§. 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. [Greek or Hebrew]: 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 show 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 ⟨p. 386⟩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, 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 refer 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, [Greek or Hebrew], a Sabbatism, which is framed, and as it were coined 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 [Greek or Hebrew], adding, that there was an especial Day for its enjoyment. Here he introduceth [Greek or Hebrew], a Sabbatism, which his way of arguing would not have allowed, had he not designed to express the Christian Sabbath. Add hereunto, that he subjoins the especial Reason of such a Days observation ⟨p. 387⟩in the next Verse, as we have declared.
§. 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. 〈non-Latin alphabet〉: 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 ⟨p. 386⟩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, 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, 〈non-Latin alphabet〉, 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 〈non-Latin alphabet〉, adding, that there was an especial Day for its enjoyment. Here he introduceth 〈non-Latin alphabet〉, 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 ⟨p. 387⟩in the next Verse, as we have declared.
