The Mystery and Marrow of the Bible

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 John 4. 7, 8. Phil. 1. 9. As I have elsewhere shown. It makes a man so know God, as to love him, fear him, obey him, &c.

(2) It is experimental. It affords a man a spiritual sense, taste and experimental relish of God, Christ, and their sweetness, goodness, Pleasantness, &c. Phil. 1. 9. Heb. 5. 14. Psal. 34. 8. with 1 Pet. 2. 2, 3. This is far beyond all empty Notions, though never so subtle and acute.

(3) It is effective. It is not an idle, but a working Knowledge: Its not ineffectual and weak, but very efficacious▪ its not only Contemplative, but Active also. It specially produceth these effects, viz▪ 1. Humbles the Soul for sin, Job 42. 5, 6. 2. Purifieth the heart from Sin, I am. 3. 17. 1 John. 3. 6. 3. Makes obedient to God and his Commands. Is a Practical knowledge, 1. John. 2. 3, 4. & 4. 6. John. 10. 4. 4. Disposeth a man to serve the LORD sincerely and willingly, 1 Chron. 28. 9.

(4) It is very pregnant and fruitful in all goodness, 2 Pet. 1. 5, 6, 7, 8. Jam. 3. 17. A barren, empty, dry, fruitless, useless knowledge, that ends only in knowing, and doth good neither to a man's self nor others, &c. is a bad knowledge.

4. By the Associates or Companions, which the Scripture joins with true Knowledge, and which actually do accompany true knowledge in the Sanctified Heart. The companions of a man's delight, are notable indications of his Principles, Constitution and Disposition. The Companions of true Knowledge of God, are; Faith, Virtue, Temperance, Patiente, Godliness, Brotherly-kindness, Charity. Yea, Knowledge, Righteousness, and true Holiness are copartners in the Image of God renewed in us. Where these sacred Concomitants are indeed: there true saving Knowledge is in some good measure.

VII. Inferences. Shall God's Federates have generally a More excellent Knowledge of God, &c. Under the New Covenant, then they had under the Old Covenant? Shall not every man teach his neighbor and brother, saying; know the LORD? for that All shall know him from the least to the greatest of them: Then,

1. Hence, The Old and New Covenant essentially and substantially Agree, though Accidentally and Circumstantially they differ, about the Knowledge of the LORD. I. Essentially they Agr •… e as to the Essence and Substance of this Knowledge. Both of them teach their Federates to know the LORD God; Yea and to know God in Christ in some sort. II. Accidentally they Disagree, as to the Accidents and Circumstances of this knowledge of the Lord. For, 1. That knowledge of God under the Old Covenant was restrained to one sort of People the Jews: But this under the New Covenant is extended to all sorts of people of all Nations. 2. That was more Human: This more Divine. 3. That more Literal and Carnal: This more Spiritual and Celestial. 4, That more dark and veiled: This more Clear and Revealed. 5. That consequently much less: This much more evidential and ensuring. 6. That more Imperfect and childlike: This more pefect, complete and Manlike. 7. That more weak and ineffectual: This more powerful and efficacious. 8. That having some sort of glory: but This being far more excellently glorious. As in all these Particulars hath been formerly manifested. So then, though Old and New Covenant substantially do Agree: yet accidentally they much disagree; The New Covenant far transcending and excelling.

2. Hence, The chief Perfection of Knowledge, is to know God aright. For, the most perfect Light and Knowledge, is that which is in the Church of God, surpassing all Pagan-knowledge: The most Perfect knowledge in the Church, is that knowledge which the Church hath in her most ripe grown and perfect state, now under the New Covenant: And the Perfection of this New Covenant knowledge is wholly placed in this, That all his Covenant people know the LORD. For, 1. The LORD God is the Highest and perfectest object knowable: And therefore the right knowledge of the Lord is the Height of Knowledge. 2. The Lord cannot be rightly and savingly known but in Jesus Christ, and in his face; (1) In whom the Divine Perfections are most resplendent; (2) In whom the whole Mystery of sinners salvation was Contrived and Decreed before all time; (3) By whom the Redemption and Reconcilement of Sinners to God was wrought and effected in fullness of time; (4) Through whom the Redemption, Reconcilement and Salvation of sinners is actually Applied and Appropriated to the Elect in due time; And (5) With whom the everlasting Happiness and salvation of sinners shall be consummated in Heavenly glory after all time. So that the right knowledge of God comprehendeth in it all saving knowledge whatsoever: Its the Center where it all meets; Its the Circumference wherein it is all contained. Know God aright, and know all things. 3. The right knowledge of God, Inchoate in this world, is life eternal, in the root and foundation: The knowledge of God consummate in the world to come, shall be eternal life and happiness in the Compleat Consummation thereof. So then, To know God aright is the chief Perfection of all knowledge. Wouldst thou have the chief perfection of all knowledge? Labor then to know God aright. All light is but darkness; All knowledge is but ignorance; which is besides, or without the true knowledge of God. And all dangerous damning darkness and ignorance vanisheth away, as a Mornings mist before the Sun, when the true glory of this Knowledge of God in Christ begins to shine into the Soul.

3. Hence, The right and saving Knowledge of God is a very great and eminent Mercy. Why? Because this, and this alone of Particular graces, is expressly promised in this New Covenant. And nothing is expressed in the New Covenant, but what is a very great and eminent Mercy. As the Sun and Moon are great Mercies to the world; The eye to the body; and Reason to the Mind: So the true knowledge of God is a very great and eminent Mercy to the Soul. All other Graces of sanctification are implicitly promised, in God's promise of writing his Laws in mind and heart: But Besides that, The Knowledge of the Lord is explicitly promised. Otheres a singular excellency in this true knowledge of the Lord: as I have formerly manifested. Then let all that are ignorant of God, press after the right knowledge of him. And let all that know him aright, rejoice in him, and magnify him exceedingly who hath so opened their eyes.

4. Hence, All true saving Knowledge of God is only from God. Why? Because God promiseth it in his New Covenant. If we might have it by Nature or by Art, From ourselves or From the creature, or From any other fountain then from God alone The Father of Lights, God might have directed us to repair thither for Supply: but Promising this knowledge to his Federates, he declares himself the only Fountain of this Light, and tacitly directs all that want it to come unto him alone for it. He Promiseth, what himself alone can Perform. He shines unto all his Federates by the instrumental light of his Gospel and New Covenant: He shines into all his Federates, even into their Minds and Hearts by the effectual light of his spirit. He shines away all their gross sinful darkness, and brings light out of darkness The God of this world Satan can blind men's minds: but its only the Lord our God in Christ can recover sight to the blind, and open their eyes. Therefore, thou that art blind or weak-sighted anoint thine eyes with his ey-salve that thou mayest see. Beg him to open thine eyes. Remember his Promises to this effect; If any of you lack wisdom, let him ask of God that giveth to all men liberally and upbraideth not, and it shall be given him. And here in this New Covenant; All shall know me from the least to the greatest.

5. Hence, As the greatest and highest •… ight not to despise: so the least and lowest need not despair of the true Knowledge of God now under the New Covenant. Why? Because the Promise of this knowledge of the Lord is directed, not only to the greatest but to the least also. God's Promises are without respect of persons. The least shall know God as well as the greatest. The least had need to know God, because they know him not, or very little: The greatest had need to know him, because they know him not enough. The least shall know God by knowledge implanted into them: The greatest shall know God, by knowledge augmented in them. The least shall know God, that they may be God's disciples: The greatest shall know God, because they are but God's disciples▪ The least shall know God, because their Meaness cannot debase them too low for God's illumination: The greatest shall know God, because their greatness cannot advance too high for God's illumination. The least shall know God, that they may not despair of knowing him enough: The greatest shall know God, that they may not presume of knowing him too much. All shall know God: because both great and small have their knowledge from God. Come hither, O ye least of God's people, and be comfortable; come hither, O ye greatest of God's people, and be humble: The least are not so ignorant, but God will make them know him; and the greatest are not so intelligent, but God will make them know him more. All knowledge of God in this world is but in part: and all knowledge in part had need to be increased.

6. Hence, God's Federates now under the New Covenant should not content themselves to know only Fundamentals and First Principles touching God and his ways. Under the Old Covenant they seemed to stick in Principles and first Elements, they taught one another, saying, know the LORD, they were but Alphabetarians, As children in their ABC or Primer of Religion: But under the New Covenant they are come to age, They should know the Lord more perfectly; They should not stick in plain principles, but proceed to profound and abstruse mysteries; The New Covenant-light is far greater, and proportionably their knowledge of God and his ways should be greatened also; They should be no longer Children but Men in understanding, of Christ's highest Form, taking out his deepest and hardest Lessons. Away with that lazy, sluggish stupidity in many professed Christians, who in the knowledge of God take so little pains, that they therein come short of the very Jews. Shall Jews under veils and shadows of of the Old Covenant, know more of God then Christians under the Sun-shine and open face of the New Covenant?

7. Hence, All such Ways and Means of knowledge as God hath ordained under his New Covenant, ought to be made use of in subserviency to, and for accomplishment of this Promise of knowing the Lord in his New Covenant. God's New Covenant-Precepts and Institutions, must not thwart and cross his New Covenant-Promises and Obligations: nor may his Promises be urged to evacuate his Precepts. God's Promises set forth the End, which God will bring his Federates unto: God's Precepts set forth the Means whereby God is pleased to bring them unto that End. The Means must be subordinate and subservient to the End and consequently our observation of his Precepts unto our expectation upon his Promises. He that despiseth God's prescribed Means, despiseth also God's Promised End: The Contempt of his Precepts doth inevitably infer the contempt of his Promises. Private Christian Teaching, and Public Ministerial Instruction till the worlds end. are (as hath been formerly shown) is God's ordinary New Covenant way, prescribed of God for breeding and increasing the right knowledge of God and his ways among his people; and by which his Spirit efficaciously works in them that effect: They therefore that despise and would destroy Christ's New Covenant-Ministry, Preaching and other Ordinances, or Private Christian and Domestical Instruction, do therein despise the true Knowledge of God, The New Covenant Promising it, And the Authority of Jesus Christ in his New Covenant-Ordinances and Institutions as his Ordinary fixed Means for the attainment of it.

8. Hence, So long as Men remain grossly ignorant of God and the things of God under the New Covenant, so long they are without the Excellent Blessing, Influence and saving efficacy of the New Covenant. For the true saving knowledge of God and his ways, is the very first distinct particular blessing promised in the New Covenant, and performed accordingly: The writing of God's Laws in their hearts, and the grand Covenant Interest mutually betwixt God and them, formerly expressed in the New Covenant, being more General, Large and Complexive Mercies. If therefore thou dost not as yet truly and savingly know the Lord in some degree: thou art partaker of the New Covenants saving Mercy, Virtue and Efficacy in no degree. As yet thou art darkness, and not light in the Lord; As yet thou art not taught of God by his Spirit and Ministry, so as to come to Christ; As yet the Gospel is hid to thee, as to one that is lost, the God of this world having blinded thy mind; As yet thou art a child of the night, and not of the day, The Day hath not savingly dawned upon thee, nor is the day-star risen in thine heart; And wanting this first New Covenant -Mercy, consequently thou wantest all the rest; God's Laws are not in thy Mind and Heart, Thine unrighteousnesses, sins and transgressions remain still unpardoned, The Lord is not thy God, nor art thou one of his New Covenant-people. Oh how sinful and dangerous is this thy dark, blind and ignorant Condition! How shouldst thou lament the Causes thereof! How canst thou eat, drink, or sleep quietly and contentedly in this Godless, Christless, Covenantless and Hopeless Condition for a week together?

9. Hence, As we desire to approve ourselves to be God's New Covenant-people; so we should strive after the Having and Evidencing to ourselves that we have this New Covenant-Knowledge of the Lord. Consider seriously; 1. They that do not truly and savingly know the Lord according to his New Covenant, are none of God's New Covenant-people, which are all a Knowing People in some good measure, and yet there are very many now under the New Covenant extremely ignorant of God, as I have shown from many grounds. 2. They that are most grossly ignorant of God and his ways now under the New Covenant, may possibly (if the fault be not their own) attain to a sufficient measure of the saving knowledge of the Lord. For the Lord in his New Covenant hath faithfully promised; All shall know me from the least even to the greatest. 3. The Only Ordinary way whereby dark, ignorant Souls may come to the knowledge of God, savingly, is; In and through Jesus Christ alone, Fundamentally: By his Spirit, Efficaciously: By his New Covenant-Ministry, and other more private Instruction; Instrumentally: And all this in a continual Progress, gradually. As I have formerly evidenced. Hither therefore all must repair, and here all must attend, that want and desire true saving knowledge of God and his ways. 4. When any person hath gained saving knowledge of God in Christ, He may possibly discover and evidence to himself that he hath such a Knowledge. He may know that he knows God: and that in such ways, as I have already indigitated. If the Seeing body may see that it sees: why should not the Knowing Soul know that it knows? Now then, would we be assured of our good New Covenant state? Let us diligently in God's way press after this New Covenant-Knowledge. And that we may have the Comfort of such knowledge once attained, strive we upon undeceiving grounds to evidence to our own hearts that we have such knowledge of the Lord and of his ways.

10. Hence, Finally, The better we know the Lord, and the things of God now under the New Covenant, the more the Glory of Christ and of his New Covenant are Exalted and Magnified in us. God intended to display the glory of Christ now under his New Covenant more then ever before: and to that End he hath clothed his New Covenant with far greater excellency and glory, then all foregoing Covenants: Their glory was as no glory in Comparison of the New Covenants glory that excelleth. Consequently, when the true light and knowledge of God Efficaciously shines in our hearts, The glory of Christ and of his New Covenant resteth upon us and is magnified in us Exceedingly, while we are changed into the same image from glory to glory by the Spirit of the Lord.

Article 3. Of God's Mercy or Propitiousness to them in his utter Rimission and Oblivion, Forgiving and Forgetting All their Sins forever.

The third Particular, & distinct New Covenant-Blessing here promised, wherein this N. Covenant differs from, yea far excels the Old Covenant, is; God's Mercy or Propitiousness to his Federates in his utter Remission and Oblivion, in his Forgiving and Forgetting All their Sins for Ever. For, I will be merciful (Hebr I will Pardon; or, I will remit; or, I will be propitious, Gr. I will be propitious, or I will be propitiously-merciful) to their unrighteousnesses, and their Sinful errors, and their transgressions, (or, unlawfulnesses, ) I will remember no more (Heb. and Gr. I will not remember again, or, anymore. ) These words I have already in brief explained both Analytically and Grammatically: Let the Reader look back a little, for his satisfaction, to that Explication Here the Holy Ghost points out a third Difference betwixt the New Covenant and the Old▪ and a third Excellency of the New Covenant above the Old. God here Promiseth (as Calvin well observes) to be propitious to his people in another manner, and more perfectly, then of old. Of Old, under the Old Covenant (as the Apostle most Excellently makes the parallel) they had many Sacrifices, as Bulls, Goats, &c whose Bodies were offered, and whose blood was sprinkled▪ year by year continually; The Repetition of which Sacrifices again and again so often, did Evidence: Partly, The utter inability and insufficiency of those Sacrifices to purge the Conscience, take away sin, or to make the Comers thereunto perfect, Heb. 10. 1, 2, 4. & 9. 9. Partly, That those Sacrifices of the Old Covenant were so far from Removing sins away, that in those Sacrifices there was rather a Remembrance again made of sins every year. The Renewed Sacrifices were a Renewed Accusation, Arraignment and Condemnation of the Sacrificers for their Sins still un-purged away. But now under the New Covenant instead of all those many weak and ineffectual Sacrifices, yearly repeated; we have only one Propitiatory Sacrifice Jesus Christ himself Blessed forever, whose blood being shed and his body offered once for sins for Ever, hath for Ever perfected them that are Sanctified: that is, Hath forever expiated and purged away their sins that there needs no more sacrifice for sin forever, Heb. 10. 1, 2, 3. with ver. 18. Hath for Ever perfected his people as pertaining to the Conscience, having purged their Conscience from dead works, that they should have no more Conscience of sins, Heb. 9 9, 14. & 10. 1, 2. And that thus Christ's one Sacrifice hath taken away our sins for Ever, He proves by three Arguments, viz 1. From the Prophetical Testimony of David, Heb. 10. 5. to 11. 2. From Christ's sitting down at God's right hand, presently after he had sacrificed himself. An evident demonstration of the perfect Satisfaction given by that one Sacrifice to God's justice for sins forever, ver. 11. to 1▪ 5. 3. From the Testimony of the Holy Ghost in this New Covenant, assuring, That their sins and their iniquities God will remember no more, ver. 15. to 19. In the Old Covenant Sins were remembered again every year: But in this New Covenant their sins should be remembered no more, &c. Herein the New shall differ from, and far excel the Old▪ So that this is a Noted point of Difference betwixt the New Covenant and the Old, and wherein the New far excels the Old: viz. In this Blessed, Sweet, and Heart-Reviving Mercy, THE REMISSION OF SINS.

Now in this precious Article or Promise of the New Covenant, touching Remission of Sins, (that we may proceed to a more Theological Consideration thereof) there are Especially these two Promissory Propositions couched, which comprize the whole Substance and Intent of this Promise in them: viz. 1. That, Under the New Covenant the LORD God, in and through Jesus Christ, will freely, fully and utterly Remit all his true Federates Sins. 2. That, Therefore God will bestow upon his Federates all the other Promised Benefits of the New Covenant, because he will so freely, fully, and utterly Remit all their Sins, in and for the Satisfaction of Jesus Christ. All that shall need to be spoken for the unfolding and clearing of this Cordial Article about Remission of Sins, may be easily referred to these two Propositions: which I Evince and Explain as followeth.