Exercitations concerning the name, original, nature, use, and continuance of a day of sacred…

§. 15 But we must yet further consider the nature of the several Rests here discoursed of by the Apostle, which will give light and confirmation unto what we have before discoursed. To this purpose will the ensuing Propositions taken from the words conduce: As,

1. The Rest of God is the foundation and principal cause of our Rest. Hence in general it is still called 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 ⟨p. 371⟩the works of Creation, which is first proposed, God ceased from his works, and rested. This was his own Rest, the nature whereof hath been before declared: He rested on the seventh day; But this was not all, he blessed it for the Rest of man, a Rest for us ensuing on his Rest, an expressive representation of it, and a pledge of our entering into, or being taken into a participation of the Rest of God.

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