supposition of a Non-obligation in the Law unto the Observance of the seventh Day precisely and of a New Day to be observed Weekly under the New Testament as the Sabbath of the Lord on what Ground it is so to be observed 12 Whether of the Fourth Commandment as unto one Day in seven or only as unto some part or portion of Time or whether without any respect unto that Command as purely Ceremonial For granting as most do the necessity of the Observation of such a Day yet some say that it hath no respect at all to the Fourth Decalogical Precept which is totally and absolutely abolished with the residue of Mosaical Institutions others that there is yet remaining in it an Obligation unto the Sacred Separation of some portion of our Time unto the solemn Service of God but indetermined and some that it yet precisely requires the Sanctification of one Day in seven 13 If a Day be so to be observed it is enquired on what Ground or by what Authority there is an Alteration made from the Day observed under the Old Testament unto that now in use that is from the last to the first Day of the Week Whether was this Translation of the solemn Worship of God made by Christ and his Apostles or by the Primitive Church For the same Day might have been still continued though the Duty of its Observation might have been fixed on a new Reason and Foundation For although our Lord Jesus Christ totally abolished the old solemn Worship required by the Law of Commandments contained in Ordinances and by his own Authority introduced a new Law of Worship according unto Institutions of his own yet might Obedience unto it in a solemn manner have been fixed unto the former Day 14 If this were done by the Authority of Christ and his Apostles or be supposed so to be then it is enquired Whether it were done by the express Institution of a New Day or a directive Example sufficient to design a particular Day no Institution of a new Day being needful For if we shall suppose that there is no Obligation unto the Observance of one Day in seven indispensibly abiding on us from the Morality of the Fourth Command we must have an express Institution of a new Day or the Authority of it is not Divine and on the supposition that that is so no such Institution is necessary or can be properly made as to the whole nature of it 15 If this Alteration of the Day were introduced by the Primitive Church then whether the continuance of the Observation of one Day in seven be necessary or no. For what was appointed thereby seems to be no farther Obligatory unto the Churches of succeeding Ages than their concernment lyes in the Occasions and Reasons of their Determinations 16 If the continuance of one Day in seven for the solemn Worship of God be esteemed necessary in the present State of the Church then Whether the continuance of that now in general Use namely the First Day of the Week be necessary or no or whether it may not be lawfully changed to some other Day And sundry other the like Enquiries are made about the Original Institution Nature Use and Continuance of a Day of Sacred Rest unto the Lord. § 6 Moreover amongst those who do grant that it is necessary and that indispensibly so as to the present Church State which is under an Obligation from whence ever it arise neither to alter nor omit the Observation of a Day weekly for the publick Worship of God wherein a Cessation from labour and a joint Attendance unto the most solemn Duties of Religion are required of us It is not agreed whether the Day it self or the separation of it to its proper Use and End be any Part in it self of Divine Worship or be so meerly relatively with respect unto the Duties to be performed therein And as to those Duties themselves they are not only variously represented but great Contention hath been about them and the manner of their Performances as likewise concerning the Causes and Occasions which may dispense with our Attendance unto them Indeed herein lyes secretly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and principal Cause of all the strife that hath been and is in the World about this matter Men may teach the Doctrine of a Sabbatical Rest on what Principles they please deduce it from what Original they think good if they plead not for an exactness of Duty in its Observance if they bind not a Religious carefull Attendance on the Worship of God in Publick and private on the Consciences of other men if they require not a Watchfulness against all Diversions and Avocations from the Duties of the Day they may do it without much fear of Opposition For all the concernments of Doctrines and Opinions which tend unto Practice are regulated thereby and embraced or rejected as the Practice pleaseth or displeaseth that they lead unto Lastly On a precise supposition that the Observation of such a Day is necessary upon Divine Precept or Institution yet there is a Controversie remaining about fixing its proper bounds as to its Beginning and Ending For some would have this Day of Rest measured by the first Constitution and limitation of Time unto a Day from the Creation namely from the Evening of the Day preceding unto its own as the Evening and the Morning were said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Day Gen. 1. 5. Others admit only of that proportion of Time which is ordinarily designed to our labour on the six Dayes of the Week that is from its own Morning to its own Evening with the Interposition of such Diversions as our labour on other Dayes doth admit and require § 7 And thus is it come to pass that although God made man Upright and gave him the Sabbath or Day of Rest as a token of that Condition and Pledge of a future Eternal Rest with himself yet through his finding out many Inventions that very Day is become amongst us an Occasion and Means of much Disquietment and many Contentions And that which is the worst Consequent in things of this nature that belong unto Religion and the Worship of God these Differences and the Way of their Agitation whilst the several Parties htigant have sought to weaken and invalidate their Adversaries Principles have apparently influenced the minds of all sorts of men unto a neglect in the Practice of those Duties which they severally acknowledge to be incumbent on them upon those Principles and Reasons for the Observation of such a Day which themselves allow For whilst some have hotly disputed that there is now no especial Day of Rest to be observed to the Lord by vertue of any Divine Precept or Institution and others have granted that if it be to be observed only by vertue of Ecclesiastical Constitution men may have various pretences for Dispensations from the Duties of it the whole due Observation of it is much lost
Sabbath Dayes which are a shadow of things to come but the Body is of Christ. For hence they say it will follow that there is nothing Moral in the Observation of the Sabbath seeing it was a meer Type and Shadow as were other Mosaical Institutions as also that it is absolutely abolished and taken away in Christ. An. This place must be afterwards considered I shall here only briefly speak unto it And 1. It is known and confessed that at that time all Judaical Observations of Dayes or the Dayes which they religiously observed whether Feasts or Fasts Weekly Monthly or Annual were by themselves and all others called their Sabbaths as we have before evinced And that kind of Speech which was then in common use is here observed by our Apostle It must therefore necessarily be allowed that there were two sorts of Sabbaths amongst them The first and principal was the Weekly Sabbath so called from the Rest of God upon the finishing of his works This being designed for Sacred and Religious Uses other Dayes separated unto the same Ends in general became from their Analogie thereunto to be called Sabbaths also yea were so called by God himself as hath been declared But the Distinction and Difference between these Sabbaths was great The one of them was ordained from the foundation of the world before the Entrance of sin or giving of the Promises and so belonged unto all mankind in general the other were appointed in the Wilderness as a part of the peculiar Church Worship of the Israelites and so belonged unto them only The one of them was directly commanded in the Decalogue wherein the Law of our Creation was revived and expressed the other have their Institution expresly among the residue of Ceremonial Temporary Ordinances Hence they cannot be both comprized under the same Denomination unless upon some Reason that is common to both sorts alike So when God saith of them all You shall observe my Sabbaths it is upon a Reason common to them all namely that they were all commanded of God which is the formal Reason of our Obedience of what nature soever his Commands are whether Moral or Positive Nor can both these sorts be here understood under the same name unless it be with respect unto something that is common unto both Allow therefore the Distinctions between them before mentioned which cannot soberly be denyed and as to what they agree in namely what is or was in the Weekly primary Sabbath of the same Nature with those Dayes of Rest which were so called in allusion thereunto and they may be allowed to have the same sentence given concerning them That is so far the Weekly Sabbath may be said to be a shadow and to be abolished 2. It is evident that the Apostle in this place dealeth with them who endeavoured to introduce Judaisme absolutely or the whole Systeme of Mosaical Ceremonies into the Observation of the Christian Church Circumcision their Feasts and New Moons their distinctions of Meats and Dâ—nâ—s he mentioneth directly in this place And therefore he deals about these things so far as they were Judaical or belonged unto the Oeconomy of Moses and no otherwise If any of them fell under any other Consideration so far as they did so he designeth not to speak of them Now those things only were Mosaical which being instituted by Moses and figurative of good things to come or the things which being of the same nature with the residue of his Ceremonies were before appointed but accommodated by him to the use of the Church which he built 〈◊〉 such as Sacrifices and Circumcision For they were all of them nothing else but an obscure Adumbration of the things whereof Christ was the Body So far then as the Weekly Sabbath had any Additions made unto it or limitation given of it or directions for the manner of its Observance or respected the services then to be performed in it and by all accommodated unto that Dispensation of the Covenant which the Posterity of Abraham was then brought into it was a shadow and it taken away by Christ. Therewith falls its limitation to the seventh Day its rigorous Observation its penal Sanction its being a sign between God and that people in a word every thing in it and about it that belonged unto the then present Administration of the Covenant or was accommodated to the Judaical Church or State But now if it be proved that a septenary Sacred Rest was appointed in Paradise that it hath its foundation in the Law of Creation that thereon it was observed antecedently unto the Institution of Mosaical Ceremonies and that God renewed the Command concerning it in his Systeme of Moral Precepts manifoldly distinguished from all Ceremonial Ordinances so far and in these Respects it hath no concern in these words of the Apostle 3. It cannot be said that the Religious Observance of one Day in seven as an holy Rest unto God is abolished by Christ without casting a great Reflection of Presumption on all the Churches of Christ in the World I mean that now are or ever were so for they all have observed and do so observe such a day I shall not now dispute about the Authority of the Church to appoint dayes unto Holy or Religious uses to make holy Dayes Let it be granted to be whatever any yet hath pretended or pleaded that it is But this I say that where God by his Authority had commanded the Observation of a day to himself and the Lord Christ by the same Authority hath taken off that Command and abolished that Institution it is not in the power of all the Churches in the world to take up the Religious Observance of that Day to the same Ends and Purposes It is certain that God did appoint that a Sabbath of Rest should be observed unto him and for the celebration of his solemn Worship on one Day in seven The whole Command of God hereof is now pleaded to be dissolved and all obligation from thence unto its Observation to be abolished in and by Christ. Then say I it is unlawfull for any Church or Churches in the World to reassume this Practice and to impose the Observance of it on the Disciples of Christ. Be it that the Church may appoint Holy Dayes of its own that have no foundation in nor Relation and to the Law of Moses yet doubtless it ought not to digg any of his Ceremonies out of their Grave and impose them on the Necks of the Disciples of Christ yet so must it be thought to do on this Hypothesis that the Religious Observance of one Day in seven is absolutely abolished by Christ as a meer part of the Law of Commandments contained in Ordinances which was nailed to his Cross and buried with him by the constant Practice and Injunctions thereof 4. Herewith fall the Arguments taken from the Apostles calling the Sabbath in this place a shadow For it is said that nothing which is Moral can be
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 referr 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatism which is framed and as it were coyned 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adding that there was an especial Day for its enjoyment Here he introduceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatism which his way of arguing would not have allowed had he not designed to express the Christian Sabbath Adde hereunto that he subjoynes the especial Reason of such a Days observation in the next Verse as we have declared And here do we fix the Foundation and Reason of the Lords-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 Grounds and Reasons 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 it self 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 entred into his Rest on the first Day § 26 Here we have fixed the foundation of the observation of the Lords-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 1 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 hence forward 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 dayes where we abode seven dayes 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 untill midnight I doubt not but in the seven dayes 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 any 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Day called Sunday there is an assembly of all Christians whether living in City or the Countrey and because of their constant breaking of bread on this day it was called Dies Panis August Epist 118. 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. 5. cap. 22 And whosoever reads this passage without prejudice will grant that it is a marvellous abrupt and uncouth expression if it do not signifie 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 farewel Sermon unto them which continued untill midnight after all the ordinary service of the Church was performed And all the Objections which I have met withall against this instance amount to no more but this that although the Scripture sayes that the Disciples met for their worship on the first Day of the Week yet indeed they did not so do 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 its self 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 farther on them § 28 That from these 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
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 rejoyce 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 sittle 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 vertue of the Fourth Commandment The Grounds whereon they proceed in their Affertion 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 re-assumed amongst Christians is that which at present I shall a little enquire 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 Oeconomy whereunto it was then annexed The command is to observe the Sabbath-day and the blessing is upon the Sabbath-day God blessed the Sabbath-day And the mention of the seventh day in the Body of the command fixeth the number of the Dayes 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 an House can stand without a Foundation 3 The Lord Christ who was the Lord of the Sabbath and by assuming that Iitle 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 Lords-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 dayes 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 enjoyned by Councils Edicts of Emperors Kings and Princes Laws of all sorts advised and pressed by the antient 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 mediately or immediately referr it unto Christ himself 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 faln 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 Veyle from their Hearts and Eyes and their turning unto God we hope is in 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 mis-apprehension they were forborn in the patience of God and wisdome of the Holy Ghost guiding the Apostles and Disciples of Jesus Christ. In this state things continued unto the destruction of Hierusalem and the Temple when the chiefest cause of their contests was taken away In the mean time 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 Hierusalem Acts 15. which yet determined nothing concerning the Jews own practice but only concerning the liberty of the Gentile-Believers After the destruction of Hierusalem City and Temple these professing Jews fell into several distinct wayes 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 renuntiation of Christ but with a dis-regard 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 customes which they had learned among the Christians Some absolutely relinquished their old Judaism and compleatly 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 dayes of Adrian These it may be were they whom Eusebius out
and Worship was embraced by the Apostles who were to be as the chief corner-stones 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 Joh. 20. 19 26. And it seems that on this Day only he appeared unto them when they were assembled together although occasionally he shewed himself to sundry of them at other seasons Hence he left Thomas under his doubts an 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 perswaded 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 Lords-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 vers 3. to vers 11. with an Application of it unto our present purpose referring him yet for farther satisfaction unto our full Exposition of the Chapter it self For this place is touched on by all who have contended about the original and duration of the Sabbatical Rest but not yet that I know of 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 taht some must enter therein and they to whom it was first preached entred not in because of unbelief Again he limiteth a certain Day saying in David To day after so long a time as it is said To day if you will hear his voice harden not your hearts For if Jesus had given them Rest then wonld he not afterwards have spoken of another Day There remaineth therefore a Rest to the people of God For he that is entred into his Rest he hath also ceased from his own works as God did from his Heb. 4. v. 3 4 5 6 7 8 9 10 11. § 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 entring 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 usefull unto and necessary for the Hebrews For he lets them know that notwithstanding their present and antient 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 Tryal 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 misapplyed 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 it self which he had cited out of the Psalms And herein he shews 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 â—â—â—ds of the Psalmist have unto the other foregoing Rests of God and his people he manifests that they 〈◊〉 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 v. 4 5. 2 That it was not the Rest of the Land of Canaan because that was not entred 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 v. 6 7. 3 Whereas it may be objected that although the Wilderness Generation entred not in yet their posterity did so under the conduct of Joshua v. 8. he answers that this Rest in the Psalm being proposed and promised in David so long a time above 400 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 v. 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 entring 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
applying the duties and services of a 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 Lords Day Rev. 1. 10. whereby he did not surprize 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 pre-eminence 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Day the Day of the Lord as the Holy Supper is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11. 20. the Lords Supper by reason of his Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Day of the Lord in the Old Testament which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies indeed some illustrious Appearance of God in a way of judgement 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 ect Dionysius of Corinth Epist. ad Rom. in Euseb. Hist. lib. 4. cap. 21. Theophilus Antioch lib. 1. in 4. Evangel Clemens Alex. stromat lib. 7. cap. 7. Origen lib. 8. con Cels. Tertul. de Coron milit cap. 3. 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 whilest their Ministery 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 Act. 13. 14. Chap. 16. 13. Chap. 17. 2. Chap. 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 Hierusalem at the Feast of Pentecost Act. 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 Commandement 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 hereabouts 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 it self 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 sheweth De Relig. lib. 2. cap. 2. And it is so by sundry Canonists reckoned up by Covarruvias The Schoolmen also give in their consent as Bannes in 2a 2a g. 44. a. 1. Bellarmine contends expresly decultsanct lib. 3. cap. 11. that Jus divinum requirebat ut unus Dies Hebdomadae dicaretur cultui divino So doth Suarez de dieb sac cap. 1. 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 Gods 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 administred for the duty it requires yet take the seventh Day preeisely 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 entred 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 rejoyce and be glad in it as Psal. 118. 24. § 30 These foundations being laid I shall yet by some important considerations if I mistake not give some farther 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 publick Worship of God is of indispensible necessity They are beneath our consideration by whom this is denyed 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 Dayes or Times to the neglect and exclusion of one Day in seven Yea the Light hereof is such and the use of it so great that those who have taken up with the worst of Superstitions instead of Religion as the Mahumetans 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 it self 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 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 that it is Religion or other Principles that teacheth men exactness in the observation of this Day nor on the other hand that a conscience made of this observation doth procure an universal strictness in other Duties of Religion But this is evident that they are mutually helpfull 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 therein 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 practise 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 practise 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 practise 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 an high esteem with all humble Christians On this Day throughout all Ages hath the Edification of the Churches been carried on and that publick revenue of Glory been rendred 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 Judgements of God upon them constantly reckoned the neglect and prophanation of the Lords-day among them but such instances have been given of particular severities against them who have openly prophaned 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 Lords-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 Advantages 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 wayes of God seriously consider the use that hath been made under the blessing of God of the conscientious observation of the Lords-day in the past and present age 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 wayes 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 Proeludium 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 Lords-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
glorified in us and by us and the Interest of Religion in Purity Holiness and Righteousness be promoted amongst Men. J. O. Jan. 11. 1670. Exercitations Concerning the Name Original Nature Use and Continuance of a Day of Sacred Rest. Exercitatio Prima HEBR. Chap. IV. Ver. IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Trouble and Confusion from mens Inventions 2 Instanced in Doctrines and Practices of a Sabbatical Rest. 3 Reason of their present Consideration 4 Extent of the Controversies about such a Rest. 5 A particular Enumeration of them 6 Special Instances of Particular Differences upon an Agreement in more general Principles 7 Evil Consequences of these Controversies in Christian Practice 8 Principles and Rules proposed for the right Investigation of the Truth in this matter 9 Names of a Sacred Day of Rest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 3. Heb. 4. 4. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 3. Exodus 16. 23. Chap. 35. 2. Lam. 1. 7. Saturn called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Jews and why The Word doubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason of it 11 Translation of this Word into the Greek and Latin Languages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 All Judaical Feasts called Sabbata by the Heathen Suetonius Horace Juvenal cited to that purpose 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunday Used by Justine Martyr Tertullian Eusebius Blamed by Austin Hierom and Philastrius 14 Use of the Names of the Dayes of the Week derived from the Heathen of old Custom of the Roman Church 15 First day of the Week Lords Day Lords Day Sabbath The First Exercitation § 1 SOLOMON tells us that in his Disquisition after the Nature and State of things in the world this alone he had found out that is absolutely and unto his satisfaction namely that God made man upright but they have sought out many Inventions Eccles. 7. 29. And the Truth hereof we also find by woful experience not only in sundry particular Instances but in the whole course of men in this world and in all their concerns with respect unto God and themselves There is not any thing wherein and whereabout they have not found out many Inventions to the Disturbance and perverting of that state of peace and quietness wherein all things were made of God Yea with the fruits and effects of this perverse Apostasie and Relinquishment of that universally Harmonious state of things wherein we were created not only is the whole world as it lyes in evil filled and as it were overwhelmed but we have the Reliques of it to conflict withal in that Reparation of our condition which in this life by Grace we are made partakers of In all our Wayes Actions and Duties some of these Inventions are ready to immix themselves unto our own disturbance and the perverting of the right wayes of God § 2 An evident Instance we have hereof in the business of a Day of Sacred Rest and the Worship of God therein required God originally out of his Infinite Goodness when suitably thereunto by his own Eternal Wisdom and Power he had made all things Good gave unto men a day of Rest as to express unto them his own Rest Satisfaction and Complacency in the Works of his Hands so to be a day of Rest and composure to themselves and a Means of their Entrance into and Enjoyment of that Rest with himself here and for ever which he had ordained for them Hence it became unto them a Principle and Pledge a Cause and Means of Quietness and Rest and that in and with God himself So might it be still unto the Sons of men but that they are in all things continually finding out new Inventions or immixing themselves in various Questions and Accounts for so saith the Wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves have sought out many Computations And hence it is that whereas there are two general concernments of such a Day the Doctrine and the Practice of it or the Duties to be performed unto God thereon they are both of them solicited by such various Questions through the many Inventions which men have found out as have rendred this Day of Rest a matter of endless strife disquietment and contention And whereas all Doctrines of Truth do tend unto practice as their immediate Use and End the whole Scripture being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 1. the Truth which is according unto Godliness the contentions which have been raised about the Doctrine of the Holy Day of Rest have greatly influenced the minds of men and weakned them in that practice of Godliness which all men confess to be necessary in the Observation of such a Day of Rest unto the Lord if such a Day of Rest there be on what foundation soever it is to be observed For Christians in general under one notion or other do agree that a Day of Rest should be observed in and for the Celebration of the Worship of God But whereas many Controversies have been raised about the grounds of this Observance and the Nature of the Obligation thereunto advantage hath been taken thereby to introduce a great neglect of the Duties themselves for whose sakes the Day is to be observed whilst one questions the Reasons and Grounds of another for its Observation and finds his own by others despised And this hath been no small nor ineffectual means of promoting that general Prophaneness and Apostasie from strict and holy walking before God which at this day are every where so justly complained of § 3 It is far from my thoughts and hopes that I should be able to contribute much unto the composing of these Differences and Controversies as agitated amongst men of all sorts The known pertinacy of inveterate Opinions the many prejudices that the minds of most in this matter are already possessed withal and the particular Engagements that not a few are under to defend the Pretensions and Perswasions which they have published and contended for will not allow any great Expectation of a change in the minds of many from what I have to offer Besides there are almost innumerable eristical Discourses on this subject in the hands of many to whom perhaps the Report of our Endeavours will not arrive But yet these and the like considerations of the Darkness Prejudices and Interests of many ought not to discourage any man from the discharge of that Duty which he owes to the Truths of God nor cause him to cry with the Sluggard There is a Lyon in the Streets I shall be slain in the Way Should they do so no Truth should ever more be taught or contended for for the Declaration of them all is attended with the same Difficulties and lyable to the same kind of Opposition Wherefore an Enquiry into this matter being unavoidably cast upon me from the Work wherein I am engaged in the Exposition of the Epistle to the Hebrews I could not on any such accounts wave the pursuit of it For this Discourse though
been of no use nor Advantage As they are now riveted into custom and usage claiming their station on such a Prescription as in some measure takes away the corruption of their use I judge that they are not to be contended about For as they are vulgarly used their Names are meer notes of Ditinction of no more signification than first second and third the original and occasional Imposition of them being utterly amongst the many unknown Only I must add that the severe Reflections and contemptuous Reproaches which I have heard made upon and poured out against them who it may be out of weakness it may be out of a better Judgement than our own do abstain from the using of them argue a want of due Charity and that Condescension in love which become those who judge themselves strong For the truth is they have a Plea sufficient at least to vindicate them from the contempt of any For there are some places of Scripture which seem so far to give countenance unto them that if they mistake in their Application it is a mistake of no other nature but what others are liable unto in things of greater importance For it is given as the Will of God Exod. 23. 13. In all things saith he that I have said be circumspect and make no mention of the names of other Gods neither let them be heard out of thy mouth And it cannot be denyed but that the Names of the Dayes of the Week were the Names of Gods among the Heathen The Prohibition is renewed Josh. 2. 7. Thou shalt not make mention of the names of their Gods which is yet extended farther Deut. 12. 3. to a command to destroy and blot out the names of the Gods of the people which by this means are retained Accordingly the Children of Ruben building the Cities formerly called Nebo and Baal Meon changed their names because they were the Names of Heathen Idols Numb 32. 38. And David mentioneth it as a part of his Integrity that he would not take up the names of Idols in his lips Psal. 16. 4. And some of the Antients as hath been observed confirme what by some at present is concluded from these places Saith Hierome Absit ab ore Christiano dicere Jupiter Omnipotens Mehercule Mecastor coetera magis Portenta quam nomina Epist. ad Damas. Now be it granted that the Objections against the Use of the Planetary Names of the Dayes of the Week from these places may be answered from consideration of the change of Times and the circumstances of things yet certainly there is an appearance of Warranty in them sufficient to secure them from contempt and reproach who are prevailed on by them to another use § 15 But of a Day of Rest there is a peculiar Reason If there be a Name given in the Scripture unto such a Day by that Name it is to be called and not otherwise So it was unquestionably under the Old Testament God himself had assigned a Name unto the Day of Sacred Rest then enjoyned the Church unto Observation and it was not lawful for the Jews to call it by any other Name given unto it or in use among the Heathen It was and was to be called the Sabbath Day the Sabbath of the Lord. In the New Testament there is as we shall see afterwards a signal Note put on the first Day of the Week So thence do some call their Day of Rest or solemn Worship and contend that so it ought to be called But this only respects the Order and Relation of such a Day to the other Dayes of the Week which is natural and hath no respect unto any thing that is Sacred It may be allowed then for the indigitation of such a Day and the Discrimination of it from the other Dayes of the Week but is no proper Name for a Day of Sacred Rest. And the first use of it upon the Resurrection of our Lord was only peculiarly to denote the Time There is a Day mentioned by John in the Revelation which we shall afterwards consider that he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diem dominicam the Lords Day This Appellation what Day soever is designed is neither Natural nor Civil nor doth it relate unto any thing in Nature or in the common usage of men It must therefore be Sacred and it is or may be very comprehensive of various Respects It is the Lords Day the Day that he hath taken to be his Lot or especial Portion among the Dayes of the Week as he took as it were possession of it in his Resurrection So his people are his Lot and Portion in the world therefore called his people It is also or may be his Day subjectively or the Day whereon his businesses and Affairs are principally transacted So the Poet Tydeos illa Dies that was Tydeus his Day because he was principally concerned in the Affairs of it This is the Day wherein the Affairs of the Lord Christ are transacted his Person and Mediation being the Principal Subjects and Objects of its Work and Worship And it is or may be called his the Lords Day because enjoyned and appointed to be observed by him or his Authority over the Church So the Ordinance of the Supper is called the Supper of the Lord on the same Account On supposition therefore that such a Day of Rest there is to be observed under the New Testament the Name whereby it ought to be called is the Lords Day which is peculiarly expressive of its Relation unto our Lord Jesus Christ the sole Author and immediate Object of all Gospel Worship But whereas the general Notion of a Sabbatical Rest is still included in such a Day a superaddition of its Relation to the Lord Christ will intitle it unto the Appellation of the Lords Day Sabbath that is the Day of Sacred Rest appointed by the Lord Jesus Christ. And thus most probably in the continuation of the Old Testament Phraseologie it is called the Sabbath Day Matth. 24. 20. and in our Apostle comes under the general notion of a Sabbatism Chap. 4. 9. Exercitatio Secunda 1 Of the Original of the Sabbath the importance of this Disquisition 2 Opinion of some of the Jewish Masters about the Original of the Sabbath that it began in Mara 3 The Station in Mara and the Occurrences thereof Tacitus noted Exod. 15. 25 26. Jews Exposition of it 4 This Opinion refuted by Testimonies and Reasons 5 Another Opinion of the Antient Jews about the Original of the Sabbath and of the Mahumetans 6 Opinions of Christians about the Original of the Sabbath proposed 7 That of its Original from the Foundation of the World asserted The first Testimony given unto it Gen. 2. 2. Vindicated Exceptions of Heddigerus answered 8. What intended by sanctifying and blessing the seventh Day 9 Other Exceptions removed Series and Dependance of the Discourse in Moses cleared The whole Testimony vindicated 10 Heb. 4 3 4. Vindicated 11 Observation
and of the knowledge of Good and Evil ceased as all men confess with that Estate And although God did not immediately upon the sin of man destroy that Garden no nor it may be untill the Flood leaving it as a Testimony against the wickedness of that Apostate Generation for whose sin the world was destroyed yet was neither it nor the Trees of it of any use or lawful to be used as to any significancy in the Worship of God And the Reason is because all Institutions are Appendixes and things annexed unto a Covenant and when that Covenant ceaseth or is broken they are of no use or signification at all § 36 There was a new state of the Church erected presently after the Fall and this also attended with sundry new Institutions especially with that concerning Sacrifices In this Church state some Alterations were made and sundry additional Institutions given unto it upon the Erection of the peculiar Church State of the Israelites in the Wilderness which yet hindred not but that it was in General the same Church State and the same Dispensation of the Covenant that the people of God before and after the giving of the Law enjoyed and lived under Hence it was that sundry Institutions of Worship were equally in force both before and after the giving of the Law on Mount Sinai as is evident in Sacrifices and some other Instances may be given But now when the State of the Church and the Dispensation of the Covenant came to be wholly altered as they were by the Gospel not any one of the old Institutions was continued or to be continued but they were all abolished and taken away Nothing at all was traduced over from the Old Church States neither from that in Innocency nor from that which ensued on the Fall in all its variations with any Obligatory Power but what was founded in the Law of Nature and had its force from thence We may then confidently assert that what God requireth equally in all Estates of the Church that is Moral and of an everlasting Obligation unto us and all men And this is the State of matters with the Sabbath and the Law thereof § 37 Of the Command of the Sabbath in the State of Innocency we have before treated and vindicated the Testimony given unto it Gen. 2. 2 3. It will God assisting be farther discoursed and confirmed in our Exposition of the fourth Chapter of the Epistle to the Hebrews The Observation of it by vertue of its Original Law and Command before the Promulgation of the Decalogue in Sinai or the first Wilderness Observation of the Sabbath recorded on the occasion of giving Manna hath also been before confirmed Many Exceptions I acknowledge are laid in against the Testimonies insisted on for the proof of these things but those such as I suppose are not able to invalidate them in the minds of men void of Prejudice And the Pretence of the Obscurity that is in the Command will be easily removed by the consideration of another Instance of the same Antiquity All men acknowledge that a Promise of Christ for the Object and Guide of the Faith of the ancient Patriarchs was given in those Words of God immediately spoken unto the Serpent Gen. 3. 15. I will put Enmity between thee and the Woman and between thy seed and her seed it shall bruize thy head and thou shalt bruize its heel The Words in themselves seem obscure unto any such End or Purpose But yet there is such light given into them and the mind of God in them from the circumstances of Time Place Persons Occasions from the Nature of the things treated of from the whole ensuing Oeconomy or dealing of God with men revealed in the Scripture as that no sober man doubts of the Promissory Nature of those Words nor of the Intention of them in General nor of the proper subject of the Promise nor of the Grace intended in it This Promise therefore was the immediate Object of the faith of the Patriarchs of old the great motive and encouragement unto and of their Obedience But yet it will be hard from the Records of Scripture to prove that any particular Patriarch did believe in trust or plead that Promise which yet we know that they did all and every one nor was there any need for our Instruction that any such practice of theirs should be recorded seeing it is a general Rule that those Holy men of God did observe and do whatever he did command them Wherefore from the record of a Command we may conclude unto a suitable Practice though it be not recorded and from a recorded approved Practice on the other side we may conclude unto the Command or Institution of the thing practised though no where plainly recorded Let unprejudiced men consider those words Gen. 2. 2 3. and they will find the Command and Institution of the Sabbath as clear and conspicuous in them as the Promise of Grace in Christ is in them before considered especially as they are attended with the Interpretation given of them in Gods following dealings with his Church And therefore although particular Instances of the Obedience of the old Patriarchs in this part of it or the Observation of the Sabbath could not be given and evinced yet we ought no more on that account to deny that they did observe it than we ought to deny their Faith in the promised Seed because it is no where expresly recorded in the Story of their lives § 38 Under the Law that is after the giving of it in the Wilderness it is granted that the portion of Time insisted on was precisely required to be dedicate unto God although it may be for some Ages it will be hard to meet with a recorded Instance of its Observation But yet none dares take any countenance from thence to question whether it were so observed or no. All therefore is secure unto the great alteration that was made in Instituted Worship under the Gospel And to proceed unto that season there is no Practice in any part of Gods Publick Worship that appears earlier in the Records of the New Testament as to what was peculiar thereunto than the Observation of one Day in seven for the Celebration of it Hereof more must be spoken afterwards Some say indeed that the Appointment of one Day in seven and that the first Day of the Week for the Worship of God was only a voluntary Agreement or a matter consented unto by the Apostolical or first Churches meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratia or to keep good Order and decorum amongst them without respect unto any Moral Command of God to that purpose This they say directly with respect to the first Day of the Week or the Lords Day and its Religious Observation But those who appoint the first Day of every Week to be so observed do without doubt appoint that that should be the Condition of one Day in seven Now I could incline to this
place in the Promise of the Covenant that they should be written in our Hearts for if it should be so especial Grace would be yet administred for the Observation of those Laws now they are abolished which would not only be vain and useless but contradictory to the whole Design of the Grace bestowed upon us which is to be improved in a due and genuine Exercise of it Neither doth God bestow any Grace upon men but withal he requires the Exercise of it at their hands If then this Law was written in Tables of Stone together with the other Nine that we might pray and endeavour to have it written in our Hearts according to the Promise of the Covenant it is and must be of the nature of the rest that is Moral and everlastingly obligatory 3. As all the rest of the Moral Precepts it was reserved in the Ark whereas the Law of Ceremonial Ordinances was placed in a Book written by Moses on the side of the Ark separable from it or whence it might be removed The Ark on many accounts was called the Ark of the Covenant whereof God assisting I shall treat elsewhere One of them was that it contained in it nothing but that Moral Law which was the Rule of the Covenant And this was placed therein to manifest that it was to have its accomplishment in him who was the End of the Law Rom. 10. 3 4. For the Ark with the Propitiatory was a Type of Jesus Christ Rom. 3. 25. And the Reason of the different disposal of the Moral Law in the Ark and of the Ceremonial in a Book on the side of it was to manifest as the inseparableness of the Law from the Covenant so the establishing accomplishment and answering of the one Law in Christ with the Removal and abolishing of the other by him For the Law kept in the Ark the Type of him he was to fulfil it in Obedidience to answer its Curse and to restore it unto its proper use in the New Covenant not that which it had originally when it was it self the whole of the Covenant but that which the nature of it requires in the Moral Obedience of Rational Creatures whereof it is a compleat and adequate Rule when the other Law was utterly removed and taken away And if that had been the End whereunto the Law of the Sabbath had been designed had it been absolutely capable of Abolition in this world it had not been safeguarded in the Ark with the other Nine which are inseparable from mans Covenant Obedience unto God but had been left with other Ceremonial Ordinances at the side of the Ark in a Readiness to be removed when the appointed time should come 4. God himself separates this Command from them which were Ceremonial in their Principal Intention and whole subject matter when he calls the whole Systeme of Precepts in the Two Tables by the name of the Ten Words or Commandments Deut. 10. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those ten Words which the Lord spake unto you in the Mount out of the midst of the fire in the Day of the Assembly No considering Person can read these words but he will find a most signal Emphasis in the several parts of them The Day of the Assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which the Jews so celebrate under the Name of the Station in Sinai the Day that was the foundation of their Church State when they solemnly covenanted with God about the Observation of the Law Deut. 5. 24 25 26 27. And the Lord himself spake these words that is in an immediate and especial manner which is still observed where any mention is made of them as Exod. 20. Deut. 5. 10. and saith Moses he spake them unto you that is immediately unto all the Assembly Deut. 5. 22. where it is added that he spake them out of the midst of the Fire of the Cloud and of the thick Darkness with a great Voice that every individual Person might hear it and he added no more He spake not one Word more gave not one Precept more immediately unto the whole people but the whole solemnity of Fire Thunder Lightning Earthquake and sound of Trumpet immediately ceased and disappeared whereon God entred his Treaty with Moses wherein he revealed unto him and instructed him in the Ceremonial and Judicial Law for the use of the people who had now taken upon themselves the Religious Observance of what he should so reveal and appoint Now as the whole Decalogue was hereby signalized and sufficiently distinguished from the other Laws and Institutions which were of another Nature so in particular this Precept concerning the Sabbath is distinguished from all those which were of the Mosaical Paedagogie in whose Declaration Moses was the Mediator between God and the people And this was only upon the Account of its Participation in the same Nature with the rest of the Commands however it may and do contain something in it that was peculiar to that people as shall be shewed afterwards 5. Whereas there is a frequent Opposition made in the Old Testament between Moral Obedience and the outward observance of Ordinances of a meer arbitrary Institution there is no mention made of the Weekly Sabbath in that case though all Ceremonial Institutions are in one place or other enumerated It is true Isa. 1. 13. the Sabbath is joyned with the New Moons and its Observation rejected in comparison of Holiness and Righteousness But as this is expounded in the next Verse to be intended principally of the appointed annual Feasts or Sabbaths so we do grant that the Sabbath as relating unto Temple Worship there intended and described had that accompanying it which was peculiar to the Jews and Ceremonial as we shall shew hereafter But absolutely the Observation of the Sabbath is not opposed unto nor rejected in comparison of other or any Moral Duties 6. The Observation of the Sabbath is pressed on the Church on the same Grounds and with the same Promises as the greatest and most indispensible Moral Duties and together with them opposed unto those Fasts which belonged unto Ceremonial Institutions To this purpose is the Nature and Use of it at large discoursed Isa. 58. v. 6 7 8 9 10 11 12 13 14. § 46 Now it is assuredly worth our Enquiry what are the just Reasons of the Preference of the Sabbath above all Positive Institutions both by the place given unto it in the Decalogue as also on the account of the other especial Instances insisted on Suppose the Command of it to be Ceremonial and one of these two Reasons or both of them must be alledged as the cause hereof For this Exaltation of it must arise either from the Excelency of it in it self and service or the Excellency of its signification or from both of them jointly But these things cannot be pleaded or made use of unto the purpose intended For the service of it as it was observed among the Jews it
is now earnestly pleaded that it consisted in meer Bodily Rest which is scarcely to be reckoned as any part of Divine Service at all What is farther in it is said to be only a meer Circumstance of Time not in any thing better than that of Place which had an Arbitrary Determination also for a season It cannot therefore be thus exalted and preferred above all other Ordinances of Worship upon the account of its service seeing it is apprehended to be only a meer Adjunct of other services which were therefore more worthy than it as every thing which is for it self is more worthy than that which is only for another And take it absolutely Place is a more Noble Circumstance than Time in this Case considering that Place being determined by an Arbitrary Institution in the building of the Temple became the most glorious and significant part of Divine Worship yet had it no place in the Decalogue but only in the Samaritan Corruption added unto it It must therefore be upon the account of its signification that it was thus peculiarly exalted and honoured For the Dignity Worth and Use of all Ceremonial Institutions depended on their significancy or their fitness and aptness to represent the things whereof they were Types with the especial worth of what they did peculiarly Typifie And herein the Sabbath even with the Applications it had unto the Judaical Church State came short of many other Divine Services especially the Solemn Sacrifices wherein the Lord Christ with all the Benefits of his Death was as it were evidently set forth crucified before their eyes Neither therefore of these Reasons nor both of them in conjunction can be pleaded as the cause of the manifold preference of the Sabbath above all Ceremonial Institutions It remaineth therefore that it is solely upon the Account of its Morality and the invariable Obligation thence arising unto its Observation that it is so joyned with the Precepts of the same Nature and such we have now as I suppose sufficiently confirmed it to be § 47 I cannot but judge yet farther that in the Caution given by our Saviour unto his Disciples about praying that their flight should not be on the Sabbath Day Matth. 24. 20. He doth declare the continued Obligation of the Law of the Sabbath as a Moral Precept upon all It is answered by some that it is the Judaical Sabbath alone that is intended which he knew that some of his own Disciples would be kept for a season in bondage unto For the Ease therefore of their Consciences in that matter he gives them this Direction But many things on the other side are certain and indubitable which render this conjecture altogether improbable For 1. All real Obligation unto Judaical Institutions was then absolutely taken away and it is not to be supposed that our Lord Jesus Christ would before hand lay in provision for the edification of any of his Disciples in Error 2. Before that time came they were sufficiently instructed doctrinally in the dissolution of all Obligation in Ceremonial Institutions This was done principally by St. Paul in all his Epistles especially in that unto the Hebrews themselves at Jerusalem 3. Those who may be supposed to have continued a conscientious respect unto the Judaical Sabbath could be no otherwise perswaded of it than were the Jews themselves in those Dayes But they all accounted themselves absolved in conscience from the Law of the Sabbath upon eminent danger in time of War so that they might lawfully either fight or fly as their safety did require This is evident from the Decree made by them under the Hasmonaeans And such imminent danger is now supposed by our Saviour for he instructs them to forego all consideration of their Enjoyments and to shift meerly for their lives There was not therefore any danger in point of conscience with respect unto the Judaical Sabbath to be then feared or prevented But in general those in whose hearts are the wayes of God do know what an addition it is to the greatest of their earthly troubles if they befall them in such seasons as to deprive them of the Opportunity of the Sacred Ordinances of Gods Worship and indispensibly engage them in Wayes and Works quite of another Nature than when they stand in most need of them There is therefore another Answer invented namely that our Lord Jesus in these words respected not the Consciences of his Disciples but their trouble and therefore joyns the Sabbath Day and the Winter together in directing them to pray for an Ease and Accommodation of that Flight which was inevitable For as the Winter is unseasonable for such an occasion so the Law concerning the Sabbath was such as that if any one travelled on that Day above a commonly allowed Sabbath dayes journey he was to be put to death But neither is there any more appearance of Truth in this pretence For 1. The Power of Capital Punishments was before this time utterly taken away from the Jews and all their remaining Courts interdicted from proceeding in any Cause wherein the lives of men were concerned 2. The times intended were such as wherein there was no Course of Law Justice or Equity amongst them but all things were filled with Rapine Confusion and Hostility so that it is a vain imagination that any Cognizance was taken about such Cases as journying on the Sabbath 3. The Dangers they were in had made it free to them as to Legal Punishments upon their own Principles as was declared so that these cannot be the Reasons of the Caution here given It is at least therefore most probable that our Saviour speaks to his Disciples upon a supposition of the perpetual Obligation of the Law of the Sabbath that they should pray to be delivered from the necessity of a flight on the Day whereon the Duties of it were to be observed lest it falling out otherwise should prove a great aggravation of their distress § 48 From these particular Instances we may return to the consideration of the Law of the Decalogue in general and the perpetual Power of exacting Obedience wherewith it is accompanied That in the Old Testament it is frequently declared to be universally obligatory and hath the same Efficacy ascribed unto it without putting in any exceptions to any of its Commands or limitations of its number I suppose will be granted The Authority of it is no less fully asserted in the New Testament and that also absolutely without distinction or the least intimation of excepting the fourth Command from what is affirmed concerning the whole It is of the Law of the Decalogue that our Saviour treats Matth. 5. 17 18 19. This he affirms that he came not to dissolve as he did the Ceremonial Law but to fulfill it and then affirms that not one Jot or Tittle of it shall pass away And making thereon a Distribution of the whole into its several Commands he declares his disapprobation of them who shall break
come to a neglect and contempt of all that Worship which was as it were built upon it And as we observed before more than once the Weekly Sabbath being inserted into the Oeconomy of their Laws as to the matter of Works and Rest it is comprized in the General with other Feasts called Sabbaths also Verily my Sabbaths ye shall keep And in this regard they are all cast together by our Apostle Col. 2. 16. and the Sabbath Dayes And they who by vertue of this and the like Commands would bind us up to the Judaical Sabbath do certainly lose both that and all other ground for the Observance of any Sabbath at all For look in what respects it is joyned with the other Sabbaths by Moses in the same it is taken away with them by the Apostle § 14 There is a treble Appropriation of the Weekly Sabbaths in this place made unto the Church of the Israelites 1. In that the Observation of it is required of them in their Generations that is during the continuance of that Church State which was to abide to the coming of Christ. For what was required of them in their Generations as it was required was then to expire and be abolished 2. That they were to observe it as a perpetual Covenant or as a part of that Covenant which God then made with them which is called everlasting because it was to be so unto them seeing God would never make any other peculiar Covenant with them And whereas all the Statutes and Ordinances that God then gave them belonged unto and altogether entirely made up that Covenant some of this as this especial Command for the Sabbath and that of Circumcision are distinctly called the Covenant and ceased with it 3. It was given unto them as an especial Pledge of the Covenant that God then made with them wherein he rested in his Worship and brought them to rest therein in the Land of Canaan whereby they entred into Gods Rest. Hence it is called a sign between them v. 13 14 which is repeated and explained Ezek. 20. 12. A sign it was or an evident Expression of the present Covenant of God between them and him not a Sacramental or Typical sign of future Grace in particular any otherwise than as their whole Church Constitution and their Worship in general whereof by these means it was made a part were so that is not in it self or its own nature but as prescribed unto them And a present sign between God and them it was upon a double account 1. On the part of the people Their assembling on that Day for the Celebration of the Worship of God and the avowing him alone therein to be their God was a sign or an evident express Acknowledgement that they were the people of the Lord. And this doth not in the least impeach its Original Morality seeing there is no Moral Duty but in its Exercise or actual Performance may be so made a sign 2. On the part of God namely that it was he who sanctified them For by this Observance they had a visible pledge that God had separated them unto and for himself and therefore had given them his Word and Ordinances as the outward means of their further sanctification to be peculiarly attended unto on that Day And on these Grounds it is that God is elsewhere said to give them his Sabbaths to reveal them unto them as their peculiar Priviledge and Advantage And their Priviledge it was For although in comparison of the substance and Glory of things to be brought in by Christ with the Liberty and Spirituality of Gospel Worship all their Ordinances and Institutions were a yoke of Bondage yet considering their Use with their End and Tendency compared with the Rest of the World at that time they were an unspeakable Priviledge Psal. 147. v. 19 20. However therefore the Sabbath was originally given before unto all mankind yet God now by the Addition of his Institutions to be observed on that Day whereby he sanctified the people made an enclosure of it so far unto them alone Lastly Here is added a peculiar sanction under the Penalty of Death He that transgresseth it shall surely be put to Death v. 14. God sometimes threatneth cutting off and extermination unto Persons concerning whom yet the people had no warranty to proceed Capitally against them only he took it upon himself as the Supream Legislator and Rector of that people to destroy them and cut them off as they speak by the hand of Heaven But where ever this expression is used he shall surely be put to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying he shall dye there the people or the Judges among them are not only warranted but commanded to proceed Judicially against such an Offendor And in this respect it belonged unto that severe Government which that people stood in need of as also to mind them of the sanction of the whole Law of Creation as a Covenant of Works with the same Commination of Death unto all Transgressors In all these regards the Sabbath was Judaical and is absolutely abolished and taken away § 15 The Command is renewed again Exod. 34. 21. Six Dayes thou shalt work but on the seventh Day thou shalt Rest in Earing time and in Harvest thou shalt rest Earing time and Harvest are the seasons wherein those who till the Ground are most intent upon their Occasions and do most hardly bear with Intermissions because they may be greatly to their Dammage Wherefore they are insisted on or specified to manifest that no Avocation nor pretence can justifie men in working or labour on that Day For by expressing Earing and Harvest all those Intervenings also are intended in those seasons whereon damage and loss might redound unto men by omitting the gathering in of their Corn. And it should seem on this Ground that on that day they might not labour neither to take it away before a flood nor remove it from an approaching fire So some of the Masters think although our Saviour convince them from their own Practice in relieving Cattel fallen into Pits on that day Luke 14. 5. and by loosing them that were tyed to lead them to watering Chap. 13. 15. that they did not conceive this universally to be the intendment of that Law that in no case any work was to be done And it seems they were wiser for their Asses in those Dayes than the poor wretch was for himself in latter Ages who falling into the Jakes at Tewkesbury on that Day would not suffer himself to be drawn out if the Story be truely reported in our Chronicles In general I doubt not but that this Additional Explanation in a way of severity is in its proper sense purely Judaical and contains something more of Rigidness that is required by the Law of the Sabbath as purely Moral § 16 Mentioned it is again with a new Addition Exod. 35. 2 3. Six Dayes shall work be done but on the seventh Day there
shall be to you an holy Day a Sabbath of Rest unto the Lord whosoever doth work therein shall be put to death Ye shall kindle no fire throughout your habitations on the Sabbath Day Here again the Penalties and the Prohibition of kindling fire are Mosaical and so is on their account the whole Command as here renewed though there be that in it which for the substance of it is Moral And here the seventh Day precisely is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness unto them or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Convocation of holiness an holy Convocation as it is expressed Levit. 23. 2. where these words are again repeated whose Profanation was to be avenged with Death The Prohibition also added about kindling of fire in their habitations hath been the occasion of many anxious Observances among the Jews They all agree that the kindling of fire for Profit and Advantage in Kilns and Oasts for the making of Brick or drying of Corn or for founding or melting Mettals is here forbidden But what need was there that so it should be seeing all these things are expresly forbidden in the Command in general Thou shalt do no manner of work somewhat more is intended They say therefore that it is the kindling of fire for the dressing of Victuals And this indeed seems to be the intendment of this especial Law as the Manna that was to be eaten on the Sabbath was to be prepared on the Parasecue But withal I say this is a new additional Law and purely Mosaical the Original Law of the Sabbath making no entrenchment on the ordinary duties of humane life as we shall see afterwards Whether it forbad the kindling of fire for Light and Heat I much question The present Jews in most places employ Christian Servants about such works For the poor wretches care not what is done to their Advantage so they do it not themselves But these and the like Precepts belonged unquestionably unto their Paedagogie and were separable from the Original Law of the Sabbath § 17 Lastly The whole matter is stated Deut. 5. 15. where after the Repetition of the Commandment it is added and remember that thou wast a Servant in the Land of Aegypt and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out Arm therefore the Lord thy God commanded thee to keep the Sabbath Day The Mercy and Benefit they had received in their Deliverance from Aegypt is given as the Reason not why they should keep the Sabbath as it was proposed as a Motive unto the Observation of the whole Law in the Preface of the Decalogue but wherefore God gave them the Law of it to keep and observe Therefore the Lord thy God commanded thee to keep the Sabbath Now the Reason of the Command of a Sabbatical Rost absolutely God had every where declared to be his making the world in six dayes and resting on the seventh The mention whereof in this place is wholly omitted because an especial Application of the Law unto that people is intended So that it is evident that the Mosaical Sabbath was on many Accounts and in many things distinguished from that of the Decalogue which is a Moral Duty For the Deliverance of the people out of Aegypt which was a benefit peculiar unto themselves and Typical of Spiritual Mercies unto others was the Reason of the Institution of the Sabbath as it was Mosaical which it was not nor could be of the Sabbath absolutely although it might be pressed on that people as a considerable Motive why they ought to endeavour the keeping of the whole Law § 18 From all that hath been discoursed it appears That the Observation of the seventh Day precisely from the Beginning of the world belonged unto the Covenant of Works not as a Covenant but as a Covenant of Works founded in the Law of Creation And that in the Administration of that Covenant which was revived and unto certain Ends reinforced unto the Church of Israel in the Wilderness it was bound on them by an especial Ordinance to be observed throughout their Generations or during the continuance of their Church State Moreover that as to the manner of the Observance required by the Law as delivered on Mount Sinai it was a yoke and burden to the people because that dispensation of the Law gendred unto Bondage Gal. 4. 24. For it begot a Spirit of fear and Bondage in all that were its Children and subject unto its Power In this condition of things it was applyed unto sundry Ends in their Typical State in which regard it was a shadow of good things to come And so also was it in respect of those other Additional Institutions and Prohibitions which were inseparable from its Observation amongst them whereof we have spoken On all these Accounts I doubt not but that the Mosaical Sabbath and the manner of its Observation is under the Gospel utterly taken away But as for the Weekly Sabbath as required by the Law of our Creation reinforced in the Decalogue the summary Representation of that great Original Law the Observation of it is a Moral Duty which by Divine Authority is translated unto another Day § 19 The ancient Jews have a saying which by the later Masters is abused but a Truth is contained in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabbath gives firmitude and strength to all the Affairs of this World For it may be understood of the Blessing of God on the due Observation of his Worship on that Day Hence it was they say that any young clean Beast that was to be offered in Sacrifice must continue seven dayes with the Damm and not be offered until the eighth Levit. 22. 27. That a Child was not to be circumcised until the eighth Day that there might be an Interposition of a Sabbath for their Benediction And it is not unlikely that the eighth Day was also signalized hereby as that which was to succeed in the Room of the seventh as shall be manifested in our next Discourse The Fifth Exercitation OF THE Lords-Day 1 A Summary of what hath been proved a progress to the Lords-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 Lords-day on those Suppositions 8 Christ the â—uthor 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 Lords-day from Heb. 4. proposed 12 The words of the Text. 13 esign of the Apostle in general 14 His answer unto an Objection with his general Argument 15 The nature of the Rests treated on by him 16 The Church under the Law of Nature and its Rest. 17 The Church under the Law of Institution and its Rest. 18
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 Gods Rest if they shall enter into my Rest It is on some account or other Gods 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 Gods 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 entring into or being taken into a participation of the Rest of God 3. The Apostle proposeth the three-fold 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 entring into Gods Rest and a Day of Rest as the means and pledge thereof And withall he manifests that the two former were ordered to be previous Representations of the latter though not equally nor on the same account First He considers the Church and the state of it under the Law of nature before the entrance of sin and herein he shews 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 from all his works verse 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 meerly in a Law or Command The works saith he were finished from the foundation of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work that is of God the effect of his creating power was finished or compleated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the foundation of the world a Periphrasis of the six original Dayes wherein time and all things measured by it and existent with it had their beginning This work of God as hath been proved Exercit. 3. 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 compleating of it ensued the Rest of God himself verse 4. God rested the seventh day from all his works This Rest of God and his Refreshment he took in his works as comprizing 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 was not concerned in it whereupon by â—â—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 sanâ—tified 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 on 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 judgement in the Sabbaths beginning with the World For without this supposition the mentioning of Gods 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 were 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 representeth the Rest of the Land of Canaan wherein also the three distinct Rests before-mentioned do occurre 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 Rest. And this Rest also ensued upon his work for God wrought about it works great and mighty and 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 have put my words in thy mouth and have covered thee in the shadow of my hand that I may plant the Heavens and lay the foundation 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 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 foundation of the Earth For although those 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 entred 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 sayes of
it this is my Rest aná here will I dwell 2. God being thus entred into his Rest. in like manner as formerly two things ensue thereon 1 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 entred into it under the conduct of Joshua 2 Both these his own Rest and 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 farther 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 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 Dayes with that before observed namely the seventh Day of the Week But it was now re-established 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 became 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 Gods 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 on 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 other § 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 Messia 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 compleated and finished whereon he enters into his Rest. This was to be the foundation of the whole new Church-state and of the west 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 eâ—tring into it If any of these or either of them be wanting the whole structure of the Apostles 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 farther enquire into § 19 First the Apostle sheweth 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. vers 4 5. where he both expresly asserts the Son to be God and shews the Analogie 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 entred 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 entred into Rest 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 entred 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 Dayes 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 it self 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 farther confirmed from the Context § 20 The foundation of the whole is laid down v. 10. For he that is entred into his Rest is ceased from his works as God from his own Expositors generally apply these words unto Believers and their entring 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 dayes 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 shewed before that the Rest of God was not only a cessation from working nor principally 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 sinfull and joy for their deliverance
from them so far as they are sorrowfull 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 Apostles 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 gainsayed 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 Apostles 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 verse 3 4. For First The Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 remains a Sabbath-keeping for the people of God for he that is entred 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 those 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 expresly argued Chap. 3. vers 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 Secondly 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is entred 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 Thirdly 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 entring of Believers into Rest is spoken of it is called either Gods 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 Gods 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 Fourthly 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 3. vers 3. that is He of whom we speak as the Apostle declares himself vers 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his proper works his own works the works of the old Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there are the works of him of whom he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 compleat 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 1 By ceasing from creating only continuing all things by his Power in their order and propagating them unto his Glory 2 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 1 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 2 He takes delight and satisfaction in the works that he hath wrought for he sees of the travel of his soul and is satisfied and is in the possession of that Glory which was set before him whilest 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 Gods 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 Psal. 16. 7. § 23 It remains only that we enquire into his Entrance into his Rest both how and when he did so even as God entred 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 be 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 Humane 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 poenal 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 Act. 2. 24. Whom God saith he hath raised up loosing 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 2dly did he first enter into his Rest at his Ascension Then indeed he took actual possession of his Glory as to the full publick 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 entred 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 Prophesies fulfilled which concern the work of our Redemption 3 Then therefore his work was done I mean that which answereth Gods creating work though he still continue that which answers his work of preservation Then was the Law fulfilled and satisfied Sathan 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 Gods and Mans Rest therein was to be taken away and was so accordingly as we have shewed 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 entred into his Rest. And hereby the Apostle compleats 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 workship 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 peoples entring into his Rest in that Worship and Countrey and had a Day of Rest enjoyned 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 v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is framed by our Apostle from an Hebrew original with a Greek Termination And he useth it as that which is comprehensive of his whole sense which no other word would be For he would shew 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