(4.) The custom and practice of the church of God im all ages is to be inquired into. I intend not merely the church of Christ under the gospel, but the whole church from the beginning of the world, in the various dispensations of the will and grace of God unto it,— before the giving of the law, under the yoke of it, and since the pro- mulgation 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 ever- lasting obligation in it, on all that worship God, as such never to be altered or dispensed withal. And if every particular church be the pillar and ground 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 unto his worship, which was not from himself, and the expression of its practice accepted with him. This, therefore, is dili-
ently to be inquired into, as far as we may have certain light into things involved in so much darkness, as are all things of so great antiquity.
276 PRINCIPLES DIRECTING TO [EXERC. I.
(5.) A due consideration of the spirit and liberty of the gospel, with the nature of its worship, the reasons of it, and the manner of its performance, is to be had in this matter. No particular instance of worship is to be introduced or admitted contrary to the nature, genius, and reason of the whole. If, therefore, such a sabbatical rest, or such an 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 in- terféres with the liberty wherewith Christ hath made us free, it dis- covers itself not to belong unto the present state of the worshippers of God in Christ. Nor is any thing to commend itself unto us under the mere notion of strictness or preciseness, or the appearance of more than ordinary severity in religion. It is only walking accord- ing unto rule that will please God, justify us unto others, and give us peace in ourselves. Other seeming duties that may be recom- mended, because they have Adyov coping év eerodpyoxein, nad ramesvo~ Qpootyn xual apedia cHmaros, “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 obe- dience unto God, is to be inquired into. This is the end of all religious worship, and of all the institutions thereof. And a due observation of the regular tendency of things unto this end will give a great discovery of their nature and acceptance with God. Let things be urged under never so specious pretences, if they be found by experience not to promote gospel holiness in the hearts and lives of men, they discover themselves not to be of God. Much more when principles and practices conformable unto them shall be evi- denced 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 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 preju- dice 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 ;
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SECT. 9, 10.] A DAY OF SACRED REST. 277
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 in- fluence into those inquiries after the truth in this matter, which, ody @2@, we now address ourselves unto.
9. In the first place, it will be necessary to premise something about the name whereby this day may be called; for that also among some hath been 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 days; the other from its nature and use. On the first account it was called ‘y"2¥0 Di, “the seventh day:” Gen. ii, 3, ‘Y2VT ofrny OSS IM;—« And God blessed the seventh day, and sanctified it” So also Exod. xx. 11. Upon its first institution, and on the re-introduction 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; abso- lutely it is not so called anywhere. Yet hence by the Hellenists it was termed 7 é€dduz, “the seventh;”’ and izp& e€déun, “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. lv. 4, Eipnne yop wou wep rig eCdduns-— For he speaketh” (or, “ it is spoken”) “somewhere concerning the seventh.” ‘Hyépag is not added, because é€4éun was used technically to denote that day. And he educes the reason of this denomination from Gen. ii. 2. Being, as was said, the day that ensued immediately after the six distinct days wherein the world was created, and putting a period unto a measure of time by a numeration of days, always to return in its cycle, it was called “the seventh day.” And from that course of time completed in seven days, thence recurring to its beginning, is the name of é€douds, “ hebdomas,” “a week,” which the Hebrews call only 383¥, “a seven.” And the same word sometimes signifieth the seventh day, or one day in seven. “Aye ry eCdoudda is “ septimum diem celebrare,” “to celebrate the” (or “ a”) “seventh day.” And the Latins used 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 ‘200, #€8éum, 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.