The
Jewish
Sabbath
Abrogated
,
or
the
Saturday
Sabbatarian
confuted
,
&c.
SERMON
I.
The
occasion
of
the
Author
's
preaching
on
this
Subject
.
The
scope
and
coherence
of
the
Text
open'd
.
The
Terms
explain'd
,
and
the
Doctrines
raised
.
Divers
preliminary
Propositions
,
shewing
what
Medium
the
Author
intends
to
take
in
treating
on
this
Subject
.
Gal.
iv
.
10
,
11.
Ye
observe
days
and
months
,
times
and
years
:
I
am
afraid
of
you
,
lest
I
have
bestowed
upon
you
labor
in
vain
.
MY
Brethren
,
Gospel
Dispensation
ought
to
observe
as
a
day
of
Rest
,
and
of
solemn
Worship
to
the
Lord
,
since
universally
the
Church
and
People
of
God
of
all
Persuasions
are
agreed
about
it
,
and
have
been
ever
since
the
new
World
,
or
Gospel-day
did
commence
,
except
a
few
Christians
formerly
,
and
a
little
Remnant
of
late
times
in
this
Nation
,
who
have
deserted
,
and
err'd
in
this
case
.
And
had
I
not
a
clear
Call
to
enter
upon
this
Subject
,
thro
the
inadvertence
of
some
young
Men
among
us
,
I
had
not
meddled
with
it
;
who
have
not
only
,
without
advising
with
me
or
the
Congregation
,
presum'd
to
keep
the
Jewish
Sabbath
,
but
with
an
unaccountable
and
over-heated
Zeal
have
prosecuted
their
Notion
and
Practice
to
the
disturbing
of
the
Quiet
and
Peace
of
the
Congregation
.
My
Brethren
,
is
it
not
a
lamentable
thing
to
see
how
Satan
hath
prevail'd
to
hinder
the
Power
of
Godliness
,
which
consisteth
not
in
Meats
and
Drinks
(
nor
in
the
Observation
of
Jewish
Days
)
but
in
Righteousness
,
and
Peace
,
and
Joy
in
the
Holy
Ghost
?
One
while
he
hath
endeavour'd
to
do
this
by
suggesting
of
strange
and
uncouth
Notions
,
and
Principles
that
edify
not
,
into
the
minds
of
Christians
;
at
another
time
by
raising
up
needless
Cavils
and
Objections
about
the
mode
of
the
discharge
of
a
Moral
as
well
as
a
Gospel-Duty
,
I
mean
that
of
singing
the
Praises
of
God
,
which
formerly
caus'd
no
small
trouble
amongst
us
,
as
well
as
in
other
Churches
.
But
when
that
Controversy
was
near
vanquish'd
,
so
another
is
rais'd
,
which
I
hope
God
will
make
me
an
Instrument
to
quell
also
,
and
utterly
drive
away
hence
,
he
having
set
me
for
the
defence
of
the
Gospel
,
and
of
all
pure
Gospel-Truths
,
in
this
place
,
in
opposition
to
all
Innovations
,
and
Judaical
Rites
and
Observations
,
which
some
seem
too
fond
of
.
Yet
let
none
mistake
me
:
I
shall
not
censure
such
as
keep
the
seventh
day
,
provided
they
lay
no
stress
upon
it
,
but
believe
they
are
oblig'd
by
the
Authority
of
Christ
(
who
is
Lord
of
the
Sabbath
)
to
observe
religiously
the
Lord's-day
,
or
first
day
of
the
Week
,
free
from
Labor
,
in
the
Worship
and
Service
of
God
;
provided
also
they
are
such
as
have
the
command
of
their
own
time
,
and
can
do
it
without
wronging
their
Families
,
or
are
not
by
the
Observation
of
the
seventh
day
necessitated
to
violate
Precepts
that
all
agree
are
Moral
Duties
.
1.
In
not
doing
their
Fathers
;
or
Masters
Business
,
in
not
working
six
days
;
for
tho
it
may
be
said
of
some
,
six
days
Work
may
be
done
,
yet
it
may
be
said
of
others
who
are
Servants
,
six
days
they
must
work
,
it
being
their
indispensible
Duty
so
to
do
.
2.
In
violating
the
Fifth
Commandment
(
as
the
whole
Moral
Law
is
in
the
hands
of
Christ
)
which
requires
Obedience
to
their
Natural
and
Political
Parents
:
in
all
things
wherein
they
transgress
no
Law
of
God
,
they
ought
carefully
to
subject
themselves
to
them
;
and
in
not
doing
it
,
Children
,
obey
your
Parents
in
the
Lord
;
for
this
is
right
:
the
Lord
commands
it
,
or
it
is
agreeable
to
his
Will
.
Let
every
Soul
be
subject
to
the
higher
Powers
,
Put
them
in
mind
to
obey
Magistrates
,
&c.
And
again
,
Submit
your selves
to
every
Ordinance
of
Man
for
the
Lord's
sake
;
whether
it
be
to
the
King
,
as
supreme
,
&c.
Whatsoever
Magistrates
or
Parents
do
require
agreeable
to
the
Divine
Will
,
ought
faithfully
to
be
done
,
and
in
Conscience
to
God
.
And
as
to
the
religious
observation
of
the
first
day
of
the
week
,
I
shall
prove
before
I
have
done
,
that
it
is
agreeable
to
the
Will
of
God
;
and
those
who
observe
it
not
,
do
violate
the
Rule
of
the
Gospel
,
or
the
new
Creation
,
and
so
break
both
the
Law
of
God
and
Man
:
nay
,
it
grieves
my
Soul
to
hear
what
a
Reproach
and
Scandal
some
rash
young
Men
who
are
Apprentices
,
have
herein
brought
upon
their
Profession
;
and
I
hear
some
who
know
they
are
Members
with
us
,
have
unjustly
blam'd
and
censured
me
and
the
Church
upon
that
account
,
not
hearing
what
Pains
I
have
taken
to
convince
them
of
their
great
Evil
therein
:
and
I
do
now
declare
my
abhorrence
of
their
Practices
and
unbecoming
Behaviour
to
their
Parents
and
Masters
;
and
let
such
as
encourage
or
countenance
them
,
see
how
they
will
answer
it
in
the
great
day
.
But
not
to
retain
you
any
longer
in
a
way
of
Introduction
,
I
shall
proceed
to
my
Text.
And
first
to
the
occasion
of
the
words
,
to
the
Churches
(
there
were
more
at
Galatia
than
one
)
so
it
is
express'd
1
Cor.
16.
2.
And
thus
he
begins
his
Epistle
,
i.
e.
To
the
Churches
of
Galatia
,
chap.
1.
2.
1.
He
kindly
salutes
them
,
ver.
3.
Grace
be
unto
you
,
and
Peace
from
God
the
Father
,
and
from
our
Lord
Jesus
Christ
.
2.
But
soon
upon
it
he
sharply
reproves
them
,
ver.
6.
I
marvel
ye
are
so
soon
removed
from
him
that
called
you
to
another
Gospel
,
ver.
7.
Which
is
not
another
;
but
there
are
some
that
trouble
you
,
and
would
pervert
the
Gospel
of
Christ
.
Query
.
What
was
the
Error
they
were
corrupted
with
?
1.
I
answer
,
They
were
by
some
false
Brethren
taught
to
mix
the
Law
and
the
Gospel
together
in
Justification
,
or
to
mix
Works
with
Grace
:
and
this
is
to
pervert
the
Gospel
of
Christ
,
and
obscure
the
Doctrine
of
Free-Grace
.
2.
They
turned
to
Judaism
in
respect
of
the
observation
of
Circumcision
and
Jewish
days
:
How
turn
ye
again
to
weak
and
beggarly
Elements
,
whereunto
ye
desire
again
to
be
in
Bondage
?
chap.
4.
vers.
9.
Ye
having
(
as
if
he
should
say
)
attained
to
the
knowledg
of
the
glory
of
God
in
the
face
of
Jesus
Christ
,
the
glorious
Mediator
,
Soveraign
Lord
,
and
only
Lawgiver
of
his
Church
,
it
is
strange
you
should
turn
again
to
Moses
,
and
so
eclipse
the
Glory
of
Christ
;
this
doth
not
comport
with
your
former
knowledg
,
and
of
that
Revelation
you
have
had
of
the
Truth
as
it
is
in
Jesus
.
By
Beggarly
Elements
he
doth
not
only
mean
Circumcision
,
but
also
observation
of
Jewish
Days
:
Ye
observe
Days
,
&c.
he
doth
not
mean
the
Gospel
,
or
New
Testament
days
of
Worship
,
but
Jewish
days
;
he
could
not
be
afraid
of
them
if
they
had
only
observ'd
the
first
day
of
the
Week
,
because
he
had
given
charge
to
these
Churches
as
well
as
others
,
religiously
to
keep
it
,
as
appears
1
Cor.
16.
1
,
2
,
3.
but
they
observ'd
the
Jewish
Sabbath
,
and
other
Old
Testament
days
;
nay
,
and
they
laid
such
stress
upon
them
,
as
to
make
the
observation
of
them
necessary
to
eternal
Life
,
as
some
do
now
,
by
affirming
the
keeping
of
the
Seventh-day
,
or
old
Jewish
Sabbath
,
is
a
Moral
Duty
,
being
of
the
same
nature
with
the
first
Commandment
,
viz.
Thou
shalt
have
no
other
Gods
before
me
,
or
any
other
simple
Moral
Precept
.
True
,
such
at
Rome
as
did
esteem
some
other
day
besides
the
first
Day
of
the
Week
,
and
lookt
upon
it
as
an
indifferent
thing
,
were
not
reproved
,
as
Rom.
14.
5.
The
converted
Jews
perhaps
thought
they
might
keep
the
Jewish
Sabbath
as
well
as
the
Lord's-Day
,
and
Paul
dealt
with
them
for
a
time
as
Children
,
or
Babes
in
Christ
.
But
when
any
came
to
plead
for
it
as
a
Moral
Duty
,
or
as
necessary
to
Salvation
,
how
sharp
was
he
with
them
?
I
am
afraid
of
you
.
From
hence
by
the
way
observe
,
That
Jewish-day
and
shadowy
Ordinances
under
the
Law
,
in
comparison
of
New
Testament
Ordinances
,
are
but
weak
and
beggerly
Elements
.
The
Explanation
.
1.
By
Days
,
Jewish
weekly
Sabbath-days
.
2.
By
Months
,
is
meant
their
New
Moons
or
monthly
Sabbaths
,
which
were
every
new
Moon
.
3.
By
Times
,
the
Feasts
of
the
Passover
,
the
Feast
of
Pentecost
,
and
that
of
Tabernacles
.
4.
By
Years
,
every
seventh
Year
,
and
every
fiftieth
Year
,
which
was
their
great
Jubilee
.
I
find
divers
learned
Men
thus
explaining
these
Terms
;
p.
285.
and
tho
Mr.
Perkins
seems
to
go
astray
afterwards
,
yet
he
speaks
much
to
the
same
purpose
.
Now
,
my
Brethren
,
the
reasons
why
I
conclude
by
Days
here
,
are
meant
the
Jewish
weekly
Sabbath-days
,
are
,
First
,
Because
when
Moses
speaks
of
their
Feasts
,
and
Holy-days
,
he
brings
in
first
of
all
their
Seventh-day
Sabbath
,
Levit.
23.
Secondly
,
If
Days
,
Months
,
Times
and
Years
,
comprehend
all
Days
,
Months
,
Times
,
and
Years
which
the
Jews
observed
;
then
their
Seventh-day
Sabbath
is
comprehended
here
:
but
Days
,
Months
,
Times
,
and
Years
,
comprehend
all
Days
,
Months
,
Times
and
Years
,
that
the
Jews
observed
;
therefore
it
comprehends
their
Seventh
Day
here
.
If
the
Minor
be
denyed
,
let
our
Opponents
,
or
any
Person
shew
where
Days
,
Months
,
Times
,
and
Years
are
mentioned
,
and
yet
the
Seventh-day
not
comprehended
.
Perhaps
it
may
be
objected
by
some
who
keep
the
Jewish
Sabbath
,
i.
e.
Day
,
not
Days
.
That
is
not
true
;
i.
e.
Days
:
the
Jews
themselves
called
it
Days
;
And
they
asked
him
,
saying
,
Is
it
lawful
to
heal
on
the
Sabbath
Days
?
see
Matth.
12.
5.
My
Sabbaths
ye
shall
keep
,
't
is
a
Sign
,
&c.
Deut.
31.
13.
In
the
Greek
't
is
read
Sabbaths
,
Exod.
28.
8.
and
Deut.
5.
12.
as
the
Learned
in
that
Language
shew
;
and
all
Men
of
note
,
both
Antient
and
Modern
Expositors
of
Holy
Scripture
,
saith
my
Author
,
p.
165.
expound
St.
Paul
,
Col.
2.
17.
of
Weekly
Sabbaths
as
well
as
Annual
Sabbaths
.
Again
it
is
objected
,
&c.
Thus
Coppinger
in
his
Dispute
with
Mr.
Ives
;
because
,
't
is
said
,
they
did
Service
to
them
who
by
nature
are
no
Gods
.
That
there
were
Jews
among
these
Galatians
is
evident
:
i.
e.
tho
they
were
Gentiles
,
't
is
clear
they
desired
to
be
under
the
Law
.
Tell
me
ye
that
desire
to
be
under
the
Law
,
do
you
hear
the
Law
?
You
that
desire
to
be
circumcised
,
and
to
observe
the
Jewish
Sabbath
,
and
other
Mosaical
Times
and
Seasons
;
Do
you
hear
the
Law
,
i.
e.
do
you
not
know
that
the
Bond-woman
and
her
Son
are
cast
out
,
that
the
Sinai
Covenant
that
gendered
to
Bondage
is
abolished
,
and
the
Law
given
on
Mount
Sinai
as
a
Rule
of
Righteousness
,
is
put
into
the
hands
of
the
Son
of
God
considered
as
Mediator
?
Ye
are
not
come
to
Mount
Sinai
,
but
to
Mount
Sion
;
and
are
not
now
to
hear
him
that
spoke
of
Earth
,
but
him
that
speaketh
from
Heaven
:
as
if
Paul
should
have
said
,
Do
not
you
know
that
Circumcision
,
the
Seventh-day
Sabbaths
,
and
other
Jewish
Times
,
old
things
,
and
that
all
things
are
become
new
?
My
Brethren
,
these
Christians
did
not
desire
to
be
under
the
observation
of
Heathenish
,
but
of
Jewish
Days
.
They
are
called
the
Elements
of
the
World
,
1.
The
Jewish
Rites
were
called
the
Elements
of
the
World
;
for
does
not
Paul
say
,
We
when
Children
were
in
bondage
under
the
Elements
of
the
World
?
Gal.
4.
2
,
3.
2.
Besides
,
they
were
such
Rudiments
as
the
Jews
were
to
observe
till
the
appointed
time
of
the
Father
.
Now
the
Father
never
appointed
his
Children
Gentile
idolatrous
Rudiments
,
therefore
they
could
not
be
Heathenish
Days
.
3.
What
Heathenish
Nation
kept
the
seventh
,
or
the
fiftieth
Year
as
a
Sabbath
?
For
by
Years
in
our
Text
,
our
Antagonists
confess
are
meant
those
Years
;
and
I
am
sure
by
all
Expositors
't
is
so
understood
.
4.
The
Jewish
Sanctuary
is
called
a
Worldly
Sanctuary
;
see
Heb.
9.
1.
Then
verily
the
first
Covenant
had
also
Ordinances
of
Divine
Service
,
and
a
Worldly
Sanctuary
.
5.
It
is
evident
the
Apostle
means
Mosaical
Rudiments
,
by
blaming
of
Peter
,
who
would
have
the
Gentiles
live
after
the
manner
of
the
Jews
,
Gal.
2.
14.
Moreover
,
he
refers
,
as
all
may
see
,
to
the
Jewish
Yoke
,
Gal.
5.
1
,
2.
6.
To
put
it
quite
out
of
doubt
what
Days
he
intends
,
read
Col.
2.
16.
Let
no
man
judg
you
in
Meats
,
or
Drinks
,
or
in
respect
of
a
holy
Day
,
or
of
the
New
Moons
,
or
of
the
Sabbath
Days
;
which
are
a
Shadow
of
things
to
come
,
but
the
Body
is
of
Christ
.
I.
Now
were
any
of
the
Idolatrous
Days
among
the
Heathen
,
shadows
of
things
to
come
,
or
of
Christ
?
was
he
,
or
that
Rest
he
hath
brought
in
,
the
Antitype
of
them
?
II.
He
speaks
of
a
Holy
Day
,
as
a
Term
given
to
the
Seventh-Day
in
the
Old
Testament
,
and
of
Sabbath-Days
;
and
do
any
think
he
means
by
neither
the
Seventh-Day
Sabbath
,
and
yet
speaks
of
Sabbath-Days
distinct
from
New-Moons
,
Times
,
and
Years
?
Certainly
he
must
intend
,
in
one
or
the
other
,
the
Jewish
weekly
Sabbath
days
.
I
find
a
very
Learned
Man
writing
on
this
Text
,
speaking
thus
,
viz.
for
which
also
he
cites
St.
Hierom
:
Paul
writ
this
Epistle
in
the
sixteenth
year
after
Christ
;
he
lays
it
positively
down
that
the
Sabbath
was
now
abrogated
,
with
the
other
Ceremonies
which
were
to
vanish
at
Christ's
coming
.
Let
no
man
judg
you
,
&c.
the
Sabbath
,
saith
he
,
is
well
match'd
with
Meats
and
Drinks
,
New
Moons
,
and
Holy
Days
,
which
were
all
Temporary
Ordinances
,
and
to
go
off
the
stage
at
our
Saviour's
entrance
.
And
that
Paul
means
the
Seventh-day
Sabbaths
,
he
cites
Ambrose
,
Hierom
,
Epiphanius
,
Chrysostom
,
Augustin
,
and
their
particular
Books
:
that
they
understood
Paul
thus
in
Col.
2.
16.
as
he
did
,
There
is
no
Sermon
of
the
Apostles
,
saith
he
,
either
delivered
by
Epistle
,
or
by
word
of
Mouth
,
wherein
he
labours
not
to
prove
,
that
all
the
Burdens
of
the
Law
are
now
laid
away
(
that
all
those
things
which
were
before
in
Types
and
Figures
,
namely
the
Sabbath
,
Circumcision
,
the
New
Moons
,
and
the
three
Solemn
Festivals
)
did
cease
upon
preaching
the
Gospel
.
In
the
Context
,
and
from
these
Verses
,
the
weekly
Sabbath
no
doubt
is
included
:
For
,
1.
It
is
part
of
the
Hand-writing
,
vers.
14.
2.
It
is
a
Shadow
,
&c.
vers.
17.
3.
They
are
commanded
not
to
submit
to
the
Censures
of
men
herein
,
vers.
16.
And
whereas
it
is
objected
,
1.
It
is
certain
that
the
primary
(
and
almost
constant
)
use
of
the
word
Sabbath
,
Levit.
16.
31.
and
Chap.
23
,
24
,
32
,
39.
which
are
all
the
places
where
the
word
Sabbath
is
expresly
applied
to
any
other
days
:
And
therefore
the
primary
and
almost
constant
use
of
the
word
ought
not
to
be
forsaken
.
2.
Wherever
the
word
Sabbaths
is
used
absolutely
,
as
here
,
without
any
expression
in
the
Text
to
limit
it
,
't
is
to
be
understood
of
the
Weekly
Sabbath
:
The
reason
of
which
Rule
is
obvious
,
because
otherwise
the
Scripture
would
be
of
doubtful
Interpretation
,
and
,
as
1
Cor.
14.
8.
the
Trumpet
would
give
an
uncertain
sound
.
3.
Therefore
,
as
I
said
,
wherever
the
word
Sabbaths
is
used
,
as
here
,
with
distinction
from
Holy
Days
,
or
Feasts
,
and
New
Moons
,
it
must
mean
the
Weekly
Sabbaths
,
otherwise
the
Apostle
would
be
guilty
of
an
unnecessary
Tautology
,
it
being
certain
there
is
no
other
Day
called
a
Sabbath
in
Scripture
,
but
what
is
included
in
those
two
words
.
Therefore
I
conclude
,
by
Sabbaths
in
this
Text
not
only
may
,
but
must
be
understood
the
Weekly
Sabbath
;
and
consequently
it
proves
not
only
that
Christians
are
not
bound
to
observe
the
Jewish
Sabbath
,
but
that
they
ought
not
so
to
do
.
Take
here
what
Mr.
Baxter
saith
on
this
Text
,
P.
167
viz.
How
plainly
and
expresly
Paul
numbereth
Sabbaths
with
Shadows
that
cease
,
see
Col.
2.
16.
to
pass
by
other
Texts
;
and
what
violence
mens
own
Wits
must
use
in
denying
the
Evidence
of
so
plain
a
Text.
The
Reason
that
he
saith
not
Sabbath
,
but
Sabbaths
,
is
against
themselves
,
the
plural
Number
being
most
comprehensive
,
and
other
Sabbaths
receiving
their
name
from
this
▪
And
the
word
Sabbath
is
always
used
in
Scripture
for
a
Rest
,
which
was
partly
Ceremonial
.
See
what
Dr.
Young
in
his
excellent
Dies
Domin
.
saith
,
&c.
III.
Moreover
,
can
any
serious
thinking
Christian
suppose
that
Paul
,
the
great
Apostle
of
the
Gentiles
,
would
thus
write
of
Sabbath
Days
,
New
Moons
,
Times
and
Years
,
without
exception
,
if
the
Seventh-day
Sabbath
had
remained
as
the
Sabbath
of
the
Lord
,
and
the
Day
of
Gospel-worship
?
What
,
speak
thus
without
restriction
,
or
intimation
,
and
yet
not
include
the
Seventh-day
Sabbath
!
Had
not
that
Day
been
comprehended
and
meant
by
Sabbath
Days
,
sure
he
had
let
this
Church
have
known
it
;
it
behoved
him
to
be
faithful
to
us
,
who
was
our
Apostle
,
and
so
he
says
he
was
,
and
had
declared
the
whole
Counsel
of
God
,
New
Moons
,
&c.
But
saith
the
Seventh-day
Sabbatarian
,
When
compared
to
the
Ordinances
of
the
Gospel
,
ministration
of
Death
and
Condemnation
,
vers.
9.
For
even
that
which
was
made
glorious
,
had
no
Glory
in
this
respect
,
by
reason
of
the
Glory
that
excelleth
,
vers.
10.
The
Shadow
seems
glorious
till
the
Substance
comes
;
but
what
Glory
appears
in
it
then
?
None
at
all
.
What
is
the
Glory
of
the
Moon
when
the
Sun
appears
and
shines
forth
splendidly
?
So
what
signifies
the
Shadow
of
Rest
,
to
the
true
Antitypical
Sabbath
of
Rest
which
we
have
in
Christ
?
we
that
believe
,
do
enter
into
Rest
.
Besides
,
St.
Paul
calls
Jewish
Ordinances
,
Carnal
Ordinances
;
which
terms
as
much
eclipse
their
Glory
,
as
to
call
them
weak
and
beggerly
Elements
;
Heb.
9.
10.
Meats
and
Drinks
,
and
divers
Washings
,
and
carnal
Ordinances
.
Carnal
Ordinances
,
no
doubt
,
include
all
the
Jewish
Sabbaths
,
viz.
Days
,
Months
,
Times
,
and
Years
,
as
well
as
Circumcision
,
legal
Washings
,
and
Sacrifices
.
The
Apostle
calls
them
not
only
carnal
,
weak
,
and
beggerly
Elements
,
but
unprofitable
:
There
was
a
disannulling
of
the
Commandment
going
before
,
for
the
weakness
and
unprofitableness
thereof
.
Take
here
what
Calvin
saith
,
tho
I
in
some
things
differ
from
him
.
For
seeing
in
the
Lord's
Resurrection
is
found
the
end
and
fulfilling
of
the
true
Rest
,
He
it
seems
concludes
,
that
the
Jewish
Weekly
Sabbath
,
as
well
as
their
Fellows
,
was
a
Shadow
of
that
Rest
we
have
in
Christ
.
Take
also
what
another
nameless
Author
saith
concerning
the
Antient
Fathers
.
St.
Paul
sharply
reproveth
those
who
allowed
yet
the
Jewish
Sabbath
,
i.
e.
they
observed
Days
,
Months
,
Times
,
and
Years
,
as
if
he
had
bestowed
his
labour
in
vain
upon
them
,
Gal.
4.
10
,
11.
But
more
particularly
in
his
Epistle
to
the
Colossians
,
Chap.
2.
16
,
17.
Let
no
man
judg
you
in
respect
of
an
Holy
Day
,
or
of
the
New
Moons
,
or
of
the
Sabbath-Days
,
which
were
a
Shadow
of
things
to
come
,
but
the
Body
is
of
Christ
.
Yet
notwithstanding
all
this
care
,
both
of
the
Apostles
in
general
,
and
more
especially
of
St.
Paul
,
to
suppress
this
Error
,
it
grew
up
still
,
and
had
its
Patrons
and
Abettors
,
Ebion
and
Cerinthus
,
two
of
the
wretchedest
Hereticks
of
the
Primitive
Times
:
And
after
them
Apollinarius
is
said
to
countenance
and
defend
it
;
which
doubtless
made
the
Antient
Fathers
declare
themselves
fully
in
it
,
as
a
dangerous
Point
;
it
seemed
to
confirm
the
Jews
in
their
Incredulity
,
and
might
occasion
others
to
make
question
of
our
Saviour's
coming
in
the
Flesh
.
Hence
Irenaeus
,
Justin
Martyr
,
Tertullian
,
and
Eusebius
,
Men
of
Note
in
the
Primitive
Times
,
affirm
,
that
never
any
of
the
Patriarchs
before
Moses's
Law
,
observed
the
Sabbath
,
which
question
less
they
must
have
done
had
that
Law
been
moral
,
and
dictated
by
the
Light
of
Nature
.
He
cites
also
Epiphanius
and
Theodoret
on
Ezech.
20.
Procopius
on
Gen.
2.
Damascen
,
and
our
venerable
Bede
concurring
with
the
former
Fathers
:
All
talk
,
saith
he
,
that
the
Observation
of
the
Jewish
Sabbath
vanished
utterly
,
&c
:
I
might
mention
other
Authors
to
the
same
purpose
.
But
to
proceed
,
my
Brethren
,
because
one
of
my
Arguments
against
the
precise
Seventh-day
Sabbath
,
will
be
to
prove
it
a
Sign
or
Shadow
of
that
Rest
Believers
enter
into
when
they
first
close
with
Christ
,
I
shall
say
no
more
now
by
way
of
Explanation
of
my
Text
,
but
proceed
to
those
Points
of
Doctrine
that
arise
herefrom
.
Doct.
1.
That
it
is
not
the
Duty
of
believing
Gentiles
under
the
Dispensation
of
the
Gospel
,
Doct.
2.
That
it
is
a
dangerous
thing
for
any
to
plead
for
,
and
keep
the
seventh
day
,
so
i●
to
lay
the
same
stress
on
the
observation
thereof
,
as
on
a
purely
natural
,
or
simply
mora●
Precept
.
These
two
Propositions
I
purpose
,
God
assisting
,
to
prosecute
,
and
confirm
in
this
method
.
First
,
I
shall
lay
down
several
Explanatory
Propositions
.
Secondly
,
Give
many
Arguments
to
prove
th●
truth
of
the
first
Proposition
.
Thirdly
,
I
shall
(
taking
in
the
second
Proposition
)
endeavour
to
prove
,
that
the
observing
the
seventh
day
Sabbath
,
so
as
to
lay
the
same
stre●
on
it
as
on
a
natural
and
simply
moral
Precept
,
●
a
dangerous
thing
.
Fourthly
,
I
shall
prove
that
all
Believers
〈◊〉
oblig'd
to
observe
the
first
day
of
the
week
free
from
secular
business
,
in
religious
Worship
,
as
the
time
in
season
only
under
the
Gospel-dispensation
.
Fifthly
,
I
shall
endeavour
to
answer
all
the
main
Objections
brought
by
our
Opponents
against
the
Observation
of
the
first
day
of
the
week
.
To
begin
,
First
Proposition
premised
.
Let
it
be
considered
,
that
the
Apostles
perceiving
the
weakness
of
the
Jews
who
believ'd
in
Christ
,
to
take
them
off
gradually
from
Jewish
Observation
of
days
,
and
other
legal
Rites
and
Ordinances
,
did
admit
of
the
Practice
of
some
of
them
for
a
time
,
till
they
were
better
instructed
in
the
Truth
as
it
is
in
Jesus
,
the
nature
of
the
new
Creation
,
and
the
change
of
the
whole
Law
,
viz.
the
utter
abolishing
of
all
things
Ceremonial
,
or
that
were
Signs
and
Shadows
of
things
to
come
,
and
the
removing
the
ministration
of
all
Moral
Precepts
from
Moses
as
Lawgiver
,
into
the
hand
of
Christ
as
Mediator
,
in
which
capacity
he
had
all
Power
delegated
to
him
in
Heaven
and
Earth
as
our
only
Lord
and
Lawgiver
.
Thou
seest
,
Brother
,
how
many
thousands
of
the
Jews
there
are
which
believe
,
and
they
are
all
zealous
of
the
Law
;
Acts
21.
20.
Hence
Paul
complied
with
them
to
purify
himself
,
and
to
shave
his
Head
,
v.
24.
and
on
the
like
account
,
in
compliance
with
their
weakness
,
he
circumcised
Timothy
.
I
might
from
hence
by
the
way
note
,
that
had
we
such
a
Passage
that
Paul
kept
one
Jewish
Sabbath
,
as
we
have
here
of
his
circumcising
Timothy
,
I
suppose
our
Brethren
would
make
no
small
advantage
of
it
,
that
it
is
our
Duty
from
thence
to
keep
it
;
but
that
might
have
been
on
the
same
account
and
no
better
ground
,
than
it
would
be
for
us
to
plead
for
Circumcision
,
and
be
circumcised
,
as
Tillam
,
Skip
and
Cooly
were
(
as
I
am
informed
)
who
called
themselves
the
Ministers
of
the
Circumcision
.
But
to
proceed
;
Upon
the
same
reason
perhaps
the
Jewish
Rites
,
Days
,
and
typical
or
shadowy
Ordinances
,
might
,
and
were
called
by
their
former
and
antient
names
,
as
well
as
for
distinction
sake
:
for
tho
those
legal
Ordinances
were
dead
,
yet
as
our
Annotators
observe
,
they
were
not
then
deadly
(
if
look'd
upon
as
indifferent
things
)
however
God
was
pleased
(
they
being
his
own
appointments
)
to
vouchsafe
them
a
gradual
and
decent
funeral
.
Second
Proposition
.
But
nevertheless
after
they
had
been
better
instructed
into
the
truth
of
the
Gospel
,
and
the
change
or
end
of
the
Law
,
they
were
more
plainly
dealt
with
:
I
mean
,
he
more
fully
and
clearly
informed
them
,
and
shewed
them
the
great
danger
if
they
observed
those
legal
Rites
,
Days
,
and
Ordinances
,
especially
when
he
saw
they
laid
such
stress
upon
them
,
as
to
make
them
necessary
to
eternal
Life
as
a
Rule
of
Obedience
.
Hence
the
Apostle
says
,
I
Paul
testify
unto
you
,
that
if
ye
be
circumcised
,
Christ
shall
profit
you
nothing
,
Gal.
5.
1.
And
why
if
circumcised
?
because
it
was
a
shadow
,
and
the
keeping
up
the
shadow
was
a
virtual
denying
that
the
Substance
was
come
;
and
besides
,
they
were
thereby
bound
to
keep
the
whole
Law
.
Such
was
the
natural
tendency
of
observing
one
Legal
Rite
,
or
Precept
,
as
given
by
Moses
,
it
being
in
that
Ministration
a
Covenant
of
Works
;
and
he
that
kept
one
was
obliged
to
keep
all
,
and
he
that
broke
one
was
guilty
of
all
.
1.
And
if
so
,
why
might
not
Paul
have
told
them
the
same
thing
and
danger
if
they
kept
the
legal
Sabbath
,
which
led
them
according
to
the
Tenor
of
it
,
and
in
the
strictest
observance
to
perfect
Obedience
;
which
is
implyed
in
those
words
,
Thou
shalt
not
think
thy
own
thoughts
,
nor
speak
thy
own
words
?
2.
Or
provided
they
made
it
necessary
in
order
to
a
holy
Life
in
point
of
Obedience
,
as
a
pure
moral
Precept
,
even
of
the
same
nature
with
the
first
Commandment
,
viz.
Thou
shalt
have
no
other
Gods
but
me
;
or
the
second
,
Thou
shalt
not
make
to
thy self
any
graven
Image
,
&c.
or
the
third
,
or
fifth
,
or
any
of
the
rest
;
I
speak
not
of
what
is
simply
moral
in
the
fourth
Commandment
,
but
of
that
precise
seventh
day
:
I
say
,
may
not
their
danger
be
as
great
,
if
thus
they
look'd
upon
those
Jewish
Sabbaths
,
as
if
circumcised
,
because
then
if
they
kept
them
not
,
it
necessarily
must
follow
,
it
would
exclude
them
the
Kingdom
of
Heaven
,
as
all
other
immoral
Acts
,
or
actual
breach
of
pure
moral
Precepts
would
do
?
3.
Because
Paul
tells
them
that
those
Sabbaths
were
a
Shadow
or
Sign
,
so
far
as
Circumcision
was
,
as
I
have
and
shall
further
make
appear
;
and
so
hereby
unwarily
they
would
deny
that
Christ
was
come
to
give
us
Rest
,
and
we
do
not
yet
cease
working
for
Life
in
order
to
enter
into
Rest
,
which
was
held
forth
as
the
Tenor
of
that
Ministration
of
the
Moral
Law
by
Moses
,
and
particularly
in
their
Sabbath
.
Third
Proposit
.
Let
it
be
consider'd
that
the
substance
of
the
whole
Moral
Law
,
or
ten
Commandments
(
I
mean
materially
,
not
formally
)
was
written
in
the
Heart
of
Adam
in
Innocency
;
and
as
written
there
,
it
contained
the
Covenant
of
Works
.
And
so
long
as
he
kept
that
Law
perfectly
,
he
stood
justified
,
and
all
Mankind
in
him
:
and
also
that
he
had
but
one
positive
Precept
given
him
to
try
his
Obedience
(
according
to
the
Tenor
of
this
Covenant
,
and
Law
of
his
Creation
)
is
very
evident
,
viz.
Thou
shalt
not
eat
of
the
Tree
of
Knowledg
of
Good
and
Evil
,
's
Miscel
.
p.
282
,
283.
Thus
Dr.
Lightfoot
:
Adam
,
saith
he
,
heard
as
much
in
the
Garden
as
Israel
did
at
Sinai
,
but
in
fewer
words
,
and
without
Thunder
—
At
one
clap
he
broke
all
the
Ten
Commandments
.
I.
He
chose
himself
another
God
,
when
he
follow'd
the
Devil
.
II.
He
idoliz'd
and
defil'd
his
own
Belly
,
making
it
(
as
the
Apostle
phrases
it
)
his
God
.
III.
He
took
God's
Name
in
vain
,
when
he
believ'd
him
not
.
IV.
He
kept
not
the
Rest
and
State
wherein
God
had
set
him
.
V.
He
dishonour'd
his
Father
which
was
in
Heaven
,
and
therefore
his
days
were
not
prolong'd
on
Earth
.
VI.
He
murder'd
himself
and
all
his
Posterity
.
VII
.
From
Eve
he
was
a
Virgin
,
but
in
his
Eyes
and
Mind
he
committed
spiritual
Adultery
.
VIII
.
He
stole
(
like
Achan
)
that
which
God
set
aside
,
not
to
be
meddled
with
,
&c.
IX
.
He
bare
witness
against
God
,
when
he
believ'd
the
witness
of
the
Devil
before
him
.
X.
He
coveted
an
evil
Covetousness
,
like
Ammon
,
which
cost
him
his
Life
and
all
his
Progeny
.
Fourth
Proposit
.
That
tho
a
time
of
Rest
,
and
a
sufficient
time
to
worship
God
be
moral
,
yet
the
particular
precise
day
or
time
must
be
by
Revelation
,
i.
e.
by
some
positive
Precept
or
Example
made
known
to
Mankind
;
it
being
in
God
,
not
in
Man
,
not
in
Nature
,
not
in
Grace
:
And
God
hath
reserved
to
himself
a
Power
to
require
,
or
to
alter
both
the
time
,
place
,
and
modes
of
his
Worship
as
seems
good
in
his
sight
,
tho
the
second
and
fourth
Commandments
be
moral
and
of
the
same
nature
with
the
rest
.
Moreover
,
God
if
he
please
may
make
a
positive
Precept
perpetual
,
and
alike
obligatory
as
simple
moral
Precepts
are
,
tho
they
differ
in
respect
of
their
own
nature
.
Fifth
Proposit
.
All
natural
and
pure
moral
Precepts
do
,
as
I
conceive
,
oblige
all
Mankind
,
and
are
unchangeable
in
their
nature
as
to
the
matter
of
them
,
and
differ
greatly
from
Laws
or
Precepts
merely
positive
.
Pure
or
simple
moral
Precepts
are
good
,
good
in
themselves
,
and
therefore
commanded
;
but
Precepts
merely
positive
and
arbitrary
are
commanded
of
God
,
and
therefore
good
:
and
that
Goodness
that
is
in
simple
moral
Precepts
I
do
not
conceive
,
See
Mr.
Shepherd
on
the
Sabbath
,
p.
10
,
11
,
12
,
13
,
14.
as
Mr.
Shepherd
hints
(
if
I
mistake
him
not
)
refers
to
Man
,
i.
e.
sutable
to
his
good
chiefly
,
but
in
reference
to
God
,
from
the
rectitude
of
whose
holy
Nature
they
proceed
.
Moreover
,
't
is
acknowledg'd
also
that
all
Precepts
naturally
and
simply
moral
,
are
written
in
the
Hearts
of
all
Men
,
tho
much
blur'd
by
Sin
,
for
otherwise
the
Gentiles
had
not
the
Law
written
in
their
Hearts
,
but
a
part
as
to
the
matter
of
the
Law
.
p.
2
,
3.
and
these
others
call
moral-Positives
,
which
I
understand
not
;
yet
I
deny
not
(
as
I
said
before
)
but
that
God
may
make
a
positive
Command
perpetually
obligatory
.
But
more
to
this
word
moral
,
when
I
come
to
speak
of
the
fourth
Commandment
in
Exod.
20.
Now
mere
positive
Precepts
cannot
be
known
unless
God
by
his
Word
,
or
in
some
supernatural
way
,
discovers
them
to
his
Creatures
;
and
such
was
Circumcision
,
the
precise
seventh-day
Sabbath
,
the
Passover
,
and
divers
other
things
under
the
Law
:
And
such
is
the
first
day
of
the
week
under
the
Gospel
as
a
day
of
Rest
,
and
of
the
solemn
Worship
of
God
,
as
also
Baptism
,
the
Lord's-Supper
,
&c.
Sixth
Proposit
.
That
the
whole
Moral
Law
is
chang'd
from
Moses
to
Jesus
Christ
;
not
only
chang'd
as
a
Covenant
of
Works
,
but
as
a
Rule
of
Life
:
for
tho
the
Moral
Law
as
to
the
matter
or
substance
of
it
perpetually
remains
as
a
Rule
of
Righteousness
,
yet
not
as
given
in
the
hand
of
Moses
,
Exod.
20.
but
as
in
the
hand
of
Christ
,
consider'd
as
Mediator
,
who
is
our
sole
Lord
and
Lawgiver
,
Mat.
28.
18
,
19.
and
that
we
are
to
receive
the
Law
from
his
mouth
,
who
is
our
antitypical
High-Priest
;
And
behold
,
a
Voice
from
the
Cloud
which
said
,
This
is
my
beloved
Son
,
hear
him
:
hear
him
exclusively
of
Moses
.
The
Disciples
would
have
had
three
Tabernacles
,
one
for
Moses
,
one
for
Elias
,
and
another
for
Christ
;
i.
e.
they
would
have
Moses
to
teach
them
,
or
be
under
his
Ministration
:
but
in
this
Transfiguration
,
wherein
was
a
clear
Representation
of
the
Gospel
Church-state
(
signified
by
the
Kingdom
of
God
)
in
a
Figure
,
they
saw
there
was
none
to
be
heard
as
a
Law-giver
but
Christ
alone
;
And
when
they
lifted
up
their
Eyes
they
saw
no
Man
save
Jesus
only
,
ver.
8.
Certainly
their
Eyes
are
not
open'd
throughly
,
who
go
to
Mount
Sinai
to
know
what
their
Duty
is
in
respect
of
any
part
of
Gospel-Worship
,
or
day
of
Worship
:
Compare
this
place
of
Scripture
with
Acts
3.
22
,
23.
For
Moses
truly
said
to
the
Fathers
,
A
Prophet
shall
the
Lord
your
God
raise
up
to
you
,
of
your
Brethren
,
like
unto
me
;
him
shall
ye
hear
in
all
things
whatsoever
he
shall
say
unto
you
.
So
Heb.
1.
1
,
2
,
3.
And
again
it
is
said
,
the
Servant
abideth
not
in
the
House
for
ever
:
Moses
was
a
Servant
,
and
he
had
his
day
,
and
he
is
gone
;
but
the
Son
abideth
for
ever
.
Seventh
Proposit
.
That
as
old
things
are
done
away
,
and
all
things
become
new
;
so
is
the
old
Seventh-day
Sabbath
.
And
it
behoves
us
to
call
the
Gospel-day
of
Worship
,
or
that
Day
appointed
by
Christ
in
the
New
Testament
,
by
that
Name
or
Names
given
therein
to
it
,
viz.
the
first
day
,
and
the
Lord's-day
,
and
day
of
Rest
,
or
Sabbath
,
as
Dr.
Owen
aptly
enough
calls
it
on
Heb.
4.
11.
Therefore
tho
the
day
of
Rest
under
the
Gospel
is
not
call'd
a
Sabbath
,
yet
I
shall
blame
none
that
so
call
it
,
since
Sabbath
signifies
Rest
:
and
this
is
our
only
Sabbath
or
resting
day
under
this
new
and
last
Dispensation
:
but
the
great
Antitype
of
the
Seventh-day
Sabbath
being
come
,
we
do
not
find
that
Name
directly
given
to
our
day
of
Rest
in
Gospel
times
.
Eighth
Proposit
.
That
the
Moral
Law
or
Law
of
the
ten
Commandments
,
as
given
Exod.
20.
contain'd
directly
an
Administration
of
the
Covenant
of
Works
,
and
was
not
given
to
Israel
as
God's
People
,
as
in
a
special
and
peculiar
relation
to
himself
according
to
the
new
Covenant
,
or
Covenant
of
Grace
,
but
as
his
People
in
that
legal
external
typical
Covenant
made
with
the
whole
House
of
Israel
.
Let
it
be
consider'd
also
,
that
that
Law
and
Covenant
was
not
made
with
,
nor
given
to
any
other
People
but
the
People
and
House
of
Israel
only
:
so
that
as
it
had
but
its
time
,
consider'd
as
a
Law
given
by
Moses
,
or
as
in
his
hands
,
it
did
cease
as
so
consider'd
,
and
could
not
oblige
any
to
observe
it
as
there
formerly
deliver'd
(
while
it
was
in
force
)
but
such
only
as
were
under
it
;
tho
I
deny
not
,
but
affirm
the
whole
World
were
under
the
Covenant
of
Works
in
the
first
Adam
,
and
oblig'd
by
the
Law
of
God
written
in
their
Hearts
to
discharge
all
Duties
that
are
naturally
and
simply
moral
,
&c.
Moreover
,
I
shall
enquire
whether
the
Morality
of
the
fourth
Commandment
doth
lie
in
the
Observation
of
the
precise
seventh
day
or
not
.
And
now
Brethren
,
by
these
Propositions
all
may
perceive
upon
what
foot
of
account
,
or
mediums
I
purpose
to
go
,
or
take
in
handling
this
great
and
long
controverted
Subject
.
But
there
is
one
Proposition
more
,
which
I
thought
to
have
mention'd
now
,
but
must
refer
to
the
next
time
.
SERMON
II.
The
ninth
Proposition
by
way
of
Premise
.
The
method
propos'd
.
One
general
Proposition
laid
down
.
Why
the
Law
was
added
on
Mount
Sinai
.
No
Seventh-day
Sabbath
written
in
Adam's
Heart
in
Innocency
:
Nor
no
positive
Law
given
to
him
to
observe
it
.
Gal.
iv
.
10
,
11.
Ye
observe
days
,
and
months
,
and
times
,
and
years
:
I
am
afraid
of
you
,
lest
I
have
bestowed
upon
you
labor
in
vain
.
MY
Brethren
,
the
first
thing
I
promised
was
to
lay
down
several
explanatory
Propositions
,
to
make
my
way
the
more
easy
to
what
I
have
to
say
:
and
I
past
thro
eight
;
I
shall
add
but
one
more
.
Ninth
Proposit
.
Those
about
the
thing
it self
(
saith
he
)
are
various
,
's
Exercit.
p.
7
,
8
,
9.
and
respect
all
the
concerns
of
the
day
enquir'd
after
.
Nothing
that
relates
to
it
,
no
part
of
its
respect
to
the
Worship
of
God
,
is
admitted
by
all
,
uncontended
about
;
for
it
is
debated
amongst
all
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
,
to
Divine
Service
;
I
mean
,
so
as
it
should
be
stated
and
fixed
in
any
periodical
Revolution
;
otherwise
to
say
,
that
God
is
solemnly
to
be
worshipped
,
and
yet
that
no
time
is
requir'd
thereto
,
is
an
open
Contradiction
.
2.
Whether
such
a
time
suppos'd
,
be
absolutely
and
originally
moral
,
or
made
so
by
positive
Command
,
suted
unto
general
Principles
and
Intimations
of
Nature
:
and
under
this
Consideration
also
,
a
part
of
time
is
call'd
moral
,
metonymically
,
from
the
duty
of
its
observance
.
3.
Whether
on
a
supposition
of
some
part
of
time
so
design'd
,
the
space
or
quantity
of
it
,
have
its
Determination
,
or
Limitation
morally
,
or
be
merely
positive
and
arbitrary
?
For
the
Observation
of
some
part
of
time
may
be
moral
,
and
the
quanta
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
on
all
Mankind
,
tho
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
was
first
appointed
when
the
Israelites
came
into
the
Wilderness
.
This
in
it self
is
only
a
matter
of
Fact
,
yet
such
as
whereon
the
determination
of
a
point
of
right
,
as
to
the
universal
Obligation
to
the
Observation
of
such
a
Day
doth
much
depend
,
[
*
](A47576-e17580-b)
*
So
that
,
according
to
the
Doctor
,
if
it
was
not
instituted
in
Paradise
,
tho
given
forth
in
the
Wilderness
,
it
can't
be
universally
obligatory
on
all
Mankind
.
and
therefore
hath
the
investigation
and
true
sta●●ng
of
it
,
been
much
la●our'd
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
design'd
,
and
the
Uses
whereunto
it
was
employ'd
,
gave
unto
the
seventh
day
a
new
state
distinct
from
what
it
had
before
;
altho
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
seems
to
be
abolish'd
;
[
†
](A47576-e17630-b)
†
The
Doctor
still
,
as
it
seems
to
me
,
builds
chiefly
on
its
Institution
in
Paradise
,
where
we
can
find
no
Institution
referring
to
innocent
Adam
.
for
that
some
change
is
made
therein
,
from
what
was
fixed
under
the
Judaical
Oeconomy
,
cannot
modestly
be
deny'd
.
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
(
the
Doctor
means
the
seventh
day
)
is
at
all
requir'd
of
us
from
thence
[
‖
](A47576-e17680-b)
‖
So
that
the
Morality
of
the
fourth
Commandment
lies
not
in
the
precise
seventh
day
.
.
8.
It
is
especially
enquir'd
,
whether
〈◊〉
seventh
day
,
or
one
in
seven
,
or
the
Hebd●madal
Cycle
be
to
be
observ'd
holy
unto
th●
Lord
,
on
the
account
of
the
fourth
Command●ment
.
9.
Whether
under
the
New
Testament
〈◊〉
religious
Observation
of
days
be
so
taken
〈◊〉
way
,
as
that
there
is
no
Divine
Obligation
●●maining
for
the
observance
of
any
one
da●
at
all
;
but
that
as
all
days
are
alike
in
the●●selves
,
so
are
they
equally
free
to
be
dispos●
of
,
and
used
by
us
as
occasion
shall
requir●
For
if
the
observation
of
one
day
in
seven
〈◊〉
not
founded
in
the
Law
of
Nature
,
express●
in
the
original
positive
Command
concernin●
it
[
*
](A47576-e17740-b)
*
He
alludes
to
Adam
in
Paradise
,
where
we
can
find
no
express
positive
Command
.
;
and
if
it
be
not
seated
morally
in
th●
fourth
Commandment
,
it
is
,
now
certain
th●
the
necessary
observance
of
it
is
taken
away
.
10.
On
the
other
extream
,
whether
th●
seventh
day
from
the
Creation
of
the
World●●
be
to
be
observ'd
precisely
under
the
New
T●●stament
by
virtue
of
the
fourth
Comman●●ment
,
and
no
other
.
The
assertion
here●●
supposeth
that
our
Lord
Jesus
Christ
,
〈◊〉
Lord
of
the
Sabbath
,
hath
neither
chang'd
〈◊〉
nor
reform'd
any
thing
in
and
about
the
re●ligious
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
call'd
,
but
only
a
moral
Duty
of
the
Law
[
†
](A47576-e17790-b)
†
Let
our
Jewish
Sabbatarians
consider
well
what
the
Doctor
positively
asserts
here
.
.
11.
Whether
on
the
supposition
of
a
non-obligation
in
the
Law
unto
the
observation
of
the
seventh
day
precisely
,
and
of
a
new
day
to
be
observ'd
weekly
under
the
New
Testament
,
as
a
Sabbath
of
the
Lord
,
on
what
grounds
it
is
to
be
observ'd
.
12.
Whether
from
the
fourth
Commandment
,
as
one
Day
in
seven
,
or
only
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
has
no
respect
at
all
to
the
fourth
decalogical
Precept
,
which
is
totally
and
absolutely
abolished
,
with
the
rest
of
the
Mosaical
Institutions
.
Others
say
that
there
is
yet
remaining
in
it
an
Obligation
to
the
Sacred
Separation
of
some
Time
,
or
portion
of
Time
,
unto
the
solemn
Service
of
God
,
(
and
some
say
that
it
precisely
requires
the
sanctification
of
one
Day
in
seven
.
)
13.
If
a
Day
be
so
now
to
be
observed
,
it
is
enquired
on
what
Ground
,
or
on
what
Authority
there
is
an
alteration
made
from
the
Day
observed
under
the
Old
Testament
,
to
that
now
in
use
,
that
is
,
from
the
last
Day
to
the
first
Day
of
the
Week
;
whether
was
this
Translation
of
the
Day
of
the
solemn
Worship
of
God
made
by
Christ
and
his
Apostles
,
or
by
the
Primitive
Church
?
&c.
14.
If
this
were
done
by
the
Authority
of
Christ
and
his
Apostles
,
whether
by
an
express
Institution
of
this
new
Day
,
or
whether
a
direct
Example
be
sufficient
,
no
Institution
being
needful
for
the
First
Day
:
for
if
we
suppose
there
is
no
Obligation
to
the
observance
of
one
Day
in
seven
indispensibly
abiding
;
and
on
the
supposition
that
an
Obligation
to
keep
one
Day
in
seven
doth
abide
,
then
no
Institution
is
necessary
,
or
can
be
properly
made
as
to
the
whole
nature
of
it
[
*
](A47576-e17940-b)
*
No
express
Institution
is
needful
for
the
observance
of
the
first
Day
;
but
Examples
only
if
the
7th
part
of
Time
,
or
one
day
in
seven
,
do
abide
in
the
4th
Command
.
.
Thus
far
the
Doctor
,
who
says
many
other
things
necessary
to
be
considered
about
the
observation
of
a
Day
of
Worship
,
whether
as
to
the
Work
of
the
Day
it
ought
to
be
kept
with
the
like
strictness
as
the
Jewish
Sabbath
in
all
respects
,
and
what
Duties
are
to
be
performed
on
it
;
as
also
as
to
the
proper
Limits
of
that
Day
,
some
pleading
it
ought
to
be
from
Evening
to
Evening
as
the
Jews
kept
it
,
or
from
Morning
to
Evening
,
that
is
from
after
twelve
a
Clock
in
the
Morning
to
twelve
the
next
Evening
,
&c.
From
what
the
Doctor
notes
,
it
appears
that
the
Case
in
controversy
calls
for
much
study
and
diligence
;
and
it
may
be
accounted
an
Act
of
great
weakness
in
any
Persons
to
observe
the
Seventh
Day
to
the
disturbance
of
the
Church
,
without
enquiring
of
such
as
God
has
enlightned
in
these
things
,
and
to
whom
the
care
of
their
Souls
are
committed
,
to
see
what
can
be
said
against
it
.
Is
it
wisdom
to
advise
with
those
only
that
are
for
it
,
and
not
with
such
also
as
are
directly
against
it
?
This
shall
suffice
for
the
Propositions
I
first
proposed
.
I
shall
endeavour
to
clear
most
of
those
things
that
seem
difficult
,
which
may
have
been
the
occasion
of
some
Persons
(
if
not
all
)
going
astray
,
and
falling
into
the
Error
I
purpose
clearly
and
largely
to
detect
.
This
brings
me
to
the
next
general
Head
of
Discourse
proposed
.
Secondly
,
I
told
you
I
should
lay
down
dive●●
Arguments
to
prove
the
Truth
of
our
Proposition
,
That
it
is
not
the
Duty
of
Gentile
Believers
to
keep
the
Seventh
Day
as
a
Sabbath
i●
Gospel-times
.
First
,
one
General
Proposition
,
to
discover
the
Method
I
shall
pursue
fo●
proving
what
I
have
taken
in
hand
.
1.
If
the
Law
of
God
written
in
Adam's
heart
in
Innocency
,
did
not
oblige
him
to
keep
the
Seventh
Day
as
a
Sabbath
,
that
Law
cannot
oblige
Gentile
Believers
to
keep
it
.
2.
If
a
positive
Law
,
or
express
Institution
,
supposed
to
be
given
to
Adam
before
,
or
just
after
his
Fall
,
doth
not
oblige
Gentile
Believers
to
keep
it
:
3.
If
the
Law
written
in
the
Hearts
of
the
Gentiles
,
or
the
most
refined
and
enlightned
among
them
,
doth
not
oblige
Gentile
Believers
to
keep
it
:
4.
If
the
Law
of
Moses
,
or
the
Law
written
in
the
two
Tables
of
Stone
,
doth
not
oblige
Gentile
Believers
to
keep
it
:
5.
If
the
Gospel
,
by
any
Precept
or
Example
,
doth
not
oblige
them
to
keep
the
Seventh
Day
as
a
Sabbath
:
6.
And
lastly
,
If
the
Law
written
in
the
Hearts
of
all
Gospel-Believers
by
the
Holy
Spirit
,
doth
oblige
them
to
keep
the
Seventh
Day
as
a
Sabbath
to
the
Lord
:
Then
I
infer
it
is
not
their
Duty
to
keep
the
Seventh-Day
,
&c.
for
I
know
no
other
way
,
or
means
whereby
Gentile
Believers
can
pretend
to
know
they
are
obliged
to
keep
the
Seventh-Day
as
a
Sabbath
,
or
a
Day
of
Rest
and
solemn
Worship
.
But
by
none
of
these
ways
or
means
,
believing
Gentiles
are
obliged
to
keep
the
Seventh-Day
as
a
Sabbath
,
&c.
therefore
it
is
not
the
Duty
of
Gentile
Believers
to
keep
it
.
To
proceed
,
1.
Let
it
be
considered
,
that
if
the
keeping
of
the
Seventh-Day
as
a
Sabbath
,
i.
e.
that
precise
Day
from
the
Creation
of
the
World
,
were
a
purely
natural
or
simply
moral
Precept
,
no
doubt
but
it
was
legibly
written
in
Adam's
Heart
;
I
mean
as
a
Law
of
Creation
,
and
so
part
of
the
holy
Image
of
God
,
or
of
the
same
nature
with
all
other
moral
Precepts
that
result
from
the
Perfections
of
God's
holy
Nature
,
and
not
from
the
Soveraignty
of
his
Will
only
:
And
if
it
was
so
written
in
Adam's
Heart
in
Innocency
,
he
needed
no
positive
Law
to
make
it
known
to
him
.
What
,
was
any
thing
that
was
purely
or
simply
moral
,
even
that
which
belonged
to
good
Manners
,
or
to
true
natural
Godliness
or
Righteousness
,
not
made
known
to
Adam
,
to
perfect
Adam
?
this
certainly
cannot
be
.
That
spiritual
Worship
which
is
due
to
God
,
p.
131.
saith
Mr.
Charnock
,
is
known
by
the
Light
of
Nature
:
But
much
more
,
say
I
,
was
it
clearly
manifested
to
Adam
in
Innocency
.
But
furthermore
,
saith
he
,
the
outward
means
or
matter
of
that
Worship
which
would
be
acceptable
to
God
,
was
not
known
by
the
Light
of
Nature
:
the
Law
for
a
spiritual
Worship
by
the
Faculties
of
our
Souls
was
natural
,
and
part
of
the
Law
of
Creation
;
tho
the
determination
of
the
particular
Acts
,
whereby
God
would
have
this
Homage
testified
,
was
of
positive
Institution
,
and
depended
not
on
the
Law
of
Creation
.
Tho
Adam
in
Innocence
knew
God
was
to
be
worshipped
,
yet
by
nature
he
did
not
know
by
what
outward
Acts
he
was
to
pay
this
Respect
,
or
at
what
Time
he
was
more
solemnly
to
be
exercised
in
it
than
another
:
This
depended
on
the
Directions
God
,
as
the
Soveraign
Governor
and
Lawgiver
,
should
prescribe
;
you
shall
therefore
find
the
positive
Institution
It
is
observable
that
this
great
Man
is
not
here
concerned
to
confute
the
Seventh-day
Sabbatarians
,
but
about
another
thing
;
yet
affirms
(
with
many
other
Learned
Men
)
that
Adam
by
the
Law
of
Creation
,
did
not
know
in
Innocency
at
what
time
God
was
more
solemnly
to
be
worshipped
than
another
.
2.
No
doubt
but
the
substance
of
all
the
ten
Precepts
was
wrote
in
Adam's
Heart
;
Secondly
,
I
argue
thus
:
If
the
precise
Seventh-day
was
written
in
Adam's
Heart
,
Take
here
what
a
Learned
Man
hath
said
:
[
*
](A47576-e18480-b)
*
Mr.
P.
a
Minister
at
Rouen
in
France
,
p.
3.
If
the
keeping
of
the
Seventh-day
were
a
Moral
Duty
,
our
Father
Adam
,
by
that
Light
of
Nature
God
put
in
his
Mind
when
he
created
him
,
would
have
known
it
,
as
well
as
he
knew
all
other
things
in
themselves
good
and
necessary
;
but
he
neither
had
,
nor
should
have
had
any
knowledg
thereof
,
if
God
had
not
injoined
it
to
him
by
a
particular
Command
,
(
as
those
which
maintain
the
morality
of
the
Sabbath
do
avouch
.
)
So
that
this
followeth
manifestly
,
that
the
observation
of
the
Seventh-day
depends
merely
on
Institution
.
My
Brethren
,
Let
this
be
considered
well
,
that
if
the
knowledg
of
the
Seventh-day
wholly
depended
on
the
Will
of
God
,
or
on
mere
Institution
,
and
resulted
not
,
as
all
pure
and
simple
moral
Precepts
do
,
from
the
holy
Rectitude
of
God's
Nature
,
it
follows
that
the
precise
Day
pertains
not
to
the
Essence
of
the
Fourth
Commandment
,
but
the
simple
Morality
of
that
Precept
lies
only
in
a
time
of
Worship
:
And
certainly
if
God
by
a
mere
positive
Command
had
not
given
it
to
Israel
,
they
had
no
more
known
it
their
duty
to
keep
it
,
than
the
Pagan
World
did
,
who
were
wholly
ignorant
thereof
,
as
I
shall
prove
.
And
be
sure
if
God
wrote
not
the
Law
or
knowledg
of
the
Seventh-day
Sabbath
on
Adam's
Heart
;
the
Seventh-day
is
not
of
the
same
nature
with
simply
moral
Precepts
,
which
God
engraved
on
his
Heart
,
even
the
substance
or
tenor
of
all
the
Ten
Commandments
,
and
made
him
know
them
naturally
,
without
any
instruction
by
word
of
mouth
.
But
it
appears
by
their
own
Assertion
,
it
was
instituted
,
&c.
Therefore
the
knowledg
of
the
Seventh-day
as
a
special
time
of
Worship
,
was
not
wrote
in
his
Heart
.
Our
Opponents
dare
not
deny
but
the
substance
of
the
whole
Moral
Law
was
wrote
in
his
Heart
,
and
they
foresee
it
is
dangerous
to
deny
it
:
From
whence
it
appears
,
that
all
the
other
Precepts
are
simply
moral
,
and
so
is
a
time
of
Worship
;
but
the
precise
Seventh-day
,
by
their
own
concession
,
was
instituted
in
Man's
Innocency
,
and
so
depends
wholly
upon
an
express
positive
Command
,
declared
to
Adam
by
audible
Words
resounding
in
his
Ears
.
Mr.
Tillam
says
,
's
Book
,
p.
7.
It
was
instituted
before
the
Fall
,
and
founded
in
Mount
Paradise
.
Answ.
Tho
I
believe
no
such
matter
,
nor
can
any
Man
prove
it
,
yet
to
grant
it
,
for
Argument-sake
,
then
I
say
it
follows
,
it
was
not
written
in
Adam's
Heart
;
for
the
being
perfect
,
he
would
naturally
have
known
it
without
being
told
it
was
his
Duty
to
keep
it
.
For
consider
that
he
was
created
on
the
Sixth
Day
,
and
understood
what
was
naturally
and
universally
good
▪
i.
e.
all
those
Duties
that
were
essential
parts
of
Godliness
,
and
Righteousness
,
or
things
belonging
to
good
Manners
.
Now
if
so
,
why
need
he
be
told
he
must
keep
the
Seventh-day
?
or
why
must
that
Precept
come
under
express
Institution
,
and
none
of
the
rest
?
Object
.
God
saw
good
to
bring
all
the
ten
Commandments
under
express
Institution
on
Mount
Sinai
,
as
well
as
he
brought
the
seventh-day
Sabbath
in
Paradise
under
express
Institution
.
Answ.
I
deny
it
not
;
God
did
then
see
good
so
to
do
,
considering
how
the
Nature
of
Man
was
corrupted
,
and
his
Law
written
in
his
Heart
was
blotted
and
blur'd
by
the
Fall
.
But
let
it
be
consider'd
,
that
the
Law
was
not
written
in
two
Tables
of
Stone
,
so
much
for
a
Rule
of
Life
,
as
for
other
reasons
:
1.
It
was
added
and
written
there
,
to
aggravate
Sin
on
the
Conscience
;
It
was
added
(
saith
Pual
)
because
of
Transgression
,
Gal.
3.
19.
it
was
to
make
Sin
appear
exceeding
sinful
,
Rom.
7.
13.
2.
It
was
written
there
to
shew
the
Creature
his
sad
and
woful
condition
,
and
to
make
known
how
unable
fallen
Man
was
to
fulfil
the
Righteousness
of
God
.
3.
And
as
a
Schoolmaster
to
lead
such
as
were
under
it
,
to
Christ
,
in
whom
perfect
Righteousness
only
is
to
be
found
;
Man
being
not
able
to
keep
perfectly
that
holy
and
just
Law
.
4.
And
to
shew
them
,
as
I
conceive
,
that
nothing
but
the
Finger
of
God
could
write
his
holy
Law
in
the
stony
Hearts
of
Sinners
,
as
shall
be
further
demonstrated
hereafter
;
for
that
whole
Ministration
of
the
Law
and
Covenant
I
shall
prove
was
a
shadow
and
typical
,
and
so
no
standing
Law
or
Ministration
as
there
written
,
but
as
it
is
in
the
hand
of
Jesus
Christ
.
5.
That
whole
Law
,
and
consequently
the
Seventh-day
Sabbath
,
was
given
on
Mount
Sinai
as
it
suted
the
Judaical
Oeconomy
,
as
well
their
Political
as
Ecclesiastical
state
.
There
are
many
Additions
made
to
the
Seventh-day
Sabbath
,
together
with
other
Ends
annex'd
,
and
Designs
and
Uses
thereto
employ'd
;
which
is
granted
by
such
as
assert
it
was
given
to
Adam
in
Paradise
[
*
](A47576-e18950-b)
*
This
gave
a
new
state
to
it
,
saith
Dr.
Owen
,
p.
8
,
9.
.
Secondly
,
If
it
had
been
given
to
Adam
in
Innocency
,
he
not
knowing
without
an
Institution
it
was
his
Duty
to
keep
it
,
I
argue
from
hence
:
it
follows
that
he
had
the
same
need
of
knowing
what
special
Worship
he
outht
to
be
found
exercised
in
on
that
day
.
What
,
a
Sabbath
instituted
,
and
no
Sabbath-Service
appointed
on
that
day
?
But
this
I
shall
further
handle
when
I
come
to
speak
of
the
pretended
Institution
and
express
Command
given
to
Adam
in
Innocency
.
Thirdly
,
If
the
Law
of
the
Seventh-day
Sabbath
was
wrote
in
Adam's
Heart
,
some
Remainders
of
the
knowledg
of
that
day
would
have
been
left
in
the
Heart
of
his
Offspring
,
as
there
is
of
all
other
Precepts
that
are
simply
moral
:
tho
much
blur'd
,
and
almost
quite
obliterated
in
some
,
yet
there
were
many
Heathens
who
retain'd
,
or
recover'd
much
knowledg
of
God's
Law
first
written
in
the
Heart
of
Man
;
yea
,
they
were
led
to
the
knowledg
of
all
pure
moral
Precepts
,
i.e.
that
there
was
but
one
God
,
and
that
he
was
to
be
worshipped
,
and
his
Name
not
profan'd
;
that
they
should
not
murder
,
commit
Adultery
,
steal
,
&c.
nay
and
also
to
the
knowledg
of
the
fourth
Commandment
,
as
to
what
was
simply
moral
in
it
,
viz.
a
sufficient
time
to
worship
that
God
;
yet
they
were
none
of
them
led
to
know
that
they
ought
to
keep
the
seventh
day
as
a
Sabbath
.
Fourthly
,
Moreover
,
if
the
Seventh-day
Sabbath
had
been
a
simple
,
or
pure
moral
Precept
,
and
written
in
Adam's
Heart
,
it
would
have
been
written
in
the
Hearts
of
all
God's
New-Covenant
Children
,
as
he
promised
he
would
write
his
Law
there
,
in
Gospel-times
:
and
evident
it
is
that
all
Believers
in
Christ
,
whether
Jews
or
Gentiles
,
have
the
Image
of
God
restor'd
to
them
,
it
being
stampt
upon
their
Hearts
by
the
Spirit
of
God
;
hence
it
is
said
,
who
after
God
are
created
in
Righteousness
,
and
true
Holiness
,
Eph.
4.
24.
nay
,
they
are
all
said
to
be
renew'd
in
Knowledg
,
after
the
Image
of
him
that
created
them
,
Col.
3.
10.
But
in
the
second
Impression
of
God's
holy
Law
and
Image
thus
written
on
our
Hearts
,
there
is
not
one
line
,
nor
lineament
of
any
knowledg
that
it
is
our
Duty
to
keep
the
seventh
day
as
a
Sabbath
to
the
Lord
,
which
I
shall
further
evince
hereafter
.
Fifthly
,
Take
what
a
learned
Man
saith
:
If
Adam
was
bound
to
keep
the
Sabbath
,
I
demand
by
what
Law
?
by
the
Law
written
in
his
Heart
?
Why
then
he
was
bound
to
keep
a
Sabbath
before
there
was
a
Sabbath
to
keep
:
for
the
Law
was
ingraven
on
his
Heart
on
the
sixth
day
,
as
a
branch
of
that
Divine
Image
of
God
concreated
with
him
;
whereas
the
Sabbath
(
to
be
sure
)
could
not
be
instituted
till
the
seventh
day
,
if
then
.
Sixthly
,
Before
I
close
this
,
let
me
note
here
what
is
said
concerning
this
very
thing
by
the
Antient
Fathers
,
and
Primitive
Christian
Writers
,
who
it
appears
deny'd
the
knowledg
of
the
Seventh-day
Sabbath
was
written
in
Adam's
Heart
.
p.
69.
Theod.
on
Ezek.
c.
20.
See
Justin
Martyr
.
Theodoret
saith
,
that
these
Commandments
,
Thou
shalt
not
kill
,
Thou
shalt
not
commit
Adultery
,
Thou
shalt
not
steal
,
and
others
of
that
kind
,
were
generally
implanted
by
Nature
in
the
minds
of
Men
;
but
for
the
keeping
of
the
Sabbath
,
it
came
not
in
by
Nature
,
but
by
Moses's
Law
.
Chrysostom
affirms
(
saith
my
Author
)
that
neither
Adam
nor
any
Man
liv'd
without
the
Law
imprinted
on
the
Soul
of
Man
,
as
made
a
living
Creature
;
but
neither
he
nor
any
other
of
them
say
the
seventh
day
was
one
of
those
Laws
.
Also
Rivet
and
others
,
who
plead
for
the
Antiquity
of
the
Sabbath
,
dare
not
,
saith
he
,
refer
the
keeping
of
it
to
the
Law
written
in
Adam's
Heart
.
So
that
I
may
from
what
has
been
said
positively
affirm
,
the
Precept
of
keeping
the
seventh
day
was
not
written
in
Adam's
Heart
in
Innocency
;
and
therefore
that
believing
Gentiles
are
not
oblig'd
to
keep
the
seventh
day
from
that
Law
.
From
hence
also
I
infer
,
it
could
not
be
written
in
the
Hearts
of
any
of
the
Jews
or
Gentiles
;
for
doubtless
Adam
by
nature
knew
that
which
corrupt
Man
never
so
perfectly
knew
:
and
it
were
great
Presumption
in
any
,
since
Sin
was
so
generally
prevailing
,
to
say
they
knew
in
a
natural
way
that
which
Adam
knew
not
.
Besides
,
is
it
not
great
folly
for
any
to
say
this
,
since
the
Law
in
Adam's
Heart
was
the
original
?
And
shall
a
blur'd
Copy
be
deem'd
more
perfect
than
that
,
or
the
muddy
Stream
be
clearer
than
the
Chrystal
Fountain
?
Therefore
,
since
it
appears
the
Law
of
the
Seventh-day
Sabbath
was
not
written
in
Adam's
Heart
,
but
that
he
needed
an
express
positive
Law
to
know
it
,
or
discover
it
to
him
,
I
infer
,
much
more
need
there
was
for
poor
Gentiles
,
nay
for
Believers
,
to
have
an
express
Law
to
discover
it
to
them
.
And
since
our
Opponents
affirm
that
the
Commandment
of
the
precise
seventh
day
as
a
Sabbath
,
is
of
the
same
nature
and
quality
with
the
first
Commandment
,
and
all
other
simply
moral
Precepts
,
i.
e.
not
only
a
time
of
Worship
,
or
one
day
in
seven
,
but
the
precise
seventh
day
from
the
Creation
;
I
infer
then
what
a
woful
condition
are
all
we
in
,
that
break
,
or
violate
in
the
very
Letter
a
simply
moral
Command
,
nay
and
teach
Men
so
to
do
?
may
,
and
how
could
our
Saviour
then
be
without
Sin
,
who
made
Clay
on
that
day
,
and
did
many
other
Works
,
and
commanded
a
Burden
to
be
born
,
and
also
commended
Acts
of
Mercy
(
which
was
but
a
moral
Duty
)
above
keeping
of
the
Seventh-day
Sabbath
;
Object
.
But
tho
it
was
not
written
in
Adam's
Heart
that
he
should
keep
the
seventh
day
as
a
Sabbath
,
yet
it
was
given
to
Adam
in
Innocency
by
a
positive
Institution
.
Answ.
This
is
sooner
said
than
proved
:
But
to
proceed
to
answer
what
is
affirm'd
about
its
Institution
in
Paradise
,
as
given
to
innocent
Adam
;
we
will
come
to
,
and
well
weigh
the
words
of
this
pretended
positive
Precept
given
to
Adam
in
Paradise
:
Gen.
2.
2.
And
on
the
seventh
day
God
ended
his
Work
which
he
had
made
;
and
he
rested
on
the
seventh
day
from
all
his
Work
which
he
had
made
.
Ver.
3.
And
God
blessed
the
seventh
day
,
and
sanctified
it
;
because
that
in
it
he
had
rested
from
all
Work
,
which
God
created
and
made
.
These
are
the
words
which
contain
what
is
call'd
the
Institution
and
Command
of
the
Sabbath
to
Adam
in
Paradise
.
Tillam
and
others
make
a
great
noise
of
the
Sabbath
instituted
in
Paradise
,
and
given
to
Adam
to
keep
:
but
Brethren
,
I
must
tell
you
that
the
Learned
strangely
differ
among
themselves
,
who
would
have
the
Antiquity
of
the
Sabbath
thus
early
;
some
of
them
affirming
it
was
given
to
Adam
in
Innocency
;
others
say
not
till
he
fell
.
One
speaks
thus
;
p.
10.
And
for
the
time
when
God
first
instituted
the
Sabbath
,
I
conceiv'd
it
to
have
been
not
in
the
state
of
Innocency
,
but
after
Mans
Fall
immediately
,
and
yet
upon
the
seventh
day
,
wherein
God
rested
.
These
are
his
very
words
.
From
hence
I
observe
,
he
believ'd
Adam
did
not
stand
in
his
Innocency
one
day
,
and
this
he
endeavours
to
prove
;
and
others
as
well
as
he
,
Men
of
great
Learning
and
Wisdom
.
Let
me
cite
here
one
more
[
*
](A47576-e19790-b)
*
See
Mr.
Warren's
Jewish
Sabbath
antiquated
.
,
I
shall
propose
(
saith
he
)
and
endeavour
to
prove
a
counter
Position
,
namely
,
that
it
seems
more
consonant
to
Scripture
(
tho
at
the
beginning
)
yet
after
the
Fall
in
Man's
corrupt
and
vitiated
state
,
the
probation
whereof
depends
much
(
tho
not
altogether
)
upon
the
decision
of
that
often
canvassed
Question
,
whether
our
first
Parents
sinned
the
same
day
on
which
they
were
created
.
Others
not
of
less
note
and
Learning
,
say
,
That
the
Sabbath
did
not
commence
till
Israel
came
into
the
Wilderness
,
and
at
the
fall
of
Manna
:
Now
my
Brethren
,
I
shall
shew
you
,
1.
What
is
said
by
those
who
affirm
it
was
given
to
Adam
in
Innocency
,
whose
Arguments
seem
to
me
of
no
weight
at
all
.
2.
I
shall
take
notice
what
is
said
by
those
learned
Men
who
deny
it
was
given
to
Adam
in
Innocency
,
and
affirm
it
was
not
given
as
a
Command
till
Israel
came
into
the
Wilderness
.
To
begin
with
those
who
affirm
God
gave
it
to
Adam
before
his
Fall
in
Paradise
,
or
in
his
state
of
Innocency
.
1.
They
ground
it
upon
what
Moses
saith
in
Gen.
2.
because
it
is
there
mention'd
as
the
day
on
which
God
rested
from
all
his
Works
.
2.
Because
God
blessed
the
seventh
day
,
and
sanctified
it
.
on
the
Sabbath
,
p.
42
,
&c.
Dr.
Owen
,
after
he
had
shew'd
that
some
Jews
and
Rabbins
affirm
,
the
Sabbath
did
not
begin
till
the
Israelites
came
into
the
Wilderness
,
tho
some
of
them
differ'd
in
their
Opinions
about
its
Commencement
;
comes
to
tell
us
,
That
the
Opinion
of
the
Institution
of
the
Sabbath
from
the
beginning
of
the
World
,
is
founded
principally
on
a
double
Testimony
:
First
,
From
the
Old
Testament
,
Gen.
2.
1
,
2
,
3.
because
Moses
saith
,
God
blessed
the
seventh
day
,
and
sanctified
it
;
not
,
saith
he
,
that
God
kept
it
holy
himself
,
nor
that
he
purified
it
,
and
made
it
inherently
holy
,
which
the
nature
of
the
day
is
not
capable
of
;
nor
that
he
celebrated
that
which
in
it self
was
holy
;
but
that
he
set
it
apart
to
sacred
use
.
Secondly
,
The
Testimony
to
the
same
purpose
,
saith
he
,
taken
out
of
the
New
Testament
,
is
in
Heb.
4.
3
,
4.
For
we
which
believe
do
enter
into
Rest
,
as
he
said
,
As
I
have
sworn
in
my
Wrath
,
if
they
shall
enter
into
my
Rest
,
altho
the
Works
were
finished
from
the
Foundation
of
the
World
.
For
he
speaketh
in
a
certain
place
on
this
wise
,
And
God
did
rest
the
Seventh
Day
from
all
his
Works
.
Now
,
saith
the
Doctor
,
the
Works
,
and
the
finishing
of
them
,
did
not
at
all
belong
to
the
Apostle's
Discourse
,
but
only
as
they
denoted
the
beginning
of
the
Seventh-day
Sabbath
;
for
it
is
the
several
Rests
of
God
alone
that
he
is
enquiring
after
.
But
to
pass
by
what
the
Doctor
saith
;
1.
Let
this
be
considered
,
that
in
this
place
only
of
all
Paul's
Writings
mention
is
made
of
the
Seventh-day
;
but
not
one
word
here
intimating
that
't
was
our
duty
to
observe
that
Day
under
the
Gospel
;
which
had
it
been
the
Christian
Sabbath
,
no
doubt
he
would
have
given
some
hint
of
at
this
turn
.
2.
By
the
manner
of
his
Words
and
Expressions
,
comparing
these
two
Verses
together
,
it
seems
the
Sabbath
did
not
commence
from
the
beginning
of
the
world
;
for
tho
God
rested
on
the
Seventh-day
,
and
might
then
set
it
apart
,
yet
he
might
give
no
Command
to
keep
it
till
after-times
,
when
Sabbath-day
Service
or
Worship
was
appointed
:
This
I
rather
think
from
these
words
,
Altho
the
Works
were
finished
from
the
Foundation
of
the
World
;
yet
the
Day
,
as
Man's
Duty
,
was
not
given
till
long
after
;
for
,
as
our
Annotators
observe
,
Paul
alludes
to
Exod.
31.
17.
For
he
speaks
in
a
certain
place
on
his
wise
,
&c.
Thus
having
given
you
the
Proofs
of
those
who
assert
the
Sabbath
was
given
to
Man
in
In●ocency
,
I
shall
now
give
you
the
Reasons
urg'd
●y
others
who
affirm
it
was
not
given
till
Israel
came
into
the
Wilderness
:
Their
Arguments
are
of
two
sorts
.
1.
Many
of
them
affirm
,
that
Moses
wrote
●ere
in
Gen.
2.
by
a
Prolepsis
,
or
way
of
antici●ation
.
2.
Others
do
not
so
much
assert
that
,
but
●low
it
might
be
set
apart
in
the
design
of
God
from
his
finishing
his
Work
,
and
yet
af●●rm
it
was
not
given
to
any
to
keep
till
Israel's
●oming
into
the
Wilderness
,
when
God
was
a●out
to
form
them
into
an
Ecclesiastical
and
Po●itical
Church-State
;
and
appointed
them
Laws
and
Ordinances
,
particularly
the
Worship
,
Duties
,
and
Sacrifices
they
were
to
discharge
on
their
Sabbath-day
.
And
indeed
it
may
seem
unreasonable
to
believe
that
the
wise
God
shall
give
a
Sabbath
,
not
only
for
Rest
,
but
for
Divine
Worship
,
before
he
appointed
those
Du●●es
of
Worship
he
would
have
them
to
per●orm
on
that
day
;
which
were
essentially
ne●essary
for
all
to
know
,
as
well
as
the
special
●recise
Day
it self
.
1.
But
to
begin
with
the
first
Argument
,
that
Moses
wrote
those
words
in
his
History
by
way
of
Prolepsis
,
or
Anticipation
,
and
so
to
be
●ead
,
as
it
were
,
in
a
Parenthesis
:
that
is
,
Moses
being
the
first
Man
that
wrote
by
Revelation
or
Inspiration
;
and
having
before
he
began
to
write
,
received
the
Command
of
the
Seventh-day
Sabbath
,
and
the
reason
of
its
Institution
,
coming
to
write
of
the
Time
when
God
finished
his
Work
,
put
in
this
concerning
the
Sabbath
by
way
of
Anticipation
,
saying
,
God
blessed
the
Seventh-day
,
and
sanctified
it
;
not
that
Adam
knew
any
thing
of
it
,
or
that
he
gave
him
a
Command
to
keep
it
.
Gen.
2.
by
way
of
Anticipation
.
On●
Author
having
shew'd
that
some
believe
God
〈◊〉
the
beginning
of
the
World
did
set
apart
th●
seventh
day
,
p.
3.
and
commanded
Adam
to
keep
it
says
,
that
others
,
and
those
antienter
,
and
o●
more
Authority
,
conceive
these
words
to
be
spoken
by
a
Prolepsis
or
Anticipation
,
and
to
relate
to
the
times
wherein
Moses
wrote
;
and
intimated
only
the
reason
why
God
required
of
the
Jews
to
sanctify
the
seventh
day
rather
than
any
other
:
no
Precept
to
that
purpose
being
given
to
Adam
and
to
his
Posterity
,
nor
any
Mystery
in
the
number
seven
,
why
it
should
be
thought
most
proper
for
God's
Publick
Worship
:
And
this
,
saith
he
,
is
indeed
the
antienter
and
more
general
Opinion
,
unanimously
deliver'd
both
by
Jews
and
Christians
,
and
not
so
much
as
question'd
till
these
latter
days
:
And
tho
some
ascribe
it
to
Tostatus
as
the
first
Inventer
of
it
,
yet
it
is
antienter
far
than
he
;
tho
were
it
so
,
it
could
not
be
deny'd
but
it
had
an
able
and
learned
Author
,
who
,
considering
the
times
in
which
he
lived
,
and
the
shortness
of
his
Life
,
hardly
ever
had
his
equal
.
〈◊〉
is
true
,
Tostatus
makes
this
Query
,
Whether
〈◊〉
Sabbath
being
sanctified
by
God
in
the
In●●cy
of
the
World
,
had
been
observ'd
by
Men
●o
the
Light
of
Nature
;
and
returns
this
An●●er
,
that
God
commanded
not
the
Sabbath
to
〈◊〉
sanctified
in
the
beginning
of
the
World
,
〈◊〉
it
was
commanded
afterwards
by
the
Law
〈◊〉
Moses
,
when
God
did
publickly
make
known
〈◊〉
Will
on
Mount
Sinai
;
and
that
whereas
〈◊〉
Scripture
speaks
of
sanctifying
the
seventh
〈◊〉
in
Gen.
2.
it
is
not
to
be
understood
as
if
〈◊〉
Lord
did
then
appoint
it
for
his
publick
●orship
,
but
to
be
refer'd
to
the
time
wherein
●oses
wrote
,
which
was
in
the
Wilderness
,
&c.
〈◊〉
so
the
meaning
of
the
Prophet
will
be
●●iefly
this
,
that
God
did
sanctify
that
day
,
●at
is
,
to
us
that
are
his
People
of
the
House
〈◊〉
Jacob.
So
far
Tostatus
.
Our
Author
also
cites
〈◊〉
Josephus
speaking
after
the
same
manner
:
[
*
](A47576-e20780-b)
*
Antiq.
l.
1
,
2.
and
,
●●th
he
,
Solomon
Jarchi
,
one
of
the
principal
●abbins
,
speaks
more
expresly
to
this
purpose
,
〈◊〉
makes
this
Gloss
or
Comment
upon
Moses's
words
:
God
blessed
the
seventh
day
,
i.
e.
in
Manna
,
because
for
every
day
of
the
week
an
Homer
of
it
fell
upon
the
Earth
,
and
a
double
●ortion
on
the
sixth
;
but
none
fell
on
the
seventh
●ay
at
all
.
He
also
quotes
Mercer
,
one
much
●onversant
in
the
Rabbins
,
who
confesses
the
Rab●ins
generally
refer'd
Gen.
2.
to
the
following
●●mes
,
even
to
the
Sanctification
of
the
Sabbath
●stablish'd
by
the
Law
of
Moses
.
—
Doubtless
●he
Jews
who
so
much
doted
on
their
Sabbath
,
would
by
no
means
have
robbed
it
of
so
great
Antiquity
,
had
they
had
any
ground
to
approve
●hereof
,
or
not
known
the
contrary
:
so
that
the
●cope
of
Moses
in
this
place
was
not
to
shew
the
time
when
,
but
the
occasion
why
God
did
afterwards
sanctify
the
seventh
day
,
because
that
on
that
day
he
rested
from
all
his
Works
.
Moreover
,
the
same
Author
saith
;
Nor
〈◊〉
it
otherwise
conceiv'd
,
than
that
Moses
did
he●●
speak
by
way
of
Prolepsis
or
Anticipation
,
〈◊〉
Ambrose
Catharini
[
*
](A47576-e20980-b)
*
One
of
the
Trent
Council
.
opened
the
contrary
,
th●●
next
falls
foul
upon
Tostatus
:
Yet
,
saith
he
,
〈◊〉
same
Catharini
affirms
in
the
same
Book
,
th●●
nothing
is
more
frequent
in
holy
Scripture
th●●
these
Anticipations
;
and
among
others
our
A●●thor
mentions
one
or
two
:
it
is
said
of
Abr●●ham
,
that
he
removed
to
a
Mountain
eastwa●●
of
Bethel
,
whereas
it
was
not
called
Bethel
till
〈◊〉
hundred
years
after
,
and
Abraham
knew
it
〈◊〉
by
that
name
;
but
Moses
writing
the
Histor●
of
Abraham
(
saith
a
French
Protestant
Divine
〈◊〉
calls
it
by
Anticipation
Bethel
,
which
was
〈◊〉
so
called
till
Jacob
gave
it
that
name
,
Judg.
5.
9
,
19.
〈◊〉
said
,
the
Angel
of
the
Lord
came
up
from
G●●gal
to
Bokim
,
which
was
not
so
call'd
till
afte●●wards
.
Exod.
16.
that
Mos●●
said
,
This
is
the
thing
that
the
Lord
commanded
▪
Fill
an
Omer
of
it
to
be
kept
for
your
Generations
,
that
they
may
see
the
Bread
wherewith
you
have
been
fed
in
the
Wilderness
,
when
I
broug●●
you
forth
from
the
Land
of
Egypt
.
Aaron
laid
it
up
before
the
Testimony
to
be
kept
.
Calvin
saith
this
Author
,
tells
us
on
this
Text
,
indeed
it
could
not
well
be
otherwise
interpreted
(
i.
e.
but
by
Anticipation
)
for
how
could
Aaron
lay
up
a
pot
of
Manna
to
keep
before
the
Testimony
,
when
as
yet
there
was
neither
Ark
nor
Tabernacle
,
and
so
no
Testimony
at
that
time
▪
Moreover
,
Moses
tells
us
in
the
place
before
mention'd
,
that
the
Children
of
Israel
eat
Manna
forty
years
,
which
,
saith
he
,
is
not
otherwise
true
in
that
place
and
time
,
but
by
Anticipation
.
Now
I
argue
thus
:
If
Moses
by
way
of
Anticipation
speaks
of
that
as
being
done
,
●●ich
was
not
actually
done
till
forty
,
fifty
,
or
●undred
years
after
,
why
might
he
not
in
〈◊〉
.
2.
put
that
in
after
the
same
manner
,
that
●s
not
indeed
done
till
his
time
,
when
God
gave
〈◊〉
the
Commandment
of
the
Sabbath
?
If
he
●ts
that
into
his
History
as
done
,
which
was
〈◊〉
done
till
a
hundred
years
after
,
why
not
〈◊〉
other
thing
till
two
thousand
years
?
The
●●stance
of
time
to
me
signifies
nothing
,
tho
〈◊〉
.
Owen
seems
to
intimate
as
if
it
did
.
I
●●ll
leave
this
to
all
Mens
serious
thoughts
,
〈◊〉
what
little
reason
the
Sabbatarians
,
or
others
〈◊〉
to
cast
so
much
contempt
on
what
these
〈◊〉
have
said
.
Secondly
,
As
to
the
other
sort
,
who
insist
not
〈◊〉
much
on
this
,
yet
deny
that
God
gave
Adam
〈◊〉
Command
to
keep
the
seventh
day
,
tho
it
〈◊〉
said
,
God
blessed
the
seventh
day
,
and
sanctified
〈◊〉
Now
by
the
way
consider
,
1.
The
Scripture
expresses
not
the
manner
〈◊〉
the
Lord
sanctified
it
:
[
*
](A47576-e21440-b)
*
Tho
I
do
not
say
the
Sabbath
was
instituted
in
Paradise
.
long
before
the
time
of
its
Com●encement
,
or
being
in
force
.
Divers
great
●en
both
Antient
and
Modern
,
p.
41.
as
Dr.
White
●●timates
,
affirm
that
God
by
a
Decree
only
destin'd
that
day
to
religious
Service
in
future
time
;
he
instances
in
venerable
Bede
,
and
before
him
,
Justin
Martyr
,
Tertullian
,
and
Iren●us
,
that
God
sanctified
the
seventh
day
,
Gen.
2.
by
his
Decree
and
Destination
only
,
not
by
any
present
Imposition
.
The
Arguments
on
which
this
Opinion
〈◊〉
grounded
are
very
weighty
,
which
shall
〈◊〉
next
consider'd
.
First
,
All
generally
conclude
that
God
ga●●
to
Adam
but
one
positive
Law
,
and
in
brea●●ing
of
that
(
as
Dr.
Lightfoot
,
and
others
shew●
he
broke
all
the
ten
Commandments
,
which
〈◊〉
to
the
matter
or
substance
of
them
were
wro●
in
his
Heart
;
and
that
this
greatened
his
Si●
viz.
that
tho
he
had
but
one
Commandment
▪
he
violated
it
.
Secondly
,
Suppose
Adam
had
had
this
positive
Law
given
to
him
also
,
to
keep
holy
the
seventh
day
,
and
had
broke
it
,
had
he
thereby
been
guilty
of
the
breach
of
all
the
others
?
For
I
have
just
now
shew'd
that
most
believe
him
guilty
of
all
in
breaking
that
one
Command
,
Thou
shalt
not
eat
of
the
Tree
of
Knowledg
of
good
and
evil
.
But
being
every
way
guilty
,
it
must
be
supposed
he
broke
both
those
positive
Commands
,
if
he
had
two
given
him
,
and
so
was
guilty
of
the
breach
of
the
fourth
twice
.
Nay
,
if
what
I
say
be
consider'd
,
and
that
which
I
inquire
about
be
granted
,
he
was
doubly
guilty
of
the
breach
of
them
all
.
Thirdly
,
The
Law
of
the
Sabbath
was
(
as
it
is
conceiv'd
)
that
Adam
should
keep
that
day
holy
;
nay
,
he
must
be
so
oblig'd
,
if
any
Command
was
given
to
him
,
yea
and
keep
it
more
holy
than
any
of
the
other
six
.
Now
if
so
,
would
it
not
follow
that
Adam
was
not
perfect
in
Innocency
?
Doth
Perfection
admit
of
any
●urther
degree
of
Holiness
,
or
require
more
●anctity
on
that
day
than
any
other
?
Certain●●
while
he
stood
,
every
day
must
be
kept
with
●e
Holiness
and
Sanctity
.
Or
I
say
,
what
●ason
can
be
given
that
Adam
,
who
was
so
●ly
and
perfect
,
and
capable
in
the
same
de●ree
of
contemplating
every
day
the
Perfecti●ns
of
his
blessed
Creator
,
should
need
one
●ecial
day
to
do
this
in
,
having
nothing
to
●vert
his
thoughts
,
nor
any
need
of
a
day
of
●st
from
toilsom
Labor
?
If
so
,
doth
not
what
●ey
say
argue
some
Imperfection
attending
〈◊〉
?
how
then
was
he
created
in
the
Image
of
〈◊〉
,
and
perfect
,
if
he
was
capable
of
keeping
●y
one
day
more
holy
than
the
rest
whilst
in
●nocency
?
If
any
should
say
he
was
capable
〈◊〉
rest
from
dressing
the
Garden
on
one
day
:
〈◊〉
answer
,
if
the
dressing
the
Garden
was
any
●nderance
to
him
in
Divine
Contemplation
,
〈◊〉
any
holy
Duty
,
it
argues
still
he
was
not
●erfect
,
nor
compleatly
happy
.
Fourthly
,
If
one
special
day
was
appointed
to
●orship
God
in
,
and
this
he
stood
in
need
of
,
●ill
it
not
follow
by
the
same
reason
,
that
he
●eeded
to
be
told
what
special
parts
of
Wor●ip
he
should
perform
to
God
on
that
day
?
●or
,
as
I
hinted
before
,
it
seems
strange
he
●ould
need
a
special
day
of
Worship
by
a
po●●ive
Law
to
be
appointed
him
,
and
no
Duties
●f
Worship
be
instituted
sutable
to
such
a
day
.
●vident
it
is
,
when
God
commanded
his
Peo●le
Israel
to
keep
the
Seventh-day
Sabbath
,
he
●old
them
how
they
should
do
it
,
and
what
●cts
of
Worship
they
should
discharge
on
that
●ay
.
Fifthly
,
It
may
seem
strange
that
any
wise
●an
should
affirm
that
Adam
was
injoyned
to
●eep
a
Sabbath
,
from
what
is
said
in
Gen.
2.
whenas
we
read
not
one
word
of
a
Sabbath
there
;
all
that
Moses
says
is
,
that
,
God
blessed
the
seventh
day
,
and
sanctified
it
.
Now
,
as
one
observes
,
the
seventh
day
is
three
times
mentioned
in
this
Text
,
but
the
term
Sabbath
not
at
all
,
nor
indeed
any
where
else
,
till
it
came
to
be
given
to
the
Children
of
Israel
in
the
Wilderness
;
nor
can
they
ever
prove
that
the
seventh
day
mentioned
Exod.
16.
or
20.
wa●
the
precise
seventh
day
immediately
succeedin●
the
six
days
of
the
Creation
:
but
more
〈◊〉
that
hereafter
.
Sixthly
,
Since
we
read
of
no
day
call'd
〈◊〉
Sabbath
till
near
two
thousand
years
from
th●
Creation
,
how
should
any
before
the
Flood●
or
before
Moses
,
know
of
such
a
day
?
for
th●
bear
Expression
,
that
God
sanctified
the
sevent●
day
,
&c.
if
that
was
known
to
the
old
World
and
afterwards
(
which
I
much
doubt
of
)
could
not
without
some
other
Revelation
discover
that
they
were
obliged
to
keep
it
as
a
Sabbath
in
religious
Worship
:
tho
it
is
said
,
God
sanctified
the
seventh
day
,
yet
it
is
not
said
that
Ada●
also
sanctified
it
,
nor
can
they
tell
how
Adam
should
know
that
God
then
sanctified
it
;
for
being
not
created
till
the
sixth
day
,
how
could
he
,
without
some
special
Revelation
,
know
the
next
day
after
was
the
seventh
day
from
the
Creation
?
Could
he
tell
how
long
God
was
in
making
the
Heavens
and
the
Earth
?
&c.
Moreover
,
't
is
worth
noting
how
strenuously
our
Opponents
do
urge
that
there
is
no
express
Command
to
keep
the
first
day
.
Now
may
not
w●
say
,
there
is
no
express
Command
for
Adam
in
Innocency
,
or
when
fallen
,
or
for
any
till
Moses's
time
to
keep
the
seventh
day
as
a
Sabbath
?
yet
they
boldly
affirm
it
was
their
duty
to
keep
it
.
Again
,
Should
it
be
granted
that
God
commanded
Adam
to
keep
that
very
seventh
day
on
which
he
himself
rested
from
his
Work
,
and
that
Adam
did
sanctify
that
one
day
,
yet
it
is
not
●aid
that
he
did
,
or
was
bid
to
keep
holy
every
●eventh
day
to
the
world's
end
;
and
that
he
must
●egin
every
such
day
just
at
the
same
time
as
God
did
his
seventh
day
,
or
just
at
the
same
time
●f
the
day
as
it
was
in
Paradise
,
at
that
moment
●hen
God
ceas'd
to
work
.
Thus
Dr.
Wallis
,
who
●rther
saith
,
It
is
not
expresly
said
that
all
Man●ind
must
for
ever
after
observe
the
seventh
day
,
〈◊〉
every
week
of
days
,
reckoned
continually
from
〈◊〉
first
Creation
.
Let
me
here
add
what
another
Author
saith
●s
to
the
words
of
the
Text
blessed
and
sancti●●ed
:
on
the
Sab.
p.
20
,
21.
That
this
was
done
(
saith
he
)
we
all
agree
;
when
it
was
done
is
the
question
:
for
this
Circumstance
we
have
not
expresly
in
the
Text.
Things
are
said
in
Scripture
to
be
sanctified
two
ways
:
1.
By
way
of
Purpose
and
Destination
only
,
as
God
sanctified
Jeremiah
to
be
a
Prophet
to
him
before
he
was
born
.
2.
By
way
of
actual
use
and
imployment
,
as
when
the
Levites
were
admitted
to
the
actual
Service
of
the
Tabernacle
.
God's
resting
from
his
Works
,
i.
e.
by
way
of
Purpose
and
Intention
,
which
Moses
relates
;
but
not
in
the
latter
,
by
way
of
actual
Execution
.
As
soon
as
he
had
ended
his
Work
,
he
ordained
the
seventh
day
,
the
day
of
his
own
Rest
,
to
be
that
on
which
his
Church
should
rest
,
and
follow
his
Example
;
and
this
was
the
great
Blessing
and
Prerogative
bestowed
on
that
day
.
he
dos
well
express
Sanctificatus
by
destinatus
,
a
day
sanctified
,
by
a
day
destinated
and
afore-appointed
.
That
the
word
in
the
original
signifies
to
prepare
:
to
prepare
is
one
thing
,
and
actually
to
appoint
is
another
.
So
then
the
Sabbath
had
not
an
actual
existence
in
the
World
from
the
beginning
,
it
had
only
a
metaphysical
being
,
as
all
natural
things
are
said
to
be
in
their
Causes
:
for
the
cause
or
reason
of
the
Sabbath's
Sanctification
(
God's
Rest
)
was
from
the
beginning
,
tho
the
Sanctification
it self
was
a
long
time
after
.
Yet
he
owns
God
did
sanctify
the
day
then
by
way
of
Destination
—
That
as
God
then
actually
rested
,
so
he
actually
sanctified
the
day
;
but
that
therefore
he
then
commanded
Adam
to
observe
it
,
doth
not
follow
:
for
that
God
did
then
sanctify
,
that
is
,
destinate
that
day
to
be
the
Church's
Sabbath
in
due
time
,
is
one
thing
;
and
to
command
Adam
to
observe
it
▪
is
another
.
—
He
proceeds
to
shew
how
the
Medes
were
call'd
God's
sanctified
ones
,
that
is
▪
destinated
to
be
in
time
Destroyers
of
Babylon
and
the
Father
sanctified
his
Son
,
and
sent
hi●
into
the
World
;
Joh.
10.
36.
Also
Cyrus
,
Isa.
45.
1.
Seventhly
,
Besides
,
the
Law
of
the
Seventh
day
Sabbath
ran
thus
,
Six
days
thou
shalt
work
▪
and
do
all
thou
hast
to
do
,
but
the
seventh
is
the
Sabbath
,
&c.
Now
the
Old
Testament
Sabbath
was
the
last
day
of
the
week
:
they
were
to
work
six
,
the
six
first
;
but
this
he
could
not
do
I
mean
the
six
first
from
the
Creation
,
because
he
was
not
created
till
the
sixth
day
.
So
that
the
first
six
days
,
tho
the
six
days
in
which
th●
Lord
did
all
his
Work
,
could
not
be
Adam's
six
working
days
.
But
if
the
Sabbath
was
given
to
him
in
Innocency
,
no
doubt
,
as
Tilla●
says
,
he
kept
the
first
Sabbath
;
and
then
it
●ollows
he
begun
with
God
,
and
rested
before
〈◊〉
labour'd
six
days
,
contrary
to
the
Order
and
●ommand
of
the
instituted
Sabbath
,
Exod.
20.
Moreover
,
's
Jewish
Sabbath
,
&c.
in
his
full
Answer
to
Tillam
's
Book
,
p.
2
,
3
,
4
,
5
,
6.
many
learned
Men
believe
Adam
●ll
the
same
day
he
was
created
,
namely
,
on
●he
sixth
day
,
and
so
could
not
keep
one
Sab●ath
in
Innocency
.
But
I
desire
such
as
would
〈◊〉
further
inform'd
of
this
,
to
read
Mr.
Edw.
●arren's
Treatise
,
who
shews
,
1.
That
Adam
fell
the
same
day
he
was
created
,
appears
from
the
words
of
our
blessed
Saviour
,
Joh.
8.
34.
that
the
Devil
was
a
Murderer
from
the
beginning
,
a
Liar
,
and
the
Father
of
Lies
:
not
,
saith
he
,
from
the
beginning
of
the
World's
Creation
,
but
of
Man's
Creation
,
which
most
properly
and
precisely
implys
the
sixth
day
.
2.
He
says
,
the
parly
betwixt
the
Woman
and
the
Serpent
intimates
as
much
;
for
both
the
Serpent's
demand
,
and
the
Woman's
reply
speak
plainly
that
as
yet
they
had
not
tasted
the
sweets
of
Paradise
:
Hath
God
said
,
Ye
shall
not
eat
of
every
Tree
of
the
Garden
?
the
Serpent
had
not
been
so
subtile
to
ask
whether
that
might
be
done
which
had
been
done
already
.
Besides
,
we
may
conclude
that
,
had
not
the
Serpent
immediately
set
upon
the
Woman
,
his
Craftiness
had
not
been
so
great
;
and
Adam
hearing
of
a
Tree
of
Life
,
we
may
suppose
would
have
first
tasted
of
that
;
and
Satan
it
may
be
fearing
the
Effects
of
it
,
immediately
set
upon
the
Woman
.
And
,
says
our
Author
,
the
Tree
of
Life
being
sacramental
,
hence
may
it
well
be
thought
that
if
Adam
had
stood
one
Sabbath
,
he
had
tasted
of
the
Tree
of
Life
,
so
had
been
out
of
a
possibility
of
falling
.
3.
Satan
besure
would
take
the
fittest
season
and
therefore
tempts
the
Woman
timely
.
4.
'T
is
said
they
heard
the
Voice
of
th●
Lord
God
in
the
cool
of
the
day
,
or
in
th●
evening
;
's
Myster
.
p.
39.
and
as
he
notes
,
Mr.
Roberts
saith
th●
this
is
the
Evening
mention'd
after
the
Cre●●tion
of
Adam
,
and
the
Covenant
made
with
him
.
Adam
was
arraign'd
and
sentenc'd
to●wards
the
Evening
of
the
sixth
day
,
therefore
he
sinned
the
same
day
,
and
so
kept
〈◊〉
Sabbath
in
Innocency
.
5.
He
mentions
that
Text
,
Adam
in
hono●
lodged
not
a
night
,
but
was
like
the
Beasts
th●
perish
;
for
,
saith
he
,
so
it
is
in
the
Hebre●
word
for
word
.
He
further
confirms
what
he
says
her●
and
answers
all
Tillam's
Objections
,
and
tha●
about
the
work
Adam
did
of
giving
Names
〈◊〉
all
living
Creatures
,
which
he
shews
he
might
soon
do
;
and
as
to
that
of
God's
saying
o●
the
sixth
day
he
saw
all
his
Works
that
the●
were
good
,
therefore
Man
had
not
then
sinne●
he
replys
,
that
God's
days
works
were
don●
each
day
by
a
word
speaking
,
or
in
a
mo●ment
;
he
did
not
work
as
Man
doth
:
so
tha●
on
the
sixth
day
early
,
or
as
soon
as
Ma●
was
created
,
he
might
say
all
his
Works
wer●
good
,
yet
Man
might
sin
and
fall
before
night
.
6.
He
argues
from
Adam's
not
knowing
hi●
Wife
till
he
had
sinned
,
and
shews
that
〈◊〉
good
reason
can
be
given
why
he
should
no●
have
known
her
,
had
he
stood
one
day
Now
these
things
tho
doubtful
,
with
the
othe●
being
well
observed
,
why
should
any
affir●
the
Sabbath
was
given
to
Adam
in
Innocency
and
that
he
kept
the
first
Sabbath
in
Paradi●●
with
his
Creator
?
for
so
saith
Tillam
.
Eighthly
,
A
Sabbath
was
not
agreeable
to
Adam
in
Paradise
,
either
in
respect
to
himself
,
●o
rest
from
Labor
,
or
as
a
special
day
to
wor●●ip
God
in
:
Such
was
the
happiness
of
his
●ate
,
that
he
had
no
Burdens
to
bear
,
nor
●y
toilsom
Labour
;
nor
was
there
any
Curse
〈◊〉
the
Creatures
,
that
they
should
need
a
day
〈◊〉
Rest
;
he
had
no
need
of
Servants
,
&
c.
●o
doubt
the
Sabbath
refer'd
only
to
the
state
〈◊〉
fallen
Man
,
and
was
given
in
Mercy
to
●●rael
,
God
's
own
Covenant-People
,
under
the
●aw
;
I
say
,
in
Mercy
to
them
,
and
to
the
●asts
who
groan
under
their
Burden
.
Adam's
●bour
,
if
any
,
in
Innocency
was
matter
of
●light
,
and
every
day
was
a
Sabbath
to
him
:
●nd
,
as
Tertullian
observes
,
Man
lived
in
Pa●●dise
in
a
fruition
of
God
.
Let
me
close
this
●ith
what
a
Reverend
Author
says
.
First
,
on
the
Sab.
p.
8.
They
all
go
too
far
,
and
have
not
one
word
in
Scripture
for
their
Opinion
,
that
say
Adam
in
Innocency
should
or
would
have
kept
every
seventh
day
for
holy
Rest
,
and
that
God
would
have
required
it
at
his
hands
:
for
all
Scriptures
which
mention
the
Sabbath
,
speak
of
it
as
of
a
holy
Sign
looking
towards
Christ
,
and
the
state
of
Grace
and
Glory
in
him
,
and
not
towards
the
state
of
Innocency
.
It
is
most
certain
,
Adam
in
that
state
was
perfect
with
all
natural
Perfections
,
and
at
all
times
equally
disposed
to
obey
and
serve
God
,
to
remember
his
Creation
,
and
to
honour
his
Creator
:
he
needed
no
observation
of
any
day
to
be
put
in
mind
of
any
thing
he
had
before
known
,
and
which
God
had
revealed
to
him
;
his
Memory
was
perfect
;
his
Will
was
every
day
ready
to
do
whatever
he
knew
to
be
right
;
he
needed
no
Sign
to
admonish
him
of
his
Duty
,
or
to
move
him
to
do
it
in
due
season
:
he
did
not
labor
nor
weary
himself
;
every
day
to
him
was
a
day
of
Delight
and
Pleasure
,
of
Rest
and
Recreation
.
—
In
a
word
,
his
whole
Life
was
a
constant
and
obedient
serving
o●
God
;
and
there
was
no
inequality
,
nor
les●
Worship
of
God
perform'd
by
him
in
on●
day
than
in
another
,
for
he
fully
served
God
at
all
times
.
Whoever
denies
this
,
must
needs
deny
Man's
Perfections
,
and
constant
Conformity
to
God
in
the
state
of
Innocency
For
where
one
day
is
kept
better
than
an●●ther
,
there
is
an
inequality
,
and
no
consta●
Uniformity
in
himself
,
nor
Conformity
to
〈◊〉
Will
of
God
.
In
the
second
place
,
they
who
hold
the
Sabbath
was
first
instituted
after
Man's
Fall
,
and
yet
written
in
Man's
Heart
in
Innocency
,
and
that
he
was
then
bound
to
keep
it
,
fall
into
many
Absurdities
;
as
,
1.
That
Man
was
bound
to
keep
a
Sabbath
before
ever
it
was
instituted
.
2.
That
God
did
by
his
Word
teach
Man
in
vain
,
i.
e.
that
which
he
was
fully
taught
already
,
and
had
written
in
his
heart
.
3.
That
God
gave
Man
a
Law
in
vain
after
his
Fall
,
because
he
was
become
unable
to
keep
it
.
4.
They
that
hold
that
the
Law
of
the
Sabbath
was
not
written
in
man's
Heart
,
but
was
by
a
Positive
Law
given
in
the
State
of
Innocency
,
of
the
same
nature
with
that
of
eating
of
the
Tree
of
Knowledg
,
make
this
Commandment
of
the
Sabbath
utterly
void
by
Man's
Fall
,
even
as
that
of
eating
,
&c.
is
now
void
.
Thus
far
Mr.
Walker
.
I
might
add
,
certainly
there
was
a
vast
difference
as
to
the
Cause
and
Design
of
God's
giving
a
Sabbath
to
Man
in
Innocency
,
and
when
fallen
▪
Could
a
Sabbath
sute
equally
with
perfect
and
●allen
Man
?
Or
could
there
be
the
same
need
of
a
Sabbath
to
both
?
Certainly
if
God
had
●ot
given
that
Command
by
Moses
,
the
keep●●g
that
precise
Day
would
not
have
been
known
〈◊〉
be
the
Duty
of
any
of
Adam's
Off-spring
,
●om
a
positive
Law
given
to
him
in
Innocency
.
Ninthly
,
To
put
the
matter
further
out
of
●oubt
,
pray
mind
the
words
of
this
pretended
●ositive
Command
,
God
rested
on
the
Seventh●●y
;
what
then
?
but
he
also
blessed
and
sanc●●fied
it
:
what
tho
?
Because
God
sanctified
〈◊〉
Priest
,
may
others
do
so
too
?
He
might
〈◊〉
the
Seventh-day
apart
for
his
People
in
after●●es
.
Because
God
sanctified
it
,
must
Adam
●nctify
it
or
keep
it
holy
without
a
Com●●and
?
Is
it
said
therefore
,
Thou
Adam
shalt
●eep
this
Day
as
a
Sabbath
?
No
doubt
Moses
●ould
not
only
have
mention'd
God's
blessing
●nd
sanctifying
that
Day
,
had
it
been
given
to
Adam
as
a
Sabbath
;
but
God's
express
Command
would
have
been
mention'd
by
him
,
and
would
also
have
called
it
the
Sabbath-day
.
I
might
now
come
to
the
last
Argument
,
viz.
If
it
had
been
commanded
Adam
and
all
his
Posterity
to
keep
the
Seventh-day
after
he
fell
,
●he
Patriarchs
that
lived
before
Moses
kept
it
:
But
more
of
this
next
time
.
Tenthly
,
If
Adam
had
the
Sabbath
positively
given
to
him
in
Innocency
,
besure
it
was
injoined
with
some
Penalty
,
as
the
Command
of
not
eating
of
the
Tree
of
Knowledg
was
.
We
also
find
the
Penalty
of
the
breach
of
the
Seventh-day
Sabbath
was
Death
:
but
as
we
read
of
no
Positive
Command
given
to
him
to
keep
that
Day
,
so
of
no
threatning
if
he
broke
or
violated
it
;
therefore
certainly
it
was
never
enjoyn'd
upon
him
.
Elevehthly
,
When
the
Sabbath
was
institured
for
the
House
of
Jacob
,
God
declared
it
was
a
Sign
between
him
and
them
,
or
a
Shadow
of
things
to
come
,
Col.
2.
16
,
17.
it
referred
to
Christ
,
or
to
that
Rest
all
Believers
do
enter
into
.
Speak
thou
unto
the
Children
of
Israel
,
saying
,
Verily
my
Sabbaths
,
it
is
a
Sign
between
me
and
you
throughout
your
Generations
,
that
ye
may
know
that
I
am
the
Lord
that
sanctify
you
,
Exod.
31.
13.
Ye
shall
keep
my
Sabbath
,
therefore
it
is
holy
unto
you
;
every
one
that
defileth
it
shall
surely
be
put
to
death
:
For
every
one
that
doth
any
work
on
the
Sabbath-day
,
shall
be
cut
off
from
amongst
his
People
,
vers.
14.
It
was
a
sign
God
set
apart
that
People
with
a
Ceremonial
Sanctification
,
to
signify
that
alone
by
Jesus
Christ
all
the
true
spiritual
Israel
should
have
Gospel-Sanctification
,
as
well
as
it
was
a
sign
of
the
Covenant
of
Works
:
but
it
could
be
no
sign
of
this
Sanctification
to
Adam
in
Innocency
,
nor
of
any
other
Gospel-blessing
,
therefore
doubtless
the
Sabbath
was
not
given
to
Adam
in
Innocency
.
Twelfthly
,
What
reason
can
be
given
that
God
should
allow
Adam
in
Innocency
six
days
to
labour
in
,
and
require
but
one
,
i.
e.
the
seventh
,
as
a
day
to
his
Creator
?
No
,
it
is
evident
from
hence
the
Sabbath
refer'd
to
fallen
Man
,
who
God
foresaw
would
need
six
days
to
do
all
his
Labour
;
and
it
shews
God's
great
Mercy
to
Man
and
Beast
in
that
woful
condition
of
Servitude
,
I
might
add
,
should
it
be
granted
that
God
gave
Adam
a
positive
Command
to
keep
the
seventh
day
in
Innocency
,
how
can
our
Opponents
thence
prove
it
the
Duty
of
all
to
keep
the
said
day
?
A
Command
to
him
in
Innocency
may
not
oblige
any
Man
in
his
fallen
state
,
except
the
same
be
renewed
.
I
find
two
of
the
chiefest
Writers
I
have
met
with
,
who
are
approved
Orthodox
,
plead
not
for
the
Sabbath
as
given
to
Adam
in
Innocency
,
Part
3.
p.
336.
viz.
Mr.
Dan.
●awdrey
,
and
Mr.
Herbert
,
Palmer
:
Take
their
words
,
We
purpose
not
to
maintain
that
the
Sabbath
was
given
to
Adam
in
Innocency
before
the
Fall
:
but
they
hint
it
might
be
given
to
him
after
the
Fall
,
and
that
he
fell
the
same
day
he
was
created
.
If
it
was
given
before
his
Fall
,
it
doth
not
follow
it
should
oblige
at
this
day
;
for
the
positive
Precept
of
not
eating
of
the
Tree
of
Knowledg
,
was
given
in
Innocency
,
and
yet
doth
not
universally
oblige
Adam's
Posterity
,
nor
should
if
the
Tree
were
at
this
day
known
.
A
positive
Precept
binds
only
during
the
pleasure
of
the
Lawgiver
,
&c.
so
say
I
,
the
same
must
be
granted
,
when
it
was
given
Exod.
16.
&
20.
the
precise
seventh
day
being
there
a
positive
Precept
.
SERMON
III.
Proving
the
Patriarchs
kept
not
the
Seventh-day
Sabbath
:
That
the
knowledg
of
the
seventh
day
was
not
written
in
the
Hearts
of
all
Mankind
by
Nature
.
Gal.
iv
.
10
,
11.
Ye
observe
days
,
and
months
,
&c.
MY
Brethren
,
there
are
three
sorts
of
Persons
I
have
little
hopes
of
doing
good
to
in
preaching
on
this
Subject
.
1.
Such
as
thro
self-conceit
are
so
fond
of
their
own
Apprehensions
,
that
they
resolve
not
to
regard
the
strongest
Arguments
against
what
they
believe
:
thus
it
is
with
some
who
have
sucked
in
dangerous
Errors
;
who
if
a
Book
be
presented
to
them
,
presently
cry
,
away
with
it
,
we
will
not
read
it
:
they
are
not
like
him
that
said
,
What
I
know
not
,
teach
thou
me
;
nor
like
the
great
Appollos
,
who
was
ready
to
receive
further
Light
by
a
poor
Man
and
his
Wife
,
much
inferior
to
him
both
as
to
Parts
,
Knowledg
,
and
Learning
,
Acts
18.
2.
The
second
sort
are
such
as
thro
the
weakness
of
their
Capacities
are
not
able
to
take
in
the
strength
of
an
Argument
;
and
therefore
,
let
never
so
much
be
said
,
do
intimate
it
is
all
little
or
nothing
to
them
.
3.
The
third
sort
are
such
as
seem
indifferent
whether
they
keep
the
seventh
,
or
the
first
day
,
or
perhaps
any
at
all
,
as
a
special
day
to
the
Lord
:
these
not
seeing
the
danger
of
observing
the
old
Jewish
Sabbath
,
nor
of
their
indifference
about
keeping
any
day
at
all
,
trouble
not
themselves
at
all
about
this
matter
.
But
to
●●ass
this
,
and
proceed
.
I
have
proved
,
1.
That
the
Command
for
,
or
knowledg
of
keeping
the
Seventh-day
Sabbath
was
not
written
in
Adam
's
Heart
.
2.
That
there
was
〈◊〉
positive
Command
given
to
him
,
to
observe
that
●ay
above
any
other
,
either
before
or
immediately
after
his
Fall
.
A
time
to
worship
God
was
wrote
in
Adam's
Heart
no
doubt
;
and
indeed
all
his
time
,
while
in
Innocency
,
he
was
naturally
led
to
give
up
to
his
blessed
Creator
.
bountiful
Creator
?
and
could
he
have
done
it
better
on
one
day
than
another
?
The
best
and
highest
Acts
of
Worship
he
was
capable
of
performing
would
have
been
his
work
and
delight
for
ever
,
had
he
abode
in
that
state
:
for
Perfection
admits
of
no
greater
Number
,
Measure
,
Degrees
,
or
Additions
.
Now
I
may
infer
from
hence
:
If
the
Command
of
God
to
observe
the
seventh
day
was
not
wrote
in
Adam's
Heart
,
then
it
is
not
written
in
the
Hearts
of
any
of
his
Offspring
by
Nature
:
For
as
I
have
said
,
the
muddy
Stream
cannot
be
clearer
than
the
Chrystal
Fountain
.
But
our
Brethren
who
keep
the
seventh
day
,
and
some
others
affirm
,
that
the
Patriarchs
from
Adam
to
Moses
did
keep
that
day
.
Answ.
This
I
deny
,
and
if
I
put
them
to
prove
it
,
First
,
I
grant
that
from
Adam
to
Moses
the
holy
and
pious
Patriarchs
not
only
discharged
all
Duties
of
natural
Religion
,
but
all
Duties
given
by
express
Command
to
them
;
yet
we
read
not
that
God
commanded
them
to
keep
the
seventh
day
,
or
reminded
them
of
a
former
Precept
given
to
Adam
,
and
in
him
to
them
.
And
no
doubt
they
observed
a
sufficient
time
for
the
Worship
of
God
,
it
may
be
a
part
of
every
day
,
or
more
than
one
in
seven
:
for
they
not
only
improved
their
natural
Light
and
Knowledg
,
but
had
a
special
Revelation
of
the
Will
of
God
to
them
;
yet
we
find
not
the
least
intimation
that
any
of
them
kept
the
seventh
day
.
Abel
we
read
sacrificed
;
and
this
of
offering
Sacrifices
could
not
be
known
by
the
Light
of
Nature
;
God
therefore
commanded
him
so
to
do
,
or
revealed
it
some
way
or
another
in
a
supernatural
way
to
him
,
because
him
and
his
Offering
God
had
respect
unto
:
besides
,
he
did
it
in
Faith
,
and
Faith
must
have
a
Rule
to
act
by
;
but
we
do
not
read
he
offer'd
Sacrifices
on
the
seventh
day
,
or
kept
that
day
as
a
Sabbath
:
had
he
kept
one
Sabbath-day
,
tho
no
mention
is
made
of
any
Command
he
had
so
to
do
,
we
should
no
more
doubt
of
it
,
but
conclude
he
had
such
a
Command
,
as
we
believe
he
had
for
his
offering
Sacrifices
;
but
if
he
or
any
other
of
the
Patriarchs
had
kept
the
seventh
day
as
a
Sabbath
,
would
it
from
thence
follow
it
was
a
moral
Precept
,
and
obligatory
on
us
,
any
more
than
their
offering
Sacrifices
obliges
us
so
to
do
?
We
read
of
Men
who
began
to
call
upon
the
Name
of
the
Lord
,
Gen.
4.
26.
or
to
call
themselves
by
the
Name
of
the
Lord
,
as
one
reads
it
,
Then
began
Men
profanely
to
call
upon
the
Name
of
the
Lord
:
and
one
of
the
Rabins
[
*
](A47576-e24450-b)
*
Rabbi
Maimon
.
saith
,
in
those
days
Idolatry
took
its
first
beginning
;
so
that
from
hence
there
can
no
Proof
be
taken
that
they
kept
the
seventh-day
as
a
Sabbath
.
Enoch
walked
with
God
three
hundred
years
,
and
certainly
if
he
had
kept
the
Sabbath
we
should
have
had
●ome
account
of
it
;
but
as
we
read
of
no
such
matter
,
so
Justin
Martyr
,
as
I
find
him
cited
by
approved
Authors
,
declares
Enoch
was
one
if
those
that
was
not
circumcised
,
neither
kept
the
Sabbath
.
that
righteous
Man
,
being
neither
circumcised
,
nor
a
Sabbath-keeper
,
was
by
the
Lord
translated
.
And
as
it
cannot
be
proved
that
the
seventh
day
was
observed
before
the
Flood
,
so
we
have
●o
reason
to
believe
it
was
kept
by
Noah
,
in
those
days
the
Flood
overflow'd
the
World
:
〈◊〉
is
said
,
Noah
was
only
righteous
in
that
Generation
,
and
therefore
a
true
Worshipper
of
God
;
but
we
read
not
of
his
keeping
the
Seventh-day
Sabbath
.
I
know
some
would
catch
at
that
Expression
,
Gen.
8.
10
,
12.
that
Noah
stay'd
seven
days
before
he
sent
out
the
Dove
;
as
if
this
might
re●er
to
the
Sabbath
.
But
in
Answer
to
this
(
which
indeed
needs
●one
at
all
)
take
what
a
learned
Man
hath
●id
for
a
reason
why
Noah
stay'd
seven
days
,
and
again
other
seven
days
:
Noah
,
saith
he
,
desired
to
know
whether
the
Waters
were
decreased
.
Now
the
Waters
being
regulated
by
the
Moon
,
Noah
was
most
especially
to
regard
her
Motions
:
for
as
she
is
either
in
Opposition
or
Conjunction
with
the
Sun
in
her
increase
or
wane
,
there
is
proportionably
an
increase
or
falling
of
the
Waters
.
Noah
then
considering
the
Moon
in
her
several
quarters
,
which
commonly
we
know
are
at
seven
days
distance
,
sent
forth
his
Dove
to
bring
him
tydings
:
for
the
Text
tells
us
,
that
he
sent
out
the
Raven
and
the
Dove
four
times
;
and
the
fourth
time
,
the
Moon
being
in
the
last
quarter
,
when
both
by
the
ordinary
course
of
Nature
the
Waters
usually
are
,
and
by
the
Will
of
God
were
then
much
decreased
;
the
Dove
which
was
sent
out
,
had
found
good
footing
on
the
Earth
.
There
is
greater
reason
to
believe
this
than
to
suppose
it
refer'd
to
the
Sabbath
.
[
*
](A47576-e24690-b)
*
De
Emendat
.
Temp.
l.
5.
Scaliger
,
saith
my
Author
,
one
while
thought
the
day
on
which
,
Noah
left
the
Ark
and
offered
Sacrifices
,
to
be
the
seventh
day
;
but
in
the
next
Edition
he
fixed
that
day
to
be
the
fourth
day
of
the
week
.
Now
after
the
Flood
we
find
God
gave
to
Noah
and
his
Sons
some
express
Laws
and
Commands
,
i.
e.
not
to
eat
Blood
,
and
forbidding
Murder
,
&c.
Now
this
is
the
time
doubtless
to
hear
of
a
Sabbath
,
and
of
the
charge
about
it
,
if
God
had
given
it
either
to
Adam
before
or
after
the
Fall
;
but
not
one
word
is
mention'd
,
for
't
is
not
said
,
Remember
the
seventh
day
,
&c.
or
ye
shall
observe
my
Sabbath
.
Shem
,
Ham
and
Japhet
,
both
Jews
and
Gentiles
,
proceeded
even
the
whole
World
;
and
to
me
it
seems
not
probable
,
had
the
Sabbath
been
commanded
,
that
Jehovah
should
not
at
this
time
have
given
them
a
charge
about
it
,
there
being
then
so
few
positive
Laws
instituted
;
here
is
Blood
forbid
to
the
whole
World
,
and
Murder
,
but
not
one
word
of
a
Sabbath
,
or
seventh
day
to
be
observ'd
.
Seventh-day
Sabbath
out
of
that
number
.
If
we
have
it
not
mentioned
here
,
besure
we
shall
not
meet
with
it
till
we
come
to
Moses
;
but
here
we
have
it
not
,
nor
indeed
was
it
possible
for
some
of
them
to
keep
that
precise
day
,
being
scatter'd
to
the
furthermost
ends
of
the
Earth
.
We
read
of
Abraham
,
that
he
kept
all
God's
Commandments
,
yet
he
kept
no
Seventh-day
Sabbath
:
he
built
an
Altar
,
and
sacrificed
,
which
were
mere
positive
Precepts
,
and
〈◊〉
the
Seventh-day
Sabbath
is
not
mention'd
,
●or
commanded
him
,
nor
a
hint
given
to
remember
him
to
keep
it
.
Job
liv'd
also
,
two
hundred
years
,
which
few
attain'd
to
after
Abraham
.
Joseph
liv'd
but
a
hundred
and
ten
.
'T
is
said
Job
liv'd
a
hundred
and
forty
years
after
his
sore
Trials
were
ended
:
As
to
Isaac
,
he
was
a
most
devout
Man
,
and
〈◊〉
Life
was
taken
up
in
a
continual
course
of
●●ety
:
his
custom
was
to
go
into
the
fields
to
meditate
,
but
it
is
not
said
he
did
it
on
the
●eventh
day
,
or
that
he
kept
this
day
as
a
Sabbath
.
Jacob
was
a
Man
that
fled
from
Idolatry
〈◊〉
God's
Command
,
and
liv'd
a
godly
Life
:
and
tho
we
read
of
his
performing
many
Acts
of
Worship
,
yet
nothing
of
his
keeping
the
seventh
day
as
a
Sabbath
;
no
,
tho
we
read
of
his
hard
Service
when
he
kept
Laban's
Sheep
both
in
Winter
and
Summer
,
which
might
have
caused
him
to
complain
of
his
being
incommoded
from
a
strict
observation
of
that
day
,
had
he
known
it
as
his
Duty
;
but
in
all
his
Complaints
not
one
word
of
this
.
We
know
among
us
how
Shepherds
are
hindered
in
Sabbath-Observations
,
of
which
many
have
complained
,
or
may
have
occasion
to
do
.
Moreover
during
Joseph's
being
in
Pharaoh's
Court
,
nor
before
,
do
we
read
of
his
observing
this
Sabbath
,
and
when
Jacob
came
into
Egypt
,
we
read
〈◊〉
of
his
observation
thereof
,
nor
of
the
Egyptian
keeping
of
it
;
or
had
they
forgot
it
,
besu●
there
would
have
been
some
notice
taken
of
Jacob's
keeping
it
,
nor
would
he
have
avoided
i●
that
he
might
please
Pharaoh
and
his
Servants
.
Nor
can
it
be
thought
on
any
good
grounds
that
the
Children
of
Israel
kept
the
Seventh-day
Sabbath
under
their
Taskmasters
in
Egypt
,
th●
some
would
infer
they
did
from
these
words
,
that
you
make
the
People
rest
from
their
Burdens
,
Exod.
5.
5.
they
would
have
these
words
to
mean
,
you
make
them
keep
a
Sabbath
,
where
as
no
such
thing
seems
to
have
the
least
countenance
,
because
Pharaoh's
Officers
complain
not
of
their
resting
or
being
idle
on
one
day
only
▪
but
two
days
together
;
see
Exod.
5.
14.
Wherefore
have
you
not
fulfilled
your
Task
in
making
of
Brick
,
both
yesterday
and
to
day
,
as
heretofore
?
Now
since
there
is
no
mention
that
any
〈◊〉
the
Patriarchs
kept
the
seventh
day
as
a
Sabbath
,
we
infer
this
as
the
first
reason
why
they
observ'd
it
not
.
Secondly
,
Let
it
be
consider'd
that
we
read
〈◊〉
many
positive
Commands
given
to
Noah
,
to
Abraham
,
Isaac
and
Jacob
,
but
none
to
keep
the
Seventh-day
Sabbath
,
nor
no
reminding
them
of
any
former
Institution
or
Precept
to
observe
it
;
wherefore
we
may
conclude
they
kept
it
not
.
Thirdly
,
Fourthly
,
Fifthly
,
Sixtly
,
We
have
a
Catalogue
of
almost
all
immoral
Evils
before
and
after
the
Flood
,
as
Idolatry
,
Gluttony
,
Drunkenness
,
Lasciviousness
,
Incest
,
Murder
,
Lying
,
Covetousness
,
Theft
,
&c.
and
how
Sin
had
possessed
the
Thoughts
,
Hearts
,
and
Lives
of
Men
;
but
no
account
of
their
Violation
of
the
Sabbath-day
.
Seventhly
,
Eighthly
,
Since
we
read
of
no
Sabbath
till
Moses's
time
,
Exod.
16.
only
that
God
sanctified
the
seventh
day
;
what
makes
our
Brethren
so
boldly
say
that
Adam
in
Innocence
kept
it
,
and
all
the
Patriarchs
from
Adam
to
Moses
?
This
may
seem
strange
to
any
thinking
Man
,
i.
e.
that
they
should
affirm
this
,
seeing
they
require
an
express
Command
from
us
for
the
keeping
of
the
first
day
,
or
else
all
is
nothing
with
them
.
Brethren
,
this
I
will
say
,
that
had
we
no
more
ground
to
keep
the
Lord's
day
in
solemn
Worship
,
as
a
day
of
Rest
,
than
they
can
find
for
the
Patriarchs
keeping
of
the
seventh
day
as
a
Sabbath
,
we
should
not
say
one
word
more
for
it
:
I
challenge
them
to
shew
us
one
place
where
a
Sabbath
is
so
much
as
once
mention'd
,
or
any
express
or
implicit
Command
given
to
any
to
observe
it
;
or
one
Example
from
the
Creation
of
the
World
that
any
Man
or
Woman
ever
kept
the
seventh
day
as
a
Sabbath
until
we
come
to
Moses
,
Exod.
16.
I
shall
,
God
assisting
,
shew
that
we
have
more
than
meer
Examples
of
the
Gospel
Primitive
Churches
for
observing
in
a
solemn
manner
the
Lord's-day
,
or
the
first
day
of
the
week
,
when
I
come
to
that
part
of
my
Work
.
Now
let
them
produce
but
one
Example
,
that
●ne
,
tho
but
one
of
the
Patriarchs
did
keep
the
●eventh
day
as
a
Sabbath
,
I
will
conclude
it
might
be
given
to
Adam
after
his
Fall
;
for
before
his
Fall
it
could
not
be
a
Law
to
him
,
for
the
reasons
I
have
urged
:
but
if
they
could
produce
such
an
Example
,
yet
say
some
learned
Men
,
it
doth
no
more
prove
that
precise
day
is
a
moral
Precept
,
or
that
it
from
hence
follows
,
that
it
is
our
Duty
in
Gospel-times
to
observe
it
,
than
it
proves
't
is
our
Duty
to
offer
Sacrifices
,
which
we
read
(
before
the
Ceremonial
Law
was
given
)
they
frequently
did
.
But
since
there
is
not
one
Instance
to
be
given
of
any
one
Person
that
kept
that
day
till
Moses's
time
,
but
that
the
Word
of
God
is
wholly
silent
about
it
,
we
must
and
may
say
,
according
to
that
common
Maxim
used
by
Divines
,
i.
e.
Where
God
hath
not
a
Mouth
to
speak
,
we
ought
not
to
have
an
Ear
to
hear
.
Ninthly
,
Jewish
Sabbatarians
to
affirm
with
such
Confidence
that
all
the
Patriarchs
did
keep
it
.
But
by
the
way
,
Dr.
Owen
,
who
is
one
that
asserted
what
I
utterly
deny
,
doth
yet
confess
that
many
of
the
Jewish
Masters
or
Rabbins
ascribe
the
original
of
the
Sabbath
to
the
Statute
given
to
them
in
Mara
,
Exod.
15.
and
others
of
them
to
Exod.
16.
yet
the
said
Reverend
Doctor
cites
some
of
the
probable
grounds
to
prove
that
the
Patriarchs
kept
it
.
p.
72.
1.
The
first
and
chief
place
I
find
he
mentions
is
that
in
Gen.
18.
19.
For
I
know
him
,
that
he
will
command
his
Children
and
his
Houshold
after
him
,
and
they
shall
keep
the
ways
of
the
Lord
,
and
do
Justice
and
Judgment
.
Answ.
That
Abraham
had
this
Charge
and
Commandment
given
to
him
is
granted
:
but
what
little
reason
there
is
from
hence
to
conclude
he
kept
the
Sabbath
,
or
gave
charge
to
his
Children
so
to
do
,
I
will
leave
to
all
Mens
Consideration
.
God
gave
to
Abraham
Commands
,
we
find
that
evident
enough
;
and
some
of
them
not
very
easy
to
Flesh
and
Blood
,
as
that
of
offering
up
his
only
Son
.
Moreover
,
none
doubt
of
the
faithfulness
of
the
Patriarch
Abraham
;
but
if
the
Sabbath
was
not
then
instituted
,
nor
any
Command
given
to
him
to
keep
it
,
there
could
not
be
any
such
Command
meant
or
comprehended
in
that
Charge
given
to
him
.
The
truth
is
,
my
Brethren
,
learned
Men
,
who
are
Men
also
of
great
natural
Parts
,
can
put
a
fair
gloss
on
any
thing
,
and
make
that
seem
to
be
a
Truth
that
there
is
not
the
least
ground
to
believe
is
so
.
Abraham
did
all
he
did
in
Faith
,
and
therefore
he
had
Divine
Authority
for
all
he
did
in
God's
Service
.
Dr.
Twiss's
main
Argument
to
prove
that
the
Patriarchs
observed
the
Seventh-day
Sabbath
,
is
this
,
p.
57.
viz.
The
Lord
blessed
the
seventh
day
and
sanctified
it
,
therefore
saith
he
the
Patriarchs
did
observe
it
.
Answ.
I
answer
,
God
blessed
the
seventh
day
and
sanctified
it
,
but
did
not
give
any
Command
to
Adam
to
keep
it
;
therefore
the
Patriarchs
from
thence
could
not
know
,
or
see
they
had
any
ground
to
observe
it
.
Dr.
Twiss
saith
in
the
same
place
,
i.
e.
And
the
truth
is
,
until
the
coming
of
the
Children
of
Israel
out
of
Egypt
we
read
not
of
any
Church
of
God
any
where
but
in
single
Families
;
neither
do
we
read
of
the
Patriarchs
before
the
Flood
,
or
a
long
time
after
,
that
they
kept
any
day
consecrated
to
God's
Service
.
But
we
say
with
him
,
that
it
doth
not
therefore
follow
that
they
kept
no
day
at
all
in
God's
Service
.
They
owned
the
True
God
,
and
worshipped
him
,
and
knew
that
there
must
be
a
time
,
a
sufficient
time
to
discharge
that
Homage
or
Worship
to
him
;
and
tho
perhaps
they
observ'd
one
day
in
seven
,
yet
,
as
I
conceive
,
they
did
not
know
what
precise
day
they
ought
to
observe
above
any
other
,
until
God
by
some
express
positive
Command
made
it
known
,
which
was
not
till
he
constituted
the
whole
House
of
Israel
into
a
Typical
Church-state
,
and
gave
them
an
instituted
Worship
,
and
commanded
their
Legal
and
Typical
Sabbath
.
Besides
,
how
could
the
Patriarchs
know
what
Duties
proper
for
Sabbath-observation
they
should
perform
,
except
it
had
by
some
positive
Law
or
Precept
been
discover'd
to
them
,
of
which
we
read
not
?
When
God
gave
to
Israel
a
Sabbath
,
he
told
them
how
they
should
keep
it
,
as
well
as
the
Reasons
,
End
and
Causes
wherefore
.
Tenthly
,
I
might
also
add
here
what
some
learned
Men
seem
to
affirm
,
i.
e.
that
't
is
doubtful
whether
the
Patriarchs
had
the
distinction
of
Days
into
Weeks
,
but
rather
reckon'd
by
Months
and
Years
;
so
that
the
precise
seventh
day
from
the
Creation
cannot
be
certainly
known
:
and
't
is
thought
that
the
Jews
observ'd
their
seventh
day
from
the
falling
of
Manna
six
days
,
But
it
may
not
be
amiss
to
answer
our
Opponents
as
to
what
they
say
about
the
Scripture
not
mentioning
any
Sabbath
from
Adam
to
Moses
,
or
any
Precept
or
Remembrance
of
it
,
and
yet
things
of
less
moment
are
punctually
recited
.
1.
This
they
say
,
that
we
read
not
of
Circumcision
perform'd
during
all
the
time
of
Israel's
being
in
Egypt
,
which
was
near
four
hundred
years
,
till
Zippora
circumcised
her
Son
.
2.
Also
say
they
,
we
read
not
of
the
Sabbath
in
the
Books
of
Joshua
and
Judges
,
&c.
Answ.
This
is
no
parallel
case
;
for
after
the
positive
Command
given
to
Israel
to
keep
it
,
there
needed
no
such
constant
relation
of
it
;
for
no
doubt
but
after
that
time
it
was
continually
observ'd
.
Let
me
close
this
with
what
I
find
recited
by
many
learned
Men
concerning
the
Judgment
of
divers
of
the
antient
Fathers
about
the
Patriarchs
observing
the
Sabbath
.
Justin
Martyr
saith
,
Irenaeus
saith
,
Tertullian
saith
,
Abel
,
Enoch
,
Noah
and
Melchisedec
observ'd
not
the
Sabbath
.
And
again
,
he
saith
that
not
any
of
the
Patriarchs
kept
the
Sabbath
,
neither
Adam
,
Enoch
,
Noah
nor
Abraham
,
for
2455
years
.
And
hence
Tertullian
saith
,
Eusebius
saith
,
Moses
brings
in
Melchisedec
Priest
of
the
most
High
God
,
Justin
Martyr
again
saith
,
I
might
also
add
several
of
the
Jewish
Rabbins
asserting
the
same
thing
.
But
to
proceed
.
I
infer
from
hence
,
that
that
Text
Gen.
2.
doth
not
contain
in
it
any
present
Institution
of
the
Sabbath
,
but
signifies
God's
Destination
or
Purpose
to
give
it
as
a
Law
to
his
People
Israel
in
after
times
,
and
was
not
given
to
Adam
in
Innocence
for
him
to
sanctify
it
.
God
might
sanctify
that
precise
day
to
his
own
Rest
after
Adam
fell
,
with
respect
had
to
Christ
,
in
whom
he
took
up
his
perfect
Rest
;
and
afterwards
appointed
the
seventh
day
as
a
sign
thereof
.
However
,
it
is
one
thing
for
God
to
sanctify
or
set
apart
a
thing
for
this
or
that
use
,
and
another
thing
to
command
that
thing
,
or
immediately
to
put
it
into
being
.
Our
Lord
Jesus
was
long
sanctified
or
set
apart
to
be
our
Redeemer
,
So
that
if
these
words
,
Gen.
2.
concerning
God's
blessing
and
sanctifying
of
the
seventh
day
,
Sam.
Grascom
,
p.
18.
are
to
be
extended
,
saith
one
,
to
relate
to
any
thing
further
than
to
that
particular
seventh
day
following
the
Creation
,
it
doth
not
refer
to
any
immediate
Institution
of
the
Sabbath
,
but
is
a
historical
Narration
telling
us
what
was
done
,
and
not
when
it
was
done
.
If
therefore
we
can
find
out
a
certain
time
when
the
Sabbath
was
indeed
instituted
,
there
is
good
reason
to
conclude
this
Text
refers
to
that
time
,
as
giving
us
the
reason
why
God
in
the
Institution
of
the
Seventh-day
Sabbath
made
choice
of
that
day
.
And
to
sum
up
what
I
have
said
,
take
these
Arguments
.
1.
We
may
infer
,
2.
If
they
kept
it
by
virtue
of
an
express
Command
and
Institution
,
they
had
no
doubt
some
Directions
about
the
due
observation
thereof
,
and
instituted
Sabbath-days
Worship
:
but
they
had
no
Directions
about
it
,
nor
instituted
Sabbath-days
Worship
;
therefore
they
did
not
observe
it
.
3.
Certainly
if
the
Patriarchs
were
obliged
to
observe
the
seventh
day
as
a
Sabbath
,
God
would
either
have
commended
them
,
or
some
of
them
for
keeping
it
,
or
else
reprehended
others
for
not
keeping
it
:
but
God
neither
commended
any
of
them
for
the
keeping
it
,
nor
reprehended
any
others
for
profaning
,
and
not
●eeping
it
;
therefore
none
of
them
did
observe
〈◊〉
.
Eleventhly
,
Let
me
add
one
Argument
more
〈◊〉
prove
that
the
Patriarchs
did
not
observe
the
seventh
day
as
a
Sabbath
,
viz.
If
the
Patriarchs
and
all
Mankind
from
the
beginning
of
the
World
were
or
had
been
obliged
to
keep
the
Seventh-day
Sabbath
,
certainly
there
had
●een
some
account
given
of
the
Penalty
or
Punishment
due
to
Sabbath-breakers
:
but
we
read
of
no
Penalty
or
Punishment
to
be
inflicted
on
Sabbath-breakers
;
therefore
we
conclude
they
were
not
oblig'd
to
the
observation
thereof
.
How
can
it
be
thought
that
the
Law
of
the
Seventh-day
Sabbath
should
be
imposed
upon
them
,
and
yet
God
should
hide
the
Punishment
due
to
the
breach
thereof
from
the
World
for
more
than
two
thousand
years
?
Evident
it
is
that
they
knew
what
Punishment
was
to
be
inflicted
for
the
breach
of
other
moral
Precepts
,
as
Murder
,
Adultery
,
&c.
and
if
this
were
of
like
nature
,
i.
e.
a
pure
moral
Duty
,
how
came
it
to
pass
that
God
discover'd
not
the
Penalty
to
them
for
violating
this
Precept
?
Twelfthly
,
My
last
Argument
is
this
;
The
Sabbath
under
the
Old
Testament
had
a
respect
to
a
stated
,
and
stinted
instituted
Worship
in
a
National
Church
:
but
the
Patriarchs
,
and
all
God's
People
from
Adam
to
Moses
were
not
brought
into
such
an
Ecclesiastical
and
Political
Church-state
;
and
from
hence
it
seems
to
me
they
were
not
injoyn'd
to
observe
the
Seventh-day
Sabbath
:
that
is
,
they
had
no
instituted
,
stated
,
and
stinted
Worship
,
nor
any
in
a
Magistratical
Capacity
to
inflict
Punishment
〈◊〉
such
as
violated
the
pretended
Sabbath
;
〈◊〉
had
they
been
put
into
such
a
Capacity
,
〈◊〉
doubt
but
God
had
given
them
his
Sabbath
with
the
like
Sanction
to
them
as
afterward
that
the
Penalty
might
have
been
inflicted
〈◊〉
Offenders
,
as
he
did
after
the
Sabbath
was
●●deed
given
to
the
House
of
Israel
in
the
Wi●derness
of
Sinai
.
Nehemiah
clearly
intimates
that
the
Sa●bath
was
only
made
known
to
Israel
,
T●●
madest
known
to
them
thy
holy
Sahbaths
:
was
first
made
known
to
Moses
,
The
Scripture
is
certainly
to
be
taken
〈◊〉
this
sense
,
and
not
in
that
sense
which
so●●
would
have
the
Holy
Ghost
intend
,
viz.
th●●
it
was
made
known
more
clearly
to
that
People
with
the
mode
of
its
observation
,
&c.
but
certainly
it
was
never
known
till
God
reveal'd
〈◊〉
to
Moses
,
nor
given
as
a
Law
to
any
till
give●
to
the
People
of
Israel
in
the
Wilderness
〈◊〉
Sin
.
SERMON
IV.
〈◊〉
the
Commencement
of
the
Sabbath
,
and
that
it
was
in
the
Wilderness
of
Sin
.
What
a
moral
Law
or
Precept
is
.
That
the
Morality
of
the
fourth
Commandment
lies
not
in
the
precise
seventh
day
.
Four
Arguments
urg'd
to
prove
this
.
Gal.
iv
.
10
,
11.
Ye
observe
days
,
and
months
,
&c.
I
Have
,
my
Brethren
,
endeavour'd
to
shew
and
prove
,
1.
That
God
did
not
write
the
Law
of
〈◊〉
Seventh-day
Sabbath
in
Adam's
Heart
;
that
〈◊〉
is
no
Law
of
Creation
wrote
in
the
Hearts
of
the
Gentiles
,
and
of
all
Mankind
,
and
so
no
●atural
or
simple
moral
Precept
.
2.
That
it
was
not
given
to
Adam
by
any
express
positive
Command
either
before
or
immediately
after
he
fell
;
and
so
none
of
the
Pa●riarchs
did
observe
it
.
We
can
find
no
original
of
the
Seventh-day
Sabbath
(
as
to
any
observance
of
it
)
hitherto
,
therefore
must
look
for
its
beginning
or
original
,
or
any
actual
or
express
Command
for
the
observation
thereof
,
somewhere
else
;
which
indeed
we
have
in
Exod.
16.
23.
True
,
Jewish
Rabbins
affirm
that
it
was
given
to
Israel
,
Exod.
15.
25.
at
Marah
:
There
he
made
them
a
Statute
and
an
Ordinance
,
and
there
he
proved
them
.
It
is
called
a
Statut●
and
Ordinance
in
the
singular
,
not
Statutes
〈◊〉
Ordinances
;
and
probably
it
might
be
the
Statute
of
the
Sabbath
,
tho
't
is
not
expressed
〈◊〉
the
falling
of
Manna
,
chap.
16.
tho
others
by
〈◊〉
figure
think
it
may
comprehend
not
only
th●
Sabbath
,
but
all
other
Precepts
of
the
Law
.
I
know
that
Dr.
Owen
seems
not
to
be
of
opinion
,
that
this
Statute
refers
to
the
Sabbath
neither
can
we
determine
the
case
,
yet
it
is
very
probable
it
might
be
that
.
But
we
find
〈◊〉
directly
and
expresly
commanded
,
chap.
16.
2●
▪
To
morrow
is
the
Rest
of
the
holy
Sabbath
unto
the
Lord
,
&c.
And
many
learned
Men
do
asse●●
that
here
was
the
Institution
,
and
original
〈◊〉
the
observance
of
it
:
The
first
time
we
find
the
observation
of
the
Sabbath-day
injoyned
is
〈◊〉
the
Wilderness
of
Sin
,
before
they
came
〈◊〉
Mount
Sinai
,
where
the
ten
Commandment●
were
deliver'd
;
as
if
it
were
purposely
〈◊〉
distinguish
the
day
,
which
is
Ceremonial
,
an●
of
divine
positive
Institution
,
from
the
Wo●●ship
it self
.
The
words
in
Exod.
16.
23.
express
plainly
enough
the
Institution
of
this
day
,
by
way
of
Information
to
the
People
,
viz.
To
morrow
is
the
Rest
of
the
holy
Sabbath
unto
the
Lord
bake
that
which
you
will
bake
to
day
,
&c.
And
when
the
day
came
or
begun
,
And
in
ver.
26.
Six
days
ye
shall
gather
it
,
but
on
the
seventh
day
,
which
is
the
Sabbath
,
in
it
there
shall
be
none
.
Observe
by
the
way
,
that
here
is
not
one
word
on
what
day
the
Manna
first
fell
,
so
that
none
can
tell
this
was
the
seventh
day
from
the
Creation
;
but
that
it
was
the
seventh
day
after
the
six
days
of
its
raining
of
Manna
,
is
evi●ent
.
But
to
return
to
our
business
in
hand
:
Here
,
●●ay
,
is
the
original
,
or
first
beginning
of
the
●●bbath
,
that
we
read
of
,
as
to
any
Precept
or
●●junction
on
the
People
,
or
any
observation
of
〈◊〉
▪
which
was
,
as
one
observes
,
about
a
month
●●fore
Moses
receiv'd
the
Law
on
Mount
Sinai
.
Some
,
it
is
true
,
would
infer
,
that
the
Sab●●th
was
known
,
and
observ'd
by
the
Jews
be●●re
,
because
(
they
say
)
it
is
here
spoken
of
〈◊〉
a
thing
well
known
.
1.
I
answer
in
the
words
of
our
late
Author
:
p.
76.
This
is
a
force
put
upon
the
words
,
and
a
gross
mistake
;
for
it
is
evidently
spoken
of
as
a
new
thing
,
else
what
means
that
frequent
Inculcation
to
make
the
People
take
notice
of
it
,
if
it
had
been
familiar
to
them
before
?
And
what
means
the
coming
of
the
Rulers
of
the
Congregation
to
Moses
to
consult
him
as
on
an
unusual
and
unknown
matter
?
2.
And
let
me
add
,
they
were
told
that
they
should
gather
it
six
days
,
and
that
there
should
be
none
found
on
the
seventh
;
and
yet
some
of
the
People
went
to
gather
it
on
the
seventh
day
,
as
not
being
yet
well
acquainted
with
their
Sabbath
,
ver.
26
,
27.
and
this
displeased
the
Lord
;
and
therefore
Moses
again
told
them
,
ver.
29.
See
,
for
the
Lord
hath
given
you
the
Sabbath
,
therefore
he
giveth
you
on
the
sixth
day
Bread
for
two
days
.
He
hath
given
you
the
Sabbath
;
Doth
not
●his
imply
he
had
not
given
it
to
any
before
?
To
you
,
and
none
else
;
to
you
,
and
to
none
that
went
before
you
,
as
he
spake
to
them
afterwards
,
Deut.
5.
2
,
3.
As
to
his
Laws
and
Covenant
on
Mount
Sinai
,
the
Covenant
which
God
made
with
us
in
Horeb
,
the
Lord
made
not
this
Covenant
with
our
Fathers
,
but
with
us
,
even
〈◊〉
who
are
alive
this
day
.
Their
Fathers
had
the
Covenant
and
all
the
Precepts
before
materially
,
as
to
the
substance
of
them
,
or
what
was
simply
moral
;
but
the●
had
not
this
Covenant
,
nor
those
Precepts
formally
given
to
them
,
and
so
not
the
precise
seventh
day
.
3.
If
the
People
did
know
there
was
a
Sabbath
given
in
charge
to
Moses
before
Manna
it
might
refer
to
that
chap.
15.
yet
they
might
not
know
what
particular
day
it
was
to
begi●
on
,
or
which
day
should
be
the
day
of
their
first
Sabbath
,
nor
know
yet
how
to
keep
it
.
Fo●
4.
As
the
same
Author
notes
,
the
case
of
th●
Man
who
gather'd
Sticks
on
the
Sabbath-day
▪
shews
they
were
still
unacquainted
with
Sabbath-days
Duties
,
and
they
put
him
in
ward
,
for
it
was
not
yet
declar'd
what
should
be
done
unto
him
.
By
which
it
appears
(
saith
he
)
to
be
a
new
thing
not
yet
adjusted
:
for
had
it
been
a
Law
from
the
Creation
,
it
is
scarce
possible
that
all
Men
should
have
been
ignorant
whether
any
Punishment
or
not
,
or
what
Punishment
did
belong
to
the
Violation
of
a
Law
of
such
standing
.
Object
.
I
know
that
Dr.
Owen
saith
,
p.
62.
if
the
original
of
the
Sabbath
was
here
,
then
the
National
Observation
of
it
is
introduced
with
a
strange
abruptness
,
&c.
Answ.
To
which
I
answer
,
that
it
doth
not
so
appear
to
me
;
however
,
let
every
Man
read
the
words
of
Moses
again
,
and
how
he
repeats
the
same
over
and
over
,
To
morrow
is
the
Sabbath
,
&c.
To
day
is
a
Sabbath
unto
the
Lord
;
●gain
,
The
Lord
hath
given
you
the
Sabbath
:
●an
any
thing
be
brought
in
more
solemnly
?
●ut
I
see
how
Men
will
try
their
Wits
to
de●●nd
their
own
Scriptureless
Notion
of
a
Sabbath
given
in
Paradise
,
as
well
as
in
pleading
〈◊〉
other
groundless
Practices
.
Object
.
But
since
you
grant
a
Sabbath
before
〈◊〉
Law
on
Mount
Sinai
or
Ceremonial
Laws
●ere
given
,
doth
not
this
prove
it
is
a
moral
Pre●●pt
?
Answ.
No
,
not
at
all
,
because
we
find
that
sacrifices
,
and
offering
the
Firstlings
of
the
●locks
,
first
Fruits
of
the
Ground
,
were
offered
to
God
from
the
beginning
:
and
therefore
should
we
grant
that
the
Seventh-day
Sabbath
had
been
practised
from
the
beginning
●●so
,
yet
that
would
no
more
prove
it
a
moral
●nd
perpetual
Law
,
than
it
proves
the
offering
●f
the
Firstlings
of
the
Flocks
,
and
the
First-●ruits
,
&c.
to
be
perpetual
Laws
,
or
moral
Duties
;
the
Sabbath
being
a
sign
and
shadow
as
well
as
they
were
so
.
We
come
now
to
the
●●urth
part
of
our
first
general
Proposition
.
Object
.
The
seventh-day
Sabbath
was
given
in
the
20th
.
Chapter
of
Exodus
,
1.
To
this
I
answer
,
that
if
I
can
prove
it
is
not
the
Duty
of
Gentile
Believers
,
nor
any
Believers
in
Christ
in
all
the
World
to
keep
the
Seventh-day
Sabbath
from
hence
,
I
shall
overthrow
our
Opponents
strongest
Fort
,
and
so
utterly
confute
them
;
which
I
doubt
not
by
God's
Assistance
I
shall
fully
do
,
and
in
order
hereto
shall
lay
down
three
Propositions
.
First
,
I
affirm
the
Morality
of
the
fourth
Commandment
lies
not
in
the
observation
of
the
precise
seventh
day
from
the
Creation
.
Secondly
,
That
the
Law
of
the
ten
Commandments
,
as
formally
given
to
Moses
,
and
written
with
the
finger
of
God
in
two
Tables
of
Stone
,
and
given
to
the
whole
House
of
Israel
,
were
not
given
to
the
Gentiles
,
nor
to
any
other
People
in
the
World
,
save
the
Strangers
that
were
within
their
Gates
,
or
were
proselyted
to
the
Jewish
Religion
.
Thirdly
,
That
the
whole
Law
is
changed
▪
and
that
what
was
Ceremonial
,
or
shadows
〈◊〉
things
to
come
,
ceased
at
the
death
of
Christ
:
and
all
Precepts
of
the
Moral
Law
,
or
what
〈◊〉
simply
moral
,
as
they
were
formally
given
by
Moses
,
are
taken
out
of
his
hand
,
and
put
into
the
hands
of
Christ
consider'd
as
Mediator
,
our
Lord
,
and
only
Lawgiver
.
I
shall
now
begin
with
the
first
of
these
Propositious
.
First
,
I
shall
give
you
the
sense
of
the
Learned
about
a
pure
moral
Precept
.
First
,
The
Term
Moral
being
but
a
scholastical
Expression
,
and
not
properly
signifying
that
which
is
usually
understood
by
it
,
's
Christian
Sabbath
,
p.
1
,
2
,
3.
say
Mr.
Cawdry
and
Mr.
Palmer
,
we
have
ever
judg'd
it
a
Bone
of
Contention
:
Moral
(
relating
to
a
Law
)
signifies
in
it self
any
Precept
serving
to
regulate
the
Manners
of
Men.
Dr.
White
saith
,
on
the
Sab.
p.
26.
A
Divine
Law
call'd
Moral
is
a
just
Rule
or
Measure
imposed
by
God
,
directing
and
obliging
to
Obedience
of
things
holy
,
honest
,
and
just
.
The
same
is
twofold
,
simply
moral
,
or
moral
only
by
some
external
Constitution
or
Imposition
of
God
.
Divine
Law
simply
moral
,
commands
or
prohibits
Actions
good
or
evil
,
in
respect
of
their
inward
nature
and
quality
.
Dr.
Owen
saith
,
on
the
Sab.
p.
118.
Moral
Laws
are
such
as
have
the
Reasons
of
them
taken
from
the
nature
of
the
things
themselves
requir'd
in
them
;
for
they
are
good
from
their
respect
to
the
nature
of
God
himself
,
&c.
Laws
Positive
,
as
they
are
occasionally
given
,
so
they
are
esteem'd
alterable
at
pleasure
,
being
fixed
by
mere
Will
and
Prerogative
,
without
respect
to
any
thing
that
should
make
them
necessary
antecedently
to
their
being
given
;
they
may
by
the
same
Authority
at
any
time
be
taken
away
and
abolished
.
Mr.
Shepherd
saith
,
on
the
Sab.
p.
6
,
7.
A
Law
strictly
and
especially
moral
,
is
that
which
concerns
the
Manners
of
all
Men
,
of
which
we
now
speak
,
and
may
be
thus
describ'd
,
viz.
It
is
such
a
Law
as
is
commanded
,
because
it
is
good
;
and
it
is
not
therefore
merely
good
because
it
is
commanded
.
And
thus
Austin
,
saith
he
,
describ'd
it
long
since
.
Also
Cameron
,
and
multitudes
of
other
Writers
and
learned
Men.
But
mere
Divine
positive
Laws
are
commanded
of
God
,
and
therefore
good
.
Some
say
,
that
is
simply
moral
that
is
the
Law
of
Nature
,
or
which
naturally
obligeth
all
Men
,
and
is
distinguished
from
Laws
Ceremonial
,
and
Judicial
.
Thus
one
expresseth
himself
,
i.
e.
of
the
Sab.
p.
4.
This
Law
Moral
all
Men
take
to
be
the
Law
of
Nature
,
and
reciprocally
they
take
the
Law
of
Nature
for
this
Law
,
for
that
which
is
naturally
and
universally
just
.
Mr.
Cawdry
and
Palmer
say
,
p.
3.
It
implys
any
Law
of
God
exprest
in
Scripture
,
whether
it
can
be
prov'd
natural
or
not
,
which
from
the
time
it
was
given
to
the
end
of
the
World
binds
all
succeeding
Generations
of
their
Posterity
to
whom
it
was
given
,
and
more
especially
it
obliges
the
Church
,
&c.
I
think
Mr.
Baxter
in
this
case
has
said
excellently
well
:
on
the
Sab.
p.
77.
Moral
,
saith
he
,
signifieth
that
which
by
nature
is
universal
and
perpetually
obligatory
.
He
answers
this
Question
,
Do
not
Divines
say
the
Decalogue
written
in
Stone
is
the
Moral
Law
,
and
of
perpetual
Obligation
?
Answ.
Yes
,
for
by
moral
they
mean
natural
,
and
so
take
moral
not
in
a
large
sense
,
as
it
signifies
a
Law
de
moribus
,
as
all
Laws
be
whatsoever
;
but
in
a
narrower
sense
,
as
signifying
that
which
by
nature
is
of
universal
and
perpetual
Obligation
.
Now
then
that
which
I
call
a
pure
of
simple
Moral
Law
or
Precept
,
is
that
which
is
a
Transcript
of
God's
holy
Nature
,
and
therefore
commanded
,
whether
written
in
the
Heart
of
innocent
Adam
,
or
in
God's
Word
or
Law
;
and
doth
universally
and
perpetually
oblige
the
whole
World
to
conform
thereunto
.
Now
having
let
you
know
what
is
to
be
understood
by
a
simple
Moral
Law
,
I
shall
shew
that
the
Law
of
the
precise
Seventh-day
Sabbath
is
not
a
Law
of
this
nature
,
i.
e.
a
pure
moral
Precept
universally
and
perpetually
obligatory
on
all
Men
:
tho
I
deny
not
but
there
is
that
in
the
fourth
Commandment
which
is
moral
in
the
sense
I
have
given
,
viz.
1.
A
time
,
fourth
Commandment
.
2.
There
is
something
more
contained
in
it
,
which
God
by
a
positive
Command
requir'd
from
the
Soveraignty
of
his
Will
,
as
that
which
he
sees
just
and
reasonable
;
namely
,
that
one
day
in
seven
be
set
apart
as
a
day
of
Rest
,
and
for
his
Service
,
and
that
this
should
be
perpetual
to
the
end
of
the
World
.
I
know
Divines
call
this
positively
moral
;
and
tho
I
cannot
see
reason
so
to
call
it
,
yet
I
grant
as
much
I
think
as
they
mean
thereby
.
3.
God
did
also
command
the
whole
House
of
Israel
under
their
Legal
and
Typical
Church-●tate
,
to
observe
the
seventh
,
or
last
day
of
the
week
in
remembrance
of
his
finishing
the
Works
of
the
first
Creation
.
And
now
that
the
precise
seventh
Day
was
a
●hadow
or
a
sign
,
I
have
and
shall
prove
;
and
〈◊〉
was
only
a
Law
to
the
Israelites
during
that
Typical
Dispensation
,
and
their
Political
Church-●tate
,
which
Christ
nailed
to
his
Cross
,
and
●uried
with
all
other
Shadows
and
Legal
Ceremonies
.
But
before
I
proceed
,
I
might
give
you
the
Observations
of
divers
Expositors
on
the
order
and
manner
of
the
Expressions
in
the
fourth
Commandment
:
As
first
,
the
essential
part
,
Remember
the
Sabbath-day
to
keep
it
holy
;
not
the
seventh
day
.
True
,
in
the
next
words
God
declar'd
that
the
seventh
Day
should
be
the
Jews
Sabbath
,
whom
he
took
into
a
Legal
and
Typical
Covenant
,
and
Church-state
,
to
be
his
own
People
:
The
seventh
Day
is
the
Sabbath
of
the
Lord
thy
God
;
not
thy
God
in
Christ
upon
the
terms
of
the
new
Covenant
;
no
,
no
,
but
thy
God
in
a
legal
,
and
external
Covenant
.
And
so
their
Sabbath
was
given
to
them
upon
the
terms
of
the
Law
of
Creation
,
or
the
Covenant
of
Works
,
which
is
a
legal
,
relative
,
and
external
Covenant
God
enter'd
into
with
the
whole
House
of
Israel
,
or
Nation
of
the
Jews
,
even
them
and
all
their
natural
Seed
as
such
.
My
Brethren
,
upon
this
foot
of
account
was
the
Seventh-day
Sabbath
founded
;
not
in
Christ
,
or
on
a
new
Covenant
bottom
;
nor
given
to
New-Covenant
Children
as
such
;
but
it
wa●
bottom'd
upon
the
Covenant
of
Works
,
and
only
given
to
that
People
whom
God
brought
out
of
the
Land
of
Egypt
,
and
redeem'd
from
Egyptian
Bondage
.
And
when
he
enters
into
that
Covenant
with
them
,
he
positively
says
therefore
he
gave
them
his
Sabbaths
,
Moreover
,
Expositors
observe
concerning
the
close
of
this
Commandment
,
ver.
11.
Wherefore
God
blessed
the
Sabbath-day
,
and
sanctified
it
,
that
't
is
not
said
the
seventh
day
here
▪
but
the
Sabbath-day
.
One
day
in
seven
,
and
not
the
precise
seventh
Day
from
the
Creation
,
is
by
a
positive
Command
in
this
place
intimated
to
be
God's
Will
and
Pleasure
to
be
observed
to
the
end
of
the
World
.
But
the
precise
Seventh-day
Sabbath
given
to
Israel
.
I
shall
prove
is
not
the
moral
part
of
the
fourth
Commandment
,
but
a
shadow
of
what
was
to
come
,
and
principally
refers
to
Christ
,
and
to
that
spiritual
Rest
Believers
enter
into
when
they
first
close
with
him
.
I
know
Divines
call
one
Day
in
seven
a
moral
positive
,
as
I
just
now
told
you
:
by
moral
they
〈◊〉
,
as
I
conceive
,
that
which
ought
perpe●●ally
to
be
observed
;
but
that
Day
which
God
from
the
Soveraignty
of
his
Will
commanded
the
Jews
,
was
't
is
plain
the
seventh
:
and
when
Christ
came
,
who
has
given
us
the
true
Rest
,
and
rose
from
the
dead
,
he
appointed
,
as
I
shall
hereafter
prove
,
the
first
Day
of
seven
upon
the
account
of
his
finishing
his
Work
,
i.
e.
the
work
of
Redemption
,
as
God
commanded
the
Israe●●tes
to
keep
the
seventh-day
,
because
on
it
he
●ested
when
he
had
finished
his
Work
,
viz.
●hat
of
Creation
.
Now
then
,
tho
there
is
something
naturally
●nd
simply
moral
in
the
fourth
Commandment
;
●nd
tho
God
doth
here
intimate
from
his
own
●rerogative
or
Arbitrary
Will
,
that
he
will
●ave
one
day
in
seven
perpetually
observed
as
a
●ay
of
Rest
and
sacred
Worship
;
yet
that
●art
of
it
that
speaks
of
the
seventh-day
was
●erely
positive
and
typical
,
and
so
ceased
with
●he
Covenant
of
Works
.
Indeed
Dr.
Owen
has
excellently
shewed
how
his
Commandment
is
of
a
mixt
or
compound
●ature
,
partly
simply
moral
,
partly
positively
●oral
,
and
partly
typical
or
Ceremonial
:
the
●●st
he
refers
to
the
precise
seventh
day
,
when
he
says
,
It
was
instituted
for
an
outward
present
religious
Observation
,
to
signify
and
represent
something
to
come
:
And
such
,
saith
he
,
were
all
the
particulars
of
the
whole
System
of
the
Mosaical
Worship
,
whereof
the
Law
of
the
Sabbath
was
a
part
.
And
in
●rief
,
the
whole
Law
of
the
Sabbath
was
,
as
〈◊〉
its
general
nature
,
positive
and
arbitrary
,
●nd
so
changeable
,
and
particularly
ceremo●ial
and
typical
,
and
so
is
actually
changed
and
abolished
.
Now
to
proceed
:
The
precise
Seventh-day
Sabbath
cannot
be
a
simple
moral
Precept
,
and
therefore
in
that
lies
not
the
Morality
of
the
●ourth
Commandment
.
In
order
to
prove
this
,
●et
me
lay
down
this
Proposition
,
viz.
If
the
Law
of
the
observation
of
the
precise
seventh
Day
hath
not
in
it
one
Character
of
a
Law
that
is
simply
moral
;
then
the
Morality
of
the
fourth
Commandment
doth
not
confist
in
the
observation
of
that
precise
Day
:
but
that
it
has
not
one
Characte●
of
such
a
Law
,
I
shall
endeavour
to
prove
,
First
,
But
the
seventh
Day
(
in
which
our
Breth●●
place
the
essence
or
substance
of
the
four●
Commandment
,
or
the
Morality
of
it
)
is
〈◊〉
more
holy
naturally
than
any
other
day
of
〈◊〉
week
.
Object
.
If
they
say
,
but
God
sanctified
th●●
Day
.
1.
I
answer
,
they
will
not
say
that
God
added
any
inherent
Holiness
to
that
Day
.
2.
But
if
they
should
say
he
did
,
then
〈◊〉
would
overthrow
the
Morality
of
it
,
i.
e.
as
〈◊〉
this
first
property
of
a
simple
moral
Precept
for
then
it
will
follow
it
was
made
holy
〈◊〉
an
Act
of
God's
Arbitrary
Will
and
Pleasure
▪
and
that
it
was
not
so
naturally
,
as
that
Day
was
created
,
or
proceeded
from
the
Holiness
of
God
:
because
,
as
we
have
shew'd
,
all
pu●●
moral
Precepts
as
to
the
matter
of
them
are
not
good
merely
because
God
commands
them
,
〈◊〉
are
in
themselves
good
as
resulting
from
the
Holiness
of
his
Nature
.
For
evident
it
is
,
that
every
Day
of
the
〈◊〉
had
one
and
the
same
efficient
Cause
,
namely
▪
Divine
Creation
;
and
all
days
and
things
Go●
made
were
very
good
;
and
God's
sanctifying
the
seventh
Day
was
but
his
setting
it
apart
fo●●
some
holy
use
:
p.
82.
the
Day
,
saith
Dr.
Owen
,
was
not
capable
of
any
inherent
Holiness
.
God
then
sanctified
,
says
he
,
this
Day
,
not
that
he
kept
it
holy
himself
,
which
in
no
sense
the
Divine
Nature
is
capable
of
;
nor
that
he
purified
it
and
made
it
inherently
holy
,
which
the
nature
of
the
Day
is
not
capable
of
,
nor
that
he
celebrated
that
which
in
it self
was
holy
[
mark
that
well
]
but
he
set
it
apart
to
holy
use
.
So
that
from
hence
it
follows
,
if
the
Morality
of
the
fourth
Commandment
lay
in
the
precise
seventh
Day
,
it
wants
the
first
Character
of
a
simple
moral
Precept
.
God
might
have
set
apart
at
first
any
other
day
if
he
had
pleased
,
as
well
as
the
seventh
.
Secondly
,
Thirdly
,
That
Law
which
upon
urgent
necessity
may
be
omitted
or
laid
aside
,
or
be
broken
,
can
be
no
Precept
simply
moral
;
but
the
keeping
of
the
Seventh-day
Sabbath
,
upon
divers
urgent
necessities
,
might
be
omitted
or
broken
:
i.
e.
to
carry
his
bed
on
that
Day
.
But
Precepts
simply
moral
,
in
respect
of
the
negative
part
,
oblige
perpetually
,
and
by
no
means
must
be
transgressed
;
for
,
as
a
Divine
saith
,
A
Man
must
not
tell
a
Lye
to
save
the
World
.
Can
any
pretended
necessity
make
it
lawful
to
worship
another
God
,
or
prophane
his
Name
,
or
steal
,
murder
,
or
commit
Adultery
?
I
know
what
is
said
about
the
Israelites
borrowing
of
the
Egyptians
;
and
of
God's
commanding
Abraham
to
slay
his
Son
:
but
those
actions
are
to
be
accounted
for
,
as
being
extraordinary
cases
.
Obj.
Works
of
Mercy
may
be
done
on
the
Sabbath-day
,
and
Christ
speaks
of
Works
of
Mercy
.
Answ.
Of
what
nature
are
works
of
Mercy
?
I
hope
not
of
a
higher
concern
than
the
discharge
of
a
simple
moral
Precept
.
And
can
one
simple
moral
Precept
have
more
Sanctity
in
it
than
another
?
What
,
violate
the
very
letter
of
one
moral
Law
,
to
do
that
which
is
but
implyed
as
the
necessary
consequence
of
another
!
nay
,
break
a
Command
of
the
first
Table
,
to
keep
a
Command
of
the
second
Table
!
This
is
a
hard
case
.
Fourthly
,
That
Law
or
Precept
which
is
equalled
to
,
or
compared
with
Sacrifices
,
is
no
simple
moral
Precept
:
but
such
is
the
Law
or
Precept
of
the
Seventh-day
Sabbath
;
therefore
't
is
not
a
simple
moral
Precept
.
That
our
Saviour
himself
doth
equal
it
to
,
or
compare
it
with
Sacrifices
,
see
Mat.
12.
3
,
4
,
5
,
6.
1.
Our
Lord
justifies
his
Disciples
in
plucking
the
Ears
of
Corn
on
the
Sabbath-day
,
and
compares
their
so
doing
to
David's
eating
the
Shew-bread
,
vers.
3.
which
was
unlawful
by
a
mere
positive
Law
.
2.
He
shews
them
how
the
Priests
in
the
Temple
prophaned
the
Sabbath
,
and
were
blameless
,
vers.
5.
Some
think
they
slew
Beasts
on
that
Day
;
however
our
Lord
saith
,
they
prophaned
the
Sabbath
,
&c.
But
then
,
says
he
,
If
ye
had
known
what
that
meaneth
,
I
will
have
Mercy
and
not
Sacrifice
,
ye
would
not
have
condemned
the
guiltless
,
vers.
7.
What
can
he
intend
less
than
this
;
viz.
If
ye
had
known
the
difference
between
a
pure
moral
Precept
and
such
a
Precept
as
is
nothing
more
than
a
Sign
,
a
Shadow
,
like
those
of
Sacrifices
,
or
a
mere
positive
Law
that
I
am
Lord
of
,
and
can
take
away
,
and
give
another
at
my
pleasure
,
you
would
not
have
condemn'd
the
guiltless
.
For
tho
all
God's
mere
positive
Precepts
have
great
Sanctity
in
them
,
and
ought
carefully
to
be
kept
;
yet
when
a
simple
moral
Duty
comes
in
competition
with
such
as
are
but
positive
or
ceremonial
,
the
lesser
must
give
place
to
the
greater
;
as
we
commonly
say
,
Of
two
evils
choose
the
least
.
But
if
the
precise
Seventh-day
Sabbath
was
a
pure
moral
Precept
,
equal
with
,
and
of
the
same
nature
of
that
Precept
of
shewing
Mercy
,
there
had
been
no
ground
for
our
Lord
thus
to
have
answered
the
Jews
:
for
if
it
had
been
so
,
no
doubt
he
would
have
said
,
I
must
indeed
blame
my
Disciples
,
because
they
have
broke
one
of
God's
righteous
Precepts
,
whose
Nature
and
Quality
is
above
that
of
David's
eating
of
Shew-bread
,
or
Sacrifices
.
But
he
who
was
the
great
Expounder
of
the
Law
,
knew
best
the
vast
difference
between
a
moral
Precept
,
and
such
as
their
Sabbath
and
Sacrifices
were
.
Our
late
Annotators
on
this
place
,
express
themselves
to
this
purpose
:
The
meaning
is
,
that
God
preferreth
Mercy
before
Sacrifices
;
where
two
Laws
in
respect
of
some
Circumstances
,
seem
to
clash
one
with
another
,
so
as
we
cannot
obey
both
,
our
Obedience
is
due
to
the
more
excellent
Law
.
Now
,
saith
our
Saviour
,
the
Law
of
Mercy
is
the
more
excellent
Law
;
God
prefers
it
before
Sacrifice
;
which
had
you
considered
,
you
would
never
have
accused
my
Disciples
,
who
in
this
point
are
guiltless
.
Why
a
more
excellent
Law
?
Is
it
not
because
the
one
is
a
moral
Law
proceeding
from
God's
Nature
,
and
the
other
but
merely
positive
and
Typical
,
and
so
arbitrary
?
And
why
do
the
Annotators
apply
that
to
Sacrifices
?
Our
Lord
remotely
refers
to
that
,
but
directly
and
immediatly
to
the
Seventh-day
Sabbath
,
and
mentions
Sacrifices
to
show
that
the
precise
Seventh-day
Sabbath
was
no
moral
Law
,
but
of
the
same
nature
with
the
Law
of
Sacrifices
,
and
that
of
the
Shew-bread
.
Besides
,
our
Saviour's
bringing
in
(
on
this
occasion
)
those
words
,
for
the
Son
of
Man
is
Lord
even
of
the
Sabbath
,
clearly
shews
that
he
as
Mediator
had
power
to
change
,
dispose
of
,
or
take
away
the
Law
of
the
Seventh-day
Sabbath
:
for
what
a
Person
is
Lord
of
,
he
may
do
what
he
will
with
.
So
that
it
may
be
lawful
for
any
man
to
do
any
work
on
that
Day
,
when
it
ceas'd
and
was
abolished
,
as
indeed
it
now
is
,
with
all
other
Shadows
and
legal
Ceremonies
.
But
none
sure
will
say
,
Christ
as
the
Son
of
Man
,
or
as
Mediator
,
is
Lord
of
any
pure
moral
Precept
;
so
that
he
can
give
liberty
to
men
to
worship
other
Gods
,
or
to
make
graven
Images
and
bow
down
to
them
,
or
take
God's
holy
Name
in
vain
,
or
commit
Murder
,
Adultery
,
or
steal
,
&c.
No
,
no
,
it
would
be
Blasphemy
with
a
witness
to
say
this
;
such
is
the
vast
difference
between
Laws
that
result
from
the
nature
of
God
,
and
mere
positives
,
shadowy
and
Ceremonial
Precepts
,
which
were
given
for
a
time
as
an
Act
of
God's
Prerogative
and
good
Pleasure
,
and
when
the
Antitype
is
come
,
were
to
cease
for
ever
.
Obj.
But
what
say
some
?
If
Christ
brake
the
Seventh-day
Sabbath
,
he
sinned
:
thus
a
rash
Person
lately
exprest
himself
.
Ans.
1.
Because
our
Lord
came
not
to
destroy
the
Law
,
&c.
but
to
fulfil
it
,
and
was
obliged
exactly
to
keep
the
whole
moral
Law
of
God
(
that
it
might
be
imputed
to
us
with
his
passive
Obedience
,
to
justify
us
before
God
,
as
his
full
and
perfect
Righteousness
)
that
therefore
he
was
obliged
to
conform
to
all
Typical
and
Ceremonial
Laws
,
of
which
he
himself
was
the
Antitype
,
none
I
think
ever
asserted
;
he
had
another
way
to
fulfil
all
such
Laws
,
than
by
his
actual
Obedience
to
them
.
And
,
2.
Let
it
be
considered
in
respect
to
the
Typical
Sabbath
,
the
Antitype
being
now
come
,
which
was
that
Evangelical
Spiritual
Rest
in
and
by
Christ
,
which
all
entered
into
that
believed
in
him
at
that
time
:
for
having
given
rest
to
all
that
came
to
him
,
he
had
thereby
in
part
fulfilled
that
figurative
and
typical
Law
;
and
by
his
shewing
such
strange
indifference
about
his
observance
thereof
,
and
his
carriage
towards
it
at
every
turn
,
did
clearly
intimate
that
that
Typical
Sabbath
was
departing
,
or
in
a
dying
condition
,
tho
not
quite
dead
,
till
he
himself
suffered
and
dyed
on
the
cross
;
and
was
afterwards
gradually
,
and
decently
buried
,
it
having
,
as
one
observes
,
an
honourable
Funeral
,
when
further
light
was
given
to
God's
People
about
it
.
But
no
more
at
this
time
.
SERMON
V.
Six
Arguments
more
to
prove
the
Seventh-day
Sabbath
not
moral
.
That
it
was
a
Sign
and
Shadow
to
Israel
of
the
Covenant
of
Works
.
Gal.
iv
.
10
,
11.
Ye
observe
days
,
and
months
,
&c.
THE
last
Day
I
gave
four
Reasons
to
prove
that
the
simple
moral
part
of
the
fourth
Commandment
lies
not
in
the
observation
of
the
precise
Seventh-day
Sabbath
.
I
have
six
more
to
add
.
Fifthly
.
That
the
precise
Seventh-day
Sabbath
cannot
be
that
part
of
the
fourth
Commandment
which
is
purely
moral
,
I
argue
thus
:
Whatsoever
is
a
simple
moral
Precept
,
universally
and
perpetually
obligatory
,
is
by
our
Saviour
or
his
Apostles
confirmed
or
given
forth
anew
in
the
New
Testament
;
but
the
Seventh-day
Sabbath
is
not
so
confirm'd
or
given
forth
,
therefore
is
not
a
simple
moral
Precept
.
To
prove
the
Major
,
or
first
Proposition
,
let
it
be
considered
,
that
the
moral
Law
is
transfer'd
from
Moses
to
Jesus
Christ
,
or
taken
out
of
Moses's
hands
as
a
Lawgiver
,
and
put
into
the
hands
of
Christ
considered
as
Mediator
:
and
this
was
signified
by
those
words
,
The
Priests
Lips
should
keep
knowledg
,
and
they
should
seek
the
Law
at
his
mouth
;
for
he
is
the
Messenger
of
the
Lord
of
Hosts
.
Whatsoever
was
doubtful
,
the
High-Priest
Mat.
5.
and
other
places
,
shewing
the
spirituality
thereof
;
and
how
men
may
be
said
to
break
the
Commands
against
Adultery
,
Murder
,
&c.
by
the
lusts
and
malice
in
their
hearts
,
tho
they
never
actually
commit
either
of
those
Sins
.
Nay
,
I
know
not
one
simple
moral
Precept
,
which
our
Lord
or
his
Apostles
did
not
confirm
or
give
forth
anew
,
who
no
ways
extenuated
the
guilt
of
the
breach
of
it
,
but
with
far
greater
severity
aggravated
every
transgression
thereof
.
the
wrath
of
God
is
revealed
from
Heaven
against
all
ungodliness
,
and
unrighteousness
of
Men.
Now
neither
our
Lord
nor
his
Apostles
seemed
to
confirm
or
give
forth
anew
the
old
Jewish
Seventh-day
Sabbath
;
but
contrarywise
,
as
I
have
shew'd
,
he
seemed
to
excuse
his
Disciples
when
charged
with
the
breach
thereof
,
and
allow'd
others
to
do
that
which
was
deem'd
unlawful
on
the
Sabbath-day
,
as
bearing
a
burden
,
&c.
If
our
Adversaries
can
prove
that
every
simple
moral
Precept
of
the
Decalogue
was
not
confirm'd
by
Christ
or
his
Apostles
,
let
them
do
it
.
Obj.
I
know
they
say
,
that
neither
Christ
nor
his
Apostles
ever
confirmed
,
or
gave
out
anew
that
Command
,
Thou
shalt
not
make
to
thy self
any
graven
Image
,
&c.
Answ.
As
to
Idols
,
they
are
directly
forbid
:
Idol
is
nothing
in
the
world
;
there
is
none
other
God
but
one
.
And
St.
John
saith
,
Little
Children
,
keep
your selves
from
Idols
:
and
again
,
Flee
from
Idolatry
.
Now
what
is
a
Graven
Image
but
an
Idol
?
Every
Graven
Image
made
to
be
worshipped
is
an
Idol
,
tho
every
Idol
is
not
a
Graven
Image
.
Where
do
they
read
that
an
Image
made
of
Bread
is
forbid
in
Moses's
Law
?
True
,
the
second
Command
forbids
all
Idols
,
and
all
Idols
are
forbid
in
the
Gospel
.
Nay
,
Idols
are
in
a
more
nice
manner
defined
and
condemned
in
the
Gospel
,
than
by
the
Law
of
Moses
.
We
read
that
a
Man
may
idolize
or
make
a
God
of
his
Belly
;
Covetousness
is
Idolatry
.
Object
.
But
where
do
we
read
in
the
New
Testament
that
it
is
unlawful
for
a
Man
to
marry
his
own
Sister
?
Answ.
1.
Where
all
Uncleanness
,
and
Lusts
of
Concupiscence
and
Fornication
are
forbid
,
there
a
Man
is
forbid
to
marry
his
own
Sister
.
2.
Is
not
this
sort
of
Incest
forbidden
and
condemned
,
1
Cor.
5.
1.
where
the
incestuous
Person
is
condemned
for
marrying
his
Father's
Wife
?
If
it
be
unlawful
for
a
Man
to
marry
his
Brother's
Wife
,
or
his
Father's
Wife
,
it
is
unlawful
to
marry
his
own
Sister
,
because
nearer
of
kin
.
3.
All
manner
of
Incest
is
forbid
to
believing
Gentiles
in
Acts
15.
29.
this
was
one
of
those
things
contain'd
in
the
Law
that
is
given
forth
anew
to
believing
Gentiles
.
The
Holy
Ghost
inspir'd
the
Apostles
to
write
to
the
Gentiles
to
abstain
from
Blood
,
Meats
offered
to
Idols
,
things
strangled
,
and
from
Fornication
:
now
Incest
is
by
Paul
call'd
Fornication
,
1
Cor.
5.
1.
I
hear
there
is
Fornication
amongst
you
,
&c.
Tho
in
strict
speaking
(
say
our
late
Annotators
)
by
Fornication
we
mean
Uncleanness
of
single
Persons
,
yet
by
this
word
often
in
Scripture
is
understood
all
species
of
Uncleanness
.
Nor
is
it
probable
that
the
Holy
Ghost
refers
to
the
Uncleanness
of
single
Persons
in
Acts
15.
but
to
somewhat
more
doubtful
:
and
therefore
I
conceive
all
sorts
of
Incest
in
this
place
are
forbidden
.
4.
If
any
should
say
,
How
can
they
know
it
was
unlawful
for
a
Man
to
marry
his
own
Sister
?
I
answer
:
'T
is
not
only
known
(
as
I
have
shew'd
)
by
the
New
Testament
,
and
forbid
there
,
but
also
by
the
very
Light
of
Nature
:
for
such
Fornication
,
Paul
,
is
not
so
much
as
once
nam'd
among
the
Gentiles
;
that
is
,
among
the
more
civiliz'd
Heathens
,
who
had
no
other
Law
than
the
Light
of
Nature
,
which
teaches
Men
to
abhor
such
a
Marriage
.
For
doth
the
Light
of
Nature
teach
a
Man
that
it
is
a
shame
to
wear
long
Hair
,
and
not
teach
him
it
is
a
shame
to
marry
his
own
Sister
?
5.
Moreover
,
tho
I
said
the
whole
Moral
Law
is
transfer'd
from
Moses
as
a
Lawgiver
,
to
Christ
as
Mediator
;
yet
the
Old
Testament
and
the
Law
as
written
by
Moses
,
as
well
as
the
Prophets
,
are
of
great
use
in
many
respects
:
All
Scripture
is
profitable
for
Doctrine
,
for
Reproof
,
for
Correction
,
and
Instruction
in
Righteousness
,
&c.
Sixthly
,
fourth
Commandment
consists
not
in
the
observation
of
the
precise
seventh
Day
,
because
that
day
was
a
sign
or
shadow
of
something
to
come
.
I
did
at
first
prove
,
in
opening
my
Text
,
that
the
weekly
Jewish
Sabbath
is
comprehended
in
those
days
the
false
Brethren
taught
the
Galatians
to
observe
;
Jewish
seventh
day
from
the
Creation
,
and
under
the
Covenant
of
Works
,
was
a
shadow
of
things
to
come
.
But
I
shall
add
here
something
out
of
an
approved
Author
,
further
to
confirm
this
:
That
Sabbath
,
Col.
2.
16.
Let
no
man
judg
you
in
Meats
or
in
Drinks
,
or
in
respect
of
an
holy
day
,
or
New
Moons
or
Sabbaths
,
which
were
shadows
of
things
to
come
:
but
the
Body
is
of
Christ
.
The
only
question
is
,
whether
their
weekly
Sabbath
was
here
intended
.
Some
are
jealous
lest
in
pressing
it
so
far
,
it
should
prove
prejudicial
to
our
weekly
Christian
Sabbath
;
but
this
is
a
mere
causless
Jealousy
.
For
let
us
ponder
the
scope
and
design
of
the
place
,
and
it
will
appear
that
the
Apostles
design
is
not
to
level
Christian
Days
and
Duties
,
but
such
as
the
Jews
observ'd
,
and
would
have
introduced
with
Circumcision
.
'T
is
apparent
that
in
all
those
three
places
,
Rom.
14.
5
,
6.
Gal.
4.
10
,
11.
Col.
2.
16.
he
crys
down
the
Ordinances
of
the
Law
or
Old
Testament
,
not
the
Institutions
of
the
Gospel
.
Look
what
the
Jewish
false
Teachers
cry'd
up
,
St.
Paul
cried
down
.
So
as
to
argue
from
hence
against
all
difference
of
days
under
the
Gospel
,
is
evidently
to
stretch
the
Text
beyond
the
Scope
;
but
to
urge
it
against
all
Jewish
holy
days
(
their
weekly
Sabbath
and
all
)
is
not
to
force
it
.
For
,
1.
The
Apostle
seems
to
speak
distinctly
and
distributively
,
enumerating
the
several
sorts
of
days
in
observation
among
the
Jews
,
Holy-days
,
New-Moons
,
Sabbaths
:
and
the
gradation
from
yearly
Holy-days
to
monthly
New-Moons
,
and
from
them
to
weekly
Sabbaths
,
is
visible
enough
to
such
as
are
not
blinded
with
Prejudice
.
Mr.
Shepherd
speaks
much
to
the
same
purpose
:
The
plural
term
[
Sabbaths
]
is
usually
put
for
the
singular
,
the
Sabbath
or
seventh
day
,
Thes.
20.
p.
204.
now
under
dispute
.
Yea
,
I
cannot
find
any
one
Text
in
all
the
New
Testament
,
where
it
is
applied
in
the
same
number
to
any
other
day
or
Sabbath
,
but
the
old
Seventh-day
Sabbath
.
[
*
](A47576-e32030-b)
*
Mat.
12.
15.
Mark
1.
21.
cap.
2.
24.
cap.
3.
2.
Luk.
4.
31.
cap.
13.
10.
Act.
13.
14.
Seven
or
eight
times
the
same
word
as
is
here
set
down
in
the
plural
number
,
is
used
for
the
old
weekly
Sabbath
,
and
not
so
much
as
once
for
any
yearly
Sabbath
:
therefore
in
all
reason
that
precise
weekly
Sabbath
must
be
here
(
I
will
not
say
included
only
,
but
)
principally
intended
.
Even
in
the
Old
Testament
,
wherever
New
Moons
and
Sabbaths
are
coupled
together
(
unless
the
Phrase
be
figurative
,
as
in
Isa.
66.
23.
)
the
Jews
weekly
Sabbath
is
denoted
by
it
,
as
appears
by
those
Scriptures
cited
in
the
Margin
[
†
](A47576-e32120-b)
†
2
Kings
4.
23.
1
Chron.
23.
31.
ch.
8.
13.
ch.
31.
3.
Neh.
10.
33.
Ezek.
45.
17.
Amos
8.
5.
,
in
most
of
which
their
annual
Sabbaths
are
excepted
,
and
distinguished
by
another
name
,
scil.
[
Feasts
]
to
which
answers
the
word
Holy-days
in
this
place
,
Col.
2.
16.
For
indeed
the
word
in
the
Original
signifies
a
Feast
or
Festival-day
.
Thus
let
Scripture
expound
Scripture
,
and
Truth
will
be
Truth
in
spite
of
Error
:
take
the
whole
Sentence
together
,
Holy-days
,
New-Moons
,
Sabbaths
,
and
(
if
it
be
an
Old
Testament
Phrase
)
it
always
implies
the
old
Seventh-day
Sabbath
;
or
take
the
word
[
Sabbaths
]
singly
by
it self
,
and
(
if
it
be
a
New
Testament
Term
,
as
't
is
like
it
is
)
it
ever
signifies
the
same
seventh
day
;
unless
when
put
for
week
,
which
here
it
cannot
be
.
The
Conclusion
then
is
undeniable
,
that
the
Jews
Seventh-day
Sabbath
was
a
shadowy
Sabbath
.
Dr.
Owen
also
repeats
what
some
learned
Men
say
upon
this
place
,
Let
no
Man
judg
you
in
Meats
or
Drinks
,
or
in
respect
of
an
Holy-day
,
or
the
New-Moon
,
or
of
the
Sabbath
,
or
Sabbath-days
,
which
were
a
shadow
of
things
to
come
:
but
the
Body
is
of
Christ
.
From
hence
they
affirm
(
saith
he
)
it
will
follow
,
that
there
is
nothing
moral
in
the
observation
of
the
Sabbath
,
seeing
it
was
a
mere
Type
and
Shadow
,
as
were
other
Mosaical
Institutions
;
and
also
that
it
is
absolutely
abolished
and
taken
away
by
Christ
.
And
if
they
mean
no
more
but
that
precise
seventh
Day
,
they
were
certainly
right
:
Nay
Dr.
Owen
himself
,
as
I
conceive
,
determines
the
matter
so
as
to
make
that
precise
day
refer
to
Moses
,
and
his
Oeconomy
.
But
indeed
I
see
some
learned
Men
have
wrote
very
darkly
,
because
they
strive
to
preserve
a
Sabbath
in
the
Gospel-day
,
or
a
day
of
Rest
,
and
of
solemn
Worship
;
and
that
tho
not
simply
,
yet
positively
moral
,
from
the
fourth
Command
:
and
if
by
moral
positive
they
mean
one
day
in
seven
,
which
God
from
his
Soveraign
Pleasure
will
have
perpetually
observed
as
a
day
of
Rest
and
solemn
Worship
,
I
am
of
their
mind
.
Quest.
But
since
the
Jewish
seventh
Day
was
a
Sign
and
a
Shadow
,
what
was
it
a
Sign
and
Shadow
of
?
Answ.
Before
I
give
a
direct
Answer
to
this
,
let
me
premise
one
thing
,
which
in
a
special
manner
we
ought
to
regard
,
viz.
that
the
Law
of
the
Seventh-day
Sabbath
was
bottom'd
upon
the
Covenant
of
Works
in
that
Ministration
of
it
given
to
the
whole
House
of
Israel
,
as
suting
with
their
Ecclesiastical
,
Political
,
and
Typical
Church-state
.
And
this
Dr.
Owen
has
fully
proved
,
p.
221.
speaking
of
that
Covenant
:
Now
,
saith
he
,
this
is
not
absolutely
and
merely
a
Law
,
but
as
it
contain'd
a
Covenant
between
God
and
Man
.
A
Law
it
might
have
been
,
and
not
a
Covenant
,
which
doth
not
necessarily
follow
upon
either
its
instructive
or
preceptive
Power
.
Yet
it
was
originally
given
in
the
Counsel
of
God
to
that
end
,
and
accompanied
with
Promises
and
Threatnings
,
whence
it
had
the
nature
of
a
Covenant
.
By
virtue
of
this
Law
,
as
a
Covenant
,
was
the
observation
of
a
Sabbath
prescribed
,
and
required
,
as
a
token
and
pledg
of
God's
Rest
in
that
Covenant
in
the
performance
of
the
Works
whereon
it
was
instituted
,
and
of
Man's
Interest
in
it
—
Again
,
he
saith
;
Seeing
therefore
that
the
Moral
Law
,
as
a
Covenant
between
God
and
Man
,
requir'd
this
sacred
Rest
—
we
must
inquire
what
place
,
as
such
,
it
had
in
the
Mosaical
Oeconomy
,
whereon
the
true
Reason
and
Notion
of
the
Sabbath
doth
depend
:
for
the
Sabbath
being
originally
annexed
to
the
Covenant
between
God
and
Man
[
*
](A47576-e32470-b)
*
The
Dr.
takes
it
for
granted
,
which
I
deny
,
that
the
Sabbath
was
given
,
to
Adam
.
,
the
Renovation
of
the
Covenant
doth
necessarily
require
a
special
Renovation
of
the
Sabbath
;
and
the
change
of
the
Covenant
as
to
the
nature
of
it
,
in
like
manner
doth
introduce
a
change
of
the
Sabbath
,
&c.
1.
From
hence
note
,
that
Dr.
Owen
saith
,
the
Law
given
Exod.
20.
was
a
renewal
of
the
Covenant
of
Works
.
2.
That
the
Seventh-day
Sabbath
was
given
as
a
Token
or
Pledg
of
that
Covenant
,
and
Rest
.
3.
That
the
Seventh-day
Sabbath
of
Rest
was
not
a
Type
of
our
Eternal
Rest
in
Heaven
,
but
a
Type
or
Shadow
of
that
true
Spiritual
Rest
we
enter
into
under
the
New
Covenant
when
we
believe
in
Christ
;
and
so
this
Rest
is
the
Antitype
of
the
Jewish
Seventh-day
Sabbath
.
My
Brethren
,
this
is
that
Rest
of
God
which
he
referr'd
to
,
and
in
which
he
takes
up
his
delight
and
complacence
.
Moreover
,
God
shewed
his
People
Israel
by
their
Sabbath
,
how
impossible
it
was
for
them
,
by
the
Covenant
of
Works
,
to
enter
into
this
Rest
,
where
they
should
utterly
cease
from
sin
:
it
was
a
sign
between
God
and
them
,
that
they
should
perform
the
whole
Obedience
due
under
the
Covenant
of
Works
,
signified
by
that
Obligation
,
that
in
six
days
they
should
labour
and
do
all
they
had
to
do
,
and
then
rest
,
denoting
that
the
whole
Law
must
be
kept
,
or
no
rest
:
the
man
that
doth
them
shall
live
by
them
,
or
have
Life
,
Rest
,
and
Peace
on
that
Condition
.
This
,
I
say
,
did
signify
Man's
working
for
Life
before
he
could
enter
into
Rest
;
for
if
they
could
do
all
they
had
to
do
,
or
God
required
of
them
,
or
answer
all
the
Demands
of
the
Law
,
then
they
should
have
Rest
,
Peace
,
and
Justification
thereby
.
Here
you
have
the
Six-days
Labour
,
and
the
Seventh-day's
Sabbath
,
it
being
an
Epitome
of
the
Covenant
of
Works
:
For
their
Sabbath
,
as
Calvin
shews
,
in
the
tenor
of
it
,
put
them
upon
the
highest
Acts
of
Obedience
,
even
to
live
and
sin
not
,
or
cease
from
all
Iniquity
in
Words
,
Thoughts
,
and
Actions
.
Now
if
this
did
not
tend
to
Bondage
,
and
so
was
a
Law
against
them
,
and
contrary
to
them
,
nothing
could
;
but
now
in
Christ
,
who
hath
kept
the
Law
perfectly
for
us
,
or
has
done
all
we
were
to
do
,
and
suffer
,
we
come
to
have
true
spiritual
Rest
and
Peace
.
And
,
Our
Lord
,
no
doubt
,
alludes
to
this
,
Ma●.
11.
28
,
29.
Come
to
me
all
ye
that
labour
and
are
heavy
laden
,
and
I
will
give
you
rest
.
Brethren
,
mind
those
two
words
,
labour
and
heavy
laden
.
On
the
Jewish
Sabbath
no
servile
labour
was
to
be
done
,
nor
any
burdens
to
be
born
,
signifying
that
Believers
in
Christ
cease
from
labouring
for
Life
,
and
must
not
bear
any
burden
of
Sin
,
either
in
respect
of
the
guilt
or
fear
of
the
punishment
;
Christ
having
done
all
,
and
born
the
burden
of
all
our
sins
in
his
own
Body
on
the
Tree
;
so
that
we
must
cast
our
Burden
on
the
Lord
,
and
he
will
sustain
us
.
And
so
we
begin
our
Sabbath
after
all
our
Works
are
done
,
and
Burdens
born
by
our
dear
Lord
,
and
blessed
Surety
,
on
the
first
Day
of
the
Week
,
as
he
has
directed
us
;
and
from
hence
we
work
not
for
Life
and
Rest
,
but
from
Life
,
Rest
and
Peace
.
Therefore
to
answer
that
Question
,
what
was
the
Jewish
Sabbath
a
sign
of
?
you
have
in
part
heard
,
but
shall
yet
more
fully
hear
.
1.
I
affirm
that
it
was
a
Sign
of
the
Covenant
of
Works
in
that
Ministration
given
to
Israel
,
written
and
engraven
in
Tables
of
Stone
.
How
often
is
that
Sabbath
called
a
Sign
between
God
and
them
;
Exod.
31.
13.
Verily
my
Sabbaths
ye
shall
keep
;
it
is
a
Sign
between
me
and
you
throughout
your
Generations
.
Again
,
vers.
17.
'T
is
a
Sign
between
me
and
the
Children
of
Israel
.
Ezek.
20.
12.
Moreover
also
I
gave
them
my
Sabbath
to
be
a
Sign
between
me
and
them
,
that
they
might
know
that
I
am
the
Lord
that
sanctifieth
them
.
But
still
it
is
enquired
,
what
was
it
a
Sign
of
?
Some
say
that
Israel
were
in
bondage
in
Egypt
;
others
,
that
God
created
the
World
in
six
days
.
Answ.
I
answer
,
but
remotely
,
if
at
all
,
it
was
a
Sign
of
either
of
them
;
for
they
are
laid
down
as
the
Reasons
why
God
gave
Israel
their
Sabbath
,
and
not
as
a
Sign
of
those
things
.
But
let
it
now
be
well
considered
,
that
God
never
since
the
Fall
entered
into
a
Covenant
with
any
People
,
but
he
gave
a
Sign
or
Token
of
it
.
1.
When
he
entered
into
a
Covenant
with
Noah
(
and
all
the
World
in
him
)
that
he
would
no
more
destroy
the
World
by
Water
,
he
gave
a
Sign
,
viz.
a
Rainbow
:
this
was
a
Covenant
of
external
Favour
,
without
any
Restipulation
.
2.
When
God
entered
into
Covenant
with
Abraham
,
and
with
all
his
fleshly
Seed
as
such
,
he
gave
them
a
Sign
of
that
Covenant
,
namely
Circumcision
:
this
is
that
which
we
call
the
Covenant
of
Peculiarity
;
tho
we
deny
not
but
God
entered
into
a
Spiritual
or
Gospel-Covenant
with
Abraham
,
and
with
all
his
true
spiritual
Seed
also
,
which
contained
only
a
free
promise
of
Grace
in
Christ
:
but
that
Covenant
with
his
natural
Seed
as
such
,
is
called
the
Covenant
of
Circumcision
,
3.
And
that
there
was
a
renewal
of
the
Covenant
of
Works
with
the
whole
House
of
Israel
given
by
Moses
,
contained
in
the
20th
Chapter
of
Exodus
,
is
most
evident
,
tho
not
given
for
Life
,
but
for
other
Reasons
which
I
have
mentioned
:
and
this
Covenant
contained
Ten
Commandments
,
with
the
promise
of
Life
upon
the
condition
of
universal
Obedience
thereunto
.
And
to
this
all
the
People
consented
,
and
joined
in
with
God
by
mutual
Restipulation
:
And
all
the
People
answered
with
one
voice
,
and
said
,
All
that
the
Lord
hath
said
,
we
will
do
.
And
now
I
say
,
their
Seventh-day
Sabbath
was
given
as
a
sign
of
this
Ministration
of
the
old
Covenant
of
Works
:
and
hence
also
as
Circumcision
,
the
sign
of
that
Legal
Typical
Covenant
made
with
Abraham
and
his
fleshly
Seed
as
such
,
is
God's
Covenant
;
so
the
Seventh-day
Sabbath
is
call'd
also
God's
Covenant
:
Wherefore
the
Children
of
Israel
shall
keep
the
Sabbath
to
observe
it
throughout
their
Generations
for
a
perpetual
Covenant
;
the
Lord's-Supper
is
a
sign
of
the
Gospel-Covenant
;
and
it
is
also
call'd
the
New
Testament
,
or
Covenant
in
Christ's
Blood
.
And
thus
as
Circumcision
bound
all
to
keep
the
whole
Law
that
conformed
to
it
,
(
that
being
a
sign
of
that
part
of
the
legal
Covenant
to
Abraham
and
his
natural
Seed
throughout
their
Generations
)
so
the
Seventh-day
Sabbath
is
a
sign
of
the
same
legal
Covenant
in
that
Ministration
with
the
House
of
Israel
,
Exod.
20.
and
obliged
all
that
observe
it
,
to
keep
the
whole
Law
also
.
And
that
this
is
not
my
Judgment
alone
,
take
what
Dr.
Owen
has
said
on
this
account
.
Whereas
the
Covenant
which
Man
originally
was
taken
into
,
Legal
Obedience
,
he
was
during
the
Dispensation
of
that
Covenant
tied
up
precisely
to
the
observation
of
the
seventh
Day
,
or
that
which
follow'd
the
whole
work
of
Creation
.
And
the
seventh
Day
as
such
is
a
Token
of
the
Rest
promised
in
the
Covenant
of
Works
,
and
no
other
.
And
those
who
would
advance
that
day
again
into
a
necessary
observation
,
do
consequentially
introduce
the
whole
Covenant
of
Works
,
and
are
become
Debtors
to
the
whole
Law
.
For
the
Works
of
God
which
precede
the
seventh
Day
precisely
,
were
those
whereby
Man
was
initiated
into
,
and
instructed
in
the
Covenant
of
Works
;
and
the
Day
it self
was
a
Token
and
Pledg
of
the
Righteousness
thereof
,
or
a
moral
and
natural
sign
of
it
,
and
of
God's
Rest
therein
,
and
of
Man's
with
God
thereby
.
And
it
is
no
Service
to
the
Church
of
God
,
nor
hath
any
tendency
to
the
Honour
of
Christ
in
the
Gospel
,
to
endeavour
a
Reduction
of
us
to
the
Covenant
of
Works
.
What
is
now
become
of
Mr.
Tillam's
Flourish
,
who
insults
over
such
as
call
the
Seventh-day
Sabbath
a
sign
?
The
Sabbath
is
indeed
(
saith
he
)
a
sign
of
good
things
formerly
produced
,
on
the
Sabb.
p.
18.
as
the
Creation
,
or
else
of
good
things
at
present
enjoy'd
,
as
God's
sanctifying
Grace
;
but
never
was
set
up
for
a
sign
of
good
things
to
come
,
like
the
Ceremonial
Sabbaths
.
I
might
here
retort
the
vaunting
Language
of
the
Preacher
of
Peter's
(
of
cutting
off
Goliah's
Head
with
his
own
Sword
)
for
if
the
Morality
of
the
Sabbath
cease
,
by
being
a
sign
to
the
Jews
in
their
Generations
,
upon
the
same
account
must
the
whole
Law
cease
to
be
moral
,
since
God's
Spirit
hath
set
it
also
for
a
sign
.
Answ.
1.
Tho
the
Marks
of
true
Grace
are
call'd
Signs
,
yet
there
is
a
great
difference
between
them
,
and
the
Signs
of
Covenants
.
Miracles
also
are
call'd
Signs
;
and
God's
People
are
set
as
Signs
and
Wonders
:
but
what
of
this
?
2.
He
mistakes
greatly
when
he
affirms
,
that
God
saith
the
Sabbath
was
a
sign
of
his
sanctifying
the
whole
House
of
Israel
with
his
sanctifying
Grace
.
Did
God
so
sanctify
them
,
or
were
they
spiritually
sanctified
?
No
,
no
,
it
signified
that
God
took
the
whole
Nation
of
Israel
into
an
external
,
federal
,
and
legal
Relation
to
himself
,
or
set
them
apart
as
so
considered
from
all
People
in
the
World
,
to
be
his
own
People
;
and
in
that
Covenant-relation
he
was
married
to
them
,
as
he
says
elsewhere
.
3.
To
sanctify
,
4.
Let
none
suppose
that
God
took
the
whole
House
of
Israel
into
a
special
Relation
with
himself
,
according
to
the
tenor
of
the
new
Covenant
,
or
Covenant
of
Grace
;
or
that
that
Covenant
,
Exod.
20.
was
the
Covenant
of
Grace
.
Let
them
read
what
the
Prophet
Jeremiah
saith
:
1.
Had
the
former
Covenant
been
the
Covenant
of
Grace
,
no
doubt
but
they
had
abode
in
that
Covenant
to
this
day
and
for
ever
:
but
they
are
cut
off
,
and
now
are
in
no
actual
Covenant
relation
with
God
at
all
.
Sure
the
Covenant
of
Grace
cannot
be
utterly
broken
.
2.
Moreover
then
they
should
not
have
needed
to
look
for
the
Law
in
two
Tables
of
Stone
,
because
that
whole
Moral
Law
should
not
only
be
written
in
the
New
Testament
,
the
Book
of
the
New
Covenant
,
but
in
their
Hearts
also
.
3.
Now
when
a
Covenant
is
abolished
(
as
the
old
Covenant
is
)
will
any
dare
to
plead
for
the
sign
of
it
,
which
obliges
them
to
keep
the
whole
Law
?
No
,
plain
it
is
,
the
sign
,
i.
e.
the
old
Sabbath
,
is
gone
with
the
Covenant
it self
.
Quest.
If
the
old
Sabbath
was
a
sign
of
that
of
which
you
say
,
what
was
it
a
Type
or
Shadow
of
?
Answ.
It
was
a
Type
or
Shadow
of
our
blessed
Rest
in
Christ
:
For
we
which
have
believed
do
enter
into
Rest
.
This
is
the
Antitype
of
the
seventh-day
Rest
,
when
no
Labor
is
to
be
done
,
nor
any
burden
of
Sin
to
be
born
by
Believers
;
this
is
that
Rest
God
is
pleased
with
:
and
here
we
also
rest
from
all
Labour
or
Works
of
our
own
,
as
God
did
from
his
at
first
.
Macarius
saith
,
My
Brethren
,
what
comfort
is
here
to
you
that
enter
into
this
Rest
?
What
Joy
may
hence
spring
in
your
Hearts
,
who
are
delivered
from
Bondage
and
grievous
Burdens
.
Stand
〈◊〉
therefore
in
that
Liberty
wherewith
Christ
has
made
you
free
,
and
be
not
again
entangled
with
the
yoke
of
Bondage
,
lest
Christ
profit
you
nothing
.
Seventhly
,
I
might
prove
that
the
Morality
of
the
fourth
Commandment
consists
not
in
the
precise
Seventh-day
Sabbath
,
even
from
that
Memorandum
that
is
fix'd
in
the
beginning
of
the
Command
,
viz.
Remember
the
Sabbath-day
to
keep
it
holy
.
Now
tho
one
day
in
seven
be
by
a
positive
Law
made
perpetually
obligatory
in
the
fourth
Command
,
yet
that
is
not
,
as
so
considered
,
a
simple
moral
Precept
,
much
less
not
the
precise
seventh
Day
;
and
this
because
it
is
brought
in
with
Remember
,
denoting
clearly
the
difference
between
this
Command
as
to
any
particular
day
,
and
that
which
is
purely
moral
in
this
Command
:
for
that
which
is
connatural
to
us
,
or
an
inherent
Law
of
Nature
,
is
so
engraven
in
our
Hearts
,
that
inlightned
Persons
especially
are
not
very
subject
to
forget
it
.
But
a
mere
positive
Precept
,
which
is
not
so
written
in
our
Hearts
by
Nature
,
we
are
too
ready
to
forget
;
therefore
God
(
as
I
conceive
)
to
this
Precept
added
this
,
Remember
the
Sabbath-day
to
keep
it
holy
.
'T
is
not
said
,
Remember
ye
have
no
Gods
but
me
;
or
remember
you
do
not
take
the
Name
of
the
Lord
in
vain
;
or
,
remember
you
do
not
disobey
your
Father
and
Mother
;
or
that
you
do
not
steal
,
commit
Adultery
,
Murder
,
&c.
no
such
charge
is
given
there
;
why
so
?
because
these
Precepts
being
simply
moral
,
are
written
in
our
Hearts
.
The
word
remember
(
as
one
notes
)
hath
not
primarily
any
reference
either
to
the
Works
of
God
,
or
to
the
finishing
his
Works
,
but
to
God's
destination
of
the
Day
to
be
in
time
to
come
the
Churches
Sabbath
.
—
Not
remember
how
your
Fathers
kept
it
,
or
God
instituted
it
from
the
beginning
;
but
it
is
a
new
Ordinance
,
and
of
another
nature
,
i.
e.
the
chief
of
all
Ceremonies
,
&c.
Eighthly
,
seventh
Day
is
not
a
simple
moral
Precept
,
I
argue
thus
:
That
which
all
Men
throughout
the
World
are
not
able
precisely
to
observe
or
keep
,
or
which
is
morally
impossible
for
them
so
to
do
,
can
be
no
simple
moral
Precept
:
but
all
Men
throughout
the
World
are
not
able
to
observe
the
seventh
precise
Day
from
the
Creation
,
it
being
morally
impossible
so
to
do
;
therefore
it
is
no
simple
moral
Precept
.
I
shall
not
so
much
insist
on
that
part
,
that
it
is
impossible
for
any
Man
,
much
less
for
the
whole
World
,
to
know
which
is
the
precise
seventh
Day
from
the
Creation
,
as
what
some
learned
Men
have
shewn
,
viz.
that
it
is
morally
impossible
to
keep
such
a
precise
seventh
Day
.
1.
This
must
be
premised
,
that
the
Saturday
Sabbatarians
affirm
,
that
the
precise
seventh
Day
is
to
be
kept
(
saying
in
this
the
Morality
of
the
fourth
Command
lies
)
which
consists
of
24
hours
,
and
hath
a
Morning
or
Sun-rising
,
and
an
Evening
or
Sun-setting
,
throughout
the
whole
year
;
and
it
was
that
precise
day
of
the
week
in
which
God
rested
from
all
his
Works
.
Now
,
Continuance
of
the
Sun
above
the
Horizon
.
1.
deg.
70.
In
the
Southern
part
〈◊〉
Groinland
,
Finmark
,
Lapland
:
and
in
the
North
of
Russia
and
Tartaria
,
one
day
lasteth
from
the
10th
of
May
unto
July
14.
〈◊〉
five
of
our
days
.
2.
deg.
75.
In
the
North
of
Groinland
the
Isle
of
Chery
,
Nova
Zembla
,
Lancas●er
and
Horse-Sounds
;
the
day
continueth
from
April
21
,
until
August
the
2d
;
of
our
day
102.
3.
deg.
80.
In
the
North
of
Bassins●Bay
and
Greenland
,
the
day
continueth
from
April
the
6th
,
until
August
17
,
and
of
our
days
133.
4.
deg.
85.
In
Regions
and
Places
undiscovered
,
the
day
continueth
from
March
23.
until
August
31.
of
our
days
161.
5.
deg.
90.
Under
this
Degree
,
the
day
continueth
from
March
the
10th
,
until
September
the
13th
,
of
our
days
187.
Now
from
the
Premisses
this
Argument
ariseth
.
The
Law
of
the
fourth
Commandment
enjoyneth
the
observation
of
such
a
Sabbath
day
,
as
is
distinguished
from
the
other
days
of
the
week
,
by
morning
and
evening
,
by
the
rising
and
setting
of
the
Sun
,
and
by
the
presence
and
absence
thereof
,
within
the
space
of
every
24
hours
.
But
in
many
Regions
of
the
World
,
and
under
sundry
Climats
,
there
are
no
ordinary
Weeks
containing
seven
particular
days
,
distinguished
each
from
other
by
morning
and
evening
,
and
by
the
rising
and
setting
,
and
by
the
presence
and
departure
of
the
Sun
.
Therefore
the
Sabbath-day
of
the
fourth
Commandment
cannot
be
observed
in
many
Regions
of
the
universal
World
,
by
such
Nations
as
live
under
a
Climate
where
there
are
no
such
Weeks
and
Days
as
the
Law
of
the
fourth
Commandment
enjoineth
to
be
observed
.
For
the
Subject
of
that
Commandment
is
a
natural
day
of
24
hours
:
and
where
that
subject
is
wanting
,
how
is
it
possible
for
any
Law
that
wanteth
its
proper
Subject
to
be
in
force
?
Now
if
any
shall
conceive
,
that
altho
in
the
Regions
and
Climates
aforesaid
,
there
be
no
such
particular
day
as
is
expressed
in
the
fourth
Commandment
;
yet
there
is
a
sufficient
and
equivalent
space
of
time
,
which
may
be
measured
by
hours
:
My
answer
is
,
That
the
Law
of
the
Decalogue
requireth
the
keeping
holy
of
such
a
Seventh-day
,
as
is
distinguished
from
the
day
before
,
and
the
day
after
,
by
a
new
return
,
arising
,
presence
,
and
going
down
of
the
Sun
:
But
Time
and
Hours
in
general
,
do
not
yield
or
constitute
such
a
Day
.
And
saith
another
Author
;
There
is
no
moral
Law
of
Nature
in
Scripture
,
but
is
it self
possible
to
all
in
all
parts
of
the
World
,
in
regard
of
the
thing
commanded
:
But
a
natural
Sabbath-day
,
as
made
to
consist
of
24
hours
,
or
of
a
Day
and
a
Night
,
is
absolutely
,
impossible
for
some
men
in
some
parts
of
the
World
to
be
observed
.
If
it
be
objected
,
That
this
makes
equally
against
the
first
Day
as
against
the
Seventh
;
I
answer
,
We
do
not
say
the
observation
of
the
first
Day
is
a
moral
Precept
,
but
merely
positive
.
No
doubt
but
the
Seventh-day
was
instituted
for
Israel
,
whose
Habitation
was
fixed
in
the
Land
of
Canaan
.
See
a
late
Author
on
the
Sabbath
;
T.
C.
recommended
by
Dr.
Bates
and
Mr.
How
,
c.
10.
p.
40.
The
day
of
God's
Rest
,
saith
he
,
which
is
the
seventh
Day
from
the
Creation
,
is
the
same
universal
Day
with
all
People
;
but
it
can't
be
the
same
Day
of
the
week
with
all
People
.
If
the
Day
of
God's
Rest
be
Saturday
with
some
,
it
must
needs
be
Friday
or
Sunday
with
others
.
So
likewise
the
time
of
Christ's
coming
to
Judgment
;
if
it
be
,
saith
he
,
on
the
Saturday
with
some
,
it
will
be
on
Friday
or
Sunday
with
others
.
This
he
proves
,
because
the
Earth
is
not
plain
but
round
.
The
Jews
,
saith
he
,
neither
did
nor
could
keep
the
very
Seventh-day
on
which
God
rested
in
all
places
;
but
as
we
,
according
to
God's
Command
,
work
six
days
and
rest
the
Seventh
,
so
did
they
:
And
as
Sunday
with
Christians
was
ever
the
day
following
six
days
of
labour
,
so
was
the
Saturday
with
the
Jews
.
If
this
be
so
,
it
can't
be
deny'd
that
the
Seventh-day
of
God's
resting
cannot
be
kept
by
all
,
nor
do
any
know
they
do
keep
it
.
Ninthly
,
Object
.
So
it
is
said
,
he
is
Lord
of
the
dead
and
living
.
Answ.
This
,
saith
our
Author
,
is
to
play
with
the
ambiguity
of
the
words
.
'T
is
one
thing
for
Christ
to
be
Lord
of
the
Church
,
to
guide
,
govern
,
perfect
,
quicken
,
raise
,
and
glorify
her
,
Eph.
1.
20
,
21
,
22.
and
another
to
be
Lord
of
a
Law
or
Constitution
,
to
moderate
,
dispense
with
,
order
,
alter
and
abolish
it
:
for
in
what
other
Construction
can
any
one
be
said
to
be
Lord
of
a
Law
?
Obj.
Christ
can't
be
said
to
refer
to
this
,
because
he
had
not
then
abrogated
the
Sabbath
.
Answ.
1.
I
have
shewed
that
spiritual
Rest
(
signified
by
the
seventh-day's
Rest
)
was
given
to
all
them
that
believed
in
Christ
;
so
that
the
Antitype
being
come
,
the
Type
was
a
flying
away
,
and
was
in
a
dying
state
at
that
very
time
;
tho
all
typical
Ordinances
were
not
utterly
abolished
till
his
Death
and
Resurrection
.
2.
'T
is
as
if
our
Lord
should
have
said
,
you
magnify
the
Sabbath
as
if
that
was
one
of
the
greatest
Commandments
,
and
the
main
end
of
Man's
Creation
;
but
you
must
know
the
Sabbath
was
made
for
Man
,
and
not
Man
for
the
Sabbath
,
as
were
all
legal
Rites
and
Ceremonies
.
And
if
it
be
thus
,
I
that
am
the
Messiah
,
am
by
my
Office
Lord
of
the
Sabbath
;
and
I
can
and
will
abrogate
it
,
and
appoint
another
day
in
its
room
.
Certainly
Man
was
made
to
discharge
all
pure
moral
Precepts
,
they
being
originally
stampt
on
his
Heart
;
as
Christ
,
who
was
made
under
the
Law
,
was
ordain'd
to
keep
the
Law
for
us
,
and
not
the
Law
made
for
him
.
Man
was
made
in
the
Image
of
God
,
and
under
a
holy
Law
,
and
Covenant
of
perfect
Obedience
,
to
serve
his
Creator
;
and
by
the
observation
of
that
holy
Law
written
in
his
Heart
,
as
the
Law
of
his
very
Creation
,
he
bore
the
Image
of
God
in
the
World
,
i.
e.
for
his
good
,
in
respect
to
his
Body
and
Soul
:
(
1.
)
As
to
his
outward
Rest
,
&c.
(
2.
)
As
a
help
to
discharge
all
Duties
of
instituted
Worship
the
better
for
the
good
of
his
Soul
:
(
3.
)
And
chiefly
to
point
out
or
shadow
forth
to
him
the
true
Rest
by
Jesus
Christ
;
and
so
that
typical
Sabbath
was
to
remain
no
longer
than
till
that
true
Rest
was
come
and
finally
established
,
for
then
it
could
be
of
no
further
use
to
Man
,
for
which
end
it
was
chiefly
appointed
for
him
.
Object
.
I
know
some
object
from
these
words
▪
the
Sabbath
was
made
for
Man
,
that
therefore
it
was
for
every
Man
.
Answ.
The
Woman
was
made
for
Man
also
,
but
must
every
man
have
a
Wife
therefore
?
God
ne'r
design'd
that
for
such
to
whom
he
hath
given
the
Gift
to
live
without
marrying
.
So
neither
were
all
Men
to
have
this
Sabbath
;
no
,
none
but
they
to
whom
it
was
given
:
tho
it
was
made
for
Man
,
yet
not
for
every
Man
in
the
World
,
but
only
for
the
whole
House
of
Israel
,
and
the
proselyted
Stranger
within
their
Gate
,
as
I
shall
shew
in
the
next
place
.
Tenthly
,
The
pure
Morality
of
the
fourth
Command
consists
not
in
the
observation
of
the
precise
Seventh-day
Sabbath
,
fourth
Commandment
,
one
day
in
seven
God
will
have
observed
to
the
end
of
the
World
,
which
I
think
is
the
sum
〈◊〉
what
the
Learned
mean
by
a
Law
positive
●●ral
:
Not
that
precise
day
;
for
mind
the
words
Exod.
20.
Remember
the
Sabbath-day
to
keep
it
holy
.
In
this
Clause
it
does
not
directly
point
at
one
peculiar
day
more
than
another
:
the
Light
of
Nature
requires
a
time
,
and
God
positively
lays
claim
to
a
seventh
day
,
or
one
day
in
seven
,
perpetually
to
be
observed
as
a
day
of
Rest
and
solemn
Worship
.
And
tho
the
last
of
seven
was
that
precise
Day
injoyn'd
under
the
old
Covenant
upon
the
People
of
Israel
,
yet
that
Sabbath
was
not
to
continue
longer
than
till
the
Antitype
came
;
and
it
being
a
sign
and
shadow
,
it
is
,
as
I
have
proved
,
done
away
.
Dr.
Owen
,
That
Day
was
not
directly
nor
absolutely
required
in
the
Decalogue
,
but
consequentially
,
only
by
way
of
appropriation
to
the
Mosaical
Oeconomy
,
whereunto
it
was
then
annexed
.
The
Command
is
to
observe
the
Sabbath-day
;
God
blessed
the
Sabbath-day
.
And
the
mention
of
the
seventh
Day
in
the
body
of
the
Command
fixes
the
number
of
the
Days
in
whose
Revolution
a
Sabbatical
Rest
returns
,
but
determines
not
an
everlasting
order
in
them
,
seeing
the
order
relating
to
the
old
Creation
is
inconsistent
with
the
Law
,
Reason
,
and
Worship
of
the
new
.
And
if
the
seventh
Day
,
and
the
Sabbath
,
as
some
pretend
,
are
the
same
,
the
sense
of
the
Command
in
the
inforcing
part
of
it
is
,
but
the
seventh
Day
is
the
seventh
Day
of
the
Lord
thy
God
,
which
is
none
at
all
.
So
,
as
he
and
all
learned
Men
generally
say
,
't
is
not
the
precise
seventh
Day
,
but
one
day
in
seven
,
which
is
perpetually
obligatory
in
the
fourth
Commandment
.
Mind
the
words
again
,
wherein
the
substance
,
or
the
essential
part
of
this
Command
is
expressed
:
Six
days
shalt
thou
labour
,
but
a
seventh
is
a
Sabbath
;
't
is
not
in
the
original
[
the
seventh
]
but
seventh
,
denoting
not
a
monthly
or
yearly
,
but
a
weekly
Sabbath
:
the
Phrase
is
exclusive
,
i.
e.
Thou
art
not
bound
to
keep
the
sixth
day
,
or
one
in
six
,
or
the
tenth
,
or
one
in
ten
,
but
the
seventh
,
that
is
,
one
in
seven
,
or
one
in
a
week
.
The
term
seventh
is
opposed
to
all
other
numbers
,
either
ninth
,
or
twentieth
,
as
also
to
the
six
working
days
,
which
clearly
intend
such
a
number
,
as
six
in
seven
;
so
the
seventh
,
as
one
in
seven
.
Suppose
I
give
or
lend
a
poor
Man
seven
Pounds
,
on
condition
that
he
improves
one
Pound
for
me
:
now
by
the
seventh
is
intended
one
in
seven
;
so
doth
God
here
intend
one
day
in
seven
for
a
holy
Rest
to
himself
.
Tho
I
deny
not
the
last
of
seven
,
or
one
after
six
working
days
was
given
to
the
People
of
Israel
;
yet
it
was
a
sign
they
should
keep
the
whole
Law
,
and
was
a
shadow
of
that
spiritual
and
antitypical
Rest
we
have
in
Christ
;
and
so
was
upon
a
special
occasion
imposed
on
them
,
with
the
greatest
strictness
and
severest
Penalty
.
But
let
it
be
considered
,
that
which
is
signified
in
the
fourth
Command
,
as
perpetually
obliging
us
,
is
,
that
we
observe
one
day
in
seven
as
a
day
of
Rest
to
the
Lord
.
Let
me
give
you
one
parallel
case
more
,
viz.
the
Law
of
Tithes
.
Now
God
required
the
tenth
of
their
Increase
:
but
will
any
Man
say
,
God
intended
any
one
precise
tenth
?
No
,
begin
where
you
will
,
the
tenth
Sheaf
or
Lamb
is
the
Lord's
.
So
here
,
God
will
have
one
day
in
seven
;
but
the
reason
why
he
fixed
on
the
last
of
the
seven
under
the
old
Covenant
,
I
have
shewed
;
and
shall
further
shew
why
he
chuseth
the
first
of
seven
in
the
new
Covenant
,
neither
being
expressed
in
the
essential
and
first
part
of
the
fourth
Command
.
Had
God
chose
now
one
in
six
,
or
one
in
nine
,
he
had
altered
,
as
one
observes
,
the
substance
of
this
Command
.
It
is
needless
to
recite
the
words
of
all
[
*
](A47576-e35820-b)
*
Owen
,
Twiss
,
Shepherd
,
Walker
,
Palmer
,
Hughs
,
Dod
,
Wallis
,
Durham
,
B.
of
Dorchest.
Weemse
,
Baxter
,
Bunyan
,
&c.
those
who
hold
that
one
in
seven
,
not
the
precise
last
day
of
the
seven
,
is
perpetually
to
be
observ'd
,
and
that
the
old
seventh
Day
is
abolished
:
but
I
shall
observe
what
Mr.
Warren
saith
,
viz.
Thus
I
grant
the
time
of
Worship
,
a
Sabbath
it self
,
being
an
inseparable
Adjunct
of
solemn
Worship
,
is
perpetual
:
but
the
old
Day
,
the
seventh
from
the
Creation
,
was
made
mutable
—
and
we
have
a
Sabbath
still
,
a
literal
Sabbath
;
but
the
old
Sabbaths
and
old
Sacrifices
being
Twins
,
tho
both
honourable
and
serviceable
in
their
Generations
,
as
they
liv'd
together
and
dy'd
together
,
let
both
together
in
God's
Name
be
buried
in
the
Grave
of
Christ
,
so
as
never
to
rise
up
again
:
but
let
our
Gospel-worship
and
Gospel-Sabbath
take
life
from
our
Saviour's
Resurrection
,
which
brought
with
it
a
new
Creation
,
a
new
World
,
making
all
things
new
.
But
to
wave
this
a
little
,
't
is
well
observ'd
by
Dr.
Wallis
:
He
'll
say
perhaps
[
i.
e.
Mr.
Banfield
]
the
Jews
observed
such
a
seventh
Day
from
the
Creation
,
and
that
was
their
Sabbath
:
But
that
is
more
than
he
or
I
know
,
or
any
Man
living
.
They
had
I
grant
a
circulation
of
seven
days
,
but
from
what
Epocha
we
cannot
tell
.
And
when
Moses
tells
them
on
the
sixth
day
,
To
morrow
is
the
Rest
of
the
holy
Sabbath
,
it
seems
to
be
the
fixing
of
a
new
Epocha
from
the
first
raining
of
Manna
;
and
then
all
his
Arguments
from
the
continual
observation
of
the
Sabbath
from
the
Creation
till
that
time
,
are
at
an
end
,
i.
e.
whether
this
from
the
first
raining
of
Manna
be
the
same
with
that
from
the
Creation
:
And
there
is
six
to
one
odds
,
that
it
is
not
.
1.
Observe
,
Exod.
20.
8.
't
is
said
,
Remember
the
Sabbath-day
,
that
is
,
the
day
of
holy
Rest
of
God's
appointing
.
2.
In
the
Conclusion
of
the
Command
,
v.
11.
Wherefore
the
Lord
blessed
and
sanctified
the
Sabbath-day
;
't
is
not
expressed
the
seventh
day
,
but
the
Sabbath-day
of
holy
Rest
:
this
is
evident
,
that
neither
in
the
opening
nor
shutting
up
the
Commandment
(
where
we
have
the
moral
substance
of
it
)
is
there
mention
of
any
particular
Day
at
all
.
3.
What
intervenes
and
comes
in
by
way
of
explication
,
or
inforcement
of
Obedience
,
between
the
opening
and
shutting
up
of
the
Command
,
ought
to
be
observed
;
as
,
1.
In
what
Revolution
of
time
God
had
appointed
this
day
of
holy
Rest
to
be
observ'd
,
and
that
is
one
whole
day
of
seven
;
of
every
seven
days
six
for
Labour
,
one
for
Rest
—
not
one
in
ten
,
or
one
in
twenty
,
but
one
in
seven
,
one
day
in
every
week
.
2.
I
observe
the
inforcement
of
Obedience
to
the
Command
from
God's
resting
the
seventh
day
:
Here
I
acknowledg
the
last
of
seven
is
mentioned
,
but
not
as
any
branch
of
the
unchangeable
moral
substance
of
the
Command
,
nor
the
observation
of
it
directly
,
but
only
consequentially
,
being
instituted
before
,
as
is
acknowledged
by
all
.
And
it
must
be
owned
that
the
last
of
seven
here
mentioned
,
had
first
of
all
the
honour
to
be
the
day
of
God's
appointing
,
and
accordingly
was
observed
till
the
time
came
that
another
day
,
the
first
of
seven
,
was
to
succeed
in
the
rome
of
it
.
Note
,
1.
As
was
said
before
,
neither
in
giving
forth
,
nor
shutting
up
the
Commandment
,
is
there
any
mention
of
a
precise
,
or
particular
Day
.
2.
Nor
in
any
thing
that
intervenes
between
.
3.
Nor
in
any
thing
that
expresses
the
Revolution
of
Time
,
wherein
the
day
of
holy
Rest
is
to
be
observed
.
Six
days
shalt
thou
labor
.
Thus
I
understand
this
Limitation
,
or
Rule
for
Direction
.
1.
Six
days
shalt
thou
labor
,
unless
God
otherwise
appoint
;
and
he
did
appoint
in
the
old
Administration
other
days
to
be
kept
holy
,
which
tho
not
always
,
yet
some
times
fell
out
on
some
or
other
of
the
six
working
days
,
&c.
2.
Further
,
Six
days
shalt
thou
labor
,
no
excluding
the
solemn
Worship
of
God
out
of
those
six
days
;
for
it
would
be
no
Sin
to
hear
a
Sermon
,
or
set
some
hour
apart
for
Prayer
any
of
these
six
days
,
as
it
is
for
a
Man
to
work
upon
that
day
of
seven
which
God
sets
apart
for
himself
.
3.
And
yet
further
,
which
is
most
of
all
to
be
taken
notice
of
;
six
days
,
&c.
rest
one
,
not
injoyning
the
last
of
seven
(
which
was
instituted
before
)
but
only
six
parts
of
the
time
shall
be
for
your selves
,
the
seventh
shall
be
mine
:
So
Gen.
47.
14.
you
shall
have
four
parts
,
saith
Joseph
,
the
fifth
shall
be
Pharaoh's
;
let
all
be
divided
into
five
parts
,
four
shall
be
for
your selves
,
the
fifth
shall
be
for
the
King
;
not
telling
them
which
fifth
,
but
only
one
of
five
.
Thus
Lev.
23.
27.
let
all
be
divided
into
ten
,
you
shall
have
nine
,
the
tenth
shall
be
the
Lord's
;
not
appointing
them
which
tenth
,
but
only
one
of
ten
—
So
here
I
find
not
one
word
for
the
last
of
seven
.
Moreover
,
I
perceive
nothing
at
all
in
God's
Example
for
it
,
nothing
there
but
one
day
in
seven
:
but
when
the
last
day
of
seven
is
required
of
Israel
,
that
refers
to
the
Covenant
of
Works
,
their
labouring
first
,
doing
all
they
had
to
do
,
and
so
to
rest
,
which
was
a
sign
(
as
I
have
proved
)
of
the
Covenant
of
Works
,
and
a
Pledg
of
their
Obligation
in
their
Restipulation
with
God
,
according
to
the
Tenour
of
that
conditional
Covenant
:
hence
their
Sabbath
was
called
a
perpetual
Covenant
,
Yet
one
day
in
seven
,
as
a
day
of
Rest
and
solemn
Worship
,
is
still
to
be
the
Lord
's
by
virtue
of
the
fourth
Command
:
and
tho
God's
Example
of
resting
is
mentioned
,
yet
it
must
be
acknowledg'd
to
relate
to
some
special
end
and
purpose
,
which
may
not
only
refer
to
Man's
good
,
but
to
God's
ceasing
from
the
Work
of
Creation
for
ever
;
which
being
the
first
and
greatest
Work
then
done
,
the
day
of
his
finishing
his
Work
was
to
be
observ'd
upon
that
reason
.
But
when
Christ
God-man
came
,
and
also
had
finished
the
Work
of
Redemption
,
and
ceased
from
his
Work
,
as
God
did
from
his
;
there
is
the
same
moral
reason
why
the
Day
in
which
he
rested
from
redeeming
,
i.e.
the
first
day
of
seven
,
should
be
our
day
of
Rest
,
because
this
is
a
far
greater
Work
than
that
of
Creation
,
as
shall
be
made
plain
and
clear
hereafter
.
For
we
in
Gospel-days
(
as
foretold
)
shall
not
remember
the
old
Heavens
and
the
old
Earth
any
more
,
the
new
carrying
away
the
Glory
of
that
;
i.e.
remember
them
no
more
by
the
observation
of
that
old
seventh
day
.
To
this
purpose
Mr.
B.
of
Dorchester
.
Now
I
say
God's
Example
under
the
Covenant
of
Works
in
working
six
days
,
and
then
resting
,
is
no
ways
obligatory
on
us
,
tho
it
was
on
Israel
under
the
same
old
Covenant
.
But
we
must
ground
and
bottom
our
Observation
of
one
Day
in
seven
upon
Christ's
ceasing
and
resting
from
his
Works
,
and
his
Institution
of
a
new
Day
upon
the
tenor
or
nature
of
the
Covenant
of
Grace
,
to
rest
first
,
and
then
work
six
days
,
not
for
Rest
,
or
to
rest
,
&c.
but
from
that
Rest
Christ
enter'd
into
on
the
first
day
of
the
week
,
when
our
Rest
and
Justification
was
compleated
,
which
we
enter
actually
into
when
we
first
believe
.
Now
the
reason
(
saith
Mr.
B.
to
Mr.
Banfield
)
why
herein
I
dissent
from
you
,
God
blessed
the
seventh
Day
and
sanctified
it
,
but
not
as
it
was
the
last
day
of
the
seven
,
but
as
it
was
the
day
of
his
Rest
,
declaring
thereby
Creation-work
to
be
perfected
.
Neither
was
his
resting
,
so
far
as
I
can
see
,
the
ground
of
his
blessing
and
sanctifying
it
,
but
as
consider'd
in
conjunction
with
the
reason
of
his
Rest
,
i.e.
his
finishing
his
Creation
;
and
also
with
the
Result
and
Consequence
of
his
Rest
,
viz.
his
magnifying
and
honouring
that
day
,
for
the
time
being
,
above
all
other
days
,
for
the
greatest
work
in
being
.
For
,
1.
God's
resting
cannot
refer
to
any
thing
but
his
ceasing
from
creating-work
;
because
otherwise
he
ceaseth
not
working
[
*
](A47576-e36770-b)
*
My
Father
,
saith
our
Lord
,
worketh
hitherto
,
and
I
work
.
;
and
his
Example
of
resting
,
as
some
learned
Men
observe
,
is
not
alledged
here
to
lay
an
obligation
on
our
Conscience
,
that
that
same
Day
we
must
observe
for
ever
.
2.
It
seems
to
relate
to
what
God
himself
did
,
rather
than
any
way
propounded
as
an
Argument
to
prove
that
for
which
't
is
urged
.
Take
a
parallel
case
,
1
Cor.
11.
23.
where
we
have
the
Institution
of
the
Lord's-Supper
repeated
out
of
the
Evangelists
,
and
Christ's
Example
is
related
as
to
the
time
when
,
which
was
not
only
in
the
Night
,
but
that
particular
Night
in
which
he
was
betray'd
.
Now
this
is
not
recorded
as
a
binding
Rule
on
us
for
our
Imitation
.
That
is
historically
related
,
and
so
may
this
of
God's
Example
in
the
fourth
Commandment
.
There
is
one
thing
more
worth
noting
.
Dr.
Twiss
,
Dr.
Owen
,
and
many
other
learned
Men
cannot
see
how
it
can
be
said
that
God
sanctified
the
seventh
day
,
Gen.
2.
but
that
it
must
refer
to
Adam
in
Innocence
,
as
his
duty
to
keep
it
,
and
not
that
God
then
only
by
Destination
,
Decree
and
Purpose
,
set
it
apart
for
his
Church
and
People
to
observe
in
after-times
—
Now
grant
it
was
,
as
I
have
last
hinted
,
pray
do
not
they
say
as
much
as
this
comes
to
in
respect
of
the
Gospel-Sabbath
?
Do
not
they
say
,
that
in
the
fourth
Command
(
both
in
the
first
part
,
and
close
of
that
Precept
)
God
only
set
apart
or
sanctified
one
day
in
seven
,
and
so
conclude
the
original
Sanctification
of
the
first
day
of
the
week
is
comprehended
in
the
fourth
Commandment
?
(
which
I
will
not
deny
)
but
was
not
this
near
2000
years
before
he
design'd
his
People
should
observe
it
,
or
that
it
was
the
absolute
Duty
of
any
so
to
do
?
And
as
there
was
an
interval
from
Adam
to
Moses
,
of
such
a
state
of
God's
People
and
things
,
as
render'd
them
not
capable
to
observe
the
Seventh-day
Sabbath
according
to
the
Law
of
it
;
so
there
was
an
interval
of
such
a
state
of
the
Church
and
things
under
the
legal
Covenant
,
from
Moses
to
Christ
,
as
render'd
them
not
capable
to
observe
the
Lord's-day
according
to
the
design
and
purport
of
God
therein
,
tho
that
Day
was
by
God's
Destination
set
apart
long
before
.
Eleventhly
,
Whatsoever
is
a
simple
moral
Precept
,
or
one
of
the
ten
Commandments
,
as
materially
so
,
the
Holy
Ghost
doth
convince
all
Believers
of
now
under
the
Gospel
(
as
I
have
shew'd
before
)
and
also
he
reproves
them
for
the
neglect
or
breach
of
all
such
Precepts
:
but
the
Holy
Ghost
doth
not
convince
Believers
't
is
their
Duty
to
observe
the
Seventh-day
Sabbath
,
for
reprove
them
for
the
neglect
or
breach
of
●t
,
tho
they
work
and
bear
Burdens
on
that
as
well
as
on
any
other
day
of
the
week
;
therefore
't
is
no
moral
Precept
.
Twelfthly
,
That
which
is
a
pure
moral
Precept
is
written
in
the
Hearts
of
all
true
Believers
by
the
Holy
Ghost
.
God
promised
in
Gospel-times
he
would
not
write
his
Law
in
Tables
of
Stone
,
put
in
the
fleshly
Tables
of
our
Hearts
:
now
the
Law
of
the
Seventh-day
Sabbath
is
not
written
in
the
Hearts
of
Believers
by
the
Spirit
,
therefore
't
is
no
moral
Precept
.
Tillam
saith
,
the
moral
Law
is
written
in
the
Hearts
of
all
Believers
,
and
so
saith
Mr.
Soarsby
,
and
they
say
right
;
yea
even
the
whole
moral
Law
,
we
being
created
again
in
Christ
Jesus
in
the
Image
of
God
:
but
no
Law
of
the
Seventh-day
Sabbath
is
written
in
our
Hearts
;
Ergo
,
To
conclude
,
we
may
hereby
learn
to
distinguish
between
those
parts
contain'd
in
some
of
the
ten
Commandments
that
are
simply
moral
,
and
oblige
us
as
the
Law
is
in
Christ's
hand
,
and
what
was
judicial
.
For
,
1.
The
Preface
to
the
whole
Ten
was
Judicial
.
2.
The
second
Command
obliged
the
Jews
to
observe
the
whole
Ceremonial
Law
;
and
that
part
of
God's
visiting
the
Sins
of
the
Fathers
on
the
Children
unto
the
third
and
fourth
Generation
,
belonged
to
the
Covenant
of
Works
,
and
not
to
us
.
3.
That
in
the
fourth
Command
also
of
the
seventh
precise
day
belonged
to
the
Covenant
of
Works
,
and
so
to
them
only
.
4.
The
Promise
annexed
to
the
fifth
only
belonged
to
the
Israelites
that
inherited
the
Land
of
Canaan
.
5.
In
the
tenth
Commandment
,
Vsury
or
Interest
of
Mony
,
Houses
,
&c.
was
forbid
to
the
Jews
from
their
poor
Brethren
;
but
that
was
only
a
Judicial
Law
,
and
is
no
Law
to
us
.
Thus
we
may
see
that
the
moral
Law
is
only
a
Law
to
us
as
in
the
hand
of
Jesus
Christ
.
SERMON
VI.
Proving
that
the
Law
of
the
Decalogue
was
given
to
no
People
but
the
People
of
Israel
:
That
the
Moral
Law
is
transferr'd
from
Moses
into
the
Hand
of
Christ
as
Mediator
.
Gal.
iv
.
10
,
11.
Ye
observe
days
,
and
months
,
&c.
THat
it
is
not
the
Duty
of
believing
Gentiles
to
keep
the
old
Seventh-day
Sabbath
,
I
have
proved
by
many
Reasons
:
The
fourth
was
,
it
is
not
their
Duty
by
virtue
of
the
Decalogue
given
to
the
People
of
Israel
in
Exod.
20.
First
,
Because
the
precise
Seventh-day
Sabbath
is
not
the
moral
part
of
the
fourth
Commandment
;
this
I
have
proved
by
Twelve
Arguments
.
I
shall
now
proceed
and
give
you
the
next
Reason
why
it
is
not
the
Duty
of
believing
Gentiles
to
keep
the
Seventh-day
Sabbath
from
hence
.
Secondly
,
Exod.
20.
It
cannot
be
their
Duty
to
keep
that
Day
from
thence
,
because
the
Law
of
the
Decalogue
(
and
particularly
the
Seventh-day
Sabbath
mentioned
therein
)
was
given
to
no
People
or
Nation
,
but
the
People
of
Israel
only
,
and
the
proselyted
Stranger
.
1.
I
shall
prove
this
directly
from
express
Texts
out
of
the
Old
Testament
.
2.
From
direct
and
express
Texts
out
of
the
New
Testament
.
3.
I
shall
answer
some
of
the
chiefest
Objections
brought
by
the
Seventh-day
Sabbatarians
against
what
I
shall
say
.
But
before
I
proceed
let
me
premise
two
things
.
1.
That
all
the
World
were
under
the
Law
of
the
first
Covenant
as
made
with
the
first
Adam
,
2.
That
whatsoever
is
naturally
or
simply
Moral
,
contained
in
the
Decalogue
,
is
given
forth
by
Jesus
Christ
anew
in
the
New
Testament
,
as
I
have
proved
;
and
as
so
consider'd
,
the
sum
or
substance
of
those
Ten
words
are
obligatory
on
all
Mankind
.
Now
,
First
,
As
to
the
Proofs
out
of
the
Old
Testament
.
1.
The
very
Preface
to
the
Decalogue
declares
to
whom
all
the
Commandments
contained
therein
was
given
,
God
brought
out
of
the
Land
of
Egypt
;
that
People
which
he
sanctified
or
set
apart
for
himself
above
all
People
on
the
Earth
;
as
also
by
the
promise
annexed
to
the
fifth
Commandment
,
viz.
That
thy
days
may
be
long
in
the
Land
which
the
Lord
thy
God
giveth
thee
.
This
shews
the
Laws
of
the
Decalogue
were
only
given
to
the
People
of
Israel
.
Again
,
2.
'T
is
said
,
What
Nation
is
there
so
great
,
that
hath
Statutes
and
Judgments
so
righteous
,
as
this
Law
which
is
set
before
you
this
Day
?
Now
if
this
Law
was
given
to
all
People
in
the
World
,
or
to
any
one
Nation
or
People
besides
Israel
,
then
the
whole
World
(
or
that
particular
People
as
well
as
the
Israelites
)
had
Laws
and
Statutes
as
great
and
righteous
as
Israel
had
,
tho
they
might
not
have
them
in
so
clear
a
Revelation
or
manner
as
they
had
.
3.
It
is
expresly
said
,
How
vain
as
well
as
sinful
is
it
to
go
about
to
contradict
God's
Word
?
Here
it
is
laid
down
Affirmatively
and
Negatively
,
It
was
given
to
Israel
,
and
not
to
any
other
Nation
,
&c.
Dr.
Chamberlen
saith
,
Saturday
no
Sabbath
,
p.
18
,
19.
It
was
given
to
Israel
as
a
Privilege
only
,
and
to
other
Nations
by
way
of
Punishment
to
judg
them
by
it
.
Answ.
Men
may
say
what
they
please
after
this
manner
:
But
I
shall
prove
that
no
Nation
or
People
but
that
of
Israel
(
who
were
under
that
Law
)
shall
be
judged
by
it
.
4.
How
often
doth
God
by
Moses
,
and
other
of
his
Servants
,
a
Sign
between
me
and
the
Children
of
Israel
,
God
made
known
to
them
his
holy
Sabbath
:
To
them
;
and
the
Psalmist
says
,
not
to
any
other
Nation
.
Take
two
or
three
Arguments
further
to
evince
this
.
1.
The
Law
of
the
Decalogue
was
given
only
to
a
People
in
covenant
with
God
:
legal
typical
Covenant
which
peculiarly
referr'd
to
that
People
;
therefore
God
gave
them
that
Law
,
and
the
Sabbath
,
as
a
Sign
that
God
sanctified
and
set
them
apart
to
be
a
peculiar
People
to
himself
;
and
as
a
Sign
also
of
that
Obligation
they
were
laid
under
to
keep
it
,
as
I
have
proved
.
But
God
entered
into
no
such
Covenant
with
any
other
People
or
Nation
under
Heaven
;
therefore
the
Law
of
the
Decalogue
could
not
concern
any
besides
the
House
of
Israel
only
.
Were
the
Heathen
Gentiles
,
or
Believing
Gentiles
,
under
that
ministration
of
the
Legal
Covenant
given
by
Moses
to
Israel
?
No
,
until
Christ
came
,
no
other
People
were
in
covenant
with
God
at
all
.
2.
Because
't
is
expresly
said
,
that
the
Sabbath
,
Exod.
20.
was
given
to
the
Jews
and
Proselyte
Stranger
;
To
thee
and
thy
Man-servant
,
and
Maid-servant
,
and
Stranger
that
is
within
thy
Gate
:
Not
any
Gentiles
,
or
Strangers
without
the
Pale
of
the
Jewish
Church
,
but
only
them
who
were
within
their
Gate
.
So
that
God
doth
implicitly
declare
he
injoyns
none
else
to
observe
it
.
3.
The
Law
of
the
Decalogue
could
not
be
given
to
all
or
any
other
People
,
because
God
did
not
give
any
Command
to
Moses
,
or
to
any
of
his
Servants
,
to
promulge
,
declare
,
or
make
known
that
Law
,
or
the
Sabbath
,
to
any
other
People
in
the
World
but
the
Jews
only
.
No
Law
can
bind
without
Promulgation
:
the
Gospel
is
of
a
large
extent
,
as
appears
by
the
Commission
,
Go
into
all
the
World
,
&c.
Go
teach
all
Nations
,
&c.
Thus
our
Lord
hath
appointed
the
Promulgation
of
the
Gospel
,
but
not
a
word
of
any
such
Commission
for
the
Promulgation
of
the
Law
of
Moses
given
Exod.
20.
4.
Because
Moses
was
never
made
or
appointed
a
Lawgiver
to
any
other
People
but
Israel
only
:
a
Ruler
over
us
,
or
a
Legislator
,
or
deputed
Officer
from
God
to
us
?
4.
The
Decalogue
,
and
consequently
the
Sabbath
,
could
not
be
given
to
any
other
People
,
because
it
referr'd
to
a
People
in
a
Church-state
,
having
many
other
Laws
,
Statutes
,
and
Judgments
annexed
unto
it
;
the
punishment
for
the
breach
of
each
Precept
thereof
being
death
:
he
that
broke
the
Sabbath
must
die
.
Now
certainly
if
that
Law
had
been
given
to
other
Nations
or
People
,
God
would
have
put
them
also
into
such
a
Church-state
as
the
Israelites
were
,
and
have
given
them
like
Statutes
,
Judgments
,
and
Officers
to
execute
those
Judgments
:
but
this
he
did
not
do
.
5.
Besides
(
as
one
observes
)
there
were
Ceremonies
belonging
to
the
Sabbath
,
that
were
essential
to
the
right
keeping
of
it
,
which
were
not
enjoined
on
the
Gentiles
,
except
Proselytes
.
That
Law
given
to
all
People
,
must
have
the
same
Services
,
Rites
and
Ceremonies
essentially
annexed
to
it
,
given
to
them
also
;
but
those
Services
,
Rites
,
and
Ceremonies
,
were
given
to
none
but
the
Jews
.
Otherwise
,
as
he
observes
,
there
would
be
two
sorts
of
Worship
acceptable
to
God
;
and
then
it
would
follow
also
that
God
was
more
severe
to
Israel
than
to
others
,
by
imposing
more
hard
and
costly
Services
on
them
than
on
the
Gentiles
.
6.
Take
here
what
Mr.
Bunyan
hath
said
:
Good
Nehemiah
threatned
the
Gentiles
that
were
Merchants
for
lying
then
about
the
Walls
of
the
City
,
for
that
by
that
means
they
were
a
Temptation
to
the
Jews
to
break
their
Sabbath
;
yet
he
still
charges
the
breach
thereof
upon
his
own
People
,
Nehem.
13.
16
,
17
,
&c.
Can
it
be
imagined
,
had
the
Gentiles
been
concerned
by
a
Divine
Law
to
keep
this
Sabbath
,
that
so
holy
and
good
a
Man
as
Nehemiah
would
let
them
escape
without
a
rebuke
for
so
notorious
a
Transgression
?
Moreover
,
in
the
Prophet
Ezekiel
,
ch.
20.
10
,
11
,
12.
't
is
said
,
I
gave
my
Sabbaths
to
be
a
Sign
between
me
and
them
,
that
they
might
know
that
I
am
the
Lord
that
sanctified
them
.
Before
I
close
with
this
,
take
what
two
or
three
learned
Writers
have
declared
in
confirmation
of
what
I
say
.
on
the
Sabb.
p.
65
,
66.
A
Law
which
in
it self
was
general
and
universal
,
equally
pertains
to
Jews
and
Gentiles
;
the
latter
,
which
knew
not
the
Law
,
doing
by
nature
the
things
contained
in
the
Law
,
as
St.
Paul
has
told
us
:
but
this
Law
published
on
Mount
Sinai
,
and
as
delivered
by
the
hand
of
Moses
,
obliged
those
of
the
house
of
Israel
only
.
Take
what
another
saith
:
As
neither
the
Judicial
,
de
redempt
.
l.
1.
c.
11.
Tom.
1.
nor
Ceremonial
,
so
nor
the
Moral
Law
contained
in
the
Decalogue
,
doth
concern
us
Christians
,
as
given
by
Moses
to
the
Jews
,
but
only
so
far
forth
as
it
is
consonant
to
the
Law
of
Nature
,
which
bind
all
alike
,
and
was
afterwards
ratified
by
Christ
our
King
.
The
Reason
he
asserts
this
,
was
to
prove
the
Gentiles
were
never
obliged
to
observe
their
Sabbath
.
Let
me
add
what
Mr.
Baxter
hath
wrote
:
on
the
Sabb.
p.
74.
He
saith
,
That
the
Fourth
Commandment
of
Moses
bindeth
us
not
to
the
Seventh-day
Sabbath
,
because
that
Moses's
Law
never
bound
any
but
the
Jews
,
and
those
Proselytes
that
made
themselves
Inhabitants
of
their
Land
,
or
voluntarily
subjected
themselves
to
their
Policy
.
For
Moses
was
Ruler
of
none
but
the
Jews
,
nor
a
Legislator
or
deputed
Officer
from
God
to
any
other
Nation
.
The
Decalogue
was
but
part
of
the
Jewish
Law
,
if
you
consider
it
not
as
written
in
Nature
,
but
in
Tables
of
Stone
;
and
the
Jewish
Law
was
given
as
a
Law
to
no
other
People
but
to
them
.
It
was
a
national
Law
,
as
they
were
a
peculiar
People
and
holy
Nation
;
so
that
even
in
Moses's
days
it
bound
no
other
Nations
of
the
World
;
therefore
it
needed
no
abrogation
to
the
Gentiles
,
but
a
declaration
that
it
did
not
bind
them
.
7.
To
close
with
what
we
find
in
the
Old
Testament
about
this
:
'T
is
worthy
our
noting
,
that
God
told
the
Israelites
that
those
Seven
Nations
of
Canaan
,
whom
they
should
drive
out
,
i.
e.
they
had
violated
all
natural
or
simple
moral
Precepts
.
But
God
never
charged
them
with
the
Sin
of
breaking
the
Jews
Sabbath
:
So
that
from
thence
I
infer
the
Decalogue
was
not
given
to
them
,
and
so
not
the
Sabbath
.
Secondly
,
I
shall
prove
out
of
the
New
Testament
,
that
the
Law
of
Moses
,
i.
e.
the
Decalogue
,
was
given
to
none
but
the
Jews
or
People
of
Israel
.
1.
See
Rom.
9.
To
whom
pertaineth
the
giving
forth
of
the
Law
,
&c.
speaking
of
the
Israelites
:
to
whom
,
that
is
by
way
of
contradistinction
to
any
other
People
;
or
to
them
and
none
else
.
2.
Upon
this
very
account
Paul
shews
that
the
Jews
had
the
advantage
of
all
other
People
;
What
advantage
then
hath
the
Jew
?
&c.
Much
every
way
,
chiefly
because
to
them
were
committed
the
Oracles
of
God
.
Now
Stephen
shews
by
the
Oracles
of
God
are
meant
the
Ten
words
,
Their
Fathers
received
on
Mount
Sinai
the
lively
Oracles
,
to
deliver
them
,
saith
he
,
to
us
,
i.
e.
us
Jews
.
Now
I
argue
thus
:
If
the
Gentiles
had
the
same
lively
Oracles
,
or
Oracles
of
God
given
to
them
,
then
in
this
the
Jews
had
not
the
advantage
above
the
Gentiles
.
He
doth
not
speak
of
the
Advantage
the
Jews
had
as
to
the
clearest
Revelation
of
those
Oracles
to
them
,
above
the
Gentiles
,
but
of
the
giving
of
them
to
the
Jews
and
not
to
the
Gentiles
.
3.
Again
,
two
or
three
times
Paul
expresly
affirms
that
the
Gentiles
had
not
the
Law
,
and
were
without
the
Law
:
For
when
the
Gentiles
which
have
not
the
Law
,
&c.
Rom.
2.
14.
What
is
more
plainly
expressed
?
The
Gentiles
,
he
saith
,
had
not
the
Law
,
that
is
,
as
given
by
Moses
,
tho
they
had
the
Law
written
in
their
Hearts
.
So
elsewhere
he
says
,
Three
times
he
here
affirms
the
Gentiles
are
without
the
Law
.
Object
.
He
means
the
Ceremonial
Law
.
Answ.
True
,
they
were
without
that
Law
as
well
as
the
Decalogue
Law
:
but
he
cannot
here
refer
to
the
Ceremonial
Law
,
because
it
is
such
a
Law
as
the
Gentiles
were
under
to
Christ
,
or
as
it
is
in
the
hand
of
Christ
;
which
must
intend
the
Moral
Law
,
for
no
Gentile
Believer
or
Unbeliever
was
under
the
Ceremonial
Law
to
Christ
,
because
utterly
abolished
,
but
so
is
not
the
Moral
Law
:
in
which
sense
we
are
without
the
Law
to
God
,
but
under
the
Law
to
,
or
as
it
is
in
the
hand
of
Christ
.
4.
Take
this
Argument
:
For
proof
of
the
major
Proposition
,
see
what
Paul
saith
:
For
as
many
as
have
sinned
without
Law
,
shall
be
judged
without
Law
;
and
as
many
as
have
sinned
in
the
Law
,
shall
be
judged
by
the
Law
.
By
the
first
he
means
the
Gentiles
,
and
by
the
latter
the
Jews
.
And
from
hence
the
Apostle
proceeds
to
evince
,
that
as
the
Gentiles
shew'd
the
Works
of
the
Law
written
in
their
Hearts
,
they
should
be
judged
by
that
Law
,
but
not
as
that
Law
was
formerly
written
by
Moses
in
two
Tables
of
Stone
,
ver.
15.
As
to
the
minor
Proposition
;
can
any
suppose
,
that
if
the
Gentiles
had
been
under
Moses's
Law
,
yet
they
should
not
be
judged
by
it
?
Sure
none
can
.
Obj.
If
the
Gentiles
were
not
under
the
Law
,
Christ
came
not
to
redeem
them
;
for
he
came
to
redeem
none
but
such
as
were
under
the
Law
,
Gal.
4.
5.
Answ.
The
old
World
was
under
the
Law
and
Covenant
of
Works
,
and
the
Curse
thereof
,
in
the
first
Adam
:
it
was
his
first
Transgression
that
brought
all
the
World
under
the
Curse
of
the
Law
,
or
breach
of
the
first
Covenant
;
and
not
the
Law
as
given
by
Moses
,
tho
that
Law
,
't
is
true
,
pronounceth
that
Curse
afresh
on
those
that
continued
not
in
all
things
contain'd
therein
.
For
by
one
Man's
Offence
Death
reigned
by
one
,
&c.
Thus
we
were
all
under
the
Law
of
the
first
Covenant
,
and
as
the
Law
is
written
in
our
Hearts
;
but
we
were
not
all
under
that
Ministration
of
the
Law
given
by
Moses
.
Obj.
If
all
the
World
became
guilty
by
the
breach
of
Moses's
Law
,
then
all
the
World
was
under
it
:
but
this
Paul
affirms
,
Rom.
3.
19.
Now
we
know
whatsoever
things
the
Law
saith
,
it
saith
to
them
who
are
under
the
Law
,
that
every
mouth
may
be
stopped
,
and
all
the
World
may
become
guilty
before
God
.
Answ.
Paul
in
the
precedent
Chapter
,
and
what
goes
before
in
this
,
had
proved
that
the
Gentiles
were
under
Sin
,
and
were
all
guilty
before
God
for
violating
the
Law
written
in
their
Hearts
:
See
Chap.
2.
12.
and
3.
10.
Well
what
of
this
?
the
Gentiles
then
were
cast
and
found
guilty
that
way
;
yet
they
were
not
all
,
but
part
of
the
whole
World
.
And
from
hence
he
in
this
19th
Verse
comes
again
to
speak
of
the
Jews
who
were
under
Moses's
Law
,
and
saith
,
What
the
Law
(
that
is
Moses's
Law
)
saith
,
it
saith
to
them
who
are
under
it
(
meaning
the
Jews
)
and
what
the
Consequence
of
this
is
he
shews
,
i.
e.
that
every
mouth
might
be
stopped
;
not
the
mouths
of
the
Gentiles
only
,
but
the
mouths
of
the
Jews
also
,
that
so
all
the
World
,
that
is
both
Jews
and
Gentiles
,
might
become
guilty
before
God
.
I
hope
all
are
and
will
be
convinc'd
that
this
is
directly
the
meaning
of
Paul
,
if
they
consider
the
scope
and
coherence
of
the
Text.
And
thus
I
have
clearly
proved
that
the
Law
of
the
Decalogue
,
or
Moses's
Law
,
was
not
given
to
any
but
the
Jews
and
proselyte
Strangers
;
and
therefore
from
that
it
cannot
be
the
Duty
of
believing
Gentiles
to
keep
the
Seventh-day
Sabbath
.
Object
.
But
it
is
again
objected
,
That
the
Apostle
James
injoineth
the
Royal
Law
upon
believing
Gentiles
;
and
the
Royal
Law
is
the
Law
of
the
Decalogue
,
therefore
all
were
under
the
Law
of
the
Decalogue
,
which
forbids
Adultery
,
Murder
,
&c.
Answ.
1.
It
is
a
hard
case
that
Men
,
about
fulfilling
the
Royal
Law
,
opened
.
to
prove
their
fond
Notions
,
should
put
such
an
Interpretation
on
a
Text
of
Scripture
,
as
is
directly
contrary
to
other
plain
Texts
:
for
unless
they
can
prove
we
mistake
those
Scriptures
newly
mentioned
,
which
say
that
Moses's
Law
was
only
given
to
the
Jews
,
and
not
to
the
Gentiles
,
besure
they
urge
this
to
no
purpose
,
but
mistake
the
sense
of
the
Apostle
,
as
others
do
about
what
he
says
concerning
Justification
.
2.
We
never
deny'd
,
but
readily
grant
that
all
believing
Gentiles
are
oblig'd
to
keep
the
whole
moral
Law
,
or
all
simple
moral
Precepts
,
as
they
are
in
the
hand
of
our
Lord
,
that
one
Lawgiver
,
of
which
this
Apostle
speaks
:
but
I
have
proved
that
the
precise
Seventh-day
Sabbath
is
not
a
simple
moral
Precept
,
nor
any
part
of
the
Morality
of
the
fourth
Commandment
,
and
therefore
not
intended
here
.
Therefore
it
followeth
,
that
Man
may
fulfil
the
Royal
Law
according
to
the
Scripture
,
and
yet
not
observe
the
Seventh-day
Sabbath
.
3.
The
Apostle
James
clears
the
matter
himself
:
So
speak
and
so
do
,
as
they
that
shall
be
judged
by
the
Law
of
Liberty
,
ver.
12.
He
can
refer
in
these
words
to
no
Law
but
that
of
Christ
,
or
rather
Christ's
Gospel
;
or
to
the
Law
as
in
his
hands
,
who
hath
fulfilled
the
whole
Law
for
us
by
his
own
perfect
Obedience
:
and
hence
we
are
delivered
from
the
Law
as
in
the
hand
of
Moses
;
because
as
so
considered
it
was
not
a
Law
of
Liberty
,
but
a
Law
of
Bondage
,
or
that
which
gender'd
to
Bondage
.
And
he
shews
it
is
a
Rule
of
Righteousness
to
us
only
,
as
Christ
is
our
Lawgiver
,
whose
Law
is
a
Law
of
Liberty
:
but
as
he
that
offended
in
one
point
,
was
guilty
of
the
breach
of
the
whole
Law
;
there
he
clearly
alludes
to
the
Law
as
in
Moses's
hand
,
and
as
a
Covenant
of
Works
.
We
are
not
to
do
,
nor
speak
,
nor
live
,
as
the
Law
in
Moses's
hands
directs
,
or
as
he
was
a
Lawgiver
;
for
then
we
should
be
under
perpetual
Bondage
:
and
nothing
is
more
plain
,
than
that
Moses's
Law
,
as
to
the
strict
observance
of
its
Precepts
,
brought
the
Jews
into
Bondage
;
't
is
call'd
a
Yoke
of
Bondage
,
Gal.
5.
1
,
&c.
But
so
speak
,
and
so
do
,
as
they
who
shall
be
judged
by
the
Law
of
Liberty
,
that
is
,
the
Gospel
;
for
not
by
the
Law
as
in
Moses's
hand
,
but
by
the
Gospel
we
shall
be
judged
at
the
last
day
,
who
live
only
under
that
Ministration
.
And
from
hence
let
such
as
keep
the
Seventh-day
Sabbath
,
take
heed
lest
they
are
brought
into
Bondage
,
by
obliging
themselves
to
observe
the
whole
Law
;
since
I
have
prov'd
it
was
appointed
as
a
sign
or
pledg
of
the
Covenant
of
Works
,
binding
them
to
universal
and
perfect
Obedience
,
who
were
on
their
Sabbath-day
not
to
think
their
own
Thoughts
,
nor
speak
their
own
Words
,
but
to
make
the
Law
of
God
their
delight
so
as
not
to
sin
;
which
none
ever
did
,
or
could
do
,
save
Jesus
Christ
,
who
thus
kept
the
Sabbath
,
even
as
long
as
he
liv'd
for
us
on
the
Earth
,
that
we
might
enter
into
his
Rest
,
or
into
the
Anti●●pical
Sabbath
.
Thirdly
,
The
third
Argument
to
prove
it
is
not
the
Duty
of
Gentile
Believers
to
keep
the
Seventh-day
Sabbath
from
the
fourth
Commandment
in
the
Decalogue
,
is
,
Because
that
Law
,
as
there
written
and
given
,
is
taken
out
of
the
hand
of
Moses
as
a
Lawgiver
,
as
well
as
it
was
a
Covenant
of
Works
,
and
put
into
the
hand
of
Christ
as
Mediator
.
My
Brethren
,
1.
Indeed
my
Work
is
partly
done
in
this
respect
already
,
by
what
I
have
said
in
opening
the
plain
sense
of
the
Apostle
James
in
that
place
just
now
mentioned
.
2.
This
appears
,
because
we
have
but
one
Lawgiver
,
The
Lord
is
Judg
,
the
Lord
is
our
Lawgiver
,
the
Lord
is
our
King
,
he
will
save
us
;
that
is
,
Jehovah
our
Righteousness
,
who
came
to
save
us
.
There
is
one
Lawgiver
,
Now
is
not
this
our
Lord
Jesus
Christ
?
Obj.
He
doth
not
say
we
have
but
one
.
Answ.
But
't
is
imply'd
.
Paul
says
,
there
is
one
God
,
and
one
Mediator
:
Doth
not
this
imply
that
there
is
but
one
God
,
and
but
one
Mediator
?
Who
are
you
now
that
will
introduce
another
Lawgiver
,
a
Co-partner
,
or
a
Co-rival
with
Christ
,
to
partake
of
part
of
his
Honour
?
3.
Because
our
Lord
declares
that
all
Power
is
given
to
him
in
Heaven
and
Earth
,
Mat.
28.
18
,
19.
all
Power
consider'd
as
Mediator
:
for
as
he
is
God
,
it
was
not
given
to
him
,
but
was
his
own
essentially
.
But
this
is
a
Power
delegated
to
him
,
i.
e.
all
Power
as
sole
Lord
and
Lawgiver
to
his
Church
,
who
only
is
the
Head
thereof
:
therefore
we
must
look
to
him
for
Laws
,
and
how
to
be
governed
.
He
governed
by
a
Substitute
before
,
but
now
being
come
himself
,
the
Substitute
is
utterly
devested
of
his
Power
.
4.
The
Moral
Law
as
a
Rule
of
Righteousness
,
must
only
be
in
the
hand
of
Christ
,
because
our
Lord
saith
,
the
Law
and
the
Prophets
were
until
John
,
Luke
16.
16.
that
is
,
Moses
and
the
Prophets
were
as
Teachers
,
by
whom
God
spake
to
the
People
;
that
is
,
at
the
time
of
their
Ministration
and
Prophecy
:
but
now
the
date
of
their
Ministration
is
near
expir'd
;
they
have
Moses
and
the
Prophets
.
But
in
the
Transfiguration
(
which
was
a
Figure
or
Representation
of
Christ's
glorious
Gospel-Church
or
Kingdom
,
and
his
Ministration
)
Moses
disappear'd
with
Elias
,
who
being
one
of
the
chiefest
Prophets
,
might
signify
all
the
rest
,
and
John
also
.
The
Disciples
would
have
three
Tabernacles
,
one
for
Moses
,
one
for
Elias
,
and
one
for
Christ
:
i.
e.
they
would
have
been
under
their
Ministrations
as
Lawgivers
and
Teachers
,
and
would
have
them
to
share
with
Christ
of
that
Glory
.
But
lo
,
a
Voice
was
heard
from
the
Cloud
saying
,
This
is
my
beloved
Son
,
hear
him
;
and
when
they
lifted
up
their
Eyes
,
they
saw
no
man
but
Jesus
only
.
Moses
and
Elias
were
gone
;
and
tho
the
Writings
of
Moses
and
the
Prophets
are
of
great
use
still
for
Comfort
and
Instruction
,
yet
now
God
only
speaks
to
us
by
his
Son
,
whom
he
hath
appointed
Heir
of
all
things
.
On
him
all
the
Father's
Love
and
Glory
doth
terminate
:
no
Lord
,
no
Ruler
,
no
Lawgiver
but
he
is
to
be
heard
;
he
being
the
Truth
it self
,
and
having
receiv'd
the
whole
Counsel
of
the
Father
,
has
revealed
all
things
that
we
are
to
believe
and
practise
.
He
is
the
great
Prophet
Moses
spoke
of
,
whom
we
are
to
hear
in
all
things
.
5.
Because
the
Servant
was
not
to
abide
in
the
●ouse
for
ever
,
viz.
as
a
Lawgiver
:
that
is
,
●s
Ministration
of
the
Law
was
to
cease
.
6.
Because
the
moral
Law
(
or
the
Decalogue
)
〈◊〉
deliver'd
by
Moses
,
had
several
things
in
it
●at
only
pertained
to
the
Israelites
,
or
to
the
●gal
Church-state
of
the
Jews
,
and
was
given
●y
him
as
a
Covenant
of
Works
:
mind
the
Preface
to
that
Law
,
Exod.
20.
and
the
Pro●ise
annexed
to
the
fifth
Commandment
,
Ho●our
thy
Father
and
thy
Mother
,
that
thy
days
●ay
be
long
in
the
Land
which
the
Lord
thy
God
●veth
thee
.
These
things
shew
that
the
Law
●ven
by
Moses
was
not
to
last
but
till
the
end
〈◊〉
that
Dispensation
,
and
Church-state
.
7.
Because
we
are
not
come
to
Mount
Sinai
,
but
●e
are
come
to
Mount
Sion
,
to
the
Gospel-●ispensation
,
to
hear
him
only
that
speak●h
from
Heaven
.
But
such
as
keep
the
old
Sabbath
,
go
for
it
to
Mount
Sinai
,
and
are
●earers
not
of
Christ
,
but
of
Moses
in
that
●ase
.
8.
Because
the
whole
Law
is
changed
,
or
the
●●d
Covenant
;
and
all
the
Laws
and
Precepts
●hat
belonged
peculiarly
to
that
,
as
the
old
Sabbath
did
,
Therefore
if
any
Man
be
in
Christ
,
he
is
of
the
new
Creation
,
or
〈◊〉
new
Creature
:
Old
things
are
passed
away
,
and
behold
all
things
are
become
new
.
The
old
Church
and
old
Church-Membership
,
Rites
,
Privileges
,
and
Ordinances
,
both
the
old
Jewish
Worship
,
and
old
Day
of
Worship
,
are
gone
for
ever
;
and
a
new
Church-state
,
new
Ordinances
,
a
new
Worship
,
and
a
new
Day
of
Worship
are
introduced
in
their
stead
.
Now
since
the
old
Sabbath
was
a
Sign
of
the
old
Covenant
,
nay
called
the
Covenant
,
be
sure
that
is
gone
:
the
Children
of
Israel
shall
keep
the
Sabbath
throughout
their
Generations
for
a
perpetual
Covenant
.
It
belonged
to
the
old
Creation
in
a
peculiar
sense
;
and
from
hence
,
upon
the
bringing
in
the
new
Creation
,
and
making
all
things
new
,
this
Sabbath
cannot
remain
;
the
old
Jewish
,
Legal
,
Typical
Church-Worship
,
and
Day
of
Worship
went
off
all
together
.
Can
any
think
that
the
old
Sabbath
still
remains
,
which
was
the
sign
of
the
old
Covenant
?
This
is
strange
;
if
it
doth
remain
,
be
sure
the
Penalty
annexed
for
the
breach
of
it
remains
also
:
but
the
Penalty
can't
remain
,
therefore
the
Sabbath
is
gone
.
Take
away
the
Penalty
of
a
Law
,
and
what
is
become
of
that
Law
?
is
it
not
abrogated
?
Now
the
Penalty
being
corporal
Death
,
the
Sabbath
is
gone
,
because
the
Gospel-Church
has
no
such
Policy
or
political
Power
to
inflict
any
such
Punishment
on
Sabbath-breaking
.
A
Sabbatarian
being
in
Prison
with
Mr.
Tho.
Grantham
,
he
professed
much
Love
to
him
.
Ah
,
said
Grantham
,
thou
wouldst
kill
me
.
Who
I
,
said
he
,
what
kill
my
Brother
?
or
to
that
effect
.
Saith
the
other
,
Had
you
the
Power
of
the
Civil
Magistracy
in
your
hand
,
and
should
I
break
your
Sabbath
,
what
would
you
do
with
me
?
Said
he
,
I
confess
Justice
must
take
place
.
It
is
well
they
have
not
that
Power
in
their
hands
.
9.
Because
Christ
as
a
Testator
hath
made
another
Will
,
which
is
his
last
Will
and
Testament
;
and
this
makes
all
Precepts
void
that
were
given
in
the
Old
Testament
,
and
are
not
given
forth
or
repeated
in
the
new
.
All
know
that
no
Legacy
bequeathed
in
a
former
Will
,
that
is
left
out
in
a
last
Will
,
is
recoverable
.
Upon
this
account
it
is
you
have
argued
that
the
Law
for
Tithes
is
not
in
force
now
,
nor
Infant
Churchmembership
,
nor
an
external
Canaan
flowing
with
Milk
and
Honey
;
or
have
Ministers
Sons
a
right
to
succeed
in
the
Ministry
,
and
many
other
things
,
because
they
are
not
Legacies
left
in
Christ's
last
Will
and
Testament
,
tho
they
were
in
the
Old
Testament
.
So
the
old
Sabbath
,
being
left
out
in
Christ's
last
Testament
,
is
no
Legacy
left
to
us
.
10.
That
the
Decalogue-Law
is
transferred
from
Moses
to
Christ
,
appears
by
the
manner
of
the
writing
of
the
one
and
the
other
.
Moses
had
it
to
give
as
it
was
written
in
two
Tables
of
Stone
by
the
Finger
of
God
:
Christ
hath
wrote
it
not
in
Stone
,
but
in
the
fleshly
Tables
of
our
Hearts
by
the
Holy
Spirit
;
which
was
signified
by
God's
writing
of
it
with
is
Finger
,
the
Spirit
being
called
the
Finger
of
God
:
If
I
by
the
Finger
of
God
cast
out
Devils
,
&c.
To
close
this
,
take
what
Mr.
B.
hath
said
,
viz.
The
whole
Law
of
Moses
,
on
the
Sabb.
p.
77
,
78.
formally
as
such
,
●s
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
the
Law
of
Christ
,
of
which
I
shall
speak
anon
.
That
the
whole
Law
of
Moses
as
such
is
ab●ogated
,
is
most
clearly
proved
:
By
the
frequent
arguings
of
Paul
,
who
ever
speaketh
of
that
Law
as
ceased
,
without
excepting
any
part
;
and
Christ
saith
,
Luke
16.
16.
The
Law
and
the
Prophets
were
until
John
;
that
is
,
were
the
chief
Doctrine
of
the
Church
till
then
.
The
Law
was
given
by
Moses
,
but
Grace
and
Truth
came
by
Jesus
Christ
.
No
Jew
would
have
understood
this
,
if
the
word
[
Law
]
had
not
contained
the
Decalogue
.
So
,
John
7.
19
,
23
,
24.
Acts
15.
5.
it
was
the
whole
Law
of
Moses
as
such
,
which
by
Circumcision
they
would
have
bound
men
to
,
Gal.
5.
3.
The
Gentiles
are
said
to
sin
without
Law
,
even
when
they
broke
the
Law
of
Nature
,
meaning
[
without
Moses's
Law
.
]
In
all
these
Scriptures
it
's
not
part
,
but
the
whole
Law
of
Moses
which
Paul
excludeth
;
which
I
acknowledged
to
the
Antinomians
,
tho
they
take
me
for
their
too
great
Adversary
.
[
*
](A47576-e41500-b)
*
Rom.
3.
19
,
20
,
21
,
27
,
28
,
31.
Ch.
4.
13
,
14
,
15
,
16.
Ch.
5.
13
,
20.
Ch.
7.
3
,
4
,
5
,
6
,
7
,
8.
Ch.
9.
4
,
31
,
32.
Ch.
10.
5.
Gal.
2.
16
,
19
,
21.
Ch.
3.
2
,
10
,
11
,
12
,
13
,
14
,
19
,
21
,
24.
Ch.
4.
21.
Ch.
5.
3
,
4
,
14
,
23.
Ch.
6.
13.
Eph.
2.
15.
Phil.
3.
6
,
9
Heb.
7.
11
,
12
,
19.
Ch.
9.
19.
Ch.
10.
28.
1
Cor.
9.
21.
.
3.
More
particularly
,
there
are
some
Texts
which
express
the
cessation
of
the
Decalogue
as
it
was
Moses
'
s
Law
,
2
Cor.
3.
7
,
11.
Not
in
Tables
of
Stone
,
but
in
the
fleshly
Tables
of
the
Heart
—
But
if
the
ministration
of
Death
written
and
engraven
in
Stone
was
glorious
,
so
that
the
Children
of
Israel
could
not
stedfastly
behold
the
face
of
Moses
,
for
the
glory
of
his
Countenance
,
which
was
to
be
done
away
(
or
is
done
away
.
)
They
that
say
the
Glory
,
and
not
the
Law
,
is
here
said
to
be
done
away
,
speak
against
the
plain
scope
of
the
Text
:
For
the
Glory
of
Moses's
Face
,
and
the
glorious
manner
of
deliverance
,
ceased
in
a
few
days
,
which
is
not
the
Cessation
here
intended
.
But
as
Dr.
Hammond
speaketh
[
that
Glory
,
and
that
Law
so
gloriously
delivered
,
is
done
away
]
and
this
the
11th
Verse
fully
expresseth
:
For
if
that
which
is
done
away
was
glorious
,
(
or
by
Glory
)
much
more
that
which
remaineth
is
glorious
(
or
is
Glory
.
)
So
that
as
it
is
not
only
the
Glory
,
but
the
glorious
Law
,
Gospel
,
or
Testament
which
is
said
to
remain
;
so
it
is
not
only
the
Glory
,
but
the
Law
which
is
said
to
be
done
away
:
And
this
is
the
Law
which
was
written
in
Stone
.
Nothing
but
partial
Violence
can
evade
the
force
of
this
Text.
So
Heb.
7.
11
,
12.
[
under
it
]
(
the
Levitical
Priesthood
)
the
People
received
the
Law
—
And
the
Priesthood
being
changed
,
there
is
made
of
necessity
a
change
also
of
the
Law
.
Ver.
18.
For
there
is
verily
a
disannulling
of
the
Commandment
going
before
,
for
the
weakness
and
the
unprofitableness
thereof
:
For
the
Law
made
nothing
perfect
,
but
the
bringing
a
better
hope
did
.
And
so
much
was
Jesus
made
a
Surety
of
a
better
Testament
.
In
all
this
it
is
plain
,
that
it
is
the
whole
Frame
of
the
Mosaical
Law
that
is
changed
,
and
the
New
Testament
set
up
in
its
stead
.
Heb.
9.
18
,
19.
Neither
was
the
first
Testament
dedicated
without
Blood
:
For
when
Moses
had
spoken
every
Precept
to
all
the
People
according
to
the
Law
,
&c.
Here
the
Law
,
before
said
to
be
changed
,
is
said
to
contain
every
Precept
.
And
,
Ephes.
2.
15.
it
is
the
Law
of
Commandments
contained
in
Ordinances
,
which
Christ
abolished
in
his
Flesh
;
which
cannot
be
exclusive
of
the
chief
part
thereof
.
Object
.
This
is
the
Doctrine
of
the
Antinomians
that
the
Law
is
abrogated
,
even
the
Moral
Law
.
Answ.
It
is
the
Doctrin
of
the
true
Antinomians
,
that
we
are
under
no
Divine
Law
,
neither
of
Nature
nor
of
Christ
:
But
it
is
the
Doctrin
of
Paul
and
all
Christians
,
that
the
Jewish
Mosaical
Law
is
abolished
.
Object
.
But
do
not
all
Divines
say
that
the
Moral
Law
is
of
perpetual
Obligation
?
Answ.
Yes
;
because
it
is
God's
Law
of
Nature
,
and
the
Law
of
Christ
.
Object
.
But
do
not
most
say
,
that
the
Decalogue
written
in
Stone
is
the
Moral
Law
,
and
of
perpetual
Obligation
?
Answ.
Yes
;
for
by
the
word
[
Moral
]
they
mean
[
Natural
]
,
and
so
take
Moral
not
in
the
large
sense
,
as
signifying
a
Law
de
moribus
,
as
all
Laws
are
whatsoever
;
but
in
a
narrower
sense
,
as
signifying
that
which
by
nature
is
of
universal
and
perpetual
Obligation
.
So
that
they
mean
,
not
that
it
is
perpetual
as
it
is
Moses's
Law
,
and
written
in
Stone
formally
,
but
as
it
is
that
which
is
natural
:
And
they
mean
,
that
materially
the
Decalogue
containeth
the
same
Law
which
is
the
Law
of
Nature
;
and
therefore
it
is
materially
in
force
still
.
But
they
except
still
certain
Points
and
Circumstances
in
it
,
as
the
prefatory
Reason
,
I
am
the
Lord
your
God
that
brought
you
out
of
the
Land
of
Egypt
,
and
especially
this
of
the
Seventh-day
Sabbath
.
Quest.
How
far
then
are
we
bound
to
keep
the
Law
?
Answ.
(
1.
)
As
it
is
the
Law
of
Nature
.
(
2.
)
As
it
is
own'd
by
Christ
,
and
made
part
of
his
Law
:
And
therefore
no
more
of
it
bindeth
directly
,
than
we
can
prove
to
be
either
the
Law
of
Nature
,
or
the
Law
of
Christ
.
—
Thus
Mr.
B.
Object
.
But
Christ
saith
,
he
came
not
to
destroy
the
Law
and
the
Prophets
,
but
to
fulfil
them
;
and
that
not
one
jot
or
tittle
of
the
Law
shall
pass
away
till
all
be
fulfilled
.
Answ.
The
whole
Moral
Law
Christ
hath
fulfilled
in
our
Nature
,
for
us
,
and
in
our
stead
,
in
his
Life
:
And
by
his
Death
,
he
hath
antitypically
fulfilled
all
the
Prophecies
concerning
himself
in
reference
to
such
things
;
and
hath
abolished
the
Ceremonial
Law
also
;
for
till
then
not
a
tittle
of
that
could
pass
away
.
Is
a
fulfilling
the
Law
a
destroying
it
?
Besides
,
all
simple
moral
Precepts
of
the
Law
(
as
in
Christ's
hand
)
stand
firm
for
ever
;
therefore
he
came
not
to
destroy
the
Law
:
yet
is
he
the
end
of
it
for
Righteousness
to
every
one
that
believeth
;
Moreover
,
the
Law
enter'd
,
that
the
Offence
might
abound
,
&c.
and
the
Commandment
came
,
&c.
Now
this
entering
of
the
Law
,
and
coming
of
the
Commandment
,
bare
entrance
of
the
Law
on
Mount
Sinai
,
as
in
Moses's
hand
,
was
with
Thundering
and
Lightning
,
but
without
Rain
,
I
mean
without
Contrition
or
Brokenness
of
heart
.
Men
may
read
Moses's
Law
,
and
hear
it
preach'd
every
day
;
nay
write
it
on
the
Walls
of
their
Houses
,
and
carry
it
in
their
Bosoms
;
but
yet
it
may
have
no
operations
on
their
Hearts
:
no
,
't
is
the
Ministration
of
the
Law
in
Christ's
hand
by
his
Spirit
,
that
wounds
the
Conscience
,
pierces
and
melts
the
hard
Heart
,
that
God's
Law
may
be
written
there
.
The
Ministration
of
the
Law
in
Christ's
hand
answers
the
chief
design
of
God
in
giving
it
forth
,
and
renders
the
Minstration
of
it
by
Moses
of
little
or
no
use
:
for
as
in
his
hand
,
it
is
done
away
;
but
the
Law
by
the
Spirit
greatens
Sin
,
or
makes
Sin
abound
,
and
Grace
superabound
.
Sin
thus
by
the
Law
becomes
exceeding
sinful
;
and
it
doth
not
only
wound
,
but
slay
the
Soul
:
Sin
taking
occasion
by
the
Commandment
,
deceived
me
,
and
by
it
slew
me
:
Wherefore
the
Law
is
holy
,
&c.
O
blessed
be
God
for
the
Law
as
it
is
in
Christ's
hand
!
Thus
Sin
reviv'd
,
〈◊〉
I
dy'd
,
saith
Paul
;
I
dy'd
as
to
any
hope
of
Justification
,
or
eternal
Life
by
the
Law
.
The
Jews
who
had
the
Law
only
as
in
Moses's
hand
,
were
puff'd
up
or
fill'd
with
Pride
:
they
(
as
Paul
before
Conversion
,
or
the
coming
of
the
Commandment
in
and
by
the
Spirit
,
as
in
Christ's
hand
)
were
alive
;
so
he
thought
himself
alive
,
in
a
justified
state
;
but
when
the
Commandment
came
,
it
was
then
quite
otherwise
with
him
.
So
that
Christ
came
not
to
destroy
the
Law
,
but
to
fulfil
it
,
and
also
to
make
it
of
great
use
to
all
that
receive
the
Spirit
of
Christ
:
which
Spirit
is
a
Spirit
of
burning
,
before
it
is
a
Spirit
of
Consolation
;
or
a
Spirit
of
Bo●dage
,
before
it
is
the
Spirit
of
Adoption
,
and
so
a
Schoolmaster
to
bring
us
to
Christ
.
Thus
we
do
not
make
void
the
Law
through
Faith
,
but
establish
it
.
God
in
Christ
hath
magnified
the
Law
,
and
made
it
honourable
,
and
that
three
ways
.
1.
In
sending
his
own
Son
in
our
Nature
to
keep
it
perfectly
,
and
to
die
for
our
breach
thereof
;
Christ
was
made
under
the
Law
to
this
very
end
.
O
how
doth
it
magnify
the
Law
,
to
see
Godman
thus
conform
to
it
,
and
die
to
bear
the
Penalty
thereof
for
us
?
2.
He
magnifieth
the
Law
in
putting
it
into
the
hands
of
his
own
Son
,
as
Mediator
,
to
give
it
forth
.
Doth
not
the
Dignity
and
Glory
of
the
Lawgiver
add
to
the
Glory
of
the
Law
given
?
Is
not
Christ
a
more
glorious
Person
than
Moses
?
See
Heb.
1.
8
,
9
,
10.
&
2.
2
,
3.
—
This
Man
was
accounted
worthy
of
more
Glory
than
Moses
,
Heb.
3.
3.
But
alas
!
some
would
have
Moses
partake
of
some
part
of
Christ's
Glory
;
he
must
be
their
Lawgiver
.
3.
By
making
of
it
,
as
in
Christ's
hand
,
of
far
greater
use
to
Believers
,
as
I
have
shewed
,
than
ever
it
was
in
the
hands
of
Moses
,
and
so
to
answer
God's
Design
in
it
.
Let
me
only
add
,
that
all
Moses's
Law
,
even
the
Decalogue
,
was
political
,
as
one
observes
.
God's
Law
was
for
the
particular
political
Government
of
the
Jewish
Nation
,
as
a
typical
Church
and
political
Body
;
and
therefore
when
their
Kingdom
or
Policy
ceased
,
the
Law
as
Political
,
and
their
figurative
Sabbath
could
not
continue
any
longer
.
And
thus
I
close
with
the
fourth
general
Argument
,
viz.
It
is
not
the
Duty
of
believing
Gentiles
to
keep
the
Seventh-day
Sabbath
from
the
Law
of
the
Decalogue
given
by
Moses
,
Exod.
20.
Fifthly
,
It
is
not
their
Duty
to
keep
it
by
any
Precept
given
by
Christ
,
or
Precedent
we
have
in
the
New
Testament
.
1.
That
which
is
urged
concerning
Christ's
not
coming
to
destroy
the
Law
,
&c.
we
have
answer'd
;
as
also
that
of
Paul
,
we
do
not
make
void
the
Law
through
Faith
.
That
Text
also
we
have
answer'd
,
and
turn'd
the
Sword
against
our
Adversaries
,
which
says
,
the
Son
of
Man
is
Lord
even
of
the
Sabbath
,
and
the
Sabbath
was
〈◊〉
made
for
Man
.
3.
And
also
their
great
Proof
in
that
of
James
,
if
ye
fulfil
the
Royal
Law
,
Jam.
2.
8
,
10.
This
I
have
given
a
full
Answer
to
in
this
Discourse
.
4.
I
proceed
to
another
pretended
Argument
,
viz.
Pray
that
your
flight
be
not
in
the
Winter
,
nor
on
the
Sabbath-day
,
Mat.
24.
20.
Answ.
This
Text
some
learned
Men
have
not
,
I
am
satisfied
,
given
the
right
sense
of
.
But
let
us
premise
three
things
:
1.
That
Christ
gave
the
old
Names
to
Jewish
Ordinances
very
often
,
and
so
did
his
Apostles
.
2.
That
our
Lord
well
knew
how
superstitiously
zealous
the
unbelieving
Jews
were
and
would
remain
for
their
Sabbath
.
Now
pray
mind
the
scope
of
this
Text
:
Christ
shews
how
sudden
their
flight
would
be
,
when
Jerusalem
was
to
be
destroyed
,
ver.
16
,
17.
and
v.
19.
he
saith
,
Wo
to
them
that
are
with
Child
,
and
them
that
give
suck
in
those
days
.
But
pray
that
your
flight
be
not
in
the
Winter
,
nor
on
the
Sabbath-day
:
for
then
shall
be
great
Tribulation
.
3.
It
is
evident
there
is
the
same
reason
they
should
pray
that
their
flight
be
not
in
the
Winter
,
as
not
on
the
Jewish
Sabbath-day
.
Why
,
not
in
the
Winter
?
because
of
the
difficulties
of
the
Ways
;
they
might
be
deep
and
unpassable
then
,
whereby
their
Escape
might
be
hinder'd
.
Why
not
on
the
Sabbath-day
?
because
,
say
some
,
their
Consciences
would
not
admit
them
to
fly
then
further
than
a
Sabbath-day's
Journy
.
It
is
strange
to
me
that
our
Lord
should
tell
them
a
little
before
,
that
it
was
lawful
to
save
the
Life
of
a
sorry
Animal
,
a
Brute
,
on
the
Sabbath-day
,
and
bid
a
Man
take
up
his
Bed
or
bear
a
Burden
on
the
Sabbath
;
and
now
hint
that
it
was
not
lawful
,
or
that
they
would
so
think
,
to
save
their
Lives
by
flying
on
the
Sabbath-day
:
believe
this
who
will
.
Was
it
not
lawful
to
pull
an
Ox
,
or
Sheep
out
of
a
Pit
on
the
Sabbath-day
;
or
for
Men
to
carry
their
Goods
out
of
their
Houses
on
the
Sabbath-day
,
if
a
Fire
should
then
happen
?
I
do
not
think
they
were
ever
so
superstitiously
blind
.
Nay
,
to
preserve
human
Life
our
Lord
shew'd
was
much
more
lawful
on
that
day
than
the
Life
of
Beasts
.
But
,
say
some
,
it
would
be
grievous
and
uncomfortable
to
them
to
fly
on
that
day
in
which
they
used
to
find
so
much
delight
.
Answ.
Our
Lord
gives
a
direct
contrary
Reason
,
i.e.
for
then
will
be
great
Tribulation
:
the
unbelieving
Jews
,
should
they
fly
on
their
Sabbath
,
would
severely
handle
them
,
may
be
knock
them
on
the
head
;
on
this
account
our
Lord
bids
them
so
to
pray
:
therefore
this
could
not
be
the
meaning
of
it
.
Moreover
,
he
knew
his
own
Disciples
before
that
time
came
,
would
be
convinced
that
the
Jewish
Sabbath
was
ceased
with
other
Legal
Rites
.
Therefore
this
I
take
to
be
the
direct
meaning
of
our
blessed
Lord
,
viz.
Because
on
the
Jewish
Sabbath-day
,
the
unbelieving
Jews
,
among
whom
you
will
remain
(
or
many
of
you
)
when
the
Destruction
of
the
City
comes
,
may
be
so
strict
and
superstitious
as
to
keep
watch
and
ward
at
every
Gate
and
Way
,
that
you
will
not
be
able
to
escape
,
at
least
not
above
one
of
their
Sabbath-day's
Journey
;
therefore
pray
your
flight
be
not
on
that
day
.
This
is
all
I
can
see
in
this
Text.
Both
David
and
Elijah
were
fain
to
fly
on
the
Sabbath-day
.
p.
137.
Besides
,
some
learned
Men
from
this
Passage
argue
for
the
Christian
Sabbath
,
as
't
is
not
unknown
to
our
Opponents
,
as
Dr.
Twiss
,
and
many
more
;
and
that
our
Lord
alludes
to
that
Sabbath
that
he
knew
his
Disciples
would
observe
after
his
Death
:
but
I
rather
adhere
to
the
former
Exposition
.
Obj.
But
the
Women
rested
on
the
Sabbath-day
,
according
to
the
Commandment
,
Luke
23.
56.
Answ.
The
Men
themselves
(
I
mean
the
Disciples
)
before
our
Lord
suffer'd
,
were
so
ignorant
that
they
knew
not
their
Lord
should
die
;
and
some
a
great
while
after
did
not
know
that
they
should
preach
to
the
Gentiles
:
and
is
it
any
wonder
that
these
good
Women
should
not
know
so
soon
that
the
Sabbath
was
abrogated
?
Some
after
that
were
zealous
for
Circumcision
,
&c.
and
is
that
an
Argument
that
Circumcision
is
our
Duty
?
Besides
,
no
new
day
for
solemn
Worship
was
then
appointed
,
nor
till
after
our
Lord
rose
from
the
dead
.
Object
.
Paul
,
as
his
manner
was
,
and
other
Apostles
,
observed
the
Jews
Sabbath-day
;
they
preached
in
the
Temple
and
Synagogue
of
the
Jews
on
the
Sabbath-day
.
Answ.
1.
They
never
taught
the
Jews
nor
Gentiles
to
observe
the
Seventh-day
Sabbath
.
2.
No
one
Church
,
as
we
read
of
,
ever
met
to
celebrate
any
Gospel-Ordinance
on
the
Jewish
Sabbath-day
.
3.
There
is
not
one
word
of
any
Saint
that
ever
kept
it
.
4.
All
that
is
on
Record
is
,
that
the
Apostles
preached
to
the
Jews
on
that
day
.
Why
so
?
because
they
could
not
preach
to
them
but
when
assembled
together
;
and
having
a
Commission
first
to
preach
the
Gospel
to
them
,
they
went
into
the
Temple
,
and
into
their
Synagogue
,
and
preach'd
to
them
on
that
day
;
and
so
did
Paul
at
Mars-hill
to
the
Athenians
,
'T
is
said
,
that
Paul
,
as
his
manner
was
,
went
in
unto
them
,
and
three
Sabbath-days
reasoned
with
them
out
of
the
Scriptures
:
Which
things
let
the
Reader
seriously
weigh
:
for
at
any
time
,
or
in
what
place
soever
they
could
,
they
preached
the
Gospel
to
the
Jews
;
therefore
on
the
Sabbaths
,
as
well
in
their
Synagogues
as
elsewhere
:
the
Apostles
were
not
wanting
in
the
Office
of
preaching
;
for
this
cause
they
tarried
certain
days
among
the
Macedonians
,
because
no
fit
occasion
for
preaching
the
Gospel
offered
—
which
the
Apostles
every
where
greedily
sought
after
:
they
preached
Christ
on
the
Sabbath
days
out
of
the
City
,
by
a
River
side
,
to
Women
which
resorted
to
publick
Prayers
.
So
Paul
hastened
to
keep
the
Feast
of
Pentecost
at
Jerusalem
,
What
means
Paul
's
hastning
to
this
Feast
?
it
was
not
for
the
Feasts
,
but
for
the
Multitudes
—
he
made
haste
to
preach
the
Word
.
Now
had
any
Text
said
that
Paul
must
needs
hast
to
Jerusalem
to
keep
the
Sabbath
among
the
Jews
,
what
Improvement
would
the
Sabbatarians
have
made
of
it
?
yet
that
no
more
would
prove
the
Sabbath
ought
to
be
kept
than
the
Feast
of
Pentecost
.
See
what
Paul
saith
,
Rom.
16.
8.
But
I
will
tarry
at
Ephesus
will
Pentecost
;
for
a
great
door
and
effectual
is
opened
to
me
.
This
shews
what
his
reason
was
to
keep
that
Feast
,
and
also
in
preaching
on
their
Sabbaths
.
Object
.
But
he
calls
it
the
Sabbath
.
Answ.
So
he
calls
that
Feast
Pentecost
,
and
Circumcision
by
its
own
Name
;
must
we
therefore
keep
Pentecost
,
and
be
circumcised
?
It
was
only
for
distinction-sake
,
the
old
Names
of
Jewish
Rites
being
still
kept
up
by
the
Jews
.
Object
.
But
the
Gentiles
also
desired
the
same
Word
might
be
preach'd
to
them
the
next
Sabbath
:
Answ.
Paul
was
but
newly
come
into
those
parts
,
and
there
was
no
Gospel-Church
there
;
nor
can
any
think
that
those
poor
unbelieving
Gentiles
should
have
heard
of
any
other
day
observ'd
than
the
Jewish
Sabbath
,
for
they
liv'd
among
the
Jews
;
and
if
it
is
said
,
the
whole
City
the
next
Sabbath
came
together
:
Jewish
Synagogues
.
Moreover
,
Dr.
Young
has
one
Passage
worth
observation
:
saith
he
,
Justin
Martyr
had
satisfied
with
little
ado
Trypho
the
Jew
,
that
counselled
him
to
observe
their
Sabbath
:
for
it
had
been
enough
for
Justin
Martyr
to
have
answer'd
the
Jew
,
that
the
Christian
Church
did
observe
the
Sabbath
;
yet
this
he
grants
not
,
but
plainly
denies
that
the
Jewish
Sabbath
ought
by
the
Christians
to
be
observ'd
.
The
same
,
saith
he
,
do
other
Fathers
against
the
Jews
,
&c.
There
are
one
or
two
more
pretended
Reasons
out
of
the
New
Testament
,
brought
to
prove
that
we
ought
to
observe
the
seventh
Day
:
but
no
more
at
this
time
.
SERMON
VII
.
Containing
ten
Arguments
against
the
observance
of
the
Jewish
Sabbath
.
The
Law
of
the
Seventh-day
Sabbath
not
written
in
the
Hearts
of
Believers
,
or
God's
new
Covenant
Children
,
which
is
in
Answer
to
the
sixth
and
last
pretended
Proof
for
our
Observation
thereof
.
Twelve
dangerous
Consequences
that
necessarily
follow
their
Principle
,
who
assert
the
precise
Seventh-day
Sabbath
is
a
pure
moral
Precept
.
Gal.
iv
.
10
,
11.
Ye
observe
days
,
and
months
,
&c.
BRethren
,
I
have
answer'd
several
pretended
Proofs
brought
from
the
New
Testament
for
the
observation
of
the
old
Jewish
Sabbath
.
I
shall
mention
one
morc
,
viz.
Object
.
5.
It
is
objected
further
,
That
it
is
certain
that
the
Jews
kept
Sabbaths
at
the
time
of
Paul's
writing
his
Epistles
,
and
were
zealous
for
all
the
Law
.
Thus
Mr.
Soarsby
.
Ans.
1.
May
be
't
is
aptly
enough
put
in
Sabbaths
,
as
comprehending
other
Sabbaths
as
well
as
the
Jews
weekly
Sabbath
.
2.
But
were
they
not
as
zealous
for
Circumcision
also
?
Nay
,
the
Objection
allows
they
were
zealous
for
the
whole
Law
;
and
it
is
not
deny'd
but
Paul
was
forced
to
comply
with
their
weakness
for
a
time
,
till
they
were
fully
formed
as
to
the
Cessation
or
Abrogation
of
●ose
legal
Rites
,
nay
of
the
whole
Law
as
in
●e
hand
of
Moses
.
So
that
Paul's
forbearance
with
them
in
their
●fancy
and
Weakness
,
is
weakly
urged
.
These
being
the
chief
Proofs
I
find
brought
〈◊〉
prove
it
our
Duty
to
keep
the
seventh
Day
out
〈◊〉
the
New
Testament
,
I
shall
add
divers
Arguments
in
opposition
to
what
they
say
on
this
●●count
.
1st
.
2dly
.
Paul's
declaring
against
all
Jewish
Days
without
exception
,
as
Shadows
,
&c.
may
con●●nce
all
that
he
observ'd
it
not
in
compliance
with
the
Law
of
Moses
,
or
as
a
Command
given
to
him
by
Christ
the
only
Lawgiver
.
3dly
.
His
putting
the
Estimation
of
the
Jewish
Sabbath-day
among
Meats
and
Drinks
,
I
do
believe
when
Paul
saith
,
One
man
esteemeth
one
day
above
another
,
and
another
esteemeth
every
day
alike
,
that
he
intends
not
all
days
of
●he
week
without
exception
,
but
every
day
●ave
the
first
day
,
or
the
Lord's-day
;
because
●e
speaks
of
Jewish
Rites
,
Days
,
and
Scruples
about
Meats
and
Drinks
among
them
.
For
●e
gave
Command
about
the
solemn
Duties
and
Observation
of
the
first
Day
of
the
week
to
all
the
Churches
,
as
I
shall
prove
.
1.
Therefore
let
none
once
think
that
Paul
was
for
the
observance
of
no
special
day
above
others
,
in
the
Worship
of
God
,
in
the
Gospel-Dispensation
.
2.
Neither
let
any
conclude
from
hence
,
th●●
he
gave
liberty
to
the
Saints
to
keep
the
Jewish
Sabbath
any
further
than
they
looked
upon
〈◊〉
as
an
indifferent
thing
;
nor
any
longer
th●
till
their
Understanding
was
further
inlight●●●
and
their
Consciences
better
informed
.
F●●
how
severe
was
he
with
those
(
as
in
my
Te●●
who
lay
any
stress
upon
it
,
i.e.
as
a
moral
D●ty
,
or
of
necessity
to
a
holy
Life
?
4thly
.
This
appears
,
because
Christ
,
who
received
from
his
Father
the
whole
Will
of
God
and
was
faithful
as
a
Son
in
declaring
all
thing
commanded
him
,
For
all
things
th●
〈◊〉
have
heard
of
my
Father
I
have
made
〈◊〉
unto
you
.
The
Father
that
sent
me
,
he
gave
〈◊〉
Commandement
what
I
should
say
,
and
what
〈◊〉
should
speak
.
5thly
.
We
read
Acts
15.
1
,
&c.
of
fal●●
Brethren
that
went
from
Jerusalem
,
and
taugh●
the
believing
Gentiles
,
that
unless
they
were
circumcised
and
kept
the
Law
of
Moses
,
they
coul●
not
be
saved
;
or
that
it
was
needful
for
them
〈◊〉
to
do
,
ver.
15.
1.
Pray
observe
the
matter
well
:
for
no●
we
may
expect
to
hear
,
if
ever
,
whether
〈◊〉
be
the
Duty
of
believing
Gentiles
or
not
〈◊〉
keep
the
Seventh-day
Sabbath
,
because
th●●
was
none
of
the
least
Precepts
of
the
Law
〈◊〉
Moses
;
and
this
was
one
thing
,
no
doubt
which
these
false
Brethren
taught
them
to
observe
.
2.
All
the
great
and
chief
Apostles
meet
together
abont
this
matter
,
and
consulted
what
Answer
to
send
;
and
they
had
the
extraordinary
presence
of
the
Holy
Ghost
with
them
,
●o
dictated
to
them
what
to
write
.
3.
And
this
was
the
Result
,
Note
,
these
things
were
forbidden
in
the
●●w
,
and
these
things
they
commanded
them
●t
to
do
;
but
not
one
word
that
they
should
●●ep
the
Sabbath
given
in
Moses's
Law
:
this
is
●ne
of
those
things
they
should
observe
.
therefore
it
is
not
the
Counsel
or
Mind
of
the
●oly
Ghost
that
Gentile
Believers
should
keep
at
Day
.
6thly
.
that
he
had
not
●●nned
to
declare
to
the
Saints
all
the
Counsel
of
●d
.
And
how
he
kept
back
nothing
that
was
pro●able
to
them
,
but
had
shewed
them
all
things
,
&c.
●ow
I
challenge
any
Man
in
the
World
to
●ew
that
Paul
ever
made
known
,
or
shew'd
●em
this
thing
,
viz.
that
it
was
their
Duty
to
●●ep
the
Seventh-day
Sabbath
:
therefore
I
in●●r
,
this
is
none
of
the
Counsel
of
God
,
nor
●ofitable
to
Believers
in
Gospel-days
.
From
●hence
I
argue
thus
,
i.e.
Arg.
1.
Paul
declared
all
,
or
the
whole
Coun●●
of
God
:
Paul
did
not
declare
the
Seventh-●●bbath
;
Ergo
,
that
is
none
of
the
Counsel
of
●od
.
2.
If
he
did
declare
the
Seventh-day
Sabbath
,
〈◊〉
make
it
known
to
the
Saints
to
be
God's
Coun●●
,
some
one
Man
or
another
can
shew
us
the
●ace
where
it
is
written
:
but
no
one
Man
can
●●ew
us
the
place
where
it
is
written
that
he
declared
or
made
known
to
the
Saints
that
the
seventh-day
Sabbath
was
the
Counsel
of
God
Ergo
,
it
is
none
of
the
Counsel
of
God
to
〈◊〉
Saints
or
Gospel-Believers
.
7thly
.
The
holy
Spirit
,
saith
our
Lord
,
〈◊〉
receive
of
mine
,
shew
it
unto
you
.
Again
〈◊〉
saith
,
The
Spirit
of
Truth
shall
guide
you
〈◊〉
all
Truth
.
But
the
Spirit
of
Truth
neither
guides
Believers
into
the
observation
of
the
seventh
Day
,
&c.
in
the
Word
or
New
Testament
;
nor
by
his
inward
Motions
,
Influence
and
Operations
on
their
Hearts
:
therefore
it
〈◊〉
none
of
their
Duty
to
observe
that
Day
.
8thly
.
If
not
one
Gospel-Church
observed
〈◊〉
Seventh-day
Sabbath
in
meeting
together
as
〈◊〉
Church
,
to
discharge
the
Duties
of
〈◊〉
Worship
;
then
it
is
not
the
Duty
of
Believer●
in
Gospel-days
to
observe
it
.
—
But
not
on●
Gospel-Church
,
&c.
observ'd
the
Seventh-day
Sabbath
,
&c.
Therefore
't
is
not
Believers
Duty
in
Gospel-days
to
observe
it
.
Let
them
shew
us
where
one
Gospel-Church
did
observe
that
day
in
meeting
together
,
as
〈◊〉
Church
,
to
discharge
the
Duties
of
Gospel
Worship
,
and
I
will
give
up
the
Cause
.
So
much
in
this
respect
there
is
in
an
Apostolical
Precedent
in
my
Judgment
:
for
what
was
the
Practice
of
one
Church
as
a
Church
was
the
Duty
and
Practice
of
every
Church
.
9thly
.
Gentile
Believers
ought
not
to
observe
the
Seventh-day
Sabbath
,
because
the
Churches
in
the
Gospel
time
observed
,
in
Religious
Duties
and
Worship
,
the
first
day
of
the
week
:
and
we
are
not
required
to
keep
two
days
in
every
week
in
God's
solemn
Worship
.
10thly
.
Because
the
Law
of
God
written
in
the
Hearts
of
all
Believers
,
doth
not
teach
them
to
observe
the
Seventh-day
Sabbath
.
And
this
brings
me
to
the
last
general
Argument
.
Sixthly
,
believing
Gentiles
to
keep
the
Seventh-day
Sabbath
from
the
Law
written
by
the
Spirit
of
the
living
God
in
the
Hearts
of
all
his
New-Covenant
Children
,
it
is
not
their
Duty
to
keep
it
,
because
by
no
other
Law
I
have
proved
it
is
their
Duty
;
and
now
I
shall
prove
that
it
is
not
their
Duty
to
keep
it
by
virtue
of
this
Law
.
1.
If
it
was
their
Duty
by
this
Law
to
keep
●●t
,
the
holy
Spirit
besure
had
left
it
written
in
the
New
Testament
:
for
whatsoever
Law
is
written
in
our
Hearts
,
it
is
but
the
same
in
substance
(
in
respect
to
all
simple
moral
Precepts
)
with
what
is
written
in
the
New
Testament
.
2.
Consider
that
God
expresly
says
in
the
new
Covenant
,
This
shews
we
are
not
to
go
to
the
Tables
of
Stone
,
to
Mount
Sinai
,
for
the
Law
of
God
,
now
the
Antitype
of
that
is
come
.
God's
Finger
has
wrote
his
Law
in
better
Tables
;
tho
naturally
our
Hearts
were
like
Stone
,
yet
his
Spirit
can
and
hath
written
his
Law
there
.
What
is
God's
Law
but
a
Transcript
,
or
a
gracious
Impression
of
his
holy
Nature
,
or
his
Divine
Image
stampt
on
our
Souls
?
Now
then
read
this
blessed
Book
,
ye
New-Covenant
Saints
;
look
within
ye
holy
and
renewed
ones
,
and
see
if
you
can
find
the
knowledg
of
the
seventh
Day
,
or
that
you
have
this
Precept
written
in
your
Hearts
and
inward
parts
.
Were
you
ever
by
this
Law
led
to
know
(
or
reproved
for
not
observing
)
the
Seventh-day
Sabbath
?
Let
me
close
this
with
an
Answer
given
to
Tillam
by
Mr.
Warren
.
1.
Tillam
saith
,
on
the
Sabb.
p.
18
,
19.
It
was
written
in
Adam's
Heart
,
and
for
this
he
quotes
Rom.
2.
2.
That
it
was
written
afterwards
in
Tables
of
Stone
,
for
which
he
cites
Gal.
3.
19.
3.
That
it
is
written
in
the
fleshly
Table
of
renewed
Hearts
.
To
which
Mr.
Warren
answereth
,
speaking
to
the
latter
:
The
Experience
of
almost
all
renewed
Hearts
in
Heaven
and
Earth
doth
contradict
it
;
for
to
speak
in
the
Language
of
Eliphas
,
Call
now
if
there
be
any
that
will
answer
thee
,
and
to
which
of
the
Saints
wilt
thou
turn
?
either
Scripture-Saints
,
or
Church-Saints
;
ask
St.
Paul
,
St.
Cyprian
,
St.
Chrysostom
,
St.
Augustine
,
and
they
will
tell
you
that
your
antiquated
Sabbath
was
so
far
from
being
in
their
Hearts
,
that
they
have
wrote
against
it
with
their
Pens
.
Turn
over
the
Works
of
the
eminent
Fathers
—
Add
to
these
the
most
judicious
,
pious
and
zealous
Ministers
and
Martyrs
of
Christ
,
who
have
liv'd
,
and
dy'd
within
the
compass
of
these
sixteen
hundred
years
;
and
most
,
if
not
all
of
them
will
tell
you
that
they
never
owned
your
Saturday
Sabbath
;
they
liv'd
without
it
,
dy'd
without
it
,
and
are
,
I
doubt
not
,
gone
to
Heaven
without
it
.
Besides
,
how
many
faithful
Witnesses
of
late
years
has
the
Lord
raised
up
to
bear
Testimony
against
it
?
of
whom
,
I
suppose
,
the
greatest
part
are
yet
alive
,
tho
some
are
fallen
asleep
.
In
a
word
,
how
many
precious
,
and
gracious
,
and
pious
Christians
are
yet
upon
the
Earth
,
Men
and
Women
redeem'd
from
the
Earth
,
and
crucified
to
the
World
(
of
whom
the
World
is
not
worthy
)
who
look
upon
your
Sabbath
as
a
Cypher
,
can
freely
labor
,
and
travel
upon
it
,
buy
and
sell
upon
it
,
and
this
after
accurate
Inquiry
about
it
?
and
to
this
day
their
Consciences
never
reproach
them
,
their
Hearts
never
smote
them
for
it
.
What
will
you
say
?
Are
all
these
Hypocrites
,
unrenewed
,
unsanctified
ones
?
this
were
to
condemn
the
Generation
of
God's
Children
,
and
canonize
your self
,
with
your
few
misled
Associates
,
for
the
only
Saints
in
Christendom
;
which
I
would
hope
you
dare
not
do
,
tho
I
know
[
*
](A47576-e45380-b)
*
Meaning
Tillam
.
you
dare
as
much
as
another
.
Well
,
the
Adversary
is
brought
to
this
Dilemma
;
either
God
has
no
People
in
the
World
but
such
as
are
of
his
Perswasion
,
or
his
moral
and
immutable
Laws
are
not
written
in
their
Hearts
;
or
the
Saturday
Sabbath
is
none
of
those
Laws
.
Thus
this
Author
.
If
the
Law
of
the
Seventh-day
Sabbath
be
written
in
the
Hearts
of
Believers
,
some
one
Man
or
another
can
produce
some
one
Believer
that
was
by
the
Law
written
in
his
Heart
convinc'd
of
it
,
without
reading
Moses's
Law
,
or
any
Book
or
Books
compiled
by
Men
about
the
Sabbath
.
But
no
Man
can
produce
any
such
Believer
that
will
or
can
say
this
;
therefore
it
is
not
written
in
the
Hearts
of
Believers
.
Thus
it
appears
that
it
is
not
the
Duty
of
Gentile
Believers
to
keep
the
seventh
Day
from
the
Law
of
God
written
in
the
Hearts
of
God's
new
Covenant
Children
,
which
was
the
sixth
and
last
part
of
the
general
Argument
first
proposed
.
The
last
thing
in
speaking
to
the
Seventh-day
Sabbath
I
promised
to
do
,
to
shew
you
,
that
as
some
hold
and
maintain
it
,
it
is
a
dangerous
Error
.
1.
Is
not
that
dangerous
which
caused
Paul
to
fear
he
had
bestowed
on
the
Persons
he
speaks
of
,
Labor
in
vain
?
Was
it
not
because
they
observ'd
Jewish
Days
,
laying
stress
on
those
things
?
2.
Is
not
that
a
dangerous
Error
that
leads
Men
to
ratify
or
sign
the
Covenant
of
Works
,
which
binds
them
to
keep
the
whole
Law
?
This
I
have
proved
is
the
natural
tendency
of
this
Practice
;
on
the
Sabb.
p.
149.
and
the
same
thing
Dr.
Owen
,
you
have
heard
,
positively
affirms
also
.
3.
Is
not
that
dangerous
that
magnifies
the
first
Creation
Work
above
Redemption
,
the
old
Heavens
and
old
Earth
shall
be
remembered
no
more
;
that
is
,
in
a
day
kept
to
that
end
:
for
otherwise
sure
the
great
Works
of
the
first
Creation
ought
not
to
be
forgot
;
but
the
new
Creation
excelling
the
old
,
the
new
Day
must
be
kept
in
remembrance
thereof
,
and
not
the
old
day
.
4.
Is
not
that
a
dangerous
Error
that
tends
,
the
only
Lord
,
Head
and
Lawgiver
to
his
Church
,
and
that
gives
part
of
this
Honour
to
Moses
?
5.
Is
not
that
dangerous
that
tends
to
intangle
,
and
bring
into
Bondage
,
and
under
legal
Terror
,
poor
weak
Christians
,
as
some
who
have
kept
the
Seventh-day
Sabbath
have
confessed
,
till
God
open'd
their
Eyes
,
they
fearing
they
broke
the
Sabbath
in
some
way
or
another
?
for
indeed
no
Man
can
perfectly
keep
it
,
any
more
than
he
can
keep
the
whole
Law
,
as
has
been
hinted
.
I
was
always
in
a
trembling
state
(
saith
one
)
so
long
as
I
kept
it
,
&c.
or
to
that
purpose
.
Brethren
,
it
is
not
to
be
thought
what
Bondage
it
brought
the
zealous
Jews
under
,
they
not
knowing
when
they
had
answered
the
strict
observance
of
that
day
;
and
if
they
brake
it
,
they
must
die
without
Mercy
,
as
the
poor
Man
that
gathered
Sticks
on
that
day
:
they
were
not
to
speak
their
own
words
,
&c.
How
should
they
know
when
they
did
this
?
spit
,
nor
ease
themselves
on
that
day
,
which
is
hard
to
believe
:
tho
some
were
superstitiously
zealous
,
't
is
true
;
yet
others
who
were
piously
zealous
,
by
means
of
the
strictness
of
the
Precept
,
continually
were
in
fear
and
bondage
:
And
sad
it
is
for
any
to
be
entangled
again
thereby
.
6.
Is
not
that
a
dangerous
thing
,
Legal
Rites
and
Ceremonies
,
as
not
to
eat
Swines-flesh
,
nor
wear
a
Garment
of
Linen
and
Woolen
,
nor
mar
the
corner
of
their
Beards
?
Nay
,
some
of
the
chief
of
them
formerly
were
led
to
Circumcision
,
and
to
worse
than
that
also
.
I
saw
a
Book
published
many
years
ago
by
two
of
them
,
in
which
they
called
themselves
the
Ministers
of
the
Circumcision
.
That
these
things
are
the
necessary
Consequences
of
their
Notion
about
their
Sabbath
,
appears
,
because
they
go
to
Moses
for
it
as
the
Law
was
in
his
hand
,
and
believe
many
other
things
that
were
meer
Judicial
Laws
to
be
in
force
now
:
They
are
for
Moses's
Law
,
with
the
Statutes
and
Judgments
,
and
have
declared
that
that
Law
is
in
force
to
stone
to
death
such
as
break
the
Sabbath
.
And
no
marvel
:
for
if
that
Sabbath
be
in
force
,
the
Punishment
is
in
force
also
.
Nay
,
they
believe
(
I
hear
)
that
a
rebellious
Son
ought
to
be
put
to
death
.
7.
Is
not
that
Error
dangerous
,
i.
e.
in
breaking
a
moral
Precept
in
the
very
Letter
of
it
,
nay
one
of
the
Precepts
of
the
first
Table
?
For
it
must
be
thus
,
if
the
morality
of
the
fourth
Commandment
lies
in
the
observation
of
the
precise
Seventh-day
Sabbath
;
and
it
must
be
as
great
an
Evil
to
violate
it
,
as
't
is
to
have
another
God
,
or
to
bow
down
to
a
graven
Image
,
or
to
swear
or
profane
the
holy
Name
of
God
,
or
commit
actual
Adultery
,
Murder
,
&c.
and
thus
their
Doctrin
renders
all
true
Christians
to
be
guilty
of
a
most
gross
Immorality
,
who
do
not
observe
the
precise
Seventh-day
.
Nay
,
the
like
Consequences
attend
their
Notion
,
who
through
ignorance
and
an
over-heated
Zeal
,
have
also
asserted
the
same
Morality
to
consist
in
the
observance
of
the
first
Day
of
the
Week
;
as
is
evident
by
what
some
Ministers
in
their
Parish-Churches
did
formerly
affirm
:
One
in
Oxfordshire
said
,
That
to
do
any
servile
Work
on
the
Lord's
Day
,
is
as
great
a
Sin
as
to
kill
a
Man
.
Another
in
a
Sermon
in
Norfolk
,
A
Sabbatarian
also
,
I
am
told
,
did
lately
say
,
(
having
a
Child
to
put
out
an
Apprentice
)
he
knew
not
any
that
kept
the
Sabbath
whose
Trade
he
liked
;
and
to
place
him
with
one
that
would
cause
him
to
work
on
that
Day
,
was
as
bad
as
Adultery
or
Theft
,
or
to
that
effect
.
Another
lately
told
us
,
that
we
in
not
keeping
the
Sabbath
,
or
fourth
Command
,
broke
all
the
rest
;
or
words
to
the
same
purpose
.
8.
And
from
hence
also
,
which
is
the
plain
and
necessary
Consequence
of
their
Principle
,
either
such
must
perish
who
live
and
die
in
a
palpable
violation
of
this
pretended
simple
moral
Precept
without
any
sorrow
or
repentance
;
or
else
that
Men
may
be
saved
,
who
live
and
die
under
the
guilt
of
immoral
Evil
in
the
grossest
sense
.
For
tho
it
is
granted
that
a
true
Christian
may
be
guilty
in
some
sense
of
an
Immoral
Evil
,
and
who
is
not
?
yet
if
a
moral
Precept
be
broke
in
the
Letter
of
it
,
or
in
the
grossest
sense
,
as
he
that
commits
actual
Adultery
or
Murder
;
can
such
be
saved
,
living
and
dying
in
those
Sins
,
without
any
true
sight
of
the
Evil
of
them
,
or
Repentance
for
them
?
nay
,
that
do
not
only
live
in
the
literal
breach
of
this
moral
Precept
(
as
they
call
it
)
but
teach
men
so
to
do
?
Object
.
But
they
do
it
ignorantly
.
Answ.
Ignorance
of
any
Human
Law
,
tho
the
breach
of
it
be
death
,
will
not
excuse
any
Man
,
because
the
Law
is
published
,
or
they
may
know
it
.
So
ignorance
cannot
excuse
a
man
that
breaks
any
Precept
of
the
Moral
Law
of
God
.
9.
This
Notion
and
Principle
of
theirs
seems
not
only
to
admit
of
such
Consequences
naturally
to
attend
it
;
but
they
indeed
express
themselves
very
directly
on
this
occasion
,
even
to
shut
out
of
the
Kingdom
of
Heaven
all
that
keep
not
the
Seventh-day
Sabbath
,
or
at
least
such
who
teach
men
to
break
it
.
See
what
Mr.
Soarsby
saith
,
p.
54
,
55.
viz.
The
Decalogue
in
the
New
Testament
—
is
abundantly
confirmed
by
many
places
in
the
Gospel
,
which
establish
the
Authority
of
the
Law
,
and
Commandments
of
God
to
Christians
,
both
Jews
and
Gentiles
:
Our
Lord
came
not
to
destroy
the
Law
,
but
to
fulfil
it
.
Some
men
,
saith
he
,
affirm
,
contrary
to
both
,
They
who
teach
and
do
these
Commandments
,
shall
be
great
in
the
Kingdom
of
Heaven
;
but
such
as
break
the
least
,
and
teach
men
so
to
do
,
shall
be
least
in
it
(
that
is
,
have
no
part
in
it
)
;
for
unless
Christians
keep
them
better
than
the
Scribes
,
there
is
no
entering
into
Heaven
,
Mat.
5.
20.
The
Summary
of
the
two
Tables
,
are
the
great
Commandments
on
which
hang
all
the
Law
and
the
Prophets
.
The
doing
of
these
,
as
written
and
read
in
the
Law
,
is
the
way
to
Eternal
Life
,
Luke
10.
26
,
27.
Again
he
saith
,
It
is
not
the
Hearer
of
the
Law
that
shall
be
justified
amongst
the
Romans
as
well
as
the
Jews
,
&c.
Two
things
note
here
:
1.
He
takes
it
for
granted
,
that
the
precise
Seventh-day
Sabbath
is
one
part
of
the
Moral
Law
;
and
so
his
design
is
(
as
I
conceive
)
to
shew
that
such
as
violate
this
Sabbath
,
and
teach
men
so
to
do
,
have
no
part
in
Heaven
.
2.
He
says
,
The
doing
of
these
is
the
way
to
Eternal
Life
,
mistaking
the
purport
of
our
Saviour's
words
to
the
young
Man
,
who
spake
to
him
as
one
under
the
Covenant
of
Works
,
to
discover
his
Ignorance
of
the
way
to
Heaven
,
which
is
by
Christ
alone
,
not
by
doing
those
Commands
as
written
and
read
in
the
Law
;
't
is
not
do
,
but
believe
,
&c.
Is
not
this
Man
ignorant
of
the
way
to
Eternal
Life
;
did
our
Lord
come
to
ratify
the
Decalogue
for
us
,
to
keep
and
fulfil
in
our
own
Persons
,
thereby
to
be
justified
and
saved
?
Here
is
not
one
word
of
the
Righteousness
of
Christ
.
No
,
no
,
but
that
Righteousness
that
must
exceed
the
Righteousness
of
the
Scribes
,
is
our
own
inherent
Righteousness
only
.
True
,
we
say
a
sincere
inherent
Righteousness
we
must
have
for
a
meetness
for
Eternal
Life
;
but
that
is
not
our
title
to
it
,
or
the
way
to
it
,
but
the
Righteousness
and
Merits
of
Christ
alone
.
Doth
he
not
establish
the
Covenant
of
Works
and
Justification
by
the
Law
?
What
Popish
Doctrin
is
worse
?
Also
in
a
printed
Paper
given
one
Lord's
Day
at
the
Door
[
*
](A47576-e46660-b)
*
Of
our
Meeting-house
.
Pag.
1
,
2.
by
some
Sabbatarian
,
you
have
these
words
;
Christ
died
to
procure
Grace
to
enable
men
to
fulfil
this
Law
,
Rom.
8.
3.
(
not
that
't
is
fulfilled
in
us
,
that
is
in
our
head
,
i.
e.
by
Christ
in
our
Nature
for
us
)
but
in
us
,
that
is
,
by
us
.
O
woful
stuff
!
Besides
,
doth
Christ
help
us
to
fulfil
the
whole
Law
perfectly
?
If
so
,
't
is
by
the
Law
thus
fulfilled
that
we
are
justified
;
and
then
also
't
is
not
by
the
Obedience
of
one
Man
that
we
are
made
Righteous
.
violate
their
Sabbath
,
to
be
guilty
of
the
breach
of
the
whole
Law
,
which
they
affirm
this
is
one
Point
of
(
i.
e.
a
simple
moral
Precept
)
and
not
the
least
Command
neither
I
fear
with
these
men
.
Now
,
my
Brethren
,
how
are
these
young
Men
and
others
blinded
,
who
out
of
mistaken
Zeal
strive
to
bring
in
a
Jewish
Rite
,
or
the
observation
of
the
old
Legal
Sabbath
;
in
promoting
of
which
Error
they
disperse
such
pernicious
Books
and
Pamphlets
as
tend
directly
to
establish
the
Covenant
of
Works
,
to
the
utter
destroying
the
Doctrin
of
the
Gospel
,
and
the
free
Grace
of
God
in
our
Justification
by
the
Obedience
of
Christ
alone
,
and
to
the
palpable
hazard
and
perdition
of
their
own
and
other
Peoples
Souls
.
These
Persons
seek
to
sacrifice
all
that
is
truly
valuable
,
to
the
blind
observation
of
a
Day
that
obliges
them
to
keep
the
whole
Law
.
10.
That
the
natural
Consequence
of
their
Principle
and
Practice
,
P.
405
,
406.
Their
Principle
tends
to
harden
the
Jews
.
as
Reverend
Dr.
Owen
shews
,
tends
to
the
great
scandal
of
the
Christian
Religion
,
and
to
the
hardening
of
the
Jews
in
their
Infidelity
,
is
apparent
to
all
:
For
the
Introduction
of
any
part
of
the
old
Mosaical
System
of
Ordinances
,
is
a
tacit
denial
of
Christ's
being
come
in
the
Flesh
,
at
least
of
his
being
King
and
Law-giver
to
his
Church
.
And
to
lay
the
Foundation
of
all
religious
solemn
Worship
in
the
observation
of
a
Day
,
as
the
Seventh-day
precisely
had
no
relation
to
any
natural
or
moral
Precept
,
nor
was
instituted
or
approved
by
Jesus
Christ
,
cannot
but
be
unpleasing
to
them
who
desire
to
have
their
Consciences
immediately
influenced
by
his
Authority
in
all
their
approaches
unto
God
.
But
Christ
herein
is
supposed
to
have
built
the
whole
Fabrick
of
his
Worship
on
the
Foundation
of
Moses
,
and
to
have
grafted
all
his
Institutions
into
a
Stock
that
was
not
of
his
own
planting
.
11.
Moreover
,
it
is
evident
that
the
Consequence
of
their
Opinion
concerning
the
necessary
observation
of
the
Seventh-day
Sabbath
,
as
the
Doctor
saith
,
And
those
are
the
worst
,
saith
he
,
and
most
pernicious
,
which
occasion
or
draw
after
them
any
thing
whereby
men
are
hindred
from
joining
together
in
the
same
publick
solemn
Worship
,
whereby
they
yield
unto
God
that
reverence
of
his
Glory
—
But
now
upon
a
supposition
of
an
adherence
by
any
unto
the
Seventh-day
Sabbath
,
all
Communion
among
Professors
in
solemn
Gospel-Ordinances
is
rendered
impossible
:
For
if
those
of
that
Perswasion
do
expect
that
others
will
be
brought
unto
a
relinquishment
of
an
Evangelical
observance
of
the
Lord's
Day
Sabbath
,
they
will
find
themselves
mistaken
.
The
evidence
which
they
have
of
its
appointment
,
and
the
experience
they
have
had
of
God's
presence
in
its
religious
observation
,
will
secure
their
practice
in
this
matter
,
&c.
The
Seventh-day
Sabbath
men
on
the
other
hand
,
supposing
themselves
obliged
to
meet
for
solemn
Worship
on
the
Seventh-day
(
which
the
other
account
unwarrantable
for
them
to
do
on
the
pretence
of
any
binding
Law
to
that
purpose
)
and
esteeming
it
unlawful
(
saith
he
)
to
assemble
religiously
with
others
on
the
First-day
,
on
the
plea
of
Evangelical
Warranty
,
do
absolutely
cut
off
themselves
from
all
possibility
of
Communion
in
the
administration
of
Gospel-Ordinances
with
any
other
Churches
of
Christ
.
And
whereas
most
other
breaches
as
to
Communion
are
in
their
nature
capable
of
healing
,
without
a
renunciation
of
those
Principles
in
the
minds
of
men
,
which
seem
to
give
countenance
to
them
;
the
distance
is
here
made
absolutely
irreparable
,
while
the
Opinion
maintained
is
owned
by
any
.
I
will
press
this
,
saith
he
,
no
further
,
but
only
by
affirming
that
Persons
truly
fearing
the
Lord
,
ought
to
be
very
careful
and
jealous
over
their
own
Understanding
,
before
they
embrace
an
Opinion
and
Practice
which
will
shut
them
from
all
visible
Communion
with
the
generality
of
the
Saints
of
God
in
the
World
.
To
which
let
me
add
,
How
can
they
have
Communion
with
us
,
if
they
consider
and
observe
the
Consequences
of
their
Principle
?
Are
not
we
guilty
of
absolute
Immorality
,
i.
e.
the
literal
breach
of
one
Precept
of
the
first
Table
?
Can
they
,
or
we
have
Communion
with
such
as
bow
down
to
a
graven
Image
,
or
profane
the
holy
Name
of
God
,
or
are
guilty
of
Murder
,
&
c.
?
And
thus
you
may
see
what
the
natural
and
genuine
Consequences
of
this
Principle
are
,
and
that
it
not
only
tends
to
lay
the
Generation
of
the
Righteous
under
the
guilt
of
the
breach
of
a
moral
Precept
,
and
renders
them
guilty
in
their
sense
of
the
breach
of
the
whole
Law
,
but
hath
other
bad
Consequents
attending
it
also
.
And
this
may
tend
to
convince
all
(
that
consider
of
what
I
say
)
that
the
Morality
of
the
fourth
Commandment
doth
not
consist
in
that
precise
Seventh-day
Sabbath
,
and
discovers
how
blind
these
Men
are
.
Brethren
,
tho
I
believe
many
who
keep
this
Day
,
and
affirm
it
is
a
moral
Precept
,
are
very
pious
and
good
Christians
,
Moreover
,
let
me
ask
here
this
Question
,
how
it
can
stand
consistent
with
a
good
Conscience
for
a
Minister
to
forbear
preaching
in
any
Congregation
some
part
of
Morality
,
or
a
moral
Precept
.
I
grant
that
Love
,
Wisdom
,
Charity
,
Peace
,
&c.
may
prevent
some
Men
from
preaching
some
Duties
of
mere
positive
right
,
for
a
short
time
at
least
,
that
are
disputable
,
and
not
Essentials
of
Salvation
.
But
what
are
such
things
to
a
simple
moral
Precept
,
both
materially
and
formally
one
of
the
Ten
Commandments
,
as
they
affirm
their
Sabbath
is
?
Suppose
a
Minister
preaches
to
a
Congregation
that
he
knows
are
generally
guilty
of
worshipping
a
Graven
Image
,
or
of
profane
Swearing
,
or
of
Adultery
,
or
of
killing
their
innocent
Neighbours
;
would
not
he
preach
against
these
horrid
Evils
,
for
fear
he
should
offend
the
Congregation
?
or
if
he
forbear
so
to
do
,
would
he
not
be
shamefully
guilty
of
great
Sin
,
and
of
their
Blood
also
?
Happy
is
the
Man
that
condemns
not
himself
in
the
thing
he
allows
.
I
know
what
some
have
said
about
Polygamy
:
if
they
answer
me
,
let
them
use
that
Argument
;
I
am
prepared
to
reply
.
But
let
none
think
I
speak
thus
to
expose
any
of
them
out
of
Prejudice
;
for
I
can
appeal
to
Almighty
God
I
have
none
against
any
of
their
Persons
:
But
it
is
to
expose
their
Principle
and
Practice
,
in
love
to
their
Souls
,
and
to
the
Souls
of
other
Persons
.
But
before
I
conclude
with
this
old
Sabbath
,
I
must
add
one
dangerous
Consequence
more
of
their
Principle
.
12.
Is
not
that
a
dangerous
Error
that
reflects
,
nay
casts
Contempt
upon
the
Holy
Ghost
,
in
respect
of
his
Work
and
Office
,
which
is
to
convince
Believers
of
all
Sin
,
especially
of
all
immoral
Evils
,
under
his
most
clear
and
glorious
Ministration
,
since
our
Saviour's
Ascension
into
Heaven
?
Now
I
ask
our
Opponents
,
Whether
the
holy
Spirit
doth
convince
all
Believers
that
they
ought
to
keep
the
old
Seventh-day
Sabbath
,
or
reprove
them
for
Immorality
in
the
non-observance
thereof
?
Sirs
,
as
these
things
aggravate
their
Evil
in
what
they
affirm
,
so
it
clearly
tends
to
overthrow
the
pretended
Morality
of
that
precise
Seventh-day
Sabbath
:
for
the
holy
Spirit
never
convinces
Believers
of
any
such
Duty
,
nor
reproves
them
for
working
on
that
day
,
or
for
bearing
of
Burdens
on
it
,
any
more
than
on
any
other
day
in
the
week
,
to
their
dying
day
.
But
it
lets
them
silently
fall
asleep
,
without
the
least
sense
of
any
such
pretended
immoral
Evil.
Besides
,
the
generality
of
Believers
after
their
utmost
inquiry
,
search
,
and
seeking
to
God
in
all
sincerity
,
cannot
be
convinc'd
it
is
their
Duty
to
keep
this
Day
.
Would
the
Holy
Ghost
thus
leave
the
Generation
of
the
Godly
under
Sin
,
and
such
Ignorance
(
think
you
)
were
this
a
moral
Duty
?
And
as
to
such
as
do
observe
it
,
I
am
satisfied
the
Spirit
of
God
never
taught
them
so
to
do
.
But
they
in
this
are
left
to
themselves
,
and
have
a
Zeal
,
but
not
according
to
knowledg
,
which
God
in
time
I
hope
by
his
Spirit
will
convince
them
of
.
Quest.
If
it
be
thus
,
what
think
you
of
them
that
observe
this
Sabbath
?
Answ.
As
to
such
gracious
Christians
who
observe
it
out
of
Conscience
,
and
because
't
is
put
into
the
fourth
Commandment
,
do
think
it
may
be
their
Duty
so
to
do
,
but
attempt
not
to
affirm
it
is
a
moral
Duty
;
nor
dare
they
neglect
to
observe
the
first
Day
,
provided
they
are
in
a
Capacity
(
being
not
Servants
)
to
observe
both
Days
,
and
make
no
noise
nor
disturbance
about
it
,
but
keep
it
to
themselves
:
I
think
it
may
be
(
as
to
them
)
a
harmless
Error
.
And
as
to
others
,
I
must
leave
them
to
the
Lord
,
and
judg
them
not
,
tho
I
judg
and
must
condemn
their
Principle
.
And
let
them
take
heed
how
they
judg
us
in
respect
of
the
non-observation
of
a
Jewish
Rite
,
&c.
or
of
Jewish
Sabbath-days
.
PART
II.
The
Gospel-Sabbath
;
or
,
The
Lord's-Day
of
Divine
Institution
.
Containing
four
Sermons
lately
preach'd
on
a
special
Occasion
.
SERMON
I.
Shewing
that
our
Lord
Christ
did
certainly
give
Directions
to
his
Disciples
to
observe
the
first
Day
of
the
week
under
the
Gospel
.
That
Pentecost
was
the
first
Day
of
the
week
;
and
that
then
the
first
Day
was
confirmed
to
be
the
day
of
Gospel-worship
.
Mat.
xxviii
.
20.
Teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
:
and
lo
,
I
am
with
you
alway
,
even
to
the
end
of
the
World
.
OUR
blessed
Lord
as
Mediator
,
having
received
all
Power
in
Heaven
and
Earth
,
as
King
,
Head
,
Governor
,
only
Soveraign
and
Law-giver
to
his
Church
,
gave
forth
here
his
great
Commission
to
his
Disciple●
.
In
which
,
1.
(
As
our
Annotators
note
)
He
asserts
his
own
Power
.
2.
He
delegates
a
Power
to
his
Disciples
.
3.
He
subjoins
a
Promise
to
them
.
'T
is
a
Power
to
congregate
Churches
,
and
to
proclaim
free
Justification
and
remission
of
Sins
,
thro
his
perfect
Obedience
in
his
holy
Life
,
and
thro
the
Death
of
his
Cross
;
as
also
Power
to
give
forth
Laws
and
Ordinances
to
his
People
,
and
to
give
eternal
Life
to
whomsoever
he
pleaseth
.
This
Power
was
essentially
and
inherently
in
him
as
God
over
all
blessed
for
evermore
;
but
given
to
him
as
Mediator
,
God-man
,
our
Soveraign
Lord
and
Redeemer
;
given
him
when
he
first
came
into
the
World
,
but
more
especially
given
and
manifested
,
and
confirmed
to
him
when
he
rose
from
the
Dead
.
In
which
words
we
have
,
1.
A
Command
expresly
given
,
Teaching
them
,
&c.
2.
The
universality
of
this
Command
,
all
things
whatsoever
I
have
commanded
you
.
3.
A
gracious
Promise
annexed
by
way
of
Encouragement
;
and
lo
,
I
am
with
you
alway
,
&c.
Doct.
That
many
things
Christ
commanded
his
Disciples
to
teach
others
,
This
is
evident
;
so
that
if
we
would
know
what
these
things
are
which
are
not
expressed
,
we
must
have
recourse
,
1.
Either
to
what
things
they
doctrinally
preach'd
,
or
by
their
Example
led
the
Gospel
Churches
into
the
practice
of
.
But
,
2.
Let
it
be
consider'd
,
that
we
are
obliged
to
believe
that
whatsoever
the
holy
Apostles
did
teach
,
For
I
will
not
dare
to
speak
of
any
of
those
things
,
to
make
the
Gentiles
obedient
by
word
or
deed
,
which
Christ
hath
not
wrought
in
me
,
And
indeed
should
it
be
thought
otherwise
,
Now
that
Paul
,
who
was
the
Minister
and
great
Apostle
of
the
Gentiles
,
did
teach
the
Churches
to
observe
the
first
day
of
the
week
,
by
assembling
together
to
discharge
the
Duties
of
Religious
Worship
,
is
evident
.
Nor
can
it
be
once
supposed
,
since
he
endeavour'd
to
take
the
Churches
off
from
the
observance
of
the
Jewish
Sabbath
(
as
I
have
proved
)
that
he
should
not
direct
them
,
or
discover
to
them
what
day
of
the
week
Christ
had
commanded
his
People
to
observe
in
the
time
of
the
Gospel
:
they
knowing
especially
that
one
day
in
seven
the
Lord
declared
in
the
fourth
Commandment
he
would
have
perpetually
sequestred
to
his
Service
,
as
also
the
reasonableness
or
equitableness
thereof
.
Therefore
,
my
Brethren
,
as
I
have
endeavour'd
to
answer
all
the
pretended
Arguments
brought
to
prove
that
we
ought
to
observe
the
old
Jewish
Sabbath
,
the
simple
Morality
of
the
fourth
Commandment
,
they
say
,
consisting
in
the
observation
of
that
precise
day
:
So
I
shall
now
,
God
assisting
,
attempt
to
prove
that
we
are
obliged
to
observe
the
first
day
of
the
week
as
a
day
of
Rest
,
and
solemn
Worship
to
God
;
while
I
esteem
such
as
are
for
no
special
or
particular
day
to
be
observed
by
Divine
Authority
both
in
private
Families
and
in
Church
Assemblies
,
to
be
strangely
left
of
God
,
and
to
be
no
friends
to
our
sacred
Religion
,
but
such
as
open
a
door
to
great
Licentiousness
and
Profaneness
.
If
therefore
any
should
say
,
that
there
is
no
one
precise
day
in
seven
of
Divine
Authority
under
the
Gospel-Dispensation
,
but
that
the
Church
may
appoint
what
day
she
pleaseth
:
I
reply
.
1.
What
force
or
authority
can
such
a
human
Precept
have
upon
any
Man's
Conscience
,
i.
e.
the
observance
of
one
day
in
every
week
free
from
all
worldly
Business
,
if
God
requires
it
not
?
2.
Then
also
it
would
follow
,
that
God
doth
admit
vile
Man
to
share
,
or
partake
of
equal
Honour
with
himself
;
i.
e.
that
tho
he
will
appoint
the
Ordinances
of
his
own
Worship
,
and
have
all
that
Glory
to
himself
,
yet
Man
shall
have
the
honour
to
appoint
the
precise
,
constant
time
of
his
Worship
,
which
is
next
in
point
of
honour
to
the
other
.
3.
And
by
granting
Men
that
Honour
and
Dignity
,
it
may
let
in
by
parity
of
reason
,
a
Power
to
alter
,
and
change
,
if
not
add
new
Laws
and
Ordinances
of
Worship
also
.
4.
Besides
,
it
will
also
follow
,
that
the
Church
on
the
first
day
of
the
week
doth
not
meet
together
by
Divine
Appointment
,
if
all
days
are
alike
,
but
only
by
human
Authority
.
5.
Moreover
,
perhaps
one
part
of
the
Church
may
be
for
one
day
in
four
;
and
another
less
zealous
may
be
for
one
day
in
a
fortnight
;
nay
,
one
day
in
a
month
some
may
say
is
sufficient
.
So
that
it
would
put
all
things
into
confusion
;
for
how
can
a
human
Law
,
or
the
bare
Authority
of
a
Church
,
without
the
Divine
Appointment
of
Christ
Jesus
himself
,
awe
the
Conscience
?
Moreover
,
perhaps
some
would
be
for
no
day
at
all
;
and
what
then
would
become
of
the
publick
and
private
Worship
of
God
?
That
Notion
therefore
,
that
every
day
is
alike
,
is
most
hateful
to
God
no
doubt
:
for
as
soon
as
he
established
a
visible
Church
,
giving
a
stinted
,
stated
Worship
,
Laws
and
Ordinances
,
he
appointed
himself
the
precise
time
of
Worship
under
the
Law
;
and
the
equitableness
,
as
well
as
the
Divine
Authority
of
one
day
in
seven
,
is
,
as
I
have
proved
,
perpetually
obligatory
upon
all
his
People
.
For
the
further
clearing
of
this
,
pray
consider
that
,
1.
Christ
is
Lord
of
the
Sabbath
,
and
of
that
Day
God
would
have
observ'd
under
the
Gospel
:
and
tho
he
hath
dispensed
with
the
observance
of
the
seventh
Day
,
or
abolished
that
,
yet
as
Lord
and
Lawgiver
he
hath
instituted
a
weekly
day
of
Rest
for
his
People
,
and
for
his
solemn
Worship
in
Gospel-times
.
And
none
have
this
Power
but
himself
alone
:
For
shall
the
Servant
appoint
what
precise
time
his
Master's
business
shall
be
done
,
or
set
the
times
when
his
Master's
Family
shall
have
their
distinct
Meals
,
or
be
fed
?
No
certainly
.
Therefore
,
Christian
Sabbath
,
p.
127.
as
Reverend
Dr.
Twiss
observes
,
if
any
pretend
that
Christ
hath
delegated
this
Power
of
his
to
his
Church
,
it
stands
upon
them
to
make
it
good
.
What
times
God
himself
took
to
work
in
,
or
to
rest
after
Creation
,
the
same
proportion
of
time
(
as
Dr.
Lake
hints
)
did
he
assign
to
Men
,
and
made
his
Pattern
a
perpetual
Law
.
So
then
of
our
time
God
reserves
a
seventh
part
for
his
Service
.
The
reserving
(
saith
he
)
a
seventh
part
I
hold
to
be
God's
Ordinance
,
who
is
not
variable
in
his
choice
,
but
as
everlasting
as
the
World
.
And
so
should
the
hallowing
of
the
Seventh-day
from
the
Creation
have
been
,
had
it
not
been
for
Sin
;
for
what
could
have
altered
it
but
a
new
Creation
?
2.
But
Man
having
sinned
,
and
so
abolished
the
first
Creation
de
jure
,
tho
not
de
facto
,
God
was
pleased
to
make
by
Christ
an
instauration
[
or
renewal
]
of
the
World
(
he
means
,
as
I
conceive
,
God
so
abolished
the
old
Creation
,
that
no
precise
Day
remains
to
be
observed
in
the
remembrance
of
it
)
and
by
Christ
in
redemption
hath
made
a
new
Heaven
and
a
new
Earth
;
and
old
things
being
passed
away
;
all
things
are
become
new
:
Yea
,
every
man
in
Christ
is
a
new
Creature
(
or
of
the
new
Creation
.
)
And
as
God
when
he
ended
his
Work
of
the
first
Creation
,
made
a
Day
of
Rest
,
and
sanctified
it
:
So
Christ
when
he
ended
the
Work
of
Redemption
,
made
a
Day
of
Rest
,
and
sanctified
it
;
not
altering
the
proportion
of
Time
which
is
perpetual
,
but
taking
the
first
of
seven
for
his
portion
,
because
it
sutes
with
his
new
Creation
,
and
with
his
entring
into
it
thro
him
;
that
old
being
a
Legal
Rite
,
and
suting
with
the
Covenant
of
Works
,
which
is
abolished
with
the
Covenant
it self
;
but
the
new
,
the
first
of
seven
,
remains
for
ever
.
3.
For
the
further
clearing
of
this
matter
,
consider
,
that
under
the
first
Creation
God
required
one
Day
in
seven
for
himself
:
4.
God
then
gave
poor
Servants
and
Cattel
,
5.
God
required
his
People
to
give
his
Ministers
under
the
Law
the
Tenth
of
all
their
Increase
:
the
Law
of
Tithes
is
gone
,
but
the
equity
or
equitableness
that
his
Ministers
under
the
Gospel
should
have
as
sufficient
a
maintenance
,
remains
for
ever
.
6.
Under
the
Law
God
required
his
People
to
meet
together
in
his
material
Temple
;
the
Temple
is
gone
,
but
the
equity
or
equitableness
of
assembling
together
in
some
place
or
another
for
Publick
Worship
,
remains
for
ever
.
7.
Under
the
Law
God's
People
in
their
Prayers
offered
Incense
:
Incense
was
typical
,
and
is
gone
;
but
the
equitableness
of
our
Duty
in
making
our
Prayers
to
God
,
and
confessing
our
Sins
,
remains
for
ever
.
8.
They
under
the
Law
had
Instruments
of
Musick
when
they
sang
God's
Praises
:
Instruments
of
Musick
were
typical
,
and
only
served
the
Jewish
Worship
;
but
the
equitableness
of
the
Duty
to
sing
God's
Praises
with
Grace
in
our
Hearts
,
remains
for
ever
.
9.
Also
note
,
that
the
second
Commandment
(
as
given
by
Moses
)
injoined
the
Jewish
Nation
to
observe
the
whole
Ceremonial
Law
,
and
all
other
Precepts
of
the
Mosaical
Oeconomy
.
But
as
the
Moral
Law
is
in
the
hands
of
Christ
,
the
second
Command
doth
not
injoyn
on
us
the
observance
of
those
Precepts
,
because
abolished
;
but
it
injoyns
on
us
the
observance
of
all
Ordinances
whatsoever
Christ
hath
commanded
us
.
Also
that
Clause
in
the
second
Commandment
,
viz.
Visiting
the
Iniquities
of
the
Fathers
on
the
Children
to
the
third
and
fourth
Generation
;
doubtless
belonged
to
the
Covenant
of
Works
,
and
was
a
temporal
Punishment
.
Doth
God
do
thus
under
the
New
Covenant
?
Moreover
,
the
Promise
annexed
to
the
fifth
Commandment
,
shews
that
the
Law
,
as
given
by
Moses
,
only
appertained
to
the
People
of
Israel
;
as
also
the
Preface
to
them
all
,
Exod.
20.
2.
doth
the
like
.
10.
So
the
fourth
Commandment
(
as
in
the
hand
of
Moses
)
injoyned
the
People
of
Israel
the
observance
of
the
Seventh-day
:
But
as
the
Law
is
in
the
hand
of
Christ
,
it
doth
not
injoyn
us
to
observe
that
day
,
but
being
a
Shadow
is
abolished
.
But
it
doth
injoyn
us
to
observe
the
first
day
of
the
Week
,
which
Christ
(
as
the
Lord
of
the
Sabbath
)
hath
instituted
under
the
Gospel
in
its
room
,
tho
not
to
be
observed
with
that
legal
strictness
and
penalty
as
the
old
Sabbath
,
which
was
a
sign
of
the
Covenant
of
Works
,
and
gendred
to
bondage
.
Object
.
But
where
is
there
a
Divine
appointment
of
the
first
Day
of
the
Week
;
and
by
whom
was
it
required
?
Answ.
This
is
the
cry
of
our
Adversaries
:
and
I
answer
,
that
I
doubt
not
but
our
Lord
and
Saviour
at
this
time
did
institute
it
,
and
also
gave
command
to
his
Disciples
to
observe
it
.
I
know
some
others
have
cryed
,
Where
is
laying
on
of
hands
either
upon
Elders
,
or
baptized
Believers
as
such
commanded
?
and
so
of
divers
other
things
:
as
if
every
Precept
of
the
Gospel
must
be
laid
down
in
express
words
of
command
because
some
of
them
are
.
1.
But
to
proceed
;
Let
it
be
well
considered
,
that
as
I
have
proved
from
the
fourth
Command
,
that
a
Time
,
a
sufficient
Time
for
Rest
,
and
in
the
solemn
Worship
of
God
,
is
a
simple
Moral
Duty
:
2.
And
that
God
also
hath
there
,
by
an
express
positive
Law
,
laid
claim
to
one
Day
in
seven
,
as
perpetually
obligatory
on
his
People
.
And
as
I
have
also
proved
,
that
the
last
Day
of
seven
was
only
given
to
the
Jews
,
or
People
of
Israel
;
and
that
it
is
utterly
abolished
,
it
being
a
sign
of
the
Covenant
of
Works
:
3.
So
I
shall
now
prove
that
our
Lord
has
appointed
the
first
day
of
the
Week
for
us
to
observe
under
the
Gospel
.
For
,
First
,
Consider
,
Jesus
Christ
,
the
Son
of
God
,
as
Mediator
,
is
the
only
Head
,
Sovereign
Lord
,
and
Lawgiver
to
his
Church
;
and
therefore
it
may
seem
strange
,
that
the
special
Day
or
Time
of
Gospel-worship
in
his
own
Kingdom-state
,
should
not
be
given
forth
by
himself
.
But
that
Moses
should
have
that
Honour
ascribed
to
him
,
and
that
we
should
commemorate
the
glorious
Work
of
the
New
Creation
,
or
Redemption
on
the
old
Day
,
which
was
partly
appointed
for
remembrance
of
the
Work
of
the
first
Creation
,
creating
of
the
new
Heaven
and
the
new
Earth
,
the
former
shall
be
no
more
remembred
;
that
is
,
(
as
I
conceive
)
not
in
such
a
way
of
remembrance
,
i.
e.
by
the
observation
of
that
former
Day
appointed
in
part
on
that
very
account
.
For
certainly
God's
glorious
Works
of
the
first
Creation
shall
otherwise
be
never
forgot
,
and
't
is
evident
the
Text
refers
to
the
Gospel
day
.
Jerusalem
Paul
applys
to
the
New
Testament
Church
.
Secondly
,
Now
in
my
Text
our
blessed
Lord
gives
forth
his
Commission
:
Go
and
teach
all
Nations
,
baptizing
them
,
&c.
and
then
these
words
are
added
,
teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
.
What
many
of
those
Commands
were
,
we
know
not
.
It
is
also
said
,
Acts
1.
2
,
3.
that
he
was
with
his
Disciples
forty
days
and
forty
nights
,
having
given
Commandment
to
his
Apostles
whom
he
had
chosen
.
Yet
neither
in
this
place
are
those
Commandments
expressed
,
only
he
bid
them
not
to
depart
from
Jerusalem
till
they
received
the
promised
Spirit
,
and
were
indowed
with
Power
from
on
high
.
Now
no
doubt
but
during
these
40
days
,
he
fully
settled
all
things
appertaining
to
his
Spiritual
Kingdom
,
and
instructed
them
in
all
matters
they
should
both
do
and
teach
.
And
can
any
rationally
judg
,
that
he
did
not
then
command
them
which
day
in
seven
he
would
have
observed
as
a
Day
of
Rest
and
solemn
Worship
?
Thirdly
,
In
the
pursuit
of
what
I
aim
at
,
consider
,
that
from
the
day
of
his
ascension
into
Heaven
,
till
the
day
of
Pentecost
,
there
were
but
ten
days
,
during
which
we
do
not
read
they
had
any
special
general
Assembly
for
Religious
Worship
,
tho
on
the
two
first
days
some
were
together
,
and
on
both
those
days
he
appeared
to
them
.
And
remarkable
it
is
,
that
there
were
two
Jewish
Sabbath-days
between
his
Ascension
and
the
day
of
their
first
general
solemn
meeting
.
Now
had
not
the
old
Sabbath
been
gone
,
certainly
they
had
assembled
on
both
those
days
:
but
no
doubt
our
Lord
had
told
them
on
what
day
they
should
first
meet
together
,
in
expectation
of
the
Gift
and
Promise
of
the
Father
;
which
day
he
purposed
to
ratify
as
the
only
Day
of
Gospel-worship
,
by
a
marvellous
effusion
of
the
Spirit
.
To
me
nothing
deserves
more
to
be
observ'd
than
this
,
viz.
on
what
day
of
the
Week
the
first
general
Gospel-Assembly
was
held
,
after
our
Lord's
Resurrection
,
and
just
upon
(
or
soon
after
)
his
Ascension
:
for
no
doubt
that
was
the
day
which
Christ
did
settle
in
his
Gospel-Church
.
And
that
they
were
bid
to
be
altogether
on
this
day
,
and
to
wait
till
it
was
come
,
seems
plainly
implyed
in
the
very
words
of
the
Text
,
Acts
2.
1.
And
when
the
day
of
Pentecost
was
fully
come
;
fully
come
,
doth
not
that
denote
they
waited
for
it
?
Quest.
Well
,
and
what
then
?
Answ.
Why
,
they
were
all
with
one
accord
in
one
place
.
Certainly
this
Assembly
of
the
Church
on
this
day
was
by
divine
appointment
;
and
our
Lord
might
order
their
first
assembling
together
then
(
I
mean
on
this
first
day
of
the
Week
)
because
Pentecost
fell
out
then
,
and
because
he
knew
that
great
multitudes
would
be
together
then
to
celebrate
that
Feast
.
And
therefore
,
as
S.
Chrysostom
notes
,
God
sent
down
the
Holy
Ghost
at
that
time
of
Pentecost
,
because
those
men
that
did
consent
to
our
Saviour's
death
,
might
publickly
receive
rebuke
for
that
bloody
Act
;
and
so
bear
record
to
the
power
of
our
Saviour's
Gospel
before
the
World
.
This
day
,
I
say
,
was
the
first
day
of
the
Week
;
and
then
the
mighty
effusion
of
the
Holy
Ghost
came
upon
the
Apostles
,
&c.
and
no
less
than
three
thousand
Souls
were
converted
on
this
Day
.
These
were
two
of
the
most
wonderful
things
that
ever
were
done
by
our
Lord
.
And
thus
our
Lord
first
ratified
and
confirmed
the
precise
Day
,
which
no
doubt
he
had
command
his
Disciples
to
meet
upon
,
as
the
Day
of
Gospel-Worship
,
before
he
in
any
marvellous
manner
confirmed
any
Ordinance
pertaining
to
Gospel-worship
after
his
Resurrection
.
The
Jewish
Sabbath
,
I
must
tell
you
,
never
was
after
so
glorious
a
manner
confirmed
.
And
remarkable
it
is
,
that
God
first
gave
the
Sabbath
to
the
Jews
,
Exod.
16.
before
he
gave
any
written
Laws
of
Worship
;
they
had
their
Sabbath
a
month
before
they
came
to
Mount
Sinai
,
where
the
Law
was
given
.
So
Christ
first
confirmed
the
Gospel-day
of
Worship
,
before
he
confirmed
any
Gospel-Ordinance
of
Worship
after
his
Resurrection
.
Obj.
But
we
deny
that
Pentecost
was
the
first
day
of
the
Week
,
because
the
Jewish
Rabbins
suppose
that
by
Sabbath
,
Lev.
23.
11.
is
not
meant
the
weekly
Sabbath
,
but
the
1st
day
of
unleavened
Bread
,
wherein
they
are
followed
by
some
Christians
also
.
Answ.
I
shall
prove
that
Pentecost
was
the
first
day
of
the
Week
;
1.
By
the
Word
of
God
.
2.
By
Universal
Tradition
.
3.
By
the
Testimony
of
most
approved
Writers
:
and
then
what
will
become
of
your
fabulous
Rabbinical
traditional
Jews
,
or
of
such
Christians
who
too
fondly
admire
their
Writings
which
contradict
the
Holy
Scripture
?
Now
,
Lord's
Day
.
But
let
me
premise
,
1.
That
Pentecost
is
the
same
which
is
called
the
Feast
of
Harvest
,
Exod.
23.
16.
and
the
Feast
of
Weeks
,
Deut.
16.
10.
this
all
agree
in
.
2.
That
it
is
called
by
a
Greek
name
Pentecost
(
or
the
fiftieth
day
)
because
always
to
be
observed
on
the
fiftieth
day
from
the
offering
of
the
wave
sheaf
,
as
we
read
Lev.
23.
15
,
16.
3.
Now
that
this
day
of
Pentecost
was
not
upon
the
Jewish
Sabbath
,
but
on
the
day
after
it
,
is
expresly
asserted
in
the
last
mentioned
Text
,
Lev.
23.
11.
And
he
shall
wave
the
Sheaf
before
the
Lord
to
be
accepted
for
you
;
●n
the
morrow
after
the
Sabbath
the
Priest
shall
wave
it
.
And
in
ver.
15
,
16.
they
were
commanded
to
count
from
thence
seven
Sabbaths
,
and
on
the
morrow
after
the
seventh
Sabbath
to
keep
the
fiftieth
day
or
Pentecost
.
the
Sabbath
;
this
is
spoken
in
contradistinction
to
the
Feasts
spoken
of
in
the
2d
Verse
,
which
are
elsewhere
called
Sabbaths
:
but
here
is
an
Emphasis
laid
on
the
word
[
the
Sabbath
]
i.
e.
the
Sabbath
spoken
of
ver.
3.
And
that
it
is
not
meant
of
any
of
those
fore-mentioned
Feasts
,
appears
in
that
there
are
not
any
particular
Feasts
mentioned
,
but
there
is
a
Command
to
observe
them
,
and
the
word
is
in
the
plural
number
there
.
Therefore
no
particular
Feasts
,
as
the
first
day
of
unleavened
Bread
,
but
the
Seventh-day
Sabbath
is
directly
here
meant
.
For
wherever
there
is
mention
of
the
Sabbath
without
a
restriction
to
any
other
Feasts
,
it
is
to
be
understood
of
the
Seventh-day
Sabbath
,
as
Exod.
16.
15.
To
morrow
is
the
Rest
of
the
holy
Sabbath
:
the
Emphasis
limits
it
to
the
seventh-day
Sabbath
,
and
that
because
there
is
●o
other
Feast
particularly
spoken
of
.
Secondly
,
Tradition
has
handed
it
down
to
us
that
the
day
of
Pentecost
was
the
first
day
of
the
week
;
and
it
is
the
day
call'd
Whit-sunday
.
Now
if
Tradition
has
failed
here
,
it
fails
also
as
to
their
seventh
day
:
for
how
do
we
know
this
is
the
first
day
,
or
yesterday
was
the
seventh
,
but
by
Tradition
?
Thirdly
,
Here
I
might
mention
many
learned
Writers
;
yea
all
generally
do
affirm
that
Pentecost
was
the
first
day
of
the
week
.
Thus
Dr.
Heylin
,
Mr.
Durham
saith
the
same
.
p.
263.
Mr.
Cawdrey
and
Mr.
Palmer
say
,
that
Pentecost
was
the
first
day
of
the
week
,
and
answer
the
Arguments
brought
against
it
.
Dr.
Wallis
says
,
Christ
.
Sab.
p.
37
,
38.
Pentecost
was
the
first
day
of
the
week
,
and
proves
it
from
Levit.
23.
15.
The
morrow
after
the
Sabbath
the
Priest
was
to
wave
the
Sheaf-Offering
.
And
then
he
proceeds
,
ver.
15
,
16.
To
the
Feast
of
Pentecost
or
Feast
of
Weeks
,
ye
shall
count
unto
you
from
the
morrow
of
the
Sabbath
from
the
day
you
brought
the
Sheaf
of
the
Wave-offering
;
seven
Sabbaths
shall
be
compleat
,
even
unto
the
morrow
after
the
seventh
Sabbath
shall
ye
number
fifty
days
▪
inclusively
taken
,
as
the
manner
of
the
Scripture
reckoning
is
,
and
must
needs
be
so
here
.
It
was
called
the
Feast
of
Pentecost
,
or
the
Feast
of
Weeks
,
as
Deut.
16.
9
,
10.
which
Feast
was
the
morrow
after
the
Sabbath
,
i.
e.
on
the
first
day
of
the
week
.
Dr.
Owen
saith
,
on
the
Sabb.
p.
289.
Pentecost
was
the
first
day
of
the
week
.
When
the
Lord
Christ
intended
conspicuously
to
build
his
Church
upon
his
Work
and
Rest
,
by
sending
the
Holy
Ghost
with
his
miraculous
Gifts
upon
the
Apostles
,
he
did
it
on
this
day
,
which
was
then
among
the
Jews
the
Feast
of
Pentecost
,
or
of
Week
▪
Then
were
the
Disciples
gathered
together
with
one
accord
in
observance
of
the
day
signalized
to
them
by
his
Resurrection
,
Acts
2.
1.
And
by
this
doth
their
Obedience
receive
a
blessed
Confirmation
,
as
well
as
their
Persons
a
glorious
Endowment
with
Abilities
for
the
Work
they
were
immediately
to
apply
themselves
to
.
And
hereon
did
they
set
out
to
the
whole
work
of
building
the
Church
on
that
Foundation
,
and
promoting
the
Worship
of
it
,
which
on
that
day
was
especially
to
be
celebrated
.
Thus
Dr.
Owen
.
Mr.
Rich.
Baxter
likewise
proves
that
Pentecost
was
the
first
day
of
the
week
,
on
the
Sabb.
p.
168.
when
the
Holy
Ghost
came
upon
the
Apostles
:
and
,
saith
he
,
it
is
not
a
trifle
that
the
first
Sermon
to
the
People
was
preach'd
by
Peter
on
that
day
,
and
three
thousand
converted
by
it
,
and
baptized
.
Dr.
Vsher
also
fully
clears
that
Pentecost
was
the
first
day
of
the
week
always
,
as
you
shall
near
by
and
by
,
who
hath
finally
resolved
this
Doubt
.
4
I
have
another
Medium
by
which
to
prove
it
was
on
the
first
day
of
the
week
that
●he
Sheaf-Offering
was
to
be
waved
before
the
Lord
;
which
is
this
:
No
doubt
but
God
did
hereby
signify
that
our
Lord
Christ
should
on
that
day
rise
from
the
dead
,
to
be
●he
first-fruits
of
them
that
slept
.
The
Wave-Offering
was
,
I
say
,
a
shadow
of
Christ's
Re●urrection
.
The
Wave-Offering
was
a
Sheaf
of
the
first
ripe
Fruits
of
Harvest
,
and
was
to
be
offered
the
morrow
after
the
Sabbath
.
So
Christ
●s
the
first-fruits
of
that
great
Harvest
of
the
Saints
blessed
Resurrection
;
and
he
rose
again
●n
the
morrow
after
the
Sabbath
,
and
so
answered
the
Type
.
Here
we
have
the
Gospel
Sabbath
,
or
Gospel-day
of
Worship
,
confirm'd
by
our
Lord
Jesus
Christ
.
As
for
those
who
assign
the
Institution
of
his
day
to
the
Apostles
,
It
is
not
,
as
Reverend
Owen
observes
,
saith
he
,
nothing
to
be
constantly
observed
in
the
Worship
of
God
,
but
what
they
had
his
Authority
for
,
1
Cor.
11.
23.
But
to
return
back
,
because
the
Sabbat●●i●●s
deny
that
Pentecost
was
the
first
day
of
the
week
,
I
shall
here
endeavour
further
to
confute
them
and
finally
to
resolve
this
Doubt
,
recite
some
Pages
out
of
a
Reverend
Author
,
printed
Letter
wrote
by
the
famous
Vsher
to
Dr.
Twiss
,
who
hath
,
I
think
,
put
an
end
to
this
Controversy
.
That
Pentecost
is
the
first
day
of
the
week
,
is
generally
taken
by
Christian
Writers
,
Exod.
34.
21
,
22.
Six
days
shalt
thou
〈◊〉
,
but
the
seventh
thou
shalt
rest
,
both
in
earing-time
and
in
Harvest
.
And
thou
shalt
observe
the
Feast
of
Weeks
,
of
the
first-fruits
of
Wheat-Harvest
.
Lev.
23.
10
,
11
,
12
,
15.
When
ye
are
come
〈◊〉
the
Land
which
I
give
unto
you
,
and
ye
shal●
reap
the
Harvest
thereof
,
then
ye
shall
bring
〈◊〉
Sheaf
of
the
first-fruits
of
your
Harvest
to
〈◊〉
Priest
;
and
he
shall
wave
it
,
together
with
〈◊〉
offering
of
a
Lamb
without
blemish
:
on
the
〈◊〉
row
after
the
Sabbath
he
shall
wave
it
.
And
ye
shall
count
unto
you
from
the
morr●●
after
the
Sabbath
,
from
the
day
that
ye
bring●●●
the
Sheaf
;
seven
Sabbaths
shall
be
compl●●
even
to
the
morrow
after
the
seventh
Sabbath
,
ye
shall
number
fifty
days
.
So
Numb.
28.
26.
Deut.
16.
7.
Seven
weeks
shalt
thou
number
unto
thee
;
begin
to
number
th●●
seven
weeks
from
such
time
as
thou
begin●●
〈◊〉
put
the
Sickle
to
the
Corn.
From
the
Harmony
of
which
four
Te●●●
〈◊〉
appears
,
that
this
Feast
had
three
〈…〉
Names
,
which
were
all
made
good
at
that
solemn
Pentecost
,
Acts
2.
1.
It
was
call'd
the
Feast
of
Weeks
or
of
sevens
,
because
from
the
waving
of
the
Sheaf
they
reckoned
as
many
weeks
to
this
Feast
as
there
be
days
in
seven
weeks
;
which
evidently
shadowed
out
some
weekly
Festiyal
under
the
Gospel
,
the
day
whereof
was
noted
by
that
Pentecost
,
Acts
2.
1
,
2.
2.
It
was
call'd
the
Feast
of
First-fruits
,
and
of
Harvest
;
because
as
they
began
their
Harvest
upon
the
first
of
the
fifty
days
when
they
offered
the
Sheaf
of
First-fruits
,
so
they
ended
it
upon
the
fiftieth
day
,
which
was
properly
the
Feast-day
:
Upon
which
they
offered
the
Wave-loaves
.
And
these
fifty
days
or
seven
weeks
were
the
appointed
weeks
of
their
Harvest
;
and
by
the
offering
of
the
Sheaf
at
the
beginning
of
their
Harvest
there
,
their
after-Fruits
were
sanctified
.
And
the
offering
of
the
●oaves
on
the
fiftieth
day
was
not
only
an
Eu●haristical
Oblation
,
but
also
a
token
of
the
Harvest
being
finished
.
3.
It
is
called
the
Feast
of
Pentecost
,
when
you
shall
reap
the
Harvest
of
your
Land
;
or
when
you
begin
to
●eap
it
,
for
so
't
is
expounded
in
Deut.
16.
9.
Begin
to
number
the
seven
Weeks
from
such
a
●ime
as
thou
beginnest
to
put
the
Sickle
to
the
●orn
.
So
,
that
when
they
began
their
Harvest
,
they
must
begin
their
account
of
fifty
●ays
.
And
the
first
of
the
fifty
was
the
morrow
of
the
Sabbath
,
or
the
day
following
the
Sabbath
,
namely
the
first
day
of
the
week
:
Levit.
23.
15
,
16.
And
this
is
injoin'd
by
the
express
Command
of
God
,
to
be
observ'd
as
a
Statute
for
ever
throughout
their
Generations
.
This
is
the
plain
Scripture-account
;
and
who
can
but
observe
the
Wisdom
of
God
in
ordering
the
matter
thus
?
viz.
That
this
Feast
of
Weeks
should
never
fall
upon
the
seventh-day
,
but
always
upon
the
first
day
of
the
week
,
the
morrow
after
the
Sabbath
,
or
the
day
immediately
following
it
,
if
at
least
his
Statute-Law
had
always
been
observ'd
.
And
what
else
could
this
presignify
,
as
Dr.
Vsher
speaks
,
but
that
under
the
state
of
the
Gospel
the
Solemnity
of
the
weekly
Service
should
be
celebrated
upon
that
day
?
Now
I
hope
that
famous
Pentecost
,
Act.
2.
1.
will
be
no
Parable
,
tho
we
state
it
(
according
to
the
Divine
Oracle
)
upon
the
first
day
of
the
week
,
the
morrow
after
the
Jews
Sabbath
.
We
need
no
Almanack
to
help
us
here
,
the
Bible
is
sufficient
.
Nor
,
say
I
,
do
we
need
the
Traditions
of
the
blind
doting
Rabbins
.
But
(
to
proceed
)
because
the
Sabbataria●
stand
so
much
upon
supposed
Mysteries
in
the
Feast
of
Pentecost
,
Christ
our
Passover
was
sacrificed
for
us
,
and
lay
in
his
Grave
the
whole
Jewish
Sabbath
following
:
So
on
the
morrow
after
the
Sabbath
(
when
the
Sheaf
of
the
first
Fruits
was
offered
to
God
)
Jesus
Christ
rose
from
the
dead
,
First-fruits
of
them
that
slept
;
and
many
of
the
Saints
that
slept
rose
likewise
after
him
.
From
hence
was
the
Account
taken
of
the
seven
Sabbaths
,
or
fifty
Days
;
and
upon
the
morrow
after
the
seventh
Sabbath
(
which
was
our
Lord's
Day
)
was
that
famous
Feast
of
Weeks
,
that
day
of
Pentecost
,
Acts
2.
1.
Upon
which
day
the
Apostles
having
themselves
received
the
first
Fruits
of
the
Spirit
,
begat
three
thousand
Souls
with
the
Word
of
Truth
,
and
presented
them
as
the
first
Fruits
of
the
Christian
Church
to
God
,
and
to
the
Lamb.
Here
was
the
Feast
of
Loaves
in
the
Antitype
,
that
feasted
some
thousands
of
Souls
.
And
from
that
time
forward
do
the
Waldenses
note
,
that
the
Lord's
Day
was
observed
in
the
Christian
Church
in
the
place
of
the
Jewish
Sabbath
.
Thus
Dr.
Vsher
,
that
Library
of
Learning
.
Object
.
If
it
be
objected
,
That
in
this
Discourse
he
states
Christ
suffering
at
the
Feast
of
the
Passover
,
and
so
falls
in
with
the
vulgar
Opinion
,
which
takes
the
morrow
after
the
Sabbath
,
Levit.
23.
for
the
morrow
after
the
Passover
Sabbath
.
I
answer
,
That
cannot
be
:
for
he
had
declared
before
that
the
Sabbath
there
intended
is
the
weekly
Sabbath
;
and
the
morrow
after
it
is
the
first
day
of
the
Week
:
And
he
cites
Isychius
and
Ruportius
in
interpreting
it
so
before
him
;
to
whom
I
shall
be
bold
,
saith
[
*
](A47576-e51270-b)
*
Mr.
Warren
.
Nazianze●
Orat.
44.
he
,
to
add
Nazianzen
who
was
before
them
all
,
who
speaking
of
the
Feast
of
Pentecost
,
says
,
This
Nation
(
meaning
the
Jewish
Nation
)
uses
to
consecrate
to
God
,
not
only
the
first
of
their
Fruits
,
and
first
born
,
but
the
first
Fruits
of
their
Days
and
Years
also
.
Thus
the
illustrious
number
of
Seven
has
carried
the
honour
of
Pentecost
:
for
Seven
being
composed
upon
it self
,
makes
fifty
wanting
but
one
day
,
which
we
have
taken
from
this
future
Age
,
being
both
the
eighth
and
the
first
Day
.
His
Argument
is
clearly
this
,
that
the
Jewish
Pentecost
was
fain
to
be
beholden
to
the
Christians
eighth
day
,
or
first
day
of
the
Week
,
to
make
up
the
compleat
number
of
fifty
days
.
And
the
like
he
says
a
little
before
concerning
their
Jubilee
every
fiftieth
year
:
for
seven
times
seven
makes
but
forty
nine
;
to
perfect
the
number
,
they
borrowed
the
first
day
of
the
Week
,
and
so
consecrated
to
God
the
first
of
their
Days
as
well
as
of
their
Land
.
So
that
this
computation
of
the
fifty
days
to
Pentecost
,
from
the
morrow
of
the
Sabbath
,
wants
no
Authority
to
back
it
,
either
divine
or
humane
.
But
the
Word
of
God
is
our
best
Warrant
;
and
we
may
be
satisfied
that
Dr.
Twiss
was
no
Child
at
Argument
,
nor
one
that
would
be
perswaded
on
slight
grounds
;
but
upon
Bishop
,
Vsher's
discovery
of
this
Truth
by
the
forementioned
Scripture-evidence
,
he
professed
he
received
great
satisfaction
,
and
acknowledges
that
the
mystery
of
the
Feast
of
first
Fruits
was
opened
to
the
singular
advantage
and
honour
of
the
Lord's
Day
.
Object
.
The
only
Objection
against
this
Interpretation
,
is
the
Judgment
of
Mr.
Ainsworth
,
and
our
English
Annotators
,
who
take
the
Sabbath
,
Levit.
23.
for
the
Feast
of
the
Passover
Sabbath
.
Answ.
1.
Herein
they
are
led
by
the
common
Opinion
of
the
Hebrew
Doctors
,
who
indeed
are
excellent
Guides
when
they
keep
the
beaten
Road
of
Scripture
;
but
in
many
things
made
void
the
Commandments
of
God
by
their
Traditions
.
Let
this
Mistake
lie
at
their
door
;
for
certainly
a
mistake
it
is
,
and
that
the
morrow
after
the
Sabbath
could
not
be
the
Passover
,
is
clear
,
because
,
2.
It
must
be
such
a
Morrow
after
the
Sabbath
as
never
falls
upon
the
weekly
Sabbath
:
the
reason
is
plain
,
because
it
is
the
beginning
of
Harvest
,
when
they
put
in
their
Sickle
to
the
Corn
,
or
their
Harvest
,
Levit.
23.
10.
Which
the
are
expresly
forbidden
to
do
upon
their
weekly
Sabbath
,
Exod.
34.
21
,
22.
Six
days
thou
shalt
labour
,
but
on
the
seventh
thou
shalt
rest
,
both
in
earing
Time
and
Harvest
.
And
see
how
this
is
coupled
with
the
Feast
of
first
Fruits
in
the
very
same
place
,
Thou
shalt
observe
the
Feast
of
Weeks
,
&c.
3.
Observe
it
,
if
the
morrow
after
the
Sabbath
,
Levit.
23.
had
been
the
Morrow
after
the
Passover
,
this
would
often
have
fallen
on
the
weekly
Sabbath
:
for
the
Passover
being
fixed
upon
the
15th
of
Nisan
,
whenever
this
15th
of
Nisan
fell
upon
the
Friday
,
the
morrow
after
it
must
be
Saturday
,
and
so
they
must
begin
to
reap
their
Harvest
on
the
weekly
Sabbath
against
the
express
Command
of
God
.
The
Hebrew
Doctors
foresaw
this
Inconvenience
,
and
had
no
other
way
to
salve
it
,
but
by
affirming
that
this
reaping
did
drive
away
the
Sabbath
,
and
that
it
was
lawful
on
the
Sabbath-day
.
A
most
impious
Opinion
!
for
it
crosses
the
very
Letter
of
God's
Law
,
in
●aring-time
and
harvest
thou
shalt
rest
.
4.
The
morrow
after
the
Sabbath
,
at
the
beginning
of
their
Account
,
must
be
such
a
Morrow
as
concludes
it
,
Levit.
23.
15
,
16.
therefore
it
could
not
be
the
morrow
after
the
Passover-Sabbath
,
or
any
Festival
;
for
there
was
no
such
Sabbath
at
the
end
of
any
Account
whatsoever
.
5.
The
Passover-Sabbath
was
fixed
to
a
certain
day
of
the
Month
,
namely
,
the
15th
of
the
first
Month
;
But
this
Feast
of
Pentecost
is
no
where
affixed
in
all
the
Books
of
Moses
to
any
certain
day
of
the
Month
:
Nor
indeed
could
it
be
,
unless
God
should
make
a
Ceremonial
Law
to
cross
the
Law
of
Nature
;
or
rather
limit
the
course
of
Divine
Providence
,
to
ripen
their
Corn
just
against
such
a
day
of
the
Month
:
which
,
as
Dr.
Vsher
observes
,
is
a
very
great
presumption
that
the
Feast
of
Pentecost
was
a
moveable
Feast
,
but
immoveable
as
to
the
day
of
the
Week
;
so
varying
,
that
it
might
always
fall
upon
the
day
immediately
following
the
ordinary
Sabbath
.
6.
The
Antitype
is
the
best
Key
to
unlock
the
Type
:
And
this
is
clear
in
the
New
Testament
;
for
that
Christ
was
our
first
Fruits
in
reference
to
his
Resurrection
,
four
Evangelists
do
inform
us
.
And
Tho.
Tillam
has
granted
,
that
these
things
must
be
punctually
fulfilled
by
Christ
,
as
well
in
the
Time
[
*
](A47576-e51900-b)
*
Truth
or
Antitype
.
as
in
the
Type
.
From
his
own
Grant
therefore
I
conclude
,
that
the
Day
of
first
Fruits
was
the
first
day
of
the
Week
,
and
therefore
was
the
Day
of
Pentecost
,
to
the
everlasting
honour
of
that
Lord's
Day
,
and
the
Glory
of
God
the
Holy
Ghost
,
who
sanctified
it
by
his
Presence
and
Power
,
sending
down
a
new
supply
of
Tongues
from
Heaven
(
as
if
all
the
Tongues
upon
Earth
were
not
sufficient
)
to
sound
forth
the
Praises
of
this
Redeemer
,
and
spread
the
Gospel
all
over
the
World
on
the
first
day
of
the
Week
,
as
an
earnest
whereof
there
was
a
glorious
beginning
made
on
this
Day
.
The
Gospel
was
now
published
to
some
of
all
Nations
,
there
being
a
great
concourse
even
of
every
Nation
under
Heaven
met
at
Jerusalem
,
Acts
2.
5.
and
at
this
Meeting
three
thousand
Souls
were
converted
and
baptized
,
ver.
41.
A
double
Baptism
was
indeed
dispensed
this
Day
;
the
Apostles
were
now
baptized
with
Fire
,
and
three
thousand
Converts
with
Water
;
which
was
such
a
Solemnity
,
as
the
Church
of
God
never
saw
the
like
to
that
day
,
nor
since
.
Our
Adversary
Tillam
Confesses
,
this
was
the
most
glorious
Sabbath
that
ever
the
Church
enjoyed
;
only
he
perswaded
himself
and
others
it
was
the
Saturday-Sabbath
:
but
herein
he
befools
himself
,
and
deceives
others
.
5.
'T
is
strange
indeed
any
should
once
suppose
the
Feast
of
Pentecost
could
ever
fall
on
the
Seventh-day
Sabbath
;
because
as
the
Wave-Offering
was
to
be
offered
the
morrow
after
the
Sabbath
,
so
from
that
very
day
inclusively
they
were
to
count
seven
Sabbaths
,
and
then
the
morrow
after
the
last
of
the
seven
was
the
fifth
day
,
i.
e.
Pentecost
.
I
need
not
say
any
more
to
this
.
To
conclude
,
after
all
attempts
to
the
contrary
,
the
Glory
of
the
Spirit
's
Mission
rests
on
the
first
day
of
the
Week
:
This
day
the
Church
of
Christ
was
visited
from
on
high
,
the
Promise
of
the
Father
was
sent
,
the
blessed
Spirit
came
;
the
Disciples
were
assembled
,
Peter
preached
,
and
three
thousand
were
converted
and
baptized
;
and
all
this
is
written
:
Why
the
Church
assembled
?
(
as
Mr.
Sprint
argues
)
Why
on
this
Day
?
Why
the
Holy
Ghost
?
Why
preaching
,
why
conversion
,
and
administration
of
the
Sacraments
?
Why
the
Promise
of
Christ
accomplished
all
on
this
Day
?
but
still
to
declare
the
Will
of
Christ
in
appointing
,
blessing
,
and
sanctifying
of
this
Day
to
his
Church
,
and
making
it
a
day
of
publick
solemn
Worship
,
as
a
Day
in
all
its
Prerogatives
above
all
other
Days
:
A
Day
of
Christ's
Resurrection
,
by
which
we
are
justified
,
in
which
he
ceased
from
his
Work
,
as
God
did
from
his
on
the
Seventh
,
and
so
hath
the
same
reason
for
a
Day
of
Rest
:
the
Day
〈◊〉
the
Holy
Spirit
's
descension
,
by
whom
we
are
sanctified
:
a
Day
of
assembling
and
preaching
,
on
which
Sinners
were
converted
,
and
Believers
edified
;
by
which
the
whole
Trinity
is
glorified
.
And
where
is
he
now
,
who
said
,
none
can
prove
one
whole
first
Day
was
kept
in
religious
Worship
in
all
the
New
Testament
?
Was
not
this
first
Day
so
kept
,
and
established
for
us
to
observe
and
keep
from
morning
to
evening
?
SERMON
II.
The
Institution
and
Foundation
of
the
first
Day
,
proved
from
Heb.
4.
8
,
9
,
&c.
That
it
is
the
Day
which
the
Lord
hath
made
for
Divine
Worship
.
That
the
Disciples
and
Primitive
Churches
assembling
together
upon
that
Day
,
is
a
full
proof
of
the
same
.
MY
Brethren
,
I
have
endeavoured
to
prove
,
that
the
first
Day
of
the
Week
our
Lord
Jesus
Christ
hath
appointed
to
be
the
special
Day
of
Rest
,
and
for
the
Worship
of
God
under
the
Gospel
▪
First
,
By
virtue
of
his
Command
,
who
was
with
his
Disciples
forty
days
giving
them
Commandments
,
&c.
before
his
Ascension
,
which
are
not
expressed
.
Secondly
,
Because
Pentecost
was
the
first
day
of
the
Week
,
when
this
Day
was
confirmed
by
the
miraculous
effusion
of
the
Holy
Ghost
.
But
to
proceed
:
Thirdly
,
My
next
Argument
shall
be
taken
from
Christ's
Resting
,
or
ceasing
from
his
Works
upon
that
day
,
as
God
did
from
his
.
And
this
indeed
I
take
to
be
the
Foundation
of
the
observance
of
the
first
Day
;
and
that
which
I
mentioned
last
is
a
clear
confirmation
thereof
.
In
order
to
do
this
,
consider
,
that
each
Day
to
be
observed
,
either
under
the
Law
or
Gospel
,
must
be
comprehended
in
the
fourth
Command
▪
and
that
the
change
of
the
old
Day
takes
not
away
the
perpetual
Obligation
of
one
day
in
seven
,
nor
the
reason
of
that
positive
perpetual
Law
.
Now
there
are
but
two
great
and
general
Instances
in
which
God
is
said
to
rest
,
viz.
1.
That
after
the
first
Creation
was
finished
,
God
rested
from
all
his
Work
,
namely
,
from
Creation-work
,
so
as
he
never
will
create
any
material
thing
again
to
the
end
of
the
World
.
As
to
his
creating
the
Soul
,
that
is
not
the
creating
of
any
new
Species
of
Beings
.
2.
The
Rest
of
God-man
,
after
he
had
finished
the
Work
of
Redemption
,
or
the
second
Creation
,
which
is
never
to
be
repeated
.
Now
there
is
a
moral
Reason
which
is
deducible
from
the
fourth
Commandment
,
that
whenever
God
rests
,
there
is
a
Foundation
of
a
day
of
Rest
for
Man
,
comporting
with
the
nature
and
tendency
of
each
Covenant
to
which
that
Rest
doth
refer
.
[
Thou
shalt
do
no
manner
of
Work
,
&c.
for
in
six
days
,
&c.
]
The
word
for
implys
a
moral
Reason
,
which
makes
it
applicable
to
any
Rest
of
God
,
therefore
to
God's
Rest
from
the
Work
of
Redemption
,
I
mean
that
of
God-man
,
which
is
also
deducible
from
Heb.
4
Christ
rested
from
his
Work
,
as
God
did
from
his
.
Therefore
there
remaineth
a
Rest
for
the
People
of
God
:
for
he
that
is
entered
into
his
Rest
,
hath
also
ceased
from
his
Works
,
as
God
did
from
his
.
Here
is
the
Institution
of
the
Lord's
Day
:
For
tho
this
Rest
hath
a
particular
relation
to
the
Gospel-day
of
Rest
,
i.
e.
of
that
Grace
,
Rest
,
and
Peace
Christ
procured
for
us
,
by
his
doing
all
that
we
had
to
do
,
and
of
that
burden
of
Punishment
he
bore
,
which
we
had
to
undergo
for
our
Sins
;
yet
not
exclusive
of
a
particular
Sabbath
or
day
of
Rest
;
but
it
is
directly
intended
here
as
the
Foundation
and
Institution
of
it
,
because
that
Rest
in
the
former
Verses
,
which
has
a
more
particular
respect
to
the
Rest
in
Canaan
,
is
spoken
of
not
excluding
God's
resting
the
Seventh-day
.
Now
in
pursuit
of
this
I
shall
here
cite
some
material
Passages
out
of
Dr.
Owen
on
the
Sabbath
,
who
has
fully
confirmed
what
I
here
assert
.
How
the
Creation
of
all
things
was
finished
,
p.
256.
and
the
Rest
of
God
and
Man
that
ensued
thereon
,
hath
been
(
saith
he
)
declared
.
It
hath
also
in
part
,
and
sufficiently
as
to
our
present
purpose
,
been
evidenced
,
how
the
great
Ends
of
the
Creation
of
all
,
in
the
Glory
of
God
,
and
the
Blessedness
of
Man
in
him
,
with
the
Pledg
thereof
in
a
sabbatical
Rest
,
were
for
a
season
as
it
were
defeated
and
disappointed
by
the
entrance
of
Sin
,
which
brake
the
Covenant
that
was
founded
in
the
Law
of
Creation
,
and
rendered
it
useless
unto
those
Ends
—
Hence
it
could
no
more
bring
Man
to
rest
in
God
;
but
yet
there
was
the
continuation
of
the
obligatory
Force
of
the
Law
and
Covenant
,
and
hence
of
the
Sabbatical
Rest
in
the
Church
of
Israel
,
with
the
especial
application
of
its
Command
to
that
People
—
In
this
state
of
things
.
God
had
of
old
determined
the
Renovation
of
all
things
by
a
new
Creation
,
a
new
Law
of
that
Creation
,
a
new
Covenant
,
and
a
new
Sabbatical
Rest
to
his
Glory
by
Jesus
Christ
—
And
this
Renovation
of
all
things
accordingly
to
be
accomplished
in
Christ
.
Old
things
are
past
away
,
and
behold
all
things
are
become
new
;
the
old
Law
,
the
old
Covenant
,
old
Worship
,
Eph.
1.
10.
—
A
new
Law
of
Obedience
is
introduc'd
by
the
new
Creation
in
Christ
Jesus
—
And
there
is
a
great
Renovation
thereof
shewed
in
God's
writing
his
Law
in
our
Hearts
,
not
here
to
be
insisted
on
—
God
brings
over
[
*
](A47576-e52770-b)
*
That
is
,
God
brings
over
the
Law
(
as
given
on
Mount
Sinai
)
into
the
hands
of
Christ
.
in
this
State
the
use
of
the
first
Law
as
renewed
,
and
represented
in
Tables
of
Stone
,
for
a
directive
Rule
of
Obedience
to
the
new
Creature
,
whereby
the
first
original
Law
is
wholly
supply'd
.
Hereunto
he
makes
an
addition
of
what
positive
Laws
he
thinks
meet
.
—
So
the
Moral
Law
,
tho
materially
always
the
same
,
—
yet
this
old
Law
as
brought
over
into
this
new
State
,
is
new
also
;
for
all
old
things
are
become
new
.
And
it
is
now
the
Rule
of
our
Obedience
,
not
merely
to
God
as
Creator
,
but
to
God
in
Christ
bringing
us
into
a
new
Relation
to
himself
,
in
the
Renovation
of
the
Image
of
God
in
our
Souls
,
and
the
transferring
over
of
the
Moral
Law
as
a
Rule
,
accompanied
with
new
Principles
,
Motives
and
Ends.
And
now
observe
,
all
the
Rests
of
God
are
founded
in
his
own
Rest
in
his
Works
;
for
a
pledg
hereof
a
day
of
Rest
must
be
given
and
observed
—
But
as
the
Apostle
tells
in
another
case
,
The
Priesthood
being
changed
,
there
must
also
of
necessity
be
a
change
of
the
Law
—
so
the
Covenant
being
changed
,
and
the
Rest
which
was
the
end
of
it
,
being
changed
;
and
the
way
of
entering
into
the
Rest
of
God
,
being
changed
;
a
change
of
the
Day
must
of
necessity
thereon
ensue
.
And
no
Man
can
assert
the
same
day
of
Rest
precisely
to
abide
as
of
old
,
but
he
must
likewise
assert
the
same
way
of
entering
into
●t
,
which
yet
,
as
all
acknowledg
,
is
changed
.
The
day
first
annexed
to
the
Covenant
of
Works
(
that
is
the
seventh
day
)
was
continued
under
the
old
Testament
,
because
the
outward
Administration
of
the
Covenant
of
Works
was
continued
.
—
But
now
the
new
Covenant
being
absolutely
established
,
and
the
other
abolished
,
both
as
to
its
Nature
,
Use
,
Efficacy
and
Power
,
no
more
to
be
represented
nor
proposed
unto
Believers
,
even
the
whole
of
it
:
Yea
,
and
its
renewed
Administration
under
the
Old
Testament
being
removed
,
taken
away
,
and
disappearing
,
Heb.
8.
13.
the
precise
day
of
Rest
belonging
unto
it
was
to
be
changed
also
,
and
so
it
came
to
pass
.
On
these
Suppositions
we
lay
,
A
New
work
of
Creation
,
or
work
of
a
new
Creation
,
is
undertaken
and
compleated
[
*
](A47576-e53010-b)
*
Isa.
65.
17.
ch.
66.
22
,
23.
2
Pet.
3.
13.
Rev.
21.
1.
Rom.
8.
19.
20.
2
Cor.
5.
17.
Gal.
6.
15.
.
This
new
Creation
is
accompanied
with
a
new
Law
and
Covenant
,
or
the
Law
of
Faith
and
Covenant
of
Grace
,
Rom.
3.
27.
ch.
8.
2
,
3
,
4.
Jer.
31.
33
,
34.
Heb.
8.
8
,
9
,
10
,
&c.
To
this
Law
and
Covenant
a
day
of
holy
Rest
unto
the
Lord
doth
belong
,
which
cannot
be
the
same
with
the
former
,
no
more
than
it
is
the
same
Law
or
same
Covenant
which
was
originally
given
,
Heb.
4.
9.
Rev.
1.
10.
That
this
day
was
limited
and
determined
to
the
first
day
of
the
week
by
our
Lord
Jesus
Christ
,
is
that
which
shall
now
further
be
confirmed
.
—
First
,
new
Heavens
and
new
Earth
,
and
finished
the
Works
of
the
new
Creation
,
when
all
the
Stars
sang
together
,
and
the
Sons
of
God
shouted
for
Joy
.
On
this
day
he
rested
from
his
Works
,
Now
as
God's
Rest
,
precise
day
of
Rest
,
which
he
would
have
observed
under
the
Administration
of
that
original
Law
and
Covenant
;
so
the
Rest
of
our
Lord
Jesus
Christ
,
and
of
his
being
refreshed
in
and
from
his
Work
on
the
first
day
,
is
a
sufficient
Indication
of
the
precise
day
of
Rest
to
be
observ'd
under
the
Dispensation
of
the
new-Covenant
,
now
confirm'd
and
established
.
And
the
Church
of
Christ
could
not
pass
one
Week
under
the
New
Testament
,
For
the
Judaical
Sabbath
,
as
sure
as
it
was
so
,
and
as
sure
as
it
was
annexed
to
the
Mosa●●l
Administration
of
the
Covenant
,
was
so
far
abolish'd
,
as
not
to
oblige
really
the
Disciples
of
Christ
in
Conscience
to
the
Observation
of
it
,
whatsoever
any
of
them
might
for
a
season
apprehend
.
And
if
a
new
day
was
not
now
determined
,
there
was
no
day
or
season
appointed
for
an
observance
of
an
holy
Rest
unto
the
Lord
,
nor
any
pledg
given
us
of
our
entering
into
the
Rest
of
Christ
.
—
Accordingly
this
Indication
of
the
Gospel-day
of
Rest
,
chief
Corner
Stones
in
the
Foundation
of
the
Christian
Church
.
For
immediately
they
assembled
themselves
on
that
day
,
and
were
confirmed
in
their
Obedience
by
the
Grace
of
our
Lord
in
meeting
with
them
thereon
,
Joh.
20.
19
,
26.
And
it
appears
on
this
day
only
he
appeared
to
them
,
when
they
were
assembled
together
,
altho
occasionally
:
he
shewed
himself
to
sundry
of
them
at
other
seasons
.
—
Moreover
,
from
this
time
forward
this
day
was
never
without
its
solemn
Assemblies
,
as
shall
further
be
cleared
afterwards
.
Thus
the
Doctor
.
He
then
proceeds
further
to
prove
more
fully
from
this
of
Heb.
4.
the
Foundation
and
Institution
of
the
Lord's-day
;
in
which
he
has
certainly
not
only
out-done
all
Expositors
before
him
,
but
hath
made
it
very
plain
that
the
first
day
is
here
by
the
Apostle
declared
to
be
established
by
Christ's
Rest
,
and
our
resting
in
him
;
and
to
be
the
day
of
Rest
and
solemn
Worship
under
the
Gospel
,
as
God's
resting
from
his
Work
was
the
Foundation
of
the
old
Sabbath
.
He
cites
Heb.
4.
3
—
11.
moreover
,
he
opens
the
many
Rests
mentioned
,
Rest
of
Christ
and
his
People
in
the
Gospel-Dispensation
;
and
not
the
eternal
Rest
above
,
but
that
Rest
which
all
that
believe
do
enter
into
,
after
Christ
had
done
all
our
Work
,
and
ceased
,
or
finished
his
Work
for
ever
,
as
God
finished
his
;
and
as
a
pledg
of
his
Rest
,
hath
left
us
a
day
of
Rest
:
There
remaineth
therefore
a
Sabbatism
for
the
People
of
God
.
Here
is
both
the
Foundation
and
Institution
of
the
first
day
as
a
day
of
Rest
,
or
a
Gospel
Sabbath
;
and
the
manner
of
our
entering
into
it
,
as
well
as
the
abrogation
of
the
old
day
.
The
Foundation
,
ver.
10.
For
he
that
is
entered
into
his
Rest
,
has
ceased
from
his
Works
,
as
God
did
from
his
:
i.
e.
that
as
God
ceased
working
,
rested
,
and
took
satisfaction
and
complacency
in
his
Work
,
never
working
any
more
in
creating
,
and
so
a
Rest
followed
on
that
day
;
so
Christ
ceased
and
rested
from
the
Work
of
Redemption
on
the
first
day
,
and
a
Rest
followed
for
us
on
that
day
,
he
taking
Rest
and
Complacency
in
his
Work
.
There
is
the
Rest
of
the
one
and
the
other
;
and
these
(
saith
he
)
also
have
their
mutual
proportion
.
Now
God
rested
from
his
own
Work
of
Creation
,
1.
By
ceasing
from
creating
,
only
continuing
all
things
by
his
Power
in
their
order
and
propagation
to
his
Glory
.
2.
By
his
Respect
to
them
,
and
Refreshment
in
them
,
as
those
which
expressed
his
Excellencies
,
and
set
forth
his
Praise
,
and
so
satisfied
his
glorious
Design
.
1.
So
Christ
also
must
cease
working
,
i.
e.
he
must
die
no
more
,
suffer
no
more
,
but
only
continue
the
Work
of
his
Grace
and
Power
in
the
preservation
of
the
new
Creation
,
and
the
orderly
increase
and
propagation
of
it
by
his
Spirit
.
2.
He
takes
delight
and
satisfaction
in
the
Works
he
hath
wrought
;
for
he
sees
of
the
travel
of
his
Soul
,
and
is
satisfied
.
—
In
brief
,
all
that
he
did
and
suffered
in
and
from
his
Incarnation
to
his
Resurrection
,
as
Mediator
of
the
Covenant
,
with
all
the
Fruits
,
and
Effects
,
and
Consequences
of
what
he
so
did
,
whereby
the
Church
was
built
,
and
the
new
Creation
finished
,
belongs
to
his
Works
.
His
Rest
that
ensued
on
these
Works
,
hath
two
parts
:
(
1.
)
A
cessation
from
his
Works
,
which
was
eminent
,
and
answered
God's
Rest
from
his
Works
.
(
2.
)
Satisfaction
in
his
Works
,
and
the
glorious
Product
of
them
,
as
those
which
had
an
Impression
on
them
of
his
Love
and
Grace
,
Psal.
16.
7.
Now
lest
any
should
suppose
that
Christ
rather
ceased
from
his
Works
,
P.
284.
Sect.
23.
when
he
died
,
because
it
is
said
't
is
finished
,
&c.
which
certainly
refers
to
all
those
things
that
were
Types
or
Prophecies
of
him
to
that
time
;
for
the
Work
of
Redemption
could
not
be
finished
till
he
rose
from
the
dead
:
Take
what
the
Doctor
further
saith
to
this
.
It
remains
,
saith
he
,
only
that
we
enquire
into
Christ's
entrance
into
his
Rest
,
both
how
and
when
he
did
so
,
even
as
God
entered
into
his
on
the
Seventh-day
.
For
this
(
saith
he
)
must
limit
and
determine
a
Day
of
Rest
to
the
Gospel-Church
.
Now
this
was
not
his
lying
down
in
the
Grave
.
His
Body
indeed
there
rested
for
a
while
:
But
that
was
no
part
of
his
mediatory
Rest
,
as
he
was
the
Founder
and
Builder
of
the
Church
.
For
,
1.
It
was
part
of
his
Humiliation
:
Not
only
his
death
,
but
his
abode
and
continuance
in
the
state
of
death
was
so
,
and
a
principal
part
of
it
:
For
after
the
whole
human
Nature
was
united
to
the
Person
of
the
Son
of
God
,
to
have
it
brought
into
a
state
of
dissolution
,
or
to
have
the
Body
and
Soul
separated
from
each
other
,
was
a
great
Humiliation
.
And
every
,
thing
of
this
nature
belonged
to
his
Work
,
and
not
to
his
Rest
.
2.
This
separation
of
Body
and
Soul
under
the
Power
of
Death
was
penal
,
a
part
of
the
Sentence
of
the
Law
which
he
underwent
.
And
therefore
Peter
declares
,
that
the
Pains
of
Death
were
not
loosed
but
by
his
Resurrection
,
Acts
2.
24.
This
therefore
could
not
be
his
Rest
,
or
any
part
of
it
.
3.
Nor
did
he
first
enter
into
his
Rest
,
at
his
Ascension
:
then
he
indeed
took
possession
of
his
Glory
—
But
to
enter
into
his
Rest
is
one
thing
,
and
to
take
possession
of
Glory
another
.
—
And
it
is
placed
by
the
Apostle
as
the
Consequent
of
his
being
justified
in
the
Spirit
.
But
this
his
entring
into
Rest
was
in
and
by
his
Resurrection
from
the
dead
:
—
For
,
1.
Then
and
there
he
was
freed
from
the
Sentence
,
Power
,
and
Stroke
of
the
Law
,
being
discharged
of
all
the
Debts
of
our
Sins
,
which
he
had
undertaken
to
make
satisfaction
for
,
Acts
2.
24.
2.
Then
and
therein
were
all
Types
,
all
Predictions
and
Prophecies
fulfilled
,
which
concerned
the
Work
of
our
Redemption
.
3.
Then
and
therein
his
Work
was
done
,
which
answered
to
God's
Creating-work
.
4.
Then
and
therein
he
was
declared
the
Son
of
God
with
Power
.
Thus
did
the
Author
of
the
new
Creation
,
having
finished
his
Work
,
enter
into
his
Rest
:
And
this
was
on
the
morning
of
the
first
day
of
the
Week
.
And
hereby
he
did
limit
and
determine
the
Day
for
our
Sabbatical
Rest
under
the
New
Testament
:
for
now
was
the
old
Covenant
utterly
abolished
;
and
therefore
the
Day
which
was
the
Pledg
of
God's
and
Man's
Rest
therein
,
was
to
be
taken
away
,
and
accordingly
was
,
as
we
have
proved
.
—
And
this
is
that
which
the
Apostle
affirms
as
the
substance
of
all
he
hath
evinced
,
Sabbatical
Rest
founded
in
the
Rest
of
God
,
[
God-man
]
remaining
for
the
Church
;
and
therefore
makes
use
of
the
same
word
whereby
God
expressed
his
own
Rest
,
when
he
sanctified
the
Seventh-day
for
a
day
of
Rest
thereon
.
Again
he
further
proves
,
that
the
Apostle
asserts
an
Evangelical
Sabbath
,
or
day
of
Rest
,
to
be
constantly
observed
in
and
for
the
Worship
of
God
under
the
Gospel
.
Thus
far
and
to
this
effect
speaks
Dr.
Owen
.
'T
is
,
my
Brethren
,
the
Apostle's
business
in
this
Chapter
,
as
the
Doctor
has
proved
,
to
shew
an
Institution
of
the
first
day
of
the
Week
,
and
this
upon
the
great
Work
of
Redemption
,
and
Christ's
resting
from
his
Works
,
as
God
did
from
his
;
as
also
the
manner
of
his
entering
into
his
Rest
,
which
was
not
till
all
our
Work
was
done
by
our
Surety
,
and
our
Burden
was
born
by
him
for
us
;
for
till
then
we
could
not
enter
into
his
Rest
.
And
being
in
his
Rest
,
he
has
appointed
this
Day
as
a
Pledg
thereof
,
that
we
may
begin
with
God
,
give
him
the
first
Day
,
and
so
seek
first
the
Kingdom
of
God
.
First
as
to
the
early
days
of
our
Life
;
first
in
the
Day
,
and
first
in
every
day
of
the
Week
.
Brethren
,
we
have
Rest
before
we
work
,
or
labour
for
it
,
and
so
work
from
Rest
,
Life
and
Peace
,
and
not
work
for
Life
,
or
to
enter
into
Rest
that
way
,
as
they
were
to
do
under
the
old
Covenant
.
Remarkable
is
that
passage
of
Paul
,
As
many
as
walk
according
to
this
Rule
(
that
is
,
the
Rule
of
the
new
Creature
,
or
new
Creation
)
Peace
be
on
them
.
And
as
in
matters
of
Worship
,
so
in
respect
to
the
new
Day
of
Worship
,
the
Apostle
pronounceth
Peace
to
such
,
&c.
And
thus
I
have
shewed
how
the
first
Day
was
confirmed
by
the
miraculous
effusion
of
the
Spirit
,
and
also
the
Foundation
and
Institution
of
this
Day
,
as
here
laid
down
by
the
Apostle
.
Fourthly
,
My
fourth
Argument
to
prove
the
Institution
of
the
first
Day
of
the
Week
,
shall
be
taken
from
Psal.
118.
22
,
23
,
24.
The
Stone
that
the
Builders
refused
,
is
become
the
head
Stone
of
the
Corner
.
This
is
the
Lord
's
doing
,
and
it
is
marvellous
in
our
sight
.
This
is
the
Day
the
Lord
hath
made
,
we
will
be
glad
and
rejoice
in
it
.
1.
Pray
observe
that
our
Lord
became
the
Head-stone
of
the
Corner
on
the
day
of
his
happy
Resurrection
;
on
this
day
the
Gospel-Church
took
its
beginning
:
On
this
day
he
entered
into
his
Rest
,
and
was
invested
with
actual
Victory
over
all
his
Enemies
,
and
clothed
with
Soveraign
Power
and
Authority
as
King
and
Law-giver
.
2.
Well
,
and
what
saith
the
Holy
Ghost
?
This
is
the
Day
the
Lord
hath
made
.
1.
He
speaks
,
as
all
Expositors
note
,
of
the
particular
day
of
Christ's
Resurrection
.
2.
And
that
this
is
the
Day
which
the
Lord
hath
made
:
How
made
?
God
created
that
,
and
every
day
of
the
Week
at
first
.
But
this
Day
is
constituted
or
made
for
some
special
end
and
use
,
above
any
other
day
in
the
Week
:
Nothing
lies
more
plain
in
the
Text
than
this
.
3.
The
Lord
hath
made
it
,
i.
e.
instituted
or
appointed
it
to
these
great
Ends
;
not
the
Apostles
,
not
the
Church
,
not
Man
,
but
the
Lord
himself
hath
made
it
.
4.
And
then
the
Gospel-Church
,
and
all
Gospel-Believers
signified
by
this
word
[
we
]
resolve
upon
this
Great
Authority
to
observe
it
;
we
will
rejoice
and
be
glad
in
it
.
Here
it
is
foretold
that
God
hath
singularly
made
,
created
,
or
instituted
this
Day
for
us
,
to
meet
together
,
and
to
worship
him
with
joy
and
gladness
of
heart
;
and
accordingly
we
have
proved
it
was
confirmed
.
I
challenge
any
man
to
shew
us
a
Reason
why
any
day
besides
this
can
be
here
intended
.
Obj.
The
Prophet
alludes
to
the
general
Gospel-day
,
or
else
only
to
that
very
precise
day
on
which
Christ
rose
;
not
that
that
day
should
successively
be
kept
.
Answ.
We
deny
not
but
that
the
general
Gospel-days
of
Grace
came
in
with
this
day
:
but
in
the
days
of
the
Gospel
this
Text
also
shews
God
hath
made
or
appointed
a
particular
Day
to
be
observed
with
rejoycing
and
gladness
of
Heart
,
not
the
seventh
but
the
first
Day
.
For
it
is
evident
this
day
was
the
day
when
our
Lord
was
made
or
became
the
Head-stone
of
the
Corner
,
viz.
the
day
of
his
glorious
Resurrection
.
Where
is
the
general
Day
of
the
Gospel
called
a
Day
made
?
Is
not
this
as
much
as
that
at
the
beginning
the
Lord
blessed
and
sanctified
the
seventh
day
?
'T
is
not
there
said
he
sanctified
it
for
men
successively
to
keep
.
Now
(
1.
)
Here
is
expressed
a
particular
Day
;
and
what
day
't
is
,
the
Verses
going
before
shew
.
(
2.
)
'T
is
a
day
made
or
instituted
for
singular
use
.
(
3.
)
It
is
a
day
made
by
the
Lord
to
that
end
.
(
4.
)
For
us
to
worship
God
in
,
or
to
rejoice
in
before
him
with
gladness
of
our
Heart
.
God
meeteth
him
that
rejoiceth
,
and
that
remembers
him
in
his
ways
.
1.
God
hath
made
or
instituted
this
Day
for
singular
,
nay
for
the
highest
and
chiefest
End
and
Purpose
.
2.
And
what
day
have
we
cause
to
rejoice
in
,
keep
and
observe
like
this
day
?
For
has
not
Redemption-work
the
preference
of
Creation-work
?
The
Glory
of
Creation-work
was
mar'd
by
Sin
;
but
Redemption-work
,
Redemption-Grace
,
restores
the
Image
of
God
to
us
again
,
and
puts
us
into
a
far
better
condition
than
we
were
in
at
first
.
In
Redemption-work
the
glory
of
all
God's
Attributes
shines
forth
,
so
they
did
not
in
the
first
Creation
.
The
day
of
Christ's
Resurrection
is
the
day
of
our
deliverance
from
Sin
,
the
Law
,
Wrath
,
Death
,
Devils
,
and
all
Enemies
for
ever
.
This
is
the
Day
the
Lord
has
made
more
honorable
and
glorious
,
and
more
to
be
remembred
than
God's
creating
the
Heavens
and
the
Earth
.
Are
there
any
dare
say
that
the
first
Creation
ought
more
to
be
remembred
than
the
second
or
the
new
Creation
▪
Or
doth
the
Covenant
of
Works
excel
the
Covenant
of
Grace
,
or
the
Law
the
Gospel
?
Did
God's
finishing
his
Work
call
for
a
day
of
remembrance
,
and
doth
not
Christ's
finishing
his
Work
call
for
the
same
?
Certainly
it
doth
;
and
therefore
this
is
the
day
the
Lord
hath
made
,
and
we
will
rejoice
and
be
glad
in
it●
And
doth
not
the
Apostle
say
,
Heb.
4.
9.
upon
the
same
foot
of
account
,
There
remaineth
〈◊〉
Rest
(
i.
e.
a
day
of
Rest
)
to
the
People
of
God
?
This
is
the
day
in
which
Christ
our
Surety
received
for
us
our
free
Justification
,
i.
e.
our
discharge
from
the
Curse
of
the
Law
,
from
Sin
and
Eternal
Wrath.
On
this
day
Christ
made
an
end
of
Sin
,
finished
Transgression
,
and
brought
in
everlasting
Righteousness
;
therefore
this
is
the
day
the
Lord
hath
made
,
and
we
will
rejoice
and
be
glad
in
it
.
1.
The
Lord
made
and
created
the
Seventh-day
,
and
afterwards
made
it
a
Sabbath
to
answer
the
end
and
design
of
the
old
Creation
and
old
Covenant
.
So
the
Lord
created
the
first
day
;
and
when
the
new
Creation
was
brought
in
,
he
made
it
for
a
day
of
sacred
Rest
,
and
for
his
solemn
Worship
,
answering
the
end
and
design
of
the
new
Creation
.
2.
The
Seventh-day
Sabbath
was
made
for
Man
under
the
legal
and
typical
Church
of
Israel
;
so
the
first-day
was
made
for
Man
,
the
new
Man
,
or
for
all
the
true
Israel
of
God
,
under
the
Gospel
,
or
for
the
Gospel-Church
.
3.
God
made
the
Seventh-day
an
honourable
day
,
answering
his
design
in
the
first
Creation
;
and
Christ
has
made
this
day
a
more
honourable
day
,
answering
his
design
in
Redemption
,
or
new
Creation
.
4.
God
made
the
Seventh-day
a
day
of
Rest
,
because
in
it
he
ceased
for
ever
from
first-Creation
Works
,
and
took
complacency
in
his
Works
.
So
the
Lord
Christ
hath
made
the
first
day
a
day
of
Rest
,
because
in
it
he
ceased
for
ever
from
the
Works
of
Redemption
,
never
to
die
or
offer
any
more
Sacrifice
for
Sin
,
and
took
complacency
in
his
Work
.
This
is
therefore
the
day
the
Lord
hath
made
;
and
we
will
rejoice
and
be
glad
in
it
.
How
made
?
saith
one
,
not
by
Creation
,
for
so
it
was
made
before
.
5.
And
as
the
seventh
Day
was
instituted
and
confirmed
before
the
Law
was
given
to
Israel
,
Exod.
16.
so
the
first
Day
was
confirmed
,
Act.
2.
by
the
mighty
effusion
of
the
Spirit
,
before
any
other
Gospel-Precept
was
confirmed
after
the
Resurrection
of
our
Lord
.
It
is
called
,
p.
71.
saith
Dr.
Young
,
Dominicum
,
because
,
as
Austin
notes
,
—
the
Lord
made
it
:
this
,
saith
he
,
perhaps
will
be
of
no
great
weight
with
some
,
since
the
Lord
made
all
days
;
but
he
seems
to
have
made
this
day
after
a
special
manner
,
namely
,
by
his
Resurrection
from
the
dead
(
the
Commemoration
of
which
Benefit
exceeded
the
Memory
of
the
old
Creation
)
—
or
else
because
it
was
destinated
for
worshipping
the
Lord
Jesus
Christ
,
&c.
Thus
it
was
prophesied
what
Day
Christ
would
ordain
for
his
Service
under
the
Gospel
,
and
which
Believers
should
observe
with
Joy
in
his
Worship
.
Psal.
118.
compar'd
with
Acts
4.
must
needs
,
saith
Mr.
Warren
,
be
meant
the
day
of
Christ's
Resurrection
;
and
doth
not
the
Spirit
speak
expresly
,
this
is
the
day
the
Lord
hath
made
?
it
is
a
day
of
the
Lord
's
making
;
and
will
he
[
that
is
Tillam
]
make
nothing
of
that
?
what
else
can
be
made
of
it
,
but
a
Prediction
of
a
Divine
Institution
,
which
is
equivalent
to
a
Precept
;
especially
when
't
is
expounded
by
an
Apostolical
Practice
,
as
this
hath
been
?
what
can
a
day
(
made
long
before
in
respect
of
Creation
)
be
stiled
the
day
which
the
Lord
hath
made
then
in
respect
to
a
Divine
Institution
?
an
Institution
then
it
is
,
and
that
on
the
occasion
of
Christ's
Resurrection
.
Fifthly
,
My
next
Argument
to
prove
that
the
Lord
hath
appointed
the
first
day
of
the
Week
as
a
day
of
Rest
and
solemn
Worship
,
shall
be
taken
from
those
clear
Examples
we
have
in
the
New
Testament
of
the
Disciples
,
and
Churches
of
Christ
meeting
together
in
God's
Worship
upon
this
day
.
1.
Let
this
be
considered
,
That
that
day
which
the
Saints
and
Churches
in
the
Apostles
time
observ'd
,
must
be
the
precise
day
in
every
week
,
which
ought
to
be
kept
till
our
Lord
comes
again
.
And
,
2.
That
an
Apostolical
Precedent
or
Example
is
equivalent
,
or
of
like
Authority
with
an
Apostolical
Precept
:
so
that
had
we
no
more
than
this
,
it
would
be
a
sufficient
warrant
for
the
observation
of
this
day
.
Now
as
the
observation
of
the
first
day
,
as
I
have
proved
,
hath
its
Rise
,
Foundation
and
Institution
from
the
Resurrection
of
our
Lord
from
the
dead
;
so
we
find
on
that
very
day
the
Apostles
were
assembled
,
was
not
there
;
and
our
Lord
on
that
day
appear'd
unto
them
:
first
in
the
morning
of
that
day
,
to
Mary
Magdalen
,
Mark
16.
9.
and
after
that
(
perhaps
about
Noon
)
he
appeared
in
another
form
to
two
of
them
as
they
walked
in
the
Country
:
And
in
the
Evening
of
the
same
day
he
appeared
to
many
of
the
Disciples
together
.
Then
the
same
day
at
evening
,
being
the
first
day
of
the
week
,
when
the
doors
were
shut
where
the
Disciples
were
assembled
for
fear
of
the
Jews
,
came
Jesus
and
stood
in
the
midst
of
them
,
and
saith
unto
them
,
Peace
be
unto
you
.
Observe
how
the
Holy
Ghost
records
it
,
the
same
day
;
again
,
the
first
day
of
the
week
is
twice
mentioned
,
that
we
no
doubt
should
take
notice
how
he
approved
of
their
assembling
on
that
day
,
and
of
his
honouring
this
precise
day
by
his
appearing
three
times
to
one
or
another
of
them
upon
it
.
And
then
after
eight
days
,
again
his
Disciples
were
together
,
and
Thomas
with
them
:
then
came
Jesus
,
the
doors
being
shut
,
and
stood
in
the
midst
,
and
said
,
Peace
be
unto
you
,
Joh.
20.
26.
Observe
,
that
here
was
one
seventh
day
or
Jewish
Sabbath
,
between
the
time
of
their
first
assembling
and
his
appearing
to
them
,
and
the
second
assembling
and
his
appearing
.
And
I
shall
prove
anon
,
by
an
express
Text
,
that
he
did
not
appear
on
any
other
day
of
the
week
betwixt
these
two
first
days
.
Object
.
'T
is
objected
,
It
was
not
the
next
first
day
,
but
after
eight
days
.
Answ.
1.
Tho
this
makes
nothing
for
their
seventh
day
,
yet
would
they
have
it
to
be
on
the
second
day
of
the
week
,
rather
than
on
the
first
,
having
no
mind
to
honour
that
Day
Christ
hath
honoured
.
2.
But
this
pretended
Objection
is
a
meer
Figment
or
idle
Dream
.
Their
second
meeting
,
saith
Dr.
Young
,
Pag.
5.
Cyril
,
l.
12.
in
Joh.
p.
10
,
26.
was
the
eighth
day
from
the
first
inclusive
.
Cyril
affirms
it
was
the
eighth
or
Lord's-day
,
the
first
and
last
being
included
.
What
tho
it
be
said
after
eight
days
?
is
it
not
also
said
that
Christ
after
three
days
should
rise
again
?
Mark
8.
31.
yet
our
Lord
rose
from
the
dead
on
the
third
day
of
his
Burial
,
not
after
the
third
day
.
So
also
't
is
said
,
Luke
2.
21.
When
eight
days
were
accomplished
for
the
circumcising
of
the
Child
,
i.
e.
on
the
eighth
precise
day
;
it
was
not
on
the
ninth
,
for
the
Holy
Ghost
speaks
of
the
eighth
day
current
,
and
not
finished
.
So
here
,
after
eight
days
,
or
on
the
eighth
day
,
is
all
one
.
It
might
also
be
on
the
evening
of
the
eighth
day
.
But
see
what
Dr.
Wallis
saith
to
this
,
who
gives
many
Instances
to
the
same
purpose
:
Christian
Sabb.
p.
20
,
21
,
22.
What
we
call
(
saith
he
)
a
third
day
Ague
,
the
Latins
call
a
Quartan
;
and
what
we
call
every
other
day
,
they
call
a
tertian
.
Joh.
2.
19.
Destroy
this
Temple
,
and
in
three
days
I
will
raise
it
up
again
;
that
is
,
on
the
third
day
.
They
tell
Pilate
,
This
Deceiver
said
,
After
three
days
I
will
rise
again
(
meaning
thereby
the
third
day
after
inclusively
)
and
therefore
they
pray
that
the
Sepulchre
may
be
made
sure
till
the
third
day
,
not
longer
.
After
eight
days
,
Jewish
Sabb.
p.
170.
saith
Mr.
Warren
,
were
come
,
that
is
,
on
the
eighth
day
,
which
reckoning
the
Resurrection-day
inclusively
,
was
just
that
day
sevennight
,
or
the
next
first
day
of
the
week
.
Moreover
,
let
it
be
considered
,
that
this
was
(
as
I
hinted
before
)
the
second
solemn
Apparition
of
our
blessed
Saviour
after
he
rose
from
the
dead
.
For
read
Joh.
21.
14.
when
he
appear'd
the
next
time
to
them
,
't
is
said
,
This
is
now
the
third
time
that
Jesus
shewed
himself
to
his
.
Disciples
after
he
was
risen
from
the
dead
:
tho
this
was
not
on
the
first
day
(
I
mean
the
third
time
he
appeared
to
them
)
for
they
were
then
a
fishing
.
Yet
note
,
that
they
neither
met
together
,
nor
did
he
ever
appear
to
them
(
as
we
read
)
on
the
seventh
Day
:
no
,
he
was
far
from
honouring
the
old
Sabbath
now
abolished
,
after
any
such
manner
.
Nor
do
we
read
of
any
solemn
assembling
,
and
of
his
Apparition
to
them
but
on
the
first
day
only
.
And
ought
not
this
duly
to
be
considered
?
Has
the
Holy
Ghost
left
this
on
record
for
no
purpose
?
Therefore
note
,
that
here
are
two
Precedents
or
Examples
for
our
Imitation
,
to
meet
or
assemble
together
on
the
first
day
of
the
week
.
Were
there
but
one
such
Precedent
that
they
assembled
together
,
and
of
our
Lord
's
owning
them
in
it
by
his
most
gracious
Presence
,
and
by
breathing
on
them
,
upon
the
seventh
day
,
(
as
I
have
said
)
we
should
not
further
contend
with
our
Brethren
in
this
matter
.
Moreover
,
the
third
time
of
their
general
assembling
together
,
or
all
with
one
accord
in
one
place
,
was
I
have
proved
on
the
first
day
of
the
week
also
,
namely
on
the
day
of
Pentecost
.
Object
.
Tho
they
did
meet
together
on
the
first
day
of
the
week
,
yet
it
was
for
fear
of
the
Jews
,
and
so
no
Rule
for
us
.
Answ.
1.
Evident
it
is
that
the
Apostles
and
Primitive
Christians
did
celebrate
the
first
day
;
and
this
was
either
by
Divine
Appointment
,
or
for
some
other
Reasons
peculiar
to
themselves
.
If
by
Divine
Appointment
,
then
it
is
a
Rule
and
Warrant
for
us
;
but
if
for
some
Reasons
peculiar
to
themselves
,
then
some
can
assign
those
Reasons
.
The
principal
Reason
alledged
is
,
you
hear
,
for
fear
of
being
persecuted
,
and
therefore
they
could
not
meet
on
the
seventh
day
,
and
this
made
them
observe
the
first
.
2.
Persecution
must
not
hinder
us
in
our
Obedience
to
God
;
what
,
disown
God
,
or
his
Day
of
Worship
,
desert
his
holy
Sabbath
?
No
,
had
the
Seventh-day
Sabbath
remained
,
they
could
not
have
done
thus
without
great
Sin
,
tho
it
cost
them
their
Lives
.
3.
And
can
it
be
once
imagin'd
,
had
they
by
slavish
fear
neglected
to
keep
that
Sabbath
,
and
changed
the
only
time
of
meeting
together
to
another
day
,
that
our
blessed
Lord
would
have
owned
them
in
so
doing
,
or
vouchsafed
his
most
gracious
Presence
to
them
?
no
certainly
,
he
would
(
had
he
appeared
to
them
)
rather
severely
have
rebuked
them
for
their
great
Iniquity
,
and
not
have
said
,
Peace
be
unto
you
.
4.
Besides
,
it
would
have
been
a
very
absurd
method
to
avoid
Persecution
not
to
meet
on
the
Jewish
Sabbath
,
because
they
knew
how
superstitious
the
Jews
were
,
and
that
they
would
not
attempt
any
such
thing
on
their
Sabbath-day
,
I
mean
to
persecute
,
imprison
,
or
any
way
molest
them
,
had
they
met
on
that
day
.
And
,
5.
Of
all
days
of
the
week
they
might
rather
expect
to
be
disturbed
,
persecuted
,
or
imprisoned
,
had
they
met
together
on
the
first
day
,
especially
on
that
very
first-day
our
Lord
rose
from
the
dead
;
because
the
Guard
of
Soldiers
were
commanded
to
be
together
till
that
day
,
and
besure
would
not
soon
,
or
just
on
the
morning
of
the
third
day
be
discharged
.
Besides
,
their
not
finding
the
dead
Body
might
inrage
the
Soldiers
against
the
Disciples
,
should
they
have
been
together
on
that
day
.
6.
We
will
grant
the
privacy
of
their
meeting
,
and
shutting
the
doors
might
be
indeed
for
fear
of
the
Jews
:
but
yet
meet
they
would
,
and
did
;
and
certainly
they
were
led
so
to
do
by
the
Holy
Ghost
,
in
that
Christ
appeared
in
the
midst
of
them
on
both
those
days
,
when
they
were
so
assembled
.
Before
I
close
with
this
,
I
cannot
omit
what
a
Reverend
Author
hath
said
about
the
day
of
our
Lord's
Resurrection
.
It
was
,
saith
he
,
a
remarkable
day
in
many
respects
.
1.
It
was
the
eighth
day
in
a
continued
reckoning
of
days
,
which
was
a
number
of
greater
Perfection
than
seven
in
some
respects
,
witness
Circumcision
—
The
Antients
insist
much
that
this
Circumcision
on
the
eighth
day
was
a
Type
of
that
eighth
day
on
which
our
Lord
rose
again
from
the
dead
.
Thus
Cyprian
.
Moreover
,
first
day
of
the
week
a
day
of
great
Renown
many
ways
.
the
first
day
of
the
week
is
a
day
of
greatest
Renown
,
being
first
in
order
of
Creation
,
and
the
first
in
dignity
by
our
Lord's
Resurrection
;
the
first
fruits
of
time
,
and
the
first
of
days
,
and
the
only
day
in
which
our
Lord
became
the
first
fruits
of
them
that
slept
,
and
the
first-born
from
the
dead
,
that
in
all
things
he
might
have
the
preheminence
:
And
,
say
I
,
the
first
day
of
the
new
World
or
Kingdom
of
the
Messia
,
or
Gospel-Dispensation
.
—
Again
,
we
have
,
1.
That
these
glorious
Apparitions
of
our
now
glorious
Redeemer
were
no
common
Favors
,
but
choice
and
special
Evidences
of
his
owning
Providence
,
both
as
to
Persons
and
Times
—
for
as
he
appeared
not
to
all
sorts
of
Persons
,
but
to
some
select
chosen
Witnesses
,
who
were
either
eminently
devoted
to
his
Service
,
or
design'd
to
teach
others
—
so
neither
did
he
appear
to
those
Persons
every
day
,
but
principally
and
most
usually
upon
the
day
designed
by
the
Prophets
to
his
Worship
and
Service
,
and
now
consecrated
by
his
blessed
Resurrection
.
2.
Altho
it
be
said
that
he
was
seen
of
his
Apostles
forty
days
between
his
Resurrection
and
Ascension
,
yet
was
he
not
seen
every
day
during
those
forty
—
that
is
,
by
the
space
of
forty
days
at
times
,
for
some
times
he
disappear'd
.
3.
However
it
may
be
supposed
that
our
Saviour
did
appear
on
other
days
(
as
once
upon
a
working
day
)
yet
no
other
day
of
the
Week
has
he
honoured
to
be
denominated
as
the
day
of
his
appearing
,
but
the
first
day
of
the
Week
only
.
Not
on
the
second
,
third
,
fourth
,
much
less
the
last
of
the
Week
,
the
seventh
day
:
But
the
first
is
expresly
and
emphatically
noted
by
name
,
the
same
day
,
the
first
day
of
the
Week
Jesus
came
and
stood
in
the
midst
of
them
.
4.
'T
is
evident
that
our
Lord
appeared
often
on
this
day
,
gracing
it
with
his
Divine
Presence
:
In
the
morning
to
Mary
Magdalen
,
and
the
rest
of
the
Holy
Women
;
in
the
evening
of
the
same
day
to
the
eleven
Disciples
,
when
gathered
together
in
the
nature
of
a
Church-Assembly
.
After
eight
days
,
eighth
day
was
past
,
he
appeared
again
.
Christ
appeared
in
the
morning
of
the
Resurrection-day
,
as
well
as
at
the
evening
;
very
early
as
well
as
very
late
;
to
teach
us
that
that
whole
day
is
his
:
'T
is
that
day
which
the
Lord
hath
made
;
not
a
piece
of
the
day
.
Thus
(
saith
he
)
I
remember
Dr.
Hakewell
long
ago
stopt
the
mouth
of
this
Objector
[
*
](A47576-e56920-b)
*
Tillam
.
,
Joh.
20.
19.
The
same
day
at
evening
,
being
the
first
day
of
the
Week
.
He
calls
it
the
first
day
of
the
Week
,
tho
the
evening
;
to
put
the
matter
out
of
doubt
,
that
this
evening
was
part
of
the
first
day
of
the
Week
—
Thus
the
Holy
Ghost
provides
against
future
Errors
.
By
Christ's
second
appearance
that
day
seven-night
they
might
be
better
instructed
,
witness
their
assembling
on
that
day
,
Act.
2.
1.
and
Acts
2o
.
To
conclude
this
,
why
our
Lord
should
neglect
the
Jews
Sabbath
,
and
afford
his
glorious
Presence
in
Christian
Assemblies
on
the
First-day
of
the
Week
,
thus
often
,
and
thus
eminently
,
but
to
establish
this
day
for
Sacred
Assemblies
,
and
to
teach
us
on
what
day
especially
we
may
expect
his
Presence
and
Blessing
,
I
confess
I
am
to
seek
.
4.
We
may
take
notice
of
the
gracious
Speeches
,
Actions
,
and
Transactions
of
Christ
at
his
several
appearings
,
tending
partly
to
prove
his
Resurrection
,
the
Ground
of
our
Hope
,
and
the
Hinge
of
the
Day
.
To
this
purpose
,
how
did
he
condescend
to
his
poor
doubting
staggering
Disciples
,
manifesting
himself
on
this
day
to
all
their
Senses
—
distinguishing
it
from
all
other
days
by
Sabbath-exercises
?
1.
By
his
Heavenly
Instructions
opening
the
Scriptures
,
Having
slain
the
Enmity
by
his
Cross
,
he
came
and
preached
Peace
.
On
this
day
he
came
with
his
Olive-branch
in
his
mouth
,
saying
,
Peace
be
unto
you
.
2.
By
giving
forth
Commissions
to
his
Disciples
,
Matth.
28.
18
,
19
,
20.
John
20.
19.
As
my
Father
hath
sent
me
,
so
I
send
you
.
Whose
Sins
ye
remit
,
they
are
remitted
,
&c.
and
then
breathing
upon
them
the
Holy
Ghost
.
3.
By
convincing
demonstrations
of
his
Resurrection
,
To
which
some
add
,
4.
His
celebration
of
the
Sacred
Supper
according
to
that
Promise
,
I
will
no
more
drink
of
the
Fruit
of
the
Vine
,
until
that
day
I
drink
it
new
in
the
Kingdom
of
God
:
That
is
,
after
I
rise
from
the
dead
,
which
therefore
't
is
like
he
then
did
;
yea
,
then
he
broke
Bread
,
and
was
known
of
his
Disciples
in
breaking
of
Bread
as
he
sate
with
them
(
not
at
Meat
,
'T
is
probable
he
did
again
celebrate
the
Sacred
Supper
among
them
;
for
breaking
of
Bread
commonly
alludes
to
that
:
and
his
being
known
to
them
in
breaking
of
Bread
,
may
denote
that
Ordinance
.
But
this
is
very
doubtful
.
Another
indelible
mark
of
Honour
fixed
upon
the
First-day
of
the
Week
,
is
the
Mission
of
the
Holy
Ghost
,
or
the
sending
the
Promise
of
the
Father
as
a
Royal
Gift
of
Christ
upon
his
Coronation-day
;
such
a
Gift
as
was
never
given
before
:
And
that
the
day
of
Pentecost
was
the
First-day
of
the
Week
I
have
fully
proved
.
SERMON
III.
Proving
the
First-day
of
the
Week
to
be
the
special
Day
of
Solemn
Worship
under
the
Gospel
,
from
Acts
20.
7.
and
from
Rev.
1.
10.
in
which
last
place
it
is
called
the
Lord's
Day
.
HAving
passed
through
five
Arguments
to
prove
the
First-day
of
the
Week
to
be
the
day
which
Christ
hath
appointed
for
his
Solemn
Worship
under
the
Gospel
,
I
shall
proceed
to
the
next
Argument
.
Sixthly
,
Because
the
Churches
and
Disciples
of
our
Lord
Jesus
Christ
met
together
upon
this
day
to
break
Bread
,
&c.
Acts
20.
7.
And
upon
the
First-day
of
the
Week
,
when
the
Disciples
came
together
to
break
Bread
.
This
was
the
day
,
it
appears
,
on
which
they
met
together
,
not
only
for
preaching
,
hearing
,
praying
,
&c.
but
also
to
celebrate
the
Lord's
Supper
.
1.
Observe
,
't
is
said
in
the
Context
,
that
Paul
stayed
at
Troas
seven
days
.
And
by
the
way
note
,
that
he
was
there
upon
one
of
the
Jews
Sabbath-days
,
but
then
the
Church
met
not
together
;
and
it
is
evident
also
that
Paul
waited
till
the
First-day
came
,
that
he
might
not
only
preach
to
them
when
they
were
generally
assembled
together
,
but
also
celebrate
the
Lord's
Supper
before
he
departed
.
Now
that
this
was
the
First-day
of
the
Week
,
none
can
reasonably
deny
:
But
since
Mr.
Banfield
,
Mr.
Smith
,
Mr.
Soarsby
,
and
others
,
do
doubt
of
it
,
take
what
divers
Learned
Men
have
said
;
and
first
Dr.
du
Veil
.
Vpon
the
first
day
of
the
Week
;
Acts
20.
p.
150
,
151.
that
is
,
that
day
,
as
Sozomon
saith
,
which
is
called
the
Lord's
Day
,
which
the
Hebrews
called
the
first
day
of
the
Week
,
the
Table
of
Canons
lately
publised
by
the
famous
John
Baptist
Cotelerius
:
It
was
not
before
Christ's
Resurrection
called
the
Lord's
Day
,
but
the
first
Day
;
but
after
the
Resurrection
it
was
called
the
Lord's
Day
,
the
Lady
of
all
Days
,
&c.
We
have
the
name
of
the
Lord's
Day
in
Rev.
1.
10.
in
Ignatius
his
Epistle
to
the
Trallians
and
Magnesians
:
And
sometimes
in
Clement's
Institutions
;
also
in
that
place
of
Ireneus
,
which
the
writer
of
the
Answers
to
the
Orthodox
in
Justin
Martyr
hath
preserved
to
us
—
When
the
Disciples
came
together
—
from
this
place
,
and
that
in
1
Cor.
16.
2.
is
gathered
,
that
the
Christians
did
then
use
upon
the
first
day
of
the
Week
to
keep
up
solemn
Meetings
.
Justin
saith
,
Vpon
the
day
called
Sunday
,
all
that
live
in
Citys
or
Country
meet
in
one
place
.
This
Meeting
(
another
saith
)
was
upon
the
first
day
of
the
Week
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
on
the
Sab.
p.
215.
Which
phrase
,
tho
Gomarus
,
Primrose
,
Heylin
,
and
many
others
go
about
to
translate
thus
,
viz.
upon
one
of
the
days
of
the
Week
,
yet
this
is
sufficient
to
dash
that
Dream
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifys
on
the
first
day
of
the
Week
,
p.
157.
the
generality
of
the
Antients
both
Greeks
and
Latins
agree
;
whose
Testimony
about
the
sense
of
a
word
is
the
best
Dictionary
.
And
the
same
Phrase
used
of
the
day
of
Christ's
Resurrection
by
the
Evangelists
,
proveth
it
.
Had
it
been
said
that
Paul
abode
seven
days
at
Troas
,
and
on
the
seventh
day
of
the
Week
when
the
Disciples
came
together
to
break
Bread
,
no
doubt
but
these
Sabbatarians
would
have
made
this
no
small
proof
to
observe
the
old
Jewish
Sabbath
;
and
I
confess
it
would
have
been
a
good
Argument
for
their
practice
;
or
had
Paul
〈◊〉
the
Churches
observed
the
seventh
day
:
and
yet
they
will
not
allow
it
to
be
a
proof
for
the
observation
of
the
first
day
.
Dr.
Wallis
tells
us
,
one
day
of
the
week
,
as
the
first
day
of
the
week
.
Answ.
Surely
(
saith
the
Doctor
)
he
is
not
in
earnest
;
such
trifling
doth
more
hurt
than
help
his
Cause
.
No
doubt
but
when
they
met
,
it
was
one
day
of
the
week
,
we
need
not
be
told
it
;
nor
need
the
word
week
be
added
,
he
might
have
said
one
day
;
nor
need
he
have
said
so
much
:
But
this
Author
cannot
think
(
nor
doth
he
)
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
any where
signify
other
than
the
first
day
of
the
week
.
In
the
whole
Story
of
Christ's
Resurrection
,
and
what
followed
on
that
day
,
in
all
the
four
Evangelists
,
we
have
no
other
word
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Latin
word
pridie
is
a
derivative
(
or
compound
rather
)
from
prae
,
prior
;
and
postridie
from
post
,
posterior
:
and
accordingly
(
in
Latin
)
pridie
Calendarum
must
signify
a
day
before
the
Calends
.
But
can
any
man
think
it
is
meant
of
any
day
?
No
,
but
the
next
day
before
.
So
if
we
say
,
Christ
was
crucified
one
day
before
the
Sabbath
,
and
rose
again
one
day
after
the
Sabbath
:
This
one
day
is
the
next
day
.
And
so
any
man
who
hath
not
a
mind
to
cavil
will
understand
it
.
And
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
day
after
the
Sabbath
,
must
needs
be
understood
of
the
next
day
after
the
Sabbath
,
nor
is
it
ever
used
in
any
other
sense
.
If
it
were
to
be
unstood
of
any
day
indefinitely
,
it
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
day
after
the
Sabbath
;
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
day
after
.
Thus
Dr.
Wallis
.
See
how
hard
these
men
are
put
to
it
,
in
labouring
to
cast
away
,
nay
tread
under-foot
the
glorious
day
of
our
Lord's
Resurrection
.
And
't
is
strange
to
see
how
men
,
to
maintain
their
Errors
,
will
quarrel
and
find
fault
with
the
Translation
of
our
Bible
.
'T
is
manifest
therefore
,
Obj.
However
this
,
Mr.
T.
Bamfield
says
,
is
but
one
Instance
.
Answ.
True
(
saith
the
Doctor
)
this
is
but
one
(
but
we
have
heard
of
more
before
,
and
shall
hear
of
more
by
and
by
)
yet
this
one
is
more
than
he
can
shew
for
more
than
two
thousand
five
hundred
years
,
from
God's
resting
on
the
Seventh-day
,
Gen.
2.
3.
till
after
Israel
was
come
out
of
Egypt
,
Exod.
16.
during
which
time
he
would
have
us
think
the
Seventh-day
was
constantly
observed
.
And
if
he
could
shew
any
one
Instance
of
Enoch
,
Noah
,
Abraham
,
or
others
,
where
such
a
Religious
Assembly
for
the
Worship
of
God
was
held
on
the
Seventh-day
in
course
from
the
Creation
,
he
would
think
his
Point
well
proved
,
tho
no
more
were
said
of
it
than
is
of
this
.
Whereas
now
as
to
the
time
from
thence
to
the
Flood
,
he
brings
no
other
Proof
,
but
that
Abel
,
Enoch
,
and
Noah
were
good
Men
(
as
no
doubt
but
they
were
)
and
therefore
it
is
to
be
presumed
they
kept
a
Sabbath
,
and
that
upon
the
seventh
Day
:
which
is
to
beg
the
Question
,
not
to
prove
it
.
Thus
the
same
Author
.
Object
.
But
it
is
objected
that
it
was
an
occasional
and
accidental
meeting
for
common
eating
.
Answ.
1.
It
was
a
full
Assembly
,
that
is
evident
:
for
some
were
fain
to
get
up
into
the
Windows
three
stories
high
,
as
Eutychus
,
ver.
8.
the
lower
Room
would
not
hold
them
;
therefore
it
was
no
small
meeting
.
2.
'T
is
said
,
they
came
together
to
break
Bread
.
What
,
is
Paul
so
thoughtful
of
eating
and
drinking
,
to
refresh
his
Body
with
them
,
as
to
stay
seven
days
for
that
?
No
,
no
,
it
was
a
better
Feast
he
hunger'd
after
,
to
break
Bread
,
saith
the
Text
;
to
receive
the
Eucharist
,
says
the
Syriac
Translation
,
that
is
,
to
receive
the
Lord's-Supper
upon
the
Lord's-day
.
3.
But
why
must
Paul
break
the
Bread
to
them
?
ver.
11.
had
it
been
common
Bread
,
no
doubt
but
good
Manners
had
prevented
that
,
and
not
put
him
upon
any
such
Service
as
to
cause
him
to
carve
for
them
all
.
4.
We
know
the
celebration
of
the
Lord's-Supper
is
call'd
breaking
of
Bread
,
Acts
2.
nor
is
there
reason
to
conceive
it
was
any
other
sort
of
breaking
of
Bread
,
but
that
this
is
meant
here
.
That
it
was
no
festival
Day
,
not
the
first
day
of
unleavened
Bread
,
Mr.
Hughes
has
proved
.
But
there
is
reason
,
on
the
Sab.
p.
160
,
162.
saith
he
,
to
believe
this
was
sacramental
Bread
;
for
the
Church
came
together
to
break
this
Bread
(
so
they
were
never
said
to
do
in
breaking
any
other
kind
of
Bread
)
and
Paul
brake
that
which
was
properly
Bread
among
them
;
but
for
breaking
of
Bread
to
the
hungry
,
it
is
not
always
meant
of
Bread
literally
,
but
of
means
whereby
they
may
procure
them
Bread
and
Necessaries
.
Neither
,
saith
he
,
did
the
Church
purposely
come
together
for
this
,
but
rather
sent
it
from
House
to
House
.
Nothing
hinders
then
but
that
this
Bread
broken
,
put
synec●ochically
as
a
part
for
the
whole
,
doth
note
the
Lord's-Supper
.
Take
what
Dr.
Du-Veil
has
said
.
To
break
Bread
;
That
we
might
break
the
Eucharist
.
The
Arabick
,
that
we
might
distribute
the
Body
of
Christ
.
The
Ethiopick
,
To
bless
the
Table
.
All
understood
it
of
this
holy
Rite
,
by
which
the
Lord
Jesus
would
have
the
memory
of
his
bitter
Death
to
be
celebrated
by
his
Disciples
.
Compare
this
with
what
he
says
on
Acts
2.
42
,
46.
Object
.
Again
it
is
objected
,
That
they
did
not
break
Bread
on
the
first
day
,
because
Paul
continued
preaching
till
midnight
.
Answ.
1.
It
was
principally
to
this
end
they
came
together
on
the
first
day
,
which
shews
it
was
their
usual
Practice
so
to
do
.
2.
They
might
break
Bread
first
,
and
did
no
doubt
;
and
then
Paul
might
renew
his
Speech
,
and
continue
preaching
till
midnight
.
The
order
of
words
in
a
historical
Relation
are
not
always
to
be
followed
.
3.
They
did
break
Bread
;
and
if
it
was
after
midnight
,
yet
that
extraordinary
occasion
of
Paul's
preaching
,
being
ready
to
depart
,
might
be
by
the
Lord
dispensed
with
,
tho
the
proper
season
to
administer
that
Ordinance
be
on
the
first
day
of
the
week
.
For
who
will
say
,
that
Ordinance
upon
an
extraordinary
occasion
may
not
be
administred
on
another
day
of
the
week
?
so
that
tho
this
should
be
granted
,
I
see
not
how
it
hurts
our
Cause
.
Object
.
The
Greek
reads
it
first
of
the
Sabbaths
;
and
say
what
you
will
,
't
is
doubtful
what
day
this
was
.
Answ.
Dr.
Wallis
has
said
enough
to
clear
this
to
all
that
are
willing
to
be
satisfied
:
Acts
20.
7.
1
Cor.
16.
2.
in
which
place
(
he
shews
)
't
is
the
same
called
by
the
Evangelists
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
*
](A47576-e59070-b)
*
Mat.
28.
1.
Mark
16.
1.
Luk.
24.
1.
John
20.
:
so
in
those
places
una
Sabbatorum
must
be
expounded
by
the
Lord's-day
,
saith
Chrysostom
[
†
](A47576-e59100-b)
†
Hom.
45.
in
1
Cor.
,
whose
Interpretation
Hierom
allows
,
and
expounds
the
reason
thereof
;
ad
Hebidum
quaest.
4.
because
,
saith
he
,
every
week
is
divided
into
the
Sabbath
,
into
the
first
,
and
second
,
and
third
,
and
fourth
,
and
fifth
,
and
sixth
days
;
which
the
Heathens
call'd
by
the
names
of
their
Idols
and
Elements
:
and
therefore
in
those
Fathers
opinion
,
una
Sabbatorum
(
by
Enallage
of
the
plural
number
for
the
singular
;
for
it
's
seldom
read
in
the
singular
number
in
the
Old
Testament
,
which
the
Writers
of
the
New
Testament
do
imitate
)
and
prima
Sabbatorum
are
all
one
:
for
the
name
of
Sabbath
among
the
Antients
denoteth
not
only
the
last
day
of
the
week
,
but
the
whole
week
.
—
The
Hebrews
called
the
whole
week
Sabbath
.
And
in
this
sense
is
the
Pharisee
to
be
understood
about
the
Sabbath
—
he
glories
of
fasting
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quasi
twice
a
Sabbath
:
There
by
Sabbath
we
must
of
necessity
understand
the
whole
week
,
by
an
Hebraism
,
and
not
the
last
day
thereof
.
For
the
Pharisees
(
as
most
learned
Searchers
of
Hebrew
Antiquities
have
often
observ'd
,
which
thing
Epiphanius
put
us
in
mind
of
)
instituted
two
Feasts
every
week
,
l.
1.
c.
10.
namely
on
Monday
and
Thursday
:
therefore
the
Lord's-day
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
una
Sabbatorum
,
as
in
the
Evangelists
and
Apostles
,
so
in
the
Writers
of
the
following
Age.
He
that
will
look
into
their
Writings
,
shall
find
Examples
enough
.
Thus
this
place
doth
sufficiently
tend
to
prove
,
with
〈◊〉
other
Text
before
mentioned
,
that
the
first
day
of
the
week
the
Gospel-Churches
did
observe
as
the
special
day
of
sacred
Worship
;
and
that
it
was
the
first
day
of
the
week
,
the
generality
of
the
Antients
both
Greek
and
Latin
,
it
is
evident
,
do
agree
.
Moreover
,
here
are
many
things
worthy
of
our
Consideration
.
(
1.
)
That
this
meeting
was
for
publick
Worship
,
as
preaching
,
breaking
of
Bread
,
&c.
(
2.
)
That
the
Holy
Ghost
on
purpose
records
the
precise
day
;
Paul
having
waited
at
Troas
the
six
former
days
,
till
this
day
,
the
first
day
of
the
week
,
came
:
tho
no
doubt
they
might
have
some
other
private
occasional
meetings
on
other
days
before
,
for
Paul
besure
was
not
idle
.
(
3.
)
That
their
coming
generally
then
together
,
was
not
new
,
nor
occasional
,
but
their
common
practice
,
or
usual
day
of
assembling
together
,
to
preach
and
administer
the
Lord's-Supper
.
(
4.
)
It
is
clear
,
that
by
a
special
applying
of
these
Exercises
to
that
Day
,
and
by
mentioning
that
Day
to
this
end
,
it
was
their
most
solemn
Day
in
season
to
meet
upon
,
and
that
the
old
Sabbath
was
not
,
but
was
abolished
with
the
Covenant
of
Works
.
(
5.
)
Nor
is
it
likely
that
Paul
would
have
stay'd
there
,
who
was
ready
to
depart
,
had
not
that
day
been
the
day
of
solemn
Worship
,
when
perhaps
many
in
the
adjacent
places
came
together
.
Nor
would
they
have
slipt
over
the
seventh
Day
,
without
any
notice
taken
of
that
;
for
it
necessarily
shews
they
had
no
regard
to
the
old
Sabbath
:
which
the
Disciples
would
besure
never
have
done
,
if
there
had
been
so
great
a
Sanction
for
that
day
as
for
the
first
day
of
the
week
.
(
6.
)
As
Dr.
Owen
notes
,
p.
390.
the
Disciples
came
together
without
an
extraordinary
warning
,
or
being
sent
to
,
or
call'd
together
in
answer
to
their
Duty
;
which
they
were
accustomed
so
to
do
.
Such
,
saith
he
,
is
the
account
that
Justin
Martyr
gives
of
the
Practice
of
all
Churches
in
the
next
Age
,
i.
e.
on
the
day
called
Sunday
there
is
an
Assembly
of
all
Christians
,
whether
living
in
the
City
or
Country
;
and
because
of
their
constant
breaking
of
Bread
on
that
day
,
it
was
called
Dies
Panis
.
August
.
Epist.
118.
And
Athanasius
proved
that
he
brake
not
a
Chalice
at
such
a
time
,
And
whosoever
reads
this
Passage
without
prejudice
,
will
grant
,
that
it
is
a
marvellous
,
adrupt
and
uncouth
Expression
,
if
it
do
not
signify
that
it
was
the
common
observance
among
all
the
Disciples
of
Christ
,
which
could
have
no
other
Foundation
,
but
that
only
laid
down
before
,
of
the
Authority
of
the
Lord
Christ
requiring
it
of
them
.
And
,
saith
he
,
I
doubt
not
but
Paul
preach'd
his
farewel
Sermon
(
after
all
the
ordinary
Service
of
the
Church
was
perform'd
)
which
continued
till
midnight
.
And
all
the
Objections
I
have
met
with
against
this
Instance
,
amounts
to
no
more
than
this
,
i.
e.
that
the
Scripture
says
that
the
Disciples
met
together
to
break
Bread
,
yet
indeed
they
did
not
so
.
And
this
,
by
what
the
Doctor
says
,
vanishes
into
Smoak
.
1.
From
the
whole
I
may
argue
:
If
the
Apostles
and
Primitive
Christians
did
observe
the
first
day
of
the
week
as
their
prime
and
chief
time
for
solemn
Worship
in
season
,
and
passed
over
the
old
seventh
Day
;
then
is
the
first
day
of
the
week
,
and
not
the
seventh
,
that
precise
Day
Christ
has
appointed
to
be
observ'd
in
his
solemn
Worship
under
the
Gospel
.
But
this
was
the
prime
and
chief
time
for
solemn
Worship
in
season
,
&c.
Ergo.
2.
And
if
those
meetings
on
the
first
day
were
not
such
as
used
to
be
formerly
on
the
seventh
day
,
I
desire
to
know
a
reason
,
1.
Why
their
Meetings
on
the
first
day
should
be
particularly
recorded
,
rather
than
their
Meetings
on
the
seventh
.
2.
And
why
also
the
one
is
so
oft
mentioned
,
i.
e.
their
Meetings
on
the
first
day
,
and
no
mention
at
all
that
they
met
on
the
seventh
day
in
the
New
Testament
,
from
the
Resurrection
of
Christ
,
as
a
Church-assembly
to
worship
God
,
or
discharge
any
part
of
Religious
Duties
;
nor
of
their
meeting
on
the
second
,
third
,
fourth
,
&c.
Object
.
But
it
seems
as
if
they
came
not
together
till
the
evening
of
this
day
,
tho
it
was
the
first
day
of
the
week
;
and
so
it
proves
not
that
this
whole
day
ought
to
be
kept
in
solemn
Worship
.
Answ.
For
this
there
is
not
the
least
shadow
of
Proof
.
What
tho
Paul
continued
his
Speech
till
midnight
;
might
not
some
other
Ministers
spend
the
former
part
of
the
day
in
Preaching
,
Exhortation
,
or
in
Prayer
?
Or
,
might
not
Paul
(
as
some
of
us
do
)
preach
twice
himself
on
that
day
,
and
they
refresh
themselves
about
the
middle
of
the
day
?
I
find
one
Author
speaking
thus
:
p.
264.
Paul
spending
this
whole
day
in
that
Service
,
and
continuing
his
Sermon
till
midnight
(
yet
accounting
it
still
one
day
)
in
solemn
meeting
,
doth
confirm
this
Day
to
be
more
than
an
ordinary
day
,
or
than
other
days
of
the
week
,
as
being
specially
dedicated
to
these
Services
and
Exercises
,
and
totally
spent
in
them
.
It
is
said
,
that
they
came
together
on
the
first
day
of
the
week
;
and
no
doubt
but
it
was
in
the
morning
of
that
day
,
for
so
we
find
they
did
on
the
same
day
of
the
week
,
Acts
2.
1
,
2.
for
when
Peter
began
to
preach
,
it
was
but
the
third
hour
,
which
is
our
nine
of
the
Clock
in
the
morning
.
Sixthly
,
Rev.
1.
10.
My
sixth
Argument
to
prove
that
the
first
day
of
the
week
ought
to
be
observed
as
a
day
of
Rest
and
solemn
Worship
under
the
Gospel
,
shall
be
taken
from
that
Appellation
given
to
this
day
,
Rev.
1.
10.
where
it
is
called
the
Lord's-day
;
I
was
in
the
Spirit
on
the
Lord's-day
.
Surely
this
Royal
Name
or
Title
adds
no
small
honour
to
this
illustrious
Day
:
as
it
was
the
first
day
of
Time
mentioned
in
the
beginning
of
the
first
Book
of
the
Bible
;
so
it
is
the
last
day
of
Fame
noted
in
the
beginning
of
the
last
Book
of
the
Bible
,
to
the
Praise
of
him
who
is
our
Alpha
and
Omega
.
The
very
Name
speaks
the
Lord
Christ
to
be
the
Author
of
it
,
[
*
](A47576-e60000-b)
*
Vid.
Sixti
Senensis
Biblioth.
Sanct.
p.
308.
Jerom's
Junior
,
being
by
him
translated
to
this
effect
:
After
sad
Sabbaths
th'
happy
Day
did
dawn
,
Whose
lofty
Name
from
Lord
of
Lords
is
drawn
:
A
blessed
Day
,
that
first
was
grac'd
to
see
Christ's
rising
,
and
the
World's
Nativity
.
I
shall
endeavour
to
prove
that
after
Christ's
Resurrection
and
Ascension
there
was
a
peculiar
Day
belonging
to
the
Lord
above
any
other
day
of
the
week
;
and
that
this
Day
was
not
the
old
Jewish
Sabbath-day
,
but
the
first
day
of
the
week
.
1.
That
there
was
a
peculiar
Day
,
or
one
precise
Day
of
the
week
observed
to
the
Lord
,
in
which
the
Churches
assembled
together
for
the
Worship
of
God
,
none
will
deny
:
God
lays
claim
to
one
day
in
seven
as
his
Day
.
2.
And
now
that
this
was
not
the
seventh
day
of
the
week
appears
,
because
we
no where
read
that
any
one
Gospel-Church
ever
assembled
together
on
that
day
from
the
Resurrection
of
Christ
.
Now
if
that
had
been
the
Day
the
Lord
Christ
had
appointed
as
Mediator
and
Lawgiver
,
besure
we
should
have
had
it
mentioned
in
some
place
,
as
the
very
day
in
which
the
Churches
,
or
at
least
some
one
Church
did
meet
together
:
but
this
we
do
not
find
,
therefore
that
is
not
,
cannot
be
the
day
.
3.
We
read
of
their
meeting
together
no
less
than
four
or
five
times
,
from
our
Lord's
Resurrection
and
after
his
Ascension
,
on
the
first
day
of
the
week
,
Joh.
20.
19.
and
ver.
26.
Acts
2.
1
,
2.
ch.
20.
7.
to
which
I
might
add
1
Cor.
16.
1
,
2.
4.
No
doubt
the
Apostle
John
,
when
he
says
on
the
Lord's-day
,
refers
to
a
certain
particular
Day
well
known
to
all
the
Churches
to
whom
he
was
to
write
,
nay
known
to
all
Believers
and
Saints
of
that
time
.
5.
And
evident
it
is
,
that
the
Jewish
Sabbath-day
is
no
where
,
either
in
the
Old
or
New
Testament
,
Lord's
Day
,
tho
it
is
called
the
Lord's
Sabbath
,
and
the
Sabbath
of
the
Lord
thy
God
.
Lord
in
the
Old
Testament
(
as
one
observes
)
is
the
usual
name
of
God
indefinitely
,
the
Sabbath
of
the
Lord
thy
God
,
doth
not
appropriate
it
to
the
second
Person
,
more
than
to
the
first
or
third
.
And
tho
the
second
Person
,
or
Christ
considered
as
God
,
made
the
World
,
and
gave
the
Ten
Commandments
,
as
well
as
he
gave
forth
all
the
Ceremonial
Law
,
the
three
Persons
being
the
same
one
God
;
yet
Christ
is
contradistinguished
,
i.
e.
referring
to
his
Human
Nature
,
or
the
Anointed
of
God
,
as
Mediator
or
God-man
:
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Lord
in
the
New
Testament
is
commonly
and
peculiarly
applied
to
our
Lord
Christ
,
as
1
Cor.
8.
6.
But
to
us
there
is
but
one
God
,
the
Father
,
of
whom
are
all
things
,
and
we
in
him
;
and
one
Lord
Jesus
Christ
,
&c.
So
Eph.
4.
One
Lord
—
one
God
and
Father
,
&c.
and
to
this
Lord
doth
the
Day
here
refer
.
I●
the
fourth
Commandment
,
that
which
is
called
the
Sabbath
of
the
Lord
thy
God
(
speaking
of
Israel
)
is
meant
of
God
indefinitely
,
and
not
of
one
Person
contradistinguished
to
the
other
Two
.
The
Work
of
Creation
is
commonly
ascribed
to
God
the
Father
,
and
so
the
old
Seventh-day
Sabbath
is
properly
the
Father's
Day
,
not
Christ's
,
tho
all
the
three
Persons
created
the
World
.
6.
This
day
is
called
the
Lord's
Day
,
in
a
like
sense
as
the
Holy
Supper
is
in
some
places
called
the
Lord's
Supper
;
Object
.
It
might
be
called
the
Lord's
Day
in
respect
of
God
the
Creator
,
not
of
Christ
the
Redeemer
;
and
therefore
may
be
meant
the
Seventh-day
Sabbath
:
Besides
,
the
World
was
made
by
Christ
,
and
he
gave
the
Law
on
Mount
Sinai
.
I
further
tell
them
,
this
Name
or
Appellation
[
Christ
]
refers
to
our
Lord
as
Mediator
,
or
as
he
is
God
and
Man
:
But
the
second
Person
was
not
God
and
Man
when
the
World
was
made
,
or
when
the
Law
was
given
on
Mount
Sinai
.
Tho
the
second
Person
,
or
Christ
as
God
,
created
the
World
,
and
with
the
Father
and
Holy
Ghost
is
that
one
God
that
gave
the
Law
;
yet
Christ
the
Anointed
,
or
as
Mediator
,
God
in
our
Nature
,
actually
existed
not
till
the
fulness
of
time
was
come
.
(
2.
)
And
why
may
not
they
call
the
Lord's
Supper
,
and
the
Lord's
Table
so
,
with
respect
to
God
the
Creator
,
or
Christ
as
Creator
?
(
3.
)
Consider
that
in
the
New
Testament
Christ
as
Mediator
is
actually
exalted
to
be
Lord
of
〈◊〉
;
of
all
Persons
,
Men
and
Angels
,
and
of
all
things
:
For
to
this
end
Christ
both
died
,
and
rose
again
and
revived
,
that
he
might
be
Lord
both
of
the
dead
and
living
,
Rom.
14.
9.
(
4.
)
So
that
as
the
term
Lord
is
peculiarly
ascribed
to
Jesus
Christ
as
Mediator
,
so
certainly
is
the
day
here
called
his
Day
.
And
as
the
Supper
is
called
the
Lord's
Supper
,
because
he
instituted
it
,
and
it
wholly
refers
to
Christ
;
so
the
first
day
is
called
the
Lord's
Day
,
because
the
Lord
Christ
instituted
or
appointed
it
as
the
special
Day
of
his
Worship
,
and
as
it
refers
to
his
glorious
Resurrection
.
Object
.
If
the
Scriptures
be
the
Rule
to
judg
whether
that
day
be
not
the
Lord's
Day
,
which
(
and
which
only
as
distinguished
from
other
days
of
the
Week
)
the
Son
of
Man
is
Lord
of
?
Answ.
1.
Christ
is
Lord
of
all
days
no
doubt
,
because
he
is
Lord
of
all
things
;
but
the
Seventh-day
Sabbath
is
no
where
appropriated
to
Christ
as
Mediator
,
nor
ever
called
the
Lord's
Day
.
(
2.
)
When
't
is
said
in
the
New
Testament
,
that
the
Son
of
Man
is
Lord
also
,
or
even
of
the
Sabbath-day
;
he
shews
that
it
was
in
his
power
to
dispose
of
it
,
for
he
gives
this
as
a
reason
for
his
doing
that
which
the
Pharisees
counted
Sabbath-breaking
,
and
by
which
he
oftentimes
offended
them
.
And
so
it
is
far
from
being
a
reason
of
his
establishing
it
to
abide
a
Sabbath
in
his
Kingdom-state
.
And
,
as
one
well
observes
,
it
seems
plainly
to
mean
,
that
that
being
a
positive
Law
belonging
to
Moses
,
our
Lord
had
power
to
change
it
,
or
dispense
with
it
,
as
well
as
other
Positive
and
Mosaical
Laws
.
As
it
is
said
,
He
hath
made
him
Head
over
all
things
to
the
Church
,
not
Head
to
all
things
:
So
he
is
Lord
over
all
Days
,
but
all
are
not
separated
to
his
Worship
.
As
it
is
said
,
Thou
hast
given
him
Power
over
all
Flesh
—
So
it
may
be
said
,
thou
hast
given
him
Power
over
all
Days
,
that
he
may
sanctify
one
to
his
own
peculiar
service
and
use
,
and
leave
the
rest
common
to
us
to
work
in
.
7.
There
is
,
p.
223.
saith
Mr.
Shepherd
,
no
other
day
on
which
mention
is
made
of
any
Work
or
Action
of
Christ
,
which
might
occasion
a
holy
day
,
but
this
only
of
his
Resurrection
,
which
is
exactly
noted
of
all
the
Evangelists
to
be
the
first
day
of
the
Week
;
and
by
which
work
he
is
expresly
said
to
have
all
Power
given
him
in
Heaven
and
Earth
,
Lord
of
the
dead
and
living
.
superstitious
Easter-day
,
which
happens
once
a
year
?
The
Holy
Ghost
,
on
the
contrary
,
not
setting
down
the
Month
,
or
Day
of
the
Year
,
but
the
Day
of
the
Week
wherein
Christ
rose
;
therefore
it
must
be
meant
of
a
weekly
Holy-day
,
here
called
the
Lord's
Day
.
8.
This
was
the
day
in
which
Christ
ceased
from
his
W●●k
,
and
rested
,
as
the
Father
ceased
from
his
Work
,
and
rested
on
the
Seventh-day
;
and
therefore
this
is
his
Day
,
as
the
other
was
the
Father's
Day
;
there
being
a
day
remaining
to
him
,
and
to
us
thro
him
,
from
the
same
foot
of
account
in
the
times
of
the
Gospel
,
as
we
have
proved
.
9.
That
't
is
this
day
which
is
called
the
Lord's
Day
,
because
of
his
frequent
appearance
on
it
after
his
Resurrection
,
and
because
after
his
Ascension
he
crown'd
it
with
that
miraculous
effusion
of
the
Holy
Spirit
,
to
put
a
Glory
upon
it
,
and
to
confirm
it
as
that
day
appointed
for
his
People
to
wait
upon
him
in
.
10.
John
,
on
the
Sab.
p.
292.
in
calling
it
the
Lord's
Day
,
did
not
surprize
the
Churches
with
a
new
Name
,
but
denoted
to
them
the
time
of
his
Vision
,
by
the
name
of
the
Day
,
which
was
well
known
to
them
.
And
there
is
no
solid
reason
why
it
should
be
so
called
,
but
that
it
owes
its
preeminence
and
observation
to
his
Institution
and
Authority
.
And
no
man
who
shall
deny
these
things
,
can
give
any
tolerable
account
how
,
when
,
and
from
whence
this
day
came
to
be
so
called
:
it
is
the
Lord's
Day
,
as
the
Holy
Supper
is
called
the
Lord's
Supper
,
by
reason
of
his
Institution
.
11.
Because
(
as
I
have
proved
)
the
Lord
hath
made
it
,
therefore
it
is
called
the
Lord's
Day
.
This
is
an
Argument
(
saith
a
Reverend
Author
[
*
](A47576-e61160-b)
*
Mr.
Will
.
Fenner
on
the
Sab.
p.
81.
)
used
by
the
Church
of
God
in
all
Ages
,
for
twelve
hundred
years
.
St.
Austin
used
it
in
his
time
.
The
Psalmist
prophesieth
of
the
Resurrection
of
Christ
;
The
Stone
which
the
Builders
refused
,
is
beeome
the
Head-stone
of
the
Corner
:
This
is
the
Lord
's
doing
,
and
it
is
marvellous
in
our
eyes
.
Our
Lord
(
saith
he
)
expounds
it
of
his
Crucifixion
and
Resurrection
;
This
is
the
Day
the
Lord
hath
made
.
And
we
desire
to
be
built
upon
this
Corner-stone
;
We
will
be
glad
and
rejoice
in
this
day
,
we
will
keep
it
as
a
glorious
day
,
a
day
of
Thanksgiving
and
rejoicing
in
God
—
Again
(
he
saith
)
it
was
prophesied
that
the
first
day
of
the
Week
should
be
the
Sabbath-day
,
i.
e.
the
Lord's
Day
:
In
that
day
there
shall
be
a
Root
of
Jesse
,
which
shall
stand
up
for
an
Ensign
to
the
People
;
and
to
him
shall
the
Gentiles
seek
,
and
his
Rest
shall
be
glorious
.
Not
only
the
Father's
Rest
shall
be
glorious
,
as
when
he
had
created
the
Heaven
and
Earth
,
and
rested
on
the
Seventh-day
;
but
Christ's
Rest
shall
be
glorious
:
for
all
Divines
agree
that
the
Prophet
speaks
of
the
Rest
of
Christ
from
the
Work
of
Redemption
.
As
God
the
Father
rested
from
his
Work
,
and
his
Rest
was
glorious
for
four
thousand
years
together
;
so
Christ's
Rest
from
his
Work
shall
be
glorious
.
Thus
Mr.
Fenner
.
Object
.
Perhaps
some
will
say
,
This
only
refers
to
the
Gospel
Spiritual
Rest
which
we
have
by
Christ
,
and
not
to
a
peculiar
Day
of
Rest
.
Answ.
The
Rest
spoken
of
here
may
be
meant
of
that
;
and
from
thence
we
have
also
a
day
of
Rest
allowed
us
:
And
by
comparing
this
with
Heb.
4.
I
can't
see
but
it
clearly
has
respect
to
this
Day
of
Rest
,
the
Lord's
Day
,
because
the
Seventh-day
is
called
the
Father's
Day
of
Rest
;
and
the
day
of
Christ's
Resurrection
is
also
Christ's
Day
of
Rest
,
as
we
have
proved
.
Object
.
It
may
refer
to
the
Great
Lord's
Day
,
Thus
the
Sabbatarians
.
Answ.
(
1.
)
These
men
would
have
it
to
be
any
day
,
rather
than
the
very
day
the
Holy
Apostle
means
,
i.
e.
the
First-day
;
one
while
't
is
the
day
of
Christ's
Birth
,
or
the
day
of
his
Death
,
or
some
Feast-day
,
or
else
the
day
of
Judgment
:
whereas
we
find
the
Gospel-Church
observed
no
day
but
the
First-day
of
the
Week
,
the
day
of
our
Lord's
Resurrection
.
(
2.
)
There
is
a
great
difference
between
these
two
Phrases
,
the
Lord's
Day
,
and
the
Day
of
the
Lord
:
for
such
an
Interpretation
of
the
Lord's
Day
would
render
it
an
uncertain
time
,
and
so
directly
cross
the
scope
of
John
in
setting
down
,
of
that
day
and
hour
knoweth
no
Man
.
A
Learned
Writer
answers
four
Questions
on
this
Text
,
Geo.
Hughs
of
Plym
.
Aphorisms
of
the
Sab.
p.
135.
Rev.
1.
10.
(
1.
)
How
will
you
prove
this
to
be
the
First-day
of
the
Week
.
(
2.
)
How
will
it
be
made
good
that
this
Name
imports
a
Sabbath
?
(
3.
)
How
can
it
be
declared
(
or
proved
)
that
the
Lord
himself
imposed
this
Name
?
(
4.
)
What
influence
had
John
upon
him
in
declaring
this
Name
?
He
gives
excellent
Answers
to
all
these
Querys
:
I
shall
cite
but
a
part
of
them
.
(
1.
)
No
indefinite
or
undetermined
time
is
meant
by
this
day
,
as
some
would
have
it
;
but
't
is
a
distinct
and
determined
day
,
owned
by
the
Lord
:
the
word
is
plain
,
the
Lord's
Day
,
noting
one
single
day
.
(
2.
)
Neither
can
it
refer
to
the
Seventh-day
:
't
is
as
irrational
to
say
this
Lord's
Day
is
the
old
Sabbath
,
as
to
affirm
the
Lord's
Supper
means
the
Passover
.
—
This
Lord's
Day
was
revealed
after
his
coming
in
the
Flesh
,
but
the
Seventh-day
long
before
.
As
he
was
revealed
newly
in
the
Gospel
,
to
be
the
one
Lord
Jesus
Christ
,
our
Mediator
;
so
a
new
day
of
his
was
revealed
also
,
which
the
Church
never
knew
before
,
viz.
his
Resurrection
,
which
was
notoriously
known
to
be
the
Lord's
Day
.
(
3.
)
He
proves
it
can't
be
attributed
to
the
day
of
his
Nativity
.
(
4.
)
That
this
Title
,
the
Lord's
Day
,
was
not
imposed
upon
any
extraordinary
time
,
by
reason
of
the
great
Revelation
given
out
to
John
therein
.
(
1.
)
He
was
in
the
Spirit
on
the
Lord's
Day
,
before
he
received
those
Revelations
,
therefore
they
could
not
be
the
ground
of
this
Appellation
—
To
pretend
to
Prolepsis
here
,
is
a
miserable
shift
.
(
2.
)
He
writes
to
the
seven
Churches
in
Asia
,
and
informs
them
of
the
Time
known
to
them
when
he
had
these
Revelations
,
viz.
the
weekly
Lord's
Day
—
It
is
the
Day
which
he
himself
made
to
declare
himself
to
be
the
Son
of
God
,
the
chief
Corner-stone
,
the
Foundation
of
the
Church
.
Secondly
,
He
answers
the
second
Question
,
viz.
That
this
Title
imports
a
new
Day
of
Rest
to
be
his
,
Lord's
Supper
,
and
all
grant
it
signifieth
an
Ordinance
where-ever
the
word
is
used
;
and
therefore
so
here
.
Thirdly
,
That
the
Lord
Jesus
himself
put
his
Name
upon
this
Day
.
(
1.
)
The
giving
or
bestowing
of
God's
Name
on
any
time
,
thing
,
or
person
,
is
reciprocal
with
himself
;
therefore
none
but
the
Lord
could
put
his
Name
upon
this
day
:
Who
hath
the
disposing
of
the
Lord's
Name
but
himself
?
—
Will
you
say
the
Apostles
,
or
the
Church
might
do
it
?
What
,
without
the
Lord's
Commission
or
Command
?
They
would
not
,
they
durst
not
;
God
never
intrusted
any
of
them
to
bestow
his
Glory
,
or
call
his
Name
upon
any
thing
,
but
only
declaratively
from
himself
.
(
2.
)
All
Power
in
Heaven
and
Earth
was
given
to
the
Lord
Christ
,
to
settle
his
Church
,
and
to
appoint
Ordinances
,
and
to
change
Times
according
to
the
Father's
Pleasure
:
therefore
he
only
authoritatively
could
change
the
Sabbath
,
and
put
his
Name
upon
this
Day
.
Fourthly
,
To
the
fourth
Query
he
saith
,
The
Influence
of
Power
which
the
beloved
John
had
in
naming
this
Day
,
is
only
ministeral
or
instrumental
;
the
Lord
Jesus
giveth
it
,
and
he
wrote
it
.
This
is
the
highest
of
their
claim
,
who
are
Ministers
,
by
whom
Souls
are
brought
to
believe
the
Gospel
:
And
no
more
was
he
but
a
faithful
Messenger
to
declare
that
to
be
the
Lord's
Day
,
upon
which
the
Lord
himself
had
fixed
his
Name
.
And
thus
enough
hath
been
said
to
prove
that
this
day
,
called
the
Lord's-day
,
was
the
first
day
of
the
week
:
but
to
put
it
further
out
of
doubt
,
in
the
last
place
,
12.
The
Antient
Fathers
,
whose
Credit
and
Authority
I
see
no
cause
to
doubt
,
have
positively
declared
that
it
was
the
first
day
of
the
week
that
John
called
the
Lord's-day
.
The
first
I
shall
mention
is
Ignatius
,
who
was
John
's
Disciple
,
and
writes
thus
:
Let
every
one
that
loves
the
Lord
Jesus
Christ
,
keep
holy
the
Lord's-day
,
which
was
consecrated
to
the
Lord's
Resurrection
.
Ignatius
,
saith
my
Author
,
was
not
only
contemporary
with
St.
John
,
but
was
his
Disciple
,
or
Scholar
:
now
John
,
according
to
the
best
account
we
can
have
from
Chronology
,
p.
48
,
49.
wrote
his
Revelation
in
Pa●●os
,
whither
he
was
banished
by
Domitian
,
in
or
about
the
year
of
our
Lord
96
;
after
which
he
wrote
his
Gospel
,
and
dy'd
anno
98
,
or
99.
and
Ignatius
dy'd
a
Martyr
under
Trajan
in
the
year
107.
—
How
long
before
his
Death
Ignatius
wrote
his
Epistle
to
the
Magnesians
,
—
Why
should
any
longer
doubt
in
this
matter
?
besure
Ignatius
well
knew
what
day
it
was
that
John
called
the
Lord's-day
,
who
for
some
years
conversed
with
that
beloved
Apostle
and
Disciple
of
Christ
.
I
might
to
this
(
saith
this
Author
)
add
the
Testimony
of
Polycarp
,
He
proceeds
to
Justin
Martyr
,
his
second
Apology
.
who
saith
,
He
was
not
converted
to
the
Christian
Religion
till
about
the
year
129.
about
thirty
years
after
St.
John
's
Death
;
yet
he
lived
so
soon
after
,
that
he
could
not
be
ignorant
of
the
Christian
Practice
,
and
what
they
understood
St.
John
to
mean
by
the
Lord's-day
;
and
how
that
Day
was
observed
.
On
that
day
commonly
called
Sunday
,
there
is
held
a
Congregation
or
general
meeting
together
of
all
Inhabitants
,
whether
of
City
or
Country
;
and
there
are
publickly
read
the
Memorials
or
Monuments
of
the
Apostles
,
or
Writings
of
the
Prophets
.
—
Again
,
the
day
called
Sunday
we
do
all
in
common
make
the
meeting-day
,
for
that
the
first
Day
is
it
on
which
God
from
Darkness
and
Matter
made
the
World
,
and
our
Saviour
Christ
did
rise
from
the
dead
,
&c.
In
which
places
,
saith
he
,
tho
it
be
not
called
Dominica
[
*
](A47576-e62890-b)
*
The
Lord's
.
,
but
Dies
Solis
[
†
](A47576-e62910-b)
†
Sunday
.
,
(
because
speaking
to
a
Heathen
Emperor
)
yet
it
was
then
solemnly
observed
.
—
'T
is
manifest
therefore
that
the
Lord's-day
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Dominica
,
or
Dies
Dominicus
,
was
the
known
name
of
a
Day
so
called
when
John
wrote
his
Revelation
;
that
it
was
a
day
of
Religious
Worship
,
contradistinguished
to
that
of
the
Jewish
Sabbath
,
and
so
observed
,
and
so
called
by
Ignatius
within
eight
or
ten
years
at
most
after
John's
writing
that
Book
;
which
he
would
not
have
done
if
he
had
not
thought
it
to
be
so
meant
by
his
Master
St.
John
.
And
in
what
manner
it
was
observed
in
their
solemn
Religious
Assemblies
,
Justin
Martyr
tells
us
,
He
also
adds
Clemens
,
Irenaeus
,
Origen
,
Tertullian
,
&c.
To
which
I
might
add
Pliny
that
liv'd
under
Trajan
,
who
,
tho
a
Heathen
,
could
observe
how
these
morning
Stars
used
to
meet
early
on
this
day
,
on
the
Sabb.
p.
195
,
196.
and
sing
Hymns
to
Christ
;
and
not
only
sing
his
Praises
,
but
celebrate
his
holy
Supper
on
the
Lord's-day
.
And
't
is
known
to
have
been
the
common
Question
put
to
the
Christians
by
the
Pagans
,
Dost
thou
observe
the
Lord's-day
?
The
usual
Answer
was
,
I
am
a
Christian
,
I
dare
not
intermit
it
.
—
O
blessed
Souls
!
(
saith
my
Author
)
because
they
were
Christians
,
they
durst
not
intermit
the
Lord's-day
,
tho
they
lost
their
dearest
Lives
for
keeping
it
.
—
The
learned
Dr.
Du-Veil
cites
not
only
Ignatius
and
Clemens
,
Act.
20.
p.
150
,
151.
but
Theophilus
Patriarch
of
Alexandria
,
to
the
same
purpose
;
also
Sedulius
,
and
divers
other
Antient
Fathers
,
as
Austin
,
Maximus
,
Isidore
,
and
Gregorius
Turonensis
,
who
speaketh
thus
:
This
is
the
day
of
the
Resurrection
of
our
Lord
Jesus
Christ
,
which
we
properly
call
the
Lord's-day
.
—
Eusebius
saith
,
We
keep
holy
the
Lord's-day
.
Dr.
White
cites
Ignatius
his
Epistle
ad
Magnes
.
on
the
Sab.
p.
74.
Instead
of
the
Sabbath
,
let
every
Friend
of
Christ
keep
holy
the
Lord
Christ's
Day
—
in
memory
of
his
Resurrection
,
Perkins
Prep
.
to
the
Dem.
of
the
Prolem
.
This
was
also
approved
by
Dr.
Twiss
,
after
compared
with
the
Latin
Translation
,
and
two
Manuscripts
at
Oxon.
the
Day
wherein
spiritual
Life
received
beginning
,
and
Death
was
vanquished
.
This
Encomium
,
saith
the
Doctor
,
which
this
holy
Martyr
Ignatius
hath
stampt
as
an
honourable
Character
upon
the
Lord's-day
,
declareth
what
Esteem
the
Primitive
Church
entertained
of
this
day
.
Moreover
,
Theodoret
has
this
material
Passage
,
that
they
did
no
longer
keep
the
Sabbath
,
but
led
their
Lives
according
to
the
Lord's-day
,
in
which
our
Life
arose
,
meaning
our
blessed
Lord
.
Dionysius
,
's
Jewish
Sabb.
p.
22
,
23.
Bishop
of
Corinth
,
saith
,
We
have
spent
holy
the
Lord's-day
(
or
passed
thro
it
)
to
the
end
.
Tertullian
,
who
flourish'd
about
the
year
200
,
saith
,
On
the
Lord's-day
we
hold
it
lawful
to
feast
[
*
](A47576-e63700-b)
*
Or
unlawful
to
fast
.
,
because
it
is
a
day
of
Joy
and
Gladness
:
so
that
in
his
time
the
Title
of
Lord's-day
was
appropriated
to
the
first
day
of
the
week
.
Origen
saith
,
Athanasius
's
Testimony
is
also
full
:
He
affirmed
also
,
that
the
Sabbath
and
Circumcision
were
both
of
them
legal
Observances
.
Moreover
,
I
might
cite
Austin
,
Ambrose
,
Hierom
,
and
many
more
,
who
all
testify
that
the
Lord's-day
was
the
first
day
of
the
week
,
and
observed
as
the
special
Day
in
God's
solemn
Worship
.
And
so
all
along
down
to
this
day
't
was
kept
,
and
observ'd
even
by
our
blessed
Reformers
,
as
the
Lord's-day
,
or
a
Day
of
his
appointing
,
&c.
Therefore
from
the
whole
we
note
,
it
was
no
Popish
Innovation
,
nor
,
as
Tillam
falsly
affirms
,
a
Device
of
Antichrist
,
who
changed
Times
and
Laws
,
&c.
But
no
more
at
this
time
.
SERMON
IV.
Proving
there
is
one
day
of
the
week
in
season
to
preach
the
Word
,
and
that
it
is
the
first
Day
.
That
Collections
by
Divine
Authority
are
to
be
made
every
first
Day
,
&c.
and
that
the
Churches
did
meet
on
that
day
.
That
God
hath
inflicted
dreadful
Judgments
on
such
as
have
profaned
the
Lord's-day
.
Several
Arguments
further
urged
,
shewing
when
the
Lord's-day
begins
,
and
how
it
ought
to
be
observed
.
SEventhly
,
Timothy
:
Preach
the
Word
,
be
instant
in
season
,
and
out
of
season
,
&c.
2
Tim.
4.
2.
From
whence
I
note
,
there
is
one
day
above
all
others
in
the
week
,
as
the
day
in
season
when
the
Word
is
to
be
preached
.
1.
In
season
,
implies
a
fit
time
for
doing
a
Work
;
and
so
here
a
particular
day
Christ
hath
appointed
for
his
Worship
,
Prayer
,
Preaching
,
and
Administration
of
all
other
Ordinances
.
2.
But
if
there
was
not
one
precise
day
appointed
by
Christ
to
the
end
,
and
all
days
were
alike
under
the
Gospel
;
then
on
all
days
the
Word
would
either
be
in
season
,
or
out
of
season
:
but
since
there
is
a
time
in
season
,
and
times
out
of
season
,
I
argue
,
there
is
one
special
Day
appointed
for
those
great
things
to
be
done
upon
.
3.
Solomon
saith
,
to
every
thing
there
is
a
season
,
and
a
time
to
every
Purpose
under
Heaven
;
i.
e.
a
certain
set
time
appointed
by
God
to
be
observed
with
the
greatest
diligence
to
the
end
for
which
it
is
ordained
.
And
hath
God
set
a
time
to
every
thing
,
and
for
every
Purpose
and
Work
;
and
yet
set
no
particular
time
for
his
Worship
?
This
cannot
be
,
for
we
have
proved
one
day
in
seven
he
claims
from
the
fourth
Command
;
and
in
Gospel-times
it
must
be
the
first
Day
of
the
week
,
(
1.
)
Because
the
old
Sabbath
is
gone
.
(
2.
)
Because
on
this
day
Christ
rested
from
all
his
Works
,
as
God
did
from
his
.
(
3.
)
Because
this
Day
he
owned
and
confirmed
by
the
miraculous
effusion
of
his
Spirit
.
(
4.
)
Because
on
this
Day
his
Disciples
met
together
,
and
he
approved
it
by
his
gracious
appearance
,
and
preaching
Peace
to
them
.
(
5.
)
Because
't
is
called
the
Lord's-day
.
(
6.
)
Because
no
Church
met
in
a
special
manner
on
any
other
day
,
in
the
New
Testament
.
So
that
this
Day
is
the
day
in
season
,
or
there
is
none
at
all
;
but
that
can't
be
,
because
there
is
a
special
season
appointed
to
every
thing
and
purpose
under
Heaven
.
4.
This
Day
is
the
day
in
season
,
because
it
sutes
with
the
state
of
Gospel-Believers
;
we
first
entering
into
Rest
through
Jesus
Christ
,
who
has
done
for
us
all
we
had
to
do
,
and
born
all
those
Burdens
we
were
to
bear
in
order
to
our
entering
into
Rest
:
therefore
it
can't
sute
with
us
to
keep
the
old
Sabbath
,
which
injoyn'd
the
Creature
to
do
and
live
,
i.e.
to
labor
to
do
all
that
God
commanded
,
in
obedience
even
to
the
whole
Law
,
if
ever
they
would
have
Rest
and
Peace
.
So
that
the
Jews
Day
shewed
they
were
to
work
for
Life
according
to
the
tenor
of
the
first
Covenant
;
but
our
Day
shews
we
work
from
Life
,
and
we
have
Rest
,
Life
,
and
Peace
first
,
or
are
justified
,
and
so
obey
;
and
this
from
better
,
more
Evangelical
Principles
.
So
that
in
Comparison
of
this
day
,
this
special
season
,
all
other
days
of
the
week
are
out
of
season
for
Gospel-work
and
Service
.
Eightly
The
first
day
of
the
week
is
appointed
by
Christ
under
the
Gospel
to
be
observed
,
because
all
the
Gospel-Churches
were
required
this
day
to
make
Collections
for
the
poor
Saints
;
1
Cor.
16.
1
,
2.
As
I
have
given
order
to
the
Churches
of
Galatia
,
even
so
do
ye
:
upon
the
first
Day
of
the
week
let
every
one
lay
by
him
as
God
hath
prospered
him
,
that
there
be
no
Gatherings
when
I
come
.
1.
Observe
what
was
the
Practice
of
one
Church
as
a
Church
,
was
the
Practice
of
every
Church
.
Besides
,
Paul
saith
,
that
the
same
thing
he
had
given
Orders
about
in
the
Churches
of
Galatia
,
and
so
no
doubt
in
all
Churches
.
2.
Paul
in
causing
the
Churches
to
be
obedient
in
this
matter
,
received
this
Authority
from
Christ
,
as
he
intimates
plainly
enough
in
1
Cor.
14.
37.
If
any
Man
think
himself
to
be
a
Prophet
,
or
spiritual
,
let
him
acknowledg
that
the
things
I
wrote
unto
you
are
the
Commandments
of
the
Lord
.
And
elsewhere
he
shews
that
without
the
same
Authority
he
durst
not
make
the
Gentiles
obedient
either
by
word
or
deed
.
3.
Here
is
a
Duty
injoyn'd
then
by
Christ's
Authority
on
all
the
Churches
,
and
not
by
Paul
any
other
ways
than
ministerially
;
which
is
upon
every
first
Day
to
make
Collections
for
the
poor
Saints
:
they
must
deposite
their
Alms
all
on
the
same
day
,
which
could
not
be
done
unless
the
Churches
did
assemble
upon
that
day
;
and
besure
it
was
injoyned
on
that
day
,
because
they
then
did
meet
together
for
solemn
Worship
,
and
because
such
Acts
of
Mercy
suted
Sabbath-Duties
,
and
were
well-pleasing
to
God
.
4.
Besides
,
no
Man
can
assingn
a
reason
why
the
Churches
should
be
required
on
every
first
Day
to
make
Collections
for
the
Poor
,
if
it
were
not
the
usual
Day
in
which
they
assembled
themselves
together
.
Object
.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
Greek
for
one
,
and
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
as
well
be
rendered
one
day
of
the
week
as
the
first
day
of
the
week
.
Thus
Mr.
Bamfield
on
Acts
20.
7.
Answ.
Take
Dr.
Wallis's
Answer
,
Christian
Sab.
p.
30
,
31
,
40
,
41.
viz.
Surely
this
Author
cannot
think
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
any where
signify
other
than
the
first
Day
of
the
week
.
Moreover
,
all
who
well
understood
the
Greek-Tongue
,
agree
that
the
word
is
here
the
same
as
in
Mat.
28.
1.
Mark
16.
2.
Luk.
24.
1.
on
the
Commands
,
p.
269.
'T
is
clear
,
saith
one
,
to
be
the
first
Day
of
the
week
,
since
the
same
Phrase
used
by
the
Evangelists
is
made
use
of
here
by
the
Apostle
,
who
no
question
follows
the
Evangelists
.
Moreover
,
our
Adversaries
acknowledg
,
and
cannot
help
it
,
that
by
that
Greek
Phrase
used
by
the
Evangelists
,
is
meant
the
first
Day
of
the
week
,
tho
call'd
one
of
the
Sabbaths
,
or
the
first
from
the
Jewish
Sabbath
:
therefore
this
is
a
meer
Cavil
.
Now
every
one
knows
(
who
understand
any
[
*
](A47576-e64640-b)
*
That
is
Mr.
Bamfield
.
,
whether
ever
he
met
with
that
Name
in
any
other
sense
.
Object
.
They
must
on
that
Day
lay
by
them
as
God
had
blessed
them
,
i.
e.
then
cast
up
their
Accounts
,
tell
their
Mony
,
reckon
their
Stock
,
compute
their
expences
,
&c.
and
not
collect
Mony
,
or
lay
it
together
on
that
day
.
A
wise
Objection
,
saith
Dr.
Wallis
;
as
tho
all
this
could
not
be
done
before
(
so
far
as
necessary
)
and
they
on
Sunday
put
so
much
into
the
Poors
Box
,
or
give
it
to
the
Deacons
,
&c.
2.
According
to
this
childish
Objection
,
they
were
but
bid
,
as
it
were
,
to
take
so
much
Money
as
they
purposed
to
give
out
of
one
Pocket
on
that
day
,
and
put
it
by
it self
into
another
.
But
I
will
appeal
to
them
whether
this
would
have
prevented
any
gatherings
when
the
Apostle
came
to
them
;
and
no
doubt
Paul
here
put
them
in
mind
of
some
extraordinary
Occasion
,
that
they
might
have
more
Money
collected
and
put
together
against
he
came
than
usually
on
that
Day
they
might
collect
:
yet
it
is
clear
it
was
all
the
Churches
practice
,
by
the
direction
of
the
Holy
Ghost
,
on
every
First-day
when
the
Churches
met
together
for
solemn
Worship
,
to
gather
Money
for
their
poor
Brethren
and
Sisters
.
3.
The
constant
day
of
the
Churches
solemn
assemblings
,
on
the
Sabb.
p.
391.
being
fixed
,
saith
Dr.
Owen
,
Paul
here
takes
it
for
granted
,
and
directs
them
to
the
observance
of
a
special
Duty
on
that
day
.
Object
.
But
here
is
no
mention
made
of
any
meeting
that
was
,
or
was
to
be
at
this
Season
,
or
the
least
prescription
binding
the
Conscience
to
the
weekly
observation
of
the
First-day
,
for
a
Sabbath
by
divine
Appointment
.
Answ.
As
the
Doctor
saith
,
this
and
other
Churches
were
before
fixed
on
the
constant
observance
of
the
First-day
of
the
Week
for
the
solemn
Worship
of
God
;
and
his
directing
them
upon
this
Day
to
make
Collections
for
the
Poor
,
even
every
First-day
,
&c.
doth
fully
shew
that
it
was
the
precise
Day
of
Church-Assemblies
,
and
that
among
all
the
Churches
.
'T
is
enough
that
on
this
day
the
Churches
met
,
not
to
preach
only
and
make
gatherings
for
the
Poor
,
Lord's
Supper
:
and
we
read
of
none
that
met
as
a
Church
to
do
any
of
these
things
on
the
Seventh-day
.
Besides
,
it
is
called
the
Lord's
Day
;
our
Lord
Christ
allows
us
all
the
other
days
to
work
in
,
but
this
is
his
Day
,
wholly
to
be
sequestered
to
his
Service
,
and
therefore
of
divine
Institution
:
Had
it
been
said
,
on
every
Seventh-day
let
every
one
lay
by
him
,
&c.
our
Opponents
would
have
urg'd
it
as
a
great
proof
for
their
Sabbath
.
What
some
except
,
first
of
the
Week
,
for
doing
of
that
which
might
as
well
,
and
to
as
good
purpose
and
advantage
,
be
performed
at
any
other
time
,
or
on
any
other
day
of
the
Week
whatever
?
Besides
,
it
was
such
a
laying
aside
,
such
a
treasuring
of
it
in
a
common
Stock
,
as
that
there
should
be
no
need
of
any
Collection
when
the
Apostle
came
.
—
And
now
if
this
Practice
and
Example
of
the
Primitive
Churches
be
no
Rule
to
us
,
or
bind
us
not
,
certainly
nothing
they
did
or
practised
as
Churches
,
can
oblige
us
:
Nay
,
if
so
,
worse
will
follow
also
for
if
their
Example
in
observing
the
First-day
be
no
warrant
for
us
,
nor
it
is
not
our
duty
from
any
thing
that
has
been
said
,
to
observe
the
Lord's
Day
,
it
will
follow
that
we
in
Gospel-times
are
not
obliged
to
keep
any
special
weekly
day
at
all
;
seeing
we
are
by
no
Precept
nor
Precedent
obliged
to
keep
the
Jewish
Sabbath
.
So
that
these
men
from
hence
appear
the
chiefest
Enemies
to
any
Gospel-Sabbath
,
or
day
of
Rest
and
solemn
Worship
in
the
World
.
Note
also
,
as
he
ordained
in
all
Churches
of
the
Saints
:
they
all
walked
by
one
and
the
same
Rule
,
and
observed
besure
one
and
the
same
day
,
and
discharged
the
same
Duties
upon
that
day
.
The
First-day
of
the
Week
therefore
being
that
on
which
Christ
rose
from
the
Dead
,
and
upon
which
the
Churches
met
together
in
one
place
to
break
Bread
,
Lord's
Day
,
and
on
which
they
were
injoined
to
make
Collections
for
the
poor
Saints
,
besure
is
that
day
which
our
Lord
commanded
them
to
observe
,
while
he
was
with
them
forty
days
,
giving
Commandments
to
his
Apostles
about
things
pertaining
unto
the
Kingdom
of
God
,
and
setling
the
Affairs
of
the
Christian
Church
.
And
no
doubt
the
observance
of
the
First-day
was
one
thing
he
commanded
,
because
on
that
day
they
afterwards
met
together
,
and
were
most
eminently
owned
in
so
doing
,
Acts
2.
1
,
2.
And
what
signifies
their
Objection
,
There
is
no
express
Command
to
observe
this
Day
?
As
if
it
must
be
expressed
,
as
one
observes
,
be
it
enacted
.
My
Brethren
,
an
approved
practice
in
God's
Worship
,
frequently
repeated
,
attested
by
Miracles
,
incouraged
by
Christ's
own
Example
,
with
that
of
the
Apostles
and
Christian
Churches
,
and
continued
ever
since
,
is
evidence
sufficient
that
it
is
the
Will
of
God
that
this
Day
ought
to
be
observed
:
and
such
as
cannot
see
it
,
must
remain
blind
.
As
to
such
as
still
question
whether
this
was
the
First-day
of
the
Week
,
let
me
note
one
thing
more
.
Beza
[
*
](A47576-e65230-b)
*
One
or
two
Learned
Men
mention
this
.
had
an
antient
Manuscript
where
it
is
called
the
Lord's
Day
:
Let
every
one
on
the
Lord's
Day
lay
by
him
,
&c.
But
enough
was
said
to
that
before
;
it
was
the
First-day
of
the
Week
,
and
therefore
the
Lord's
day
.
And
if
this
day
had
not
been
more
holy
,
or
more
fit
for
this
Work
of
Love
than
any
other
,
on
the
Sab.
p.
219.
Paul
durst
not
have
limited
them
to
this
Day
,
nor
have
honoured
this
Day
above
any
other
,
yea
above
the
Jewish
Seventh-day
.
Moreover
,
saith
Mr.
Shepherd
,
the
Apostle
doth
not
in
this
place
immediately
appoint
and
institute
the
Sabbath
,
but
supposeth
it
to
be
so
already
(
as
Mr.
Primrose
is
forced
to
acknowledg
)
and
we
know
Dutys
of
Mercy
and
Charity
,
as
well
as
of
necessary
Piety
,
are
Sabbath-dutys
:
for
which
end
this
Day
was
more
fit
for
those
Collections
than
any
other
day
,
being
then
generally
together
,
and
their
Hearts
warmed
under
the
Word
,
&c.
There
must
,
saith
another
[
*
](A47576-e65350-b)
*
Mr.
Durham
.
,
be
some
peculiar
thing
in
this
Day
,
making
it
fit
,
yea
more
fit
for
such
a
purpose
as
doing
Works
of
Charity
on
it
,
rather
than
on
any
other
:
And
the
Apostle
commanding
this
in
all
the
Churches
,
doth
necessarily
presuppose
a
Reason
why
he
doth
it
,
as
drawn
from
some
fitness
of
this
Day
above
another
.
Now
if
we
will
,
saith
he
,
enquire
,
no
reason
can
be
given
but
that
the
Seventh-day
Sabbath
was
expired
,
and
the
First-day
instituted
in
its
place
,
for
otherwise
any
day
was
alike
;
yea
,
the
7th
day
being
the
last
of
the
Week
,
and
whereon
men
usually
reckon
their
week's
success
,
it
would
seem
more
reasonable
that
at
the
close
of
the
Week
they
should
lay
up
by
them
as
God
had
blessed
them
,
than
reserve
it
to
the
beginning
of
another
Week
.
The
fitness
then
flows
from
this
,
that
the
First-day
being
the
day
of
their
solemn
communion
with
God
and
one
another
,
and
of
their
partaking
most
liberally
of
Spiritual
Blessings
from
him
,
therefore
they
should
be
most
warm'd
in
their
Affections
,
and
most
liberal
in
their
Communications
to
such
as
wanted
,
especially
considering
the
Jews
were
to
partake
of
this
their
Charity
,
whose
Debtors
the
Gentiles
were
,
according
to
that
in
Rom.
15.
26
,
27.
I
shall
close
this
with
what
another
noteth
on
this
place
:
p.
27.
The
Apostle
did
ordain
in
the
Church
of
Corinth
,
when
they
met
for
Religion
weekly
(
as
the
Lord's
Days
returned
)
Alms
should
be
collected
for
the
Poors
use
;
and
what
they
seem
privately
to
have
laid
aside
,
as
their
condition
permitted
,
to
bestow
for
the
comfort
of
the
Poor
;
and
that
which
was
thus
laid
aside
,
they
kept
with
themselves
till
the
First-day
of
the
Week
,
when
they
deposited
it
with
the
Rulers
of
the
Church
for
the
Poors
use
.
He
that
shall
more
considerately
weigh
the
Apostle's
Phrase
,
may
well
enough
see
this
was
his
meaning
:
for
he
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
i.
e.
against
the
First-day
in
every
Week
,
or
when
the
first
of
every
Week
comes
;
so
as
it
is
said
among
the
Grecians
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
Water
ready
for
washing
ones
hands
.
In
like
manner
the
Alms
which
were
privately
laid
aside
of
every
one
,
were
deposited
on
the
First-day
of
the
Week
for
the
help
of
the
needy
;
and
then
when
the
Church
met
,
are
said
to
be
gathered
,
because
their
Collections
were
made
(
of
those
who
privately
had
laid
it
aside
)
on
the
Lord's
Day
,
or
on
the
First-day
of
the
Week
.
Leo
admonished
his
Hearers
,
because
on
the
Lord's
Day
there
should
be
a
Collection
,
to
prepare
themselves
for
a
voluntary
Devotion
,
and
that
every
one
according
to
his
ability
might
have
fellowship
in
that
most
Sacred
Oblation
.
From
which
Testimony
one
may
easily
gather
,
that
the
Christians
laid
aside
by
themselves
their
Collections
against
the
Lord's
Day
,
which
they
deposited
with
the
Rulers
of
the
Church
to
be
bestowed
.
Thus
Dr.
Young
.
So
that
it
appears
it
was
on
the
close
of
the
7th
day
,
or
at
the
weeks
end
,
that
they
cast
up
their
Accounts
,
computed
their
Stock
,
and
not
on
the
Lord's
Day
;
't
was
not
then
to
be
laid
aside
,
but
what
they
had
over
night
laid
aside
,
on
the
Lord's
Day
they
put
into
the
Deacons
hand
,
and
so
prevented
gatherings
when
Paul
came
.
9.
And
lastly
,
Those
fearful
Judgments
inflicted
by
God
on
such
as
have
profan'd
the
Lord's
Day
,
shew
it
is
of
Divine
Institution
.
Can
any
think
that
Jehovah
would
punish
any
Person
for
neglecting
or
violating
an
Humane
Tradition
,
or
an
Ordinance
of
Man
?
1.
A
Husbandman
grinding
Corn
in
a
Mill
upon
the
Lord's
Day
,
2.
Another
carrying
Corn
on
this
Day
,
had
his
Barn
and
all
his
Corn
in
it
burnt
with
Fire
from
Heaven
the
next
night
after
.
3.
A
certain
Noble-man
profaning
the
Lord's
Day
usually
in
hunting
,
had
a
Child
by
his
Wife
with
a
Head
like
a
Dog
,
and
with
Ears
and
Chaps
crying
like
a
Hound
.
4.
A
covetous
Woman
at
Kingsta●e
in
France
,
1659.
using
to
work
with
her
Maids
on
the
Lord's
Day
on
Flax
,
Fire
seemed
to
issue
out
of
the
Flax
,
yet
did
them
no
harm
,
and
was
quickly
quenched
:
But
taking
no
warning
,
the
third
Sunday
after
it
took
fire
again
,
and
burnt
the
House
,
and
so
terribly
scorch'd
the
wretched
Woman
and
two
of
her
Children
,
that
they
died
the
next
day
;
yet
a
Child
in
the
Cradle
was
taken
out
of
the
fire
alive
,
and
unburnt
.
5.
In
Paris
Garden
,
6.
Stratford
upon
Avon
was
twice
almost
consumed
with
Fire
for
profaning
the
Lord's
Day
.
7.
There
was
a
Market
kept
at
Tiverton
on
the
Lord's-day
:
And
their
Godly
Minister
told
them
,
some
Judgments
would
fall
upon
them
,
which
fell
out
,
for
on
the
third
day
of
April
1598
the
whole
Town
(
save
the
Church
and
a
few
poor
Peoples
Houses
)
consisting
of
400
Dwelling-houses
,
were
consumed
to
Ashes
:
And
again
in
Aug.
1612.
not
reforming
their
evil
Practices
,
the
whole
Town
was
again
consumed
by
Fire
,
save
about
thirty
Houses
of
poor
People
,
with
a
School-house
and
Alms-house
.
8.
Mr.
Fenner
says
that
he
remember'd
above
twelve
Judgments
were
shewed
within
half
a
year
for
the
breach
of
the
Lord's-day
.
On
the
Sab.
p.
83
,
84.
9.
Another
Divine
says
that
a
Miller
had
his
Mill
twice
burned
down
for
grinding
on
the
Lord's-day
.
Sirs
,
let
all
tremble
that
despise
,
neglect
,
or
profane
the
Lord's-day
.
But
pray
who
can
shew
one
instance
of
any
Judgment
of
God
that
ever
since
Christ's
Resurrection
fell
upon
one
Person
for
working
,
or
bearing
Burdens
on
the
Jewish
Sabbath-day
.
True
,
while
the
seventh
Day
continued
the
Lord's
Sabbath
,
there
are
on
Record
Judgments
that
fell
on
such
as
profaned
it
,
but
never
since
.
And
tho
God
doth
not
usually
this
way
punish
Sinners
for
their
bold
and
daring
Sins
,
and
so
not
some
that
slight
and
contemn
this
Day
,
yet
there
is
a
day
coming
in
which
God
will
reckon
with
them
and
set
all
their
Sins
in
order
before
their
Eyes
.
But
one
thing
I
have
omitted
,
viz.
I
find
these
Sabbatarians
would
make
great
Improvement
of
the
Records
of
Parliament
,
in
which
Saturday
is
called
Dies
Sabbati
,
the
Sabbath-day
.
In
Answer
take
what
Dr.
Wallis
hath
said
in
his
Rejoinder
to
Mr.
Bampfield
.
I
remember
you
tell
us
,
Enqu
.
p.
117
,
118.
and
you
mind
me
of
it
,
p.
40
,
75.
that
I
say
nothing
to
it
(
being
it
seems
a
thing
on
which
you
lay
great
weight
)
i.
e.
that
in
the
Records
of
Parliament
,
and
the
Courts
at
Westminster
,
Saturday
is
called
Sabbati
,
or
Dies
Sabbati
.
True
(
as
supposing
by
Tradition
this
day
of
our
week
to
be
what
the
Jews
called
the
Sabbath
in
their
week
)
but
do
you
not
know
also
in
the
same
Records
Sunday
is
called
Dies
Dominicus
,
the
Lord's-day
?
And
if
those
prove
Saturday
to
be
the
Jewish
Sabbath
,
why
should
not
these
as
well
prove
Sunday
to
be
the
Lord's-day
?
All
the
difference
is
,
as
to
that
you
were
quick-sighted
,
but
blind
as
to
this
.
You
may
observe
also
that
the
one
is
Sabbati
,
or
Dies
Sabbati
(
in
the
Genitive
case
,
in
the
same
form
with
Dies
Saturni
,
and
as
the
other
days
are
)
but
the
Lord's-day
is
Die
Dominico
in
the
Ablative
,
meaning
(
I
suppose
)
that
Saturday
is
the
day
which
had
been
the
Jewish
Sabbath
,
but
this
the
day
which
is
the
Lord's-day
.
Which
different
Construction
seems
plainly
to
intend
in
our
Law
a
different
import
of
the
words
:
by
Dies
Saturni
,
or
Dies
Lunae
,
we
do
not
mean
a
Day
instituted
by
Saturn
or
the
Moon
,
as
by
Dies
Dominica
we
do
mean
the
Day
instituted
by
our
Lord
;
like
as
by
Coena
Dominica
we
mean
the
Supper
instituted
by
our
Lord
▪
So
that
these
Records
do
you
no
Service
at
all
,
but
Disservice
.
I
shall
here
,
before
I
close
,
add
a
few
Syllogistical
Arguments
for
our
Opponents
to
answer
.
Arg.
1.
If
the
holy
Spirit
doth
write
the
whole
Moral
Law
of
God
in
the
Hearts
of
all
true
Believers
,
but
doth
not
write
the
Law
of
the
Seventh-day
Sabbath
in
their
Hearts
;
then
the
Seventh-day
Sabbath
is
no
Moral
Precept
:
but
the
former
is
true
,
Ergo.
Arg.
2.
The
holy
Spirit
doth
convince
all
Gospel-Believers
of
all
immoral
Evils
,
or
of
every
simple
moral
Precept
;
the
holy
Spirit
doth
not
convince
all
Gospel-Believers
it
is
an
Evil
not
to
observe
the
seventh
Day
as
a
Sabbath
,
nor
that
this
is
a
moral
Precept
:
Ergo
,
'T
is
not
an
immoral
Evil
to
work
upon
that
day
,
&c.
Or
thus
,
Arg.
3.
The
holy
Spirit
guides
all
true
Believers
into
all
Truths
that
result
from
the
holy
Nature
of
God
,
or
that
are
good
,
and
therefore
commanded
;
the
holy
Spirit
doth
not
guide
all
true
Believers
to
observe
the
seventh
Day
as
a
Sabbath
:
Ergo
,
the
Seventh-day
Sabbath
is
no
such
Truth
;
&c.
Arg.
4.
If
the
New
Testament
be
a
perfect
Rule
of
Faith
and
Practice
,
and
there
is
no
Precept
nor
Precedent
for
the
observance
of
the
Seventh-day
Sabbath
;
the
Seventh-day
Sabbath
ought
not
by
us
to
be
observed
:
but
the
former
is
true
;
Ergo
,
't
is
not
our
duty
to
observe
that
Day
.
Arg.
5.
If
Christ
and
Paul
after
him
,
have
made
known
or
declared
the
whole
Counsel
and
Will
of
God
,
or
whatsoever
we
should
believe
,
observe
and
practise
;
but
have
not
made
known
or
declar'd
it
is
our
duty
to
observe
the
seventh
Day
,
then
't
is
not
our
duty
to
observe
it
:
but
the
former
is
true
,
Ergo.
Arg.
6.
If
the
Law
of
the
Seventh-day
Sabbath
,
as
given
by
Moses
,
belonged
wholly
,
or
was
annexed
to
the
Judgments
of
the
Mosaical
Oeconomy
,
and
the
Judgments
of
the
Mosaical
Oeconomy
belong
not
to
the
Gospel-Church
;
then
the
Law
of
the
Sabbath
,
as
given
by
Moses
,
belongs
not
to
us
,
but
this
is
so
,
because
Death
was
the
Penalty
of
the
breach
thereof
;
Ergo.
Object
.
What
if
we
grant
that
all
the
ten
Commandments
belonged
,
or
were
annexed
to
the
Mosaical
Oeconomy
;
are
all
the
ten
Commandments
abrogated
therefore
,
or
not
in
force
to
us
?
Answ.
I
have
shewed
that
the
whole
Moral
Law
is
given
forth
by
Christ
considered
as
Mediator
;
and
that
we
are
not
obliged
to
observe
them
as
given
by
Moses
:
and
the
precise
seventh
Day
being
no
simple
Moral
Precept
,
but
merely
Judaical
,
pertaining
to
the
Covenant
of
Works
,
our
Lord
hath
not
nor
could
confirm
that
Precept
in
the
Gospel
:
so
that
it
appears
the
Sabbath
only
belonged
to
the
Mosaical
Oeconomy
,
and
will
you
affirm
that
of
all
the
Ten.
One
Sabbatarian
[
*
](A47576-e66600-b)
*
Mr.
Edw.
Stennett
on
the
Sab.
p.
50.
saith
,
That
all
the
ten
Commandments
had
the
Penalty
of
Death
annexed
to
them
to
be
inflicted
by
the
Magistrate
:
which
,
saith
he
,
is
an
evident
distinction
between
Moral
Laws
and
Laws
Ceremonial
,
&c.
Again
he
saith
,
Pag.
53.
See
the
Snare
broken
.
the
Sabbath
having
the
same
Penalty
that
the
other
nine
have
,
it
convincingly
proves
the
Morality
of
it
.
Answ.
1.
This
shews
that
none
of
the
ten
Commandments
,
as
given
by
Moses
,
are
in
force
to
Believers
,
or
oblige
the
Gospel-Church
,
but
only
belong'd
to
the
Jewish
Policy
as
formally
deliver'd
,
Exod.
20.
and
tho
the
Moral
Law
given
by
Christ
as
Mediator
,
doth
oblige
us
,
yet
the
precise
seventh
Day
being
no
Moral
Precept
,
but
only
Judaical
,
is
gone
,
it
not
being
given
forth
anew
in
the
Gospel
,
nor
could
be
given
with
its
old
Sanction
,
viz.
the
Penalty
of
Death
to
be
inflicted
on
such
that
break
it
,
because
the
Gospel-Church
is
no
Political
Body
or
Civil
State
,
they
can't
inflict
Death
on
such
as
transgress
this
,
or
other
Precepts
.
2.
Nay
,
nor
ought
such
to
die
that
profane
the
holy
Name
of
God
,
or
disobey
their
Parents
,
or
commit
Adultery
,
&c.
by
any
Law
given
by
Christ
in
the
Gospel
[
*
](A47576-e66780-b)
*
And
do
not
such
as
affirm
otherwise
,
strangely
Judaize
?
,
those
Temporal
Punishments
only
belonged
to
the
Mosaical
Oeconomy
:
many
in
the
Gospel-Church
,
before
call'd
,
were
guilty
of
the
gross
breach
of
divers
moral
Precepts
,
yet
were
not
to
be
put
to
death
,
Christ
came
not
to
take
away
Mens
Lives
,
but
to
save
them
both
from
temporal
and
eternal
Death
.
3.
Moreover
,
it
is
a
grand
mistake
to
say
,
that
the
Penalty
of
Death
distinguisheth
Moral
Laws
from
Ceremonial
:
for
he
that
in
the
days
of
Atonement
did
not
afflict
his
Soul
,
and
whosoever
toucheth
the
Mount
,
shall
be
surely
put
to
death
.
;
so
for
divers
other
Sins
[
†
](A47576-e66840-b)
†
Exod.
30.
33
,
38.
Lev.
7.
20
,
21
,
25
,
27.
&
17.
4
,
9.
that
were
not
Moral
Precepts
.
Pray
read
Heb.
10.
28.
Paul
shews
that
in
this
respect
we
are
not
come
to
Mount
Sinai
,
but
to
Mount
Sion
,
Heb.
12.
18.
and
sad
it
is
to
see
any
so
left
,
as
to
endeavour
to
carry
the
People
back
again
to
that
fiery
Law
,
which
was
so
terrible
,
as
the
Apostle
shews
,
ver.
21.
But
it
is
no
marvel
they
do
thus
,
when
they
that
intimate
the
Law
and
Covenant
,
Exod.
20.
was
the
Covenant
of
Grace
.
If
I
have
an
Answer
(
God
sparing
my
Life
)
you
shall
see
what
some
of
their
chief
Writers
have
said
as
to
this
,
and
some
other
things
,
that
may
seem
more
distasteful
to
all
pious
Christians
.
Arg.
7.
If
the
first
Day
was
observed
as
a
day
of
Worship
by
the
Apostolical
Church
,
and
no
other
day
of
the
week
;
then
the
first
Day
is
that
day
of
Worship
which
we
should
observe
:
but
the
first
Day
was
so
observed
,
&c.
Ergo.
Arg.
8.
If
Moses
as
a
Lawgiver
abode
no
longer
than
till
Christ
put
an
end
to
his
Ministration
,
&c.
Ergo.
Arg.
9.
If
all
Sabbaths
given
to
the
Jews
,
without
exception
,
were
shadows
of
things
to
come
,
whereof
the
Body
is
Christ
;
then
was
their
weekly
Sabbath
a
shadow
:
but
all
their
Sabbaths
without
exception
were
shadows
,
&c.
Ergo.
Arg.
10.
Whatsoever
Practice
it
be
that
opens
a
door
to
Judaism
,
and
genders
to
Bondage
,
can
be
no
Truth
of
Christ
;
but
the
observation
of
the
old
Seventh-day
Sabbath
opens
a
door
to
Judaism
,
&c.
Ergo
[
*
](A47576-e67080-b)
*
They
plead
for
the
Law
as
given
in
Horeb
,
with
the
Statutes
and
Judgments
.
.
Arg.
11.
Whatsoever
Principle
and
Practice
reflects
upon
the
Honour
of
Christ
as
Mediator
,
King
and
Lawgiver
to
his
Church
,
who
was
more
faithful
than
Moses
,
can
be
no
Truth
of
Christ
;
but
the
Principle
and
Practice
of
the
old
Jewish
Sabbath
reflects
,
&c.
Ergo.
evident
't
is
Christ
hath
nowhere
taught
or
commanded
it
;
so
that
if
it
be
our
duty
,
we
must
go
to
Moses's
Law
for
it
:
and
't
is
foolish
to
say
,
Christ
as
Mediator
gave
the
Law
of
the
Decalogue
,
tho
as
God
he
gave
not
that
only
,
but
the
whole
Ceremonial
Law
also
.
Arg.
12.
That
Principle
and
Practice
that
has
many
evil
and
dangerous
Consequents
attending
it
,
is
no
Truth
of
God
;
but
the
Principle
and
Practice
of
some
who
keep
the
seventh
Day
,
is
so
attended
,
&c.
Ergo.
To
conclude
,
Let
no
Christian
any
more
doubt
,
that
the
Lord's
Day
is
that
day
we
ought
to
observe
to
him
in
all
Sacred
Devotion
and
Piety
.
Consider
,
1.
God
hath
built
all
things
upon
Jesus
Christ
,
and
so
this
Day
of
Rest
;
wherefore
it
stands
as
fast
as
its
Foundation
.
2.
God
the
Father
declared
,
Thou
art
my
Son
,
this
day
have
I
begotten
thee
,
(
that
is
,
from
the
dead
)
and
this
was
on
the
First-day
of
the
Week
.
3.
This
was
the
First-day
of
Christ's
Kingdom
.
4.
This
Day
Christ
rested
from
his
Work
,
therefore
this
day
remains
as
a
day
of
Rest
to
us
.
5.
This
Day
our
Redemption
was
finished
,
and
Christ
received
our
discharge
from
Sin
and
Wrath
for
ever
.
6.
On
this
Day
the
Typical
Sabbath
was
ceased
,
and
all
Shadows
of
the
Law
vanquished
.
7.
In
him
whom
the
old
Sabbath
shadowed
forth
,
must
we
seek
our
Rest
,
and
a
day
of
Rest
;
we
in
him
being
freed
from
all
legal
Labour
,
servile
Fear
,
and
from
the
burden
of
all
Sin
and
Misery
.
8.
On
this
Day
the
Disciples
met
,
and
Christ
preached
Peace
to
them
;
and
on
this
day
millions
of
Souls
have
been
converted
.
9.
On
this
Day
John
saw
Jesus
Christ
walking
in
the
midst
of
the
seven
Churches
in
Asia
.
10.
This
Day
was
confirmed
by
the
miraculous
effusion
of
the
Spirit
.
11.
On
this
Day
the
Gospel-Churches
met
together
to
break
Bread
,
and
to
discharge
all
parts
of
Gospel-Worship
.
12.
This
is
the
Day
when
preaching
the
Word
is
in
season
.
13.
On
this
day
Collections
were
made
for
the
Poor
in
all
the
Churches
of
the
Saints
.
14.
This
is
the
Lord's
Day
;
all
other
days
he
allows
us
to
do
work
upon
,
but
this
is
wholly
his
own
Day
;
he
lays
claim
to
this
only
,
O
give
it
wholly
up
to
him
15.
This
Day
all
the
Godly
have
observed
in
every
Age
of
the
Church
to
these
present
Times
.
16.
For
profaning
this
Day
,
God
hath
inflicted
many
sore
and
fearful
Judgments
.
And
thus
I
shall
close
what
I
shall
say
at
present
for
the
observation
of
the
First-day
of
the
Week
,
as
a
Day
of
Rest
and
solemn
Worship
.
When
the
Lord's
Day
begins
.
1.
Some
think
we
ought
to
begin
it
at
the
time
when
the
Jews
began
their
Sabbath
;
Some
,
on
the
Sabb.
p.
323.
saith
he
,
contend
that
it
is
a
natural
Day
,
consisting
of
24
hours
,
beginning
with
the
evening
of
the
preceding
day
,
and
ending
with
the
same
of
its
own
;
and
accordingly
so
was
the
Church
of
Israel
directed
,
Levit.
23.
32.
Altho
that
doth
not
seem
to
be
a
general
direction
for
the
observation
of
the
weekly
Sabbath
,
but
to
regard
only
that
particular
extraordinary
Sabbath
which
was
thus
instituted
,
namely
the
day
of
Atonement
on
the
tenth
day
of
the
seventh
month
,
vers.
27.
However
suppose
it
to
belong
also
to
the
weekly
Sabbath
;
it
is
evidently
an
addition
to
the
Command
particularly
suted
unto
the
Mosaical
Pedagogy
,
that
the
Day
might
comprize
the
Sacrifice
of
the
proceeding
Evening
in
the
Service
of
it
,
from
an
Obedience
whereunto
we
are
freed
by
the
Gospel
.
Neither
can
I
subscribe
to
this
Opinion
;
and
that
because
in
the
Description
and
Limitation
of
the
original
Seven
Days
,
it
is
said
of
each
of
the
Six
,
that
it
was
constituted
of
an
Evening
and
a
Morning
;
but
of
the
Day
of
Rest
there
is
no
such
description
,
it
is
only
called
the
Seventh-day
,
without
any
assignation
of
the
preceding
Evening
unto
it
.
2.
A
Day
of
Rest
,
according
to
Rules
of
natural
Equity
,
ought
to
be
proportioned
to
a
day
of
Work
or
Labour
,
which
God
hath
granted
unto
us
for
our
own
use
.
Now
this
is
to
be
reckoned
from
Morning
to
Evening
,
Psal.
104.
20
,
21
,
22
,
23.
Thou
makest
darkness
,
and
it
is
night
,
&c.
—
Man
goeth
forth
to
his
labour
until
the
evening
.
The
day
of
Labour
is
from
the
removal
of
darkness
,
and
the
night
by
the
light
of
the
Sun
,
until
the
return
of
them
again
;
which
allowing
for
the
alterations
of
the
day
in
the
several
seasons
of
the
year
,
seems
to
be
the
just
measure
of
our
Day
of
Rest
.
3.
Our
Lord
Jesus
Christ
,
who
in
his
Resurrection
gave
beginning
and
being
to
this
especial
Day
of
holy
Rest
under
the
Gospel
,
rose
not
until
the
Morning
of
the
First-day
of
the
Week
,
when
the
beamings
of
the
light
of
the
Sun
began
to
expel
the
darkness
of
the
Night
;
or
when
it
dawned
towards
Day
,
as
is
variously
expressed
by
the
Evangelists
:
This
with
me
determines
this
whole
matter
.
4.
Meer
cessation
from
Labour
in
the
Night
,
seems
to
have
no
place
in
the
spiritual
Rest
of
the
Gospel
to
be
expressed
on
this
Day
,
nor
to
be
by
any
thing
distinguished
from
the
Night
of
any
other
day
in
the
Week
.
5.
Supposing
Christians
under
the
Obligation
of
the
direction
given
by
Moses
before-mentioned
,
it
may
intangel
them
in
the
anxious
scrupulous
Intrigues
which
the
Jews
are
subject
unto
about
the
beginning
of
the
Evening
it self
,
about
which
their
great
Masters
are
at
variance
:
which
things
belong
not
to
the
Oeconomy
of
the
Gospel
.
Upon
the
whole
matter
I
am
inclinable
to
judg
,
and
do
so
,
that
the
observation
of
the
Day
is
to
be
commensurate
to
the
use
of
our
natural
strength
on
any
other
day
,
from
morning
to
night
;
and
nothing
is
hereby
lost
that
is
needful
to
the
due
sanctification
of
it
:
For
what
is
by
some
required
as
a
part
of
its
Sanctification
,
is
necessary
and
required
as
a
due
preparation
thereunto
.
1.
From
what
the
learned
and
pious
Doctor
saith
,
I
infer
,
that
these
Sabbatarians
do
not
only
Judaize
in
respect
of
the
Seventh-day
it self
,
but
also
as
to
the
time
when
they
begin
their
pretended
Sabbath
.
2.
And
as
to
what
he
says
about
the
beginning
of
the
Lord's
Day
,
I
see
no
just
cause
to
dissent
from
him
,
provided
none
from
thence
take
liberty
to
end
the
Day
too
soon
.
And
I
think
it
would
be
a
reproach
to
any
Person
to
begin
to
work
before
midnight
of
the
Lord's
Day
,
or
to
suffer
their
Servants
to
work
after
twelve
a
Clock
on
the
Seventh-day
at
night
;
nay
,
it
might
be
better
if
they
left
off
sooner
,
that
so
they
may
not
be
hindered
in
God's
Service
on
his
Day
:
for
the
natural
Day
with
us
begins
at
midnight
,
and
ends
at
midnight
;
and
tho
't
is
the
Lord's
Day
,
not
the
Night
,
we
are
to
observe
in
his
solemn
Worship
,
yet
must
we
have
time
for
preparation
,
and
after
the
Day
is
gone
,
for
Meditation
,
Prayer
,
&c.
And
let
none
mistake
the
Doctor
,
he
hints
plainly
enough
,
that
by
way
of
preparation
we
ought
to
begin
sooner
,
and
then
certainly
to
continue
our
meditation
after
the
day
is
past
,
till
it
is
fit
to
go
to
our
natural
Rest
:
and
the
contrary
is
a
scandal
and
reproach
to
Religion
and
true
Piety
.
How
the
Lord's
Day
should
be
kept
.
Certainly
since
the
Lord's
Day
,
or
the
First-day
of
the
Week
,
is
the
Day
of
holy
Rest
and
solemn
Worship
in
Gospel-times
,
it
behoveth
us
to
know
and
consider
well
how
we
should
keep
it
,
or
observe
it
to
the
Lord
.
1.
Evident
it
is
that
some
are
carried
away
by
delusion
,
who
believe
all
days
are
alike
,
and
so
every
day
should
be
kept
as
a
Sabbath
;
which
is
nothing
less
than
the
design
of
the
Devil
,
who
if
he
can
perswade
men
that
there
is
no
such
thing
as
a
Sacred
Rest
,
or
any
one
day
required
by
Authority
from
Christ
,
will
soon
bring
them
to
observe
no
day
at
all
;
and
so
all
Gospel-worship
,
Religion
,
Piety
,
and
the
special
Day
of
Worship
will
soon
fall
together
.
2.
Nay
,
and
I
am
satisfied
,
that
one
grand
cause
of
the
lamentable
decay
of
true
Zeal
and
Piety
,
and
of
the
grievous
witherings
among
us
in
these
days
,
is
that
sad
carelesness
and
looseness
about
a
due
and
religious
observance
of
the
Lord's
Day
:
For
when
more
Conscience
was
made
of
the
Dutys
of
this
Day
,
how
did
Religion
and
strict
Godliness
flourish
in
this
Nation
,
and
in
the
Churches
of
Christ
and
godly
Families
?
Nor
will
it
be
better
till
a
Reformation
be
attained
in
this
case
.
3.
Yet
,
P.
317.
as
Reverend
Owen
observes
,
several
Instances
there
are
of
the
Miscarriages
of
men
on
the
one
hand
and
on
the
other
:
Some
formerly
,
and
may
be
now
,
think
they
are
obliged
to
keep
the
Lord's
Day
after
the
manner
the
Jews
kept
the
old
Sabbath
.
To
which
I
might
add
,
some
are
too
Pharisaical
in
this
matter
.
There
hath
been
(
saith
the
Doctor
)
some
excess
in
directions
of
many
given
about
the
due
sanctification
of
the
Lord's
Day
,
which
indeed
he
calls
severe
directions
about
Dutys
,
and
manner
of
performance
;
on
which
some
others
have
taken
occasion
thereby
to
seek
Relief
,
and
have
rejected
the
whole
Command
.
So
that
it
appears
in
this
,
as
in
many
other
cases
,
men
are
ready
to
run
into
extreams
on
the
one
hand
or
the
other
.
Directions
,
Day
of
holy
Rest
,
which
either
for
the
matter
of
them
,
or
the
manner
prescribed
,
have
no
sufficient
warrant
or
foundation
in
the
Scripture
.
Whereas
some
have
made
no
distinction
between
the
Sabbath
as
Moral
[
*
](A47576-e68060-b)
*
That
is
,
one
day
in
seven
,
as
he
calls
it
,
a
moral
positive
elsewhere
.
,
and
as
Mosaical
,
unless
it
be
merely
in
the
change
of
the
Day
;
and
so
have
endeavour'd
to
introduce
the
whole
practice
required
on
the
latter
into
the
Lord's
Day
.
Nay
,
as
I
shall
shew
you
,
they
have
asserted
the
simple
morality
of
the
fourth
Commandment
to
consist
in
the
observance
of
the
precise
First-day
of
the
Week
,
or
the
Lord's
Day
,
as
the
Saturday
Sabbatarians
do
on
the
Seventh
;
which
is
no
small
Error
on
both
sides
,
and
is
attended
,
as
I
have
proved
,
with
great
Absurdities
,
and
dangerous
Consequences
.
Therefore
if
any
ask
how
should
we
observe
the
Lord's
Day
;
for
we
are
fully
satisfied
,
say
they
,
that
is
the
Day
the
Lord
hath
made
as
the
Day
of
Rest
and
solemn
Worship
under
the
Gospel
.
I
answer
,
First
Negatively
,
not
after
that
legal
,
severe
,
or
strict
manner
,
as
was
the
Jewish
Sabbath
under
the
Law
.
I
am
perswaded
some
good
Men
in
the
last
Century
have
by
an
over-heated
Zeal
,
stumbled
many
godly
Christians
,
by
pressing
the
Lord's
Day
observance
just
after
the
manner
of
the
old
Jewish
Sabbath
;
as
if
one
precise
Day
of
Worship
was
a
pure
moral
Precept
.
But
if
the
morality
of
the
fourth
Command
consisted
not
in
the
observation
of
the
precise
Seventh-day
,
as
I
have
shewed
,
besure
it
doth
not
in
the
observance
of
the
First-day
,
tho
it
be
our
Duty
,
by
mere
positive
Right
,
to
keep
it
wholly
to
the
Lord
.
And
should
we
press
the
observance
of
the
Lord's
Day
with
that
severity
and
strictness
the
Seventh-day
Sabbath
was
to
be
observed
,
we
should
bring
our
People
into
equal
bondage
with
the
Jews
of
old
.
But
let
us
avoid
all
Extreams
on
either
hand
;
for
as
I
hinted
,
some
Learned
Men
formerly
[
*
](A47576-e68240-b)
*
And
there
are
too
many
of
this
sort
also
in
our
days
.
opened
a
door
to
loosness
and
licentiousness
on
the
one
hand
,
by
not
allowing
the
First-day's
observance
to
be
of
Divine
Institution
,
and
so
allowed
of
Sports
and
carnal
Delights
on
the
Lord's
Days
:
I
might
mention
Mr.
Primrose
,
Dr.
Heylin
,
Pocklington
,
&c.
So
others
't
is
evident
have
exceeded
as
much
on
the
other
hand
;
but
't
is
best
to
keep
in
a
medium
betwixt
both
.
Therefore
in
the
Negative
,
1.
I
do
not
believe
it
is
unlawful
to
kindle
a
Fire
on
the
Lord's-day
,
because
't
is
not
forbid
in
the
Gospel
,
as
it
was
under
the
Law
on
the
old
Sabbath-day
.
2.
I
do
not
believe
't
is
unlawful
to
travel
further
than
a
Jewish
Sabbath-days
Journey
;
whether
to
to
hear
a
Sermon
,
or
to
visit
a
sick
Person
,
or
the
like
.
We
have
no
bounds
under
the
Gospel
,
p.
353.
saith
Dr.
Owen
,
for
a
Sabbath-days
Journy
,
provided
it
be
for
Sabbath
Ends.
In
brief
,
all
Pains
or
Labour
that
our
Station
and
Condition
in
this
World
,
as
Troubles
may
befal
us
,
make
necessary
,
as
that
without
which
we
cannot
enjoy
the
solemn
Ends
and
Uses
of
this
sacred
Day
of
Rest
,
are
no
way
inconsistent
with
the
due
observation
of
it
.
It
may
be
the
lot
of
one
Man
to
take
so
much
pains
,
and
to
travel
so
far
for
and
in
the
due
Celebration
of
the
Lord's-day
,
as
if
another
should
do
the
like
without
his
Occasions
and
Circumstances
,
it
would
be
a
profanation
of
it
.
3.
I
do
not
believe
it
unlawful
to
dress
a
Dinner
or
Supper
on
the
Lord's-day
.
Refreshments
helpful
to
Nature
so
far
as
to
refresh
it
,
that
it
may
have
a
supply
of
Spirits
to
go
on
chearfully
in
the
Duties
of
holy
Worship
(
saith
the
Doctor
)
are
lawful
and
useful
:
to
macerate
the
Body
with
Abstinences
on
this
day
,
is
required
of
none
;
and
to
turn
it
into
a
Fast
,
or
to
fast
upon
this
day
,
is
generally
condemn'd
by
the
Antients
.
Wherefore
to
forbear
provision
of
necessary
Food
for
Families
on
this
day
,
is
Mosaical
;
and
the
enforcement
of
the
particular
Precepts
about
not
kindling
a
Fire
on
this
day
,
baking
and
preparing
the
Food
of
it
the
day
before
,
cannot
be
insisted
on
without
a
Re-introduction
of
the
seventh
Day
precisely
,
to
whose
observation
they
were
annexed
,
and
thereby
of
the
Spirit
of
the
old
Covenant
.
1.
Provided
always
these
Refreshments
be
seasonable
for
the
time
of
them
,
and
not
when
publick
Duties
require
our
attendance
on
them
.
And
,
2.
Accompanied
with
singular
regard
to
the
Rules
of
Temperance
;
As
(
1.
)
That
there
be
no
appearance
of
Evil.
(
2.
)
That
Nature
be
not
charged
with
any
kind
of
Excess
,
so
far
as
to
be
hindered
rather
than
assisted
in
the
Duties
of
the
Day
.
(
3.
)
That
they
are
accompanied
with
Gravity
and
Sobriety
,
and
Purity
of
Conversation
.
—
To
which
let
me
add
,
certainly
Masters
of
Families
ought
to
take
heed
they
do
not
put
their
Servants
upon
greater
Labour
on
that
day
[
*
](A47576-e68560-b)
*
Nor
their
Beasts
neither
,
since
God
allows
them
this
one
day
of
the
Week
for
Rest
.
than
needs
must
,
so
as
to
hinder
them
from
a
due
attendance
as
often
as
possible
on
God's
publick
Worship
.
Now
what
Dr.
Owen
saith
,
quite
differs
from
that
overheated
Zeal
which
appeared
in
some
Godly
Ministers
in
former
times
.
What
think
you
of
what
Dr.
White
[
†
](A47576-e68610-b)
†
Bishop
of
Ely
on
the
Sabbath
,
p.
235.
Mr.
Tho.
Rogers
Pref.
before
the
Articles
.
relates
in
his
Treatise
of
the
Sabbath
,
concerning
some
Zealots
in
his
time
about
sixty
years
ago
?
I
have
read
,
and
many
there
be
alive
which
will
justify
it
,
how
it
was
preach'd
in
a
Market
Town
in
Oxfordshire
,
that
to
do
any
servile
Work
or
Business
on
the
Lord's-day
,
is
as
great
a
Sin
as
to
kill
a
Man
,
or
to
commit
Adultery
.
It
was
preached
in
Somersetshire
,
that
to
throw
a
Bowl
on
the
Sabbath-day
,
is
as
great
a
Sin
as
to
kill
a
Man
.
It
was
preached
in
Norfolk
,
that
to
make
a
Feast
,
or
Wedding
Dinner
on
the
Lord's-day
,
day
,
is
as
great
a
Sin
as
for
a
Father
to
take
a
Knife
and
cut
his
own
Child's
Throat
.
It
was
preached
in
Suffolk
,
(
I
can
name
the
Man
,
and
I
was
present
when
he
was
convened
before
his
Ordinary
for
preaching
the
same
)
that
to
ring
more
Bells
than
one
on
the
Lord's-day
to
call
the
People
to
Church
,
is
as
great
a
Sin
as
to
commit
Murder
.
Such
unaccountable
Zeal
hath
done
no
small
mischief
to
the
Cause
of
Christ
.
Two
things
I
observe
from
what
the
Doctor
notes
:
1.
That
these
Men
thought
we
are
under
the
like
Obligation
in
observance
of
the
first
Day
,
as
the
Jews
were
on
their
seventh
Day
.
2.
That
they
thought
the
Morality
of
the
fourth
Commandment
consisted
in
the
observation
of
the
Lord's-day
,
or
the
first
Day
of
the
week
,
and
so
is
a
pure
Moral
Precept
;
both
which
I
utterly
deny
,
and
the
contrary
I
have
proved
.
Secondly
,
in
the
Affirmative
I
do
say
,
that
the
first
Day
,
tho
it
be
of
mere
positive
Right
,
ought
to
be
observed
wholly
to
the
Lord
:
He
that
observes
a
day
,
let
him
observe
it
to
the
Lord
;
and
day
,
much
more
the
Lord's-day
.
(
1.
)
To
the
Lord
,
not
to
our selves
,
i.e.
for
our
external
Profit
,
or
Pleasure
.
(
2.
)
To
the
Lord
,
that
is
,
the
whole
day
;
not
a
part
of
it
,
but
the
whole
day
from
Morning
to
Evening
.
III.
That
we
begin
the
Day
early
in
the
Morning
,
first
in
private
,
and
then
in
Family
Devotion
.
1.
In
reading
some
part
of
God's
Word
;
and
,
2.
In
Prayer
,
laying
aside
all
worldly
business
but
what
is
of
absolute
necessity
,
and
as
much
as
in
us
lies
,
all
worldly
Discourse
,
and
earthly
or
worldly
Thoughts
;
that
the
Lord
on
his
Day
may
have
our
Hearts
as
well
as
our
Ears
,
Tongues
and
Feet
:
and
then
to
attend
the
publick
Worship
,
and
that
early
;
on
the
first
Day
of
the
week
to
seek
Jesus
,
as
Mary
Magdalen
did
.
Certainly
it
is
a
horrid
shame
in
any
to
take
more
liberty
for
Sleep
,
or
otherwise
to
gratify
the
Flesh
on
this
day
than
they
do
on
other
days
of
the
week
,
when
imploy'd
in
doing
their
own
Business
.
Do
Men
require
the
whole
Day
,
and
with
the
greatest
care
and
diligence
,
to
do
their
Work
?
And
doth
not
the
holy
God
require
our
utmost
care
and
diligence
in
his
Work
and
Service
?
Cursed
is
the
Deceiver
which
hath
in
his
Flock
a
Male
,
and
voweth
and
sacrificeth
unto
the
Lord
a
corrupt
thing
,
&c.
Again
it
is
said
,
Cursed
be
he
that
doth
the
Work
of
the
Lord
negligently
or
deceitfully
;
that
is
,
with
a
cold
and
careless
Spirit
.
My
Brethren
,
God
is
a
great
King
,
and
a
jealous
God
for
his
Name
,
and
sacred
Worship
:
will
be
sanctified
by
all
that
draw
near
to
him
.
And
we
must
,
I
say
,
shew
greater
Care
and
Zeal
in
our
serving
him
on
his
Day
,
if
possible
,
than
in
doing
Work
for
Man
.
(
1.
)
He
requires
it
of
us
:
Whatsoever
thy
hand
findeth
to
do
,
do
it
with
thy
might
.
(
2.
)
He
more
deserves
it
from
our
hands
:
Should
a
Servant
come
to
his
day's
Work
at
ten
a
Clock
,
certainly
his
Master
would
soon
turn
him
off
.
O
take
heed
lest
God
severely
rebuke
you
for
your
sloth
and
carelesness
in
not
attending
early
on
his
publick
Worship
.
IV.
In
the
Evening
to
close
the
Lord's-day
in
reading
,
instructing
our
Families
,
and
in
repeating
what
we
have
heard
,
or
in
meditating
thereon
,
and
in
Prayer
,
and
singing
of
Psalms
,
Hymns
,
and
Spiritual
Songs
.
Thus
the
Primitive
Christians
kept
the
Lord's
Day
[
*
](A47576-e69200-b)
*
Read
Dr.
Young
on
the
Lord's
Day
of
the
next
Age
to
the
Apostles
.
.
V.
Preparation
for
the
Publick
Worship
is
very
necessary
;
therefore
besure
you
always
come
into
the
Church
from
your
Closets
,
bearing
your
Ministers
upon
your
Hearts
,
that
so
the
Word
of
God
may
run
and
be
glorified
,
and
your
own
Souls
secretly
fed
and
edified
together
.
And
let
no
small
matters
hinder
you
,
neither
the
length
of
the
way
,
nor
weather
;
say
with
your self
,
Sure
I
would
not
make
these
a
plea
or
excuse
,
were
I
to
receive
some
great
earthly
Profit
.
VI.
As
to
the
Publick
Worship
,
that
consists
in
reading
God's
Word
,
Preaching
,
Prayer
,
and
singing
of
Psalms
,
with
a
free
and
charitable
contribution
for
the
poor
Saints
on
every
First-day
of
the
Week
;
and
if
our
Congregations
do
not
need
such
a
weekly
Collection
,
yet
it
ought
to
be
made
for
others
who
may
need
our
help
:
In
which
Contribution
every
one
,
save
Receivers
,
ought
to
be
Givers
,
according
to
their
Ability
,
tho
it
be
but
two
Mites
;
and
often
on
this
day
also
the
Lord's
Supper
is
to
be
celebrated
.
These
were
the
practices
of
the
Primitive
Christians
,
as
Dr.
Young
abundantly
hath
shewed
out
of
the
Writings
of
the
first
Antient
Fathers
,
as
Ignatius
,
Justin
Martyr
,
&c.
VII
.
Meditation
is
a
great
Duty
on
the
Lord's
Day
,
Majesty
,
Greatness
,
Omnisciency
and
Holiness
of
God
,
in
our
Approaches
to
him
in
Prayer
and
hearing
his
Word
,
&c.
and
so
on
all
the
days
of
our
lives
.
(
2.
)
We
ought
to
meditate
on
Jesus
Christ
in
a
peculiar
manner
,
as
the
special
Author
of
that
Ordinance
in
which
we
approach
to
him
,
and
come
together
to
celebrate
.
Consider
his
Rest
:
God
takes
up
his
Rest
in
Christ
,
his
Satisfaction
and
Complacency
in
him
,
and
in
the
Way
and
Covenant
of
Rest
,
for
us
thro
him
;
therefore
this
is
a
sutable
Subject
of
Meditation
on
this
day
.
(
3.
)
Let
us
meditate
upon
the
Glory
and
Excellency
of
Christ's
Person
,
and
of
his
wonderful
Love
.
(
4.
)
The
Day
it self
,
and
its
sacred
Services
,
are
to
be
meditated
upon
,
and
those
Privileges
we
are
partakers
of
.
On
this
Day
our
Rest
was
perfected
;
for
then
Christ
rose
again
for
our
Justification
,
and
spoke
Peace
to
his
Disciples
;
and
so
he
doth
to
us
.
On
this
day
we
were
justified
in
Christ
,
accepted
in
Christ
,
pardoned
in
Christ
,
as
in
our
Head
and
Representative
on
that
very
First-day
he
rose
from
the
Dead
.
Therefore
let
Faith
on
this
day
be
exercised
,
and
let
us
labour
for
thankful
Hearts
,
and
rejoice
with
singing
on
this
day
which
the
Lord
hath
made
to
this
end
.
Caution
.
Let
all
take
heed
that
none
profane
the
Lord's
Day
,
nor
any
way
cast
contempt
upon
it
;
which
may
be
done
many
ways
.
1.
By
doing
servile
Work
on
this
day
out
of
a
covetous
mind
;
2.
By
walking
in
the
Fields
for
their
own
carnal
pleasure
and
recreation
.
O
this
is
an
abominable
Evil.
3.
In
gaming
,
and
playing
,
or
sporting
on
the
Lord's
Day
.
4.
In
taking
upon
them
needless
Journeys
to
visit
their
Friends
,
because
they
cannot
,
they
pretend
,
spare
any
other
day
to
do
it
,
for
fear
of
outward
loss
to
themselves
and
Families
;
Christ
shall
suffer
the
loss
of
his
Honour
and
Service
,
rather
than
they
will
lose
any
part
of
one
of
their
own
days
.
5.
Some
will
not
spare
time
on
working
days
for
themselves
or
Servants
to
take
a
Potion
of
Physick
to
remove
Distempers
of
the
Body
,
but
refer
it
to
the
Lord's
Day
;
which
certainly
is
a
horrid
Evil
:
And
can
they
think
God
will
bless
that
Physick
?
Is
it
not
Sacrilege
to
rob
God
of
his
Day
(
for
any
external
advantage
)
which
he
hath
dedicated
and
set
apart
for
his
own
Worship
?
&c.
He
that
converts
any
time
of
the
Lord's
Day
,
's
Body
of
Divinity
,
p.
335.
saith
one
,
to
worldly
Business
,
is
a
worse
Thief
than
he
that
robs
on
the
High-way
:
for
such
a
Thief
does
but
rob
Man
,
but
this
Thief
robs
God
,
he
robs
him
of
his
Day
.
6.
Such
as
spend
part
of
it
in
casting
up
their
Debts
,
or
setting
their
Shop-books
right
.
7.
Such
as
take
liberty
to
lie
long
abed
on
the
Lord's
Day
,
and
prefer
their
carnal
Ease
above
the
Honour
of
Christ
and
his
sacred
Worship
,
to
the
reproach
of
his
Church
,
and
grief
of
his
Ministers
.
8.
Such
as
spend
more
time
on
the
Morning
of
the
Lord's
Day
,
to
dress
and
trim
their
Bodies
,
than
they
take
in
Prayer
,
Reading
,
and
Meditation
,
to
prepare
their
Souls
for
God's
holy
Worship
:
These
should
be
taken
notice
of
and
reproved
;
perhaps
all
the
Morning
is
spent
thus
,
and
not
two
Minutes
either
in
Prayer
,
Reading
,
or
Meditation
.
9.
Such
as
neglect
coming
into
the
publick
Worship
of
God
on
the
Lord's
Day
,
till
perhaps
near
half
the
Dutys
of
Worship
are
over
:
by
this
God
is
provoked
,
and
shame
attends
our
Assemblies
,
and
our
Sacred
Religion
is
exposed
to
reproach
.
How
far
do
the
Papists
for
Zeal
in
their
false
Religion
out-do
many
who
would
be
thought
the
most
refined
Protestants
?
How
early
are
they
at
their
Devotion
on
this
day
,
as
well
as
on
other
days
of
the
Week
?
Let
us
reform
in
this
case
for
the
Lord's
sake
,
or
else
throw
off
our
Profession
:
God's
Soul
loaths
lukewarmness
;
let
us
either
be
hot
or
quite
cold
,
lest
God
spew
us
out
of
his
Mouth
.
10.
In
worldly
and
needless
Discourses
:
how
much
time
on
the
Lord's
Day
is
this
way
idly
wasted
,
and
the
day
this
way
profaned
,
as
well
as
in
many
other
ways
,
which
I
shall
now
omit
to
mention
.
To
close
all
,
Let
us
make
due
preparation
for
the
Worship
of
God
on
his
Day
,
and
rejoice
at
the
approach
thereof
,
wherein
we
have
a
Prize
for
our
Souls
put
into
our
hands
,
and
may
injoy
God's
Presence
if
not
wanting
to
our selves
.
This
is
the
Queen
of
Days
(
as
Ignatius
called
it
)
which
God
hath
crowned
with
Blessings
;
on
which
day
the
Spirit
most
gloriously
descended
,
and
the
dew
of
the
same
Spirit
still
falls
upon
our
Souls
,
and
we
may
write
,
This
was
the
day
of
our
new
Birth
,
and
in
which
Christ
often
carried
our
Souls
into
his
Banquetting-house
,
and
also
feasted
us
with
the
fat
things
thereof
.
This
know
assuredly
,
as
you
grow
cold
in
respect
of
the
day
of
Worship
,
you
do
certainly
grow
cold
as
to
the
Worship
it self
:
and
in
this
lies
one
of
the
great
Evils
of
our
present
Day
.
What
Zeal
did
attend
Christians
in
this
Nation
in
former
times
!
and
how
religiously
did
they
observe
the
Lord's
Day
!
Let
us
call
to
mind
our
espousal
Love
,
and
do
our
first
Works
,
lest
Christ
remove
our
Candlesticks
out
of
their
places
.
FINIS
.