A treatise of the Sabbath and the Lords-day Distinguished into foure parts. Wherein is declared both the nature, originall, and observation, as well of the one under the Old, as of the other under the New Testament. Written in French by David Primerose Batchelour in Divinitie in the Vniversity of Oxford, and minister of the Gospell in the Protestant Church of Roven. Englished out of his French manuscript by his father G.P. D.D.

CHAPTER Eleventh.

REASON II.

1. The Sabbath was to the Israelites a signe of their sanctifica∣tion.

2. Not only in the toylesome ages of this mortall life, but also in the eternity and rest of the life to come.

3. Through IESUS CHRIST, who hath perfectly accompli∣shed the benefits which it represented imperfectly.

4. And therefore it was to continue till his comming only.

5. This truth is confirmed in the Epistle to the Hebrewes, by the type of the bodily rest of the people in the land of Canaan.

6. As also by the type of Gods rest on the Seventh day.

7. Gods rest and the rest of the people were two types of the same thing, but unknowne till the Law was given.

8. This is acknowledged by the Iewes, who confirme it by Scrip∣ture.

9. Hereof it followeth, that the Sabbath was not given to A∣dam.

10. As also that it is not obligatory under the New Testament.

11. Although the heavenly rest which it typed be not yet come.

1 IT is manifest enough by the foresaid passages, that the observa∣tion of a Seventh day of Sabbath is not a morall duty, and ob∣ligeth not by a divine Commandement, mens consciences un∣der the New Testament, Nay it is apparant that the Sabbath day was instituted to the Iewes only, and appertained to the ceremo∣nies of the Law. I confirme this againe by these words of GOD in Exodus Chapter 31. verse 13. and in Ezekiel Chapter 20. ver. 12, 20. Verily my Sabbaths yee shall keepe, for it is a signe betweene me and you throughout your generations, that yee may know, that I am the LORD that doth sanctifie you. Where is to be marked the Sabbath is called a signe ordained of GOD, not to all men, but to the Israelites onely, to signifie unto them their

consecration to his service, and their sanctification, which consisted in a continuall abstinence from all vices and sinnes, which verily trouble and disquiet the soule, and also in a bodily rest sometimes from the turmoiles and cares of this life, that they might bestow some fit and convenient time without hinderance upon the con∣templation of God, and meditation of his graces, and so give place to the operation of the holy Ghost, whereby they might bring forth workes of godlinesse, and of true holinesse. To the end that the Sabbath day might expresse this visibly, and also be unto them a helpe and meane to so necessary a duty, they were commanded to forbeare exactly all servile workes, and all bodily labour belonging to the worldly imploiments of this present life. Which figured, and taught them sufficiently, that God obliged them farre more to cease from the workes of sinne, which are properly servile, according as it is written, Whosoever committeth sinne, is servant of sinne Ioh. 8. ver. 34. Rom. 6. v. 16. And to abstaine from the lusts and acts of the flesh and of the old man, and to compose and quiet themselves con∣veniently with a spirituall rest, that they might receive the heavenly inspirations of his grace; And as it is said in Esaiah, Chap. 58. v. 13. not follow their owne waies, nor finde their owne pleasure, nor speake their owne words: For, as I have said, God purposed to figure by that bodily and externall abstinence from ear••hly workes, the in∣ward and spirituall abstinence from sinne.

2 Nay, to instruct and assure them by the Sabbath, as by a signe, that it is hee, even the Lord, that sanctifieth his owne children, that giveth them grace to rest in some measure from their sinnes and troubles in these lower parts of the earth, and shall fully performe their sanctification in heaven, where after the workes and turmoiles of the anger of this life, there shall be, as it were, a seventh day of Sabbath, a time of perfect and eternall rest for them: For wee may esteeme, not without some likenesse of truth, that the genera∣tions of the world ought to be sixe, composed each of them of a thousand yeeres, and figured by the sixe daies of worke, in respect whereof it is, perhaps, said, that one day is with the Lord as a thou∣sand yeeres; and a thousand yeeres as one day, Psal, 9. vers. 4. and 2 Peter 3. vers. 8.

3 The Sabbath day was interrupted by other worke-daies, and returned onely every seventh day by a continuall reciprocation and

vicissitude, whereby it represented but imperfectly the perpetuity of the true rest, as figures can hardly represent in perfection the truth whereof they are figures: But at the end of the world this reci∣procation of daies shall cease, and there shall be, as it were, one perpetuall day, which, as Zechariah saith, Chap. 14. vers. 6, 7. Shall be all one day, wherein there shall not be day and night, light and darknesse, but a perpetuall light without darknesse. After this manner the spirituall rest hath its interruptions and discontinu∣ance in this world, the continuation of it is, as it were, by fits, and new beginnings: But in the world to come, it shall have a conti∣nuance without intermission, with an intire and solid perfection, without any trouble of sinne, or of labour. God granteth this rest to his owne children for his Sonne the Messias his sake, the onely consideration of whose death, the force and efficacy whereof stret∣ched out it selfe as well forward to those that went before, as af∣terward to those that have, or shall come after the accomplishment thereof, was unto him in these times of the old Testament, as since, a most forcible motive to conferre upon his elect san∣ctification, with other comfortable and saving benefits here on earth beneath, and there in heaven above. So the Sabbath di••ected the Iewes to Christ who was to come, and was a figure thereof, re∣presenting unto them a benefit of the Covenant, which Christ was to purchase and ratifie with his owne blood, and therefore it ought to have its accomplishment and end in him, as have had all other ancient figures, whereby he was represented.

4 And indeed, in the passages before cited, it is called a signe be∣tweene GOD and the Israelites, which is the same name that is given to the Circumcision, the Passeover, and other legall figures; and moreover, it is said, that it shall be a signe betweene God and the Israelites, for a perpetuall covenant, and for ever, but in the same sense that all other ordinances of the Law, and divers tempo∣rall promises made to the Israelites, are called perpetuall, that is, in their generations, which is expresly marked in the forenamed place of Exodus, Chap. 31. vers. 16, 17. where God saith, Wherefore the children of Israel shall keepe my Sabbath, to observe the Sabbath throughout their generations for a perpetuall covenant. It is a signe betwene mee and the children of Israel for ever, meaning, that it should remaine till the comming of Messias, during the oeconomy

of the Law, and whilest the people of Israel should be the onely people of God, but no more in the time of Messias, whose time and generation belongeth not to those generations which God allotted to the Israelites, when he said, that such and such things should be done, and should continue in their generations, words which are ordinarily spoken of things that were to persist only in the time of the old Testament. As when God ordained the Sacrament of Circumcision, he said to Abraham, that it should be to him, and to his seed after him in their generations, for an everlasting covenant, Gen. 17. vers. 7. 9. 10. When he commanded the Israelites to fill an Omer of Manna, and to keepe it, he said, it should be for their gene∣rations, Exod. 16. vers. 32. 33. that is, till the comming of Messias, and not after. So he said to Iacob, I will give this Land to thy seed after thee, for an everlasting possession, Genes. 48. vers. 4. So to the Israelites of the Passeover, You shall keepe it a feast to the LORD throughout your generations, by an ordinance for ever, Exod. 12. v. 14. So the ordering of oile in the Lamps from evening to morning, in the Tabernacle of Congregation, before the testimony, by Aaron and his sons, is called a statute for ever unto their generations, Exo. 27. vers. 21. So to Phineas, and to his seed after him, God promised the covenant of an everlasting Priesthood, Numbr. 25. vers. 13.

5 What I have said and made good of the Sabbath day, that it was of old a figue of the spirituall and heavenly rest, the beginnings whereof God giveth to his children in this life, and shall give them the full plenitude in Heaven, may be confirmed by the words of the Apostle in the Epistle to the Hebrewes, Chap. 4. where intending to shew to the Hebrews, that there is an heavenly rest, prepared & pro∣mised by God to them that are his, which they should labour to en∣ter into by faith, and take heed to themselves, lest any of them should come short of it through unbeliefe, he alledgeth two types & figures thereof. The one is the bodyly and terrestriall rest which God had promised of old to the Israelites, in the Land of Canaan, called for that cause, The Land of rest, Deut. 25. Iosh. 1. ver. 13. and Gods rest, Psal. 95. vers. 11. which those of the Israelites that were incredu∣lous and rebellious in the wildernesse entered not into, but those onely that beleeved Gods promise: By this God represented, that no Infidells shall enter into the heavenly and eternall rest, but the faithfull onely. Now hee verifieth that the rest of the Land of Ca∣naan

promised and conferred upon them that beleeved, and denied to those that were rebellious, was a figure of that other better rest which the faithfull receive, and all Infidells are shut out of, by this, that after so long a time, to wit, foure hundred yeeres after the Is∣raelites were by Ioshuah brought into the Land of Canaan, God speaking by the mouth of David, yet againe warneth the Israelites then living, that at what time they shall heare his voice, they harden not their hearts, as their forefathers did in the wildernesse, lest they should come short of entring into the heavenly rest promised to them; as their ancestors for their unbeliefe were bereaved of the ef∣fect of the promise to enter into the earthly rest of Canaan. This advertisement is perpetuall, and belongeth also to Christians: nay, we may say, that it hath properly relation to the time of the Gospel, which is that certaine time determined and limited of God, where∣of mention is made in the seventh verse, and is so called ordinari∣ly in the new Testament, Gal. 4. vers. 2. 4. Eph. 1. vers. 10. Tit. 1. vers. 3. Therefore we which are under the Gospell to day, and have the Gospell of Christ preached unto us, and heare the voice of his Gospell, must beware, lest, because of our unbeliefe and rebellion, wee enter not into the celestiall rest, no more then at that time the rebellious Israelites entred into the rest of earthly Canaan. For from hence the Apostle maketh this collection, that considering the Israelites were entred into the Land of Canaan, and possessed it peaceably without feare, when God by his servant David spoke againe the foresaid words of entring into his rest; sure Gods meaning was to signifie a farre better promise of a more excellent rest, then was the rest of the Land of Canaan, even a spirituall and an heavenly rest, whereof that other, and the promise thereof, was but a figure and shadow. For if the promise to enter into Gods rest made first and foremost to the Israelites had attained its full and whole accomplishment, after that Ioshuah had introdu∣ced, and given them rest in the Land of Canaan, God after that introduction, had not exhorted them, to take heede that they har∣dened not their hearts in that day, in which he should make them heare his voice, lest they should not enter into his rest, as if they had not beene in it already. Whereby hee therewith made them a promise of entring into his rest, if they beleeved and were obedient. Therefore the Apostle concludeth, that there remaineth a rest to

the people of God, vers. 9. a rest spirituall and heavenly, purchased unto them by the true Ioshuah, even by Iesus Christ, of whom the other Ioshuah was but a figure.

6 The other Type which he propoundeth to the same purpose, is taken from Gods rest on the seventh day, after the creation of all things, which rest could not be understood by the promise which God made so many ages after the creation, of entring into his rest, because it was past and finished then, when he ended and finished all his workes, as may be clearely seene by the History written in Genesis, Chap. 2. vers. 2. But the meaning of the Apostle is, that it was a figure of this other spirituall and heavenly rest, ordained and prepared from the foundation of the world. For, if the rest promised and granted to the Israelites in the land of Canaan is mentioned as a type, this rest of God on the seventh day is alledged in the same quality, seeing they are both coupled together. The Apostle con∣firmeth, that Gods resting on the seventh day was a type, by the words written, Genesis 2. vers. 2. where it is said, that God rested the seventh day from all his workes, Heb. 4. vers. 3, 4. which had not beene thus so expresly written, considering that, to speake pro∣perly, God, who was not wearied, rested not, and his resting was only a ceasing from the production of his creatures, and from giving being to any more kindes then those which hee had made in sixe daies: Seeing also one day is not of it selfe better than another day, if God in this seventh day, and his resting in it, had not intended to set downe a type, and to figure some mysterie, to wit, that as he had his workes of the creation by divers degrees in sixe daies, and rested on the seventh day, doing no more, but onely keeping and preser∣ving his workes in the being he had given them, even so he produ∣ceth and sets forward by a continuall advancement the worke of his grace in his elect, during the sixe daies of this world, after which, having ended this blessed worke of his mercy, he shall rest from it, and shall intertaine and continue in this happy state of perfection for ever and ever, and shall make them to rest also with him on the seventh day of the world to come, which shall never have an end. Vndoubtedly, to signifie this perpetuity, no mention is made in the history of the creation of any terme or end of the seventh day, that God rested in, as it is of the other daies, nor also of Gods rest, which in effect hath continued ever since, because this other

rest which it figured shall never have an end.

7 Now this figure of Gods resting from the works of grace, which he had first resolved and determined in himselfe, and founded upon his owne rest from the workes of nature, was intimated by him, when giving his Law to the Israelites, he commanded to forbeare all workes, and by that cessation to sanctifie the seventh day which he had rested in, to the intent that this day, and their cessation on it, as an image correspondent in some sort to the example of his owne rest, should be unto them likewise a type and figure of the eternall rest which they should obtaine in heaven, after all the workes and toiles of this life, according to his good pleasure where∣by he had ordained from the beginning that it should be so. And so Gods rest on the seventh day, after the creation was ended, and the rest which he ordained also to the Israelites on that same day after their six daies worke, were in effect two types of one and the same thing, to wit, of the accomplishment of the salvation, and of the blessednesse and glory of the faithfull in heaven; but in divers respects, according as this accomplishment may have relation, either to God, or to the faithfull. To God, as to the author, who having begun and furthered it, will also accomplish and perfect it, in which respect it hath had properly Gods rest for figure: To the faithfull, as unto those which shall injoy and possesse the benefit thereof after the turmoile of their irkesome workes in this world. In which re∣gard it had properly for type the rest ordained to the Israelites. It is likely that the Apostle in consideration of this mystery, when he speaketh, vers. 9. of the heavenly rest, calleth it not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he doth in all the former verses, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, using a word taken from the Sabbath of the Iewes, and that purposely to teach us, that the Sabbath of the Iewes in the relation it had to Gods rest on the seventh day which it was founded upon, was a figure of the eternall rest prepared for the faithfull.

8 And indeed, the Iewes have alwaies understood it so. For they teach, that this rest of the seventh day, was a type of the rest pre∣pared for Gods people in the world to come. Whereunto they ap∣ply this Title of the 92. Psalme, A Psame of song for the Sab∣bath day, saying, that this Psalme is a song for the time to come, to wit, for the day of eternall life, which is all Sabbath, all an holy rest, signified also by the Sabbath named jointly with the new

Moones in Isaiah 66. Chapter verse 23. Where God saith, that from one New Moone to another, and from one Sabbath to ano∣ther, shall all flesh come to worship before him. Which words, be∣ing applyed to the estate and condition of the world to come, as they may be most fitly, give to understand, that the New Moones and the Sabbaths, wherein holy convocations and solemne actions of Gods service were practised, were types and figures of the great convocation of all that are his, in his heavenly kingdome, and of the eternall rest which they shall enjoy there, serving him without interruption, because there is no intervall, no space there betweene the Sabbaths and the New Moones, that is, betweene the times ap∣pointed for rest and the solemne service of GOD, as there was un∣der the Law among the Iewes, but one Sabbath following immedi∣ately another, one New Moone succeeding, without interposition, another, as the words of the Text doe import, and the whole time being nothing else then a continuall Sabbath, that is, a perpetuall tenor, an unintermitted continuance without change, of serving God after a most glorious and unconceivable manner. And as God, after he had created and made all his workes in sixe dayes, ceased on the seventh day, ceased, I say, not simply, but with plea∣sure and content, enjoying that glory which from hence redounded unto him; even so he shall then rejoyce and magnifie himselfe on that day in all his faithfull in whom he shall have accomplished his glo∣rious work of their redemption, and they reciprocally shall rejoyce in him, shall rest from their labours, and their workes shall follow them, Revel. 14. ver. 3. That is, they shall receive pleasure, glo∣ry, and reward of all their good works, and shall inherite a glorious rest conformable in some sort to Gods rest. Vndoubtedly the use which the Sabbath day had to be a type and figure of this heavenly rest, was the cause that God did so precisely urge the Iewes to ob∣serve and keepe it inviolably. For he designed by so severe an injun∣ction of the exact observation of the typ••, the great importance and necessity of the thing signified thereby.

9 Of this I inferre, first that the day of rest, seeing it was ordai∣ned to be a type and figure of the heavenly and eternall rest which Iesus Christ was to purchase to those that are his, ••ons••••ering ••••so that the Scripture for no other ••ause maketh mention o•• Gods re∣sting on that day, and hallowing of it, out for this typicall and m••∣sterious

use, that say I, that day was not ordained to Adam from the beginning, to bee kept by him in the state of innocency, because there is great cause to beleeve, that although Adam had persevered in that state and condition, he should not have entred into the hea∣venly rest, but had enjoyed simply a terrestriall and eternall blessed∣nesse here below in the Paradise of Heden, where God had put him; because the heavenly happinesse is alwayes proposed in the Scripture as a supernaturall gift of the grace of God through Christ Iesus, and not at all as a naturall grace. And it is in that respect that the Apo∣stle in the Epistle to the Romanes Chapter 5. ver. 15. 16, 17. saith, that we receive much more in Iesus Christ, then we have lost in Adam, and that there is a superaboundance of grace by IESUS CHRIST towards us, going farre beyond all the losse wee have made in Adam, which could not be said, if we had lost any thing over and above an earthly felicity, and immortality in these lower parts, and if Adam persisting in the state of integrity, was to be, after many ages on earth, received into the kingdome of hea∣ven. To which belongeth also that which is written in the fifteenth Chapter of the first Epistle to the Corinthians, where the Apostle making a distinction betweene Adam and Christ, saith verse 45. that Adam was made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into a living soule, that is to live a naturall life on earth, and to communicate it to his off-spring, but Iesus Christ was made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into a quick∣ning spirit, that is, to give to those that are his, a spirituall and heavenly life by the mighty power of the grace of Sanctification. Also that which he addeth, Verse 47. The first man made of the earth, was earthy, ordained to abide on earth: But the second man is the Lord from heaven, ordained to have his residence in heaven, and to introduce thither all that are his. So in all likelihood Adam was not to be transported into the kingdome of heaven, although he had continued constantly in his first integrity and uprightnesse: Nay in case hee had beene received into that glorious felicity, that could not, nor should not have befallen him by Iesus Christ, as such an one, that is, as Saviour and Mediator. And therefore it is not likely, that God ordained in the state of innocency, the Seventh day of rest, which was never established by him, but to be a figure of the heavenly rest and eternall blessednesse which Iesus Christ im∣parts to all those that beleeve in him.

10 Secondly, I inferre againe from the same doctrine, that seeing the day of rest was first established to bee a figure of the heavenly rest, whereof CHRIST is author, it hath no obligatory force under the New Testament, but ought to cease, as have done all o∣ther signes, figuring the graces which Iesus Christ hath brought un∣to us, and among the rest the type and figure of the rest of the Israe∣lites in the land of Canaan, which the Apostle joyneth together with the rest of the Seventh day, setting downe the one and the other as types, in the same fashion and of the same nature, of the heavenly rest.

11 The exception which some take against this inference is most absurd, when they say, that if the Sabbath day was a type of the heavenly rest, it ought to remaine in its vigor and strength, till this rest come, and all the faithfull have obtained it. For to the end it should continue no longer, it sufficeth that this heavenly and eter∣nall rest hath beene purchased by IESUS CHRIST, and that the faithfull possesse it already in part, some of them being in heaven happy in their soules, and resting from their labours, the rest being here beneath, where they receive the first fruits, and an essay of that blessednesse, by the spirituall consolations, contentments and delights, which in the middest of their greatest afflictions are shed abroad in their hearts by the Holy Ghost which dwelleth in them. Otherwise, if the foresaid reason were of any value, the other Sabbaths, to wit, the Sabbath of the seventh yeere, and the Iubile of the fiftieth yeere, which were Sabbaths of rest unto the the land should continue still, because they were figures of that rest which is not yet come. Nay all the signes of the Old Testament should remaine, because they figured spirituall benefits, which are alwayes to come, either wholly, or in part, to all GODs Elect while they are here on earrh. The signification of the Iewish cir∣cumcision, to wit, the circumcision of the heart shall not be brought to perfection and absolutely finished till wee be in the kingdome of heaven. But it sufficeth for an absolute abolishment of all the signes of the Old Testament, that Iesus Christ hath actually acqui∣red all the benefits figured by them, although the Elect inherite them not yet totally and perfectly. As for the day which the Church hath appointed to be a day of rest under the New Testa∣ment, it hath not beene ordained to serve for a type and figure,

which it neither could, nor ought to doe, but only for order, and to be a meanes of the practise of holy duties, whereunto some day was of necessity to be allowed.