the trumpet of the Jubilee was to sound and liberty was proclaimed throughout all the Land Levit. 25.16 when the servant was freed from his master and one of his brethren was to redeem him vers 48. all which pointed at Christ and our deliverance and redemption by him from our spiritual thraldom under uncleanness and iniquity so our Lord who best knew interpreted it Luk. 4.18 The spirit of the Lord is upon me he hath sent me to preach deliverance to the Captives recovering of sight to the blind to set at liberty them that are bruised to preach the acceptable year of the Lord and vers 21. This day saith he is this Scripture fulfilled in your ears this day of Christ who is hodie Hebr. 13. and fulfilled it was then and God grant it may be fulfilled now for now daily the spirit of God calls upon us to day if ye will hear his voice Now daily the trumpet is blown proclamation made to the servants of sin to renounce their masters and yield their members servants unto righteousness For this Liberty is not wrought by a strong imagination which many a deluded soul calls faith but it 's really and truly wrought in him where ever the Son makes free if the Son make ye free then are ye freed indeed not only in conceit as I shall shew anon He is our elder brother and not ashamed to call us brethren Hebr. 2.11 and to him it belongs to redeem us as being our brother so the Law was Levit. 25. and he through death works a powerful redemption He overcame him who had the power of death i. e. the Devil and delivers or redeems them who through the fear of death were all their life time subject unto bondage vers 15. But now is the judgement and now the Prince and Ruler of this world is cast out This is that hard master that tyrant whom so long we serve as we serve uncleanness and iniquity from whence we are then freed when the Creature is redeemed from the bond of corruption into the glorious liberty of the Sons of God The Jubilee or blowing of the trumpet is the publication of the Gospel the joyfull tydings of redemption through Christ Lift up thy voice like a trumpet Isa 58.1 shew my people their transgression and the house of Jacob their sins let them know that they serve not those masters they owe services unto they are now called to serve righteousness Revel 1.10 11. and 4.1 Christ's voice is a great voice the voice of a trumpet the trumpet of Jubilee the last trumpet hath sounded to raise us up from the death of sin into the life of righteousness Rev. 1.15 1 Cor. 15. Psal 89.15 And blessed thrice blessed are they who can distinguish the sounds of the trumpet know the joyful sound There are many trumpets blown which give uncertain sounds Alas we are in Babel in a confusion we understand not one another but only according to the false conceit every man hath in his own heart and therefore no man prepares himself to the battle to go out of Babel We think the only thraldom is without us and that far enough in the Babel at Rome I excuse not them I believe they have the best share of Babel in the whole Christian world but while we all misunderstand and misapply the Scripture and mistake and oppose one another and continue still under the service of iniquity we are in a Babel in a confusion Out of this Babylonian slavery and captivity under sin uncleanness and iniquity the Prophet and Apostle call us by the trumpet of Jubilee Come out of them my people come out of their slavery out of the captivity of sin unto the glorious liberty of the Sons of God And blessed are the people that know the joyful sound they shall walk in the light of thy countenance in thy name shall they rejoyce all the day the day of the Lord and in thy righteousness shall they be exalted Psal 89.15 16. Psal 60.4 Cant. 2.4 Isa 13.1 2 3. That we may the better understand this we must consider Gods threefold oeconomy and dispensation under the government of the Father the Son and the Spirit and these three as in every Christian Man so in the whole Church These are commonly neglected and hudled all together confusedly and without distinction whereas there is indeed in Scripture a manifest distinction of them one from other 1. The dispensation of the Father and the Son as Rom. 3.19 We know that whatsoever things the Law saith it saith to those who are under the Law vers 21. But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the righteousness of God which is by the faith of Jesus Christ unto all and upon all that believe vers 26. 2. Of the Son and Spirit Joh. 14.25 26. These things have I spoken unto you being yet present with you but the Comforter the holy Ghost whom the Father will send in my name he shall teach you all things 3. We have all three together 1 Cor. 13.11 12. I was a Child I spake as a Child I understood as a Child I thought as a Child there 's the dispensation of the Father toward the Child under the pedagogie and discipline of the Law of which St. Paul speaks Gal. 3. and 4. But when I became a man I put away childish things He understands the young mans age the age of strength under the Gospel of Jesus Christ the power of God yet though the man be then strong yet he hath not a clear sight of God but sees through a glass darkly he sees the back parts of God Exod. 33.23 as yet he sees through a glass But by the dispensation of the Spirit he sees God most clearly Numb 12.6 7 8. face to face Answerable to these three dispensations are the three degrees of obedience 1. to the Law 2. the obedience of Faith 3. the obedience of Charity Now of all these three dispensations the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the now in the Text referrs to this time of Christ this accepted time the time of Jubilee the day of Salvation Christ the Redeemer challengeth this duty of us which is the end of his redemption That we being redeemed out of the hands of our enemies uncleanness and iniquity those who tyrannized over us might serve him in holiness and righteousness all the dayes of our life Let every one groan until the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text the time of Grace for as the whole Church so every member in it hath a time under the Law when lusts rule in our members Rom. 7. from which Christ the Redeemer in his due time redeems and frees us This was figured Jude 3. Gal. 4.4 Observe what is the true redemption wrought by Christ what else but redemption from uncleanness and iniquity for properly redemption is the buying again of that which was sold Thus Ahab sold
admitted unto the Marriage Supper it is the wisdom of the Lord to oppose unto these other five who for their defects and demerits were excluded for so good is set against evil and life against death so is the godly against the sinner Ecclus. 33.14 15. Here may arise a second doubt If the name of Virginity be so honourable how comes it to pass that it 's common both to them who are admitted to the Marriage Feast and also to them who are excluded from it To which I answer That we may understand this the better we must know that the Creator hath given unto Man the use of the five Operations or operative powers of the Lord as the Wise Man calls the five Senses Ecclus. 17.5 These five operative Powers or Senses have their respective delightful objects which Solomon calls the delights of the Sons of Men Eccles 2.8 after these the heart commonly runs out and runs riot Numb 15.39 Seek not after your own heart and your own eyes after which ye use to go a whoring And therefore the virtue of abstaining and continency is taken up and busied about the moderating and restraining our Senses from the pleasures and delights of the flesh from voluptuousness and sensuality This continence and abstinence is either real and true and for the best end that thereby we may please God and save our souls 1 Cor. 9.27 But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should become a cast-away or it may be pretended and professed only and for some by-ends thus the hypocrites fasted to be seen of men Mat. 6.16 Hence it is that the name of Virgins is common to both kinds as well to them who restrain their appetites in some measure and do what is in its own nature good only As also to those who keep under their bodies and bring them into subjection and let their light shine before men that they may see their good works but for a further and more glorious end and glorifie their Father which is in Heaven Mat. 5.16 Observ 1. We learn hence that the visible Church as we call it in this time when the Lord is coming to judgemet is one half foolish that as a great part of those who were the most forward professors were the Pharisees and did all their works to be seen of men Mat. 23.5 so it may be feared of a like race of men at this day Observ 2. Hence take notice that the Church of Christ in this world taken at large is mixt of wise and foolish when the Israelites went out of Aegypt a mixt multitude went up also with them Exod. 12.38 All Christians true and false 1. Profess that they expect the Lord Jesus Christ 2. All call him their Bridegroom 3. All go out of themselves in some measure to meet him 4. All are baptized some sooner some later 5. All are Virgins 6. All have Lamps c. Homo homini quid praestat What difference is there among Christians The Seal of Gods foundation is The Lord knows who are his and who so names the Lord Jesus Christ let him depart from iniquity When the Lord comes it will then appear who are sincere who not who are prepared who not who shall be admitted unto the Supper who excluded whom the Lord will acknowledge for his whom he will reject mean time they are all accounted Virgins though five of them be wise and five foolish NOTES and OBSERVATIONS on MAT. 25.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that were foolish took their Lamps and took no oyl with them THe foolish Virgins took their Lamps but wherein consists the wisdom and prudence of the one and folly of the other The foolish Virgins took their Lamps but took no oyl with them And what is the oyl Some hereby understand Faith so Pisc others Repentance so Arius Mont. but neither name any Scripture for warrant of their Assertions though it be true that the Living Faith or Life of Faith which is not without a change of mind yea a change of the whole man which is Repentance not to be repented off these are here necessarily understood but neither of them are properly that oyl which is here meant What is that oyl but the Spirit of Love for so the Spirit is called oyl Esay 61.1 The Spirit of the Lord is upon me therefore hath the Lord anointed me He hath sent me to preach good tidings which our Lord again citeth in Luk. 4.18 This Spirit or love of God is shed abroad in the hearts of believers Rom. 5.5 And this hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us where we have both together 't is the Spirit of Love and Meekness that the true Virgin Souls receive 2 Tim. 1 7. God hath not given unto us the spirit of Fear but of Power and of Love and of a sound mind and therefore it 's called the Love of the Spirit Rom. 15.30 Brethren I beseech you for the Lord Jesus Christs sake and for the love of the spirit that you would strive with me by prayers to God for me Hence proceeds the obedience of Love whereunto Mercy is promised Exod. 20.6 I am the Lord God shewing Mercy to thousands and ten thousands of them that love me and keep my Commandments This is understood in the Vul. Lat. Castificantes animas vestras sub obedientia charitatis 1 Pet. 1.21 Chastening your souls under the obedience of love Seeing your souls are purified in obeying the Truth through the spirit to love one another with a pure heart fervently The oyl then in the Lamp is the Living Faith that works by Love works of Mercy works of Righteousness of Holiness and of all Virtues c. whence proceeds the joy in the Holy Ghost Rom. 14.17 18. For the Kingdom of God is not meat and drink but Righteousness Peace and Joy in the Holy Ghost He that in these things serveth Christ is acceptable to God and approved of men herewith the Bridegroom is anointed Psal 45. Even with the oyl of gladness The taking of the oyl is the believing of the Spirit and Life and Love some there are who believe not that they shall receive the Spirit although the promises be made thereof c. Act. 2. and 5. and Luk. 11. Observ 1. Here we may observe the Virgins even the foolish Virgins had their Lamps of Faith and Knowledge 2. Inert and dead Faith Faith without works Knowledge though of the Law of God and of the Gospel of Jesus Christ Knowledge without Obedience without Love will not make a man wise to salvation 1 Cor. 13.2 Though I have the gift of Prophesie and understood all Mysteries and all Knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing 3. Defect and want of Oyl want of the
upon what terms we differ Truth we have blessed be God in abundance But do we practise what truth we know God hath shewn thee O Adam what is good c. The Prophet to convince us that we are not obedient unto this Truth proceeds Mich. 6.8 13. While we cry out contend and fight for more Truth The Lord punisheth us for what we know and disobey Rom. 1. Rom. 2.8 That to them who are contentious and obey not the truth tribulation and wrath What truth we know we hold in unrighteousness and so bring the wrath of God upon us Yea Beloved the Lord accounts us as not to have that Truth which we know while we love it not Hos 4.1 yea no man will think he hath Truth enough till things come home just to his opinion of Truth And if some men attain their desires herein thousands will want theirs and they will cry out for Truth still and all this comes to pass because we turn not from our iniquities Dan. 9.13 But on the other side there 's as great a Cry for peace But let me appeal to thy conscience wherefore wouldst thou have peace Is it not that thou mightest go to such or such a City or Town buy and sell and get again Is it not that thou mightest freely drink and be drunk follow thy voluptuousness and sensuality Is it not that thou mightest prosecute thy ambitious designs With one of these three we go a whoring from our God for commonly one of these three bewitch us in the time of plenty and prosperity And what peace then so long as the whoredoms of our mother Jezabel and her witchcrafts are so many It hath been the filthy whoredom and witchcraft long practised in this Island and therefore we may fitly compare it to Jezabel which signifieth an Island made a dunghil or which now followeth upon our whoredoms from our God and witchcrafts wo unto this dunghil wo unto us And therefore it is much to be feared that the Lord will bring to pass what he threatens Zeph. 1.17 and Malach 2.3 There is no peace to the wicked saith my God Repreh 2. Those who would have God turn to them but they will not turn to God they would have him come to them in their sinful way and will not meet him in his way of righteousness The original word here and elsewhere is Joel 2.12 Turn ye even to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad me So in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impii ambulant in Circuitu Spirit Terr Chap. 1.4 5. Shifting their beds inhaeret lateri lethalis arundo Repreh 3. Those whom the mercies of God cannot win Esay 26.9 10. Rom. 2. Repreh 4. Those who turn but not from their sins to God but change their Opinions change their Sects Repreh 5. Those whom nor mercies nor judgements move Balaam goes on in his impenitency and soon forgat the Angels Sword the Oracle of God the dangers he escaped and goes on frowardly in the way of his own heart Esay 26.10 Rom. 2. Repreh 6. Those who are not ashamed when they have committed sin 1 Cor. 5.2 The Apostle reproves the Corinthians for tolerating incest among them and ye saith he are puffed up or have not rather mourned Psal 94.3 4. How long shall the ungodly triumph Hos 9.1 Rejoyce not thou Israel like other people for thou hast gone á whoring from thy God The Prophet Jeremy 44.10 puts the Jews in mind who were gone to dwell in Egypt what evil the Lord hath brought upon Jerusalem and upon all the Cities of Judah and Behold saith he they are this day a desolation and no man dwells therein because of their wickedness which they have committed And hath not the Lord our God dealt just thus with us Who hath not seen or heard of that Comet which long time together denounced these judgements which according to the body of it fell first on Germany and according to the tayl are faln since upon these two Neighbour Islands Who knows not how fiercely the fire of the Lords wrath now about these twenty years burned in Germany All this while the Lord was sharpening his Sword against us Ezech. 21.10 yet we are not humbled even to this day yet we have not laid it to heart Jer. 3.7 Ezech. 23.11 Though she saw c Therefore that comes Ezech. 21.28 Who of us hath turned from his darling sin Repreh 7. Who are turned in part as to the dispensation of the Father which consists in strictness and rigour fear and terrour and wrath which the Law causeth as Moses describes the giving of the Law Exod. 19. and 20. and Heb. 12. Elias and John the Baptist were under this dispensation And hitherto many are come at this day and know not of what Spirit they are but think they are come to Mount Sion when indeed they are yet in Mount Sinai they have not the humility and meekness the love and patience the gentleness and long suffering of Jesus Christ Herein therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fall short and though they be returned yet it is only to the dispensation of the Father not of the Son whereas the Lord saith ye have not returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. usque ad me or unto me They have not yet been brought by the Law unto the Lord Christ Let us be exhorted to return unto our God that we may be the better perswaded hereunto let us consider That this duty is a change of the mind the which will be thought more fit to be done if we should bethink our selves how we are minded before repentance Before repentance the mind of man is wholly aliened from the mind of God The world by wisdom knows not God 1 Cor. 1.21 and 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him Joh. 8.45 Because I tell you the truth ye believe me not 2. This is to be without true Love either to God or our Neighbour wholly estranged from the commandment of God 3. These seek rest and contentment in the lusts of the Flesh as the Apostle describes it Eph. 2.3 We have had saith he our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind 4. Consider that all this is no other than enmity against God for such is the carnal mind 'T is enmity against God and enemies we are in our mind by evil works Col. 1.21 5. Remove 1. Erroneous opinons concerning sin that it cannot be wholly taken away by the grace of God I have heretofore proved this largely add Rom. 5.6 7 8. 2. Sleight thoughts of sin that it is not so evil as it is thought to be Vide Notes in Am. 4.11 6. Summ up all thy customary thoughts affections loves desires hopes fears pleasures joys delights words actions All these summ up into one mass and heap and look upon them all as thy self and give
Law for them yea he loved the people The Lord came from Sinai that saith the Apostle is Agar and gendereth to bondage it is a type of the earthly man Seir is the Mount of Edom a type of the carnal Man flesh and blood or the animalish or natural Man which two are sometime confounded and most what taken promiscuously because the Law hath not the due effect upon them neither indeed can saith the Apostle for the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be But as swallows rats and mice and other vermin seem to be tame because they live in the house but they can never be tamed so doth the earthly and carnal man seem to be subject to the Law because he is of the same houshold with the spiritual man but he can never be tamed and brought under the Law because the earthly and carnal wisdom and holiness seem so excellent and amiable in his eyes that the Law of God is poorly esteemed by him and therefore the fiery Law comes from the right hand of God unto the true Israelites and true Jews who worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh Phil. 3.3 This is that which some of the Jews deliver Doubt But if the Law be Spiritual and that imply power and strength how comes it to pass that they are weak that are under the Law as Gal. 4. For our better understanding of this we must distinguish between the divers Subjects of the Law and the divers Teachers of it 1. As for the first I pray ye give me lieve to add to that which I delivered lately more at large Viz. That there are three parts in the man unto which the Law holds proportion for although our peripatetick Philosophers make but two parts of a man Soul and Body and too many Divines have followed that tenent not considering c. See Notes on Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When therefore the Law is said to be weak and they weaklings that are brought up under it it is not simply and absolutely to be understood but in regard of the flesh so the Apostle speaks expresly Rom. 8. What the Law could not do in that it was weak through the flesh 2. If we consider the divers Teachers of the Law they are in proportion to the divers parts and receptivities in the man some earthly others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or animalish and others spiritual of all these Moses speaks Deut. 33.2 Now according as the Teacher of the Law is whether earthly natural or spiritual such is his doctrine and the extent of it as aqua tantùm ascendit quantùm descendit When the Law is taught carnally as a carnal Commandment it reacheth no further than to the flesh Sinai When it is taught Naturally or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reacheth to the Soul when taught Spiritually it reacheth to the Spirit As the Child is so is his strengh as it is said in the story of Gideon and as arrows in the hand of a Giant so are young men Psal 127.4 1 Joh. 2.14 Prov. 20.29 3. When the Law comes out of Sion and the word of the Lord from Jerusalem Isa 2.3 when it is administred by them in whom it hath the due effect when it is taught by spiritual men then it reacheth unto the spirit when the Law comes out of the midst of the fire Deut. 5.22 it self is fiery Deut. 33.2 and hath the effect of fire in those to whom it comes his word was in my heart as burning fire Jer. 20.9 This was figured 2 Kings 22. by Hilkiah the Priests finding the Law and Josiah the King reading the Law in the ears of all the people 2 King 23. whence follows the greatest Reformation that we read of in the whole Old Testament Hilkiah is the portion of the Lord his own spiritual people who live according to that supreme and highest portion of God in their spirits these are the Royal Priesthood 1 Pet. 2. When Josiah reads the book of the Law when the Law comes from the fire of the Lord so Josiah signifieth needs must follow a notable reformation Thus when our Lord begun at Moses and the Prophets and expounded in all the Scriptures the things concerning himself Luk. 24.27 their hearts burned within them vers 27. and when the Law went out of Sion Act. 2. and kindled upon the Apostles in fiery tongues as the interpreters of Gods Law what a reformation was then wrought the same day were added unto them about three thousand souls and Act. 4.4 five thousand And what 's the reason that the Law works not as powerfully in these dayes the Promise is made unto these times as I have shewed the reason is because we are earthly we are yet carnal we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual men having not the spirit The Law makes us Edomites and Ismaelites few Israelites the Law comes out of Sinai and Seir not out of Sion and Jerusalem the arrows are not in the hands of the Giant whence it is as the Child is so is his strength 1. See the great extent of the Law it reacheth from the ear to the heart from the outward to the inward from the body to the soul and spirit whence saith the Psalmist I have seen an end of all perfection but thy Commandment is exceeding broad Though in regard of the body it be within narrow limits yet so it extends it self to every action of the outward life and every circumstance even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in respect of the soul and spirit Hebr. 4.12 See Notes on Psal 94.12 2. Hence appears the falshood and vanity of that Rule well known and taken for granted by the School-men Lex cohibet manum tantum the Law restrains the hand only Evangelium manum animum the Gospel both hand and mind for neither hath the Law so much power in it self to restrain the hand without the finger of God assisting it nor hath it so little power being spiritual and assisted by the spirit of God as to restrain the hand only but it restrains the mind and heart the soul and spirit also 3. This discovers the excellency of the Christian Righteousness it reacheth even unto the spirit the Spouse of Christ who is unmarried to this world is holy both in body and in spirit 1 Cor. 7.34 Note hence also the defective Righteousness of the Pharisees of old and of our times which consists wholly in cleansing the outside of the cup and platter See the story of the Pharisaical young man c. See Matth. 19. and Mark 10. 4. There is a spiritual sence of the Law See Notes on Matth. 5. This reproves those who confine the Law of God unto the letter only such as think if they perform an outward obedience thereunto they do their whole duty required out of the Law This was the opinion of
signs For properly to speak the Cup of Blessing is a sign or testimony and signifieth the commemoration of the blood of Christ and the bread which we break is a sign symbolum or testimony of the body of Christ And where our Saviour saith This is my body and this is my blood 't is evident he means the signs of his body and blood As in like Sacramental phrases when the Scripture calls Circumcision the Covenant and the Lamb a Passover and many the like Which had men been willing to understand the Controversie about the Sacrament of the Lords Supper had not produced such bitter zeal and so many Volumes of Disputations as it hath done in the Christian Church Observ 3. Observe then what use yet remains of the Ceremonial Law unto Christian Men All these things befell the Jews for Examples or Types and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10.11 Rom. 15.4 Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in Righteousness that the Man of God may be made perfect throughly furnished to all good works And if all Scripture if whatsoever was written then surely the Ceremonial Law though not in the oldness of the Letter yet in the newness of the Spirit There are no wasts in the Word of God but those places that seemed to be barren and desart are under the Gospel fruitful in all a new and spiritual meaning unto the new people of God Observ 4. This makes exceedingly for the increase of Spiritual understanding Observ 5. And consequently for the great consolation of many poor Souls who read and hear the Scriptures daily and understand little hunger and thirst after the knowledge of Gods Word and meditate in Gods Law day and night to such the Lord speaks Isa 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Such an one was the Eunuch Act. 8. who read Isa 53. yet professed to Philip he knew not of whom that Scripture was to be understood And if with humility obedience and teachable hearts and fervent prayer unto God we be exercised therein surely God in his due time if he see it needful for us that we should understand those hidden things will Either 1. Immediately reveal his Truth unto us Or 2. Direct unto us one Scribe or other taught unto the kingdom of God who shall bring out of his treasury things new and old i. e. the figurative and true meaning as Basil explains that place Matth. 13.52 All things are new that is all things are holy just and good I have spoken of this kind of newness heretofore I shall not make Repetition of any thing of that but only add something as the Text requires All things are new i. e. holy just and good inwardly and outwardly 1. Inwardly for as when Nature begins her work in making the body of Man she first forms the three principal inward parts the Brain the Heart and the Liver and then proceeds to form the outward members even so the God and Author of Nature first forms and fashions the inward Man in his Mind Will and Affections and then fashions the outward man in a sutable Christian Life and Godly Conversation 1. Then there is a renovation of the mind Rom. 12.2 Be ye transformed by the renewing of your mind And Ephes 4.23 Be ye renewed in the spirit of your mind And therefore Col. 3.10 The New Man is renewed in Knowledge For as in the beginning Deus praefecit lumen operibus suis God who commanded the light to shine out of darkness he hath shined in your hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 2. God fashioneth all his new peoples Hearts by rectifying their perverse and crooked Wills and by ordering and disposing their inordinate Affections 1. Their Will is rectified and renewed according to Gods promise made to the new Man That his people should be willing in the day of his power Psal 110.3 And what shall they be willing to What else but to Gods Commandments Psal 112.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is very willing and hath great delight in Gods Commandments and so ye may remember the parallel places that what is in 1 Cor. 7.19 keeping the Commandments of God is Gal. 6.15 a new Creature 2. Their Affections are ordered and disposed toward heavenly things they have new affections new dispositions of Soul Col. 3.1 2. Nor have this new people a new mind and affections in vain but they have power to do also what they ought to will They that wait upon the Lord shall renew their strength Isai 40.31 and 41.7 Let the people renew their strength Confer Psal 110.3 This new day is the day of Christs power But from whom have this new people their new mind will and affections and strength but from him who makes all things new from God himself David humbly acknowledgeth as much Who am I and what is my people that we should be able and should obtain strength to offer so willingly after this sort for all things come of thee and of thine own have we given thee 1 Chron. 29.14 And thus all things are new within 2. All things are new without in the outward life and conversation and as there is a new inward Man so likewise is there a new outward Man and both from him who makes all things new for as God made every Plant before it was in the earth and every herb of the field before it grew Gen. 2.5 and every year he commands that the earth bring forth grass the herb yielding seed and the fruit tree yielding fruit after his kind which yearly cloaths and adorns the earth with flowers and herbs and fruits even so it is in this acceptable year of the Lord as the Evangelist out of the Prophet Isaiah calls this time of the Gospel Luk. 4.19 so saith the Psalmist Psal 104.30 That God sends forth his Spirit and they are Created and he reneweth the face of the earth Very fitly to this purpose speaks the Prophet Isai 61.2 of the same new and acceptable year of the Lord and vers 10 11. I will greatly rejoyce in the Lord my soul shall be joyful in my God for he hath cloathed me with the garments of salvation and hath covered me with a robe of Righteousness as a Bridegroom decketh himself with ornaments and as a Bride adorneth her self with her jewels for as the earth bringeth forth her bud and as the garden causeth the things that are sown in it to spring forth so the Lord
hath been the strong delusion of many who have dreamed themselves into a Paradise while mean time they have lived an ungodly life Esay 29.8 Thus Ravliac who murdered Henry the Fourth of France was perswaded he had a place in heaven provided for him And I am perswaded many there are among us who make themselves as sure of heaven as that wretch did and upon grounds weak enough But that we may the better understand how the Saints are set in heavenly places in Christ ye must know that there 's no word for places in the original neither here nor Eph. 1.3 nor vers 20. nor 2.6 nor 3.10 nor 6.12 in all which notwithstanding places are added in our Translation In the ancient English more truly we have things Luther in his translation in high Dutch turns it nature and thus we must understand it here God hath set us in heavenly things in the heavenly nature by Christ Jesus and with Christ Jesus as where he is there we also might be So we read of the heavenly kingdom 2 Tim. 4.18 the heavenly country it is the heavenly Jerusalem Heb. 12.22 the heavenly â—â—ft Heb. 7.4 the heavenly things 1 Joh. 3.12 the heavenly wisdom Joh. 3. the heavenly calling Heb. 3.1 These are the heavenly things wherein the Lord hath set believers as our Apostle speaks expresly Heb. 12.22 23 24. In these highest things Christ sits and in these through him God the Father sets us O Beloved we make our selves sure of these heavenly things when yet our thoughts are abased and busied only about earthly things like that foolish Stage-player that when he named heaven he pointed to the earth or like Hawks or Kites or other like birds we sore high talk of high matters of heaven and heavenly things when mean time we eye and aim at a prey at some advantage here below Motive Did we set a true estimate upon these highest things we should not be held back from them by any difficulties The kingdom of heaven suffers violence Matth. 11.12 The people were forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break through Exod. 19.24 But to the highest mountain of the Lords house they brake in Joshuah was commanded to be valiant to invade the land Jos 1.6 7 8 9. If I be lifted up I shall draw all men unto me Joh. 12.32 Si virtus corporeis oculis videri potuit omnes ipsam amare vellent Cleâ—mbrotus The mountain of the Lords house on the top of the mountains being erect all nations shall flow unto it Esay 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where dwellest thou come and see Joh. 1.39 Can any good thing come out of Galilee come and see vers 46. John was invited Apoc. 4.1 heaven cannot be seen but by the light of heaven Means Would we enjoy these high things then must we attain unto them the same way that Christ himself did Christ's exaltation followed his Humiliation and so must ours Humble your selves under the mighty hand of God and he will exalt you in due time 1 Pet. 5.6 Eph. 4.9 10. He that ascended descended Phil. 2.4 10. So must ours Phil. 2. Prov. 15.33 The fear of the Lord is the instruction of wisdom and before honour is humility and 18.12 1 Pet. 3. last Confer with Chapter 4.1 Christ sat on the right hand of the Majesty on high after his death burial resurrection therefore mortifie your earthly members Col. 3. So Eph. 2. after we were raised from the dead he made us sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great consolation of the people of God of the true followers and servants of Christ Jesus where their Lord is there are they Joh. 12.26 Their conversation is in heaven Phil. 3.20 Christianity is the profession of an heavenly life Empedocles vixit ut aspiceret coelum veri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra caput sursum cor deorsum What though they be neglected and despised here below among earthly men carnal men c. They are strangers among men So was their Lord The world knew him not Joh. 1.10 Nor does it know them 1 Joh. 3. What manner of love is this that we should be called the sons of God Therefore the world knows us not As Enoch walked with God and was not why for God took him Gen. 5.24 Such an one is no body in the world God takes these into more intimacy with himself Their mind is about heavenly things And therefore they are not so curious about earthly Rom. 14.3 Let not him that eateth not despise him that eateth Deus eum assumpsit See Psal 65.5 Blessed is the man whom thou takest unto thee These are men of another Common-wealth and they are travelling homewards they confess themselves strangers and pilgrimes upon the earth And they who say such things declare plainly that they seek a better country i. e. an heavenly They are fellow Citizens with the Saints and of the houshold of God Eph. 2.19 The world knows not these high things Master where dwellest thou Come and see Come up hither As he that is upon an high Mountain may see the Clouds moving this way and that way below him So the Saints they dwell on high Esay 33.16 and can see the turnings and motions and changes of the world below poverty riches honour disgrace they affect ease who love or hate they are below the Saints They mean time dwell on high and become like him with whom they dwell unchangeable Whereas before they admired honours pleasures profit high place and authority and beheld them as things above them being now fixt in the highest they look down upon these as poor despicable things below them These high things then let us be exhorted to aspire unto They are either 1. The high things themselves Or 2. Things tending upwards 1. God himself who is above Job 31.28 and Christ who is from above Joh. 80.23 and he John the Baptist bears witness of Joh. 3.31 or the holy Spirit which is poured out from above from the right hand of God Act. 2. In these is our objective happiness our formal happiness is in communion with God the Father God the Son and God the holy Spirit and with the Saints Jerusalem above the mother of us all Gal. 4.26 Whence it is that the Church is figured by Mount Sion and Jerusalem situate among the Mountains Psal 125. Observe then the highest mark of the Christian ambition See Notes on Col. 3.1 This reproves those who contend for other things but for these not at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will be many Masters Every one will be great But in pursuit of these true highest things we are extreme modest To be great high honourable every man will endeavour with the ruine of others with the ruine of Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But ought not the best the highest things to be best beloved and most high in our estimation Josh 18.3 why are ye so slack to possess the land which the Lord hath given you We need
to stand before him and that ye should minister unto him And sometimes to 3. Angels Psal 103.21 Praise ye the Lord all ye his holy ones hosts ye ministers of his that do his pleasure These are they who are said to stand in the presence or before the Lord Matth. 18.10 Luk. 1.19 Gabriel which stood in the presence of God and was sent Esay 6.2 Esay saw the Seraphims standing Esay 63.9 The angel of his presence Dan. 7.16 one of them that stood i. e. in the presence of God interpreted the dream to Daniel Zach. 6.7 among those that stood i. e. in the presence The ministring Spirits are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers both because they minister unto God and unto men the Saints for Gods sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burning fire Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vehement fire Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery flames all translations come to one and the same purpose The ministerial Angels are of a fiery nature So 2 King 2.11 Eliah was translated in a chariot of fire and horses of fire and chap. 6.17 of that book the mountain was full of horses and chariots of fire round about Elisha and of this nature were the Cherubims Gen. 3.24 with their flaming sword By which we may perceive that the flame of fire is not only for the punishment and destruction of men as if God made his Angels a flaming fire for that end O no the divine and heavenly fire and light whereof the Angelical Ministers are partakers is not destructive but preservative like the fire in the bush which burned but the bush was not consumed We perceive a shadow of this in Nature The spirit of wine yea many other like extractions are so far from destroying that they restore foment and cherish nature yet so that that rule be observed Nunquam utilis est nisi quando necessaria such fiery extractions are never profitable but when they are necessary Yet the Lord useth also the flaming sword of his ministerial spirits for the execution of vengeance 2. Thess 1.8 Generally they are the instruments of the most high God who worketh in them and by them his own will So the Prophet David Psal 103.20 21. Bless the Lord ye angels who excel in strength that do his commandments and hearken to the voice of his word Bless the Lord all ye his hosts ye ministers of his that do his pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they are Christs Ministers they ministred at his Conception Nativity Fasting in the Wilderness at his Agony in the Garden the Angels ministred unto him at his Resurrection and Ascension They hide their faces at his presence Esay 6.3 That this is meant of Christ appears Joh. 12.41 These things said Esayas when he saw his glory and spake of him Repreh Our inertness our laziness we pray that Gods will may be done by us and they move as swift as the wind they are Spirits they go through with their work as active as the fire but we how slowly do we move how coldly But the Patriarchs of old how ready were they as Abraham Jacob c. But what do we Haec fierent si testiculi vena ulla paterni Viveret in nobis Exhort Receive these Messengers of our God these ministring Spirits these flaming fires they bring their welcome with them The law is given by the ministration of Angels the fiery law Deut. 33. They go before the Lord even then when he comes out of Sion Psal 50.2 3. Out of Sion the perfection of beauty God hath shined Our God shall come and shall not keep silence a fire shall burn before him Ainsw and 97.3 But how shall I know the motions of the one from the other The good Angel Gods Minister inflames thee to good actions heavenly spiritual godly as the fire tends upward the evil Angels incline downward Cast thy self down headlong all these things will I give thee si eadens adoraveris me Matth. 4.9 The Reason partly in regard of 1. God to whom they are conformed and 2. The Saints 1. In regard of God to whom they are conformed He is a consuming fire Deut. 4.24 And since Amor amantem transformat in rem amatam He that loves another will render himself as like another and another as like himself as may be as Jonathan stript himself God the Heavenly fire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that burning fire of Core which is God himself makes his Servants his Ministers his Favourites like himself 2. In regard of the Saints whom they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they purge and purifie them as the fire the Metals The Seraphim purified the lips of the Prophet Esay 6. Psalm 17.3 3. A third reason may be in regard of that common love to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a publick Officer and Minister inflamed with love to God whose Minister he is and with love to the Saints 4. A fourth is Since we fall from our God that fire of love iniquity abounding our love is grown cold and wants incentives the fiery motions of Gods Angels to kindle it observe the reason of that zeal and ardency that fervour and earnest desire in the Angels to do the Lords will they are described by it Psal 103.21 There is a fire within them His word was in me like a fire Observ 1. Learn from hence the Dignity of Angels the Dignity of Servants is advanced by the Dignity of those whom they serve Object Even the Devils are his servants they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Lord calls Nebuchadnezar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 25.9 Observ 2. Oberve the preheminence and highest Dignity of the Son of God to whom the Angels themselves are Ministers Observ 3. Observe the great condescent and humility of the Son of God Luke 22.27 I am among you as he that serveth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took upon himself the form of a servant we put him to the basest offices in the house Confer Notes on Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprov Reproves the proud haughty spirit of man Luke 23.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we over-value our selves and undervalue our Brethren we soar aloft every one above other and every one of us would be some body in the world and we esteem poorly and basely one of another O what a contrary example do the highest Angels the Angels of Gods face and presence give us they are our Ministers What a contrary example doth the Son of God give us to whom the Angels are Ministers yet is he among us as one that serveth O how contrary is the word of our God herein unto us In honour preferring one another Rom. 12.10 David served his Generation Honour all men 1 Pet. 2 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set a price upon all men Should a man undervalue any
order of Melchizedech These two kinds of Priesthood although they differ between themselves yet have they also wherein they both very well agree They differ thus 1. Aarons Priesthood was of the Old Testament Melchizedech's of the New Testament 2. Aaron is a Priest to whom were successors Melchizedech was without a Successor a Priest for ever 3. Aaron was made without an oath Melchizedech was a Priest made with an oath 4. Aaron was only a Priest Melchizedech was King and Priest Yet they both agree in this that they made reconciliation for the sins of the people and made intercession to God for them Only what Aaron did typically and outwardly Melchizedech performs inwardly and spiritually All these ye have Chap. 7. where the Priesthood is clearly handled I shall therefore speak briefly here of all Now if it be enquired unto whether High Priest our Apostle here alludes it's evident that the Act here to be performed is common to both Heb. 5.1 and 8.3 Reason For Gods honour For although sin had entred into the world yet were there spiritual Sacrifices of Prayer and Praise due unto God which could not be offered up without the Mediation of the High Priest 2. Mens necessity required it especially since sin entred into the world Observ 1. Note here the preheminency of Christ in his Priesthood he is the High Priest If we consider him as a King he is a king of nations Jer. 10. The prince of all kings of all the kings of the earth Revel If as a Prophet the chief of the Prophets a prophet like Moses Deut. 10.15 whom the Lord prefers before all the Prophets Numb 12. Col. 1. That ina ll things he might have the preheminency in him it pleased the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things visible and invisible to reduce them unto Christ as to their head Eph. 1.10 Observ 2. we have here the accomplishment and fulfilling of divers types in the Old Testament figuring out Christ unto us What was meant by the first born Priests in the Family but Christ the first born of every creature What was Aarons Priesthood or Melchizedechs and the execution of their office in expiation and intercession and manifold particulars but representations of Christ and his Priesthood and the execution thereof Aaron a mountain a Teacher Eleazar Abiathar Zadoc Josua the son of Josedec Observ 3. Note here whence the true Believers obtain the high office of a royal Priesthood unto God even through Jesus Christ the High Priest who Revel 1.6 Makes us kings and priests unto God his Father This was intended at first to be a common office for Gods believing and obedient people for so he promiseth Exod. 19. And when the fulness of the Gentiles comes in Esay 61.1 Ye shall be priests But every Priest must have somewhat to offer Hebrew Alas I fear we have many of us too much to offer Have we offered up our free-will Offering our trespass Offering our daily burnt Offering The Wise man tells us of many Offerings Ecclus. 35.1 These no doubt are the most acceptable Sacrifices when the man offers not alienam carnem but suam mactat voluntatem they are the inward offerings which most please our God who is a Spirit when we mortifie and kill the concupiscences and lusts which rebel against the Law of our God So that he who keeps the Law offers Sacrifice enough such are all acts conformable to the Will of God acts of obedience justice charity temperance c. It is the saying of one of the pious Ancients Verum sacrificium est omne opus quod agitur ut Sancta societate Deo inhaereamus c. Obedientia mactat propriam voluntatem judicium Deo quae Sané rationalis hominique intima atque ideo nobilissima est victima ac gladio praecepti se mactat All these Sacrifices offered up by the Spiritual Priests are acceptable unto God through Jesus Christ the great High Priest Exhort By him therefore let us offer up unto God the Sacrifice of Praise Heb. 13.15 16. But it 's necessary that he who must discharge an office of such importance as of a Mediator and High Priest between God and Man be qualified for that office and the qualification is Mercy and Faithfulness Exhort Offer up our Sacrifices unto our God as becomes those whom the High Priest makes Priests unto his Father See Notes on Zephany 1. 2. Christ must be a merciful high Priest Mercy is a kind of sorrow which proceeds from the consideration of anothers miseries And thus the Lord Jesus very often is said to pity and to have compassion on the miserable 1. This sorrow befitted Christ as the High Priest Heb. 5.1 2. in regard of the ignorant and erring man while he condoles with him and takes pity on him 2. In regard of God who knows we are but dust Psal 103. Object But what need was there that Christ made man should be a merciful high Priest Do we not read Psal 145.9 That the Lords mercies are over all his works And what need then was there that the Lord Jesus should be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very man or true man Phil. 2.7 that he might be a merciful high Priest according to his Divine Nature he is and ever hath been merciful I answer There was no need indeed that the Lord should be made man in regard of the Mercy which he hath ever in his Divine Nature but in respect of the humane nature in him yea the humane nature is more capable of mercy as among men mercy is defined a sorrow arising from some evil which befalls another either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destructive to him or troublesome to him which sadness involving in it imperfection and disturbance cannot be properly attributed to the Divine Nature no more than repentance and grief Gen. 6.6 Wherefore if the Lord be said to be merciful it 's to be understood that he apprehends our misery and out of love inclines to help us out of it But that our God may be said properly to be merciful by condoling and compassionating our miseries it was needful that he should become man and so be made capable of this affection so that it might be applyed to his Deity Now having taken on him the Humanity what we read in the Poet Haud ignara mali miseris succurrere disco may be truly said of him Observ Greatness and Goodness Majesty and Mercy they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they well agree in the great High Priest The High Priest was the great and supreme Judge among the Jews Deut. 17. a Figure of Christ Act. 17. yet is he the true Judge and true High Priest most merciful For Quo quisque est major magis est placabilis ira Et faciles motus mens generosa capit Psal 138.6 Without though and yet Esay 57.15 See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 2. Note what an High Priest we