The First Exercitation

HEBR. Chap. IV. Ver. IX. [in non-Latin alphabet].

(1) Trouble and confusion from mens inventions. (2) Instanced in doctrines and practices of a Sabbatical Rest. (3) Reason of their present consideration. (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. (9) Names of a Sacred Day of Rest. [in non-Latin alphabet]. (Genesis 2:3. Hebrews 4:4.) (10) [in non-Latin alphabet]. (Genesis 2:3. Exodus 16:23. Chap. 35. 2. Lamentations 1:7.) Saturn called [in non-Latin alphabet]; and [in non-Latin alphabet] by the Jews, and why. The word doubled. [in non-Latin alphabet]. Reason of it. (11) Translation of this word into the Greek and Latin languages. [in non-Latin alphabet]. (12) All Judaical feasts called Sabbata by the Heathen. Suetonius; Horace; Juvenal cited to that purpose. (13) [in non-Latin alphabet]: Sunday. Used by Justin Martyr, Tertullian, Eusebius. Blamed by Austin, Hierom, and Philastrius. (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. Lords Day. Lords Day Sabbath.

§. 1 Solomon 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 to his satisfaction; namely, that God made man upright, but they have sought out many inventions (Ecclesiastes 7:29). And the truth hereof, we also find by woful 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. Yes, 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 reliques 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 the perverting of the right ways of God.

§. 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 thereunto by his own eternal wisdom and power, he had made all things good, gave to men a day of rest, as to express to them, his own rest, satisfaction, and complacency in the works of his hands; so 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 to 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 says the wise man: [in non-Latin alphabet], 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 to 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 contention. And whereas all doctrines of truth do tend to practice, as their immediate use and end, the whole Scripture being [in non-Latin alphabet] (Titus 1:1), the truth which is according to 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 observation of such a day of rest to 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 thereunto, advantage has been taken thereby to introduce a great neglect of the duties themselves, for whose sakes the day is to be observed, while one questions the reasons and grounds of another for its observation, and finds his own by others despised. And this has been no small nor ineffectual means of promoting that general prophaneness, and apostasy from strict and holy walking before God, which at this day are every where so justly complained of.

§. 3 It is 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 pertinacy 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 endeavors 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 cry with the sluggard, There is a Lyon 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. Therefore an enquiry 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 to the blessing of him, who when he has supplied seed to the sower, does himself also give the increase. And these considerations have prevailed with me to cast my mite into this sanctuary, and to endeavor the right stating, and confirmation of that doctrine, whereon so important a part of our duty towards God does depend, as is generally confessed, and will be found by experience, that there does on this concerning a day of sacred rest.

§. 4 The controversies about the Sabbath, (as we call it at present for distinction sake, and to determine a 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 an hebdomadal revolution of time, is to be set apart to the public worship of God, yet how that day is to be called, is not agreed among them. Neither is it granted, that it has 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 among 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 Graecians and Romans, before the introduction of religion into its observation. And this name some still retain, as a thing indifferent; others suppose it were better left to utter disuse.

§. 5 Those about the thing itself are various, and respect all the concerns of the day enquired 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 among 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, to 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 to 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 observation 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 obligatory of 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 wilderness. 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 to the observation of such a day does much depend; and therefore has the investigation and true stating of it, been much laboured in and after, by learned men. (6) Upon a supposition of the institution of the Sabbath from the beginning, whether the additions made, and observances annexed to 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 to 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 to the strict observation 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 to us in that command, while it is supposed, that that day is at all required therein. Hence (8) it is especially enquired, whether a seventh day, or one day in seven, or in the hebdomadal cycle, be to be observed holy to the Lord, on the account of the fourth Commandment. (9) Whether under the New Testament all religious observation 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 observation 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 supposes that our Lord Jesus Christ the Lord of the Sabbath has neither changed, nor reformed any thing in or about the religious observation of a holy day of rest to the Lord; from where it follows, that such an observation 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 to 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 to one day in seven, or only as to some part or portion of time, or whether without any respect to that command as purely ceremonial. For granting, as most do, the necessity of the observation of such a day, yet some say, that it has 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 to the sacred separation of some portion of our time to 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 enquired, on what ground, or by what authority there is an alteration made from the day observed under the Old Testament, to 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 observation, 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 to it in a solemn manner have been fixed to 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 enquired, whether it were done by the express institution of a new day, or 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 to 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; or 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 whether the continuance of the observation of one day in seven be necessary or no. For what was appointed thereby, seems to be no farther obligatory to 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 no; or whether it may not be lawfully changed to some other day. And sundry other the like enquiries are made about the original, institution, nature, use and continuance of a day of sacred rest to the Lord.

§. 6 Moreover, among those who do grant, that it is necessary, and that indispensibly so as to the present church state, which is under an obligation from where ever it arise, neither to alter nor omit the observation of a day weekly for the public worship of God, wherein a cessation from labor, and a joint attendance to the most solemn duties of religion are required of us; it is not agreed, whether the day it self, or the separation of it to its proper use and end, be any part in it self of divine worship, or be so meerly relatively, with respect to the duties to be performed therein. And as to those duties themselves, they are not only variously represented, but great contention has been about them, and the manner of their performances, as likewise concerning the causes and occasions which may dispense with our attendance to them. Indeed herein lyes secretly the [illegible], and principal cause of all the strife that has 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 bind 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 to practice are regulated thereby, and embraced or rejected, as the practice pleaseth or displeaseth that they lead to.

Lastly, on a precise supposition that the observation 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 to a day from the creation; namely, from the evening of the day preceding to its own; as the evening and the morning were said to be [illegible] one day (Genesis 1:5). Others admit only of that proportion of time, which is ordinarily designed to our labor on the six days of the week; that is, from its own morning to its own evening, with the interposition of such diversions as our labor on other days does admit and require.

§. 7 And thus is it 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 among 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 to religion and the worship of God, these differences, and the way of their agitation, while the several parties litigant have sought to weaken and invalidate their adversaries' principles, have apparently influenced the minds of all sorts of men to a neglect in the practice of those duties, which they severally acknowledge to be incumbent on them, upon those principles and reasons, for the observation of such a day, which themselves allow. For while some have hotly disputed, that there is now no especial 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, the whole due observation of it is much lost among Christians.

Neither is it a small evil among us, that the disputes of some against the divine warranty of one day in seven to be separated to sacred uses, and the pretence of others to an equal regard to all days from their Christian liberty, together with an open visible neglect in the most 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 observation. Now whereas the solemn worship of God, is the spring, rule and measure of all our obedience to him, it may justly be thought that the neglect thereof, so brought about as has been declared, has been a great, if not a principal occasion, of that sad degeneracy from the power, purity, and glory of Christian religion; which all men may see, and many do complain of at this day in 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 to truth, and care for the preservation and promotion of holiness and godliness among 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 is an inexpiable crime in others, to be in any thing mistaken. But as this should make us jealous over our selves, 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 does 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 to them from two or three doubtful texts of Scripture. The principles and foundations of truth in this matter 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 or vindication of the truth, depends wholly on the assistance which God is pleased to give or 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 to our selves. 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, I shall not insist upon them all, for that were endless; but shall reduce them to 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 [〈 in non-Latin alphabet 〉]. 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 to, or have met withal: all with respect to the declaration given of the doctrine and practice of the Sabbath in the different ages of the church by our Apostle, Chap. 4. 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 does not go before us, our best course is to sit still; and where the Word of God does 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 are pleadable in this cause. Hic labor hoc opus; herein the writer's diligence, and the reader's judgement, are principally to be exercised. I have of late been much surprised 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 by others, whom they reflect upon, denied; whereas some probably intended 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 among 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 rational faculties as corrupted, or unrenewed, spiritually and savingly to apprehend the things of God, without the especial assistance of the Holy Ghost. Now as no truth is more plainly or evidently confirmed in the Scripture than this; so to suppose, that those by whom it is believed and 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 place seems to be affirmed, with what in others seems to be asserted 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 to 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 does 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 importance, 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 to that duty, a sense whereof, and a direction whereunto, were concreated with it. We shall therefore enquire what intimations the light of nature has continued to give concerning a day of sacred rest to be observed to 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 is a common or prevailing suffrage given among mankind, to any truth, and that, to free us from entanglements about it, declared to be such in the Scripture, it 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 enquired 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 to it, 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. No, what may be so confirmed, will from there appear not to be an institution peculiar to any especial 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 thereunto 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 befall the Church in all ages, with respect to his worship, which was not from himself, and the expression of its practice accepted with him. This therefore is diligently to be enquired into, as far as we may have certain light into things involved in so much darkness, as are all things of so great antiquity.

(5.) A due consideration of the spirit and liberty of the Gospel, with the nature of its worship, the reasons of it, and 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 observation of it be urged, as is inconsistent with the principles and reasons of evangelical worship, as is built upon motives not taken from the Gospel, and in the manner of its observance interferes with the liberty wherewith Christ has made us free, it discovers itself not to belong to the present state of the worshippers of God in Christ. Nor is anything to commend itself to us under the mere notion of strictness or preciseness, or the appearance of more than ordinary severity in religion. It is only walking according to rule, that will please God, justify us to others, and give us peace in ourselves. Other seeming duties, that may be recommended, because they have [illegible], a pretence of wisdom in doing even more than is required of us, through humility and mortification, are of no price with God, nor useful to 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 observation 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 hindrance of piety, godliness, and universal holy obedience to God, is to be enquired 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 to 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 to 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 sowed by the Evil One. And by this rule, we may try the opinion which denies all divine institution to a day of holy rest under the New Testament.

These are the principal rules, which in this disquisition after a sabbatical rest, we shall attend to. 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 to them. These the reader is desired to have respect to, in his perusal of the ensuing discourses; and if what is proposed or concluded be not found suitable to 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 enquiries after the truth in this matter, which [illegible], we now address ourselves to.

§. 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 has been controverted. 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 [⟨in non-Latin alphabet⟩], the seventh day. Genesis 2:3. [⟨in non-Latin alphabet⟩] And God blessed the seventh day and sanctified it. So also Exodus 20:11. Upon its first institution, and on the reintroduction of its observation, 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 [⟨in non-Latin alphabet⟩], the seventh; and [⟨in non-Latin alphabet⟩], the sacred seventh day. So is mention made of it by Philo, Josephus, and others. And our Apostle makes use of this name, as that which was commonly in use to denote the Sabbath of the Jews. Chap. 4. 4. [⟨in non-Latin alphabet⟩]; For he speaks, or it is spoken somewhere concerning the seventh. [⟨in non-Latin alphabet⟩], is not added, because [⟨in non-Latin alphabet⟩], was used technically to denote that day. And he educeth the reason of this denomination, from Genesis 2:3. Being as was said, the day that ensued immediately after the six distinct days wherein the world was created, and putting a period to 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, from there recurring to its beginning, is the name of [⟨in non-Latin alphabet⟩], Hebdomas, a week, which the Hebrews call only [⟨in non-Latin alphabet⟩], a seven. And the same word sometimes signifies the seventh day, or one day in seven. [⟨in non-Latin alphabet⟩]; 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 in seven. 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. For that which was first so, is passed away, and another instituted in the room thereof; which although it be also [⟨in non-Latin alphabet⟩], 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 [⟨in non-Latin alphabet⟩], and [⟨in non-Latin alphabet⟩], the Sabbath, and the Sabbath day. The occasion of this name is expressed, Genesis 2:3. God blessed the seventh day, [⟨in non-Latin alphabet⟩], because he rested (shabath) that day. It is called rest, the rest, because on that day God rested. And in the Decalogue, it is [⟨in non-Latin alphabet⟩], the day of the Sabbath; or of God's rest, and ours. And absolutely [⟨in non-Latin alphabet⟩] the Sabbath, Isaiah 56:2, where also God from his institution of it, calls it my Sabbath: v. 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 Aegyptian word Sabbo, as Josephus informs us (Cont. App. lib. 2), and what the signification of that word is, the reader may see in the same place. Plutarch derives it from Sabboi, a word that was used to be howled in the furious services of Bacchus; for his priests and devotees used in their Bacchanals, to cry out Evoi, Sabboi (Sympos. lib. 4. c. 15), which things are ridiculous. Lactantius with sundry others of the ancients, fell into no less, though a less offensive mistake. Hic, says he, est dies Sabbati, qui lingua Hebraeorum à numero nomen accepit; unde septenarius numerus legitimus & plenus est (Institut. lib. 7. cap. 14). Procopius Gazaeus on the Pentateuch, has a singular conceit. Speaking of the tenth of the month Tizri, termed Sabbaton Sabbat, he calls it, [⟨in non-Latin alphabet⟩]. He would have it the day of the conception of John Baptist the fore-runner of Christ, when the remission and repentance that he preached began; and from there conjectures the etymology of the Sabbath to be from Sabachta (that is the Syriac [⟨in non-Latin alphabet⟩]) which signifies remission; that day being remitted holy to the Lord; being the seventh day which is Sabaa; that is [⟨in non-Latin alphabet⟩]. The vanity of which conjectures is apparent to all. The reason and rise of this appellation is manifest.

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 has other forms; as [⟨ in non-Latin alphabet ⟩], Exodus 16:23, Chap. 35:2, Sabbaton; and [⟨ in non-Latin alphabet ⟩] Lamentations 1:7, 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 any cessation, resting, or giving over. The first time it occurs, Genesis 2:3, it is rendered in Targum, by [⟨ in non-Latin alphabet ⟩], a common word to rest. See Isaiah 14:4, Chap. 24:8, 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 (Leviticus 23:15). You shall count to yourselves; [⟨ in non-Latin alphabet ⟩] 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; v. 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 [⟨ in non-Latin alphabet ⟩], 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 [⟨ in non-Latin alphabet ⟩] 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 [⟨ in non-Latin alphabet ⟩], Judges 10:4, Jair the Gileadite had thirty sons, [⟨ in non-Latin alphabet ⟩], where the word [⟨ in non-Latin alphabet ⟩] signifies in the first place colts of asses, and in the latter, cities. And the common number of seven is expressed by it (Leviticus 25:8): You shall number to, [⟨ in non-Latin alphabet ⟩], seven Sabbaths of years; that is, as it is expounded in the next words, [⟨ in non-Latin alphabet ⟩] 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 Isaiah 58:13; Esther 2:9). Moreover because of the rest that was common to the weekly Sabbath, with all other sacred feasts of Moses's institution in their stated monthly or annual revolution, they were also called Sabbaths, as shall be proved afterwards. And as the Greeks and Latines made use of this word borrowed from the Hebrew, so the Jews observing that their Sabbath day had among them its name from Saturne, Dies Saturni, as among us it is still from there called Satterday, they called him, or the planet of that name, [⟨ in non-Latin alphabet ⟩]; and [⟨ in non-Latin alphabet ⟩] 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 Saturne is the planet of that day, the whole being denominated from the first hour, (whereof afterwards) He therefore, says he, has 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 to Saturne, or their pretended advantage on supposition thereof, I leave to our astrologers to determine, seeing I know nothing of these things. And on 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 to Saturne. So Tacitus, Histor. lib. 5. Alii Honorem eum Saturno haberi. Seu Principia Religionis tradentibus Idaeis quos cum Saturno Pulsos & conditores Gentis accepimus; seu quod c septem syderibus queis mortales reguntur, altissimo orbe & praecipua Potentia stella Saturni feratur; ac pleraque coelestium vim suam & cursiem 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 Hebraisme. 1 Chronicles 9:32, [⟨ in non-Latin alphabet ⟩], Shabbath, Shabbath; that is, every Sabbath; and somewhat variously used in the conjunction of another form; [⟨ in non-Latin alphabet ⟩], Exodus 16:23, Chap. 35:2. And [⟨ in non-Latin alphabet ⟩], Exodus 31:15; Leviticus 25:4. We render [⟨ in non-Latin alphabet ⟩], 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 [⟨ in non-Latin alphabet ⟩], a great Sabbath, an high day ensued. Such was the Sabbath before the Passeover, for the miracle, as the Jews say, which befell their fore-fathers that day in Aegypt. 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.

§. 11 And this various use of the word was taken up among the Grecians and Latines also. As they borrowed the word from the Jews, so they did its use. The Greek [⟨ in non-Latin alphabet ⟩] is merely the Hebrew [⟨ in non-Latin alphabet ⟩], or perhaps formed by the addition of their usual termination from [⟨ in non-Latin alphabet ⟩], from where also our Apostle frames his [⟨ in non-Latin alphabet ⟩]. The Latine Sabbatum is the same. And they use this word, though rarely, to express the last day of the week. So Suetonius in Tiber. Diogenes Grammaticus Sabbatis disputare Rhodi solitus. And the LXX. always so express the seventh day Sabbath; and frequently they use it for a week also. And so in the New Testament, [⟨ in non-Latin alphabet ⟩], Luke 18:12. I fast twice on the Sabbath; that is, two days in the week. And [⟨ in non-Latin alphabet ⟩], Acts 13:14, the day of the Sabbath, is that day of the week which was set apart for a Sabbatical rest. Hence [⟨ in non-Latin alphabet ⟩], one day of the Sabbaths, which frequently occurs is the same with [⟨ in non-Latin alphabet ⟩], the first day of the week; [⟨ in non-Latin alphabet ⟩] or [⟨ in non-Latin alphabet ⟩] being often put for [⟨ in non-Latin alphabet ⟩]; the numeral for the cardinal.

§. 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 labor. 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 (Leviticus 23:24). This Scaliger well observes and well proves; Emendat. Tempor. lib. 3. Canon. Isagog. lib. 3. p. 213. Omnem Festivitatem Judaicam, non solum Judaei, sed & Gentiles Sabbatum vocant; Judaei quidem cum dicunt Tisri nunquam incipere à 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 Judaeus quidem, mi Tiberi, tam libenter Sabbatis jejunium servat, quam ego hodie servavi. And Juvenal's

Observant ubi Festa mero pede Sabbata Reges.

And Martial,

Et non jejuna Sabbata lege premet.

Speaking in contradiction as he thought to them, and so Horace mentions their tricesima Sabbata, which were no other but their New Moons. And to this usual manner of speaking in those days, does our Apostle accommodate his expressions (Colossians 2:16): Let no man therefore judge you in meat or in drink, or in part of a holy day, (any part of it, or respect to it) or of the new moon, or of the Sabbaths; that is, any of the Judaical feasts whatever, then commonly called Sabbaths. So Maimonides Tract. de Sabb. cap. 29, speaking of their [⟨ in non-Latin alphabet ⟩], good days or feasts, says expressly, [⟨ in non-Latin alphabet ⟩], they are all Sabbaths to the Lord.

And from this usage, some think to expound that vexed expression of [⟨ in non-Latin alphabet ⟩], Luke 6:1, which we render the second Sabbath after the first. So Suidas, [⟨ in non-Latin alphabet ⟩]: it was the second day of the Passover, and the first of unleavened bread. And wonder not that it is called a Sabbath; for they called every feast day a Sabbath. Theophylact gives us another day, but on the same reason: says he, [⟨ in non-Latin alphabet ⟩]. The Jews call every feast a Sabbath: for Sabbath is as much as rest. Oftentimes therefore there fell out a feast on the day before the weekly Sabbath; and they called it a Sabbath, because it was a feast. And therefore that which was the proper Sabbath at that time was called the second Sabbath after the first; being the second from that which went before. Chrysostome allows of the same reason, Hom. in Matth. 39. Isidore Pelusiota fixes on another day, but still for the same reason, Epist. 110. lib. 3. [⟨ in non-Latin alphabet ⟩]: it is called the Deuteroproton, because it was the second day from the sacrificing of the Passover, and the first day of unleavened bread; which he shows was called a Sabbath upon the general account of all the Jewish feasts being so called. For so he says, [⟨ in non-Latin alphabet ⟩]. By the way, this is expressly contrary to the Scripture, which makes the day spoken of to be the proper weekly Sabbath, as it is called without any addition, Matthew 12:11, whereon depended the questions that ensued about its observation. But we are beholding to Scaliger for the true meaning of this expression, which so puzzled the ancients, and concerning which Gregory Nazianzen turned off Hierome with a scoff scarce becoming his gravity, when he enquired of him what might be the meaning of it. Scaliger therefore conjectures that it is called [⟨ in non-Latin alphabet ⟩], because it was the first Sabbath, [⟨ in non-Latin alphabet ⟩], from the second day of unleavened bread. For on that day they offered the handful, or sheaf of new fruits; and from that day they counted seven weeks to Pentecost. And the Sabbaths of those weeks were reckoned [⟨ in non-Latin alphabet ⟩], and the first that followed was called [⟨ in non-Latin alphabet ⟩]: so he, both in his Emendat. Tempor. lib. 6. and Isagog. Canon. p. 218. And this is subscribed to by his mortal adversary, Dyonisius Petavius, Animad. in Epiphar. N. 31. p. 64, who will not allow him ever to have spoken rightly, but in what the wit of man can find no tolerable objection against. But this calling of their feasts Sabbaths, with the reason of it, is given us by all their principal authors. So Lib. Tzeror. Hammor. on Leviticus p. 102: [⟨ in non-Latin alphabet ⟩] because all solemn days are called holy convocations, they are all called so from the Sabbath, which is called holy; therefore the Sabbath is the head of all solemn feasts, and they are all of them called by the name thereof, Sabbaths of rest; whereof he gives instances.

§. 13 Some of the ancient Christians dealing with the heathens called that day, which the Christians then observed in the room of the Jewish seventh day, [in non-Latin alphabet], or diem folis, Sunday. As those who treat and deal with others must express things by the names that are current among them, unless they intend to be barbarians to them. So speaks Justine Martyr, Apol. 2. [in non-Latin alphabet]. 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 Lords 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 among them. Therefore he called the day he intended to determine, as was necessary for him, by the name in use among them to whom he spake; Sunday. In like manner Tertullian treating with the same sort of men, calls it Diem solis; Apol. cap. 16. And Eusebius reporting the edicts of Constantine for the observation of the Lords Day, as it is termed in them, adds that it is the day which we call [in non-Latin alphabet], or Sunday.

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 used among the pagans. So speaks August. in Psal. 93. Quarta Sabbatorum, quarta feria, que Mercurii dies dicitur à Paganis, & à multis, Christianis. Sed noluimus ut dicant, & utinam corrigantur ut non dicant. And Hierome Epist. ad Algas. Vna Sabbati, dies dominica intelligenda est; quia Hebdomada in Sabbatum, ut in primam, & secundam, & tertiam, & quartam, & quintam, & sextam Sabbati dividitur; guam Ethnici Idolorum & Planetarum nominibus appellant. He rejects the use of the ordinary names to the heathens. And Philastrius makes the usage of them among Christians almost heretical, Num. 3.

All the eastern nations also, among 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 that are joined to 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. The Church of Rome, from a decree as they suppose, or pretend of Pope Sylvester, reckons 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 Revelation 1:10 condemn the name of Sunday, as heathenish. And Polydore Virgil before them, says, Profccio pudendum est, simulque dolendum, quod non antebac data sunt istis diebus Christiana nomina; ne dii Gentium tam memorabile, inter nos, monumentum haberent. de Invent. Rer. lib. 6. c. 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 retaining of them has 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 among 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 judgement than our own, do abstain from the using of them, argue a want of due charity and 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 to them, that if they mistake in their application, it is a mistake of no other nature but what others are liable to, in things of greater importance. For it is given as the will of God (Exodus 23:13), In all things says he that I have said be circumspect, and make no mention of the names of other Gods, neither let them be heard out of your 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 (Joshua 2:7), You shall not make mention of the names of their Gods; which is yet extended farther (Deuteronomy 12:3) 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 Ruben, building the cities formerly called Nebo, and Baal Meon, changed their names, because they were the names of heathen idols (Numbers 32:38). And David mentions it, as a part of his integrity, that he would not take up the names of idols in his lips (Psalm 16:4). And some of the ancients as has been observed, confirm what by some at present is concluded from these places. Says Hierome; Absit ab ore Christiano dicere, Jupiter Omnipotens, Mehercule, & Mecastor, & coetera 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 from these places may be answered, from consideration of the change of times and the circumstances of things, yet certainly there is an appearance of warranty in them sufficient to secure them from contempt and reproach, who are prevailed on by them, to another use.

§. 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 the Church to observation, and it was not lawful for the Jews to call it by any other name given to 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 from there 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 has no respect to 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 calls [〈 in non-Latin alphabet 〉], diem dominicam, the Lord's Day. This appellation what day soever is designed is neither natural nor civil, nor does it relate to any thing in nature, or in the common usage of men. It must therefore be sacred, and it is, or may be very comprehensive of various respects. It is the Lord's Day; the day that he has taken to be his lot, or especial 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. It is also, or may be his day subjectively; or the day whereon his businesses and affairs are principally transacted. So the Poet,

—Tydeos illa Dies;

that was Tydeus his 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 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 there 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 (Matthew 24:20), and in our Apostle comes under the general notion of a sabbatism (Chap. 4:9).