boldness to come before the Throne of Grace made accessible by his Blood This was a Law or Covenant rather of Justice than of Mercy of Fear than of Hope of Servitude and Bondage rather than of Liberty It was made to discover Sin to make it exceeding sinful to be a School-master to Christ. 2. This was the terrible manner of Promulgation the Effect whereof was fear and terror and the same very great and exceeding and that 1. In the People as we heard before who could not endure either the Voice or the strict Commands and Comminations They endured it a little but could endure no longer for fear of present death 2. And that which was more in Moses for so terrible was the sight that Moses feared did quake did fear and quake exceedingly and he said so and expressed his great fear And how terrible must that sight be which did strike such a terrour into a man so holy of such a constant Spirit so familiarly acquainted with God and who alone at that time should comfort and encourage the People That Moses said thus we do not read yet that which is affirmed by a man inspired as inspired must needs be true 3. They were not come to this Mount to receive so terrible a Law but they were freed from all these Terrours and from the Curses threatned and had received the Spirit of Adoption and therefore there was no reason why they should fall off to Judaism and return to that dreadful Mount and consuming Fire any more § 20. Thus far of the terrour of the Law the condition of such as were under it and the freedom of these Hebrews from it Now follows the condition of them as freed from the Law and living under the Gospel Before their Conversion they were in Minority Servitude and continual Fear but since they are in a more happy condition as being translated into the Kingdom of God's dear Son wherein they enjoyed incomparable Priviledges spiritual Liberty and many sweet Comforts To understand all this the Apostle saith Ver. 22. But ye are come unto Mount Zion the City of the living God the heavenly Jerusalem and an innumerable Company of Angels IN these words and those which follow unto the five and twentieth Verse we may observe 1. A Description of a spiritual and eternal Kingdom 2. The Enjoyment of or rather the Admission into the same In the Description some observe 1. The Place 2. The Persons of this Kingdom The Place is Zion the City of the Living God the new Jerusalem The Persons are Subjects Soveraign The Subjects are Angels Men. Living Departed The Soveraign is God the King and Judg. Christ the Priest and Mediator There was a certain Place and certain Persons and they were come unto this Place these Persons Here we have a Zion a City a Jerusalem this Zion is a Mount this City is the City of the living God this Jerusalem is the heavenly Jerusalem Zion the Mount the City of the Living God the heavenly Jerusalem here are the same and they may signify the Place or the Persons or the Association of Persons in such a Place and they may signify grammatically and properly or Rhetorically and Tropically Grammatically Zion opposed to Sinai is a Mount in Jerusalem where was first a Fort of the Jebusites then the Royal Palace of King David who adorned it with other Buildings and thence it was called The City of David On the North of this Mount some say the Temple was built and because that was the Palace and Throne of God therefore according to some Writers it was styled The City of the great King and because God did choose that place for his special presence it had the Name of The City of the Living God Shindler observs that the whole City was called Jerusalem in the Dual Number because it had two parts the one was the City of David on Mount Zion the other the City of Vision on Moriah which afterwards was inclosed But not to stand upon these things Zion and Jerusalem are taken for one City which God in former times did honour above all Cities in the World Therefore sung the Psalmist Why leap ye ye high Hills This is the Hill which God desireth to dwell in yea the Lord will dwell in it for ever Psal. 68. 16. For by God's special Residence in this place it was advanced above all other Cities of the Earth though never so magnificent But this was her greatest Glory That Christ the Son of God was presented there preached there and there did glorious Works there the Holy Ghost came down from Heaven upon the Apostles there the Gospel began first to be preached and thence it came out into all the World According to the Prophecy of old it came to pass for so the Evangelical Prophet wrote And in the last dayes it shall come to pass that the Mountain of the Lord's House shall be established in the top of the Mountains and exalted above the Hills and all Nations shall flow unto it And a little after for out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Isa. 2. 2 3. Where by Law and the Word of God understand the Doctrine of the Gospel This is the Grammatical sense Rhetorically Zion and the City of Jerusalem often signify the Church Militant and Triumphant by reason of God's spiritual and supernatural presence and habitation in the same If we consider this Church locally the place of our Pilgrimage is the Earth the place of our Rest and perpetual Abode is Heaven from whence we receive our spiritual Being where we must converse and whither we tend in these respects Heaven may be said to be the place whither upon our first Conversion we come The Persons which make up this Body and the spiritual Inhabitants are more intended by this Zion and this City yet they cannot make up this Politick Body Society and Common-weal but as associated under their Soveraign God-Redeemer And to distinguish this Zion and City of Jerusalem from that which was on Earth situate and lying in the Land of Canaan in the Tribe of Judah and Benjamin this is said to be The heavenly Jerusalem which is above and the Mother of us all which one day shall come down from Heaven as a Bride prepared for her Husband and God who dwells in her by Grace shall then dwell in her by Glory and bless her fully and for ever To come to this City and Kingdom is to be admitted and incorporated into the same upon our sincere Faith in Christ. In this City we find many Persons amongst whom the most eminent are the Angels those holy immortal and blessed Spirits of Heaven who ever see the face of God and environ his glorious Throne These are not few but many for they are an innumerable Company or Multitude for the Chariots of God are twenty thousand even thousands or many thousands of Angels Psal. 68. 17. The number of the Angels
were Canaanites so that they were but Heirs in Reversion This seemed good to divine Wisdom 1. Because the Sins of that People were not tipe 2. Abraham's Posterity was not yet sufficiently numerous to take Possession of that Land and to husband it Abraham with Isaac and Jacob though Heirs of this Land did but sojourn in it as in a strange Country dwelling in Tabernacles This is the second Proposition wherein we have 1. The Place or Country 2. Their Pilgrimage in it 1. The Place or Country was a certain Land It was not their native Soil but it was to them a strange Country it was the Land of Promise that is that Land which God had promised them and whereof by vertue of this Promise they were Heirs and it was an excellent Land far too good for that wicked People which did inhabit and possess it It 's said to be a pleasant Land a Land flowing with Milk and Honey 2. Their Pilgrimage in this Land is signified 1. In this that the place was to them a strange Country in opposition to their native Soil which was ur of the Chaldees beyond the River Euphrates out of which God had called Abraham 2. In that they had no fixed habitation in that strange place but dwelt in Tabernacles or Yents which were removable 3. In that they did but sojourn in this Land though they were Heirs of it So that they were not Cives either natural or naturalized and incorporated into any State neither were they Incolae because they had no fixed habitation in Canaan They were only Peregrini Pilgrims and as such they could have no Priviledges as other free Persons had Neither did they purchase any hereditary Estates except a burying place not did they build any House Town or City They had indeed some Confederates and abode in some places longer than in others Stephen tells us that God gave Abraham no Inheritance in that Land no not so much as to ser his foot on Act. 7. 5. This was so ordered by divine special Providence to teach them that though they were in the World yet they were not of the World and that they should remember that as they were born from Heaven so their native and hereditary Country was Heaven For when we once return unto our God we renounce the World and account our selvs but Strangers in it But of this more hereafter The next thing is their Faith for by Faith they thus sojourned and were content to be Pilgrims in a strange Land In this Peregrination of theirs we have an Act of their Faith whereby they understood and did affuredly believe that they had no abiding City on Earth and that they were of no Association in this World For they believed the Word of God which informed them that as there was no rest so there was no content in this World It was but a strange place where they must stay a little while pass thorow it to a better Country and that all Inhabitants thereof not born from Heaven were Strangers to them with whom they must have no spiritual Society This by Faith they did believe and out of this Belief did wean their hearts from this World as from a place of vanity misery and discomfort There was another Act of Faith whereby they did rely upon God's Promise and the Effect of this was a patient waiting for the Possession of the inheritance § 13. The second thing in the Text is their expectation of a better Country The words inform us 1. Of a City 2. Of their expectation of it by Faith 1. The City is described from the stability and the Builder thereof A City is sometimes taken for a place of habitation consisting in the vicinity of many Houses For multitude and vicinity of Buildings do commonly make a City in this sense Sometimes it 's taken for a Political Society and Community which if it be reduced under one Supream governing Power is called a Common-wealth Sometimes it 's taken for the condition and estate of these Societies In this place the word City must be taken spiritually for such a kind of Habitation Society and Estate for all these may be here meant as is not found in this World for it signifies the Habitation of Heaven the Society of Saints and Angels and the perfect peace and eternal happiness of this Society in that place Therefore is it said 1. To have Foundations which is the stability thereof and to signify the Excellency thereof 2. It 's said that God is the Builder and Maker of it 1. It hath Foundations for nothing can be firm which is not firmly fixed upon an immoveable Ground To signify the firmness and eternal stability of this City it 's said to have Foundations that is a most firm and immovable Foundation This doth difference it from Tabernacles and Tents and also from all other Buildings Habitations Societies States Kingdoms and their Prosperity For they are infirm movable obnoxious to change decay and ruine Experience doth sufficiently prove this by the ruine of so many Castles Palaces Cities Societies States and Kingdoms which have flourished in great Splendor Power and Strength yet now lye in the Dust and do not appear This City is no such thing but the place of abode the persons and their felicity endure for ever 2. The Builder and Maker is God All other Cities Societies and their Condition is from men but in this Man hath no hand at all for God is Artifex Opifex he contrived it he made it according to the Model contrived by himself These words are added to inform us 1. That it was so far above the Art and Power of Man that only God could make it He was not only the principal but the sole Efficient of it 2. That it was most excellent and far above all other Cities of the World for firmness duration beauty and felicity for the peace pleasures and felicity of it are full and everlasting 2. The next thing is Abraham's expectation of this City by Faith This looking for or expectation includes many things as 1. He had a Title to it by vertue of Gods Promise and his Qualification and this was not a meer Title but something more For theâ—e was a time limited in the grant of the full enjoyment and he had received the first-fruits of Glory 2. He desired and longed after the enjoyment of this City far more than for any thing in this World 3. These desires were very effectual and working upon his Soul and stirred him to seek this City and constantly to use all means appointed by God for to attain it and the whole course of his life was a continued Motion and an Approach towards this eternal Rest and glorious Estate 4. The actual Possession of this blessed Estate was deferred yet he with Patience did wait for it and made no doubt but to 〈◊〉 that which he so much desired And here it 's to be observed 1. That no man can
World in this respect they were Pilgrims and Strangers politically Besides by the Light of Faith they knew this Earth to be no place of perpetual abode but only made and appointed by God as an habitation for a little time through which we must only pass and out of which after a little stay remove into a more certain continuing mansion From all this we understand that on Earth they were Pilgrims and Strangers every way For many are either natural or naturalized Subjects of some earthly Common-wealth and yet knowing by Faith that this is not their resting place and continually expecting a removal are spiritually considered as Strangers and Pilgrims and are such indeed That these Worthies were such on Earth is evident and as they were such so they openly and plainly professed it and that by their words For Jacob calls the dayes of his Life the dayes of the years of his Pilgrimage Gen. 47. 9. So David confesseth before God in this manner We are Strangers before thee and Sojourners as were all our Fathers and he gives the Reason to be this Our dayes on Earth are as a Shadow and there is none abiding 1 Chron. 29. 15. They did profess this not only by their Words but their Works and the whole Course of their lives For they were men above the World who clearly apprehending the Vanity Uncertainty and Misery thereof did judg it far below them as base and unworthy the seeking They knew the End of their Creation and Regeneration was far more noble And this should be the mind of all the Saints of God Therefore Peter exhorts the Christians to whom he wrote as Pilgrims and Strangers to abstain from fleshly Lusts 1 Pet. 2. 11. For We must not love the World nor the things that are in the World 1 Joh. 2. 15. This is the thing they did express 2. The thing which by this Confession they did plainly imply is That they sought a Country There is no man in the World but if he follow the Light of Reason much more if he be guided by the Light of Grace but will seek a place and an estate of Rest wherein he may finally quiet his mind The Land of Canaan was called God's Rest because therein he gave Rest unto Israel But this was but a temporal and earthly Rest as the place of any Man's settled Inheritance may be It was a Type of an eternal Rest as their Sabbath was the Type of an eternal Sabbath Such a Country such a Rest these Saints did seek No man seeks that which he hath and enjoyeth therefore this word sought implies that they were not possessed of this Country they were as yet only Seekers Yet Seekers they were and aimed at some better thing which they did most of all desire And they were resolved to seek till they should find and never rest till they attained their final Rest. Such Seekers we should all be and continue to be such untill we reach our heavenly Mansion He that takes up his Rest in the World or any earthly thing and seeks no further is of a base Spirit and unworthy of an Immortal Soul § 16. If they sought a Country it must be earthly or heavenly Earthly it was not therefore heavenly it must be This we learn from Ver. 15. And truly if they had been mindful of that Country from whence they came out they might have had opportunity to have returned Ver. 16. But now they desire a better Country that is an heavenly Wherefore God is not ashamed to be called their God for He hath prepared for them a City IN these words we find two more Propositions concerning the Duty 1. They sought not an Earthly 2. They desired a Heavenly Country The first we may easily understand to be the Substance of Ver. 15. The second is the express words of the 16. 1. That they sought not an earthly Country is implyed two wayes 1. In that they sought not that out of which they came 2. By Opposition for they sought an heavenly If they had sought any earthly Country in the World surely they would have sought their own native Soil And this is very likely For what place doth take or affect us more than that of our Birth Inheritance Kindred This Affection is naturally ingrafted in the heart of Man Yet if it be said Perhaps they had no opportunity to return He answers They had and yet never did return for they were not so mindful of it nor so affected with it This informs us that as they voluntarily left their own Country at the first so they continued their Absence and so their Pilgrimage voluntarily and they were constantly obedient to the heavenly Call From hence we learn that our Obedience must be willing or else it 's no Obedience They were and we must be content to be Pilgrims for a while in this World To return was God's Prohibition implied in God's Command to come out of it and both the leaving of it and the continuance in a strange Country out of a willing heart as it was acceptable to God so it was part of their Self-denial We must follow their Example God calls us out of the World as he did Israel out of Aegypt and Judah out of Babylon we must not only come out and that willingly but we must willingly resolve never to return again We must not with Lot's Wife look back at Sodom after that God hath delivered us out of it lest God be offended with us and severely punish us for if we return again to the World our latter end will be worse than the beginning 2. They desired an heavenly Country Here you must observe 1. That this Country is the same which in Ver. 10. was called a City and here it 's said to be heavenly which before was said to have Foundations and that which here is affirmed to be prepared by God is there affirmed to be built and made by God So that a City that hath Foundations which is made and built by God and an heavenly Country prepared by God are the same 2. Strangers Pilgrims and Sojourners are taken for the same though by Writers of Politicks they may be distinguished 3. That which before they looked for here they are said to seek and desire for they desired hoped for and sought a stable firm heavenly City and Country built made prepared by God To do thus was their Obedience and Performance of that Duty which God required at their hands This Country or City is said to be Heavenly not only to distinguish it from all earthly Countries Cities Societies Common-wealths but also to signify the Original of it as being from Heaven and also the Excellency of it for as high as Heaven is above the Earth so excellent is this Country and City above the most pleasant Countries and most glorious Cities in the World By this also we understand that it is spiritual and invisible safe and of eternal continuance Besides Heaven is the place
〈◊〉 〈◊〉 turned wherein by some are interpreted because and then the sense is that because an Oath is the end of all strife therefore God to remove all doubts and fears and establish and assure the Heirs of Promise was willing to swear and by that Oath to manifest more fully the immutability of his Counsel and that which was the end and issue of Men's Oath was the end and issue of this Oath of God If Men will believe Men swearing how much more should we believe and rest satisfied in the Oath of God From all this it 's clear that the Promise of God is as certain on God's part as possibly can be § 20. This is the immediate end of God's Oath yet it is but a means in respect of a further end which God intended For thus it followeth Ver. 18. That by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to the hope that is set before us IN which words we have 1. A strong Consolation 2. The parties to whom it doth belong 3. The means whereby it is obtained 1. Strong Consolation is the ultimate end both of the Promises of God and his Oath The mind of Man is discomforted vexed weakened from Doubts Fears Sorrows and whatsoever removes or abates these doth quiet refresh revive and strengthen the heart and so comfort it This comfort it may be weak it may be strong the comfort here is strong and prevailing comfort and such as will overcome all doubts fears and sorrows caused by Temptations Persecutions Tryals from without or from within This is opposed to all worldly and seeming joys and comforts which appear and vanish in a moment and cannot firmly stay and revive the heart for every blast of temptation scatters them It must be the hope or enjoyment of some solid lasting and substantial good that can be the cause of solid and lasting comfort Some by comfort understand Faith or Hope the cause of comfort 2. Though there be a firm and strong comfort yet it belongs not to every one but it 's intended for Believers the Heirs of Promise who sly for refuge to take hold upon the Hope set before them where we may observe 1. Hope 2. Hope set before us 3. The taking hold of this Hope 4. A flying for refuge to take hold on this Hope 1. Hope in this place is the thing hoped for considered as a formal object of the divine virtue of Hope and it is that blessed and glorious estate which is reserved in Heaven to be enjoyed there 2. This Hope is set before us as a prize and represented in the Promise as ours which we must seek and aym at as being called to the enjoyment thereof It 's set in our view that we might eye it much and often look upon it and press earnestly towards it 3. We must take hold upon it and that is done two wayes 1. By gaining a title and right unto it for so we take hold on it by Law 2. By getting some possession and that either in part as when we receive the first Fruits of the Spirit or in whole which is reserved for Heaven Both these are done by Faith and Hope and the more we exercise our Faith and Hope with other heavenly virtues the stronger hold we take For hereby we make more evident to us our right and obtain a greater measure of the first-Fruits 4. We fly for refuge to take hold of this Hope for it 's our Sanctuary and safety far better then a City of refuge and it 's a far greater security to take hold on this Hope then to take hold upon the Horns of the Altar For many have held fast hold upon the Altar and have either been pulled away or slain in the very place as Joab was Blessed is the man that maketh the Lord his trust and respecteth not the Proud nor such as turn aside to lies Psal. 40. 4. For all things and persons though never so great so strong so excellent are lies and if we trust in them they will fail us God never will For who or what can separate us from his love in Christ Eternal life is unchangeable and God who hath promised it and confirmed his Promise by Oath is unchangeable too Those who in all dangers storms and tempests retreat unto him find strong consolation For what need terrify or trouble them or shake their hearts when God hath assured them of eternal life 3. This security and strong comfort is grounded upon two immutable things wherein it 's impossible for God to lye These two things are the Promise and the Oath of God and as it is impossible for God to cease to be God so it is impossible for God to violate his Promise or his Oath These are sure things Heaven and Earth may pass away but these cannot fail nor frustrate our hopes § 21. The Apostle in the next words gives a reason why they did and we should fly to take hold upon the Hope set before us and it is this because Ver. 19. It was to them an ancre of the Soul both sure and stedfast and which entereth into that within the Vail VVHere we have a two-fold Reason 1. Because it 's like unto a sure and stedfast Ancre 2. It entereth into that within the Vail 1. It 's like an Ancre for what an Ancre is to a Ship the same is Hope unto the Soul that is a stay and means of safety in the midst of all the Waves and Storms of Temptation in this floating troublesome World For that which stays strengthens quiets the Soul of man is the hope of everlasting Glory grounded upon God's Promise and Oath For eternal life as theirs is the Ancre for though it be excellent in it self yet it 's nothing unto them if they have not a right unto it and a well-grounded hope of it 2. It enters into that within the Vail In the Tabernacle or Temple within the second Vail was the Holy of Holies which was a type of Heaven in allusion to this it signified that the object of our hope is something excellent and above the World something heavenly glorious and eternal Therefore it 's said That the Inheritance of God's Sons is reserved in Heaven for us 1 Pet. 1. 4. And that the great object of our hope is laid up in Heaven Col. 1. 5. Where we shall fully enjoy our God and all things in him And surely nothing under Heaven can stay and firmly fix the floating heart of man neither can this Ancre fasten firmly but in Heaven This Hope may be said to be stronger and our hearts more assured because Ver. 20. The fore-runner is entred into Heaven THis fore-runner is entred Heaven to take possession for himself and also in our behalf and make the way passible this is more then ever Abraham did or could do Therefore we have a rare example far above that of
it comes to pass in a necessary Axiom which is opposed to impossible 3. This is more evident when we consider that both this Change and this necessity follows after and upon another Change For though God in his absolute power could have continued this Law and prevented this Change yet if he once change the Priest-hood the Law must be changed And so the force of the Consequence comes in to be considered which presupposeth some strict Connexion of both and a dependance of the Law upon the Priest-hood For if God did determine that the Priest-hood and Law should stand and fall together then it must necessarily follow that whilst the Priest-hood did stand the Law must stand and when the Priest-hood shall fall and be abolished then the Law of necessity must be abrogated And that this was the determination of God was made evident by the event and the execution of his Decree Again if the Priest-hood be once taken away the Law was useless because there was no Priest appointed by God remaining to officiate according to that Law as we see it is at this day And this might be the Reason why God did not only by the Death and Sacrifice of the great High-Priest after he was once exhibited on Earth and his Ministration in Heaven abolish that Levitical Priest-hood but also destroyed the Temple and the City where he had put his Name and to which he had confined that Priest-hood and never yet suffered either of them to be rebuilt And from these Reasons the force of their Consequence is strong and evident § 20. He proves further that the Priest-hood was changed because the great Priest after the Order of Melchizedec was not called after the Order of Aaron because he was not of the Tribe of Levi but of another Tribe and by Name of the Tribe of Judah Thus the Text informs us Ver. 13. For he of whom these things are spoken pertaineth to another Tribe of which no man gave attendance at the Altar Ver. 14. For it is evident that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning the Priest-hood THE words of the Psalmist do prove that the Levitical Priest-hood must be changed and these prove that it was already changed And the Reason whereby he proves the Change of the Priest is the Change of the Tribe which presupposeth that the Levitical Priest was confined to one certain Tribe and that was the Tribe of Levi and to one certain Family the Family of Aaron From whence it follows that if the Tribe was once changed and God institute a Priest of another Tribe the Priest-hood must be changed And this great Priest which is after the Order of Melchizedec must not be was not called after the Order of Aaron neither was he of that Family In the words he informs us 1. Who the Person was that must be the Priest intended in the Psalm 2. What his Descent is and that two wayes 1. Negatively 2. Positively and affirmatively 1. The person of whom these things are spoken was Jesus Christ. The thing spoken of him are 1. That he was a Prophet above Angels all the Prophets and above Moses himself 2. That he was a Priest for ever after the Order of Melchisedec And though a Prophet might be of any Tribe yet a Priest must be of the Tribe of Levi. Of this great Priest he saith 1. He was of another Tribe 2. Of a Tribe of which no Man gave attendance at the Altar He was of another Tribe This implies the Negative He was not of the Tribe of Levi 1. This is general and so is that which follows For 2. He was of a Tribe where of no man served at the Altar To serve at the Altar and offer Sacrifice was the proper work of a Priest and if any of that Tribe had ever been a Priest and according to God's Institution then though Christ had been of that Tribe yet the Priest-hood had not been changed But God's constitution was otherwise for it excluded all the Tribes but one that one of Levi and so that not any person of any other Tribe could lawfully serve at the Altar This makes the Negative more clear and full and peremptory By this we understand that Christ was of another Tribe that he was not of the Tribe of Levi yet all this will not inform us of what Tribe in particular he was Therefore to give full satisfaction the Authour adds Ver. 14. For it 's evident that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning the Priest-hood THe Apostle presupposing that which cannot be denied that the Tribe of Judah is not the Tribe of Levi and that Christ being of the Tribe of Judah was made a Priest after the Order of Melchisedec seems by these things to prove that the Priest-hood is changed and that more particularly and distinctly then he had done in the former verse For it might have been argued and replyed that if he was of another Tribe then of Judah or Ephram or Benjamin or some of the rest If he was of another Tribe name it or else nothing is done And this was convenient to be done to name the Tribe in particular out of which Christ sprang and it was that of Judah In the words we have three propositions 1. That Christ sprang out of the Tribe of Judah 2. This is evident 3. That of Judah Moses spake nothing concerning the Priest-hood The first proposition is made clear out of the Histories of the Evangelists delivering the Genealogy of Christ from Abraham and David by way of descending Matth. 1. and of Christ's descent from David by way of ascending Luke 3. It 's further evident by the Calling of Joseph his Father-in-Law and his Mother to be enroled with the Tribe of Judah in Bethlehem the City of David Luke 2. And his Name was found long after his Ascension in these Rolles kept in the Arches at Rome He saith our Lord to signify that Christ was that Lord to whom the Lord Jehovah said Sit thou at my right hand c. The second proposition This was evident This might be evident then to them not only by these Histories but by the publick Records of the Roman Cense and Enrolment and the Registers both publick and private of their pedigrees For the Jews were very careful to Register their Discents for their distinction of their Families and their Tribes and God's providence did order it so to be not only by these Genealogies to manifest who had title to the Priest-hood but principally to preserve the Tribe and Families of Judah distinct till Christ was exhibited that so it might be evident that Christ was of that Tribe and of the House of David By this God did manifest his Promise concerning Christ to Descend of David to be fulfilled in that it was evident that Christ was the Son of David and so often called by that Name The third proposition That of that Tribe
it seems grow upon the banks and also the Sea of Edom and because Edom signifies Red therefore it 's named the Red-Sea as the Septuaginâ—turns the proper substantive into an appellative 2. Pharoah and the Egyptians pursue them into the Sea and so were drowned This was ordered by the wisdom of God and was the execution of his just Judgment While way is made for Israel to pass the inconsistency and fluid nature of the Waters is suspended that the Egyptians following after the Israelies might enter into the heart and depth of the Channel Yet in the mean time the Angel of God continues to keep between Israel and Pharoah's Army till such time as all the People were safely landed and to retard the march of the Horse takes off their Chariot Wheels so that they drove heavily When Israel was past all danger God suffers the Waters to return to their former Course and so they overwhelm Pharoah and all his Host who sunk like lead into the bottom of the Sea and this was done in the sight of Israel that they might rejoyce and give glory unto God for their Salvation and the destruction of their Enemies This was a wonderful deliverance of God's People and the end of a proud and cruel Tyrant 3. The reason of the one was Faith of the other Unbelief For by Faith they found a way through the great deep And this was not the Faith of Israel alone but principally of Moses For it might truly be said They passed through the Sea by his Faith yet joyned with their's For God commanded Moses with his Rod to smite the Sea and Israel to pass on and promised to divide the Sea and save them not only from the Waters but from their Enemies This Moses did believe and perswades them to do so likewise and this Faith moved them to obey God's Command and upon their Obedience to expect the Mercy promised Without this Warrant and Word from Heaven and their belief of it and confidence in it it had been impossible for them to have escaped destruction The Egyptians assaying without this Faith to passe were drowned Pride cruelty desire of revenge drove them forward they had neither Revelation nor Command nor Promise and therefore they perished This example informs us 1. That there is no danger so great but God can deliver us out of it for God hath many wayes to deliver us 2. That when man's danger is the greatest God's help is the nearest For as the saying is Man's Extremity is God's Opportunity For he is a present help in time of trouble in the midst of the Waters and in the fiery Furnace 3. Many times the Salvation of God's People is the destruction of their Enemies and when he saves the one he destroyes the other and there will a day come when all God's People shall see their desire upon all their Enemies Yet we must believe and obey and trust in God and have a just Cause if we will expect deliverance and he that doth not so believe as to be ready to do what God Commands can never attain the benefit God doth promise which is so limited and consined to the performance of the Command upon Faith that without Performance and Obedience the Mercy promised cannot be expected and received This is the true reason why justifying Faith is inconsistent with the predominancy of any Lust and Sin For true Faith receives the Promise with the terms and conditions it requireth and whosoever believes or is perswaded that he may receive the Blessing promised without obedience to the Command annexed doth deceive himself For he that continuing in his sins not resolving from his heart to forsake them to renounce all righteousness in himself to rely wholly and solely upon the merit of Christ and mercy of God perswades himself of Remission promised doth mistake the Promise and shall not obtain that which he desires For his Faith is not sincere his confidence is but presumption and the issue will be shame and confusion This Doctrine also ministreth unspeakable comfort to all true Believers in the midst of their Extremities § 29. Joshua succeeded Moses and he by Faith did many glorious works one whereof the Apostle singleth out and instanceth in which was the fall of the walls Jericho For Ver. 30. By Faith the Walls of Jericho fell after they were compassed about seven times THis work was miraculous and is ascribed to Faith in God's Word The whole History here abridged by the Apostle we may read at large Joshua 6. Upon which as upon the rest of that Book Masuis doth excellently discourse In the words as in the former examples we may observe 1. The Work 2. The Faith whereby it was done In the Work as it 's briefly here expressed we may consider 1. What it was The fall of the Walls of Jericho 2. The means whereby it was done and that was by compassing them about seven times 3. The time When they had seven times compassed them But if we consider the History the principal things remarkable are 1. The Command and Instructions of God given to Joshua and the People 2. God's Promise 3. Their Obedience 4. The Issue or Event 1. God's Command was signified to Joshua and by Joshua to Israd and in general it was to compass about Jericho which was the first City of Canaan on this West side of Jordan which God gave into their hand and in such a manner as that it might encourage his Pecple and strike a terrour into the rest of their Enemies and let them know what to expect It was not very great yet strong For the manner how often in what order with what rites when to begin when to end they received Instructions and Directions and they were bound to follow them For we must not only do the thing God Commands but we must do it in that manner as he shall prescribe 2. God's Promise was in general to deliver it into their Hands and in that manner as that there should be no formal Siege or effusion of Blood This was a miraculous and extraordinary way which he did prescribe unto them and in it self very unlikely to take effect for there seemed to be no causality in the means not any power in them for to produce the effect Therefore a Promise of God was necessary that so they might have a ground of their Faith an encouragement to use the means and upon the use a certain expectation of the event Neither would the Promise of any other but of God serve the turn yet seeing they had had so much experience of his wonderful and almighty power it was sufficient and there was no cause of doubting 3. Seeing God had promised and they believed therefore they obey his Command readily and chearfully use the means and follow his Directions and compass the City in that manner and so often as God required This obedience to the Enemies who were ignorant both of God's Command and Promise might seem
for Christ's sake can have any Right to eat of this Altar and Sacrifice of Christ so as to be saved by it § 13. Therefore the Apostle draws a practical Conclusion from the former words in this manner Ver. 13. Let us go forth therefore unto him without the Camp bearing his Reproach Ver. 14. For here we have no continuing City but we seek one to come THis Text is an Exhortation and therein two things are observable 1. The Duty exhorted unto 2. The Reason whereupon it 's urged 1. The Duty is two-fold 1. We must go forth to him 2. We must bear his Reproach 1. We must come forth of the Camp or City to him 1. The Camp or City is Judaism and all erroneous Sects and also the World and men of the World we must separate from all things inconsistent with the Truth and Christ. This is not expressed but implied 2. Out of this Camp or City we must come forth and that we do when we renounce all Errours in Religion and all earthly Affections Our Opinions and Errours in Religion are so many Idols setup in our Souls and are contrary to the Truth of the Gospel and the things of the World which we so much affect and dearly love are all of us by Nature contrary to the Love of Christ We have something in our hearts which keeps us from our God till we be truly converted 3. To come forth to Christ therefore is to be rightly informed and to believe the saving Truth of Christ and upon this right Information to love him above all as far more necessary excellent and beneficial than any thing than all things else This is the same with denying ourselvs forsaking all for his sake hating Father Mother Wife Children Brethren Sisters and Life itself out of love to him and to forsake all for his sake For lay all of these with all the Kingdoms and rarest Contents of the World together on oneside and Christ on the other they are all base uncertain vain empty things Dross and Dung and nothing to Christ who is infinitely precious and incomparably more excellent than all and more beneficial to a poor guilty Sinner To come forth to him is not to change the Place but our Hearts it 's a Motion not of the Body but the Soul and if we once knew the Beauty of Christ and had tasted of his Sweetness we should be ravished with him and all the World could not keep us from him In him alone true Happiness is to be found 2. The second part of the Duty is to bear his Reproach Here is Reproach his Reproach the bearing of his Reproach In this the Author alludes unto the bearing of the Cross which was the greatest Shame and Disgrace any man could be put unto To endure Shame and Disgrace and suffer in our Reputation Credit Honour and good Name is a very grievous Evil and few can endure it and some can better suffer Death than Ignominy and Disgrace The Cross was not only a matter of Reproach but of grievous pain and torment and was the Epitome of all positive Evils and therefore by Reproach is signified all kind of afflictions and miseries which we may suffer from men or may be obnoxious unto in this Life Yet this Reproach and this Cross here meant must be his Reproach his Cross. If we suffer Punishment for our own Crime and through our own Folly then it 's not Christ's Cross Simon of Cyrene did not bear his own but Christ's Cross and followed him This is a Reproach and Cross laid upon us for his sake because we profess his Truth obey his Laws oppose Sin and his Enemies refuse to comply with the World in any Sin renounce all Errours Idolatry Superstition and wicked Customs of the World and all this out of Love to Christ. To bear this Cross is not meerly to suffer any wayes but to suffer the worst Man can do unto us with Patience with Constancy with Joy and to think our selveâ— happy and much honoured that we are counted worthy to suffer for so great a Saviour â—nd in so noble a Cause This requires a divine Faith well grounded upon the Word and Promises of God and a special Assistance of the dâ—vine Spirit for these will strengthen our hearts and make us willing to suffer any thing before we offend our God and lose our Saviour § 13. The words of the former Verse considered as a Doctrine or Proposition are a Conclusion deducible from antecedent Premisses but as containing a Duty to be performed they are inferred from the 14. Ver. where we have a Reason given us why we should come forth to Christ and it is two-fold 1. Because we have here no abiding City 2. Because we seek one to come 1. We have no abiding City By City understand two things 1. A place fit for comfortable and safe habitation 2. An Estate answerable unto this Habitation whereby we may live happily in this place For neither can an Estate without a place nor a place without an Estate make our condition good and such as we desire An abiding City is a place of eternal Rest and Safety which in it self stands firm for ever and the Inhabitants shall never remove or be dispossessed As it is such a Place so it 's an Estate not only of all necessaries but of all things delectable and desirable with plenty of them sufficient to make a man fully happy and as these things in themselvs so the Enjoyment of them is everlasting Yet here that is in this life on Earth and under Heaven there is no such City no such Place no such Estate And as it is not here so we have it not for nothing can be had or enjoyed where it is not We may have many great and glorious things on Earth for here are goodly Estates Kingdoms and vast Empires strong and beautiful Cities Towns and Habitations and some have them yet these are not abiding in themselvs nor in the Possession of the Owners Experience of all times besides the Word of God doth teach us this certain Truth Therefore we knowing that there is no such City here seek no such thing here because no such thing can be had here 2. But we seek one to come That is though there be no such thing here neither have we any such City on Earth yet there is such a City though not here yet else-where though not present yet to come and we seek it There is one a Place of everlasting Rest and firm Mansions in our Father's House and a glorious Estate of full and perfect Happiness far above the Conceit and Imagination of mortal men and the Possession both of the Place and Estate shall be everlasting as all the Inhabitants and Owners of this City shall live for ever Yet it 's to come which signifies that no such thing is here neither can it be enjoyed in this present mortal life the full and perfect Fruition is reserved for Heaven
and the time of Resurrection and Immortality And we seek it this implies 1. That we believe there is such an Estate and that upon sure Ground for God hath said so 2. That we knowing the Excellency and Glory of it do much desire and long for it as that which once possessed will make us fully and for ever blessed 3. That we have some hope of the attainment and the same certain as being grounded upon the Promise of God confirmed to us by an Oath and besides we have a present Title unto it and the first fruits thereof even in this Vale of Tears This Belief this Hope this Title these first-Fruits set us on seeking of this City and all our Life-time is nothing else but a Seeking and this is our great business all our other Works and Labours are but upon the by or subordinate to this This Seeking is the Exercise of our uâ—most Power with greatest diligence in the Use of those means God hath ordained for the attaining of that blessed Condition which was prepared from the beginning but to be fully enjoyed in the End of the World The outward means are Word and Sacraments the inward Knowledg Repentance Faith and new Obedience for by the Use of the outward and Improvement of the inward means we are made capable of Heaven The words being thâ—s explained let us consider the force of the Reasons and Motives therein contained which are two 1. We have no abiding City 2. We seek one to come 1. If we have nothing certain and constant here Why should we be willing to abide here where we have no abiding nor enjoy any thing that is abiding and permanent All things are Vanity of Vanities even most vain flitting and empty of all solid Goodness Every thing under Heaven though never so excellent and lasting is subject to waste and consumption yea the Heavens and the Earth shall perish and wax old and God shall change them as a Garment and as a Vesture shall they be changed And as all things are mutable and perishing in themselvs so our Possession of them is uncertain and how many wayes may we be dispossessed of them And shall it trouble us to part with that which one day and we know not how soon must be taken from us and to leave that place which suddenly must be left For at the time of death if not sooner shall we be stript of all take our leave with dearest Friends and all things and persons though never so near and dear unto us must be left behind us and then we must remove hence and be no more seen And why should the thoughts of bearing his Reproach torment our minds For Christ hath born it before us and the burden is but leight and shall not ly long upon our backs for no Sufferings can extend beyond this mortal Life 2. The second Reason is very effectual for we have an abiding City to come Christ as you heard for the joy that was set before him endured the Cross and despised the Shame and why should not we follow him and do as he hath done We can lose nothing of much value but for what we lose we shall receive many things incomparably better for Treasure on Earth Treasure in Heaven for a Mortal Life an Immortal for uncertain and fading things certain and everlasting for a removable Tabernacle an everlasting Temple for a Wilderness an ever-blessed Canaan And every step of our Remove out of this World is but an Approach unto our abiding City where will be no Reproach no Cross no Suffering but perpetual Ease Peace Safety Happiness And if we had any effectuall Faith and lively Hope of these eternal Mansions and this glorious Estate how easy were it for us even with Joy to go out of this Camp this City to our Saviour bearing his Reproach For want of Consideration we have no lively clear Apprehension no firm Belief and effectual Hope of this heavenly City Some press this Duty upon other Reasons implied in the former words namely because 1. We shall be Partakers of the Sacrifice of Christ. 2. We are sanctified by his Blood 3. He went out of the City first carrying his Cross and gave us an Example Yet these may inferr and prove this to be a Duty though they be not so powerful Motives stirring up to Performance § 14. The next Duty we are exhorted unto we find Ver. 15. By him therefore let us offer the Sacrifice of Praise to God continually that is the fruit of our Lips confessing unto his Name LET us consider 1. The Context 2. The Text. 1. The Context and Connexion with the former words is implied in the Illative Therefore which usually inferrs a Conclusion from some Premisses Antecedent and most Expositors do take this Text to be a Conclusion but what the Premisses be they do not agree 1. Some think they referr to Ver. 10. We have an Altar though not Mosaical and Levitical therefore let us make use of it and offer upon it some Moral and Spiritual not Carnal Sacrifice Others inferr it from Ver. 12. where it 's said We are sanctified by Christ's Blood therefore let us offer c. For the Priests were first sanctified and consecrated by Blood before they could minister and Sacrifice Others make it part of the formet Duty Ver. 13. and urged upon Motives in the 14th and in this manner Seeing we have no abiding City here but seek one to come which is purchased by Christ's Blood let us not only go forth to him bearing his Reproach but let us also do this with Praise and Thanksgiving in that we are counted worthy to suffer for him and with him This seems to agree with that of the Apostle Coloss. 1. 11 12. where Prayer is made for strength that they may be able to suffer with Patience long-Suffering and Joyfulness giving thanks that they were made fit to have part of the Inheritance of the Saints in Light And it 's true that this Conclusion may be inferred from these severally or from all jointly in this manner That seeing we have an Altar an High-Priest are sanctified by his Blood and made capable of an abiding City to come therefore let us offer and offer this Sacrifice of Praise and that by him Yet the Cónjunction thereforeÌ„ may be expletive here as sometimes it is and the words have no Reference to the former but be a new Exhortation distinct from the former and added unto them 2. The Text in it self is an Exhortation and therein we may observe 1. The Duty exhorted unto which is to offer the Sacrifice of Praise and Thanksgiving 2. The Directions how it must be offered and they are these It must be offered 1. By Christ. 2. To God 3. Continually 4. To his Name Yet the Directions concerning the manner are properly two It must be offered 1. By Christ. 2. Continually If we reduce these into divine Axioms or Propositions we may digest them thus 1. There