I
Having
met
with
a
Book
of
Doctor
Owen's
,
a
man
of
note
for
Piety
and
Learning
:
I
gladly
set
time
apart
to
read
,
and
consider
it
,
concluding
I
should
find
some
worthy
service
done
by
him
,
that
would
tend
to
the
good
of
the
present
,
and
succeeding
generations
:
although
I
did
expect
a
difference
might
remain
between
him
and
me
,
about
the
precise
Day
of
Rest
;
but
if
I
had
found
no
other
difference
between
me
and
him
,
nor
between
the
truth
and
him
,
then
I
might
in
reason
expect
.
I
was
resolved
to
signifie
to
him
in
a
Letter
,
what
in
his
Book
did
dis-satisfie
me
,
and
see
his
answer
,
(
if
it
might
have
been
obtained
)
before
I
did
openly
appear
against
him
.
Not
greatly
fearing
,
that
he
would
have
gone
farther
out
of
the
way
in
this
matter
,
than
many
Worthies
that
have
wrote
about
this
Subject
;
as
Mr.
Dod
,
Dr.
Bayly
,
Mr.
Chaudry
,
Mr.
Shepheard
,
and
several
others
,
who
,
from
a
conceit
that
the
Day
of
Sabbath
was
changed
to
the
first
day
of
the
week
,
by
Christ
;
argued
it
at
the
best
rate
they
could
,
but
still
with
this
circumspect
care
,
in
all
they
said
,
to
keep
the
Crown
as
honourably
as
they
could
,
upon
the
head
of
the
fourth
Commandment
.
Now
my
expectation
was
,
that
Dr.
Owen
,
who
I
conceive
hath
the
advantage
of
them
,
would
not
have
turned
more
crookedly
out
of
the
way
than
they
did
:
but
when
I
came
to
read
his
Book
,
I
saw
it
was
no
Letter
matter
,
but
it
was
a
piece
very
dishonourable
to
the
Christian
Religion
:
but
my
intention
is
not
to
meddle
with
all
I
dislike
,
but
to
speak
to
some
of
the
most
dangerous
mistakes
,
that
are
most
likely
to
snare
the
souls
of
men
;
but
withall
,
I
freely
confess
,
there
be
many
excellent
passages
of
Truth
asserted
by
him
,
if
he
had
not
plucked
down
with
one
hand
,
as
fast
as
he
built
with
the
other
.
The
best
of
his
sayings
I
shall
not
conceal
.
And
first
,
to
what
I
find
in
his
Epistle
,
take
,
and
it
is
worthy
.
The
publick
profession
of
Religion
,
and
the
rule
it
bears
in
the
minds
and
lives
of
men
,
cannot
be
maintained
without
a
due
observance
of
a
stated
day
of
Sacred
Rest
,
which
had
its
beginning
by
Gods
own
appointment
.
Now
this
is
a
true
saying
,
and
the
sense
of
the
most
Judicious
and
Godly
Ministers
among
us
this
day
,
who
will
be
as
ready
to
say
as
he
,
no
Sabbath
,
no
Religion
;
how
contrary
soever
both
they
,
and
the
Congregations
with
them
,
walk
to
this
Rule
.
Like
passages
we
find
in
the
third
page
,
[
where
he
,
complaining
of
mens
inventions
,
universally
perverting
the
state
of
all
things
made
of
God
,
giving
instance
in
that
Sacred
day
,
when
all
things
were
made
very
good
.
]
Now
nothing
can
be
more
evident
than
this
,
that
in
this
place
he
means
the
seventh
day
Sabbath
,
exprest
Gen.
2.
if
he
intended
his
meaning
should
be
known
by
his
words
.
But
again
,
after
some
worthy
acknowledgments
[
of
the
Advantages
,
that
lay
in
that
day
,
and
duty
of
keeping
it
,
then
he
sayes
,
it
might
be
so
still
to
the
sons
of
men
,
but
that
they
are
continually
finding
out
new
inventions
]
now
would
any
man
think
that
it
were
possible
,
after
such
a
testimony
borne
by
himself
for
that
day
;
and
telling
us
,
that
it
might
be
as
good
for
us
now
as
it
was
then
,
if
it
were
not
for
our
own
inventions
,
that
he
himself
should
prove
such
a
man
of
invention
,
as
presently
to
face
about
,
and
write
a
Book
of
inventions
,
against
this
very
day
and
duty
,
he
hath
borne
so
high
a
Testimony
for
;
as
in
the
fourteenth
page
of
his
Book
,
he
falleth
to
Nick-name
this
very
day
,
calling
it
the
[
Judaical
Sabbath
]
with
reproaching
them
as
[
unwary
and
unadvised
persons
that
keep
it
]
but
whether
against
his
Conscience
,
I
dare
not
say
,
but
against
his
principles
,
I
dare
say
,
he
doth
it
;
see
his
thirty
seventh
page
,
where
he
saith
expresly
,
[
the
name
given
in
Scripture
to
a
day
,
it
must
be
called
by
,
and
not
otherwise
]
now
this
is
true
;
for
if
we
call
any
thing
by
a
wrong
name
,
we
deceive
the
understandings
of
all
we
speak
to
,
and
also
transgress
the
Scripture
Rule
,
2
Tim
.
1.13
.
Hold
fast
the
form
of
sound
words
.
Therefore
,
how
he
hath
abused
Gods
Word
,
and
his
Reader
,
both
here
,
and
in
his
whole
fourth
exercitation
,
where
he
brands
the
Sabbath
with
that
name
of
Judaical
;
both
the
Reader
and
himself
may
judge
;
unless
he
can
find
the
Spirit
of
God
naming
the
seventh
day
Sabbath
Judaical
,
any
where
in
Scripture
.
But
I
hope
the
Doctor
,
in
the
writing
of
his
next
Book
,
will
remember
to
keep
a
little
closer
,
to
that
good
Doctrine
exprest
in
his
twentieth
page
namely
[
it
is
onely
walking
according
to
Rule
that
will
please
God
]
but
by
what
Rule
the
Doctors
Pen
writeth
,
is
meet
for
his
own
second
thoughts
,
for
so
irreconcileable
a
man
with
himself
,
I
think
is
hard
to
be
found
on
earth
;
for
in
his
twenty
third
page
,
there
he
first
proveth
,
from
Gen.
2.
and
Exod
.
20.
that
the
Sabbath
is
called
the
Seventh
day
,
and
within
a
few
lines
after
,
he
saith
,
it
is
not
absolutely
so
called
any
where
,
but
let
me
tell
him
,
he
will
take
upon
him
a
great
work
,
when
he
taketh
in
hand
the
proof
of
this
;
for
,
where-ever
it
is
made
mention
of
,
with
respect
to
any
appellations
of
any
day
in
the
week
,
the
Seventh
is
named
,
and
no
other
:
but
in
the
next
page
he
tells
us
,
[
the
Apostle
cast
out
of
use
this
appellation
of
the
seventh
day
,
now
under
the
New
Testament
,
and
hath
antiquated
it
]
but
what
Apostle
he
meaneth
,
and
where
we
shall
find
any
proof
for
any
of
this
,
the
D●ctor
tells
us
not
.
But
another
note
I
cannot
but
mind
the
Reader
of
,
in
his
second
Exercitation
,
where
,
after
the
writing
of
at
least
fifty
pages
,
proving
the
Sabbaths
beginning
in
Paradise
,
and
being
naturally
moral
,
the
law
of
our
Creation
,
and
the
like
;
he
sayes
,
it
was
[
absolutely
commensurate
to
the
Church-state
of
the
Jews
,
beginning
and
ending
with
it
]
To
this
,
I
say
,
for
the
Sabbaths
being
commensurate
to
the
Jewish
Church-state
,
I
see
no
reason
to
gainsay
him
;
for
my
own
Judgement
is
satisfied
,
that
the
Sabbath
is
commensurate
to
every
state
of
the
Church
,
and
to
every
age
of
the
world
;
there
is
no
reason
to
the
contrary
;
wherefore
should
it
not
as
well
as
its
fellows
?
first
,
second
,
third
,
fifth
,
sixth
,
seventh
,
eighth
,
ninth
,
and
tenth
.
But
how
it
comes
to
begin
and
end
with
the
Church
of
the
Jews
,
had
need
to
be
well
proved
first
;
and
secondly
,
well
reconciled
to
what
the
Doctor
hath
said
of
it
in
his
Book
,
which
two
works
will
cost
him
two
great
Books
more
,
before
it
be
effected
:
but
indeed
I
cannot
but
wonder
,
that
he
should
think
his
bare
word
proof
enough
for
such
things
as
few
men
in
the
Land
believe
to
be
true
,
besides
himself
.
But
now
,
on
the
contrary
,
the
Doctor
,
like
a
man
led
by
two
contrary
spirits
,
falls
a
contradicting
this
by
fresh
arguments
,
to
prove
the
seventh
day
Sabbath
naturally
moral
,
and
universal
;
as
in
the
121
,
122
,
124
,
125
,
126
,
127
,
and
128
,
pages
,
in
all
which
places
,
he
makes
it
his
business
to
prove
it
so
,
with
more
to
the
same
purpose
,
in
the
149
,
165
,
178
,
179
,
and
180
pages
,
unto
which
I
referr
the
Reader
,
as
being
too
numerous
to
be
here
inserted
.
But
I
shall
name
a
passage
or
two
,
and
so
proceed
;
for
he
argues
,
[
that
the
Cause
he
pleads
,
the
command
in
the
Decalogue
will
bear
,
and
that
the
Sabbath
hath
an
original
right
by
birth
,
amongst
the
society
of
the
Decalogue
,
the
reason
is
rendred
,
because
the
seventh
day
,
or
a
seventh
day
,
in
a
septenary
revolution
,
is
expresly
commanded
]
but
being
conscious
to
himself
that
this
assertion
tends
to
confirm
those
rationall
men
,
that
believe
and
say
,
that
nothing
more
nor
less
is
commanded
in
the
fourth
Command
,
but
the
seaventh
day
Sabbath
;
he
presently
falls
to
contradict
both
himself
and
the
truth
,
saying
,
[
that
they
speak
not
only
uncertainly
but
certainly
false
,
who
say
the
fourth
command
injoynes
the
keeping
of
the
seventh
day
,
precisely
,
and
that
the
words
of
the
Apostle
seems
to
lye
expresly
against
it
]
but
the
best
out
is
,
he
neither
names
the
Apostle
,
nor
the
place
;
but
you
mey
well
know
the
reason
is
,
because
they
are
not
to
be
found
in
Scripture
.
But
notwithstanding
these
and
such
like
contradictions
,
yet
he
goes
on
to
prove
the
morality
and
equlaity
of
the
fourth
command
with
the
Rest
,
and
amongst
many
other
lively
passages
,
this
is
one
:
[
That
it
hath
an
equall
share
with
the
rest
of
the
nine
in
all
the
priviledges
of
the
whole
page
186.
and
this
he
backeth
with
pregnant
arguments
,
taking
from
[
Gods
declaring
it
with
his
own
voice
,
and
writing
twice
with
his
own
finger
in
Tables
of
Stone
,
and
saith
,
it
is
the
Law
,
God
promiseth
to
write
in
the
hearts
of
his
elect
,
and
observes
that
the
Church
of
England
prayes
as
well
for
the
writing
of
the
law
,
of
the
Sabbath
in
their
hearts
,
as
any
other
of
the
nine
.
]
And
I
shall
second
the
Doctor
with
this
observation
,
that
indeed
it
appears
to
me
beyond
a
doub●
,
that
this
Law
is
written
fair
enough
to
be
read
in
the
hearts
of
men
,
and
such
men
who
never
kept
Sabbath
,
nor
never
intend
to
do
,
should
it
notwithstanding
pray
so
seriously
at
the
reading
of
that
Law
,
The
Lord
have
mercy
upon
us
,
and
incline
our
hearts
to
keep
this
Law
.
Another
substantial
argument
he
draws
from
its
being
lodged
in
the
ark
with
the
other
nine
,
where
none
of
the
other
Laws
were
put
;
and
indeed
the
consideration
of
it
alone
is
enough
to
ingage
any
considering
person
to
make
great
conscience
of
keeping
every
tittle
of
that
Law
;
for
who
that
considers
Christ
was
typified
thereby
,
to
remove
the
curse
of
the
Law
,
and
to
write
it
in
the
hearts
of
his
elect
,
as
the
D●ctor
saith
,
with
what
is
further
urged
by
him
from
page
181
to
193
,
can
well
harden
his
heart
so
high
against
God
,
as
to
find
or
seek
out
inventions
to
break
the
Sabbath
,
or
any
other
of
these
ten
words
.
Next
,
the
Doctor
proves
the
duration
and
morality
of
the
Sabbath
,
and
that
undeniably
:
unless
you
will
deny
the
Sun
shines
when
the
shadow
shows
the
time
of
day
on
the
Dyal
.
from
Mat
.
24.20
.
Mat
.
5.17
,
18
,
19.
James
2.10
,
11.
presently
endeavouring
to
pull
down
all
he
had
built
in
saying
[
that
what
he
had
taught
reached
not
to
the
seventh
day
precisely
,
page
196
]
but
in
the
103
page
I
find
an
argument
levied
against
the
whole
Doctrine
,
and
scope
of
his
Book
,
which
cuts
the
sinews
and
strength
of
all
his
design
in
two
.
The
sum
of
all
which
is
this
,
that
there
is
but
one
Sabbath
only
spoken
of
in
the
Old
Testament
;
for
the
Doctors
business
is
to
find
the
first
days
Sabbath
,
and
the
seventh
days
sabbath
,
both
in
the
fourth
Commandment
,
or
else
the
Book
is
without
design
,
or
the
design
of
it
unknowable
,
but
let
us
see
the
Doctors
answer
.
And
first
he
answers
by
way
of
Concession
[
That
never
any
sober
person
fancied
two
sabbaths
in
the
Old
Testament
]
to
which
I
say
,
what
hath
the
Dr.
been
doing
all
this
while
then
;
for
he
hath
written
two
hundred
pages
to
prove
the
first
day
sabbath
from
the
fourth
Commandment
,
the
2
Gen.
and
Esaiah
58.
he
need
not
to
have
been
at
the
trouble
to
write
two
pages
to
prove
the
seventh
day
sabbath
from
thence
;
for
that
was
never
any
mans
doubt
.
Secondly
the
Dr.
[
puts
prudent
men
to
distinguish
between
the
sabbath
exprest
in
the
Law
of
our
creation
,
But
will
not
the
Reader
think
it
strange
to
find
him
after
this
indeavouring
to
prove
3.
Sabbaths
from
thence
,
one
Moral
,
and
another
Judaical
,
and
a
third
a
first
day
Sabbath
of
a
Gospel
Nature
.
and
the
same
seventh
day
sabbath
fitted
to
the
Jewish
Church
State
,
and
the
Covenant
they
were
under
]
But
I
dare
be
bold
to
say
that
he
that
can
find
two
such
seaventh
days
sabbaths
,
distinguished
in
the
fourth
Commandement
,
in
any
Bible
that
this
age
affords
,
is
a
man
of
skill
,
but
what
if
he
could
find
his
impossible
distinction
,
he
is
still
but
where
he
was
,
and
neither
the
Sabbath
in
the
fourth
Commandment
,
nor
that
fitted
to
the
Jewish
Covenant
,
as
he
calls
it
,
can
be
first
days
Sabbath
;
he
is
still
as
short
of
that
as
he
was
before
he
distinguished
,
but
he
goes
on
with
the
like
words
,
till
he
concludes
his
answer
with
this
confusion
.
[
Nor
is
here
the
least
appearance
of
two
sabbaths
,
but
one
only
is
commanded
unto
all
,
and
determined
unto
a
certain
day
,
for
the
use
of
some
for
a
season
]
what
he
means
by
no
appearance
of
two
Sabbaths
,
is
worthy
our
knowledge
;
for
if
he
speaks
of
the
the
Scriptures
,
then
it
is
true
there
is
no
appearance
of
any
more
then
one
Sabbath
only
;
but
if
he
speaks
of
his
own
book
and
words
,
nothing
can
be
spoken
more
false
,
for
he
hath
asserted
two
in
this
very
same
205
page
[
The
one
day
belonging
to
the
Covenant
of
works
,
and
the
other
to
the
Covenant
of
grace
by
Jesus
Christ
,
and
this
of
the
precise
seventh
day
to
the
Covenant
of
works
]
and
if
there
be
the
precise
seventh
day
,
and
the
precise
first
day
,
and
these
belong
to
two
so
distinct
Covenants
,
how
can
he
say
there
is
no
appearance
of
any
more
then
one
?
and
yet
he
adds
in
the
second
line
[
But
one
only
is
commanded
unto
all
]
these
thing
;
hang
together
like
Pibble
Stones
in
a
Halter
;
for
if
one
Sabbath
be
commanded
unto
all
,
of
what
use
is
the
Doctors
book
in
the
world
,
unless
to
work
strife
;
but
he
proceeds
[
and
determined
unto
a
certain
day
for
the
use
of
some
for
a
season
]
this
hath
a
strange
look
,
what
commanded
unto
all
,
and
yet
but
for
the
use
of
some
;
but
I
shall
leave
this
for
the
Doctor
to
interpret
.
Next
he
tells
us
[
that
one
day
in
seven
olny
,
and
not
the
seven●h
precisely
,
is
directly
and
immediately
enjoyned
in
the
Decalogue
]
but
who
knows
not
how
contrary
this
assertion
is
,
God
himself
directly
in
the
Letter
of
the
Text
,
calls
the
seventh
day
the
Sabbath
day
,
giving
both
the
names
to
one
,
and
the
self
same
day
,
as
all-men
know
that
ever
read
the
C●mmandments
.
This
he
goes
over
again
with
,
in
the
next
page
,
affirming
,
[
The
Reasons
in
the
command
do
no
more
respect
the
seventh
day
,
then
any
other
in
seven
]
which
how
contrary
it
is
to
the
express
Letter
of
the
fourth
Commandment
,
is
manifest
,
but
with
this
notable
contradiction
[
six
days
are
granted
to
labour
,
that
is
,
in
number
,
and
not
more
in
a
septenary
revolution
.
]
Now
this
is
true
beyond
all
reasonable
mens
doubts
,
and
therefore
it
is
impossible
for
the
first
day
to
be
a
Sabbath
;
for
though
it
be
often
said
that
the
Sabbath
was
changed
from
the
seventh
day
to
the
first
;
Yet
it
is
altogether
impossible
to
prove
it
,
either
by
Scripture
or
antiquity
,
and
flat
against
the
Doctors
own
words
;
for
if
six
days
in
number
be
granted
to
work
in
between
Sabbath
and
Sabbath
,
as
it
certainly
is
in
the
great
Charter
of
the
fourth
Command
,
Six
days
shalt
thou
labour
and
do
all
thy
work
.
Then
it
is
impossible
that
the
first
day
next
insuing
the
Sabbath
,
can
be
made
a
Sabbath
without
the
manifest
breach
of
that
great
grant
in
that
divine
Charter
confirmed
by
Jesus
the
Mediator
,
to
one
jot
or
tittle
(
which
jot
is
the
smallest
Letter
in
the
Hebrew
Alphabet
)
now
if
Christ
have
established
that
Law
in
all
its
commands
and
grants
,
Mat
.
5.18
.
then
it
is
impossible
for
more
then
seven
days
,
to
be
between
Sabbath
and
Sabbath
,
the
next
week
after
the
Resurrection
without
as
manifest
an
intrenchment
upon
that
sacred
command
where
all
flesh
is
thus
limited
,
but
the
seventh
day
the
Sabbath
of
the
Lord
thy
God
,
thou
shalt
not
do
any
work
;
now
for
a
man
to
say
so
frequently
[
the
sabbath
hath
a
septenary
return
,
and
that
its
one
in
seven
absolutely
,
or
one
in
the
revolution
of
seven
,
and
that
every
week
or
seven
days
had
a
sabbath
in
it
]
and
that
so
often
repeated
,
and
yet
at
other
turns
speak
that
which
is
so
absolutely
inconsistent
herewith
,
manifestly
discovering
how
he
was
bewildered
and
hard
put
to
it
between
the
two
parties
he
fights
against
;
to
the
●ne
he
saith
[
it
began
in
Paradise
and
all
the
Patriarch
kept
it
,
and
the
Decalogue
will
bear
the
cause
he
pleads
,
and
the
accepted
time
of
Gods
Worship
is
declared
and
determined
in
the
fourth
Commandment
]
with
many
like
expressions
;
but
when
he
speaks
to
the
other
party
that
practice
what
he
teacheth
them
,
then
he
tells
us
[
we
are
unwary
and
unadvised
persons
for
keeping
it
,
putting
a
nick
name
upon
it
Judaical
]
and
would
make
us
believe
it
began
and
ended
with
the
Church
State
of
the
Jews
and
such
like
contradictions
,
not
only
to
the
express
testimony
of
Gods
word
,
but
to
his
own
●ffirmations
plain'd
and
express
in
a
multitude
of
places
,
as
in
th●
209
page
,
where
he
hath
to
doe
with
those
that
would
have
〈◇〉
●●bbath
Typical
,
there
he
riseth
up
like
a
Gyant
,
and
tells
ther●
〈◇〉
was
given
before
the
first
promise
of
Christ
,
and
that
in
th●
state
of
●nnocency
,
and
under
the
Covenant
of
works
in
perfect
force
,
wherein
there
was
no
respect
to
the
Mediation
of
Iesus
Christ
]
now
here
the
Dr.
may
be
believed
;
but
then
it
is
not
possible
to
believe
him
,
when
he
saith
,
[
it
began
and
ended
with
the
Iewish
Church
State
]
nor
in
those
many
contradictions
to
it
all
along
in
his
Book
as
in
this
very
page
he
undermineth
this
Building
to
set
up
that
new
device
of
the
first
day
Sabbath
,
he
fetcheth
his
compass
(
as
all
must
do
)
that
have
no
direct
proof
,
brings
in
this
story
,
[
Of
Christ
,
laying
the
Foundations
of
the
new
Heavens
and
the
new
Earth
in
his
Resurrection
.
]
This
speech
,
with
more
of
like
sort
are
not
to
be
owned
,
and
enough
to
make
the
Jews
abhorr
the
Christian
Religion
,
when
so
great
a
Christian
Doctor
shall
speak
such
things
as
they
and
all
men
know
to
be
so
false
;
such
things
are
lookt
for
indeed
,
2
Pet
.
3.
10
,
11
,
12
,
13
,
14.
but
that
need
not
be
,
if
Christ
fell
upon
this
work
so
long
ago
.
Secondly
,
I
answer
,
if
the
first
day
were
Sabbath
,
now
by
institution
,
as
he
saith
it
is
,
page
25
,
or
if
he
could
prove
it
by
express
testimonies
of
Scripture
,
as
he
promised
to
doe
,
Page
17.
I
cannot
believe
he
would
have
brought
such
pittiful
proof
as
this
is
,
that
needs
proving
every
word
of
it
,
but
here
is
no
Text
urged
for
any
of
these
assertions
;
but
if
any
could
have
been
found
,
there
was
great
need
of
them
.
But
thirdly
,
suppose
that
at
the
Resurrection
there
had
been
the
foundation
of
the
Heavens
and
the
new
Earth
laid
,
what
ground
had
this
been
to
make
the
day
a
Sabbath
?
without
an
institution
it
would
have
been
but
will
worship
.
But
Fourthly
,
if
it
were
true
as
it
is
not
,
what
agreement
is
there
in
his
parallel
?
what
reason
is
there
that
his
new
Sabbath
must
begin
the
first
day
?
the
foundations
of
the
new
Heavens
and
new
Earth
is
laid
,
whereas
God
did
not
so
,
he
finished
his
work
before
he
sanctified
the
Sabbath
,
but
the
Doctor
is
very
forward
in
the
advance
of
his
new
Sabbath
,
not
staying
till
the
work
is
finished
;
more
forward
then
he
is
like
to
have
any
thanks
for
his
labour
at
the
day
of
Judgment
,
in
the
212
and
213
pages
he
comes
to
show
[
the
sad
inconveniencies
and
confusion
that
comes
by
taking
out
of
Gods
hand
the
division
between
the
time
that
is
allowed
us
for
our
own
occasions
,
and
what
is
to
be
spent
in
his
service
,
and
particularly
for
casting
off
his
example
in
working
six
days
,
and
resting
the
seventh
]
what
for
substance
can
a
Sabbath
keeper
say
more
,
who
would
not
take
the
D
ctor
to
be
one
if
he
were
congruous
to
himself
.
See
also
the
fulness
of
his
Testimony
,
pag
.
19.
20.
where
he
confesseth
[
the
day
of
rest
hath
uncontroulable
testimony
in
Scripture
,
in
the
light
of
nature
,
and
practice
of
the
Church
,
from
the
beginning
of
the
world
,
not
confining
himself
to
Gospel
days
]
(
as
his
own
Phrase
is
)
now
if
the
Doctor
mean
as
he
saith
,
the
seventh
day
is
the
Sabbath
by
his
own
words
,
and
as
full
a
Testimony
as
ever
came
or
can
come
from
the
Pen
of
any
Scri●e
;
for
what
can
be
more
evident
then
this
,
that
Gods
example
leads
us
to
the
seventh
day
,
the
uncontrouble
Testimony
of
Scripture
doth
the
like
,
and
that
this
must
needs
be
his
meaning
,
sometimes
is
evident
,
see
pag
.
23.
where
he
hath
these
words
[
This
sacred
day
is
called
the
seventh
day
,
Gen.
2.
Exod
.
20.
]
sure
he
cannot
possibly
intend
any
other
day
,
by
this
proof
,
nor
will
the
light
of
nature
ever
guide
us
to
the
keeping
of
the
first
day
,
for
that
is
set
up
upon
the
account
of
the
Covenant
of
grace
,
if
the
Doctors
Doctrine
be
true
;
see
his
205
page
,
where
he
argues
the
Case
thus
,
[
That
every
Covenant
of
God
with
man
must
have
one
of
the
seven
days
of
the
week
for
a
Sabbath
,
whether
that
of
works
,
or
that
of
grace
by
Jesus
Christ
]
now
that
which
stands
by
Grace
,
the
light
of
nature
will
never
take
notice
of
,
and
the
seventh
day
precisely
he
saith
,
belongs
to
the
Covenant
of
works
;
now
this
precise
seventh
day
for
a
weakly
sabbath
,
is
the
known
day
by
the
Churches
practice
from
the
beginning
of
the
world
,
to
this
very
last
age
,
as
may
appear
by
Dr.
Heylin●
History
of
the
sabbath
;
where
he
affirmeth
that
the
invention
of
keeping
the
first
day
by
vertue
of
the
fourth
Command
,
was
not
till
the
year
,
1595
by
Doctor
Bound
,
which
is
but
seventy
six
years
ago
.
Something
of
what
I
have
gathered
up
from
the
second
book
of
his
history
,
I
shall
here
insert
,
and
I
find
his
Book
full
of
pregnant
proof
from
end
to
end
,
that
none
of
the
professed
Christian
Churches
in
the
world
,
East
nor
West
,
did
never
own
nor
keep
the
first
day
of
the
week
as
a
sabbath
;
nor
did
any
of
them
judge
the
sabbath
was
transmitted
from
the
seventh
to
the
first
day
by
any
Divine
Institution
;
nor
was
it
ever
by
any
accounted
more
then
then
other
holy
days
were
,
of
Easter
,
Whitsontide
,
Christmas
,
Saints
days
,
and
the
Wakes
kept
for
the
Dedication
of
Churches
;
nor
were
any
of
them
set
apart
but
by
the
Church
;
with
an
opinion
of
their
being
holy
,
by
any
commandment
of
God
,
or
Christ
,
or
any
Apostle
,
but
of
the
Church
only
;
and
proves
that
they
were
never
kept
,
nor
intended
to
be
kept
as
a
sabbath
,
but
set
apart
,
partly
for
Worship
,
and
partly
for
Recreation
,
and
that
in
a
case
of
great
business
(
as
Seed
time
and
Harvest
it
was
lawfull
to
labour
)
and
that
neither
work
nor
recreation
was
counted
a
transgression
,
if
persons
did
not
neglect
the
publick
worship
,
but
came
to
Church
.
This
is
the
scope
and
businesse
of
his
Book
.
And
further
he
affirms
,
that
the
first
broachers
of
this
invention
of
the
first
day
being
kept
by
vertue
of
the
fourth
Commandment
,
was
not
till
the
year
,
1595
by
Doctor
Bound
,
whom
he
prints
for
a
blemish
and
scandall
to
the
Christian
profession
,
for
his
affirming
that
the
fourth
command
binds
us
to
keep
the
Lords
day
,
as
he
calls
it
,
as
it
bound
the
Iews
to
keep
the
sabbath
,
and
for
saying
it
is
naturally
moral
and
perpetual
,
see
his
8
chapt
.
pag
.
250.
and
yet
setteth
the
honour
of
a
sabbath
on
the
head
of
a
sunday
,
as
he
often
calls
it
.
Now
I
shall
name
a
few
of
m●ny
of
the
testimonies
mentioned
in
his
book
,
as
in
his
third
pag
.
he
ingeniously
and
truly
acknowledgeth
,
that
if
the
fourth
Command
were
Christs
,
be
naturally
moral
,
it
is
immutable
,
no
jot
or
syllable
shall
decay
till
Heaven
and
Earth
pass
away
.
And
further
,
that
law
must
stand
till
the
frame
of
nature
be
dissolved
,
and
c
tes
Luke
16.17
.
to
prove
it
;
but
he
takes
it
for
granted
,
that
the
fourth
Command
is
Ceremonial
and
abolished
,
as
the
onely
reason
wherefore
the
seventh
day
is
not
to
be
kept
now
,
and
in
the
seventh
page
he
affirms
,
that
neither
Christ
nor
his
Disciples
ordained
any
other
sabbath
then
the
seventh
day
,
as
if
they
intended
to
shift
the
day
,
and
transfer
the
honour
to
some
other
time
,
though
their
Doctrine
and
Practice
is
directly
contrary
to
so
new
a
fancy
;
but
saith
he
it
is
true
,
that
in
some
tract
of
time
the
Church
in
honour
of
his
Resurrection
set
that
day
apart
,
and
going
on
with
the
same
discourse
,
he
tells
us
,
it
was
only
done
on
the
authority
of
the
Church
,
and
not
by
any
precept
of
our
Lord
and
Saviour
,
or
any
one
of
his
Apostles
,
nor
any
precept
extent
at
all
in
holy
scripture
for
it
,
and
brings
in
Athanasius
,
saying
,
it
was
taken
up
by
a
voluntary
usage
in
the
Church
,
pag
.
8.
and
not
him
only
,
but
many
fathers
by
name
,
both
in
the
7
and
8
pages
,
and
in
the
ninth
page
he
urgeth
in
these
words
the
whole
cloud
of
witnesses
,
all
the
Catholick
Fathers
,
and
in
the
11
pag
.
he
twice
expresseth
it
,
that
in
rract
of
time
the
Church
did
solemnize
it
as
a
Festival
day
and
no
otherwise
,
giving
substantial
reasons
from
the
scriptures
to
prove
that
neither
Christ
nor
his
Apostles
had
any
hand
in
it
;
and
goes
on
in
several
pages
to
remove
such
objections
as
might
carry
any
show
of
wait
in
the
22
page
,
and
4
or
5
pages
following
he
argues
the
great
mistake
of
that
which
is
urged
for
the
first
day
from
Acts
20.7
.
and
1
Cor
.
16.1
.
denying
that
in
the
20
of
the
Acts
,
there
was
more
then
common
eating
,
and
affirming
that
the
time
was
not
the
first
day
in
neither
place
,
but
some
sabbath
day
,
and
brings
several
witnesses
,
both
Fathers
and
Protestant
writers
upon
the
place
,
rendring
it
sabbath
,
as
Chrysostom
,
Lyra
,
Erasmus
,
Calvin
,
Pellican
,
Gualter
,
all
noted
men
saith
he
,
who
both
in
their
translations
and
exposition
,
call
it
sabbath
day
,
page
23.
and
after
in
the
27
page
cites
further
witnesses
,
Victorinus
,
Strigelius
,
Hunnius
,
and
Aretius
,
now
in
the
31
32
pages
he
gives
us
this
account
,
that
in
the
first
choice
of
the
Sunday
for
the
honour
of
the
Resurrection
,
the
Friday
was
chose
for
honour
of
his
Passion
,
the
Wednesday
for
that
on
it
he
was
betrayed
,
the
Saturday
or
antient
sabbath
,
being
the
mean
while
retained
in
the
Eastern
Churches
,
and
further
tells
us
,
it
was
the
close
of
that
first
age
before
the
Sunday
had
the
honour
to
be
called
the
Lords
day
,
and
closes
his
second
chap
,
declaring
,
that
it
is
far
less
dagger
to
call
the
first
day
sunday
,
then
to
call
it
sabbath
,
it
being
contrary
to
all
antiquity
and
scripture
;
and
in
the
94
page
he
tells
us
,
that
for
300
yea●s
there
was
no
Law
to
bind
them
to
keep
it
,
nor
any
rest
from
labour
or
worldly
business
required
upon
it
,
and
that
it
met
with
such
opposition
,
that
it
was
more
then
a
thousand
years
after
Christs
Ascention
,
before
it
could
attain
the
State
it
standeth
in
.
In
the
next
place
,
he
saith
,
they
that
set
it
up
,
may
take
it
lower
or
quite
away
,
or
settle
the
honour
it
hath
on
another
day
;
and
saith
it
is
the
doctrine
of
Schoolmen
and
divers
Protestant
writers
of
great
name
and
credit
in
the
World
,
as
that
which
no
man
will
presume
to
say
concerning
the
sabbath
,
who
in
the
140
pag●
,
he
saith
,
it
was
near
900
years
from
our
Saviours
birth
,
if
not
quite
so
much
before
husbandry
was
restrained
in
the
East
on
this
day
;
and
it
is
observable
how
much
adoe
there
was
in
all
ages
from
the
first
making
of
the
Law
in
Constantines
time
for
a
1000
years
together
to
force
the
people
to
keep
it
,
no
not
so
far
as
to
forbear
Plowing
and
Marketting
,
and
all
manner
of
business
whatsoever
,
although
the
Councells
made
Canons
,
and
the
Kings
and
Emperours
made
Laws
against
it
amongst
a
multitude
of
Orders
,
observe
one
in
the
year
1444.
what
time
the
Arch
Bishop
Stafford
made
a
Decree
,
that
Fairs
and
Markets
should
no
more
be
kept
in
Churches
and
Church-yards
,
nor
on
the
Lords
day
,
or
other
holy
days
,
except
in
harvest
;
this
was
in
Henry
the
VI
.
time
,
pag
.
229.
And
in
the
180
and
181
pages
,
he
brings
the
testimony
of
more
then
I
can
stand
to
name
of
modern
Divines
,
asserting
it
to
be
a
Churh
appointment
,
and
no
more
voluntarily
taken
up
,
(
and
tells
us
of
a
consultation
once
to
change
it
unto
Thursday
)
among
which
he
names
Ursin
,
Brentius
,
Calvin
,
Dr.
Prediux
,
Chemnitius
,
Zuinglius
,
Bucer
,
Billinger
,
eighteen
by
name
,
saith
he
,
and
all
the
Lutherans
in
General
,
and
by
what
appears
in
the
latter
part
of
the
6th
chap.
and
several
places
,
the
Eastern
Churches
keep
the
seventh
day
all
along
from
the
Primitive
times
to
this
time
;
but
I
am
weary
of
citing
testimonies
,
for
if
I
should
gather
up
all
I
might
,
my
answer
would
weary
my
Reader
,
he
that
hath
a
mind
to
know
more
,
let
him
look
into
the
book
it self
,
where
he
shall
find
testimony
full
and
clear
for
this
matter
.
Now
let
every
person
of
Ingenuity
and
Integrity
,
weigh
the
matter
,
for
the
Doctor
hath
not
spoken
these
things
at
Rovers
,
but
names
the
Councels
,
the
Antient
Fathers
,
the
Princes
,
and
the
years
of
these
assertions
and
transactions
from
the
Primitive
times
,
to
the
year
1636.
so
I
shall
leave
Dr.
Heylins
Testimony
to
be
considered
,
and
return
again
to
Dr.
Owin
Come
we
now
to
his
4th
.
exercitation
,
in
which
he
indeavours
to
make
us
believe
the
Jews
had
the
seventh
day
sabbath
injoyned
unto
them
upon
differing
grounds
upon
the
first
institution
of
it
,
and
[
now
fitted
to
the
Church
State
,
and
suited
to
the
Shaddary
Law
,
and
made
liable
to
be
abolished
with
it
]
and
abuseth
the
Apostle
,
Col.
2.16
.
to
serve
this
interest
,
page
247.
for
evident
it
is
,
the
Apostle
names
those
Sabbaths
that
are
shadow
;
of
the
body
of
Christ
,
and
the
Dr.
himself
hath
discharged
the
seventh
day
sabbath
from
being
of
that
number
in
proving
it
the
Law
of
our
Creation
,
and
naturally
Moral
,
indispensable
,
and
perpetual
,
and
universal
,
124
,
152
pages
,
and
that
this
is
the
7th
.
day
that
must
be
meant
;
see
the
Drs.
own
Testimony
pag
.
3.
where
he
complains
[
of
mens
perverting
the
State
of
all
things
made
of
God
]
and
instances
in
that
sacred
day
of
rest
,
which
God
made
for
the
advantage
of
the
Sons
of
men
,
and
says
[
it
might
be
so
still
,
if
men
were
not
finding
out
new
inventions
)
and
in
the
25
page
he
saith
(
it
is
both
Gods
rest
and
ours
,
and
that
from
his
institution
,
he
calls
it
my
Sabbath
,
and
presseth
Gen.
2.
and
the
Decalogue
to
prove
it
,
and
yet
more
plain
in
page
157.
he
saith
,
God
having
finished
his
work
in
6
days
,
and
resting
on
the
7th
.
given
man
thereby
,
and
therein
,
the
Rule
and
Law
of
his
Obedience
and
Rewards
for
him
to
assign
any
other
measure
or
portion
of
time
for
his
rest
unto
God
in
his
solemn
worship
,
is
to
decline
the
authority
of
God
for
the
sake
of
his
own
inventions
)
and
in
pag
164
he
saith
(
the
Creation
of
the
World
in
6
days
,
with
the
rest
of
God
on
the
7th
.
and
that
declared
,
gives
unto
all
men
an
everlasting
Law
)
now
is
it
not
strange
that
this
same
man
should
follow
his
own
inventions
till
he
quite
faceth
about
,
and
faith
(
the
sabbath
was
Judaical
,
and
is
absolutely
abolished
and
taken
away
,
page
250
]
but
let
us
see
the
ground
and
reason
of
the
Doctors
disagreement
with
himself
,
and
although
his
inventions
be
too
many
,
and
too
troublesome
for
me
to
trace
,
yet
I
shall
take
notice
of
some
of
them
;
the
first
I
shall
note
is
this
,
that
he
is
conceited
that
there
is
two
seventh
days
sabbaths
enjoyned
in
the
fourth
Commandment
,
and
the
one
Moral
,
the
other
Ceremonial
;
the
one
a
seventh
day
sabbath
,
the
other
the
seventh
day
precisely
;
the
one
instituted
in
Paradise
,
the
other
at
Sinai
;
this
is
so
notorious
,
as
all
men
know
that
are
consistent
with
themselves
and
truth
,
that
it
needs
no
argument
to
confute
it
;
for
neither
in
the
fourth
Command
,
nor
in
the
whole
book
of
God
,
is
there
the
least
mention
of
any
such
thing
as
a
seventh
day
sabbath
,
beside
the
precise
seventh
day
,
no
such
thing
will
the
Dr.
find
in
my
Bible
,
I
am
certain
,
whatever
he
can
doe
in
his
own
.
Another
of
his
inventions
is
this
,
[
page
240
,
that
the
Law
promulgated
on
Sinai
,
respected
only
the
Israelites
or
them
peculiarly
]
but
how
contrary
to
truth
this
is
,
I
doubt
not
but
it
will
appear
evidently
,
if
I
live
to
see
the
Drs.
proof
for
it
;
for
as
yet
we
have
no
more
for
it
,
but
his
own
bare
word
.
Another
of
his
inventions
is
,
that
the
sabbath
and
the
ceremonial
Law
is
all
one
,
page
235.
stands
upon
the
same
bottom
as
his
own
words
are
;
but
how
untrue
and
unreasonable
this
is
,
any
man
of
judgement
may
clearly
see
with
half
an
eye
,
for
if
it
be
true
that
the
Doctor
saith
,
and
I
believe
,
as
well
as
he
,
that
the
Sabbath
was
instituted
in
Paradise
,
and
hath
its
place
by
birthright
in
the
Decalogue
,
and
is
naturally
moral
,
being
made
or
appointed
when
it
could
have
no
eye
to
the
mediation
of
Christ
,
as
he
saith
himself
,
page
209.
then
is
it
impossible
it
should
lose
its
nature
,
and
that
for
no
fault
of
its
own
to
be
degraded
of
its
birthright
,
to
be
made
a
vanishing
shadow
:
Again
,
his
absurdity
is
as
great
in
endeavouring
to
make
us
believe
the
Shaddowy
Law
is
any
part
of
the
Covenant
of
Works
;
for
how
can
that
be
,
seeing
it
was
appointed
a
Law
of
Ordinances
,
shaddowing
the
body
of
Christ
,
and
presenting
his
death
and
the
benefits
of
it
to
the
World
,
untill
the
time
of
Reformation
,
Col.
2.16
,
17.
Heb
.
9.9
,
10.
and
although
it
presented
him
darkly
,
as
a
shaddow
will
a
man
,
not
so
lively
as
an
Image
would
;
yet
it
did
present
him
,
Heb
.
10.1
,
to
12.
v.
and
so
is
of
a
Gospel
nature
as
truely
as
any
promises
or
branches
of
the
Gospel
are
or
can
be
.
Again
,
in
the
229
and
231
pages
,
he
brings
forth
another
invention
,
but
at
lame
rate
,
his
business
is
to
perswade
us
that
the
people
of
Israel
were
under
the
Covenant
of
works
,
and
that
it
is
his
intention
to
make
us
believe
it
;
observe
his
drift
in
page
228.
wherein
you
shall
have
his
own
words
,
viz.
[
from
the
nature
and
tenor
of
the
Covenant
of
works
,
so
renewed
among
that
people
,
there
was
begotten
in
their
minds
such
a
respect
unto
the
rigour
of
its
commands
,
the
manner
of
their
observance
or
of
obedience
unto
them
,
with
the
dread
of
its
curse
awfully
denounced
amongst
them
,
as
brought
a
servile
and
bondage
frame
of
spirit
upon
them
,
in
all
,
wherein
they
had
to
doe
with
God
,
by
vertue
of
the
Law
and
Rule
of
that
Covenant
;
this
frame
of
Spirit
is
that
which
stands
in
direct
opposition
unto
the
freedom
and
liberty
purchased
for
us
by
Jesus
Christ
]
and
if
this
be
not
plain
enough
,
note
how
he
expresseth
the
terms
of
the
Covenant
of
Works
in
the
next
page
,
which
he
concludes
they
were
under
.
Namely
,
[
Do
this
and
live
,
and
the
man
that
doth
these
things
,
shall
live
in
them
,
as
also
,
cursed
is
every
one
that
continues
not
in
all
things
written
in
the
Law
to
do
them
;
and
in
the
231
page
,
the
foundation
,
matter
,
manner
of
Administration
,
promises
,
and
threatnings
of
it
,
were
the
same
with
the
Covenant
of
Works
]
and
all
this
is
exprest
to
perswade
us
against
keeping
the
sabbath
as
a
burthensome
yoke
,
as
appears
pag
.
229.
to
all
which
,
I
answer
.
First
,
these
things
are
asserted
by
him
,
with
such
contradictions
,
that
makes
the
story
in
every
rational
mans
account
unpossible
to
be
true
,
as
that
there
was
relief
against
it
in
the
promise
,
and
this
is
often
mentioned
,
that
there
is
relief
against
its
rigour
and
curse
,
but
what
promise
?
that
is
,
or
how
it
should
relieve
men
under
a
Covenant
of
Works
,
the
Doctor
tells
us
not
,
nor
I
suppose
never
can
,
if
he
had
never
so
great
a
mind
to
doe
it
;
for
the
Covenant
of
works
will
allow
no
other
nor
better
promise
then
that
named
by
himself
;
the
man
that
doth
these
things
shall
live
in
them
.
Secondly
,
and
then
he
hath
other
exceptions
against
his
own
Doctrine
:
as
that
[
the
Church
of
Israel
was
not
wholly
or
absolutely
under
it
]
what
the
Doctor
intends
by
these
expressions
is
not
certain
,
for
he
hath
the
gift
to
run
along
with
new
Notions
,
and
large
discourses
,
that
want
both
explanation
and
proof
,
but
we
must
guess
at
his
meaning
as
we
can
,
and
to
the
best
of
my
understanding
,
he
must
mean
that
they
were
under
part
of
the
old
Covenant
,
but
not
under
the
whole
of
it
,
or
else
that
they
were
partly
under
the
Old
Covenant
,
and
partly
under
the
new
.
But
let
him
mean
which
he
will
,
and
what
he
will
,
such
a
party-coloured
doctrine
the
scripture
knows
not
,
either
they
were
under
the
Law
or
under
Grace
;
God
hath
not
two
ways
to
justifie
and
save
one
and
the
same
person
or
people
,
Rom.
11.6
.
if
of
grace
,
then
not
of
works
,
but
if
of
works
,
then
not
of
grace
;
these
two
Covenants
will
yoak
together
in
this
matter
,
much
worse
then
on
Ox
and
an
Ass
,
but
if
he
thinks
that
these
sayings
of
his
have
any
truth
in
them
,
he
shall
do
well
to
help
us
in
his
next
book
,
and
I
would
intreat
him
not
to
forget
to
answer
this
question
,
how
and
by
what
means
the
Church
of
Israel
came
by
Relief
against
the
Old
Covenant
,
if
they
were
under
it
,
in
whole
or
in
part
,
whether
they
had
it
by
vertue
of
Redemption
by
Christ
,
or
without
it
;
if
by
the
means
of
Redemption
,
how
unlike
a
Christian
Dr.
doth
he
write
,
let
all
men
judge
,
that
they
should
be
redeemed
,
and
yet
remain
,
and
that
by
Gods
design
under
a
Covenant
of
works
for
all
that
?
If
without
Redemption
they
obtained
that
Relief
,
then
what
should
hinder
but
that
all
other
ages
might
obtain
the
same
without
Redemption
,
and
then
to
what
use
will
he
put
the
blood
of
Christ
?
But
thirdly
,
if
the
matter
and
manner
of
Administration
,
Promises
,
and
threatnings
of
the
Scripture
of
the
Old
Testament
be
the
same
with
the
Covenant
of
works
,
then
how
comes
it
to
pass
that
there
is
so
much
gracious
acceptance
of
sinners
,
and
pardon
of
sin
exprest
therein
?
or
how
shall
the
two
Covenants
be
distinguished
,
they
be
so
like
one
another
?
it
is
to
be
feared
,
that
if
such
Doctrine
as
this
pass
for
current
,
this
poor
generation
will
be
cheated
of
their
Saviour
ere
long
;
for
if
by
vertue
of
the
old
Covenant
so
much
happiness
can
be
injoyed
,
there
will
be
no
great
necessity
of
the
new
Covenant
,
or
of
the
Mediators
blood
through
which
it
only
was
made
:
But
if
these
be
the
grounds
upon
which
the
Dr.
erecteth
his
new
Sabbath
,
blessed
is
he
that
keepeth
it
not
;
for
how
lamely
soever
he
presseth
the
Old
Covenant
upon
them
,
and
would
flatter
them
with
some
relief
against
its
rigour
;
yet
he
confesseth
it
begetteth
that
frame
of
spirit
that
stands
in
direct
Opposition
to
the
freedom
and
liberty
purchased
by
Jesus
Christ
,
and
so
by
a
true
interpretation
would
make
us
believe
they
were
not
redeemed
,
for
if
they
be
,
what
should
hinder
that
they
should
not
be
heirs
of
the
same
Covenant
of
grace
,
to
beget
as
good
a
frame
of
spirit
in
them
as
the
Doctor
himself
hath
?
but
I
fear
he
thinks
his
pen
is
as
much
at
liberty
as
some
men
think
their
tongues
,
or
else
he
would
never
let
it
run
so
at
randome
as
he
doth
;
for
there
is
of
that
race
that
understood
the
nature
of
the
Covenant
God
made
with
them
as
well
as
the
Doctor
doth
who
were
as
free
from
a
spirit
of
bondage
as
he
is
;
and
if
he
should
offer
to
compare
with
them
for
eminency
in
grace
I
should
take
him
for
a
proud
man
,
but
strange
it
is
that
a
Dr.
of
his
Learning
and
parts
should
be
ignorant
that
it
is
reckoned
by
that
great
Apostle
Paul
,
the
great
Priviledge
of
the
Gentiles
,
to
be
fellow
heirs
,
and
of
the
same
body
,
and
partakers
of
the
same
promise
in
Christ
with
them
,
Eph.
3.6
.
Note
also
,
the
context
in
the
chap.
before
.
But
fourthly
,
if
the
Doctors
book
should
fall
into
the
hands
of
the
Jews
,
how
can
he
chuse
but
think
he
inforceth
them
to
scorn
the
Christian
Religion
,
can
they
ever
believe
that
God
hath
a
greater
kindness
for
the
Gentiles
then
he
had
for
the
seed
of
Abraham
,
he
must
make
them
very
fools
before
they
will
entertain
that
story
.
Again
,
with
how
high
a
hand
d●th
he
establish
them
in
their
unbelief
;
for
they
say
and
believe
that
the
Covenant
their
Fathers
and
themselves
are
under
,
is
a
Covenant
of
works
,
and
that
it
afforded
them
promises
and
mercy
,
and
that
they
have
acceptance
and
pardon
upon
,
and
for
offer●ng
sacrifice
,
and
doing
such
things
as
the
book
of
the
book
of
the
Law
requireth
;
now
the
Dr.
for
substance
saith
,
the
same
thing
in
terms
plain
enough
in
those
three
pages
last
named
,
and
when
they
shall
get
such
a
Testimony
for
their
bad
and
unbelieving
principles
,
from
a
professed
Christian
Doctor
of
so
great
fame
,
Oh
how
will
they
bless
themselves
;
for
it
is
well
known
that
the
ground
of
their
rejecting
the
Lord
Jesus
,
is
their
not
believing
that
great
truth
of
the
Gospel
,
namely
,
that
the
old
Covenant
,
since
it
was
broken
by
sin
,
will
not
save
any
sinner
,
but
that
God
might
be
just
in
shewing
mercy
to
sinners
,
he
gave
his
Son
for
a
Sacrifice
,
that
through
his
blood
he
might
make
a
New
Covenant
,
that
might
run
upon
more
gracious
terms
or
better
promises
,
(
as
the
Scripture
phraseth
it
)
then
the
first
had
,
this
if
you
could
perswade
them
of
the
truth
of
,
and
that
all
the
grace
and
kindness
that
they
and
their
Fathers
injoyed
,
came
this
way
,
as
indeed
the
truth
is
,
they
would
soon
believe
in
Jesus
Christ
,
for
they
look
not
for
a
Messish
more
holy
,
nor
one
that
shall
confirm
his
Doctrine
by
more
or
greater
miracles
,
or
any
more
excellent
qualification
then
he
had
,
bin
their
alone
quarrel
against
him
,
is
for
pretending
to
die
for
the
forgiveness
of
sins
,
and
to
open
a
door
of
salvation
;
a
work
they
conceive
they
needed
him
not
for
,
but
only
to
set
them
in
a
Kingdom
state
in
this
world
:
now
if
the
Dr.
had
studied
their
hardening
in
unbelief
(
as
God
forbid
I
should
think
he
did
intentionally
)
yet
if
he
had
,
he
could
never
have
taken
a
more
mischievous
course
to
effect
his
design
,
then
to
tell
the
Jews
,
the
Church
of
Israel
stood
,
or
was
put
under
a
Covenant
of
work
,
by
God
in
the
wilderness
of
Sinai
,
and
that
the
matter
and
manner
of
administration
and
promise
,
be
the
same
with
the
Covenant
of
works
.
These
two
conclusions
will
roundly
and
rationally
follow
,
that
certainly
,
if
there
had
been
any
such
new
Covenant
that
had
been
better
then
the
Covenant
of
Works
,
it
would
have
been
made
at
that
time
,
or
before
,
that
they
might
not
have
lost
their
share
in
it
,
and
to
perswade
them
against
this
conclusion
,
is
to
tell
them
non-sence
for
Reason
;
for
who
in
his
right
mind
can
believe
that
a
people
of
such
glorious
promises
,
and
partakers
of
such
signall-love
,
should
not
stand
under
a
Covenant
,
as
richly
advantagious
for
the
Salvation
of
the
soul
,
as
ever
God
intended
for
any
other
people
in
the
world
.
The
second
conclusion
is
this
,
and
it
runs
as
clear
,
that
if
this
great
Christian
Doctor
speaks
the
truth
in
saying
,
that
the
matter
and
manner
of
administration
among
the
Jews
is
the
same
with
the
Covenant
of
works
,
then
can
the
Christian
Religion
be
but
a
meer
cheat
;
for
impossible
it
is
that
it
can
be
a
part
of
the
Covenant
of
Works
,
if
it
be
what
all
Christian
Preachers
have
pretended
it
to
be
hitherto
,
for
they
have
all
pretended
till
now
that
the
Mosaical
Ordinances
were
shadows
of
the
Body
of
Christ
,
and
if
they
had
indeed
been
appointed
to
such
a
Service
,
then
would
they
have
been
of
the
nature
of
their
Gospel
dispensation
,
and
so
would
have
preached
Righteousness
by
grace
,
through
the
Mediatours
blood
,
to
whom
,
and
to
whose
death
,
they
pointed
,
and
so
could
not
have
been
the
same
with
the
Covenant
of
Works
;
for
if
they
be
so
,
then
they
would
have
been
out
duty
by
Creation
,
although
we
had
not
sinned
nor
fallen
in
Adam
.
Thus
hath
this
Doctor
contradicted
all
his
Brethren
the
Apostles
.
And
thus
may
the
poor
Jews
go
on
triumphing
against
the
Christian
Faith
and
Religion
,
to
the
further
hardning
of
themselves
and
posterities
against
their
Saviour
,
and
their
own
souls
;
but
I
cannot
stand
to
answer
all
,
nor
many
of
the
absurdities
I
find
in
this
book
,
nor
yet
can
I
let
some
few
more
of
them
pass
without
some
little
examination
,
page
232.
he
saith
[
●
Sabbath
or
an
holy
rest
belongs
unto
every
Covenant
between
God
and
man
]
to
which
I
say
first
,
how
came
the
Dr.
to
know
this
,
unless
some
text
in
holy
writ
had
told
him
so
;
but
suppose
I
let
the
Doctor
have
his
saying
about
his
new
found
Covenant
;
for
I
suppose
it
is
as
new
to
other
men
,
as
it
is
to
me
;
namely
,
that
Covenant
of
Works
that
is
not
absolutely
so
,
nor
so
in
whole
,
but
Iudaical
and
Ceremonial
,
beginning
and
ending
with
the
Church
State
of
the
Iews
.
I
say
this
Covenant
,
and
that
which
was
a
Covenant
of
works
absolutely
,
and
so
in
whole
,
both
these
C●venants
although
he
will
have
them
to
have
two
Sabbaths
belonging
to
them
,
the
one
to
continue
,
the
other
abolished
at
the
Death
of
Christ
,
yet
he
cannot
deny
but
the
very
self
same
seventh
day
was
the
day
of
Sabbbath
to
them
both
;
now
if
that
day
served
two
Covenants
turns
,
wherefore
may
it
not
serve
the
third
Covenants
turn
also
?
I
should
say
if
there
were
so
many
,
for
indeed
I
never
understood
more
Covenants
then
that
of
works
,
and
that
of
grace
.
To
which
all
other
Covenants
mentioned
in
Scripture
do
referr
,
or
are
branches
or
fruits
of
it
.
That
which
he
pretends
was
made
with
Israel
,
can
be
no
other
but
one
of
his
inventions
,
but
,
here
it
is
possible
the
Dr.
may
stumble
and
miss
his
way
,
that
because
God
brought
Israel
by
a
solemn
agreement
or
Covenant
to
submit
to
his
will
,
and
calls
elsewhere
,
the
ten
Commands
,
the
first
Covenant
,
and
the
old
Covenant
,
he
therefore
concludes
that
God
made
a
Covenant
of
works
with
them
,
imposing
those
hard
terms
he
speaks
of
upon
them
;
the
man
that
doth
these
things
shall
live
in
them
,
and
cursed
is
he
that
continues
not
in
all
things
written
in
the
Law
to
doe
them
;
else
I
cannot
see
how
he
comes
to
run
into
all
those
extravagancies
with
which
his
book
abounds
;
but
although
that
great
mystery
may
require
a
vollume
by
it self
(
which
I
am
not
without
thoughts
of
)
yet
thus
much
I
shall
say
here
,
that
no
such
Covenant
was
intended
by
the
Lord
to
yoke
that
his
dear
people
appears
plain
enough
,
Rom.
10.5
,
in
these
words
Moses
describeth
the
righteousness
which
is
of
the
Law
,
that
the
man
that
doth
those
things
shall
live
in
them
.
From
which
place
it
is
evident
,
that
God
expected
no
such
legall
obedience
from
them
,
for
Moses
is
but
here
said
to
describe
the
Laws
righteousness
,
and
to
let
the
Jews
know
,
or
any
that
were
polluted
with
their
principles
,
that
if
they
would
have
Righteousness
by
the
Law
,
they
must
have
it
upon
those
impossible
terms
,
as
also
to
let
them
know
upon
what
terms
the
world
stood
;
in
the
day
of
innocency
,
the
Chief
design
being
to
put
men
upon
seeking
righteousness
by
Christ
,
as
appears
by
the
words
before
,
and
that
Evangelical
obedience
only
was
the
utmost
God
expected
at
their
hands
,
see
the
words
following
:
but
the
righteousness
of
Faith
speaketh
on
this
wise
,
the
word
is
nigh
thee
in
thy
mouth
,
and
in
thy
heart
.
I
need
not
repeat
all
the
words
,
but
every
man
that
hath
any
reasonable
understanding
,
may
see
that
God
required
no
other
obedience
from
them
,
but
the
obedience
of
faith
;
to
the
which
they
were
graciously
inabled
by
the
mediation
of
Christ
,
that
shall
but
compare
,
Rom.
10.
Deut
.
30.
now
for
the
Scripture
calling
this
Law
the
old
Covenant
,
it
is
unreasonable
to
suppose
it
so
,
from
its
being
declared
at
Sinai
,
but
from
its
being
given
to
Adam
in
innocency
;
for
this
see
the
Synods
large
Catechisme
,
where
it
is
proved
with
g●eat
authority
.
One
thing
more
from
this
part
of
the
Book
I
shall
note
,
and
that
is
,
the
Doctors
great
mistake
of
Pauls
sense
of
Gal.
4.24
.
his
sense
is
that
of
Gods
Law
by
his
design
,
or
the
Laws
tendancy
,
genders
to
bondage
;
whereas
it
is
evident
from
the
scope
of
the
place
,
that
it
is
the
trusting
to
the
works
of
the
Law
for
righteousness
that
genders
to
bondage
,
through
mens
errour
and
corruption
,
perverting
the
mind
and
councel
of
God
in
trusting
to
the
Law
,
for
that
help
which
it
could
not
relieve
them
withall
;
and
so
I
shall
come
to
consider
how
well
the
Dr.
performeth
his
promises
in
the
beginning
of
his
Book
,
pag
.
24.
he
saith
[
that
the
day
of
Sabbath
is
now
instituted
under
the
New
Testament
]
an
institution
all
men
know
is
an
appointment
from
God
,
or
some
one
or
other
by
his
authority
.
This
if
the
Dr.
perform
,
I
will
promise
conformity
if
the
Lord
will
,
for
he
is
so
fair
as
to
promise
to
proceed
in
his
proof
by
express
testimonies
of
Scripture
,
and
without
the
light
thereof
,
he
saith
,
we
had
better
set
still
:
also
page
16.
he
would
not
have
men
think
their
opinions
firm
and
established
upon
the
seeming
countenance
of
two
or
three
doubtful
Texts
,
and
therefore
in
the
18
page
presseth
the
exercise
and
best
improvement
of
the
use
of
our
Reasons
,
to
judge
of
the
clearness
of
the
proof
by
scripture
testimonys
.
Now
here
is
as
much
ingenuity
in
these
acknowledgments
and
promises
,
as
can
be
desired
,
and
if
the
performance
be
but
according
,
there
is
no
reason
but
to
subscribe
.
My
intention
is
therefore
in
the
reading
of
these
two
last
exercitations
,
to
say
little
to
some
discourses
that
I
meet
with
,
but
carefully
to
mind
what
is
brought
of
clear
and
express
testimony
from
Scripture
for
his
first
day
sabbath
,
knowing
how
little
the
Drs.
own
words
have
signified
in
his
four
first
exercitations
,
although
there
be
ten
times
more
of
them
,
then
there
be
of
Gods
words
there
,
yet
would
I
not
wrong
him
for
a
world
,
for
I
freely
confess
to
his
praise
,
that
when
his
concern
lay
to
convince
the
men
that
are
for
no
Sabbath
,
he
proves
the
seventh
day
sabbath
substantially
from
the
Scriptures
that
will
bear
it
so
,
that
I
need
not
say
any
thing
more
then
he
hath
said
for
me
,
having
no
other
but
our
Scripture
weapons
to
defend
himself
against
them
;
but
when
he
takes
up
arms
against
us
,
then
we
have
words
enough
of
his
own
,
if
that
would
serve
the
turn
;
but
if
in
the
reading
of
these
255
pages
,
I
had
found
but
one
line
of
Gods
words
that
had
proved
the
first
day
the
sabbath
,
either
a
changed
sabbath
from
the
seventh
day
,
or
a
new
instituted
sabbath
(
for
there
is
great
difference
between
these
two
)
it
would
have
satisfied
me
,
but
to
find
such
a
multitude
of
Notions
without
proof
,
when
proof
was
so
needful
,
and
when
every
notion
wherewith
he
would
perswade
his
Reader
to
believe
the
first
day
is
of
divine
institution
,
needed
proof
as
much
as
that
for
which
it
was
brought
.
I
then
thought
it
high
time
to
take
a
more
exact
view
of
his
book
,
and
to
open
the
treasures
of
it
unto
the
world
.
And
now
to
his
fifth
exercitation
,
the
which
I
find
for
the
most
part
of
it
filled
with
new
inventions
,
I
shall
begin
with
the
362
,
363
,
364.
pages
,
as
the
top
of
the
leaf
directs
me
,
where
I
find
him
telling
it
with
as
much
confidence
as
if
it
were
so
indeed
[
that
his
Lords
day
hath
an
institution
in
the
New
Testament
,
and
that
on
this
day
of
his
Resurrection
he
began
and
finished
the
new
Creation
of
Heaven
and
Earth
,
and
that
then
all
the
Starrs
sang
together
,
and
all
the
Sons
of
God
shouted
for
joy
]
these
three
strange
stories
will
never
be
proved
,
if
he
should
write
as
many
Books
to
doe
it
,
as
a
Porter
can
carry
.
But
the
fourth
is
worse
then
his
fellows
,
for
he
affirmeth
:
(
if
that
be
but
a
sufficient
proof
)
that
with
the
institution
of
his
new
Sabbath
came
in
a
new
law
,
and
the
new
covenant
of
grace
,
the
very
naming
of
these
things
is
enough
to
reprove
them
;
what
is
become
of
the
natural
Moral
Law
now
?
that
is
perpetual
indispensible
,
and
universal
,
but
this
is
the
fruit
of
writing
great
books
about
matters
unwritten
;
I
mean
in
holy
Scripture
,
they
use
to
forget
at
one
end
of
the
book
,
what
they
wrote
at
the
other
,
but
he
might
have
done
well
to
have
told
us
what
Law
this
is
,
and
where
it
may
be
found
,
for
I
remember
no
text
in
the
Scripture
looking
that
way
,
except
he
should
put
it
upon
that
text
,
Heb
.
7.12
.
which
speaks
of
the
difference
between
Melchisedeck's
Priesthood
and
Levie's
,
which
would
be
impertinent
to
this
business
,
but
then
he
saith
,
came
in
the
Covenant
of
Grace
,
and
Law
of
Faith
,
forgetting
what
is
written
in
Heb
.
11.
chap.
and
Rom.
4.
chap.
and
Gal.
3.
chap.
with
much
more
if
needs
were
,
but
a
woful
thing
it
is
to
hear
such
Doctrine
from
a
Doctor
of
Divinity
,
for
nothing
is
more
certain
then
this
,
that
there
is
no
salvation
by
the
Covenant
of
works
,
except
we
can
be
saved
without
justification
,
see
Rom.
3.20
.
but
I
forbear
naming
Texts
,
because
it
is
the
tenour
of
the
Gospel
;
and
therefore
if
the
new
Covenant
of
Grace
entred
not
till
the
Resurrection
of
Christ
,
Adam
and
his
whole
posterity
that
dyed
before
his
Resurrection
are
eternally
perished
without
any
remedy
.
These
Shipwracking
Doctrines
this
man
hath
run
into
,
to
father
that
humane
invention
of
his
first
days
Sabbath
upon
Jesus
Christ
.
For
,
right
or
wrong
,
upon
him
he
Fathers
it
,
as
a
proper
Gospel
new
Covenant
Sabbath
,
which
he
saith
,
[
the
Church
could
not
pass
one
week
without
]
pag
.
365.
but
I
have
two
considerations
to
lay
before
him
,
before
we
can
agree
.
The
first
is
,
how
he
can
prove
it
is
possible
that
the
Institution
of
this
Gospel
Sabbath
must
be
before
the
week
was
passed
,
unless
it
had
been
Instituted
upon
the
first
first
day
of
the
week
that
Christ
was
risen
,
but
on
that
first
day
it
is
certain
it
was
not
kept
as
a
Sabbath
,
nor
as
a
holy
day
;
for
although
the
Doctor
hath
the
confidence
to
draw
so
large
a
confusion
from
the
20.
chap.
of
John
.
Yet
manifest
it
is
that
the
day
there
mentioned
,
was
the
same
day
,
Luke
in
his
24.
chap.
gives
an
account
of
the
two
disciples
travelling
to
Emaos
,
and
Christ
with
them
,
and
came
back
that
evening
,
which
going
and
coming
was
fifteen
miles
,
and
came
to
an
assembly
of
his
Disciples
met
in
the
night
following
that
first
day
,
which
the
Doctor
pretends
was
instituted
a
Gospel
Sabbath
,
one
of
his
vain
inventions
;
for
it
is
evident
that
the
two
disciples
did
not
believe
he
was
risen
till
the
first
day
supper
time
;
nor
the
assembly
of
his
Disciples
till
the
night
following
that
first
day
;
nor
is
there
one
word
recorded
out
of
Christs
mouth
about
keeping
it
then
,
nor
at
any
other
time
,
nor
could
the
next
first
day
be
the
instituted
sabbath
,
for
although
the
Dr.
takes
the
liberty
to
say
our
Saviour
left
Thomas
under
his
doubts
till
the
next
first
day
,
that
in
the
presence
of
his
Disciples
he
might
convince
him
;
Yet
with
his
leave
the
Text
saith
,
after
eight
days
,
John
20.26
.
and
this
first
appearance
was
upon
the
second
day
of
the
week
,
therefore
he
is
an
ill
reckoner
of
the
times
if
he
bring
it
back
to
the
second
first
day
after
his
Resurrection
:
but
this
is
a
small
fault
with
him
,
so
that
the
time
he
saith
,
it
was
instituted
,
is
manifestly
a
mistake
.
But
the
second
consideration
I
shall
lay
before
him
is
this
,
to
desire
him
to
help
us
in
this
great
matter
.
First
,
how
we
shall
come
to
understand
three
several
Sabbaths
,
of
a
quite
differing
nature
,
commanded
in
the
fourth
Commandment
,
one
a
seventh
day
sabbath
,
naturally
,
moral
,
perpetual
,
indispensible
,
universal
,
the
Law
af
our
creation
commanded
in
the
day
of
innocency
,
when
it
could
have
no
eye
to
the
mediation
of
Jesus
Christ
.
Another
the
seventh
day
precisely
,
commensurate
to
the
Church-State
of
the
Jews
,
and
to
begin
and
end
with
it
.
A
third
commensurate
to
the
Covenant
of
grace
,
and
of
a
quite
differing
nature
from
both
the
other
,
which
was
not
to
take
place
in
the
world
,
nor
to
be
observed
till
the
Resurrection
of
Christ
.
These
are
of
great
concernment
to
be
cleared
,
which
this
book
hath
not
done
,
although
it
hath
asserted
them
;
for
they
are
a
piece
of
a
very
new
and
deep
Divinity
,
or
else
a
very
deep
pit
to
snare
poor
ignorant
souls
,
but
besides
,
how
this
Gospel-Sabbath
he
talks
of
,
if
there
were
such
an
one
,
should
come
to
eat
up
that
paradice
institution
of
the
seventh
day
sabbath
sanctified
,
then
when
all
things
were
very
good
,
and
could
not
possibly
be
appointed
with
respect
to
the
Gospel
dispensation
,
or
any
end
the
Dr.
assigns
it
to
,
is
meet
to
be
further
examined
and
cleared
;
for
doubtless
it
is
a
miracle
altogether
as
great
,
as
it
is
for
a
Priest
to
make
a
new
Christ
of
a
piece
of
bread
,
but
let
us
now
come
to
consider
of
that
Text
where
he
layeth
the
stress
of
his
institution
of
the
first
day
sabbath
,
Heb
.
4.10
.
for
he
that
is
entred
into
his
rest
,
hath
ceased
from
his
own
works
,
as
God
did
from
his
.
Before
I
come
to
examine
the
Text
,
I
must
put
him
in
mind
of
his
own
good
rules
,
16
,
17
,
18.
pag
.
to
which
good
Laws
if
he
had
bound
himself
,
as
well
as
his
Antagonist
,
he
would
not
have
alleadged
this
Text
to
prove
the
first
days
institution
.
For
first
,
this
Text
is
too
doubtful
for
a
conclusion
of
so
great
importance
.
Secondly
,
there
is
in
it
no
expressness
of
Testimony
,
and
so
by
his
own
Law
he
had
better
have
sate
still
.
Thirdly
,
no
mans
reason
but
the
Drs.
own
,
can
understand
this
Text
as
the
Dr.
doth
,
for
himself
confesseth
in
the
same
place
,
page
377.
that
generally
Expositors
be
of
another
mind
.
And
now
to
the
Text
it self
;
for
him
to
take
upon
him
to
expound
the
word
he
in
the
text
to
be
meant
of
Christ
,
when
the
verse
before
expresly
nameth
the
people
of
God
,
and
the
verse
following
doth
the
like
,
but
no
mention
there
of
Christ
.
Secondly
,
nothing
can
be
more
evident
then
this
,
that
the
Chapter
treateth
of
that
Glorious
rest
prepared
for
the
people
of
God
,
in
another
world
,
which
the
Unbeliever
will
fall
short
of
.
But
not
a
single
word
about
the
first
day
of
the
week
;
it
is
not
so
much
as
named
there
,
nor
is
there
any
mention
of
any
Institution
of
a
Gospel
Sabbath
,
more
nor
less
;
nor
is
there
any
ground
for
him
to
suppose
that
any
such
Gospel
Sabbath
is
needful
,
for
the
world
had
stood
by
vertue
of
the
Covenant
of
Grace
,
almost
4000.
years
before
the
Resurrection
of
Christ
,
and
had
as
true
a
share
in
his
Blood
and
Gospel
promises
,
as
those
have
that
came
after
him
,
and
that
live
in
the
world
at
this
day
,
and
no
such
new
Covenant
Sabbath
was
necessary
then
,
nor
can
I
see
any
reason
wherefore
it
should
be
thought
so
now
by
any
,
but
only
men
of
new
inventions
,
and
that
their
state
was
a
Gospel
dispensation
before
Christs
coming
,
as
well
as
since
.
Take
one
Text
instead
of
many
,
in
this
fourth
of
the
Heb
.
2
ver
.
For
unto
us
was
the
Gospel
preached
,
as
well
as
unto
them
;
words
plain
enough
to
prove
that
a
Gospel
dispensation
as
well
as
this
,
but
because
it
is
to
the
best
of
my
knowledge
,
no
learned
mans
judgment
to
differ
from
me
in
this
matter
but
Mr.
Owen
,
:
I
shall
say
no
more
to
it
,
but
give
him
one
reason
more
,
wherefore
his
new
Sabbath
is
needless
,
or
rather
dishonourable
to
God
,
for
it
cannot
be
denyed
,
but
when
God
gave
the
Law
of
the
Sabbath
,
it
was
holy
,
just
,
and
good
,
nor
can
there
be
any
colour
,
reason
,
for
its
degenerating
of
it self
;
but
it
must
be
as
good
a
Law
now
,
as
when
it
was
first
made
,
unless
the
sin
of
man
have
made
an
alteration
.
Now
can
it
suit
with
Scripture
,
or
any
wise
and
good
mens
reason
to
believe
,
that
because
wicked
men
make
void
Gods
Law
,
that
therefore
God
joyneth
with
them
,
and
maketh
void
his
own
Law
:
but
if
any
should
object
,
that
the
works
of
Redemption
hath
made
a
nullity
of
it
;
I
answer
,
that
is
as
absurd
as
the
other
.
For
what
sense
or
possibility
is
here
in
this
,
that
Christ
should
come
to
redeem
us
from
the
curse
of
the
Law
,
as
the
Scripture
saith
he
did
,
Gal.
3.13
.
and
from
the
obedience
of
it
,
also
these
two
ends
are
absolutely
irreconcileable
,
but
if
the
Dr.
should
come
in
,
as
a
man
alone
,
and
say
,
that
the
Law
that
injoined
the
keeping
of
the
Sabbath
from
the
beginning
,
injoines
the
keeping
of
the
first
day
sabbath
(
as
in
some
places
of
his
book
seems
plainly
to
be
his
sense
)
yet
this
cannot
help
him
,
but
rather
shews
him
to
be
a
man
that
needs
no
man
to
contradict
him
,
but
he
can
doe
it
fast
enough
himself
;
for
manifest
it
is
,
that
it
cannot
agree
with
what
he
here
saith
,
and
in
the
scope
of
this
fifth
exercitation
is
often
asserted
,
Namely
,
that
his
first
day
sabbath
comes
in
with
the
Covenant
of
grace
at
the
Resurrection
of
Christ
;
and
was
appointed
for
the
honour
of
beginning
and
compleating
the
new
Heavens
and
new
Earth
by
Christ
,
with
many
like
expressions
,
quite
contrary
to
what
himself
asserted
in
the
former
part
of
his
book
,
concerning
the
morality
of
the
Sabbath
,
as
you
have
read
a
little
before
,
which
,
without
all
controversie
was
,
as
hath
been
said
often
,
of
the
same
birth
and
dignity
with
the
rest
of
the
D●calogue
,
and
so
cannot
be
of
the
nature
of
the
gospel
,
but
it
must
have
been
the
duty
of
the
world
,
if
we
had
kept
our
innocency
,
and
therefore
to
think
that
this
Law
of
the
Sabbath
,
and
his
gospel
Sabbath
(
if
such
an
one
there
were
)
both
stand
by
one
and
the
same
command
in
the
Decalogue
,
is
below
a
rational
man
to
believe
.
Now
for
his
other
Text
,
Acts
20.
1
Cor
.
16.
they
have
been
discharged
of
the
service
the
Dr.
would
put
them
to
,
by
my self
,
and
many
other
,
long
since
in
my
Quaeries
to
the
Ministers
of
London
,
and
in
the
appeal
to
the
Parliament
;
to
which
I
shall
add
thus
much
,
that
all
that
he
can
urge
from
these
Texts
,
is
no
ground
of
a
sabbath
,
for
if
they
were
,
the
Thursday
will
bear
away
the
Bell
from
the
Sunday
;
for
on
that
day
at
night
was
the
institution
of
the
Lords
Supper
,
and
on
that
day
he
ascended
to
his
rest
in
glory
(
this
is
beyond
a
dispute
)
but
did
not
rest
on
the
day
he
rose
,
as
hath
been
proved
;
nor
can
the
Dr.
prove
the
first
day
is
named
,
in
those
Texts
,
the
word
being
one
of
the
Sabbaths
,
let
him
ask
his
Greek
Testament
if
I
lye
,
and
for
Rev.
1.10
.
I
onely
say
,
if
the
Scripture
had
in
any
place
called
the
first
day
of
the
week
,
the
Lords
day
,
then
that
Text
must
have
had
some
consideration
.
But
for
him
to
interpret
that
Text
to
be
meant
of
the
first
day
of
the
week
,
is
to
beg
the
question
;
in
this
part
of
his
book
I
find
him
insinuating
this
leaven
into
his
Readers
ear
in
many
passages
,
that
the
Apostles
and
Apostolical
Churches
owned
and
kept
the
first
day
of
the
week
as
a
Sabbath
,
instead
of
the
seventh
day
;
to
which
I
answer
,
that
for
those
read
in
antiquity
,
he
cannot
deceive
them
,
but
the
most
that
may
see
his
book
,
I
fear
may
be
too
apt
to
pin
their
ears
to
his
lips
,
for
whose
sakes
I
would
have
him
remember
what
is
written
,
Deut.
27.18
.
Cursed
be
he
that
maketh
the
blind
to
wander
out
of
the
way
,
and
there
will
come
a
day
when
all
the
people
shall
say
Amen
.
For
the
truth
of
this
manifestly
appears
in
the
second
Book
of
Dr.
Heylins
History
,
to
which
I
shall
add
the
testimony
of
that
learned
Scribe
,
Dr.
Prideaux
,
in
his
book
of
the
Sabbath
;
who
affirmeth
,
that
the
first
day
of
the
week
in
those
purest
times
,
was
never
kept
as
a
Sabbath
,
but
the
seventh
day
was
kept
by
them
without
noise
or
scruple
;
and
that
all
antiquity
is
so
manifest
for
this
,
that
places
need
not
to
be
named
,
with
more
to
the
same
purpose
.
Also
in
the
same
book
he
disswadeth
from
pressing
any
Texts
of
holy
Scripture
to
prove
the
first
day
kept
by
divine
authority
,
saying
plainly
,
that
if
we
meet
with
an
Antagonist
that
will
not
be
easily
baffled
,
there
is
nothing
in
the
Scripture
that
will
bear
it
;
but
indeed
it
is
vain
for
us
to
expect
that
Dr.
Owen
should
deal
faithfully
with
antiquity
,
when
he
dealeth
so
unfaithfully
with
the
Law
of
God
,
as
in
page
399.
he
affirmeth
,
that
[
the
seventh
day
sabbath
is
not
direct
y
nor
absolutely
required
in
the
Decalogue
]
and
instead
of
offering
any
proof
from
Scripture
,
to
shew
that
he
might
be
allowed
by
the
sense
of
some
other
Text
to
deal
so
with
the
fourth
Commandment
,
he
goes
on
with
one
quibble
upon
another
,
till
he
would
needs
put
this
absurdity
upon
his
Antagonist
,
that
in
case
they
will
not
allow
more
sabbaths
in
the
command
then
the
seventh
day
,
that
then
we
must
read
it
,
the
seventh
day
is
the
seventh
day
;
just
as
if
we
must
be
as
absurd
as
himself
;
for
what
need
we
read
the
seventh
day
the
seventh
day
,
so
long
as
God
hath
warranted
and
commanded
us
to
read
the
seventh
day
the
sabbath
of
Jehovah
thy
God
;
but
now
let
us
look
into
the
root
of
this
cunning
fetch
,
whether
he
hath
a
real
advantage
given
unto
him
,
or
makes
bold
to
take
one
without
leave
,
thus
to
quibble
with
God
and
Man
,
and
you
shall
presently
see
how
he
suck's
it
out
of
his
own
fingers
by
his
[
is
,
and
his
[
a
]
is
often
repeated
a
seventh
day
and
a
seventh
day
,
is
another
of
his
own
inventions
,
for
there
is
no
such
a
seventh
day
in
Gods
word
,
and
therefore
so
oft
as
he
hath
used
it
he
hath
prophaned
Gods
word
,
and
so
his
holy
name
and
will
,
ill
answer
it
one
day
unless
he
repent
.
So
likewise
for
his
is
,
it
is
the
same
,
a
meer
humane
invention
,
there
is
no
such
is
in
the
Commandment
,
as
the
seventh
day
is
the
sabbath
,
let
him
leave
that
out
,
and
read
the
commandment
as
it
ought
to
be
read
,
the
seventh
day
,
the
Sabbath
of
the
Lord
thy
God
,
giving
the
same
day
both
the
names
,
seventh
and
sabbath
,
as
God
himself
doth
,
and
then
let
him
see
how
many
sabbaths
he
can
find
in
the
fourth
Commandment
,
more
then
the
precise
seventh
day
sabbath
:
if
he
were
an
ignorant
man
he
were
the
less
to
be
blamed
for
his
mistakes
;
but
he
may
know
,
A
and
is
which
he
hath
built
his
Judaical
and
new
Covenant
sabbaths
upon
,
are
not
in
the
fourth
Commandment
,
and
this
is
the
commendation
of
learned
Ainsworth
,
although
he
were
for
the
first
day
sabbath
,
as
many
other
good
men
were
,
yet
this
is
his
honour
,
that
he
to
favour
his
private
opinion
never
falsified
the
sacred
text
,
but
translates
it
faithfully
,
and
where
he
puts
in
suppliments
,
he
so
puts
them
in
,
that
all
men
may
see
what
is
in
the
Hebrew
Text
,
and
what
not
.
I
shall
write
what
he
translates
,
as
Gods
own
words
;
Remember
thou
the
Sabbath
day
to
sanct●fie
it
,
six
days
shalt
thou
labour
,
and
shalt
do
all
thy
work
,
but
the
seventh
days
sabbath
to
Jehovah
thy
God
,
thou
shalt
not
doe
any
work
.
So
that
let
the
Doctor
read
no
more
then
the
sacred
Text
hath
in
it
,
and
he
will
never
find
more
then
one
seventh
days
sabbath
,
but
in
his
407
page
,
he
would
fright
us
from
Sabbath
keeping
,
by
threatning
an
Impossibility
of
Communion
with
them
that
keep
the
first
day
,
but
he
may
be
mistaken
,
for
it
may
be
some
of
those
men
that
keep
the
first
day
,
may
not
be
so
shie
of
Communion
with
us
as
the
Dr.
is
;
but
if
they
all
should
be
of
his
mind
,
if
they
be
men
of
no
more
skill
in
preaching
the
Gospel
,
then
he
hath
in
handling
the
Law
,
the
loss
will
not
be
great
;
but
in
the
next
page
he
seemeth
to
discourage
sabbath
keeping
,
from
what
the
sabbath
keepers
hold
touching
the
penalty
for
breach
of
it
;
but
all
I
shall
say
to
this
matter
,
is
,
that
he
that
would
know
our
sense
herein
truly
,
may
see
best
in
our
own
words
;
my
answer
to
Mr.
Grantham
,
will
not
only
speak
for
my self
,
but
also
for
the
generality
of
Sabbath
keepers
in
the
land
,
to
the
best
of
my
knowledge
,
which
if
the
Dr.
had
read
before
he
had
printed
his
book
,
he
would
hardly
have
found
any
argument
thence
to
discourage
Sabbath-keeping
,
but
it
were
well
if
the
Dr.
had
told
us
wherefore
he
calls
that
penall
Law
the
curse
of
the
Law
.
I
would
hope
he
should
have
more
judgement
then
to
think
that
bodily
punishment
in
this
world
is
all
the
curse
that
the
transgressours
of
Gods
moral
Law
are
like
to
meet
with
,
or
that
Christ
came
into
the
world
to
destroy
civil
Government
,
and
to
set
free
from
punishment
evil
doers
,
or
to
transform
Gods
Law
into
the
Dr.
knows
not
what
.
For
,
if
he
have
any
good
meaning
,
it
is
hard
to
understand
it
,
for
in
the
whole
discourse
following
,
he
talks
at
such
a
strange
rate
,
as
if
sabbath
keeping
necessarily
brought
men
under
a
yoak
of
bondage
,
using
many
hard
speeches
,
either
against
us
,
or
against
Gods
Law
;
but
plainly
upon
sabbath
keeping
his
charge
is
,
which
in
reason
must
reflect
upon
the
service
and
work
done
,
and
on
men
only
as
the
doers
of
it
.
For
he
saith
,
it
is
a
yoak
of
bondage
to
the
persons
and
spirits
of
men
,
and
pretends
it
unbearable
and
against
the
mind
of
Christ
,
409.
page
.
But
by
the
way
there
should
have
been
some
clear
proof
of
these
high
charges
;
but
this
is
like
to
tarry
till
the
Dr.
writes
another
book
to
prove
those
many
assertions
in
this
that
pass
without
proof
hitherto
.
And
now
I
shall
to
these
charges
say
,
First
,
this
cannot
be
charged
on
us
,
our
well
known
principles
and
doctrine
be
as
purely
Evangelicall
as
the
Doctors
,
for
his
life
,
looking
for
righteousness
by
the
works
of
the
Law
,
no
more
then
he
doth
,
nor
can
see
no
manner
of
reason
,
wherefore
we
should
be
in
any
more
danger
of
that
snare
in
keeping
the
Sabbath
,
then
he
is
in
keeping
the
first
day
;
but
the
charge
must
lye
against
the
Sabbath
it self
.
Therefore
we
must
search
out
the
reason
:
and
in
the
next
page
the
Dr.
he
gives
us
such
as
he
hath
,
he
would
make
us
believe
it
is
at
open
contradiction
with
the
spirit
,
rule
,
and
word
of
the
Gospel
,
and
con●rary
to
the
liberty
wherewith
Christ
hath
made
us
free
.
To
all
this
I
say
,
That
if
this
be
the
nature
of
the
sabbath
to
work
us
such
ruine
,
how
cruelly
did
God
deal
with
his
people
Israel
,
to
command
them
a
service
,
which
set
them
at
odds
,
both
with
spirit
,
gospel
,
Christ
and
all
,
for
we
have
our
liberty
in
him
by
vertue
of
his
death
.
But
certain
it
is
,
Nehem
.
9.13
,
14.
was
not
of
the
Doctors
mind
;
for
had
he
took
it
to
be
so
destructive
to
mans
happiness
,
he
would
never
have
numbered
it
among
Gods
great
mercies
to
come
down
upon
mount
Sinai
,
to
make
known
to
them
his
holy
Sabbath
,
And
the
Dr.
confesseth
it
was
the
precise
seventh
day
sabbath
that
God
fitted
to
that
Church
State
,
and
he
fitted
them
with
a
witness
,
if
the
Drs.
Doctrine
be
true
,
to
set
them
at
open
contradiction
with
all
their
great
and
eternal
happiness
.
But
secondly
,
it
is
something
strange
me
thinks
,
that
Sabbath
keeping
should
be
so
dangerous
,
seeing
it
is
of
the
same
birth
,
and
hath
the
same
priviledges
with
its
fellows
in
the
Decalogue
:
Certainly
,
if
the
ten
be
of
one
birth
and
breed
,
and
one
of
them
of
so
ill
a
nature
,
the
Dr.
had
need
to
consider
whether
he
hath
not
opened
a
gap
to
Rantism
wider
then
he
will
stop
in
haste
.
But
thirdly
,
if
sabbath
keeping
have
no
consistence
with
Christ
,
his
spirit
,
and
Gospel
;
He
that
believeth
this
can
never
believe
that
any
happiness
by
Christ
was
intended
for
them
that
were
injoyned
to
keep
it
;
a
Doctrine
as
black
as
hell
;
let
him
turn
it
which
way
he
will
,
for
if
he
say
they
are
perished
,
the
blackness
of
that
may
be
seen
without
Spectacles
;
if
he
say
they
might
be
saved
without
him
,
that
is
as
bad
,
if
not
worse
,
as
will
appear
(
if
he
should
say
it
)
if
he
should
say
they
might
be
saved
by
Christ
,
but
we
cannot
.
How
plainly
doth
this
condemn
the
design
of
his
whole
book
,
for
hath
it
not
been
his
main
work
hitherto
to
perswade
us
the
Jews
were
under
a
Covenant
of
works
,
and
had
a
sabbath
suted
to
that
dispensation
,
And
the
new
Covenant
came
in
at
the
Resurrection
of
Christ
,
with
a
Gospel
Sabbath
suted
to
this
dispensation
.
But
if
he
confess
they
might
be
saved
by
Christ
,
then
it
will
roundly
follow
that
he
had
as
true
a
share
in
Christs
blood
as
we
,
and
so
were
as
truly
under
the
Covenant
of
grace
,
for
other
ways
they
could
not
be
saved
by
him
,
and
if
so
,
it
cannot
be
denyed
but
their
state
was
a
Gospel
Dispensation
;
and
if
so
,
then
the
precise
seventh
day
sabbath
suted
the
Gospel
dispensation
very
well
:
and
then
what
is
the
Drs.
book
good
for
?
Now
let
us
see
how
he
winds
up
this
discourse
in
the
411
pag
.
there
he
asserteth
the
seventh
day
sabbath
,
(
for
of
that
he
treateth
)
is
a
meer
precept
of
the
old
Law
as
such
;
and
what
the
Law
speaks
,
it
speaks
to
them
that
are
under
the
Law
.
To
which
I
say
,
I
freely
confess
it
is
a
precept
of
the
old
Law
,
what
will
he
have
out
of
this
,
if
he
speak
this
to
perswade
us
that
because
it
is
so
,
it
is
truth
,
and
must
be
walked
in
,
as
2
John
6.
It
were
like
a
Minister
of
the
Gospel
;
but
his
scope
sheweth
he
hath
a
quite
contrary
end
,
viz.
to
disparage
God
,
Law
,
because
it
is
antient
.
Neither
is
there
any
doubt
but
the
Law
speaks
to
those
that
are
under
it
;
but
wherefore
doth
he
urge
it
so
perversly
?
It
is
evident
the
Apostle
,
Rom.
3.19
.
urgeth
it
to
prove
,
that
it
is
all
the
worlds
duty
to
own
its
authority
and
power
,
to
command
obedience
at
their
hands
,
and
to
humble
them
,
and
stop
their
mouths
before
God
,
because
they
have
no
better
obeyed
it
;
but
this
Dr.
hath
a
quite
contrary
design
,
he
aims
to
get
from
under
its
dominion
,
and
because
it
is
severe
over
the
soul
and
conscience
of
those
that
are
under
it
,
therefore
he
talks
of
extricating
himself
and
those
he
can
perswade
to
follow
him
from
under
its
power
and
authority
.
A
braive
bait
for
the
flesh
I
confess
,
if
it
were
but
as
safe
a
way
to
the
Crown
,
there
were
no
course
like
it
,
but
least
any
should
think
I
wrong
him
,
take
him
in
his
own
words
,
[
in
all
its
precepts
,
it
exerciseth
a
severe
dominion
over
the
souls
and
consciences
of
them
that
are
under
it
,
and
we
have
no
way
to
extricate
our selves
from
under
that
dominion
,
but
by
our
being
dead
unto
its
power
and
authority
as
such
,
through
the
death
of
Christ
]
Now
let
us
examine
the
drift
of
this
discourse
,
and
first
to
the
first
words
of
it
.
In
all
its
precepts
it
exerciseth
a
severe
dominion
;
here
we
are
to
note
his
quarrell
in
the
first
place
is
with
the
sabbath
,
but
it
seems
not
with
that
only
,
but
with
all
the
precepts
of
the
Decalogue
,
and
wherefore
could
he
not
have
told
us
so
at
first
,
but
to
lead
us
along
with
strange
stories
,
first
,
of
a
Moral
Sabbath
,
then
of
a
Judaical
Sabbath
,
then
lastly
of
a
Gospel
Sabbath
,
never
heard
on
in
the
world
before
;
with
this
riddle
,
that
the
fourth
command
is
the
root
of
them
all
,
although
the
last
be
of
a
Gospel
nature
,
pertaining
to
the
Covenant
of
grace
;
and
when
all
comes
to
all
,
the
business
is
this
,
that
all
the
precepts
of
the
morall
Law
are
too
streight
a
yoak
for
the
Drs.
neck
;
and
let
us
consider
his
reason
for
it
,
and
that
is
exprest
in
these
words
.
Over
the
souls
and
consciences
of
those
that
are
under
it
,
Mark
this
reason
well
:
men
that
sometimes
steer
the
course
of
error
with
a
high
hand
,
yet
the
truth
will
drop
out
of
their
mouths
sometimes
against
their
wills
,
for
by
the
rule
of
his
own
reason
,
here
some
are
under
it
,
and
that
it
hath
so
just
an
authority
over
them
,
that
it
binds
their
souls
and
consciences
unto
obedience
,
for
nothing
can
bind
the
conscience
but
just
authority
;
now
if
just
power
bind
the
consciences
of
some
,
I
cannot
see
how
any
can
be
justly
discharged
of
the
same
obedience
.
But
then
the
Dr.
tells
us
,
we
have
no
way
to
deliver
our selves
from
under
that
dominion
,
but
by
being
dead
unto
its
power
by
Christs
death
.
Well
let
this
be
considered
also
,
and
by
the
way
,
it
would
be
known
whether
there
be
any
difference
between
extricating
the
Law
it self
,
or
our selves
,
from
under
its
authority
but
let
us
consider
farther
how
we
do
or
can
become
dead
to
the
laws
authority
by
the
death
of
Christ
,
for
as
he
hath
exprest
himself
,
I
am
a
stranger
to
the
matter
,
and
to
the
best
of
my
knowledge
the
Scripture
is
so
also
;
I
very
well
remember
the
Apostle
,
Rom.
7.4
.
tells
us
,
we
are
become
dead
to
the
Law
by
the
body
of
Christ
,
which
,
if
he
expound
,
it
is
meant
of
his
death
,
I
will
allow
it
him
,
but
he
must
remember
that
this
death
to
the
Law
is
in
order
to
fruit-bearing
unto
God
,
and
not
to
its
just
power
and
authority
in
commanding
obedience
at
our
hands
;
Christ
never
dyed
for
any
such
unworthy
end
,
therefore
let
him
not
slander
Christ
whatever
he
casts
upon
the
Sabbath-keepers
;
but
this
I
shall
say
for
my
brethren
as
well
as
for
my self
,
we
are
all
of
us
of
the
Apostles
mind
,
quite
dead
to
the
Law
,
not
having
the
least
hope
or
expectation
to
bring
forth
any
acceptable
fruit
unto
God
by
vertue
of
it
,
we
look
not
at
all
to
receive
grace
or
strength
from
the
Law
,
to
sanctifie
us
,
no
more
then
to
justifie
us
.
But
what
then
?
because
it
will
not
serve
our
turns
instead
of
a
Saviour
;
Must
it
be
turned
out
of
all
office
,
and
be
degraded
of
its
dominion
,
power
,
and
authority
?
So
that
it
shall
not
bind
our
consciences
to
obey
it
?
We
have
better
learned
Christ
then
so
,
to
make
him
the
minister
of
sin
.
This
doctrine
of
being
dead
to
the
authority
of
the
Law
,
would
please
the
Antinomians
,
(
the
Fathers
)
very
well
,
and
the
Ranters
(
their
children
)
as
well
,
but
the
Sabbath-keepers
like
it
not
:
But
then
the
Drs.
heart
misgiving
him
,
as
I
am
apt
to
think
,
in
this
rash
undertaking
,
to
discharge
believers
of
their
obedience
to
Gods
Law
,
upon
the
account
of
Christs
death
;
seems
in
his
next
words
rather
to
put
it
upon
the
score
of
his
actual
obedience
in
these
words
[
or
by
faith
in
the
benefits
,
that
through
his
fulfilling
and
satisfying
the
Law
,
doe
redound
unto
the
Church
]
To
all
which
,
I
say
,
I
have
heard
the
actual
obedienee
of
Christ
abused
enough
before
now
,
but
I
never
heard
any
man
say
before
,
that
Christs
obedience
to
Gods
law
should
discharge
the
Church
from
her
obedience
thereunto
.
But
the
Lord
deliver
me
from
being
a
member
of
that
Church
,
that
makes
no
conscience
of
keeping
the
ten
commandments
.
But
a
passage
or
two
more
I
shall
note
.
Among
other
unsavoury
sentences
this
is
one
[
doe
men
appeal
to
the
Law
,
to
the
Law
they
must
go
]
just
as
if
there
were
no
possibility
of
yielding
any
Evangelicall
obedience
to
the
Law
,
but
that
it
must
be
kept
for
to
obtain
righteousness
or
justification
,
or
not
keep
it
at
all
;
but
he
proceeds
.
[
It
s
a
meer
legall
duty
,
properly
so
called
,
and
in
a
bondage
frame
of
spirit
without
any
especiall
assistance
of
grace
it
must
be
performed
]
who
would
think
that
such
words
came
from
a
Dr.
of
Divinity
,
how
much
less
from
him
who
hath
asserted
in
the
beginning
of
his
book
,
the
natural
,
morality
,
indispensibleness
,
and
universality
of
obedience
due
to
this
very
Law
,
that
he
now
thus
brandeth
with
the
Characters
of
legal
and
bondage
,
and
threatneth
men
that
they
shall
have
no
especial
assistance
of
grace
to
perform
it
.
But
that
which
is
worst
of
all
is
,
that
he
Fathers
this
Doctrine
upon
some
author
or
other
,
under
the
name
of
our
Apostle
(
which
men
that
read
not
,
nor
heed
not
the
Scriptures
,
may
think
he
means
some
Apostle
of
Jesus
Christ
,
but
such
Doctrine
as
this
I
am
well
satisfied
never
came
from
any
Apostle
,
except
from
some
one
or
other
sent
forth
from
the
City
of
Atheisme
.
The
last
exercitation
of
his
book
)
if
it
concern'd
the
Sabbath
,
or
that
it
were
directions
for
the
right
observation
of
it
,
I
could
not
well
agree
with
the
Dr.
in
all
things
:
but
seeing
it
is
a
day
of
humane
institution
,
humane
directions
,
about
the
manner
of
its
observation
,
may
well
serve
the
turn
.
And
so
much
for
this
controversie
at
this
time
,
the
third
moneth
called
May
24.
1671.
A
POSTSCRIPT
.
By
way
of
an
Appendix
,
in
a
Brief
answer
to
a
late
Book
written
by
Mr.
Richard
Baxter
,
upon
the
same
Subject
.
I
See
I
am
called
in
this
evil
day
to
a
difficult
work
(
namely
,
the
defence
of
Gods
holy
Law
of
the
ten
Precepts
,
Exod
.
20.
)
which
is
not
so
in
it self
,
no
nor
yet
is
it
difficult
for
want
of
a
cloud
of
witnesses
that
have
gone
before
,
giving
great
light
to
the
perpetual
continuance
of
this
Law
,
as
a
rule
of
life
to
all
men
;
but
it
is
only
made
difficult
through
the
manifold
and
mischievous
inventions
of
men
,
that
would
break
this
Golden
Chain
,
to
rob
it
of
that
sacred
day
which
God
himself
hath
sanctified
,
and
most
solemnly
commanded
for
his
Worship
,
every
one
bringing
forth
of
his
bad
treasure
new
inventions
against
it
,
and
all
worse
and
worse
:
and
among
the
many
opposites
it
hath
had
of
late
,
I
have
yet
seen
none
that
have
matched
Mr.
Baxters
;
shooting
such
bolts
as
I
neuer
expected
would
flie
out
of
any
Protestants
Bow
:
Now
indeed
I
do
not
judge
it
worth
my
precious
time
,
to
trace
this
man
by
a
particular
answer
to
all
the
parts
of
his
book
,
but
the
most
I
intend
is
to
deal
with
him
where
his
strength
lies
,
in
his
seventh
chap.
yet
I
must
give
the
Reader
to
take
notice
of
Mr.
Baxters
Wiles
,
the
business
he
hath
to
do
is
to
prove
the
cessation
of
the
seventh
day
sabbath
,
as
appears
pag
.
1.
a
work
impossible
for
him
to
do
,
either
by
Scripture
,
or
antiquity
,
if
antiquity
were
as
considerable
as
he
would
make
it
.
Antiquity
may
pass
for
a
proof
of
what
the
custom
of
the
Churches
then
was
;
but
it
is
notorious
Popery
to
urge
it
as
a
proof
of
what
ought
to
be
.
And
yet
Mr.
Baxter
confesseth
in
his
Preface
,
the
stress
of
the
matter
lieth
here
:
and
perswades
his
Reader
,
that
the
Christian
Churches
meeting
on
the
first
day
is
a
sufficient
proof
,
that
Christ
instituted
it
instead
of
the
Sabbath
,
and
then
draws
this
bold
conclusion
,
that
the
cessation
of
the
sabbath
is
proved
thereby
;
but
neither
of
these
is
sound
Doctrine
,
the
Churches
meeting
on
the
first
day
is
a
silly
proof
for
its
institution
by
Christ
;
for
if
antient
custom
will
go
so
far
,
what
branch
of
Popery
must
be
rejected
?
Neither
if
he
could
prove
by
twenty
Texts
of
Scripture
the
first
days
institution
,
it
will
not
follow
that
the
Sabbath
should
be
ceased
ever
the
more
for
that
;
the
reason
is
,
because
Mr.
Baxter
,
and
all
that
plead
the
first
days
cause
,
do
it
for
the
honour
of
the
Resurrection
,
and
compleating
the
work
of
Redemption
,
and
such
like
pretences
,
is
all
their
ground
for
it
.
Now
this
can
go
no
further
if
they
had
some
Scripture
for
its
institution
,
then
to
prove
it
an
ordinance
of
the
Gospel
,
such
as
baptizme
and
the
Lords
Supper
is
,
but
no
Law
from
the
fourth
commandment
,
for
that
was
not
ordained
to
set
forth
Christ
crucified
;
but
to
commemorate
the
creation
of
the
world
:
But
let
us
examine
this
mans
proceedings
,
and
this
title
he
fixeth
to
his
first
chap
[
the
Divine
appointment
of
the
Lo●ds
day
proved
as
a
separated
day
for
holy
worship
,
especially
in
the
Church
assemblies
]
where
note
,
first
though
the
title
promises
a
proof
of
the
first
days
being
of
Divine
appointment
,
yet
there
is
not
one
Word
or
Text
of
Scripture
in
all
the
chap.
so
much
as
named
for
proof
thereof
,
but
this
is
delayed
,
till
the
text
can
be
found
that
asserteth
it
,
which
is
not
like
to
be
till
we
have
some
new
Scriptures
written
.
Secondly
,
you
may
note
the
lameness
of
that
expression
[
a
separated
day
for
holy
worship
,
especially
in
the
Church
assemblies
]
you
may
well
see
by
this
passage
how
true
the
Testimonies
are
of
Dr.
Prideaux
,
Dr.
Heylin
,
and
Dr.
Ironside
,
who
all
agree
,
that
the
first
day
called
Sunday
was
never
kept
holy
by
the
antient
Churches
,
nor
no
restraint
from
labour
nor
recreation
,
but
Church
assemblies
only
kept
up
,
and
to
work
again
.
See
Dr.
Heylins
book
of
the
Sabbath
,
&c.
what
I
have
noted
out
of
it
in
my
answer
to
Dr.
Owen
,
nor
can
I
find
that
it
was
ever
better
kept
in
the
primitive
time
then
Wednesdays
and
Fridays
,
but
all
kept
alike
till
of
late
years
,
and
although
neither
of
the
three
Drs.
were
sabbath-keepers
,
nor
intended
it
the
least
service
:
yet
it
is
plain
to
all
unbyassed
men
that
shall
read
their
books
,
that
the
primitive
Churches
kept
the
sabbath
for
some
hundreds
of
years
:
See
more
of
this
in
my
answer
to
Mr.
Grantham
also
;
for
I
am
not
willing
to
write
over
those
things
again
;
see
also
Dr.
Prideaux
testimony
in
the
Rams
horn
sounding
how
express
it
is
:
and
Mr.
Baxter
knowing
the
truth
of
these
things
doubtless
to
save
his
credit
,
expresseth
this
so
often
especially
in
Church
Assemblies
,
that
if
any
read
in
antiquity
should
rebuke
him
for
false
flying
antiquity
,
and
tell
him
that
for
some
hundreds
of
years
it
was
left
as
free
for
field
husbandry
and
all
manner
of
labour
as
the
other
days
of
the
week
were
,
he
might
have
this
creeping
hole
to
save
himself
,
and
say
,
he
often
exprest
it
was
kept
holy
in
Church
assemblies
;
but
is
it
not
a
miserable
thing
to
consider
that
a
Preacher
of
the
Gospel
should
carry
it
at
such
a
rate
to
deceive
the
ignorant
,
to
write
so
as
at
least
to
make
them
think
the
first
day
was
kept
holy
from
the
very
days
of
the
Apostles
,
though
himself
knows
the
contrary
;
And
,
For
his
second
Chapter
,
that
Christ
commissioned
his
Apostles
,
he
might
have
saved
that
labour
,
for
that
is
no
mans
doubt
.
And
for
his
third
,
that
he
promised
them
his
spirit
,
it
is
work
as
needless
.
And
for
his
fourth
,
that
he
performed
his
promise
,
might
have
been
spared
as
well
as
the
rest
,
here
is
clear
proof
for
that
which
needed
no
proof
.
But
for
the
fifth
chapter
that
Christ
did
actually
separate
the
first
day
for
his
worship
,
one
text
that
had
said
had
been
very
needful
;
but
this
was
not
to
be
found
in
the
Scripture
,
for
if
it
had
,
it
would
have
served
the
turn
,
and
it
would
have
saved
him
the
labour
of
writing
all
the
rest
of
his
book
:
and
for
those
Texts
alleadged
by
him
,
1
Cor
.
16.
Acts
20.
Rev.
1.10
.
I
refer
him
to
those
three
Doctors
before
named
,
for
if
in
his
own
judgment
there
had
been
any
Text
that
would
have
served
his
turn
,
he
would
never
have
exalted
tradition
as
he
hath
done
,
nor
put
such
a
whip
into
the
papists
hands
to
lash
his
own
back
.
pag
.
52
,
53
,
54.
But
it
is
worth
noting
,
that
where
he
hath
to
do
with
Dr.
Heyli●
,
who
would
neither
have
the
Sabbath
,
nor
the
first
day
kept
holy
,
there
he
is
necessitated
to
prove
the
perpetual
observation
of
a
weekly
day
for
Gods
worship
,
from
Gen
2
Exod
.
20.
Wh●ch
all
men
know
hath
not
the
least
sh●w
for
the
first
day
,
but
for
the
seventh
day
only
:
but
to
note
a
passage
or
two
more
ere
I
leave
this
chap.
about
the
57
,
58
,
59
,
60.
pages
,
he
would
bear
his
Reader
in
hand
with
as
much
confidence
as
if
it
were
true
indeed
,
that
the
first
day
was
owned
as
an
Apostolical
appointment
universally
instead
of
the
sabbath
,
and
that
there
were
no
dissenters
;
but
either
he
is
not
so
skilful
in
the
knowledge
of
antiquity
as
he
makes
himself
,
or
else
he
acts
with
a
bad
conscience
;
for
if
there
were
not
dissenters
in
this
change
,
the
Councel
of
Laodicea
had
never
made
a
law
to
excommunicate
such
as
would
not
work
on
the
Sabbath
day
,
and
keep
the
first
day
;
see
Mr.
Brabourn
on
the
Sabbath
,
against
the
ten
Ministers
,
pag
.
482.
and
in
the
63
page
.
Mr.
Baxter
would
make
us
believe
(
if
God
in
his
mercy
did
not
give
us
more
wisdom
and
grace
)
that
no
[
single
verse
or
Text
of
Scripture
hath
authority
without
Historical
Tradition
.
]
But
by
the
way
,
first
no
Jesuite
or
Roman
Priest
could
have
said
more
,
nor
can
there
be
a
fairer
foundation
laid
for
Popery
and
taking
away
the
Scriptures
from
the
Laity
.
But
secondly
,
tradition
,
which
this
mans
Fabrick
is
built
upon
,
agrees
not
with
it self
;
the
fathers
were
of
different
minds
,
and
speak
many
things
darkly
,
and
were
failable
men
as
we
are
,
and
many
of
them
superstitious
enough
,
and
no
wonder
,
for
it
came
on
apace
in
Pauls
time
,
2
Thes
.
2.7
.
their
testimony
for
what
is
done
I
do
esteem
,
but
to
say
or
think
,
that
all
they
did
was
well
done
,
is
wicked
,
and
of
no
better
use
that
I
know
of
,
but
to
make
provision
for
the
Popes
Kitchin
.
But
thirdly
,
if
what
Mr.
Baxter
saith
be
true
,
what
is
become
of
the
many
ten
thousands
dead
and
living
that
have
believed
the
Scriptures
to
be
a
sure
guide
to
direct
them
to
please
God
,
but
never
knew
what
was
contained
in
Church
History
.
But
if
this
man
be
not
facing
toward
Rome
,
yet
he
cannot
well
blame
them
that
may
have
some
fear
of
him
;
for
in
my
judgement
he
gives
some
occasion
for
such
a
jealousie
,
but
yet
I
have
so
much
charity
for
him
as
to
think
the
necessity
of
a
bad
cause
puts
him
upon
this
temptation
,
For
less
it
cannot
be
then
a
very
sore
temptation
doubtless
to
magnifie
so
high
,
some
Articles
of
faith
whatever
he
means
by
faith
or
articles
,
without
the
knowledge
of
the
Scripture
,
and
makes
the
Scriptures
doubtful
without
tradition
,
page
65.
I
wonder
what
articles
they
are
that
are
not
grounded
on
the
knowledge
of
the
Scripture
,
or
how
the
believing
such
Articles
can
be
counted
faith
,
or
if
a
man
should
doubt
of
Scripture
authority
,
how
human
history
can
remove
that
doubt
:
but
for
the
name
he
hath
given
the
first
day
,
frequently
calling
it
the
Lords
day
,
I
wonder
where
he
found
it
?
for
from
the
first
and
best
antiquity
he
had
it
not
,
as
Dr.
Heylin
witnesseth
,
and
from
Rev.
1.10
.
he
hath
in
not
,
for
he
can
never
prove
from
Gods
word
,
that
the
first
day
of
the
week
is
so
named
;
nor
is
there
any
good
reason
to
believe
,
that
in
the
beginning
of
the
reformation
the
Godly
here
in
England
had
any
such
esteem
of
it
,
for
if
they
had
I
am
apt
to
believe
we
should
have
found
it
in
the
Common-Prayerbook
;
but
there
they
knew
it
by
a
more
common
name
,
there
it
is
numbred
with
the
Church
holy
days
in
the
Rubrick
by
the
name
of
all
the
Sundays
in
the
year
,
and
that
antiquity
as
well
as
Scripture
falls
short
of
answering
Master
Baxters
desires
,
take
one
note
more
from
the
testimony
of
Dr.
Ironside
,
who
among
other
passages
wherein
he
proveth
the
first
day
was
never
kept
by
divine
appointment
,
in
the
222
,
223
,
pages
of
his
book
of
the
Sabbaths
he
saith
thus
,
The
whole
Christian
Church
in
all
ages
have
delivered
this
for
an
undoubted
truth
,
and
abhorred
a
Jewish
resting
on
the
Lords
day
,
and
ever
accursed
it
where
they
found
it
,
with
more
to
the
same
purpose
;
but
to
prove
the
first
days
institution
,
Mr.
Baxter
takes
pains
to
produce
from
history
these
instances
;
namely
,
that
we
could
not
know
whether
baptism
were
administred
in
the
form
of
words
Christ
commanded
,
nor
with
what
confession
of
faith
members
should
be
received
into
Church-Fellowship
,
or
whether
the
Lords
Prayer
were
used
in
the
words
commanded
,
but
for
Church
History
:
and
then
triumpheth
in
these
words
;
[
I
think
now
I
have
fully
proved
to
sober
considerate
Christians
,
that
the
Lords
day
was
appointed
by
the
Apostles
peculiarly
for
Church
Worship
.
]
Now
indeed
it
well
becomes
s●ber
men
to
consider
the
congruity
of
this
argument
;
is
it
not
a
worthy
proof
that
the
Apostles
appointed
the
keeping
of
the
first
day
holy
,
because
Church
history
tells
us
how
they
used
to
baptize
,
receive
members
,
and
pray
,
he
that
cannot
see
sufficiency
of
proof
in
this
,
must
not
believe
what
Mr.
Baxter
saith
[
to
the
preamble
of
the
sixth
chap.
I
say
that
if
Mr.
Baxter
had
or
could
prove
that
the
Apostles
had
appointed
the
first
day
to
be
kept
holy
,
the
sabbath-keepers
would
n●ver
have
doubted
but
the
spirit
of
God
had
guided
them
therein
]
his
large
proof
for
that
is
needless
,
but
one
text
to
prove
that
ever
the
Apostles
did
appoint
it
,
would
have
saved
him
that
labour
and
a
great
deal
more
.
But
now
to
the
seventh
Chapter
,
where
the
main
work
lies
,
his
question
is
,
whether
the
seventh
day
sabbath
should
be
kept
still
by
Christians
as
of
divine
obligation
:
and
he
answers
negatively
;
but
to
his
negation
I
say
his
very
question
is
a
grant
at
unawares
,
that
it
ought
to
be
kept
by
himself
,
if
he
be
a
Christian
,
for
that
which
is
one
Christians
duty
is
anothers
also
,
but
he
consents
Christians
were
formerly
to
keep
it
by
divine
obligation
,
or
else
what
means
the
word
,
should
be
still
kept
by
Christians
,
if
it
had
never
been
to
be
kept
by
them
,
he
begins
this
chapter
with
three
promises
,
the
first
is
this
,
It
's
an
errour
he
concludes
,
superstitious
,
troublesome
,
and
of
evill
consequence
to
keep
both
days
,
against
this
I
have
nothing
to
say
;
the
second
is
this
,
that
it
is
less
dangerous
to
keep
both
,
then
to
keep
none
;
and
to
this
I
only
say
,
bad
is
the
best
;
his
third
is
this
,
he
thinks
to
keep
the
seventh
,
and
neglect
the
first
day
,
is
worst
of
all
;
his
reason
is
,
it
is
to
sin
to
reject
the
right
day
,
and
to
keep
the
wrong
.
To
this
I
say
,
first
,
to
the
first
part
of
this
surmise
,
it
is
not
what
Mr.
Baxter
thinks
,
that
is
our
rule
to
square
our
conversations
by
,
but
we
know
it
is
Gods
holy
Word
and
Law
that
must
be
our
guide
,
and
he
saith
,
and
we
dare
believe
,
six
days
shalt
thou
labour
and
do
all
thy
work
,
but
the
seventh
day
sabbath
to
Jehovah
thy
God
,
thou
shalt
not
doe
any
work
:
to
keep
the
seventh
day
God
saith
is
our
duty
,
Mr.
Baxter
saith
it
is
a
sin
.
Which
must
we
believe
?
for
both
cannot
speak
truth
,
and
I
am
perswaded
God
cannot
lye
,
but
he
goes
on
to
deny
the
seventh
day
sabbath
,
and
argues
it
at
such
a
rate
as
makes
my
heart
to
tremble
to
read
it
.
[
That
day
which
we
are
not
obliged
to
keep
by
the
Law
of
nature
,
by
the
Law
positive
given
to
Adam
,
the
law
given
to
Noah
,
the
law
of
Moses
,
nor
the
law
of
Christ
,
that
we
are
not
obliged
to
,
and
that
is
the
seventh
day
sabbath
.
Before
I
come
to
examine
this
proof
,
I
would
have
the
unsavouriness
of
his
tearms
noted
,
as
1.
the
Law
of
Nature
;
2.
the
Law
given
to
Adam
;
3.
the
Law
given
to
Noah
;
4.
the
Law
of
Moses
;
5.
the
Law
of
Christ
.
What
would
Mr.
Baxter
have
the
ignorant
gather
out
of
all
these
distinctions
of
laws
left
without
explanation
?
is
it
not
easie
to
gather
that
there
is
five
sorts
of
laws
,
that
in
several
ages
have
born
rule
in
the
world
:
and
that
which
is
the
law
to
one
age
or
sort
of
men
,
is
not
a
law
to
another
;
and
can
any
man
think
that
less
then
●his
lies
in
his
own
conceit
,
and
these
laws
of
a
quite
contrary
nature
one
to
another
;
rendring
God
as
silly
and
changeable
,
as
the
weak
shallow
witted
sons
of
men
.
Now
for
those
two
sorts
of
laws
he
pretends
were
given
to
Adam
,
a
Law
Natural
and
a
Law
Positive
,
if
he
had
explained
himself
to
this
effect
;
that
when
Adam
had
broke
the
Moral
Law
,
God
in
mercy
to
let
him
know
his
love
in
Christ
,
gave
him
the
Shadow
law
by
Positive
command
,
this
had
been
to
speak
like
a
man
of
understanding
;
but
he
speaks
of
a
Positive
moral
law
,
such
as
the
ten
commands
,
it
is
evident
in
the
next
page
,
where
he
confesseth
the
seventh
day
to
be
Adams
day
;
and
sure
he
cannot
have
any
place
in
his
head
so
soft
as
to
think
the
Sabbath
was
given
as
a
shadow
of
the
body
of
Christ
before
the
fall
;
nor
can
any
man
be
so
silly
as
to
think
the
Sabbath
was
not
sanctified
in
innocency
that
will
confess
it
was
given
to
Adam
at
all
;
seeing
the
creation
of
man
was
the
last
work
God
did
before
he
sanctified
it
;
and
the
Scriptures
declare
that
all
things
were
very
good
when
he
did
it
,
Gen.
1.31
.
Gen.
2
,
1
,
1
,
3.
and
wherefore
he
should
dream
Noah
had
another
Law
given
him
,
and
not
that
which
was
given
to
Adam
no
Text
or
reason
is
given
,
nor
none
to
be
found
in
the
Scripture
;
nor
will
he
be
able
to
prove
with
seven
years
study
,
that
Moses
and
Christ
had
any
laws
of
their
own
,
or
that
there
ever
was
or
will
be
any
more
then
one
and
the
same
law
to
all
the
world
,
if
he
speak
of
moral
laws
to
govern
the
conversations
of
men
in
godliness
and
righteousness
,
such
as
the
ten
commandements
be
;
but
what
I
might
further
say
to
this
Scripture-destroying
argument
will
fall
in
,
in
the
examination
of
his
proof
he
brings
for
it
.
Now
to
the
first
,
that
the
law
of
nature
bindeth
not
to
it
,
this
is
his
proof
.
1.
In
the
nature
and
reason
of
the
thing
,
nature
will
not
evidence
it
to
be
Gods
will
;
to
this
I
answer
,
how
comes
he
to
be
wiser
then
God
?
God
brings
reason
from
nature
,
to
teach
and
convince
us
of
our
duty
to
keep
the
seventh
day
sabbath
,
Exod
.
20.9
,
10
,
11.
he
there
sets
his
own
example
both
in
working
and
resting
before
us
to
follow
,
and
tell
us
what
his
work
was
;
namely
he
made
us
and
the
world
,
and
all
things
in
it
for
our
sakes
,
and
sanctified
the
sabbath
for
us
likewise
;
for
it
was
made
by
him
for
man
or
for
Adam
,
as
the
word
imports
,
Mark
2.27
.
now
stronger
natural
reason
,
more
convincing
and
obl●ging
to
a
duty
I
no
where
find
;
and
these
reasons
are
the
same
to
all
men
and
times
so
long
as
the
Sun
and
Moon
endures
.
And
if
mans
own
being
,
and
the
whole
frame
of
nature
be
no
natural
reason
to
teach
and
perswade
us
to
our
duty
,
with
Mr.
Baxter
I
shall
leave
him
as
an
unreasonable
man
.
Natures
voice
cries
loud
enough
for
this
commandment
,
to
all
that
have
reason
and
will
use
it
;
but
he
goes
on
and
tells
us
,
no
man
finds
himself
convinc'd
of
this
duty
by
mere
nature
,
but
to
this
I
say
nature
preacheth
this
law
,
a
duty
as
clearly
as
any
law
,
except
the
first
command
,
the
book
of
nature
,
I
mean
his
glorious
works
of
creation
and
providence
do
prove
there
is
a
God
beyond
controule
;
so
likewise
they
do
as
truly
declare
that
the
season
he
sanctified
to
commemorate
this
work
,
is
most
meet
for
his
solemn
Worship
of
any
day
in
the
week
;
but
sure
he
hath
some
other
opinion
of
nature
,
I
am
apt
to
think
else
he
would
never
deny
the
Sabbath
to
be
a
natural
moral
law
,
but
I
fear
he
thinks
that
the
corrupt
heart
and
blind
mind
of
sorry
fallen
man
,
should
find
out
this
duty
without
any
other
help
,
if
it
were
the
will
of
God
it
should
be
now
kept
,
but
if
this
be
the
thing
he
calls
nature
and
reckons
it
a
guide
to
find
out
Gods
law
;
I
do
not
wonder
at
his
opposition
to
the
Sabbath
,
nor
at
any
errour
that
he
shall
receive
,
be
it
never
so
gross
.
What
may
not
come
in
at
this
door
,
the
doctrine
of
the
purity
of
nature
without
blemish
?
for
if
it
be
polluted
,
it
must
be
in
the
understanding
as
much
as
in
any
thing
,
but
polluted
it
cannot
be
,
if
it
can
find
out
its
duty
in
all
natural
morals
.
For
further
,
there
is
no
reason
to
believe
it
could
ever
see
,
and
free-will
is
and
must
needs
be
●he
top
bough
of
this
tree
;
but
let
it
be
once
admitted
of
,
and
then
both
Quakers
and
Ranters
will
rej●yce
over
it
,
and
I
am
apt
to
think
it
will
be
found
to
bear
very
hard
upon
some
principles
,
that
may
deserve
rebuke
from
his
brethren
,
but
I
am
in
some
things
willing
to
forbear
him
,
to
see
whether
all
his
brethren
have
so
great
a
quarrel
against
the
Sabbath
,
so
as
to
root
it
out
,
and
care
not
how
Religion
and
the
Scriptures
suffer
thereby
.
But
I
desire
him
and
all
m●n
to
consider
,
whether
this
plea
for
Sabbath-breaking
will
not
altogether
serve
to
excuse
the
Papists
in
breaking
the
second
Commandement
every
whit
as
well
.
Now
to
the
next
head
in
his
Argument
,
there
he
first
denieth
the
positive
Law
given
to
Adam
before
or
after
the
fall
,
or
to
Noah
,
bindeth
us
to
this
duty
;
his
reason
is
,
because
,
saith
he
,
we
are
under
a
more
perfect
Law
;
what
he
means
by
the
Laws
given
to
Adam
and
Noah
after
the
fall
,
I
do
not
know
,
nor
is
it
material
to
this
business
;
but
for
the
Law
made
to
Adam
before
the
fall
,
Mr.
Baxter
is
the
first
man
that
I
ever
knew
deny
that
to
be
all
the
worlds
duty
,
the
Synod
of
Divines
in
the
Book
entituled
,
Articles
of
Religion
,
Printed
1648.
have
so
fully
proved
the
truth
of
what
he
denies
,
that
I
need
say
no
more
,
but
that
it
is
his
great
shame
to
gainsay
so
learned
and
godly
an
Assembly
,
without
taking
off
the
weight
of
their
large
proof
,
but
he
goes
against
the
known
judgement
of
all
godly
Writers
,
Dr.
Owen
and
all
,
and
leaves
no
business
for
Christ
to
do
in
the
world
for
that
sort
of
men
at
least
that
are
not
bound
by
that
Law
given
in
innocency
;
but
his
reason
of
this
denial
is
as
bad
as
the
denial
it self
,
for
he
saith
,
we
are
under
a
more
perfect
Law
,
and
that
more
imperfect
ceaseth
.
Now
Reader
,
if
thou
beest
not
an
Atheist
,
here
is
enough
to
open
thine
eyes
to
see
the
Sabbath
thy
duty
,
by
the
light
of
those
Arguments
brought
against
it
;
thou
seest
Mr.
Baxters
strength
against
it
lyes
in
this
grand
blasphemy
,
that
Gods
Law
moral
,
given
to
Adam
before
the
fall
is
imperfect
,
even
that
Law
so
magnified
for
its
perfection
in
the
Scriptures
,
Psal
.
19.9
,
10
,
11.
Psal
.
119.
from
end
to
end
,
of
which
it
is
said
,
that
it
was
ordained
for
life
,
Rom.
7.10
.
which
cannot
import
less
,
than
that
it
would
have
perpetuated
the
life
of
the
world
to
eternity
,
in
the
same
happiness
in
which
it
was
created
,
if
it
had
been
kept
by
them
;
and
although
we
are
grown
worse
,
yet
the
Law
retains
its
perfection
,
as
appears
,
Lev
.
18.5
Ezek
.
20.13
,
21.
Rom.
10.5
.
Gal.
3.12
.
Now
he
that
can
take
the
boldness
to
fly
in
the
face
of
G●d
himself
,
and
disparage
his
perfect
Law
,
what
may
he
not
say
,
or
who
can
believe
him
when
he
may
speak
truth
,
or
who
can
excuse
him
from
being
one
of
those
that
have
spoken
hard
words
against
God
,
Jude
15.
If
ever
any
man
deserved
to
be
reckoned
a
blemish
and
a
scandal
to
the
Christian
profession
,
he
may
,
who
saith
,
that
the
Law
given
before
the
fall
is
imperfect
.
But
now
if
any
man
should
think
he
may
have
strength
against
the
Sabbath
,
although
he
have
so
dreadfully
miss'd
it
here
,
I
say
for
the
information
of
such
,
all
he
hath
or
could
say
in
comparison
of
this
,
if
it
could
have
passed
for
current
,
had
been
but
like
small
shot
in
a
Birding-Peece
against
a
Castle
wall
,
of
no
signification
with
any
man
of
judgement
;
this
Cannon
shot
would
have
brought
it
down
,
and
all
the
Towers
of
Religion
to
boot
;
he
is
the
hardiest
man
that
ever
ventured
an
encounter
against
the
Sabbath
.
But
although
Dr.
Ironside
were
against
the
Sabbath
as
much
as
Mr.
Baxter
can
be
,
yet
he
knew
this
was
too
high
an
attempt
,
and
therefore
saith
chap.
3.
indeed
had
it
been
given
to
our
first
Parents
in
Paradise
and
state
of
innocency
,
as
it
must
universally
have
bound
all
men
,
so
neither
could
it
have
been
in
any
thing
ceremonial
relating
unto
Christ
,
and
we
must
still
have
kept
that
day
on
which
God
rested
.
And
again
in
the
70th
.
page
he
saith
,
The
Sabbath
must
be
the
same
with
the
seventh
,
or
else
there
is
no
tolerable
sence
or
congruity
in
that
Law
.
His
second
reason
is
,
Because
saith
he
,
the
Law
or
Christ
containeth
an
express
revocation
of
the
seventh
dayes
Sabbath
;
but
I
say
,
it
is
sad
to
hear
a
reason
with
never
a
word
of
truth
in
it
,
for
there
is
not
one
word
in
the
Scriptures
for
revoking
it
,
and
it
is
very
necessary
that
in
his
next
Book
he
distinguish
between
Gods
Law
and
Christs
Law
,
if
Christ
have
any
Law
of
his
own
,
that
is
none
of
the
Fathers
;
but
I
am
apt
to
think
it
is
a
meer
device
Satan
hath
buzz'd
into
Mr.
Baxters
ears
,
to
lay
more
stumbling
blocks
in
the
way
of
the
Jews
conversion
:
but
when
he
should
prove
this
strange
new
fashioned
reason
,
he
addes
(
as
shall
be
shewed
anon
)
but
that
non
will
never
come
while
Mr.
Baxter
lives
.
Again
,
his
third
reason
is
this
,
God
never
required
two
dayes
in
seven
,
and
the
first
day
being
proved
to
be
of
divine
institution
,
the
cessation
of
the
seventh
is
thereby
proved
.
The
first
part
of
this
reason
is
only
true
;
God
requireth
but
one
Sabbath
in
a
week
,
and
all
that
can
read
English
know
that
the
Scripture
saith
that
that
is
the
seventh
day
,
and
if
men
had
either
fear
or
shame
,
they
would
not
say
the
first
day
is
of
divine
institution
,
but
if
it
could
be
proved
,
as
it
never
can
,
the
consequence
would
not
follow
.
His
fourth
is
,
that
Infidels
are
not
bound
to
keep
Adams
day
,
(
as
he
scornfully
calls
the
Sabbath
)
for
want
of
notice
.
To
which
I
answer
,
1.
It
is
not
granted
him
that
any
want
notice
of
it
that
are
found
in
their
duty
seeking
after
God
and
his
holy
will
,
or
shall
not
alway
want
the
knowledge
of
him
,
if
they
seek
as
they
may
.
But
2.
I
say
,
Ignorance
will
be
no
excuse
at
the
day
of
Judgement
,
God
is
not
bound
to
come
from
heaven
every
age
to
proclaim
his
Law
,
or
to
proclaim
it
at
every
mans
door
,
or
else
he
may
pretend
want
of
notice
.
But
3.
Mr.
Baxter
may
do
well
to
consider
whether
there
be
any
greater
Infidels
in
the
world
than
those
men
that
use
to
read
,
But
the
seventh
day
Sabbath
of
the
Lord
thy
God
thou
shalt
not
do
any
work
,
and
pray
over
this
Law
,
Lord
have
mercy
upon
us
,
and
incline
our
hearts
to
keep
this
Law
,
and
yet
never
keep
it
.
4.
and
lastly
,
Mr.
Baxter
himself
wants
no
notice
of
it
,
and
it
can
be
no
excuse
for
him
not
to
keep
it
,
because
some
poor
Heathens
may
not
know
it
,
and
how
far
soever
meer
ignorance
may
excuse
them
,
yet
this
is
far
from
Mr.
Baxters
case
.
His
5th
.
is
exprest
as
a
probability
that
Christ
and
his
followers
would
have
mentioned
this
positve
Law
,
if
it
be
binding
;
a
very
strange
thing
for
a
man
of
his
parts
to
bring
such
quibbles
,
against
a
Law
so
delivered
,
as
he
confesseth
that
Law
to
be
,
whether
there
had
been
any
after
mention
of
it
or
no
.
But
I
wonder
how
he
can
be
so
blame-worthy
as
to
deny
the
Sabbath
to
be
mentioned
by
Christ
and
his
Apostles
;
manifest
it
is
that
he
would
not
hav●
us
think
he
useth
to
read
Matthew
and
the
Acts
,
or
that
he
strang●ly
forgets
what
he
reads
.
If
it
had
been
spoken
in
Queen
Maries
dayes
,
he
might
have
thought
to
save
his
credit
,
because
few
if
they
could
have
reproved
him
,
durst
do
it
,
for
fear
it
should
be
known
they
had
a
Bible
,
and
so
might
be
burned
for
hereticks
;
but
now
every
Boy
and
Girl
can
take
notice
how
broad
Mr.
Baxter
can
speak
;
and
for
his
saying
,
he
never
heard
the
Sabbath
pleaded
otherwise
than
from
the
fourth
Commandement
,
I
must
beg
an
excuse
for
not
bel●eving
him
.
Next
he
perswades
us
,
the
Law
of
the
fourth
Commandement
binds
us
not
,
because
saith
he
,
Moses
Law
never
bound
any
but
Jews
and
Proselytes
that
voluntarily
subjected
to
that
policy
,
with
other
frivolous
matter
,
calling
Moses
Legislator
,
just
as
if
the
Law
had
not
been
Gods
,
but
Moses
Law
.
but
〈◇〉
is
not
easie
for
me
to
believe
that
he
is
such
a
Baby
in
Religion
as
he
makes
himself
,
for
how
came
the
Law
to
bind
Jews
and
Proselytes
and
no
body
else
?
can
he
think
God
made
his
Law
for
such
a
certain
plot
of
ground
,
and
for
all
that
should
dwell
upon
it
,
and
leave
the
rest
of
the
world
lawless
?
for
if
it
were
made
for
men
,
what
reason
can
there
be
wherefore
it
should
not
bind
one
as
well
as
another
,
Gentile
as
well
as
Jew
?
and
if
he
do
not
purposely
make
himself
a
child
to
deceive
others
,
I
cannot
tell
how
he
should
think
otherwise
;
for
were
not
the
Proselytes
Gentiles
of
other
Nations
,
and
if
those
Nations
were
not
bound
to
keep
Gods
Law
,
how
came
those
Proselytes
to
be
bound
to
keep
it
?
for
impossible
it
is
that
if
it
had
not
been
Gods
will
that
they
should
proselyte
themselves
to
his
Church
,
and
keep
his
Law
,
their
doing
such
a
thing
of
themselves
could
not
have
pleased
him
,
it
could
have
been
but
Will-worship
,
and
God
and
his
people
Israel
also
might
well
have
said
to
them
,
when
they
came
to
offer
themselves
to
the
Church
,
Who
required
this
at
your
hands
?
The
difference
he
would
put
betwixt
the
ten
Commandements
written
in
nature
,
and
in
tables
of
stone
,
is
insignificant
with
all
wise
and
considering
men
;
the
talk
he
makes
of
Laws
positive
,
formal
,
and
natural
,
is
a
parcel
of
ambiguous
words
,
which
being
left
without
interpretation
,
tends
to
deceive
the
simple
,
to
make
them
believe
God
hath
several
moral
Laws
,
and
some
bind
one
age
and
sort
of
men
,
and
some
another
.
And
then
another
device
is
,
to
load
it
with
names
to
make
it
look
like
a
monster
,
the
Jews
Law
,
Moses
Law
,
materially
it
is
this
,
and
naturally
it
is
that
,
and
formally
it
is
nothing
at
all
,
and
all
these
shifts
are
nothing
but
a
pack
of
devices
to
lead
the
Reader
into
a
wood
,
that
he
may
there
lose
the
Sabbath
,
and
not
know
where
to
find
it
in
the
midst
of
this
confusion
.
But
the
truth
is
,
Rome
is
honester
than
all
this
comes
to
,
for
although
she
have
thrown
out
Gods
holy
day
,
and
set
up
her
own
in
the
stead
of
it
,
yet
she
is
so
honest
as
to
tell
u●
so
,
and
not
to
deceive
us
with
lies
,
and
father
them
upon
the
Scriptures
;
for
the
Question
is
about
the
ten
Commandements
,
and
Mr.
Baxter
can
find
no
other
moral
Laws
but
these
amongst
all
his
five
sorts
of
Laws
,
for
if
he
could
,
he
would
doubtless
have
named
them
,
and
told
us
where
we
should
find
them
,
and
how
we
should
know
them
one
from
another
,
but
this
is
a
work
too
hard
for
him
;
for
the
truth
is
,
the
Law
given
in
innocency
,
whether
naturally
or
positively
moral
;
the
Law
of
righteousness
Noah
kept
,
the
Law
condemning
sin
and
commanding
righteou●ness
in
the
New
Testament
,
the
Law
written
in
tables
of
stone
,
all
of
them-in
all
the
dresses
Mr.
Baxter
hath
or
can
paint
them
out
with
,
are
but
the
very
same
Law
exprest
,
Exod
.
20.3
.
to
the
18th
.
and
this
I
would
prove
before
I
went
further
,
if
the
Assembly
had
not
saved
me
this
labour
in
the
forementioned
Books
.
And
for
his
calling
it
the
Jewish
national
Law
,
never
given
to
any
other
people
,
it
is
so
strange
and
contrary
to
the
whole
Book
of
God
,
as
also
to
all
Authors
that
ever
were
accounted
orthodox
,
that
I
need
say
nothing
to
so
blasphemous
a
device
,
especially
seeing
this
and
such
like
absurdities
are
asserted
by
him
without
all
shew
of
proof
.
But
lastly
,
he
concludes
this
story
with
this
bold
affirmation
,
that
in
Moses
dayes
this
Law
bound
no
Nation
but
the
Jews
,
and
therefore
saith
he
,
it
needed
no
abrogation
to
the
Gentiles
,
but
a
declaration
that
it
did
not
bind
them
;
to
which
I
say
,
this
declaration
that
the
ten
Commandements
never
bound
any
but
the
Jews
,
was
never
made
before
by
Prophets
,
Apostles
,
or
any
godly
labourers
since
their
time
;
only
now
you
may
take
notice
it
is
Mr.
Baxters
declaration
,
but
who
commissioned-him
to
put
forth
this
declaration
,
himself
must
give
an
account
,
for
I
find
neither
Author
nor
Text
for
any
such
thing
,
only
Mr.
Baxter
saith
it
.
His
next
is
this
,
The
whole
Law
of
Moses
formally
as
such
is
abrogated
by
Christ
;
mark
Reader
this
doctrine
,
1.
He
saith
,
it
never
bound
any
but
the
Jews
.
2.
He
saith
,
it
is
abrogated
by
Christ
formally
.
Now
if
this
be
true
,
that
the
form
of
Moses
Law
Christ
hath
abrogated
to
the
Jews
,
and
it
never
bound
the
Gentiles
,
Mr.
Baxter
hath
at
once
discharged
all
the
world
of
all
obedience
or
regard
to
be
had
to
the
five
Books
of
Moses
;
for
how
can
any
man
be
obliged
to
regard
a
Law
that
concerns
him
not
.
Secondly
,
This
roundly
follows
,
that
the
doctrine
of
the
Prophets
which
naturally
dependeth
thereupon
,
must
fall
of
course
,
and
can
be
of
no
use
to
the
world
.
What
he
means
to
do
with
these
blind
stories
I
know
not
,
unless
it
be
to
bring
in
Atheism
by
whole
sale
;
but
I
desire
him
to
consider
that
whatsoever
mischief
he
doth
else
,
he
cannot
do
a
greater
to
the
poor
Jews
for
his
life
;
for
can
the
Jews
believe
,
or
any
body
else
that
hath
common
sense
,
that
the
Prophet
mentioned
,
Deut.
18.15
,
16
,
17
,
18
,
19
,
20.
instead
of
speaking
Gods
words
like
unto
Moses
,
should
come
to
abrogate
Moses
Law
?
Now
if
this
doctrine
come
to
the
ears
of
the
Jews
,
and
they
should
come
to
Mr.
Baxter
,
and
ask
him
,
Whether
it
is
his
own
doctrine
and
conceit
that
the
Messiah
abrogated
Moses
Law
?
Or
whether
he
hath
sufficient
ground
to
conclude
that
it
is
the
doctrine
of
Christ
himself
?
What
would
this
man
say
?
If
he
took
the
shame
of
it
upon
himself
,
what
could
they
judge
of
him
?
If
he
should
put
it
off
from
himself
,
and
say
it
was
Christs
own
doctrine
,
how
could
they
choose
but
rejoyce
and
bless
God
,
that
neither
they
nor
their
Fathers
ever
put
their
trust
in
such
a
Saviour
;
and
how
can
they
choose
but
look
upon
Mr.
Baxter
as
an
addle-headed
man
,
to
separate
from
the
Church
of
Rome
for
breaking
the
second
Commandement
,
when
Mr.
Baxter
himself
saith
,
Christ
hath
abrogated
all
the
ten
.
But
to
stand
to
answer
all
his
impertinent
expressions
,
and
to
discover
how
he
wresteth
the
Scriptures
in
every
particular
,
is
too
tedious
,
as
the
matter
of
the
Law
,
and
the
form
of
the
Law
,
the
Law
of
nature
and
of
Christ
.
But
according
to
his
reasoning
,
whatever
there
is
of
the
Law
of
nature
,
or
of
Christ
in
the
ten
Commandements
,
yet
as
it
is
written
in
the
Scriptures
,
he
will
have
it
all
at
an
end
,
else
what
can
be
the
meaning
of
this
word
so
often
repeated
,
the
whole
Law
of
Moses
is
abrogated
as
such
.
So
that
any
man
may
see
his
design
is
to
perswade
men
to
dis-esteem
the
express
Word
of
the
Lord
,
as
it
is
written
in
the
Scriptures
of
truth
;
and
therefore
we
have
all
this
,
the
Law
of
nature
,
and
the
matter
of
the
Law
of
nature
,
a
mere
piece
of
deceit
to
blind
mens
understandings
,
to
keep
them
from
knowing
the
will
of
God
,
for
there
is
no
such
thing
as
a
Law
of
nature
in
any
proper
sence
,
nor
any
other
moral
Law
from
the
beginning
of
the
world
to
the
end
of
it
,
but
that
of
the
ten
Commandements
,
as
it
is
contained
in
the
Writings
of
Moses
in
the
20th
.
of
Exod
.
Now
this
Law
may
be
called
Christs
Law
,
as
it
is
revealed
,
taught
,
or
confirmed
by
him
,
or
through
his
mediation
,
but
to
talk
of
any
such
Law
of
Christ
under
any
other
consideration
,
is
either
gross
ignorance
or
non-sence
.
Likewise
this
Law
may
be
called
the
Law
of
nature
,
either
as
the
Book
of
nature
teacheth
it
,
or
as
we
by
nature
,
or
the
Law
of
our
Creation
are
bound
to
keep
it
.
But
what
is
all
this
to
make
any
alteration
in
that
holy
and
perfect
Law
of
God
,
the
Decalogue
?
Men
may
as
well
talk
of
more
Gods
than
one
,
as
of
more
moral
Laws
than
that
of
the
ten
Commandements
,
and
as
soon
it
will
be
proved
.
Now
he
hath
most
notoriously
broke
the
third
Commandement
in
abusing
the
Scriptures
,
to
make
his
Reader
think
the
whole
ten
Commandements
are
abrogate
,
which
I
here
set
down
,
Luk
.
16.16
.
Joh
.
1.17
.
Joh
.
7.19
,
23.
Act.
15.5
,
24.
Gal.
5.3
.
Rom.
2.12
,
14
,
15
,
16.
Rom.
3.19
,
20
,
21
,
27
,
28
,
31.
and
4.13
,
14
,
15
,
16.
and
5.13
,
20.
and
7.4
,
5
,
6
,
7
,
8
,
16.
and
9.
4
,
31
,
32.
and
10.5
.
Gal.
2.16
,
19
,
21.
and
32.10
,
11
,
12
,
13
,
19
,
21
,
24.
and
4.21
.
and
5.3
,
4
,
14
,
23.
and
6.13
.
Eph.
2.15
.
Phil
.
3.6
,
9.
Heb
.
7.11
,
12
,
19.
and
9.19
.
and
10.28
.
1
Cor
9.21
.
Now
if
naming
store
of
Texts
would
destroy
Gods
Law
,
Mr.
Baxter
hath
laid
it
for
dead
,
but
not
one
of
them
is
opened
by
him
to
shew
how
it
serves
his
turn
,
but
there
is
good
reason
for
that
,
because
there
is
not
one
of
them
all
but
what
speaks
directly
against
him
,
or
to
some
other
thing
quite
different
from
that
he
would
have
it
prove
.
But
I
must
note
one
passage
more
,
thus
exprest
by
him
;
It
's
not
part
but
the
whole
Law
of
Moses
which
Paul
excludeth
,
(
which
I
ever
acknowledged
to
the
Antinomians
,
though
they
take
me
for
their
too
great
adversary
.
)
Mark
this
acknowledgement
,
and
see
whether
he
might
not
well
be
so
accounted
by
them
,
but
it
must
then
be
for
hardening
of
them
in
their
lawless
tenants
.
But
he
not
trusting
to
all
these
Texts
,
presseth
another
to
this
service
,
which
he
thinks
he
may
argue
,
2
Cor
.
3.3
,
7
,
11.
for
the
cessation
of
the
ten
Precepts
;
where
,
note
Reader
,
his
fallacy
in
picking
out
some
words
of
the
Text
,
and
leaving
others
,
just
as
the
Devil
did
,
Mat
.
4.6
.
in
urging
Psal
.
91.11
,
12.
to
our
Saviour
;
such
dealing
with
the
holy
Scriptures
may
,
if
God
prevent
it
not
,
soon
hatch
a
brood
of
Atheists
,
to
render
both
them
and
Mr.
Baxters
painfull
labours
also
in
former
Books
,
a
scorn
;
for
,
might
not
an
Atheist
,
with
as
good
a
colour
of
reason
say
,
the
God
is
dead
that
brought
up
the
children
of
Israel
out
of
the
Land
of
Egypt
,
and
name
Jer
.
23.7
,
8.
and
then
say
,
as
his
Commentary
upon
the
place
,
nothing
but
partial
violence
can
evade
the
force
of
this
Text
.
And
now
to
the
Text
it self
,
evident
it
is
that
the
scope
of
the
place
is
not
to
perswade
the
Corinths
against
the
continuation
of
the
ten
Commandements
,
as
a
rule
of
life
,
but
to
exalt
the
ministration
of
the
Gospel
,
as
more
powerfull
for
the
conversion
of
men
unto
God
,
then
the
ministration
of
the
Law
when
it
was
written
in
tables
of
stone
.
For
though
they
had
so
glorious
a
discovery
of
God
and
of
his
counsel
in
that
dispensation
in
that
day
,
yet
they
remained
blinded
and
hardened
for
all
that
;
but
the
ministration
of
the
Gospel
and
presence
of
the
Spirit
with
it
,
had
wrought
that
in
the
hearts
of
the
Corinthians
by
Pauls
Ministry
,
which
the
Jews
neglecting
and
refusing
fell
short
of
,
namely
,
a
saving
,
sanctifying
faith
.
For
although
they
did
believe
Moses
,
yet
rejecting
the
light
of
the
Gospel
that
came
into
the
world
since
Christs
coming
in
the
flesh
,
were
still
,
or
became
thereby
,
which
you
will
,
so
blind
,
that
they
understood
not
the
end
of
Moses
Ministry
,
but
read
the
Old
Testament
without
fruit
,
as
appears
in
the
14
,
15.
verses
of
the
Chap.
But
it
will
never
be
proved
from
this
Text
,
that
either
the
Law
it self
or
the
glorious
ministration
of
it
either
,
is
done
away
in
Mr.
Baxters
sence
,
but
to
this
day
the
ministration
of
it
shines
bright
enough
,
for
Dr.
Owen
to
argue
with
great
authority
the
perpetuity
of
the
Decalogue
.
But
I
shall
grant
him
,
that
the
ministration
of
Moses
there
pointed
at
,
is
done
away
in
such
a
sence
as
the
light
of
the
Moon
is
put
away
by
the
rising
of
the
Sun
in
a
clear
morning
,
out-shining
of
it
,
as
may
be
instanced
from
that
forenamed
Text
,
Jer
.
23.7
,
8.
Can
Mr.
Baxter
or
any
man
ever
imagine
,
that
the
dayes
will
ever
come
,
that
the
same
God
that
brought
up
Israel
from
Egypt
,
either
doth
not
live
,
or
that
men
shall
either
be
afraid
or
ashamed
to
say
he
lives
,
or
to
make
any
the
least
question
against
the
ever-living
of
the
God
that
wrought
that
deliverance
,
but
only
to
signifie
that
there
was
a
work
in
the
heart
of
the
same
God
to
do
,
which
when
it
was
done
would
out-shine
the
other
.
And
this
any
man
may
see
to
be
the
sence
of
2
Cor
.
3d
.
chap.
that
is
not
wilfully
blind
,
that
although
the
glory
of
God
did
shine
in
his
writing
the
Law
to
put
in
the
Ark
,
which
according
to
Phil
.
4.19
.
with
other
places
,
if
need
were
,
may
well
be
interpreted
grace
or
rich
mercy
,
yet
the
graee
or
riches
of
glory
that
followed
in
a
more
clear
discovery
of
the
Gospel
,
and
the
gracious
ends
God
had
in
the
then
delivery
of
his
law
as
he
did
,
being
now
with
plainness
exprest
,
Rom
,
5.20
,
21.
Rom.
10.4
.
with
other
places
,
which
in
that
day
were
darkly
hinted
,
is
much
more
glorious
,
and
this
is
Pauls
sence
,
as
appears
in
the
8
,
9
,
10.
verses
of
that
2
Cor
.
3.
for
if
it
were
done
away
in
Mr.
Baxters
sense
,
how
could
it
be
a
killing
Letter
,
a
Law
of
Death
,
and
Condemnation
?
Sure
if
it
be
the
Law
that
bringeth
death
and
condemnation
,
it
must
be
in
force
to
injoyn
obedience
.
Again
,
there
were
no
place
for
Paul
to
complain
of
the
Jews
blindness
,
and
of
the
vail
upon
their
hearts
in
reading
the
old
Testament
,
if
it
be
wholly
abrogated
;
for
what
makes
it
matter
whether
a
Law
be
understood
or
no
,
that
binds
no
body
,
for
he
told
us
before
that
it
was
abrogated
to
the
Jews
and
for
the
Gentiles
,
there
needed
nothing
but
a
declaration
that
it
did
not
bind
them
,
but
I
have
discharged
this
Text
in
an
Appendix
to
Mr.
Spittlehouse
book
of
the
morality
of
the
Sabbath
long
agoe
,
or
such
absurdities
Mr.
Baxter
puts
on
it
,
and
I
shall
here
give
some
reasons
further
for
clearing
this
truth
;
namely
,
that
the
moral
law
of
God
,
or
law
of
ten
Commandements
remains
to
the
end
of
the
world
a
rule
of
Godlyness
and
Righteousness
in
every
jot
and
tittle
of
it
,
therefore
the
fourth
Command
must
needs
remain
with
the
same
names
God
himself
hath
baptized
it
with
,
or
with
his
own
mouth
given
to
it
,
the
seventh
the
Sabbath
of
Jehovah
thy
God
,
which
cannot
be
taken
from
it
without
offering
much
more
violence
to
it
,
then
to
rob
it
of
a
jot
or
a
tittle
.
How
besides
this
Text
hinted
,
Mat
.
5.17
,
18
,
19
,
20
,
21.
where
it
is
plain
beyond
all
possibility
of
denial
,
that
the
ten
precepts
exprest
,
Exod
.
20.
are
meant
or
intended
;
in
which
words
with
the
context
it
is
most
plain
,
that
our
Lord
would
not
have
us
think
he
came
to
make
void
one
tittle
of
it
to
the
worlds
end
,
but
to
confirm
it
a
rule
of
life
,
to
all
his
disciples
,
to
make
them
shine
as
lights
in
the
world
;
unto
which
I
might
add
a
hundred
more
,
but
consider
these
few
most
plain
and
readiest
in
memory
,
Luke
16.17
.
Rom.
3.19.31
.
1
Cor
.
9.8.21
.
and
14.34
.
and
15.56
.
1
Tim
.
1.5.9
.
James
2.8
,
9
,
10
,
11.
and
4.11
.
1
John
3.3
,
to
12.
2
John
4
,
5
,
6.
all
which
places
be
so
plain
,
they
need
no
exposition
,
but
I
shall
add
to
these
plain
Texts
these
further
reasons
to
prove
the
perpetual
continuance
of
this
law
.
First
reason
,
because
it
is
pronounced
by
our
Lord
Jesus
himself
to
be
a
law
of
equity
,
Mat
.
7.12
.
Now
whatever
is
done
against
a
law
of
equity
,
is
done
against
equity
it self
,
but
manifest
it
is
,
Christ
commandeth
equity
,
and
that
from
the
authority
of
the
Law
,
therefore
he
did
not
abolish
it
.
Secondly
,
it
is
declared
by
him
,
Mat
.
22.40
.
that
this
law
is
the
Epitome
or
substance
of
all
the
Prophets
,
and
if
it
be
abrogated
,
the
whole
old
Testament
must
fall
with
it
of
course
;
but
to
say
that
Christ
came
to
abrogate
the
old
Testament
,
is
a
Blasphemy
high
enough
for
a
Ranter
.
Thirdly
,
this
law
is
the
law
by
which
the
Lord
Christ
will
judge
the
manners
of
all
the
world
at
the
Judgment
day
,
Rom.
2
chap.
which
could
not
be
except
it
were
a
rule
of
life
to
all
the
world
.
Fourthly
,
it
is
one
great
work
of
the
Holy
Spirit
,
to
write
this
law
in
the
hearts
of
his
people
;
which
would
be
but
a
vain
work
if
it
were
not
a
continuing
law
.
Fifthly
,
the
Law
hath
an
office
assigned
it
,
which
is
of
perpetual
use
to
all
the
world
,
Rom.
3.20
.
and
7.7
.
therefore
it
must
remain
a
law
for
ever
;
for
no
man
can
know
sin
by
the
law
,
unless
it
be
his
duty
to
keep
it
.
Sixthly
,
the
Law
hath
nothing
in
it
contrary
to
the
tenderest
part
of
the
Gospel
,
no
more
then
the
Faith
or
the
Gospel
hath
against
the
law
,
but
they
do
their
distinct
offices
without
jarr
or
interrupting
each
other
in
their
course
,
Rom.
3.19
,
20
,
28
,
29.30
,
31.
and
therefore
there
is
no
reason
wherefore
the
Law
as
a
rule
of
life
should
be
abolished
any
more
then
the
Gospel
.
Seventhly
,
holiness
,
justice
,
and
goodness
,
being
the
nature
of
this
law
,
it
cannot
be
abolished
,
except
holiness
,
justice
,
and
goodness
be
so
also
.
But
this
is
the
description
Paul
gives
of
the
Law
,
Rom.
7.12
.
and
in
the
next
words
tells
us
,
that
there
is
nothing
in
the
nature
of
the
Law
by
which
man
becomes
a
sufferer
but
in
sin
,
which
is
contrary
to
the
Law
,
and
for
my
part
I
cannot
see
no
reason
wherefore
any
man
should
once
suppose
or
imagine
he
is
not
bound
to
keep
the
ten
Commandments
,
unless
he
greatly
want
either
wisdom
or
honesty
.
The
eighth
reason
wherefore
this
holy
Law
must
needs
be
perpetual
,
is
,
because
it
was
one
of
the
ends
of
Christs
coming
,
and
dying
,
that
his
people
might
be
supplyed
with
strong●●
of
grace
to
keep
it
,
yea
,
to
keep
it
ful●y
,
Rom.
8.2
,
3
,
4.
the
words
are
most
express
,
that
the
righteousness
of
the
Law
m●ght
be
fulfilled
in
us
,
he
doth
not
say
for
us
,
but
in
us
;
but
if
they
did
so
say
,
yet
were
the
proof
for
this
thing
strong
and
clear
;
for
there
can
be
no
necessity
for
Christs
fulfilling
this
law
for
us
,
if
we
our selves
were
not
bound
to
fulfill
it
,
and
he
can
never
be
supposed
to
design
the
fulfilling
of
it
,
that
weekly
breaks
the
fourth
Command
with
allowance
.
Ninthly
,
the
Law
hath
an
unchangeable
goodness
in
it
as
ever
it
had
,
and
in
and
of
it self
;
it
will
do
mankind
as
much
good
as
ever
it
would
have
done
,
and
no
more
harm
then
in
the
day
of
innocence
.
For
however
the
Law
kills
,
or
condemns
,
it
comes
not
to
pass
through
any
defect
in
the
Law
,
but
through
that
sinful
alteration
that
is
in
man
,
and
that
the
Law
retains
its
primitive
goodness
,
see
Rom.
10.5
.
Now
it
is
against
all
reason
,
that
Gods
good
law
should
be
abolished
for
mans
fault
.
But
,
Tenthly
,
Seeing
the
spirit
of
God
hath
given
this
Law
the
name
of
a
perfect
Law
,
it
must
needs
remain
for
ever
,
without
the
least
alteration
;
for
if
any
thing
be
added
to
that
which
is
perfect
,
it
cannot
mend
it
,
but
blemish
it
;
nor
can
a
jot
or
a
tittle
be
taken
from
it
,
but
it
must
lose
so
much
of
its
perfection
.
Eleventhly
,
this
Law
hath
so
perfect
a
congruity
with
that
abiding
grace
of
love
,
1
Cor
.
13.8.13
.
Rom.
13.8
,
10.
that
it
is
unreasonable
to
think
the
one
can
be
abrogated
any
more
then
the
other
.
Twelfthly
and
lastly
,
the
Scripture
expresseth
,
Gal.
3.13
.
that
the
great
work
of
redemption
consisteth
in
bearing
the
curse
of
the
Law
for
us
,
to
free
us
from
the
curse
thereof
.
And
impossible
it
is
that
we
can
be
delivered
from
the
curse
of
the
Law
,
and
from
the
obedience
of
it
also
;
for
it
can
never
curse
him
that
oweth
it
no
obedience
.
And
unto
all
these
Texts
and
Reasons
,
I
shall
add
thus
much
;
that
all
the
mention
that
is
made
of
the
law
in
them
must
of
necessity
intend
that
law
proclaimed
by
the
Lord
at
Sinai
,
if
Christ
and
this
Apostles
intended
any
body
should
understand
what
they
meant
by
what
they
said
;
evident
it
is
beyond
all
doubt
,
that
those
well
known
commandments
they
every
where
inte●d
,
and
for
his
urging
those
Texts
in
the
Heb
.
Ephes
.
and
Colos
.
as
he
doth
.
I
only
say
it
is
below
a
man
that
professeth
so
much
knowledge
as
to
undertake
to
write
books
,
to
bring
those
Texts
to
prove
the
abrogation
of
the
ten
commandments
,
which
never
were
understood
,
to
be
shadows
of
the
body
of
Christ
by
any
man
but
Mr.
Baxter
nor
those
Texts
.
Colos
.
Ephes
.
and
Heb
.
otherwise
then
shadows
,
much
less
does
it
become
a
Minister
of
the
Gospel
.
For
if
it
be
ignorance
it
is
both
sinfull
and
shameful
;
and
it
must
spring
from
that
root
or
a
worse
,
but
this
is
an
ordinary
sin
with
him
,
to
press
whole
files
of
Texts
at
a
time
,
to
serve
in
his
warfare
,
whether
they
will
or
no
.
Now
for
the
Objections
and
Answers
which
takes
up
the
latter
part
of
this
chap.
any
rational
man
may
see
the
lameness
of
his
cause
,
by
his
frequent
denials
and
grants
,
touching
the
very
same
law
;
for
when
he
hath
done
all
he
can
to
render
it
standing
in
the
book
of
God
for
a
Cipher
,
yet
can
he
find
no
other
law
of
nature
,
or
of
Christ
,
but
it
:
See
the
77
page
,
and
note
,
how
far
that
Text
is
from
serving
his
interest
,
with
which
he
would
put
all
out
of
doubt
;
page
80.
Col.
2.16
.
where
the
Sabbaths
there
intended
are
expresly
said
to
be
shadows
of
the
body
of
Christ
;
which
no
man
will
say
of
that
Sabbath
appointed
in
innocency
,
that
is
in
his
right
mind
,
but
the
seventh
day
on
which
God
rested
from
his
work
he
appointed
for
his
worship
by
Mr.
Baxters
own
confession
,
89
page
;
but
I
am
not
willing
to
trouble
my self
or
Reader
with
all
that
might
be
answered
,
except
the
whole
book
were
more
considerable
then
it
is
.
I
find
in
the
end
of
his
book
an
Appendix
,
wherein
I
perceive
some
worthy
pen
hath
wrote
unto
him
,
it
may
be
to
stop
his
course
,
when
he
might
hear
what
work
he
was
about
,
but
this
is
my
conjecture
.
But
evident
it
is
,
that
the
reasons
given
him
by
that
hand
are
substantial
,
and
grounded
upon
the
Scriptures
,
and
seeing
such
arguments
so
headily
turned
off
by
Mr.
Baxter
,
with
a
sound
of
empty
words
,
makes
me
to
fear
that
he
is
a
very
wilful
man
,
but
I
will
not
take
work
out
of
so
worthy
a
workmans
hand
,
or
else
I
should
not
so
let
Mr.
Baxter
go
.
But
Mr.
Baxter
in
the
end
of
his
Postscript
signifieth
he
will
not
allow
himself
to
be
answered
except
Doctor
Young
be
answered
also
;
but
this
sorry
shift
to
stop
the
Pens
of
men
till
he
be
answered
,
that
hath
written
as
ill
as
himself
,
must
not
serve
his
turn
,
he
cannot
be
so
excused
,
as
ill
I
say
,
if
he
speak
truth
,
and
I
was
not
very
willing
to
take
up
my
time
to
answer
so
much
of
his
book
as
I
have
done
,
if
there
had
not
been
a
just
necessity
.
Secondly
as
a
more
full
answer
,
if
Mr.
Baxters
book
and
Dr.
Youngs
be
so
neer
a
kin
,
that
the
one
is
an
Appendix
to
the
other
,
more
large
,
but
the
same
for
substance
,
then
the
answer
to
Mr.
Baxters
,
answers
the
Doctors
also
.