above that of Aaron's finds seven Arguments in this Chapter to prove it The first three are taken from the excellency of Melchizedec's Priest-hood the fourth from the Imperfection of the Levitical Order the fifth from the Confirmation of Christ's Priest-hood by the Oath of God the sixth from Christ's Immortality the last from the excellent vertue of Christ's Sacrifice And he well observs that the Apostle in this Discourse doth urge and urge again and very much insist upon these words of the Psalmist I have sworn Thou art a Priest for ever after the Order of Melchizedec § 4. But if we well consider the whole Chapter till we come to the Conclusion it 's nothing but a Discourse upon those words And he begins with the last word Melchizedec then he proceeds to another a Priest after the Order of Melchizedec which was Christ then to the words I have sworn and will not repent lastly to those Then art a Priest for ever And if you observe not this you shall hardly ever find the genuine Order of the Apostle's Discourse And the Text of the Psalm is excellently handled by way of Explication and Illation or drawing Conclusions from it The first part therefore from the first Verse to the eleventh is concerning Melchizedec declaring out of Gen. 14. who he was and that he was not only a King but a Priest and that his Priest-hood was more perfect and excellent than that of Aaron's The second part from Ver. 11. to the 19th infers from this that there must be another Priest not of the Order of Aaron but of Melchizedec that the Levitical Priest-hood must be abolished because it could sanctify no man or give him hope of everlasting life for this Sanctification and Perfection must be by another Priest which the Spirit signifies even whilst the Order of Aaron was in force must be of another Order and of another Tribe The third part from Ver. 19. to the 23. takes notice of those words I have sworn and will not repent and thence infers that seeing he was made and confirmed a Priest by oath and the Levitical Priest was not therefore was he the Surety of a better Covenant The fourth part from Ver. 23. to the 26. infers not onely the difference of Mortality and Immortality between the Priests of the Law and of Christ but also from his Immortality and eternal Priest-hood his ability to save for ever such as come to God by him In the last part from Ver. 26. to the end he seems to infer the eternal vertue of Christs Sacrifice from his innocency and holiness which was such as he had no Infirmity This last doth not appear in the Text either as expressed or deducible from it yet it may well be presupposed because the party to whom this Priesthood was thus confirmed by Oath could not be any man that had sins and infirmities of his own but was the Son of God who as Man never knew any sin This Discourse is to be understood of the Constitution and Confirmation not the Ministration of Christ's Priest-hood and in the very words of Confirmation the Apostle observs four clear and evident Arguments of the excellency of Christ's Priest-hood above that of Aaron's and a fifth implyed or presupposed § 5. The first part is concerning Melchizedec upon the Explication of which Word the Knowledge of the whole Proposition doth depend and in it we have 1. A Description of this Melchizedec from Ver. 1. to the 4. 2. His greatness and excellency inferred from this Description from Ver. 4. to the 11th The whole may be reduced to two Propositions The first whereof declareth who he was The second how great he was In the Description which is taken from Gen. 14. 18 19 20. we may observe 1. His Offices 2. The Acts of his Priestly Office 3. The Interpretation of his Name and the place of his Residence 4. The perpetuity of his Sacerdotal Office 1. His Offices were two 1. His Regal for he was King of Salem 2. His Sacerdotal he was Priest of the most High God The Acts of his Priest-hood are two 1. His blessing 2. Tything of Abraham The Interpretation of his Name informs us that he was King of Righteousness Peace The Perpetuity of his Priest-hood is signified in that he had no Predecessor from whom nor Successour to whom he might derive his Priest-hood His Offices and Acts of his Priest-hood are expressed in the Text of Moses the Interpretation is taken from the signification of the words whereof his Name is composed and from the signification of Salem The perpetuity is concluded from the reticency and silence of the Text This was the onely place in the Scriptures of the Old Testament where any mention is made of this Person before that of Psal. 110. 4. The first part in the Description informs us of his Offices that he was 1. King of Salem 2. Priest of the most High God Who this Melchizedec was is much doubted whether he was God Angel or Man For some affirm that he was the Spirit of God some that he was an Angel some that he was a Man And of such as affirm him to be Man many think him to be Shem who was certainly living at that time Others deny it and bring strong Arguments for the Negative and it 's very likely if not certain it was not Shem whose Genealogy and Descent is evidently and expresly delivered in Scripture and there can be no Reason why he should change his Name and take another It 's certain he was a Person that lived in Salem in the Land of Canaan at that time that Abraham sojourned there and lived at Mamre The word King as distinct from that of Priest doth imply his Civil Power And because Civil Power of Government may be in one or more it signifies the Civil Power in one yet this Civil Power may be in one either despotically in an absolute or arbitrary way or limited And whether this Power be in one by commission and trust or without commission and whether it be greater or less we find that any eminent single Person that had Power to command others in Scripture is called a King What kind of Power Civil this Melchizedec had over his Subjects we do not read neither need we trouble our selves That he was a King and had Civil Power such as the other petty Kings of Canaan had need not to be doubted The place whereof he was King is expressed to be Salem which might be either the City of his residence or his Territory belonging to that City or both This Salem in all probability was that place which was called Jerusalem in after times for so we find it called Joshua 10. 1. and the Name of the King then wa◠Adonizedec which is the same Name with that of Melchizedec for both signify a Prince of Governour call him King or Lord of Righteousness that is a righteous Prince or Governour And some tell us 1. That the first
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
in Christ which performed Remission which the Law did neither promise nor could give will certainly follow And before I conclude this part I will inform you 1. That Remission of Sins and Justification are the same 2. That there is no Justification but by the Blood of Christ. 3. That no man is justifiable by the Blood of Christ but upon his Faith 4. That this Remission and Justification takes away from the party justified all the sad and woful Consequents of Sin 5. That God never justifies any but in justifying he sanctifies him and doth not onely free him from the Guilt of Sin past but from the Power and Dominion of Sin so as to preserve Man from Sin for time to come The Imperfection and Corruption of Man which followed upon the first Sin is one of the greatest Punishments that Man can suffer and be liable to and to remove this Punishment is one part of our Justification 6. In this Remission is included Reconciliation Adoption and all those Blessings which tend to everlasting Salvation 7. Though upon our first Conversion and our first true and lively Faith we enter into the state of Justification which frees us from the eternal penalty yet we are not perfect in this state till all Sins even the last be pardoned and all Punishments fully and for ever prevented and removed which will not be before the Resurrection Thus you have heard the words of the Prophet alledged by the Apostle explained Now we must consider what they prove and being the words of God they must needs prove strongly and the thing proved is That the Covenant whereof Christ is Mediator is established upon far better Promises than the former Covenant with the Fathers was § 15. The Apostle by the words of the Prophet hath proved that the Covenant whereof Christ was Mediator was a better Covenant because established upon better Promises Yet though this was sufficient he proceeds further out of the same Text to prove the abrogation of the former Covenant whereof the Levitical Priest was Mediator and that in this manner Ver. 13. In that he saith a new Covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away THE Subject of these words is the Old Covenant made with the Fathers and they inform us of two things 1. The Abrogation 2. The total Abolition of it 1. The Abrogation It 's made old 2. The total Abolition It being made old is near vanishing and Abolition The Abrogation he proves from these words of the Lord by the Prophet I will make a new Covenant If God make a new Covenant then he abrogates the old But he makes a new Covenant Therefore he abrogates the old To understand the force of this Argument let 's enquire into the meaning of the words 1. To make old in this place must be to abrogate for as old things lose their Power Strength and Vigour so the Covenant being made old loseth it's binding force which is the very Essence of a Law from which the vigour and the vertue of it as a Law doth issue Hence that Phrase to antiquate a Law which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away the Authority of a Law And this is the genuine sense of the word in this place 2. It may be doubted whether the making a new Covenant or Law doth antiquate the former Law and Covenant for the making of a new doth not alwayes take away the old but sometimes confirm it Therefore you must know That for God to make a new Covenant is to make such a Covenant as is different from and inconsistent with the former â—ay to make it so as by it to take away the former as useless needless and imperfect Such and so made is this new Covenant and the former doth lose all force two wayes 1. By Expiration for it was intended to continue untill the latter was made and upon the making thereof it became out of Date 2. By another Law and Covenant which could not stand with it but must needs destroy it These words thus understood do necessarily infer the Antiquation of the former Covenant and the inference is evident in the light of Nature and needs no further Confirmation The Argument That God will make a new Covenant we find in the express words of the Prophet's Text. This is the Abrogation The total Abolition which follows upon this Abrogation is expressed in this Proposition That which decayeth and waxeth old is ready to vanish Where to decay and wax old are but Synonymal and signify the utter Abrogation of a Law and Covenant in general of this Covenant with the Fathers in particular That which is thus antiquated is said to be nigh or ready to vanish or disappear and as it were to lose its Being The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned Vanishing is used oft by the Septâ—â—gint as a Verbal to signify destruction and desolation and the Verb whence it 's derived signifies to ruine destroy Persons Cities Countries so as to take away their Being and Existence And this Expression may intimate thus much that as things after they become old and have lost their strength and vigot may retain some kind of imperfect Being for a time and moulder away by little and little till they vanish and totally perish so the Law once abrogated may continue though in no force for a while and by little and little decay till it totally cease § 16. This is the Explication of the Text which may be further cleared and made more evident if we examine the time of the Abrogation and Abâ—lition It was not abrogated in the dayes of the Prophet Jâ—remiah by whom God revealed the making of the new Covenant and the tenour and substance of it for it continued in force for many years after even untill the exhibition of Christ. Neither was it abrogated upon his Birth or Baptism but upon his Death which unhinged the Law and so virtually nul'd this Covenant Yet it was not actually abrogated but upon the Promulgation of the Gospel for then the force of it was taken away and no baptized Christian was bound to observe it yet there were many attempts made that by some who professed Christianity to continue iâ— in power Hence that great Controversy raised in the famous Church of Antiocâ— in Syria which occasioned the great Synod at Jerusalem mentioned Act. 15. where it was unanimously determined that it was abrogated therefore they would not impose it upon the Gentiles And though after that they suffered some believing Jews to observe it in some particulars as a thing indifferent yet the Apostle in his Epistle to the Galatians doth clearly demonstrate that whosoever should observe it as necessary and so binding as that Christ could not save them without ' it they were fallen from Grace and went about to make void the Gospel By all which it 's evident that the new Covenant of the Gospel was
which took away these Rites not as sinful but as imperfect and then useless when a better kind of Service was instituted The word here used in the Greek may signify Perfection Confirmation and Establishment and if we consult the Septuagint they tuâ—â— the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signify to perfect confirm and establish That therefore which in our Translation is a time of Reformation is a time of Perfeâ—â—â—â— Confirmation and Establishment and this is the time of the Gospel when the 〈◊〉 imperfect is taken away and that which is firm and stable shall be brought in and 〈◊〉 for evermore By this we may observe That because the Ceremonial Law was imposed by God the Jews were bound to observe it 2. That God intended not the Serviâ— of the Law as a means to sanctify the Conscience for then it should have continued 3. It was imposed onely for a time untill the Introduction of a better Service and then it was to cease And this is the third Imperfection it was not perfect firm stable and of perpetual continuance And this is to be understood not onely of some of these Services but of all even of that which is the principal and more excellent than all the rest even the yearly Sacrifice of Expiation § 10. Thus far the Typical Tabernacle and Service the Anti-Typical follows and begins in these words Ver. 11. But Christ being come an High-Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this Building Ver. 12. Neither by the Blood of Goats and Calvs but by his own Blood he entred in once into the holy place having obtained eternal Redemption for us TO understand this Text the better it 's to be observed 1. That as in the Type so here in the Anti-Type to make the Comparison perfect there are three things 1. An High-Priest 2. A Tabernacle with two Sanctuaries 3. A Service and Sacrifice to be performed by the High-Priest in the inmost Sacrary and Holiest of all into which he could not enter but by passing through the Sanctuary within the first Veil 2. That the words have special Reference to the seventh Verse which speaks of the Highest Levitical Service and Sacrifice which the High-Priest alone was to perform once a Year in the Holiest of all 3. That the Scope of the Apostle is to set forth the Excellency of Christ's Priest-hood as far above that of Aaron's in respect of the Service 4. That seeing this was the highest and most excellent Service which could procure the greatest good promised in the former Covenant therefore the Apostle singles out this informing us that it was but a shadow of a far more excellent Service which was of far greater Power and Efficacy to be performed by Christ. 5. That the Excellency of this Service and Sacrifice is set forth by rare and excellent Effects Consequents and Benefits which were such as the best and greatest Service of the Levitical Priest could not reach 6. That the first Effect is eternal Redemption which immediatly follows upon the performance of this Service and is the principal thing in this Text. In the Text we have four things 1. Christ come an High-Priest of good things to come 2. The Tabernacle whereof he is Minister 3. The Service and Sacrifice performed by this High-Priest 4. The first most excellent Effect thereof eternal Redemption The first Proposition is concerning Christian High-Priest and it 's affirmed 1. That he is come that is exhibited present and consecrated 2. That 〈◊〉 â—onsecrated he is a compleat High-Priest both these are demonstratively 〈…〉 in the former part of the Epistle 3. That he is an High-Priest 〈…〉 The end of all Priests and especially High-Priest 〈…〉 and Ministry to procure some Mercy and Benefit which the People want desire and have need of Yet they can proâ—â—â—â— no Mercy but such as God hath promised in that Covenant where of they are Priests 〈◊〉 Mediators therefore the Legal High-Priest could not obtain any greater Mercy than the Law did promise But because Christ is the Mediator of the new Covenant established upon better Promises he doth procure for his People far greater Mercies which God hath promised in this Covenant Therefore 1. By good things understand those Mercies Benefits and Blessings which are promised in the new Covenant the principal whereof are Remission of Sin for ever and eternal life following thereupon 2. These good things are said to be future and to come and that either in respect of the Law which went before the Gospel according to that 〈◊〉 follows Chap. 10. 1. For the Law having a Shadow of good things to come Or 〈◊〉 of full enjoyment of them which is reserved for Heaven and that World 〈…〉 is yet to come For there is a World to come a Life to come an abidiâ—◠〈…〉 me a Glory to come which shall be revealed upon the Sons of God 〈…〉 long after and wait for this Life this City this Glory to come Again the time of the Gospel is said to be the World 〈◊〉 Chap. 2. 5 6. 5. The sense therefore may be this That Christ was an High-Priest effectually procuring these good things which were shadowed out and typified in the Law and were then to come but present and exhibited in the times of the Gospel The second Proposition which is concerning the Tabernacle doth affirm That Christ's Tabernacle wherein he must minister is greater and better than the Legal as not being of that Building To be greater may be understood of quantity or quality iâ— of quantity then it 's signified that it 's far larger and so Heaven where Christ doth minister is if of quality then the latter word explains the former and so greater is 〈◊〉 and both together inform us that it 's far more glorious and excellent And that it â—â— so it 's evident because it 's not of this Building but of a far better The former was made 〈◊〉 〈◊〉 pitched by the Art and Industry of Man yet so that the pattern and direction was from Heaven The Workman and Builder was not Man but God and is the Wisdom skil and Hand of God is infinitely above the Wisdom Skill and Power of Man so his Building must needs be far more excellent Therefore the Apostle told us before Chap. 〈◊〉 That Christ was the Minister of High-Priest of the Sanctuary and of the true Tabernacle which the Lord pitched not Man The former was but a Shadow and diâ— but imperfectly represent this which was the Substance The Holiest of all though the most sacted and glorious place of the former Tabernacle and Temple was nothing to this Yet it 's much doubted 1. What this Tabernacle is 2. Whitherto these words are to 〈◊〉 referred First Some think this Tabernacle to be the Body of Christ yet this was the thing to be sacrificed and offered Others conceive it was the Church Militant
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
dear Affection to them who are enriched with them So that sinful Men may hope for this City yet upon condition that they will be Pilgrims and Strangers in this World and desire above all other things this better and heavenly Country For to clear this Doctrine more fully we must observe That the World morally and spiritually considered is divided into two Societies the one is of the Devil the other of God This distinction the learned Father took notice of when he wrote his excellent Treatise De Civitate Dei For all men either seek their Rest and Happiness on Earth or an eternal Peace in Heaven and by Nature till God transplant us we are not only in but of this earthly Society and in the Kingdom of Darkness and under the Power and Dominion of Satan and whilest we are in this Kingdom of Satan we are Strangers to the Common-wealth and City of God But when God out of his unspeakable Mercy hath called us made us meet to be partakers of the Inheritance of the Saints in Light and delivered us from the Power of Darkness and hath translated us into the Kingdom of his dear Son Colos. 1. 12. 13. Then we are no more Strangers and Forreigners but Fellow-Citizens with the Saints and of the Houshold of God Ephes. 2. 19. Being once naturalized and made Burgesses of Heaven we have our Conversation in Heaven and carry our selves as Children of a Celestial extraction and the Progeny of the eternal King This Doctrine doth not only inform us of our Duty but ministreth unspeakable Comfort if we do perform it For if our Goods and earthly Estates be sequestred plundred oâ— any wayes taken from us we have a better Estate in Heaven If we be disgraced and reproached in this World yet we shall be Kings and Priests and for ever honoured in Heaven If we be banished and persecuted from place to place so that we can find no Rest and Safety but are wearied out with Removals yet we have a place of Rest and Safety and eternal Abode in Heaven and of this no man can dispossess and diffeisin us If our Sufferings be grievous many and continue long yet we have a City where is no Suffering Pain Persecution Poverty Sorrow where God will wipe away all Tears In this City are eternal Riches Pleasures Honours Peace Safety and full Joy there is nothing wanting which the heart of Man can desire This is that City which as it is the expectation so it 's the universal Comfort of the Sons of God And though the time of our Pilgrimage seem long and tedious yet it will shortly expire and then begins our everlasting Rest for God hath prepared a City for us § 17. The Apostle proceeds in proposing Abraham unto us as a Pattern of Imitation and instanceth in a fourth Work or Effect of his Faith for thus we read Ver. 17. By Faith Abraham when he was tryed offered up Isaac and he that had received the Promises offered his only begotten Son Ver. 18. Of whom it was said That in Isaac shall thy Seed be called Ver. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a Figure IN these words we may observe 1. Abraham's Obedience 2. His Faith whereby he performed this Obedience In this Obedience we have A Description of the Party obeying Act of Obedience 1. The Party obedient who was Abraham is described in reference to this Act of Obedience 1. As tempted 2. As having received the Promises 3. As one to whom it was said That in Isaac shall thy Seed be called 1. He was tempted or tried The party tempting or trying him was God not that God tempts any Man to Sin but that he would try and manifest unto Abraham himself his Faith and Love to God that so he might be a rare Example in both to all future Generations who should be informed of it The means whereby he tryed him was by giving him this singular and extraordinary Command of sacrificing his Son Isaac This Command we read of in the Books of Moses and this it is Take now thy Son thine only Son Isaac whom thou lovest and go thou to the Land of Moriah and offer him there upon one of the Mountains which I will tell thee of Gen. 22. 2. The End of this Command was to try whether Abraham loved God or his Son Isaac more The Effect of it was an Obligation of Abraâ—â— to perform this Service and to offer his Son Neither in this was God's preceptive Will contrary to his decretive Will for the decretive Will binds God absolutely to do that which he hath decreed and is indispensable but the preceptive Will bound only Abraham to do this yet so that God reserved a Power to dispense with him and to hinder the Performance And this was fulfilled instantly upon the signifying of his Will unto Abraham who instantly upon the Knowledg thereof was bound whether he did or did it not There was no decretive Will of God or Intention that Isaac should be slain and offered This Command was just and no wayes contrary to that other Command of God Thou shalt not kill for though it 's true that it is unjust and contrary to that Law for any Man to take away the life of a party innocent not guilty of any Capital Crime which is the thing there forbidden yet it is just and God may justly command Man to take away the Life of such an innocent Person And the reason hereof is not only this that that Law did not bind God but only Man but because he is the Supream Lord and hath absolute Power of Life and Death which no Creature hath or can have Again he could restore Life taken away which Abraham could not do nay it was above all created Power So that the Reason whereby God in this Command is freed from all Injustice is taken à Potestate Potentia Dei for his Power was absolute and supream and his strength was Almighty 2. Abraham had received the Promises of the Land of Canaan of a numerous Posterity sufficient to inhabit it of Christ in whom all Nations should be blessed 3. He was fully assured by God that in Isaac who was the Son of Promise all these Promises should be fulfilled For God had excluded Ismael and that peremptorily and had several times expresly signified that in Isaac and his Posterity and in none else these Promises should be accomplished Neither need we here trouble our selves about the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it may be turned to whom that is to Abraham or of whom that is of Isaac it was said c. This was the Description of the Party obeying The Act of Obedience was this that he offered up Isaac he offered up his only begotten Son that Son of whom it was said In Isaac shall thy Seed be called The Sacrifice commanded as commanded was bloody and required the Death and
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-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
Name of that City was Zedec afterwards it was called Salem and then Jerusalem 2. That Melchizedec and Adonizedec was the common Name of the Kings of that place as Pharaoh was of the Kings of Egypt and Caesar of the Romane Emperours Whether this King was by descent a Canaanite or some other is not material to know yet Moses informs us that he was not onely a King but a Priest and such he might be and yet an Idolater But to take away that doubt it 's added that he was the Priest of the most High God This word Priest doth signify his Superiority and Authority in matters of Religion and he was a prime Minister and did officiate in things pertaining to God As a King he governed men as a Priest he worshipped God The word Cohen which signifies a Prince or a Priest is here determined to the signification of a Priest or publick Officer in sacred things Whereas it 's said that he was the Priest of the most High God it may be understood 1. That he was constituted and consecrated a Priest by God and so received his Power immediately from Heaven as he must needs do because he derived not his Power from any Predecessor and his Order vvas very high and so high that he was said for to be a lively Type of Jesus Christ the Son of God and the supream and eternal Priest of Heaven 2. That he did worship no Idols or petty Gods but the Supream Lord and Living God that made Heaven and Earth and taught his People so to do From these words Ver. 1. For this Melchizedec King of Salem and Priest of the Most High God VVEE may observe 1. That Religion was not so generally corrupted in those times but that there were some as well as Abraham and even in cursed Canaan as well as in other places who did worship the true God 2. That the Offices of King and Priest are not so inconsistent but that they may lawfully be assumed and exercised by one Person For Melchizedec though one single Person was invested both with Civil and Ecclesiastical Power And if one person be so qualified that he is able to discharge both places so far as he is bound there is no doubt to be made of the Union of both in one man and the Duties of both might be the more easily performed by one when the Power extended but to a Family or a little Territory as this of Salem was especially when onely the greater Services were to be done by him that was King and Priest who had the Superintendency and Command over the rest who both in matters of State and Religion were subservient unto him Yet when Israel was multiplied to a great Nation it pleased God to separate these two Powers and gave the one to one Tribe and the other to another And if this separation had not been made by God himself the opposition made by Corah Dathan and Abiram could not have bin so hainous a Sin And Christ himself though a King and Priest would not take upon him any Civil Jurisdiction neither did he give his Apostles any Power Civil for their Commission was to teach and baptize to build the Church and not the State neither would he have his Souldiers entangled with the Affairs of this life The Work of the Ministry was so great that there rather wanted more Labourers to be sent into that Harvest And for any man to take upon him more Power than he can well manage or a greater charge than he is able to discharge must needs be unlawful § 6. These were the Offices The Acts of his Priest-hood come next to be considered the first whereof was that he blessed Abraham For Ver. 1. Melchizedec met Abraham returning from the Slaughter of the Kings and blessed him In these words with those that follow we have the exercise of his Sacerdotal Power And in this Exercise three things 1. The Person upon whom he did exercise it 2. The Time when 3. The distinct Acts thereof 1. The Person was Abraham one of the most eminent and excellent men of the World the friend of God the Father of Israel of all Believers of Christ according to the Flesh who had received the great Promise and was a Priest and Prince himself and all this did argue the greatness and excellency of Melchizedec 2. The time was when he met him returning from the Slaughter of the Kings For 1. Abraham as we read in Gen. 14. had conquered and slain the Kings recovered the Captives and their Goods and taken a great Spoil 2. After this great and glorious Victory he was returning towards Mamre 3. In his return near to Salem Melchizedec met him with Provision of Bread and Wine to refresh him and his Army Then it was that he exercised his Sacerdotal Power 3. The first Act was he blessed him The words and form of this Benediction are these Blessed be Abraham of the most High God Possessour of Heaven and Earth This Blessing was not a meer expression of his desire for so any Inferiour may bless a Superiour but it was a sacerdotal powerful and authoritative Benediction yet in the Name of God as it was by Commission from God and therefore real and effectual upon the Subject Whether it was particular or general is not expressed Some as Mercerus think the words to be Indicative and so to be understood as though he had said Blessed is Abraham c. Others Let Abraham be blessed or The Lord bless Abraham as the Blessing of the Levitical Priests is delivered The Lord bless thee and keep thee c. Numb 6. 24. This Blessing is neither a Wish and desire nor properly a Prayer nor yet a meer Prediction A Prayer is directed unto God a Blessing unto Man the one seeks it from God by Petition the other pronounceth and declareth it by Warrant and Commission from God In the one the Priest doth represent Man in this other he represents God Here by the way we may observe That a Priest hath Power by vertue of his Office and God's Institution to bless So this Priest and the Levitical also and the Minister of the Gospel may and ought to do § 7. The second Act was the Tything of Abraham for so the next words twll us Ver. 2. To whom Abraham gave the tenth of all This is the first place of the Scriptures which speaks of Tythes or the Tenth of mens Goods paid unto God and received by his Priests and such as represent him in matters of Religion And here we may observe 1. Who paid them 2. To whom they were paid 3. Of what they were paid 1. Abraham the party blessed payes them and so they who receive spiritual Blessings and are made fit Subjects of God's Mercy in Christ must give and pay them 2. The party receiving them was Melchizedec who as a Priest blessing Abraham and not as King receivs them and to him they are paid So Christ appointed the