promised in the renewal of life and happiness through our Saviour. Thus the Sabbath is the central point of the moral law--the Gospel in the Decalogue--the connection between God and man through the promise of redemption. It is this and this alone that gives it its true religious significance, but is lost on the natural-day theory. It would farther seem that this view of the law was that of our Lord himself, and was known to the Jews of his time, for, when blamed for healing a man on the Sabbath, he says, "My Father worketh hitherto, and I work"--an argument whose force depended on the fact that God continues to work in his providence throughout his long Sabbath, which has never been broken except by man. Farther, the writer of the Epistle to the Hebrews takes this view in arguing as to the rest or Sabbatism that remains to the people of God. His argument (chap. iv., 4) may be stated thus: God finished his work and entered into his rest. Man, in consequence of the fall, failed to do so. He has made several attempts since, but unsuccessfully. Now Christ has finished his work, and has entered into his Sabbath, and through him we may enter into that rest of God which otherwise we can not attain to. This does not, it is true, refer to the keeping of a Sabbath-day; but it implies an understanding of the reference to God's olamic Sabbath, and also implies that Christ, having entered into his Sabbatism in heaven, gives us a warrant for the Christian Sabbath or Lord's day, which has the same relation to Christ's present Sabbatism in heaven that the old Sabbath had to God's rest from his work of creation.[49]