in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath-day, and hallowed it."

Now Moses, it is to be remarked, is the most ancient writer extant; and the subject is clearly described in the writings of Moses; not, however, as an invention of his time, but as having existed from the beginning. Therefore, in whatever nations the fact is known, these nations must have borrowed the tradition from Moses, or from the sources which furnished him with it, and not he from them. The tradition, and, what is more, the practice, existed prior to his time, even from the beginning, and was handed down from Adam to Noah, and from Noah to his descendants, and thus was introduced into the new world after the flood. It is in vain, then, to say, that the Israelites had it from the Egyptians. The Mosaic history shews that they had it from a more direct line. Nay, that the patriarchs of the Israelitish nation were in possession of this, as well as of their other various peculiar rites and ceremonies, before they went down into Egypt; and that what they learned in Egypt, was by no means of such a rational or sanctified nature; but, on the contrary, it laid the foundation for their subsequent idolatry and disobedience to the Divine commands;-for their forming of the golden calf, and their murmurings in the wilderness;--and for their constantly hankering after the perversions of that people.

Having thus seen the origin of the observance of the seventh day, we now inquire into its meaning; and we find the Hebrew word raw, which is rendered seven, to denote fulness, sufficiency, completion, plenitude, and perfection, and so forth;-evidently alluding to something that preceded, namely, the work of creation, which, being effected by the operations of the six preceding days, God entered upon his rest or sabbathism, or state of completion, plenitude, or perfection. It is the same word which is used in the xvi. Psalm. "In thy presence is fulness or completion of joy; at thy right hand there are pleasures for evermore."

It is added, "And God blessed the seventh day, and sanctified it; because that in it he had rested or ceased from all his work, which God created and made." Hence the sacredness of the seventh day, not only among the Jews, after the giving of the law, but among both believers and heathens in many ages and nations, both prior and subsequent to that period. As that day was set apart by God himself, from the beginning, for sacred purposes; so, numerous nations still observe it in this sense, in some form or other; than which there cannot be a clearer proof, that the thus assigning the seventh day to sacred purposes, originally arose from the circumstance of God's blessing the seventh day, and sanctifying it, or setting it apart to commemorate, in all time coming, the completion of the stupendous work of creation.

Are not these, and many things else What may have induced Almighty which belong to this subject, clearly God, with whom "one day is as a narrated in the scriptures? Narrated, thousand years, and a thousand years not in a casual and unconnected as one day," to have set his creatures way, but incorporated into the history an example of dividing time into seven of the lives of men, forming part of days, and assigning one of these days their history; and that such a closely to sacred purposes, is not easy to deconnected part, that there is no deny- termine. However, as of the septenary ing the one without denying the other? number, or the number seven, there So that the opposition manifested by are, indeed, traces in some of the infidels to this part of sacred truth, other works of God, as the seven colours and their pretending that all the pecu- of the rainbow, for instance, and the liar practices among Jews and Christ- seven sounds of the octave in music, and ians, were borrowed from the hea- as his blessed word speaks often of the thens, manifest, either their gross and number seven, and even of the seven unpardonable ignorance, of a subject, spirits of God himself; perhaps there concerning which they pretend to de- is something in the nature of God himcide, or else, their rooted hatred of self, ("for who by searching can find the simple truth, with the consequen-out God? who can find out the Alces it involves, that they are determined to deny it at all events.

mighty unto perfection?") which necessarily comprises this number; and

these manifestations of it, occasion- | of providence, or history, both of the

ally in his works, and more frequently in his word, are, perhaps, designed to direct our minds to the subject, as not of an arbitrary or human origin, but flowing necessarily from the nature of God, itself; and therefore, must have an eternal moral obligation upon all intelligent creatures.

Now, if this view of the subject be correct, as it evidently appears to me after a great deal of investigation, that there is undoubtedly a foundation for it; what a powerful argument does it form for the sanctification of the sabbath? And those who would endeavour to do away with this sacred day, from the consideration that it is only ceremonial, and not moral, are certainly mistaken; and may as well endeavour to alter the established laws of nature concerning God's bow in the clouds, and the harmony which springs out of the seven sounds of the octave, or the changes of the moon, which appears with a new face to the inhabitants of this globe every seven days; and thus is as a sign in nature instructing man of the sabbath.

world and the church, is represented by the same septenary number. By comparing the following passages, we perceive how, in a general manner, God conducted the affairs of this world upon the septenary principle, and how the first yaw or rest, into which he himself entered, was emblematical of the the last yaw or rest, which remaineth in heaven for the people of God: Gen. ii. 2; vii. 4, 10; viii. 10, 12; xli. 25, 32; Exod. xvi. 22, 30. Where God is represented as working a weekly miracle for the express purpose of preserving this seventh day revolution. Also Josh. vi. 3—16. Heb. iv. 1—11. and Psal. xvi. 11.

But without resting the subject on what is thus declared in scripture, we must observe again, that it is even written in legible and indelible characters in the book of nature, as well as in the book of revelation. This appears evident from the seven colours of the rainbow, and the seven notes of the octave in music. In both cases, nature arranges these objects constantly in sevens, without any variation less or more at any time. And to this class of natural bodies, instructing mankind by sevens, the lunar phenomena may with equal propriety be added: for the Moon taking twentyeight days, or thereabout, to com

The number seven, therefore, first, from its being the number of perfection; secondly, from its being frequently employed in this mystical sense, both in scripture and in ancient tradition; and thirdly, from its being written in legible and indelible charac-plete a revolution in its orbit, and reters in the book of nature, as well as in that of revelation; shews its foundation to be more deeply laid than we are at first sight apt to suppose.

gularly changing its figure every quarter of its course, presents to us a new face every seventh day. Each quarter being thus specifically marked, consists of a septephemeral number, if the

But further, as the word yaw, or seven, signifies likewise an oath, or a person made sufficiently secure by means of an oath, Heb. vi. 16. so God condescends to say of himself, Isa. liv. 9.

This number, both among believers and heathens, was not only the num-expression is allowable. ber by which they computed their time, divided into weeks of so many days; but it was considered by all, as the number of perfection, sufficiency, or completion. It frequently occurs in this sense, I say, both in scripture, "I have been made sufficient and in ancient tradition. Throughout the former, it is used with emblematical reference to the scheme of providence, displayed in the creation and history of the world. Its application to the creation of the world is quite manifest; for, it is said, "In six days the Lord made heaven and earth, the sea, and all that in them is; and rest-every succeeding generation the raw, ed on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it," &c. And in the book of the Revelation, and some of the Prophets, the scheme

security that the waters of Noah should no more go over the earth." But how was this? In the history, Gen. ix. 8-17. there was no wrath of God spoken of. But there was his sign, or bow in the clouds, which consists of the seven coloured rays of light, which, from their very number, constitute to

or seven-fold representation of the oath or determination of God, in the form of a semi-circle in the heavens, that

* Parkhurst Heb. Lex. under yaw, iv.

he will never again destroy the earth | trumpets-seven kings, seven thunders, by a flood. The rainbow, containing seven thousand names of men slainthe seven coloured rays of light, is the the dragon with seven heads and seven emblematical raw, testifying to all ge- crowns; the beast with seven heads; nerations, that the destructive work seven angels, with seven vials of the of a deluge is completed, past, and seven last plagues," &c. &c. gone; and that the earth shall never again be destroyed by water. So that here a law of nature is made to instruct man in a very important part of the counsel of God; and that in a very beautiful and simple manner indeed!

As an example of the many instances which Mr. Macnab adduces from scripture of the frequent reference to this sacred number, I notice the following:

There are also in the prophecies of Daniel and the Apocalypse, repeated allusions to a symbolical period, denoted by the half of seven, or three and a half; it is called, a time, and times, and half a time, or three years and a half, or forty-two months, or twelve hundred and sixty days, being three years and a half, containing twelve months of thirty days each. Besides the above, there are, in every part of scripture, innumerable other allusions to the septenary number, indi

scheme of creation and providence.

In heathen tradition, we also find innumerable allusions to the septenary number.* Cicero declares (whatever he may mean by the expression) that it contains the mystery of all things. Hippocrates affirms, that this number, by its occult virtues, tends to the evolu tion of all things. He means, I suppose, that things go on till they are repeated such a number of times, till they come to their climacterix or completion: And he, like Shakspeare afterwards, divides the life of man into seven ages.

"On the seventh day God rested from the work of creation-Enoch thecating its connection with the whole seventh from Adam, was translatedthe killing of Cain was to have been avenged seven-fold-Noah had seven days warning of the flood, and was commanded to take fowls into the ark by sevens-Abraham gave seven ewe lambs to Abimelech, as a memorial for a well-Joseph mourned seven days for Jacob the seven years'plenty, and seven years' famine, were foretold to Pharaoh by the vision of seven fat and seven lean cattle, and seven full and seven blasted ears of corn.-Among the Jews, their divinely appointed feasts were almost constantly regulated by the number seven; thus, the seventh year was declared sabbatical; and at the end of seven times seven years, commenced the Jubilee, &c.-And in the book of the Apocalypse, we likewise behold this sacred number more frequently referred to than any other: -John was commanded to address seven epistles to the seven churches of Asia-There appeared seven golden candlestics, and seven stars, in the hand of him that was in the midst the seven lamps before the seven spirits of God-the book with the seven seals-the lamb with seven horns and seven eyes-the seven angels with seven

That is to say, the seven ewe lambs were the token, or memorial of the agreement, or covenant, into which Abraham and Abimelech had entered respecting the well. The ewe lambs consisting of seven in number, emblematically represented the deed as completed, and from which there could be no appeal. The ancient Arabians, in like manner, according to Herodotus, lib. iii. ch. 8. in making their solemn covenants, used seven stones smeared with human blood.

Nor is it unworthy of our notice, that the translators and publishers of our common bible, had in some way been impressed with the idea of this subject; for they have inserted an index, divided into the seven ages of the world, as they call it. Thus admitting, that the number seven, in their opinion, comprehended a scheme of history or providence, including all things; though it is questionable whether their division be accurate.

This number, also, in the time of our blessed Lord, and indeed long before that period,t seems to have been used proverbially. Hence, says

Cook's Inquiry into the Patriarchal and Druidical Religion, 2d Ed. p. 4, 5. Boyce's Pantheon, p. 168, 2d Ed. Leland's Christian Revelation, part 1, ch. ii. Dr. Waterland's Charge, 19th May, 1731, p. 4-58. Holloway's Originals, vol. ii. P. 58. Beausobre's Introduction to the New Testament, in Bishop Watson's Theological Tracts, vol. iii. p. 236. Herodotus, lib. iii. ch. 8.

+ Gen iv. 23, 24. 1 Sam. ii. 5. Prov. xxvi. 25. Jer. xv. 9.

Peter, "Lord, how often shall my brother sin against me, and I forgive him?" He asks-"Till seven times?" as if such extraordinary forbearance would render it complete or perfect. But our Lord, in order to convince him, that in this important article, merely one seven, though a complete number, was too little, answered him in like manner, by an extension of the number to "seventy times seven.'

of himself? Since, however, he did not accomplish it even in three periods, but extended it to seven, six of which were operative, and the seventh | marked by a cessation or rest from his works, because they were completed and made answerable to the purpose for which they were intended; the question still remains, By what law was God regulated, even in this? Was it not by some law or principle in his own nature? This, I own, is a great and sacred subject: and, I tremble to launch into an ocean so vast and boundless; but as the holy oracles of God speak of it, even so, as long as with due reverence, humility, and sacred awe upon our mind, we proceed upon that ground alone, we may be assured our warrant will bear us out.

Now, therefore, after it having been thus demonstrated, how universal and deeply rooted the notions of mankind, respecting this peculiar number, have uniformly been; and how they constantly associated therewith the idea of plenitude, totality, and completion, and the like; is it not natural to conclude, that undoubtedly there must have been something at the bottom of it which gave rise to such singular That it was not an arbitrary deed procedure? Is it any wonder that we even in God himself, to extend the should insist on the fact, that philoso-creation and completion of the uniphers have laboured in vain to reconcile this refractory number with some astronomical cycle; and that the acutest infidels have been strangely perplexed to account for the ideas of mankind respecting it? "It has, indeed," as Mr. Macnab observes, "fairly baffled them."

verse to a period of seven days, and to stamp the same septenary character on some other parts of his works, we may infer from what is said of him in his own word. In the book of the Revelation, ch. i. 4; iv. 5. there is mention made of the seven Spirits of God; which representation of the DivineBeing seems to constitute the bases of his incomprehensible nature; and according to which he appears to have created and modelled the universe; and that, not merely as it respects the time occupied in its formation, but even as it respects the nature of the laws which govern many of the creatures, whether animate or inanimate. In several instances, it is demonstrable that they proceed upon this ratio; three of which are obvi

In order, therefore, to explain this moral phenomena, he very properly has recourse, as we have now done, to the scripture account of the creation in six days, terminated by a seventh of consummation. But, as we noticed before, a question here occurs respecting the Deity himself, which, if his own word did not seem to warrant, we should have passed it over in silence. The question is, Why did God himself proceed either as it respects time or any thing else, according to a sep-ous to every one; namely, the seven tenary number? Why was not this first and stupendous work of creation completed in a period of one day, or one portion of time, now begun to revolve in his own One Eternal Existence? Or, since the scriptures speak of God in the plural number, saying, “Hear O Israel, for Jehovah thy Aleim, is one Jehovah;" and in other parts restrict this number to three, namely, the Father, Word, and Spirit; why, it may be asked, did he not accomplish the work of creation in three periods, since he did it not in one, answerable to this triune representation

Matt. xviii. 21, 22.

colours of the rainbow, the seven sounds of the octave, and the changes of the moon to a new face every seven days. To these we may add a fourth, though not demonstrated in the same manner to our senses, yet it is proved equally to our satisfaction; that is to say, the seven periods occupied in the formation and completion of the universe. These septenaries, therefore, are not merely ideal fancies of the human mind, without any rational foundation; but are things fixed in nature, so fixed, that, like every other law of nature, they cannot be altered, though all men should try to the utmost of their power to do so.