Let us turn to God's Word and
direct you this morning to words that we find in Hebrews chapter
4 and in particular verse 9. Hebrews 4.9 and the words there,
Remain as therefore a rest to the people of God. There is an alternative reading
we see in the margin there remaineth therefore a keeping of the Sabbath
to the people of God. What I want to do today is this
morning to consider this particular scripture in terms of the marginal
reading and to take up the subject matter of Sabbath rest And then,
if the Lord will, to come again and to consider the verse this
evening from the perspective of that heavenly rest that still
awaits the people of God. This morning, the theme is that
of Sabbath rest. As we take account of the marginal
reading, there remaineth therefore a keeping of a Sabbath to the
people of God. Now, the whole passage from chapter
3 at verse 7 right through to verse 11 here in the fourth chapter,
the passage is very much dealing with the subject matter of rest. You'll find that word occurs
several times in this portion and It is the word that we would
really know as Sabbath. It's a Hebrew word that has come
through into the Greek of the New Testament and then furthermore
into our English language. The etymology of the word Sabbath
would take us right the way back to the Hebrew, Sabbat. And the word does literally mean
rest. And here, previously at verse
4, you will see a mention is made of the way in which God
rested on the seventh day after the great work of creation. He
spoke in a certain place of the seventh day on this wise, and
God did rest. the seventh day from all his
works. And that creation rest, of course,
is what we have recorded there, right at the beginning. In chapter
1 of Genesis, we have the account of God's work of creation in
six days. and then coming into the second
chapter thus the heavens and the earth were finished and all
the host of them and on the seventh day God ended his work which
he had made and he rested on the seventh day from all his
work which he had made and God blessed the seventh day and sanctified
it because that in it he had rested from all his work which
God created and made and so The work was completed. There was
no more creation. God rests from creation work. It doesn't mean that God doesn't
work at all. There was a work of providence.
God is an active God. He is the one who rules and reigns
over all his creatures. But the work of creation was
completed in those six days, and so God rested. And of course,
when we When we come to the commandments, remember the fourth commandment,
remember the Sabbath day, remember the day of rest to keep it holy. God himself had sanctified that
particular day and so it was to be recognized as a different
day, a holy day, a day that God himself had set apart. Now, Here we read of another day that
remains to the people of God. There remaineth, therefore it
says, a keeping of a Sabbath to the people of God. No more are we under the law
of the Old Testament, There were many regulations,
many restrictions that were put upon the children of Israel with
regards to the way in which they were to keep that seventh day,
that Sabbath day. We're not under law, we're under
grace. And it's interesting, in his
great commentary on the epistle to the Hebrews, Dr. John Owen,
the Puritan, commenting on this verse, our text this morning
says, the first of the week appointed and determined for a day of Sabbath,
a day of rest or a Sabbath to the Church. He speaks of the
first day of the week as that day that is now set apart under
the Gospel and set apart really in remembrance of a work that
is even greater than the work of creation. With the Christian
Sabbath we remember that work of redemption that the Lord Jesus
Christ accomplished by his life and by his death, and he rose
again on the first day of the week having completed all that
great work. And it is interesting to observe
how that, in a sense, that is anticipated in the Old Testament
Scriptures. even with regards to the children
of Israel, when he came to the observance of the Sabbath day,
it wasn't that they were simply remembering how God, after his
work of creation, rested on the seventh day. When the Ten Commandments
are repeated in Deuteronomy chapter 5, Remember we don't only have
Exodus chapter 20 where the law is first given but after the
40 years wandering through the wilderness when they come to
the borders of the promised land there is the repetition of the
Ten Commandments as Moses there in Deuteronomy chapter 5 reminds
that new generation of the law that God had given to their fathers
and it's interesting to observe the subtle difference that we
have in what he said concerning the keeping of the Sabbath day
in Deuteronomy chapter 5 and there at verse 15 in particular
but seeing it in in the whole of the context. It's the fourth commandment,
Deuteronomy 5.12, keep the Sabbath day to sanctify it as the Lord
thy God commanded thee. Six days shalt thou labour and
do all thy work, but the seventh day is the Sabbath of the Lord
thy God. In it thou shalt not do any work thou, nor thy son,
nor thy daughter, nor thy manservant, nor thy maidservant, nor thine
ox, nor thine ass, nor any of thy cattle, nor thy strangers
within thy gates, that thy manservant and thy maidservant 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 a stretched out arm. Therefore the Lord thy God commanded
thee to keep the Sabbath day. In the keeping of the Sabbath
day then here it is made quite clear that there's not just the
remembrance of God's work of creation but there's also the
remembrance of that great work that God did when he delivered
the children of Israel out of Egypt. And that really was a
work of redemption. We see that in Exodus 15, verse
13 Thou in Thy mercy hast led forth the people which Thou hast
redeemed." God is leading forth there in Exodus 15 the people
that He has redeemed and they are to remember they are to remember
that great work of redemption all of these things of course
are happening unto them for in samples and for types and it's
all written for for our admonition upon whom the ends of the world
are come. And so as we have that indication
in the Old Testament that the Sabbath is also associated with
redemption, it should not surprise us that when we come to the fullness
of the revelation of God here in the New Testament, when it
comes to our observance of a day, we are to remember that greater
work of redemption. That is the significance of what
is being said here in the text this morning. There remineth
therefore a rest, the keeping of a Sabbath
to the people of God. For he that is entered into his
rest, he also will cease from his own works as God did from
his. And there in verse 10, the reference
is to the Lord Jesus Christ as that one who has entered now
into his rest after completing the great work of redemption
and so this morning as I say I want us to consider the Christian
Sabbath or that Sabbath rest and I want us to consider it
in a two-fold sense I want first of all to say something with
regards to the Lordship of the Lord Jesus Christ. He is Lord
of the Sabbath. And then, secondly, I want to
say something with regards to the nature of the Lord's Day,
the Sabbath day that we, as Christian believers, are to keep. First
of all, then, the Lordship of the Lord Jesus Christ. He is,
of course, that One who is the King of Kings. and the Lord of
Lords. He is that One who has come,
God, manifest in the flesh. Christian believers confess the
Lord Jesus Christ as their Saviour and as their God. And how those
two of course come together, how can He be our Saviour except
He also be our God? Think of the language of Dear
John Newton, when he says, so guilty, so helpless am I, I does
not confide in his blood, nor on his protection rely, unless
I was sure he is God. Oh, he is God. and he has all
the power and all the authority that belongs unto God. Does he
not say, when he gives commission to his own disciples at the end
of Matthew's Gospel, all power, all authority is given unto me
in heaven and in earth. And in that portion that we read,
In Matthew chapter 12 and verse 8, the Lord Jesus quite plainly
declares the truth that the Son of Man is Lord even of the Sabbath
day. He is that One who is the Head
over all things to the Church, His Body, the fullness of Him
that filleth all in all. He is that One then who is Lord
even of the Sabbath day. Now as I've already intimated
there is a connection here between the verse 9 that's our text and
the following 10th verse and you'll see the connection with
that little word for and it has the force of because that's the
connection there remaineth therefore a keeping of a Sabbath to the
people of God, because he that is entered into his rest, he
also has ceased from his own works as God did from his. And as I said, the reference
here is to Christ's work of redemption. And that is a finished work. Does he not pray to his Father,
I have glorified thee on the earth, I have finished the work.
that thou gavest me to do the great high priestly prayer of
John 17 and then again upon the cross when he comes to yield
up the ghost when he commits, commends his spirit into the
hands of God now he cries with a loud voice it is finished all
the work is finished it is complete and here you see is the reason
for the change of the dark from the seventh day as it was in
the Old Testament for the Jew. Principally they're remembering
God's work of creation in six days and God sanctifying, setting
apart the seventh day. But now there's that greater
work that God has accomplished in the person of His only begotten
Son, the Lord Jesus Christ, that great work of redemption and
salvation and rising again on the first day of the week We
remember. We remember a salvation that
is truly accomplished. In all of this, in the change
of the day, we're not to imagine for a moment that the Lord Jesus
Christ is abrogating the Old Testament law. What the Lord
does is to preserve that law from all the perversions that
the Pharisees had imposed upon it. We know how the Lord Jesus
does not come to destroy the law or the prophets, He comes
to fulfill. He says, Not one jot or tittle
shall fail till all be fulfilled. He declares this quite plainly
in his sermon, his Sermon on the Mount, there in Matthew 5,
17. But now the Pharisees, they smothered
the Old Testament laws of God with their own traditions, the
vain traditions of men. And they lost sight of the truth
that when God gave the Sabbath day, He gave it for man's goods. And what were the Pharisees doing?
They were making it something that was irksome to men. The
Lord says quite clearly in that portion that we read that the
Sabbath was made for man and not man for the Sabbath. The
Sabbath was made for man, and it's interesting, it was not
just made for the Jews, it was not just made for the Hebrew
people, it is clearly seen in the Old Testament to be a creation
ordinance. It was made for man, that is,
for Gentiles as well as for Jews. Although in the Old Testament
God's taken up simply with the people of Israel, you only have
I know, he says, of all the nations of the earth. But how remarkable
it is to contemplate how that when God gave the Sabbath day
it was there at the beginning. was that that was given to Adam
and Eve even there in the Garden of Eden. And as we said, there
was clearly a sanctifying of that seventh day, setting it
apart. And so as we see with the commandment,
what are they to do? They are to remember the Sabbath
day to keep it holy. They are to remember it. doesn't that indicate that they
were aware of it before ever God gave those Ten Commandments
in Exodus chapter 20? It is clear that they were already
well aware of the day because previous to chapter 20, in Exodus
16, we read about God providing the manna for them. And you know
the detail that we have in that 16th chapter, that God would
give the manna It would be there lying upon the ground every morning,
and they were to go out and they were to gather the manna. It
would be sufficient for the day. They were not to store it overnight.
It was God granting them each day their daily bread, and if
they did store it overnight it would begin to rot and to stink. But God said quite clearly that
on the sixth day He would give a double measure. because they
were not to go out on the seventh day, on the Sabbath day but they were those who were
disobedient and they did go out and God dealt with them so severely
because they disobeyed his commandment they didn't keep the day as a
separated day, as a holy day that's in Exodus chapter 16 and
it's not until four chapters later that we actually find them
at Mount Sinai and God Himself speaking the words of the Ten
Commandments to them. Remember, they were to remember
the day it was surely a creation ordinance, not just
a part of the Old Testament law that was given to the children
of Israel. But more than that, ultimately,
As I've said, it points to the Lord Jesus Christ. There in Deuteronomy
chapter 5 and verse 15, as we read, as they kept that day,
as they remembered that day, they were also to call to mind
their own deliverance, and that God had brought them out from
the bondage that was Egypt. It isn't that deliverance, that
great redemption, the sacrifice of the Paschal Lamb, the Passover,
all of that of course is a type of the Lord Jesus Christ. Even
there in the Old Testament with the Sabbath there was that that
was pointing to Christ and His coming and that great work of
redemption that He accomplished. And as Gadsby says in his lovely
hymn, on the Sabbath day, the Sabbath was a day of rest, a
day the Lord Jehovah blessed, a lively type of Christ. And
the Lord Jesus is that one who has lordship over the day. It
is His day, and it is that day that He has appointed. In this,
the Gospel dispensation, we are to remember this Lord's Day and
we are to keep it as unto the law. Well, having sought to say
something concerning Christ's sovereignty, His Lordship over
the day and the reason why it has changed, I want in the second
place to consider the day in particular. Here, under the Gospel, the day
is changed from the seventh day of the week to the first day
of the week. Now, these things are clearly
intimated, indicated, as we read in the New Testament. Think of
what we're told concerning the apostle Paul there at Troas,
at the beginning of Acts chapter 20. We're told how upon the first
day of the week the disciples came together to break bread. And Paul is here and Paul preaches
to them. They came together, they gathered
together for that ordinance, the breaking of bread, the Lord's
Supper. and the Apostle is there amongst them at that time, it's
the first day of the week and he preaches to them. It is evident
from what we read there at the beginning of Acts chapter 20
that they were keeping as their special day the first day of
the week. And again with regards to giving,
to giving for the needs of the saints, when Paul gives instruction
to the church at Corinth He speaks in terms of the first day of
the week. In 1 Corinthians 16, Now concerning
the collection for the saints, as I have given order to the
churches of Galatia, even so do you. Upon the first day of
the week, let every one of you lie by himself in store, as God
hath prospered him, that there be no gatherings when I come. what they were doing at Galatia,
they were to do the same at Corinth when they came together for their
worship on the first day of the week, then they were to make
that provision. Their giving was part of their
worship of God really. This collection for the well-being
of the saints. But it is clearly seen to be
there upon the first day of the week. And remember, how the Lord
Jesus Christ himself honored that day. He rose again, of course,
on the first day of the week and He would come to His disciples
again on that first day of the week. Look at the language that
we have in the 20th chapter of John, the account of the Lord's
resurrection. It opens the first day of the
week. The first day of the week cometh Mary Magdalene early when
it was yet dark unto the sepulchre, and seeth the stone taken away
from the sepulchre." And then she runs off to Simon Peter and the other
disciples. It's the first day of the week,
the stone is laid, is rolled away, the tomb is empty, the
Lord is now risen again from the dead. And then what happens? Verse 19, Then the same day at
evening, this is the first day of the week still, but now it's
the evening. Then the same day at evening, being the first day
of the week, when the doors were shut, where the disciples were
assembled for fear of the Jews, came Jesus, and stood in the
midst, and said unto them, Peace be unto you." How the Lord appears
to them. And then, a week later, verse
26, after 8 days. If Sunday is the first day of
the week, And Saturday is the seventh day of the week. After
eight days is the following Sunday. Again, it's the first day of
the week, verse 26. After eight days, again, his
disciples were within, and Thomas with them. Then came Jesus, the
doors being shut, and stood in the midst, and said, and said,
Peace be unto you. How the Lord himself, you see,
is so honored that first day of the week, the day of His resurrection,
He will come and He will meet with His disciples and He will
come and speak peace to His disciples. Or we sang just now in the Metrical
Psalm that verse, This is the day that the Lord hath made.
We will rejoice and be glad in it. Isn't this Lord's day that
that Christ Himself has made and given to us? as a special
day, as a Sabbath day, a day of rest, a day of gladness. With the Old Testament Sabbath
we see quite clearly how there was a cessation of work. Sabbath
clearly implies that, a ceasing from work, a ceasing from labor. God sees from his great work,
the work of creation. When God works in creation, of
course, he simply works in the sense that he declares by his
voice, by divine fiat, he speaks everything into creation. God
said, let there be light, and there was light, by the word
of the Lord were the heavens made, all the host of them by
the breath of his mouth. It's not that God has to work
and labor like we do, but creation is clearly a work that God was
pleased to undertake, and he accomplishes that work in the
period of six days, and then he rests. It says as much. There's
that ceasing of work. And so too, when we come to the
New Testament, the Lord Jesus Christ has accomplished that
work that the Father had given Him to do, that great work of
redemption. He has finished the transgression.
He has made an end of sin. He has made reconciliation for
iniquity. He has brought in everlasting
righteousness. He has sealed up the vision and
the prophecy. yet anointed the most holy."
That's the language of Daniel 9.24. What a statement that is!
Concerning the work of the Lord Jesus Christ and all that He
has done. Oh, He has finished the transgression. He's made an end of sin. He has
made that one sacrifice for sins forever. No more sacrifice is
necessary. By the shedding of His precious
blood He has paid the price for the redemption of his people.
He has satisfied all the demands of the Holy Lord of God, the
Lord that says, the soul that sinneth it shall die. He has
died as a substitute. He has died just for the unjust,
to bring sinners to God. But he has not only made an end
of sin, by that sacrifice, he is also
brought in everlasting righteousness. He is not only honoured the law
in terms of all its terrible breaches, and borne the punishment
that the transgressor of the law deserved, but he is honoured
that law by the obedience of his sinless
life. He is wrought a righteousness
All He has brought in everlasting righteousness, He is the Lord,
our righteousness, that righteousness that justifies the sinner. And
not only that, He has sealed up the vision and the prophecy.
There is no more going to be any revelation from God. God
in His last days has spoken to us by His Son. There is no more
any need of revelation. God's revealing of himself is
now accomplished in the person and the work of the Lord Jesus
Christ. That is a tremendous statement
then, that we find there in Daniel chapter 9. Finishing the transgression,
making an end of sin, making reconciliation for iniquity,
bringing in everlasting righteousness, sealing the vision and the prophecy. What do we do when we come together
in this fashion? Every Lord's Day we observe the
Sabbath. Or we remember that Christ has
completed that great work of redemption. There's nothing to
do. And all of this, does it not
teach us and instruct us the way of salvation? As the hymn
writer says, cease from your own work. good and bad, and wash
your garments in my blood." That's the language of the Gospel, the
cessation from all work. We cease from all our sinful works, there is that
need for repentance, but not only a cessation from sinful
works, bad works, but also a cessation from good works. We don't look
to anything of ourselves. We see that salvation is all
together in the work of the Lord Jesus Christ. Or we have nothing
of ourselves. Doesn't the day teach us that
lesson? Teaches us that we are to be those who are resting in
the Lord Jesus Christ. And there we see quite remarkably
really in the Apostle John there at the
end of the New Testament in the book of the Revelation. Here
is John and he is about to receive these remarkable visions that
are recorded throughout the book. The whole scene is set there
in the opening chapter of the Revelation Verse 10, John says,
I was in the Spirit on the Lord's day. So it's the Lord's day. It's that first half of the week.
And here is John. He's exiled. He's cut off from all fellowship
with his fellow believers. He's on the isle called Patmos.
there in the Aegean Sea, and alone it would seem. I certainly
cut off from all fellowship with believers. I was in the Spirit,
he says, on the Lord's Day, and heard behind me a great voice
as of a trumpet, saying, I am Alpha and Omega, the first and
the last, and what thou seest, write in a book and send it unto
the seven churches which are in Asia. unto Ephesus, and unto
Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis,
and unto Philadelphia, and unto Laodicea. And I turned to see
the voice that spake with me, and being turned I saw seven
golden candlesticks, and in the midst of the seven candlesticks
one like unto the Son of Man, clothed with the garment down
to the foot, Girt about the paps with a golden girdle. Then we
have that description of the glorified Christ. This is what
John sees in the Spirit on the Lord's Day, favoured with such
a vision of Christ. Verse 17, And when I saw him,
I fell at his feet as dead. And he laid his right hand upon
me, saying unto me, Fear not, I am the first and the last.
I am he that liveth and was dead. And behold, I am alive forevermore,
Amen, and have the keys of hell and of death." Or is that our
desire, that we might know something of the aged John's gracious experience? What a favour was bestowed upon
him. He was in the Spirit on the Lord's
Day. And he sees Christ. That's what
the day is about. That's what the day surely must
mean to us. being in the Spirit, knowing
that gracious ministry of God the Holy Ghost, beholding the
glorified Christ, how the believer in the language of Joseph Hart
then slides softly into promised rest, reclines his head on Jesus'
breast and proves the Sabbath true. or we are to prove the
Sabbath true only as we come to that faith in the Lord Jesus
Christ, that resting in Him. And so then surely the day is
to us a delight. That's what it should have been
to the children of Israel in that chapter that we read in
Isaiah's book, there in Isaiah 58. What a chapter it is! Cry aloud, spare not, lift up
thy voice like a trumpet, and show my people their transgression,
and the house of Jacob their sin. What were they guilty of? They
were guilty of a merely formal religion. Oh, they thought they
did everything right. They kept the fast. But was it
the fast that the Lord required of them? Not so. How do they
keep the Sabbath done? Well, they're told how they must
keep it. Turn away thy foot, if thou turn away thy foot from
the Sabbath from doing thy pleasure on my holy day, and call the
Sabbath a delight, the holy of the Lord, honourable, and shalt
honour him, not doing thine own ways, nor finding thine own pleasure,
nor speaking thine own words, then shalt thou delight thyself
in the Lord. And here is a promise, I will
cause thee to ride upon the high places of the earth, and feed
thee with the heritage of Jacob thy father, for the mouth of
the Lord hath spoken it." Or can we say, truly to us, the
Sabbath day, the Christian Sabbath, is a delight. It's what we look forward to.
It's what we long for. Week by week it's the first day
of the week. It's the best day of the week
to us. And we don't want to do our own
pleasure, we want to delight ourselves in all that the Lord
is. It is truly to us a blessed day
of rest. It is such a thing as a Sabbath
rest. And what is that? It's resting
in Christ. But then you might say to me,
well, what of the unbeliever? What of the unbeliever? Well,
the Sabbath, you know, also serves those who are in unbelief. It
serves sinners as the Sabbath day. It serves sinners in a twofold
sense. First of all, there is the conviction
of sin. The Sabbath, there in the Old
Testament, is contained in the law of the Ten Commandments.
It's the fourth of the commandments. It's in Exodus chapter 20 verse
8 following. It's there as we saw in Deuteronomy
5 at verse 12 following. And it's one of the most detailed
of all of the commandments. And what is the purpose of the
law? Well Paul tells us we know that what things soever the law
saith it saith to them who are under the law that every mouth
may be stopped and all the world become guilty before God. Therefore
by the deeds of the law shall no flesh be justified in his
sight, for by the law is the knowledge of sin. Whatever things the law saith,
it saith to them who are under the law." Who are under the law? Believers are not under the law.
Believers are not under the law. Knowing this, that the Lord is
good, says Paul, if a man use it rightly. The Lord is not made
for a righteous man. That's what Paul says. The Lord
is not made for a righteous man. That's a justified sinner. That's
the believer in Christ. But He's made for the lawless
and disobedient, for the ungodly and for sinners, for unholy and
profane, and so it goes on. It's there the law to shut the
mouths of sinners. The law has a purpose. Whosoever
committeth sin transgresseth also the law. Sin is the transgression
of the law. Men need to be aware, you see,
that they are guilty before God as those who are breakers of
His commandments. And now the multitudes they break
the commandment of God, they desecrate the day of the law.
They do their own pleasure on that day. It's part of the law, there's
conviction of sin. But the wonderful thing is, there
is also in what the scriptures teach us concerning the law,
there is also the comfort of the gospel. What does Gadsby
call the Sabbath day in his hymn? A lively type of Christ. A lively type of Christ. The
Sabbath was a day of rest, the day the Lord Jehovah blessed,
a lively type of Christ. And as I've said, we have it
here in our text this morning. There
remaineth therefore a keeping of a Sabbath to the people of
God. For he that is entered into his
rest, he also hath ceased from his own works, as God did from
his. Who is the one that is entered
into his rest? Observe that it is the singular
pronoun, he. Now when he speaks of believers,
and their rest, he uses the plural. Go back to verse 3. We which have believed do enter
into rest. We which have believed. He's
not speaking here in verse 10 of the believers entering into
their rest. He's already dealt with that.
When he uses his singular pronoun, he, as I've said, he is referring
to the Lord Jesus Christ. And there's a connection with
what he said in the 9th verse. Here is the rest that remaineth. It's that keeping of a Sabbath
because he, that is Christ, entered into his rest. He also ceased
from his own works. Now here we've been directed
to the Lord Jesus Christ quite clearly. We're to look to Christ,
we're to believe in Christ, we're to rest In Christ, all that Christ
is, all that Christ has done, that's a message to the ungodly,
that's a message to the sinner. Oh yes, there's conviction under
the law, but is there not hope for the sinner in the gospel? What does the Lord say? The gracious
invitations of the gospel come unto me, all ye that labour and
are heavy laden, and I will give you rest. Take my yoke upon you,
learn of me, for I am meek and lowly in heart, and ye shall
find rest for your souls." The comforts of the Gospel always
directed to the work that Christ himself has completed, accomplished,
that great work of salvation. And what does What does Paul
go on to say at verse 11? Let us labour therefore. Again
it's the plural you see. Let us labour therefore to enter
into that rest. What is this labour? Strange
paradox really. It's a day of rest. And yet there's
this labouring. What is it? It's that diligence. That diligence in waiting upon
the Lord. Not passive waiting. when the
psalmist waits upon the Lord, why there's all holy activity
in the soul of that man. There's all that diligence of
seeking, that calling, that crying. This is how we labor to enter
into that rest. All keepers that come short of
this, the substance of the Sabbath miss and grasp and empty shame. Oh, we don't just want the shade,
we want the substance of these things. We don't just want the
form of godliness. I'm sure we would say, well,
we endeavor to observe the day of rights, we treat it as a different
day, a day apart. There are things we wouldn't
do on this day that we would do on other days. They're not
things that are improper, but we wouldn't do them on this day.
We want this day to be a delight to the Lord, but we don't just
look to our own observances. No, we are those
who are wanting to look to the Lord Jesus Christ. We want to
be those who are truly entering into all that Christ is and all
that the Lord Jesus Christ Himself has done. Or we want our souls
to find their rest in Him. There remaineth therefore a keeping
of a Sabbath to the people of God or as it actually reads in
the text and we'll come to this God willing this evening there
remaineth therefore a rest to the people of God. May the Lord
be pleased to bless His words to us. Now let us conclude our
worship this morning as we sing the hymn number 358 the
tune is King's College 716 God thus commanded Jacob's seed
when from Egyptian bondage freed he led them by the way remember
with a mighty hand I brought thee forth from Pharaoh's land
then keep my Sabbath day 358