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SECT. 17.] OF THE LORD’S DAY. 415
these words are but a metaphorical expression of the political and church state of that people, yet there is an evident allusion in them unto the original creation of all things. This was the work of God, upon the finishing whereof he entered into his rest, in the satisfac- tion and complacency that he had therein; for after the erection of his worship in the land of Canaan, he says of it, “This is my rest, and here will I dwell.”
God being thus entered into his rest, in like manner as for- merly two things ensue thereon:—(2.) That the people are invited and encouraged to enter into the rest of God. This the apostle treats concerning in this and the foregoing chapter. And this their entrance into rest, was their coming by faith and obedience into a participation of the worship of God wherein he rested, as a means and pledge of their everlasting rest in him. And although some of them came short hereof, by reason of their unbelief, yet others entered into it under the conduct of Joshua. (8.) Both these, his own rest and the rest of the people, God expressed by appointing a day of rest. This he did, that it might be a token, sign, and pledge, not now, as given to this people absolutely, of his first rest at the creation, but of his present rest in his instituted worship, and to be a means, in the solemn observation of that worship, to further their entrance into his rest eternally. Hence had the seventh day a peculiar insti- tution among that people, whereby it was made to them a sign and token that he was their God, and that they were his people. And here lies the foundation of all that we have before discoursed con- cerning the Judaical Sabbath in our fourth Exercitation.
It is true, this day was the same in order of the days with that before observed, namely, the seventh day of the week; but it was now 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 came now to fall under a double consideration,—first, As it was such a proportion of time as was requisite unto the worship of God, and appointed as a pledge of his rest in his covenant; secondly, As it received a new institution, with superadded ends and significations, as a token and pledge of God’s rest in the law of institutions, and the worship erected therein.
So both these states of the church had these three things dis- tinctly ;—a rest. of God in his works, for their foundation; a rest in obedience and worship, for man to enter into; and a day of rest, as a pledge and token of both the others.
416 OF THE LORD’S DAY. [ EXERC. V.
18. THIRDLY, The apostle proves, from the words of the psalmist, that there was yet to be a third state of the church, an especial state under the Messiah, which he now proposed unto the Hebrews, and exhorted them to enter into. And in this church-state there is to be also a peculiar state of rest, distinct from them which went be- fore. To the constitution hereof there are three things required :— First, That there be some signal work of God completed and finished, whereon he enters into his rest. This was to be the foundation of the whole new church-state, and of the rest to be obtained therein. Secondly, That there be a spiritual rest ensuing thereon and arising thence, for them that believe to enter into. Thirdly, That there be - a new or renewed day of rest, to express that rest of God, and to be a pledge of our entering into it. If any of these, or either of them, be wanting, the whole structure of the apostle’s discourse will be dissolved, neither will there be any colour remaining for his men- tioning the seventh day and the rest thereof. These things, there- fore, we must further inquire into.
19. First, the apostle showeth that there was a great work of God, and that finished, for the foundation of the whole. This he had made way for, chap. ili. 4, 5, where he both expressly asserts the Son to be God, and shows the analogy that is between the crea- tion of all things and the building of the church,—that is, the works of the old and new creation. As, then, God wrought in the creation of all, so Christ, who is God, wrought in the setting up of this new church-state. And upon his finishing of it he entered into his rest, as God did into his, whereby he limited a certain day of rest unto his people. So he speaks, “ There remaineth therefore a sabbatism for the people of God. For he that is entered into his rest, he also hath ceased from his works, as God did from his own.” A new day of rest, accommodated unto this new church-state, ariseth from the rest that the Lord Christ entered into upon his ceasing from his works. And as to this day, we may observe,—(1.) That it hath this in common with the former days, that it is a sabbatism, or one day in seven, which that name in the whole Scripture use is limited unto; for this portion of time to be dedicated unto sacred rest, having its foundation in the light and law of nature, was equally to be observed in every state of the church. (2.) That although both the former states of the church had one and the same day, though varied in some ends of it, now the day itself is changed, as belonging to another covenant, and having its foundation in a work of another nature than what they had respect unto. (8.) That the observation of it is suited unto the spiritual state of the church under the gospel, delivered from the bondage frame of spirit wherewith it was observed under the law. And these things must be further confirmed from the context.