Exposition of the Epistle to the Hebrews

Havine finished the whole doctrinal parts of the sacerdotal office of Christ, which was my principal design in these Exercitations; and haying made this entrance into what I had designed, concerning the Prefigurations of the Priesthood of Christ in the Church, and in the World; I find the full discussion of all things thereunto belonging, will require larger discourses than my present indisposition as to health will allow me to engage in.

THERE are two great concerns of that religion whose name thou bearest; the profession of its truth, and the practice or exercise of its power. And these are mutually assistanf to each other. Without the profession of faith in its truth, no man can express its power in obedience; and without obedience, profession is little worth. Whatever, therefore, doth contribute help and assistance to us in either of these according to the mind of God, is highly to be prized and valued. Especially it is so in such a season, wherein the former of them is greatly questioned, and the latter greatly neglected, if not despised. But if there be any thing which doth equally confirm and strengthen them both, it is certainly of great necessity in and to religion; and will be so esteemed by them who place their principal concerns in these things. Now, such is the solemn observance of a weekly day of rest, sacred unto God.

For, amongst all the outward means of conveying to the present generation, that religion which was at first taught and delivered to men by Jesus Christ and his apostles, there hath been none more effectual than the catho- ᾿ lic, uninterrupted observance of such a day, for the celebration of the religious worship appointed in the gospel. And many material parts of it were unquestionably preserved by the successively continued agreement of Christians in this practice. So far, then, the profession of our Christian religion in the world at this day doth depend upon it. How much it tend to the exercise and expression of the power of religion, cannot but be evident to all, unless they be such as hate it, who are not afew. To others it will quickly appear, upon a sober and unprejudiced consideration; for no small part of the power of religion doth consist in the constant payment of that homage of spiritual worship which we owe to God in Jesus Christ; and the duties designed thereto are the means which he hath appointed for the communication of grace and spiritual strength, for the due performance of the remainders of our obedience. In these things consist the services of this day, and the end of its observance is their due performance to the glory of God, and the advantage of our own souls. mn

The Christian religion may be considered two ways: Ist. As it 1s publicly and solemnly professed in the world, whereon the glory of God and the honour of Jesus Christ, do greatly depend. And, 2dly. As it prevails and rules in the minds and lives of private men. In neither of these ways can it be maintained, without a due observance of a stated day of sacred rest. Take this away, neglect and confusion will quickly cast out all regard to solemn worship. Neither did it ever thrive or flourish in the world from the foundation of it, nor will do so-unto its end, without a due religious attendance to such a day. Any man may easily foresee the disorder and profaneness which would ensue, upon the taking away of that whereby our solemn assemblies are guided and preserved. Wherefore, by God’s own appointment it had its beginning, and will have its end with his public worship in this world. And take this off from the basis whereon God hath fixed it; and all human substitutions of any thing in the like kind, to the same purposes, will quickly discover their own vanity. Nor, without the advantage which it affords, as it is the sacred repository of all sanctifying ordinances, will religion long prevail in the minds and lives of private men. For it would be just with God to leave them to their own weakness and decays, which are sufficient to ruin them who despise the assistance which he hath provided for them, and which he tenders to them. Thus, also, we have known it to have fallen out with many in our days, whose apostasies from God have hence taken their rise and occasion.

This being the case of a weekly sacred day of rest unto the Lord, it must needs be our duty to inquire and discern aright, both what warrant we have for the religious observance of sucha day, as also what day it is in the hebdomadal revolution, that ought so to be observed. About these things there is an inquiry made in the ensuing discourses, and some determinations on that inquiry. My design in them was to discover the fundamental principles of this duty, and what ground conscience hath to stand upon, in its attendance thereunto; for what is from God in these things, is assuredly accepted with him. The discovery hereof I have endeavoured to make, and therewithal to set forth a safe rule for Christians to walk by in this matter; so that for want thereof they may not lose the things which they have wrought. What I have attained unto of light and truth herein, is submitted to the judgment of men learned and judicious. The censures of persons heady, ignorant, and proud, who speak evil of those things which they know not, and in what they naturally know corrupt themselves, I neither fear nor value. If any part of these discourses seem somewhat dark or obscure to ordinary readers, I desire they would consider, that the foundations of the things discoursed of, lie deep, and no expression will render them more familiar and obvious to all understandings, than their nature will allow. Nor must we in any case quit the strengths of truth, because the minds of some cannot easily possess themselves of them. However, I hope nothing will occur, but what an attentive reader, though otherwise but of an ordinary capacity, may receive and digest. And they to whom the argument seems hard, may find those directions which will make the practice of the duty insisted on, easy and beneficial.

The especial occasion of my handling this subject, is declared afterwards. I shall only add, that I have here no design of contending with any, of opposing or contradicting any, of censuring or reflecting on those whose thoughts and judgments in these things differ from ours. Even those by whom a holy day of rest under the gospel, and its services, are laughed to scorn, are by me left to God and themselves. My whole endeavour is, to find out what is agreeable unto truth, about the observance of such a day to the Lord; what is the mind and will of God concerning it: on what foundation we may so attend to the services of it, as that God may be glorified in us, and by us; and the interest of religion in purity, holiness, and righteousness, be promoted amongst men.

§ 1. Trouble and confusion from men’s inventions. ᾧ 2, Instanced in doctrines and practices respecting the Sabbaticak rest. ᾧ 9, Reason for considering these at present. ᾧ 4. Extent of the controversies about such a rest. § 5, A particular enumeration of them. § 6. Special instances of particular differences, upon an agreement in more general principles. § 7. Evil consequences of these controversies in Christian practice. § 8. Principles and rules proposed for the right investigation of the truth in this matter. ὁ 9. Names of a sacred day of rest. ‘yawn wr, ἡ ξιβδομιη" ἱερα ἑβδομη, Gen. ii. 3; Heb. iv. 4. § 10. naw. navn oY. pnaw. nawn. Gen. il. 3; Exod. xvi. 23, xxxv. 2; Lam. i. 7. Saturn called ‘naw and ‘xnaw by the Jews, and why. The word doubled. naw ynaw. Reason of it. § 11. Translation of this word into the Greek and Latin languages. μια Σαξξατων, § 12. All Judaical feasts called Sabbata by the heathen. Suetonius, Horace, Juvenal, cited to that purpose. ᾧὮ 19, ἥμερα ἥλιου, Sunday. Used by Justin Martyr, Tertullian, Eusebius: blamed by Austin, Hierome, and Philastrius. ᾧ 14. Use of the names of the days of the week derived from the heathen of old. Custom of the Roman church. §15. First day of the week. Lord’s day. Lord’s day Sabbath.

§ 1. Sotomon tells us, that in his disquisition after the nature and state of things in the world, this alone he had found out, that is absolutely and unto his satisfaction; namely, that God made man upright, but they have sought out many inventions, Eccles. vii. 29. And the truth hereof we also find by woeful experience, not only in sundry particular instances, but in the whole course of men in this world, and in all their concerns with respect to God and themselves. There is not any thing wherein and whereabout they have not found out many inventions, to the disturbance and perverting of that state of peace and quietness, wherein all things were made of God. Yea, with the fruits and effects of this perverse apostasy, and relinquishment of that universally harmonious state of things wherein we were created, not only is the whole world, as it lies in evil, filled, and as it were overwhelmed; but we have the relics of it to conflict withal, in that reparation of our condition, which in this life by grace we are made partakers of. In all our ways, actions, and duties, some of these inventions are ready to immix themselves to our own disturbance, and to the perverting of the right ways

§ 2. An evident instance we have hereof, in the business of a day of sacred rest, and the worship of God therein required. God originally, out of his infinite goodness, when suitably thereto, by his own eternal wisdom and power, he had made all things good, gave unto men a day of rest, thus to express to them his own rest, satisfaction, and complacency in the works of his hands, and to be a day of rest and composure to themselves, and a means of their entrance into, and enjoyment of, that rest with himself, here and for ever, which he had ordained for them. Hence it became unto them a principle and pledge, a cause, and means of quietness and rest, and that in and with God himself. So might it be still to the sons of men, but that they are in all things continually finding out new inventions, or immixing themselves in various questions and accounts: for so saith the wise man, ΣΦ MIawWM Wwpa man, ‘themselves have sought out many computations.’ |

And hence it is, that whereas there are two general concernments of such a day, the doctrine, and the practice of it, or the duties to be performed unto God thereon, they are both of them solicited by such various questions, through the many inventions which men have found out, as have rendered this day of rest a matter of endless strife, disquietment, and coatention. And whereas all doctrines of truth do tend unto practice, as their immediate use and end, the whole Scripture being αληθεια ἡ κατ᾽ ευσεβειαν͵ Tit. i. 1, ‘the truth which is according unto godliness, the contentions which have been raised about the doctrine of the holy day of rest, have greatly influenced the minds of men, and weakened them in that practice of godliness, which all men confess to be necessary in the observance of such a day of rest unto the Lord, if such a day of rest there be, on what foundation soever it is to be observed. For Christians in general, under one notion or other, do agree, that a day of rest should be observed in, and for the celebration of the worship of God. But whereas many controversies have been raised about the grounds of this observance, and the nature of the obligation thereto, advantage hath been taken thereby to introduce a great neglect of the duties themselves, for whose sakes the day is to be observed; whilst one questions the reasons and grounds of another for its observance, and finds his own by others despised. And this hath been no small nor ineffectual means of promoting that general profaneness and apostasy from strict and holy walking before God, which at this day are every-where so justly complained of.

§ 3. Itis far from my thoughts and hopes, that I should be able to contribute much to the composing of these differences and controversies, as agitated among men of all sorts. The known pertinacity of inveterate opinions, the many prejudices that the minds of most in this matter are already possessed withal, and the particular engagements that not a few are under, to defend the pretensions and persuasions which they have published and contended for, will not allow any great expectation of a change in the minds of many, from what I have to offer. Besides, there are almost innumerable eristical discourses on this subject in the hands of many, to whom, perhaps, the report of our endeayours will not arrive. But yet these, and the like considerations of the darkness, prejudices, and interests of many, ought not to discourage any man from the discharge of that duty which he owes to the truths of God; nor cause him to ery with the sluggard, ‘ There is a lion in the streets, I shall be slain in the way.’ Should they do so, no truth should ever more be taught or contended for; for the declaration of them all, is attended with the same difficulties, and liable to the same kind of opposition. Wherefore an inquiry into this matter being unavoidably cast upon me, from the work wherein I am engaged, in the Exposition of the Epistle to the Hebrews, I could not on any such accounts wave the pursuit of it. For this discourse, though upon the desires of many, now published by itself, is but a part of our remaining Exercitations on that

Epistle. Nor am I without all hopes, but that what shall be declared and proved on this subject, may be blessed to a usefulness to them, who would willingly learn, or be established in the truth. An attempt also will be made herein, for the conviction of others, who have been seduced into paths inconsistent with the communion of saints, the peace of the churches of Christ, or opinions hurtful to the practice of godliness; and left unto the blessing of Him, who when he hath supplied seed to the sower, doth himself also give the increase. These considerations have prevailed with me to cast my mite into this sanctuary, and to endeavour the right stating and confirmation of that doctrine, whereon so important a part of our duty towards God doth depend, as it is generally confessed, and will be found by experience, that there doth on this concerning a day of sacred rest.

§ 4. The controversies about the Sabbath, (as we call it at present for distinctiop’s sake, and to determine the subject of our discourse,) which have been publicly agitated, are universal as to all its concerns. Neither name nor thing is by all agreed on; for whereas most Christians acknowledge, (we may say all, for those by whom it is denied are of no weight, nor scarce of any number,) that a day on one account or other in the hebdomadal reyolution of time, is to be set apart to the public worship of God, yet how that day is to be called, is not agreed amongst them. Neither is it granted, that it hath any name affixed to it by any such means, that should cause it justly to be preferred to any other, that men should arbitrarily consent to call it by. ‘The names which have been, and amongst some are still in use for its denotation and distinction, are the seventh day, the Sabbath, the Lord’s day, the first day of the week, Sunday; so was the day now commonly observed, called of old by the Grecians and Romans, before the introduction of religious worship into it. And this name some still retain, as a thing indifferent; others suppose it were better to let it fall into utter disuse.

§ 5. The controversies about the thing itself are various, and respect all the concerns of the day inquired after. Nothing that relates to it, no part of its respect to the worship of God, is admitted by all uncontended about. For it is debated amongst all sorts of persons; 1. Whether any part of time be naturally and morally to be separated and set apart to the solemn worship of God; or which is the same, whether it be a natural and moral duty to separate any part of time in any revolution of it, unto divine service. I mean, so as it should be stated and fixed in a periodical revolution; otherwise to say, that God is solemnly to be worshipped, and yet that no time is required thereunto, is an open contradiction. 2. Whether such a time supposed, be absolutely and originally moral, or made so by positive command, suited unto general principles, and intimations of nature. And under this consideration also, a part of time is called moral metonymically from the duty of its observance. 3. Whether on supposition of some part of time so designed, the space or quantity of it, have its determination or limitation, morally; or merely by law positive or arbitrary. For the observance of some part of time, may be moral, and the ‘quota pars’ arbitrary. 4. Whether every law positive of the Old Testament, were absolutely ceremonial, or whether there may not be a law moral positive, as given to, and binding on all mankind; though not absolutely written in the heart of man by nature; that is, whether there be no morality in any law, but what is a part of the law of creation. 5. Whether the institution of the seventh day Sabbath, was from the beginning of the world, and before the fall of man, or whether it were first appointed, when the Israelites came into the wil- derness. This in itself is only a matter of fact; yet such, as whereon the determination of the point of right, as to the universal obligation unto the observance of such a day, doth much depend; and therefore hath the investigation and true stating of it, been much laboured in and after, b learned men. 6. Upon a supposition of the institution of the Sabbath from the beginning, whether the additions made, and observances annexed unto it, at the giving of the law on mount Sinai, with the ends whereunto it was then designed, and the uses whereunto it was employed, gave unto the seventh day a new state distinct from what it had before; although naturally the same day was continued as before. For if they did so, that new state of the day, seems only to be taken away under the New Testament; if not the day itself seems to be abolished; for that some change is made therein, from what was fixed under the Judaical economy, cannot modestly be denied. 7. Whether in the fourth commandment, there be a foundation of a distinction between a seventh day in general, or one day in seven; and that seventh day, which was the same numerically and precisely from the foundation of the world. For whereas an obligation unto the strict observance of that day precisely, is, as we shall prove, plainly taken away in the gospel, if the distinction intimated be not allowed, there can be nothing remaining obligatory unto us in that command, whilst it is supposed, that that day is at all required therein. Hence, 8. It is especially inquired, whether a seventh day, or one day in seven, or in the hebdomadal cycle, be to be observed holy unto the Lord, on the account of the fourth commandment. 9. Whether under the New Testament all religious observance of days be so taken away, as that there is no divine obligation remaining for the observance of any one day at all; but that, as all days are alike in themselves, so are they equally free to be disposed of, and used by us, as occasion shall require. For if the observance of one day in seven, be not founded in the law of nature, expressed in the original positive command concerning it; and if it be not seated morally in the fourth commandment, it is certain that the necessary observance of it is now taken away. 10. On the other extreme, whether the seventh day from the creation of the world, or the last day of the week, be to be observed precisely under the New Testament by virtue of the fourth commandment, and no other. The assertion hereof supposeth, that our Lord Jesus Christ, the Lord of the Sabbath, hath neither changed nor reformed any thing in or about the religious observance of a holy day of rest unto the Lord; whence it follows, that such an observance can be no part or act of evangelical worship properly so called, but only a moral duty of the law. 11. Whether on the supposition of a non-obligation in the law, unto the observance of the seventh day precisely, and of a new day to be observed weekly under the New Testament, as the Sabbath of the Lord, on what ground it is so to-be observed. 12. Whether of the fourth commandment as unto one day in seven, or only as unto some part or portion of time, or whether without any respect unto that command as purely ceremonial. For granting, as most do, the necessity of the observance of such a day, yet some say, that it hath no respect at all to the fourth decalogical precept, which is totally and absolutely abolished with the residue of Mosaical institutions; others that there is yet remaining in it, an obligation unto the sacred separation of some portion of our time unto the solemn service of God, but indetermined; and some that it yet precisely requires the sanctification of one day in seven. 13. If a day be so to be observed, it is inquired, on what ground, or by what authority, there is an alteration made from the day observed under the Old Testament, unto that now in use; that is, from the last to the first day of the week; whether was this translation of the solemn worship of God, made by Christ and his apostles, or by the primitive church. For the same day might have been still continued, though the duty of its observance might have been fixed on a new reason and foundation. For although our Lord Jesus Christ totally abolished the old solemn worship required by the law of commandments contained in ordinances, and by his own authority introduced a new law of worship according to institutions of his own, yet might obedience unto it in a solemn manner have been fixed unto the former day. 14. If this were done by the authority of Christ and his apostles, or be supposed so to be, then it is inquired, whether it were done by the express institution of a new day, or by a directive example, sufficient to design a particular day, no institution of a new day being needful. For if we shall suppose that there is no obligation unto the observance of one day in seven indispensably abiding on us, from the morality of the fourth command, we must have an express institution of a new day, or the authority of it is not divine; and on the supposition, that that is so, no such institution is necessary, nor can be properly made, as to the whole nature of it. 15. If this alteration of the day were introduced by the primitive church; then it is inquired, whether the continuance of the observance of one day in seven be necessary or not. For what was appointed thereby, seems to be no farther obligatory unto the churches of succeeding ages, than their concernment lies in the occasions and reasons of their determinations. 16. If the continuance of one day in seven, for the solemn worship of God, be esteemed necessary in the present state of the church, then, whether the continuance of that now in general use, namely, the first day of the week, be necessary or not; or whether it may not be lawfully changed to some other day. And sundry other the like inquiries are made about the original institution, nature, use, and continuance, of a day of sacred rest unto the Lord.

§ 6. Moreover, amongst those who do grant that it is necessary, and that indispensably so, as to the present church-state, which is under an obligation from whence-ever it arise, neither to alter nor omit the observance of a day every week for the public worship of God, wherein a cessation from labour, and a joint attendance unto the most solemn duties of religion, are required of us; it is not agreed, whether the day itself, or the separation of it to its proper use and end, be any part initself of divine worship, or be so merely relatively, with respect unto the duties to be performed therein. And as to those duties themselves, they are not only variously represented, but great contention hath been about them, and the manner of their performances, as likewise concerning the causes and occasions which may dispense with our attendance unto them. Indeed herein lies secretly the μηλον eptooc, and principal cause of all the strife that hath been, and is in the world about this matter. Men may teach the doctrine of a Sabbatical rest, on what principles they please, deduce it from what original they think good, if they plead not for an exactness of duty in its observance; if they enjoin not a religious careful attendance on the worship of God, in public and private, on the consciences of other men; if they require not a watchfulness against all diversions and avocations from the duties of the day; they may do it without much fear of opposition. for all the concernments of doctrines and opinions which tend unto practice are regulated thereby, and embraced or rejected, as the practice pleaseth or displeaseth that they lead unto.

Lastly. On a precise supposition that the observance of such a day is necessary upon divine precept or institution, yet there is a controversy remaining, about fixing its proper bounds as to its beginning and ending. For some would have this day of rest measured by the first constitution and limitation of time, unto a day from the creation; namely from the evening of the day preceding unto its own; as the evening and the morning were said to be T1M8 DY ‘one day’, Gen. 1. 5. Others admit only of that proportion of time, which is ordinarily designed to our labour on six days of the week; that is, from its own morning to its own evening, with the interposition of such diversions as our labour on other days doth admit and require. ᾿

§ 7. And thus it has come to pass, that although God made man upright, and gave him the Sabbath or day of rest, as a token of that condition, and pledge of a future eternal rest with himself; yet through his finding out many inventions, that very day is become amongst us an occasion and means of much disquietment and many contentions. And that which is the worst consequent in things of this nature, that belong unto religion and the worship of God, these differences, and the way of their agitation, whilst the several parties litigant have sought to weaken and invalidate their adversaries principles, have apparently influenced the minds of all sorts of men, unto a neglect in the practice of those duties, which they severally acknowledge to be incumbent on them, upon those principles and reasons, for the observance of such a day, which themselves allow. For whilst some have hotly disputed, that there is now no special day of rest to be observed to the Lord, by virtue of any divine precept or institution; and others have granted, that if it be to be observed only by virtue of ecclesiastical constitution; men may have various pretences for dispensations from the duties of it; and the whole due observance of it is much lost among Christians.

Neither is it a small evil amongst us that the disputes of some against. the divine warrant for one day in seven being separated unto sacred uses; and the pretence of others, to an equal regard unto all days from their Christian liberty; together with a general manifest neglect of any conscientious care in the observance of it; have cast not a few unwary and unadvised persons to take up with the Judaical Sabbath, both as to its institution and manner of its observance. Now, whereas the solemn worship of God, is the spring, rule, and measure of all our obedience unto him, it may justly be thought that the neglect thereof, so brought about as hath been declared, hath been a great, if not a prineipal occasion, of that sad degeneracy from the power, purity, and glory of the Christian religion; which all men may see, and many do complain of at this dayin the world. The truth is, most of the different apprehensions recounted, have been entertained and contended for, by persons learned and godly, all equally pretending to a love unto truth, and care for the preservation and promotion of holiness and godliness amongst men. And it were to be wished that this were the only instance whereby we might evince, that the best of men in this world do know but in part, and prophesy but in part. But they are too many to be recounted, although most men act in themselves and towards others, as if they were themselves liable to no mistakes, and that it isan inexpiable crime in others, to be in any thing mistaken. But as this should make us jealous over ourselves, and our own apprehensions in this matter; so ought the consideration of it to affect us with tenderness and forbearance towards those who dissent from us, and whom we therefore judge to err, and be mistaken.

But that which principally we are to learn from this consideration, is, with what care and diligence we ought to inquire into the certain rule of truth in this matter. For whatever we do determine, we shall be sure to find men learned and godly otherwise minded. And yet in our determinations are the consciences of the disciples of Christ greatly concerned, which ought not by us to be causelessly burdened, nor yet countenanced in the neglect of any duty that God doth require. Slight and perfunctory disquisitions will be of little use in this matter; nor are men to think that their opinions are firm and established, when they have obtained a seeming countenance unto them from two or three doubtful texts of Scripture. The principles and foundations of truth in thismatter lie deep and require a diligent investigation. And this is the design wherein we are now engaged. Whether we shall contribute any thing to the declaration and vindication of the truth, depends wholly on the assistance which God is pleased to give or to withhold. Our part it is, to use what diligence we are able; neither ought we to avoid any thing more than the assuming or ascribing of any thing unto ourselves. It is enough for us, if in any thing, or by any means, God will use us, not as lords over the faith of men, but as helpers of their joy.

Now, for the particular controversies before mentioned, Τ shall not insist upon them all, for that were endless; but shall reduce them unto those general heads, under which they may be comprehended, and by the right stating whereof they will be determined. Nor shall I enter into any especial contest, unless it be occasionally only, with any particular persons, who of old or of late have eristically handled this subject. Some of them have, I confess, given great provocations thereunto, especially of the Belgic divines, whose late writings are full of reflections on the learned writers of this nation. Our only design is προτιμᾷν τὴν αλήθειαν. And herein I shall lay down the general regulating principles of the doctrine of the Scriptures in this matter; confirming them-with such arguments as occur to my mind; and vindicating them from such exceptions, as they either seem liable unto, or have met withal. And in all I shall have respect to the declaration given of the doctrine and practice of the Sabbath in the different ages to the church, by our apostle, ch. iv. of the Epistle to the Hebrews.

§ 8. The principles that I shall proceed upon, or the rules that I shall proceed by, are, 1. Express testimonies of Scripture, which are not wanting in this cause. Where this light doth not go before us, our best course is to sit still; and where the word of God doth not speak in the things of God, it is our wisdom to be silent. Nothing, I confess, is more nauseous to me than magisterial dictates in sacred things, without an evident deduction and confirmation of assertions from Scripture testimonies. Some men write as if they were inspired or dreamed that they had obtained to themselves a Pythagorean reverence. Their writings are full of strong authoritative assertions arguing the good opinion they have of themselves, which I wish did not include an equal contempt of others. But any thing may be easily affirmed, and as easily rejected.

2. The analogy of faith in the interpretation, exposition, and application of such testimonies as may be pleaded in this cause. ‘ Hic labor, hoe opus.’ Herein the writer's diligence, and the reader's judgment, are principally to be exercised. Ihave been of late much suprised with the plea of some for the use of reason in religion and sacred things; not at all that such a plea is insisted on, but that it is by them built expressly on a supposition that it is denied by others, whom they reflect upon; whereas some probably in- tended in those reflections have pleaded for it against the papists (to speak within the bounds of sobriety) with as much reason, and no less effectually, than any amongst themselves. I cannot but suppose their mistake to arise from what they have heard, but not well considered, that some do teach about the darkness of the mind of man by nature, with respect to spiritual things; with his disability, by the utmost use of his reasoning faculties, as corrupted, or unrenewed, spiritually and savingly to apprehend the things of God, without the special assistance of the Holy Ghost. Now, as no truth is more plainly or evidently confirmed in the Scripture than this, so to suppose thatthose by whom it is believedand asserted do therefore deny the use of reason in religion, is a most fond imagination. No doubt but whatever we do, or have to do towards God, or in the things of God, we do it all as rational creatures, that is, in and by the use of our reason. And not to make use of it in its utmost improvement in all that we have to do in religion or the worship of God, is to reject it, as to the principal end for which it is bestowed upon us. In particular, in the pursuit of the rule now laid down, is the utmost exercise of our reason required of us. To understand aright the sense and importance of the words in Scripture testimonies, the nature of the propositions and assertions contained in them, the lawful deduction of inferences from them to judge and determine aright of what is proposed or deduced by just consequence from direct propositions, to compare what in one placeseems to be affirmed with what in others seems to beasserted to the same purpose or denied; with other instances innumerable of the exercise of our minds about the interpretation of Scripture, are all of them acts of our reason, and as such are managed by us. But I must not here farther divert unto the consideration of these things. Only I fear that some men write books about them because they read none. This I know, that they miserably mistake what is in controversy; and set up to themselves men of straw as their adversaries, and then cast stones at them.

3. The dictates of general and incorrupted reason, suitable to and explained by Scripture light, is another principle that we shall in our progress have a due regard to. For whereas it is confessed, that the separation of some portion of time to the worship of God is a part of the law of our creation, the light of nature doth, and must still on that supposition continue to give testimony to our duty therein. And although this light is exceedingly weakened and impaired by sin in the things of the greatest import- -ance, and as to many things, truly belonging to it in our original constitution, so overwhelmed with prejudices and contrary usages, that of itself it owns them not at all; yet let it be excited, quickened, rectified by Scripture light, it will return to perform its office of testifying unto that duty, a sense whereof, and a direction whereunto, were concreated with it. We shall therefore inquire what intimations the light of nature hath continued to give concerning a day of sacred rest to be observed unto God; and what uncontrollable testimonies we have of those intimations, in the knowledge, confessions, and expressions of them, in and by those who had no other way to come to an acquaintance with them. And where there isa common or prevailing suffrage given amongst mankind to any truth, and that to free us from entanglements about it, declared to be such in the Scripture; this truth must be acknowledged to proceed from that light of nature which is common to all, though the actings of it be stifled in many.

4. The custom and practice of the church of God in all ages, is to be inquired into. I intend not merely the church of Christ under the gospel, but the whole church from the beginning of the world, in the various dispensations of the will and grace of God, before the giving of the law, under the yoke of it, and since the promulgation of the gospel. And great weight may certainly be laid upon its harmonious consent, in any practice relating to the worship of God. Nay, what may be so confirmed, will thence appear not to be an institution peculiar to any special mode of worship that may belong to one season, and not to another; but to have an everlasting obligation in it, on all that worship God, as such; never to be altered or dispensed withal. And if every particular church be the ground and pillar of truth, whose testimony thereto is much to be esteemed, how much more is the universal church of all ages so to be accounted. And it is a brutish apprehension to suppose that God would permit a persuasion to befal the church in all ages, with respect unto his worship, ἐξ Θεὰ was not from himself, and the expression of its practice accepted with him. This therefore is diligently to be inquired into, as far as we may have certain light into things involved in so much darkness, as are all things of so great antiquity.

τὰ A due consideration of the spirit and liberty of the gospel, with the nature of its worship, the reasons of it, and the manner of its performance, is to be had in this matter. No particular instance of worship is to be introduced or admitted contrary to the nature, genius, and reason of the whole. If therefore, such a Sabbatical rest, or such an observance of it be urged, as is inconsistent with the principles and reasons of evangelical worship, as 15 built upon motives not taken trom the gospel, and in the manner of its observance interferes with the liberty wherewith Christ hath made us fiee, it discovers itself not to belong unto the present state of the worshippers of God in Christ. Nor is any thing to commend itself unto us under the mere notion of strictness or preciseness, or the appearance of more than ordinary severity in religion. It is only walking according unto rule, that will please‘God, justify us unto others, and give us peace in ourselves. Other seeming duties, that may be recommended, because they have λόγον σοφίας εν εθελοθρησκειᾳ και ταπεινοφροσυνῃ καὶ αφειδιᾳ σωματος, a pretence of wisdom in doing even more than is required of us, through humility and mortifica-. tion, are of no price with God, nor useful unto men. And commonly those who are most ready to overdo in one thing, are prone also to underdo in others. And this rule we shall find plainly rejecting the rigid observance of the seventh day as a Sabbath, out of the verge of gospel order and worship.

6. The tendency of principles, doctrines, and practices to the promotion or hinderance of piety, godliness, and universal holy obedience unto God, is to be inquired into. ‘This is the end of all religious worship, and of all the institutions thereof. And a due observation of the regular tendency of things unto this end, will give a great discovery of their nature and acceptance with God. Let things be urged under never so specious pretences, if they be found by experience not to promote gospel holiness in the hearts and lives of men, they discover themselves not to be of God. Much more when principles, and practices conformable unto them, shall be evidenced to obstruct and hinder it, to introduce profaneness, and countenance licentiousness of life, to prejudice the due reverence of God and his worship, do they manifest themselves to be of the tares sown by the evil one. And by this rule, we may try the opinion, which denies all divine institution unto a day of holy rest, under the New Testament.

These are the principal rules; which in this disquisition respecting a sabbatical rest, we shall attend unto. And they are such as will not fail to direct us aright in our course, if through negligence or prejudice we miss not of a due regard unto them. These the reader is desired to have respect unto, in his perusal of the ensuing discourses; and if what is proposed or concluded be not found suitable unto them, let it be rejected. For I can assure him, that no self-assuming, no contempt of others, no prejudicing adherence to any way or party, no pretence of certainty above evidence produced, have had any influence into those inquiries after the truth in this matter, which σὺν Θεῳ, we now address ourselves unto.

‘ § 9. In the first place, it will be necessary to premise something about the name whereby this day may be called. For that also among some hath been ccntroverted. Under the Old Testament it had a double appellation; the one taken from the natural order of the day then separated with respect to other days, the other from its nature and use. On the first account it was called ‘yrawr oy ‘the seventh day, Gen. ii. 8, DY. ΠΝ os ΤΊ sysawrt ‘And God blessed the seventh day amd sanctified it.” So also Exod. xx. 11. Upon its first institution, and on the re-introduction of its observance, it is so called. But it is a mere description of the day from its relation to the six precedent days of the creation, that is herein intended; absolutely it is not so called any where. Yet hence by the Hellenists it was termed ἡ ἑβδομη, ‘the seventh; and tepa ἑβδομη, the ‘sacred seventh day.’ So is mention made of it by Philo, Josephus, and others. And our apostle maketh use of this name, as that which was commonly in use to denote the Sabbath of the Jews. ch. iv. 4, εἰρηκε yao που περι τῆς ἑβδομης; “ For he speaketh,’ or it is spoken ‘somewhere concerning the seventh. ἡμέρας, is not added, because ἑβδομη, was used technically to denote that day. And he educeth the reason of this denomination, from Gen. il. 3. Being, as was said, the day that ensued immediately after the six distinct days wherein the world was created, and putting a period unto a measure of time by a numeration of days, always to return in its cycle, it was called the seventh day. And from that course of time completed in seven days, thence recurring to its beginning, is the name of ἑβδομας, ‘hebdomas, ‘a week,’ which the Hebrews call only ΝΞ, ‘a seven. And the same word sometimes signifieth the ‘seventh day, or one day in seven; ἀγεὶν τὴν ἑβδομαδα, is ‘ septimum Diem celebrare,’ ‘to celebrate the, or a seventh day.’ And the Latins use the word in the same manner, for seven days or one day inseyen. But this appellation, as we shall see, the apostle casts out of consideration and use, as to the day to be observed under the New Testament. Tor that which was first so, is passed away, and another is instituted in the room thereof; which, although it be also YAW ἑβδόμη, or a seventh day absolutely, or one in the revolution of seven, yet not being the seventh in their natural order, that name is now of no use, but antiquated.

§ 10. From its occasion, sanctification, and use, it was called Nw, and naw or, the ‘Sabbath,’ and the ‘Sabbath day.’ The occasion of this name is expressed, Gen. 1. 3. ‘God blessed the seventh day, NAW ἽΞ %5, ‘ because he rested’ (shabath) that day. It is called rest, the rest, because on that day God rested. And in the decalogue, it is NAW or nN, ‘the day of the Sabbath; or of God’s rest, and ours. And absolutely Naw the Sabbath, Isa. lvi. 2, where also God from his institution of it, calls it ‘my Sabbath,’ ver. 4.

This being a thing so plain and evident, it were mere loss of time to insist upon the feigned etymologies of this name, after it came to be taken notice of in the world; I shall only name them. Appion the Alexandrian would have it derived from the Egyptian word ‘ Sabbo, as Josephus informs us, Cont. App. lib. 2. and what the signification of that word is, the reader

Hence this was the proper and usual name of this day under the Old Testament, being expressive of its occasion, nature, and end. The word also hath other forms; as JINAW, Exod. xvi. 23, xxxv. 2, ‘Sabbaton; and ΠΥ, Lam. i. 7, ‘Mishbat; the signification of the word being still retained. Neither yet is this word peculiarly sacred as to what it denotes, but is used to express things common or profane; even aliy cessation, resting, or giving over. The first time it occurs, Gen. ii. 3, it is rendered in Targum, by ΤΠ), a common word to rest. See Isa. xiv. 4, xxiv. 8, and many other places. It is also applied to signify a week; because every week, or seven of days had a Sabbath or day of rest necessarily included in it, Lev. xxi. 15, ‘ You shall count to yourselves, naan MNAW yaw, ‘seven complete Sabbaths;’ that is weeks, each having a Sabbath in it for its close; for the reckoning was to expire on the end of the seventh Sabbath, ver. 16. And this place being expounded by Onkelos in his Targum of a week; Nachmanides says upon it, that if it be so (which he also grants and pleads) then ΠΣ ὙΠῸ ams propa ΠΣ, ‘there will be two tongues in one verse; or the same word used twice in the same verse with different significations; namely, that the word naw should denote both the holy day of rest, and also a week of days. And he gives another instance to the same purpose,, in the word ony, Judg. x. 4, ‘Jair the Gileadite had thirty sons, ΟΣ dy nant omd> oy ΟΣ Dy, where the word D'Y signifies in the first place “colts of asses, and inthe latter ‘cities. And the common number of seven is expressed by it, Lev. xxv. 8. Thou shalt number unto, O° nnaw yaw, ‘seven Sabbaths of years; that is, as it is expounded in the next words, DAyYH yaw DW yaw ‘seven times seven years; seven years being called a Sabbath of years, because of the land’s resting every seventh year, in answer to the rest of the church every seventh day: (see the Targum, on Isa. lyiii. 13; Esth. ii. 9.) Moreover, because of the rest that was common to the weekly Sabbath, with all other sacred feasts of Moses’ institution in their stated monthly or annual revolution, they were also called Sabbaths, as shall be proved afterwards. And as the Greeks and Latins made use of this word borrowed from the Hebrew, so the Jews observing that their

Sabbath day had amongst them its name from Saturn, ‘dies Saturni,’ as 5) RRa«a amongst us it is still thence called Saturday, they called him or the planet of that name, “Naw ‘ Shibti,’ and ΝΞ ‘Shabbetai, And even from hence, some of the Jews take advantage to please themselves with vain imaginations. So R. Isaac Caro, commending the excellency of the seventh day, says, ‘that Saturn is the planet of that day, the whole being denominated from the first hour, (whereof afterwards;) ‘he therefore, says he, ‘ hath power on that day, to renew the strength of our bodies, as also to influence our minds to understand the mysteries of God. He is the planet of Israel, as the astrologers acknowledge, (doubtless,) ‘and in his portion is the rational soul, and in the parts of the earth, the house of the sanctuary; and among tongues, the Hebrew tongue; and among laws, the law of Israel. So far he;~who, whether he can make good his claim to the relation of the Jews unto Saturn, or their pretended advantage on supposition thereof, I leave to our astrologers to determine, seeing I know nothing of these things. Andon the same account of their rest falling on the day under that planetary denomination, many of the heathen thought they dedicated the day and the religion of it unto Saturn. So Tacitus, Histor. lib. 5. ‘ Alii honorem eum Saturno haberi. Seu principia religionis tradentibus Idzis quos cum Saturno pulsos et conditores Gentis accepimus; seu quod e septem sideribus queis mortales reguntur, altissimo orbe et preecipta potentia stella Saturni feratur; ac pleraque ccelestium vim suam et cursum septimos per numeros conficiant. Such fables did the most diligent of the heathen suffer themselves to be deluded withal, whereby a prejudice was kept up in their minds against the only true God and his worship. The word sometimes is also redoubled by a pure Hebraism, 1 Chron. ix. 32, naw naw, ‘Shabbath, Shabbath;’ that is, ‘every Sabbath τ᾿ and somewhat variously used in the conjunction of another form, Naw jnaw, Exod. xvi. 23, xxxv. 2, And pnsw naw, Exod. xxxi. 15; Ley. xxv. 4. We render Jina, by ‘rest, the ‘rest of the Sabbath, and ‘a Sabbath of rest. Where ‘Sabbaton’is preposed at least, it seems to be as much as ‘ Sabbatulum; and to denote the entrance into the Sabbath or the preparation for it; such as was more solemn when 5173717 Naw, ‘a great Sabbath, a high day ensued. Such was the Sabbath before the passover, for the miracle, as the Jews say, which befel their forefathers on that day in Egypt. The time between the two evenings was the ‘Sabbatulum.’ This then was the name of the day of rest under the Old Testament; yet was not the word appropriated to the denotation of that day only, but is used sometimes naturally to express any rest or cessation; sometimes as it were artificially in numeration for a week, or any other season, whose composition was by, and resolution into seven; though this was merely occasional from the first limitation of a periodical revolution of time, by a Sabbath of rest; of which before.

§ 12. About the time of the writing of the books of the New Testament, both the Jews themselves and all the heathen that took notice of them, called all their feasts and solemn assemblies, their Sabbaths, because they did no servile work in them. They had the general nature of the weekly Sabbath in a cessation from labour. So the first day of the feast of trumpets, which was to be on the first day of the second month, what day soever of the week it happened to be on, was called a Sabbath, Ley, xxii. 24, This Scaliger well observes, and well proves, Emendat. Tempor. lib. 11], Canon. Isagog. lib. iii. p. 213. ‘Omnem festivitatem Judaicam, non solum Judeei, sed et Gentiles Sabbatum yocant; Judei quidem cum dicunt Tisri nunquam incipere a feria prima, quarta, sexta, ne duo Sabbata continuentur; Gentiles autem non alio nomine omnes eorum solennitates vocabant.’ And this is evident from the frequent mention of the Sabbatical fasts of the Jews when they did not, nor was it lawful for them to fast on the weekly Sabbath. So speaks Augustus to Tiberius, in Suetonius. ‘Ne Judeus quidem, mi Tiberi, tam libenter Sabbatis jejunium servat, quam ego hodie servavi.’ And Juvenal,

Observant ubi festa mero pede Sabbata reges,

Et non jejuna Sabbata lege premet.

before.” Chrysostome allows the same reason, Hom. xxxix. in Matt.

§ 13. Some of the ancients Christians, dealing with the heathens, called that day which the Christians then observed in the room of the Jewish seventh day, ἡμεραν ἡλιου, or diem solis, ‘Sunday; as those who treat and deal with others must express things by the names that are current amongst them, unless they intend to be barbarians unto them. So speaks Justin Martyr, Apol. 2, τὴν de του ἡλιου ἡμέραν, κοινῃ παντὲς THY συνελευσιν ποιουμεθα. ‘We meet, (for the worship of God) in common on Sunday.’ Had he said on the Sabbath, the Gentiles would have concluded it to have been the Judaical Sabbath. To have called it to them the Lord’s day, had been to design no determinate day: they would not have known what day he meant. - And the name of the first day of the week, taken up signally by Christians upon the resurrection of Christ, was not in use amongst them. Wherefore, he called the day he intended to determine, as was necessary for him, by the name in use amongst them to whom he spake, Sunday. In like manner, Tertullian, treating with the same sort of men, called it diem solis, Apol. cap. 16. And Eusebius, reporting the edicts of Constantine for the observance of the Lord’s day, as it is termed in them, adds that it is the day, which we call ἡμεραν ἡλίου, or Sunday. ἰ

But, yet among Christians themselves, this name was not in common use, but by some was rejected, as were also all the rest of the names of the days usedamong the Pagans. So speaks August.in Ps. xciii. ‘Quarto Sabbatorum, quarta feria, que Mercurii dies dicitur a Paganis, et a multis Christianis. Sed noluimus ut dicant, et utinam corrigantur ut non dicant.’ And Hierome, Kpist. ad Algas. ‘ Una Sabbati, dies dominica intelligenda est; quia Hebdomada in Sabbatum, ut in primam, et secundam, et tertiam, et quartam, et. quintam, et sextam Sabbati dividitur; quam Ethnici idolorum et planetarum nominibus appellant.’ He rejects the use of the ordinary names to the heathens. And Philastrius makes the usage of them amongst Christans almost heretical, Num. 3.

All the eastern nations also, amongst whom the planetary denomination of the days of the week first began, have, since their casting off that kind of idolatry, rejected the use of those names, being therein more religious, or more superstitious, than the most of Christians. So is it done by the Arabians and Persians, and those who are joined unto them in religious observances. The day of their worship, which is our Friday, the Arabians, call ‘Giuma, the Persians ‘Adina.’ The rest of the days of the week, they discriminate by their natural order within their Hebdomadal revolution; the first, the second, the third; only some of them in some places have some special name occasionally imposed on them. he church of Rome, from a decree as they suppose or pretend, of Pope Sylvester, reckon all the days of the week, by Feria prima, secunda, and so onwards; only their writers, for the most part, retain the name of Sabbatum. and use Dies Dominica for the first day. And the Rhemists on Rey. i. 10, condemn the name of Sunday as heathenish, And Polydore Virgil before them, says, ‘ Profecto pudendum; est, simulque dolendum, quod non antehac data sunt istis diebus Christiana nomina; ne dii Gentium tam memorabile, inter nos, monumentum haberent,’ De Invent. Rer. lib. 6, cap. 5. And indeed, among sundry of the ancients, there do many severe expressions occur against the use of the common planetary names. And at the first relinquishment of Gentilism, it had no doubt been well if those names of Baalim had been taken away out of the mouths of men, especially considering that the retaiing of them hath been of no use nor advantage. As they are now riveted into custom and usage, claiming their station on such a prescription, as in some measure takes away the corruption of their use, I judge that they are not to be contended about. For as they are vulgarly used, their names are mere notes of distinction, of no more signification than first, second, and third; the original and occasional imposition of them being utterly amongst the many unknown. Only I must add that the severe reflections and contemptuous reproaches which I have heard made upon, and poured out against them, who it may be out of weakness, it may be out of a better judgment than our own, do abstain from the using of them, argue a want of due charity, and of that condescension in love, which become those who judge themselves strong. For the truth is, they have a-plea sufficient at least to vindicate them from the contempt of any, For there are some places of Scripture, which seem so far to give countenance unto them, that if they mistake in their application it isa mistake of no other nature but what others are liable unto, in things of greater importance. For it is given as the will of God, Exod, xxii. 13, ‘In all things,’ saith he, ‘that I have said, be circumspect; and make no mention of the names of other gods, neither let them be heard out of thy mouth.” And it cannot be denied but that the names of the days of the week, were the names of gods among the heathen. The prohibition is renewed, Josh. xxii. 7, ‘Thou shalt not make men- tion of the names of their gods; which is yet extended farther, Deut. xii. 3, to a command, ‘to destroy and blot out the names of the gods of the people, which by this means are retained. Accordingly, the children of Reuben, building the cities formerly called Nebo, and Baal-Meon, changed their names, because these were the names of heathen idols, Num. xxxii. 38. And David mentioned it as a part of his integrity, that he would not ‘take up the names of idols in his lips,’ Ps. xvi. 4. And some of the ancients, as hath been observed, confirm what by some at present is concluded from these plaees. Saith Hierome, * Absit ab ore Christiano dicere, Jupiter omnipotens, Mehercule, et Mecastor, et cetera magis portenta quam nomina, Epist. ad Damas. Now, be it granted that the objections against the use of the planetary names of the days of the week fram these places may be answered, from consideration of the change of times, and the circumstances of things: yet certainly, there is an appearance of warrant in them sufficient to secure from contempt and reproach, those who are prevailed on by them to use other names.

§ 15. But of a day of rest there is a peculiar reason. If there be a name given in the Scripture to such a day, by that name it is to be called, and not otherwise. So it was unquestionably under the Old Testament. God himself had assigned a name to the day of sacred rest, then enjoined to be observed by the church; and it was not lawful for the Jews to call it by any other name given unto it, or in use among the heathen. It was, and was to be called the Sabbath day, the Sabbath of the Lord. In the New Testament, there is, as we shall see afterwards, a signal note put on the first day of the week. So, thence do some call their day of rest or~ solemn worship, and contend that so it ought to be called. “But this only respects the order and relation of such a day to the other days of the week, which is natural, and hath no respect unto any thing that is sacred. It may be allowed then, for the indigitation of such a day, and the discrimination of it from the other days of the week; but is no proper name for a day of sacred rest. And the first use of it, upon the resurrection of our Lord, was only peculiarly to denote the time. There is a day mentioned by John in the Revelation, which we shall afterwards consider, that he calleth, ἡμεραν κυριακὴν, diem Dominicam, ‘ the Lord's day.’ This appellation, what day soever is designed, is neither natural nor civil, nor doth it relate to any thing in nature, or in the common usage of men. It must, therefore, be sacred, and it is or must be, very comprehensive of various respects. It is the Lord’s day, the day that he hath taken to be his lot, or special portion among the days of the week, as he took as it were possession of it in his resurrection. So his people are his lot and portion in the world, therefore, called ‘his people. Itis also, or may be, his day subjectively, or the day whereon his business and affairs are principally. transacted. So the poet,

Tydeos illa dies.

That was Tydeus’ day, because he was principally concerned in the affairs of it. This is the day wherein the affairs of the Lord Christ are transacted, his person and mediation being the principal subjects and objects of its work and worship. And it is, or may be called his, the Lord’s day, because enjoined and appointed to be observed by him, or by his authority over the church. So the ordinance of the supper is called the supper. of the Lord, on the same account. On supposition, therefore, that such a day of rest is to be observed under the New Testament, the name whereby it ought to be called, is the Lord’s day; which is peculiarly expressive of its relation to our Lord Jesus Christ, the sole author and immediate object of all gospel worship. But, whereas the general notion of a Sabbatical rest is still included in such a day, a superaddition of its relation to the Lord Christ will entitle it to the appellation of the Lord’s day Sabbath; that is, the day of sacred rest appointed by the Lord Jesus Christ. And thus, most probably, in the continuation of the Old Testament phraseology, it is called the Sabbath day, Matt. xxiv. 20, and in our apostle comes under the general notion of a Sabbatism, Heb. iv. 9.

1. Of the original of the Sabbath; the importance of this disquisition. § 2. Opinion of some of the Jewish masters about the original of the Sabbath, that it began in Marah. § 3. The station in Marah, and the occurrences thereof. Tacitus noted. Exod. xv. 25, 26. Exposition of it by the Jews. § 4. This opinion refuted by testimonies and reasons, § 5. Another opinion of the ancient Jews about the original of the Sabbath, and of the Mahometans. § 6. Opinions of Christians about the original of the Sabbath proposed. ᾧ 7. That of its original from the foundation of the world, asserted. The first testimonies unto it, Gen. 11. 2. vindicated. Exceptions of Heddigerus answered. § 8. What intended by sanctifying and blessing the seventh day. § 9. Other exceptions removed. The series and dependence of the discourse in Moses, cleared. The whole testimony vindicated. § 10. Heb. vi. 3, 4, vindicated. § 11. Observance of the Sabbath by the patriarchs, before the giving of the law. Instances hereof collected by Manasseh ben Israel. Farther confirmation of it. § 12. Tradition among the Gentiles concerning it. Sacredness of the septenary number. § 13. Testimonies of the heathen collected by Aristobulus, Clemens, Eusebius. § 14. Import of these testimonies examined and vindicated. § 15. Ground of the hebdomadal revolution of time. Its observation catholic. § 16. Planetary denominations of the days of the week, whence. § 17. The contrary opinion of the original of the Sabbath in the wilderness, proposed and examined. ᾧ 18. First argument against the original of the Sabbath, answered, &e.

§ 1. Having fixed the name, the thing itself falls next under consideration. And the order of our investigation shall be, to inquire first into its original, and then into its causes. And the true stating of the former will give great light into the latter, as also into its duration. For if it began with the world, probably it had a cause cognate to the existence of the world, and the ends of it, and so must in duration be commensurate to it. If it owe its rise of succeeding generations, amongst some peculiar sort of men, its cause was arbitrary and occasional, and its continuance uncertain. For every thing which had such a beginning in the worship of God, was limited to some seasons only, and had a time determined for its expiration. This therefore is first to be stated. And indeed no concern of this day hath fallen under more diligent, severe, and learned dissertations. Very learned men have here adopted contrary opinions, and defended them with much learning and variety of reading. Summa sequar vestigia rerum; and shall briefly call the different apprehensions, both of Jews and Christians in this matter, to a just examination. Neither shall I omit the consideration of any opinion, whose antiquity, or the authority of its defenders, did ever give it reputation, though now generally exploded; as not knowing in that revolution of opinions which we are under, how soon it may havea revival,

§ 2. The Jews, that we may begin with them, (with whom some think the Sabbath began,) are divided among themselves about the origin of the Sabbath, no less than Christians; yea to speak the truth, their divisions and different apprehensions about this matter of fact, have been the occasions of ours; and their authority is pleaded to countenance the mistakes of others. Many therefore of them assign the original, or first revelation of the Sabbath, unto the wilderness station of the people of Marah; others of them make it coeval with the world. The first opinion hath countenance given to itin the Talmud. Gemar. Babylon. Tit. Sab. cap. 9, and Tit. Sanedr. cap. 7. And the tradition of it is embraced by so many of their masters and commentators, that our learned Selden, De Jur. Gen. apud Heb. lib. lii. cap. 12—-14, contends for it, as the common and prevailing opinion amongst them; and endeavours to answer all the instances or testimonies that are or may be urged to the contrary. And indeed there is scarce any thing of moment to be observed in all antiquity, as to matter of fact about the Sabbath, whether it be Jewish, Christian, or heathen; but what he hath heaped together, or rather treasured up in the learned discourses of that third book of his, De Jur. Gentium apud Hebreos. Whether the questions of right belonging thereto, have been duly determined by him, is yet left to further inquiry. That which at present we are in the consideration of, is the opinion of the Jews about the origin of the Sabbath at the station of Marah, which he so largely confirms with testimonies out of all sorts of their authors, and those duly alleged according to their own sense and conceptions.

§ 3. Marah was the first station in which the children of Israel fixed in the wilderness of Shur, five days after their coming up out of the Red Sea. Before their coming hither, they had wandered three days in the wilderness without finding any water, until they were ready to faint. The report of this their thirst and wandering, was famous amongst the heathen, and mixed by them with vain and monstrous fables. One of the wisest amongst them put as many lies together about it, as so few words can well contain. ‘ Effigiem,’ saith he, ‘ animalis, quo monstrante errorem sitimque depulerant, penetrali sacravere, Tacit. Histor. ib. 5. He feigns, that by following some wild asses they were led to waters and so made an end of their thirst and wandering, on the account whereof they afterwards consecrated in their temple the image of an ass. Others of them besides him say, that they wandered six days, and finding water on the seventh, that was the occasion and reason of their perpetual observance of the seventh day’s rest. In their journey from the Red Sea to Marah, they were particularly pressed with wandering and thirst, Exod. xv. 22. But this was only for three days, not seven. ‘They went three days in the wilderness and found no water.’ The story of the ass’s image, or head, consecrated amongst them, was taken from what fell out afterwards about the golden calf. This made them vile among the nations, and exposed them to their obloquy and reproaches. Upon the third day therefore after their coming from the Red Sea, they came to Marah, that is the place so called afterwards from what there befel them. For the waters which there they found being 0° 77 ‘bitter,’ they called the name of the place 777, or ‘bitterness.’ Hither they came on the third day. For although it is said, that they went ‘three days in the wilderness, and found no water, Exod. xv. 22, after which mention is made of their coming to Marah, ver. 23, yet it was in the evening of the third day, for they pitched that night in Marah, Num. xxxii. 8. Here, after their murmuring for the bitterness of the waters, and the miraculous cure of these waters, it is added in the story, ‘There the Lord made for them a statute and an ordinance, and there he proved them; and said, If thou wilt diligently hearken unto the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to all his commandments, and keep all his statutes, I will put none of those diseases upon thee which I have brought upon the Egyptians: for I am the Lord that healeth thee,’ Exod. xv. 25, 26.

It is said, that he gave them wow) pin, the words whereby sacred ordinances and institutions are expressed. What these statutes and judgments were in particular, is not declared. These therefore are suggested by the Talmudical masters. One of them, they say, was the ordinance concerning the Sabbath. About the other, they are not so well agreed. Some refer it to the fifth commandment of honouring father and mother; others to the ceremonies of the red heifer, with whose ashes the water of sprinkling was to be mingled; for which conjecture they want not such reasons as are usual amongst them. The two first they confirm from the repetition of the law, Deut. v. 14, 15. For there those words, ‘as the Lord thy God commanded thee,’ are distinctly added to those two precepts, the fourth and fifth, and to no other. And this could arise from no other cause, but because God had before given them unto the people in Marah, where he said he had given them vewm pI: that is, the ordinance and law of the Sabbath, and the judgment of obedience. to parents and superiors. This is one of the principal ways whereby they confirm their imaginations. And fully to establish the truth hereof, Baal Hatturim, or the small gematrical annotations on the Masoretical Bibles, adds, that in those words Deut. v. 16, ΤῚΣ TWsN3 TiN mm the final numeral letters, make up the same number with 777, the name of the place where these laws were given. And this is the sum of what is pleaded in this case.

§ 4. But every one may easily see the vanity of these pretences, and how easy it is for any one to frame a thousand of them, who knows not how to spend his time better. Aben Ezra and Abarbinel both confess that the words used in the repetition of the law, Deut. v. do refer to the giving of it on Mount Sinai. And if we must seek for special reasons of the inserting of those words, besides the sovereign pleasure of God, reasons are not wanting which are far more probable than these of the masters, 1. The one of these commandments closing up the first table concerning, the worship of God, and the other heading the second table concerning our duties amongst ourselves, and towards others, this memorial, ‘as the Lord thy God commanded thee, is on that account expressly annexed unto them, being to be distinctly applied unto all the rest. 2. The fourth command is as it were custos prime tabulz, ‘the keeper of the whole first table,’ seeing our owning of God to be our God, and our worship of him according to his mind, were solemnly to be expressed, on the day of rest commanded to be observed for that purpose; arid in the neglect whereof they will sure enough be neglected; whence also a remembrance to observe this day is so strictly enjommed. And the fifth commandment is apparently ‘ custos secunde tabulz; as appointed of God to contain the means of exacting the observance of all the duties of the second table, or of punishing the neglect of them and disobedience unto them. And therefore, it may be the memorial is not peculiarly annexed unto them on their own distinct account, but equally upon that of the other commandments whereunto they do refer. 3. There is yet a special reason for the peculiar appropriation of these two precepts, by that memorial unto this people. For they had now given unto them an especial typical concern in them, which did not at all belong unto the rest of mankind, who were otherwise equally concerned in the decalogue with themselves, For in the fourth commandment, whereas no more was before required, but that one day in seven should be observed as a sacred rest, they were now precisely confined to the seventh day, in order from the finishing of the creation, or the establishing of the law and covenant of the works, or a day answering thereunto. For in the decalogical law, the determination of the day in the Hebdomadal revolution, was added to the law of nature. And this was with respect unto, and in the confirmation of, that ordinance which gave them the seventh day Sabbath in a particular manner; that is, the seventh day after six days raining of manna, Exod. xvi. And in the other, the promise annexed unto it of prolonging their days, had peculiar respect unto the land of Canaan. There is neither of these, but is a far more probable reason of the annexing those words, ‘as the Lord thy God commanded thee, unto those two commandments, than that fixed on by the Talmudical masters. Herein only I agree with them, that both these commands were given alike in Marah, and one of them, I suppose, none will deny to be a principal dictate of the law of nature. For the words mentioned, HDW%) pin, an ordinance and statute, the meaning of them is plainly expounded, ver. 26. God then declared this unto them as his unchangeable ordinance and institution, that he would bless them on their obedience, and punish them upon their unbelief and rebellion, wherein they had experience of his faithfulness to their cost. The reader may see this fiction farther disproved in Tostatus on the place, though I confess some of his reasons are inconstringent and frivolous.

Moreover, this station of Marah was occupied on or about the twentyfourth day of Nisan or April. And the first solemn observance of the Sabbath in the wilderness, was upon the twenty-second of Jiar, the month following; as may easily be evinced from the journal of Moses. There were therefore twenty-seven days between this fictitious institution of the Sabbath, and the first solemn observance of it, which was at their station in Alush, as is generally supposed, certainly in the wilderness of Sin, after they had left Marah and Elim, and the coast of the Red Sea; whereunto they returned from Elim, Exod. xvi. 1, Num.xxxiii. 8—l1. For they first began their journey out of Egypt on the fifteenth day of Nisan, or the first month, Exod. xii. 37; Num. xxxili. 3, And they passed through the sea into the wilderness, about the nineteenth day of that month, as is evident from their journeyings, Num. xxxiii. 5—9. On the twenty-fourth of that month, they pitched in Marah; and it was the fifteenth day of Jiar, or the second month, before they entered the wilderness of Sin, where is the first mention of their solemn observance of the Sabbath, upon the occasion of the gathering of manna. Between these two seasons three Sabbaths must needs intervene; and those immediately upon its first institution, if this fancy may be admitted. And yet the rulers of the congregation looked upon the people’s preparation for its observance as an unusual thing, Exod. xvi. 22, which could not have fallen out, had it received so fresh an institution.

Besides, these masters themselves, and Raski in particular, who in his comment on the place, promotes this fancy, grants that Abraham observed the Sabbath. But the law and ordinances hereof, they say, he received on peculiar favour, and by special revelation. But be it so; it was the great commendation of Abraham, and that given him by God himself, that he ‘would command his children and household after him to keep the way of the Lord, Gen. xviii. 19. Whatever ordinance therefore he received from God, respecting any thing to be observed in his worship, it was a part of his fidelity to communicate the knowledge of it unto his posterity, and to teach them its observance. They must, therefore, of necessity on those men’s principles, be instructed in the doctrine and observance of the Sabbath before this pretended institution of it. Should we then allow what the generality of the Jewish masters and Talmudical Rabbins do assert, that the law of the Sabbath was first given in Marah; yet, the whole of what they assert, being a mere curious conjecture, it may and ought to be rejected. Not what these men say, but what they prove, is to be admitted, And he who with much diligence hath collected testimonies out of them unto this purpose, hath only proved what they thought, but not what is the truth. And upon this fond imagination is built their general opinion, that the Sabbath was given only unto Israel, that it is the spouse of the synagogue, and that it belongs mot to the rest of mankind. Such dreams they may be permitted to please themselves withal. But that these things should be pleaded by Christians, against the true origin and use of the Sabbath, is somewhat strange. If any think their assertions in this matter to be of any weight, they ought to admit what they add_ thereunto; namely, that all the ‘Gentiles shall once a-week keep a Sabbath in hell.’

§ 5. Neither is the opinion, that the Sabbath was first instituted in Marah, universally received by them. Some of their most famous masters are otherwise minded. Yor they both judge that the Sabbath was instituted in Paradise, and that the law of it was equally obligatory unto all nations in the world. Of this mind are Maimonides, Aben Ezra, Abarbinel, and others. For they expressly refer the revelation of the Sabbath, unto the sanctification and benediction of the first seventh day, Gen. ii, 2. The Targum’on the title of Ps. xcii. ascribes that Psalm to Adam, as spoken by him on the Sabbath day. Whence Austin esteemed this rather the general opinion of the Jews, Tractat. 20, in Johan. And Manasseh ben Israel, Lib. de Creat. Problem 8, proves out of sundry of their own authors, that the Sabbath was given unto, and observed by the patriarchs, before the coming of the people into the wilderness. In particular, that it was so by Abraham, Jacob, and Joseph, he confirms by testimonies out of the Scripture not to be despised. Philo Judeeus,and Josephus, both of them more ancient, and more learned than any of the Talmudical doctors, expressly assign the original of the Sabbath to that of the world. Philo calls it, τοῦ κοσμου γενεσιον, ‘the day of the world’s nativity. And éoprny ov μιας πόλεως ἡ χωρας adda Tov παντος, ‘A feast not of one city or country, but of the whole world.’ De Opificio Mundi; et de Vita Mos. lib. 2. To the same purpose speaks Josephus, lib. 2. cont: Appion. And the words of Abarbinel are sufficiently express in this matter: mixnpnd) asd Sam wap yu) Dow nsxdm pian ΤΣ inpsmaw Waya ‘yaw or nN 3D DM ΤΠ AMA AMk Mwy? ΤΡ aNd In wya Dw 1239. ‘He sanctified and separated the seventh day unto glory and honour, because on its approach the work of heaven and earth was perfected and finished— Even as a man when he hath performed an honourable work, and perfected it, maketh a banquet and a day of feasting.’ And yet more evident is that of Maimon. Tract. Ridush. Hakkodesh. cap. 1. D8 553 ΤῚΣ TIT NT PR