286 OF THE ORIGINAL OF THE SABBATH. [EXERC. II.
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 ordi- ‘nance 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 expres- sive 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 super- addition of its relation to the Lord Christ will entitle it unto the appellation of “the Lord’s-day Sabbath;” that is, the day of sacred rest appointed by the Lord Jesus Christ. And thus, most probably, in the continuation of the old testament phraseology, it is called “the Sabbath day,” Matt. xxiv. 20, and in our Epistle comes under the general notion of a sabbatism, chap. iv. 9.
EXERCITATION II. OF THE ORIGINAL OF THE SABBATH.
J. Of the original of the Sabbath—The importance of this disquisition. 2. Opinion of some of the Jewish masters about the original of the Sabbath, that it began in Marah. 3. The station in Marah, and the oceurrences thereof—Tacitus noted—Exod. xv. 25, 26; Jews’ exposition of it. 4. These opinions refuted by testimonies and reasons. 5. Another opinion of the ancient Jews about the original of the Sabbath, and of the Mohammedans. 6. Opinions of Christians about the original of the Sabbath proposed, 7. That of its original from the foundation of the world asserted—The first testimony given unto it, Gen. ii. 1-3, vindicated—Exceptions of Heidegger answered. 8, What intended by “sanctifying” and “blessing the seventh day.” 9. Other exceptions removed—Series and dependence of the discourse in Moses cleared—The whole testimony vindicated. 10. Heb. iy. 3, 4, vindi- cated. 11. Observation of the Sabbath by the patriarchs before the giving of the law—lInstances hereof collected by Manasseh Ben Israel—Further confirmation of it. 12. Tradition among the Gentiles concerning it— Sacredness of the septenary number. 13. Testimonies of the heathen, col- lected by Aristobulus, Clemens, Eusebius. 14. Importance of these testi- monies examined and vindicated. 15. Ground of the hebdomadal revolution of time—Its observation catholic. 16. Planetary denominations of the days of the week, whence. 17. The contrary opinion, of the original of the Sabbath in the wilderness, proposed and examined. 18-26. Arguments against this original of the Sabbath answered, etc..
1. Havine fixed the name, the thing itself falls nextly under con- sideration. And the order of our investigation shall be, to inquire first into its original, and then into its causes. And the true stating
SECT. 1, 2.] OF THE ORIGINAL OF THE SABBATH. 287
of the former will give great light into the latter, as also into its duration. For if it began with the world, probably it had a cause cognate to the existence of the world and the ends of it, and so must in duration be commensurate unto it. If it owed its rise to suc- ceeding generations, amongst some peculiar sort of men, its cause was arbitrary and occasional, and its continuance uncertain; for every thing which had such a beginning in the worship of God was limited to some seasons only, and had a time determined for its expiration. This, therefore, is first to be stated. And, indeed, no concern of this day hath fallen under more diligent, severe, and learned dissertations. Very learned men have here engaged into contrary opinions, and defended them with much learning and variety of reading. “Summa sequar fastigia rerum,” and I shall briefly call the different apprehensions both of Jews and Christians in this matter unto a just examination. Neither shall I omit the consideration of any opinion whose antiquity or the authority of its defenders did ever give it reputation, though now generally exploded, as not knowing, in that revolution of opinions which we are under, how soon it may have a revival.
2. The Jews (that we may begin with them with whom some think the Sabbath began) are divided among themselves about the original of the Sabbath no less than Christians; yea, to speak the truth, their divisions and different apprehensions about this matter of fact have been the occasion of ours, and their authority is pleaded to countenance the mistakes of others. Many, therefore, of them assign the original or first revelation of the Sabbath unto the wilder- ness station of the people in Marah; others of them make it coeval with the world.
The first opinion hath countenance given unto it in the Talmud. Gemar. Babyon. Tit. Sab. cap. ix., and Tit. Sanhed. cap. vii, And the tradition of it is embraced by so many of their masters and com- mentators, that our learned Selden, de Jur. Gen. apud Heb. lib. iii. cap. xii.—xiy., contends for it as the common and prevailing opinion amongst them, and endeavours an answer unto all instances or testimonies that are or may be urged to the contrary. And, in- deed, there is scarce any thing of moment to be observed in all antiquity, as to matter of fact about the Sabbath, whether it be Jew- ish, Christian, or heathen, but what he hath heaped together, or rather treasured up, in the learned discourses of that third book of his, Jus Gentium apud Hebreeos. Whether the questions of right belonging thereunto have been duly determined by him is yet left unto further inquiry. That which at present we are in the consider- ' ation of, is the opinion of the Jews about the original of the Sabbath at the station of Marah, which he so largely confirms with testimonies