Of The Lord's Day

1. A summary of what hath been proved—A progress to the Lord's day. 2. The new creation of all things in Christ the foundation of gospel obedience and worship. 3. The old and new creation compared. 4. The old and new covenant. 5. Distinct ends of these covenants. 6. Supposition of the heads of things before confirmed. 7. Foundation of the Lord's day on those suppositions. 8. Christ the author of the new creation; his works therein. 9. His rest from his works the indication of a new day of rest. 10. Observed by the apostles. 11. Proof of the Lord's day from Heb. 4 proposed. 12. The words of the text. 13. Design of the apostle in general. 14. His answer unto an objection, with his general argument. 15. The nature of the rests treated of by him. 16. The church under the law of nature, and its rest. 17. The church under the law of institutions, and its rest. 18. The church under the gospel, and its rest. 19. The foundation of it. 20. Christ, his works and his rest, intended Heb. 4:10. 21. This further proved by sundry arguments. 22. What were his works whereby the church was founded. 23. His entrance into his rest, not in his death, but in his resurrection. 24. The day of rest limited and determined hereby. 25. The sabbatism that remains for the people of God. 26. The sending of the Holy Ghost. 27. Church assemblies on the first day of the week. 28. The Lord's day, Rev. 1:10. 29. The sum of the preceding discourse. 30. Necessity of the religious observation of one day in seven. 31. Blessing of God on the church-worship on the first day. 32. Of the seventh-day Sabbath—Judaism restored in it—Of the Ebionites. 33. Schisms perpetuated by the opinion of the seventh-day Sabbath. 34. Penalty of the law re-enforced with it. 35. The whole legal.

1. HOW the creation of all things was finished, and how the rest of God and man ensued thereon, hath been declared. It hath also in part, and sufficiently as unto our present purpose, been evidenced how the great ends of the creation of all, in the glory of God, and the blessedness of man in him, with the pledge thereof in a sabbatical rest, were for a season as it were defeated and disappointed, by the entrance of sin, which brake the covenant that was founded in the law of creation, and rendered it useless unto those ends; for the law became weak through sin and the flesh, or the corruption of our nature that ensued thereon, Rom. 8:3. Hence it could no more bring man to rest in God. But yet a continuation of the obligatory force of that law and covenant, with the direction of it unto other ends and purposes than at first given unto them, was under the old testament designed of God, and hath been declared also. Hence was the continuation of the original sabbatical rest in the church of Israel, with the especial application of its command unto that people, insisted on in the preceding discourse. In this state of things God had of old determined the renovation of all by a new creation, a new law of that creation, a new covenant, and a new sabbatical rest, unto his own glory, by Jesus Christ; and these things are now to be discussed.

2. The renovation of all things by Jesus Christ is prophesied of and foretold as a new creation of all, even of the heavens and the earth, and all things contained in them, Isa. 65:17, 18, 66:22; 2 Pet. 3:13. Hence the state of things to be introduced thereby was under the old testament called "The world to come," Heb. 2:5. So it is still called by the Jewish masters, הבא עולם, and עולם עתיד. So Kimchi, amongst other expositions of the title of Ps. 92, "A psalm or song for the Sabbath day," adds this, as that which the most ancient rabbins fixed on, שכולו לעולם לבא העתיד על המשיח ימי והם ומנוחה שבת;"—"They interpreted it of the world to come, which shall be wholly sabbath or rest; and these are the days of the Messiah." A spiritual rest it is they intend, and not a cessation of a Sabbath day in particular, seeing in the prophecy of the new temple, or church-state, in those days there is especial direction given for the service of the Sabbath day, Ezek. 46:4.

And this renovation of all things is said, accordingly, to be accomplished in Christ: 2 Cor. 5:17, 18, "Old things are passed away; behold, all things are become new." The old law, old covenant, old worship, old Sabbath, all that was peculiar unto the covenant of works as such, in the first institution of it and its renewed declaration on mount Sinai, are all antiquated and gone. What now remains of them, as to any usefulness in our living to God, doth not abide on the old foundation, but on a new disposition of them, by the renovation of all things in Christ; for "in the dispensation of the fulness of times," God gathered unto a head "all things in Christ, both which are in heaven, and which are on earth; even in him," Eph. 1:10. The whole old creation, as far as it had any thing in itself or its order that belonged unto or contributed any thing towards our living unto God and his glory, is disposed anew in Christ Jesus unto that end.

But this renovation of all, which is the foundation of all our acceptable obedience unto God and of his present worship, consists principally in the regeneration of the elect, making them new creatures, and the erection of a new church-state thereby, to the glory of God. Now, this new creation of all must answer unto all the ends of the old, in reference unto the glory of God and the good of them who are partakers of it; otherwise it would not be so rightly called, nor answer the declared end of it, which was to gather all things to a head in Christ Jesus; for what was lost by sin, as to the glory of God in the old creation, in this was to be repaired and recovered.

3. We may, then, as the foundation of our present discourse, consider how these things answer unto one another:—First, The old creation comprised in it the law of the obedience of all creatures unto God. This was therein and thereby implanted on their natures, with inclinations natural or moral unto the observation of it. And thus must it be also in the new creation, as unto the subject of it, which is the church. The law of the old creation unto man consisted principally in the image of God in him and concreated with him; for hereby did he both know his duty and was enabled to perform it, and was acquainted with his relation unto God and dependence upon him, which rendered it necessary and indispensable. But this law in the state of creation fell under a double consideration, or had a double use,—first as a rule, and then as a principle. As a rule, the light that was in the mind of man, which was a principal part of the image of God in him, acquainted him with his whole duty, and directed him in the right performance of it. As a principle, it respected the ability that the whole man was endowed withal to live to God according to his duty. This law, as to its first use, being much impaired, weakened, and in a great measure made useless by sin, God was pleased to restore it in the vocal revelation of his will, especially in the decalogue, which with his own finger he wrote in tables of stone. In answer hereunto a new law of obedience is introduced by the new creation in Christ Jesus. And this principally consisteth in the renovation of the image of God in the new creatures, which was lost by sin; for they are "renewed in the spirit of their mind," and do "put on that new man, which after God is created in righteousness and true holiness," Eph. 4:23, 24. And this fully answers the first law, as it was a principle of light and power unto obedience. And in a great measure it supplies the loss of it as it was a rule also; for there is a great renovation thereof, in God's writing his law in our hearts, not here to be insisted on. But in this new creation God designed to gather up all that was past in the old, and in the law thereof, and in the continuation of it by writing under the old testament, unto one head in Christ. Wherefore he brings over into this state the use of the first law, as renewed and represented in tables of stone, for a directive rule of obedience unto the new creature, whereby the first original law is wholly supplied. Hereunto he makes an addition of what positive laws he thinks meet, as he did also under the old law of creation, for the trial of our obedience and our furtherance in it. So the moral law of our obedience is in each condition, the old and the new, materially the same; nor is it possible that it should be otherwise. But yet this old law, as brought over into this new estate, is new also; for "all things are become new." And it is now the rule of our obedience, not merely and absolutely unto God as the creator, the first cause and last end of all, but as unto God in Christ bringing us into a new relation unto himself. In the renovation, then, of the image of God in our souls, and the transferring over of the moral law as a rule, accompanied with new distinct principles, motives, and ends, doth the law of the new creation consist, and fully answer the law of the first, as it was a principle and a rule, each of them having their peculiar positive laws annexed unto them.

4. Secondly, The law of creation had a covenant included in it, or inseparably annexed unto it. This also we have before declared, and what belonged thereunto or ensued necessarily thereon. Thus, therefore, must it be also in the new creation and the law thereof. Yea, because the covenant is that which as it were gathereth all things together, both in the works and law of God, and in our obedience, disposing them into that order which tendeth to the glory of God and the blessedness of the creatures in him, this is that which in both creations is principally to be considered; for without this, no end of God in his works or law could be attained, nor man be made blessed in a way of righteousness and goodness unto his glory. And the law of creation no otherwise failed, or became useless as to its first end by sin, but that the covenant of it was thereby broken, and rendered useless as to the bringing of man unto the enjoyment of God. This, therefore, was principally regarded in the new creation,—namely, the making, confirming, and ratifying, of a new covenant. And the doing hereof was the great promise under the old testament, Jer. 31:31–34, whereby the believers who then lived were made partakers of the benefits of it. And the confirming of this covenant in and by Christ is expressed as a part of the new creation, Heb. 8:8–13, and it is indeed comprehensive of the whole work of it.

5. Thirdly, The immediate end of the old covenant was to bring man by due obedience unto the rest of God. This God declared in and unto his inbred, native light, by his works and his rest that ensued thereon; and also by the day of rest which he instituted as a pledge thereof, and as a means of attaining it, by that obedience which was required in the covenant. This we have before declared, and this was the true original and end of the first sabbatical rest. All these things, therefore, must have place also in the new covenant, belonging unto the new creation. The immediate end of it is our entering into the rest of God, as the apostle proves at large, Heb. 4. But herein we are not absolutely to enter into God's rest as a creator and rewarder, but into the rest of God in Christ, the nature whereof will be fully explained in our exposition of that chapter; for obedience is now to be yielded unto God, not absolutely, but to God in Christ, and with that respect, therefore, are we to enter into rest. The foundation hereof must lie in the works of God in the new creation, and the complacency with rest which he took therein; for all our rest in God is founded in his own rest in his works. For a pledge hereof, a day of rest must be given and observed, the reasons and necessity whereof we have explained and confirmed in our preceding discourses. This, as hath been showed, was originally the seventh day of the week; but, as the apostle tells us in another case, "The priesthood being changed, there is made of necessity a change also of the law," so the covenant being changed, and the rest which was the end of it being changed, and the way of entering into the rest of God being changed, a change of the day of rest must of necessity thereon ensue. And no man can assert the same day of rest precisely to abide as of old, but he must likewise assert the same law, the same covenant, the same rest of God, the same way of entering into it; which yet, as all acknowledge, are changed. The day first annexed unto the covenant of works,—that is, the seventh day,—was continued under the old testament, because the outward administration of that covenant was continued. A relief, indeed, was provided against the curse and penalty of it; but in the administration of it, the nature, promises, and threatenings of that covenant, though with other ends and purposes, were represented unto the people. But now that covenant being absolutely abolished, both as to its nature, use, efficacy, and power, no more to be represented or proposed unto believers, the whole of it and its renewed administration under the old testament being removed, taken away, and disappearing, Heb. 8:13, the precise day of rest belonging unto it was to be changed also; and so it is come to pass.

6. We must here suppose what hath been before proved and confirmed,— that there was a day of holy rest unto God necessary to be observed, by the law, and by the covenant of nature or works; neither was nor could either of them be complete without it, looking on them as the rule and means of man's living unto God, and of his coming to the enjoyment of him: and that this day was, in the innate light of nature, as directed by the works of God, designed and proposed unto it for that purpose, to be one day in seven. This was it to learn, and this it did learn, from God's creating the world in six days, and resting on the seventh; for God affirms everywhere that because he did so, therefore it was the duty of man to labour on six days, as his occasions do require, and to rest on the seventh. This, therefore, they were taught by those works and rest of God, or it could not be proposed as the reason of their suitable practice; and for this end did God so work and rest. The law, therefore, of this holy rest he reneweth in the decalogue, amongst those other laws, which being of the same nature and original,—namely, branches of the law of our creation,— were to be unto us moral and eternal; for God would no longer intrust his mind and will in that law unto the depraved nature of man,—wherein if he had not, in the best, often guided and directed it by fresh extraordinary revelations, it would have been of little use to his glory,— but committed it, by vocal revelation, to the minds of the people, as the doctrinal object of their consideration, and recorded it in tables of stone. Moreover, the nature of the first covenant, and the way of God's instructing man in the condition of it, by his works and rest, had limited this holy day unto the seventh day, the observation whereof was to be commensurate unto that covenant and its administration, however the outward forms thereof might be varied.

7. On these suppositions we lay, and ought to lay, the observation of the Lord's day under the new testament, according to the institution of it, or declaration of the mind of Christ, who is our Lord and Lawgiver, concerning it. (1.) A new work of creation, or a work of a new creation, is undertaken and completed, Isa. 65:17, 18, 66:22; 2 Pet. 3:13; Rev. 21:1; Rom. 8:19, 20; 2 Cor. 5:17; Gal. 6:15. (2.) This new creation is accompanied with a new law and a new covenant, or the law of faith and the covenant of grace, Rom. 3:27, 8:2–4; Jer. 31:31–34; Heb. 8:8–13. (3.) Unto this law and covenant a day of holy rest unto the Lord doth belong; which cannot be the same day with the former, no more than it is the same law or the same covenant which were originally given unto us, Heb. 4:9; Rev. 1:10. (4.) That this day was limited and determined to the first day of the week by our Lord Jesus Christ, is that which shall now further be confirmed. Only I must desire the reader to consider, that whereas the topical arguments whereby this truth is confirmed have been pleaded, improved, and vindicated, by many of late, I shall but briefly mention them, and insist principally on the declaration of the proper grounds and foundations of it.

8. As our Lord Jesus Christ, as the eternal Son and Wisdom of the Father, was the immediate cause and author of the old creation, John 1:3, Col. 1:16, Heb. 1:2, 10, so as Mediator he was the author of this new creation, Heb. 3:3, 4. He built the house of God; he built all these things, and is God. Herein he wrought, and in the accomplishment of it "saw of the travail of his soul, and was satisfied," Isa. 53:11; that is, "he rested, and was refreshed." Herein he gave a new law of life, faith, and obedience unto God, Isa. 42:4; not by an addition of new precepts to the moral law of God not virtually comprised therein, and distinct from his own positive institutions of worship, but in his revelation of that new way of obedience unto God in and by himself, with the especial causes, means, and ends of it,—which supplies the use and end whereunto the moral law was at first designed, Rom. 8:2, 3, 10:3, 4,—whereby he becomes "the author of eternal salvation unto all them that obey him," Heb. 5:9. This law of life and obedience he writes by his Spirit in the hearts of his people, that they may be "willing in the day of his power," Ps. 110:3, 2 Cor. 3:3, 6, Heb. 8:10; not at once and in the foundation of his work actually, but only in the causes of it. For as the law of nature should have been implanted in the hearts of men in their conception and natural nativity, had that dispensation of righteousness continued, so in the new birth of them that believe in him is this law written in their hearts in all generations, John 3:6. Hereon was the covenant established and all the promises thereof, of which he was the mediator, Heb. 8:6. And for a holy day of rest, for the ends before declared, and on the suppositions before laid down evincing the necessity of such a day, he determined the observation of the first day of the week; for,—

9. First, on this day he rested from his works, in and by his resurrection; for then had he laid the foundation of the new heavens and new earth, and finished the works of the new creation, "when the morning stars sang together, and all the sons of God shouted for joy." On this day he rested from his works, and was refreshed, as God did and was from his. For although he "worketh hitherto," in the communication of his Spirit and graces, as the Father continued to do in his works of providence, after the finishing of the works of the old creation, though these works belonged thereunto, yet he ceased absolutely from that kind of work whereby he laid the foundation of the new creation. Henceforth he dieth no more. And on this day was he refreshed in the view of his work; for he saw that it was exceeding good. Now, as God's rest, and his being refreshed in his work, on the seventh day of old, was a sufficient indication of the precise day of rest which he would have observed under the administration of that original law and covenant, so the rest of our Lord Jesus Christ, and his being refreshed in and from his works, on the first day, is a sufficient indication of the precise day of rest to be observed under the dispensation of the new covenant, now confirmed and established.

And the church of Christ could not pass one week under the new testament, or in a gospel state of worship, without this indication; for the Judaical Sabbath, as sure as it was so, and as sure as it was annexed unto the Mosaical administration of the covenant, was so far abolished as not really to oblige the disciples of Christ in conscience unto the observation of it, whatever any of them might for a season apprehend. And if a new day was not now determined, there was no day or season appointed for the observance of a holy rest unto the Lord, nor any pledge given us of our entering into the rest of Christ. And those who say that it is required that some time be set apart unto the ends of a sabbatical rest, but that there is no divine indication of that time, when nor what it is or shall be, if we consider what are the ends of such a rest, as before declared, must allow us to expect firmer proofs of their uncouth assertion than any as yet we have met withal.

10. Accordingly, this indication of the gospel day of rest and worship was embraced by the apostles, who were to be as the chief cornerstones, the foundation of the Christian church; for immediately hereon they assembled themselves on that day, and were confirmed in their obedience by the grace of our Lord, in meeting with them thereon, John 20:19, 26. And it seems that on this day only he appeared unto them when they were assembled together, although occasionally he showed himself to sundry of them at other seasons. Hence he left Thomas under his doubts a whole week before he gave him his gracious conviction, that he might do it in the assembly of his disciples on the first day of the week; from which time forward this day was never without its solemn assemblies, as shall further be cleared afterwards.

11. Now, because I am persuaded that the substance of all that we have laid down and pleaded for in all the preceding discourses, especially in what we have proposed concerning the foundation and causes of the Lord's day, is taught by the apostle Paul in his Epistle to the Hebrews, chap. 4, I shall present unto the reader the sum of his design and scope in that place, from verse 3 to verse 10, with an application of it unto our present purpose, referring him yet, for further satisfaction, unto our full exposition of the chapter itself; for this place is touched on by all who have contended about the original and duration of the sabbatical rest, but has not yet, that I know of, been diligently examined by any. I shall not fear to lay much of the weight of the cause wherein I am engaged upon it, and therefore shall take a view of the whole context and the design of the apostle therein.

12. The words of the apostle are: "For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: (again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, To-day if ye will hear his voice, harden not your hearts. For if Jesus had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his,") Heb. 4:3–10.

13. The design of the apostle in this discourse, is to confirm what he had laid down and positively asserted in the beginning of the chapter. Now this is, that there is yet, under the gospel, a promise of entering into the rest of God left or remaining unto believers; and that they do enter into that rest by mixing the promise of it with faith. This he declares; and the declaration of it was useful unto, and necessary for the Hebrews. For he lets them know, that notwithstanding their present and ancient enjoyment of the land of Canaan, with the worship and rest of God therein, which their forefathers fell short of by their unbelief, they were under a new trial, a new rest being proposed unto them in the promise. This he proves by a testimony out of the 95th Psalm, the words whereof he had insisted on at large chap. 3, and doth so again in this. But the application of that testimony unto his purpose is obnoxious to a great objection; for the rest mentioned in that psalm seems to be a rest long since past and enjoyed, either by themselves or others. They, therefore, could have no new or fresh concernment in it, nor be in danger of coming short of it. And if this were so, all the arguments and exhortations of the apostle in this place must needs be weak and incogent, as drawn from a mistaken and misapplied testimony.

14. To remove this objection, and thereby confirm his former assertions and exhortations thereon, is the design of the apostle in this discourse.

To this end he proceeds unto the exposition and vindication of the testimony itself which he had cited out of the Psalms. And herein he shows, from the proper signification of the words, from the time when they were spoken, and the persons to whom, that no other rest was intended in them but what was now by him proposed unto them as the rest of God and his people in the gospel.

The general argument which to this purpose he insists upon, consists in an enumeration of all the several rests of God and his people which are mentioned in the Scriptures; for from the consideration of them all he proves that no other rest could be intended in the words of David but only the rest of the gospel, whereinto they enter who do believe.

Moreover, from that respect which the words of the psalmist have unto the other foregoing rests of God and his people, he manifests that they also were appointed of God to be representations of that spiritual rest which was now brought in and established. This is the general design of this discourse.

In pursuit hereof he declares in particular,—(1.) That the rest mentioned in the psalm is not that which ensued immediately on the creation of all things. This he evinceth, because it was spoken of afterwards, a long time after, and that to another purpose, Heb. 4:4, 5. (2.) That it was not the rest of the land of Canaan, because that was not entered into by them unto whom it was first proposed and promised, for they came short of it by their unbelief, and perished in the wilderness; but this rest, which is now afresh proposed, is such as the people of God must and will enter into, verses 6, 7. (3.) Whereas it may be objected, that although the wilderness generation entered not in, yet their posterity did so, under the conduct of Joshua, verse 8; he answers, that this rest in the psalm being proposed and promised in David so long a time (above four hundred years) after the people had quietly possessed the land whereinto they were conducted by Joshua, it must needs be that another rest, then yet to come, was intended in those words of the psalmist, verse 9. And, (4.) to conclude his argument, he declareth that this new rest had a new, peculiar foundation, which the other had no interest or concernment in,— namely, his ceasing from his works and entering into his rest who is the author of it, verse 10. This is his way and manner of arguing for the proof of what he had before laid down, and which he issueth in that conclusion, verse 9, "There remaineth therefore a rest for the people of God."

15. But we must yet further consider the nature of the several rests here discoursed of by the apostle, which will give light and confirmation unto what we have before discoursed. To this purpose will the ensuing propositions, taken from the words, conduce; as,—

(1.) The rest of God is the foundation and principal cause of our rest. Hence in general it is still called "God's rest:" "If they shall enter into my rest." It is, on some account or other, God's rest before it is ours; not the rest only which he hath appointed, commanded, and promised unto us, but the rest wherewith himself rested, as is plainly declared on every head of the rests here treated of. And this confirms that foundation and reason of a sabbatical rest which we have laid down in our third Exercitation.

(2.) God's rest is not spoken of absolutely with respect unto himself only, but with reference unto an appointed rest that ensued thereon, for the church to rest with him in. Hence it follows that the rests here mentioned are as it were double,—namely, the rest of God himself, and the rest that ensued thereon for us to enter into. For instance, at the finishing of the works of creation, which is first proposed, God ceased from his works, and rested. This was his own rest, the nature whereof hath been before declared. "He rested on the seventh day." But this was not all: "he blessed it" for the rest of man, a rest for us ensuing on his rest,—an expressive representation of it, and a pledge of our entering into, or being taken into a participation of the rest of God.

(3.) The apostle proposeth the threefold state of the church unto consideration:—[1.] The state of it under the law of nature or creation; [2.] The state of it under the law of institutions and carnal ordinances; [3.] That then introducing under the gospel. Accordingly have we distinguished our discourses concerning a sabbatical rest, in our third, and fourth, and this present Exercitation. To each of these he assigns a distinct rest of God, a rest of the church, entering into God's rest, and a day of rest, as the means and pledge thereof. And withal he manifests that the two former were ordered to be previous representations of the latter, though not equally nor on the same account.

16. FIRST, He considers the church and the state of it under the law of nature, before the entrance of sin. And herein he shows first that there was a rest of God in it; for saith he, "The works were finished from the foundation of the world.… And God did rest the seventh day from all his works," verses 3, 4. As the foundation of all, he layeth down first the works of God; for the church, and every peculiar state of the church, is founded in the work, some especial work of God, and not merely in a law or command. "The works," saith he, "were finished from the foundation of the world." Τὰ ἔργα, "the works," מַעֲשֶׂה, "the work," that is, of God, the effect of his creating power, "was finished," or completed, ἀπὸ καταβολῆς κόσμου, "from the foundation of the world;" a periphrasis for the six original days, wherein time and all things measured by it and existent with it had their beginning. This work of God, as hath been proved, Exerc. iii., was the foundation of the church in the state of nature, and gave unto it the entire law of its obedience.

On this work and the completing of it ensued the rest of God himself: Verse 4, "God did rest the seventh day from all his works." This rest of God, and the refreshment he took in his works, as comprising the law and covenant of our obedience, have been explained already.

But this alone doth not confirm, nor indeed come near, the purpose or argument of the apostle: for he is to speak of such a rest of God as men might enter into, as was a foundation of rest unto them, or otherwise his discourse is not concerned in it; whereupon, by a citation of the words of Moses from Gen. 2:2, he tells us that this rest of God was on the seventh day, which God accordingly blessed and sanctified to be a day of rest unto man. So that in this state of the church there were three things considerable:—(1.) The rest of God himself in his works, wherein the foundation of the church was laid; (2.) A rest proposed unto man to enter into with God, wherein lay the duty of the church; and, (3.) A day of rest, the seventh day, as a remembrance of the one and a means and pledge of the other. And herewith we principally confirm our judgment on the Sabbath's beginning with the world; for without this supposition the mentioning of God's work and his rest no way belonged to the purpose of our apostle. For he discourseth only of such rests as men might enter into and have a pledge of; and there was no such thing from the foundation of the world, unless the Sabbath was then revealed. Nor is it absolutely the work and rest of God, but the obedience of men and their duty with respect unto them, which he considers; and this could not be, unless the rest of God was proposed unto men to enter into from the foundation of the world.

17. SECONDLY, The apostle considers the church under the law of institutions; and herein he presenteth the rest of the land of Canaan, wherein also the three distinct rests before mentioned do occur:—

(1.) There was in it a rest of God. This gives denomination to the whole. He still calls it his rest: "If they shall enter into my rest." And the prayer about it was, "Arise, O LORD, into thy rest, thou and the ark of thy strength," or the pledge of his presence and power. And this rest also ensued upon his work; for God wrought about it works great and mighty, and only ceased from them when they were finished. And this work of his answered in its greatness unto the work of creation, whereunto it is compared by himself: Isa. 51:15, 16, "I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name. And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people." The dividing of the sea, whose waves roared, is put by a synecdoche for the whole work of God in preparing a way for the church-state of that people in the land of Canaan. And this he compares to the work of creation, in planting the heavens, and laying the foundations of the earth; for although these words are but a metaphorical expression of the political and church state of that people, yet there is an evident allusion in them unto the original creation of all things. This was the work of God, upon the finishing whereof he entered into his rest, in the satisfaction and complacency that he had therein; for after the erection of his worship in the land of Canaan, he says of it, "This is my rest, and here will I dwell."

God being thus entered into his rest, in like manner as formerly two things ensue thereon:—(2.) That the people are invited and encouraged to enter into the rest of God. This the apostle treats concerning in this and the foregoing chapter. And this their entrance into rest, was their coming by faith and obedience into a participation of the worship of God wherein he rested, as a means and pledge of their everlasting rest in him. And although some of them came short hereof, by reason of their unbelief, yet others entered into it under the conduct of Joshua. (3.) Both these, his own rest and the rest of the people, God expressed by appointing a day of rest. This he did, that it might be a token, sign, and pledge, not now, as given to this people absolutely, of his first rest at the creation, but of his present rest in his instituted worship, and to be a means, in the solemn observation of that worship, to further their entrance into his rest eternally. Hence had the seventh day a peculiar institution among that people, whereby it was made to them a sign and token that he was their God, and that they were his people. And here lies the foundation of all that we have before discoursed concerning the Judaical Sabbath in our fourth Exercitation.

It is true, this day was the same in order of the days with that before observed, namely, the seventh day of the week; but it was now reestablished upon new considerations, and unto new ends and purposes. The time of the change of the day was not yet come; for this work was but preparatory for a greater. And the covenant whereunto the seventh day was originally annexed being not yet to be abolished, that day was not to be yet changed, nor another to be substituted in the room of it. Hence this day came now to fall under a double consideration,—first, As it was such a proportion of time as was requisite unto the worship of God, and appointed as a pledge of his rest in his covenant; secondly, As it received a new institution, with superadded ends and significations, as a token and pledge of God's rest in the law of institutions, and the worship erected therein.

So both these states of the church had these three things distinctly;—a rest of God in his works, for their foundation; a rest in obedience and worship, for man to enter into; and a day of rest, as a pledge and token of both the others.

18. THIRDLY, The apostle proves, from the words of the psalmist, that there was yet to be a third state of the church, an especial state under the Messiah, which he now proposed unto the Hebrews, and exhorted them to enter into. And in this church-state there is to be also a peculiar state of rest, distinct from them which went before. To the constitution hereof there are three things required:—First, That there be some signal work of God completed and finished, whereon he enters into his rest. This was to be the foundation of the whole new church-state, and of the rest to be obtained therein. Secondly, That there be a spiritual rest ensuing thereon and arising thence, for them that believe to enter into. Thirdly, That there be a new or renewed day of rest, to express that rest of God, and to be a pledge of our entering into it. If any of these, or either of them, be wanting, the whole structure of the apostle's discourse will be dissolved, neither will there be any colour remaining for his mentioning the seventh day and the rest thereof. These things, therefore, we must further inquire into.

19. First, the apostle showeth that there was a great work of God, and that finished, for the foundation of the whole. This he had made way for, chap. 3:4, 5, where he both expressly asserts the Son to be God, and shows the analogy that is between the creation of all things and the building of the church,—that is, the works of the old and new creation. As, then, God wrought in the creation of all, so Christ, who is God, wrought in the setting up of this new church-state. And upon his finishing of it he entered into his rest, as God did into his, whereby he limited a certain day of rest unto his people. So he speaks, "There remaineth therefore a sabbatism for the people of God. For he that is entered into his rest, he also hath ceased from his works, as God did from his own." A new day of rest, accommodated unto this new church-state, ariseth from the rest that the Lord Christ entered into upon his ceasing from his works. And as to this day, we may observe,—(1.) That it hath this in common with the former days, that it is a sabbatism, or one day in seven, which that name in the whole Scripture use is limited unto; for this portion of time to be dedicated unto sacred rest, having its foundation in the light and law of nature, was equally to be observed in every state of the church. (2.) That although both the former states of the church had one and the same day, though varied in some ends of it, now the day itself is changed, as belonging to another covenant, and having its foundation in a work of another nature than what they had respect unto. (3.) That the observation of it is suited unto the spiritual state of the church under the gospel, delivered from the bondage frame of spirit wherewith it was observed under the law. And these things must be further confirmed from the context.

20. The foundation of the whole is laid down, verse 10, "For he that hath entered into his rest, is ceased from his works, as God from his own." Expositors generally apply these words unto believers, and their entering into the rest of God; whether satisfactorily to themselves and others, as to their design, coherence, scope, or signification of particular expressions, I know not. The contrary appears with good evidence to me; for what are the works that believers should be said here to rest from? Their sins, say some; their labours, sorrows, and sufferings, say others. But how can they be said to rest from these works as God rested from his own? for God so rested from his as to take the greatest delight and satisfaction in them,— to be "refreshed" by them: "In six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed," Exod. 31:17. He so rested from them as that he rested in them and blessed them, and blessed and sanctified the time wherein they were finished. We have showed before that the rest of God was not only a cessation from working, nor principally so, but the satisfaction and complacency that he had in his works. But now if those mentioned be the works here intended, men cannot so rest from them as God did from his; but they cease from them with a detestation of them so far as they are sinful, and joy for their deliverance from them so far as they are sorrowful. This is not to rest as God rested. Again; when are believers supposed to rest from these works? It cannot be in this world: for here we rest not at all from temptations, sufferings, and sorrows; and in that mortification of sin which we attain unto, yet the conflict is still continued, and that with severity, unto death, Rom. 7:24. It must therefore be in heaven that they thus rest; and so it is affirmed accordingly. But this excludes the rest in and of the gospel from the apostle's discourse, which renders it altogether unsuitable to his purpose. This I have so fully demonstrated in the exposition of the chapter, as that I hope it will not be gainsaid. Thirdly, There is no comparison in the whole discourse between the works of God and the works of men, but between the works of God in the creation and under the law on the one side, and those in and under the gospel on the other; and the whole comparison is summed up and closed in this verse.

21. It appears, therefore, that the subject of the apostle's proposition in this place hath been mistaken. It is another who is intended, even Christ himself, the Son of God, and his rest from his works, which is here compared with the rest of God from his at the foundation of the world, to which end alone the mention of them was introduced, Heb. 4:3, 4; for,—

(1.) The conjunction γὰρ, "for," whereby he brings in his assertion, manifests that the apostle in these words gives an account whence it is that there is a new sabbatism remaining for the people of God: "There remaineth a Sabbath-keeping for the people of God; for he that is entered into his rest is ceased from his works." Had there not been a work laying the foundation of the gospel church-state, and a rest of God in it and ensuing thereon, there could have been no such sabbatism for believers, for these things are required unto a Sabbath. He had proved before that there could be no such rest but what was founded in the works of God, and his rest that ensued thereon; such a foundation, therefore, he saith, this new rest must have, and it hath it. This must be, and is, in the works and rest of him by whom the church was built; that is Christ, who is God, as it is expressly argued, chap. 3:3, 4. For as that rest which all the world was to observe was founded in his works and rest who made the world and all things in it, so the rest of the church under the gospel is to be founded in his works and rest by whom the church was built,—that is Jesus Christ; for he, on the account of his works and rest, is also "Lord of the Sabbath," to abrogate one day of rest, and to institute another.

(2.) The apostle here changeth the manner of his expression from the plural absolutely, "We who believe," or virtually in the name of a multitude, "The people of God," into that which is absolutely singular, Ὁ εἰσελθὼν, "He that is entered." A single person is here expressed, with respect unto whom the things mentioned are asserted; and of this change of phrase there can be no other reason given.

(3.) The rest which this person is said to enter into is called "his rest" absolutely. As God, speaking of the former rest, calls it "My rest," so this is the "My rest" of another,—namely, the rest of Christ: whereas when the entering of believers into rest is spoken of, it is called either God's rest, "They shall enter into my rest," or rest absolutely, "We that believe do enter into rest," but not their rest, or our rest; for it is not our own absolutely, but God's rest whereinto we enter and wherein we rest. But the rest here is the rest of him whose it is, and who is the author of ours.

(4.) There is a direct parallel in the words between the works of the old creation and those of the new, which are compared by the apostle; for,—

[1.] There are the authors of them; which on the one side is said to be God, "As God did from his own,"—that is, God the Creator, or God as Creator; on the other, "He," αὐτός, the same with οὗτος, chap. 3:3,—that is, he of whom we speak, as the apostle declares himself, chap. 4:13, for in these words a transition is made unto his treating of the person of Christ.

[2.] The works of the one and the other are expressed. The works of the Creator are ἴδια ἔργα, "his proper works," "his own works,"—the works of the old creation, ὥσπερ ἀπὸ τῶν ἰδίων ὁ Θεὸς. And there are the works of him of whom he speaks, τὰ ἔργα αὐτοῦ, "his works," those which he wrought in like manner as God did his own at the beginning; that is, the work of building the church: for these works must answer each other, and have the same respect unto their authors. They must be good and complete in their kind, and such as rest and refreshment may be taken in and on them. To compare the sins and sufferings of men with the works of God, our apostle did not intend.

[3.] There is the rest of the one and the other; and these also have their mutual proportion. Now, God rested from his own works of creation,— 1st. By ceasing from creating, only continuing all things by his power in their order, and propagating them unto his glory. 2dly. By his respect unto them and refreshment in them, as those which expressed his excellencies and set forth his praise, and so satisfied his glorious design. So also must he rest who is spoken of. 1st. He must cease from working in the like kind of works. He must suffer no more, die no more, but only continue the work of his grace and power in the preservation of the new creature, and the orderly increase and propagation of it by his Spirit. 2dly. He takes delight and satisfaction in the works that he hath wrought; for he sees of the travail of his soul, and is satisfied, and is in the possession of that glory which was set before him whilst he was engaged in this work.

And these things sufficiently clear the subject here spoken of, namely, that it is Jesus Christ, the mediator.

22. The works that the rest mentioned respects have been sufficiently intimated, and I have so fully insisted on them in the exposition of the third and fourth verses of the third chapter of this Epistle, that I shall not here again repeat them. In brief, all that he did and suffered, in and from his incarnation to his resurrection, as the mediator of the covenant, with all the fruits, effects, and consequences of what he so did and suffered, whereby the church was built and the new creation finished, belongs unto these works. His rest that ensued on these works hath two parts;—(1.) A cessation from his works, which was eminent, and answered God's rest from his own; (2.) Satisfaction in his works, and the glorious product of them, as those which had an impression on them of his love and grace, Ps. 16:7.

23. It remains only that we inquire into his entrance into his rest, both how and when he did so, even as God entered into his on the seventh day; for this must limit and determine a day of rest to the gospel church. Now, this was not his lying down in the grave. His body, indeed, there rested for a while, but that was no part of his mediatory rest, as he was the founder and builder of the church: for,—(1.) It was a part of his humiliation. Not only his death, but his abode and continuance in the state of death, was so, and that a principal part of it; for after the whole human nature was personally united unto the Son of God, to have it brought into a state of dissolution, to have the body and soul separated from each other, was a great humiliation. And every thing of this nature belonged unto his works, and not his rest. (2.) This separation of body and soul under the power of death was penal, a part of the sentence of the law which he underwent; and therefore Peter declares that the pains of death were not loosed but in his resurrection: Acts 2:24, "Whom God," saith he, "hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it." Whilst he was held of it, he was under it penally. This, therefore, could not be his rest, nor any part of it; nor did he in it enter into his rest, but continued in his work. Nor, secondly, did he first enter into his rest at his ascension. Then, indeed, he took actual possession of his glory, as to the full, public manifestation of it. But to enter into rest is one thing, and to take possession of glory another; and it is placed by our apostle as a consequent of his being "justified in the Spirit" when he entered into rest, 1 Tim. 3:16. But this his entrance into rest was in, by, and at his resurrection from the dead; for,— (1.) Then and therein was he freed from the sentence, power, and stroke of the law, being discharged of all the debts of our sins, which he had undertaken to make satisfaction for, Acts 2:24. (2.) Then and therein were all types, all predictions and prophecies fulfilled, which concern the work of our redemption. (3.) Then, therefore, his work was done,—I mean that which answereth God's creating work; though he still continues that which answers his work of preservation. Then was the law fulfilled and satisfied, Satan subdued, peace with God made, the price of our redemption paid, the promise of the Spirit received, and the whole foundation of the church of God gloriously laid on his person, in his works and rest. (4.) Then and therein was he "declared to be the Son of God with power," Rom. 1:4; God manifesting unto all that this was he concerning and unto whom he said, "Thou art my Son, this day have I begotten thee," Acts 13:33.

24. Thus did the author of the new creation, the Son of God, the builder of the church, having finished his works, enter into his rest. And this was, as all know, on the morning of the first day of the week. And hereby did he limit and determine the day for a sacred sabbatical rest under the new testament; for now was the old covenant utterly abolished, and therefore the day which was the pledge of God and man's rest therein was to be taken away, and was so accordingly, as we have showed. As the rest from the beginning of the world had its foundation from the works of God, and his rest which ensued thereon, which was determined unto the seventh day, because that was the day wherein God ceased from those works, which day was continued under the legal administration of the covenant by Moses; so the rest of the Lord Christ, the Son of God, is the foundation of our rest; which, changing the old covenant and the day annexed unto it, he hath limited unto the first day of the week, whereon he ceased from his works and entered into his rest. And hereby the apostle completes the due analogy that is between the several rests of God and his people, which he hath discoursed of in this chapter. For as in the beginning of the world, there was, first, the work of God and his rest thereon; which made way unto a rest for his people in himself and in his worship, by the contemplation of his works that he had made, on whose finishing he rested; and a day designed, determined, blessed, and sanctified, to express that rest of God,—whence mention is made of those works in the command for the observation of that day, seeing the worship of God in and on it consisted principally in the glorifying of him by and for those works of his, as also to be a means to further men in their entrance into eternal rest, whereunto all these things do tend: and as at the giving of the law there was a great work of God, and his rest thereon, in his establishing his worship in the land of Canaan; which made way for the people's entering into his rest in that worship and country; who had a day of rest enjoined unto them, to express the one and the other, as also to help them to enter finally into the rest of God: so now, under the gospel, there is a rest answering all these, in and by the instances which we have given.

25. And this is that which the apostle affirms, as the substance of all which he hath evinced, namely, that there is a sabbatism for the people of God, Heb. 4:9, σαββατισμός. The word is framed by our apostle from a Hebrew original, with a Greek termination. And he useth it as that which is comprehensive of his whole sense, which no other word could be; for he would show that there is a sabbatical rest, founded in the rest of God, remaining for the church, and therefore makes use of that word whereby God expressed his own rest when he sanctified the seventh day for a day of rest thereon. That day of rest being removed, and another on a new foundation, namely, the rest of Christ upon his works, introduced, he calls it a "sabbatism," or a "sabbath-keeping." He doth not do this only and separately, averring the necessity of a Sabbath observation in the first place, distinctly from a spiritual rest in Christ, with an eternal rest ensuing thereon, but in the manner and order before laid down, wherein the necessity of such a day is included. And besides the evidence that ariseth from the consideration of the whole context, there are two things which make it undeniably evident that our apostle asserts an evangelical Sabbath, or day of rest, to be constantly observed in and for the worship of God under the gospel. For, first, without this design there can be no tolerable reason assigned why he should mention the works of God from the foundation of the world, with his rest that ensued thereon, and refer us to the seventh day, which, without respect unto another day to be introduced, doth greatly involve his whole discourse. Again, his use of this word, σαββατισμός, "a sabbatism,"—which is framed, and as it were coined on purpose, that it might both comprise the spiritual rest aimed at, and also a sabbath-keeping, or observation of a sabbath rest,— manifests his purpose. When he speaks of our rest in general, he still doth it by κατάπαυσις, adding that there was an especial day for its enjoyment. Here he introduceth σαββατισμός, "a sabbatism;" which his way of arguing would not have allowed had he not designed to express the Christian Sabbath. Add hereunto that he subjoins the especial reason of such a day's observation in the next verse, as we have declared. And here do we fix the foundation and reason of the Lord's day, or the holy observation of the first day of the week, the obligation of the fourth commandment unto a weekly sacred rest being put off from the seventh day to the first, on the same ground and reason whereon the state of the church is altered from what it was under the law unto what it is now under the gospel. And the covenant itself also is changed; whence the seventh day is now of no more force than the old covenant and the old law of institutions contained in ordinances, because the Lord Christ hath ceased from his works and entered into his rest on the first day.

26. Here we have fixed the foundation of the observation of the Lord's day, on the supposition of what hath been proved concerning our duty in the holy observance of one day in seven from the law of our creation, as renewed in the decalogue. The remaining arguments, evincing the change of the day from the seventh unto the first by divine authority, shall be but briefly touched on by me, because they have been lately copiously handled and fully vindicated by others. Wherefore, first, when the Lord Christ intended conspicuously to build his church upon the foundation of his works and rest, by sending the Holy Ghost with his miraculous gifts upon the apostles, he did it on this day, which was then among the Jews the feast of Pentecost or of weeks. Then were the disciples gathered together "with one accord," in the observance of the day signalized to them by his resurrection, Acts 2:1. And by this doth their obedience receive a blessed confirmation, as well as their persons a glorious endowment with abilities for the work which they were immediately to apply themselves unto. And hereon did they set out unto the whole work of building the church on that foundation, and promoting the worship of it, which on that day was especially to be celebrated.

27. The practice of the apostles and the apostolical churches owned the authority of Christ in this change of the day of sacred rest; for henceforward, whatever apprehensions any of them might have of the continuance of the Judaical Sabbath, as some of them judged that the whole service of it was still to be continued, yet they observed this day of the Lord as the time of their assemblies and solemn worship. One or two instances hereof may be called over: Acts 20:6, 7, "We came to Troas in five days; where we abode seven days. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." I doubt not but in the seven days that the apostle abode there, he taught and preached as he had occasion in the houses of the believers; but it was the first day of the week when they used, according to their duty, to assemble the whole body of them for the celebration of the solemn ordinances of the church, synecdochically expressed by breaking of bread. This they did without an extraordinary warning or calling together; for in answer to their duty they were accustomed so to do. Such is the account that Justin Martyr gives of the practice of all churches in the next age: Τῇ τοῦ ἡλίου λεγομένῃ ἡμέρᾳ πάντων κατὰ πόλεις ἢ ἀγροὺς μενόντων ἐπὶ τὸ αὐτὸ συνέλευσις γίνεται. "On the day called Sunday, there is an assembly of all Christians, whether living in the city or country." And because of their constant breaking of bread on this day, it was called "dies panis," August. Epist. cxviii. And Athanasius proved that he brake not a chalice at such a time, because it was not the first day of the week, when it was to be used, Socrat. lib. v. cap. xxii. And whosoever reads this passage without prejudice will grant that it is a marvellously abrupt and uncouth expression, if it do not signify that which was in common observance amongst all the disciples of Christ; which could have no other foundation but only that before laid down, of the authority of the Lord Christ requiring it of them. And I doubt not but that Paul preached his farewell sermon unto them, which continued until midnight, after all the ordinary service of the church was performed. And all the objections which I have met withal against this instance amount to no more but this, that although the Scripture says that the disciples met for their worship on the first day of the week, yet indeed they did not so do.

In 1 Cor. 16:2 the same practice is exemplified: "Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come." The constant day of the churches' solemn assemblies being fixed he here takes it for granted, and directs them unto the observance of an especial duty on that day. What some except, that here is no mention of any such assembly, but only that every one on that day should lay by himself what he would give, which every one might do at home or where they pleased, is exceeding weak, and unsuitable unto the mind of the apostle; for to what end should they be limited unto a day, and that the first day of the week, for the doing of that which might be as well, to as good purpose and advantage, performed at any other time, on any other day of the week whatever? Besides, it was to be such a laying aside, such a treasuring of it in a common stock, as that there should be no need of any collection when the apostle came. But if this was done only privately, it would not of itself come together at his advent, but must be collected. But all exceptions against these testimonies have been so lately removed by others, that I shall not insist further on them.

28. That from those times downwards the first day of the week had a solemn observation in all the churches of Christ, whereby they owned its substitution in the room of the seventh day, applying the duties and services of the Sabbath unto it, hath also been demonstrated. And that this was owned from the authority of the Lord, is declared by John in the Revelation, who calls it "The Lord's day," Rev. 1:10; whereby he did not surprise the churches with a new name, but denoted to them the time of his visions by the name of the day, which was well known unto them. And there is no solid reason why it should be so called, but that it owes its preeminence and observation unto his institution and authority. And no man who shall deny these things can give any tolerable account how, when, or from whence, this day came to be so observed and so called. It is ἡμέρα κυριακή, "the Lord's day," "the day of the Lord," as the holy supper is δεῖπνον κυριακόν, 1 Cor. 11:20, "the Lord's supper," by reason of his institution. יְהוָֹה יוֹם, "the day of the LORD," in the Old Testament, which the LXX. render ἡμέρα Κυρίου, nowhere ἡμέρα κυριακή, signifies indeed some illustrious appearance of God, in a way of judgment or mercy. And so also in the person of Christ, this was the day of his appearance, Mark 16:9. So was it still called by the ancient writers of the church, Ignatius in Epist. ad Trall., ad Magnes., etc.; Dionysius of Corinth. Epist. ad Rom. in Euseb. Hist. lib. iv. cap. xxi.; Theophilus Antioch. lib. i. in iv. Evangel.; Clemens Alex., Stromat. lib. vii. cap. vii.; Origen, lib. viii. con. Cels.; Tertul. de Coron. Milit. cap. iii. As for those who assign the institution of this day to the apostles, although the supposition be false, yet it weakens not the divine original of it; for an obligation lying on all believers to observe a Sabbath unto the Lord, and the day observed under the law of Moses being removed, it is not to be imagined that the apostles fixed on another day without immediate direction from the Lord Christ; for indeed they delivered nothing to be constantly observed in the worship of God but what they had his authority for, 1 Cor. 11:23. In all things of this nature, as they had the infallible guidance of the Holy Ghost, so they acted immediately in the name and authority of Christ, where what they ordained was no less of divine institution than if it had been appointed by Christ in his own person. It is true, they themselves did for a season, whilst their ministry was to have a peculiar regard to the Jews, for the calling and conversion of the remnant that was amongst them according to the election of grace, go frequently into their synagogues on the seventh day to preach the gospel, Acts 13:14, 16:13, 17:2, 18:4; but it is evident that they did so only to take the opportunity of their assemblies, that they might preach unto the greater numbers of them, and that at such a season wherein they were prepared to attend unto sacred things. Upon the same ground Paul laboured if it were possible to be at Jerusalem at the feast of Pentecost, Acts 20:16. But that they at any time assembled the disciples of Christ on that day for the worship of God, that we read not.

29. We may now look back, and take a view of what we have passed through. That one day in seven is, by virtue of a divine law, to be observed holy unto the Lord, the original of such an observation, Gen. 2:2, the letter of the fourth commandment, with the nature of the covenant between God and man, do prove and evince. And hereunto is there a considerable suffrage given by learned men of all parties. The doctrine of the reformed divines hereabout hath been largely represented by others. They also of the church of Rome, that is many of them, agree herein. It is asserted in the canon law itself, Tit. de Feriis, cap. Licet., where the words of Alexander the Third are, "Tam Veteris quam Novi Testamenti pagina septimum diem ad humanam quietem specialiter deputavit;" where by "septimus dies" he understands one day in seven, as Suarez showeth, de Relig., lib. ii. cap. ii. And it is so by sundry canonists, reckoned up by Covarruvias. The schoolmen also give in their consent, as Bannes in 2a 2æ, g. 44, a. 1. Bellarmine contends expressly, de Cult. Sanct., lib. iii. cap. xi., that "Jus divinum requirebat ut unus dies hebdomadæ dicaretur cultui divino." So doth Suarez, de Dieb. Sac., cap. i., and others might be added. We have the like common consent, that whatever, in the institution and observation of the Sabbath under the old testament, was peculiar unto that state of the church, either in its own nature or in its use and signification, or in its manner of observance, is taken away, by virtue of those rules, Rom. 14:5; Gal. 4:10; Col. 2:16, 17. Nor can it be denied but that sundry things annexed unto the sabbatical rest, peculiar to that church-state which was to be removed, were wholly inconsistent with the spirit, grace, and liberty of the gospel. I have also proved that the observation of the seventh day precisely was a pledge of God's rest in the covenant of works, and of our rest in him and with him thereby; so that it cannot be retained without a re-introduction of that covenant and the righteousness thereof. And therefore, although the command for the observation of a Sabbath to the Lord, so far as it is moral, is put over into the rule of the new covenant, wherein grace is administered for the duty it requires, yet take the seventh day precisely as the seventh day, and it is an old testament arbitrary institution, which falls under no promise of spiritual assistance in or unto the observation of it. Under the new testament we have found a new creation, a new law of creation, a new covenant: the rest of Christ in that work, law, and covenant: the limiting of a day of rest unto us, on the day wherein he entered into his rest; a new name given unto this day, with respect unto his authority by whom it was appointed; and an observation of it by all the churches; so that we may say of it, "This is the day which the LORD hath made, we will rejoice and be glad in it," as Ps. 118:24.

30. These foundations being laid, I shall yet, by some important considerations, if I mistake not, give some further evidence unto the necessity of the religious observation of the first day of the week, in opposition unto the day of the law, by some contended for. It is, therefore, first acknowledged, that the observation of some certain day, in and for the solemn public worship of God, is of indispensable necessity. They are beneath our consideration by whom this is denied. Most acknowledge it to be a dictate of the law of nature, and the nature of these things doth require it. We have proved, also, that there is such a determination of this time unto one day in seven, as it must needs be the highest impudence in any person, persons, or churches, to attempt any alteration herein. And notwithstanding the pretences of some about their liberty, none yet have been so hardy, from the foundation of the world, as practically to determine a day for the worship of God in any other revolution of days or times, to the neglect and exclusion of one day in seven. Yea, the light hereof is such, and the use of it is so great, that those who have taken up with the worst of superstitions instead of religion, as the Mohammedans, yet, complying in general with the performance of a solemn worship to God, have found it necessary to fix on one certain day in the hebdomadal revolution for that purpose. And, indeed, partly from the appointment of God, partly from the nature of the thing itself, the religious observation of such a day is the great preservative of all solemn profession of religion in the world. This the law of nature, this the written word directs unto, and this experience makes manifest unto all. Take away from amongst men a conscience of observing a fixed, stated day of sacred rest to God, and for the celebration of his worship in assemblies, and all religion will quickly decay, if not come to nothing in this world. And it may be observed, though it be not evident whether it be the cause or the effect, that where and amongst whom religion flourisheth in its power, there and amongst them is conscience the most exercised, and the most diligence used in the observation of such a day. I will not say absolutely whether it is religion or other principles that teach men exactness in the observation of this day; nor, on the other hand, that a conscience made of this observation doth procure a universal strictness in other duties of religion; but this is evident, that they are mutually helpful unto one another. And therefore, though some have laboured to divest this observation of any immediate divine authority, yet they are forced to supply such a constitution for the observation of one day in seven, as that they affirm that none can omit its observation without sin in ordinary cases. Whether they have done well to remove from it the command of God, and to substitute their own in the room of it, they may do well to consider.

31. Let, then, the state of things in reference unto the first day of the week, with the presence of God in, and his blessing upon, the worship of the church thereon, be considered. And this is a consideration, as I think, by no means to be despised. It is manifest to all unprejudiced persons, that the apostles and apostolical churches did religiously observe this day; and no man can with any modesty question the celebration of the worship of God therein in the next succeeding generations. In the possession of this practice are all the disciples of Christ at this day in the world, some very few only excepted, who sabbatize with the Jews, or please themselves with a vain pretence that every day is unto them a Sabbath. Nor is it simply the catholicism of this practice which I insist upon, though that be such, and hath such weight in things of this nature, as that for my part I shall not dissent from any practice that is so attested; but it is the blessing of God upon it, and the worship on this day performed, which is pleaded, as that which ought to be of a high esteem with all humble Christians. On this day, throughout all ages, hath the edification of the churches been carried on, and that public revenue of glory been rendered unto God which is his due. On this day hath God given his presence unto all his solemn ordinances, for all the ends for which he hath appointed them: nor hath he, by any means, given the least intimation of his displeasure against his churches for their continuance in the observation of it. On the other side, not only have the wisest and holiest men, who have complained of the sins of their several times and ages wherein they lived, which procured the pouring out of the judgments of God upon them, constantly reckoned the neglect and profanation of the Lord's day among them, but such instances have been given of particular severities against them who have openly profaned this day, and that upon unquestionable testimonies, as may well affect the minds and consciences of those who profess a reverence of God in the holy dispensations of his providence.

Nor can any of these things be pleaded to give countenance unto any other day, that should be set up in competition with the Lord's day, or the first day of the week. What of this nature can be spoken concerning the seventh day, now by some contended for, and that (which is grievous) by some persons holy and learned? Of what use hath it ever been to the church of God, setting aside the occasional advantage taken from it by the apostles, of preaching the gospel in the synagogues of the Jews? What testimonies have we of the presence of God with any churches, in the administration of gospel ordinances and worship on that day? And if any lesser assemblies do at present pretend to give such a testimony, wherein is it to be compared with that of all the holy churches of Christ throughout the world in all ages, especially in those last past?

Let men in whose hearts are the ways of God seriously consider the use that hath been made, under the blessing of God, of the conscientious observation of the Lord's day, in the past and present ages, unto the promotion of holiness, righteousness, and religion universally, in the power of it; and if they are not under invincible prejudices, it will be very difficult for them to judge that it is a plant which our heavenly Father hath not planted. For my part, I must not only say, but plead whilst I live in this world, and leave this testimony to the present and future ages, if these papers see the light and do survive, that if I have ever seen any thing in the ways and worship of God wherein the power of religion or godliness hath been expressed, any thing that hath represented the holiness of the gospel and the Author of it, any thing that hath looked like a preludium unto the everlasting sabbath and rest with God, which we aim through grace to come unto, it hath been there and with them where and amongst whom the Lord's day hath been had in highest esteem, and a strict observation of it attended unto, as an ordinance of our Lord Jesus Christ. The remembrance of their ministry, their walking and conversation, their faith and love, who in this nation have most zealously pleaded for, and have been, in their persons, families, and churches or parishes, the most strict observers of this day, will be precious with them that fear the Lord whilst the sun and moon endure. Their doctrine also in this matter, with the blessing that attended it, was that which multitudes now at rest do bless God for, and many that are yet alive do greatly rejoice in. Let these things be despised by those who are otherwise minded; to me they are of great weight and importance.

32. Let us now a little consider the day that by some is set up, not only in competition with this, but to its utter exclusion. This is the seventh day of the week, or the old Judaical Sabbath, which some contend that we are perpetually obliged to the observation of, by virtue of the fourth commandment. The grounds whereon they proceed in their assertion have been already disproved, so far as the nature of our present undertaking will admit, and such evidences given unto the change of the day as will not easily be everted nor removed. The consequences of the observation of the seventh day, should the practice of it be resumed amongst Christians, is that which at present I shall a little inquire into, when we have summed up somewhat of what hath been spoken:—(1.) It was not directly nor absolutely required in the decalogue, but consequentially only, by way of appropriation to the Mosaical economy, whereunto it was then annexed. The command is to observe the Sabbath day, and the blessing is upon the Sabbath day. "The LORD blessed the Sabbath day." And the mention of the seventh day in the body of the command fixeth the number of the days in whose revolution a sabbatical rest returns, but determines not an everlasting order in them, seeing the order relating to the old creation is inconsistent with the law, reason, and worship of the new. And if the seventh day and the Sabbath, as some pretend, are the same, the sense of the command in the enforcing part of it is, "But the seventh day is the seventh day of the LORD thy God,"— which is none at all. (2.) The state of the church and the administration of the covenant, whereunto the observation of this day was annexed, are removed; so that it cannot continue, no more than a house can stand without a foundation. (3.) The Lord Christ, who is the "Lord of the Sabbath," and by assuming that title to himself manifested his authority as to the disposal of the day whereon a sabbatical rest was to be observed, hath, in his own rest from his works, limited unto us another day of sacred rest, called, from his appointment of it, "The Lord's day,"—his day who is the Lord of the Sabbath. (4.) The day so introduced by his authority hath from the day of his rest been observed without interruption, or any such difference about it as fell out among the churches of God about other feast days, whose observation was introduced among them they knew not well how, as of the Pascha, and the like. And whereas the due observation of it hath been enjoined by councils, edicts of emperors, kings, and princes, laws of all sorts, advised and pressed by the ancient writers amongst Christians, and the practice of its observance taken notice of by all who from the beginning have committed the affairs of Christianity unto posterity, yet none of any sort pretend to give it any original, but all refer it unto Christ himself, mediately or immediately. The observation, then, of this day first, is an evident Judaizing, and a returnal unto those "rudiments of the world" which the apostle so severely cautioneth us against. I know not how it is come to pass, but so it is fallen out, that the nearer Judaism is unto an absolute abolition and disappearance, the more some seem inclinable to its revival and continuance, or at least to fall back themselves into its antiquated observances. An end it had put to it morally and legally long ago, in the coming, death, and resurrection of Jesus Christ. And we may say of it what the apostle said of idols when the world was full of idolatry, "We know that Judaism is nothing in the world,"—no such thing as by some it is esteemed. The actual abolition of it in the profession of the present Jews, by the removing of the veil from their hearts and eyes, and their turning unto God, we hope, is on its approach. And yet, as was said, there seems in many an inclination unto their rites and servile observances.

It is apparent in the Acts and Epistles of the apostles, especially that to the Hebrews, that at the first preaching of the gospel there were very many Jews who came over to the faith and profession of it. Many of these continued "zealous of the law," and would bring along with them all their Mosaical institutions, which they thought were to abide in force for ever. In this weakness and misapprehension they were forborne in the patience of God and wisdom of the Holy Ghost, guiding the apostles and disciples of Jesus Christ. In this state things continued unto the destruction of Jerusalem and the temple, when the chiefest cause of their contests was taken away. In the meantime they carried themselves very variously, according to the various tempers of their minds; for it is apparent that some of them were not content themselves to be indulged in their opinions and practices, but they endeavoured by all means to impose the observance of the whole Mosaical law on the churches of the Gentiles. Their circumcision, their sabbaths, their feasts and fasts, their abstinences from this or that kind of meats, they were contending about, and thereby perverting the minds of the disciples. Some stop was put to the evil consequences hereof in the synod at Jerusalem, Acts 15; which yet determined nothing concerning the Jews' own practice, but only concerning the liberty of the Gentile believers.

After the destruction of Jerusalem, city and temple, these professing Jews fell into several distinct ways. Some of them, who, as is probable, had despised the heavenly warning of leaving the place, took up their lot amongst their unbelieving brethren, relinquishing the profession of the gospel which they had made; not, it may be, with any express renunciation of Christ, but with a disregard of the gospel, which brought them not those good things they looked for: of which mind Josephus the historian seems to be one. These in time became a part of that apostate brood which have since continued in their enmity to the gospel, and into whose new and old superstitions they introduced sundry customs which they had learned among the Christians. Some absolutely relinquished their old Judaism, and completely incorporated with the new Gentile churches, unto whom the promise and covenant of Abraham was transferred and made over. These were the genuine disciples of our great apostle. Others continued their profession of the gospel, but yet still thought themselves obliged unto the observation of the law of Moses and all its institutions. Hereupon they continued in a distinct and separate state from the believers and churches of the Gentiles, and that for some ages, as some say to the days of Adrian. These, it may be, were they whom Eusebius out of Hegesippus calls Μασβωθαῖοι, "Masbothæi," whom he reckons as a sect of the Jews, Histor. lib. iv. 22. The Jews call them משכותאי,—that is, "Sabbatarians;" which must be from some observation of the Sabbath in a distinct manner or for different reasons from themselves. Buxtorf and our late learned lexicographer render משבותאי, by "Sabbatarii," adding this explanation, "Qui secundum Christi doctrinam Sabbatum observabant," by a mistake; for as they are reckoned unto the Jews by Hegesippus, so those who followed the doctrine of Christ did not sabbatize with the Jews, nor were ever called Sabbatarians by them. There was, indeed, a sort of persons among the Samaritans who are called Sabuæi, whom Epiphanius makes the third sect of them; but these were so called without any respect unto a sabbatical observation. שבועאי the Jews call them,—that is, "Septenarii," from שבוע; unless we shall think, with Drusius, that they were so denominated from Sebaia, who came along with Dosthai to settle the new inhabitants of Samaria. Epiphanius says no more of them but that they observed the feast of Pentecost in autumn, and the feast of Tabernacles in the spring, at the time of the Jews' Passover; but this gives no account why they should be so called. But perhaps they got this appellation from their observation of every day in the week between the Passover and the Pentecost, (that is for seven weeks, which began with the second day in the week of unleavened bread,) whereon the omer or sheaf of first-fruits was to be offered. But to return. After this many of them coalesced, and we hear no more of them. In the meantime, as there were great disputes and heats between the differing parties whilst the occasion of their difference continued, so the Gentile believers did in many things either condescend unto those of the Circumcision, or fell themselves in liking with their observances, and received them into practice. Hence it was that they embraced the paschal solemnity, with some other festivals, and also in many places admitted the sacredness of the seventh-day Sabbath, though still observing, according to the institution of Christ and his apostles, the Lord's day also. And it is not improbable that they might be induced the rather to continue these observations, that they might thereby give a public testimony of their faith against the Marcionites, who began early to blaspheme the Old Testament and the God thereof; which blasphemy they thought to condemn by this practice. And hence in those writings which are falsely ascribed to the apostles, but suited to those times, Can. 66, and Constitut. lib. vii. cap. xxiv., the observation both of the Saturday and the Lord's day is enjoined.

Others of these Jews about the same season constituted a sect by themselves, compounding a religion out of the law and gospel, with additions and interpretations of their own. These the ancients call Ebionites. Circumcision, with all the sabbaths, feasts, and rites of Moses, they retained from the law. That the Messiah was come, and that Jesus Christ was he, they admitted from the gospel; that he was only a mere man, not God and man in one person, they added of their own, yet in compliance with the sense and expectation of the corrupt and carnal part of the church of the Jews, whereof originally they were. And this sect is that which in a long tract of time hath brought forth Mohammedanism in the east; for the religion of the Mohammedans is nothing but that of the Ebionites, with a superaddition of the interests and fanatical brain-sick notions of the impostor himself.

And yet so it is that some begin now to plead that these Ebionites were the only true and genuine believers of the Circumcision in those days. These, they say, and these alone, retained the doctrine preached by the apostles to the Jews, for they were the same and no other with those which were also called Nazarenes. Thus do the Socinians plead expressly, and have contended for it in sundry treatises published to that purpose. This they do, hoping to obtain from thence some countenance unto their impious doctrine about the person of Christ, wherein they agree with the Ebionites. But as to their sabbatizing with the Jews, and the rest of their ceremonial observances, they will have nothing to do with them, as not finding those things suited unto their interest and design. But herein do they now begin to be followed by some among ourselves, who apparently fall in with them in sundry things condemned by our apostle, and on the account whereof they declined him and rejected his authority; as others seem almost prepared to do, on other reasons not here to be mentioned. In particular, some begin to sabbatize with them, yea, to outgo them; for Ebion and his followers, although they observed the seventh-day Sabbath with the Jews, yet they observed also the Lord's day with the Christians, in honour of Jesus Christ, as both Eusebius and Epiphanius testify: Ταῖς Κυριακαῖς ἡμέραις ἡμῖν τὰ παραπλήσια εἰς μνήμην τοῦ σωτηρὶου ἀναστάσεως ἐτέλουν τέλουν·—"They in like manner with us observe the Lord's day, in remembrance of the saving resurrection." How great a scandal these things are to Christian religion, how evidently tending to harden the Jews in their infidelity, is apparent unto all; for the introduction of any part of the old Mosaical system of ordinances is a tacit denial of Christ's being come in the flesh, at least of his being the King, Lord, and Lawgiver of his church. And to lay the foundation of all religious, solemn gospel worship in the observation of a day which, as such, as the seventh day precisely, hath no relation unto any natural or moral precept, not instituted, not approved by Jesus Christ, cannot but be unpleasing to them who desire to have their consciences immediately influenced by his authority in all their approaches unto God. But Christ is herein supposed to have built the whole fabric of his worship on the foundation of Moses, and to have graffed all his institutions into a stock that was not of his own planting.

33. Moreover, it is evident that this opinion concerning the necessary observation of the seventh-day Sabbath tends to the increasing and perpetuating of schisms and differences amongst the disciples of Christ,— things in their own nature evil, and to be avoided by all lawful ways and means. It is known how many different opinions and practices there are amongst the professors of the gospel. That they should all be perfectly healed, or taken away, perhaps in this world is not to be expected; for the best know but in part, and prophesy but in part. That every good man and genuine disciple of Christ ought to endeavour his utmost for their removal, none will deny; for if it be our duty, so far as it is possible, and as much as in us lieth, to live peaceably with all men, in that peace which is the life of civil society, doubtless it is so much more to live so with all believers, in a peaceable agreement in the worship of God. And therefore, of all differences in judgment which lead unto practice, those are the worst and most pernicious which occasion or draw after them any thing whereby men are hindered from joining together in the same public solemn worship, whereby they yield unto God that revenue of glory which is due unto him in this world. And that many of these are found at this day, is not so much from the nature of the things themselves about which men differ, as from the weakness, prejudices, and corrupt affections, of them who are possessed with different apprehensions about them. But now, upon a supposition of an adherence by any unto the seventh-day Sabbath, all communion amongst professors in solemn gospel ordinances is rendered impossible; for if those of that persuasion do expect that others will be brought unto a relinquishment of an evangelical observance of the Lord's-day Sabbath, they will find themselves mistaken. The evidence which they have of its appointment, and the experience they have had of the presence of God with them in its religious observation, will secure their faith and practice in this matter. Themselves, on the other hand, supposing that they are obliged to meet for all solemn worship on the seventh day (which the others account unwarrantable for them to do on the pretence of any binding law to that purpose), and esteeming it unlawful to assemble religiously with others on the first day on the plea of an evangelical warranty, they absolutely cut off themselves from all possibility of communion, in the administration of gospel ordinances, with all other churches of Christ. And whereas most other breaches as to such communion are in their own nature capable of healing, without a renunciation of those principles in the minds of men which seem to give countenance unto them, the difference is here made absolutely irreparable, whilst the opinion mentioned is owned by any. I will press this no further but only by affirming, that persons truly fearing the Lord ought to be very careful and jealous over their own understandings, before they embrace an opinion and practice which will shut them out from all visible communion with the generality of the saints of God in this world.

34. We have seen the least part of the inconveniences that attend this persuasion and its practice, nor do I intend to mention all of them, which readily offer themselves to consideration. One or two more may yet be touched on. For those by whom it is owned do not only affirm that the law of the seventh-day Sabbath is absolutely and universally in force, but also that the sanction of it, in its penalty against transgressors, is yet continued! This was, as is known, the death of the offender by stoning. So did God himself determine the application of the curse of the law unto the breach of this command, in the instance of the man that gathered wood on that day, who was stoned by his direction, Num. 15:35. Now, the consideration of this penalty, as expressive of the curse of the law, influenced the minds of the Jews into that bondage frame wherein they observed the Sabbath; and this always put them upon many anxious arguings, how they might satisfy the law in keeping the day, so as not to incur the penalty of its transgression. Hence are the questions among the Jews no less endless than those about their genealogies of old, about what work may be done and what not, and how far they might journey on that day; which when they had with some indifferent consent reduced unto two thousand cubits, which they called "a Sabbath day's journey," yet where to begin their measure, from what part of the city, where a man dwelt, from his own house, or the synagogue, or the walls, or suburbs of it, they are not agreed. And the dread hereof was such amongst them of old, from the rigorous justice wherewith such laws with such penalties were imposed on them, that until they had by common consent, in the beginning of the rule of the Asmonæans, agreed to defend themselves from their enemies on that day, they sat still in a neglect of the law of nature, requiring all men to look to their preservation against open violence, and suffered themselves to be slain, to their satiety who chose to assault them thereon. And certainly it is the greatest madness in the world, for a people to engage in war that do not think it at least lawful at all times to defend themselves. And yet they lost their city afterwards by some influence from this superstition. And do men know what they do, when they endeavour to introduce such a bondage into the observance of gospel worship, a yoke and bondage upon the persons and spirits of men which those before us were not able to bear? Is it according to the mind of Christ, that the worship of God, which ought to be "in spirit and in truth," now under the gospel, should be enforced on men by capital penalties? And let men thus state their principles, 'The seventh day is to be kept precisely a Sabbath unto the Lord, by virtue of the fourth commandment: for not one day in seven, but the seventh day itself, is rigorously and indispensably enjoined unto observation: and the transgression of this law, not as to the spiritual worship to be observed on it, but as to every outward transgression, by journeying or other bodily labour, is to be avenged with death:'—undoubtedly, in the practice of these principles, besides that open contradiction which they will fall into unto the spirit, rule, and word of the gospel, they will find themselves in the same entanglements wherein the Jews were and are. And as the cases that may occur about what may be done and what not, what cases of necessity may interpose for relief, are not to be determined by private persons according to their own light and understanding, because they have respect unto the public law, but by them unto whom power is committed to judge upon it and to execute its penalty; so there will so many cases, and those almost inexplicable, emerge hereon, as will render the whole law an intolerable burden unto Christians. And what, then, is become of "the liberty wherewith Christ hath made us free?" and wherein is the pre-eminence of the spiritual worship of the gospel above the carnal ordinances of the law?

35. And this introduceth an evil of no less heinous importance than any of those before enumerated. The precise observation of the seventh day, as such, is undoubtedly no part of the law naturally moral. This we have sufficiently proved before, as I suppose. That law is written in the hearts of believers by virtue of the covenant of grace, and strength is administered thereby unto them for the due performance of the duties that it doth require. Nor is it an institution of the gospel; none ever pretended it so to be. If there be not much against it in the New Testament, yet surely there is nothing for it. In the things that are so, we have ground to expect the assistance of the Spirit of Christ to enable us for their right observation, to the glory of God, and our own edification or increase in grace. But it is a mere precept of the old law as such; and "what the law saith, it saith to them who are under the law." In all its precepts, κατακυριεύει, it exerciseth a severe dominion over the souls and consciences of them that are under it. And we have no way to extricate ourselves from under that dominion, but by our being dead unto its power and authority as such through the death of Christ; or by an interest by faith in the benefits which, through his fulfilling and satisfying the law, do redound to the church. But what is required of any one, under the notion of the formal and absolute power of the law, is to be performed in and by that spirit which is administered by the law, and the strength which the law affords; and this indeed is great as to conviction of sin, nothing at all as unto obedience and righteousness. Do men in these things appeal unto the law? unto the law they must go; for I know not any thing that we can expect assistance of gospel grace in or about, but only those things which are originally moral, or things superadded unto them in the gospel itself, to neither of which heads this observation of the seventh day as such can be referred. It is therefore a mere legal duty, properly so called; and in a bondage frame of spirit, without any especial assistance of grace, it must be performed. And how little we are beholden unto those who would, in any one instance, reduce us from the liberty of the gospel unto bondage under the law, our apostle hath so fully declared that it is altogether needless further to attempt the manifestation of it.