. 18. 2. The matter or things themselves revealed There was under the Levitical Priesthood a shadow of good things to come but no perfect Image or compleat delineation of them Chap. 10. 1. They had the first Promise and the enlargements of it unto Abraham and David Sundry Expositions were also added unto them relating unto the manner of their Accomplishment And many Intimations were given of the Grace of God thereby But all this was done so darkly so obscurely so wrapped up in Types Shadows Figures and Allegories as that no Perfection of light or knowledge was to be obtained The Mystery of them continued still hid in God Ephes. 3. 9. Hence are the Doctrines concerning them called Parables and dark Sayings Psal. 78. 2. Neither did the Prophets themselves see into the depth of their own Predictions 1 Pet. 1. 11 12. Hence the Believing Church waited with earnest expectation until the day should break and the shadows should flee away Cant. 2. 17. Chap. 4. 6. They longed for the breaking forth of that glorious Light which the Son of God was to bring attending in the mean time unto the Word of Prophecy which was as the light of a Candle unto them shining in a dark place They lived on that great Promise Mal. 4. 2. They expected Righteousness Light and Grace but knew not the way of them Thence their Prophets Righteous Men and Kings desired to see the things of the Gospel and saw them not Mat. 13. 17. Luke 10. 24. And therefore John the Baptist who was greater than any of the Prophets because he saw and owned the Son of God as come in the Flesh which they desired to see and saw not yet living and dying under the Levitical Priesthood not seeing Life and Immortality brought to light by the the Gospel the least in the Kingdom of God is greater than he in Spiritual knowledge Wherefore it belonged unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfect state of the Church that there should be a full and plain Revelation and Declaration made of the whole Counsel of God of the Mystery of his Will and Grace as the end of those things which were to be done away And this is done in the Gospel under that New Priesthood which was to be introduced Nor without this Priesthood could it be so made For the principal part of the Mystery of God depends on consists in the Discharge of the Office of that Priesthood They do so on his Oblation and Intercession the Attonement made for Sin and the bringing in of everlasting Righteousness thereby The plain Revelation of these things which could not be made before their actual Accomplishment is a great part of this Gospel-perfection This the Apostle disputes at large 2 Cor. 3. from ver 7. to the end of the Chapter 3. The inward Spiritual Light of the minds of Believers enabling them to discern the mind of God and the Mysteries of his Will as revealed doth also belong unto this part of the Perfection of the Gospel Church-state This was promised under the Old Testament Isa. 11. 9. Chap. 54. 13. Jer. 31. 34. And although it was enjoyed by the Saints of Old yet was it so in a very small measure and low degree in comparison of what it is now after the plentiful Effusion of the Spirit See 1 Cor. 2. 11 12. This is that which is prayed for Ephes. 1. 17 18 19. Chap 3. 18 19. VVherefore this Head of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection intended consists in three things 1. The Personal Ministry of Christ in the Preaching of the Gospel or Declaration of the Mystery of the VVisdom and Grace of God in himself 2. The Dispensation or Mission of the Holy Ghost to reveal and fully make known the same Mystery by the Apostles and Prophets of
The Renovation of the terms and sanction of the Covenant of Works contributed much thereunto For the People saw not how the Commands of that Covenant could be observed nor how its Curse could be avoided They saw it not I say by any thing in the Covenant of Sinai which therefore gendred unto bondage All the prospect they had of deliverance was from the Promise 2. It arose from the manner of the delivery of the Law and Gods entring thereon into Covenant with them This was ordered on purpose to fill them with dread and fear And it could not but do so when ever they called it to remembrance 3. From the severity of the Penalties annexed unto the Transgression of the Law And God had taken upon himself that where punishment was not exacted according to the Law he himself would cut them off This kept them always anxious and sollicitous not knowing when they were safe or secure 4. From the Nature of the whole Ministry of the Law which was the ministration of death and condemnation 2 Cor. 3. 16. which declared the desert of every sin to be death and denounced death unto every Sinner administring by its self no relief unto the minds and consciences of men So was it the letter that killed them that were under its power 5. From the Darkness of their own minds in the means ways and causes of deliverance from all these things It is true they had a promise before of Life and Salvation which was not abolished by this Covenant even the Promise made unto Abraham But this belonged not unto this Covenant And the way of its accomplishment by the Incarnation and Mediation of the Son of God was much hidden from them yea from the Prophets themselves who yet foretold them This left them under much bondage For the principal cause and means of the liberty of Believers under the Gospel ariseth from the clear light they have into the mystery of the love and grace of God in Christ. This faith and knowledge of his Incarnation Humiliation Sufferings and Sacrifice whereby he made Attonement for Sin and brought in everlasting Righteousness is that which gives them liberty and boldness in their Obedience 2 Cor. 3. 17 18. whilest they of old were in the dark as unto these things they must needs be kept under much bondage 6. It was increased by the yoke of a multitude of Laws Rites and Ceremonies imposed on them which made the whole of their Worship a burden unto them and unsupportable Acts 15. 9. In and by all these ways and means there was a Spirit of Bondage and Fear administred unto them And this God did thus he dealt with them to the end that they might not rest in that state but continually look out after deliverance On the other hand the New Covenant gives liberty and boldness the liberty and boldness of Children unto all Believers It is the Son in it that makes us free or gives us universally all that liberty which is any way needful for us or useful unto us For where the Spirit of God is there is liberty namely to serve God not in the oldness of the Letter but in the newness of the Spirit And it is declared that this was the great end of bringing in the New Covenant in the accomplishment of the Promise made unto Abraham namely that we being delivered from the hands of all our enemies might serve God without fear all the days of our lives Luke 1. 72 73 74 75. And we may briefly consider wherein this Deliverance and Liberty by the New Covenant doth consist which it doth in the things ensuing 1. In our freedom from the commanding power of the Law as to sinless perfect Obedience in order unto Righteousness and Justification before God Its commands we are still subject unto but not in order unto life and salvation For unto those ends it is fulfilled in and by the Mediator of the New Covenant who is the end of the Law for Righteousness to every one that believeth Rom. 10. 4. 2. In our freedom from the condemning power of the Law and the Sanction of it in the Curse This being undergone and answered by him who was made a curse for us we are freed from it Rom. 7. 6. Gal. 3 13 14. And therein also are we delivered from the fear of death Heb. 2. 15. as it was paenal and an entrance into judgment or condemnation John 5. 24. 3. In our freedom from conscience for sin Heb. 10. 2. That is Conscience disquieting perplexing and condemning our persons the hearts of all that believe being sprinkled from an evil conscience by the blood of Christ. 4. In our freedom from the whole System of Mosaical Worship in all the Rites and Ceremonies and Ordinances of it which what a burden it was the Apostles do declare Acts 15. and our Apostle at large in his Epistle to the Galatians 5. From all the Laws of men in things appertaining unto the Worship of God 1 Cor. 7. 23. And by all these and the like instances of spiritual liberty doth the Gospel free Believers from that Spirit of bondage unto fear which was administred under the Old Covenant It remains only that we point at the Heads of those Ways whereby this Liberty is communicated unto us under the New Covenant And it is done 1. Principally by the grant and communication of the Spirit of the Son as a Spirit of Adoption giving the freedom boldness and liberty of children John 1. 12. Rom. 8. 15 16 17. Gal. 4. 6 7. From hence the Apostle lays it down as a certain Rule that where the Spirit of God is there is liberty 2 Cor. 3. 17. Let men pretend what they will let them boast of the freedom of their outward condition in this world and of the inward liberty or freedom of their wills there is indeed no true liberty where the Spirit of God is not The ways whereby he giveth freedom power a sound mind spiritual boldness courage and contempt of the Cross holy confidence before God a readiness for obedience and enlargedness of heart in duties with all other things wherein true liberty doth consist or which any way belongs unto it I must not here divert to declare The world judges that there is no bondage but where the Spirit of God is For that gives that conscientious fear of Sin that awe of God in all our Thoughts Actions and Ways that careful and circumspect walking that temperance in things lawful that abstinence from all appearance of evil wherein they judge the greatest bondage on the earth to consist But those who have received him do know that the whole world doth lie in evil and that all those unto whom spiritual liberty is a bondage are the Servants and Slaves of Satan 2. It is obtained by the evidence of our justification before God and the causes of it This men were greatly in the dark unto under the first Covenant although all stable peace with
and the souls of men In this sense alone God is properly said to make this Covenant with any The preparation and proposition of Laws is not the making of the Covenant And therefore all with whom this Covenant is made are effectually sanctified justified and saved These things being premised as it was necessary they should be unto the right understanding of the mind of the Holy Ghost I shall proceed unto the particular parts of the Covenant as here expressed namely in the blessed properties and effects of it whereby it is distinguished from the former The two first expressions are of the same nature and tendency I will put my Laws in their mind and write them in their hearts In general it is the reparation of our nature by the restauration of the image of God in us that is our sanctification which is promised in these words And there are two things in the words both doubly expressed 1 The Subject wrought upon which is the mind and the heart 2 The manner of producing the effect mentioned in them and that is by putting and writing And 3 The things by these means so communicated which is the Laws of God 1. The Subject spoken of is the mind and heart When the Apostle treats of the depravation and corruption of our nature he placeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 4. 18. that is the mind and the heart These are in the Scripture the seat of natural corruption the residence of the principle of alienation from the life of God which is in us Wherefore the renovation of our natures consists in the rectifying and curing of them in the furnishing them with contrary Principles of Faith Love and Adherence unto God And we may observe that The Grace of our Lord Jesus Christ in the New Covenant in its being and existence in its healing repairing efficacy is as large and extensive as sin in its residence and power to deprave our natures This is the difference about the extent of the New Covenant and the grace of it Some would have it to extend unto all persons in its tender and conditional Proposition but not unto all things as unto its efficacy in the reparation of our natures Others assert it to extend unto all the effects of sin in the removal of them and the cure of our natures thereby but as unto persons it is really extended unto none but those in whom these effects are produced whatever be its outward administration which was also always limited unto whom I do subscribe The first thing mentioned is the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward part The mind is the most secret inward part or power of the Soul And the Prophet expresseth it by the inward part because it is the onely safe and useful Repository of the Laws of God When they are there laid up we shall not lose them neither Men nor Devils can take them from us And he also declares wherein the excellency of Covenant Obedience doth consist It is not in the conformity of our outward actions unto the Law that be required therein also but it principally lieth in the inward parts where God searcheth for and regardeth truth in sincerity Psal. 51. 6. wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mind and understanding whose natural depravation is the spring and principle of all disobedience the cure whereof is here promised in the first place In the outward administration of the means of grace the affections and if I may so speak the more outward part of the Soul are usually first affected and wrought upon But the first real effect of the internal promised grace of the Covenant is on the mind the most spiritual and inward part of the Soul This in the New Testament is expressed by the renovation of the mind Rom. 12. 1. Col. 3. 5. And the opening of the eyes of our understandings Ephes. 1. 17 18. God shining into our hearts to give us the knowledge of his glory in the face of Jesus Christ 2 Cor. 4. 6. Hereby the enmity against God the vanity darkness and alienation from the life of God which the mind naturally is possessed and filled withall are taken away and removed Of the nature of which work I have treated at large elsewhere For the Law of God in the mind is the saving knowledge of the mind and will of God whereof the Law is the Revelation communicated unto it and implanted in it 2. The way whereby God in the Covenant of Grace thus works on the mind is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving may by an Exallage be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give So is it expressed in the next clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future Tense I will write The word in the Prophet is I will give we render it I will put But there are two things intimated in the word 1 The freedom of the Grace promised it is a meer grant gift or donation of Grace 2 The efficacy of it That which is given of God unto any is received by them otherwise it is no gift And this latter is well expressed by the word used by us I will put which expresseth an actual communication and not a fruitless tender This the Apostle renders emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is that which I do am doing in this Covenant namely freely giving that Grace whereby my Laws shall be emplanted on the minds of men To shew in general before we proceed to the nature of this work so far as is necessary unto the exposition of the words we may here consider what was observed in the third place namely what it is that is thus promised to be communicated and so carry it on with us unto the other clause of this Promise That which is to be put into this spiritual Receptacle is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Laws in the plural number Expositors inquire what Laws are here intended whether the moral Law only or others also But there is no need of such enquiry There is a Metonomy of the subject and effect in the words It is that knowledge of the mind and will of God which is revealed in the Law and taught by it which is promised The Laws of God therefore are here taken largely for the whole revelation of the mind and will of God So doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originally signifie Doctrine or Instruction By what way or revelation soever God makes known himself and his will unto us requiring our obedience therein it is all comprised in that expression of his Laws From these things we may easily discern the nature of that Grace which is contained in this first branch of the first promise of the Covenant And this is the effectual operation of
his Spirit in the renovation and saving illumination of our minds whereby they are habitually made conformable unto the whole Law of God that is the Rule and the Law of our obedience in the New Covenant and enabled unto all Acts and Duties that are required of us And this is the first grace promised and communicated unto us by vertue of this Covenant as it was necessary that so it should be For 1 The mind is the principal seat of all spiritual obedience 2 The proper and peculiar actings of the mind in discerning knowing judging must go before the actings of the will and affections much more all outward practices 3 The depravation of the mind is such by blindness darkness vanity and enmity that nothing can inflame our Souls or make an entrance towards the reparation of our natures but an internal spiritual saving operation of Grace upon the mind 4 Faith itself is principally ingenerated by an infusion of saving light into the mind 2 Cor. 4. 4 6. So All the beginnings and entrances into the saving knowledge of God and thereon of obedience unto him are effects of the Grace of the Covenant Secondly The second Part of this first Promise of the Covenant is expressed in these words And will write them upon their hearts which is that which renders the former part actually effectual Expositors generally observe that respect is had herein unto the giving of the Law on Mount Sinai that is in the first Covenant For then the Law that is the ten words was written in Tables of Stone And although the original Tables were broken by Moses when the People had broken the Covenant yet would not God alter that dispensation nor write his Laws any other way but commanded new Tables of Stone to be made and wrote them therein And this was done not so much to secure the outward letter of them as to represent the hardness of the hearts of the people unto whom they were given God did not God would not by vertue of that Covenant otherwise dispose of his Law And the event that ensued hereon was that they brake these Laws and abode not in obedience This event God promiseth to obviate and prevent under the New Covenant and that by writing these Laws now in our hearts which he wrote before only in Tables of stone that is he will effectually work that obedience in us which the Law doth require for he worketh in us both to will and to do of his own good pleasure The heart as distinguished from the mind compriseth the will and the affections and they are compared unto the Tables wherein the letter of the Law was engraven For as by that writing and engraving the Tables received the impression of the letters and words wherein the Law was contained which they did firmly retain and represent so as that although they were stones still in their nature yet were they nothing but the Law in their use so by the grace of the New Covenant there is a durable impression of the Law of God on the wills and affections of men whereby they answer it represent it comply with it and have a living principle of it abiding in them Wherefore as this work must necessarily consist of two parts namely the removal out of the heart of whatever is contrary unto the Law of God and the implanting of principles of obedience thereunto so it comes under a double description or denomination in the Scripture For sometimes it is called a taking away of the heart of stone or circumcising of the heart and sometimes the giving of an heart of flesh the writing of the Law in our hearts which is the renovation of our natures into the image of God in righteousness and the holiness of truth Wherefore in this promise the whole of our sanctification in its beginning and progress in its work upon our whole Souls and all their faculties is comprized And we may observe 1. The work of Grace in the New Covenant passeth on the whole Soul in all its faculties powers and affections unto their change and renovation The whole was corrupted and the whole must be renewed The image of God was originally in and upon the whole and on the loss of it the whole was depraved see 1 Thess. 5. 23. 2. To take away the necessity and efficacy of renewing changing sanctifying Grace consisting in an internal efficacious operation of the principles habits and acts of internal grace and obedience is plainly to overthrow and reject the New Covenant 3. We bring nothing to the New Covenant but our hearts as Tables to be writters in with the sense of the insufficiency of the Precepts and Promises of the Law with respect unto our own ability to comply with them The last thing in the words is the Relation that ensues hereon between God and his people I will be unto them a God and they shall be my people This is indeed a distinct Promise by itself summarily comprizing all the Blessings and Priviledges of the Covenant And it is placed in the center of the account given of the whole as that from whence all the grace of it doth spring wherein all the blessings of it do consist and whereby they are secured Howbeit in this place it is peculiarly mentioned as that which hath its foundation in the foregoing Promise For this Relation which implies mutual Acquiescency in each other could not be nor ever had been if the minds and hearts of them who are to be taken into it were not changed and renewed For neither could God approve of and rest in his love towards them whilest they were enemies unto him in the depravation of their natures nor could they find rest or satisfaction in God whom they neither knew nor liked nor loved This is the general expression of any Covenant-relation between God and men He will be unto them a God and they shall be a people unto him And it is frequently made use of with respect unto the first Covenant which yet was disannulled God owned the People therein for his peculiar Portion and they avouched him to be their God alone Nor can this be spoken of God and any People but on the ground of an especial Covenant It is true God is the God of all the world and all People are his yea he is a God unto them all For as he made them so he sustains rules and governeth them in all things by his Power and Providence But with respect hereunto God doth not freely promise that he will be a God unto any nor can so do For his power over all and his rule of all things is essential and natural unto him so as it cannot otherwise be Wherefore as thus declared it is a peculiar expression of an especial Covenant Relation And the nature of it is to be expounded by the nature and properties of that Covenant which it doth respect Two things we must therefore consider to discover the nature of
of the continuation of this Teaching may be considered two wayes 1 As it was external in opposition unto and comparison of the effectual internal Teaching by the grace of the New Covenant so it is laid aside not absolutely but comparatively and as it was solitary 2 It may be considered in the manner of it with especial respect unto the Ceremonial Law as it consisted in the observance of sundry Rites and Ceremonies And in this sense it was utterly to cease above all with respect unto the additions which men had made unto the Ceremonial Institutions wherein it did consist Such was their Teaching by writing parts of the Law on their Fringes Frontlets and Doors of their Houses especially as these things were enlarged and Precepts concerning them multiplied in the practice of the Jewish Church It is promised concerning these things that they shall be absolutely removed as useless burdensom and inconsistent with the spiritual Teaching of the New Covenant But as unto that kind of instruction whether by publick stated preaching of the Word or that which is more private and occasional which is subservient unto the promised Teaching of the Spirit of God and which he will and doth make use of in and for the communication of the knowledge itself here promised there is nothing intimated that is derogatory unto its use continuance or necessity A Supposition thereof would overthrow the whole Ministery of Jesus Christ himself and of his Apostles as well as the ordinary Ministery of the Church And these things are spoken in exposition of this place taken from the meaning and intention of the word Teaching or the Duty itself whose continuance and farther use is denied But yet it may be more clear light into the mind of the Holy Spirit may be attained from a due consideration of what it is that is so to be taught And this is know the Lord. Concerning which two things may be observed 1. That there was a knowledge of God under the Old Testament so revealed as that it was hidden under Types wrapt up in Vails expressed only in Parables and Dark-sayings For it was the mind of God that as unto the clear perception and revelation of it it should lie hid until the Son came from his bosom to declare him to make his name known and to bring life and immortality to light yea some things belonging hereunto though virtually revealed yet were so compassed with darkness in the manner of their Revelation as that the Angels themselves did not clearly and distinctly look into them But that there were some such great and excellent things concerning God and his Will laid up in the Revelation of Moses and the Prophets with their Institutions of Worship they did understand But the best and wisest of them knew also that notwithstanding their best and utmost enquiry they could not comprehend the time nature and state of the things so revealed For it was revealed unto them that not unto themselves but unto us they did minister in their Revelation of those things 1 Pet. 1. 12. And as our Apostle informs us Moses in his Ministery and Institutions gave testimony unto the things which were to be spoken that is clearly afterwards Chap. 3. 5. This secret hidden knowledge of God principally concerned the Incarnation of Christ his mediation and suffering for Sin with the Call of the Gentiles thereon These and such like Mysteries of the Gospel they could never attain the comprehension of But yet they stirred up each other diligently to enquire into them as to what they were capable of attaining saying one to another Know the Lord. But it was little that they could attain unto God having provided some better things for us that they without us should not be made perfect And when that Church ceased to make this the principal part of their Religion namely a diligent enquiry into the hidden knowledge of God in and by the promised Seed with a believing desire and expectation of its full manifestation contenting themselves with the letter of the Word looking on types and shadows as things present and substances they not only lost the glory of their Profession but were hardened into an unbelief of the things signified unto them in their real exhibition Now this kind of teaching by mutual encouragement to look into the vailed things of the Mystery of God in Christ is now to cease at the solemn Introduction of the New Covenant as being rendered useless by the full clear revelation and manifestation of them made in the Gospel They shall no more that is they shall need no more to teach so to teach this knowledge of God for it shall be made plain to the understanding of all Believers And this is that which I judge to be principally intended by the Holy Ghost in this part of the Promise as that which the positive part of it doth so directly answer unto 2. The knowledge of the Lord may be here taken not objectively and doctrinally but subjectively for the renovation of the mind in the saving knowledge of God And this neither is nor can be communicated unto any by external teaching alone in respect whereunto it may be said comparatively to be laid aside as was intimated before We have I hope sufficiently freed the words from the difficulties that seem to attend them so as that we shall not need to refer the accomplishment of this promise unto Heaven with many ancient and modern Expositors nor yet with others to restrain it unto the first Converts in Christianity who were miraculously illuminated much less so to interpret them as to exclude the Ministery of the Church in teaching or any other effectual way thereof Somewhat may be observed of the particular expressions used in them 1. There is in the original Promise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplius no more This is omitted by the Apostle yet so as that it is plainly included in what he expresseth For the word denotes the time and season which was limited unto that kind of teaching which was to cease This season being to expire at the publication of the Gospel the Apostle affirms absolutely then they shall not teach what the Prophet before declared with the limited season now expired they shall do so no more 2. The Prophet expresseth the Subject spoken of indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man his neighbour a man his brother that is any man the Apostle by the universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man which is also reducible unto any one every one that is or may be called to this work or hath occasion or opportunity for it For of this teaching the Rule is Ability and Opportunity He that can do it and hath an opportunity for it 3. That which they taught or intended in that expression Know the Lord is the same with what is promised in the latter part of the Verse where it must be spoken unto Some things according to our method and design may
be observed from the exposition of these words 1. The instructive Ministry of the Old Testament as it was such only and with respect unto the carnal Rites thereof was a Ministery of the Letter and not of the Spirit which did not really effect in the hearts of men the things which it taught The spiritual benefit which was obtained under it proceeded from the promise and not from the efficacy of the Law or the Covenant made at Sinai For as such as it was legal and carnal and had respect only unto outward things it is here laid aside 2. There is a Duty incumbent on every man to instruct others according to his ability and opportunity in the knowledge of God the Law whereof being natural and eternal is always obligatory on all sorts of persons This is not here either prohibited or superseded but only it is foretold that as unto a certain manner of the performance of it that it should cease That it generally ceaseth now in the world is no effect of the promise of God but a cursed fruit of the unbelief and wickedness of men The highest degree in Religion which men now aim at is but to attend unto and learn by the publick teaching of the Ministery And alas how few are there who do it conscientiously unto the glory of God and the spiritual benefit of their own Souls The whole business of teaching and learning the knowledge of God is generally turned into a formal spending if not mispence of so much time But as for the teaching of others according unto ability and opportunity to endeavor for abilities or to seek for opportunities thereof it is not only for the most part neglected but despised How few are there who take any care to instruct their own Children and Servants but to carry this Duty farther according unto opportunities of instructing others is a thing that would be looked on almost as madness in the days wherein we live We have far more that mutually teach one another Sin Folly yea Villany of all sorts than the knowledge of God and the duty we owe unto him This is not what God here promiseth in a way of grace but what he hath given up careless unbelieving Professors of the Gospel unto in a way of vengeance 3. It is the Spirit of Grace alone as promised in the New Covenant which frees the Church from a laborious but ineffectual way of teaching Such was that in use among the Jews of old and it is well if somewhat not much unlike it do not prevail among many at this day Whoever he be who in all his teaching doth not take his encouragement from the internal effectual teaching of God under the Covenant of Grace and bends not all his endeavors to be subservient thereunto hath but an Old Testament Ministery which ceaseth as unto any divine approbation 4. There was an hidden treasure of Divine wisdom of the knowledge of God laid up in the mystical Revelations and Institutions of the Old Testament which the people were not then able to look into nor to comprehend The confirmation and explanation of this truth is the principal design of the Apostle in this whole Epistle This knowledge those among them that feared God and believed the Promises stirred up themselves and one another to look after and to enquire into saying unto one another Know the Lord howbeit their attainments were but small in comparison of what is contained in the ensuing Promise 5. The whole knowledge of God in Christ is both plainly revealed and savingly communicated by virtue of the New Covenant unto them who do believe as the next words declare The positive part of the Promise remaineth unto consideration And two things must be enquired into 1 Unto whom it is made 2 What is the subject matter of it 1. Those unto whom it is made are so expressed in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expression of them absolutely and then by a distribution is emphatical The former the Apostle renders in the plural number as the words are in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the terms of the distribution he rendereth in the singular number which encreaseth the Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Proposition is universal as to the modification of the Subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all but in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them it is restrained unto those alone with whom this Covenant is made The distribution of them is made in a Proverbial Speech from the least to the greatest used in a peculiar manner by this Prophet Chap. 6. 13. Chap. 8. 10. Chap. 31. 32. Chap. 42. 1. Chap. 44. 12. It is only once more used in the Old Testament and not elsewhere Jon. 3. 5. And it may denote either the universality or the generality of them that are spoken of so as none be particularly excluded or excepted though all absolutely be not intended Besides several sorts and degrees of persons are intended So there ever were and ever will be naturally politically and spiritually in the Church of God None of them upon the account of their difference from others on the one hand or the other be they the least or the greatest are excepted or excluded from the grace of this Promise And this may be the sense of the words if only the external administration of the grace of the New Covenant be intended None are excluded from the tender of it or from the outward means of the communication of it in the full plain revelation of the knowledge of God But whereas it is the internal effectual Grace of the Covenant and not only the means but the infallible event thereon not only that they shall be all taught to know but that they shall all actually know the Lord all individuals are intended that is that whole Church all whose Children are to be taught of God and so to learn as to come unto him by saving Faith in Christ. So doth this part of the Promise hold proportion with the other of writing the Law in the hearts of the Covenanters As unto all these it is promised absolutely that they shall know the Lord. But yet among them there are many distinctions and degrees of persons as they are variously differenced by internal and external circumstances There are some that are greatest and some that are least and various intermediate degrees between them So it hath been and so it ever must be whilest the natural acquired and spiritual abilities of men have great variety of degrees among them and whilest mens outward advantages and opportunities do also differ Whereas therefore it is promised that they shall all of them know the Lord it is not implied that they shall all do so equally or have the same degree of spiritual wisdom and understanding There is a measure of saving knowledge due unto provided for all in the Covenant of Grace such as is necessary unto the participation of all other blessings
see that the day was approaching 5. In the Preparations for it For at this time all things began to be fill'd with Confusions Disorders Tumults Seditions and Slaughters in the whole Nation being all of them entrances of that woful day whose coming was declared in them and by them 1. If men will shut their eyes against evident signs and tokens of approaching Judgments they will never stir up themselves nor engage into the due performance of present duties 2. In the approach of great and final Judgments God by his Word and Providence gives such intimations of their coming as that wise men may discern them Whoso is wise he will consider these things and they shall understand the loving kindness of the Lord. The Prudent foreseeth the evil and hideth himself How is it that you discern not the Signs of the times 3. To see evidently such a day approaching and not to be sedulous and diligent in the duties of divine Worship is a token of a backsliding frame tending unto final Apostacy VERSE XXVI XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 26 27. For if we sin wilfully after that we have received the knowledge of the Truth there remaineth no more Sacrifice for sins But a certain fearfull looking for of Judgment and fiery indignation which shall devour the Adversaries IN these Verses the Apostle gives a vehement enforcement of his preceding Exhortation from the dreadful Consequences of a total neglect of it or uncompliance with it And this he doth 1. By expressing the nature of the sin which lyes therein 2. By an impossibility of deliverance from the Guilt of it 3. The Punishment that would unavoidably follow upon it Interpreters have greatly perplexed themselves and others in the interpretation and exposition of these verses and those that follow Their conjectures in great variety have proceeded principally from a want of a due attendance unto the scope of the Apostle the argument he had in hand the circumstances of the people unto whom he wrote and the present State of Gods Providence towards them I shall not trouble the Reader with their various conjectures and censures of them but I shall give such an evident sence of the words as themselves and the Context do evince to be the mind of the Holy Ghost in them 1. As unto the words wherein the Sin and State of such men is expressed If we sin wilfully He puts himself among them as is his manner in Comminations both to shew that there is no respect of persons in this matter but those who have equally sinned shall be equally punished And to take off all appearance of severity towards them seeing he speaks nothing of this nature but on such suppositions as wherein if he himself were concerned he pronounceth it against himself also We sinning or if we sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully say we our former translations willingly which we have now avoyded lest we should give Countenance unto a supposition that there is no Recovery after any voluntary sin If we sin wilfully that is Obstinately Maliciously and with despight which is the nature of the sin it self as is declared v. 28. But the word doth not require nor will scarce bear any such sence Willingly is of choice without surprizal compulsion or fear and this is all that the word will bear The Season and circumstance which states the sin intended is after we have received the knowledge of the truth There is no Question but that by the Truth the Apostle intends the Doctrine of the Gospel and the receiving of it is upon the conviction of it's being truth to take on us the outward profession of it Only there is an Emphasis in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is not used any where to express the meer conceptions or notions of the mind about truth but such an acknowledgment of it as ariseth from some sense of it's power and excellency This therefore is the description of the persons concerning whom this sin is supposed They are such as unto whom the Gospel had been preached who upon conviction of its truth and sense of its power have taken upon them the publick profession of it and this is all that is required to the constitution of this state And what is so required may be reduced to one of these two heads 1. The solemn Dedication of themselves unto Christ in and by their Baptism 2. Their solemn joyning themselves unto the Church and continuance in the duties of its worship Acts. 2. 41 42. On this opening of the words it is evident what sin it is that is intended against which this heavy doom is denounced And that on these two considerations 1. That the head of the precedent Exhortation is that we would hold fast the profession of our Faith without wavering v. 22. And the meanes of continuing in that profession v. 24 25. Wherefore the sin against this Exhortation is the relinquishment and renouncing of the profession of the Faith with all acts and duties thereunto belonging 2. The state opposite unto this sin that which is contrary unto it is receiving the knowledg of the Truth which what is required thereunto we have now declared Wherefore the sin here intended is plainly a relinquishment and renunciation of the truth of the Gospel and the promises thereof with all duties thereunto belonging after we have been convinced of its truth and avowed its power and Excellency There is no more required but that this be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Willingly as 1. Not upon a suddain surprizal and temptation as Peter denied Christ. 2. Not on those compulsions and fears which may work a present dissimulation without an internal rejection of the Gospel 3. Not through darkness Ignorance making an impression for a season on the minds and reasonings of men which things though exceedingly evil and dangerous may befal them who yet contract not the guilt of this crime But it is required thereunto that men who thus sin do it 1. By choice and of their own accord from the internal pravity of their own minds and an evil heart of unbelief to depart from the living God 2. That they do it by and with the preference of another way of Religion and a resting therein before or above the Gospel 3. That whereas there were two things which were the foundation of the profession of the Gospel 1. The Blood of the Convenant or the blood of the Sacrifice of Christ with the attonement made thereby And 2. The dispensation of the Spirit of Grace These they did openly renounce and declare that there was nothing of God in them as we shall see on v. 29. Such were they who fell off from the Gospel unto Judaism in those daies Such are they whom the Apostle here describeth as is evident in the context I will say no more unto the sin at present because I must treat of it under its aggravations on v. 29. 1. If a voluntary relinquishment