(2.) The knowledge of these things is that which is promised. For notwithstanding the clear revelation of them, we abide in our- selves unable to discern them and receive them. For such a spiritual knowledge is intended as whereby the mind is renewed, being accom-
Elyrousi me.
168 AN EXPOSITION OF THE [CHAP. VIIL
panied with faith and love in the heart. This is that knowledge which is promised in the new covenant, and which shall be wrought in all them who are interested therein. And we may observe,—
Obs. XXV. The full and clear declaration of God, as he is to be known of us in this life, is a privilege reserved for and belonging unto the days of the new testament. Before, it was not made; and more than is now made is not to be expected in this world. And the reason hereof is, because it was made by Christ. See the ex- position on chap. 1. 1, 2.
Obs. XX VI. To know God as he is revealed in Christ, is the — highest privilege whereof in this life we can be made partakers ; for this is life eternal, that we may know the Father, the only true God, and Jesus Christ whom he hath sent, John xvii. 3.
Obs. XXVII. Persons destitute of this saving knowledge are utter strangers unto the covenant of grace; for this'is a pencipal promise and effect of it, wherever it doth take place.
Ver. 12.—For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more,
This is the great fundamental promise and grace of the new covenant; for though it be last expressed, yet in order of nature it precedeth the other mercies and privileges mentioned, and is the foundation of the collation or communication of them unto us. This the causal ér1, whereby the apostle rendereth °3 in the prophet, doth demonstrate. ‘What I have spoken, saith the Lord, shall be accomplished, “ for I will be merciful,”’ etc. ;—without which there could be no participation of the other things mentioned. Where- fore, not only an addition of new grace and mercy is expressed in these words, but a reason also is rendered why, or on what grounds he would bestow on them those other mercies.
The house of Israel and the house of Judah, with whom this covenant was made in the first place, and who are spoken of as representatives of all others who are taken into it, and who thereon become the Israel of God, were such as had broken and disannulled God’s former covenant by their disobedience;—“ Which my cove- nant they brake.” Nor is there any mention of any other qualifi- cation whereby they should be prepared for or disposed unto an entrance into this new covenant. Wherefore the first thing in order of nature that is to be done unto this end, is the free pardon of sin. Without a supposition hereof, no other mercy can they be made partakers of; for whilst they continue under the guilt of sin, they are also under the curse. Wherefore a reason is here rendered, and that the only reason, why God will give unto them the other bless- ings mentioned: “ For I will be merciful.”
VER. 10-12.] EPISTLE TO THE HEBREWS. 169
Obs. XXVIII. Free and sovereign, undeserved grace in the pardon of sin, is the original spring and foundation of all covenant mercies and blessings.—Hereby, and hereby alone, is the glory of God and the safety of the church provided for. And those who like not God’s covenant on these terms (as none do by nature) will eternally fall short of the grace of it. Hereby all glorying and all boasting in ourselves is excluded; which was that which God aimed at in the contrivance and establishment of this covenant, Rom. iii. 27; 1 Cor. i. 29-31. For this could not be, if the fundamental grace of it did depend on any condition or qualification in ourselves, If we let go the free pardon of sin, without respect unto any thing in those that receive it, we renounce the gospel. Pardon of sin is not merited by ante- cedent duties, but is the strongest obligation unto future duties. He that will not receive pardon unless he can one way or other deserve it, or make himself meet for it; or pretends to have re- ceived it, and finds not himself obliged unto universal obedience by it, neither is nor shall be partaker of it.
In the promise itself we may consider, 1. Whom it is made unto, 2. What it is that is promised :—
1. The first is expressed in the pronoun adrév, “their,” three times repeated. All those absolutely, and only those with whom God makes this covenant, are intended. Those whose sins are not pardoned do in no sense partake of this covenant; it is not made with them. For thzs is the covenant that God makes with them, that he will be merciful unto their sins; that is, unto them in the pardon of them. Some speak of a uni- versal conditional covenant, made with all mankind. If there be any such thing, it is not that here intended; for they are all actu- ally pardoned with whom this covenant is made. And the inde- finite declaration of the nature and terms of the covenant, is not the making of a covenant with any. And what should be the con- dition of this grace here promised of the pardon of sin? ‘It is,’ say they, ‘that men repent, and believe, and turn to God, and yield obedience unto the gospel.’ If so, then men must do all these things before they receive the remission of sins? ‘ Yes.’ Then must they do them whilst they are wnder the law, and the curse of %, for so are all men whose sins are not pardoned. This is to make obedience unto the law, and that to be performed by men whilst under the curse of it, to be the condition of gospel-mercy; which is