and the sheep of his hand as was said before The Apostle urgeth us to hear his voice because he is the Apostle and High Priest of our profession faithful in his house as the Son and the Builder of it He varieth the title but he speaks to the same thing for what the Lord Christ doth as the Apostle and High Priest of our profession in his house he doth it as the great Shepherd of our soules as we see Psal 23. where David seting forth the blessings of his house as we see in the close of the Psalm and I will dwell in the house of the Lord for ever he doth it by this The Lord is my shepherd I shal not want He maketh me to lie down in green pastures he leadeth me by the stil waters c. We heard before that two things especially he doth for us as our Shepherd he feeds us and he gives us rest Ps 23. 2. He giveth us green pastures he maketh us to lie down therein He spreds a Table for us and that in the presence of our Enemies Both these he giveth us in himself he is our Bread of Life he is our Rest In order to both these he hath built us an House of rest which is his Church as we shall see anon There he feeds us and there he causeth his flock to rest at noon Cant. 1. 7. He appoints also a day of rest to be celebrated in his house in the Service of it And because his sheep are not as the wild beasts that live of their own finding but are under the government and guidance of their Shepherd therfore called the Sheep of his hand Psal 95. that is of his government Psal 77. 20. and such as know his voice therefore at his voice it is that they come together as his flock in his house and Worship and that upon the day appointed for it by himselfe O come let us Worship and bow down c. To day if ye will hear his voice c. All this he doth as our Shepherd and he doth it also as the Apostle and High Priest of our profession in as much as in that capacity he appoints his house and the service of it and was faithful therein to him that appointed him as the Apostle sheweth And in as much as he is Lord also of the Sabbath as he is of his house and hath set apart and sanctified that day for the service of it this being as much in effect as if every Sabbath day we heard from him a voice inviting us to rest with him in his house therefore is it that the Prophet brings in the people of God in that manner as upon that day exhorting one another saying O come let us Worship c. to day if ye will hear his voice Nor is there any other day wherein the Saints can be supposed ordinarily to exhort and stirre up one another to worship God The other six days are appointed for labour Exod 20. 9. I have been willing to stay the longer upon this because it will be useful in opening the Covenant of God with Abraham as we shall see anon And because in these two chapters the third and fourth we have a clear evidence for the Christian Sabbath which also I shall make some use of in clearing the duty of Infant-Baptisme which is the thing especially intended in this discourse for which cause also I shal stay yet a litle longer upon these two chapters before I come to my Text to shew from the words of the Apostle that by to day if ye will hear his voice in that Psal 95. is meant the Christian Sabbath day which may be cleared in this manner First It is evident that it is meant of a day of rest chap. 4. 7 8. He limiteth a certain day saying in David to day after so long a time as it is said to day if ye wil hear his voice harden not your hearts for if Joshuah had given them rest namely that rest of which David speaketh then would he not afterward have spoken of another day Therefore of a day of rest it must be meant else the Apostles argument had not been concluding nor pertinent because many other days might have afterward been spoken of although Joshuah had given them all the rest that was ever to be expected Secondly It is meant of such a rest as God can and sometimes doth swear in his wrath against his own people who are his house and the people of his pasture that they shall not enter into it this cannot be said of what they enjoy in their personal interest by faith only but as for the comfort of his Ordinances and Sabbath how this may be said concerning that we shall see anon in opening the promise of God to Abraham Thirdly That it is meant of a Sabbath days rest appeareth by the manner of the Apostles arguing in this place in as much as the Apostle proveth it to be another day of rest besides what was in use in the Church before Another in opposition to the seventh day Sabbath and that because David speaketh of it as a rest to be entred into a long time after although the seventh days rest was entred into from the beginning of the world in as much as he spake in a certain place saying in this wise and God rested the seventh day from all his works and in this place again if they shall enter into my rest implying a promise that some shall though others shal not enter into it Now saies the Apostle this being spoken by the Prophet David of a time then to come and again that he limiteth a certain day saying in David to day after so long a time there remaineth therefore the keeping of a Sabbath for the people of God namely over and besides the seventh days Sabbath Now from this his manner of arguing it is evident that he supposeth this day of which David speaketh saying to day if ye will hear his voice to be a day of the same kind as the seventh day Sabbath was because else there had been no such opposition to be made nor would there have been place for an although or a notwithstanding in the case as in v. 31. because any other rest might have also been entred into from the beginning of the world as a believers personal rest by faith was but that which maketh the opposition is that David speaketh of a Sabbath days rest to be entred into now a long time after even in the times of the New Testament of which times that Psal 95 is a Prophesie as appeareth by the Apostles application of it in this place and thereupon he concludes it to be another day of rest remaining for us besides the seventh days rest By this we see that by to day if ye will hear his voice is not meant only of a Christians personal rest by faith which is every days enjoyment and was entred into from the beginning of the
world but of another Sabbath days rest besides what was in use before Fourthly Because it is meant of a day of rest to be celebrated in the house of God in his Worship So the Apostle concludeth verse 9. There remaineth therefore a Sabbatisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the celebration of a Sabbath for the people of God a word comprehending the Sabbath and Worship put together as was before observed And the coherence of the words Psal 95. implyeth as much O come let us worship and bow downe and kneel before the Lord our maker for we are the people of his pasture and the sheep of his hand to day if ye will hear his voice harden not your hearts c. It appeareth also from the Apostles wherefore chap. 3. 7. His house are we wherefore as the Holy Ghost saith to day if ye will hear his voice c. So as if the question be what voice or what day the answer from the Psalm and from the Apostles inference must be this the day of worshiping the Lord our maker and of resting with him in his house and his voice whose house we are inviteing us unto it Fifthly Because the Apostle understands it of a day to be kept upon the same ground in relation unto Christ his ceasing from his works and entring into his rest as the seventh days Sabbath was in relation to God his ceasing from his works after his making the first creation and entring into his So it followeth verse 10. There remaineth therefore the keeping of a Sabbath to the people of God for he that is entred into his rest that is Christ hath ceased from his works as God did from his And that it may appear that it is Christ of whom he thus speaketh I must stay yet a little longer upon these words for the clearing of it The Apostle in these words maketh a further application and explication of that ninty fifth Psalm for his purpose for whereas in that Psalm it is said that he is the Lord our maker and we the people of his pasture and the sheep of his hand and therefore should come together worship and bow down and kneel before him he makes this the reason why this other day of rest of which David speaketh should be looked upon as a Sabbath thus to be celebrated in his house and worship as the former Sabbaths were because this our Lord and maker Jesus Christ spoken of in that Psalm hath entred into his rest and ceased from his works as God did from his And that it may appear that Christ is that Lord our maker whose voice we are to hear upon that day Consider what is said Heb. 3. 4 5 6. Christ the Apostle of our profession who built the house and built all things and is God he as a Son was faithful over his own house whose house are we if we hold fast the confidence and the rejoycing of the hope firm to the end Wherefore as the Holy Ghost saith To day if ye will hear his voice harden not your hearts He exhorts them in the words of the Prophet and brings it in with a wherefore upon what he had said of our being the house of Christ therefore he supposeth his voice it is we are to hear whose house we are which says the Apostle is Christ the Son of God who built both it and all things else His house are we wherefore to day if ye will hear his voice And that it may also be clear that those words v. 10. are to be understood of Christ his entring into his rest First I must a little mend the translation or rather the placing of the words therein for these words his own in the former part of the verse he that hath ceased from his own works which make them seem to be meant of a Beleevers ceasing from his sin which is his own work are not rightly placed there but should be in the latter clause thus He also hath ceased from his works as God did from his own works for so they are in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as God did from the works peculiar to his first creation so did Christ from his Secondly consider the words v. 14. which are brought in with a seeing then pointing to something going before namely to his entring into his rest v. 10. Seeing then that we have a great High Priest that is passed into the heavens Jesus the Son of God c. Which can refer only to those words v. 10. of his entring into his rest for that supposeth his passing into the heavens Thirdly it cannot be meant of ceasing from sinne because it is such a ceasing as was God's ceasing from his works which was such as he took satisfaction in what he had done it was not onely Negative or a bare ceasing from labour that God entred into but a Positive rest and satisfaction Exod. 31. 17. He rested the seventh day and was refreshed And looked upon his work and said it was exceeding good But he that ceaseth from sin looketh upon that as evil and taketh no satisfaction in it at all Fourthly Consider that those words v. 10. are the Apostles argument to prove that there is another rest or keeping of a Sabbath remaining for the people of God besides what they had from the beginning of the world v. 3. and since Joshuahs time v. 8. for our ceasing from sin upon our rest in Christ by faith proveth no such matter Fifthly I may adde what our Saviour Christ saith of himself Mark 2. 28. Luke 6. 5. That he is Lord also of the Sabbath He is Lord of Heaven and Earth Lord of his House and Lord of his Worship There are differences of administrations but the same Lord. 1 Cor. 12. 5. and he is Lord also of the Sabbath which he could not be unlesse he also had entred into his rest ceasing from his works as God the first creator did when he ceased from his because the reason of the keeping of a Sabbath is put upon this because it is the day of our Lords entring into his rest Exod. 20. 11. Our everlasting Sabbath in Heaven will be an entrance into the joy of our Lord Math. 25. 21. so also the comfort of a Sabbath now is Communion with the Lord of the Sabbath in his own rest Therefore since he is Lord of the Sabbath he must enter into his rest as God did into his as the Apostle speaketh of him in this place By that which hath been said it appears that this is meant of Christ his ceasing from his works and entring into his rest Which being so it is evident concerning this other day of rest of which David speaketh saying To day if ye will hear his voice that the Apostle understands it of a day of rest to be kept upon the same ground in reference to Christ his entring into his rest as the seventh day was in reference unto God his entring into his
his offer in this Gospel rest as they did in the Canaan rest he will also swear against them as he did against these that they shall not enter into his rest And bids them fear least a promise being left us of entring into his rest any of them should seem to come short of it Every true beleever as considered in the first capacity hath rest in God through Christ by faith from which he shall never totally fall But as considered in the other capacity as he hath a great advantage to his enjoyment of this his rest in the celebration of it upon the day of his rest in the service of his house the worship of the Gospel so of this a beleever may come short and shall in case he forsakes that holy profession In this sence therefore it is called a departure from the living God chap. 3. 12. because it is a departing from him as to what a beleever doth enjoy in this second capacity a departure from him in tanto though not in toto in part though not in whole and in so doing he will seem to come short also of the other as the Apostle saith Heb. 4. 1. least any of you should seem to come short of it for although in his personal interest and capacity he enjoyeth his rest in Christ by faith yet there will be little appearance of it unto others if not as little also to his own soul And the case herein was just the same with them who fell in the Wildernesse for though they did not enter into Canaan yet many of them went to Heaven and in their personal interest by faith did enjoy rest in God in this life too Moses Aaron and Miriam were in the number and they could say Lord thou hast been our dwelling place in all Generations as in the song of Moses Psal 90. 1. And the sin of those that refused to go into Canaan is called an Apostasie from God Numb 14. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the speech of Caleb to the people be not ye Apostates from the Lord so the Septuagint hath it whose translation the Apostle followeth in this place And by that which hath been said appeareth the reason why the Apostle saith that to us was the Gospel preached as well as unto them and therein supposeth that it was preached too to them as well as unto us because as the Gospel is a promise of rest in God through Christ by faith Matth. 11. 29. so the enjoyment of this rest in the service of his house upon his day is a part of that Gospel and promise And as we enjoy it in the Ordinances and Sabbath of the New Testament so did they the very same rest in the Sabbaths and the Ordinances of the Old whereof Canaan and the blessings thereof with the conquest of and protection from their Enemies was a part Therefore his offer of Canaan to them was an offer of an entrance into his rest and so a preaching of the Gospel to them As it was the will of God to administer the covenant of grace in the times of the Old Testament by types and shadows so not only by other types but also by this of Canaan Thus their passing from Egypt through the Sea and their being relieved by water out of the Rock in the Wilderness were but types yet such as therein they did enjoy the same communion with God in Christ as beleevers now enjoy in the Ordinances of the New Testament Baptisme or the Supper of the Lord. And that Rock was Christ as well as the Bread in that Supper is his Body as we see 1 Cor. 10. And their case the same with ours in point of sin and punishment as here it is made by the Prophet Psal 95. as to one that reads and considers that tenth chapter easily appears Therefore also whether the conquest of Canaan was not a Church action as well as other services of the house of the Old Testament let it be considered The reason why we may so judge is not onely because they subdued those kingdoms by faith Heb. 11. but also because it was the execution of a Sentence of Anathema so as the destruction of the inhabitants was not upon a naturall ground onely as in othe◠cases but upon a spiritual because they were destroyed as accursed things which sentence canno◠be executed but by a consecrated people and only in that capacity for where there is an execrate there must also be a consecrate to whom it is made execrable for these two are relatives and the one cannot be without the other This we find Deut. 20. 10. where is commanded a differing carriage of Israel to the Canaanites and to the nations a far off round about As for the Nations and Cities a far off Israel might make peace with them which if they refused and by war were overcome they were to kil only the males And the word is only this thou shalt smite them with the edg of the sword v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But of the Cities of these people which the Lord thy God doth give thee for an inheritance saith he thou shalt save nothing alive that breatheth but thou shalt utterly destroy them v. 17. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt devote them or Anathematize them that is shalt destroy them not as men destroy enemies according to common rules and light of nature only but as accursed things Therefore the whole congregation became guilty of Achans sinne in the accursed thing where the same word is used Jos 7. 1. The children of Israel committed a trespass in the accursed thing in the excommunicate thing saith the Geneva translation not improperly Ves tantum servate vos ab anathemate ne Efficiatis vos anathema Et vos ipsos singuli alii alios Junius in Jos 6. 21. And why the whole congregation guilty Because the conquest of Jericho was a Church-action which implyeth communion and it was their duty to see not only each man to himselfe but also to watch over one another in it which if they had done when he forsook his rank to hide his stolen goods that evil might have been prevented Jos 6. 21. Therefore also when the whole congregation sent to Reuben and Gad Joshua 22. and the halfe tribe of Manasseh about the Altar which they thought they had built for worship which had it been so as they supposed had been a transgression to be punished by the Church of Israel even as the setting up of an Idol This case is made by the congregation in their dealing with them about it by their messengers parallel with that of Achan and Peor wherein the whole congregation suffered for the sin of some few and was delivered from wrath by punishing the offenders By that which hath been said we see that this promise of Canaan to be a possession to Abrahams seed is a Gospel promise that Abraham looked
upon the same account when after the travaile of his soule in the new creation he entred the second time into his rest as it is declared that he did Heb. 4. 9. 10. as was shewed p. 11. 12. as also appeareth by what he saith of himselfe Mark 2. 28. that he is Lord also of the Sabbath which he could not be unlesse he also had a rest which he entred into as God did into his Because that was upon the first day of the week when he rose from the dead therefore by vertue of that command Remember the rest-day to keep it holy the first day of the week is now to be remembred and kept holy in as much as that is now the rest-day of the Lord our God as formerly the seventh day was As for his Ascention I confesse it is not so clear although very probable to be upon that day from Acts. 1. Acts 1. 3. 12. by the computation of the forty days from his Resurrection and the mention of a Sabbath dayes journey from mount Olivet to Jerusalem occasioned as is likely from their making that journey then upon that day vers 12. But albeit his rest was not compleated till he passed into the Heavens and sat down on the right hand of the majesty on high yet he first entred into it at his Resurrection in as much as he was raised in incorruption with a spiritual body and in glory 1 Cor. 15. 42. 43. 49. 20. And because he did then first cease from the travaile of his soul Which I say being upon the first day of the week there needeth no more to fix that command upon this day as a day which God hath sanctified and blessed because it comes within the general rule prescribed that the rest-day of the Lord must be remembred and kept holy and that the Lord blessed the rest-day and sanctified it So as if we should analyse that fourth commandement we may take it thus In that commandement we have 1. A duty commanded namely that the Lords rest-day that is the day wherein he entred into his rest be remembred that is that the memorial of it be solemnized and that by keeping of it holy In that sense the word remember is used Exod. 13. 3 4. to 9. Remember this day in which ye came out of Egypt c. So Hester 9. 27. 28. The Jewes ordained and took upon them and their seed and upon all that joyned themselves unto them that they would keep these two days according to their writing every year and that these dayes should be remembred and kept and that these days of Purim should not faile from among the Jews nor the memorial of them perish from their seed So the Lord here commands the memorial of his rest-day to be preserved by keeping that day holy 2. The duty explained by shewing 1 The nature of it 1. As to the day 1. In general one in seven six days shalt thou labour and do all thy work but c. 2. In particular for that season it is declared of the week the seventh day to be the day The seventh day is the Sabbath or the rest of the Lord thy God 2. As to the manner of observing and keeping of that day namely thou shalt do no manner of work therein thou nor thy son nor thy daughter thy man-servant nor thy maid-servant nor thy cattell nor thy stranger that is within thy gates In which by a Synecdoche all other Sabbath days duties are commanded 2. The reason of it 1. Because God made the world in six days and rested the seventh 2. Because he therefore blessed the rest-day and sanctified it because therein he had rested So as by this analysis we see that the seventh day was commanded to be kept in this manner not as the seventh but as the rest day of the Lord for that we see is the reason of the duty because God had rested therein and because he therefore blessed and sanctified the rest-rest-day I have been the longer upon this point concerning the Sabbath because it receives so much a like measure in the world with this of Infant-Baptisme and the clearing of the one will help us in the other For in like manner also in this of Abrahams Covenant there is 1. A duty commanded viz. to keep that covenant viz. the token sign or seal thereof which is a part of it which Abraham and his seed were and are to keep 2. A declaration or explication what was then the token of it namely that the man-child be circumcised and in case the Child was not circumcised that the covenant was broken By all which we see that notwithstanding the token of the covenant was specified then to be the circumcising of the child which is now abolished Yet the command of keeping the covenant in performing that which is the token of it is still in force and lieth on the seed of Abraham even his spirituall seed to this day Secondly For answer further it is to be considered that baptisme is now in the roome of circumcision and is the very same for substance to us as circumcision was to them before Christ namely the token and seale of that covenant made with Abraham and his seed as appeareth Gal. 3. 27 29. As many of you as have been baptized into Christ have put on Christ And if ye be Christs then are ye Abrahams seed and heires according to the promise By which we see as was before observed that whatever we have as Abrahams seed we have it all in Christ and what we have in Christ we have it all as Abrahams seed and that we are baptized into Christ that is our initiation into Christ and whatever we have in Christ and whatever we have as Abrahams seed is sealed unto us in baptisme By which it is evident that as circumcision was to them so baptisme now to us is the token and seale of that covenant made with Abraham and his seed A further proofe of this we have also Coll. 2. 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ being buried with him in baptisme wherein also ye are risen with him Where we see First that the thing signifyed or sealed or the spirituall fruit of circumcision was the circumcision of the heart in putting off the body of the sinnes of the flesh And that the very same is the spirituall fruit of baptisme signified and sealed thereby namely a death and buriall to sinne and a spirituall resurrection which is the same with the circumcision made without hands in putting off the body of the sinnes of the flesh Secondly that whereas Christ was circumcised and that not because he had a body of sinnes of his owne to be put off but the body of the sinnes of the flesh of the members of his mysticall body those only who are in Christ receive this benefit because they
of God let us draw neer with a true heart in full assurance of faith c. Let us hold fast the profession of our faith without wavering not forsaking the assembling of our selves together as the manner of some is So v. 35. Cast not away therefore your confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bondage of the Jews did chiefly stand in this that they were under such Ordinances and Administrations of worship Gal. 4. 9. As for their personal state wherein they stood by Faith they were free as we are free being under the same Covenant of grace and justified by Faith as well as we Therefore all this is spoken of the Worship of the New Testament in opposition to the Old that they should not forsake that to return again to this Again chap. 12. 15. 16. his exhortation is that they would not sell their birthright what is the birthright of believers for of such he speaketh which they can sell is it not their priviledges in the Church and Worship of the Gospel Of which also is meant that opposition between the Old Testament and the New in the following part of that Chapter I shall name but one place more that is chap. 4. 9. There remaineth therefore the keeping of a Sabbath for the people of God His arguments from whence he thus concludes we have before from Ps 95. begining chap. 3. v. 7. where the Saints of the New Testament as appeareth by the Apostles application of that Scripture are prophetically brought in thus exhorting one another O come let us worship and bow down let us kneel before the Lord our maker for he is our God and we are the people of his pasture and sheep of his hand to day if ye will hear his voice harden not your hearts c. I am the good Shepherd saith our Saviour Joh. 10. and my sheep will hear my voice therefore that is made the argument among the Saints exhorting one another to come and worship and kneel before the Lord because it is the voice of Christ the great Shepherd of our soules that calls us to it and that we harden not our hearts as they did in the Wilderness to whom he was a Shepherd also called the Shepherd of Israel Psal 80. 1. So Psal 77. 20. And because two things especially he doth for us as our Shepherd namely he feeds us and gives us rest Cant. 1. 7. Tell me O thou whom my soul loveth where thou feedest and where thou causest thy flock to rest at noon therefore that is made the Argument further lest he swear against us in his wrath as he did against them that we shall not enter into his rest Now the Apostle from that Scripture Psal 95. in order to perswade them to the worship of the Gospel in these two Chapters the third and fourth proveth the Christian Sabbath as we shall see anon Such is the connection between these two the Worship and the Sabbath as he that grants the one must not deny the other therefore having brought his Arguments for that his purpose he thus concludeth v. 9. There remaineth therefore the keeping of a Sabbath so in the margent and in the Greek for the people of God He saith not there remaineth a Sabbath but a Sabbatisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the celebration of a Sabbath for the people of God Because these believers to whom he wrot were forsaking not onely the Christian Sabbath but also the Worship so his scope there being to prove both and to prove the one by the other therefore he useth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly rendred the keeping of a Sabbath which comprehendeth both the Sabbath it self and the Celebration of it in the house of Gods rest in the solemn instituted Worship There remaineth therefore the celebration of a Sabbath for the people of God Now I say such being his conclusions by this we see that a main scope of the Apostle in this Epistle is to prevent this their Apostacy from the Worship of the Gospel Having thus found out his scope it will be necessary also and very useful sundry ways in that which I intend to insist upon from these words that wee consider also in the second place what course he takes to prevail with them in this matter namely First whereas the Ordinances of the Old Testament were given by Angels and by the hand of Moses Gal. 3. 19. Heb. 2. 2. Acts 7. 53. And the Ordinances of the New Testament by Christ himselfe In the two first Chapters he sets out the dignity of Christ above Angels And in the third Chapter he prefers him before Moses Consider the Apostle and High Priest of our profession Christ Jesus who was faithfull to him that appointed him as Moses also was faithful in all his house He to be esteemed as the builder and such a builder as made the World and is God Verse 4. Moses but as a Stone in that building he as the Son and as an Owner Moses onely as a Servant in this house Now having thus prepared them he faleth upon his intended subject having made mention of the house of Christ He layeth down that proposition chap. 3. 6. His house are we if we hold fast the confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rejoycing of the hope firm to the end That is if we forsake not the Worship of the Gospel Because under the Jewish Ordinances they were in a state of bondage and because that Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh to God Heb. 7. 19. therefore their holding fast the Ordinances and Priviledges of the Gospel he calleth an holding fast the confidence or liberty and the rejoycing of the hope And because the house of God is the place of his rest as we see Esai 66. 1. Where is the house that ye will build for me or where is the place of my rest So Psal 132. 8. 14. He taketh occasion thence to exhort them not to refuse the offer made by Christ unto them of resting with him in his house and that he doth First in the words of the Prophet David Psal 95. where he findes an exhortation for his purpose penned to his hand Wherefore saith he that is because wee are his house as the Holy Ghost saith to day if ye will hear his voice that is the voice of Christ for his voice it is whose house and sheep we are harden not your hearts as in the provocation in the day of temptation in the Wilderness when your Fathers tempted me proved me and saw my works forty years wherefore I had in disdain that Generation and said they do alway erre in their hearts and they have not known my ways as I sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my wrath that they shall not enter into my rest The Prophet presseth us to hear his voice in this matter because he is our Shepherd and we the people of his pasture
Much more might be said from these two chapters for the Christian Sabbath but I would not stay too long in my passage to my Text. Thus much was necessary to be inserted because I shall make use of it anon where we shall see although it may seem too large a digression yet that it was not needless nor impertinent Thus it appeareth that by To day if ye will hear his voice is meant the Christian Sabbath day to the keeping whereof in the House and Worship of Christ the Apostle exhorteth them as I said First in the words of the Prophet David verse 7. Then Secondly v. 12. he exhorts them in his own words to the same purpose and as it were by way of commentary upon those words of David Therefore as the Prophet so the Apostle proceeds to press his advice and exhortation upon them from their example who fel in the Wilderness shewing that David in that Psalm maketh the condition and case of such who in the times of the Gospel shall forsake the Ordinances and Sabbath of the New Testament refusing to hear the voice of Christ inviting the people of his pasture and sheep of his hand to rest with him in his house upon his day to be the same with theirs who tempted God in the wildernesse in refusing his offer to give them the land of Canaan destroying the inhabitants before them and to give them rest in that land and that he will swear against them in his wrath that they shall not enter into his rest as he had done against these who fell in the Wildernesse Thus having finished in these two chapters his arguments and exhortations taken from that Scripture Psal 95. he proceedeth to another and still in prosecution of the same work namely to deliver them from this forsaking of the Worship and Ordinances of the Gospel and that is this He shews that upon the comming of Christ there was to be a change of the Priesthood and of the Law of Ordinances and that Christ is now the onely High Priest over the house of God being a Priest for ever after the order of Melchisedeck not after the order of Aaron This he begins at the fifth chapter he pursueth it in the seventh eighth ninth and to the ninteenth verse of the tenth chapter where he concludeth and from what he had said perswades them against this Apostasie This sixth chapter is part of a digression which he begineth at the eleventh verse of the fifth chapter in which he sharply reprehends them for their unprofitableness when for the time they ought to be Teachers that they had need to be again taught the first principles of the Oracles of God But that he saith he would not do but would go on to perfection even to those things which he saith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood He giveth his reason because the recovery of such who had tasted of the sweetnesse of the Ordinances and House of Christ and were utterly fallen away not only from them but also from the other principles of the Doctrine of Christ would be but in vain attempted This sharpnesse of his towards them he againe mollifies verse 9. But we hope better things of you c. Indeavours to comfort them and exhorts them in the words next before my Text to labour with diligence for a full assurance of hope to the end And not to be slothful but followers of them who through faith and patience inherit the promises Now in the words of my Text he urgeth this duty of laboring for a ful assurance of hope upon them by shewing that ground of this assurance of hope which the Saints have from the example of Abraham that great pattern of Beleevers and that two ways 1. By way of immitation set forth by shewing 1. What God did for him namely 1. He made him a promise of blessing and multiplying him 2. He confirmed it by an Oath 1. Swearing by himselfe 2. That because he could swear by no greater giving to him the best security he could 2. What Abraham did and found thereupon 1. He inherited the promise 2. Yet that after he had patiently indured In all this is intimated if we follow his steps and do as he did that we shall find as as he found Thus is his example propounded for a ground of assurance of hope by way of immitation 2. By way of instruction in as much as what God did for him was intended not for him onely but also for all Beleevers as Heirs of the same promise together with him This is set forth by shewing 1. The Nature and Use of an Oath among men 1. Men swear by the greater 2. Vnto them it is in point of confirmation an end of all strife 2. God's end in making that Oath to Abraham 1. That he might shew the immutability of his Counsel 1. More abundantly 2. To the Heirs of Promise 2. That strong consolation might be had set forth by 1. The means namely by two immutable things wherein it was impossible for God to lye 2. The persons that should have it Beleevers even of the times of the New Testament That we might have strong consolation who have fled for refuge to lay hold upon the hope set before us By this we see that many things might be considered from these words by way of observation First That the things promised in the Gospel are by the Saints obtained by inheritance Abraham inherited the promise and all Beleevers are here called the Heirs of promise Begotten to a lively hope to an inheritance incorruptible 1 Pet. 1. 2. So Acts 26. 18. Brought from darkness to light and from the power of Satan unto God to receive forgiveness of sins and inheritance among them who are sanctified by faith in Christ And that will be the welcome sentence from the judge at last Come ye blessed of my Father inherit ye the Kingdom Their title is sure they cannot lose their portion and it is so great it must be freely given and by such a Father the Gospel therefore is his Testament The summe of what is promised therein is an enjoyment of God himself Those that have it must therefore be his Children by union with him in Jesus Christ And if Children then Heirs of God Rom. 8. 17. Secondly That those who do enjoy this inheritance by faith and patience they must inherit it Heb. 4. 2. This work is carryed on by the power of a creating word and the word profits not where it is not mixt with faith Rom. 1. 17. it is the power of God to Salvation to them onely that believe And because the Lord will take time to perform his promise dispatching this great work not all at once but by degrees therefore we have need of patience that having done the will of God we may receive the promise Heb. 10. 36. Thirdly That the example of beleevers is a great advantage to a Christian in beleeving Abrahams example is
Scripture For which purpose let us consider the words Heb. 3. 17. With whom was he grieved forty years was it not with them that sinned whose carcasses fell in the Wilderness It should rather have been rendred thus Whom had he in disdain forty years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is taken from the Greek Interpreters who always use it in this sense throughout the Scripture namely to abominate or reject a thing as one should do that which is profane unclean or hateful as in those places Deut. 7. 26. Thou shalt utterly detest it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 7. 26. and thou shalt utterly abhor it for it is an accursed thing So 2. Chron. 21. 6. The Kings word was abominable b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Joab So Psal 36. 4. He abhorreth not evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Levit. 26. 15. 18. 25. Gen. 27. 46. Num. 21. 5. Therefore the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint is put for a polluted thing or an abominable Idol from which we are to separate c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 Reg. 23. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas â—… Quadraginta â—nnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litigavi secundum Rab. Dav. Rab. Abra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum fastidis abominatus sum Merc. The word in the Hebrew Psal 95. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had in disdain so Junius and Montanus As I would not omit this place in clearing this point so neither the weight of this word in this signification in opening this place for the word is such as according to the nature of it and the use it hath in Scripture it referreth here to God's withdrawing his favour from his people and his keeping them at such a distance in the wilderness forty years for their sin according as he had sworn against them in his wrath and that in respect not only of earthly but also of spiritual enjoyments not suffering them to enter into his rest A like carriage of his we read of after their sin in Canaan Psal 106. 40. The wrath of the Lord was kindled against his people in so much that he abhorred his own inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore I say it should so be rendred whom had he in contempt or in disdain forty years was it not them that sinned whose carcases fell in the wilderness And to whom sware he that they should not enter into his rest but to them that believed not So we see they could not enter in because of unbelief He goes on chap. 4. 1. Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it for unto us was the Gospel preached as well as unto them but the word did not profit them not being mixed with faith in them that heard it In these words the Apostle maketh their case and ours to he the same the Gospel preached alike to both and the successe to be alike in case the word preached be not mixed with faith in them that hear it as it did not profit them so also that it will not profit us Now that we may discover the mind of the Apostle herein and how that offer of Canaan to them was a preaching of the Gospel as was said First we must have recourse to and consider what was said in shewing the scope of the Apostle in this Epistle pag. 1. First That he writeth this Epistle to such as did professe the faith of Christ Secondly that they were forsaking the worship of the New Testament and that a main scope of the Apostle in this Epistle is to prevent and cure this apostasie And for that purpose how he telleth them that the Lords people are his house chap. 3. 6. And exhorts them in the words of the Holy Ghost therefore to hear the voice of Christ the Apostle and High Priest of our profession inviting us to celebrate his day of rest in his house in the Worship of the Gospel And how he argues upon that subject in those two Chapters the third and fourth Secondly we must consider yet moreover that beleevers are the house of Gods rest in a two-fold capacity 1. First as members of the mystical body of Christ or of the invisible Church and so as Homogeneal parts of that body they are his house not only as collectivly taken together with the whole family of heaven and earth Ephes 2 19. 20. 21. but also singly each beleever is his house as every drop of water is water as well as the Sea is water Ephes 3. 17. That Christ may dwell in your hearts by faith John 9. 56. 1. Cor. 6. 19. 1 Joh. 4. 6. 2. Secondly As in a Ministeriall body or a visible Church and so they are his house onely in the way of an Ordinance as the bread in the Lords supper is his body so also the Church or society wherein we worship God is his body and his house only in the way of an Ordinance that is as the supper of the Lord is that Ordinance wherin we enjoy the communion of the body and blood of Christ and he saith of the Bread and Wine this is my body and this is my blood that is it is equivalently so or in effect the body and blood of Christ unto his people so the visible Church or Congregation whereof we are a part and wherein we worship God is that Ordinance wherein we enjoy the comforts and perform those duties which belong to us as members of the body of Christ and is in equivalency or in effect the mystical body or house of Christ unto us so as wee have as much therein in our worshiping God as if all the family of heaven and earth were therein met together and onely they In this second capacity the Church of Corinth is called the body of Christ 1 Cor. 12. 27. and the Church of Ephesus is called his House Ephes 2. 22. Thirdly consider also that as we are the house of Gods rest in this two-fold capacity so accordingly in the same two-fold capacity have we an entrance into this rest of God offered to us in the Gospel First in our personal interest as beleevers and as members of the mystical body of Christ by faith Secondly in the publick and sollemn Worship or Service of his house and sanctifying of his Sabbaths both which the Lord hath ordained and sanctified to be means wherein our personal interest is improved and wherein we have a more full enjoyment of this rest in God through Jesus Christ Now this our entrance into his rest as his house in this second capacity is that which the Apostle chiefly speaketh to here when he saith Take heed brethren of an evil heart of unbelief in departing from the living God And that in case the people of his pasture and Sheep of his hand even his own children will not hear his voice but forsake his worship refusing