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
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
yet not be a falling away 2 It is not a falling upon temptation or surprisal for concerning such fallings we have rules of another kind given us in sundry places and those exemplified in especial Instances but it is that which is premeditated of Deliberation and Choice 3 It is not a falling by a Relinquishment or Renunciation of some though very material Principles of Christian Religion by Error or Seduction as the Corinthians fell in denying the Resurrection of the dead and the Galatians by denying Justification by Faith in Christ alone Wherefore 4 It must consist in a total Renunciation of all the constitutent Principles and Doctrines of Christianity whence it is denominated Such was the sin of them who relinquished the Gospel to return unto Judaisme as it was then stated in opposition unto it and hatred of it This it was and not any kind of actual sins that the Apostle manifestly discourseth concerning 5 For the compleating of this falling away according to the intention of the Apostle it is required that this Renunciation be avowed and professed as when a man forsaketh the Profession of the Gospel and falls into Judaisme or Mahumatisme or Gentilisme in Perswasion and Practice For the Apostle discourseth concerning Faith and Obedience as professed and so therefore also of their contraries And this avowment of a Relinquishment of the Gospel hath many provoking Aggravations attending it And yet whereas some men may in their hearts and minds utterly renounce the Gospel but upon some outward secular considerations either dare not or will not profess that inward Renunciation their falling away is compleat and total in the sight of God and all they do to cover their Apostasie in an external compliance with Christian Religion is in the sight of God but a mocking of him and the highest Aggravation of their sin This is the falling away intended by the Apostle A voluntary resolved Relinquishment of and Apostasie from the Gospel the Faith Rule and Obedience thereof which cannot be without casting the highest reproach and contumely imaginable upon the Person of Christ himself as is afterwards expressed Concerning these Persons and their thus falling away two things are to be considered in the Text. 1 What is affirmed of them 2 The Reason of that Affirmation The first is That it is impossible to renew them again to Repentance The thing intended is negative to renew them again to Repentance this is denied of them but the modification of that negation turns the Proposition into an Affirmation It is impossible so to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Importance of the word is dubious some think an absolute and others a moral Impossibility is intended thereby This latter most fix upon so that it is a matter rare difficult and seldom to be expected that is intended and not that which is absolutely impossible Considerable Reasons and Instances are produced for either Interpretation But we must look farther into the meaning of it All future events depend on God who alone doth necessarily exist Other things may be or may not be as they respect him or his will And so things that are future may be said to be impossible or be so either with respect unto the nature of God or his Decrees or his moral Rule Order and Law Things are impossible with respect unto the Nature of God either absolutely as being inconsistent with his Being and Essential Properties so it is impossible that God should lye or on some supposition so it is impossible that God should forgive sin without satisfaction on the supposition of his Law and the Sanction of it In this sense the Repentance of these Apostates it may be is not impossible I say it may be It may be there is nothing in it contrary to any Essential Properties of the Nature of God either directly or reductively But I will not be positive herein For the things ascribed unto these Apostates are such namely their crucifying the Son of God afresh and putting him unto open shame as that I know not but that it may be contrary to the Holiness and Righteousness and Glory of God as the supream Ruler of the world to have any more Mercy on them than on the Devils themselves or those that are in Hell But I will not assert this to be the meaning of the place Again Things possible in themselves and with respect unto the Nature of God are rendered impossible by Gods Decree and Purpose He hath absolutely determined that they shall never be So it was impossible that Saul and his Posterity should be preserved in the Kingdom of Israel It was not contrary to the Nature of God but God had decreed that so it should not be 1 Sam. 15. 28 29. But the Decrees of God respecting Persons in particular and not Qualifications in the first place they cannot be here intended because they are free acts of his Will not revealed neither in particular nor by virtue of any general Rule as they are Soveraign making differences between Persons in the same condition Rom. 9. 11 12. What is possible or impossible with respect unto the Nature of God we may know in some good measure from the certain knowledge we may have of his Being and Essential Properties But what is so one way or other with respect unto his Decrees or Purposes which are Soveraign free Acts of his Will knoweth no man not the Angels in Heaven Isa. 40. 13 14. Rom. 11. 34. Thirdly Things are possible or impossible with respect unto the Rule and Order of all things that God hath appointed When in things of Duty God hath neither expresly commanded them nor appointed means for the Performance of them then are we to look upon them as impossible and then with respect unto us they are so absolutely and so to be esteemed And this is the Impossibility here principally intended It is a thing that God hath neither commanded us to endeavour nor appointed means to attain it nor promised to assist us in it It is therefore that which we have no reason to look after attempt or expect as being not possible by any Law Rule or Constitution of God The Apostle instructs us no farther in the nature of future events but as our own Duty is concerned in them It is not for us either to look or hope or pray for or endeavour the Renewal of such Persons unto Repentance God gives Law unto us in these things not unto himself It may be possible with God for ought we know if there be not a contradiction in it unto any of the Holy Properties of his Nature only he will not have us to expect any such things from him nor hath he appointed any means for us to endeavour it What he shall do we ought thankfully to accept but our own Duty towards such persons is absolutely at an end And indeed they put themselves wholly out of our reach That which is said to be thus impossible with respect unto
Ceremonial Law such as tything of mint and cummin with the great Duties of Love and Righteousness These things saith he speaking of the latter you ought to have done that is principally and in the first place have attended unto as those which the Law chiefly designed But what then shall become of the former why saith he them also you ought not to leave undone in their proper place Obedience was to be yielded unto God in them also So is it in this present case there was an outward teaching of every man his neighbor and every man his brother enjoined under the Old Testament This the People trusted unto and rested in without any regard unto Gods teaching by the inward circumcision of the heart But in the New Covenant there being an express Promise of an internal effectual teaching by the Spirit of God by writing his Law in our hearts without which all outward Teaching is useless and ineffectual it is here denied to be of any use That is it is not so absolutely but in comparison of and in competition with this other effectual way of teaching and instruction Even at this day we have not a few who set these teachings in opposition unto one another whereas in Gods institution they are subordinate And hereon rejecting the internal efficacious Teaching of the Spirit of God they betake themselves only unto their own endeavors in the outward means of Teaching wherein for the most part there are none more negligent than themselves But so it is that the ways of Gods grace are not suited but always lie contrary unto the corrupt reasonings of men Hence some reject all the outward means of Teaching by the Ordinances of the Gospel under a pretence that the inward Teaching of the Spirit of God is all that is needful or useful in this kind Others on the other hand adhere only unto the outward means of instruction despising what is affirmed concerning the inward teaching of the Spirit of God as a meer imagination And both sorts run into these pernicious mistakes by opposing those things which God hath made subordinate 2. The Teaching intended whose continuance is here denied is that which was then in use in the Church or rather was to be so when the New Covenant state was solemnly to be introduced And this was twofold 1 That which was instituted by God himself And 2 that which the People had superadded in the way of Practice The first of these is as in other places so particularly expressed Deut. 6. 6 7 8 9. And these words which I command thee this day shall be in thine heart And thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thy house and when thou walkest by the way and when thou liest down and when thou risest up And thou shalt bind them for a sign on thine hand and they shall be as frontlets between thine eyes And thou shalt write them on the posts of thy house and on thy gate Add hereunto the institution of Fringes for a memorial of the Commandments which was one way of saying Know the Lord Numb 15. 38 39. Two things may be considered in these Institutions 1 What is natural and moral included in the common mutual Duties of men one towards another For of this nature is that of seeking the good of others by instructing them in the knowledge of God wherein their chiefest happiness doth consist 2 That which is Ceremonial as to the manner of this Duty is described in sundry instances as those of Frontlets and Fringes writing on Posts and Doors The first of these is to abide for ever No Promise of the Gospel doth evacuate any Precept of the Law of Nature such as that of seeking the good of others and that their chiefest good by means and ways proper thereunto is But as unto the later which the Jews did principally attend unto and rely upon it is by this Promise or the New Covenant quite taken away 2. As unto the Practice of the Church of the Jews in these Institutions it is not to be expressed what extremities they ran into It is probable that about the time spoken of in this Promise which is that of the Babylonian Captivity they began that intricate perplexed way of Teaching which afterwards they were wholly addicted unto For all of them who pretended to be serious gave up themselves unto the teaching and learning of the Law But herewithall they mixed so many vain Curiosities and Traditions of their own that the whole of their endeavor was disapproved of God Hence in the very entrance of their Practice of this way of teaching he threatens to destroy all them that attended unto it Mal. 2. 12. The Lord will cut off the Master and the Scholar out of the Tabernacles of Jacob. It is true we have not any Monuments or Records of their teaching all that time neither what they taught nor how But we may reasonably suppose it was of the same kind with what flourished afterwards in their famous Schools derived from these first Inventers And of such reputation were those Schools among them that none was esteemed a wise man or to have any understanding of the Law who was not brought up in them The first Record we have of the manner of their teaching or what course they took therein is in the Mishna This is their interpretation of the Law or their sayings one to another Know the Lord. And he that shall seriously consider but one Section or Chapter in that whole Book will quickly discern of what kind and nature their Teaching was For such an operous laborious curious fruitless work there is not another instance to be given of in the whole world There is not any one Head Doctrine or Precept of the Law suppose it be of the Sabbath of Sacrifices or Offerings but they have filled it with so many needless foolish curious superstitious Questions and Determinations as that it is almost impossible that any man in the whole course of his life should understand them or guide his course according unto them These were the Burdens that the Pharisees bound for the shoulders of their Disciples until they were utterly weary and fainted under them And this kind of Teaching had possessed the whole Church then when the New Covenant was solemnly to be introduced no other being in use And this is absolutely intended in this Promise as that which was utterly to cease For God would take away the Law which in itself was a burden as the Apostles speak which neither they nor their fathers were able to bear And the weight of that Burden was unspeakably increased by the expositions and additions whereof this teaching consisted Wherefore the removal of it is here proposed in the way of a Promise evidencing it to be a matter of grace and kindness unto the Church But the removal of teaching in general is always mentioned as a threatning and punishment Wherefore the denial
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
the Sanctuary and behold the hidden Glories of the House of God Elsewhere he complains of them who are always Learning that is in the way of it under the means of it but yet by reason of their negligence and carelesness in the Application of their minds unto them do never come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 4. to a clear Knowledge and acknowledgment of the Truth And in the same Spirit he complains of his Corinthians for their want of Proficiency in spiritual things so that he was forced in his dealing with them to dwell still on the Rudiments of Religion 1 Cor. 3. 1 2. In all his Epistles he is continually as it were pressing this on the Churches that they should labour to grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ and that they might do so was the principal matter of his Prayers for them Ephes. 3. 14 15 16 17 18 19. Chap. 1. 16 17 18 19. Col. 2. 1 2. And they are utter Strangers to his Spirit and Example who are careless in this matter especially such as perswade and even compel others so to be Wherefore this Duty is necessary unto Dispensers of the Gospel on sundry Accounts 1. Because their Hearers do greatly need the Exercise of it They are apt to be slothful and weary many begin to run well but are quickly ready to faint There is no reckoning up the occasions hereof they are so many and various Weariness of the Flesh self-conceit of having attained what is sufficient perhaps more than others curiosity and itching ears in attending unto Novelties dislike of that Holiness and Fruitfulness of Life with which an increase of Knowledge openly tends unto mispending on the one hand or Covetousness of time for the Occasions of Life on the other any prevailing Corruption of Mind or Affections the Difficulty that is in coming to the Knowledge of the Truth in a due manner making the Sluggard cry there is a Lion in the Streets with other things innumerable are ready and able to retard hinder and discourage men in their progress And if there be none to excite warn and admonish them to discover the variety of the Pretences whereby men in this matter deceive themselves to lay open the Snares and Dangers which hereby they cast themselves into to mind them of the Excellency of the things of the Gospel and the Knowledge of them which are proposed before them it cannot be but that by these means their spiritual Condition will be prejudiced if not their Souls ruined Yea sometimes men are so captivated under the power of these Temptations and Seductions and are furnished with such Pleas in the Defence of their own Sloth and Negligence as that they must be dealt wisely and gently withal in Admonitions concerning them lest they be provoked or discouraged Hence our Apostle having dealt Effectually with these Hebrews about these things shuts up his Discourse with that blessed Expression of Love and Condescension towards them Chap. 13. 22. I beseech you Brethren suffer the word of Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So bear with it as that which however it may be contrary to your present Inclinations yet proceeds out of tender Love to your Souls and hath no other End but your spiritual Advantage Neither ought this to abate herein the Endeavours of Faithful Ministers but only give them farther occasion to stir up and exercise their Prudence and Diligence 2. The Advantages which Professors have by a Progress in the Knowledge of spiritual things makes it a necessary Duty to stir them up and lead them on therein unto them who are obliged in all things to watch for the good of their Souls And these Advantages also present themselves in so much variety that they cannot be here recounted Mention may be made of some few in a way of Instance As 1 Hereon in a way of an Effectual means depends the security of men from seduction into Heresies noisome and noxious Errors Of what sort are they whom we see seduced every day Are they not persons who either are bruitishly ignorant of the very Nature of Christian Religion and the first Principles of it with which sort the Papists fill the Rolls of their Converts or such as having obtained a little superficiary Knowledge and Confidence therein without ever laying a firm foundation or carrying on an orderly superstruction thereon in Wisdom and Obedience which sort of men fill up the Assemblies of the Quakers The Foundation of God standeth sure at all times God knoweth who are his and he will so preserve his Elect as to render their total seduction impossible But in an ordinary way it will be very difficult in such a time as this wherein Seducers abound false Doctrines are divulged and speciously obtruded wherein there are so many Wolves abroad in Sheeps cloathing and so great an opposition is on all hands made to the Truth of the Gospel for any to hold out firm and unshaken unto the End if their minds be not inlaid and fortified with a sound well grounded Knowledge of the mysteries of the Gospel It is the Teaching of the Spirit the Unction of the Holy One whereby we know all necessary Truths that must preserve us in such a Season 1 Joh. 2. 27. 2 Proportionable unto our growth in Knowledge will be our encrease in Holiness and Obedience If this at any time fall out otherwise it is from the sins and wickedness of the persons in whom it is in the Nature of the things themselves they thus depend on one another See Ephes. 4. 21 22 23 24. Rom. 12. 2. That Ignorance is the Mother of Devotion is a Maxime that came from Hell to fetch the Souls of men and carried back multitudes with it where let it abide Now the reason why the Improvement of Knowledge doth tend unto the Improvement of Holiness and Obedience is because Faith acts its self on Christ only in and by the things which we know whereby spiritual strength is derived unto us and we are enabled unto them 3 Usefulness in the Church unto our Families and amongst all men depends hereon This needs no other Confirmation than what the Experience of every man will suggest unto him And if I should design to go over but the principal Advantages which we attain or may do so in the growth of spiritual Light and Knowledge there is not any thing wherein our Faith or Obedience is concerned nothing that belongs unto our Graces Duties or Communion with God in them or by them nothing wherein we are concerned in Temptations Afflictions or Consolation but might justly be called in to give Testimony thereunto If therefore the Ministers of the Gospel have any Care for or any Love unto the Souls of their Hearers if they understand any thing of the Nature of the Office and Work which they have taken on themselves or the Account they must one day give of the Discharge of it they cannot but
esteem it among the most necessary Duties incumbent on them to Excite Provoke Perswade and carry on those who are under their Charge towards the Perfection before described There is therefore nothing in the whole Combination against Christ and the Gospel which is found in the Papacy of a more pernicious Nature and Tendency than is the Design of keeping the People in Ignorance So far are they from promoting the Knowledge of Christ in the Members of their Communion as that they endeavour by all means to obstruct it For not to mention their numerous Errors and Heresies every one whereof is a diversion from the Truth and an hindrance from coming to an Acquaintance with it they do directly keep from them the use of those means whereby alone its Knowledge may be attained What else means their Prohibition of the People from reading the Scripture in a Language they understand The most expeditious Course for the rendring of all Streams unuseful is by stopping of the Fountain And whereas all means of the increase of Knowledge are but Emanations from the Scripture the Prohibition of the use thereof doth effectually evacuate them all Was this spirit in our Apostle Had he this Design It is evident to all how openly and frequently he expresseth himself to the contrary And to his Example ought we to conform our selves Whatever other occasion of writing he had the principal subject of his Epistles is constantly the increase of Light and Knowledge in the Churches which he knew to be so necessary for them We may therefore add 2. The Case of that People is deplorable and dangerous whose Teachers are not able to carry them on in the knowledge of the mysteries of the Gospel The Key of Knowledge may be taken away by Ignorance as well as Malice And so it is with many And when Knowledge is perished from their Lips who should preserve it the People must perish for want of that Knowledge Hos. 4. 6. Math. 15. 14. 3. In our Progress towards an increase in Knowledge we ought to go on with Diligence and the full bent of our Wills and Affections I intend hereby to express the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is of a passive signification denoting the Effect Let us be acied carried on but it includes the active use of means for the producing that Effect And the Duties on our part intended may be reduced unto these Heads 1 Diligence in an Application unto the use of the best means for this End Hos. 6. 7. Those that would be carried on towards Perfection must not be careless or regardless of opportunities of Instruction nor be detained from them by Sloth or Vanity nor diverted by the businesses and occasions of this world Both industry in their pursuit and choice in the preferring of them before secular Advantages and Avocations are required hereunto 2 Intention of mind in the attending unto them Such persons are neither to be careless of them nor careless under them There are who will take no small pains to enjoy the means of Instruction and will scarce miss an opportunity that they can reach unto But when they have so done there they sit down and rest It is a shame to consider how little they stir up their minds and understandings to conceive aright and apprehend the things wherein they are instructed So do they continue to hear from day to day and from year to year but are not carried on one step towards Perfection If both heart and head be not set at work and the utmost Endeavours of our minds improved in searching weighing pondering learning treasuring up the Truths that we are taught by any means of Divine Appointment we shall never make the Progress intended 3 There is required hereunto that our Wills and Affections be sincerely inclined unto and fixed on the things themselves that we are Taught These are the principal wings or sails of our Souls whereby we are or may be carried on in our Voyage Without this all that we do will amount to nothing or that which is no better To love the Truth the things proposed unto us in the Doctrine of it to delight in them to find a goodness desirableness excellency and suitableness unto the condition of our Souls in them and therefore to adhere and cleave unto them is that which will make us prosper in our Progress He that knows but a little and loves much will quickly know and love more And he that hath much Knowledge but little Love will find that he labours in the Fire for the increase of the one or other When in the diligent use of means our Wills and Affections do adhere and cleave with Delight unto the things wherein we are instructed then are we in our right course then if the Holy Gales of the Spirit of God do breath on us are we in a blessed tendency towards Perfection 2 Thes. 2. 10. 4 The diligent practice of what we know is no less necessary unto the Duty pressed on us This is the next and immediate End of all Teaching and all Learning This is that which renders our Knowledge our Happiness If you know these things happy are ye if you do them Doing what we know is the great Key to give us an Entrance into knowing what we do not If we do the will of Christ we shall know of his word Joh. 7. 17. And 5 all these are to be managed with a certain design and prospect toward this End of growing in Grace and Knowledge and that until we arrive at the measure of our Perfection appointed unto us in Jesus Christ. In these ways and by these means we may attain the Effect directly expressed of being carried on in the increase of spiritual Light and Knowledge and not without them Verse 1 2. In the remainder of the first Verse and the next that follows the Apostle declares in particular Instances what were the things and Doctrines which he called in general before the Beginning of the Doctrine of Christ whose farther handling he thought meet at present to omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack Translation proposeth these words in the way of an Interrogation Will you again lay another Foundation And the Aethiopick omitting the first Clause in the way of a Precept Attend therefore again to the Foundation that you dispute not concerning Repentance from dead works in the Faith of God But neither the Text nor Scope of the Apostle will bear either of these Interpretations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an numquid rursum or whether again All others non rursum non iterum Arab nec amplius not again not any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will you lay another Foundation that term of Another is both needless because of Again that went before and corrupts the sense as though a Foundation different from what was formerly laid were intended Besides that is made an Expostulation with the Hebrews
a loss The final impunity of flagitious sinners in this world the unrelieved oppressions afflictions and miseries of the best the prosperity of wicked Devilish designs the defeating and overthrow of Holy Just Righteous undertakings and endeavours promiscuous accidents to all sorts of persons however differenced by Piety and Impiety the prosperous course of men proud and blasphemous who oppose God in Principles and Conversation no more than they are able the secret undiscovered murthers of Martyrs and Innocents in Inquisitions and Dungeons the extream confusion that seems to be in all things here below with other things of the like kind innumerable are ready to gravel and perplex the minds of men in this matter They have greatly exercised the thoughts even of the Saints of God and tried their Faith as is evident Psal. 73. ver 4. to 17. Jer. 12. 1 2. Habb 1. 3 4 13. Job 21. 5 6 7 8. c. And the consideration hereof turned some of the wisest Heathens into Atheisme or outragious Blasphemies at their dying hours But in this state even Reason rightly exerted will lead men to conclude that upon the supposition of a Divine Being and Providence it must needs be that all these things shall be called over again and then receive a final decision and determination whereof in this world they are not capable And among the Heathens there were proverbial Speeches which they uttered on occasion of great distresses which signified no less As Est profecto Deus qui haec videt For 1 Upon a due examination it will quickly appear that the moral actions of men with respect unto God in the way of Sin and Obedience are such as that it is utterly impossible that Judgement should be finally exercised towards them in things visible and temporal or that in this world they should receive a just recompence of reward For whereas they have an aspect unto mens utmost end which is Eternal they cannot be justly or rightly stated but under punishments or rewards Eternal Rom. 1. 32. 2 Thes. 1. 6. Seeing therefore no full Judgement can possibly pass upon the Sins of men in this world because all that can befall them is infinitely short of their demerit even reason it self cannot but be satisfied that God in his infinite Wisdom and Soveraignty should put off the whole Judgement unto that day wherein all penalties shall be equalled to their Crimes and Rewards unto Obedience So when our Apostle reasoned before Felix about Righteousness and Temperance knowing how unavailable his Arguments would be without it against the Countrey Sins and Evils from the impunity and prosperity of such sinners in the world to make them effectual he adds the consideration of the Judgement to come Acts 24. 25. Here Reason may relieve it self in the midst of all cross occurrences of Providence and such as are not only contrary to our desires but directly opposite unto our judgements as to what is suitable to infinite Justice and Wisdom The final determination of things is not made here nor is it possible it should so be on the ground before assigned 2 Should God take men off from a respect unto future Eternal Judgement and constantly dispense Rewards and Punishments in this world according unto what the wisest of men can apprehend just and equal which if any thing must satisfie without a regard to Eternal Judgement as it would be most unequal and unrighteous so it might be an occasion of greater wickedness than the world is yet pestered withall Unrighteous and unequal it must be unavoidably because the Judgement supposed must pass according unto what men are able to discern and judge upon that is outward actions only Now this were unrighteous in God who sees and knows the heart and knows that actions have their Good and Evil if not solely yet principally from their respect thereunto The Lord is a God of knowledge and by him actions are weighed said Hannah when Eli judged her drunk but God saw that she prayed 1 Sam. 2. 3. There is nothing more evident than that it is inconsistent with and destructive of all Divine perfections that God should pass a decretory sentence on the actions of men according to what appears unto us to be just and equal This therefore God declines namely to judge according to a Rule that we can comprehend Isa. 11. 3. Rom. 2. 2. But 3 Suppose that God should in this world distribute Rewards and Punishments constantly according to what he sees in the hearts and inward dispositions of the minds of men it is no less evident that it would fill all men with unspeakable confusions and prevail with them to judge that indeed there is no certain Rule of Judgement no unmoveable bounds and limits of Good and Evil seeing it would be absolutely impossible that by them the Judgements of God should be reduced unto any such Rules or Bounds the Reasons of them being altogether unknown This the Scripture plainly owns Psal. 77. 19. Psal. 36. 6. Wherefore 4 Should God visibly and constantly have dispensed Rewards and Punishments in this world according to the Rule of mens knowledge comprehension and judgement which alone hath an appearance of being satisfactory it would have been a principle or at least the occasion of a worse kind of Atheisme than any yet the Earth hath been pestered withall For it could not have been but that the most would have made the judgement of men the only Rule of all that they did which God must be obliged to comply withall or be unrighteous which is absolutely to dethrone him and leave him only to be the Executioner of the Wills and Reasons of men But from all these and the like perplexities Reason it self may quietly take sanctuary in submission unto Soveraign Wisdom as to present dispensations in a satisfaction that it is not only suitable unto but necessary on the account of Divine Justice that there should be a future Eternal Judgement to pass according to truth upon all the ways and actions of men And hereby doth God keep up in the hearts of men a testimony unto this great principle of our profession Therefore when our Apostle reasoned before Felix concerning such Duties and Sins as were discoverable by the Light of Nature namely Righteousness and Temperance with respect to both which he was openly and flagitiously guilty he adds this principle concerning Judgement to come the truth whereof the Conscience and Reason of the wretch himself could not but comply withall Acts 24. 25. 3. God hath given Testimony hereunto in all the extraordinary Judgements which he hath executed since the foundation of the world It is not for nothing that he doth sometimes that he doth so frequently go out of or besides the common beaten tracts and paths of Providence He doth it to intimate unto the world that things are not always to pass at their present rate but are one day to be called to another account In great Judgements the wrath of God is
he is judged Rom. 3. 4. that is not only that all he doth shall be Righteous and Holy which is necessary from his own Essential Righteousness whence he will not whence he cannot do Evil but his Works shall be so wrought so accomplished as that the Righteousness of them shall be eminent and pleadable by his people against all sayings and reflections of ungodly men Especially every thing shall be plain and visibly Righteous that he doth in this way towards barren unprofitable Churches which he hath formerly owned and blessed In his dealing with them he will leave no colour of calling his Goodness and Faithfulness into question but will as it were refer the Righteousness of his proceedings unto all even unto themselves So he doth as to his dealing with the Church of the Jews when it was grown utterly barren Isa. 5. 1 2 3 4 5 6 7. So did our Lord Jesus Christ in his Parable compel the wicked Jews to subscribe unto the Righteousness of God in that miserable destruction which was coming on themselves Matth. 21. 33 34 35 36 37 38 39 40. And this God doth principally by his gradual procedure with them His precedent warnings and first degrees of Judgements Spiritual or Temporal shall bear witness unto the Righteousness of their total ruine Men at present through their blindness hardness of heart love of sin do not it may be take notice of Gods dealing with them and are therefore apt to complain when they are surprised with the fatal Evil. But the day will come when their Consciences shall be awakened unto a dreadful Remembrance of all the warnings God gave them and how slowly he proceeded in his Judgements when their Mouths shall be stopp'd and their Faces filled with Confusion 3 Gods dealings with barren Apostates being principally in spiritual Judgements the issue whereof is the total removal of the Gospel from them he will not do it at once because others may be yet mixed among them unto whom he will have the means of Grace continued This Abraham laid down in temporal Judgements as an unquestionable maxime of Divine Right That God would not destroy the Righteous with the wicked Gen. 18. 23 25. which Rule yet by the way is consined unto that kind of destruction which was to be a standing token and pledge of the last final Judgement and the Damnation of all ungodly men For in other cases it will admit of some extraordinary exception but this is the general way of Gods procedure in all Judgements Spiritual and Temporal Now if when men openly manifest their barrenness and daily bring forth Thorns and Briars if God should immediately remove the Word whilst there are amongst them a People also that are really fruitful unto his Glory it cannot be but that in an ordinary course of his Providence they must suffer with the rest and that before God hath fulfilled the whole works of his Grace towards them This was that wherewith he satisfied and quieted the mind of Elijah when in a transport of Zeal he complains of the horrible Apostasie of the Church of Israel making as the Apostle speaks intercession against them and applieth it unto all other seasons of the Church Rom. 11. 2 3 4 5. And we are taught in that example that when the Patience of God towards an highly provoking people seems to interfere with his threatening and the ordinary course of his Providence to believe that there are yet among them many whose hearts are sincere for God though for many reasons they are unknown to us And this should stir us up unto continual prayers for the whole world When the long-suffering of God is abused by the most and turned into an increase of their security yet he hath a blessed End in it towards his own among them 1 Pet. 3. 3 4 9. And this was the state of Gods present Dispensation towards those Hebrews The most of them were obstinate Unbelievers and many of them barren Apostates But yet God continued for a while to exercise Patience towards them and to tender the Gospel unto them And this he did because there was a Remnant amongst them according to the Election of Grace which were to obtain whilst the rest were hardened as our Apostle declares Rom. 11. And this Patience of God the hardened wretches despised and scoffed at But yet still God went on in his way and method because of those amongst them whom through that patience and long-suffering he intended to bring to Repentance and the acknowledgement of the Truth Further to clear up this whole matter it may be enquired what are those Degrees in Spiritual Judgements whereby God doth ordinarily proceed against barren Professors which are here intimated in general And 1 In such cases God doth usually restrain the Influence of mens Light upon their own Consciences and Affections Their Light and Knowledge which they have attained may in their Notions remain with them but they are not at all affected with what they know or guided by it as unto their practice There is a time when Light and Knowledge not improved do lose all their efficacy God suffers such an interposition to be made between it and their Consciences by the acting and pride of their Lusts that it is of no use unto them Whereas formerly under their Convictions every thing they knew of the Mind of God or the Gospel pressed on them to endeavour after some conformity unto it now it hath no power upon them but only flotes in their Fancies and Memories And this we see accomplished every day Men under a barren Apostatizing state do yet retain some of their Light and Notions of Truth which they are sensible of no power from nor have any use of unless it be to enable them to be the greater scoffers and deriders of others Now although this comes to pass through their own sin and lusts as the immediate cause of it yet it is a Spiritual Judgement of God also upon them for their sins For he with-holdeth all the working of his Spirit in and by that Light which alone renders it effectual His Spirit shall not strive any more therein and then it is easie for them to rebel against the Light they have as he speaks Job 24. 13. And let all men hence take heed when they begin to find that their Light and Convictions from the Word have not the same Power with them and Efficacy upon them as formerly they have had For it is greatly to be feared lest it be a beginning of Gods displeasure upon them See Hos. 9. 12. 2 God deprives them of all the Gifts which formerly they received Gifts are an Ability for the due Exercise of Gospel Light and Knowledge in the Duties of a publick concern These they may be made partakers of who yet prove barren and Apostates But God will not suffer them to be long retained under a course of Backsiding As men neglect their Exercise so God deprives them of them and
7. and the whole intended is both expresly and fully laid down Ephes. 3. 8 9 10 11. Unto me who am less than the least of all Saints is this Grace given that I should Preach among the Gentiles the unsearchable Riches of Christ and to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold Wisdom of God according to the Eternal Purpose which he purposed in Christ Jesus our Lord. The purpose mentioned in the close of these words is the same with the Counsel of Gods Will in this place And this Purpose was the Fountain Spring and Cause of all those glorious and admirable things whose Declaration was committed unto the Apostle as the great publisher of the Gospel unto the Gentiles by the effects whereof such mysteries were unfolded as the Angels themselves in Heaven did not before understand And what was it saith the Apostle that was declared manifested and known thereby It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold Wisdom of God or the Infinite Wisdom of God exerting it self in such wonderful variety of holy wise Operations as no mind of Men nor Angels can comprehend And 4 On this account are all the Treasures of Wisdom and Knowledge said to be hid in Jesus Christ Col. 2. 3. There is not only in him and the work of his Mediation the Wisdom of God that is both exerted and manifested but all the Treasures of it that is God will not produce any effects out of the stores of his infinite Wisdom but what is suitable and subservient unto what he hath designed in and by Jesus Christ. And may we not 1 Hence see the horrible depravation of Nature which by sin is befallen the minds reasons and understandings of men For from hence alone it is that this Purpose of God which was an Act of Infinite Wisdom that the work which he hath wrought pursuant thereof whereon are impressed the Characters of his manifold Wisdom are esteemed folly or foolish things unto them So far are men by Nature from seeing an excellency of Divine Wisdom in them that they cannot suffer them to pass as things tolerably rational but brand them as foolish or folly it self This our Apostle declares and at large insisteth on 1 Cor. 1. Had the mind of man fixed on any other Reason for the rejection of this Counsel of God some excuse might be pretended for it but to reject that as folly which God sets forth and declares as the principal Instance of his Infinite Wisdom this discovereth the horrour of its depravation And those in whom this blindness is prevalent may be referred unto three sorts 1 Such as by whom the Gospel is absolutely rejected as a foolish thing unbecoming the Wisdom of God to propose and their own Wisdom to receive As this was the state of the Jews and Pagan world of old and as it is the condition of the Mahumetans and Reliques of the Heathens at this day so I wish that the Poison and Contagion of this wickedness were not further diffused But alas we see many every day who on the account of their outward Circumstances live in some kind of compliance with the Name and Profession of the Gospel who yet discover themselves sufficiently to hate despise and contemn the Mystery of it and the Wisdom of God therein 2 Such as own the Gospel in the Letter of it but look on the Mystery of it or the Counsel of God therein as foolishness Hence all the principal parts of it as the Incarnation of Christ the Hypostatical Union of his Person his Sacrifice and Oblation the Attonement and Satisfaction made by his Death the Imputation of his Righteousness the Election of Grace with the Power and Efficacy of it in our Conversion are all of them either directly exploded as foolish or wrested unto senses suited unto their own low and carnal Apprehensions And this sort of men do swarm amongst us at this day like to Locusts when a North-East-Wind hath filled every place with them 3 There are multitudes whose choice of their outward Conditions being prevented by the Providence of God so that they are brought forth and fixed where the Gospel passeth currant in the world without any open controul who do see no reason why with the first sort they should openly reject it nor will be at the pains with the second sort to corrupt it but yet practically esteem it a foolish thing to give place unto its power on their hearts and do really esteem them foolish who labour so to do And this is openly the condition of the generality of those who live under the Dispensation of the Gospel in the world I have named these things only to reflect thereby on that horrible depravation which by corruption of Nature is come upon the minds and reason of mankind And it is in none more evident than in those who most boast of the contrary And 2 We may learn from hence that there is no greater Evidence of thriving in spiritual Light and Understanding than when we find our Souls affected with and raised unto an holy Admiration of the Wisdom and Counsel of God which are declared in the Gospel The Life and Assurance of our present Comforts and future Glory depend on the Immutability of Gods Counsel To secure those things unto us God shews us that Immutability Our own endeavours are to be used to the same End for we are to give all diligence to make our Calling and Election sure But all depends on the unchangeable Purpose of the Will of God which alone is able to bear the Charge of so great a work But this must be further spoken unto on the next Verse The Purpose of God concerning the Salvation of the Elect by Jesus Christ became Immutable from hence that the Determination of his Will was accompanied with infinite Wisdom It was his Counsel All the certainty that is amongst men as to the Accomplishment of any End designed by them depends on the exercise of Wisdom in finding out and applying suitable means thereunto And because their Wisdom is weak in all things and in most no better than folly whence generally they fix first on ends unprofitable and then make use of means weak and unsuited unto their purpose it is that all their affairs are wrapped up in uncertainties and most of them end in disappointments and confusion But as God fixeth on those Ends which perfectly comply with his own infinite Holiness and Soveraignty whence they are necessarily good and holy so he doth not first do so and then make choice of various means that proffer themselves unto those Ends. But in his infinite Wisdom Ends and Means lye before him in one Vein and fall together under his unalterable Determination Two
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
a Delight in them If the Light be not Pleasant unto us as well as Useful we shall not value it nor seek after it When such Mysterious Truths as that here insisted on by our Apostle are proposed unto Men if they have no Delight in such things they will never be at the Cost and pains of enquiring into them with necessary Diligence Curiosity indeed or an humour to pry into things we have not seen and which we cannot see in a due manner because not revealed is every where condemned by our Apostle who warns us all to be wise unto Sobriety and not above what is written But there is a secret delight and complacency of mind in every beam of Spiritual Light shining in its proper Divine Revelation when the Soul is disposed aright unto the reception of it Without this in some measure we shall not follow on to know nor thrive in knowledge 3. Study Meditation and Prayer with the diligent Use of all other means appointed for the search and Investigation of the Truth do close this Duty Without these things in Hearers Ministers lose all their Labour in the Declaration of the most important Mysteries of the Gospel This the Apostle as to the present case designs to obviate in the frequent prescription of this Duty That which the Apostle proposeth in the first place and in general as the Object of this Enquiry and consideration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quantus iste erat the word respects Greatness and Excellency in any kind Nunc quantus Achilles Quantus erat Julius Caesar and the like And this Greatness of Melchisedec respected neither the endowments of his Person nor the largeness of his Dominion nor his Riches or Wealth in which sence some are said to be Great in the Scripture as Job Barzillai and others but it regards alone his Dignity with respect unto his Office and his Nearness unto God on that account That which these Hebrews insisted on as their Chief and Fundamental Priviledge in Judaism and which they were most unwilling to forgo was the Greatness of their Predecessors with their nearness unto God in Favour and Office In the first way as to Divine Love and Favour they Gloried in Abraham and opposed the Priviledge of being his Children on all Occasions unto the Person and Doctrine of Christ John 8. 33 53. And in the latter they thought Aaron and his Successors to be preferred above all the VVorld And whilst they were under the Power and Influence of these Apprehensions the Gospel could not but be ungrateful unto them as depriving them of their Priviledges and rendring their Condition worse than it was before To undeceive them in this matter and to demonstrate how unspeakably all those in whom they trusted came short of the true High Priest of the Church he calls them to consider the Greatness of him whose only eminence consisted in being a Type or Representative of him Wherefore the Greatness of Melchisedec here proposed unto earnest Consideration is that which he had in Representing Jesus Christ and his nearness unto God on that Account And it were well that we were all really convinced that all true Greatness consists in the Favour of God and our nearness unto him on the Account of our Relation unto Jesus Christ. We neither deny nor undervalue any Mans Wealth or Power hereby Let those who are Rich and Wealthy in the World be accounted and called Great as the Scripture sometimes calls them so And let those who are High in Power and Authority be so esteemed we would derogate nothing from them which is their due But yet the Greatness of them all is but particular with respect unto some certain things and therefore fading and perishing But this Greatness and Honour of the Favour of God and nearness unto him on the account of Relation unto Jesus Christ is general abiding yea eternal The Proof of the Apostle's Assertion included in that Interrogation How Great this Man was follows in an Instance of what he had before observed and proposed unto them Unto whom even the Patriarch Abraham gave the Tenth of the Spoils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tenth part The Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Emphatical and although in the Original it is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in Construction it is to be understood with Abraham not unto whom Abraham gave even the Tenth but unto whom even Abraham gave the Tenth as it is in our Translation The Proof of the Greatness of Melchisedec from hence consists in three things 1. In the Nomination of the Person that was Subject unto him or Abraham 2. In the Qualification of his Person He was the Patriarch 3. In what he did He gave him the Tenth part of the Spoils As to the Person himself he was the Stock and Root of the whole People their Common Father in whom they were first separated from other Nations to be a People of themselves And herein they had a singular Reverence for him as generally all Nations have for the first Founders of their Political State who among the Idolatrous Heathens were commonly Deified and made the Objects of their Religious Adoration But moreover it was he who first received the Promise and the Covenant with the Token of it and by whom alone they put in their Claim unto all the Priviledges and Advantages which they Gloried in above all Nations in the VVorld This Abraham therefore they esteemed next unto God himself And their Fosterity do now place him in Heaven above the Angels hardly allowing that the Messiah himself should be exalted above him and tell a Foolish story how he took it ill that the Messiah should be on the Right Hand and he on the Left Hand of God But it is sufficiently evident from the Gospel how much in those days they boasted of him and trusted in him Hence it is that our Apostle expresseth it so emphatically even Abraham The Qualification of his Person and his Title thereon is added in like manner He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Patriarch is a Father that is a Prince or Ruler of a Family A Ruling Father and these Patriarchs were of three sorts among the Jews Of the first sort was he alone who was the first separated Progenitor of the whole Nation He was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Father of all that great Family Secondly there were such as Succeeded him from whom the whole Nation in like manner Descended as Isaac and Jacob who were Heirs with him of the same Promise Heb. 11. 4. Thirdly Such as were the first Heads of their Twelve Tribes into which the Nation was divided that is the Twelve Sons of Jacob are called Patriarchs Acts 7. 8 9. Others that followed them as David who is also called a Patriarch Acts 2. 29. were termed so in allusion unto them and being signally the Progenitors of a most Eminent Family
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
Church unto a more perfect state in point of Worship than it was capable of under the Levitical Priesthood Nor indeed could any Man reasonably think or wisely judge that he intended the Institutions of the Law as the compleat ultimate Worship and Service that he would require or appoint in this VVorld seeing our Natures as renewed by Grace are capable of that which is more Spiritual and Sublime For 1. They were in their Nature Carnal as our Apostle declares ver 16. and Chap. 9. 10. The Subject of them all the means of their Celebration were Carnal things beneath those pure Spiritual Acts of the Mind and Soul which are of a more Noble Nature They consisted in Meats and Drinks the Blood of Bulls and Goats the Observation of Moons and Festivals in a Temple made of Wood and Stone Gold and Silver things Carnal perishing and transitory Certainly God who is a Spirit and will be VVorshipped in Spirit and in Truth designed at one time or other a VVorship more suited unto his own Nature though the Imposition of these things on the Church for a Season was Necessary And as they were Carnal so they might be exactly performed by Men of Carnal Minds and were so for the most part in which respect God himself speaks often with a great undervaluation of them See Psal. 50. 8 9 10 11 12 13. Isa. 1. 11 12 13. Had not he designed the Renovation of our Natures into his own Image a new Creation of them by Jesus Christ this Carnal Worship might have sufficed and would have been the best we are capable of But to suppose that he should endow Men as he doth by Christ with a new Spiritual Supernatural Principle enabling them unto a more sublime and Spiritual Worship it cannot be imagined that he would always bind them up unto those Carnal Ordinances in their Religious Service And the Reason is because they were not a meet and sufficient means for the exercise of that New Principle of Faith and Love which he bestows on Believers by Jesus Christ. Yea to burden them with Carnal Observances is a most effectual way to take them off from its Exercise in his Service And so it is at this day where-ever there is a Multiplication of outward Services and Observances the Minds of Men are so taken up with the Bodily Exercise about them as that they cannot attend unto the pure internal Actings of Faith and Love 2. What by their Number and what by their Nature and the manner of exacting of them they were made a Yoke which the People were never able to bear with any Joy or Satisfaction Acts 15. 10. And this Yoke lay partly in the first place on their Consciences or the inner Man And it consisted principally in two things 1. The multitude of Ceremonies and Institutions did perplex them and gave them no rest Seeing which way soever they turned themselves one Precept or other positive or negative touch not taste not handle not was upon them 2. The Veil that was on them as to their Use Meaning and End increased the trouble of this Yoke They could not see unto the End of the things that were to be done away because of the veil nor could apprehend fully the Reason of what they did And it may be easily conceived how great a Yoke it was to be bound unto the strict Observation of such Rites and Ceremonies in Worship yea that the whole of their VVorship should consist in such things as those who made use of them did not understand the End and Meaning of them And 2. It lay on their Persons from the manner of their Imposition as they were tyed up unto Days Times and Hours so their Transgression or Disobedience made them obnoxious to all sorts of Punishments and Excision it self For they were all bound upon them with a Curse whence every Transgression and Disobedience received a just Recompence of Reward Chap. 2. 2. For he that despised Moses Law died without Mercy Chap. 10. 28. which they complained of Numb 17. 12 13. This put them on continual scrupulous Fears with endless Inventions of their own to secure themselves from the guilt of such Transgressions Hence the Religion of the Jews at present is become a Monstrous confused heap of vain Inventions and scrupulous Observances of their own to secure themselves as they suppose from transgressing any of those which God had given them Take any one Institution of the Law and consider what is the Exposition they give of it in their Mishna by their Oral Tradition and it will display the Fear and Bondage they are in though the Remedy be worse than the Disease Yea by all their Inventions they did but increase that which they endeavoured to avoid For they have brought things unto that pass among them that it is impossible that any one of them should have Satisfaction in his Conscience that he hath aright observed any of Gods Institutions although he should suppose that he required nothing of him but the outward performance of them 3. Their Instructive Efficacy which is the Principal End of the Ordinances of Divine VVorship was weak and no way answered the Power and Evidence of Gospel-Institutions Chap. 10. 1. Therefore was the way of Teaching by them intricate and the way of Learning difficult Hence is that difference which is put between the Teachings under the Old Testament and the New For now it is Promised that Men shall not teach every Man his Brother and every Man his Neighbour saying know the Lord as it was of Old The means of Instruction were so dark and cloudy and having only a shadow of the things themselves that were to be taught and not the very Image of them that it was needful that they should be continually incalcated to keep up the knowledge of the very Rudiments of Religion Besides they had many Ordinances Rites and Ceremonies imposed on them to increase their Yoke whereof they understood nothing but only that it was the Soveraign pleasure and will of God that they should Observe them though they understood not of what Use they were And they were Obliged unto no less an exact Observance of them than they were unto that of those which were the clearest and most lightsome The best Direction they had from them and by them was that indeed there was nothing in them that is in their Nature or proper Efficacy to produce or procure those good things which they looked for through them but only pointed unto what was to come VVherefore they knew that although they Exercised themselves in them with Diligence all their Days yet by virtue of them they could never attain what they aimed at only there was something signified by them and afterwards to be introduced that was Efficacious of what they looked after Now unto the strict Observation of these things were the People obliged under the most severe Penalties and that all the days of their Lives And this increased their Bondage
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
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
subject matter of this Teaching or the matter to be taught was the knowledge of God Know the Lord. The whole knowledge of God prescribed in the Law is here intended And this may be reduced unto two Heads 1 The knowing of him and the taking him thereon to be God to be God alone which is the first command 2 His mind and will as unto the obedience which the Law required in all the institutions and precepts thereof all the things which God revealed for their good Deut. 29. 29. Revealed things belong unto us and our children that we may do all the words of this Law 4. The manner of the Teaching whose continuation is denied is exemplified in a distribution into Teachers and them that are taught every man his brother and every man his neighbour And herein 1 The universality of the Duty every one is expressed and therefore it was reciprocal Every one was to teach and every one was to be taught wherein yet respect was to be had unto their several capacities 2 The opportunity for the discharging of the Duty is also declared from the mutual Relation of the Teachers and them that are taught every one his neighbour and his brother Secondly The positive part of the Promise consists of two Parts 1. The things promised which is the knowledge of God They shall all know me And this is placed in opposition unto what is denied They shall not teach one another saying Know the Lord. But this opposition is not as unto the Act or Duty of Teaching but as unto the effect or saving knowledge itself The principal efficient cause of our learning the knowledge of God under the New Covenant is included in this part of the Promise This is expressed in another Prophet and Promise They shall be all taught of God And the observation hereof will be of use unto us in the exposition of this Text. 2. There is added the universality of the Promise with respect unto them with whom this Covenant is made All of them from the least udto the greatest A proverbial Speech signifying the generality intended without exception Jerem. 8. 10. Every one from the least unto the greatest is given unto covetousness This Text hath been looked on as attended with great difficulty and much obscurity which Expositors generally rather conceal than remove For from the vehement denial of the use of that sort or kind of Teaching which was in use under the Old Testament some have apprehended and contended that all outward stated ways of instruction under the New Testament are useless and forbidden Hereon by some all the Ordinances of the Church the whole Ministery and Guidance of it hath been rejected which is in sum that there is no such thing as a professing Church in the world But yet those who are thus minded are no way able to advance their opinion but by a direct contradiction unto this Promise in their own sense of it For they endeavor in what they do to teach others their opinion and that not in the way of a publick Ordinance but every one his neighbor which if any thing is here denied in an especial manner And the truth is that if all outward Teaching be absolutely and universally forbidden as it would quickly fill the world with darkness and brutish ignorance so if any one should come to the knowledge of the sense of this or any other Text of Scripture it would be absolutely unlawful for him to communicate it unto others For to say know the Lord or the mind of God in this Text either to neighbor or brother would be forbidden And of all kinds of Teaching that by a Publick Ministery in the administration of the Ordinances of the Church which alone is contended against from these words seems least to be intended For it is private neighborly brotherly instruction only that is expressed Wherefore if on a Supposition of the Prohibition of such outward instruction any one shall go about to teach another that the Publick Ordinances of the Church are not to be allowed as a means of Teaching under the New Testament he directly falls under the Prohibition here given in his own sense and is guilty of the violation of it Wherefore these words must necessarily have another sense as we shall see they have in the exposition of them and that plain and obvious Howbeit some learned men have been so moved with this Objection as to affirm that the accomplishment of this Promise of the Covenant belongs unto Heaven and the state of glory For therein alone they say we shall have no more need of Teaching in any kind But as this Exposition is directly contrary unto the design of the Apostle as respecting the Teaching of the New Covenant and the Testator thereof when he intends only that of the Old and exalts the New above it so there is no such difficulty in the words as to force us to carry the interpretation of them into another world Unto the right understanding of them sundry things are to be observed 1. That sundry things seem in the Scripture oft-times to be denied absolutely as unto their nature and being when indeed they are so only comparatively with respect unto somewhat else which is preferred before them Many instances might be given hereof I shall direct only unto one that is liable to no exception Jerem. 7. 22 23. I spake not unto your fathers nor commanded them in the day that I brought them out of the land of Egypt concerning burnt-offerings or sacrifices but this thing commanded I them saying obey my voice and I will be your God and ye shall be my People and walk in all the ways that I commanded you that it may be well unto you The Jews of that time preferred the Ceremonial Worship by Burnt-offerings and Sacrifices above all moral Obedience above the great Duties of Faith Love Righteousness and Holiness And not only so but in a pretended diligent observation thereof they countenanced themselves in an open neglect and contempt of moral Obedience placing all their confidence for acceptance with God in these other Duties To take them off from this vain ruining presumption as God by sundry other Prophets declared the utter insufficiency of these Sacrifices and Burnt-offerings by themselves to render them acceptable unto him and then prefers moral Obedience above them so here he affirms that he commanded them not And the instance is given in that time wherein it is known that all the Ordinances of Worship by Burnt-Offerings and Sacrifices were solemnly instituted But a comparison is made between Ceremonial Worship and Spiritual Obedience in respect whereof God says he commanded not the former namely so as to stand in competition with the latter or to be trusted unto in the neglect of it wherein the evils and miscarriages reproved did consist So our Blessed Saviour expounds this and the like passages in the Prophets as a comparison between the lowest instances of the
Moses the curse and stroke of the Law Hereon the waters of Life flowed from him for the quickning and refreshment of the Church 1 Cor. 10. 3 4. Thus was the Lord Christ All and in All from the beginning And as the general design of the whole structure of the Tabernacle with all that belonged thereunto was to declare that God was reconciled to sinners with a blessed provision for the glory of his Holiness and the honour of the Law which is in and by Jesus Christ alone so every thing in it directed unto his Person or his Grace or some Act of his Mediation And two things do now attend all these institutions 1 As they are interpreted by Gospel Light they are a glorious representation of the wisdom of God and a signal confirmation of saith in him who was prefigured by them 2 Take them in themselves separated from this end and they give no representation of any one holy property of the nature of God nothing of his wisdom Goodness Greatness Love or Grace but are low and carnal base and beggarly And that we may have a due apprehension of them some things in general concerning them may be considered 1. The whole Scheme Frame Fashion Use and Service of the Tabernacle with all that belonged thereunto was a meer arbitrary effect of the soveraign will and pleasure of God Why he would by this way and by these means declare himself appeased unto the Church and he would graciously dwell amongst them why he would by them type out and prefigure the incarnation and mediation of Christ no other reason can be given but his own will which in all things is to be adored by us Other wayes and means unto the same ends were not wanting unto divine wisdom but this in the good pleasure of his will he determined on In the supreme authority of God was the Church absolutely to acquiesce whilest it was obliged unto the observation of these ordinances and other reason of them they could not give And whereas their use is now utterly ceased yet do they abide on the Holy Record as some think the fabrick of Heaven and Earth shall do after the final judgment to be monuments of his wisdom and soveraignty But the principal ends of the preservation of this memorial in the sacred Record are two 1 That it may be a perpetual Testimony unto the praescience faithfulness and power of God His infinite praescience is testified unto in the prospect which therein he declares himself to have had of the whole future frame of things under the Gospel which he represented therein His faithfulness and power in the accomplishment of all these things which were prefigured by them 2 That it might testifie the abundant Grace and Goodness of God unto the Church of the new Testament which enjoyeth the substance of all those spiritual things whereof of old he granted only the Types and shadows Wherefore 2. It must be acknowledged that the Instruction given by these things into the mysteries of the will of God and consequently all those teachings which were influenced and guided by them were dark obscure and difficult to be rightly apprehended and duly improved Hence the way of Teaching under the old Testament was one reason for the abolishing of that Covenant that a more effectual way of instruction and Illumination might be introduced This is declared at large in the exposition of the preceding chapter There was need for them all to go up and down every one unto his Brother andevery one unto his Neighbour saying know the Lord. For the true knowledge of him and of the mysteries of his will was by these means very difficultly to be obtained And now the Jews have lost all that prospect unto the promised seed which their forefathers had in these things it is sad to consider what work they make with them They have turned the whole of all legal institutions into such an endless scrupulous superstitious observance of carnal Rites in all imaginable circumstances as never became the divine wisdom to appoint as is marvellous that any of the race of mankind should enbondage themselves unto Yea now all things are plainly fullfilled in Christ some among our selves would have the most of them to have represented Heaven and the Planets the fruits of the Earth and I know not what besides But this was the way which the infinite wisdom of God fixed on for the instruction of the Church in the state then allotted unto it 3. This instruction was sufficient unto the end of God in the edification and salvation of them that did believe For these things being diligently and humbly enquired into they gave that Image and Resemblance of the work of Gods Grace in Christ which the Church was capable of in that state before its actual accomplishment Those who were wise and holy among them knew full well that all these things in general were but Types of better things and that there was something more designed of God in the Pattern shewed unto Moses than what they did contain For Moses made and did all things for a Testimony unto what should be spoken afterwards chap. 3. 5. In brief they all of them believed that through the Messiah the promised seed they should really receive all that Grace Goodness Pardon Mercy Love Favour and Priviledges which were testified unto in the Tabernacle and all the Services of it And because they were not able to make distinct particular applications of all these things unto his mediatory actings their faith was principally fixed on the person of Christ as I have elswhere demonstrated And with respect unto him his sufferings and his glory they diligently enquired into these things 1 Pet. 1. 11. And this was sufficient unto that faith and obedience which God then required of the Church For 4. Their diligent enquiry into these things and the meaning of them was the principal exercise of their faith and subjection of soul unto God For even in these things also did the Spirit testify beforehand the sufferings of Christ and the Glory that did ensue And as the exercise of faith herein was acceptable unto God so the discoveries of Grace which they received therein were refreshing unto their souls For hereby they often saw the King in his Beauty and beheld the pleasant land which was far off Isa. 33. 17. 5. That worship which was outwardly performed in and by these things was full of Beauty and Glory 2 Cor. 3. It was also suited to beget a due reverence of the Majesty and Holiness of God It was God's way of worship It was God's order and so had characters of divine wisdom upon it Wherefore although the People were originally obliged unto the observance of it by the meer soveraign will and pleasure of God yet the things themselves were so beautiful and glorious as nothing but the substance of the things themselves in Christ could excel This made the Devil as it were steal away so many
is applyed unto such a Judgment of them as tends unto their deliverance But the general truth of the words is that God is the Supream Judge he is Judge himself Psal. 50. 6. This the Apostle makes use of concluding that the righteousness of God as the Supream Judge of all obligeth him unto this severe destruction of Apostates For shall not the Judge of all the world do right Shall not he who is Judg in a peculiar manner of those that profess themselves to be his people punish them for their iniquities especially such as break off all Covenant-relation between him and them I. A due consideration of the nature of God his office that he is the Judge of all especially of his people and that enclosure he hath made of vengeance unto himself under an irrevocable purpose for it's execution gives indubitable assurance of the certain unavoyable destruction of all wilful Apostates All their security all their presumptions all their hopes will vanish before this consideration as darkness before the light of the Sun II. Although those who are the peculiar people of God do stand in many relations unto him that are full of refreshment and comfort yet is it their duty constantly to remember that he is the holy and righteous Judge even towards his own people Lastly the Ground of the application of these testimonies unto the present case is that knowledge of God which they had unto whom he spoke for we know him You have the same sence of God his holiness and truth as I have and therefore it cannot be strange unto you that he will deal thus severely with Apostates you know who he is how infinite in holiness righteousness and power you know what he hath said in cases like unto this namely that vengeance is his and he will repay it wherefore it must be evident unto you that these things will be as they are now declared The knowledge of God in some good measure both what he is in himself and what he hath taken on himself to do is necessary to render either his promises or threatnings effectual unto the minds of men VERSE 31. It is a fearful thing to fall into the hands of the Living God The Apostle in these words winds up his whole argument against the wilful despisers of the Gospel taken from the nature and aggravations of that sin with the severity of the punishment that would certainly befall them that are guilty thereof And these words are as an inference from them that go immediately before so they are a recapitulation of all that he had spoken to this purpose Let men look to it look to themselves consider what they do for it is a fearful thing c. There are three things in the words 1. The description given of God with respect unto the present case he is the living God 2. The event of their sin with respect unto him it is a falling into his hands 3. The nature hereof in general it is a fearful thing 1. In what sence God is called the Living God and with respect unto what ends hath been declared on chap. 3. 12. chap. 9. 14. In brief this title is ascribed unto God principally on two accounts 1. By way of opposition unto all dead and dumb Idols those whom the Heathen worshipped and which are graphically described by the Psalmist Ps. 115. 4 5 6 7 8. as also by the Prophet Isa. 44. 9 10 11 c. And this is to impress upon our minds a due sence of his Glory and Eternal Power according as we are called to trust in him or to fear him Life is the foundation of Power He who hath life in himself who is the cause of all Life in all other things that are partakers of it must be the only spring of infinite Power But God is here called the Living God with respect unto his Eternal Power whereby he is able to avenge the sins of men Indeed it calls to mind all the other holy properties of his nature which are suited to impress dread or terror on the minds of presumptuous sinners whose punishment is thence demonstrated to be unavoidable He sees and knows all the Evil and Malice that is in their sin and the circumstances of it He is the God that liveth and seeth Gen. 16. 14. And as he seeth so he judgeth because he is the Living God which also is the ground of holy trust in him 1 Tim 4. 10. This Name of the Living God is full of Terror or Comfort unto the Souls of men 2. The Event of the sin spoken against as unto its demerit with respect unto God is called falling into his hands The Assertion is general but particularly applied unto this case by the Apostle To fall into the hands is a common expression with reference unto any one falling into and under the power of his Enemies None can be said to fall into the hands of God as though they were not before in his Power But to fall into the hands of God absolutely as it is here intended is to be obnoxious to the Power and Judgment of God when and where there is nothing in God himself nothing in his Word Promises Laws Institutions that should oblige him to Mercy or a mitigation of Punishment So when a man falls into the hands of his Enemies between whom and him there is no Law no Love he can expect nothing but Death Such is this falling into the hands of the Living God there is nothing in the Law nothing in the Gospel that can be pleaded for the least abatement of punishment There is no property of God that can be implored It is the Destruction of the sinner alone whereby they will all be glorified There is a falling into the hands of God that respects temporal things only and that 's spoken of comparatively When David knew that an affliction or temporal punishment was unavoidable he chose rather to fall into the hands of God as unto the immediate infliction of it than to have the Wrath of men used as the instruments thereof 2 Sam. 24. 17. But this appertains not unto our present purpose 3. Hereof the Apostle affirms in general that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearful dreadful thing that which no heart can conceive nor tongue express Men are apt to put off thoughts of it to have slight thoughts about it but it is and will be dreadful terrible and eternally destructive of every thing that is good and inflictive of every thing that is evil or that our nature is capable of I. There is an apprehension of the terror of the Lord in the final Judgment which is of great use unto the Souls of men 2 Cor. 5. 11. It is so to them who are not yet irrecoverably ingaged into the effects of it II. When there is nothing left of Judgment nothing remains but the Expectation of it its foreapprehension will be fill'd with
to express the sufferings of Christ Chap. 2. 10. Chap. 5. 8. It 's a general name for every thing that is hard and afflictive unto our nature from what cause or occasion soever it doth arise Even what wicked men undergo justly for their crimes is what they suffer as well as what Believers undergo for the truth and profession of the Gospel Materially they are the same 1 Pet. 4. 14 15 16. It is therefore the general name of all the evils troubles hardships distresses that may befall men upon the account of their profession of the truth of the Gospel This is that which we are called unto which we are not to think strange of Our Lord Jesus requires of all his disciples that they take up their Cross to be in a continual readiness to bear it and actually so to do as they are called And there is no kind of suffering but is included in the Cross. He calls us indeed unto his Eternal glory but we must suffer with him if we desire to reign also with him 2. Of these Trials Afflictions Persecutions they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That labour and contention of Spirit which they had in their profession with sin and Sufferings is expressed by these words which set forth the greatest most earnest vehement actings and endeavours of Spirit that our nature can arise unto It is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Tim. 2. 5. 1 Cor. 9. 25. The Allusion is taken from their striving wrestling fighting who contended publickly for a Prize Victory and Reward with the Glory and Honour attending it The custom of the Nations as then observed is frequently alluded unto in the New Testament Now there was never any way of life wherein men voluntarily or of their own accord engaged themselves into such hardships difficulties and dangers as that when they contended in their Games and strivings for mastery Their preparation for it was an universal temperance as the Apostle declares 1 Cor. 9. 25. And an abstinence from all Sensual pleasures wherein they offered no small violence unto their natural Inclinations and Lusts. In the conflicts themselves in wrestling and fighting with the like dangerous exercises in skill and strength they endured all pains sometimes death it self And if they failed or gave over through weariness they lost the whole reward that lay before them And with words which signify all this contest doth the holy Ghost express the fight or contention which Believers have with sufferings There is a reward proposed unto all such persons in the promises of the Gospel infinitely above all the Crowns Honours and Rewards proposed unto them in the Olympick Games No man is compelled to enter into the way or course of obtaining it but they must make it an act of their own wills and choice but unto the obtaining of it they must undergo a great strife contention and dangerous conflict In order hereunto three things are required 1. That they prepare themselves for it 1. Cor. 9. 25. self-denial and readiness for the Cross contempt of the world and the enjoyments of it are this preparation without this we shall never be able to go through with this conflict 2. A vigorous acting of all graces in the conflict it self in opposition unto and destruction of our Spiritual and worldly adversaries Eph. 6. 10 11 12. Heb. 12. 5. He could never prevail nor overcome in the publick contests of old who did not strive mightily putting forth his strength and skill both to preserve himself and oppose his Enemy Nor is it possible that we should go successfully through with our conflict unless we stir up all graces as faith hope trust unto their most vigorous exercise 3. That we endure the hardship and the evils of the conflict with Patience and Perseverance which is that the Apostle here specially intends This is that which he commends in the Hebrews with respect unto their first trials and sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you endured and bare patiently so as not to faint or despond or to turn away from your profession They came off conquerers having failed in no point of their conflict This is that which they were called unto that which God by his Grace enabled them to and through which they had that success which the Apostle would have them to call to remembrance that they might be strengthened and encouraged unto what yet remains of the same kind This hath been the lot and portion of sincere Professors of the Gospel in most ages And we are not to think it a strange thing if it come to be ours in a higher degree than what as yet we have had experience of How many ways God is glorified in the sufferings of his people what advantages they receive thereby the prevailing Testimony that is given thereof unto the truth and honour of the Gospel are commonly spoken to and therefore shall not be insisted on VERSE 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used Having mentioned their sufferings and their deportment under them in general he distributes them into two heads in this verse The First is what immediately concerned their own persons and the Second their concernment in the sufferings of others and their participations of them This distribution is exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this hand and that The whole of their sufferings was made up of various parts many things concurred thereunto they did not consist in any one trouble or affliction but a confluence of many of various sorts did meet in them And this indeed is for the most part the greatest difficulty in sufferings Many of them come at once upon us so that we shall have no rest from their assaults For it is the design of Satan and the world on these occasions to destroy both Soul and Body and unto that end he will assault us inwardly by temptations and fears outwardly in our Names and Reputations and all that we are or have But he that knows how to account all such things but Loss and Dung for the excellency of the knowledge of Christ Jesus is prepared for them all What referrs unto the first part is their suffering in their own persons And herein he declares both what they suffered and the manner how That which they suffered was reproaches and afflictions and for the manner of it they were made a gazing stock unto other men The first thing wherein they suffered was Reproaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great aggravation of sufferings unto ingenuous minds The Psalmist in the person of the Lord Christ himself complains that reproaches had broken his Heart Psal. 69. 20. And elsewhere frequently he complaineth of it as one of the greatest evils he had to conflict withal