3. There is another thing which confirms it, that the fourth command reaches God's resting from the new crea tion, as well as from the old; which is, that the scriptures do expressly speak of the one, as parallel with the other, i. e. Christ's resting from the work of redemption, is expressly spoken of as being parallel with God's resting from the work of creation, as in Heb. iv. 10. "For he that is entered into his rest, he also hath ceased from his own works, as God did from his."

Now, Christ rested from his works when he rose from the dead, on the first day of the week. When he rose from the dead, then he finished his work of redemption; his humilia tion was then at an end; he then rested, and was refreshed. When it is said in this place, "There remaineth a rest to the people of God;" in the original, it is, a Sabbatism, or the keeping of a Sabbath: And this reason is given for it, "For he that entered into his rest, he also hath ceased from his own works, as God did from his." These three things at least we are taught by these words:

(1.) We are taught by them to look upon Christ's rest from his work of redemption, as parallel with God's rest from the work of creation; for they are expressly compared to gether, as parallel one with the other.

(2.) They are spoken of as parallel, particularly in this respect, viz. The relation which they both have to the keeping of a Sabbath among God's people, or with respect to the influence which these two rests have, as to Sabbatizing in the church of God: For it is expressly with respect to this that they are compared together. Here is an evident reference to God's blessing and hallowing the day of his rest from the creation to be a Sabbath, and appointing a Sabbath of rest in imitation of him. For the apostle is speaking of this, verse 4. "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." Thus far is evident; whatever the apostle has respect to by this keeping of a Sabbath by the people of God, wheth

er it be a weekly Sabbatizing on earth, or a Sabbatizing in heaven.

(3.) It is evident in these words, that the preference is given to the latter rest, viz. The rest of our Saviour from his works, with respect to the influence it should have, or rela tion it bears to the Sabbatizing of the people of God, now under the gospel, evidently implied in the expression, "There remaineth therefore a Sabbatism to the people of God. For he that entered into his rest," &c. For, in this expression, There remaineth, it is intimated, that the old Sabbatism appointed in remembrance of God's rest from the work of crea tion, doth not remain, but ceases; and that this new rest, in commemoration of Christ's resting from his works, remains in the room of it.

4. The Holy Ghost hath implicitly told us, that the Sabbath which was instituted in commemoration of the old crea tion, should not be kept in gospel times, in Isai. lxv. 17, 18. There we are told, that when God should create new heavens and a new earth, the former should not be remembered, nor come into mind. If this be so, it is not to be supposed, that we are to keep a seventh part of time, on purpose to remember it, and call it to mind.

Let us understand this which way we will, it will not be well consistent with the keeping of one day in seven, in the gospel church, principally for the remembrance and calling to mind of the old creation. If the meaning of the place be only this, that the old creation shall not be remembered, nor come into mind in comparison with the new, and that the new will be so much more remarkable and glorious, and will so much more nearly concern us, that so much more notice will be taken of it, and it will be thought so much more worthy to be remembered and commemorated, that the other will be forgotten, will not be remembered, nor come into mind: If we understand it thus, it is impossible that it should be more to our purpose. For then, hereby the Holy Ghost teaches ns, that the Christian church has much more reason to com

memorate the new creation than the old; insomuch, that the old is worthy to be forgotten in comparison with it.

And as the old creation was no more to be remembered, nor come into mind; so, in the following verse, the church is directed for ever to commemorate the new creation: "But be you glad, and rejoice forever in that which I create; for behold, I create Jerusalem a rejoicing, and her people a joy; i.e. Though you forgot the old, yet for ever to the end of the world, keep a remembrance of the new creation.

5. It is an argument, that the Jewish Sabbath was not to be perpetual, that the Jews were commanded to keep it in remembrance of their deliverance out of Egypt. One reason why it was instituted was, because God thus delivered them, as we are expressly told in the decalogue itself, in one of the places where we have it recorded in the books of Moses.... Deut. v. 15. "And remember that thou wast a servant in the land of Egypt, 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." Now, can any person think, that God would have all nations under the gospel, and to the end of the world, keep a day every week, which was instituted in remembrance of the deliverance of the Jews out of Egypt?

6. The Holy Ghost hath implicitly told us, that instituted memorials of the Jews' deliverance from Egypt should be no longer upheld in gospel times, as in Jer. xvi. 14, 15. The Holy Ghost, speaking there of gospel times, says, "Therefore, behold the days come, saith the Lord, that it shall no more be said, The Lord liveth that brought up the children of Israel out of Egypt; but the Lord liveth that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them; and I will bring them again into their own land.". They shall no more say, The Lord liveth that brought, &c. i, e. at least they shall keep up no more any public memorials of it.

If there be a Sabbath kept up in gospel times, as we have shown there must be, it is more just from these words to sup

pose, that it should be a memorial of that which is spoken of in the latter verse, the bringing up of the children of Israel from the land of the north; that is, the redemption of Christ, and his bringing home the elect, not only from Judea, but from the north, and from all quarters of the world. See Isai. xliii. 16....20.

7. It is no more than just to suppose, that God intended to intimate to us, that the Sabbath ought by Christians to be kept in commemoration of Christ's redemption, in that the Israelites were commanded to keep it in remembrance of their deliverance out of Egypt; because that deliverance out of Egypt is an evident, known, and allowed type of it. It was contrived and ordered of God, on purpose to represent it; every thing about that deliverance was typical of this redemp tion, and much is made of it, principally for this reason, because it is so remarkable a type of Christ's redemption. And it was but a shadow, the work in itself was nothing in compar ison with the work of redemption. What is a petty redemp tion of one nation from a temporal bondage, to the eternal salvation of the whole church of the elect, in all ages and nations, from eternal damnation, and the introduction of them, not into a temporal Canaan, but into heaven, into eternal glory and blessedness? Was that shadow so much to be commemorated, as that a day once a week was to be kept on the account of it; and shall not we much more commemorate that great and glorious work of which it was designed on purpose to be a shadow?

Besides, the words in the fourth commandment, which' speak of the deliverance out of Egypt, can be of no significancy unto us, unless they are to be interpreted of the gospel redemption: But the words of the decalogue are spoken to all nations and ages. Therefore, as the words were spoken to the Jews, they referred to the type or shadow; as they are spoken to us, they are to be interpreted of the antitype and substance. For the Egypt from which we under the gospel are redeemed, is the spiritual Egypt; the house of bondage, from which we are redeemed, is a state of spiritual bondage.

Therefore the words, as spoken to us, are to be thus interpreted, Remember, thou wast a servant to sin and Satan, and the Lord thy God delivered thee from this bondage, with a mighty hand and out stretched arm; therefore the Lord thy God commanded thee to keep the Sabbath day.

As the words in the preface to the ten commandments, about the bringing of the children of Israel out of Egypt, are interpreted in our catechism, and as they have respect to us, must be interpreted of our spiritual redemption, so, by an exact identity of reason, must these words in Deuteronomy, annexed to the fourth command, be interpreted of the same gospel redemption.

The Jewish Sabbath was kept on the day that the children of Israel came up out of the Red Sea. For we are told in Deut. v. 15. That this holy rest of the Sabbath was appointed in commemoration of their coming up out of Egypt. But the day of their going through the Red Sea was the day of their coming up out of Egypt; for till then they were in the land of Egypt. The Red Sea was the boundary of the land of Egypt.... The scripture itself tells us, that that day on which they sung the song of Moses, was the day of their coming up out of the land of Egypt. Hos. ii. 15. "And she shall sing there, as in the days of her youth, as in the day when she came up out of the land of Egypt;" referring plainly to that triumphant song which Moses and the children of Israel sang when they came up out of the Red Sea.

The scripture tells us, that God appointed the Jewish Sabbath in commemoration of the deliverance of the children of Israel from their task masters, the Egyptians, and of their rest from their hard bondage and slavery under them. Deut, v. 14, 15. "That thy man servant and thy maid servant may rest as well as thou. And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by an out stretched arm: Therefore the Lord thy God commanded thee to keep the Sabbath day." But the day that the children of Israel were delivered from their task masters and had rest from