The Mystery and Marrow of the Bible

I. Question. Wherein the Nature of this New Covenant-Knowledge more specially Consists?

Answ. This New Covenant Promise in Jer. 31. 34. Heb. 8. 11. And they shall not teach every man his brother, and every man his neighbor, saying; Know the LORD: For All shall Know me, &c. doth evidently state this New Covenant-Knowledge of God in these two Particulars especially, viz. 1. In the Excellency of the Knowledge. 2. In the extensiveness and universality thereof.

1. In the Excellency of the New Covenant-Knowledge of the LORD, beyond that which was vouchsafed under the Old Covenant. This I collect thus, viz. 1. Partly, From the Nature of this New Covenant laid down more Generally, by way of Negation; I will make a New Covenant with the House of Israel and with the House of Judah: Not according to the Covenant which I made with their Fathers, &c. that is, I will make a New Covenant, but very unlike to, and different from, and excelling above my Old Covenant. 2. Partly, From the Nature of this New Covenant laid down more Particularly, by way of Affirmation and Explication; But this shall be the Covenant which I will make with the House of Israel, after those days, saith the LORD; I will give my Law, &c. And they shall teach no more every man his brother, and every man his neighbor, saying; Know the LORD: for they shall all know me from the least of them to the greatest of them, saith the LORD. That is, My People, under the Old Covenant made with their Fathers, had many of them, some sort, some measure, of the Knowledge of the Lord; they did teach one another every man his neighbor, and every man his brother, to know the Lord, according to their Capacity: But my People under the New Covenant shall all of them Generally have a far other and more excellent Knowledge of the Lord, a knowledge far surpassing and transcending man's Teaching, for I myself will instruct them, I will teach them to know the Lord. Thus, there shall be An excellency in the New-Covenant-Knowledge of the Lord, beyond the Old Covenant-Knowledge. 3. Partly, From such Scriptures, as Explicating the nature of that Knowledge of God and his ways, which God vouchsafes his Covenant-people under the New Covenant, declare: That, in many regards, it is a knowledge far excelling and out-stripping the Knowledge which his people formerly had of him under the Old Covenant. As is evident, ( ¹ ) In the Old Testament-Promises. As, in Joel And it shall come to pass afterwards, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophecy; your old men shall dream dreams, your young men shall see visions: and also upon the servants, and upon the handmaids in those days, will I pour out my Spirit, &c. In that Evangelical Isaiah, — I will pour out water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring, &c. And elsewhere, And all thy children shall be taught of the LORD. (2) In the New Testament-Performances, witnessed by the Apostles. As, By John; But ye have an Unction from the Holy One, and ye know all things. — But the Anointing (viz. The Holy Ghost; compare Acts 10. 38. with 2 Cor. 1. 21, 22. John. 16. 13.) which ye have received of him, abideth in you: and ye need not that any man teach you: But as the same anointing teacheth you of all things, and is Truth, and is no Lye: and even as it hath taught you, ye shall abide in him. By Paul; The Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. Now we have Received not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God. And elsewhere he prefers the New Covenant-Ministration far before the Old, upon this very point, Of the excellency of the New Covenant-knowledge beyond that of the Old, saying; — We use great plainness of speech. And not as Moses which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished. But their minds were blinded: For until this day remaineth the same veil untaken away, in the reading of the Old Testament: which veil is done away in Christ.—But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord. In these and like passages, The excellencies and extensiveness of New Covenant-Knowledge, above that of the Old, is highly magnified, and particularly expounded: which may give much light to this New Covenant-Promise, touching the Federates Knowledge of the Lord.

Particularly, The Excellency of this New Covenant-knowledge of the Lord, beyond that under the Old Covenant, doth many ways appear and manifest itself. And especially in that the Federates Knowledge of God, under the New Covenant is, ^1. More Divine; ^2. More Spiritual; ^3. More Clear; ^4. More Evidential; ^5. More Compleat; ^6. More Efficacious; ^7. More Glorious.

(1) More Divine. The Knowledge which the Federates had of God under the Old Covenant, was More Human; there was more of man appeared in it when it was taught them: The Parents taught their children, and their children taught the succeeding Generation; Moses and the Prophets taught them in extraordinary, The Priests and Levites in ordinary; The Priests lips should keep knowledge, and they should seek the Law at his mouth, for he is the Messenger of the Lord of Hosts. They had very much of this Teaching which was more Outward and Human, as this New Covenant Promise intimateth, And they shall teach no more every man his neighbor, and every man his brother, saying; Know the LORD: for they shall all know me from the least of them to the greatest of them, Jer. 31. 34. Heb. 8 11. Hereby God intimates; That under his Old Covenant, His people were taught to know him, by Human Instruction for the most part, they had comparatively very little of his immediate Divine Instruction, because his Spirit was very sparingly given till Christ's glorification: But under his New Covenant, the Knowledge which his Federates should have of God should be more Divine, God himself would more immediately Teach them, All their children should be taught of God. Not, that God ever intended by this Promise to lay aside all Human teaching, Public or Private, under his New Covenant; For God commands & calls for such teaching frequently & vehemently now under his New Covenant-administration; Ministers must teach the Church and people of God, Publikely, Mat. 28. 18, 19, 20. Eph. 4. 11, 12, 13. 1 Tim. 5. 17. 2 Tim. 4. 1, 2, 3, 4, 5. Parents must teach their children, and Christians must teach one another, Privately, Ephes 6. 4. Col. 3. 16. Heb. 3. 13. But under the New Covenant his People should have more of the Spirit of God poured forth upon them, and more teaching immediately from God, then under the Old Covenant: Under the New Covenant God's own immediate Teaching should so predominate and bear sway, that all Human Teaching should comparatively be eclipsed and become as nothing. To this effect that of the Apostle is very observable, God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. In these words Paul sets forth the Light of the Knowledge of God under that New Covenant-Ministration, as far surpassing that of the old: 1. By the Author of it, God. God that at first commanded light to shine out of darkness, hath shined in our hearts, in his Ministers dark hearts. 2. By the Instrumental means which God makes use of for imparting the knowledge of God to men, viz. his Ministers, to give the light, &c. that is, God hath illuminated his Ministers, that they may give light to others that they may teach others to know God in Christ: Not in his own immediate essence, that they cannot endure; not only in the Creature, that is not salvifical; but in the face of Christ, thats most saving and comfortable. Christ's face is open, unveiled: Moses face was veiled.

(2) More Spiritual. Under the Old Covenant the Knowledge which God's people had of God and of the things of God, was more Literal and Carnal. God, Christ, and Divine Mysteries were made known to them in the Letter of the Ten Commandments written in two Table of stone, in the Letter of the Ceremonial Law, &c. Thus God was revealed to them as a God, that made Heaven and Earth in six days, resting the seventh; That brought them out of a Literal Egypt; That Promised them a Literal and Earthly Canaan; That sat between the Earthly Cherubims, &c. And so Christ was represented Literally, under the Tabernacle, Altar, Table of show-bread, Ark, Mercy-seat, manifold Sacrifices, and such like Carnal Ordinances: So Spiritual Mysteries were taught that People by weak and Carnal Elements; As, Redemption, by Deliverance out of Egypt; Justification, by the sprinkling of blood: Sanctification, by many Ceremonial washings: Communion with God in Christ, by the Shew-bread on the Holy Table before the Lord continually: Pardon of sin, by the Mercy-seat covering the Tables in the Ark: The Eternal Rest in Heaven, by Canaan's Rest, and the Holy of Holies, &c. All this was a kind of Literal and Carnal Teaching, and for the most part raised up that people to a kind of Carnal apprehension and Literal knowledge of God, Christ, and Spirituals, they generally resting in the Letter and Carnality of the Ordinances. But under the New Covenant, The Knowledge which God's People have of God, Christ, and the things of God, is more Spiritual and Heavenly. ^1. They have the Spiritual Mysteries themselves, which were dimly represented in those Earthly and Carnal Ordinances: they have not only the Patterns of the things in the Heavens, but the Heavenly things themselves. ^2. They have not a Ministration of the Letter, but of the Spirit: abundance of Spirit being now poured forth, which was but sprinkled heretofore under the Law. ^3. Hereby, Their knowledge and apprehensions of God, Christ, and things Spiritual are elevated unto an high pitch of Spirituality. They rest not in the Letter, the Shell, the Carnality of Manifestations: but they penetrate and dive into the Spirit, Life, Kernel, and Mystery of things. He that is Spiritual discerneth all things.—The Spirit searcheth all things, even the deep things of God.

(3) More clear. Under the Old Testament, though the Federates had a true and saving Knowledge of God, &c. yet it was very dim, dark, obscure; They were taught by Types and shadows of good things to come, by Prophecies and Promises which were to have a future accomplishment. All things were very remote and at a great distance from them. Now Prophecies and promises of future blessings, are usually very dim and dark, in Comparison of Performances: And Types are very obscure in comparison of the Truth and Substance of those shadows: And all things at a great distance are beheld darkly, in comparison of things at hand. Hence, Moses spake to the People with a veil upon his face: which denoted, Partly The darkness of the Old Covenants Ministration; Partly The darkness and blindness of the Peoples hearts, the veil of ignorance and unbelief predominating exceedingly there. The Ministration was veiled: And their Apprehensions veiled: All was under a dark veil. But now under the New Covenant, Prophecies and Promises are accomplished: Types and Shadows are fulfilled; The veil is done away in Christ: All that remote distance is removed: And we all with (unveiled) open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. Now the shadows of the night are over, and the day is at hand, and the Sun of Righteousness is risen with healing in his wings, as Malachi prophesied; Jews (as Calvin notes) had some light, but we have the Sun himself. They had Sky-light, Star-light, Moon-light as it were, but we have Sun-light. They had the Morning, we the Noon-tide of Light. Notable is that of our Savior's; Blessed are the eyes which see the things that ye see: For I tell you, that many Prophets and Kings have desired to see those things that ye see, and have not seen them; and to hear those things which ye hear, and have not heard them, Luke 10. 23, 24. Hereby (as Calvin observes) Christ intimates, That God hath shined out more fully by the Doctrine of the Gospel then formerly. In like sort Christ saith, He thats least in the Kingdom of Heaven is greater then John the Baptist, Mat. 11. 11. who yet excelled all the Prophets. John the Baptist in his Office was more excellent then all the Prophets, and surpassed them in understanding, and yet saith Christ, the least Professor and witness of the Gospel is greater then he. This is not only referred to their Persons, nor ought only to be restrained to them, but rather to the clear and plain manner of teaching, which is found in the Gospel. Now he that's least among the faithful, much more clearly understands whatsoever belongs to the Summ of Salvation, then those which were not vulgar among the Jews: as Calvin expresseth himself.

(4) More Evidential and Ensuring, both in regard of itself, of Spirituals, and consequently of our State towards God. This Evidentialness of New Testament-Knowledge, beyond that of the old, necessarily follows from the former surpassing Clearness thereof. That which is most clear, resplendent and perspicuous, is most Evidential, and best discovers both itself and other things unto us. Whatsoever maketh manifest, is Light. As in the coelestial bodies, the more light any of them have in themselves, the more clear they are, the more do they discover, evidence and manifest themselves and all visibles to us; The Moon more then the Stars, and the Sun far more then the Moon: Thus, the New Covenant-knowledge of God, having in it much more shining brightness and clearness in the Open face of Christ, then the Old Covenant-knowledge had in the veiled face of Moses, must needs proportionably Evidence itself and Spirituals much more to us, then the former could do unto the Jews. Now this New Covenant-knowledge of God doth not only behold God more Clearly and Conspicuously in the face of Jesus Christ, But also doth more Evidently discover to us, and assure us of three things: viz. 1. That, It self, even this knowledge of God which we have, is a right knowledge of him. Hereby we do know that we know him, if we keep his Commandments, He that saith, I know him, and keep. eth not his Commandments, is a liar, and the Truth is not in him. We by our knowledge of God, do know that we know God: Partly by the fruits and right effects of the true knowledge of God, as here by Obedience, &c. Partly by the reflect act of knowledge looking back upon itself, and perceiving itself knowing. 2. What Spirituals we have from God. God hath given us such a Spirit of Knowledge in Christ, that we thereby assuredly know what things the Lord hath done for us by Christ. Now we have received, not the Spirit of the world but the Spirit which is of God, that we might know the things that are freely given to us of God. We know, that Christ is in us, 2 Cor. 13. 5. That we are of the Truth, 1 John 3. 19. That we love the children of God, 1 John 5. 2. That we are regenerate, converted, quickened, 1 John 3. 14, &c. 3. That, Consequently our Spiritual estate towards God is good. This we may discern by an assurance of knowledge. As, that we are passed from Death to Life, 1 John 3. 14. That we have eternal life, 1 John 5. 13. That when God in Christ shall appear, we shall be like him, for we shall see him as he is, 1 John 3. 2. Hereupon Full-assurance of Spirituals is ascribed, not only to Faith and Hope, but also to knowledge or understanding.

(5) More Compleat, full and Perfect. Under the Old Covenant the Federates were as children under age, brought up and instructed in Rudiments and first Elements of Divine Doctrine, in the A B C or Alphabet of Religion; they had but an imperfect and childlike understanding of God and Divine things, they understood as children, they were but Alphabetarians in Knowledge: There were many Mysteries which they knew not at all; and what they knew was very darkly, weakly, imperfectly. There was much darkness and ignorance upon them. Their knowledge was extremely imperfect; both Extensively in regard of Spiritual mysteries known, which were but few Comparatively: and intensively, in regard of the degree and measure of their knowledge, which comparatively was but very small. Touching Christ and his Priestly office, the Hebrews were dull of hearing, needed milk, not strong meat, were as babes that had need of instruction in first principles, &c. Touching Regeneration, what a Mystery and Paradox was it to Nicodemus a Master and Teacher among them? &c. But under the New Covenant the Federates are as grown men come to maturity, put up to an higher form and harder lesson, having a more ripe and complete knowledge of God, and the things of God; both Extensively for sorts of things known: and Intensively for measure and degree of knowing them. They have more Compleat Revelations in the word, touching God and Divine things to be known: They have more perfect, Donations and Operations of the Spirit of God, illuminating them unto all gradual excellencies in knowledge: And consequently their knowledge is full, ripe, and much more perfect; They are Men in understanding; They know more then the Kings and Prophets of old: They are greater then even John the Baptist in knowledge; They have by reason of use their senses exercised to discern both good and evil; They have such an Annoynting as teacheth them all things, viz. All things necessary to their Salvation, to their present New Testament-state, to their Spiritual being and well-being: They penetrate into the most abstruse and hidden mysteries of Religion, with acute, well-exercised senses: They have not weak glimmerings, but the full Sun-shine of light without clouds and shadows, wherein they are still increasing: They look not upon the veiled face of Moses, but the unveiled face of Christ.

(6) More Efficacious and powerful. Under the Old Testament, as the Federates knowledge of God was less clear and less perfect, so it was less efficacious: The power and efficacy thereof was proportionable. They rested much in a Literal and Notional knowledge: few of them had a Spiritualized knowledge: consequently the efficacy of their knowledge upon them was either none at all, or very slender. Literals and mere Notionals have no efficacy: weak Spirituals have but weak efficacy upon the hearts and lives. But under the New Covenant the Federates knowledge of God, &c. is much more powerful, strong, and efficacious. The Apostle signifies this excellently, saying: But we all with open face, beholding as in a Glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. The intent of the Apostle in this Chapter, is principally to demonstrate the surpassing excellency of the New Testament-Ministration beyond that of Moses in many Particulars, as I have elsewhere shown: and at last in regard of the Perspicuity thereof. The efficacy of this Perspicuity of Ministration and Knowledge of God, is most notably set forth in this ver. 18. wherein note: The Perspicuity, Efficacy, Progress and Universality of our New Covenant-knowledge of God. (1) The Perspicuity of it: in that, we with open face behold as in a glass the glory of the Lord. Here note The Object beheld, viz. The Glory of the Lord. viz. The glorious Excellencies and Perfections of God in himself, as also his Glorious Manifestations of his grace, mercy, wisdom, &c. in the Gospel towards his people under the New Covenant. The Mean whereby we behold this Object, the glory of the Lord; viz. As in a Class: Christ Jesus is this glass, thinks Beza, in whom as in a most pure Crystal glass the glorious image of God shines forth to us most illustriously and sweetly unto salvation. In Christ, in the face of Christ, it is that God offers himself to be seen savingly, 2 Cor. 4. 6. and not elsewhere. The manner of beholding God's glory in this Glass; viz. with open face, without any dark veil or covering: this is elegantly opposed to the veil on Moses face. (2) The efficacy of it: In that this beholding the Lord's glory in this glass, doth not fright us away from it, as Moses shining face frighted away the Israelites, but rather attracts and allures us to it through the intensive beauty of it; yea, transforms •… s into the same image, as it were by the reflection of its rays upon us. Here's the efficacy and virtue of the New Covenant-knowledge of God, its a transforming knowledge, the more we behold God and know God, the more we become like God, the shine and glory of God beheld, makes us shine and become divinely glorious. This is a powerful change indeed. The glory of Moses his face had no such efficacy in it: Israel were not, could not be transformed into the same image by beholding it, because this efficacy is wholly from the Spirit of the Lord. (3) The Progress of this efficacy by degrees. Its not put forth all at once, but from glory to glory. We are still increasing in knowledge and the image of God, from one glorious measure and degree to another. (4) The universality of it: In that we all behold this glory of God in Christ, and are thus transformed: that is, all we that are inwardly and effectually his Federates indeed; but more eminently this belongs to his faithful New Covenant-Ministers, of whom he is here especially discoursing.

Now this efficacy of the New Covenant knowledge of God is such, and so great upon God's true Federates: that, 1. It makes them come to Christ by Faith; Every man therefore that hath heard and learned of the Father, cometh unto me. 2. It is the beginning of life eternal in Christ. This is life Eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. 3. It is of eminent note in the sacred List or Catalogue of sanctifying Graces, that make the Saints spiritually fruitful, 2 Pet. 1. 5, 6, 7, 8. 4. It powerfully puts upon universal Obedience to God's Commands. Hereby we do know that we know him, if we keep his Commandments. 5. It mightily incites unto b •… tter lamentings, and penetential mournings for sin, especially as acted against Christ, Zach. 12. 10. to the end. 6. It is such an universal and well-rooted Knowledge, that it makes men Persevere in Truth and Godliness, against all erroneous and ungodly defections. But as the same anointing teacheth you of all things, and is truth, and is no lie: and even as it hath taught you, ye shall abide in him. 7. It transforms them that rightly thereby behold God in Christ, into the same image of God, gradually day by day. The reflection of the divine rays as it were upon us, do make like perfective alterations and impressions in us. It is so efficacious, that it Transforms the whole soul, and Conforms the whole conversation unto God.

7. More glorious. The Old Testament-Ministration had some kind of Glory, but it was Glory under a veil, 2 Cor. 3. 13, &c. proportionably the Old Covenant-knowledge of God had some sparkles of glory in it. But the New Covenant-Ministration excels in glory; and that not an Outward literal and vanishing glory to be done away, but an inward spiritual and lasting glory that shall remain, 2 Cor. 3. 6. to the end. Proportionably the New Covenant-knowledge of God is a far more glorious knowledge, more inwardly, spiritually and permanently glorious; yea the glory, splendor and luster of this knowledge is continually increasing, from glory to glory by the Spirit of the Lord, till it be swallowed up in immediate vision of God face to face, when we shall see him as he is, and know as we are known, and then it shall be completely glorious.

Thus of the surpassing Excellency of the New Covenant-knowledge of God and divine things, being More Divine, Spiritual, Clear, Evidential, Compleat, Efficacious and Glorious, then the Old Covenant-knowledge of him. This is the first thing wherein this promise placeeth this New Covenant-knowledge, &c. viz. In the singular excellency of it, beyond that of the Old Covenant.

2. In the extensiveness and universality of it. And therefore this knowledge of God under the New Covenant, is promised not only to some few, or to some chief and great ones, or to many; but to all. For, they shall All know me, from the least of them to the greatest of them, saith the LORD. This knowledge, none, no not the greatest, can have, but from God and his promise: and God Communicates it to small, as well as great, without respect of Persons. In like extent and generality, both the Promise and Performance of this knowledge of God, &c. is elsewhere mentioned. ^1. The Promise; And all thy children shall be taught of the LORD. They all shall be the Lord's Disciples or Scholars. — I will pour out my Spirit upon all flesh, and your sons and your daughters shall Prophecy, your old men shall dream dreams, your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out my Spirit; that is, under the times of the New Covenant, God will so plentifully pour out his Spirit upon all flesh, upon all sorts of persons, male and female, old and young, free and bond, that they shall be furnished with such knowledge of the mysteries of salvation, that they shall equalize the very Prophets themselves in knowledge, yea they all shall be as so many Prophets, as so many Doctors, &c. as Calvin hath observed. ^2. The Performance also of this Promise is expressed very Generally; — But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord. Note here the extent of this New Covenant-knowledge: we all, &c. This hath General reference to the whole body of the Church, but specially to the Ministers of the New Covenant.

Now, this Promise of New Covenant-knowledge, is propounded in such General and large Terms, All flesh,—All thy children,—All we, &c. To let us see how far it shall go beyond the Old Testamentknowledge, not only in the Degree and Measure of it, but also in the Extent and Compass of it. Not only some sorts, but all sorts of persons, great and small, young and old, bond and free, male and female, shall be endued with it: And those not only in that one Nation of the Jews, but in all Nations of the world. Nevertheless; This universal extensiveness necessarily admits of sundry limitations. As, 1. It is to be limited, to God's Federates, to the Church of God. For all these New Covenant-Promises are peculiarly directed to the house of Israel, and to the house of Judah. They then, that are out of the Church, have actually no part in this Promise of Knowing the Lord. 2. It is to be limited to all sorts of Persons in Covenant, great and small, young and old, bond and free, male and female, as both the words of this Promise, and the express terms in Joel do evince: and is not to be extended to every individual person of any of those sorts. It is evidently to be understood ( de generibus singulorum, non de singulis generum ) of the kinds of all, not of all those kinds. 3. It is to be limited, To all sorts of sincere believing Federates, as touching that sort and measure of New Covenant-knowledge which is salvifical: False hypocritical Federates may have such Notional knowledge, beyond what was under the Old Covenant, but not any saving knowledge. Thus our blessed Savior limiteth it; It is written in the Prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me Therefore all they, and they only, that come to Christ by believing in him, are taught of God, have heard and learned of the Father. That is, all they, and they alone are under the New Covenant taught of God savingly, who come unto Christ believingly. Hypocritical Professors may obtain the bark, the shell, the carcass of Knowledge, may go as far in Notionals as the sincere: But only sincere Believers gain the substance, the kernel, the soul of Knowledge, which is experimental and efficacious to salvation.

II. Question. How, and in what way God furnisheth his New Covenant-people with such a knowledge of himself.

Answ. This may be resolved very briefly. God furnisheth his New Covenant-people with such a knowledge of God, &c. as hath been described, in this way: viz. ^1. In Jesus Christ. ^2. By his Spirit, and New Covenant-Ministry; ^3. In a continual Progress and Gradation, from their Gracious Conversion, till their Glorious Consummation.

1. In and through Jesus Christ. God— hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. So that in the face of Jesus Christ, the light of the knowledge of the glory of God is communicated to us under the New Covenant. We know God in Christ actually exhibited and performed, clearly revealed: In the face of Christ, the open, evident, unveiled face of Christ; Whereas the Jews under the Old Testament knew God only in the veiled face of Moses, or in the shadowed veiled face of Christ. Hence, Christ is said to be The brightness of his Fathers glory, and the express character or image of his person; The image of the invisible God; The glass wherein we behold the glory of the Lord, which (though by some it be interpreted, The glass of the Gospel, yet) seems peculiarly to be intended of Jesus Christ, because in the beginning of the next Chapter that phrase is used, of giving the light of the knowledge of the glory of God in the face of Jesus Christ. And God hath so notably revealed, manifested and made known himself in Jesus Christ: His Properties, his Purposes and Counsel, His riches of free grace, mercy, love, &c. His Will and Ordinances, &c. That Christ saith, He that hath seen me, hath seen the Father; And, Believe me, that I am in the Father, & the Father in me. The knowledge of God immediately in his Essence, is so high, that we cannot reach it, but be swallowed up with it: The knowledge of God remotely in his Creatures, is so low, that we cannot be saved by it: But the knowledge of God in the face of Christ, (that is, as he hath made himself plainly, clearly, and familiarly known to us in and by Christ, as one man is exactly known to another by his face, ) is of all other the most safe, suitable, profitable and comfortable way of knowing God. In Christ, the invisible God hath rendered himself visible to us: In Christ, the most majestical and glorious God hath rendered himself familiar and near unto us: In Christ, the most holy and infinitely offended God hath represented himself most sweetly and comfortably appeased towards us. Oh! to know God effectually, in Christ already revealed, and exhibited actually, is a knowledge next unto the beatifical vision, wherein we shall see God gloriously.

2. By his Spirit, and New Covenant-Ministry. In ordinary God brings his people to the saving knowledge of himself only this way. 1. Efficiently, By his Spirit; more plentifully poured forth under the New Covenant then ever. God's Spirit is the principal and immediate efficient cause of this New Covenant-knowledge of God, I will pour my Spirit upon all flesh, and your sons and your daughters shall prophecy, &c. — We all beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. If God's Spirit act not, move not, to the producing of this effect, it cannot be wrought at all. Now God's plentiful and powerful Spirit becomes the Author of this knowledge of God, &c. under the New Covenant, especially these three ways. Viz. ( ¹ ) Partly, By his Revelation. He Reveals God and the things of God, more clearly and fully now under the New Covenant, then ever formerly under the Old: He makes the Object of knowledge more plain and Conspicuous, and that mightily furnisheth knowledge itself. The Mystery of the Trinity, of Christ of Freegrace, of Faith, of Justification, of the Gentiles calling, &c. were never before so manifested as now they are in the New Testament by the Spirit, Eph. 3. 4, 5. Christ hath now brought life and immortality to light, through the Gospel. Why? had he never done it before? Yes, but never so fully and clearly. ( ² ) Partly, By his illumination. Having revealed more perfectly the Object to the understanding, in the next place he more completely in lightens and opens the eye of the understanding to discern that Object, 2 Cor. 3. 18. Heb. 6. 4. 2 Tim. 1. 7. The brightest Sun affords no light to us, till our eyes be opened and cured. Now the Spirit is that Annointing, which teacheth us all things. He creates a light within, receptive of the light without: and then we see clearly. ( ³ ) Partly, By his▪ Attestation. God's Spirit attests, witnesseth, and evidenceth to us whatsoever we have from God, and so our true knowledge of him, 1 Cor. 2. 12. Hereby we know that he abideth in us, by his Spirit that he hath given us. 1. John. 3. 24. The Spirit witnesseth with our spirits, that we are the sons of God, Rom. 8. 16. Thus God works this true and saving knowledge of himself, &c. in us by his Spirit. Efficiently, Revealing the Object, Illuminating the eye of the mind, and Attesting to us what we have of God. 2. Instrumentally, By his New Covenant Ministry. God hath appointed all his New Testament Ministry To disciple all Nations,—teaching them to observe all things whatsoever Christ hath commanded; To turn them from darkness to light; For the Perfecting of the Saints, for the work of the Ministry, for the •… difying of the body of Christ, till we all come in the unity of the Faith, and of the knowledge of the Son of God, &c. That we henceforth be no more children, tossed too and fro, and carried about with every wind of Doctrine. Hence Christ calls his Ministers The light of the world, and The stars in Christ's right hand, shining forth unto the Church. But that they may shine forth Instrumentally in their Doctrine, and Exemplarily in their life, to others; God first shines into their hearts, and dispels their natural darkness, shines away their darkness and ignorance; that, making use of such frail earthy instruments, all the efficacy of their Ministry may palpably appear to be of God, and not of them. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, ( viz. this Treasure of divine light in us as earthen vessels, as Gideon and his men had their Lamps in earthen pitchers, Judge. 7.) that the excellency of the power may be of God, and not of us. God could have given his Federates under the New Covenant this knowledge of God immediately by his Spirit only, without the Ministry of man, but he would not: he gains to himself the more glory, upon occasion of the weakness of his instruments. They then that cast off the Ministry and their Teaching now under this New Covenant; do cast off God and his Ordinance, for breeding New Covenant-knowledge, and put themselves quite out of the way of the Spirits operation: remaining still in gross darkness and blindness under a spirit of delusion, through God's just judgment: Witness the many horrid, prodigious and blasphemous errors against Jesus Christ, and almost all the fundamentals of Christianity, published in print, and otherwise by such as have in these days forsaken the Scriptures and way of Truth, and separated from the true Churches and Ministry of Christ, unto Popery, pretended Revelations, Enthusiasms, fabulous Dreams, and damnable Heresies, even denying the Lord that bought them, and bringing upon themselves swift destruction. Many following their pernicious ways, by reason of whom the way of Truth is evil spoken of, 2 Pet. 2. 1, 2.

3. In a continual Progress in the knowledge of God, &c. by degrees, from their gracious Conversion, till their glorious Consummation. Under this New Covenant, The promised knowledge of God is not given all at once in a moment to any of his Federates, but gradually, and step by step, according to his people's capacities. We know but in part, and prophecy in part; we see now through a glass darkly. Knowledge, as well as the grace of Christ in us, is not in complete maturity, but only in their growth thereunto. For the completing and perfecting of which knowledge, Christ hath given all his New Testament-Ministry till the worlds end. Hence it is said, that, We all beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, viz. From one glorious measure and degree of knowledge and the image of God, to another. And to this effect some understand those expressions in Joel, of Prophecying, Dreams and Visions, because so distinctly applied to sons and daughters, old men, and young men, to imply the gradual increase of Knowledge in God's Federates under the New Covenant. This New Covenant-knowledge of God, &c. is, Radically and Initially planted in us at our conversion, Acts 26. 18. 1 Pet. 2. 8, 9. Gradually increased in us day by day, whilst we are in our progress of grace in this life, 2 Cor. 3. 18. 2 Pet. 3. 18. Compleatly Perfected and Consummated in us, when we come to be perfected in heaven by full and immediate vision of God face to face, 1 Cor. 13. 10, 11, 12. 1 John. 3. 2. Heb. 13. 23. God's Federates therefore are not to be discouraged because their knowledge of God, and of the things of God in them, is very weak and small: but rather they are to make it clear and sure to themselves, that the little knowledge which they have is true saving Knowledge, and then they may conclude it will be daily increasing to more and more Perfection, and at last become complete in glory.

III. Question. Whether All God's New Covenant-people attain to this Promised Knowledge of God? &c. Seeing sad Experience seems to speak the contrary, That very many in the visible Church remain most grossly ignorant of God, and of all his ways now under the New Covenant.

Answ. This Question may be resolved by way of Concession, Explication, and Limitation.

1. By way of Concession. Its granted, That even under this brightest Noon-tide and glorious Sun-shine of New Covenant-light, many, alas very many, within the visible Church of Christ, do still remain in gross darkness and ignorance of God and divine things. Which comes to Pass, 1. Partly, From Natural stupidity, incapacity and unteacheableness in some: who are so dull, blockish and unapprehensive of divine mysteries, that though they •… e ever learning, yet (like those silly women) they are never able to come to the knowledge of the Truth. 2. Partly, From the sinful Pravity and Corruption in many. Who, ( ¹ ) Either like Swine basely neglect and contemn the Pearls of Instruction, Admonition, Reproof, &c. trampling them under their feet: contenting themselves in an affected ignorance, and despising all endeavors and means of knowledge. ( ² ) Or like Dogs, bark, revile, turn again and rent those that would inform, teach and admonish them. Not enduring, but utterly hating the light, because their deeds are evil. And this is the condemnation, that light is come into the world, and men loved darkness rather then light, because their deeds were evil. For everyone that doth evil, hateth the light; neither cometh to the light, lest his deeds should be reproved, &c. 3. Partly, From the carnal state and unregenerate condition of most, even in the visible Church, who have no more Christianity then a blade, or lamp, or form of Profession, or some common gifts of the Spirit: whereby they reach only to some N •… tional Knowledge and Speculations about God and Spirituals, but, know nothing as they ought to know, experimentally, affectively, savingly, &c. Carnal professors, though of the highest rank, wanting true spiritual senses, cannot perceive or discern the things of God, because they are spiritually discerned. 4. Partly, From the just Judgment of God upon some, even reprobates and lost persons, whom God hath smitten with judicial-blindness, because they loved not, nor obeyed the Truth of God tendered to them. That forasmuch as, Seeing, they would not see; therefore they shall never see, John. 12. 40. Act. 28. 26, 27. 5. Partly, From the defect of Christian instruction, nurture and admonition in their first education, want of Family-Duties. This is a grand and general sin of Parents, that they bring up their children like Pagans, not diligently catechizing, principling and teaching them in the fundamentals of Christianity; as the Lord requireth, and as the godly use to do, Gen. 18. 19. 1 Chron. 28. 9. 2▪ Tim. 3. 14, 15. 6. Partly, From the great Neglect or Insufficiency of Church-Government and Discipline: when Church-Government is not at all established, or if established, not duly managed for the Healing of this evil, by Catechizing and other ways. 7. Partly, From people's casting off the Churches, Ministry, and Ordinances of Christ, wherein and whereby Christ ordinarily conveys to his New Covenant -people the solid and saving knowledge of himself, and of all his ways, Eph. 4. 11, 12, 13, 14. Mat. 28. 19, 20. 2 Cor. 4. 6, 7. I have diligently observed, That as ignorance in fundamentals is the mother of Separation, causing it: so a further ignorance therein is the daughter of Separation, being caused and increased by it; whilst such do usually lay out all their thoughts and studies, not about the substantials of Christianity, but about such odd new fangle conceits and opinions as they have entertain̄d. From these bitter Fountains the great ignorance of people now under the New Covenant flows: Oh that there were some Effectual Remedy, some speedy Healing of these great evils in England! When shall it once be?

2. By way of Explication. Although in the visible Church there remains much gross ignorance in many now under the New Covenant, so that they attain not to this Promised Knowledge: yet notwithstanding, this Promise, that, All shall know the Lord, hath its due and intended accomplishment. For clearing of this; 1. We must distinguish of God's Federates under the New Covenant. ( ¹ ) Some are his Federates or Covenant-people only Outwardly, by visible Profession, &c. As, Simon Magus, who upon his Profession of Faith was Baptized; So Ananias and Sapphira; So all Hypocrites and Formalists. And a great part of the visible Church is only of such: of the four sorts of hearers there were three naught. ( ² ) Some are his Federates Inwardly, as well as outwordly, Really, as well as Formally; By invisible power of Faith and Grace, as well at by visible Profession. As, Paul, some of the Corinthians, some of the Thessalonians, and as all sincere Converts effectually called from darkness to light, and from the power of Satan unto God. 2. We must distinguish of the term [ All ], which may be taken; ( ¹ ) Sometimes, more Restrainedly, for All sorts of persons, great and small, All shall know me from the greatest to the least, Heb. 8. 11. Ier. 31. 34.— I will pour my Spirit upon all flesh, viz. All sorts, Male and Female, young and old, bond and free, Joel 2. 28, 29, 30. ( ² ) Sometimes, more largely and universally, for every individual person of all sorts; — We have before proved both Jews and Gentiles, that they are all under sin: that is, All and Singular, All and every individual person of Jews and Gentiles are by nature under sin. 3. We must distinguish of the Knowledge of God. The knowledge which men may have of God is twofold, viz. ( ¹ ) Notional only and ineffectual, consisting in the mere swimming Notion and Speculation touching God and things of God, without any powerful sanctifying efficacy upon heart and life, They profess that they know God, but in works they deny him, being abominable, disobedient, &c. All the knowledge which mere carnal unregenerate men have of God, is merely Notional, and in the Head. ( ² ) Real, Effectual, Cordial, and Experimental also; when the heart and affections know God as well as the Head; when they so know God as to believe in him, love, desire, esteem, delight in him, obey him, &c. I know my sheep, and am known of mine. When they have experimental sense, and spiritual feeling of things; — I pray that your love may abound more and more, in knowledge, and in all sense, 〈 in non-Latin alphabet 〉 . It intends, spiritual sense and experience. God's people have spiritual senses, and those senses exercised unto experimental discernings. 4. We must also distinguish betwixt the public Administration of God's New Covenant; and the Private Condition and Constitution of some particular persons in the visible Church under the New Covenant.

These Distinctions premised, we may briefly thus Resolve touching the Extent of this Promise; All shall know me from the least to the greatest, viz. 1. That, In this Promise, God doth not intend only A Notional and ineffectual knowledge of himself under the New Covenant, but also and most especially, A Real, Effectual, Cordial and Experimental knowledge of God, and the things of God. For all the rest of these New Covenant-promises, and so consequently this of knowing God, are so laid down, as evidently and chiefly to intend true effectual and saving Mercies to the Federates, such as are proper and peculiar to the Elect only. 2. That, Therefore the Federates, to whom this knowledge of God under the New Covenant is specially and peculiarly promised, are not the Federates Outwardly by mere visible Profession, but the Federates Inwardly by invisible Power of Faith and other Graces, as well as by Outward Profession. The Outward Federates may know God Notionally, far more under the New Covenant, then ever the like Federates knew God notionally under the Old Covenant: But its only the Inward Federates also that now know God Really, Effectually, Cordially, Experimentally; And herein they shall far excel the Inward Federates of the Old Covenant. 3. That, Under this New Covenant, All, that is, All God's Inward Federates, living till years of Discretion, even all and everyone of them individually and numerically; and those of all sorts of People, Jews, or Gentiles, Male or Female, young or Old, Bond or Free, Great or Small; shall know the Lord, not only with a Notional, but also with a Real, Cordial, Experimental saving kaowledge, much more Generally Universally, and Perfectly then God's people knew him under the Old Covenant. Even the least of God's true New Covenant-people shall have so much spirit, and knowledge, &c. that they shall so far excel God's Old Covenant -people therein, that (as Calvin notes) they shall comparatively be ( Doctors & Magistri, ) even Doctors and Masters, and as it were, all Prophets. Hitherto that of Joel 2. 28, 29. and that of our Savior, He that is least in the Kingdom of Heaven, is greater then John the Baptist, Mat. 11. 11. are specially to be referred. Yea (as one hath well noted) Believers under the New Covenant shall not only equalize, but in some sense excel all the Prophets of old. 4. That, Finally, In this Promise we are not so much to consider the Private Condition and Constitution of some Particular persons, visible Federates under the New Covenant; As the Public O •… conomie and Administration of the New Covenant. The Private Condition of many Particular persons may possibly be very dark and ignorant, having little knowledge of God or his ways, by reason of the occasions of their ignorance forementioned: and yet the Public Administration and current of the New Covenant is for an universal Knowledge of God, All shall know him, &c. as hath been explained: In Comparison of which Knowledge, that under the Old Testament (being very imperfect in degree, very dark and obscure for manner, and very much restrained to the Jews only and some few Proselytes for extent, ) was as nothing; was gross ignorance rather then knowledge, Comparatively. Et semper Comparative haec intellegi debent: These things ought still to be understood comparatively, as Calvin notes, Comment. in Jer. 31. 34.

3. By way of Limitation. Though God in this New Covenant Promise; All shall know me, from the least even to the greatest of them: and though this Promise is Performed upon God's New Covenant people, as hath been explained; Yet all this is to be understood with some Caution and Limitation. As, 1. That, Under the New Covenant All those that thus know God come not to this knowledge of him in one and the same way. For, In the Primitive Churches, whose state and Condition was somewhat Extraordinary, God gave unto his Apostles and to many others a knowledge of him and his affairs in an Extraordinary way, viz. By Prophecy, 1 Tim. 1. 18. & 4. 14. Acts 21. 9. By Visions, as to Peter, Acts 10. 10, 11. to Paul, 2 Cor. 12. 1, 2, &c. By Dreams, as to Joseph, Mat. 1. 20. By immediate infallible inspiration, as to the Penmen of the Books of New Testament, 2 Tim. 3 16. By peculiar Revelation, Gal. 1. 11, 12. & 2. 2. Eph. 3. 5. Acts 27. 23, 24, 25. But in the Successive Churches; whose state and condition is more Ordinary, God gives unto his Ministers and people a knowledge of himself in an Ordinary way: As, By illumination of the Spirit, Heb 6. 4. 1 Cor. 2. 10, 11, 12, 13, 14. By preaching the Gospel, Acts 26. 18. 2 Cor. 4 6. By searching the Scriptures, John. 5. 39. 2 Tim. 3. 16, 17. By Study, Meditation, Reading, &c. 1 Tim. 4. 13, 15. 2. That All God's sincere New-Covenant-people have not the same equal measure of Knowledge, but everyone according to the measure of the gift of Christ, and as God hath dealt to every man the measure of Faith. Some are Babes, and children in understanding, needing milk: Some are more ripe, grown men in understanding, able to digest strong meat, &c. But yet even the Knowledge of the weakest and meanest, surpasseth the knowledge of those under the Old Testament, in distinctness, integrality, and perspicuity.

IV. Question. Whether God by this Promise intended to take away, vacate, Annull and make void all Human Teaching, Private and Public, as altogether useless and needless now under the New Covenant: Seeing he saith; And they shall not teach, every man his neighbor, and every man his brother, saying, Know the Lord? And John saith elsewhere: ye need not that any man teach you?

Answ. For Resolution to this Question I shall offer divers things, ^1. By way of Concession, That thus some have thought; ^2. By way of Negation, That God never intended this by these or any other like Scriptures; ^3. By way of Vindication of those Scriptures particularly objected.

1. By way of Concession. I grant, That in these our times some of unsound judgments, (who decry the New Covenant Ministry and Ordinances of Christ, would lay all things in the Church in a level, cry up the absolute gradual perfection of the Saints in this life, are for Enthusiasms, Infallibilities, immediate Revelations, and for A Christ within them as their only Savior, &c. ) have ignorantly perverted and wrested these Scriptures, Isa. 54. 13. Ier. 31. 34. Heb. 8. 11. 1 John 2. 27. Joel 2. 28, 29. to the voiding of all Human Teaching as to the Saints; but especially to the abolishing of the Public Ministry now under the New Testament, as useless and needless, yea as abrogated by God. Knowing well that the public Ministry of Christ, set for the defense of the Gospel, is the Hammer of their Heresies to break them, and stands most in their way. And thus they revive the old rotten errors of former times. For, as Calvin observes upon this text; they shall teach no more every man his neighbor, and everyman his Brother, &c. ] •… have said, Here the Prophet amplifies the Grace of God. And hence we collect that certain fanatic persons have ignorantly abused this Testimony, when they would take away all use of Doctrine, As in our time some of the Anabaptists have rejected all Doctrine: and when they pleased themselves in their ignorance, yet they proudly boasted they were endued with the Spirit; and that it was an injury done to Christ if we should yet be disciples, because its written among the Encomium's and Praises of the Gospel, They shall teach no more every man his brother. Hence also it came to pass that they became drunk with horrid Dotages. For the Devil, when they did swell with so great pride, could bewitch them at his pleasure. Then every ones pride did move him, to feign dreams to himself. And many knaves have drawn this place to private profit. For when they boasted themselves to be Prophets, and persuaded this to the simple ones, they obliged many to themselves, and made a gain of that Boasting, &c.

2. By way of Negation. God never intended, by these or any other like Scriptures to destroy Human Teaching, Private or Public, or the Office of the Public Ministry in the Church of God. God's New Covenant-promises do not at all tend to lay aside any such Human Teaching▪ For,

(1) Under the New Covenant God's Federates have but at best an imperfect knowledge of God and the things of God. They know but in part,—they see through a glass (as it were a prospective) darkly. Their Knowledge is but growing, 2 Pet. 2. 18. not fully grown up to exact perfection. Therefore in order to their edification and salvation they have still need of teaching, even of all kind of Teaching both Divine and Human, for removing of the remains of ignorance in them: now God will not deprive them of such Necessaries for their Edification and Salvation.

(2) Under the New Covenant, ^1. God doth often Command Private Teaching one of another; As, That Husbands teach their Wives, 1 Cor▪ 14. 35. Parents their children, Ephes. 6. 4. And Christians one another, 1 Thes. 5. 11. 2 Thes. 3. 15. Colos. 3. 16. ^2. God doth also Promise in reference to the Kingdom of Christ under his New Covenant; That it shall come to pass in the last days that the Mountain of the LORD's house shall be established in the top of the Mountains, and shall be exalted above the Hills: and all Nations shall slow unto it. And many people shall go and say, Come ye and let us go up to the Mountain of the LORD, to the House of the God of Jacob, and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the Law, and the word of the LORD from Jerusalem. Here note, 1. The Glorious exaltation and enlargement of the Church of God under the New Testament. 2. The great Zeal of many, not only themselves to repair to the house of the Lord, but to incite and instruct others also to go with them to be taught of God. 3. The way how they shall be taught, by God's Law and word going out of Zion and Jerusalem, viz. By the Apostles preaching the Gospel first at Jerusalem, and then all over the world. Thus God's New Covenant-people should privately provoke and instruct one another to repair to the Gospel ordinances, especially to the word preached, that they may thereby be taught. This is a teaching both Divine and Human.

(3) Under the New Covenant Jesus Christ having dedicated the New Covenant in his own blood, hath taken most effectual Order for establishing the Public Ministry, and Teaching of his Church thereby in all the Nations of the world, from his own Resurrection and Ascension, till the very end of the world. For. 1. When he Ascended up on high, he gave gifts to men, viz. All his New Testament Ministry; Extraordinary, Apostles, Prophets, Evangelists; Ordinary, Pastors and Teachers: For what end? For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ: For how long? Till we all (even all the elect of God) come in the Unity of the Faith, and of the knowledge of the Son of God, unto a perfect man▪ unto the measure of the stature of the fullness of Christ. And that will not be till the worlds end, when all the Elect of Christ shall be called, and the mystical body of Christ fully completed. 2. Jesus Christ immediately before his Ascension gave Commission to his Ministers for Discipling, Baptizing and Teaching all Nations, Promising to be with his Ministers in this their Ministerial work all days, even till the end of the world; Therefore the Ministerial office must continue till the worlds end; and the Ministerial work of Teaching all Nations, ( viz. both the Primitive and fundamental work of teaching them, that they may be Disciples of Christ, which is here called Discipling them; And the Successive superstructive work of teaching them after they are Discipled and Baptized, how to walk as Christ's disciples, observing all his commands ) is to coutinue till the end of the world. By these two full and clear Scriptures it is palpably evident beyond all Contradiction, That Jesus Christ himself under his New Covenant hath ordained, Instituted and Commanded his Pubike Ministry and their public Ministerial Teaching of the Church and people of God, still to continue and remain from his Resurrection and Ascension till the very end of the world. And therefore neither this Passage in the New Covenant, nor any other in all the Scripture, can rationally and solidly be urged for vacating, voiding, or laying aside the office of Christ's public Ministers, or their Duty of public teaching the Church of God. 3. Jesus Christ under his New Covenant hath so fixedly settled this way of Ministerial Preaching and Teaching for gaining Sinners to himself by believing, that ordinarily none can come to him by believing but through his Ministers instrumental Teaching and Preaching, The Spirit of God ordinarily working to the Conversion of Sinners, only by the Preaching of the word. Whosoever shall call on the Name of the Lord, shall be saved: How then shall they call on him, in whom they have not believed? and how shall they believe in him of whom they have not heard, and how shall they hear. without a Preacher? And how shall they preach, except they be sent? As intimating to us, That in God's ordinary course these things are impossible.

3. By way of Vindication of those Particular Scriptures, which usually are wrested, perverted, and ignorantly objected against all Human Teaching Public and Private, and against the very Ministerial office, now under the New Covenant.

(1) The First objected Scripture. And all thy children shall be taught of the LORD, Isa. 54. 13. Then, what need is there of any Human Teaching, Public or Private, anymore?

Answ. What need? Great Need of Human teaching, even to all the Churches children that shall be taught of the LORD. For, 1. Human Teaching both Public and Private is necessary, necessitate medii, by necessity of Instrumental Mean, This being God's ordinary way and mean whereby he teacheth, viz. by the Ministry of men. God teacheth Immediately, primarily and efficiently by his Spirit, John 16. 13. 1 Cor. 2. 10, 11, 12, 13. 1 John 2. 20, 27. Mediately, Secondarily and Instrumentally by Men, by Christians Privately, Col. 3. 16. 2 Thes. 3. 15. By Christ's Ministers Publikely and privately, Mat. 28. 19, 20. Eph. 4. 8. to 14. Rom. 10. 13, 14, 15. 2 Tim. 2. 2. Acts 20. 20. The Position of the Principal cause, and of the end, takes not away the less principal and instrumental causes of our Teaching, but rather infers them and implies them, as means appointed by God to that end. God will judge the People righteously, and govern the Nations upon Earth, Psal. 95. 4. Is there therefore no more need of Judges, Governors and Magistrates▪ God will bless his people so, that the earth shall yield her increase, Psal. 95. 6, 7. Is there therefore no more need or use of Sun, Rain, Husbandry, Tillage, &c▪ So here, The LOKD will teach all the children of the Church: Is there therefore no more use of Ministers, Preaching, or Public and private Teaching? How absurd such inferences! When men teach by God's appointment, The Lord himself teaches by those men. Yea, Because God hath promised All the children shall be taught of the LORD; Therefore there is necessity and utility of Human Teaching, that being one special way of the LORD'S Teaching. 2. Human Teaching is also necessary, necessitate Praecepti, by necessity of Command: Christ having commanded both Ministers to teach ex officio, publicly: and Christians to teach one another ex charitate, Privately: as hath been proved. Now God's Promises do not overthrow his Precepts, nor ought they to be made to fight one against another. Scripture reveals both: and both have their use in their place.

(2) The Second Objected Scripture.— I will pour out my Spirit upon all flesh, and your sons your and daughters shall prophecy, your old men shall dream dreams, your young men shall see visions: &c. Joel 2. 28, 29. Therefore under the New Covenant, all shall be so taught by the Spirit, that they shall be Prophets, not needing any further human Teaching.

Answ. 1. The Substance of the Answer to the former objected Scripture is also applicable here, and enervates utterly this inference, from that of Joel. 2. This passage in Joel hath special reference to the times of the New Covenant; The Scope whereof is, to show, That God will more plentifully for measure, and more Generally for extent, bestow his Spirit and the effects thereof upon his people under the New Covenant, then he did under the Old. For Measure, They should have his Spirit in Prophecy, Visions and Dreams: that is, they should have all sorts of the Manifestations of the Spirit upon them, and this should not be as formerly an extraordinary, but an Ordinary and common thing. For Extent, All flesh, that is, all sorts of God's people, male, female, young and old, bond and free (as here Joel expounds himself) should partake of this Spirit of God. So that they shall equalize, yea in some sort excel the ancient Old Covenant-Prophets themselves, much more the ordinary sort of people, in knowledge; in regard of the Ordinariness, Distinctness, Clearness and Perfectness thereof. This Promise was most Signally and eminently fulfilled by God's miraculous pouring forth his spirit upon the Apostles on the Feast of Pentecost, And afterwards by his extraordinary and ordinary shedding forth of his Spirit upon others. 3. This Promise of the spirit was never intended to make everyone a Prophet to himself, and to exclude all teaching by men; ( ¹ ) Partly, because the Spirit was usually performed to people at the Hearing of the word preached by men. As to Peters hearers at his Sermon; To Cornelius and his company at Peters Sermon: To the Gentiles, at the Preaching of Paul and Barnabas: To the Galatians▪ by the Ministry and preaching of Paul; This only would I learn of you, Received ye the Spirit by the works of the Law, or by the hearing of Faith? that is, by the hearing of the Doctrine of Faith preached. ( ² ) Partly, because divers having received the Spirit▪ did presently fall upon▪ Preaching the word to others. As the Apostles at Pentecost, having received the Holy Ghost began to speak with other tongues, as the Spirit gave them utterance, the wonderful works of God, and Peter so preached at that t •… me as to convert three thousand souls. So Saul converted and having received the Holy-Ghost, straight-way preached Christ in the Synagogues, that he is the Son of God. So that the receiving of the Promised Holy-Ghost, is so far from rendering Human teaching useless and needless, that it contrariwise greatly confirms and establisheth the same.

(3) The third Objected Scripture. And they shall teach no more (Gr. And they shall not teach ) every man his neighbor, and every man his brother, saying; Know the LORD: for they shall all know me, from the least of them to the greatest of them, Jer. 31 34. Heb. 8. 11. Therefore its most plain that under the New Covenant, all shall so know the LORD, that all man's teaching shall cease and be laid aside as needless. After Christ's coming none ought to teach his neighbor: away therefore with the External Ministry, and let it give place to God's internal Inspiration. As Calvin recites the Objection.

Answ. Much hath been already spoken in this Article of the New Covenant, whereby this Objection may be refelled. But yet for clearness sake note,

First, That the intent and purpose of the Holy Ghost is here specially to be observed for the removing of this Objection. His Scope and intent herein is, To show in Particular, what a different Covenant this New Covenant should be from the Old, and how far the New should excel the Old. That this is his Scope is plain from the Series of the Context: I will make a New Covenant—not according to the Covenant that I made with their Fathers, &c. Here in General he shows that the New Covenant should be different from, and excel the Old Covenant. Then he descends in Particular to show wherein this difference and excellency of the New Covenant from, and above the Old shall consist▪ But this shall be the Covenant, &c. As if he had said; In these three points especially the New Covenant shall differ from, and far excel the Old, viz. ^1. In the Inscription of God's Laws in the Spiritual Tables of their Mind and Heart. ^2. In the Federates more excellent and more universal knowledge of the LORD. ^3. In the utter forgiving and forgetting of all their sins forever. Whereas, ^1. The Old Covenant was written in Tables of stone: ² The Federates knowledge of God under it was very sparing, small, dark and veiled: And, ^3. In their Sacrifices there was still a renewed Remembrance of sin every year, every day. Now we have the clear intent and purpose of the Holy-ghost in this Scripture. And this gives us a notable ground and light for discovering the vanity and impertinency of the Objection. For,

Secondly, Hence it is plain, That those words [ They shall not teach every man his neighbor, and every man his brother, &c.] are not to be understood Negatively; That under the New Covenant there shall be no more Human Teaching, public or private at all, but that all such teaching should absolutely and utterly cease forever, and give way to immediate Inspirations, Revelations, &c. But are to be understood only Comparatively; That they shall not so teach everyone his neighbor and brother under the New Covenant, as they did under the Old; there shall be such a surpassing, excellent, perfect, clear and general knowledge among all sorts of the Federates small and great. And its usual in Scripture in divers places to take the word [ Not, ] Comparatively rather then Negatively: As, If ye were blind ye should have no sin: Gr. ye should not have sin. It cannot be taken Negatively, that they should not absolutely have any sin at all: but Comparatively, that they should not have so much sin, they should have no sin in comparison. For ignorance excuseth sometimes a tanto from the greatness of the Sin: and Knowledge adds always an aggravation to sin. So Paul said; Christ sent me not to Baptize, but to preach the Gospel. [ Not ] cannot here be an Absolute and simple Negative, as if Christ did not at all send him to Baptize; for this is contrary to Christ's Commission, authorizing his Apostles and Ministers both to Preach and Baptize; nor did Paul himself so understand it; for he did Baptize divers; and did he do it unsent, or without a Call? But it must needs be here only a Comparative particle. Not, that is, Christ sent me not so much to baptize, as to preach; he sent me principally and especially to preach, rather then to Baptize. To this effect, the Old Covenant -Ministration, though glorious, is said to have no glory: Not none absolutely, but none comparatively, in regard of the exceling glory of the New Covenant▪ For even that which was made glorious, had no glory in this respect, by reason of the glory that excelleth. So here; They shall not teach, &c. that is, They shall not so teach, so slenderly, so weakly, so sparingly, so darkly, so literally, so imperfectly, &c. under the New Covenant, as they did under the old. Our godly and learned Interpreters do very generally understand this phrase, not in the Negative, but in this Comparative sense: But they somewhat diversely explain themselves herein. 1. Some thus; That whereas in the former Covenant Moses and the Prophets taught only Literally; in this New Covenant, they shall all be taught of God, shall come to Christ, and having the Spirits anointing, they shall know all things. So Junius. But yet that Moses and the Prophets taught only Literally, must be warily nuderstood: They taught more Literally, then Spiritually, 2 Cor. 3. 6. to the end. There was little Spirit then given, in comparison of what is given now: then, drops; now, Rivers of the Spirit, Joh. 7. 37, 38, 39. 2. Some thus; That God doth not here quite deny men's teaching one of another: but these •… e the words, They shall not teach, saying: Know the LORD. As if he had said, such ignorance shall not possess men's minds as heretofore, that they Knew not who God was: They shall not be so grossly ignorant of Principles and Fundamentals, as Alphebetarians in Religion, &c. So Calvin; and Diodat much to that effect, although in another place he thinks The Divine teaching is here preferred before all Human teaching, which falls in with that of Junius. 3. Some thus; That the New Covenant-Teaching, shall not be restrained to a few of one Nation, but to all sorts of all Nations; shall not be only in Fundamentals, but also in more perfect and abstruse mysteries of religion; shall not be with a servile Coaction, but with a voluntary inclination to obedience, &c. So Pareus. But sure we may well put them all together. For this is an high Hyperbolical expression whereby God intends to Magnifie the New Testament▪ knowledge above the Old, that it shall be far different, and much more extensive and excellent, (as I have already shown,) More Divine, more Spiritual, more Clear, more Evidential, more Compleat, more Efficacious, and more Glorious. And yet all this by the Instrumentality of the more excellent New Covenant Ministry, 2 Cor. 3. 4, 5. to the end, and 4. 6▪ 7. Therefore this Promise doth not at all seclude the New Covenant public Ministry, nor Christians mutual, private Instruction one of another. The Note in the Large London Annotations is excellent: therefore see it in the Margin.

(4) The fourth Objected Scripture. But the Anointing which ye have received of him, abideth in you, and ye need not that any man teach you, 1 Joh. 2. 27. Therefore after people receive this anointing from Christ, they need no more any Mans Teaching, &c.

Answ. For removal of this Objection, as quite besides the Apostles intent; Consider,

First, That the Scope and Intent of this Context from ver. 17. till ver. 29. is to exhort them to beware of the dangerous Antichrists and Heretical Seducers, that should come, yea were in part come already, as Cerinthians, Hebionites, &c. against whom he arms them, encouraging them to persevere in the Truth upon nine considerations, as I have elsewhere shown. The eighth is this, That though he had written these things to them, concerning them that seduce them; yet he had propounded therein no new or strange Doctrine to them, but such as for Substance they knew already, by the Holy Spirit, that Anointing teaching them all things, viz. All things necessary to Salvation, whose abiding in them should enable them to abide in the Truth, ver. 26, 27. This is the direct purpose of the words.

Secondly, That therefore this phrase [ Ye need not that any man teach you ] doth not at all import, that they were now past all need of Mans Teaching, being so taught by that Anointing: for John himself was now teaching of them, in writing this very Epistle to them, and that very many ways, and particularly in this Context he was teaching them to Persevere in the Truth against all Seducements; and will any one say▪ That what here John taught them was more then needed? But this phrase doth imply; 1. That they were most thoroughly and solidly taught by the best Teacher, the Anointing, viz. The Holy Ghost, received by them, and remaining in them, ver. 20, 27. They that are taught by this Divine Teacher, comparatively need not that man should teach them. The Spirit teacheth most Convincingly, Clearly, Fully, Powerfully, Perswasively, Efficaciously, &c. beyond all man's Teaching. Not that man's Teaching is hereby simply and absolutely excluded: but that the Spirits teaching is magnified and preferred above it. So that Mans teaching (though necessary and useful in its place, yet is as no teaching, in comparison of the Spirits teaching, that excelleth. 2. That they needed not that Man should teach them, (1) Either any Fundamental Principles of Faith or of the Doctrine of the Anointing, having so well grounded them, and taught them all things necessary to Salvation; ( •… ) Or any New Doctrine of a more exquisite and perfect stamp, as yet strange and unknown to them for they knew all things, and needed no new Gospel, no new light or Doctrine for Kind and Substance, though the best had need of man's Teaching in order to growth and further degrees of Knowledge, 1 Cor. 13. 9, 10, 12. •… 2 Pet. 3. 18. 3. That, Here John himself propounds no other Doctrine to them, then what the Holy Anointing within them would approve and give attestation to, having written the Effect and Substance thereof in their hearts all ready by his own finger. Thus he excellently confirms and establishes them against Seducers, in the Doctrine and Truth which they had already received, showing that what now he inculcates unto them, they for Substance knew already, and had long since not only heard it from their Teachers, but learned it also effectually by the Holy-ghost within them.

Thirdly▪ That what here John speaketh of their Anointing, of their Knowing all things, and that they needed not th •… any man should teach them, being chiefly matters of Fact, is specially and peculiarly to be understood of them to whom he wrote this Epistle. They were so thoroughly and soundly instructed by the Spirit, that they knew in a sort all things requisite to Salvation and sufficient to keep them from Seducements, that they comparatively and in some respects had▪ not need that any man should teach them. But this cannot be the Case of all, not of most in the visible Church under the New Covenant: How few are there of whom Ministers can affirm these things? How many children, babes and infants are there in knowledge, but how few adult, ripe, and grown men in understanding? Therefore this cannot be drawn into a President or General Rule for all under the New Covenant, as not needing human teaching.

Thus it is plain, That God by this Promise of Excellent knowledge under the New Covenant never intended to deprive his Church and people of so sweet and rich a Blessing, as Public and private Teaching, or the Public Ministry.

V. Question. Why hath God promised this Blessing in his New Covenant, That all shall know him, from the least of them to the greatest of them?

Answ. These Reasons especially may be given, why God hath Covenanted to confer such Eminent Knowledge upon all sorts and degrees of his New Covenant-people: viz.

1. Because, None in all the world, besides God alone in Christ by his Spirit▪ can furnish the Soul with right saving Knowledge of himself, and his affairs. For consider 1. There may be a Natural knowledge of God and Religion, such as Pagans may have by the dim light of Nature remaining in them, and by the Book of the Creature. This may be sufficient to leave them without excuse in their damnation: though not sufficient for their Salvation. For Nature cannot ele vate the Soul above Nature. 2. There may be A Literal or Notional, and an acquired knowledge of God and Religion by Education, Reading, Hearing, public or private Instruction, Meditation, &c. such as Hypocrites may have by common illumination; or as Reprobates may have from the mere Capacity of elevated Reason. But this Literal, Notional and Acquired knowledge will not effectually save the Soul: they that are most exquisite herein, may at last utterly fall away and perish. 3. There is beyond all these a Spiritual, Supernatural, Infused Knowledge of God and Religion, which God alone in Christ by his Spirit teacheth to his Elect, viz. (1) God the father of Lights, (viz. of all Lights Natural, Spiritual, and Celestial,) he is the fountain of this Light of saving knowledge, he is the First Teacher, it originally comes all from him. All thy children shall be taught of the LORD. Which Christ thus alledgeth and interpreteth, And they shall be all taught of God. Every man therefore that hath heard and hath learned of the Father▪ cometh unto me. (2) In and by Jesus Christ the Son, our Mediator, God the Father reveals himself and ways savingly to his people. No man knoweth the Son but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Again, it is said of Christ; That was the true light, which ligheth every man that cometh into the world. How? Either Naturally with the light of natural reason and human understanding, so Christ the Word, as Creator, enlighteneth every man created with this principle of Natural light; See John. 1. 1. to 10. Or Supernaturally with saving knowledge, So Jesus Christ as our Mediator and great Prophet, enlightens every man that comes into the world that is enlightened; Every man in the world that is savingly enlightened, is enlightened by him. Christ is the express character and most perfect image of his Father, Heb. 1. 3. So that he who sees and knows the Son, knows the Father also, John 14. 9. Hence it is said; that the light of the Knowledge of the Glory of God is given in the face of Jesus Christ, 2 Cor. 4. 6. As a man reads the Fathers countenance in the face of his Son that is most like him: So God represents himself most lively, sweetly and savingly in Jesus Christ to his elect. In Christ he reveals himself as their Redeemer, their Savior, their Father, their Husband, their God in Covenant, merciful, gracious, longsuffering, abundant in Loving-kindness and Truth, pardoning iniquity, transgression and sin, &c. All knowledge of God out of Christ, is dead, vanishing, fruitless, ineffectual; but the knowledge of God in Christ is quickening, effectual, lasting and saving. (3) God gives the saving knowledge of himself in Christ, by his Spirit. His Spirit is that Unction, that Anointing which immediately teacheth them all things necessary to Salvation. God hath revealed them unto us by his Spirit: For the Spirit searcheth all things, even the deep things of God,—The things of God knoweth no man but the Spirit of God. Now we have received not the Spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God. The Spirit makes use of the Ministry of men, co-operates with the preaching of the Gospel, to work this knowledge of God into the he •… ts of his Elect at their Conversion, and to increase it afterwards there: but all the efficacy and enlightening virtue is only from the Spirit, Men are but only Instruments. Thus it is God in Christ by his Spirit, and he alone that can furnish and fill his people with saving knowledge of himself; he only can rubb off the scales of blindness, he only can savingly open the understanding, he only can anoint us with such eye-salve, that we can supernaturally see: and therefore he Promiseth and Covenanteth to do this for his people, which himself alone can do.

2. Because, It is most congruous and agreeable to the Nature of the New Covenant to bring in a more transcendent and excellent Knowledge of God and his ways, then was brought in by the Old Covenant. For, 1. This New Covenant is the last and best Covenant, the most perfect of all Covenant-administrations. 2. The Condition of the Church under the New Covenant is more ripe and perfect then ever it was before. The Church under the Old Covenant, was as a child in minority, under age: but under the New Covenant, is as a man in Maturity, of full age. 3. •… he New Covenant-knowledge and fruition of God, is gradually the very next unto the immediate glorious vision and fruition of God in heaven face to face. Consequently this most excellent and complete knowledge of God is promised in this New Covenant, as being most congruous to the excellent Nature of the New Covenant.

3. Because, gross ignorance of God and his ways, is very Sinful, Mischievous, and Dangerous: but especially under the New Covenant. I. Gross ignorance of God and his ways, is; 1. Very Sinful. (1) Partly, because the Original root of it was Adams great Sin, his first Apostasy from God. Hereby he deprived himself and all his posterity of the image of God: which did partly consist in knowledge. Ignorance then is a rotten branch of a rotten root. (2) Partly, because ignorance, in the Nature of it, is the Souls Darkness and blindness in Spirituals. A miserable and deformed sinfulness. Knowledge in the Soul is as the eye in the body, or Sun in the Sky: Ignorance is contrariwise as a face without eyes, or the sky without a Sun: Oh how misshapen dark and deformed! (3) Partly, Because ignorance hath a stubbornness and enmity in it against the Light.— Men loved darkness rather then light, &c. John 3. 29, 20. (4) Partly, Because Ignorance is the cause, occasion and inlet to many other Sins. It hath a very train of Sin at its heels, Isa. 1. 3, 4. Hos. 4. 2, 3. Through ignorance men crucified Christ, 1 Cor. 2. 7, 8, 9. Through ignorance Paul was a Persecutor, blasphemer and injurious, 1 Tim. 1. 13, 14. Through ignorance men idolatrously worship they know not what, Acts 17. 23. Oh into what extremities of wickedness will not a blind ignorant creature precipitate himself! 2. Very Mischievous and Dangerous. The mischief and danger of ignorance is great and manifold. As (1) Ignorance makes people a Prey to all manner of Seducers, 2 Tim. 3. 6, 7. (2) Ignorance makes men wander in by-paths of Error and ungodliness they know not whither, John 12. 35. (3) Ignorance hides the Gospel from men, that the light thereof shines not in upon them, to their Conversion, 2 Cor. 4. 3, 4. Acts 26. 18. John 3. 19, 20. (4) Ignorance alienates men from the life of God: that neither God nor Godliness lives in them, or by them, Eph. 4 18. (5) Ignorance involves men in senseless Security, Hos. 7. 9. (6) Ignorance destroys a people, my people are destroyed for lack of knowledge. It destroys them both corporally and spiritually, Isaiah. 5. 13. 2 Tim. 2. 25, 26. (7) Ignorance is the Highway to Hell, and will at last bring upon men the vengeance of God in their everlasting destruction, •… Thes. 1. 8, 9. II. This ignorance of God and his ways is most Sinful under the New Covenant. Because against the greatest Light and Compleatest means of Knowledge and fullest Effusions of God's illuminating Spirit: which the New Covenant brings in above all former Covenants. Ignorance under such light, such means, such e •… fusions of the Spirit is deeply aggravated, and more exceedingly sinful, John 15. 22. & 3. 19, 20. Therefore Seeing gross ignorance of God is so Sinful and dangerous, especially in this Noontide of light now under the New Covenant, God hath now Covenanted to furnish his people with more excellent knowledge of himself then ever his people had formerly, that the sin and danger of such ignorance may not undo his New Covenant-people.

4. Because, Such New Covenant-knowledge of God as is here intended, is of General necessity, influence and utility to God's New Covenant-people about all the affairs of the Christian Religion. The light of this supernatural knowledge is as necessary and useful in the Church, as the Light of the Natural Luminaries, Sun, Moon and Stars, is in the world. Now this Knowledge of God is useful and necessary these ways especially▪ viz. 1. As a Di •… coverer of God, Christ, and of all the Mysteries of Christian Religion, to the Soul. The right knowledge of God manifests all those; but gross ignorance leaves us wholly in the dark about them all. 2. As a Detector of all our Sins and Corruptions. The right knowledge of God and his infinite purity, in the exactness of his Word and Law most notably lays open unto us the sinful impurity and pravity of our Hearts and ways, repugnant to God and his will. Thus in Paul; Thus in Job of old. 3. As an Inlet and open door to all sanctifying Graces. As natural light was the first particular distinct Creature when God made the World, Gen. 1. 3. So supernatural light is the first distinct Grace when God new-creates the Soul, Col. 1. 10. 2 Pet. 1. 5, 6, 7. and is an introduction to the rest. As, To Faith, Isa. 53. 11. Heb. 11. 2. To Af •… iance, Trust and Confidence, Psal. 9. 10. To repentance, Job 42. 5, 6. Ier. 31. 19. To Temperance, Patience, Godliness, brotherly-kindness, and love, 2 Pet 1. 5, 6, 7. To obedience, John 13. 17, &c. Knowledge and illumination still leads the way to all distinct Graces in order of Nature. 4. As A guide to all our Faculties and Affections. Light in the bodily eye guides all the bodily parts and members; So light in the understanding guides all the Faculties of the Soul: there being a naturral subordination of the Affections ro the Will, of the Will to the Understanding, & of the Understanding to the Light therein Only violence of corruption ofttimes inverts this orderly subordination. 5. As a Pilot to all our Christian Duties and Actions. Knowledge sits at stern in every well-managed Action and service. Whatsoever we do, we should do it Knowingly, Understandingly; we should Preach understandingly, 1 Cor. 14. 19. 1 Tim. 1. 7. & 3. 2. Tit. 1. 9. we should pray understandingly, 1 Cor. 14. 15. we should give thanks understandingly, 1 Cor. 14. 15. we should read and hear understandingly, Acts 8. 30. John 13. 17. we must manage all our actions and service of God understandingly, 1 Chron. 28. 9. Otherwise, all we do are but blind services and Sacrifices of fools, Eccl 5. 1. 6. As an evidence of all that God hath given us, and done for us in Christ: True knowledge lets us see what we have from God, and so doubles our enjoyment. 7. Finally, As an Espial of our better Condition and state reserved for us in the world to come. Knowing in yourselves that you have in heaven a better and more enduring Substance. These, and many such like, are the advantages and benefits of true Knowledge in the Soul. The Lord there •… ore knowing how necess •… ry and useful true Knowledge is unto his people, (in whose prosperity he exceedingly delighteth) hath Promised this Knowledge in abundance to his People in this New Covenant.

5. Finally, Because such Universal and eminent Knowledge of God under the New Covenant, exceedingly advanceth the glory of Christ and of his New Covenant. Before Christ came, The Knowledge of God and divine things was restrained to a few, an handful of Jews and Proselytes: and it was imparted to those few under a veil very darkly and obscurely: Then Christ and his Covenant comparatively had but little glory. But since Christ's coming, this Knowledge being extended generally to all sorts in all Nations, and imparted to them eminently for measure and degree with a noontide-light and sun-shine of irradiation, The Knowledge of the Lord covering the Earth as the waters cover the Sea, and filling the Church as the light of the Sun fills the whole world: Hereby the Glory of Jesus Christ is most highly advanced, bringing all this glorious light with him: and the glory of his New Covenant is notably exalted above the imperfect, dark, veiled administrations of God's fore-going Covenants. Now God had a singular intent to glorify his Christ and his New Covenant in these latter days.

VI. Question. How may we discover, that we so know the Lord, as God here intends in this his New Covenant-Promise?

Answ. So much hath been spoken to this effect already, that I need not add much more then briefly to point at the Particulars, which more specially tend to the Resolving of this Question.

In the General, It is plain; 1. That such as know God aright, may know that they know him. — Hereby we do know that we know him, if we keep his Commandments, &c. The discerning of the truth of our knowledge of God is not a thing impossible or unfeazable. 2. That very many do think they know God aright, and the things of God aright: When as yet they know nothing as they ought to know. We all have knowledge, Knowledge is an easy attainment: but how few have such knowledge as they ought to have, how hard is it to know God or Religion as we ought to know? A man my know much of God Theorically or Notionally, That he is; That he is one; That he subsists in three distinct persons▪ That he is Al-sufficient, Infinite, Eternal, &c. That he hath eternally ordained all things, In beginning of time created all things, &c. And yet notwithstanding all this, not knowing him so as to believe in him, admire him, adore him, love him, fear him, delight in him with all his heart, with all his soul, with all his mind, with all his might, obey him sincerely▪ &c. such a man knows nothing of God as he ought to know. So a man may know much of Christ▪ of his Natures, Person, Offices, Effects and Fruits of his offices, &c. and yet not knowing him so as to Deny a man's self for him, to forsake all for him, to hate Father, Mother and dearest Relations for him, to count all things loss and dung for the excellency of the knowledge and righteousness of Christ, To believe and rest upon him alone for Salvation, to be acted and ruled by him, his Spirit and Word, &c. such a man knows nothing of Christ as he ought to know. So a man may know much of God's will, and of the things of God and of Christ, of his Commandments, of his Prohibitions, of his Covenant and Promises, of his Ordinances, of the fundamentals and other deeper mysteries of Religion, &c. he may be able to describe them, to teach them to others, to defend them by dispute against all gain-sayers, &c. Yet if after all this Knowledge, he goes on still in his wickedness, he casts God's commands behind his back, walks contrary to the Principles of Religion, despiseth the Covenant and Promises of God, Prophanes and pollutes all his ordinances, contradicts the will of God by fulfilling his own will and ways, &c. this man knows nothing of Religion and of the things of God as he ought to know. The like is to be said in other Cases. And therefore there's great need of searching whether we know God aright, seeing we may have much knowledge of him, and yet know nothing of him as we ought to know.

In Particular we may discern that our Knowledge of God is such as he intends in this New Covenant, especially these four ways, viz.

1. By the Nature of our Knowledge. If it answer the Nature of the New Covenant-knowledge, which is more excellent then the Old Covenant-knowledge of God, in 1. Divineness, 2. Spiritualness, 3. Clearness, 4. Evidentialness, 5. Compleatness, 6. Efficaciousness, and 7. Gloriousness. All which I have formerly opened in the I. Question.

2. By God's way and method of bringing and working this Knowledge in us. If God, 1. In Jesus Christ; 2 By his Spirit and Public ministry have wrought it in us; 3. Increasing it more and more in us by degrees, as hath been explained in the II. Question.

3. By the Properties of true saving knowledge. It hath these more special Properties.

(1) It is Affective. It works not only upon the Head, but also upon the Heart: not only upon the Understanding, but also upon the Affections, 1