Exercitatio Prima . HEBR. Chap. IV. Ver. IX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

(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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gen. 2. 3. Heb. 4. 4. ( 10 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gen. 2. 3. Exodus 16. 23. Chap. 35. 2. Lam. 1. 7. Saturn called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Jews , and why . The Word doubled . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Reason of it . ( 11 ) Translation of this Word into the Greek and Latin Languages . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( 12 ) All Judaical Feasts called Sabbata by the Heathen . Suetonius ; Horace ; Juvenal cited to that purpose . ( 13 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Sunday . Used by Justine Martyr , Tertullian , Eusebius . Blamed by Austin , Hierom , and Philastrius . ( 14 ) Use of the Names of the Dayes 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 .

The First Exercitation .

§ . 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 unto his satisfaction ; namely , that God made man upright , but they have sought out many Inventions , Eccles. 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 unto 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 Apostasie , and Relinquishment of that universally Harmonious state of things wherein we were created , not only is the whole world as it lyes 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 Wayes , Actions and Duties , some of these Inventions are ready to immix themselves , unto our own disturbance , and the perverting of the right wayes 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 unto men a day of Rest , as to express unto 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 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 unto 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 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 rendred this Day of Rest , a matter of endless strife disquietment and contention . And whereas all Doctrines of Truth do tend unto practice , as their immediate Use and End , the whole Scripture being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tit. 1. 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 weakned them in that practice of Godliness , which all men confess to be necessary in the Observation 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 thereunto , 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 Observation , and finds his own by others despised . And this hath been no small nor ineffectual means of promoting that general Prophaneness , and Apostasie 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 unto the composing of these Differences and Controversies , as agitated amongst 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 Perswasions 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 Endeavours 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 lyable to the same kind of Opposition . Wherefore 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 it self , 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 an Usefulness unto 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 supplyed seed to the Sower , doth himself also give the encrease . And 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 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 Distinction sake , and to determine a subject of our Discourse ) which have been publickly agitated , are Universal as unto 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 denyed , 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 publick 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 unto it , by any such means , that should cause it justly to be preferred unto 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 Lords 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 unto utter disuse .

§ . 5 Those about the Thing it self are various , and respect all the concerns of the Day enquired after . Nothing that relates unto 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 meerly 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 unto the Observation of such a Day doth much depend ; and therefore hath 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 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 it self seemes to be abolished : for that some change is made therein from what was fixed under the Judaical Oeconomy , cannot modestly be denyed . (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 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 unto us in that command , whilst 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 unto the Lord , on the Account of the fourth Commandment . (9) Whether under the New Testament all Religious Observation of Dayes 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 Dayes 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 extream , 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 vertue 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 Observation of an Holy Day of Rest unto the Lord ; whence 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 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 Observation 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 enquired , 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 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 unto 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 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 unto the Observance of one Day in seven indispensibly 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 unto the Churches of succeeding Ages , than their concernment lyes 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 unto the Lord .

§ . 6 Moreover , amongst those who do grant , that it is necessary , and that indispensibly so as to the present Church State , which is under an Obligation from whence ever it arise , neither to alter nor omit the Observation of a Day weekly for the publick 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 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 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 lyes secretly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 bind not a Religious carefull Attendance on the Worship of God , in Publick 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 Observation of such a Day is necessary upon Divine Precept or Institution , yet there is a Controversie 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Day , Gen. 1. 5. Others admit only of that proportion of Time , which is ordinarily designed to our labour on the six Dayes of the Week ; that is , from its own Morning to its own Evening , with the Interposition of such Diversions as our labour on other Dayes doth 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 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 htigant 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 Observation of such a Day , which themselves allow . For whilst some have hotly disputed , that there is now no especial Day of Rest to be observed to the Lord , by vertue of any Divine Precept or Institution ; and others have granted that if it be to be observed only by vertue 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 amongst us , that the Disputes of some against the Divine Warranty of one Day in seven to be separated unto Sacred Uses , and the Pretence of others to an equal regard unto all Dayes 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 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 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 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 Prophesie 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 lyable 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 causelesly burthened , 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 firme 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 this matter lye 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 unto 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 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 Belgick Divines , whose late Writings are full of Reflections on the Learned Writers of this Nation . Our only design is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 occurr to my mind ; and vindicating them from such Exceptions , as they either seem liable unto , or have met withal : All with respect unto 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 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 Analogie of Faith in the Interpretation , Exposition , and Application of such Testimonies as are pleadable in this Cause . Hic labor hoc opus ; Herein the Writers Diligence , and the Readers 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 expresly on a supposition that it is by others , whom they reflect upon , denyed ; 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 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 unto 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 denyed ; 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 Controversie ; 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 unto and explained by Scripture Light , is another Principle that we shall in our progress have a due regard unto . 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 unto our Duty therein . And although this Light is exceedingly weakned and impaired by sin in the things of the greatest importance , and as to many things truly belonging unto it in our original Constitution , so overwhelmed with Prejudices , and contrary usages , that of it self it owns them not at all ; yet let it be excited , quickned , rectified , by Scripture Light , it will return to perform its Office of testifying unto that Dutie , a sense whereof , and a Direction whereunto , were concreated with it . We shall therefore enquire 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 is a common or prevailing Suffrage given amongst mankind , unto 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 unto 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 meerly 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 unto it , before the giving of the Law , under the Toke 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 especial Mode of Worship that may belong unto one season , and not unto 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 Perswasion to befall the Church in all Ages , with respect unto 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 enterferes with the Liberty wherewith Christ hath made us free , it discovers it self not to belong unto the present state of the Worshippers of God in Christ . Nor is any thing to commend it self unto us under the meer 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 , justifie us unto others , and give us peace in our selves . Other seeming Duties , that may be recommended , because they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 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 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 Hinderance , of Piety , Godliness , and Universal Holy Obedience unto 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 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 Profaness , 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 unto 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 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 enquiries after the Truth in this matter , which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we now address our selves 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 controverted . Under the Old Testament it had a double Appellation ; the One taken from the Natural Order of the Day then separated with respect unto other Dayes , the Other from its Nature and Use. On the first Account it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seventh Day . Gen. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God blessed the seventh Day and sanctified it . So also Exod. 20. 11. Upon its first Institution , and on the Re-introduction of its Observation , it is so called . But it is a meer Description of the Day from its Relation to the six precedent dayes of the Creation , that is herein intended ; absolutely it is not so called any where . Yet hence by the Hellenists it was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seventh ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 . Chap. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For he speaketh , or it is spoken somewhere concerning the seventh . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not added , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was used technically to denote that Day . And he educeth the Reason of this Denomination , from Gen. 2. 3. Being as was said , the Day that ensued immediately after the six distinct Dayes wherein the World was created , and putting a Period unto a measure of Time by a Numeration of Dayes , alwayes to return in its Cycle , it was called the seventh Day . And from that course of Time compleated in seven Dayes , thence recurring to its Beginning , is the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hebdomas , a Week , which the Hebrews call only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a seven . And the same word sometimes signifieth the seventh Day , or one Day in seven . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; is septimum Diem celebrare ; to celebrate the , or a seventh Day . And the Latines use the Word in the same manner , for seven Dayes , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sabbath , and the Sabbath Day . The Occasion of this Name is expressed , Gen. 2. 3. God blessed the seventh Day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he rested ( shabath ) that Day . It is called Rest , the Rest , because on that Day God rested . And in the Decalogue , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Day of the Sabbath ; or of Gods Rest , and ours . And absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath , Isa. 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 meer 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 Devotoes used in their Bacchanals , to cry out Evoi , Sabboi . Sympos . lib. 4. c. 15. which things are ridiculous . Lactantius with sundry others of the Antients , fell into no less , though a less offensive mistake . Hic , saith 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 , hath a singular conceit . Speaking of the Tenth of the Month Tizri , termed Sabbaton Sabbat . he calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 thence conjectures the Etymologie of the Sabbath to be from Sabachta ( that is the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which signifies Remission ; that Day being remitted holy unto the Lord ; being the seventh Day which is Sabaa ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 hath other Formes ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exod. 16. 23. Chap. 35. 2. Sabbaton ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam. 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 Prophane ; even any Cessation , resting , or giving over . The first time it occurs , Gen. 2. 3. it is rendred in Targum , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a common Word to rest . See Isa. 14. 4. Chap. 24. 8. and many other places . It is also applyed , to signifie a Week ; because every Week , or seven of Dayes , had a Sabbath or Day of Rest necessarily included in it , Levit. 23. 15. You shall count to your selves ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven compleat 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 sayes upon it , that if it be so ( which he also grants and pleads ) then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should denote both the Holy Day of Rest , and also a Week of Dayes . And he gives another Instance to the same purpose , in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Judg. 10. 4. Jair the Gileadite had thirty sons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the first place Colts of Asses , and in the latter , Cities . And the common number of seven is expressed by it , Levit. 25. 8. Thou shalt number unto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seven Sabbaths of years ; that is , as it is expounded in the next words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven times seven years ; seven years being called a Sabbath of years , because of the Lands resting every seventh year , in answer to the Rest of the Church every seventh Day : ( see the Targum , on Isa. 58. 13. Esth. 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 amongst them its Name from Saturne , Dies Saturni , as amongst us it is still thence called Satterday , they called him , or the Planet of that Name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , sayes , That Saturne is the Planet of that Day , the whole being denominated from the first hour , ( whereof afterwards ) He therefore , saith 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 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 unto 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 Chron. 9. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shabbath , Shabbath ; that is , every Sabbath ; and somewhat variously used in the conjunction of another form ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exod. 16. 23. Chap. 35. 2. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exod. 31. 15. Levit. 25. 4. We render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 meerly 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meerly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or perhaps formed by the Addition of their usual Termination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence also our Apostle frames his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 . alwayes so express the seventh Day Sabbath ; and frequently they use it for a Week also . And so in the New Testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 18. 12. I fast twice on the Sabbath ; that is , two dayes in the Week . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 13. 14. the Day of the Sabbath , is that day of the Week which was set apart for a Sabbatical Rest. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One day of the Sabbaths , which frequently occurs is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first day of the Week ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being often put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 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 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 . Levit. 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 Juvenals

Observant ubi Festa mero pede Sabbata Reges .

And Martial ,

Et non jejuna Sabbata lege premet .

speaking in contradiction as he thought unto 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 dayes , doth our Apostle accommodate his Expressions ; Col. 2. 16. Let no man therefore judge you in Meat or in Drink , or in part of an Holy day , ( any part of it , or respect unto 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Good Dayes or Feasts ; sayes expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are all Sabbaths to the Lord .

And from this usage , some think to expound that vexed Expression , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 6. 1. which we render the second Sabbath after the first . So Suidas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It was the second day of the Passeover , 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 : Saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Jews call every Feast a Sabbath : For Sabbath is as much as Rest. Oft-times 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 fixeth on another Day , but still for the same reason . Epist. 110. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is called the Deuteroproton , because it was the second day from the sacrificing of the Passeover , and the first day of unleavened bread ; which he shews was called a Sabbath upon the general account of all the Jewish Feasts being so called . For so he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By the way , this is expresly contrary to the Scripture , which makes the Day spoken of , to be the proper Weekly Sabbath , as it is called without any Addition , Matth. 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 puzled the Antients , and concerning which Gregory Nazianzen , turned of 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it was the first Sabbath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 unto Pentecost . And the Sabbaths of those Weeks were reckoned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the first that followed was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : So he , both in his Emendat . Tempor . lib. 6. and Isagog . Canon . p. 218. And this is subscribed unto , by his Mortal Adversary , Dyonisius Petavius Animad. in Epiphar . N. 31. p. 64. who will not allow him ever to have spoken tightly , 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 Levit. p. 102. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because all solemn Dayes are called holy Convocations , they are all called so from the Sabbath , which is called holy ; wherefore 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 Antient Christians dealing with the Heathens called that Day , which the Christians then observed in the Room of the Jewish seventh Day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or diem folis , Sunday . As those who treat and deal with others ; must express things by the Names that are currant amongst them , unless they intend to be Barbarians unto them . So speaks Justine Martyr , Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 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 , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 Dayes 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 Hicrome 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 unto the Heathens . And Philastrius makes the usage of them amongst Christians almost Heretical , Num. 3.

All the Eastern Nations also , amongst whom the Planetary Denomination of the Dayes 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 joyned 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 Dayes 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 Dayes 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 Revel. 1. 10. condemn the name of Sunday , as Heathenish . And Polydore Virgil before them , sayes , 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 Antients , there do many severe Expressions occurr against the use of the common Planetary Names . And at the first Relinquishment of Gentilisme , 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 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 meer notes of Ditinction , 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 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 unto them , that if they mistake in their Application , it is a 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. 23. 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 denyed but that the Names of the Dayes of the Week , were the Names of Gods among the Heathen . The Prohibition is renewed , Josh. 2. 7. Thou shalt not make mention of the names of their Gods ; which is yet extended farther , Deut. 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 ; Numb. 32. 38. And David mentioneth it , as a part of his Integrity , that he would not take up the names of Idols in his lips . Psal. 16. 4. And some of the Antients as hath been observed , confirme what by some at present is concluded from these places . Saith 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 Dayes 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 unto 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 unto the Day of Sacred Rest then enjoyned the Church unto Observation , 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 Dayes 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 Dayes 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diem dominicam , the Lords Day . This Appellation what Day soever is designed is neither Natural nor Civil , nor doth it relate unto 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 Lords Day ; the Day that he hath taken to be his Lot , or especial Portion among the Dayes 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 Lords Day , because enjoyned 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 Lords Day ; which is peculiarly expressive of its Relation unto 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 intitle it unto the Appellation of the Lords 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 Phraseologie it is called the Sabbath Day , Matth. 24. 20. and in our Apostle comes under the general notion of a Sabbatism , Chap. 4. 9.