on more closely inspecting the passage, it appears that the same thing is said of the first day as of the seventh. Compare Leviticus xxiii. 7, 8, with Gen. xxix. 27, where the marriage week is mentioned without reference to the Sabbath; and Judges xiv. 12, which speaks of the seven days of the feast at Samson's marriage.

Note 285, page 106. 'Lights in the firmament,' Gen. i. 14. Hengstenberg, "Lord's Day," p. 77, states this argument in outline.

Note 286, page 108. It is mentioned in the Tables of the Ten Commandments.' Bp. Sanderson determines "that no part of the law delivered by Moses to the Jews doth bind Christians under the Gospel by virtue of that delivery; no, not the Ten Commandments themselves, but least of all the Fourth, which all confess to be, at least, in some part ceremonial."

Baxter, "Divine Appointment," &c., Appendix, c. iv., is at some pains to prove-1. That the Decalogue written in stone hath more than the law of nature.

2. That all the law of nature was not in the tables of stone.

3. That there is more of the law of nature in other parts of Moses' law, conjunct with the Decalogue, than is in the Decalogue alone. And in the body of his work, c. vii. he says, "The whole Law of Moses, formally as such, is ceased or abrogated by Christ. I say, as such, because materially the same things that are in that Law may be the matter of the Law of Nature and of the Law of Christ."

Bp. Jer. Taylor says, in reference to the Second Commandment:

"God was pleased to appoint such temporary instruments of a moral duty as were fitted to the necessities of that people, (the Jews); but such instruments were but like temporary supporters, placed there but till the building could stand alone." See his "Ductor Dubit." B. II. c. ii. Rule 6, in which he is occupied with proving that "Not every thing in the Decalogue is obligatory on Christians." --Vol. xii. p. 368, Heber's edit.

Note 287, page 108. If, according to his own admission,' &c. Bp. Francis White, "Treatise of the Sabbath Day," pp. 57 and 58, puts the argument the other way ::

"If God's speaking or writing the Decalogue makes it exclusively moral, then all other commandments not so spoken or written are exclusively temporary (or positive)."

"This, (as he shows by an induction of many instances), is not the case," (as Deut. xv. 7, 8; Lev. xix. 17; Deut. x. 19; Lev. xix. 14.) Therefore, God's writing or speaking some laws does not make them exclusively moral."

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Note 288, page 109. Bp. Beveridge.' "On the Catechism," Fourth Commandment. Works, Vol. II. viii. p. 80.

Thorndike, "Of the Laws of the Church," B. III. c. xxi. § 14, supposes the word "remember" to have been used "because the Israelites forgot God's first command at the giving of manna; therefore it is reason they should be charged to remember it for the future." He utterly repudiates the notion of there having been a Patriarchal Sabbath.

Abp. Whately, "Thoughts," &c., p. 10, says that "The expression does not necessarily imply that the precept had been before observed, but merely that it was one liable to be violated through negligence and forgetfulness."

Note 289, page 110. This point of time.'

Selden, "De Jure, &c." III. 9, says that the Talmudists placed the origin of the Sabbath at Marah, grounding their supposition on Exodus xv. 25: "There He made them a statute and an ordinance, and there He proved them."

Note 290, page 111. Hengstenberg.' "On the Lord's Day,” pp. 7, seq. (Martin's translation.)

It is a curious fact that, whereas the Hebrew, and the Vulgate, and our last translation have in the concluding clause of the Fourth Commandment, "The Lord blessed the Sabbath Day, and hallowed it," our Prayer-Book version has, (following the LXX. Thν éßdóμnv), "The Lord blessed the Seventh Day, and hallowed it." The Presbyterians at the Savoy Conference noticed this discrepancy, and observed very pertinently that "King James had caused the Bible to be new translated to little purpose," if the word Sabbath was not restored. They had evidently reason on their side; and it is difficult to see why the concession demanded was not made. Nothing, except accuracy, is gained on either side by one word or the other, for the Sabbath and the Seventh are so completely identified throughout the commandment that it is impossible to distinguish them. The Hebrew says, "Remember the Sabbath Day," &c. in Exod. xx. 8. "But the Seventh Day is a Sabbath of the Lord thy God," 10. "And rested the Seventh Day; wherefore the Lord blessed the Sabbath Day," &c. v. 11. The text of the Lecture, p. 111, observes upon a similar delicacy in the use of the article, which has escaped our translators. In the Book of Genesis it is said that God rested on the Seventh Day, but the Seventh is not called the Sabbath. (The supposed connection of the Hebrew words denoting Sabbath and Seventh respectively is quite fanciful.)

Note 291, page 112. No doubt remains then.' Kurtz, “History

:

of the Old Covenant," vol. ii. pp. 109, 110, (Martin's transl.), writes thus on the question of the existence of an ante-Mosaic Sabbath :"There are still two points, however, about which a great deal has been written on both sides, and on which we must give our opinion as briefly as possible, viz. on the observance of the Sabbath, and the existence of any priestly institution in the ante-Mosaic times. With reference to the Sabbath, see Iken, pp. 26, sqq. The week of seven days is the earliest measure of time among all nations, (v. G. H. Schubert Lehrb. d. Sternkunde, Erlangen, 1847, pp. 204, seq.), and Philo justly designates the weekly cycle as πάνδημον καὶ τοῦ κόσμου γενέσιον. (De opif. mundi.) We need not discuss the question here, whether the universal agreement in this respect is to be explained on the ground of agreement between such a division and the four phases of the moon,

from the number of the planets, or from the symbolical dignity of the number seven, or whether it should rather be referred to a universal revelation made before the dispersion of the people, in which case we should have to seek the record of it in Gen. ii. 2. At any rate the division by weeks was known in the patriarchal age: we find it, in fact, as early as the history of the Flood, and we have a proof of its symbolical or religious meaning in its connection with the marriage festival, chap. xxix. 27, 28, and also with the rite of circumcision, chap. xvii. 12. Hence it is not in itself an improbable thing that there may have been some kind of festival connected with the seventh day, as early as the days of the patriarchs." He concludes however, with this candid admission: "At the same time it must be confessed that we cannot bring any proof of the existence of a Sabbatic festival in the ante-Sinaitic period. Neither the Divine determination in Gen. ii. 3, to sanctify the seventh day, nor the peculiar form in which this is first enjoined in the law, 'remember the seventh day to keep it holy,' nor the event which prepared the way for the legal proclamation of the Sabbath, viz. the fact that no manna fell upon the seventh day, (Exod. xvi. 22, sqq.), can be appealed to as yielding decisive testimony in the affirmative. But on the other hand, we cannot quote these passages as proofs to the contrary, as Hengstenberg has done.—The Lord's Day, pp. 7, sqq. (Martin's translation)." Various statements in this passage seem questionable; as for instance that with regard to an hebdomadal division being the earliest that was known, and that which involves an interpretation of a passage in Philo. But, as the former of these has been discussed earlier in this Lecture, and the latter has been generally controverted by Selden, it is not worth while to enter upon them here.

Note 292, page 113. 'A sign. . between God and His people.

See Exod. xxxi. 13-17; xxxv. 1-3; Lev. xix. 3, 30; Isaiah lvi. 2, 4; lviii. 14; Ezek. xx. 12, 13, 20; xxii. 8, 26; xxiii. 38; xliv. 24; Nehem. ix. 14; xiii. 18.

Note 293, page 113. Note 294, page 113. 'Was refreshed.' Exod. xxxi. 17. Note 295, page 114. The peculiarity of their climate.' Michaëlis, "Comm. on Laws of Moses," Art. 195, notices that the rest was to be observed "in seed-time and in harvest," and considers that the climate of Palestine was such as to be favourable to keeping this command. This he confirms by the exceptional case mentioned in 1 Sam. xii. 17, and compares Jeremiah v. 24, "Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season; He reserveth unto us the appointed weeks of the harvest." See also Leviticus, xxvi. 4.

'He fainteth not,' &c. Isaiah xl. 28.

Note 296, page 114. For subsistence in the seventh year,' &c. It is not quite clear how the Israelites were provided for in the seventh-year Sabbath. At first sight the statement in the text of the Lecture seems at variance with what is said in Levit. xxv. 5, "That which groweth of its own accord of thy harvest shalt thou not reap," &c. But then verse 6 of the same chapter says, "The sabbath of the land,' i.e. what the Sabbatical year produced spontaneously, “shall be meat for you," &c. Hence, especially on comparing the double supply of manna on the sixth day, and the express promise connected with the seven-times-seven-year Sabbath, it has been conjectured, either that sufficient produce grew on the sixth year to last through the seventh; or that the expression in verse 5 only took away such peculiarity of ownership as is implied in sowing, pruning, and gathering in, every one being allowed free range to supply himself with food wherever he pleased. Jennings has discussed the question in his "Jewish Antiquities," B. III. c. ix. vol. ii.

Note 297, page 114. The wilful breaker.' Exod. xxxi. 15; xxxv. 2; Numbers xv. 32-36.

Note 298, page 114.

‘And if a national neglect.' Lev. xxvi. 34,

35, 43; 2 Chron. xxxvi. 21.

Note 299, page 115. 'Deuteronomy.' v. 12.

Note 300, page 115. Bishop Warburton,' "Divine Legation," B. IV. p. 203, note R R R R.

Note 301, page 116. sense of the word.'

Surely not total inactivity, apyla in the worst

Jennings, "Jewish Antiquities," vol. ii. p. 158, says that Le Clerc contends for the opinion that the Sabbath consisted only in cessation from work, (quoting Jer. xvii. 22, 24), and fancies that the 'holy con

vocation' means merely what the Greeks call wahyupis, an assembly for feasting and pleasure. (Clerici Comm. in Exod. xx. 8.) Vitringa espouses the same sentiment. (De Synag. vet. lib. i. part ii. c. ii. especially pp. 289-294.) "The Jewish Doctors," continues Jennings, are of a contrary opinion: they make the sanctification of the Sabbath to consist not merely in rest and idleness, but in meditation on the wonderful works of God, in the study of the law, and in instruction of those who are under them."

Spencer, de Leg. Hebr. Book I. c. v. § 8-10, was, says Hengstenberg, the originator of the opinion that the Sabbath enjoined an absolute apyía. Vitringa, he adds, adopted it, and refers to Spencer. (See Hengst. pp. 13, 67, Martin's transl.) It is, however, much older; in Chrysostom, Hom. xxxix. on St. Matthew, we read: ci cîne, tà μέν ἀγαθὰ πράττετε ἐν τῷ σαββάτῳ, τὰ δὲ κακὰ μὴ ποιεῖτε, οὐκ ἂν ἠνέσχοντο ἁπάντων ὁμοίως ἀπεῖργε. μηδὲν γὰρ ποιήσητε, φησί. καὶ οὐδὲ οὕτως κατεί XOVTO.-K.T.λ. In other words, that Father supposes that the Jews were commanded to do nothing at all, because they were likely to do evil if allowed to do anything. And yet, he confesses, they were not even thus kept within bounds.

Very recently, Dr. Reichel has maintained that "the Jewish Sabbath was simply a day of bodily inaction." ("The Lord's Day not the Sabbath," pref. p. xii. note. Dublin, 1859.)

Note 302, page 116. They were to do no servile work, &c.' I think it most reasonable to consider the permission "to prepare what every man must eat," as a relaxation of the prohibitions of "doing servile work" and of "kindling a fire," on the Sabbath Day. They have, I know, been taken separately and applied to days of different degrees of obligation. For these points and those which follow, see Exod. xii. 16; xxxv. 2, 3; Isaiah lviii. 13; Nehem. x. 31, xiii. 15, 16, 18, 19, 21.

Note 303, page 116. 'The Day of Atonement.' Leviticus xxiii. 27. Note 304, page 117. It was marked publicly by double sacrifices.' Numbers xxviii. 9. By the change of the shew-bread.' Leviticus xxiv. 8. By the receiving of instruction.' Deut. xxxiii. 10; Lev. x. 11; Deut. xxxi. 11, 12; 2 Kings iv. 23; Compare Acts xv. 21,

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" Moses is read in the Synagogues ἀπὸ γενεῶν ἀρχαίων”—and Acts xiii. 15, 27.

[It appears from this last passage that the Prophets also were read in the synagogues on the Sabbath Day in the later period of the Jewish Commonwealth. This practice commenced during Antiochus' persecution, when the reading of the Law was forbidden, and continued after it was revived.]