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\:.^,\ 
 
THE 
 
 LORD'S DAY 
 
 DIVINE AND MORAL OBLIGATION 
 
 BY THJS^ 
 
 EEV. THOMAS BEOOKE, B.A., 
 
 RECTOR OF WISTASTON, NANTWICH; LATE INCXTMBENT OF LANE END, 
 STAFFORDSHIRE. 
 
 AuUaor of " Baptismal E«*eneration is not the Doctrine of the Holy 
 Scriptures, nor of the Church of England." 
 
 BATH: 
 
 BINNS AND GOODWIN. 
 
 LONDON: WHITTAKER AND CO., 
 
 EDINBURGH: OLIVER AND BOYD. 
 
 lUI 
 
BATE! ; PRINTKD BY B.NNS AND GOODWIN. 
 
CONTENTS 
 
 CHAP. PAGE. 
 
 Introduction v 
 
 I. An inquiry into the necessity and original ap- 
 pointment of a Sabbath, or holy rest ... 1 
 
 II. The intimations in Scripture of an early observance 
 
 of the Sabbath 24 
 
 III. The probable time of the revelation of Genesis. . 50 
 
 IV. A consideration of the transactions at Marah and 
 
 Sin 64 
 
 V. On the morality of the Sabbath, and on the pre- 
 
 scription in the Decalogue 76 
 
 VI. Two of the Old Testament predictions of a day of 
 
 holy rest under the Gospel dispensation examined . 150 
 
 VII. The evidence presented in the New Testament of 
 
 the duty of keeping the Lord's Day as a holy rest . 165 
 
 VIII. Observance of the Lord's Day on the authority of 
 
 the Church 285 
 
INTRODUCTION, 
 
 The occasion of this work arose, about three years ago, 
 in a discussion of its subject at a clerical meeting, I 
 had not anticipated much diversity of opinion ; and 
 was greatly surprised at my error. I have some reason 
 to believe that painful uncertainty is a too common 
 state of mind, even where some degree of consideration 
 has been devoted to the question of the Lord's Day. 
 
 The general impression, perhaps, in favour of its 
 sacred observance, may have no better foundation than 
 an early but unenlightened prejudice. This, of course, 
 leaves the mind utterly defenceless against the first 
 
VI INTRODUCTION. 
 
 serious and plausible attack. So far as my sphere of 
 observation extends, a desire seeins to prevail that the 
 moral and Divine obligation of the Lord's Day might 
 be conclusively established. This, however, is not so 
 easily attained. 
 
 When this little book had been written and corrected 
 for the press, I had an oj^portunity of reading " Jordan's 
 Sabbath of God," 1848. A certain similarity to that 
 work may be observed in this statement. But both 
 may be read, perhaps, concurrently with advantage. 
 
 Whilst writing this Introduction, the number of the 
 "Christian Penny Record" for October 27, 1847, sent 
 to me by some unknown hand, was opened. It had 
 been mislaid for some time. Of the works of Wardlaw, 
 King, and Thompson, on this subject, I have not seen 
 more than the extracts contained in this "Eecord." 
 Circumstances preclude my purchase of modern publica- 
 tions — a disadvantage which is often the subject of 
 regret. I am, however, thankful to see an identity 
 of sentiment with such distinguished members of the 
 Church of Christ. 
 
 Whilst the Eev. B. Bichings, Vicar of Mancetter, 
 Atherstone, was revising '-The Lord's Day," through 
 
INTRODUCTION. Vll 
 
 the kind mediation of the Rev. F. Storr, Vicar of 
 Acton, I met with some incidental, but important 
 statements, in Perkins — an old author of 1G17. They 
 are in the second book of his " Cases of Conscience," 
 p. 278. 
 
 He rests his decision that the day of Pentecost 
 occurred on tJie first clay of the week, as Cyril had 
 done long before, on this ground : — " The Jews were 
 commanded to bring a sheaf of their first-fruits the 
 morrow after tlie Sabbath of the Passover" This is 
 both simple and decisive. It is confirmatory of the 
 statements in this book ; also, as to the day of the 
 Passover when our Lord suffered. It indicates with 
 certainty the fifteenth, or first day of the feast, identify- 
 ing this with their regular Sabbath, and the convocation 
 day of the feast of unleavened bread, constituting it 
 "a high day.'"' It, also, rules the '^ count'"' for the day 
 of Pentecost. (Lev. xxiii. 10, 11. KB. 15. Vide 
 p. 260.) 
 
 He states the general position of the question in his 
 day: 
 
 I. — As contested by the partial Sabbatarian in rela- 
 tion to strictness of observance. He does not say 
 
Vlll INTRODUCTION. 
 
 anything about a strife for exclusive observance of the 
 seventh day. 
 
 II. — As to the sentiment of those who insisted on a 
 liberty to labour, &g., after the public worship of God, 
 on this day. 
 
 III. — As to those who believed, like the majority in 
 our own day, in a Christian liberty on the first day, 
 repudiating, at the same time, all profane and sensual 
 licence in this holy rest. 
 
 The case of the first class is dismissed on the ground 
 that the sabbath has ceased as a ceremonial institution 
 with an abolition of the law. For, he distinguishes 
 between the immutable duty contained in the fourth 
 commandment, and the mamier in which this is to be 
 performed. And his argument is exemplified by an 
 instance, where God, as in the commandment, enforced 
 a temporary ceremony, by a reason which was peiyetual • 
 viz., that Levi should not have any inheritance among 
 his brethren, because God was his portion. (Num. 
 xvii. 20.) 
 
 The second view is refuted as grounded on a false 
 assumption that all days are alike; the commandment 
 prescribing only the solemn worship of God. But this 
 
INTRODUCTION. IX 
 
 were as well done one day as another, were this hypo- 
 thesis true. The commandment both prescribes rest 
 from labour, and observance of the duties of holiness 
 and religion. It may be added, that it ordains a 
 seventh da}' for worshij^, following six days of work ; 
 both when man shall, and when he shall not, pursue the 
 duties of his ordinary calling. 
 
 " And," Perkins adds, " if it command abstinence from 
 ordinary labour^ a.f., from pleasure and recreations." 
 This constitutes, necessarily, a difference between this 
 day and all others. (See Perkins, 2nd book of "Cases of 
 Conscience," cap. 16.) 
 
 The passages adduced by modern opponents from the 
 Scriptures are precisely those on which ancient dispu- 
 tants relied. (Col. ii. 16; Gal. iv. 10; Rom. xiv. 5.) 
 It is observed by him on the last, " the Jews' Sabbath 
 was both the time of the worship of God, and a part of 
 His worship. But the Sabbath of the New Testament, 
 though it be a necessary time of God's worship, yet, it 
 is not a part thereof." (Acts. xiii. 14; xvi. 13; xviii. 
 3,4.) 
 
 Whilst waiting to complete the list of subscribers, my 
 friend Mr. Storr put into my hands the Seven Sermons 
 
X INTRODUCTION. 
 
 of the Bishop of Calcutta, published when lie was Vicar 
 of Islington, 1831, of which I had not even heard. 
 The reader will perceive, possibly, the necessity of men- 
 tioning this to obviate misconception, from the humble 
 resemblance to the Bishop's general line of argument in 
 those vigorous and conclusive productions. 
 
 Some points, strictly speaking collateral, and not 
 necessarily adduced by opponents to establish the 
 question at issue, have been pursued further than I 
 could have desired; but not further, it is hoped, than 
 was necessary to the justice required by those subjects. 
 It has been far from the wish of the Author to mis- 
 place discussions, and distract the reader's attention ; 
 for, however important in themselves, they are not all 
 of equal importance to the great subject under consi- 
 deration. And he cannot but know that the best things 
 are only seen in their full beauty and effect in their 
 proper place. 
 
 Two publications have been kept especially in view. 
 The one was published by Robert Burnside, M.A., 1825 ; 
 the other is called "The Modern Sabbath Examined," 
 1832. The first endeavours to establish the Sabba- 
 tarian view ; the second takes the lower ground of 
 
INTRODUCTION. XI 
 
 observance of the Lord's Day, viz., the authority of the 
 Church. Burnside's book was not seen by me until the 
 substance of this statement had been collected together. 
 It has been necessary, therefore, to notice various 
 points in his production, as in those of the other 
 authors whom I have mentioned. To me the spirit and 
 vigour of Burnside appear admirable ; nor can I but 
 admire, whilst unable to adopt, the arguments of " The 
 Modern Sabbath Examined." 
 
THE LORD'S DAY. 
 
 &c. 
 
 CHAPTER I. 
 
 AN INQUIRY INTO THE NECESSITY AND ORIGINAL 
 APPOINTMENT OF A SABBATH, OR HOLY REST. 
 
 Prescription of a Sahhath appears necessary to give practical effect 
 to man's belief in the existence of God. 
 
 That God ouglit to be worshipped and obeyed is a 
 natural truth, self-evident to the mind of roan. But 
 this truth is not to be confounded with the mode and 
 t'"}ie in which the one, nor the way in which the other 
 of these duties must be performed. Hooker affirms, 
 that " worship of God is an axiom that needs no further 
 proof than the bare statement." (Ecc. Pol. vol. i. p. 
 147.) 
 
 Our duty to fear and honour God flows naturally out 
 of a belief in Him as our Creator and Ruler. These 
 two principles, indeed, constitute the foundation of wor- 
 ship ; and are inseparable from faith in His being, and 
 our natural relation to God. Wherever, therefore, man 
 
 B 
 
2 ' NECESSITY AND ORIGINAL 
 
 has acknowledged the one true God, or set up a false 
 God, worship of this object of belief has been invariably 
 instituted as an evident duty. The conduct of the 
 Athenians is a case in point. (Acts xvii.) 
 
 To this common deduction of the human mind, then, 
 the Holy Scriptures appeal. " A son honoureth his 
 father, and a servant his master ; if then I be a father, 
 where is mine honour : and if I be a master, where is my 
 fear? saith the Lord of hosts.' (Mai. i. 6 ; Acts xvii. 
 23.) See Butler's Analogy, p. 45. "Thus we find," 
 (kc. The prophet's appeal on this subject, is one of 
 many in the Holy Scriptures to man's common sense 
 and natural duty. 
 
 This appears to be, then, a principle of natural law ; 
 inferential, necessarily, by the human mind ; an inevitable 
 conclusion from the nature and position of man as to 
 the Creator. But nature itself, and the laws of nature, 
 therefore, as means to a determined end, are expressions 
 of the will of God. "For the heavens declare the glory 
 of God," &c. (Ps. xix.) And hence. Hooker says, " That 
 law, the performance whereof we behold in things 
 natural, is as it were authentical, or an original, draught 
 written in the bosom of God Himself." (Ecc. Pol. 
 vol. i., p. 132.) 
 
 Our Lord Jesus Christ, therefore, represents the pro- 
 visions for God's acceptable worship, as a leading- 
 object in the Divine mind. " The hour cometh, when ye 
 shall neither in this mountain nor at Jerusalem worshij) 
 
 the Father When the true worshippers shall 
 
 worship the Father in spirit and in truth ; for the Father 
 seeketh such to worship Him. God is a spirit, and they 
 that worship Him, must worship Him in spirit and in 
 truth." (John iv. 21—24.) 
 
APPOINTMENT OF A SABBATH. 3 
 
 1. This is spoken, doubtless, immediately in respect 
 of the Gospel. What is this, however, but a con- 
 tinuation of God's dealings in the Church, which is 
 one from beginning to end ; or, " one body ? " His 
 great object as to the Church, "which is His fulness," 
 must have been, like Himself, ever the same. 
 
 2. Moreover, this object has been the worship of 
 'Hlie Father P i.e., in Christ. For, says Jesus, "No man 
 Cometh unto the Father but by me." It must have been 
 originally, therefore, loari ratione, worship of the Father 
 as Creator, at the beginning. And thus, as in nature 
 so in grace, the relation and duty of man towards God 
 are founded upon the same truth, viz., that He is " Our 
 FatJwr, wlio is in lieaven."' 
 
 3. If this worship must be " in truth,''' then, all 
 essential things are included ; as the truth must 
 comprise everything relative to God in His worship. 
 And if time necessarily enter into this work, then this 
 must be implied from the beginning. 
 
 4. As the ground of worship is laid in the nature 
 of God, so whatever is connected with its acceptable 
 performance, must be resolvable into the same prin- 
 ciple, and arise in His will as its source, and be 
 necessarily immutable like Himself. Although the 
 duty itself, then, be natural and moral, yet the way and 
 tinie never could have suggested themselves to the 
 mind of man, but must have been always suspended 
 on the will of God. And in this arise the necessity 
 and morality of a Divine prescription, as to these in- 
 dispensable adjuncts to Divine worship. Moreover, 
 since worship relates to the Church as a body consisting 
 of many members, all naturally fallen from original 
 perfection, no union, nor certainty, nor even probability 
 
4 NECESSITY AND ORIGINAL 
 
 of its being done at all, could have existed without an 
 imperative and infallible rule. 
 
 This is implied, therefore, in the expression " seeketh.'''' 
 When our Lord spoke of this object and dealing of 
 God, His worship had been secured through divinely- 
 appointed and complete means, extrinsic to man, and 
 this from the very beginning, as will be seen. And these 
 means when revealed were, and still remain, incompre- 
 hensible to man. And what, indeed, is all revelation 
 of truth but the ''■seeking'" of man by God to all the 
 purposes of His revelation ? " For who knoweth the 
 things of God but the Spirit of God." 
 
 5. And, finally, it appears that everything connected 
 with the worship of God is to be of His own appoint- 
 ment ; man " must worship) Him in spirit and in truth.'''' 
 There must be the right measure, and the right way, 
 as well as the sincere mind. 
 
 Such being the necessity of a prescribed time in the 
 worship of God, we find it, accordingly, at the very 
 beginning. But prescription of a Sabbath appears 
 necessary to maintain consistency, in the facts recorded 
 in the Scriptures. It forms part of the narrative of 
 creation : — "Thus the heavens and the earth were finished, 
 and all the host of them. And on the seventh day 
 God ended His work which He had made. And God 
 BLESSED the seventh day and sanctified it ; because that 
 in it He had rested from all His work which God 
 created and made." (Gen. ii. 1 — 3.) 
 
 Owen thinks that the third verse would have been 
 more correctly rendered " because that in it He did rest 
 from all His ivoi-k which,'" &c. For the Septuagint has 
 the verb in the first aorist, and the Hebrew has only 
 the preter-pluperfect tense for the expression of past 
 
APPOINTMENT OF A SABBATH. 5 
 
 time. (Owen on Hebrews, vol ii. p. 302.) But "the 
 first aorist signifies unUmited time, and is used to express 
 universal propositions." (Jones' Greek Grammar.) The 
 distinction of time, as marked in the authorised ver- 
 sion, or in his proposed reading, by a fact altogether 
 passed, would be scarcely so correct as it is in the 
 Septuagint. It would be most appropriately expressed 
 in this form, '^because that m it If e hah rested ;" ie., 
 in all past time from the beginning, and at the present 
 time which is passing. This indicates a prescription 
 from the very beginning. 
 
 As an historical record of 2^osUive /act, nothing, 
 surely, can l)e more precise and plain. And yet, in the 
 heat of controversy, how has the narrative been dis- 
 torted ? The history begins with the first day and its 
 work, when the divisions of night and day were 
 appointed. This designation is affixed independent 
 and anticipatory of that natural measure of time. The 
 inspired historian proceeds in his wonderful narration, 
 from day to day, to the transactions of the seventh day. 
 The work of the third day assigns the natural measure 
 to a night and day, by the rotatory motion of the earth 
 There does not appear to be any rational ground of 
 doubt that God's rest occurred on the seventh day 
 in rotation. Nor is it admissible, as conjectured by 
 Mr. Wright, and quoted by Burnside, but not witli 
 favour, that "the first three days differed in lengtli 
 from the four following days, and from each other." 
 (Chap. ix. p. 273.) Words and their signification, or 
 native meaning, arise together ; and the division of 
 time into night and day occurred on the very Jlrst day, 
 when to these spaces these terms were attached, and 
 they still remain unchanged. Whether or not this 
 
6 NECESSITY AND ORIGINAL 
 
 seventh day were the same in the order of the days of 
 the week, with that seventh day sanctified in the Deca- 
 logue, is neither material in itself, nor is it now to be 
 positively ascertained. 
 
 A modern author, whose book T have not read, 
 attempts to prove that time was piit hack during tlie 
 Exode one day ; so that our first day is, in fact, the 
 original seventh day. Were this indeed the case, it 
 would show that the principle of a sabbath was involved 
 in the portion of time sanctified, and not in the precise 
 day. I do not know how that author explains two 
 difiiculties arrayed against the position assumed. First, 
 the plain assertion of the Decalogue that " the seventh 
 day is the Sabbath of the Lord thy God ; " when it 
 would be strictly " a seventh dayT Second, the qui- 
 escence of the sun and moon for about a day, recorded 
 by Joshua. This, by protracting the day through the 
 space of a night, would make the sabbath ensuing on 
 the sixth day. And it shows again, that God looks at 
 the portion of time, and not at the precise day. 
 
 As if it were to bind together in one continuous 
 narrative, the facts relating to the whole seven creative 
 davs, the inspired author resumes his account : — " These 
 are the generations (or record) of the heavens and of the 
 earth, when they were made, in the day that the Lord God 
 made the earth and the heavens" (Gen. ii. 4) ; evidently 
 implying that their cmnpletion and the transactions of 
 the seventh day were contemporaneous. Until the 
 solemn consecration and completion of this portion of 
 time to God and man, in the perfection and dedication 
 of all things in the worship of this day, to the Creator's 
 glory, creation was evidently incomplete. The very 
 spring which was to impart life and direction to the 
 
APPOINTMENT OF A SABBATH. 7 
 
 wonderful machine, so as to secure the great object, was 
 wanting. And this agrees fully with our Lord's declar- 
 ation that " tlie sahhath loas made for man.'''' It was 
 part of the natural law and covenant of God ; and the 
 real object of the division of time into seventh parts, as 
 we shall presently see. 
 
 The Facts of God's rest on the first seventh day of 
 time, and of an establishment involved in it of six 
 days' work, and one of holy rest in seven to man, 
 appear to be the fundamental points upon which the 
 whole doctrine of the sabbath question is based. The 
 first, happily, is not to be denied. The second I 
 hope to demonstrate. 
 
 The rest itself, if both God and man were interested 
 in it, bore a mutual and reciprocal relation as to the 
 day. To God it was the seventh day in the order of 
 creation ; the holy rest-day of satisfaction in His com- 
 pleted work, and in the full display therein of his glory, 
 but especially of His image in man. Nor could this 
 be but in an active exhibition of the Divine excellency 
 and nature in man's worship of the Creator. The first 
 object of Jehovah ! The first act of man ! To Trian, 
 it was really the first day, the seventh day of time : 
 and the portion hallowed, in his first act of a 
 sacred rest, in and with God. And, there might be 
 indicated in this double and reciprocal relation of the 
 day to God and man, a predictive unity of counsel and 
 operation, as to the seventh day of the old, and the first 
 day of the new creation. We are assured that the 
 record of creation is an object of faith. If, then, man 
 had an interest in the record of the six days, why not 
 in that of the seventh ? If this were always an object 
 of belief, it must always have existed as a Divine pre- 
 
8 NECESSITY AND ORIGINAL 
 
 scription. The work of God, and the rest of God, 
 especially as we shall find man must have participated 
 in this, presented, at least, equal significance as to the 
 duty which he owed to God, from the very begin- 
 ning. 
 
 Nor would the subsequent literal j^rescrij^tion of the 
 seventh day to Israel at Mount Si7ia{, constitute this and 
 tlie Creation-rest institutions of a different nature. 
 
 The one was in Adam the universal law, practicable 
 to all, as the seventh portion of time. But the Sinaitic 
 sabbath of the seventh day was a special and temporary 
 law to God's peculiar people ; and like the body of Mosaic 
 institutions, an adaptation of the natural sabbatical 
 law to that people, for the time being, and practicable to 
 them in both senses under their dispensation. It was 
 evidently part of their worship to keej) the sabbath 
 on the seventh day. 
 
 Not that I think the seventh day did not in any sense 
 enter into the original appointment, because it was im- 
 possible that it could be precisely and universally 
 observed ; but because it was not alone the seventh 
 day. Other and important truths were comprised in 
 this day. It was one of the original divisions of time 
 into seventh parts, the duration assigned to each 
 portion of the works of creation in order ; the 
 first of such divisions marked in the act of both 
 God and man ; and j^eculiar to this day and portion 
 alone. 
 
 It is also referred to as having a place and inviolable 
 relation in the order and covenant of nature. For 
 Jehovah speaks of " His covenant with the day, and with 
 the night," these constituting together the portion ori- 
 ginally severed, dedicated, and observed, in natural 
 
APPOINTMENT OF A SABBATH. 9 
 
 worship ; and described as immutable, like the covenant 
 of His grace. (Jer. xxxiii. 20, 21.) But, why not 
 with the month and year, perfected by the revolutions 
 productive of the day and night, had not litis a pecu- 
 liar and emphatic meaning ? 
 
 "There never was," says Owen, "any covenant between 
 God and man, but it had some ordinances, or arbitrary 
 institutions of external Divine worship annexed to it." — 
 (A^ol. VI. p. 198. Obs. II. Heb. ix. 1.) Is it not 
 plain that this natural arrangement of day and night 
 entered into the covenant 1 And liow but relatively 
 to the worship of God, especially as the bodies in the 
 heavenly firmament were appointed " signs " of that 
 covenant 1 Surely such a leading fact as God's rest 
 " on the seventh day," and His sanctification of it, bore 
 relation to man, and was comprised in the covenant of 
 Nature, as indicating and prescribing the perfection 
 to be maintained and established by holy fellowship 
 with the Lord. And does not this seem more especially 
 true as this fact of God's rest was laid in the Decalogue 
 as the natural basis of the Sabbath 1 And this, when the 
 law of nature was in course of adaptation to the law 
 and covenant of Moses ? And when, moreover, this 
 covenant comprised the whole decalogue in its con- 
 ditions ? Hence, surely, the source of sabbatizing 
 was both original and perpetual. This language as 
 to the night and day, would only be intelligible in 
 relation to the prescription of a sabbath. For, imme- 
 diately that light and the earth were called into being, 
 this elementary division which was to regulate man's 
 employment of time and God's worship, was defined. 
 This necessarily preceded the first covenant, which the 
 prophet pronounces equally inviolable with the second ; 
 
10 NECESSITY AND ORIGINAL 
 
 and involves man in its conditions, as one of the two 
 parties engaged. I know that " it has been denomina- 
 ted by the author of " The Modern Sabbath Examined/' 
 "an extraordinary dogma, constituting one portion of 
 time more holy than another." 
 
 In this natural arrangement the general principle 
 and root of everything relative to it is involved. Let 
 it be shown to what but the first covenant, and a 
 seventh sabbatical portion of time, Jeremiah can refer, 
 thus secured by the natural succession of night and 
 day. "In all parts of knowledge," says Hooker, "rightly 
 so termed, things most general are most strong. 
 Thus, it must be, inasmuch as the certainty of our 
 persuasion touching particulars dependeth altogether 
 on the credit of those generalities out of which they 
 flow." (Ecc. Pol. Vol. I., p. 197.) It will be seen that 
 this division is the natural regulator, so to speak, of 
 the movements of the heavenly bodies relatively to our 
 planet ; and indicative of the great business of time in 
 regard to man. (See Keith's Lectures, ix. 90, on 
 the globes, v. 150. Vince's Astronomy.) The difference 
 between the mean and periodic times of the moon's 
 motion, or between the space from new moon to new 
 moon, and that of a revolution round our earth, neither 
 of which periods is divisible by seven, made it impossi- 
 ble for man to see in those the duty of sabbatical obser- 
 vance. But he would be reminded daily of the portion 
 devoted both to temporal and spiritual objects by 
 the appointment of God. For the sign relates to the 
 2)rinci2)le of the institution ; and hence the prophet 
 connects this with the natural covenant. 
 
 The attribute of perfection universally, and in all ages, 
 attached to the number seven, as it must have arisen 
 
APPOINTMENT OF A SABBATH. 11 
 
 in some common source, so is it found throughout 
 the Scriptures ; and it is most naturally ascribed 
 to this original jDrescription of a sabbath. Selection of 
 this portion of time for the rest and worship of God 
 on the perfection of all things, involves evidently, some 
 principle of mysterious perfection in the relations of the 
 Church to God. (Prov. ix. 1 ; Ezek. xl. 22, 26 ; Zech. 
 iii. 8 — 10 ; Rev. xv. 8 ; x. 7 ; xi. 15.) 
 
 Specific laws prescribed the way in which all crea- 
 tion was to subserve the Creator's design. (Psa. cxlv. 
 10; Ephes. i. 3; Exo. xxxiv. 17.) Nor is it justifiable 
 to believe that knowledge of this was either intuitive 
 in man in any important point, or, that there was any 
 exception of anything relative to the worship of God. 
 On the creation of the woman, the design of God is 
 narrated as if it were intuitively perceived by the man. 
 But we are informed that it was supernaturally re- 
 vealed : " He which made them male and female," i.e. 
 God Himself " said," &c. Adam spoke what had been 
 revealed ; and could only be known, indeed, by reve- 
 lation. 
 
 The division of time into seventh parts was prior to 
 the seventh clay ; and this was consequently an effect of 
 that original act of God. And the very first completed 
 portion was both occupied by the rest of God — and if 
 as the sahhath made /or man, by the rest of man, as will 
 be seen. As some good end is necessarily proposed 
 in all the doings of God, and as His rest was that 
 which actually occurred in the first completion of the 
 seven portions into which time had been divided ; so 
 this must have been the end originally designed. 
 (Burnside, 148, 149.) Its ajipropriation in this way 
 must have originated such a division, as fruit is origi- 
 
12 NECESSITY AND ORIGINAL 
 
 nated in the seed. He " declares the end from the 
 beginning." (Isa. xlvi. 10.) Whilst each day's portion 
 of the creation was proclaimed to be " good,^^ and the 
 completed ivhole to be "very good,'' suitable to the 
 office, proj^er to each part, and all so arranged as to 
 ensure the grand design, there is a marked distinc- 
 tion as to the day of holy rest and its peculiar work. 
 " A7id God blessed the seventh day, and sanctified it," as 
 well as rested from all His work which he had created 
 and made. Here is evidently a solemn laio prescribed, 
 relative to the sejmration and dedication of it to His 
 rest. These things are all implied ; viz., seijo/ration of 
 this day from the six days of the week ; dedication of 
 it to the rest of God : and, as will be seen, also to the 
 rest of man. 
 
 Sanctification occurs five hundred times in the Scrip- 
 tures to signify separation. This is observed by an old 
 writer, whose name I do not remember. 
 
 This blessing is not the mere declaration of an 
 inherent good, although this would yet imply some good 
 end, any more than the rest is a mere quiescence as to 
 God, or a mere vacuity as to man. Man and all things 
 were made what they were, and the blessing then pro- 
 nounced on him and the other animate creatures of 
 God. (Heb. vii. 7.) " The less is blessed of the better," is 
 the principle marked by St. Paul in the blessing of 
 Abraham by Melchisedek. It proclaims dependence on the 
 superior for some good involved in the blessing. The 
 blessing of Jesus effected the miracles by which multitudes 
 were fed. Whilst, therefore. His blessing was tlie law by 
 which the perpetuation of animate creatures in kind, to 
 the various uses and happiness of natural life was 
 secured, nothing of the kind is said of inanimate crea- 
 
APPOINTMENT OF A SABBATH. 13 
 
 tion. This blessing of the seventh day, then stands out 
 in remarkable exception ; and was a law evidently to 
 secure some great, special, and holy design as to man, by 
 his employment of the day in harmony with the rest of 
 God on that day. The blessing was an act of sovereign 
 power exercised by God ; and the sanctijication a 
 religious act in relation to man in his worship of God, 
 expressive of dependence upon God for the benefits that 
 were to result from this worship. " Speak thou also 
 unto the children of Israel, saying, Verily, my Sabbaths 
 ye shall keep : for it is a sign between me and you 
 throughout your generations, that ye may know that I 
 am the Lord that doth sanctify you." (Exo. xxxi. 13.) So 
 it must have been at the beginning ; for the principles 
 of God's truth cannot change. This explains how this 
 day, above all others, is " honourable','' and why God 
 denominates it, pre-eminently, "MY HOLY DAY." 
 (Ephes. V. 28—33 j Gen. i. 26—30 ; Heb. iv. 5—9.) 
 
 This harmonizes, likewise, with the prescription of 
 laws for the discharge of all the other duties of man. 
 And strange would it be that he should be directed by 
 prescribed rules in everything but that which is the 
 great object of the Divine mind ! 
 
 This blessing of Adam would have descended in all 
 its privileges and happiness upon all men, had he stood 
 in his primitive estate, as " tlie first man,'"' and head of 
 the human race. But the principles of all natural law, 
 and the essential good of the original blessing, have 
 been transferred to Him, " the second man," " whom God 
 hath set to be blessings." (Psa. xxi. 6, margin ; Psa. 
 xxxii. 1, 2 ; Rom. iv. 6 — 8.) And hence, when all 
 the seed are gathered together in one, the effect is 
 ascribed to the plainly analogous cause. " Come, ye 
 
14 NECESSITY AND ORIGINAL 
 
 blessed of my Father, inherit the kingdom prepared for 
 you from the foundation of the world." (Matt. xxv. 
 34.) The primary object of Jehovah thus secured, this 
 prescription of a day of holy rest in and with the Lord 
 proclaims to the whole creation, in the language of the 
 inspired Psalmist, 
 
 " Praise ye the Lord," 
 the anthem of Adam, and of all the sons of God, 
 ascribing, " Glory to God in the highest ! " 
 
 It is observable that a throne cabalistically repre- 
 sented by the letter S, signifies rest; and this might 
 originate probably in this rest of the great Creator ! 
 And as this rest embraced a day, so did it prescribe the 
 seventh portion of all time. The original reason 
 would recur at each return of the day, and this sever- 
 ance become immutable and sacred, as implied in the 
 Decalogue ; and on the same principle as in all other 
 things once consecrated to the Lord. (Lev. xxvii. 
 10.) 
 
 Now, either man rested with God, or he did not. 
 How could he be employed otherwise ? Why should 
 a prescription be given to direct him in his occupation 
 of the six days, and none whatever on the seventh % 
 And this might be asked emphatically, were each of 
 those seven days, as Faber maintains, a thousand years? 
 Man was created in the image of God, and had origi- 
 nally personal fellowship with Jehovah. As he could 
 not employ the very first portion of his life more appro- 
 priately than in the worship of God, so does it seem 
 most unreasonable to suppose that his first acts would 
 be not in conformity, but in contradiction to those of 
 God ! For it cannot be supposed that this rest was 
 doing nothing. The rest of Jehovah was in the satisfied 
 
APPOINTMENT OF A SABBATH. 15 
 
 contemplation of His works ; the rest of man in the 
 satisfied contempUxtion and worship of the perfections 
 of his Creator ! 
 
 It will become opponents, surely, to show how he 
 could be otherwise employed, especially when there are 
 marked traces of his personal intercourse with the 
 Creator, and specific directions in all other things. 
 (Gen. ii.) "Were there not a sabbatical prescription he 
 must have been without restraint in his allotted daily 
 employment, destitute of toil and pain, and full of 
 rational delight ; in direct opposition to the system, in 
 everything but the great thing of all, the worship of 
 God ! As he would then have been on this day, inde- 
 pendent of the will of God, so would this have consti- 
 tuted him a god to himself. 
 
 It appears, evident, therefore, that man did rest with 
 God on the seventh day. And this agrees with the 
 declaration of our Lord, that " the Sabbath was made for 
 man," (Mark ii. 27, 28.) or, as it is literally, "ybr the man.'''' 
 When man is not spoken of in his relation as federal 
 head, neither is the article, nor the same word always 
 used ; e.g., " man is not of woman, but woman is of 
 man." (1 Cor. xi. 8 — 11.) In another passage also 
 the same word is used with the same meaning. — The 
 phrase of our Lord is applied to Adam in one of his 
 first acts as head. " The Lord God brought them unto 
 man." (Gen. ii. 19. marg.) The preposition also seems 
 to intimate that the appointment was for the obser- 
 vance of " the man.'" 
 
 The intermediate step in our Lord's argument on 
 the sabbath, of which this assertion forms a part, must 
 be supplied so as to lead with certainty from the 
 premises to the conclusion, to harmonize with the 
 
16 NECESSITY AND ORIGINAL 
 
 context^ and with passages of the same import. (Mark 
 ii. 27, 28.) 
 
 " The Sabbath 7vas made for tlie man.'" But the 
 Son of Man is Lord of the man, as He is David's 
 Jehovah. " Therefore, He is Lord of all things made 
 for the man ; and " Lord also of the Sabbath day." 
 
 This is in agreement with St. Paul's declaration, 
 that " He hath all things put under Him, and is Head 
 over all things to His Church, which is the fulness of 
 Him that filleth all in all." (Eph. i. 21—23.) Jesus 
 assigned the same reason in justification of His com- 
 mand to the restored paralytic at Bethesda ; and in 
 proof of His right to prescribe, and define the duties 
 proper to the Sabbath, as well as to its sovereign 
 apjwintment. " My Father worketh hitherto, and I 
 work." (John vi. 17, 18 ; viii. 59.) The Jews plainly 
 understood this as a claim to equality with God, and 
 proceeded to seek His life as a blasphemer. But it 
 implies not the right, merely, to act as God the Father 
 did ; it implies also the necessiti/ to vindicate His 
 claim as God in relation to the Sabbath ; or, in an 
 analogy between His own works, rest, and sovereignty, 
 and the Father's of old, by authoritative explanations 
 of the nature and design of the Sabbath, as its Author, 
 and by restoration of its duties to conformity with the 
 real principles of the Institution. As He refers to its 
 origin in relation to the federal head of man, so does 
 He claim our faith in its permanence through His own 
 authority and headship over all His seed, and their 
 institutions for the worship of God. For as this 
 authority was both original and permanent, so must 
 the institution be, over which the right is claimed. 
 Admit an appointment of a holy Gospel rest, and 
 
APPOINTMENT OF A SABBATH. 17 
 
 transference to it of an original Sabbath by Jesus ; and 
 there is at once both a proof and complete exposition 
 of this assertion of our Lord ; embracing all time. 
 
 If, as it is positively said, the Sabbath originated at 
 Sinai, and terminated with the Mosaic institutions, this 
 would also determine the authority thus claimed over 
 the prescription, and leave no basis on which it could 
 rest under the Gospel, as the power of the Church, and 
 authority of its ordinances, emanate wholly from Jesus. 
 God's satisfaction in man implies a complacency in his 
 first acts ; and this is exemplified in Adam's exercise 
 of supremacy over the creatures. It is said of Enoch 
 that he "had this testimony that he pleased God." Much 
 more would man possess this before sin had defaced 
 God's image in the soul. And it is evident in the 
 narrative of the worship of Cain and Abel, that there was 
 some mode in which this was testified to the worship- 
 per, independent of oral revelation. It is connected in 
 Enoch's case with his "walk with GocV But, "how 
 can two walk together except they be agreed 1 " Their 
 mind, way, and object must be the same. It is plain, 
 consequently, that man did rest with God. To under- 
 stand this blessing as of exclusive relation to a poi'tion 
 of time abstractedly considered, is not our absurdity ; 
 but must be theirs, surely, who would separate man 
 from all interest in this undeniable rest of God, and 
 from the prescription of a determinate portion of his 
 whole life to the Divine worship. 
 
 The institution of a Sabbath, then, arose in the 
 completion of the works of Creation, and in the rest of 
 God on the seventh day. In this way alone could 
 practical effect be given to the natural suggestion of the 
 human mind ; and consistency maintained in the body 
 c 
 
18 THE NECESSITY AND ORIGINAL 
 
 of facts revealed relative to the duty of man generally, 
 as well as to the worship of Jehovah. It was the ori- 
 ginal sign of that bond whieh united man in fellowship 
 with God and with his brother. But to dislocate these 
 two verses, in which this appointment is recorded at 
 the completion of God's works, and understand them 
 as connected alone with events at a distance of 2500 
 years, on the cm/jecturcd and unexampled licence of 
 a figure of speech, is not unnatural alone, but shows, 
 surely, how far removed from rational support tliat 
 argument must be which requires such unseemly vio- 
 lence. (Job. i. 10 ; ii. 11 ; Heb. xi. 3.) And this 
 appears more particularly, when, in the Decalogue to 
 which our opponents attach this narrative of fact, it is 
 laid, as the very spring and fountain of the Sabbath, 
 that Ood rested on tlie seventh day at tlw beginning. 
 As if this fact in which the Sabbath is asserted to 
 arise, when the covenant of Nature was being adapted 
 to the Mosaic law, were not an e(iual reason for the 
 prescrij)tion to all men in Adam, as it was to the Jews ! 
 Well might it be said by the Bishop of Calcutta, " How 
 men of gravity could ever persuade themselves that a 
 narrative so express was merely inserted by a figure of 
 speech, whilst the Sabbath was never, in fact, heard of 
 till 2500 years afterwards, is one of those startling 
 jiositions for which the perverseness of man's fallen 
 nature can alone account." (Sermon i. p. 7.) 
 
 These Sermons are dated 1831. "The Modern 
 Sabbath Examined" bears date 1832. I cannot see 
 that the Bishop's Sermons are once named in this 
 work. Prominence is given to this imaginary prolep- 
 sis, which is not indeed novel ; whilst the decisive refu- 
 
APPOINTMENT OF A SABBATH. 19 
 
 tations by the Bishop, of tliis and other glosses with 
 wliicli the Jews of ohl overlaid tliis iiiereiful institu- 
 tion, appear to be overlooked ! It was very satisfactory 
 to me to find my view of the command to the paralytic 
 at Bethesda, as will be seen, so entirely confirmed. It 
 was not any violation of the law in itself. This notion 
 was founded on corrupt Jewish tradition. (Owen on 
 Heb. Vol. II. p. 300. Scott's Comments on Exod. xx.) 
 Such insuperable difficulties confront this supposed 
 anticipatory figure, that it has more an appearance of 
 confident assertion, than of rational demonstration. 
 (Pastoral Address to Wilson's Seven Sermons, p. IG.) 
 The rest of God was undeniably at the beginning. 
 The hlessiiig, sejxtration, and dedicaf/ion of the day, are 
 narrated as simultaneous acts with His rest ; and the 
 blessing, especially, harmonises with the Divine pro- 
 cedure throughout the whole work of Creation. A 
 contemporaneous prescription of the seventh part of 
 time as a holy rest to man, is in precise agreement with 
 our Lord's assertion as to the Sabbath. The whole of 
 these acts relative to the day, are, besides, expressly 
 ascribed to the rest of God, " because tliat in it,'' &c. 
 The mode of expression would, on our opponents' 
 hypothesis, have run thus, " God blesses the seventh day, 
 and sanctifies," &c. The Bishop of Calcutta makes the 
 same observation. The whole reads so naturally as 
 a continuous narrative of facts occurring in immediate 
 succession, that a violation of this harmony is decidedly 
 sv.spicious, and a most dangerous precedent of liberty 
 taken with statements of fact resting on the authority 
 of God. And when not the slightest proof can be 
 given that the Sinaitic law had been promulgated at 
 all, when this inspired account was written. I hope to 
 
20 THE NECESSITY AND ORIGINAL 
 
 show, indeed, a strong probability that the reverse is 
 the fact. The authorsliij) of the Book is not by any 
 means infallibly ascertained. Nay, internal evidence is 
 not wanting, that this part was not written originally 
 by Moses : " This is the Book of the generations of 
 Adam." (Gen. v. 1.) Here seems to be the proper 
 termination of the fourth chapter. It appears cer- 
 tainly very like the verification both of the writer 
 and title of this part of Genesis. "The Book of the gene- 
 rations," or genealogy, or record, of Adam, (vide page 54.) 
 The narrative of Adam's age and death, written of course 
 by another hand, instantly follows. With this chapter 
 another roll naturally begins, recorded probably by 
 Noah. " In the day," &c. In the same way this is 
 closed with a record of Noah's death, followed by the 
 narrative of his sons instantly on a relation of that 
 event. (This is a suggestion of an old friend. Dr. Vale, 
 Rector of Longton, Staff.) 
 
 The passage in the 2nd of Genesis as to the Sab- 
 bath has peculiar features, and which do not show any 
 affinity to the ceremonial character of all law subsequent 
 to the fall. Ceremonies indicative of sanctification, 
 could not have any place where man's state and nature 
 were actually " Holiness to the Lord." (Gen. ii. 25 ; 
 Eph. V. 31, 32.) The law of marriage seems to have 
 become ceremonial only to fallen man. But each insti- 
 tion, doubtless, remains essentially unchanged. For 
 Jesus appeals to the law of nature as to marriage in 
 this very view. These appeals of the Saviour to natu- 
 ral truth are proofs of its immutable nature, and per- 
 petual obligation. Prescription of the time and mode 
 in which man's natural conceptions of his duty to 
 worship and serve the Lord are directed, seems in precise 
 
APPOINTMENT OF A SABBATH. 21 
 
 analogy with tliese directions of the Spirit as to natu- 
 ral truth. These things arc appeals to the traces of 
 that intelligent image in which man was created, and 
 discernible amidst the wreck of the fall. The tendency 
 of his natural desires to perfection in all natural things, 
 believed to be good : and his natural wish to perpetuate 
 it, (fee, are thus rendered available to spiritual ends under 
 the guidance and influence of the Holy Ghost. (See 
 Hooker. E. P. Vol. I.) 
 
 It appears evident, therefore, that the whole narra- 
 tive relates to man, in the federal relation of Adam to 
 all his seed. And hence, this institution is prominent 
 in the narrative from the very beginning. Nor is it 
 probable that any law necessary to the worship of God 
 would be left to the imagination and caprice of man, 
 but as a judicial act. (Psalm Ixxxi. 12 ; Deut xii. 8 ; 
 Ezek. XX. 24, 25.) 
 
 If a prescription were originally given why must we 
 look for a repetition, so as to suspend the great weight 
 of the argument on its supposed absence 1 Repetitions 
 are intended to assure us of the certainty or necessity of 
 a fact, not of its existence. They do not and cannot add 
 to its intrinsic authority in any other sense. And, as God 
 does not do anything in vain, so, observance of an in- 
 stitution must necessarily follow prescription ; or the 
 sanction be enforced on its profanation, and which would 
 be found on the record, as in the violated rule of sacrifice 
 by Cain. It appears to be a truth applicable to the 
 Church at all times, not only that a prescription once 
 given could not be more imperative by repetition, but 
 that this might even become an occasion of doubt. 
 This has indeed happened through the sabbatical pre- 
 scription in the Decalogue, bringing into dispute both 
 
22 THE NECESSITY AND ORIGINAL 
 
 its origin and immutability. It is not likely, as a 
 general truth, and this is marked, undeniably, as to 
 all original law, that any principle once established by 
 God would ever be changed. This is the real secret, 
 explanatory of all the fictitious difficulties suggested by 
 human imagination. 
 
 " All things are for your sakes," says St. Paul to the 
 Church. (2 Cor. iv. 15.) This applies to records of all 
 things by the Spirit (1 Cor. x. 11) ; and implies uni- 
 formity in the dealings of God with His Church. (Psa. 
 xix. 1 ; Rev. iv. 1.) If the heavenly bodies, then, were 
 a sign to Adam, these must present still the truth sig- 
 nified to it in this original appointment. But would 
 this be consistent with a prescription of the portion of 
 time as originally divided, and maintained in God's 
 rest with man as the federal head, for worship in the 
 intermediate state of His Church, and this state embrac- 
 ing it on either side ; and absence of such an ordinance 
 on moral grounds, during the larger portion of its 
 existence in the world? And, more especially, when 
 no such peculiarity can be pointed out in any other impor- 
 tant matter ; and when the same portion of time has 
 been observed for worship throughout the Gospel dis- 
 pensation from its beginning 1 As a Sabbath was the 
 sign and means expressly appointed of the holiness of 
 God's people, so was it doubtless in the patriarchal 
 dispensation ; and it remains to us under the Gospel of 
 Jesus Christ. (Exod. xxxi. 13; Ezek. xx. 12—20; 
 Isa. Iviii. 13, 14.) 
 
 Nor would it be any sufficient answer to say that 
 every day of the life of man in his primaeval condition 
 was employed in worship which would not prove every 
 day to have been a Sabbath, any more than that every 
 day was the rest of God. The principle involved in this 
 
APPOINTMENT OF A SABBATH. 23 
 
 daily duty was applicable to him after the fall, and an 
 appointment of the Jewish Sabhath. It is a duty incum- 
 bent on all Christians at this moment, and on the same 
 ground. (Deut. vi. 4 — 9 ; Prov. iii. G ; 1 Cor. x. 31.) 
 
 It is to be concluded, therefore, from the nature of 
 things, plain assertions in the earliest inspired records, 
 rational inferences from undeniable facts, and the anal- 
 ogies of faith and worship, that a day of holy rest was 
 necessarily appointed to man from the beginning. 
 
 Man, having lost the Image, and therefore the Spirit of 
 God by sin, and having been banished from his Creator's 
 presence, was left chiefly to tradition for the maintenance 
 of religious truth, and worship. (Eph. iv. 24 ; Col. iii. 1 0.) 
 The chain of communication from Adam to Noah was 
 miraculously preserved in the true Church by seven per- 
 sons, according to Scott ; and according to Burnside 
 (chap. V. p. 73) by four or five. Brown gives the series 
 thus in his dictionary of the Bible ; — Adam, Methuselah, 
 Shem, Isaac, Levi the grandfather of Moses. The deluge 
 is an appalling proof of the corruptions of truth, and of 
 that pollution by sin which has pervaded mankind. 
 (Word Gen. Ex. vi. 20.) In Genesis the essentials of 
 religious worship are recorded. But, as God was secur- 
 ing through Moses an imperishable record of His will 
 in all substantial truth, so it seems consistent with 
 this design to compress into a few chapters the history 
 of centuries which had passed away with those to whom 
 the record bore primary relation. However " scanty" it 
 may appear, yet was it ample through His grace, com- 
 bined with extraordinary communications occasionally 
 vouchsafed, both for the passing exigencies of His 
 church, and the formation of holy men " icho being dead 
 yet speak " to the household of God. 
 
CHAPTEK 11. 
 
 THE INTIMATIONS IN SCRIPTURE OF AN EARLY OBSER- 
 VANCE OF THE SABBATH. 
 
 Immediately after man's banislmieiit from God's pre- 
 sence for sin we find brief but indisputable records rela- 
 tive to worship. The covering of human device needful 
 to the conscious sinner was exchanged for what is signi- 
 ficantly declared to be " made by the Lord God.'" (Gen. 
 iii. 7, 21.) The promise of redemption had been 
 graciously given, (verse 15.) And this appears to have 
 been embodied^ through these figurative representations 
 of man's wants and hopes, in the great doctrines of his 
 recovery by sacrifice, or, satisfaction by payment of the 
 })enalty originally inflicted ; and the covering of sin im- 
 puted, by faith in the blood and imputed right- 
 eousness of the victim which was to be offered ; — the 
 promised " seed of the woman." 
 
 We then find the record of an act of worship divinely 
 instituted, because sanctioned by the Lord Himself. 
 
 "And Adam knew Eve his wife : and she conceived 
 
INTIMATIONS IN SCRIPTURE, ETC. 25 
 
 and bare Cain, and said, " I have gotten a man from the 
 Lord (I have acquired a man even Jehovah)." (Scott on 
 Gen. iv. 1 — 7.) 
 
 " And she again bare his brother Abeh And Abel 
 was a keeper of sheep, but Cain was a tiller of the 
 ground. And in process of time (margin, at the end of 
 days) it came to pass that Cain brought of the fruit of 
 the ground an offering to the Lord. And Abel he also 
 brought of the firstlings of his flock, and of the fat thereof. 
 And the Lord had respect to Abel and his off*ering, but 
 unto Cain and his offering he had not respect. 
 
 " And Cain was very wroth, and his countenance fell. 
 And the Lord said unto Cain why art thou wroth? 
 and why is thy countenance fallen ? If thou doest 
 well, shalt thou not be accepted 1 and if thou doest not 
 well, sin lieth at the door. And unto thee shall be his 
 desire, and thou shalt rule over him." 
 
 How much is concentrated in this short and simple 
 narrative of the worship of God ! 
 
 L The nature of the required offering, and known 
 necessarily by prescription ; the firstling, or head of the 
 whole. 
 
 2. The blood of the victim, and not the fruits of the 
 ground ; or, what God alone can provide. 
 
 3. Perfection of the victim, i\\Qfat. 
 
 4. Conformity to the rule presm^ecZ, implied in the 
 way of doing good, as opposed to that of evil. 
 
 5. The 2)7'esence of the Judge ; and His testimony of 
 acceptance. (Heb. xi. 4, 5.) 
 
 6. The spirit indispensable to the worshij)per- 
 
 7. And, what is immediately apposite to my subject, 
 tlie time lohen this offering was made: — it was, "at the end 
 of days." (vide margin.) 
 
26 INTIMATIONS IN SCRIPTURE OF AN 
 
 It is, indeed, true that tins phrase Avas used subse- 
 quently to express a short and indefinite time : — as we 
 say, " in about a week ;" " this day se'n-niglit," &e. And 
 did this expression stand alone, little more perhaps could 
 be said of it than of many other phrases in popular 
 usage. But in all cases the origin and subsequent appli- 
 cation of phrases may be very different things. Those 
 just named, and common among ourselves, originate in 
 the measure of time by weeks, or of a space comprised in 
 seven nights and days. 
 
 But this does not touch the reason of such a division 
 of time into weeks, and much less that of computing 
 seven days and nights by seven nights alone. The mind 
 never recurs to the origin of the last and most remarka- 
 ble phrase, and which is the very form of expression in 
 the first chapter of Genesis, in assigning an original and 
 primary measure of time, and in designating the very 
 first day. (Gen. i. 1 ; ii. 1 — 3 ; xxix. 27.) And thus 
 Daniel speaks of the "evening morning." Hesiod, the 
 oldest Greek poet, gives precedence lo the night, in 
 speaking of so many 7iights and days, The Gauls and 
 Germans counted times and seasons by the number of 
 nights not of days, as appears from Csesar and Tacitus. 
 In old French anuit signifies to-day. In English seven- 
 night — -fortnight, mean seven days, and fourteen days. 
 (Hales' Chron. vol I. p. 110.) 
 
 These expressions, then, "at the end of days," used in 
 connection with an act of worship, in which there was an 
 evident concert and consent as to the tiTue alone ; a 
 fatal dissent of Cain in all other things ; and God's un- 
 deniable sanction of Abel in the whole service, appear to 
 lead, inevitably, to the belief of a set time of public wor- 
 ship. And why indeed should the time, any more than 
 
EARLY OBSERVANCE OF THE SABBATH. 27 
 
 the mode, be at man's free and independent choice ? 
 Look at the melancholy varieties of human opinion 
 in non-essential matters, mider a revelation in all points 
 complete ! Cain's presumption as to the real significa- 
 tion and mode of sacrifice ; his ignorance or contempt 
 of the right spirit of the worshipper, and his impeni- 
 tence, ensured his final rejection. And let there be 
 borne in mind the strict rules prescribed by Moses, even 
 as to free-will offerings, and all other things ; the 
 jealousy of God as to any infraction of these, involving 
 as they do an inflexible maintenance of His pre- 
 rogative in His worship, independent of their general 
 representative and predictive character ; and showing 
 man's utter ignorance of that which is essential to his 
 acceptance in these things. And hence the apostle says? 
 generally, that "thelaw is for the lawless." (1 Tim. i. 9—1 1 .) 
 
 Now, the seventh day would answer to this phrase, 
 " tJie end of days'' And so will it be said would the 
 fourteenth and twenty-eighth ; and they are doubtless 
 included. But there is this fact indisputably connected 
 with the seventh day, and no other, that God rested 
 on this day and that this was the jwst end of days 
 at the beginning, and the natural origin of the phrase. 
 
 In exact consistency with a prescription of the time 
 to be devoted to God's worship, we find an original 
 appointment as to the offering which was to be pre- 
 sented. In Noah's day a law determined what animals 
 should be considered clean and unclean in the sacrifices 
 to God, and in the food of man. And yet we do not 
 find any literal prescription of sacrifice in the worship 
 of God ! These animals were distributed into classes 
 of sevens and of tioos. "We do not pretend to account 
 for this with precision. It is known, however, that a 
 
28 INTIMATIONS IN SCRIPTURE OF AN 
 
 seventh day was appropriated l)y God, as expressive of 
 this principle, viz. the 'perfection of all things under the 
 Cove^iant of nature including man as the federal head. 
 The principle of uncleanness, originating in sin, 
 flowed from the two progenitors of the human race ; 
 thus emblematically represented, perhaps, by these 
 provisions in the law of sacrifice, indicative both of the 
 necessity and way of purification from natural pollution. 
 (Gen. vii. 2. ; viii. 20.) And we find Balaam, who 
 could not have derived his knowledge from the Israel- 
 ites, acting upon this law. Besides, it is a fact, 
 patent on the face of the history, that divine communi- 
 cations were not confined exclusively to the descendants 
 of Abraham. 
 
 But, in addition to this, we find Noah on his 
 entrance into the ark, during the whole refuge there, 
 and on his departure, paying invariable attention to this 
 division of time into portions of seven days ; selecting 
 the seventh day for acts expressive of what may be 
 readily discerned to have been concomitant of worship. 
 And one of these acts, on his departure from the ark, 
 was attended instantly by a solemn offering of sacrifice, 
 and this too on the seventh day. If this be substan- 
 tiated, as it will be from scriptural records of facts 
 connected with the Deluge, the question of an original 
 sabbath will stand on ground not easily to be shaken. 
 
 Now, the day of Noah's entrance into the ark, 
 was "the tenth day of the second month," (Gen. vii. 11.) 
 But if the seventeenth day of this month were the 
 sabbath, as will be shown from the narrative itself, then 
 the first sabbath of this year of the deluge, was on the 
 fifth day of the first month. 
 
 My simple desire throughout this whole statement, is 
 
EARLY OBSERVANCE OF THE SABBATH. 29 
 
 to rest every argument on the foundation of scriptural 
 records, fairly and candidly considered, leaning on the 
 overruling guidance of the Holy Spirit, according to 
 the promise " He shall guide you into all truth." It 
 is very unimportant whose may be the view in which 
 any inquiry shall terminate, so that it be in God's truth. 
 Surely, it is not presumption to seek always in all our 
 inquiries into the things of God a realization of the 
 Saviour's promise in their result. Nay, is it not in 
 keeping with the leading characteristic of our dispensa- 
 tion, which is emphatically the dispensation of the 
 Spirit 1 (Rev. x. 7, 8 j 1 John. ii. 20, 27.) Many 
 times, and with much encouragement, have I read the 
 reflection of good old Owen at the close of his elaborate 
 commentary on the Hebrews. "I do therefore here 
 with all humility and sense of my own weakness and 
 utter disability for so great a work, thankfully own the 
 guidance and assistance which have been given me in 
 the interpretation of it, so far as it is, or may be of 
 use to the Church, as a mere effect of sovereign and 
 undeserved grace. From that alone it is, that having 
 many and many a time been at an utter loss as to the 
 mind of the Holy Ghost, and finding no relief in the 
 worthy labours of others. He hath graciously answered 
 my poor weak supplications in supplies of light and 
 evidence of truth." (Vol vi., p. 507.) 
 
 It appears necessary in an inquiry of this kind, to 
 repair, if possible, to the fountain-head. And we do 
 find at the very beginning, two points of time distinct 
 from each other, and distinct also relatively to the 
 sabbath. 
 
 1. The heginning of the Creation, or, of the natural 
 year. From this to the sabbath there intervened a 
 
30 INTIMATIONS IN SCRIPTURE OF AN 
 
 period of six days, the first sabbath occurring on the 
 seventh day. This appears to enter into sabbatical 
 ordination relatively to the natural year and covenant ; 
 viz., as a recurring holy sabbath on every seventh day ; 
 or, of fifty-two sabbaths in 364 days, with one and a 
 quarter day over. For, this first sabbath was instituted 
 as a seventh portion computed from the first day. 
 
 2. The beginning of that revolution by tvhich the space 
 of day and night, or of twenty-four hours, ivas measured. 
 From this to the first sabbath there was a period of 
 three days ; leaving 357 of the 360 in the year com- 
 mencing at that point, and from their appointment 
 as " signs" giving in this sacred year also fifty- two 
 sabbaths, including the first. And this sabbath of the 
 sacred, or ecclesiastical year, occurred actually on the 
 seventh day of the natural year ; maintaining this pre- 
 determined distinction between natural and spiritual 
 things. In each case it was a seventh part of time. 
 The one appears to indicate, in the rest and satisfaction 
 of God on the seventh day at the Creation, the uni- 
 versal law necessary to secure, celebrate, and j^erpetuate 
 the perfection of all things, especially of man as their 
 head, under the covenant of nature by a sabbath of 
 holy rest on each recurring seventh day. 
 
 The other points to the new church state, consequent 
 on an entrance of sin, shadowed forth under the Mosaic 
 law ; demanding the primitive portion for God's wor- 
 ship, and for the sanctification of man, although the 
 completion of the work should yet be on the third, and 
 not on the seventh day, as at the beginning. This 
 provision may indicate that the era of the third dispensa- 
 tion will usher in the real sabbatising of the church of 
 God. For let the facts be weighed with attention. 
 
EARLY OBSERVANCE OF THE SABBATH. 31 
 
 1. The appointment of the bodies in the firmament 
 as signs, involving necessarily some important truth 
 signified, of universal and unchangeable interest. 
 
 2. The severance from that moment, of the space of 
 360 days ; the retention of this in the patriarchal 
 Church ; its adaptation to the Mosaic Church ; and 
 its consequent relation, in some sense or other, to the 
 Church of the Gospel dispensation. 
 
 3. The order of the two provisions ; the one subse- 
 quent to the other. 
 
 Primitive existence of a year of this duration is palpa- 
 ble in the records of the deluge, and certain from its 
 express appointment in the Sinaitic law, as part of the 
 natural law or covenant, adapted generally to the institu- 
 tions of Moses. (Exo. xii. 2.) As this Avas the time when 
 the bodies in the firmament were ordained to be signs, 
 this moment, and the consequences in which it issued 
 must have been selected to this end ; i.e., to constitute 
 a sacred relation in that period of time towards the 
 Church. 
 
 There is here, then, a double view of the year, from 
 the beginning connected with natural and sacred things. 
 And indeed, all nature was a book of truth sacred to 
 man at the beginning. (Hales' Chron. Vol. i. 326, 
 327.) So that in the very first year of the world, the 
 natural year would enclose a space of 364 days, or 
 fifty-two sabbaths, with a remainder of one day and 
 six hours : and the sacred year, 357 days, comprising 
 whole weeks, or fifty-one sabbaths, and the sabbath on 
 the third day from an appointment of these signs 
 sacred to man ; i.e., fifty-two sabbaths likewise in the 
 sacred period of 360 days. — 357 + 3. (Gen. i. 14 — 19.) 
 
 Here, then, appear to have been the original elements 
 in which the patriarchal and Mosaical calculations of 
 
32 INTIMATIONS IN SCRIPTURE OF AN 
 
 time, relatively to tlie Sabbath, arose. This may, perhaps, 
 explain the singular retention of the term Sabbath, 
 as synonymous with week, and of the expression seventh, 
 for the word sabbath, in the very language and phrase- 
 ology of the Jews, indicating that there was that in 
 it which was both natural and religious : involving 
 an elementary princij^le in the worship of God. 
 Gen. xxix. 27. 
 
 Septg. I'JvriKsa-ov av £(3oofxx Txvrria- 
 
 TCj ^'jjcTio (701 jc. T!ZVT7)v CX.VTI Tfjcr spyoccTias 
 via epXa, nrocp e{j^oi sri STtra. srvi srspa.. 
 
 Dan. ix. 24. — eirrx. 
 
 XXV. 55. eQoia.x. 
 
 XXvii. 27. £Qo/:>ta. 
 
 The same words are used. 
 
 Gen. xxix. 27. In Hebrew the two words are pre- 
 cisely the same. 
 
 l^^l^ in both places sba. 
 Dan. ix. 24. Seventy weeks=Seventy seventy. 
 
 CD^^U^ll/ Both places the same word, 
 ix. 25, 25. Both places the same word. 
 
 ix. 26. the same word. 
 
 ix. 27. One week, yiHJi^ sbua. 
 ix. 27. The midst of the week, the same word. 
 SaCCarov. I have great doubt^ if this be an original 
 Greek word. When Demosthenes said, the Oracle 
 Phillippised, he coined a word ; and the Greeks appear 
 to me to have coined this word, by adding on to the 
 Hebrew T^^^ sbt, "He had rested.'^ (Gen. ii. 3.) 
 So Babel in Hebrew, Babel on in Greek. (Luke xviii. 
 12.) (TOiQQoLTov is translated week. 
 
 Exod. xvi. 22. On the sixth day twice as much. 
 
EARLY OBSERVANCE OF THE SABBATH. 33 
 
 Exod. xvi. 23. " To-morrow is the rest of the holy 
 sabbath.'" 
 
 Hebr., ]^i^2ll^ Grk, Sabbata. Engl, Sabbath. 
 
 I believe this is the earliest mention of sabbath for 
 the seventh day. Week appears synonymous with seven, 
 or seventy. (See p. 37.) This is part of the communi- 
 cation mentioned there. Most probably the Septuagint 
 translators retained and fashioned the original Hebrew 
 word for sabbath. And thus, when the Evangelist uses 
 the term week, he does it in a Hebraism, by sabbath. 
 For it appears plain that the Greeks, ignorant of such 
 an institution, could not have any ground on which to 
 speak of a week as synonymous with sabbath. (Matt, 
 xxviii. 1, tfcc.) And thus our word baptize is Anglicised 
 Greek. 
 
 And hence there was under the law of nature not 
 only a day separated as sacred to the purposes of wor- 
 ship, but the whole year was consecrated to God in 
 rightful occupation, by an appointment of the recurring- 
 sabbath : six days to work, a seventh to rest. Noah 
 entered into the Ark on the tenth day of the second 
 month, ivhich tvas the sabbath. (Gen. vii. 4, 10.) For, 
 as just observed, among the Jews, tlie seventh was an 
 ordinary appellation of the sabbath. It is the expression 
 used afterwards as to the seventeenth day : " after seven 
 days ;" margin, " on the seventh day." And this phrase 
 must have been originally the manner of speaking of it, 
 from its entrance into the very structure of their lan- 
 guage, and antecedent to the Sinaitic prescription. 
 The language of the inspired narrative is most remark- 
 al)le : " For yet seven days and I will cause it to rain 
 upon the earth forty days and forty nights." As the 
 creation of all things had occupied six days, so the 
 
 D 
 
34 INTIMATIONS IN SCRIPTURE OF AN 
 
 resolution of all things preparatory to destiniction 
 occui^ied the same time ; showing complacency in the 
 exercise of one attribute of God as well as another. 
 (2 Cor. ii. 15, 16.) "For yet seven days," &c., "and 
 every living substance that I have made will I destroy 
 from off the face of the earth." (Gen. vii. 21, 23.) It 
 is said, therefore, when the judgment predicted was put 
 into execution, "it came to pass (on the seventh day, 
 margin) after seven days," i. e., unquestionably on the 
 seventh, or sabbath, " that the waters of the flood were on 
 the earth." (Gen. vii. 10.) The day was really the seven- 
 teenth day of the month, which ordinary expression 
 would have been used, doubtless, as had been done in 
 speaking of the tentli day, if the object had been simply 
 to mark the lapse of seven days, as named in the pre- 
 dicted judgment. It would have been singular that 
 these periods of seven days, or of a seventh day, should 
 have been invariably maintained throughout this narra- 
 tive had there not been an original dedication of a 
 seventh part of time as holy ; a peculiar propriety in its 
 observance by Noah, whom Peter denominates "the 
 eighth preacher of righteousness ;" (Grk. Test., 2 Pet. ii. 
 o.) when taking leave of a world of sinners, whom he had 
 warned of approaching destruction for 120 years in vain, 
 and by public confession of the God defied by those 
 sinners. But this is not all. There is a marked repeti- 
 tion of his observance of the same seventh day, in con- 
 nection with all the leading events which occurred 
 during his abode in the Ark. And, to complete the 
 whole, there is a positive act of worship at the very 
 entrance of the seventh day, when he departed out of 
 tlie Ark. 
 
 It seems likely that the passage recorded in Gen. iv. 
 
EA.RLY OBSERVANCE OF THE SABBATH. ,)/) 
 
 24, ought to be rendered " to call," or " preach in," or 
 "of the name of the Lord," as involving in itself the 
 mystery of redemption ; or, as St. John denominates it, 
 "the mystery of God." (Hodges on Job, Preliminary 
 Discourse, p. 2 ; Note from Smith's Essay, a. d. 
 1694.) 
 
 But I now proceed to the more minute examination 
 of the dates and facts recorded as to the Deluge. 
 
 The prevalence of the flood on the earth continued 
 150 days, or five months, of thirty days in each month. 
 It is, therefore, the ecclesiastical year which is intended 
 in the narrative. We shall have undeniable proof of 
 this. 
 
 It is observable that " the twelve signs of the Zodiac 
 commemorate twelve facts recorded in ancient scripture 
 history, and it is easily demonstrated from the names of 
 the stars in those constellations, and which from all 
 antiquity those stars have borne ; and nothing is more 
 plainly related than the history of Noah. 
 
 " Ras al Asad in Leo : signifies ' tlie heginning of tJie 
 Flood.'' Feg-assus, north of Capricorn, signifies ^Rest on 
 dry ground.'' But Leo is the fourth sign, and Capiicorn 
 is the ninth sign. So that the Flood, according to these 
 signs, occupied five mo7iths, which is the scripture 
 account. 
 
 "Again, Capricorn is A/y ^oa Por, which in the original 
 language will signify, ' The first goat-ofi^erer,' a sufficient 
 characteristic of Noah. So that the Mosaic prescription 
 of the ceremonial scape-goat was, most probably, only a 
 perpetuation of what had been originally attached to the 
 doctrine of Atonement. And one of the stars in Leo is 
 Mmcha-al-asad ; or, 'the evening offering at the Flood.' 
 One of the stars in Virgo is Za Vi Java ; or, ' The 
 
36 INTIMATIONS IN SCRIPTURE OF AN 
 
 Lord was there' And if Min al Anwa is short for 
 Minclia al Anwa, it signifies ' tlie eveiiing offering on 
 hoard of the Ark ;' showing that religious observances 
 obtained in the ark as well as on dry land. If these 
 offerings, then, were made on the sabbath-days, they 
 were made during the whole period of the flood." 
 (Lectures on the Zodiac, by Kev. B. Vale, LL.D., Rector 
 of Longton, Staffordshire.) 
 
 Having had occasion to certify my mind on some 
 points, as I was sending the mss. to the press, I wrote 
 to the same friend, who sent, among other things, the 
 following curious communications. 
 
 "I bee: to add aocQQotra. The heathen venerate 
 SATURN ; and we have our Saturday. 
 
 "Also Taurus, or Torus, is the first sign of the 
 Zodiac, and is the hieroglyphic for 1 among Egyptians, 
 Chaldees, Hebrews, and Greeks. 
 
 T 400 
 
 A 
 
 1 
 
 Now if s be added 
 
 6 
 
 D 
 
 4 
 
 to TOR, it will 
 
 R 200 
 
 A 
 
 1 
 
 make Sator. 
 
 
 M 
 
 600 
 
 
 GOG 
 
 
 
 
 
 606 
 Showing that Saturn is the same as Adam, or Torus. 
 
 S GO 
 
 T 400 
 
 But Torus signifies ' The 
 
 T 400 
 
 6 
 
 first man's rest,' be- 
 
 G 
 
 R 200 
 
 cause s is a throne 
 
 R 200 
 
 S 60 
 
 and hieroglyphic of 
 
 rest. 
 
 Thus the heathen prove Saturday tJie first mans rest' 
 N.B. Rev. xiii. 18. 
 
EARLY OBSERVANCE OF THE SABBATH. 
 
 r 
 
 MINCHA 
 ALASftD / / "v,_--^ZAVI 
 
 JAVA 
 ALANEVA 
 
 (Jeu. viii. 5. The waters decreased continually until the tenth 
 month; when, on the first day of the month, the tops 
 of the mountains were seen ; or in two months and 
 fourteen days, or in 74 days. 
 
 To this point, then, there had elapsed 
 
 150 days and 74 days, or 224 days. 
 
 Verse 6. The raven was sent out in 40 days 
 
 from this ... ... ... ... 40 „ 
 
 8, 10. The dove was sent out in 7 days, and 
 
 returned ... ... ... ... 7 „ 
 
 11. She was sent out again, and brought 
 
 back an olive leaf plucked off ... 7 „ 
 
 12. She was sent again, and returned not 
 
 any more ... ... ... ... 7 „ 
 
 285 days. 
 
 Gen. viii. 5, Now the above forty days would terminate on the 
 6. 11th day of the 11th month. For they would 
 
 comprise 29 days of the 10th month, and 11 days 
 in the 11th month, 
 
 13. The 21 days (three times seven) terminated on the 
 
 22nd day of the 12th month; comprising 19 days 
 in the 11th month, and 2 days in the 12th 
 month. 
 And hence, 29 days +285 days = 314 days. 
 
 Gen, viii, 14. In 29 days of the 1st month, + 27 days of 2nd 
 month =56 days from a removal of the covering, 
 Xoah left the ark. 
 But 314 days + 56 days, = 370 days. Add 7 days 
 for the period between Noah's entrance and the 
 descent of the flood, and 377 days will be the 
 whole time of refuge in the ark. 
 
38 INTIMATIONS IN SCRIPTURE OF AN 
 
 The table is more succinctly as follows : — 
 
 Gen. viii. 4. The ark rested in the 7th 
 
 month, and 17th day, or in 
 
 the 5 months, or 150 daj^s. 
 
 This includes, therefore, the 
 
 17th day of the last month, 150 days. 
 Verse 5. The tops of the mountains 
 
 were seen on 10 th month, 
 
 1st day, or in ... ... 74 days. (13 da. of 
 
 7th mo. + 30 
 da. of 8th mo. 
 + 30th da. of 
 9thmo. + lda. 
 of 10th mo.) 
 7. The raven was sent forth on 
 
 11th day of 11th month, or 
 
 in ... ... ... 40 days. (29 da. of 
 
 10th mo. +11 
 da. of 11th 
 mo.) 
 10, 12. The dove was sent out the last 
 
 time, on 22nd day of 12th 
 
 month, or in ... ... 21 days. (19 da. of 
 
 11th mo. + 2 
 da. of 12th 
 mo.) 
 
 13. The covering was removed in 
 
 the 601st year of Noah, on 
 
 1st day of 1st month, or in 29 days. (28 da. of 
 
 12th mo. + 1 
 da. of 1st mo.) 
 
 14. The departure from the ark 
 
 on 27tli day of 2nd month, 
 
 or in ... .. ... 56 days. 
 
 Gen. vii. 10. Add the time from Noah's 
 entrance into the ark to the 
 descentof the flood ... 7 days. 
 
 377 days, or 
 
 63 Sabbaths, and 6 days. 
 
 Consequently Noah's departui'e out of the ark was on the 
 6th day. 
 
EARLY OBSERVANCE OF THE SABBATH. 
 
 39 
 
 This is seen from the following table : — 
 
 The 150 days contained 21 Sabbaths and 3 days, extending to the 
 
 3rd day of the week. 
 The 74 or less the addi- 
 tion of 4 days to 
 the 3 for the 
 next Sabbath ... 1 
 4 
 
 Or 70 days, contained 10 
 The 40 days „ 5 
 
 The 21 days,& 
 the surplus of 
 5 days 
 
 The 29 days,& 
 the surplus of 
 
 5 days 
 
 The 56 days, & 
 the surplus of 
 
 6 days 
 
 and 5 days, extending to 
 the 5 th day. 
 
 and 5 days, extending to 
 the 5th day. 
 
 and 6 days, extending to 
 the 6th day. 
 
 and 6 days, extending to 
 the 6th day, when Noah 
 left the ark. 
 
 52 Sabbaths, and 6 days in the ark. 
 Or 53 Sabbaths and 6 days, inclusive of that on the day of his 
 entrance, which was also the Sabbath. 
 
 The following table is founded on the fact that Noah 
 entered into the ark on the sabbath, which was the 10th 
 day of the second month : — 
 
 In the 1st month of the 600th year of Noah, there 
 
 were 
 
 4 Sabbaths, and 4 days ( 
 
 2nd 
 
 4 
 
 ^^ 
 
 6 
 
 3rd 
 
 5 
 
 
 1 
 
 4th 
 
 4 
 
 
 3 
 
 5th 
 
 4 
 
 
 5 
 
 6 th 
 
 5 
 
 )i 
 
 
 
 7th 
 
 4 
 
 
 2 
 
 8th 
 
 4 
 
 j> 
 
 4 
 
 9th 
 
 4 
 
 
 6 
 
 0th 
 
 5 
 
 ^^ 
 
 1 
 
 1th 
 
 4 
 
 }} 
 
 3 
 
 2th 
 
 4 
 
 
 5 
 
 
 — 
 
 51 Sabbaths. 
 
 
40 INTIMATIONS IN SCRIPTURE OF AN 
 
 51 Sabbaths. Da. 
 
 In 601st year of Noah . . . 
 
 and 1st mo 5 „ „ 
 
 2 J . 6 „ 
 
 59 
 Deduct those of the 1st ) 
 and 2nd mo., before his /• 6 
 entrance into the ark ) 
 
 — 53 Sabbaths, and 6 days, or 377 
 days, as before. 
 
 From the narrative itself, it appears that the ark was 
 emptied, as it had been occupied, in one day ; the altar 
 for worship erected, and the sacrifice offered, most pro- 
 bably, at the very entrance of the sabbath, at six o'clock 
 in the evening. Hales, indeed, asstwies that the ark 
 was occupied in a week. (Vol. i. p. 48.) But as this 
 was under supernatural direction of God, (Gen. vii. 7 — 
 16,) so would be the departure, all proceeding without 
 difficulty or interruption. It seems a hasty assumption 
 that this occupied seven days because of God's declara- 
 tion to N'oah that, " after seven days," i. e. as in relation 
 to the resurrection it is said after thi'ee days — on tlw 
 seventh day. We are all liable to embrace opinions 
 hastily from various causes ; but especially in such 
 extensive works as Hales' Chronology, and Scott's 
 Commentary. In this it is .assumed that miraculous 
 restraint was imposed on the propagation of animals in 
 the ark. But, if they entered in pairs, how could any 
 sacrifice have been offered on the departure of Noah, 
 and much more throughout his habitation there ? It 
 might be so in a qualified, but not in an absolute 
 sense. 
 
 In the Mosaic dispensation different periods were 
 instituted for particular purj^oses (Deut. xv. 1, 2 ; Levit. 
 XXV. ; Exod. xii. ; Deut. xxxi. 10), by multiplication of 
 
EARLY OBSERVANCE OF THE SABBATH. 41 
 
 a certain space by seven ; seven days at the feast of 
 unleavened bread; and seven days from the 14th, with 
 one day added, making the second sabbath, or holy 
 convocation, of that feast, and identical with the second 
 and last meeting of the Gospel Church, with Jesus its 
 Head, on earth, and on "the Lord's Day." Seven 
 times seven days, and one day added, brought in the 
 Pentecostal feast ; the same reduplication of years, with 
 one added, making their jubilee, (fee. Some of these find 
 what St. Paul denominates their " body " in the gospel, 
 as we shall see at the proper time. And as the whole 
 Mosaic system had its root, or principle, in the law or 
 covenant of nature ; so these things, doubtless, arise in 
 some natural principle involved in the temporary pre- 
 scription, and which is fulfilled and perpetuated in the 
 gospel. 
 
 Now we know that man's appointed term of life is 
 three-score and ten years. (Ps. xc. 10.) If this allotted 
 period be divided into cycles of seven years each, and 
 then considered relatively to the sacred year of 360 days, 
 or the natural year of 365 days and 6 hours, the sabbath 
 recurring in each case every seventh day, it Avill be found 
 that the seventh part of time instituted for worship is 
 also the seventh part of the whole life of man. I cannot 
 tell whether or not the minds of others may have been 
 directed to this fact in its whole bearing. But it is not 
 impossible that such may be the case. 
 
42 INTIMATIONS IN SCRIPTURE OF AN 
 
 Cycle of Seven Tears in the year of 360 days, a Sabbath 
 recurring on each seventh day. 
 
 First year ... 360 ... 51 Sabb. & 3 da. Add 4 days of the next 
 
 year for the 1st Sabbath 
 
 7 ^ )} of this year, and so se- 
 
 curing a Sabbath each 
 7th day. 
 , and 6 da. Add 1 of the 3rd year 
 in the cycle. 
 
 and 2 da. Add 5 of 4th year. 
 
 and 5 da. Add 2 of 5th year. 
 
 , and 1 da. Add 6 of 6 th year. 
 
 and 4 da. Add 3 of 7th year. 
 
 , the last being on the last day of 
 
 the 7th year. 
 
 7 
 
 360 Sabbaths in the whole cycle. 
 
 Hence, in 70 years, there will be 3,600 sabbaths, or 
 10 years of sabbaths, or one seventh portion of the 
 whole period, holy to the Lord. 
 
 Considering this relatively to the year of 365 days, 
 there are in a cycle of this natural year 5 sabbaths more, 
 or a jubilee of sabbaths in the whole seventy years. And 
 then the believer would go out free from all the power 
 of sin, and enter into his "inheritance, which is incor- 
 ruptible, undefiled, and which fadeth not away." 
 
 Cycle of seven natural years. 
 First Year 365 days, will contain 52 Sabbaths, and 1 day. 
 
 Second year 
 
 360—4 
 
 50 
 
 Third year 
 
 7 
 360—1 
 
 1 
 
 51 
 
 Fourth year 
 
 7 
 360-5 
 
 1 
 
 50 
 
 Fifth year 
 
 7 
 360—2 
 
 1 
 
 51 
 
 Sixth year 
 
 7 
 360—6 
 
 1 
 
 50 
 
 Seventh year 
 
 7 
 360—3 
 
 1 
 51 
 
EARLY OBSERVANCE OF THE SABBATH. 43 
 
 Second Year 365 „ 52 Sabb. and 1 da. + 1 day of 
 
 • 1st year, 2 days over. 
 
 7 And so on. 
 
 Thus, in the seventh year, there would be seven days 
 over, giving fifty-three sabbaths in the seventh year, 
 when the next cycle would proceed as this began. In 
 the whole cycle there would be 365 sabbaths, and ten 
 years of sabbaths in seventy years, or one-seventh part 
 of life as before, and fifty sabbaths in addition. 
 
 There are in the natural year, however, 365 days, 6 
 hours, 9 minutes, 14 seconds. (Keith's Astron. p. 272.) 
 The six hours amount in seven years to one and three 
 quarter days, or to a week or sabbath in twenty-eight 
 years. If a day were added to the seventh year, making 
 the day after its last sabbath the last day in the year ; 
 or an additional sabbath every twenty-eighth year, for 
 the intercalation at the close of each cycle ; and the nine 
 minutes, fourteen seconds, intercalated also at the 
 proper time, in the same mode ; then correct time 
 would be maintained, and a sabbath observed on each 
 recurring seventh day. 
 
 The year of 365 days, 6 hours, 9 minutes, 14 seconds, 
 is the anomolistical, and not the correct tropical year. 
 The Julian or Egyptian solar year, regulating our 
 seasons, is followed in our calendar, comprising 365 
 days, 6 hours. There is an intercalation in this of a 
 day every fourth year, i. e., a week or sabbath in every 
 fourth cycle of seven years. The true length of the 
 tropical year is 365 days, 5 hours, 48 minutes, 48 
 seconds. Our Calendar, therefore, assumes a greater 
 length of the year than is absolutely correct. But as in 
 one case the surj^lus of 11 minutes, 12 seconds, would 
 not amount to a day lost but in 129 years, so in this 
 
44 INTIMATIONS IN SCRIPTURE OF AN 
 
 case the gain could only be very small within an ex- 
 tended period of time ; easily ascertained, and obviated 
 when needful. 
 
 In our own adjustment of time the same princij^le 
 prevails, by an addition of seven days, or a sabbath, 
 each year, with an intercalary day every fourth year ; 
 and amounting to a week, or additional sabbath, in four 
 cycles of seven years each ; so maintaining 52 sabbaths 
 in each year, with one day over. Thus the days in the 
 twelve months are 30 days+ 11=330 days+28 days, in 
 February +7 days, for the months having 31 days each ; 
 and making 365 days in the year. These would amount 
 in seven years to 365 sabbaths (fifty-three sabbaths in 
 the seventh year), maintaining the same proportion in 
 the seventy years, viz., one-seventh part of life. 
 
 It appears very evident, then, that this division of 
 time into seventh parts is an original principle in the 
 Natural, Mosaic, and Gospel economies ; without respect 
 to which a true chronology cannot be maintained. And 
 it is plain that the law of the sabbath is the essential 
 ingredient in this ordination : the regulator of time, and 
 the index to eternity ! 
 
 Home gives an account of the practice which obtained 
 among the Jews to bring their sabbatical observance 
 into harmony with the natural and sacred years. " From 
 their civil year," he says, " their jubilees were computed, 
 contracts dated, births registered, and the reigns of 
 their kings recorded." (Introd. pp. 289, 290.) Without 
 attention to this, regularity could not have been main- 
 tained in their festivals. Observance of their sabbath 
 secured this original principle, that one-seventh part of 
 man's whole life should be holy to the Lord. 
 
 What rational conclusion, then, can be deduced but 
 
EARLY OBSERVANCE OF THE SABBATH. 45 
 
 that this is the princiijle in Avhich the division of time 
 originated; that it is natural and moral; the -basis of 
 the Mosaic sabbath, prior to this institution; and 
 ordained with a view to the worship of God, as all 
 fundamental principles must be prior to those things 
 into the composition of which they enter. 
 
 I see that Perkins has some lengthened observations 
 on what is denominated by him " the Order of Times''' as 
 introductory to his digest of the Old and New Testa- 
 ments. It well merits a perusal. 
 
 In the Bible alone the real origin of tlie universal 
 sentiment entertained in the world as to the number 
 seven is found. (Owen on Hebrews, vol. ii., pp. 28.3, 
 311, 317 ; Jordan's Sabbath of God, p. 114, &c.; Burn- 
 side, ch. iv., and Hales' Chronology.) The result of a 
 division of time into seventh parts was adopted by God 
 on its first occurrence, as His holy rest, and man's. 
 There does not appear to be any well-grounded reason 
 for restricting this common sentiment of all ages to the 
 Jews. It is, indeed, apparent enough how desirable 
 such a fact is to their hypothesis who would, with some 
 of the Jewish nation, ascribe the origin of a sabbath to 
 its institution among that people. (Burnside, ch. v., p. 
 79, "fulfil her iveek") 
 
 The only reasonable inference from this prevalent 
 notion appears to be that there is some common origin ; 
 and this so early as to admit of universal extension. 
 And there is not any claim like that preferred by an 
 original sabbath. In the line of Shem original truth 
 passed through a very few persons to Moses, even if the 
 probability of a ivritten record existing in the line of 
 the godly seed be dismissed. And the resort of Ham's 
 descendants to the stars for a record of leading facts. 
 
46 INTIMATIONS IN SCRIPTURE OF AN 
 
 and corrupted perhaps into divine worship of the record, 
 is in good keeping with such a fact. And it is to be 
 supposed that all the sons of Noah would carry with 
 them in their dispersions the same knowledge of this 
 division. This is pursued in Jordan, pp. 113 — 151; 
 and in Owen, vol. ii. 
 
 But if there were not any apparent connection of this 
 remarkable notion among men with the sabbath, and if 
 there were not any sabbatical observance recorded until 
 the time of Moses, yet let us examine what degree of 
 importance, if any whatever, may be ascribed to such a 
 fact. The object of a certain tract is to show that as 
 there is not any sabbatical observance recorded from 
 Joshua to David, nor any of an observance of circum- 
 cision from Joshua to Jeremiah, so, on the same 
 ground, the same conclusion might be deduced. (See 
 Tract 596, Tract Society, p. 6, Rev. A. Thompson, B.A., 
 Edinburgh; Burnside, ch. vi. 132.) But is this argu- 
 ment decisive, as analogous to that employed in the 
 Sabbath question ? 
 
 The Bishop of Calcutta notices this in the same way, 
 and with additional arguments. (Sermon vii.) Burnside 
 names also the same facts, and one of these is mentioned 
 in Brown's Dictionary of the Bible. 
 
 But there had been plain and undisputed prescriptions 
 of both the sabbath and circumcision within the periods 
 named. The non-ohservance of a law confessedly pre- 
 scribed, and the non-existence of a law not on the record 
 as observed, and prescription of which is in dispute, are 
 surely very different things. The question at issue is an 
 original existence of sabbatical prescription. But this 
 can never be decided by the fact, were it so, that an 
 early observance is not recorded. What those facts 
 
EARLY OBSERVANCE OF THE SABBATH. 47 
 
 really show seems to be this. That as the same silence 
 is found where prescription cannot be disputed, so it 
 would be inconclusive to infer the non-existence of a 
 sal)batical law from silence about its observance. It may 
 arise in other causes. An institution which had never 
 existed could not be recorded as observed. But, non 
 sequitur, that an institution could never have existed 
 because an observance is not recorded, as in the instances 
 already named. It is in this surely as in sacrifices. Of 
 these we have observances in abundance, but not one 
 syllable of proscription until Moses. And why may 
 not observance be inferred as positively from prescri])- 
 tion, as, vice versd, prescription from observance 1 For, 
 as to the so-called argument of pi'oleims, in an inspired 
 narrative of facts, detailed in succession to one another, 
 it appears no better than an instance of that " vanity of 
 vanities," which mortals would invest with the reality of 
 truth, and quite open to any of those severe qualifica- 
 tions, as an opposing opinion, which have been unspar- 
 ingly heaped upon others by "The Modern Sabbath 
 Examined." 
 
 It was part of Cain's sentence that he was to be 
 banished " from the face of God," or " from the faces of 
 God," as " the tree of life " might be denominated " the 
 tree of the living ones." It is remarkable that symbols 
 of the Divine presence were placed in "the holy of 
 holies," or " the holy of the holy ones," in the tabernacle 
 and temple. We find these emblems of the Divine pre- 
 sence sustained throughout the whole scriptures, includ- 
 ing the Revelation. 
 
 Ezek. i. 4, 28 ; xxviii. 14, 16 ; ix. 3 ; xliii. 3, 4. In 
 the second passage of Ezekiel there seems to be an 
 allusion to Him who covers the sins of His people (Ps. 
 
48 INTIMATIONS IN SCRIPTURE OF AN 
 
 xxxii, I, 2 ; Rom. iv. 6, &c.) ; and to that aiiti-christian 
 system of the mystical Tyre, which makes a merchandise 
 of men's souls, maintaining the merit of good works 
 before God, and even doling out their superabundance, 
 from the treasury of the church, for money ; claiming 
 the prerogative of absolution of sin, as in the place of 
 God ; converting the priest of God into a Canaanite 
 indeed (a merchant), selling that for gain which God 
 bestows "without money, and without price." He was 
 "this anointed cherub, on whom the glory was ; which 
 came from the East ; went to the threshold, and thence 
 into all lands." (Matt, xxiii. 38, 39.) " My name is in 
 Him." (Exod. xxiii. 21.) In these representations, 
 probably, might originate " the teraphim " of Rachel, 
 the " Dii Penates " of the heathen, from Peni, " heads," 
 or " faces," In allusion to them, possibly, might origi- 
 nate the custom of the Jewish high priest, observed, I 
 believe, to this day, of blessing the people Avith hands 
 uplifted, and clasped above his head, so disposing of the 
 fingers and thumbs as to present three points upward, 
 emblematical, doubtless, of the sacred Trinity. (Hodges' 
 Elihu, p. 23.) Nor can any valid objection be raised 
 against these things, because of their express appoint- 
 ment by God, excepting the last named. 
 
 We are told that on an occasion of special anxiety 
 Rebekah "went to enquire of the Lord " (Gen. xxv. 2'2), 
 implying that there was some place specially consecrated 
 by the Lord's presence. And, in precise agreement, we 
 find it was the very first thing that Abraham, &c., did, 
 on each removal of residence, however temporary ; and 
 knowing that the settled abode of his posterity was a 
 point in the promised and distant future, to secure a 
 2)lace for the worship of God, a place where he stood 
 
EARLY OBSERVANCE OF THE SABBATH. 49 
 
 before tlie Lord." (Gen. xix. 27.) And this was per- 
 petuated under the Mosaic dispensation, in evident 
 allusion to pre-existcnt custom, "and there will I meet 
 with thee/'&c. (Exod. xxv. 16—22.) And thus the 
 same idea is still maintained in the apostolic direction 
 to Christians, " Having, therefore, brethren, boldness to 
 enter into the holiest," tfec. (Heb. x. 19 — 22.) But how 
 is all this to be reconciled to an uncertain time, or to no 
 time appointed at all, in the worship of God 1 The duty, 
 the altar, the place, the sacrifice, the priest, the covenant, 
 all, in short, but the time, prescribed and certain ! And 
 all these things opposed chiefly by an alleged figure of 
 speech, — a license unexampled and unparalleled, in a 
 book conspicuous for simple narration of matters of 
 fact ! (Owen, vol. ii. 301—307.) 
 
CHAPTER III. 
 
 THE PROBABLE TIME OF THE REVELATION OF GENESIS. 
 
 To establish that extraordinary position of an anticipa- 
 tion, in the second and third verses of the second 
 chapter of this book, proof appears necessary that it 
 was revealed subsequently to the delivery of the 
 Decalogue on Mount Sinai. Prolepsis is anticipation 
 in a narrative of what has actually occurred, but subse- 
 quently to the time of which the historian is speaking. 
 "Anticipation is that by which something is told as if it 
 were done, which, notwithstanding, was not done in that 
 time and order as it is told, but afterward ; or it is a 
 relation of a later thing in a former place." (Perkins, 
 vol. ii,, p. 678 ; Gen. xiv. 7. It was long after that 
 the name Kadesli was given ; the same is true of the 
 well, named in Gen. xvi. 14 ; xxi. 14. See Is. xxxviii. 
 22 ; 2 Kings xx. 8.) The facts anticipated here are 
 events 2500 years from the Creation, of which tlie 
 narrative is being recorded. Uncertainty as to the 
 period of revelation destroys the argument arising in 
 
THE PROBABLE TIME, ETC. 51 
 
 this supposition. If the book, or tliis portion of it, 
 were revealed before the transactions on ]\Iount Sinai, it 
 is not at all likely that these would be simultaneously 
 presented to the writer's mind. 
 
 The natural and simple view of the whole narrative 
 is, that it records a series of facts occurring in succession, 
 and on the days to which they are assigned. The sub- 
 ject of this chapter is, in this view, more interesting and 
 curious than important. I could only regret that as 
 this point had not wholly escaped the notice of Owen, 
 it had not been pursued by him, as his usual research 
 and acuteness would have left little more to be said on 
 the subject. (Owen, vol. ii. p. 306.) 
 
 Home says, in his Compendious Introduction, p. 370, 
 "the most probable conjecture places it after the depar- 
 ture of the Israelites out of Egy|3t." This appears 
 vague ; as at the best it would make it conjectural, and 
 amount only to probabiliUj ; or that it is more likely 
 than otherwise. I hope to show that the probability 
 is that the revelation preceded the exode. 
 
 " Certain it is that the creation, and introduction of 
 sin were recorded by Adam. (Gen. v. 1 .) 
 "The history of Enoch by Noah. (vi. I.) 
 "The history of Noah by his sons. (x. 1.) 
 " The history of Babel by Terah. (xi. 7.) 
 " The history of Abraham by his sons. (xxv. 12 — 19.) 
 " The history of Isaac by Esau, (xxxvi. 1.) 
 " The history of Esau by Jacob, (xxxvii. 2.) 
 " The history of Joseph by Moses." (Exod. i. 1.) 
 B. Yale, LL.D., rector of Longton. 
 In like manner we read, at the close of Job's answers 
 to his misjudging friends, " the words of Job are ended." 
 And in the same way the compositions of David are 
 
52 THE PROBABLE TIME OF THE 
 
 terminated, " the prayers of David, the son of Jesse, are 
 ended." (Job. xxxi. 40 ; Ps. Ixxii. 20.) And why may 
 not Job have written the book bearing his name to this 
 point, as well as the son of Jesse those prayers 1 Per- 
 haps Elihu might commit the remaining portion to 
 writing. It appears that Elihu was descended from 
 Ram, or Aram, the fifth son of Shem. And this name 
 was preserved in the grandson of Nahor, and in the 
 great grandson of Judah. From Ram the Syrians were 
 descended. Both Hesiod and Homer denominate them 
 AramcEans. And in Hebrew Syria is Aram. (Gen. x, 
 22 ; xxii. 21 ; Ruth iv. 19 ; Lev. iii. 38 ; 1 Chron. ii. 10.) 
 It appears highly probable, therefore, that the book was 
 written before the call of Abraham, in a generation or 
 two subsequent to Noah. It is very evident that men's 
 attention was directed immediately after the Flood to 
 secure records of leading events, and that whilst in the 
 line of Shem this foresight was connected with the 
 interests of God's truth ; in the posterity of Ham the 
 design was purely historical, and naturally perverted 
 and corrupted into idolatry and superstition. 
 
 If the first passage relate to Adam as writer of that 
 portion called " The book of the generations of Adam," 
 there is at once an end of the argument founded on a 
 prolepsis. And, be this as it may, it does not appear 
 reasonable to select of two readings the most difficult, 
 uncommon, and inconsistent with a plain narration of 
 facts. This history of the world and church shews that 
 if sin have inflicted a judicial blindness on the mass of 
 the human race, yet God has never left Himself without 
 a certain testimony of His truth. 
 
 Bishop Tomline seems satisfied that the five books, or 
 Pentateuch," were written by Moses in^ one continued 
 
REVELATION OF GENESIS.- 53 
 
 work ; and they still remain," he says, " in that form 
 in the public copies read in the Jewish synagogue ; 
 although the time of the division, and of prefixing the 
 titles, is unknown." (Elem. Theol., vol. i. p. 5.) 
 
 It does not appear absolutely necessary that the 
 revelation of Genesis, wholly or in part;, to Moses should 
 synchronize with the luriting ; nor is it pretended to be 
 certain that the entire book was originally revealed to 
 that eminent servant of God. Let those who doubt, 
 especially, as to " the hoolc of the generations of Adam,''' 
 consider how much better the commonly-received tradi- 
 tion of authorship is than this, which is patent on the 
 face of the record itself. If it be supposed that the 
 jDassage relates to what follows, and not to what j^re- 
 cedes, let it be observed, that the next portion opens 
 with a record of Adam's age, of his godly seed, and of 
 his death ; by another hand of course. And even this 
 supposition would separate, were it tenable, the author- 
 ship of this and the foregoing portion, whilst in open 
 contradiction as his book, and recording his own death. 
 ''Bookr 
 
 " Bocclm is old Saxon for heech-tree. 
 
 "Book is abbreviation. 
 
 " Book is modern orthography, because the Saxons used 
 to write on the inner bark of the beech-tree. 
 
 " Thus liber is both hook and hark. 
 
 " Gen. V. 1. Bihlos was the Eg^^^tian name of a town, 
 because the plant papyrus grew abundantly in the 
 neighbourhood ; and from this came ixipyr, or loaper, 
 on which we now write. 
 
 "Gen. V. 1. n^D Seplier S. Ph. R., or cipher, or 
 hieroglyphic applied to a record, because in old times all 
 records were made in Ideroglyphics ; and a recorder was 
 
54 THE PROBABLE TIME OF THE 
 
 a cipherer, or one who wrote hieroghjijhics, or recicl of 
 explained them. Thus, Judg. vii. 13, "a man told^' or 
 ci.j)liered, or recorded " a dream unto his felUm'' 
 
 " N.B. I suppose that, as far as Gen. v. i, was the 
 hook, or tlie record, or the ciplwring, or the hierogly- 
 phicking of Adam, As we say, ' Thus far.' " 
 
 Benj. Vale. 
 
 "N.B. Jer. xlviii, 47, 'This far tJie judgment of 
 Mooh: " (See page 20.) 
 
 Brown, in his Dictionary of the Bible (Word, Genesis), 
 speaks of the period when Genesis was revealed as a 
 disputed point. Reference to the passages cited will 
 show a stronger probability that Moses compiled part 
 of the book from pre-existent records, than that he 
 wrote the whole. Attention was evidently given very 
 early to secure permanent records of important facts. 
 Thus we find Sirius applied by the Egyptians to main- 
 tain a knowledge of the time when the overflow and 
 subsidence of the Nile might be expected. Egypt has 
 been the prolific birth-place of cabalistical science. 
 And what is more likely than that the descendants of 
 Ham, who had abundant opportunity to watch the 
 changing positions of the stars from the Ark, would 
 resort to the stars and hieroglyphics, as a mode of 
 recording passing events, especially in relation to the 
 Deluge. 
 
 The present form of the Pentateuch among the Jews 
 does not appear to justify any inference whatever as to 
 the time of its revelation. For, it is acknowledged, that 
 the period of making this arrangement is unknown. 
 It is observable that whilst the writing of Genesis is not 
 mentioned, there is more than one record, under the 
 direction of God, as to the writing of the other books 
 
REVELATION OF GENESIS. 5o 
 
 after the Exode. It is known that the entire book of 
 Revelation was communicated before it was written ; and 
 that the Gospels were written, under the dictation of 
 the Spirit, long after the events, calling to "remem- 
 brance all that Jesus had said." And it would appear, 
 indeed, that it was one of the last acts of the public life 
 of Moses to commit the Law, as recapitulated and 
 explained in Deuteronomy, to writing. (Deut. xxxi. 
 24, 25, 26.) 
 
 It may be observed here, as a circumstance suggestive 
 of several reflections about the book of Job (Job i. 6 ; 
 ii. 1), which has also been ascribed by some to Moses, 
 that the name of this patriarch was given to one of 
 Issachar's sons. (Gen. xlvi. 13. Job, "lie that weeps.'') 
 Now Job must have lived before Jacob, and must have 
 been, from this adoption of his name, of some renown. 
 His history, then, must have been known ; most pro- 
 bably written. The book of Job might, therefore, have 
 been extant before ]Mos€s, as well as that of Adam. It 
 is to be observed that this perpetuation of a name so 
 remarkable as Job's, was in the very tribe of which it is 
 said distinctively, " the children of Issachar had under- 
 standing of the times, to know what Israel ought to do." 
 (1 Chron. xii. 32.) A peculiar term (hagiographa, or 
 sacred wriiiTigs) was applied to the books of Job, Psalms, 
 and the compositions of Soloiiion; comprising inspired 
 records, perhaps, even of greater antiquity than the 
 writings of Moses. (Scott's Introduction to Job.) 
 
 The fifth and sixth verses of the first chapter read 
 connectedl}'-, implicate a regular holy observance of every 
 seventh portion of time, beginning early on either the 
 seventh or eighth day j lyrobably, on the latter, as the 
 number of Job's sons, and of their daily meetings, was 
 
56 THE PROBABLE TIME OF THE 
 
 seven. (N.B. 13; ii. 1.) It will be said, if tliey had 
 been ten, this meeting would have been on the tenth 
 day. But this is assertion, without any ground ; 
 whereas, the probability stated rests on two facts, viz., 
 their number, which men may deem fortuitous ; and an 
 act of worship, with which observance of a sabbath is 
 in agreement. It does not appear to me probable that 
 "the sons of God" can mean anything but what is 
 meant in the sixth chapter of Genesis (verse 2) by the 
 same expressions. 
 
 Bishop Tomline considers " the beginnings of the 
 four books following Genesis as vei-y abnqyt." Be this 
 as it may, it does not affect this inquiry. Nay, may it 
 not characterize a separate, rather tlian a continuous 
 revelation, and contemporaneous writing of the books % 
 It is indeed the common characteristic of the books of 
 the Old Testament as to one another. The book of 
 Exodus, however, begins with reference to the history of 
 Joseph, which occupies so large a portion of the book of 
 Genesis. This is very natural, if Moses were the author 
 of that history, consistent with his compilation of the 
 other portions from earlier records, and with the general 
 purjDose of qualifying him for the work of which Exodus 
 records an account. The events of 430 years of bondage 
 are scarcely noticed in Genesis. Each of the other 
 books is prefaced by a record indicating, generally, the 
 time of its revelation. Nimihers, indeed, states the day, 
 month, and year ; and three of the five books mark the 
 period of revelation as subsequent to the exode. 
 
 The exposure of Moses on the banks of the Nile, of 
 which there is such a beautiful and touching narrative at 
 the opening of Exodus, was an eminent act of faith. 
 (Heb. xi. 23.) In what anxious exercise must this holy 
 
REVELATION OF GENESIS. 57 
 
 l)riiiciplc have existed in tlie bosom of liis relative as she 
 " stood afar off" from the brink of the river, to w%tch 
 " what would be done to him !" (Exod. ii. 3, 4.) How 
 many misgiving thoughts and fears would agitate her 
 bosom as she gazed ! Have the waters overwhelmed him ! 
 Has the cold benumbed him ! Have the monsters of the 
 river devoured him ! This act of faith stands out with 
 the more prominence as in the mass of the Israelites the 
 deepest ignorance prevailed. "And Moses said unto 
 God, when I come unto the children of Israel, and shall 
 say unto them, the God of your fathers hath sent me un- 
 to you, and they shall say unto me, What is His name ; 
 what shall I say unto them? (Exod. iii. 13.) This 
 question could scarcely be proposed from his own igno- 
 rance. For full jiroof had been given of his faith in 
 Christ, surely, by "refusing to be called the son of 
 Pharaoh's daughter." 
 
 And the Lord had, indeed, anticipated the question, 
 (verses G, lo.) It appears to relate rather to the nature 
 of God, than simply to His Xame ; and especially as 
 both His Xame and His answer imply this. Hence, the 
 Lord repeats in the loth verse what had been said 
 before in the sixth. His education had been among 
 idolaters ; " he Avas learned in all the wisdom of Egypt." 
 It has been conjectured that Moses was an idolater when 
 first called of God. Scott says, indeed, " Moses had not 
 true faith and grace, before he visited his brethren." 
 (Acts vii. 17, 22, 20.) But this hardly consists with 
 what might be expected from the instruction of such 
 parents ; nor with his early rejection of royal patronage 
 on religious grounds ; even if this visit immediately 
 followed his rejection of royal favour. (Heb. xi. 25, 
 26.) It must have been subsequent to this that the 
 
58 THE PROBABLE TIME OF THE 
 
 Lord's purpose of delivering Israel was more minutely 
 revealed to him, because his visit to them issued in 
 immediate exile. (Exod. ii. 15.) 
 
 " He supposed his brethren would understand how tliat 
 God by his hand would deliver them : but they under- 
 stood not." (Acts vii. 25.) The divine communication 
 appears to have been of a general nature, from the proce- 
 dure of Moses (v. 23). His residence among idolaters, 
 whose respect he enjoyed, counteracted, perhaps, the grace 
 of God ; and fostered the natural hastiness, and arrogance 
 apparent in this first essay. He mistook the time 
 evidently, as well as perhaps the means of deliverance : 
 for God's time was not arrived. "He that believeth 
 shall not make haste," but a hasty temper, and a bad 
 memory, for this faculty is not exempt from the common 
 infirmities of human nature, are fearful incitements to 
 unbelief, and presumption. This is evident, not here 
 alone in the history of Moses, but at Horeb where his 
 natural disposition broke out again fatally to himself and 
 Aaron (Ps. Ixxviii. 19, 20, 41, 42) ; and at Sin, where his 
 doubt of God's power to feed the people with bread and 
 flesh in the wilderness overpowered his recollection of 
 all the Lord's wonderful doings. (Num. xi. 21, 22 j xii. 
 3; Ps. Ixxviii. 19 ; Num. xx. 10—12 ; Matt. xvi. 8, 11.) 
 It is certain, then, that revelation had been made to 
 Moses of Israel's approaching liberation ; of his appoint- 
 ment to be their leader ; and that he had been superna- 
 turally endowed for an accomplishment of God's design, 
 to some extent. (Exod. ii. 11, 15, 24; Acts vii. 22.) 
 His first error seems to have been impatience, in not 
 awaiting the Lord's time, specific instructions, and in- 
 dispensable qualification for the work, in a certain 
 knowledge of his own nation, the history of the Church 
 
REVELATION OF GENESIS. 59 
 
 in past ages ; and especially in its original foundation 
 in the natural covenant of God witli men. This last 
 point was, evidently, of paramount importance, as the 
 basis of all the institutions about to be established under 
 the divine instructions. In every case the Lord qualifies 
 His servants for the work which He directs them to per- 
 form. The prompt procedure of Moses on his first 
 visit harmonizes with the general nature of the revelation, 
 and a belief that the vengeance executed on the Egyp- 
 tian was his own voluntary act. If banishment followed 
 his rejection of royal patronage, not an unlikely pro- 
 ceeding for an arbitrary and sanguinary king, it might 
 have influenced him in this anticipation of the work of 
 deliverance. 
 
 The discipline of forty years in exile, experience in 
 the ways, and full instruction in the truth of God, 
 appear to have been absolutely requisite for his great 
 undertaking : — and account for the instantaneous, and 
 unhesitating promptitude of Moses throughout the nar- 
 rative of Israel's deliverance, and his establishment of 
 the Mosaic law, and church administration. And God 
 Himself bears testimony to the blessed result, in strong 
 contrast to his premature embarkation in the Avork, and 
 his hasty procedure in it, saying, " the man Moses was 
 very meek above all the men which were upon the face 
 of the earth." (Num. xii. 3.) 
 
 The disorders which had crept into the social frame, 
 infecting even good men, and much more the mass, 
 appear to have rendered it needful for a reformer to 
 repair to the original constitutions of nature. (Gen. vi. 1 — 
 3.) And, indeed, the prevalent violations of natural, or 
 moral law seem to have led to the written record of 
 human duty. (Matt. xix. 3 — 12.) 
 
GO THE PROBABLE TIME OF THE 
 
 For "the law was added because of transgressions." 
 (Gal. iii. 18, 19.) This could not be the law of sacrifice, 
 for it both existed, and had been observed except in the 
 marked transgression of Cain. Nor was it the ceremo- 
 nial law, as this existed in a few leading provisions. 
 But it was the law of Moses, added because of trans- 
 gressions of a previously existing law : which could only 
 be that of the Covenant of nature, or the moral law. 
 
 The general design of the Book of Genesis appears to 
 be precisely that which would qualify Moses for the 
 honourable and serious undertaking of reforming and 
 establishing the Church of God among the descendants 
 of Abraham. 
 
 The history of Creation, of the first covenant with 
 man, of which, perhaps, there is a significant intimation 
 in God's dealings with Noah ; (Gen. vii» viii.) of the wor- 
 ship of God ; of the introduction of sin ; of man's tem- 
 poral and spiritual duties; his original nature, dignity, 
 power, and intelligence ; the promise of redemption 
 through a second covenant, are comprised in about three 
 chapters. This is abundant, whether copied by Moses or 
 revealed to him, although written by Adam, as a guide 
 to that eminent man in an establishment of the Church on 
 the principles of original truth, preparatory to its final 
 and glorious institution under the New Covenant Head. 
 
 The record of the Church in its earliest ages, and 
 second state then passing away, to the time of the 
 Deluge, including a genealogical chapter ; are contained 
 in about two chapters. 
 
 The revelations of ante-diluvian apostacy ; the 
 character of God's children, with the unhappy result 
 of promiscuous marriages with the unregenerate ; of 
 the final withdrawal of His Spirit, interspersed with 
 
REVELATION OF GENESIS. 61 
 
 traces of tlie law regulative of sacrifices and worship ; 
 of the post-diluvian covenant Avitli all flesh ; the con- 
 fusion of tongues ; the dispersion of men to overspread 
 the whole earth ; the original descent of God's people 
 from Sliem ; of the call of the Gentiles, descendants of 
 Japheth, notwithstanding the mercy about to be shown 
 to the posterity of Shem ; with genealogical tables 
 occupying about two chapters, are all compressed into 
 little more than six chapters. (Gen. xxii. v ; ix. 27.) 
 The remaining portion, or nearly four-fifths of the 
 whole Book, relates to the early history of the people 
 whom Moses was about to conduct out of Eg} pt. The 
 condensed form of this pre-requisite instruction, is in 
 exact keeping with this view ; ten chapters comprising 
 the leading events relative to the Church for 2j00 
 years ! 
 
 It appears to have been one great design of God in 
 the separation of that people to Himself, to preserve 
 His truth unadulterated in the world. (See Hodges 
 on Job.) Twice before, it had been opened to universal 
 man, and universal apostacy and corruption had been 
 the result. 
 
 As the Lord, then, was about to institute His Church 
 anew, it does appear most rational to expect that He 
 Avould communicate to His servant an account of that 
 Church in time past ; and an indubitable history of the 
 people among whom He Avas peculiarly to dwell, as well 
 as of the fundamental principles of natural or social 
 relations ; the contemplated basis of the Mosaic Insti- 
 tutions. And this was evidently necessai'y, inasmuch 
 as it was actually provided. 
 
 In the period between the first visit of Moses to the 
 Israelites, and his mission with final instructions from 
 
62 THE PROBABLE TIME OF THE 
 
 God, under a positive assumnce of ultimate success, an 
 interval of forty years elapsed, and we are informed 
 that Moses did receive revelations from heaven in this 
 period. " O, my Lord," said Moses, " I am not elo- 
 quent, neither hereto fore, nor since Thou Imst spohen to 
 Thy servant : but I am slow of speech, and of a slow 
 tongue." (Exod. iv. 10.) 
 
 There is here very evident reference to his failure 
 forty years before ; an erroneous impression as to its 
 cause ; and the statement of a fact ; viz.^ that God, in 
 the period intervening, had favoured him with revela- 
 tions. So disheartened had he been at the result of 
 his former effort, that he still adhered to the supposed 
 hopelessness of the case with most tenacious unbelief ; 
 even after a removal of his objections arising in the 
 popular ignorance and corruption. "But behold, they 
 will not believe me, nor hearken to my voice ; for they will 
 say, The Lord hath not appeared to thee." (Exod. ii. 14.) 
 The issue of that attempt in exile and sorrow was so vivid 
 in his recollection still, that he could not avail himself 
 at once of an experience of forty years ; nor perceive 
 that the Lord had neither abandoned His purpose, nor 
 changed the leading means of accomplishing His 
 design. Miraculous powers were therefore bestowed. 
 Further instruction and preparation ensued in Midian. 
 And the barrier even of a slow speech was removed by 
 substitution of his eloquent brother, as spokesman to 
 the people. (Exod. iv 2 — 18). Thus qualified in every way, 
 his reluctance vanished. His deliberation now stands 
 out in conspicuous contrast to his temerity before ; and 
 God graciously removed all remaining apprehension of 
 the vindictive Egyptians, from the consequences of 
 whose anger he had fled away. 
 
REVELATION OF GENESIS. 63 
 
 This view renders the language of Moses at Sin as to 
 the sabbath natural, as implicating a previous know- 
 ledge of its institution and design. Looking at its 
 prescription as part of the narrative of the Creation, 
 the popular knowledge of it as vague and confused from 
 disuse and the corruptions of idolatrous worship in Egypt, 
 yet, inevitably maintained by the Providential intro- 
 duction of the very term (S B T) for iveeh into their 
 language ; both the language of Moses, and the actions 
 of the people, are iwecisely what one might expect. 
 But this will be more clearly seen in the next chapter. 
 God's directions to commit the other books to the 
 permanent form of writing, in order to their safe 
 custody near the ark, are very precise, and harmonise 
 with the fact of a previous revelation and compilation, 
 if not the writing, of this remarkable book. 
 
CHAPTER IV. 
 
 A CONSIDERATION OF THE TRANSACTIONS AT MARAH 
 
 AND SIN. 
 
 Three days after leaving the Red Sea the Israelites 
 were afflicted with thirst at Marah, and " The waters 
 were bitter. And the people murmured against Moses, 
 saying, What shall we drink 1 And he cried unto the 
 Lord ; and the Lord shewed him a tree, which, when he 
 had cast into the waters, the waters were made sweet. 
 Thei^e He made for them a statute and an ordinance, aiiul 
 there He iwoved them, and said, If thou wilt diligently 
 hearken unto the voice of the Lord thy God, and wilt 
 do that which is rio-ht in His siG;ht, and wilt ^ive ear to 
 His commandments, and keep all His statutes, I will 
 put none of these diseases upon thee which I have 
 brought on the Egyptians, for I am the Lord that 
 healeth thee." (Exod. xv. 22—25.) 
 
 Sin was a place eastward of the Red Sea. The pas- 
 sage relative to Marah is an anticipation of the transac- 
 tions at Sin, which are narrated in the next chapter, as 
 these were of the covenant about to be formally ratified 
 
A CONSIDERATIOX OB^ THE TRAXSACTIOXS, ETC. G5 
 
 at Sinai, in the renewal of God's promised mercy and 
 favour to Abraliam and his seed after the flesh. For 
 those expressions, " the Lord thy God," " His com- 
 mandments, and all His statutes," comprise plainly the 
 body of moral, ceremonial, and judicial institutions of 
 Moses in the Sinaitic church, or tJie lata. Pi^ecepta, 
 " precepts," principally negative and prohibitory laws ; 
 Statuta, " statutes," usually the rules, decrees, and ordi- 
 nances of worship ; and Leges, " laws," — the whole body 
 of positive laws, or the revealed will of God, as to the 
 government and discipline of His church, and to direct 
 the conduct of each individual believer. (See Hodges on 
 Job, Prel. Disc. p. o.) As the Sabbath entered into that 
 original law independent of the prescription in the 
 Decalogue, so it would appear that this rest, expressive 
 of God's satisfaction, which is necessarily implied in His 
 covenant with Israel, is the basis of all His dealings with 
 the church ; it is the bond of the covenant of peace 
 between God and man. 
 
 Some among the Jews have, in very distant times, 
 contended that the Sabbath originated at Marah and 
 Sin. (Owen, vol. ii. p.294, 298.) But this was held by 
 a comparatively insignificant portion of that nation. 
 This paternity is not a recommendation of the notion. 
 St. Augustine held that the common opinion referred its 
 institution to the creation. 
 
 Poole and others have thought that no special ordi- 
 nance is intended here ; but a renewal, generally, of the 
 covenant condition with Abraham, " Walk before Me, 
 and be thou perfect " (Gen. xvii. 1), as they were now 
 actually on their way to the promised land. Although 
 two facts appear to be stated in the loth chapter of 
 Exodus (verse 25), yet we do not find a record of any 
 
 F 
 
66 A CONSIDERATION OF THE 
 
 statute and ordinance among the transactions at Marah. 
 Moreover, " the statute, and ordinance to prove them," 
 appears to distinguish some one prescription eminent 
 above all, comprised in the more extended description 
 of "that which is right in His sight, His command- 
 ments, and all His statutes." This seems to deserve 
 special observation ; and if anticipatory, as I doubt not, 
 of tlie record as to the Sabbath in the following chapter, 
 it is in strict accordance. 
 
 It appears evident that the word there (xv. 25), is 
 reflective of Marah (ver. 23), as this is of "the wilder- 
 ness of Shur." (Ver. 22.) So that the place intended 
 may be, not Marah, but this "wilderness of Shur." 
 (Numb, xxxiii. 8 — 12.) And thus it is anticipatory of 
 what is narrated in the 16th chapter. (Ver. 4, 5, 6.) On 
 the delivery of the Decalogue it is observably repeated, 
 as if retrospective, " God is come to prove you," i. e. as 
 He had declared before at Marah. (Exod. xx. 20.) 
 This determines the proof to be existent in the sabbatical 
 prescription revived at Sin. In His testimony to the 
 conscientious obedience of Abraham the Lord declares, 
 " He obeyed my voice, and kept My charge. My com- 
 mandments. My statutes, and My laws." (Gen. xxvi. 5.) 
 The passage in Exodus is almost a literal repetition of 
 this, which shows a minute acquaintance with his 
 duties. And, in the 2nd Book of Chronicles, the same 
 expression is employed relatively to the worship of God, 
 "We keep the charge of the Lord our God." (xiii. 11.) 
 
 The next chapter (Exod. xvi.) contains a narrative of 
 events subsequent a few days only to the transactions at 
 Marah. In this there is an undeniable observance of 
 the sabbath. In the fourth verse of the chapter the 
 proof of Israel is expressly attached to the general law 
 
TRANSACTIONS AT MA RAH AND SIN. 67 
 
 regulating the gathering of manna, and inclusive, there- 
 fore, of tlie sixth day law. Now, reference to this gene- 
 ral law in which there is not any discernible test of their 
 faith, except in that part which related to the sixth day, 
 clearly shows this part of it to be the leading provision 
 of the law, and suspends the significance of this law for 
 the miraculous support of their bodies, on that prescrip- 
 tion which related to the soul. (Exod. xv. 25.) It 
 authenticates, as an anticipation also, the statement 
 about Marah. 
 
 And let this be considered in connection with the 
 declaration of Jesus, that " He was the bread of life." If 
 one part of this type were fulfilled under the gospel, we 
 must look there for a fulfilment of the other. The supply 
 is to be expected both "day by day," and in double 
 measure on one of the seven. Here a law was actually 
 given for the supply of their daily food. This law is 
 first stated in getiei-al terms, and then so framed as to 
 secure an observance of the seventh day, by a double 
 miracle recurring weekly on the sixth day. " Behold ! 
 I will rain bread from heaven for you, and the people 
 shall go out, and gather a certain rate every day " (" the 
 portion of a day in his day," marg.) This general law 
 is, evidently, so expressed as to include that part which 
 related to the sanctification of a sabbath ; the portion of 
 the sixth day being double that of any other day, as 
 subsequently particularised by Moses. And then follows 
 a statement of the special object of the statute, " tJiat I 
 may jn^ove them, whether they will walk in My law or no." 
 If the Lord were careful for their temporal sustenance, 
 much more was He mindful of the interests of their 
 souls. Nor, as it is intimated, was there any proba- 
 bility of universal obedience, where the leading provision 
 
i A CONSIDERATION OF THE 
 
 for the stability of the church, in its natural and 
 spiritual relations, was disregarded. And this is, indeed, 
 the common testimony of experience. Transgression of 
 the sabbath is never a solitary sin. If a special duty to 
 God be disregarded, how can we rationally expect regard 
 to those duties which are of minor importance, or which 
 relate primarily to man. If it be an infallible rule that 
 " he who is unjust in that which is least will be unjust 
 also in much," still more certain is it that contempt of 
 the greater duties will entail a violation of those which 
 are less. Lax opinions about the sacred obligations of a 
 sabbath are too commonly accompanied by coldness and 
 formality, not seldom matured into scepticism on all 
 religious subjects. (Bp. Wilson's Sermon, v. p. 124, 
 " To rise up," cfec.) The pervading influence of obedi- 
 ence to this duty on all iwovsX obligations appears decid- 
 edly to prove the necessity of a sabbath for all men, to 
 secure the same end. 
 
 This important point, then, being secured, the special 
 and leading clause follows in separate form, to mark its 
 importance. "Audit shall come to pass that on the 
 sixth day they shall prepare that which they bring in, 
 and it shall be twice as nvach as they gatlier daily. ^^ (Ver. 
 ;").) From the general terms in which this is couched, 
 the object of the law not being specified ; from a special 
 test being attached to the general law, as irroof of tlie 
 l^eople ; and from the connection which is implied 
 between their obedience to this, and their reverence of 
 the whole law of God, it may be inferred that but faint 
 knowledge of sabbatical law had survived centuries of 
 disuse, bondage, and idolatrous corruptions. Its obscurity 
 in the public mind explains the resort to Moses at the 
 moment of gathering on the sixth day, for explanation 
 
TRANSACTIONS AT MARAII AND SIN. GO 
 
 of its special import. Its object was evidently well 
 known to him. The -proof of Israel was, as evidently, 
 not in an observance of the " certain rate every day ;" 
 nor is their disobedience of this portion of the law 
 marked beyond an expression of vehement displeasure. 
 "Moses was wroth with them." (xvi. 20.) Obedience 
 to this, on five days weekly, was secured by their daily 
 necessities on the one hand, and the superfluous trouble 
 of disobedience on the other. For "he that gathered 
 much had nothing over, and he that gathered little " — 
 being sure to gather the prescribed omer — " had no 
 lack " (Ver. 18.) It would appear, therefore, that re?ieiy«/ 
 of this ordinance was contemplated from the moment of 
 their liberation ; and that the Lord marked the prece- 
 dence of the sabbath in the whole law, by anticipation 
 of all the peculiarity of its inscription on " the tables of 
 the covenant." And, as Bishop Wilson has observed, 
 " it lifts its head" above all the ceremonial and judicial 
 laws of Moses." (Exod. vi. 1 ; x. 9, 25, 1^ ; xiii. 3, &c. ; 
 XV. 17 ; xviii. 16, 20.) It may be added that it stands 
 in the moral law on the very next step to those which 
 lead the worshipper to the seat and throne of Jehovah. 
 
 There is a quotation in the Christian Penny Record 
 for October 27, 184:7, from the Rev. A. Thompson, p. 3 
 He says there, " in the first place the people gathered of 
 their own accord twice as much bread, two omers for 
 one man, on the sixth day." I feel diffidence in differ- 
 ing from such men, as in the case of Scott ; and should, 
 readily and thankfully, acknowledge the correction of my 
 error, if I be wrong. But, how can this be considered 
 as " their voluntary act," looking at the language of the 
 sixteenth chapter, in the very outset of the narrative of 
 Moses ? (4, 5, 22.) It appears that the general law, in 
 
70 A CONSIDERATION OF THE 
 
 its two leading provisions, was revealed to Moses on the 
 very first complaint, and murmuring of the people : and 
 tliat he must have promulgated it to the people. For, 
 otherwise, how could they know the duty of a double 
 gathering on the sixth day, or forget their recent expe- 
 rience of the corruption that awaited what was left until 
 the seventh. Nor does it appear likely under ignorance 
 of that law, that there would have been such unity of 
 action on the sixth day 1 If the law of the sixth day 
 were observed, then the daily law was, necessarily known. 
 But why would the divine prescription be revealed to 
 them as to the daily, and less important part alone of 
 their duty 1 And how could their knowledge of the 
 duty, and its relation to the Sabbath, be reconciled to 
 the ignorance of their Kulers 1 It appears most natural 
 to believe that the object of the Rulers was to ascertain 
 the nature, and not the existence, of the law as to the 
 sixth day ; and it would be consistent with the obscurity, 
 which evidently prevailed as to an original institution of 
 the Sabbath. They knew the law, but not its precise 
 meaning, and this therefore, Moses proceeded instantly 
 to explain. — (verse 23.) 
 
 In utter ignorance of a Sabbath I do not see how the 
 " holy convocation " days of the feast of unleavened 
 bread, could be intelligible to them, deriving their nature 
 from the Sabbath : nor, indeed, the explanation of the 
 Jewish law-giver at Sin. Were they ignorant of the law 
 as to the sixth day, then, they must have been conscious 
 transgressors of the daily law, whilst intent on obser- 
 vance of the sabbatical ordinance, which does not appear 
 likely ; and is opposed to the conclusion implied in the 
 test of their obedience to sabbatical law, relatively to all 
 the other laws of God. 
 
TRANSACTIONS AT MARAH AND SIN. 71 
 
 The proof, then, as to the general law must have had 
 regard to the double gathering on the sixth day, to 
 secure the sabbatical rest. It looks clearly beyond 
 delivery of the law as to the sixth day. which is positively 
 asserted to be founded on the importance of a pre-exis- 
 tent sabbatical institution : ^Hherefore, He giveth you on 
 the sixth day, the bread of two days !" (Exod. xvi. 
 27, 29.) 
 
 Moses, then, had not waited until the Rulers' report 
 of the peoples' acts on the sixth day, to deliver God's 
 command as it is recorded in the fifth verse ; (xvi. 5.) 
 and which is not named in the sixteenth verse, where the 
 daily law alone is recited. This their conduct proves, 
 (verse ^^^ So that the difference between the fourth 
 verse and the sixteenth is this ; the one expresses the 
 general law, by a certain rate every day : the other de- 
 fines this certain rate on the five days. The same form 
 is observable in the fourth commandment. First, the 
 universal and unchangeable duty is asserted, viz.^ that the 
 Sabbath must be observed. Its special relation to Israel 
 and their special duties in it, is then detailed. And in 
 conclusion, the formal reason of tliis universal law is 
 stated to be precisely what it was at the beginning. 
 
 The supply of manna does not appear to have been 
 j)recisely sufficient for a days gathering, and no more. 
 For, in the very first instance many exceeded the 
 prescribed omer. Nor are we to suppose there was only 
 this precise measure on the sixth day. The general in- 
 disposition to this rest, if known, rather than a readiness 
 to voluntary reverence of the day, is plain from their 
 disobedience when Moses had even recited and explained 
 the law, in its relation to the seventh day. It is very 
 evident that much ignorance, and more jDrofaneness 
 
t '1 A CONSIDERATION OF THE 
 
 characterized the state of Israel as to the Sabbath. This is 
 not surprising. They must have sacrificed, in its obser- 
 vance, " an abomination to the Egyptians." Nor, is it 
 to be supposed that unprincipled and rapacious masters 
 would remit a seventh part of the labour of their slaves. 
 Centuries of disuse, and ascertained infection by idolatry, 
 would inevitably obliterate all regard to, and almost all 
 knowledge of the day of rest ; except, perhaps, in really 
 godly persons : (Exod. xvii. 15. Scott's Commentary.) 
 to whom this almost universal ignorance and indifference, 
 might secure facilities of observing the day of rest. Let 
 it be observed how Moses expressed himself to the 
 Rulers. (Exod. xvi. 23, 26.) " This is that which the 
 Lord hath said, " to-morrow is tlie rest of tlte liohj Sabbath 
 of the Lord.'' (Lev. viii. 5 ; x. 3.) 
 
 Now, when had the Lord said this, but by implication 
 in the sixth day law for gathering manna to prove 
 them, and which they did not understand ; and if then, 
 by an undeniable reference of these provisions at Sin, 
 to the law originally delivered at the creation ? This 
 seems the only explanation consistent with all the facts, 
 and the languaeje of Moses to the rulers. He does not 
 say, as he would have done if it had been a revelation 
 made to him at that moment, " this is that which the 
 Lord saitli." But he speaks so as to recognize the pre- 
 scription at Sin relatively to the sabbath, and its pre- 
 existence besides. " See, for that the Lord liath given 
 to you the Sabbath, therefore He giveth you on the sixth 
 day the bread of two days." This is, in repetition of 
 the 23rd verse, even more remarkable in its expression, 
 " He hath given the sabbath as an ordinance obligatory 
 in all time past and at present ; and He giveth now the 
 
TRANSACTIONS AT MARAH AND SIN. 73 
 
 Ipw, as to the sixth days' bread, to ensure its observance. 
 When actual transgression of this holy rest, therefore, 
 took place, the Lord himself remonstrated, saying to 
 Moses, " How long refuse ye to keep my commandments, 
 and my laws 1" Does not this imply the previous 
 delivery of a commandment as to the Sabbath 1 And an 
 enrolment of the sabbath among the other command- 
 ments of the Lord ? 
 
 Can words, on the whole, be more explicit ? This is 
 a recognition, therefore, of an original ordinance and 
 law ; not to insist on an implication of it in the feast 
 of unleavened bread, at the moment of approaching 
 deliverance from bondage, at the instant of providing 
 for their temporal support, and to shew that the care of 
 our heavenly Father for the body stands in inseparable 
 intimacy with His regard to the soul, and His own 
 glory in the worship of His church as at the beginning. 
 (John vi.) The whole narrative is thus harmonized, 
 showing an unchangeable demand by God of obedience 
 to this primeval institution. A subsequent and more 
 precise delivery of this law in the Decalogue^ with 
 undoubted reference to its pre-existence even there, is 
 no more disproof of a previous obligation than the 
 plainly- asserted duty here is disproof of an original 
 prescription at the creation. 
 
 Let any man compare the narrative of facts in Genesis 
 connected with the sabbath ; the retrospective terms of 
 the fourth commandment, where repetition was intended 
 to mark an adaptation of the leading provision of this 
 law of nature to the new church state of Moses, with 
 the narratives at Marah and Sin, both which places were 
 comprised in the wilderness of Shur, as this wa.:! in 
 
ii A CONSIDERATION OF THE 
 
 Etham ; and an inij)lication of prc-cxistcnt prescription 
 in tliis case is as plain as a present prescription in the 
 other. 
 
 There are two essential characteristics evident in 
 sal)l,atical institution. First, the act of God's rest, or 
 satisfaction in His fiiiisJu'd work. Second, tJie time of 
 this act following immediately the perfected operation 
 of Jehovah. 
 
 Both these points are undeniably })lain in the fourth 
 commandment. But there was not at Sin any such 
 icork nor any such act of God ; and yet tlie sabbath 
 was observed ! And this observance was, therefore, on 
 some anterior <>Tound of oblii:>-ation. If the buildino- of 
 the house of Moses commenced at the liberation of 
 Israel from bondage, this was only tlie heyinning, not 
 its ijerfection. 
 
 The sabbath was enjoined at Sinai, as it had been 
 previously at Sin. ]>ut tl\£re they were only at the 
 beginning of ISIoses' house. The work jierfected, and 
 laid there as the basis of the sabbath, was expressly 
 referred to the creation! And the time of this act.^of 
 God was on the seventh day, or the sabbath, at the 
 beginning. 
 
 Now b(^th of these characteristic features stand out 
 with peculiar prominence in tlie Lorcfs day of the 
 gospel church. At the very inslant of comj)lcting the 
 "marvellous work" of redemj)tion was the glorious 
 entrance of its Author into His rest ! These are 
 jn'inciples too palpably marked by God Himself to be 
 denied. 
 
 The o})inion, therefore, which would originate the 
 sabbath at Sinai is at open war with the very elements 
 
TRANSACTIONS AT MARAII AND SIN. 75 
 
 of sabbatical institution, propounded by tlie mouth of 
 God Himself! 
 
 8j)ecial pleading may be tried, and has been tried ; 
 but it is «as the spiders web, which only entraps flies. 
 It cannot be converted to any practical purpose, as a 
 covering to error. 
 
 N.B. Is. lix. 5, 6, 7. 
 
CHAPTER V. 
 
 ON THE MORALITY OF THE SABBATH, AND ON THE 
 PRESCRIPTION IN THE DECALOGUE. 
 
 A LAW is divine which has been either expressly revealed, 
 or the properties of which are divine. (See Taylor on 
 Titus.) Thus, the divine origin of truth is inferred 
 from its antiquity, holiness, perfection, effects on the 
 receiver, and the purity and excellence of the means 
 necessary to its propagation, as well as from its inspira- 
 tion. If the origin of a law can be traced, therefore, to 
 the nature of God, it must be divine, as well as when 
 divinely prescribed. 
 
 It is common enough to hear and use the phrases 
 tiioral ; moral cei'tainty ; moral impossibility ; and moral 
 obligation. But it is not so easy to define their precise 
 meaning, as commonly employed, nor to ascertain with 
 certainty their derivation. Let the reader pause for 
 a moment, and make the experiment, until he can arrive 
 at some plain and definite conclusion. The examples in 
 Johnson's Dictionary (Quarto Ed. 1785) illustrative of the 
 
MORALITY OF THE SABBATH, ETC. 77 
 
 term are anytliiiig but satisfaetory ; and especially the 
 quotation from South's Sermons. The general observa- 
 tion of Hooker appears especially true as to this term, 
 " many talk of the truth which have never sounded the 
 depth from which it springeth." (Eccl. Pol.) 
 
 " Ct enhn mwah ex foiite legis ludurce prqficiscitur, 
 ita cul omnes spectat homrues, omni loco et tempore, nisi 
 speciale Dei ynandatum, quod in quihusdam tamen tan- 
 twn fit, accedat, quo proiceptum genercde exceptioneni 
 patitv/rr Hackspanii Manuale, p. 473. 
 
 " For, as that which is moral proceeds from the foun- 
 tain of natural law, so doth it look on all men in every 
 place and time, unless the special command of God 
 intervene, which yet can happen only in certain cases, 
 by which the general precept suffers exception. " 
 
 The Latin expression suggests an idea of the form or 
 manner of an action or rule, but the Greek term sfioy, as 
 rendered and used to signify ^'■hx mm scripta''' or, 
 unimitten law, would intimate rather the nature or 
 jrrhicipk of things in which it originates. The common 
 laio of our land as unvrntten and distinguished from the 
 written or statute law, is founded in the common sense 
 of men, or on what have been the commonly-received 
 dictates of natural truth, confirmed by the experience 
 of men. 
 
 An idea of certainty appears inseparable from law. 
 Otherwise that which is a rule or right, might be both 
 straiglit and crooked at the same time. To untvritten 
 law is attached generally an idea of nearness, if not of 
 jyroximity to the source. 
 
 This expression might originate probably in the fact 
 that traditionary law must be generally the earliest 
 species of law among men. It does not, indeed, follow 
 
78 THE MORALITY OF THE SABBATH, 
 
 that purity is an inseparable eliaracteristic of tradition. 
 Tlie stream may recede from purity as it becomes more 
 remote from tlie source. 
 
 NoWj as law originates in natural truth, and is in its 
 essence precedent to the form assumed in operation, 
 and the permanence of its letter by writing, so tJoe 
 reason of doing anything is more nearly allied to the 
 source of an action, or custom, or rule, than its mere form. 
 
 Thus, " thou shalt not steal," arises in the natural 
 truth of God's absolute sovereignty over all things, and 
 man's possession of all things in dependence on God. 
 But the prohibited form is the putting of our hand to 
 the property of another, or ourselves into God's place 
 and our brother's as lords paramount over them both. 
 
 Thus men have attached a kind of sacredness to the 
 number seven, giving practical form to the sentiment in 
 various ways. But the reason of this opinion is more 
 remote than the fact, or the iBos, or any of the forms 
 assumed by the notion. 
 
 In the New Testament this term ethos is applied 
 sometimes to the body of Mosaic institutions, at others 
 to some special portion of them, and once to a custom 
 proscribed as sinful and evil in its original principle. 
 (Heb. X. 25.) 
 
 We know that certain principles of natural truth 
 commend themselves to man's reason, and are prescrip- 
 tive to him of duty to this extent. (Matt. xix. 3 — 12; 
 1 Cor. xi. 14; 1 Tim. ii. 12—14.) For both our Lord 
 and His apostles appeal to their existence and imperative 
 claims. 
 
 Whatever, then, may be traced to the law of nature, 
 or to the nature of God as visible in His works, must 
 be of a moral or divine obligation. Nor can these 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 79 
 
 principles of moral duty, so far as thus derived, be 
 dispensed with innocently but by the authority of God 
 Himself. The Autlior of natural law alone can have 
 the right to disannul or prescribe, and to resume or 
 confer either property or life. 
 
 It would seem, then, that the term originated in the 
 necessity that principles of truth, in which moral or 
 divine prescriptions arise should be embodied in a prac- 
 tical form, as the manner in which they are to be 
 expressed. So that inoralitTj is, in fact, what St. Paul 
 denominates "the form of knowledge and of the truth," 
 when meaning " the law,''' involving both principles and 
 practice^ And hence our Lord resolves the whole of 
 moral duty, as comprised in the Decalogue, into the one 
 principle of love to God and man, or, into that principle 
 of goodness which constitutes the divine essence, "for 
 God is love." And natural truth being primary to 
 all truth and certain when known, the term moral as 
 arising in it, has passed into popular usage to designate 
 that which is elemenitary, strong, certain to the mind of 
 man. 
 
 The alledged distinction between a moral and positive 
 command is this : "what is moral is commanded because it 
 is rigJit, and what is j^ositive is right because it is com- 
 manded. (Mod. Sabb. Exam.) But all God's commands 
 must have, from truth inherent in them, a divine property 
 and moral essence. And hence it appears equally true of 
 a positive prescription, as it is of a moral law, that it is, 
 and must be " commanded because it is right'' Obedience 
 to the one involves God's glory even its mystery, as well as 
 the other in its perspicuity to the reason of man. For 
 "it is the glory of God to conceal a matter." 
 
 The intrinsic nature of moral commands does not 
 
80 TllK MOHAl.lTV OK TllK SAlUl.VTll, 
 
 nltogotlior (lopond upou our pevooptiiMi, but our poroop- 
 tiou uj)ou tholr uaturo. It" iA' a moral uaturo wo 
 j)eroeivo it, luit if tlioy bo of a i>osilirc uaturo wo sec 
 it Uarkly, or porhaps uot at all. Onv porooi>tiou 
 is uot a co)u^('qitc)nr but a oiioit' of tho powor with 
 ■Nvhioli tlioy aildross tho roasouablo soul. vSoott tho 
 oouiuioutator obsoivos iu his profaoo (]>. iM.,) ''Various 
 ooutrovorsios havo arison about natural roligiou, whioh 
 luauy suj^poso to bo rathor takou for orautod thau uiailo 
 knowu by rovolution. But tho torni is ambiguous ; for 
 tho word natural iuohulos tho propensilie-a of our Jiearts, 
 as woU as tlio powers of our uniierstaudiiufii : and the 
 saiuo truths \vhioh aooord to tho lattor aro oftou totally 
 opposito to tho foruior." 
 
 Tho moral oonimand addresses both our reason and 
 our faith. AVo seo that it is rcasouablo, and oaunot but 
 bolievo it to bo )l<}Iif. Tiio jxmtiri' conunand sj>oaks 
 diroetly to our faith, and iudirootly to our reason. We 
 do not poreoivo tho ground of tho i)rosori}ition, but, as 
 arising" in tho will of Ood, we believe, as Abraham did 
 in not withholding his only son, we believe it to be 
 right. Thus it is iu regard to the 8al)bath. It is 
 right to every reasonable mind that God should be 
 worshi})ped or '^ho)urured and /('are<r' as tho Creator 
 and Ruler of all. It is a natural and moral duty. 
 
 And it is also rujht, beoanso it is the Lord's will, that 
 oiw-seventh part of all time slu)uld be devoted to llis 
 worship ; but why tliis proportion of life should have 
 been decreed for the purpose is a mystery impenetrable 
 by the mind of man — a purely podtwe precept. Beyond 
 the aoknowlodgod right of God to prescribe this, and 
 our utter iuoajnioity to define, without His revelation, 
 tJie time whioh would bo i)roj)or for this duty, we are 
 
AND TIIF-: I'KKSCini'TION IN THK DVJALOdi:?:. 81 
 
 inoi'f in tli(,' <lark than even Ahraliani was when cotn- 
 niandcd to offer up hi.s son. One part,*, e. the worship, 
 is tlie eHHeace ; the other, so far as we know, is an 
 (iccifl/uit of the eoniinand. 
 
 The same mysterious principle of perfection entered 
 in s<jme sense into the covenant of nature, as already 
 seen. If this division of time had a leading view to 
 the sal)bath and worship of God in the church, tlie 
 ]>rophet's declaration is intelligible and plain. 
 
 The Decalogue is denominated by St. Paul, " the 
 tables of the covenant ;" of which he says, it " had 
 ordinances of worship," or of "divine service," as the 
 term means. (Heb. ix. 1, 4.) Now, as this peculiar 
 covenant was an arla]>tation of the covenant of nature — 
 comprised ////:; v)h/}h Decalogue — and the sabbath as 
 their instituted covenant sign of relations in the wor- 
 ship and service of God, what are we to conclude 'i 
 That it was an emi)ty token 'if No, but, rather, an effi- 
 cacious 'm,(i(inji as jjlainly affirmed by Moses. (Exo. xxxi. 
 I'i — 1.7.) The princij)]e, carried out in this manner, by 
 which God's worship was ruled. (Col. ii. 17.) 
 
 The apostle declares, generally, that we have, under 
 the gospel dispensation, "the body" of which they 
 jjossesscd the shd/hu) ; and in this he includes the 
 sabbath. And as the Law was j/redictive of this body 
 of evangelical truth, so was it necessarily reflective of all 
 essential truth in the law of nature. The gospel com- 
 prises the " old and new commandment, which was from 
 the beginning," (Deut. vi. 5.) This is the command- 
 ment of love, as our Lord expressly declares. (Matt, 
 xxii. 35—40; 1 John ii. 7—10; Gal. iii. 10.) It 
 embraces, undeniably, the whole Decalogue ; and, there- 
 fore, necessarily comprises the principle of the fourth 
 
 G 
 
82 THE MORALITY OF THE SABBATH, 
 
 commandment, or of a sabbath.'"' I do not see how this 
 conclusion is to be parried. For, it is " the old com 
 mandment," as inalienable in its object from the begin- 
 ning. And it "is true in Him," as emanating from 
 His nature, who " is a Spirit," and seeketh " those to 
 worship Him who shall worship Him in spirit and in 
 truth /' who shall " serve Him in truth, and with all 
 their heart." (1 Sam. xii. 24, 25.) This commandment 
 is old, generally, as despoiled of its pristine vigour by 
 sin, just as the " law is weak through the flesh." And 
 it is " new," as an engrafted word in the gospel ; of 
 which it had the form and shadow in the law. And 
 thus "it is true" both "in Him," in whom it arose, and " in 
 us," to whom it has descended, and has become effectual, 
 as " the law of the Spirit of life in Christ Jesus." And 
 hence the whole Decalogue, and the sabbath as part of 
 it, necessarily entered into the Mosaic covenant. And 
 it is both " old and new ;" for it is implied that it could 
 not otherwise have been tr%ie, since the truth, like God, 
 never changes. It existed before, and it survives, the 
 Law of Moses. There is not any possibility of escaping 
 this conclusion. It is alike true that the natural 
 covenant was adapted as a idtole to the Mosaic church, 
 and that the sabbath, as part of the Decalogue, entered 
 into the covenant of the Mosaic church, as it had formed 
 part of the covenant of nature. 
 
 In another place it is said, " He declared unto you 
 His covenant, which He commanded you to perform, 
 even ten commandments ; and He wrote them upon 
 two tables of stone." (Deut. iv. 13.) Observance of 
 the sabbath was a part of its conditions. But it is said 
 in the next chapter, " The Lord made a covenant with 
 
 * Not of a vague indeterminate worship, but worship in its 
 original principle and rule. 
 
AND THE PRESCHIPTION IN THE DECALOGUE. ^:\ 
 
 US in Horeb ; the Lord fnade not this covenant ivilh our 
 fathers, but with us, even us, who are all of us here alive 
 this day." (v. 2, 3.) Now there must be some sense in 
 which each of these assertions is true ; and this as to 
 first institution. " He made it not with the fathers." 
 (Gal. iii. 10 — 19.) Why 1 Because the covenant made 
 with the fathers, i. e. with Abraham, Isaac, and Jacol) 
 was the covenant of grace, the covenant of "^^rom/,?^." 
 (1 Chron. xvi.lo — 17.) And, likewise, because that was. 
 substantially, the old covenant of nature made witli 
 Adam; made with all men in him; and "not alone 
 with the fathers." But He made this covenant " with 
 tlmr children' in an adaptation of the covenant of 
 works, or the law of nature, to His administration of 
 the church under the vSinaitic law. (Deut. xxix. 1.) 
 
 If this covenant, then, " made with them," as com- 
 prehensive of the Decalogue included the sabbath, and 
 held forth the sabbath as indicative of its entire signi- 
 ficance, and if it were identified in all its leading prin- 
 ciples with that " not made with the fathers," but witli 
 all men, and one, therefore, in principle as old and neiv, 
 then this must have comprised a holy rest. 
 
 It is observable, too, that " whilst no other command- 
 ment is so fully explained, it is the only one which, on 
 religious considerations, has become the sj^ecial object; 
 of doubt and dispute, and openly repudiated as of moral 
 and divine obligation. And this opposition, however 
 marked by talent, has been characterized by contemp- 
 tuous scorn of adverse views, as innovations on the 
 primitive sentiments of the church, and of the growth 
 of only 200 years ! 
 
 " Athanasius says. The Lord transferred the Sabbath 
 to the Lord's Day. (A.D. 326.) 
 
 "Leo thus expresses the sentiments of the whole 
 
84 THE MORALITY OF THE SABBATH, 
 
 Church (A.D. 469), ' We ordain, according to the 
 true meaning of the Holy Ghost, and of the Apostles 
 thereby directed, that on the sacred day wherein our 
 own integrity was restored, all do rest and cease from 
 labour. For, if the Jews did so much reverence their 
 sabbaths, which were but a shadow of ours, are not we 
 which inhabit the light and truth of grace, bound to 
 honour that day which the Lord himself hath honoured, 
 ;iud hath therein delivered from death and dishonour 1 ' " 
 (Bishop of Calcutta, Sermon IV. p. 111.) 
 
 In the Churchman's Monthly Penny Magazine for 
 November, 1850, p. 495, there are important facts 
 stated as to an early and veri/ strict observance of the 
 Lord's day in Saxon times ; and which can hardly 
 be explained but by the general belief in its moral and 
 Divine obligation. 
 
 See Willett Syn. Pap. p. 500, for authorities to show 
 that observance of the Lord',, day does not rest on 
 Apostolical Tradition, but on the Bible, in opposition 
 to the Douay translators, page 300. 
 
 "The ceremonial law was neither spoken by God 
 Himself to the whole people, nor written by the finger 
 of the Lord. But the Decalogue was written by 
 Jehovah not once but twice ; and, doubtless with some 
 })eculiar and emphatic meaning. This is at least a 
 distinction in providence, if not of authority and 
 sanction." (Hooker Eccl. Pol, Vol. I., p. 178.) T 
 would add, of pre-eminence in order, pointing signifi- 
 cantly to the first and leading duty of man towards his 
 brother, and arising infallibly in the right discharge 
 of his duty to God. Nay, may not this second writing be 
 a typical and significant act, predictive of permanence 
 on an abolition of the Mosaic dispensation, as it is 
 
AND THE PRESCRIPTION IN THE DECALOGUE. So 
 
 reflective of primitive obliteration by sin, and a continu- 
 ance of obligation. 
 
 The legal rigour attached to the plain recital of an 
 original prescription of the sabbath, presents an 
 additional argument for its pre-existence. (P. 231.) 
 
 For the fourth Commandment is not, as Burnside 
 says, " merely a repetition of the institution." It is* 
 this, and something more. Repetitions in Scripture 
 have been alluded to before. An additional feature, as 
 here, and as in the rite of circumcision, when attached 
 to the covenant of Inheritance in the land of promise ; 
 or, the reasons already named, are the ground of such 
 repetitions in Scripture. And this would be no trivial 
 objection to the argument of jyroleims^ as it would 
 minister occasion to suspicion and perversion, which 
 have, therefore, occurred as to this Commandment 
 alone. (Lev. xvi. 34 ; Ezek. xxxvii. 25.) 
 
 It may be observed that the perpetuity of the Cove- 
 nant of Inheritance, inferred from the expression, 
 " everlasting^' " an everlasting infieritance " is not 
 affected by a subsequent restricted application of the 
 word to the Jewish dispensation which was of tempo- 
 rary institution. The promise of inalienable right in 
 the soil was long before that dispensation ; and not 
 repeated by Moses. (1 Chron. xvi. 17, 18.) See 
 Jehoshaphat's prayer, (2 Chron. xx. 7,) " gavest it to 
 the seed of Abraham, Thy friend, for everT 
 
 The Jewish sabbath was typical and ceremonial, as 
 well as moral to the Jews ; and in this last sense it is still 
 observed by the church. " It was a sign between them 
 and the Lord, to distinguish them from other people ; and 
 so the right keeping of the Lord's day is a notable 
 outward mark of difference between the Church of God 
 
86 THE MORALITY OF THE SABBATH, 
 
 Hiid all others. On the sabbath they resorted toge- 
 ther to hear the law read and preached. And for 
 this cause, viz., the exercise of religion, are Christians 
 chiefl}^ bound to the Sabbath." (Willett Synops. Pap. 
 ]). oOO.) 
 
 The fourth Commandment evidently recognizes, 
 reverts to, and modifies man's original dominion, dis- 
 turbed by sin, and the bond by which the social 
 and religious relations of God and man were secured. 
 It is the golden link which unites God in fellowship 
 with man, and man with his brother. The restrictive 
 provisions pervading the body of the prescription, 
 evidently imply a state of original freedom as the basis 
 of this adapted statute. Man's rule over the woman ; 
 subordination of the parts of society ; disposition to 
 an abuse of power over man and beast, and even 
 temporal duties to his own harm, are all adverse to 
 the fact of man's perfection, and entered evidently by 
 sin. The great law which restrained the Jew, then, 
 from profaneness, idolatry, scepticism, infidelity, and 
 ()])pression, effected this not because he was the child 
 of Abraham, but because he was of the fallen seed of a 
 sinner ; and it is, therefore, of universal application. 
 The simple and original law introduces, therefore, and 
 closes the Commandment ; to show that its original 
 necessity and nature remain unchanged. But, the 
 minuteness of its ceremonial enactments in the body 
 of the statute, and which extend to all the relations of 
 man without exception, indicates how much more that 
 (original law has become needful to the preparation of 
 man, by a prescribed and holy intercourse with our 
 Jieavenly Father and His children here, for "the 
 general Assembly and Church of the first-born, which 
 arc written in heaven." 
 
AND THE PRESCRIPTION IN THE DECALOGUE. <S < 
 
 Ceremonial adjuncts to an original duty are too plain 
 in the fourth Conimandnicnt, then, to be reasonably 
 denied. And as ceremonies are truth enveloped in 
 shadows, so these are characteristic of the Mosaic, and 
 not of the natural covenant (Col. ii. 17; Heb. viii. 5 ; 
 X. 1.) : and in their minuteness retentive of the general 
 principle, or the perfection of " the law." 
 
 There cannot be any rational doubt, surely, that " the 
 seventh day " was prescribed to Israel ; and that an 
 observance of any other day by them would have been 
 a violation of the duty. As there would not, otherwise, 
 be anything in the commandment to sanctify the seventh 
 day peculiar to Israel, had the original duty been re- 
 stricted to the same day precisely ; it must be 
 inferred that the 2^rincij)le was involved in the sanctifi- 
 cation of a seventh portion of time. This is the more 
 plain from the fact that the sabbath, in its origin, was 
 instituted not for one nation, but for universal man. 
 It could not be maintained, therefore, literally, but on 
 the principle of consecrating as holy each recurring- 
 seventh day. If two vessels sailed from a given port, 
 one to the East, and another to the West, to circum- 
 navigate the earth, one would gain, and the other lose 
 a day at the year's end, as every person knows : so 
 that relatively to one another, and those from whom 
 they set out, the Sabbath would Ije observed on three 
 different days of the week I 
 
 It may be difficult for us, possibly, to separate an 
 idea of Saturday from " the seventh day," as we read 
 the Commandment. But if this be considered with 
 attention, it is not a necessary conclusion from the 
 words of Jehovah, that " the sabbath day " of the 
 eighth verse was anything more than a seventh day. 
 
88 THE MORALITY OF THE SABBATH, 
 
 following six days of labour. This relates primarily 
 to the original prescription. Supposing the precise 
 "seventh day" observed by Israel at Sin, and which 
 might be or not the very day observed by Adam, to 
 have been maintained until Joshua's time, yet, a 
 disturbance of this precision must have necessarily 
 arisen in the quiescence of the sun, moon, and 
 earth. If this protracted the light for twelve hours, 
 e.g., of the night on the third day, that which would 
 have been, but for this miracle, the fourth day, would 
 remain still the third day. And hence, the next 
 sabbath would be kept on the sixth, and not on the 
 seventh day. Were this maintained invariably to the 
 day of the resurrection, then, our first day would indeed 
 correspond with the day sanctified at Sin. This is at 
 least plain, that a premie day is not the material point 
 in the prescription. It is not to be forgotten, also, 
 that something of the same kind must have occurred 
 from a retrocession of the sun-dial of Ahaz, under 
 Hezekiah, 
 
 If the covenant of Israel were in any sense peculiar 
 to that people, as we shall prove at the right time ; 
 and, if the seventh day were hallowed to them in their 
 peculiar relation to God, as it was, being their covenant 
 sign : then it follows that the seventh day was, as such, 
 accidentally of the original sabbath. And hence, it 
 ceases with the peculiar occasion as the seventh day ; 
 and remains in its original principle as a seventh part 
 of all time. Otherwise the day as well as the duty 
 would have been imperative without any repetition 
 whatever. And then, prescription of the sab})ath day 
 as at the bejiinnincj and close of the commandment, 
 would have been equivalent to prescription of the seventh 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 89 
 
 day ; and the indefinite, not the definite article 
 would have been employed in the body of the statute. 
 When the Author of language Himself speaks, and 
 writes with His own finger what is spoken, it must be 
 perfect. 
 
 How, then, can it be correct to say that " the seventh 
 day is the sabbath of Jehovah " 1 (Modern Sabbath 
 Examined, p. 233.) It is the truth, but not the ivJwle 
 truth. The words in the commandment are signifi- 
 cant : "the seventh day is tJie sabbath of the Lord 
 thf/ Gocir That which was the original sabbath of the 
 Lord is now specially attached to the seventh day as 
 " the sabbath of the Lord ^% God ! " 
 
 It is correctly observed by Dr. Owen on the 
 the Hebrews, that the whole substance of the com- 
 mand is in the eighth verse (Exo. xx.) ; the formal 
 reason whereof is contained in the last clause, " keep 
 the Sabbath day to sanctify it." " Remember the 
 sabbath day to keep it holy " (Vol. ii. p. 405). It is 
 evidently thus written with a definite meaning. It is 
 a circumstance, surely, most weighty, that these are 
 " ipsissima verba," the very words, of Jehovah ; and not 
 lightly to be attenuated by ingenious conjectures drawn 
 from popular phraseology to meet the peculiar notions 
 of men. 
 
 The same form is carefully preserved in another place. 
 " Keep the sabbath day to sanctify it, as the Lord thy God 
 hath commanded thee ; therefore the Lord thy God com- 
 manded thee to keep the sabbath day." (Deut. v. 12, lo.) 
 Here is a palpable reference to the primitive institution ; 
 whilst the seventh day is not named, as this would have 
 been only repetition, the law not being in delivery here. 
 All this is, doubtless, intentional, and to show that in 
 
90 THE MORALITY OF THE SABBATH, 
 
 the mind of God the principle of sabbatical institution 
 is of primary and unchanging importance ; whilst the 
 'peGuliarity of the seventh day was a mere temporary 
 adaptation, and secondary in the eye of God to that 
 universal and everlasting duty laid in the very "rudi- 
 ments of the world." And hence the same distinction 
 is subsequently maintained ; and a marked difference is 
 observed between the Mosaic institutions of a sabbatical 
 nature and the Sabbath as originally prescribed. (Exod. 
 xxxi. 13 — 18.) The language in die 15th verse of the 
 5th of Deuteronomy, proves that observance of the sab- 
 bath on the seventh day, by Israel, was ceremonial alone, 
 and commemorative of their deliverance from Egyptian 
 bondage. (Scott's Comm. ; Exod. xvi. 4, 5 ; xxxi v. 21 ; 
 xxxi. 12—18.) 
 
 It is indispensable to keep in view this distinction 
 between the sabbath of the natural, and the prescription 
 of the Mosaic, covenant. Infidels have endeavoured to 
 cast discredit on the institution, and on the Scriptures 
 themselves, from what they choose to interpret as con- 
 tradictory in the stated object of the appointment, by 
 blind or wilful confusion of these distinctions. And it 
 may deserve consideration how far an ascription of its 
 origin to Moses may minister, not of course intentionally? 
 to these designs. This fact is noticed by the " St. 
 James's Chronicle," London newspaper, this very month 
 (October, 1850), in a quotation from the notorious Paine. 
 
 " The Modern Sabbath Examined," speaks of "the old 
 covenant of Moses, and that ratified by Christ's death." 
 
 The old covenant is so denominated by St. Paul, when 
 the Mosaic covenant is intended, for two reasons alone. 
 
 1. Because the Mosaic law was the old law of nature 
 adapted to the Sinaitic institutions. 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 91 
 
 2. Because it was old relatively to an introduction of 
 the gospel dispensation. And yet it was long subse- 
 quent to the new covenant promise of redemption in 
 Christ. (Gen. iii. \5 ; xvii. ; Gal. iii. 13.) It is in this 
 very contrast that the Apostle employs the expression 
 in the Hebrews, (viii. 13.) 
 
 In strict scriptural sense that is the old covenant which 
 has been " cast out with the bond-woman and her son." 
 disinheriting her seed for ever. (Gen. xxi. 10 ; Gal. iv. 
 30.) But as no such decree has passed against Israel 
 after the flesh in respect of their inheritance, but the 
 reverse, so this must relate, not to their peculiar cove- 
 nant, but to the old covenant law of works allegorized 
 by Hagar. (Gen. xiii. 15.) 
 
 On Israel's deliverance from bondage, the sabbath, as 
 the sign instituted both in the natural and Mosaic cove- 
 nant, was renewed and ratified at Mount Sinai. (Gen^ 
 XV. 7—17, 18 ; xvii. 7—14, 23—27 ; Jer. xxxi. 34— 
 40 ; Ptom. xi. 1, &c.) It will be necessary to notice 
 more particularly hereafter other features in the peculiar 
 covenant of Israel. 
 
 The covenants allegorised in the Galatians are the old 
 covenant of works, or of nature, and the oiew covenant of 
 grace. But it is apparent, on the very face of the alle- 
 gory, that the law of Mount Sinai was an adaptation of 
 the first covenant law of nature. This is of collateral 
 importance to the <}uestion at issue, because a sabbath 
 can only " be cast out " with Hagar and her son, or so 
 far as it was of Mount Sinai. 
 
 St. Paul asserts, (Gal. iv. 24,) that Hagar and Sarah, 
 with their children, were an allegory of the old and new 
 covenants ; that the history always indicated more than 
 was conveyed in the mere narrative of facts. (Gen. xvi. 
 
92 THE MORALITY OF THE SABBATH, 
 
 2 — 4 ; xxi. 1, 2.) And hence, he says, the new cove- 
 nant " was confirmed before of God in Christ to Abra- 
 ham." (Gah iii. 17 ; iv. 3.) And he quotes Sarah's 
 demand of Hagar's expulsion, (Gen. xxi. 10,) generahsing 
 it as true of the respective seeds of the bond-woman and 
 free-woman. 
 
 For these two covenants are not one and the same 
 under different administrations alone, and both of grace. 
 But the old covenant is of works alone, and the new 
 covenant is of grace alone. (Rom. xi. 6.) The one is 
 totally opjjosed to the other. The one is the bond-ivoman, 
 and "gendereth to bondage." (Gal. iv. 22 — 24.) The 
 other is the /ree-wo7)ian, and her seed are free-horn. They 
 receive not the natural, alienable claims of sons, but the 
 Spirit of sons and inalienable heirship to God in Christ. 
 (Gal. iv. 3 — 7 ; iv, 31 ; v. 1.) Were it otherwise, the 
 old covenant would be everlasting. But it was in effect, 
 if not intent, decaying and evanescent. (Vide Tilling- 
 hast.) So it was in its adaptation to the Mosaic 
 church. 
 
 Now this adaptation of the old covenant by Moses is 
 plain. (Gen. xvii. 19 ; 2 Sara, xxiii. 5 ; Ezek. xvi.) 
 For Hagar is both the old covenant oj)posed to that 
 " confirmed before of God in Christ to Abraham," and 
 "Mount Sinai in Arabia." (Heb. xiii. 20 : viii. 11 ; 2 
 Cor. iii. 7 — 1 1 .) And not only so, but " Jerusalem that 
 was then,^' when the Apostle wrote his epistle to the 
 Galatian church. — Jerusalem had both rejected and cru- 
 cified the Lord Jesus ; persecuted His apostles and serv- 
 ants ; and, in blind attachment to a covenant, the nature 
 of which they did not understand, was endeavouring, 
 through her Judaizing converts, in Galatia and through- 
 out the Gentile churches, to "render the truth of Christ 
 
AND THE PRESCRIPTIOiN IN THE DECALOGUE. 93 
 
 of none efi'ect," (Gal. iii. ; iv. 21 — 31,) by adulteration 
 of the gospel with the law. From this adaptation, then, 
 by Moses the whole Mosaic institutions are designated 
 by a generic expression, as tJie laiu. These attempted 
 adulterations, therefore, would have alienated the privi- 
 leges and liberties of the Israel of God. 
 
 Under the covenant allegorized by Hagar there was 
 no pardon for offenders. Hence Islimael's single trans- 
 gression was visited with irrevocable condemnation. A 
 stern prohibition was issued that he should be co-heir 
 with the free-woman's son. He was banished from his 
 father's house. The bond-woman herself was cast out, 
 without any right which could be conveyed to her son. 
 (Gal. iii. 10 ; iv. 30, 31.) 
 
 That old covenant is not only not life-giving, but " a 
 ministration of death." (Jas. ii. 10, 11.) It was aholisJied 
 as to its original power of securing life, by the qualifi- 
 cation of a perfect righteousness ; and remained as 
 imparting only the knowledge and form of the truth, in 
 the primitive and immutable principles and rule of 
 human duty. (Gal. iii. 21—24 ; 2 Cor. iii. 6—11.) 
 
 This old Covenant, as engrafted or adapted to the 
 Mosaic institutions, is what St. Pau^ always means by 
 tlte law, the moral law, where the signification is not 
 otherwise qualified. Nor is this to be restricted to the 
 Decalogue. The Decalogue comprises, doubtless, all 
 the ^:>?'/?ic?p/e5 of human duty, the whole substance and 
 conditions of the natural Covenant. And it is called 
 therefore, "the tables of the Covenant;" "the hand- 
 writing of ordinances." A significant expression, 
 intimating that whatever principles these contain, they 
 flow into those shadows of truth out of the compre- 
 hensive truth written by the hand of God Himself; 
 
94 THE MORALITY OF THE SABBATH, 
 
 as all goodness, in whatever form or modification, 
 emanates from the Divine essence. And if Christ took 
 away all transgression of "the hand-writing of Ordi- 
 nances," &c., this must have comprised the whole law, 
 or all man's natural duty ; and in this the Sabbath, 
 part of the hand-writing, was included. And thus, 
 the subordinate duty of the second table flows out of 
 the primary duty of the first. There is no contradic- 
 tion, therefore, in saying, that all moral truth is com- 
 prised In the Decalogue ; because moral truth in its 
 subordinate and connective principles exists also in 
 the whole of the Mosaic law. Thus, the judicial law 
 contains principles of natural truth. The ceremonial law 
 involves evangelical truth in types and shadows. And 
 hence, the prescription in the fourth commandment 
 concentrating the vitality of morals, and of social or- 
 ganization in the principle of worship, or of the fear 
 and honour due to God as the Creator and Ruler of 
 man ; is inseparable from the duty which is due to our 
 neighbour. And the principle is retained in the 
 Gospel precept, " Honour all men ; love the brother- 
 hood ; fear God; honour the king." (1 Pet. ii. 17.) 
 Hence, it is introduced into all the three branches of the 
 law, moral, ceremonial, and judicial. (See a book 
 called Elijah's Mantle, by Tillinghast, A.D. 1658. 
 Bishop Calc. Seven Sermons, Serm. ii. pp. 37 — 53.) 
 
 The precept of our Lord, which comprises the whole 
 duty of the second table of the Decalogue was known 
 to the Jewish lawyer, and doubtless to all intelligent 
 Jews, in the sense propounded by Jesus as com- 
 prehensive of the six commandments. It suggests 
 a plain demonstration of the perfection of morals 
 comprised in that summary of human duty. 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 9.) 
 
 To love our neighbour more than ourselves would 
 be unnatural ; to love him less than ourselves would 
 be seljish, opposed to His image who '- makes His sun 
 to rise on the evil and on the good, and sendeth rain 
 on the just and on the unjust." The Saviour seems to 
 mark this, saying, " Be ye therefore perfect, even as 
 your Father which is in heaven is perfect." (Matt. v. 
 40.) It is as much as to proclaim, " here is the image 
 of God ! " Does it not show, then, that this table 
 prescribes the duty of man to riian as a perfect being 1 
 And, to what source can it be rationally traced but to 
 God's natural law ? And if all duty due to our neigh- 
 bour be contained in this ; and the two tables be 
 inseparable and " alike,'" what follows but that the iv/wle 
 of human duty towards God and man is, and was com- 
 prised in the Decalogue % To love our neighbour as 
 ourselves is the original law of equality, the law of ^;er- 
 fection, conformable to His image who is love.'^ 
 
 How can man express this Divine principle so fully 
 as by an infusion of the soul's affections into all that 
 relates to his brother, identifying his benefit and plea- 
 sure with his own 1 And, if the Gospel precept, the 
 " new commandment," (not n£io in its inherent 
 truth, but the old commandment which was from the 
 beginning) ; if this be love, is it not evident that the 
 law of man's moral perfection is contained in the Deca- 
 logue ; has survived the temporary adaptation of it to 
 the system of Moses, is " not destroyed, hut fulfilled,''' in 
 Jesus Christ ; and thus, that the law is magnified, and 
 made honourable by the Gospel? (Isa. xlii. 21 ; Eom. 
 iii. 2d — 31 ; 1 Cor. xiii.) 
 
 The legislation of Moses to the Jews was, necessarily, 
 gi'ounded on the principle of legislation to the whole race of man. 
 
96 THE MORALITY OF THE SABBATH, 
 
 A mistake, then, regarding the sabbath is no trifling 
 matter. For, if it be part of God's moral hiw, and 
 transferred to the Gospel, a denial of this not only 
 deforms evangelical truth, but makes the Gospel an 
 occasion of dishonour to that which it is God's will to 
 honour, and not degrade. 
 
 "I have seen an end," says the Psalmist, "of all 
 perfection ; Thy commandment is exceeding broad." 
 (cxix. 96.) The ^'- i^erfection " of obedience to the com- 
 mandment has ceased, through the weakness and guilt 
 induced by sin. The original nature of God's com- 
 mandment {i.e., the Decalogue expressed in the concrete 
 form) remains unchanged. 
 
 (1). It is asserted, indeed, very confidently, that the 
 fourth commandment is not in any respect moral, but 
 that the whole Decalogue was cibolished with the Mosaic 
 dispensation ; and consequently all the Divine obliga- 
 tion to keep a day of holy rest at the same time. 
 
 (2). It is also said that " the foundations of human 
 duty are not in the Decalogue, but in the human con- 
 science ; whilst the other precepts," it is affirmed, 
 " commend themselves to the human conscience, the 
 fourth rests wholly on Divine prescription, and never 
 could without it have suggested itself to the mind of 
 man." (Modern Sabbath Examined.) Nay, more (3), 
 " that the Decalogue was intended exclusively for the 
 Jewish nation," &c. 
 
 (1). " The chief source of error in treating of this 
 subject " (i.e., the Covenant of works made on Mount 
 Sinai), " seems to be that the commandments as de- 
 livered from Mount Sinai, and inscribed upon two 
 tables of stone are confounded with the rest of the 
 Jewish ceremonial and national laws, and their supreme 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 97 
 
 and universal authority merged in the general mass." 
 (Universal Obligation of Fourth Commandment : Rev. 
 J. Dingle, Withington, Salop.) 
 
 This author's object is to prove the moral obligation 
 of the 4th Commandment, from " an essential identity 
 of the Jewish and Christian dispensations." How could 
 the Decalogue have been denominated the " Tables of 
 the Covenant," but as comprising all the moral duty 
 of man, as its condition under the law ? (2 Cor, iii ; 
 Col. ii.) If it were "the hand-writing of ordinances 
 against us ; the ministration of death written and 
 engraven in stones," then, surely, what entailed the 
 punishment must necessarily comprise the whole duty. 
 
 Hooker discerns, " in the natural relations of a father 
 and master, the spring of all natural law." (Vol. I. Eccl. 
 Pol.) And it has been seen that the duty of worship- 
 ping God, and, therefore, of moral obedience to Him 
 to a certain extent, arises in these relations between 
 God and man. This is the rational interpretation of 
 the Athenian inscription on the altar, erected " to the 
 Unknown God." The apostle describes it as ignorant 
 worship. But it is difficult to exclude an idea of the 
 lingering remnant of original tradition, or of knowledge 
 derived from the Jews even there. 
 
 But, so far as the ^:>rmc?^/e of the fourth command- 
 ment is concerned, it may be questioned if any other 
 do commend itself more substantially to " the human 
 conscience." Let the third he tried- by this peremptory 
 rule ! Nay, let even the sixth be selected with this 
 view. If its iwindple arise in the truth that all things 
 are God's, who constitutes, as the great Proprietor, the 
 difference between mine and thine; and which the 
 thief denies and contests ; may it not admit of a doubt 
 
 H 
 
98 THE MORALITY OF THE SABBATH, 
 
 if this would commend itself to the mind of a mere 
 child of nature, not debased by evil habit, if such could 
 be found ; and whose position in the world indoctri- 
 nates him in selfishness, so readily as that his god should 
 be worshipped? We know that even nations com- 
 paratively civilized have legalized theft, provided it 
 comprehended a sufficient measure of deceit. And, 
 looking at the allowed indulgences of the heathen, and 
 the deliberate inculcation even of gross sin among the 
 most civilised ; it is no wonder that Paley should say, 
 "Upon the whole it seems to me, either that there 
 exist no such instincts as compose what is called the 
 moral sense, or, that they are not now to be be distin- 
 guished from prejudices and habits." (Mor. Phil. 
 Vol. I. p. 13.) 
 
 The simple fact of revelation implicates, surely, a 
 necessity arising in man's natural ignorance of what 
 is revealed. And if this be true, then the appeals to 
 natural laws, found in the holy Scriptures, prove 
 an uncertainty with regard even to these. Nor is 
 this because of the mixed nature of some of these 
 laws, as that of marriage grounded on a fact revealed : 
 but of what is purely natural as well ; such as 
 modesty of female apparel in the congregation. And, 
 looking at the extent of moral truth revealed, not in 
 Proverbs and Ecclesiastes alone, but throughout the 
 Scriptures, and at the concentration of all moral duty 
 in the Decalogue, it would appear to follow, that man's 
 natural knowledge is very limited indeed ; and requires 
 Divine direction and influence, even to what is known. 
 
 But if the nine Commandments be of a moral nature, 
 and the fourth not moral at all, how is the coherence 
 of the code to be sustained? How could it -be resolv- 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 90 
 
 able into one common principle, as it is by Jesus 
 Christ '? One apostle denominates it " the holy com- 
 mandment," as another calls it, in its concrete principle, 
 the " old, and new commandment of love." And 
 Moses himself expressly denominates the Decalogue, 
 " Ten Words." (Deut. x. iv. See Durham on the 
 Commandments, A.D., 1G75. p. 195.) 
 
 This author also well observes, that " if the matter (of 
 the fourth commandment) be reducible to another com- 
 mand, then can it not be accounted distinct ; neither 
 ought it to have been given as such, but subjoined to 
 some other ; as the servants and beasts resting is sub- 
 joined to this." It must be both a strong and lucid 
 argument that is to meet and refute this ! And should 
 it be proved that the foundations of human duty are iwt 
 innate ; then, on the ground stated, the morality of 
 the Decalogue would be overturned altogether. 
 
 The Lord Himself combines, as one, the principle and 
 duty of obedience to both tables of the decalogue ; " Ye 
 shall fear every man his mother and his father, and keep 
 My Sabbaths." (Lev. xix. 3, 29, 30, &c.) " I am the 
 Lord your God." The seventh-day Sabbath is united 
 here to the other Sabbaths for worship, because these 
 arise in the same principle ; the nature and appointment, 
 or will, of God. The one is of the great coiamanchnent, 
 and the others like the commandment comprised in the 
 table which is second only in order, are yet "like unto 
 it " in principle or essence. For the man who loves God 
 must love his neighbour, made in God's image. The 
 principle of both the duties selected in this passage, is 
 common. If the otie arise in natural truth, so does the 
 other. The two prescriptions are, evidently, selected to 
 shew that a common principle must animate our duty to 
 
100 THE MORALITY OF THE SABBATH, 
 
 God and man. And it is the very ground on which the 
 prophet appealed to the Jews : " If I be a father where 
 is my honour 1 and if I be a master" &c. (Mai. i. 6.) * 
 As the duty, then, prescribed in the fourth command- 
 ment comprises that of the three preceding, so the com- 
 mon spring of the whole decalogue is laid here as the 
 ground of obedience to the fourth and fifth, viz. : the being 
 or nature and covenant of God, "I am the Lord your God." 
 
 And, if the decalogue be carefully considered, the 
 significance of this remarkable selection of two command- 
 ments, with the declaration of that truth which stands at 
 the head of the whole ten ; it is, in fact, the decalogue 
 in short. It is suspended on the principle enunciated in 
 those two specified duties ; just as the Saviour suspended 
 the whole law and the prophets, on the two great com- 
 mandments. 
 
 For, the first commandment asserts the unity, eternity, 
 and independence of God ; and the consequent depend- 
 ence of all things upon Him. 
 
 The second claims His exclusive right to worship ; and 
 its indispensable accordance with His will. Every 
 offering of it, every thought of Him, finding its exj^res- 
 sion even in a vain utterance of His name, and arising in 
 the mere will of man, fails, necessarily, of conformity to 
 His nature ; and not only so, but must be untrue, 
 degrading, and sinful. " God is a Spirit ;" an infinite 
 Spirit ; and not to be represented by any sensible object 
 whatever ; or conceived of by the mind of man. 
 
 And, hence, tlie third constitutes every acting of the 
 soul towards God, which is not an act of worship. Sin : 
 a guilty profanation of His name, nature, and truth : and 
 
 * Tract on the Ten Commandments, Rev. T. Scott, vid. 4th. 
 Commandment. 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 101 
 
 it binds man negatively to the true worship and confession 
 of the name of the Lord, " in spirit and in truth." They 
 must be, as at first, an expression of the image of God. 
 
 The fourth, then, naturally, propounds the law of wor- 
 ship : — God's original law. It adapts that part of the 
 first covenant to man's fallen condition, in all his relations, 
 to his special covenant with Israel ; and with " the whole 
 Israel of God," since that whole system of Moses was a 
 shadow of His covenant in Grace, "making nothing 
 perfect ; but bringing in that better hope," which "c/z^c/." 
 
 It then points, in an expression of His immutable 
 Majesty, to His own nature and will, pronounced in the 
 primitive law of worship under the natural covenant, as 
 still unchanged. 
 
 It was, evidently, the primary bond which held all 
 things together. And such, as evidently, it remains 
 Nor, was it without reason, therefore, that the Jews were 
 accustomed to say, " the Sabbath gives firmitude and 
 strength to all the affairs of men." (Owen, on Heb., 
 vol. ii., p. 213.) 
 
 And it is plain that obedience to this primary duty of 
 man ensures obedience to all others. " I am the Lord 
 thy God," is the one ground and reason assigned, why 
 hoth duties are to be observed. This gives to the truth in 
 this question a relation to all the practical duties of man. 
 
 As a dissolution of the law of labour, insidiously 
 attempted about ten years ago, would have uprooted the 
 social frame, reducing man to the savage state where 
 each is dependant on himself, and careful for himself 
 alone; opening the flood-gates of wide spreading confu- 
 sion, in an all absorbing selfishness of soul ; so, dissolu- 
 tion of the law of worship by the removal of all divine 
 obligation ; and by the suspension of it on the will and 
 
 v^ 
 
102 THE MORALITY OF THE SABBATH, 
 
 caprice of man ; would introduce chaos into the Church, 
 worship of God, and all the moral duties of man, arising 
 in one common source. In the wreck of the Church 
 society would be destroyed. 
 
 Where the design of discontented spirits, therefore, 
 has been to overthrow society, the Sabbath has always 
 been a prominent object of their assaults. And cer- 
 tainly if only the weaker ground of observance be 
 retained, even without any sinister views to social con- 
 fusion, and if in consistency with these views the only 
 restraints which such men regard be removed or withheld, 
 because they are not believed to be legitimate subjects of 
 human legislation, then, their lawless aims are so far 
 promoted. 
 
 It is melancholy to observe the relaxed tone in which 
 men speak and write of the moral, and divine obligation 
 of " the Lord's day ; " to uphold it is to be feared, their 
 real indifference to its sanctity, in an ignorance of 
 vital godliness. They say, in effect, ^^we leave you to 
 follow the dictates of your conscience, in the strictest 
 respect which you can shew for the Sabbath. Why 
 would you interfere with our letters of business ; ov/r 
 pleasures ; our recreations &c., or lord it over oiir con- 
 sciences, by your puritanical restrictions on that day ? " 
 And this, with many, passes for sense, and argument ! 
 But what is it in truth ? " I leave you," says the 
 drunkard, " to the absurdities of your total abstinence 
 system ; and why should you wish to domineer over my 
 enjoyments, by an attempt to put me in fear of the 
 parish stocks ; or, by calling upon me for sureties to my 
 good behaviour, according to your notions T 
 
 In the minute details of Sabbatical duties and the 
 sanction of Sabbatical law, much important truth is 
 suggested. 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 103 
 
 111 those we discern the characteristic features of the 
 natural covenant, viz., lyerfection. And thus the shadow 
 of the law, the bondage of the fall, is thrown around the 
 essential and immutable duties of man. 
 
 Death was the punishment of moral transgressions 
 alone. For, life necessarily fails in our departure from 
 the nature of Him who is its spring and fountain. And 
 this awful penalty was exacted for the least transgression. 
 This was, therefore, marked first in the case of an indi- 
 vidual ; and finally in that of the whole nation of Israel. 
 And this is, surely, a significant intimation to each person, 
 and to collective bodies of men, of the solemn responsi- 
 bility to which God holds both nations and individuals, 
 in relation to His holy Sabbath ! When we, therefore, 
 seek the legal restraint of those who have not any con- 
 scientious scruples about a profanation of the Sabbath ; 
 (Num. XV. 32, 36 ; Lev. xxvi. 34, 35.) we are acting 
 strictly in self-defence, and protecting ourselves as 
 members of the state, and of society, not to say of the 
 Church, against an injury in these relations. (Neh. xiii. 
 16, 18; Jer. xvii. 27; Ezek. xx. 12,19,21.) Whatis really 
 attempted, therefore, is not a rational and natural liberty 
 of conscience, but a license which is destructive of the 
 public good. It will be said, doubtless, that abrogation 
 of the Mosaic law has left these enactments without any 
 force under this dispensation. But the rej)ly seems both 
 ready and decisive : — 
 
 1. The Sabbath did not originate with Moses. 
 
 2. That the law embodied all truth which related to 
 man, both before and subsequent to that dispensation. 
 It was, as observed before, " the form of knowledge, and 
 of the truth." (Rom. ii. 20.) Christ came to testify to 
 this, — not to destroy it ; to fulfil it, in every "jot and 
 
104 THE MORALITY OF THE SABBATH, 
 
 tittle :" to impart life, and light to that which sin had 
 made dark, and even deadly in the natural mind ; and 
 to restore those who were captives, and slaves, to the 
 real liberty of the children of God. (Rom. vii. 13.) 
 So that we have not only every principle of the law in 
 the Gospel, but in its 'perfection^ instead of the form, or 
 shadoio. And this ajDj^ears to prove that there was a 
 super-added ijower, even to man's original knowledge 
 of the duty comprised in ilie truth. Nothing has been 
 lost, nor anything changed, in essential truth, from the 
 beginning. We possess everything, everything perfected 
 and perpetuated under the gospel. The nature, and 
 relation of the law and the gospel can never be clearly dis- 
 cerned unless this leading fact be kept constantly in view. 
 
 From this combination of sabbatical ceremonies with 
 original truth as to the day of holy rest, then, it may be 
 learned that there is not anything inconsistent in the 
 union ; nor is any argument derivable from it against 
 the morality of the fourth commandment. The ceremony 
 is merely the shadoiu which envelopes the truth ; and 
 veils the promise of God ; so as to ensure integrity to 
 the old condition of the covenant, in the provision of the 
 New Testament relations of man. 
 
 So far, then, is it from the Decalogue being " intended 
 exclusively for the Jews," that no assertion, perhaps, 
 could be more remote from the fact. 
 
 For the very opposite reason are the commandments 
 recited in the New Testament. And why does St. 
 James state that the violation of any " one point,'' 
 involves a violation of the whole " Royal law ;" unless 
 the statute of the Sovereign were both so perfect in itself 
 that destruction of the least portion affected the whole ; 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 105 
 
 and comprehensive of all his subjects, where there is not 
 any specified exemption 1 (James ii. 10.) 
 
 That the fourth commandment cannot be both moral 
 and positive as to its 7natter is plain, because no instance 
 exists of a law of this kind. (Durham, p. 200.) Either, 
 then, it is a commandment without any substance, or, 
 as its positive portion is not denied, so must it be moral 
 as to its matter, and obligatory on all men, and p)Ositive 
 only as to li^ form ; and, thus, abolished with the law. 
 
 And why should there be less of morality in God's 
 prescription of a seventh clay for worship, than of six 
 days for work 1 As all time is His, and six sevenths of 
 it are restricted by law to a certain use ; so the remain- 
 ing seventh is consistently, and necessarily, denominated 
 " Tlw Lord's Day^ 
 
 Obedience to God is always a moral duty, whether or 
 not we discern the nature and ground of His commands. 
 The master or frttlier cannot be honoured and feared, 
 who is not obeyed, both when we know, and do not 
 know, why his orders are issued. Nor is this deference 
 due simply because the nature, or morality, of the pre- 
 scription is plain to the mind. Our power to discern 
 the nature of what is revealed, and to discover naturally 
 this revealed truth, are widely different things ; and 
 generally speaking they are contradictory things. For the 
 general ground of revelation is human ignorance, and man's 
 entire dependence, in all things upon God. These ob- 
 servations apply to the sabbath. It is not alone because 
 it " commends itself to the conscience " that it is a 
 moral duty to keep the sabbath holy ; but because it is 
 both a natural duty to worship God, and a revealed duty 
 to do this on the Sabbath of holy rest. What the law 
 of nature requires from man, and what he could discover 
 
106 THE MORALITY OF THE SABBATH, 
 
 of this without revelation, are separate and distinct 
 questions. If reason suggest that God ought to be wor- 
 shipped, yet, as Dr. Owen has observed, " the way in 
 which this is to be done, and the portion of time which 
 ought to be devoted to this purpose, cannot be known 
 but by revelation." The duty, then, as a wliole, in its 
 principle and form, necessarily involves that which is 
 both of a moral and positive nature. And so far is this, 
 therefore, from any contradiction, that it arises ex neces- 
 sitate rerum : in the immutability of the principles of 
 human duty is not suspended our discernment of what 
 God commands. Man is emphatically taught otherwise 
 from the beginning, both as to the sabbath and the lead- 
 ing prescription by which all men were to be consigned to 
 an eternal condition. It was the command, and will of 
 God. And the most mysterious exercise of His grace, 
 in the new covenant, is expressly referred to the good 
 pleasure of His ivill ; afuJjilment of " all the good plea- 
 sure of His goodness." (Ephes. i. 5.) 
 
 To say, then, of the fourth commandment, that it 
 " never would have suggested itself to the mind," and 
 that it is not therefore, moral at all ; nor, consequently, 
 of universal and perpetual obligation, is not true as to 
 the principle and substance of the duty which it prescribes ; 
 but of that portion alone which prescribes the special 
 mode of the duty ; or, which was peculiar to the Jews, 
 and passed away with the law which embodied that 
 peculiarity, as " the seventh day ; and the shadow of 
 that body which is of Christ." 
 
 If the natural conscience of man, as influenced by 
 knowledge of the nature, and relative positions of God and 
 man suggested to him " the foundations of human duty," 
 then, doubtless, these were " originally imprinted " there. 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 107 
 
 But does it follow, even if they were originally imprinted 
 there, that they still remain 1 Distinct perception of 
 moral truth, by the human understanding, would be, 
 doubtless, indubitable evidence of duty. But this is a 
 point very easily asserted ; not so easily proved. 
 
 " The foundations of human duty " are in its princi- 
 ples. If these were originally imprinted on the human 
 conscience and still remain there, man has not been 
 injured in this respect by the fall. If, then, he possess 
 within himself an infallible rule, and he must have been 
 perfect in this as well as other things, the object of im- 
 planting this must remain, viz., that perfect obedience to 
 which it directs. It would be as unerring in its indica- 
 tions, and as certain in its jDractical influence, as animal 
 instinct. Otherwise man would still possess perfect 
 knowledge., or the means of attaining moral perfection, 
 which has never been realized in practical results, accord- 
 ing to St. Paul, in any single instance ! (Rom. iii. 10, 
 18.) But the end of all knowledge is not a mere illu- 
 mination of the understanding, but a practical conformity 
 of the whole man to the truth ; " if ye know these things, 
 happy are ye if ye do them." The duty of perfect moral 
 obedience to God is unchanged, and it is not suspended 
 on our knowledge, but upon our entire dependence, both 
 as creatures, and sinners, on the will of God. A perfect 
 righteousness ; nothing else, and nothing less, will the 
 Lord accept. And it is the business of the law to point 
 out, and insist upon, this duty, so as to convict every man 
 of guilt under its impossibility, whilst the gospel pro- 
 vides the remedy, in a removal of this guilt, and by 
 ensuring an attainment of this righteousness he/ore God. 
 God's will inflexibly demanding this perfection it was 
 marked at the beginning ; and we may see traces still, 
 
108 THE MORALITY OF THE SABBATH, 
 
 of this leading truth as to man in all things. It pervades, 
 and regulates all thinqjs. And when the will of God is 
 spoken of, it is not to be supposed that, as in man, its 
 exercise can ever be the actings of a mere caprice. For 
 its every operation must be perfection, and combine, 
 therefore, the harmonious action of all the attributes of 
 the Godhead, the consentaneous action of which must be 
 necessarily implied. In nature we behold the same 
 secondary causes productive of various, or even opposite 
 effects. The earth, sun, wind, rain, &c., produce 
 plants, flowers, colours, fragrance ; and impart healing, 
 or destructive qualities to various medicinal plants, and 
 herbs ; as the Creator wills. But, the whole result of 
 natural operations is, undeniably, perfect, or some fatal 
 disturbance must have ensued. The same word of God's 
 truth is expressly declared to be both " a savour of life, 
 unto life ; and of death, unto death." Not by a physi- 
 cal operation of truth, through some inherent power, as 
 in the effect of light upon the eye, productive of vision, 
 or, of fire resolving everything into its own nature, but 
 on the same analogous principle which is laid down by 
 the prophet. And the whole result in this case, as 
 in all other things, will show the same perfect operation, 
 when " the mystery of God shall be finished." (Rev. 
 X. 7 ; see Taylor's Comm.) 
 
 And, hence it is, for one reason, that we have that 
 sublime preface to the Decalogue as the basis upon which 
 His proclamation of " the royal law" is reposed, — " i am 
 
 THE LORD," 
 
 And hence, perhaps, David significantly denominates 
 " the Ark of the Covenant," in which were deposited 
 the tables of the covenant, and near to it the law, the 
 bread from heaven, and the rod of His power, the emblem 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 109 
 
 of "the rod out of tlie stem of Jesse ; " the footstool of 
 oiifr Godr (Is. xi. 1 ; 1 Cliron. xxviii. 2.) 
 
 It was the repository of that New and Old Command- 
 ment which places man at the footstool, and God 
 on the throne. 
 
 There cannot be, surely, any higher reason for human 
 obedience than the command of God ; which must always 
 be the perfection of reason, whether we discern it plainly, 
 or cannot perceive it at all. Nay, if it be " the glory of 
 God to conceal a thing," then is man's obedience most 
 honourable to God, where the ground of a precept is not 
 understood. 
 
 The notion of an innate, natural impression of moral 
 duty on the conscience of man arises, probably, in its 
 suj)posed necessity to the moral responsibility of those 
 who are excluded from all other sources of information. 
 But what if the very darkness introduced by sin consti- 
 tute part of its guilt, man's original responsibility remain- 
 ing unabated, and the same, or rather more ; having sin, 
 as well as dut^ to answer for before God ! It is certain 
 that man is held responsible for the full extent of original 
 perfection. And it appears equally certain that by the 
 law cdo7ie can he know this, as will be presently proved. 
 He had the Spirit of God ; was made in the image of 
 God. He had personal access to God. And he had 
 the natural light of reason " thoroughly furnished," as 
 well as constantly prompted by the " still small voice" of 
 God within. His soul was unclouded, and undisturbed 
 by the conflict of the senses with the Spirit. Sin has 
 not left him anything naturally but the dictates of reason 
 to struggle with the fearful antagonism of the flesh. 
 
 If knowledge of the foundations " of human duty be 
 imprinted on the natural conscience," it must be as a 
 
110 THE MORALITY OF THE SABBATH, 
 
 means to some good, and kindred ends ; or to excite in 
 man an inclination to perform all his duty to God. And 
 one depends upon the other,, The understanding is the 
 avenue to the Imart, the affections of which can only be 
 excited by things that are known. If man know not, 
 he cannot love his duty ; and if he love it not, he cannot 
 be inclined to obey his duty. If, then, he possessed this 
 knowledge of his duty, notwithstanding the fall, he must 
 have lost the love of it, or he would retain the inclination 
 which St. Paul absolutely denies. (Rom. vii. 7 — 11.) 
 
 And, supposing man to be thoroughly acquainted, 
 naturally, with his duty, or " the foundations of human 
 duty," which must amount to the same thing, as our 
 Lord concentrates the whole in one word, yet, this alone 
 would not avail without an inclination to obey. For 
 this information is actually supplied in the law. Nay, 
 we shall presently see that the very reverse is an effect 
 of its communication. And, thus, it is said by the pro- 
 phet, " the whole head is sick, and the whole heart faint," 
 the mind and affections are in some way proportionably 
 deranged. Not by any direct physical change in the 
 faculties of the soul, from good to evil, or by an implan- 
 tation of an evil, in the place of a good quality in the 
 soul ; but privatively, in a withdrawal of the Spirit of 
 truth. The mainspring of vitality in the soul, so to 
 speak, is gone ! This is restored in the " law of the 
 Spirit of life in Christ Jesus," our second head ; the 
 fountain of " grace and truth." And, hence, it is well 
 observed by an old writer, " we never find grace and 
 peace united in the Old Testament, nor ever separated in 
 the New." And why ? The characteristic feature of 
 the one is the latv, which enjoins a perfection no man 
 
AND THE PRESCRIPTION IN THE DECALOGUE. Ill 
 
 can attain, and which " worketh wrath," therefore, not 
 peace. 
 
 It is easy for those who walk in the light of revelation 
 to talk about tlw religion of nature ; the light of nature ; 
 and tlie light of natural conscience. But, is it, indeed, 
 easy to divest the mind of all knowledge derived through 
 revelation ; and to reason as a thoughtful, but wholly 
 unenlightened, uninstructed child of nature 1 It appears 
 quite possible that systems worked out in this way 
 might begin at the roof, whilst the structure was sup- 
 posed to rise from the foundation. To say that a natural 
 light (1 Cor. xi. 14, 15 ; ii. 11), exists in man is only 
 saying that God has endued him with a reasonable soul. 
 But he is responsible both as a rational creature, and as 
 the seed of one fallen irom. perfection. To say, however, that 
 " the foundations of human duty are imprinted on the 
 natural conscience," would be, virtually, to insist that 
 the moral injury of the fall has been partial alone, and 
 that man's original intelligence and knowledge of duty 
 were so far independent of the holy Spirit, and the dic- 
 tates of revelation. 
 
 Before speaking of our natural knowledge of duty, I 
 would advert briefly to that striking description of man, 
 as redeemed, and restored from the ruins of the fall 
 " renewed in the spirit of your mind ; the new man 
 created in righteousness, and the holiness of truth ;" " re- 
 newed in knowledge after the image of Him that created 
 him ! " (Ephes. iv. 23, 24 ; Col. iii. 10, Bible margin.) 
 
 He is, therefore, restored to his former state of mind, in 
 " the knowledge " which he had when created after the 
 image of God ; and which was lost, therefore, by the fall. 
 The tone, temper, and spiritual power of his understand- 
 ing are restored, in a measure, so that this may excite 
 
112 THE MORALITY OF THE SABBATH, 
 
 spiritual affections, and determine his will towards " spi- 
 ritual tilings," or towards that holiness to which " truth " 
 directs, and which the Spirit of truth imparts power to 
 " follow " in the ways, righteousness, and providence of 
 the " God of all truth." And this is expressly affirmed 
 to be " the renewing of the Holy Ghost." The true 
 moral, and spiritual sense of man is here, and here 
 alone. It is a renewal which moulds him as a "new 
 man," into the old image, substitutes a spiritual, for the 
 carnal mind, sheds in the heart the love of God for 
 " enmity " against Him, and love of the image of God 
 in his brother, for the love of self alone ; life for death ; 
 and peace with God, for a conscience defiled, troubled, 
 and afraid. It is not an operation which supplies a mere 
 defect, arising in the fall ; but a new creation in Christ 
 complete and " perfect in all the will of God ; " or, in 
 all the essential properties of " righteousness, and the 
 holiness of truth." 
 
 Broad and sweeping conclusions, comprehensive of 
 fallen man, have been unwarrantably draAvn from special 
 instances of apparent discoveries of moral truth among 
 the heathen. These are of very questionable origin and 
 authority indeed. Who can separate what was derived 
 from tradition, what was variously communicated 
 through the survivors of the deluge, and more recently 
 through the Jew from the simple emanations of the 
 human mind 1 Even now the modern researches of the 
 indefatigable and intelligent Layard, in the ruins of 
 Nineveh, are evolving out of the silence and darkness 
 of thousands of years what are plainly mytJiological re- 
 presentations of the earliest scripture facts, and recorded 
 probably by the descendants of Shem. Egyptian hiero- 
 glyphics present palpable traces of a kind of sacred 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 113 
 
 stenographic and emblcniutical representation of original 
 truth, and which had, doubtless, descended from tlie son 
 of Noah to these children of Ham. 
 
 Hooker thinks that Plato discovered lyrayev to be a 
 natural duty ; and it appears certainly to be an inference 
 inseparable from the duty of worship. But we cannot 
 forget the dark notions of Baal's priests, living even in 
 immediate contact with the law. The faint outline of 
 original truth is discernible, too, through the thick veil 
 of idolatrous corruption even there ! The blood, and the 
 best, even their own blood ! (1 Kings xviii. 26, 28.) 
 Who does not remember again our Lord's description of 
 the creed of the heathen as to prayer ; " tJiey think that 
 they shall be heard for their much speaking f This un- 
 doubtedly true description of their very thoughts, in these 
 " vain repetitions,'' still suggests the notion of the most 
 perfect offering. Besides, universal existence of sacrifice, 
 which, if not essentially prayer in itself, expresses out- 
 wardly, an intention of the mind to propitiate the Being 
 to whom it is made, and the transition to vocal expression 
 of the thought, appears inevitable, as a concomitant act. 
 These corruptions of idolatrous worship must have been 
 posterior to the primitive truth, which they have over- 
 laid and obscured. 
 
 Hooker also thought that Plato discerned the two 
 great commandments of the law : and the immortality of 
 the soul. (Eccl. Pol, vol. I., pp. 148, 262. Deut. vi, 
 5. Matt xxii, 38.) I select this instance as a decisive 
 illustration of the fallacy of those data from which such 
 conclusions have been drawn. 
 
 Now Plato died 348 years before the christian era, at 
 the age of 81. The Hebrew scriptures were translated 
 into Greek about 300 years before Christ, for the benefit 
 I 
 
114 THE MORALITY OF THE SABBATH, 
 
 of the numerous Jews resident in Alexandria, through 
 the favour of one of the Egyptian Kings. This transha- 
 tion, therefore, was in being when Plato was 33 years old : 
 and five years after he had commenced his travels in the 
 pursuit of knowledge. It is not impossible, surely, that he 
 might see them : nor that he might have conversed with 
 Jews, so as to derive much information on the moral prin- 
 ciples of duty. Their custom of establishing .synagogues is 
 well known, and we have traces of attendance by idola- 
 trous natives, in the Acts. In the time of Solomon we 
 are informed that there were in Israel 153,000 strangers. 
 Their annual attendance at Jerusalem from all places, too, 
 must have attracted attention, and most probably would 
 add heathens to the concourse of Jews. (Acts ii, 5.) 
 John xii. 20. 1 Kings xx. 34.) One learned man 
 attributes the prophet's appellation of the Messiah to 
 these facts, " The desire of all nations shall come.''' 
 (Hodges on Job.) 
 
 Everything attests, indeed, an internal universal aspira- 
 tion of the soul of man towards something certain and 
 satisfying ; but never attained until he is enlightened 
 and directed infallibly by Revelation. Well, therefore, 
 might an astonished heathen exclaim, on hearing the 
 first verse of our inspired scriptures declare that " in the 
 beginning God created the Heaven and tlie Earth,'"' — "ah ! 
 that makes everything plain!" 
 
 The great peculiarity of Jews, indeed, was their dif- 
 ference in religion from all the world. This would 
 naturally excite the curiosity of thoughtful Gentiles. 
 And as the Jews notoriously contracted and engrafted on 
 their own pure system heathen errors and abominations, 
 so might they communicate many important truths, 
 which heathen philosopher^:!, like Plato, would adopt and 
 
AND THE PRESCRIPTION IN THE DECALOGUE. Uo 
 
 introduce into their own ethics, safe from discovery in 
 the recondite sources from which they had been derived, 
 as their pride, prejudices, and selfish passions might 
 su.i^'gest. 
 
 Their silence on the sources of their information is not 
 at all wonderful. Their practice as to other events in 
 the history of God's favoured nation, and which must have 
 been more notorious than appears from their writings, is 
 consistent. Such is their application of the stars of 
 heaven to the purpose of recording passing events. We 
 find little, or not any notice of Israel's passage through 
 the Red sea ; their wanderings and miraculous sustenance 
 in the desert. And there are traces of knowledge derived 
 from that people without an allusion to the source. 
 (Hales' Chronol.) Where reference is made to the 
 Jewish history it is mostly in a spirit which indicates 
 little sense of justice. We cannot, therefore, expect con- 
 fessions which would implicate a knowledge in the 
 despised Jew, superior to that of the proud and self-com- 
 placent Gentile. When Tacitus alludes to the miracle at 
 Marah, and he has been considered partial both to Chris- 
 tians and Jews, it is to express the common feeling of 
 contempt for that people. He says " they worship the 
 image of an Ass's head in their temple, because by 
 following wild asses in the wilderness, when perish- 
 ing with thirst, they had been led to a spot where water 
 was found." (Owen on Hebs. vol. ii. p. 295.) 
 
 Hooker, indeed, says " that little which some of the 
 heathens did chance to hear, concerning such matter as 
 the sacred scripture plentifully containeth, they did in 
 wonderful sort affect ; their speeches, as oft as they 
 make mention thereof, are strange, and such as them- 
 selves could not utter as they did other things, but still 
 
IIG THE MORALITY OF THE SABBATH, 
 
 acknowledged that their wits, which did everywhere else 
 conquer hardness, were with profoundness here over- 
 matched." (Eccl. Pol. vol. 1. p. 18<S.) 
 
 Longinus, one of the greatest heathens, quotes the 
 inspired account of the first act of creation, as the 
 most remarkable instance of the sublime, in his work on 
 that subject — " God said let there he light.'' (Pierce's Ed. 
 Longinus, p. 51.) 
 
 The following extract is from a letter in the Chu/rch 
 and State Gazette, of Sept. 8, 1848, signed. Presbyter 
 A. M. It was occasioned by Paley's asserted plagiarism, 
 from Dr. Nieuwentji, or Pearson on the creed, of his 
 well known illustration of the watch. — 
 
 " Solomon says ' there is nothing new under the sun.'' 
 I may illustrate this by showing, that as probably Paley 
 borrowed much from the ethics of Aristotle, so Aristotle 
 himself borrowed from other sources. 
 
 " A Jew, who kept a bazaar, came one day to my 
 rooms to exhibit a bill of his goods ; he saw a volume 
 of Aristotle lying upon the table, took it up, and read it 
 with great fluency. I was intended, said he, for a Rabbi, 
 and these matters were once familiar to me. Does it 
 not, he continued, sometimes strike you that you have 
 read much of this in another place ? Yes, I replied, I 
 sometimes think that there are parts of the Bible very 
 like what I occasionally meet with in this book. Exactly 
 so, said he : and no wonder. When Alexander visited 
 Jerusalem it is not probable that he would forget his 
 tutor's request to send him the learned works of the 
 nations he conquered. We may, therefore, readily sup- 
 pose that Aristotle was not ignorant of the writings of 
 Solomon ; and there are obvious reasons why he should 
 not acknowledge the sources whence he derived what- 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 117 
 
 ever he might choose to borrow from our sacred books. 
 I have frequently since thought of the Jew's remark : 
 and it seems very probable that he was not far 
 wrong." 
 
 I was glad to read this letter, some months, indeed, 
 after these pages, on the same subject were written. 
 The Jew's conclusion has been very long the conviction 
 of my own mind ; and often has this been publicly 
 avowed by me on the platform of the Bible Society, as 
 one of its agents. 
 
 Can it be doubted that light was shed on the cor- 
 rupted traditions of various nations, from the wanderings 
 of Abraham and his posterity ; when we behold proof in 
 Scripture that knowledge of the true God was not wholly 
 extinct ? Or, that light did not arise, to some extent, 
 on the prevalent darkness of Gentile nations, in their 
 contact with the Jews throughout the history of that 
 wonderful people 1 With the Assyrians, Chaldeans, &c., 
 &c. ? When Cyrus conquered Babylon he would inevit- 
 ably learn that his very name had been foretold in the 
 sacred books ; and through Daniel their contents must 
 have attracted his notice. Thus would these records find 
 their way into the East. Succeeding conquerors, down 
 even to the Romans, would see the traces of knowledge 
 thus derived. Who can forget Aristotle's dying excla- 
 mations ? 
 
 " FoDde in hunc mundum intravi, 
 
 Anxious vixi : perturbatus egredior : 
 Causa causarum, miserere mei ? " 
 
 " Uncleanly I entered into this world : 
 
 Anxious have I lived, (in a life of doubt ;) 
 
 Thoroughly disquieted am I going out of it : 
 
 Cause of causes, have pity upon me ! ! ! " 
 
118 THE MORALITY OF THE SABBATH, 
 
 What a pitiable complication of glimmering knowledge; 
 of a life filled with miserable doubts, and fears ; a 
 desire of mercy ; and ignorance of the way in which 
 this was to be secured ! 
 
 This philosopher died 322, B.C. Hooker often quotes 
 from him, as if the philosopher were writing the effusions 
 only of his own mind. It is not difficult, however, to 
 see how ready of transmission the knowledge derived by 
 him, as described, was to Plato. Aristotle bequeathed 
 his manuscripts to Theophrastus ; to whom Hooker 
 refers. (Vol. i. p. 146.) They were purchased by 
 one of the Ptolemies for the Alexandrian library. And 
 Andronicus, a philosopher of Rhodes, published the 
 works of both about 59, B.C. (Lempriere.) 
 
 Now it is quite possible that Plato obtained much 
 information from Aristotle himself. He was contempo- 
 rary with him, and 55 years old when Aristotle died. 
 After the death of Socrates, his tutor, Plato travelled 
 through various parts of Greece. The practical doctrine 
 of morals was a leading object of his study. And the 
 man who had seen the compositions of the wise son of 
 David, would be the very person to satisfy his mind. 
 
 There is another side of the picture, and much more 
 decisively expressing the unprompted and corrupted effu- 
 sions of the human mind. One instance is enough, in 
 the lines of a translator. And if moral truth stand 
 in inseparable affinity to the nature of God, gross dark- 
 ness is, indeed, the real characteristic of the natural 
 mind. The poet speaks thus as an instructor in the 
 nature of God ! 
 
 " Rich in themselves, to whom we cannot add, 
 Not pleased by good deeds, nor provoked by bad." 
 
 The statements of St. Paul in the second chapter of 
 
AND THE PRESCRirTION IN THE DECALOGUE. 110 
 
 his Epistle to the Romans have been made, needlessly 
 it appears to me, an occasion of confusion and error. 
 (Rom. ii. 6— IG.) 
 
 It has been assumed that St. Paul speaks there only, 
 or chiefly, of men left entirely to the dictates of natural 
 conscience, and not at all of persons in intercourse with 
 those better informed than themselves. But many things 
 concur to lead to a qualified conclusion. Should this be 
 the fact, then, the inference which has been drawn from 
 the position of one of these two classes alone, must be 
 proved partial, and erroneous. " The mixture of those 
 things by speech which by nature are divided, is the 
 mother of all error." (Hooker, Eccl. PoL, vol. i. p. 249.) 
 
 The leading subject of this Epistle is the nature of 
 "the gospel of Christ." It takes its rise in the fifteenth 
 verse of the first chapter. An amplification of this sub- 
 ject follows in the next verse ; and this is succeeded by 
 a complete definition of the gospel, so as to embrace its 
 relation to the law, and include the principle through 
 which the gospel is effectual to salvation. " For, therein 
 is the righteousness of God revealed from faith to faith ; 
 as it is written, the just shall live by faith." Or, 
 " therein is the righteousness of God revealed, as arising 
 in faith," and assured to him that truly believes. 
 For, as the one preposition points to tlie origin of this 
 righteousness of God in the principle of faith, so does 
 the other indicate tlmt end in which it terminates ; viz., 
 assurance in Christ ; the believer's only ground of hope for 
 acceptance as righteous before God. And this stands in 
 evident opposition to that in which the original righteous- 
 ness of man was to consist, viz., his own personal merit 
 and qualification before God, and not that of another. 
 
 Having thus introduced the subject of the law of 
 
120 THE MORALITY OF THE SABBATH, 
 
 nature, he affirms its condemnation of " all ungodliness," 
 even of that sin which offends against the natural light 
 by which all men are convinced that there is a God 
 their Creator and Euler; and, from this inevitable con- 
 viction, of the consequent duty to honour and fear Him. 
 Whatever might be the demoralized and sinful con- 
 dition of men, anywhere, it is traced to their own wilful 
 departure from God ; and a deliberate violence offered in 
 the first instance, to what God had sliewed unto tJiem ; 
 and in the next, to the convictions of their own mind. 
 Now, one of two conclusions as to such persons might 
 be drawn by men ever prone to judge others, viz., 
 either their universal condemnation or acquittal. He, 
 therefore, resumes his subject as to man's natural con- 
 dition ; that in which his statement of the nature and 
 effect of the gospel arose. Under all circumstances 
 the responsibility of man to the natural light of con- 
 science, which " accuses or excuses' its transgressions, as 
 well as to the law or covenant of nature is asserted, for 
 God " will render to every man accmxling to his deeds^ 
 
 It is inferred, however, by some, that one class is 
 mentioned here for whom it is necessary to find a place 
 in the eternal world ; i. e. those who under the light of 
 natural reason alone act conformably with its dictates. I 
 believe that the apostle chiefly speaks of the Jew, having 
 the law ; and of the Gentile coming into contact with the 
 law ; from the first to the end of the eleventh verse of 
 the second chapter. From the twelfth to the end of the 
 fifteenth verse of that chapter, he speaks parenthetically 
 of the Gentile living solely under the light of reason ; 
 and at the seventeenth verse he returns to the subject 
 thus interrupted, so far as the Jew was concerned. It 
 was natural, if not necessary, that in writing to Gentiles 
 
AND THE PRESCRIPTIOX IN THE DECALOGUE. 121 
 
 in contact with the law, he should thus incidentally shew 
 that there was not any child of man left lawless and 
 unaccountable, because of God's special revelation of 
 His law to the Jew ; as this was, in its general features, 
 only the revelation originally given to all mankind ; and 
 never abolished, nor even relaxed. As to the final 
 condition of the class named, he speaks alone there of 
 the punishment of sin. He does not, as it appears to 
 me, say anything whatever, from which we can certainly 
 conclude either that any do Avalk according to this 
 light, or decide as to their eternal condition. Is any- 
 thing more meant than to assert the superiority of 
 the mere Gentile, when obeying his natural light over 
 those living under, or in contact with, but disobeying the 
 perfect light of revelation 1 Their eternal state is not 
 mentioned. It is left among the secret things of God. 
 We have not ground on which to condemn, or acquit. 
 All that w^e have to do with, and consider, is, the 
 certain, universal, and fearful punishment of sin. 
 
 And this is the more needful, when it is remembered 
 that St. Paul's object was to show that the justification 
 of man before God, was by faith alone in Christ, and 
 so to maintain the righteousness of God, manifested by 
 the law and the prophets." (iii. 21, 22.) He asserts, 
 indeed, that " faith cometh by hearing." 
 
 Whilst the Gentiles, in contact with the law, then, are 
 ckiefly kept in view, yet, those destitute of this advan- 
 tage are incidentally named throughout, as necessarily 
 included on the ground of man's universal responsi- 
 bility to the law of God ; which is specially insisted on 
 in the seventh chapter. This double view is sustained 
 through the body of the epistle. Nor, is the statement 
 so awfully depicted in the first chapter, at all inconsistent 
 
122 THE MORALITY OF THE SABBATH, 
 
 with the moral debasement even of Greeks and 
 Romans. (Paley, Vol. I., chap, v., pp. G — 13. Lev. 
 
 XX.) 
 
 A candid interpretation of the context will harmonize 
 with this view. The parties in the apostle's mind, in 
 the first chapter appear to be those under the law : — 
 '^ the Jew and the Greek." (ver. ] 6.) The conclusion 
 is consistent : " who, knowing the judgment of God," 
 &c. (ver. 32.) It is neither an uncommon nor un- 
 accountable thing, for men who love sin to affect a 
 repulsion from sinners. The condition described by 
 the apostle marks a fearful advance on the broad road 
 of destruction ; for they had passed from hypocricy to 
 profaneness. 
 
 This knowledge of God's judgment is not that alone 
 of which the Psalmist speaks, " When Thy judgments 
 are in the earth, the inhabitants of the world learn 
 righteousness." (See a Sermon by the Rev. Chas. 
 Parsons, Reichall, Dublin. Published by request.) 
 
 The 7'espo7isibiUty of man, therefore, is not precisely 
 measured by his knowledge of duty, but by the law of 
 God : that which identifies all men as the common 
 offspring of a sinner. Each transgressor is doubly 
 inexcusable, and doubly guilty. For the posterity of 
 Adam are implicated in his sin, and condemned by 
 their own demerit ; guilty as offenders, in every case 
 against the light of the reasonable soul, and of the 
 darkness superinduced by original transgression. 
 
 We may take the case of every idolater, even of the 
 darkest, in illustration. Idolatry is repugnant to the 
 plainest dictates of man's understanding, and inflicts 
 a wilful violence on the natural conscience, as the con- 
 stituted judge of its intelligent operations. 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 123 
 
 As a straight line is not only rhjht, or strcmjht itself, 
 but the itieasure, in a sense, of that which is crooked ; 
 so, that which is true, as every reasonable thing is, 
 is not only so, but a measure likewise or rule, by which 
 everything unreasonable or false may be judged. And 
 thus, every child of man sees from the creation of the 
 world, as all effects follow some cause, that all things 
 must have had either a first cause or author, or they 
 must have made themselves, and have been both cause 
 and effect. Then they would have been both before and 
 after themselves ; or they must have arisen in no- 
 thing ; and then, that which had not any being, must 
 have been creative of being ; or, they must have been 
 everlasting ; and be, therefore, God ! 
 
 In this way the mind arrives necessarily at a first 
 cause ; without cause ; the cause of all things j before 
 all things ; and eternal. 
 
 But every idolater knows that his idol had a begin- 
 ning j and more, that it will, even if untouched by the 
 finger of man, come to an end. He knows, and 
 cannot but know, that his idol is unable to move itself 
 out of harm, or into the way of good. And hence, the 
 natural sense of the African prince responded in a 
 moment to the missionary's question, " If he thought 
 his god, which could not defend itself from the fire 
 that burned his temple, could protect him from mis- 
 chief 1 And much less, then, can it originate secondary 
 causes of good or evil. And so, St. Paul says, " We 
 know that an idol is nothing in the world." (1 
 Cor. viii. 4.) 
 
 Whereas God, the one God, Creator of all things, 
 before all things, and upholding all things, must be 
 
124 THE MORALITY OF THE SABBATH, 
 
 Omnipotent, Omniscient, and Omnipresent, as well as 
 Eternal. 
 
 Moreover, the darkest idolater knows that his idol 
 can neither see him when in its presence, nor hear his 
 prayers, nor move to his help or harm. He knows 
 that he can burn his god if he will, and render its end 
 as plain as is its beginning. 
 
 On these grounds, apparently, the prophet makes his 
 nervous appeal to idolaters, adding the reason of their 
 blindness, and ascribing it to the same cause as that of 
 the Gentiles by St. Paul : — " They have not known 
 nor understood, for He hath shut their eyes that they 
 
 cannot see he feedeth on ashes," the unnatural and 
 
 destructive act of a corrupted appetite ; of a madman, 
 in fact ; so that men judicially blinded alone, can be 
 sincere idolaters, and say to the senseless stock, " Thou 
 art my god." A deceived heart hath turned him 
 aside." " God hath sent them strong delusion that 
 they should believe a lie," even the most subtle and 
 refined. (Eccles. x, 2 ; Jer. x. 8.) " The stock is a 
 doctrine of vanities." " A wise man's heart is at 
 his right hand, but a fool's is at his left." Although 
 the truth be as near to his mind as the right hand 
 to his body ; and ready of perception as that mem- 
 ber for use ; yet he is deluded by vitiated affections 
 through a mind depraved, into belief of an obvious 
 unnatural lie ! (See Taylor's Catechet. Exercises. 
 A.D. 1650.) 
 
 A few scattered points may be noticed briefly, con- 
 firmatory of this general view of the Epistle to the 
 Romans. 
 
 The conclusion in the second chapter and first verse, 
 deduced from the Apostle's preceding statements, iden- 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 1 2."> 
 
 tifies, in some sense, those of whom he had spoken in 
 the first chapter, with those mentioned in the second. 
 After his well-known declarations in the second chapter, 
 and when he had resnmed his topic as to Gentiles in 
 contact with the law, he declares, "the name of God is 
 blasphemed among the Gentiles through you, as it is 
 written." (ii. 24.) There cannot be any mistake here. 
 His argument, so far as it concerns the Gentiles, applies 
 to this portion of them, and to Christianized Jews, or 
 Judaizing believers. In the course of this argument, he 
 states that no man had any excuse for sin. He reminds 
 the Jews, whose self-complacency and licentiousness were 
 so dishonourable to their religion, — of the ancient na- 
 tional sin, so awfully reprobated and punished by God. 
 " When they entered into the heathen whither they 
 went, they profaned My holy name, when they said 
 unto them, tltese are the peoi^le of The Lord, and are gone 
 forth (Mt of their landr (Ezek. xxxvi. 20—23.) The 
 heathen pointed the finger of scorn at their religion and 
 their God, on beholding their inconsistency and wicked- 
 ness, saying, "If such be the Lord's people, and such 
 His care of them and their country, which we have 
 conquered, making them our slaves, what sort of a God 
 must the Lord himself be !" What a lesson and warning 
 to the inhabitants of these favoured realms, in their 
 intercourse with idolaters in our own days ! 
 
 We find him pursuing his main subject in the next 
 three chapters, and holding forth the way of man's 
 justification before God, after a detail of his special 
 mercies to the Jews, and pre-eminently in their posses- 
 sion of the written record of His truth, (iii. iv. v.) In 
 the seventh, after asserting God's immutable demand of 
 2i perfect rigldeousness by the law, (vii. 1 — 4,) only to be 
 
12G THE MORALITY OF THE SABBATH, 
 
 fulfilled by new relations in Christ, he gives two reasons 
 for the necessity of this provision in the Gospel, viz., 
 the spiritual nature of the law ; and the carnal nature of 
 man. (vii. 5 — 15.) This he confirms by an appeal to that 
 internal ceaseless conflict maintained by the flesh, when, 
 even with the Spirit's aid, the believer would subdue that 
 principle of lust which opposes and obstructs his obedi- 
 ence to the perfect rule of God in the law. (vii. 16 — 25.) 
 In the next chapter, he shews, however, our certain 
 release under " the law of the Spirit of life in Christ 
 Jesus," from all the consequences of sin ; its condem- 
 nation, dominion, and inward torment of the conscience ; 
 — the present assurance and peace by the witnessing 
 Spirit of God ; and certain final deliverance of body and 
 soul into " the glorious liberty of the children of God." 
 Then " the whole creation " will arise with man from the 
 common grave of corruption and bondage in which they 
 have been laid by sin. The three chapters following 
 relate to the Jews. They prove a deep interest in the 
 prospects of his nation, and shew that the principle of 
 that Covenant, of which they were at once the repre- 
 sentatives and vehicle to the Christian church, was 
 inalienable, and attaches also to the chosen people of 
 God. That a temporary suspension was not the final 
 rejection of their peculiar relations in the favour of God. 
 That " the fulness of the Gentiles being brought in," 
 then the reflux of divine favour in the reception and 
 salvation of the Gentiles would bring in the full tide of 
 God's love on the seed of Abraham, that they might be 
 both blessed and a blessing to the world. The rest of 
 his epistle is devoted to those practical duties and rela- 
 tions to which the Gospel imperatively calls all the 
 disciples of Jesus, living as they do under a system 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 127 
 
 which, in all its privileges and liberty from legal bond- 
 age, is pre-eminently a law of holiness, peace, and love. 
 
 The knowledge, then, of which the Gentile Apostle 
 speaks in the second chapter, as naturally open to the 
 mind of man, is that which may be learned from the 
 beinf; and attributes of God, so far as these are Wible 
 by the reason of man, in the works of creation. And 
 he seems to distinjniish this limited knowledge from 
 that possessed by the Jews, and those enlightened 
 through their means. He calls it a law, but "not tlie 
 law."' What is done under this light, they '• do by 
 nature." But how forcibly do the words of Job apply 
 to knowledge thus derived 1 '■ Lo ! these are parts of 
 his ways : but how little a portion is heard of Him :" 
 (xxvi, 14, ]5.) "but the thunder of His power who can 
 understand I" He speaks of " their conscience/' because 
 knowledge of duty is the necessary foundation of con- 
 science. Conscience is, literally, a knowledge joined to 
 a knowledge, implying both the souFs consciousness of, 
 and God's privity to, all impressions on the mind. 
 
 There is, however, one instance alone of the operations 
 of natural conscience under a full and clear knowledge 
 of human duty. (Gen iii. 7 — 10.) It is not to be 
 supposed, surely, that sin had destroyed the memorj^ of 
 Adam, any more than "the second death" w^ll anni- 
 hilate the memory- of sinners. He knew, but no longer 
 loved, his duty, because love is of the Spirit. (Phil. ii. ; 
 Col. i. 8.) If "the carnal mind be enmity against God," 
 it must be inimical to man's natural duty to God. If 
 his duty were known, then he knew that he had lost the 
 power of •• establishing his own righteousness j" the 
 favour of God, the privilege and desire of personal 
 fellowship, the reward of obedience, and that he had 
 
128 THE MORALITY OF THE SABBATH, 
 
 incurred the penalty of mortality and death. He fled, 
 therefore, self-condemned, ashamed, and afraid. But, 
 can any natural man stand in the precisely same con- 
 dition ? Taking hold, as Adam did, of both states, 
 original and fallen 1 The Teacher had departed ! De- 
 light in his instructions had vanished ! But the lesson 
 remained ! 
 
 And how dark and erroneous, even in his case, was 
 the very first step under this operation of natural con- 
 science on fallen man ! He sought to cover his own 
 shame ! To escape from the presence of God ! To hide 
 himself, and avert, perhaps, the punishment of his sin ! 
 The Apostle calls this sanction of the law in the natural 
 conscience, "the work of the law written in their heart." 
 (ii. 15.) And subsequently, he defines this : "the law 
 worketh wrath, for, where no law is, there is no trans- 
 gression." (iv.) But, as " all have sinned," all must be 
 in some sense under the law. This explains their 
 "knowledge of the judgment of God." (ii. ult.) There 
 must, indeed; be correspondence between these rational 
 convictions, and the light and truth inherent in the 
 law, accordant to their extent. It is written "in their 
 hearts ;" because the affections of the soul towards 
 known truth necessarily enter into a good or evil con- 
 conscience, just as faith operating to righteousness, 
 makes men believers in the heart. The more carefully, 
 then, this is considered, the more remote does it appear 
 from fact, that " the foundations of human duty are 
 imprinted in the natural conscience." Were the moral 
 responsibility of man dependent on the precise extent 
 of his knowledge of duty, they who are most in the 
 dark must stand in the best position. In that which is 
 natural, also, we look for uniform results. But, in the 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 129 
 
 varieties of mental power, there would necessarily exist 
 as many varieties in Jiuman conceptions of duty as there 
 are human beings. The natural darkness induced by 
 sin, through the withdrawal of the light of the Spirit, 
 constitutes, as before said, a part of the guilt of original 
 sin, without obliterating one letter of that law over which 
 it has shed such a deep and impenetrable shade. 
 
 " What the church of God standeth bound to know, 
 or do, the same in part nature can teach them, but only 
 in part, neither so fully as is required for man's salvation, 
 nor so easily as to make the way plain and expedite 
 enough that many^ may come to the knowledge of it and 
 so be saved, therefore in scripture God hath collected the 
 most necessary things that the school of nature teacheth 
 unto that end, and revealeth also whatsoever we neither 
 could with safety be ignorant of, nor at all be instructed 
 in, but by supernatural revelation from Him." (Eccl, 
 Pol., vol. 1. p. 250.) 
 
 The law in its extended sense comprises all that God 
 at first required of man ; . and is therefore called, as 
 concentrated in the fear of God and obedience to his 
 commandments, " tlie ivliole of man.'''' Of this law the 
 apostle declares that it is " fulfilled in one word, in this, 
 thou shalt love thy neighbour as thyself." (Gal. v. 14.) 
 The second table is specified^ but the prindjjle of obedience 
 to this necessarily implies obedience to the other. For 
 real love of the brethren is a recognition and love of 
 God's image in His people, as " God is love." And the 
 love of His perfections is the love of Himself. Hence 
 the apostle, referring to the whole law, subsequently says 
 "love is the fulfilling of the law." (Rom. xiii. 8, 10.) 
 This commandment, says the beloved disciple of Jesus. 
 " have we from Him, that he who loveth God love his 
 
 K 
 
130 THE MORALITY OF THE SABBATH, 
 
 brother also, and every one that loveth, is born of God, 
 and knoweth God." (1 John iv. 7, 8, 12, 13, 21.) 
 The christian knows and loves God, and discerns there- 
 fore, and loves His image, wherever it may be seen. 
 But since " we love him because he first loved us," 
 (1 Jno. iv. 19.) the principle, or foundation of moral duty 
 is extrinsic to man, and the real foundation must be 
 the subject of divine revelation, as at the beginning. 
 
 If it be a principle of universal application, that " the 
 natural man discerneth not spiritual things :" (1 Cor. ii. 
 14, 16.) and if human duty, as comprised in the Deca- 
 logue, upon which " hang all the law and the prophets," 
 be of a spiritual nature in its principles, then is it not 
 discernible by the natural mind. The apostle says, " the 
 law is holy, and the commandment holy, just, and 
 good." And, as if it were to obviate misconception, he 
 says immediately, " the law is spiritual." This is also 
 in the very chapter where the immutable obligation of 
 the moral Law, demanded at the beginning, is insisted 
 on in the most positive manner. He is, at other times, 
 careful that his meaning should not be misunderstood 
 when adverting to the ceremonial law, and calls it " the 
 law of commandments in ordinances ; weak and beggarly 
 elements ; observances of days, and months, and times, and 
 years." (Gal. iv. 9, 10. Eph. ii. 15.) 
 
 Such is the obscurity induced, and the i)ower exercised 
 by the senses over the purely natural mind, that the 
 Holy Spirit employs the same word to designate the 
 nature of fallen man, and to describe his condition as 
 contrasted with his original state, " sensual," or " having 
 not the spirit." {-^vxtKoa.) (Gen. ii, 7. Jude 19. 
 Jas. iii. 15. Margin.) 
 
 There are various incidental proofs in the Romans to 
 
AND THE PRESCRIPTION IN THE DECALOGUE. lol 
 
 the same effect. The Jew, he says, had " the form of 
 knowledge, and of the truth in the law." (Ro. ii. 20.) 
 Of that law doubtless, which " came by Moses ;" and 
 which is only another word for " truth," named in the 
 next member of the sentence : to bear witness to which 
 was the great object of Christ's Advent. (Jno. xviii. 37.) 
 Both Moses and Jesus established one religion, one 
 truth ; the same religion in substance. The one pre- 
 sented it in its form and shadow ; whilst the other 
 imparted substance and life by the grace of the spirit. 
 That which was the "old commandment from the 
 beginning," remains "the new commandment" to the end. 
 To this truth Jesus testified, and made it the " law of 
 the spirit of life," by His grace. It manifests "' God as 
 its author, righteousness as its substance, and the 
 attainment of this righteousness by fallen creatures as 
 its end." (Tit. ii. 11 ; Kom. vi. 14 ; viii. 1, 2.) This 
 was always the religion of God. But further still — He 
 asserts not only that the moral law is known through 
 revelation, but that a clear 2^erception of it excites in the 
 ■natural mind a deeper liostiUty to its j^Tescriptions .' 
 (Ro. iii. 20 ; vii. 7, 8.) 
 
 As " sin is a transgression of the law," so this know- 
 ledge refers to the law transgressed ; and His assertion, 
 that " by the law is the knowledge of sin," is tanta- 
 mount surely to saying that by the law is the knowledge 
 of duty ; and in no other way ; for as sin comprises all 
 transgression so does this "knowledge'' comprise the 
 whole of human duty. And as referred to his declara- 
 tion, relative to the purely Gentile mind, it is plain that 
 he means there partial knowledge, and here its complete 
 revelation. That it is the moral law is evident ; for it 
 is that which can only be made void in its obligations 
 
132 THE MORALITY OF THE SABBATH, 
 
 by au interest in Christ ; and not only so, but that com- 
 plete revelation of duty which is perverted by the 
 natural man, even to riot, in the desire of everything 
 opposed to its prescriptions. The law intended is 
 evidently that which is contained in the Decalogue, for 
 he mentions that principle of the tenth commandment 
 which originates each violation of its prescriptions ; and 
 is that which in the negative form, as love in positive 
 form, ensures obedience to the law of God. This law 
 then, which reveals to man his duty, is at variance 
 with human nature, which must be naturally lawless. 
 (1 Tim. i. 9.) But how could this be, were its founda- 
 tions inherent in the very nature of man 1 To this 
 extent, surely, as in every other natural principle, they 
 would be in agreement, not in opposition To whatever 
 extent this " law written on the heart"" of every natural 
 man may enlighten its subject, it must form part of the 
 duty which is perfectly revealed in the scriptures ; and 
 hence the whole of christian duty, illuminated by the 
 full revelation and grace of the spirit, is still in its 
 nature, " a reasonable service." What is true then of 
 the knowledge that is perfect, must be true likewise of 
 this limited information. Hence there is something 
 which is as universally wanting as it is needful, to render 
 the knowledge of duty, be this less or more, practically 
 availing. What is this but proof of the common loss by 
 sin, and of the common necessity for restoration by the 
 spirit 1 Mere light, nay perfect light, communicated to 
 the mind, is " weak through the flesh." If it be so, 
 when revealed infallibly by God, what must it be, under 
 the faint glimmerings of the natural mind 1 Like those 
 characters of truth written by the finger of God on the 
 tables which Moses broke under the Mount. Moreover, 
 
AND THE PRESCRIPTION IN THE DECALOGUE. LS.S 
 
 8t. Paul says that the princii)lc which originates all 
 disobedience is the subject of revehition alone. (Eplies. a . 
 1 3.) " I had not known lust, except the law liad said 
 thou shalt not covet." (Rom. vii. 7.) It is easily seen 
 liow this evil principle originates the violation of every 
 commandment in the Decalogue. The fourth prescribes 
 what portion of life shall be devoted to God's worship, 
 and the cultivation of holiness. Man, influenced b>' 
 worldly and carnal desires, business, or pleasures, mis- 
 applies this portion in the gratification of these feelings 
 of the sensual heayt, and violates the precept of God. 
 And how fatally must lust operate, when, but for the 
 prohibition revealed, man would be unconcious even oi 
 its presence in the soul ! 
 
 So that the foundation of disobedience, as well as of 
 obedience, to moral duty is a subject of pure revelation 
 from God. 
 
 The moral Law has not lost anything of its original 
 obligations, but is fulfilled in its transference to the 
 covenant of Christ. (Deut. xviii. 1-5 — 19 ; 1 (Jor. x. 
 20, 21 ; 2 Cor. vi. U— 17 ; Gal. iii. 4; Jas. v. 12; 
 Ezek. xliv. 24.) 
 
 If Romans xiii. 9, and Ephesians vi. 2, be read toge- 
 ther, the continuing obligation of the second table of 
 the Decalogue is too plain to be denied. The Law of 
 Mount Sinai, as this was the old law of nature, ne- 
 cessarily comprehended all that God ever demanded 
 as the duty of man. " If there had been a law which 
 could have given life, verily, righteousness should 
 have been by the Law." (Gal. iii. 21.) "This do," 
 said Jesus, " and thou shalt live." The same is implied 
 by St. Paul. (Rom. xiv. 9.) The general principle 
 laid down is, that Christ's people are dead with Him to 
 
134 THE MORALITY OF THE SABBATH, 
 
 all that was abolished of the old covenant ; risen 
 with Him, and subject under Him, to all that revived, 
 and remained under the new covenant. 
 
 Although the seventh-day sabbath be gone, yet the 
 portion of mans life, which was originally appointed for 
 worship, or sabbatizing, "remains," in evangelical com- 
 pleteness, "to the people of God." (Heb. iv. 9.) 
 
 As " there is one God, one faith, one seed," or church, 
 so there is substantially one worship, and one rule in all 
 thino-s. For how can there be one church without one 
 faith ; one faith without one rule in worship, and all 
 essential things 1 A sabbath, therefore, for the worship 
 of God must have been part of the old covenant law 
 of nature, as well as the other moral duties of the 
 Decalogue. And it might be just as well asserted, 
 ])ecause the threatenings, promises, and prescriptions of 
 the law are absorbed in gospel truth, that their essence 
 is, therefore, abolished ; as that the sabbath, part of the 
 Sinaitic covenant, and abrogated with the Mosaic insti- 
 tutions, in its relation to these, retains no moral obliga- 
 tion as a day of holy rest. 
 
 We are " dead to the law, and delivered from the law," 
 by Jesus Christ. (Rom. vii. 4, 6, 12, 14, 16, 22, 25.) 
 Yet as " the law is spiritual," and " its commandment 
 holy, just, and good," so spiritual persons " consent" to 
 this goodness, &c., desire its attainment, "would do 
 good ;" " delight in it after the inner man," and " serve 
 it with their mind." In the same way, they are dead 
 to the law of the old covenant through the law of 
 the new. 
 
 The law is void to them only through the gospel, 
 which fulfils it in Christ ; and so this " establishes the 
 law." (Gal. ii. 19 ; Rom. viii. 2 ; vi. 14 ; 1 Cor. ix. 21 ; 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 135 
 
 1 Tim. i. 9 ; Rom. iii. 31.) And thus also they 
 are dead to the original sabbatical law only as it was 
 adapted to the institutions of Moses ; i. e., as specifically 
 restricted to the seventh day; as to its legal rigours, 
 (representative of perfection in this, as in all other 
 things, and impossible to fallen man,) as their covenant 
 sign ; and as preparing the way for transference of its 
 principle to the new, free, and holy gospel rest. And 
 hence we are "alive" to it in the new covenant "law of 
 the Spirit of life in Christ Jesus," whose " sabbatizing 
 remains." 
 
 It is said, indeed, " we are nowhere taught by Christ, 
 or His apostles, that the Law on Mount Sinai included 
 the whole of human duty." (Mod. Sabb. Examined.) 
 Again, " the Decalogue was designed exclusively for the 
 Jewish nation." 
 
 " Let us hear the conclusion of the whole matter ; 
 Fear God, and keep His commandments, for this is the 
 wliole of man.'''' (Eccles. xii. 1 3 ; Sej^tuag., " all the 
 man.") 
 
 Here is the result, then, of all the lessons of wisdom 
 comprised in the fear of God, and obedience to His 
 commandments. 
 
 It will be said, doubtless, that we are not to restrict 
 this to the commandments in the Decalogue. 
 
 Our Lord's " two great commandments," however, are 
 unquestionably both a summary of what is prescribed in 
 the Decalogue, and of all that the moral Law can 
 demand as the duty of man. And it is not the duty of 
 the Jew alone to love God with all the powers of the 
 soul, and all his strength, and his neighbour as himself, 
 but of every child of Adam. (Prov. viii. ; Mark xii. 
 28—34; Matt. v. IG to the end; 1 Cor. i. 24.) In 
 
136 THE MORALITY OF THE .SABBATH, 
 
 this respect the position of the Jew was common to all 
 men. 
 
 But our Lord referred the substance of the wlwle 
 Scriptwes of the Old Testament to the principles em- 
 bodied in that summary of human duty. 
 
 Why are the prescriptions of the Decalogue recited 
 in the New Testament, if intended exclusively for the 
 Jews ? 
 
 It will be said the fourth is omitted. And why % 
 Because it had an original precedence of all other duties, 
 and remains as the fountain head of all duty. Because 
 it had peculiarities which were to cease with an a1)roga- 
 tion of Mosaic institutions. Because it had its ancient 
 and peculiar pre-eminence in the new, as in the old 
 creation ; a peculiar distinction as " the body" of all 
 the leading Jewish ordinances of worship ; and, finally, 
 because it had its appropriate place of order relatively 
 to that work of which it is the holy rest, as at the 
 beginning. Besides, an enunciation of this, in juxta- 
 •position with the other commandments; might have been 
 perverted into an occasion of doubt as to its original 
 authority ; as it has been perverted, through repetition 
 in the Decalogue itself, into an opinion of its prescrip- 
 tion for the first time at Sinai. 
 
 A great king resolved to build a magnificent palace. 
 He furnished one of his architects with the design ; 
 and a model which Avas not only perfect as a pattern of 
 all things, but sufficiently capacious to contain all those 
 who were to be employed in carrying out the plan to 
 completion, with the most precise instructions for the 
 public and private government of the workmen em- 
 ployed. 
 
 One leading feature was to be carefully preserved 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 137 
 
 throughout the work ; viz., that this palace should 
 retain every essential characteristic and property of a 
 building which had preceded it, carefully marked in the 
 plans and model, but which had been destroyed ; and 
 that there should be such an exact transference of all 
 things from the model to this new structure, and from 
 the duties of the temporary to the permanent household, 
 that the one should be the very form and shadow, the 
 other, the very substance and perfected body. 
 
 One part, however, that which related to the code of 
 domestic economy, and ecclesiastical government, the 
 royal builder reserved to be specially carried out under 
 His own personal directions. These were delivered, 
 therefore, both verbally and in writing, by Himself, in 
 the presence of all His servants engaged in the work, 
 summoned together for that purpose, with the most 
 solemn and public assertion of His own rights, and 
 authority over the whole work, from beginning to end ; 
 and over those who were to be considered as one house- 
 hold, but in different conditions and habitations. This 
 he directed, as the very title-deed to the whole, to be 
 deposited in the inmost recesses of the model, close to 
 that repository where all the leading plans of the 
 original structure were placed, but separated and distinct 
 from all the rest. Before the palace was completed, an 
 enemy ransacked the model, and carried away some of 
 the regalia deposited 7iear this sacred code. On the 
 builders' restoration, however, the royal law remained 
 safe and was preserved until the palace was finished, 
 and the model taken down. (2 Chron. v. 10.) 
 
 On removal to the new palace the question arose 
 whether or not, with all things new, a new code had not 
 been established, esjyecially as more freedom had been 
 
138 THE MORALITY OF THE SABBATH, 
 
 introduced. This was strenuously resisted, because of 
 the King's constant adherence to His original plan, His 
 known aversion to all changes, and the special distinc- 
 tion paid to this household code, denominated the Royal 
 Lav) ; from obedience to which not one subject was 
 excused in one point ; besides the fact, that it was not a 
 part of the model, had been carefully distinguished from 
 it, and only deposited in it for the government of the 
 household for the time being, and with an evident inti- 
 mation of its transference to the household of the new 
 palace of the Great King. 
 
 Some, however, contended that, notwithstanding all 
 the marked care and distinction, this code was part of 
 the model alone ; intended only for its inmates ; super- 
 seded and replaced by new statutes, suitable to the 
 change of habitation by the King, and the greater 
 liberty of His subjects. But it happened that the very 
 proclamation which was to summon the household to 
 their change of residence, sent by the last messenger of 
 the King, had announced that there should not be any 
 essential change whatever in this household law : " The 
 Lord whom ye seek shall suddenly come to His temple." 
 " / a'lii the Lord; I change not : therefore ye sons of 
 Jacob are not consumed." (Mai. iii. 6.) 
 
 The builders had been most rebellious, and by tJie 
 royal law merited destruction with the model. Their 
 severe but mitigated punishment was held forth as a 
 lesson to the new household both of the " goodness and 
 severity" of the royal Builder. And the assurance was 
 reiterated that every transgressor of " one point of the 
 royal law" should " be held guilty of all." 
 
 The Old Testament cannot be discarded in any part, 
 as our opponents desire, in an interpretation of the New. 
 
AND THE PRESCRIPTION IN THE DECALOGUE, 139 
 
 Our Lord autl His apostles always referred to it in 
 confirmation of their statements. Jesus said of those 
 scriptures, "they testify of Me." And without this 
 evidence, how can we know the truth to which they 
 bear witness ? The ainrit even of their predictions is tJw 
 "testimony of Jesus." (Rev. xix. 10.) 
 
 These assertions as to moral law, the Decalogue and 
 Old Testament, are easily made, but not to be repelled 
 with the brevity which is to be desired. 
 
 It is equally bold and easy to say that "the former 
 word of prophecy has received its verification and fulfil- 
 ment in the advent and work of the Messiah." But 
 this is only true in a limited sense. It has been fulfilled 
 only so far as it related to them. The whole work of 
 Jesus is predicted in the Old Testament. " All things 
 are put under Him." "But now we see not yet all 
 things put under Him." (Ps, ii., &c. &c. ; Dan. ii., vii., 
 xi., xii. ; Rev. x. 7 ; Rom. viii. 20, 23 ; Heb. ii. 8, 9 ; 
 Luke xvi. 16.) Its more glorious portions remain 
 unfulfilled. He said upon the cross, " It is finished," 
 whilst He had not yet risen, nor ascended, nor sent 
 forth the Holy Ghost. 
 
 And He said, in like sense, " the law and the prophets 
 were until John." He thus indicated the dividing point 
 between Moses and Christ, in the predicted ministry and 
 message of the Baptist. St. Peter directs the attention 
 of Christians to prophecy, as " to a light shining in a 
 dark place ;" and, therefore, in this darkness, partially 
 unfilled, irradiating, but pot removing the darkness of 
 the future; and where fulfilling it, "more sure" than 
 the verification of Christ to the senses on the holy 
 mount. One great object still remained, to "make 
 known the power and coming of the Lord" in glory. 
 
140 THE MORALITY OF THE SABBATH, 
 
 It would be needless digression to enter into a con- 
 sideration of the nature and range of the conscience in 
 relation to moral duty. But the double sense of the 
 primitive term should be kept in view. " A man may 
 be conscious as it respects himself as to his own counsel, 
 and conscious also as to the designs of others, or their 
 counsel : privy to a secret." (M. Placete's Christian 
 Casuist, p. 12.) 
 
 Certain it is that the term is applied to the ynind, to 
 tJie whole soul ; to sanction of evil in a cessation of the 
 action and the habit of doing what is good, especially 
 in the case of heretics : and that conscience is expressed 
 in Hebrew by ilie heart. (Rom. ii. 15 ; 1 John iii. 20 ; 
 1 Cor. ii. 11 ; Heb. ix. 14 ; Tit. i. 15 ; iii. 11.) 
 
 This natural light or law, then, extends only to 
 natural things. It is an obscure knowledge of God, of 
 one God; of "themselves," or of human nature, in 
 relation to natural things ; that is, of the worship of 
 God, as all idolatry proves ; that " the stock is a doctrine 
 of vanities ;" of leading natural relations, and certain 
 consequent duties, the spring of social order and law ; 
 of natural affections ; the natural appetites and duties 
 discernible in the inevitable confusions and various evils 
 consequent on their violation, and the necessary duty of 
 moderation. But where natural truth touches the spiri- 
 tual vei'ities of faith, hope, and charity, and there must 
 be this salient point, " there is not in the world," says 
 Hooker, " a syllable muttered with certain truth concern- 
 ing any of these things more than hath been super- 
 naturally received from the mouth of the eternal God." 
 (Eccl. Pol., Vol. I. p. 175.) Thus if it be the natural 
 sufra'estion of the mind of man that God is to be wor- 
 shipped, yet revelation must declare hoio this is to be 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 141 
 
 (lone " in spirit and in truth." Nor is this line of 
 demarcation so readily discerned that we can assert, 
 it is at the point where the superstructure rises from 
 " the foundation." Thus the natural basis of marriage, 
 and of woman's inferiority and subjection to man, 
 everywhere known and acted upon, are the subjects of 
 fjiith and revelation. And the doubts and crudities of 
 the wisest heathens, aided even by light superior to that 
 of the natural mind, attest awfully under what obscurit}' 
 an unchangeable God holds man to moral responsibility ; 
 and leaves him without excuse, on personal grounds, at 
 the same time. Thus Aristotle, the very man who had 
 seen the works of Solomon, makes that "jesting and 
 foolish talking" a virtue, which the Lord Jesus instructed 
 His apostle to mark as a sin ! (Eph. v. 4.) 
 
 It appears, then, that man was left to his own mind, — 
 to his natural conception of moral duty, only as a judi- 
 cial punishment of sin. Every part of his duty was 
 originally revealed. He has always possessed an outward 
 guide in God's revelation, and an internal teacher in 
 God's Holy Spirit. This knowledge was transmitted, 
 orally and otherwise, but not without occasional and 
 supernatural reviviscency among the chosen depositaries 
 of truth perhaps even among others ; until, in the mass 
 of the human race, the dim conceptions of the law of 
 nature only remained ; deepened everywhere into the 
 dark gloom of the shadow of death ; and judicially over- 
 whelmed by sense and sin. 
 
 Noah was "the eighth preacher of righteousness," 
 (2 Peter ii. o) in the favoured line. But sin prevailed, 
 and destroyed the old world. In Noah's day, therefore, 
 God graciously began, in a series of providential arrange- 
 ments, through Shem the progenitor of Abraham, to 
 
142 THE MORALITY OF THE SABBATH, 
 
 provide means of an imperishable record of human duty 
 in the law. But, the very first step, in the passover 
 sacrifice and feast of unleavened bread and Pentecost, was 
 to lay the foundation of his rest, so that it should be 
 inevitably secured even to the last days of the church, 
 as we shall prove. And, then, before any introduction of 
 other legal shadows of the gosj)el, the next step was to 
 revive the old creation sabbath at Sin. Subsequent pro- 
 mulgation of it from the holy mount, on the original 
 basis, as the covenant sign and means of His people's 
 sanctification, could not, therefore, by dissolution, or 
 temporary suspension of any part of this covenant, affect 
 in any way His original appointment, significantly 
 perpetuated, on its ancient basis, at Sin, and Sinai 
 as well. 
 
 I can now proceed to the Mosaic prescription on the 
 holy mount. 
 
 " Remember the sabbath day, to keep it holy. Six 
 days shalt thou labour, and do all thy work. But the 
 seventh day is the sabbath of the Lord thy God : in it 
 thou shalt not do any work ; thou, nor thy son, nor 
 thy daughter, nor thy man servant, nor thy maid 
 servant, nor thy cattle, nor thy stranger that is within 
 thy gates. For in six days the Lord made heaven and 
 earth, the sea, and all that in them is, and rested the 
 seventh day ; wherefore the Lord blessed the sabbath 
 day, and hallowed it." (Exod. xx. 8, 9, 10, 11.) 
 
 A careful perusal of this commandment will shew that 
 tlm Iholy day prescribed is the seventh, on whatever pre- 
 cise day of the week this might fall. Nor, as observed 
 before, can it be known now which of the seven days this 
 was ; were it even known on what precise day of the 
 week it was observed at Sin. (Josh. x. 13.) 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 143 
 
 Two things arc pluinly comprised in this introduction 
 to the Decalogue : " I am the Lord thy God, which 
 brought thee out of the land of Egypt, out of the house 
 of bondage." 
 
 First, there is the Nature of God, into ivhich each 
 command must be resolved ; and second, there is His re- 
 lation to Israel, as their covenant God, and redeemer out 
 of the bondage of Egypt. 
 
 These two points relate to the primary foundation of 
 human duty, and to that special occasion when this was 
 made the basis upon which the prescriptions in the 
 Decalogue were laid. And these leading principles 
 entered originally into the moral duty of man towards 
 God, the creator of his moral and spiritual perfection 
 after His own image, and the preserver both of body 
 and soul. 
 
 And they still remain as the foundation of human 
 duty, which arises in the nature of God, and our cove- 
 nant relations to Him in Christ, the arm of the Lord ; 
 our Deliverer out of the bondage of sin into "the 
 glorious liberty of the children of God." (Rom. xii. I.) 
 And upon this same ground we find the solemn intro- 
 duction to the delivery of His will repeated. (Lev. 
 xviii. 1 — 4 ; xix. 2, &c.) 
 
 The principle, therefore, on which each commandment 
 rests is the nature of God, and His peculiar relation to 
 Israel His people : first, after the flesh ; second, after 
 the Spirit. Jesus, therefore, resolves the ivhole into the 
 nature and perfections of God. The communication of 
 this nature to the soul of man by the Holy Spirit 
 ensures a fulfilment of his duty to God and his neigh- 
 bour. The image and likeness of God in the soul of 
 Adam found its natural expression, doubtless, by the 
 
144 THE MORALITY OF THE SABBATH, 
 
 Spirit, "in righteousness and true holiness," until he 
 transgressed. 
 
 In His own essence God is ever the same ; and His 
 commandments, therefore, are unchangeable in their 
 essential nature and obligation. The fourth command- 
 ment involves the common principle, consequently, of 
 moral, divine, and perpetual obligation, independent of 
 that which may -vary with any variation of the peculiar 
 covenant, and its sign between God and Israel His 
 chosen, as the priesthood did in its relation to that 
 people. (N.B. Heb. viii. 9.) 
 
 The form of prescribing the Sabbath, therefore, is 
 conformable to His special covenant relation with Israel ; 
 viz., " the seventh day is the sabbath of the Lord thy God." 
 But the terms of the original appointment, recited 
 before this in the command, are of a general nature, and 
 correspondent in the law of nature to the liberty of 
 sahhatizing under the gospel. Repetition, in the fourth 
 commandment, of the prefix to the Decalogue is dis- 
 tinctive ; as the sabbath was the covenant sign, and 
 indicated the grand end and result of the covenant 
 itself, viz., an everlasting rest in and with the Lord. 
 
 The narrative in Genesis is at variance with a recent 
 appointment at Sinai, not being in present time. The 
 general reason which is formally assigned in the Deca- 
 logue for prescription of this ordinance is neither ex- 
 pressed in present time, nor is the covenant relation to 
 Israel named in it : " wherefore the Lord blessed,''' — not 
 blesses, — " the sabbath day,'' — not the seventh day — " and 
 hallowed it ;" i. e., the sabbath, at the beginning. (Exo. 
 xvi.) 
 
 Dr. Owen observes, " Any other day would have been 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 145 
 
 a sanctification of the same portion of time ; but it 
 would not have carried with it the reason of the original 
 appointment, which was not merely that it should be 
 such a rest as God's, but a rest with God, and because 
 of God's. And, it may be added, it was also such a 
 rest of the federal Head in and with God as imposed an 
 immutable obligation on all His seed : the Creator and 
 His law remaining precisely the same. 
 
 The commandment is in the future; and implies 
 not a single day's observance merely, but the sancti- 
 fication of each recurring seventh day in all future 
 time. 
 
 In hallowing the seventh day as the sabbath, two things 
 are necessarily involved ; viz., the portion of time to be 
 dedicated to this holy rest out of seven such portions ; 
 and that particular portion of the seven which Israel 
 should maintain. For if they had observed the sixth, or 
 any other than the seventh day, the commandment would 
 have been violated ; whilst the prescribed portion of 
 time w^as maintained. What, if any change occurred, 
 as through the miracle in Joshua's day, still this was 
 under the directing providence and will of the Author 
 of this institution. There is all the difference between 
 sanctification of a seventh part of time because of God's 
 rest in it, and because it was the seventh clay ; which is 
 the mere accident, not the reason and principle of the 
 prescription. The commandment prescribes both the 
 original portion separated, and the seventh day as that 
 portion for holy rest. It enacts both the principle of 
 the duty, and the order of time wherein it is to fulfilled 
 by God's chosen people. The great point urged is, that 
 each individual in the congregation, or visible church — 
 
 L 
 
146 THE MORALITY OF THE SABBATH, 
 
 those whom God audibly addressed as a body — should 
 remember to sanctify not the seventh day, but tlw sab- 
 bath ; and with this the prescription both begins and 
 terminates. 
 
 It has been shown before that the fourth command- 
 ment comprises that which is both moral and positive 
 in its ordination. "The Modern Sabbath Examined" 
 denominates this, indeed, "a contradiction in terms." 
 (Vide Introd., p. 3.) However, Hooker says, "there 
 are positive laws in all the four descriptions of law." 
 (Eccl. Pol., Vol. I., p. 185.) It enforces a duty of per- 
 petual obligation upon man, by a reason which was 
 imperative, " for the time being," only on the Jew. It 
 must be shown, however, that the duty of worship, and 
 the time to be devoted to this worship, are separable from 
 each other in a prescription which applies to the church 
 as a body. A duty definite in its nature, but indefinite 
 as to the time, must necessarily lead to a contradictory 
 practice, and the certain and destructive results of 
 division. 
 
 It is easy to denominate it " an extraordinary dogma 
 — to assert that one portion of time is more holy than 
 another." " That it is a gross fallacy to represent the law, 
 ' Thou shalt not steal,' and an injunction to sanctify a 
 determinate portion of time, as laws alike immutable in 
 their obligation. The former is a moral duty, being 
 founded in the nature of things, and its obligation is 
 reco""nized by the human conscience, independent of any 
 specific enactment." (Mod. Sabb. Exam.) 
 
 These are assertions, and might be fairly met with a 
 simple denial. But the doctrine of the Sabbath is incor- 
 rectly stated. This is truly and in effect, " Thou shalt 
 worship the Lord thy God, by devoting to this work a 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 147 
 
 seventh portion of tliy whole life." It includes the 
 worship of God as He is, in our relation to Him as 
 our covenant God, and in the devotion to His worship 
 of the determinate time assigned to it by His will. 
 And thus " the day and night" entered into His natural 
 covenant, which prescribed a devotion of six days to 
 work, and one to worship and rest. 
 
 It is the presence of God's truth and will, of God 
 Himself in fact, through the manifestation of His 
 nature and sovereignty in the command, as real as when 
 He delivered His commandments in the holy mount, 
 and implicated by their audible promulgation there, that 
 impart to them a moral nature. His special severance 
 of places or persons to His own service and glory con- 
 stitutes them in a certain sense holy; i.e., in their 
 separation to exclusive and holy uses, and in a spiritual, 
 rational devotion of man to the services required. When 
 He denominates the Sabbath " My holy day," then, there 
 is equal morality involved in its observance, and in a 
 regard to the command which assigns the right of pro- 
 perty to each human being in prohibiting its unautho- 
 rized appropriation by another. The morality attaches 
 not to the property, strictly speaking, but to God's pre- 
 sence in the law which represents His will, and to man's 
 duty to obey. And so it is not, in strict sense, "the 
 day " as " a part of time," but of a prescribed portion 
 of the life of man in which a duty to God is to be 
 performed. 
 
 There are two things involved in each commandment, 
 viz., the princip)le and the mode in which it is to be 
 carried out in practice. Thus it is in the command- 
 ments in question. The prescription, " Thou shalt not 
 steal," evidently implies a corporeal act, as the mode of 
 
148 THE MORALITY OF THE SABBATH, 
 
 violating the command ; or, spiritually, tlio desire of 
 appropriating what is another's to our use. 
 
 And so, " Thou shalt worship the Lord thy God," is 
 the Tnoral duty ; " Thou shalt sanctify the seventh day 
 to this worship," is the form and mode, or, the positive 
 part of the prescription. And, would not disobedience 
 to either of these be an equally sinful act against God as 
 transgression of any other command in the Decalogue ? 
 
 We do not attach a literal holiness to time or to place, 
 or inanimate things, except in relation to that separation 
 which is its invariable adjunct ; and to that obedience to 
 the prescription of God, which ordains the separation. 
 " The place whereon thou standest is holy ground ;" 
 " the most holy place," as applied to the temple within 
 the veil : " every devoted thing is most holy to the Lord :" 
 (Lev. xxvii. 28,) are open with as much reason as the 
 Sabbath, sanctified each seventh day, to such observations. 
 The ground, and building, and vessels of the temple, what 
 were these but inanimate matter in themselves? The 
 ptresence of God ; the command and will of God, rela- 
 tively to their estimation and employment by man ; 
 these are the things in which we must look for the 
 moral principles involved. " Thy Name is in this 
 house," said Jehoshaphat, in his beautiful prayer to the 
 God of Israel for help ! That house, the type and 
 shadow of His body, of whom Moses said, " My Name 
 is in Him." (Exod. xxiii. 21.) Nor does any body 
 mean any other thing. The "dogmatism, — the gross 
 fallacy," if there be any, is not ours. Holiness is a 
 living principle and habit formed by God's Spirit in 
 man ; flowing out of the nature, and leading into the 
 living image, of the Lord ; in the actings of the soul, 
 and the whole walk and conversation of the believer. 
 
AND THE PRESCRIPTION IN THE DECALOGUE. 149 
 
 We may speak, witli all propriety surely, of the holi- 
 ness of a man's life, or time appointed of God, or, 
 specially, of a certain portion of his life, from its exclu- 
 sive occupation in holy employments ; or of the recur- 
 ring seventh day, through all his days, sanctified as tlie 
 sabbath by the presence of God ; by his hearing him 
 in His word ; by speaking to Him, in making known 
 his wants, with supplication and prayer, and by holy 
 fellowship through the Spirit. It is not, then, our 
 absurdity to ascribe literal holiness to a mere abstraction 
 — to part of an efflux of duration. 
 
CHAPTEK VI. 
 
 TWO OF THE OLD TESTAMENT PREDICTIONS OF A DAY 
 OF HOLY REST UNDER THE GOSPEL DISPEN- 
 SATION EXAMINED. 
 
 I AM not aware that these have been scrutinized with 
 the care which they deserve. It has been, indeed, with 
 some surprise that I have seen how veiy slight a notice 
 has been deemed satisfactory as to those arguments on 
 which the moral and divine obligation of the Lord's day 
 is reposed. This is specially the case as to those which 
 have been selected from the New Testament ; and parti- 
 cularly the very elaborate and conclusive arguments of 
 Owen on the Hebrews. (Vol. II., sec. 4.) Bold and 
 unsupported assertions in upholding opposite views are 
 not less remarkable than painful, and show the power 
 of prejudice on even the strongest minds, generally 
 candid and open. 
 
 The two passages to which I would direct attention 
 are taken one from the Psalms, and the other from the 
 last chapter of Isaiah. 
 
TWO OF THE OLD TESTAMENT PREDICTIONS, ETC. 151 
 
 Other proofs from tlie Psalms and Prophets may be 
 seen in Bishop Wilson's Seven Sermons (Serra, iii. and 
 iv.) ; who notices also, but briefly, the places to which I 
 would direct attention. No candid reader, surely, could 
 mistake the passage in the 56tli chapter of Isaiah. 
 "The sons of the stranger," and the "others besides 
 Israel" (4 — 8), that were to be gathered, evidently 
 point to the Gentiles, and among these a sabbath was to 
 be observed. 
 
 " This is the Lord's doing"" (marg. " from the Lord") : 
 " it is marvdlotcs in owr eyes. This is tJie day tlie Lord 
 hath made : we will rejoice, and he glad in it.'" (Ps. 
 cxviii. 22—24.) 
 
 It is impossible to assent to Burnside's assertion, that 
 it is uncertain ivhat day is referred to in that Psalm. 
 (Chap. vii. p. 190.) It is very plainly tJie resur- 
 rection, and not the ascension day of Christ, which is 
 intended. 
 
 Much less is it to be conceded that it is a day relating 
 personally to the Psalmist alone. In this sense the 
 relation is so general and temporary, if there be any, 
 that no special work or day can be now ascertained with 
 any certainty of correspondence. 
 
 Nor would this be a very intelligible or likely way 
 for any individual to relate his own private experience. 
 It is unlikely, indeed, in that case that knowledge of the 
 work and of the day would have been obliterated alto- 
 gether. Application of this kind must only be to such 
 a general and temporary purpose as almost any passage 
 in the Book might be accommodated then, or indeed 
 now, in a believer's humiliation or exaltation in provi- 
 dence or grace, in common with the Messiah. 
 
 The Ascetision is the special subject of the 24th Psalm ; 
 
152 TWO OF THE OLD TESTAMENT 
 
 in which the warfare and triumph of the Messiah are 
 not named, as here, in any special connection with the 
 day itself, but with the majesty and glory of the con- 
 queror ; the assurance of His people in this triumphant 
 ascension, and His glorious session at the right hand of 
 God : " His God and their God, His Father and their 
 Father." " Where He is. there also will His servants 
 be." (John xii. 26 ; Ps. xxiv.) 
 
 Let the context be examined with care. " I called 
 on the Lord in distress : the Lord answered me, and set 
 me in a large place." (Verses 5, 6.) 
 
 Can any hesitation exist as to an application of this? 
 The Evangelist supplies the very words in which this 
 call of distress found an utterance. It is the closing 
 scene on calvary : His victory over the power of the 
 grave, the exaltation of His name, and extension of His 
 cliurch in " a large place," i. e., among the Gentiles. 
 (Matt, xxvii. 46 ; Mark xv. 34 ; Luke xxiii. 46 ; John 
 xix. 30.) These topics are briefly followed out in lan- 
 guage which, from its application elsewhere, verifies this 
 interpretation, " All nations compassed me about," &c. 
 (Ps. cxviii. 11 — 13.) "Of a truth," said the apostles, 
 "against Thy holy child Jesus, whom Thou hast 
 annointed, both Herod and Pontius Pilate, with the 
 Gentiles, and the people of Israel, were gathered toge- 
 ther." (Ps. ii. 1, 2 ; Acts iv. 24—28.) And is it not 
 plain that the sacrifice of Christ to their malice was the 
 purpose for which " they thrust sore 1 " 
 
 " The voice of rejoicing and salvation" (Ps. cxviii. 15), 
 however, was mingled with the savage cry, "Away with 
 Him;" whilst these sinners were doing, "whatever 
 God's hand and counsel determined before to be done." 
 (Acts iv. 28.) 
 
PREDICTIONS, ETC., EXAMINED. 1;">3 
 
 His faith and assurance, therefore, triumphed in the 
 very depths of the distress from whence He cried, " I 
 shall not die, but live, and declare the works of the 
 Lord." (Ps. cxviii. 5, 17.) And He did live, and 
 " declare the works of the Lord " in His new creation ; 
 finished in this day of the Lord, " by His resurrection 
 from the dead," and in this work and day " we rejoice, 
 and are glad." (Rom. i. 4.) 
 
 The inspired writer proceeds to declare, further, the 
 entrance of this Conqueror into the city of righteousness, 
 " the heavenly Jerusalem," as the forerunner of His 
 people, in language that accords with the magnificent 
 prediction of His jubilant ascension, in the 24th Psalm. 
 (Heb. xii. 22, 23 ; Is. xxv. 6—12 ; xxvi. 1, 2.) And 
 all the righteous, in the meanwhile, " risen together with 
 Him" out of the grave of original sin and corruption, 
 celebrate in "rejoicing and gladness," the natal day of 
 their Head, on His entrance into rest, and His comple- 
 tion of this " marvellous work of the Lord." This is 
 the ground of praise — God's answer to the cry of dis- 
 tress — perfecting the work of redemption — and securing 
 refuge in " a strong city, where God hath appointed 
 salvation for walls and bulwarks." 
 
 This event was the last stroke of the Builder to the 
 " tried stone and precious corner-stone, laid in Zion ; 
 and which the Jews rejected." (Is. xxviii. 16; Ps. 
 cxviii. 2,'2, 24.) 
 
 And from this day the full tide of "prosperity" 
 began to " flow from under the threshold," and " bless- 
 ing out of the house of the Lord," as a healing stream 
 of life "among all nations." (Verses 25, 26; Ezek. 
 xlvii. 1—5.) 
 
 The Psalmist mentions two characteristics of this 
 
154 TWO OF THE OLD TESTAMENT 
 
 work ; and these confirm the relation of the prediction 
 to Jesus, and His day of rest. 
 
 First, the completion of the Lord's work ; and in 
 this a display of marvellous operation, both attesting it 
 to be His, and "marvellous" as the doing even of 
 Jehovah. 
 
 Second, a peculiar connection of this day, as the day 
 made hy the Lord, with a season of holy rejoicing and 
 gladness in it by the church. There cannot be any 
 doubt that the resurrection of Jesus was the completion 
 of what the Psalmist calls " the works of the Lord" (Ps. 
 cxviii. 17 ; Heb. iii. 1 — 6), and St. Paul "the house of 
 Jesus Christ." St. Peter refers the completion of the 
 new creation to the resurrection of Christ ; and this as 
 foretold in this very Psalm. (Acts iv. 10, 11.) And 
 the apostle Paul, quoting another Psalm, attaches the 
 proof of Christ's Sonship, and therefore of His presi- 
 dency " over His own house," to the same event. (Ps. 
 ii. 7 ; Acts xiii. 32—35 j Heb. iii. 6.) The prophet 
 Isaiah unites, in the same way, its beginning when the 
 foundation was laid with its completion when the stone 
 was deposited which " became the Head of the corner" 
 by the resurrection of Christ. The language in which 
 He describes Messiah's triumph over all opposition is 
 most striking : " Your covenant with death shall be 
 disannulled, and your agreement with hell shall not 
 stand." (Is. xxviii. 16 — 21.) And why? Because, 
 says the Psalmist in one place, " Thou shalt not leave 
 my soul in hell," &c. And in another, " I shall not die, 
 but live, and declare," &c. Let the 16th verse in the 
 jjrophet be read connectedly with the gosi^el narratives 
 of the demoniacal exultation of the Jews when they 
 believed their triumph assured in the death of Jesus ! 
 
PREDICTIONS, ETC., EXAMINED. 155 
 
 To this event they looked, as the advocates of a bad 
 cause have ever done, to violence, when overpowered by 
 truth and reason, for the suppression of His religion. 
 Whilst reading those simple and affecting narratives, it 
 seems as if the prophet had actually witnessed all, and 
 heard all, in vision with open eyes and ears ! The 
 furious looks and gestures of exulting wickedness ! 
 The taunting mockery of " The King of glory ! " The 
 malicious fiends of darkness gathered around the cross, 
 as eagles at their prey ! The ministering host of heaven 
 withdrawn, to leave the Sufferer alone with the sin of 
 the world upon His head ! Nay, the very cry of Jesus, 
 "Father, into Thy hands I commend My spirit !" And 
 then looking upon the pale and mangled body of the 
 Man of sorrows suspended on the accursed tree, he ex- 
 claims to them in this their hour of imaginary triumph, 
 " Your covenant vnth death sludl he disannulled, and 
 your agreement with hell sludl not stand ! " 
 
 The Saviour Himself pointed to this psalm as pre- 
 dicting His rejection by the Jews, terminating in the 
 death of the Householder's Son; and consummated in 
 His resurrection when the Stone was deposited in its 
 prepared place, and the temple destroyed by them re- 
 built "by the Spirit of holiness" "in three days." 
 (Matt. xxi. 42, 43; John ii. 19.) 
 
 In this event God proclaimed the remission of sin to 
 all that believe, by removal of its imputed penalty from 
 their Head, and the perfection of the house of the Lord. 
 He is, therefore, " declared" {margin, " determined") 
 "to be the Son of God, according to the Spirit of holi- 
 ness, by the resurrection from the dead." (Rom. i. 4 ; 
 Ps. ii. 7 ; Acts xiii. 33.) The proposition implies 
 a strict conformity to the holiness of God, in this 
 
156 TWO OP THE OLD TESTAMENT 
 
 deliverance of His Son from the power of the 
 grave. 
 
 By this, His victory over sin was assured to man as 
 complete. Nor was it complete vmtil this glorious 
 triumph was achieved ; for death is the penalty of sin. 
 " If Christ be not raised," says St. Paul, " ye are yet in 
 your sins." (1 Cor. xv. 17.) This finished work, then, 
 constituted the Stone, rejected by the Jewish " builders," 
 " the Head of the corner, " 
 
 It may be said, indeed, that the eminence of the day 
 of resurrection is not denied, but that this alone does 
 not constitute it a day of holy rest. However, the com- 
 pleted work of Christ, and His instant entrance into His 
 rest, impart to it the peculiar features characteristic of 
 the Sabbath at its original and evangelical institution. 
 And was not this prefigured by '^the feast of new 
 moons" being prescribed on the first day of the appear- 
 ance of the new moon % Added to this are the remark- 
 able facts asserted by the Psalmist, that " this is the day 
 which tlie Lord hath made ; and in which His people 
 rejoice, and are glad." It is not a result restricted to 
 the Psalmist, commemorative alone of some great, per- 
 sonal deliverance ; but a subject of common and spiritual 
 rejoicing and gladness to him, and to all the people of God. 
 The change from the first person singular to the plural, 
 like St. Paul's expression of " we," indicates an interest 
 in it of the whole church. Besides, " the day which the 
 Lord hath made,'' as He made "the sabbath for the 
 man," the predicted day, and "the Lord's day" of St. 
 John, are too remarkable in identity of expression, and 
 peculiarity of application, either to pass unnoticed, or to 
 be confounded with a day in ordinary phraseology made 
 by Cod for the common uses of life. 
 
PREDICTIONS, ETC., EXAMINED. 1,57 
 
 From the fifth to the fourteentli verse the Psalmist 
 speaks in the person of the Messiah as approaching to 
 the ])ainful termination of His mission. In the next 
 two verses glory is ascribed to Him as " the right hand 
 of the Lord," and to His valiant deeds. In the seventeenth 
 the prophet foretels the testimony to be borne by Him 
 "that liveth, and was dead" to the completion of "the 
 works of the Lord." His deliverance from death is 
 celebrated in the eighteenth. In the nineteenth the 
 gates of the new temple are commanded to be thrown 
 open. His own entrance with the congregation of the 
 righteous is authoritatively proclaimed. The head stone 
 of the corner is then declared to be laid, and He and 
 all the " lively stones " of the spiritual building together 
 celebrate the rest day of the second man, saying, " this 
 is the day which the Lord hath made, we will rejoice 
 and be glad in it ; " or, " this is tlie LorcVs clayT 
 
 Peculiar circumstances invested the day of resur- 
 rection with a pre-eminent glory, and identified it with 
 the " mcirvellous doing of the Lord " foretold in the 
 Psalm. 
 
 LTpon the event of this day the whole truth of God 
 and the salvation of man were suspended. Jesus both 
 raised the dead and empowered His apostles to do the 
 same. But this event accredited His own mission, and 
 the testimony of His apostles to the completion of the 
 work of redeeming love, and the certain admission of 
 all His people to the presence of God and to a participa- 
 tion of His glory (Acts i. 22 ; ii. 24, &c.) It was, 
 therefore, the subject of special predictions, and shadowed 
 forth in legal types. The most wonderful fact, however, 
 is that the resurrection was His own act. He raised 
 Himsdf from the dead ; He foretold it : He specified 
 
158 TWO OF THE OLD TESTAMENT 
 
 the precise time when it should be done. Such a thing 
 was never heard before or since, nor ever will be heard 
 again; and all that was predicted of it and depended 
 upon it was ratified by the seal of the God of all truth. 
 (Matt, xxvii. 63 ; John ii. 19.) 
 
 It is to be observed also that after the terms in which 
 this work is magnified, tlie day of its completion is 
 exalted both in itself, as appointed and foretold of God, 
 and in this sacred employment of it in the church 
 by His ordination. The night of Israel's deliverance 
 from bondage was " a night to be much observed unto 
 the Lord." (Exod. xii. 42.) But there is not any day 
 thus marked in the ascension of our Lord, nor in any 
 ev&nt which does not stand connected with the Sabbath. 
 We find it paralleled at the creation ; at Sin, on the 
 occasion of God's feeding His people with the bread 
 of heaven in double measure ; at the gift of '' the 
 bread of God which cometh down from heaven, and 
 giveth life unto the world " (John vi. 33.) ; here, in 
 a prediction of the real deliverance of the captives 
 of sin ; at Sinai, when His house or church, as a 
 type of the new and spiritual creation, received its 
 peculiarity of administration under the old creation law 
 and Sabbath of God. 
 
 This day, then, was evidently " made for the man, 
 the second man" Christ Jesus, and for the rejoicing and 
 gladness of His church ; analogous to that which God 
 denominated "a delight, the holy of the Lord, and 
 honourable" in the estimation, observance, and experience 
 of His people. " We rejoice and are glad," not for 
 it alone, but "^?^" it. Nor is it a day simply, but 
 " the day " which the Lord hath made, and for that 
 object to which it was to be appropriated by the church. 
 
PREDICTIONS, ETC., EXAMINED. 159 
 
 In this, as of old, they were to " honour Him, not doing 
 their own ways, not finding their own pleasure, nor 
 speaking their own words." (Gen. ii. 2, 3 ; viii. 21. 
 nianjin ; Numb. x. 35, 36; Ps. cxxxii. 8,9; cxviii. 
 22 ; Owen on Heb. Vol iv. 290; Is. Iviii. 13.) And 
 in this description of Sabbatical duties can it be con- 
 tended for a moment that moral principles are not 
 involved 1 And as God had appointed to Israel a 
 day of holy rest ; as this newly created day of rejoicing 
 and (7^a(^/iess decreed on the completion of the marvellous 
 work of Jehovah depositing the stone rejected by rebel- 
 lious and murderous builders in its place, and election 
 of a nation bringing forth the fruits of righteousness ; 
 so, this prediction is tantamount to a transference of the 
 old day of spiritual delight in its establishment on 
 the corner stone of the liberty of man. (Job xxxviii. 7.) 
 It would not be any sufficient answer to say that 
 day has often in the Scriptures a more extended mean- 
 ing : " in His day shall the righteous flourish ; " " your 
 father Abraham rejoiced to see my day." In Mant's 
 note on Easter-day, it is said, " The Fathers unani- 
 mously expound that passage of this day (the birth-day 
 of our Saviour in His state of glory and exaltation), 
 and therefore with them, as with us, the Psalm was 
 always part of the office of the day." (Prayer Book.) 
 The more limited sense as applicable to the very day 
 of rest in question, or as inclusive of it, may be taken 
 in the passages just cited. And this is especially true in 
 respect of Abraham, when receiving Isaac again as from 
 the dead, " on the third day," and saying, " in the 
 mount of the Lord it shall be seen." The first passage, 
 too, may l)e well applied to the gospel rest, blessed 
 of God in the birth, spiritual growth, and prosperity 
 
160 TWO OF THE OLD TESTAMENT 
 
 of His people. But this is one day characterized by 
 what may he called the inseparable sabbatical facts of 
 a completed work and instantaneous rest. It is identi- 
 fied with the gospel Sabbath, and no other day. It 
 is also a day recurring in all future time, for it embraces 
 the whole church of Christ. 
 
 The other passage proposed for consideration is even 
 more decisive than that from the Psalm. (Is. Ixvi. 23.) 
 The authorized version reads thus : — "And it shall come 
 to pass from one new moon to another, and from one 
 Sabbath to another shall all flesh come to worship before 
 me, saith the Lord." In the bibles called Taverner's, 
 and in Bishop Cranmer's,* the passage is rendered as 
 follows : — " There shall be a new moon for the other, 
 and all flesh shall come to worship before me, sayeth 
 the Lord." " There shall be a new moon for ye other, 
 and a new Sabbath for ye other, and all flesh shall 
 come to worshyppe before me, sayeth the Lord." 
 
 These versions were sent to the "Record" newspaper 
 some years ago (I have not the date), under the sig- 
 nature " John Calvin" 
 
 Literal reading of the Hebrew : — " And it shall come 
 to pass, or, it shall be, the measure of a new moon 
 from its new moo7i, and the measure of a Sabbath 
 from its Sabbath, all flesh shall come to worsJiip before 
 me, saith Jehovah," 
 
 The passage, as last rendered, appears to intimate that 
 the general rule, proportion, or analogy, between church 
 and church, and between sabbath and sabbath, shall be 
 sustained among all nations in their worship of the 
 Lord. And this implies, as to the day of rest, a common 
 
 * A.D. 1549. 
 
PREDICTIONS, ETC., EXAMINED. IGl 
 
 portion of time sacred to worship ; and a common 
 analogy of faith, and observance in the ^Mosaic and 
 Gentile churches. It is evident, on the very face of 
 the passage in our authorized version, that it relates to 
 the worship of God ; to a divinely instituted day of 
 holy rest among the Gentiles. These are palpable and 
 leading features, and in my opinion, beyond all reason- 
 able contradiction. However, let the whole bearing of 
 the context in the chapter be carefully examined. 
 
 The preceding context in the last chapter relates to the 
 gospel church in its final condition upon earth. (Ixv. 25.) 
 In the first verse of this chapter the prophet asks a 
 remarkable question. " Thus saith the Lord, the heaven 
 is my throne, and the earth is my footstool : where is 
 the house that ye build unto me ? and where is the ^>'/«ce 
 of my rest ? " This foretels, evidently, a change in the 
 Mosaic system, in wdiich the house or church, the special 
 presence and Sabbath of God, were confined to one place 
 and people. The question implies an approaching time 
 when these peculiarities in God's worship were to cease 1 
 And when the canopy of the whole heaven alone should 
 comprehend the boundaries of His church. This is the 
 leading subject of the chapter. 
 
 Its next prominent feature is a double address of the 
 prophet, directed to two classes of persons throughout, 
 viz, the true church and habitation of God throuo-h the 
 Spirit ; specially to the professing Israel of the Lord, 
 their unbelieving, infidel, and sanctimonious brethren, 
 who despised the hope of Israel, and hated those by 
 whom it was entertained, saying, " Let the Lord be glo- 
 rified." (2, 3, 4, 5, 17,18. Ezek. xxxiv. 19—31.) 
 He deals appropriately with both throughout the 
 chapter. 
 
 M 
 
162 TWO OF THE OLD TESTAMENT 
 
 To tlie one, the most glorious promises are given ; 
 extending, as usual in the prophecies of the Old Testa- 
 ment, to " the day approaching " when Israel's greatest 
 deliverance would be wrought. The call of the Gentiles 
 is foretold. (Verses 12, 18, 19.) 
 
 The ordination of new church institutions, and appoint- 
 ment of a new Sabbath among all flesh for the worship 
 of God, is promised, (21 — 23.) The instrumentality 
 of the Gentiles in Israel's conversion and return to their 
 own land is predicted, and their participation in the 
 joy and enlargement of God's ancient people. (8, 13, 
 20, Eev. xii.) 
 
 God's heaviest judgments are denounced on the other 
 class. Judicial blindness for their hypocritical formality, 
 and obstinate presumption. (3, 4, 17, 18.) Their 
 supercession as God's peculiar people. The destruction 
 of their city, temple, and church institutions. And their 
 ultimate dispersion among all nations, as an imperish- 
 able monument of " the goodness, and severity of God." 
 (G, 15, 16—18, 22.) 
 
 Whilst the prophet predicts an establishment of new 
 church institutions, and of a new Sabbath among the 
 Gentiles, he marks this transition in administrative forms, 
 and transference of the Sabbath ; as securing in all 
 things the primitive rule, or measure, in them both. 
 (21,22.) 
 
 It will hardly be disputed that the moon is emblematical 
 of the church, as reflective of the light of " the Sun of righ- 
 teousness," And a most significant emblem it is ; the 
 moon, being, like the church, a light to the world in its 
 season of darkness. And hence originated the Mosaic 
 feasts of new moon ; which figure the prophet here 
 adopts. And it appears to be in natural connection with 
 
PREDICTIONS, ETC., EXAMINED. 103 
 
 the foregoing verse, that she should be tlms described. 
 (Cant. vi. 10 ; Gen. xxxvii. 9, 10.) The whole frame- 
 work of the new church is represented as a new creation 
 of God, The superiority of this regenerated church- 
 state over that of Moses is most magnificently described 
 in Revelations. She is exhibited there as arrayed with 
 "the Sun of righteousness" like a robe; pre-eminent 
 above all the splendours of the Mosaic, or natural 
 firmament in glory. Her light is not the borrowed 
 lustre merely of the moon, but she is clothed with the 
 bright luminary of day itself, which fills all the lesser 
 fires of heaven with light and glory. The prediction of 
 the prophet Isaiah is accomplished by this glorious 
 transformation into a new state ; "moreover the light 
 of the moon shall be as the light of the sun, and the 
 light of the sun shall be sevenfold, as the light of seven 
 days." (Isa. xxx. 26.) " Clothed with the sun," says 
 the evangelical prophet, " having the moon under her 
 feet, and upon her head a crown of twelve stars." (Rev. 
 xii. 1.) 
 
 Now, as the change in this heavenly luminary is 
 reckoned from its first appearance as new, so was the 
 ^losaic church n&uo relatively to the Patriarchal, or 
 natural church ; and the gospel church nen^ relatively to 
 that of Moses. And the transition from one church to 
 another is marked by this allusion to their first insti- 
 tution ; of the one under Moses, of the other under 
 Jesus Christ. These churches are both nev:) as to dis- 
 pensation, and old^ or the same, in essential unity of the 
 truth, as the moon at the change is another, and yet 
 the same. 
 
 This, again, confirms the view taken of the resurrec- 
 tion as the actual rising of the gospel church, in a 
 
164 TWO OF THE OLD TESTAMENT, ETC. 
 
 manifestation of tlie "mystery hidden from ages and 
 generations." 
 
 The more these points are considered^ the more 
 apparent, I think, it will be, that the conclusion is very 
 different both in fairness and strength to that so confi- 
 dently reposed on the 'niere mention of the word 
 Sabbath, relatively to a period when the Mosaic system 
 had not been actually removed. 
 
 Nor is this to be refuted by confident assertion that 
 " the first day Christians must look solely to the New 
 Testament for its obligation." To this both Burnside 
 and " The Modern Sabbath Examined " would restrict 
 our proofs. But the converse of the proposition is true 
 that " they without us would not be perfect." 
 
 Their doctrine of the Sabbath would be imperfect 
 without ours ; as part of a system of shadows, and 
 which without the body would be shadows indeed. The 
 same truth holds of the Mosaic and Patriarchal Churches, 
 which are one with us. This conjoins the worship 
 under the three fonus of administration, as one in 
 principle ; maintaining in the whole church one charac- 
 ter, in all its diverse modes of fulfilment, of immutability 
 in the truth and worship of God. 
 
 The two Testaments are not like an algebraic equation. 
 where one side may be made equal to nothing ; but 
 like the two tables of the law, where one cannot be 
 observed without the other ; and both united constitute 
 the whole substance of the truth of God. Or, as an old 
 writer observes, " they are like the Patriarch's ladder ; 
 its foot may be on earth, but it rises gradually through 
 the several stages of the elementary and celestial worlds, 
 through the moral and ecclesiastical states, till its head 
 be triumphantly lost in heaven." 
 
CHAPTER YII. 
 
 THE EVIDENCE PRESENTED IN THE NEW TESTAMENT 
 
 OF THE DUTY OF KEEPING THE LOED's DAY 
 
 AS A HOLY REST. 
 
 If a day of holy rest were part of the law of nature, 
 which appears beyond all reasonable dispute ; and if 
 the Psalmist ascribed an eminence, headship, and joyful 
 sanctity to the day of Christ's resurrection, by God's 
 special ordination to the church ; and if the prophet 
 declared His decree of a new sctbhath, in the new church 
 state of " the glory which excelleth," among the 
 Gentiles : — then we might naturally expect the state- 
 ments of the New Testament to be rather inferential, 
 than formally prescriptive, of a day of holy rest. In 
 the same way we find that even fundamental doctrines, 
 and others little or not at all questioned, are not always 
 promulgated with the formality of the Decalogue. Such 
 are the doctrines of the Holy Trinity — the co- eternity 
 of the Son of God with the Father — the procession of 
 the Holy Ghost from the Father and from the Son — 
 
166 THE EVTDEXCE IN THE NEW TESTAMENT 
 
 and the baptism of infants, &c. These are admitted, 
 generally, without dispute. 
 
 The talented author of "The Modern Sabbath Ex- 
 amined," indeed, can " see no more correspondence 
 between our two Sacraments, as they ai'e called, (the 
 italics are mine,) and the rites of Circumcision and the 
 Passover, than in the prescription of time, separated on 
 moral and religious grounds, to church worship, in the 
 different forms of church administration." 
 
 If an error as to the day of rest may be presumed 
 because of a fallacious opinion commonly entertained of 
 the sacraments, then, if we be right as to these, this 
 author must be wrong, on his own principle, as to the 
 other. But such a conclusion is inconsequential alto- 
 gether. Does it follow, because a man is wrong in 
 one respect, that he is in error also on another, and 
 independent doctrine 1 
 
 St. Paul says, that " Christ was a minister of circum- 
 cision to confirm the truth of the promises made to 
 the fathers ;" i.e., to identify the church of Moses as 
 essentially one with the gospel church, through their 
 ordinances of initiation. Or, to prove the promises to 
 have been divine by a divine ordinance, ministered by 
 Him who made both Jews and Gentiles one. And that 
 He is, in the same sense, a minister of baptism to con- 
 firm to the seed of Abraham the promises made to the 
 Gentiles, in him through whom all the families of the 
 earth were to be blessed, seems also to follow. For, 
 "they were all baptized unto Moses in the cloud and 
 in the sea;" or, to him who was the type of Christ. 
 And, "we are all circumcised in Christ with the cir- 
 cumcision made without hands." These ordinances of 
 initiation are, therefore, the two links which reciprocally 
 
OF THE LORDS DAY AS A DAY OF REST. 1G7 
 
 unite " the fathers," both with Jew and Gentile, in the 
 common truth. " The promises " made to the one, 
 rested in by faith, " confirm " the truth of God to the 
 other, as the one foundation on which both are built, 
 as one house ; Jesus Christ Himself being the chief 
 corner-stone. " The thing signified," therefore, is com- 
 mon to the whole body; i.e., the regeneration of every 
 child of the second man by His "quickening Spirit," 
 (1 Cor. XV.,) separating him from the old Adam, uniting 
 him by faith to " the Lord from heaven," and making 
 him " partaker of the divine nature " of the new cove- 
 nant Head. (2 Pet. i. 4.) 
 
 Men do, and will, run into one of the two extremes, 
 which would make the sign everything in one case, 
 or, nothing in the other. Each of these classes must 
 pervert the nature and design of the ordinance. Each 
 party has had its advocates among the Jews, and our- 
 selves. The real benefit is to be looked for at the proper 
 time, and in the appointed way : not exclusively at an 
 administration of the initiatory rite ; but throughout the 
 whole state of salvation. Nor is it in virtue of any ojyus 
 operatum of the ordinance, but by a renewal in the inner 
 man, "day by day," through repentance and faith in 
 the promise of the Spirit, visibly signed and seakd by 
 baptism, as a spring of life never ceasing to flow. An 
 old and learned author well observes, " The outward 
 baptism, without the inward, is not the mark of God's 
 child, but the mark of a fool, that makes a vow, and 
 afterwards breaks it." (Eccles. v. 4 ; Perkins, Fol. Ed., 
 Vol. II., p. 256 ; see Bishop Wilson's Seven Sermons.) 
 
 As to the other sacrament, — the time of its institution, 
 at the same table, the celebration of the one running, as 
 as it were, into the institution of the other, — the name 
 
1G8 THE EVIDEXCE IN THE NEW TESTAMENT 
 
 assigned to it by Jesus, " with desire I have desired to 
 eat this passover with you before I suffer," (Matt. xxvi. 
 1 — 50,) and both were eaten at one time; — the object 
 of the ordinance, " to show the Lord's death," (1 Cor. 
 V. 7,) — the name of it transferred to the ordinance by 
 an apostle, (Luke xxii. IG,) all corresponded, and are 
 sufficient proofs, without insisting on others. " Secun- 
 dum ' Buxtorf. Exercit. de Sacr. Crenae ritu,' duse tantum 
 fuerunt Csense : una Agni Paschalis, altera Csense S, 
 ISTovse a Xto instituta, ita tamen et continuo ei et quasi 
 uno actu, mensis non sublatis, subjuncta fuerit." — (Ciena 
 Xti Hackspan, p. 116.) — "According to 'Buxtorf 's Ex-- 
 ercises on the Sacred Ordinance of the Supper,' there 
 have been only two Suppers : one of the Paschal Laml), 
 the other of the new, sacred Supper instituted by Christ ; 
 yet so that it has been subjoined to that, both imme- 
 diately, and, as it were, by one act, the tables not having 
 been removed." 
 
 This view is remarkably corroborated by the evange- 
 lists : " As they did eat Jesus took bread ." (Matt. xxvi. 
 2G ; Mark xiv. 22.) In Luke, the institution begins 
 with the Passover cup : the Jewish ordinance is com- 
 pleted ; and it is instantly followed by its correspondent 
 gospel institution. The one merges beautifully and 
 silently into the other at one table, and without any 
 remove. And we find the same characteristic, masterly 
 hand of the perfect workman in the transition from the 
 Law — its primary and distinctive feasts — in their quiet 
 transference to the Gospel and " the Lord's day" of the 
 new Dispensation. 
 
 But I return from this digression. If a passage so 
 plain as that in Genesis have been so perverted with 
 such contempt of adverse opinions, it is no wonder that 
 
OF THE lord's DAY AS A DAY OF REST. 1G9 
 
 the difficulties in the way of opponents presented by tlie 
 Epistle to the Hebrews have been passed almost without 
 regard. 
 
 If any person will consult the learned and judicious 
 Owen's Commentary on that part of this Epistle which 
 relates to our holy rest, and compare the mass of 
 evidence, learning, and solid argument accumulated 
 there, — not to mention those admirable sermons of the 
 Bishop of Calcutta on this subject, and passed unnoticed, 
 as far as I can find, — with the brief, inadequate, and, I 
 must say, meagre replies, he will wonder at the spirit 
 and terms in which any man could speak of opponents 
 who coincide with Owen, as entertaining "an extra- 
 ordinary dogma, a gross fallacy, and perfectly prepos- 
 terous notion." But that good and able man is not to 
 be whistled down the wind as a feather. (Vols. II. and IV.) 
 
 In general character the four Gospels and Epistle to 
 the Hebrews appear to be to the New Testament what 
 the Pentateuch is to the Old Testament. In those and 
 the Epistles, with the books of the Acts and Revelation ; 
 we possess details of the foundation, primitive and pre- 
 dicted history, and doctrinal testimony of the Church of 
 Christ. So far there may be a general resemblance 
 between the plans of the two books. 
 
 In his Epistle to the Hebrews, the Apostle traces the 
 analogy between the old and new Creations ; and the 
 analogy, and unity of the Church in its first, inter- 
 mediate, and perfect administrations ; and especially 
 between those of Moses and Christ. 
 
 His first care is to accredit the v^liole Scriptures as 
 alike the will of God : one, indivisible, and complete. 
 (Heb. i. 1.) If our holy rest, then, form part of the 
 Apostle's argument, the connection of the Old Testament 
 
170 THE EVIDENCE IN THE NEW TESTAMENT 
 
 with it, is as plainly implied as with the other subjects 
 of this Epistle. 
 
 He then ascribes to the Lord Jesus Christ His proper 
 eminence and dignity in both Creations, as One with 
 the Father ; their Author, Head, and King ; born a 
 King, heir of all things ; having all " power in heaven 
 and in earth." (Heb. i.) 
 
 To show the relation of the Adamic to the Mosaic 
 and GosiJel Churches, he points to the restoration of 
 man's forfeited dominion in " the second man," and 
 Head of the new World. This is, indeed, the leading- 
 subject of his Epistle. (1 Cor. xv ; Heb. ii ; Rev. xx. 
 xxi. xxii.) 
 
 A brief, but decisive comparison is instituted between 
 Moses and Christ ; and pre-eminence assigned to Jesus, 
 as the Son and heir of the Father; an eternal High 
 Priest in His own house ; and not like Moses, a servant 
 in another's, a member of the household, part of the 
 building, not the Builder, "who is God." (Heb. iii. 1 — 
 4, &c.) " They shall hang upon Him all the glory of 
 His Father's house, the offspring and the issue, all vessels 
 of small quantity, from the vessels of cups, even to all 
 the vessels of flagons." (Is. xxii. 24, 25.) 
 
 The remaining subjects of the Epistle harmonize with 
 this view ; i.e., as to the 7'est, priesthood, and coveiiaiU 
 of this house. These are as follow: — Its conformity to 
 the Gentile type of Melchisedeck, as Avell as that of 
 Aaron. Its inheritance of an inviolable promise, a 
 double promise, involved in the oath of God. The new 
 Covenant hope within the Veil. The real, substantial, 
 spiritual sacrifices, by the Holy Ghost given to us. The 
 clean conscience, and assured mind of its members. Its 
 one, and eternal propitiation for sin. The perfect, ever- 
 
OF THE lord's day AS A DAY OF REST. 171 
 
 lasting sanctification of its members. The nearness and 
 boldness of access to God in Christ in prayer. The 
 duty of public assembly, for confession, and worship of 
 God. The perfection of the new work of grace, known, 
 substantiated, and evidenced to faith now ; and assured 
 to all its members, at the gathering together in one of 
 all united in the Head, " both in heaven and in earth." 
 The constant and present oneness of character manifested 
 in all its members, by the one principle of life which has 
 operated from the beginning to uniform obedience and 
 devotion. Such appear to be the general contents, 
 (v. vi. vii. V. 12—14 ; vi. 17—20 ; vi. 1—8 ; vii. 12— 
 17 ; ix. 12—15—25, 26 ; x. 14—18, 19—22, 23—25, 
 36, 37 ; xi. xii ; Ephes. i. 10.) 
 
 This, then, is the Book where we may rationally look 
 for an appropriation to Himself of the predicted day of 
 holy rest and worship, on the completion of His Church ; 
 but in consistency with all the previous prophecies and 
 facts in holy writ. And this accordingly we find — not 
 a formal prescription, but a conclusion, on grounds pre- 
 sumed to have been established before. 
 
 The leading subject of the book is evidently the sub- 
 jection of all things, not those of Moses alone, but of 
 " the first man " as well, and therefore of the holy rest 
 made for the Man, to Him of whom Adam and Moses 
 were types ; but both of them servants to " the second 
 Man, who is the Lord from heaven :" the quickening 
 Spirit in all His seed ; and not merely the natural, and 
 involuntary progenitor of a race. He is the foundation, 
 top, and corner stone ; the Creator of each lively stone ! 
 The Builder of the House ! This whole truth, or gospel, 
 is comprised in His rest at the completion of His work. 
 (1 Cor. XY i Col. i. 26, 27 ; Heb. ii. 5.) 
 
172 THE EVIDENCE IN THE NEAV TESTAMENT 
 
 We behold, noiv, the faint vestiges alone of man's 
 original supremacy, in the subjection of each class, 
 material, vegetable, and animal, to its superior class ; and 
 of all the classes to rational and immortal man. But 
 we see the Head exalted ; and presently the complete 
 restoration of all things, with man regenerated and 
 redeemed, body and soul, will be secured in glory. So 
 that the whole work is His ! And the Holy Rest is 
 His ! " TJm Lord's Day .^" 
 
 It may be asked, indeed, why this statement as to the 
 holy rest of the Church should be postponed to the late 
 period of the Apostolic age, when the Hebrews was 
 written. 
 
 This is not the only proof, nor even the leading proof 
 of the New Testament. Men talk, indeed, of our 
 inability to point out " a tittle of evidence " there, I 
 hope to show that it contains irrefragable proof of our 
 obligation to keep the first, or " Lord's Day," as a holy 
 rest. The growth of error in the Church, adulterations 
 of the gospel with the law, were gradual ; and met by 
 St. Paul as exigencies of the day claimed attention. 
 Abrogation of the law, the priesthood, and covenant of 
 the Jews, and of their Sabbath, therefore, as the 
 covenant sign, are proved in this Epistle ; and the vanity 
 of the Jewish notion, sought to be engrafted by Judaiz- 
 ing converts on the gospel, i.e., the subjection of all 
 men to the Mosaic dispensation, gloriously administered 
 under Messiah as its Head, is decisively refuted. But 
 the actual abolition of Mosaic Institutions was silently 
 and surely effected, by an under current of Providential 
 power ; guided by an invisible, and Almighty hand. 
 The Apostles, especially St. Paul, became where it could 
 be conscientiously done, " as Jews to win " the Jews to 
 
OF THE lord's DAY AS A DAY OF REST. 173 
 
 Christ. They united in the worship of the Synagogue, 
 to a hite period of the Gentile Apostle's ministry. The 
 period of departure from this custom is known. The 
 danger of Judaizing tenets was becoming imminent ; 
 then the whole subject of the law, including the Sabbath, 
 and after the public and exclusive sanctification of the 
 first day by St. Paul's directions and example had been 
 established, was entered into, and finally decided in this 
 Epistle. In Bible chronology, the separation of disci- 
 ples from the Jews, their synagogue, and Sabbath at 
 Ephesus, was A.D., 50. This Epistle is dated A.D., 64. 
 The Apostle saw clearly that the Saviour's direction to 
 •'let them alone," had been fulfilled; and that longer 
 forbearance could only introduce more "trouble" into 
 the Church. (Matt. xx. Matt, xxiii. 2, 3 j Acts vi. 14 ; 
 Gal. ii. ; 1 Thess. ii. 14 — 16.) This may meet the ques- 
 tion as to this Epistle, and for the present. But 
 difficulties, and even unanswerable difficulties are not 
 any reason for the rejection of truth. At the proper 
 time the transference of the day of rest will be, it is 
 hoped, fully shewn. Whilst the most tender caution was 
 manifested, not needlessly to offend the Jew, yet, when 
 the time for decisive action arrived, we shall find the 
 Apostle, here and everywhere, equally careful not to 
 mislead the Gentiles, through Sabbatical, and other 
 common observances of the law, to which the Judaizing 
 converts so tenaciously clung. 
 
 Comparison of the fifteenth chapter of Acts with the 
 first and second chapters of the Galatians, will shew 
 with what difficulties the Church had to contend in a 
 continuance of the Mosaic institutions on the one hand, 
 and their predetermined, and proclaimed abolition on 
 the other. The iweaclmig of this to the Gentiles would 
 
174 THE EVIDENCE IN THE NEW TESTAMENT 
 
 necessarily stand in obvious and embarrassing contrast 
 to the practice of Jewish converts, and even of the 
 Apostles themselves. (Acts xviii. 13, 18, 21.) It must 
 have been certainly a strong current to carry away such 
 men as Peter, and Barnabas, into all the perils of dissi- 
 mulation ; and even after an Apostolical edict under the 
 direct inspiration of the Holy Ghost; and in passing 
 which Peter himself had taken such a prominent part ! 
 (Acts XV.) A clear and decided view of this state of 
 things, in the days of the inspired writers of the New 
 Testament, can alone preserve the mind from confusion 
 and error, as to many parts of the Epistles. To this 
 opposition in men's sentiments and feelings, we must 
 understand such passages as Rom. xiv. 5, 6, &c. — xv. 8, 
 9 ; Col. ii. 16, 17. To apply these to Christian, 
 instead of Jewish ordinances, is to wrest them from the 
 context and analogy of faith. General principles are 
 established in such places, arising in the passing exigen- 
 cies of the Church, and of 'permanent obligation in this 
 general sense alone. 
 
 Not one instance is to be found, I believe, of apostol- 
 ical sanction of the Jewish Sabbath but upon the same 
 principle of charitable expediency, and condescension 
 to the consciences of weaker brethren. (Rom. xiv. ; 
 1 Cor. ix. 19—23.) 
 
 Burnside endeavours to render the conduct of the apos- 
 tles as to the Sabbath of much avail to his Sabbatarian 
 views, but in vain. (See Guyse's Exposition of Acts xx. 
 Vol. ii. p. 218 ; also Burnside.) On an hypothesis that St. 
 Paul's observations apply to the first day of holy rest, it 
 must be assumed that this was observed by the Romans 
 and Colossians distinctively from all other days, and in 
 opposition to some competing view of the Sabbath. 
 
OF THE lord's day AS A DAY OF REST. 175 
 
 This would concede the question at issue : nothing 
 would be then left but for opponents to show that 
 this observance was on other than the ground of moral 
 and divine obligation. Independent of the general 
 argument arising in St. Paul's invariable opposition to 
 Judaizing tendencies and adulterations in every epistle^ 
 the context in Colossians comprises the whole subject of 
 our completeness in Christ ; and, consequently, the total 
 abrogation of the Mosaic law, as a " handwriting hlotted 
 out.'"' (Col. ii. -8 — 15.) And his conclusion in the 
 nineteenth verse rests upon this as to da^/s, new moons, 
 and the Mosaic Sohhatlis; followed by a declaration that 
 the whole " body " of truth involved in those legal sha- 
 dows had been transferred, and existed in Christ. The 
 ^^ Sabbaths'' included, necessarily, the seventh- day Sabbath ; 
 because deriving their nature from it, and their obli- 
 gation being referred by God Himself to the common 
 principle which pervades the Decalogue. (Lev. xxiii. 
 3,30.) 
 
 The apostle explains in this epistle what is intended 
 by his leading subject, " a subjection of the world to 
 come " to man, under the great High Priest and Head of 
 the church, Christ Jesus. It is the works of the new 
 creation, by which man is restored in Christ to the rest, 
 excellence, dignity, dominion, and final glory, lost by sin. 
 A more minute description of this is given in the Reve- 
 lation, in all its glorious results. 
 
 The apostle then calls on the Hebrews to " consider 
 Christ Jesus, the Apostle and High Priest of our jDro- 
 fession." (iii. 1, 3, 12.) The new covenant head of this 
 new creation, or world to come ! Faithful as Moses 
 and foretold by him ; superseding him in his prophe- 
 tical office, (Deut. xviii. 10,) and, uniting to it an 
 
170 THE EVIDENCE IX THE NEW TESTAMENT 
 
 unchangeable priesthood ; superseding, consequently, 
 that covenant, with all Its shadoAvy ordinances, and 
 burthensome ceremonies ; and the day of holy rest, 
 therefore, as their covenant sign. (Heh. vll. 12.) 
 
 Burnslde denies, indeed, that Christ Is even mentioned 
 in connection with the rest of His people in the fourth 
 chapter. But whose rest is spoken of in the first verse 
 (Hi. 6 — 14.; iv. l.)1 Christ — the church — partakers of 
 Christ — the rest of Christ — His entrance, and that of the 
 church with Him into His rest, are inseparably interwoven 
 throughout the context. It appears plain, indeed, that 
 mention of an exercise of his His divine offices is sustained 
 from the third chapter to the close of the tenth. Let 
 any person, however, consider the import of the apostle's 
 " tJierefore,''' in the second chcqyter ; followed by the 
 " wherefore " of the third ; by the reiterated " therefore " 
 of the fourth ; and the pursuit of his argument, thence- 
 forward, from the work and rest of Jesus, with the 
 inferential "/w," in ih^fftlt, until the chief argument Is 
 closed at the tenth chapter, and nineteenth verse ; and 
 then determine how very wide of the fact is this 
 assertion. 
 
 To demonstrate the pre-eminence, and priestly 
 qualifications of Christ, in the great work of man's 
 restoration to the lost favour of God, and to the forfeited 
 supremacy of Adam, two proofs are offered : — 
 
 I. — That He Is the Creator, Proprietor, Head, as Avell 
 as High Priest of this house, or church ; the pattern of 
 which Moses received as a servant ; ministering only to 
 that end which Christ Jesus had originally proposed, 
 finally secured, and eternally sustains. (HI. 4 — 6.) 
 
 II. — That He is the author of that new rest foretold 
 by David, subsequently to the SInaltIc rest ; to that in 
 
THE lord's day AS A DAY OF REST. 177 
 
 Canaan by the hand of Joshua ; and distinct from 
 that which was ordained from "the foundation of the 
 world, when God did rest from all His works " — (2, 3, 
 4) ; distinct^ also, from the spiritual rest enjoyed always 
 in the souls of believers ; and, much more, distinct from 
 that rest in heaven which was not first revealed by David, 
 nor by him as a future and peculiar gospel blessing. 
 
 The manner of introducing this holy rest is in obvious 
 analogy to the creation Sabbath. He had just referred 
 to the building of the " house," or church of Christ, — 
 events in this " world to come," as proving His Deity, 
 and indicating His work and will as one with the 
 Father. (1, 3—6, 7—19.) For, the very first act on 
 completion of the old creation was an institution of 
 the holy rest of God the Father. And, so, in this new 
 creation, the very first act of God the Son is an 
 establishment of " the day of the Lord," according to the 
 prediction of the Psalmist, when "the stone became the 
 head of the corner." (v. 1 — 9. 
 
 Nor could anything attest more certainly the deity 
 and sovereignty of Christ than this appropriation in His 
 own spiritual works of a fundamental law in the 
 natural creation, and worship, to His own service and 
 glory. So truly did He declare, " for what things soever 
 He (the Father) doeth, these also doeth the Son like- 
 wise." (John V. 19.) That this appropriation was a 
 prominent point in the apostle's mind is evident, in his 
 care to negative every rest in the Scriptures which 
 might be mistaken for this ; as we shall presently see 
 more in detail. Whilst he knew what incontestable 
 proof it must offer of providential arrangement from the 
 beginning, to secure this identity, in counsel and opera- 
 tion of the Father, and the Son, as wtII as this 
 
178 THE EVIDENCE IN THE NEW TESTAMENT 
 
 institution of a holy rest in both heads of man ; he yet 
 knew what a stumbHng block it would be to the Jew ; 
 not slow to apprehend an abrogation of their covenant, 
 together with their priesthood and covenant sign. 
 However, in the same way transference of the kingly 
 sceptre to the hand of Christ argues a change of the 
 law from the old covenant to the new ; as there must 
 be law, where there is ruling power. (See Perkins.) 
 
 His warnings, therefore, are very solemnly delivered 
 against unbelief. The whole aro-ument demands most 
 scrupulous attention. (Heb. iii. 7 — 19.; iv. 1.) 
 
 I. — He declares the revelation of this rest to be com-, 
 prehensive of "the gospel," or whole scheme of salvation, 
 preached in this rest from the first delivery of the 
 prediction both to Jews and Gentiles, (ii. 3. ; iv. 1, 2.) 
 It was not, therefore, the prophecy merely of an isolated 
 fact, however eminent \ but of an all-comprehensive truth 
 involved in that fact. It is enjoyed, therefore, by those 
 who as the very reason, essence, and end of that fact, rest 
 from sin in the perfected work of Christ's salvation in 
 their soul, and sahhatize with Jesus in this day, " which 
 the Lord hath made," with rejoicing and "gladness." It 
 follows, and proves Christ's completion of the gospel 
 work of salvation. It embodies all the truth of the 
 Sabbath generally observed at Sin, on Israel's deliver- 
 ance from the bondage of Egypt, in a reception of the 
 true bread from heaven. It imparts body to the shadow 
 which envelopes the prescription of Mount Sinai, and 
 is reflective like that, of the essential truth incorporated 
 in the holy rest of Jehovah at the creation of all things ; 
 completing in this sign of man's new creation, and sanc- 
 tification, and perfection by Christ, what had existed as 
 the sign of his creation in God's image and likeness at 
 
OF THE lord's DAY AS A DAY OF REST. 179 
 
 the beginning. In the same manner the original holy 
 rest comprised in itself the whole truth of the first 
 covenant law, of which it was the sign : viz., the per- 
 fection of righteousness, worship, and holy peace ; 
 terminating, like the gospel rest, in perfection for ever. 
 
 II. — It is declared, further, that this Rest is that of 
 " Christ Jesus," as " tlie Apostle and High Priest of our 
 jyrofessionr (iii. 10—14; iv. 1 ; 2 Cor. ix. 13. [KB.) 
 Hence, it must be contemporary with this " profession.'' 
 And as in the ordinary usage of the term, this is the united 
 work of the members of the Church, so, this "rest of their 
 profession" must be ^common to the whole body, be en- 
 joyed by them in their corporate capacity in this present 
 world, and must endure until this "profession" shall cease. 
 
 It is not easy to see on what ground the apostle's 
 argument would rest, nor what could unite the premises 
 to the conclusion, were this the "heavenly rest that 
 remains," which was not revealed for the first time 
 by the Psalmist ; and which does not receive its dis- 
 tinctive ■peculiarity from the Gospel alone. Neither 
 does it consist in the measure of light with which, 
 comparatively, the heavenly rest is now revealed ; for 
 this would not meet the apostle's argument ; and we 
 know no more of its realities now, than was known 
 under and before the law. It is comprehensive of the 
 ichole of Gospel truth, extends to its whole "profession," 
 and is not restricted to its full and final enjoyment. 
 The work which he had to perform in the building of 
 His house ; the message which He had to deliver for 
 its government ; the worship which he had to lead, as 
 the " Apostle and High Priest of our profession ; " the 
 acceptance for which He had to plead, as our Advocate 
 with God ; in a spiritual celebration of His completed 
 
180 THE EVIDENCE IN THE NEW TESTAMENT 
 
 triumph over all enemies — are all evidently compre- 
 hended in this rest of Christ Jesus. 
 
 III. — It was marked by a cessation from His own 
 vjorks in the new creation, as Jehovah's by rest on 
 completion of the works at the creation of all things, 
 (iii. 11 j iv. 10.) It is called, "my rest ;" i.e., Gods: 
 and His rest ; i.e., Christ's. And it is subsequent to 
 that which occurred at the "works finished from the 
 foundation of the world." (iv. 3.) Though revealed to 
 David, yet the apostle thinks it necessary to carry the 
 mind back to the very beginning, to obviate mistake. 
 
 IV. — Moreover, he distinguishes it with an observa- 
 ble care from every rest in time jxtst, with which it 
 might have been confounded, but which was not very 
 likely had it been rest in heaven. 
 
 The spiritual rest of believers, into which there was 
 always a present entrance, "we do enter;" i.e., David, 
 and all believers ; but this wa,s future, (iii. 16 — 19 ; 
 iv. 3, 4. Owen. Vol. ii.) Nor was it the Sinaitic rest, 
 or " the seventh,'" the ordinary denomination of the 
 Jewish sabbath. And lastly, it was not the rest in 
 Canaan in Joshua's day. 
 
 Now, it is plain that there must have been an 
 analogy between the nature of this rest intended, and 
 all of those repudiated ; and a close analogy, too, or 
 where could have been the liability to error ? 
 
 Should it be asked how a believing Israelite of 
 David's day entered into this rest, the reply is easy : 
 as He did into all other gospel truth foretold, through 
 faith in the type or shadow in which it was portrayed 
 by the Mosaic system. In this way the " Gospel was 
 preached to them." (Heb. iv. 2.) His faith would 
 (iiscepn in the revelation, a future and better state of 
 
OF THE lord's DAY AS A DAY OF REST. 181 
 
 tlie Church, and of its rest, than any which had 
 jn-eceded. His perception was necessarily shadowy and 
 dim. That it was "another day'' of holy rest, substi- 
 tuted for the Mosaic Sabbath, might be lost to his 
 vision, probably, in the obscurity of that dispensation, 
 which their bigotted adherence to the law, as their 
 covenant, with its sign seems to prove. But, by a 
 heart graciously disposed, and prepared for the revela- 
 tions of the great Prophet that should arise, the mind 
 would be " willing in the day of God's power," for a 
 change of Covenant, or whatever might be involved in 
 their full reception. And thus the apostle exhorts 
 believers to strenuous efforts, that they might certify 
 to themselves the great, final, and eternal design of 
 this earthly rest ; and prepare for it, as " our Fore- 
 runner is for us entered already." (Heb. iv. 10, 11.) 
 Men cannot enter now into this " sabbatizing " of Jesus, 
 strictly speaking, by the mere observance of Sunday ; — 
 nor, but as they enter by faith into all the truth and 
 blessedness of that new creation, of which the resurrec- 
 tion and day of the Lord are the completion in the 
 Head, the preparation and pledge in the hody. This 
 appears emphatically in an exhortation to " fear," lest 
 the entire blessing involved in this rest, as a ^:>re«cA'i«(/ 
 of the gospel, should not be apprehended, (iv. 1.) The 
 expression employed by him, therefore, literally means, 
 " by want of conformity " to the promise of this rest. 
 — A solemn warning, surely, against all laxity of senti- 
 ment or conduct on the subject. As this rest was one 
 from which unbelieving Israelites were to be judicially 
 excluded, so was it subsequent to thig blindness 
 inflicted by the retributive wrath of God. (iii. 11.) 
 For, after reciting God's righteous retribution on 
 
182 THE EVIDENCE IN THE NEW TESTAMENT 
 
 rebellion and unbelief in the wilderness, on those whom 
 He had delivered out of Egypt, He proceeds to warn 
 succeeding generations against the same sin and exclu- 
 sion from His rest here and for ever. 
 
 In the apostle's negation of " the seventh," or Mosaic 
 Sabbath, as the rest foretold, his quotation of the words 
 of its original institution, when " the works were 
 finished from the foundation of the world ;" I do not 
 see how that appointment at the Creation is to be 
 evaded. (Heb. iv. 3, 4.) 
 
 I am aware of the late Dr. A. Clarke's interpretation 
 of "the foundation of the world" in the Ephesians, 
 as meaning sometimes the Mosaic, and at other times 
 the gospel dispensations ; and which can hardly consist 
 with a subsequent portion of that Epistle. (Eph. i. 4 ; 
 iii. 10, 11.) Great and good men are not always 
 devoid of peculiar prejudices and opinions. I suspect, 
 indeed, that it is a very difficult thing for men of great 
 intellectual power, and literary attainments, to avoid 
 the pride of peculiarity of sentiment. 
 
 The common notion that the apostle means the rest 
 in heaven alone, appears to me the more untenable the 
 more it is examined. 
 
 In the Psalm containing the original prediction, 
 there is an evident reference to the rest in Canaan; 
 whilst yet the apostle applies that rest and decree of 
 God to gospel times, (xcv. 7 — 11.) There was, there- 
 fore, a meaning in their possession of rest in Canaan 
 extended, in the Divine mind, beyond the Mosaic 
 dispensation. Possession of an earthly rest in a world 
 of disquiet^ and wandering was its p'inuiri/ object 
 alone. And thus, our rest has likewise both a primary 
 and ultimate relation. But how, in its application to 
 
OF THE lord's DAY AS A DAY OF REST. 183 
 
 "the gospel," all relation to the earth is to be ex- 
 cluded, and the meaning restricted to the rest in 
 heaven, is not easily understood : and especially, as 
 this would indeed put into the conclusion what would 
 not be contained in the premises at all. Moreover, 
 that rest is distinctly mentioned in the like relation to 
 us, who sabhatize with Jesus here, as our earthly rest 
 stands to the Israelites, who had entered with Joshua 
 into the rest of the promised land. 
 
 And how could any conclusion be elicited as to the 
 rest in heaven by showing that it was not any of the 
 various rests appointed in earth in all time /xts^ .? For, 
 this would leave intact the church in earth in gospel, 
 times ; whereas it is specifically " the gospel," and pecu- 
 liar to the gospel : which is not the case with the rest in 
 heaven in the least — the gospel preached to us and to 
 them. Rest in heaven has been the common hope of 
 God's servants, substantially the same at all times ; their 
 " better country," as "the recompense of reward." (Heb. 
 xi. 15, 16, 26.) It is not, indeed, impossible but that 
 all these rests may prefigure " the glory which shall be 
 revealed in us." (Ephes. i. 10 ; Heb. xii. 22, 23 ; Dan. 
 vii. 22, 27.) 
 
 Owen asks most pertinently, " What are the works 
 from which they (believers) are said to rest 1 Their 
 sins, say some ', their labours, and sorrows, and suffer- 
 ings, say others : from these they rest in heaven. But 
 how can they be said to rest from these works ' as God 
 rested from His own ? ' For, God so rested from His 
 as to take the greatest delight and satisfaction in them," 
 [not, I would add, sijnply because they were finished,] 
 (Exod. xxxi. 1 7,) " to be refreshed by them. He so 
 rested from them, as that He rested in them, and blessed 
 
184 THE EVIDENCE IN THE NEW TESTAMENT 
 
 and sanctified the time wherein they were finished. 
 Indeed, God's rest from, and ujion His Avorks, besides a 
 mere cessation of working, consisted, principally, in the 
 satisfaction and complacency that He had in them. But, 
 now, if those mentioned be the works here intended, 
 man cannot so rest from them as God did in His, But 
 they cease from them, with a detestation of them as far 
 as they are sinful ; and joy for their deliverance from 
 them as far as they are sorrowful. Now, this is not to 
 rest as God rested. Again, when are men supposed to 
 rest from these works ? It cannot be in this world : for 
 here we rest not at all from temptations, sufferings, and 
 sorrows ; and in that mortification which we attain unto, 
 we are to fight continually, resisting even unto blood. 
 It must, therefore, be in heaven that they so rest ; and 
 this is affirmed accordingly. But this utterly excludes 
 the rest in, and of, the gospel from the apostle's dis- 
 course, and enervates it ; so as that his whole present 
 argument is nothing to his purpose." 
 
 The term which is rendered " rest" is, literally, " sab- 
 batizing." It is not the same as that which is used 
 throughout the argument ; it is employed in this verse 
 alone, and not in any other part of the New Testament. 
 The other word is, y.xroi.T:a.vsia (katcqmusis.) (iii. 11, 18 ; 
 iv. 1, 3, 8.) 
 
 If the apostle do not speak of a heavenly rest, then 
 this implies a holy " sabbatizing " here. The word is 
 one of those nouns which derive their origin from the 
 verb, inverting the more usual formation of the vefi'h 
 from the noun; and conveying an idea subsequent to 
 that of the verb, a-aQQocrt^u. For, "sabbatizing,''' and 
 all that is connected with it, originates in tlie act of God, 
 who rested on, and in, the completed work of creation. 
 
OF THE lord's DAY AS A DAY OF EEST. 185 
 
 And to this act, as the formal reason, is ascribed tlie 
 foundation of the fourth coniniandment. In the same 
 \vay, KoyKjixoT, reasoning, and other words in //.oo-, are 
 derived from verbs with the same termination in ^w. 
 And thus, also, the " sabbatizing '^ of God's people now 
 arises in tlis act of rest in His works by their Head ; 
 who thus substantiates His right to do all things which 
 the Father hath done. 
 
 It is said, in " The Modern Sabbath Examined," " both 
 these expressions are of the same force and meaning. 
 For, were it otherwise, there would be more in the con- 
 clusion than in the premises, which would invalidate the 
 whole of the apostle's argument." 
 
 To me this appears to " invalidate " the interpretation 
 of it as the rest in heaven. For, earthly sabbatizing is 
 not precisely that which is sabbatizing in heaven. This 
 is perpetual and incessant; not, at intervals, measured 
 and recurring by the same portions of duration other- 
 wise occupied. It is, indeed, "more" than earthly 
 sabbatizing. 
 
 If it be intended that katapausis cannot be properly 
 applied to an earthly sabbatizing, this is opposed to tJie 
 fact of its application, in this very sense, in the context ; 
 and to the full sabbatizing even of heaven itself, in the 
 11th verse, (iv. 3, 4.) 
 
 Our Lord, generally, uses another word for rest, be- 
 cause inclusive of other ideas ; as power, peace from 
 above, &c. In the last passage cited, the final, eternal 
 rest is indicated : and the preposition entering into the 
 word to impart the sense of going upward, seems beau- 
 tifully to intimate the impossibility of complete rest 
 here below. (Matt. xi. 28, 29 ; xii. 43 ; xxvi. 45 ; John 
 xi. 13 j Acts ix. 31, tifmnv, "peace /' 2 Thess. i. 7, anaiv.) 
 
18G THE EVIDENCE IN THE NEW TESTAMENT 
 
 But katapausis signifies cessation frcmi any work; 
 and rest; such as that which is taken after active exer- 
 tion, by sitting down. And hence it is used to express 
 the act of sitting down, and the relief from fatigue 
 obtained by this quiet, (sedatio.) 
 
 There is consistency in this meaning with the promi- 
 nent ideas of sabbatical rest. For, there is completion 
 of, and cessation from, work : satisfaction in this, and 
 renewal of the powers by rest. As the term may be 
 thus appropriately, and, unquestionably, in a philological 
 sense, applied to the sabbath, how is it possible to put 
 "more into the conclusion than is contained in the 
 premises," by understanding the " sabbatizing," in the 
 9th verse, of a holy rest on earth ? 
 
 It is easily seen why the apostle used different ex- 
 pressions in his premises and conclusion. In the first 
 part of his argument, all the rests mentioned are not 
 purely sabbatical; whilst they were all upon earth : and 
 all involved the characteristic features. But this, in his 
 conclusion, is upon earth ; of a purely sabbatical nature ; 
 ushered in by the perfected work of Christ, and termi- 
 nating immediately in " the day approaching," the day 
 of His advent in glory, and when " His rest shall be 
 glory." 
 
 With the change in the scene of this observance, and 
 all that is absolutely connected with time and with the 
 church on earth, in an undeniable, perfect, and eternal 
 rest, he returns to the word indicative of the leading 
 ideas ; and the necessary cessation of all in it that was 
 of this earth. And even here the demerUary features of 
 a completed work, and instant rest, are preserved. And 
 it is observable, surely, that the same word, in another 
 form, is used in the Septuagint to express the Creator's 
 
OF THE lord's DAY AS A DAY OF REST. 187 
 
 rest on the seventh day : " and He sabbatizcd on the 
 seventh day." (Owen on the Hebrews, Vol. IV., p. 344.) 
 
 The substitution "of another day," and this upon 
 earth, for the seventh-day sabbath of the Law seems to 
 be plain : for this is not, it is asserted, the day pre- 
 dicted by the Psalmist ; whilst, yet, it was a preaching 
 of the gospel, both to Jews and Gentiles, as a holy rest ; 
 and when there are neither Jews nor Gentiles in heaven. 
 
 And, although it be not the Mosaic seventh day, for 
 it is " another day," — an expression strictly proper to this 
 earth alone, — yet, it is a holy rest, and as inseparably 
 connected with " the gospel ;" so it is most significantly 
 and appropriately denominated, in characteristic gospel 
 simplicity and freedom, " sabbatizing ! '' 
 
 This " sabbatizing remaineth ;" i.e., in a period sub- 
 sequent to some former period, and in something like 
 what had existed before, and proved, by the context, to 
 be subsequent to the previous dispensations ; existing 
 when it was spoken of in present time : and, as it was 
 a preaching of the gospel to Jews and Gentiles, so in 
 the gospel day. 
 
 It implies, moreover, the taking away of something 
 which had preceded this " sabbatizing ;" and had been 
 analogous in its nature. It '• remaineth " (now) " to the 
 people of God," — as there had always existed a rest 
 among the people of God,- — from the beginning. But 
 were this exclusively the rest in heaven, where character 
 is of one kind alone, what contrast or force could there 
 be in this phrase, " the people of God I " And thus it 
 " remaineth " to us, in the gosjoel 2>^'eachecl to them, by 
 this holy rest : identifying both the people, or church of 
 God, and their rest, as, in principle and obligation, one 
 and the same. (Heb. iv. 2, 9.) 
 
188 THE EVIDENCE IX THE NEW TESTAMENT 
 
 And, it should be observed how this conckision carries 
 us back to the source in which this argument arose. 
 It " remaineth to the people of God," the seed of pro- 
 mise, of " the second Man," for whom it was made : to 
 those in whom " the word preached, and heard, is mixed 
 with faith." (iv. 2 ; iii. 14, 6.) To "the partakers of 
 Christ." Who are " the house of His building." Who, 
 therefore, rest on its completion in and with Him, as 
 their Foundation, Head, and Hope. For, " He that is 
 entered into His rest," i.e., Jesus Christ, "hath also 
 ceased from His own works, as God did from His." 
 (iv. 10.) I suspect that when men read this, they gene- 
 rally think of heaven alone, and as a state in distant 
 futurity! (See Burnside, pp. 157 — 159.) 'But, ivJi£}i did 
 the Lord Christ actually, and literally enter into His 
 rest 1 " Not on Sunday," says Burnside ; " but, either 
 on Friday, according to His words to the converted 
 malefactor ; or, on Thursday, when He ascended on 
 high ! " (P. 159, note.) As if the jylace constituted the 
 rest I The woric of death was not finished until the 
 resurrection. The rest was not entered until the loltole 
 Christ, so to speak, participated of that state. This the 
 Psalm distinctly marks, (xvi. 9, 10.) It was at the 
 very instant of resurrection ! On the first day, which 
 was His rest day ! " The Lord's day ! " The day which 
 introduced the state of rest ; when Jesus was " crowned 
 with glory and honour ! " When He declared " all 
 power is given to Me in heaven, and in earth." His 
 work was completed ; and His rest begun. And be- 
 lievers now " sabbatize " with Jesus, " the second Man," 
 in His new and perfected creation, and holy day, as the 
 first man in the old creation sabbatized with the Father. 
 The Avord employed in the original demands attention; 
 
OF THE lord's DAY AS A DAY OF REST. 189 
 
 it is aTioXsiTTSToci, " reraainetli." The prejoositions, airo and 
 viro, are well known as derived from a Hebrew word 
 which means the root. As octto expresses distance from 
 the root, so it is used in this meaning here. There iS; 
 indeed, a remarkable propriety, so far as I have traced 
 them, in the use of the Greek prepositions and particles 
 in the New Testament. The force seems to be here, 
 that, although typical and ceremonial peculiarities of 
 the Mosaic church, and of that preceding it, as to the 
 various rests and the sabbath, had been put at a dis- 
 tance, and separated from the people of God, by this 
 onward movement under the gospel ; yet, that " sabba- 
 tizing," as of immutable principle and obligation, is 
 carried forward, and " remains." So had it been after 
 the Fall; liberation out of Egypt; establishment of 
 the ]\tosaic system of administration : and this it still 
 remains. And, hence, the compound verb is used ; 
 when, otherwise, the simple form might have well 
 expressed the meaning. 
 
 It is asserted by Burnside, (p. 158,) as to this 
 remaining rest, or sabbatizing of God's people : — "It 
 is not now possessed by them as it would be were the 
 weekly sabbath intended ; and they enter into it now, 
 only because they shall as certainly have it, as if they 
 had it already, and because grace is the evidence, the 
 beginner, and the foretaste of glory. The pronoun, 
 ' he' who is said to have entered into his rest, as God 
 did into His, is not the substitute for Christ, whose 
 name had never been mentioned but for peo2:)Ie in the 
 preceding verse, which, in the original, is in the singu- 
 lar number, as well as masculine ; who, whether taken 
 individually or collectively, will as certainly have ceased 
 
190 THE EVIDENCE OF THE NEW TESTAMENT 
 
 from tlieir work ; or, as tlie apostle has it, ' rest from 
 their labour, as God did from His.' " 
 
 This argument rests upon a false assumption ; and 
 the argument states erroneously the very point con- 
 tained in that of the apostle. 
 
 That which is said to " remain," bears a relation to 
 what was ^xts^, undoubtedly ; but it has also present 
 existence. In the Psalm it is future ; has its assigned 
 signification as " the gospel," to which it is exclusively 
 attached ; and in it alone actually/ possessed ; whereas, 
 heaven has no such peculiarity in relation to the 
 Gospel. 
 
 It is not the gosjyel which was put into past time 
 relatively to the rest in heaven, so as to leave the 
 possession of this rest in the distant future, but all 
 previous rests that had passed away, so as to leave this 
 which is " the gospel" present, or " remaining." (Burn- 
 side, p. 158.) It "remaineth" as it is present, not 
 future. Had he said, "there ivill remain a rest for," &c., 
 the case had been different. The contrast is between 
 the rests of former dispensations, and this rest of an 
 existing, or gospel, dispensation. His exhortation to 
 believers is, that they receive not simply the day, but 
 that they ensure, in their reception of this, an interest in 
 the entire blessing ; as Jesus both perfected His work, 
 and entered first into His rest with the Church here ; 
 and then, into that " Jerusalem which is above." 
 
 The Israelites were exhorted by the Psalmist, to a 
 present entrance into that which was " the gospel 
 preached to them," And so ice are exhorted to enter 
 into it not as it is, nor because it is, an ordinance for 
 worship alone ; but as it is, and because it is " the 
 gospel," enveloped in the ordinance, and founded on a 
 
OF THE lord's DAY AS A DAY OF REST. 191 
 
 fact which is the very key-stone of the Church of 
 Christ. No unbeliever enters actually into this rest ; 
 with whatever sanctimonious rigour he may keep the 
 day, which proves how much of truth is comprised in a 
 sanctification of this rest of the Lord Jesus ; and what 
 a constant preaching it is, so to speak, of the gospel 
 of salvation. To suppose that the question as to this 
 holy rest involves merely the belief in a prescribed 
 portion of time for Christian worship, would be a very 
 contracted view of its real meaning and importance ; 
 and implicate a small measure of the peril really 
 attendant on its denial. If it be " the gospel," involv- 
 ing the whole work of grace it is the fulfilled dgn 
 of our dispensation ; a rejection of which cannot very 
 well consist with a hearty and full retention of the 
 thing signified. (See p. 268). It is not a mere 
 abstinence from ordinary avocations, and an external 
 observance of religious duties alone \ but such a holy 
 consecration of it as realizes, by faith, the whole gosj^el 
 truth, and salvation comprised in the holy rest day of 
 the Son of Man, " the Lord of the Sabbath : " and 
 which is denominated, so appropriately, therefore,. 
 "The Lord's Day." 
 
 In the conclusion of Burnside's argument, the lead- 
 ing point of the apostle's is untouched. It is not the 
 " certainty " of this rest to the believer, as the certainty 
 of God's, that is intended ; but a rest on the identical 
 grounds, and the same in its nature and design, as 
 God's at the beginning. Owen has, in my judgment, 
 decided the question unanswerably as to the believer. 
 The analogy is between the work and rest of God the 
 Father, and the work and rest of God the Son. 
 
 After a rejection of Moses in the comparison with 
 
192 THE EVIDENCE OF THE NEW TESTAMENT 
 
 Jesus, and surely of all the members of his house — 
 another proof that it is not the heavenly rest — is it to 
 be supposed that the believer and his work and rest, and 
 much less an abstract quality attached to it, would be 
 admitted as identical with the work and rest of 
 Jehovah 1 
 
 And not only is it not the fact that " Christ is not 
 mentioned," but He is never lost sight of, from the 
 first verse of the first chapter to the end of the fourth, 
 and, indeed, of the tenth. It is easy to trace Him as 
 the antecedent throughout the context. He is "the 
 Son," who has completed the revelations of "the 
 Father ; " one with Him, in the Creation of all things, 
 old and new. (i. 42.) He is " the Lord speaking to us 
 from heaven," to whom the more earnest heed is to be 
 given, as " the power of God, and the wisdom of God " 
 (ii. 1 — 3.) He is " the apostle and High Priest of our 
 profession," whose glorious character, offices, and work, 
 demand our undivided and intense " consideration " 
 (iii. 1.) : lest we should ultimately "fall short of His 
 rest," by cleaving to any measure of the Judaical bond- 
 age, instead of rejoicing in the gospel truth and 
 freedom of His holy rest day ; and entering into all 
 its significance and blessing, (iv. 11.) 
 
 The apostle, having exhibited Jesus Christ in an 
 exercise of His prophetical, priestly, and kingly oflBces, 
 as revealing finally, the Father's will ; completing His 
 own house in the works of truth, grace, and salvation ; 
 and appointing His own day of rest for his people's 
 rejoicing, assurance, and perfection; "crowned with 
 glory and honour ; presenting their prayers, and sub- 
 jecting all things to man as his Head ; brings his 
 main argument to a close in the tenth chapter. And 
 
OF THE lord's DAY AS A DAY OF REST. 193 
 
 the more his peroration is considered, the more clearly 
 does it implicate a day of rest, and of united worship in 
 the Church below, as established in his preceding arg-u- 
 ment. (1 Pet. ii. 4—10 ; Heb. x. 19, 25.) He be^^ns 
 the summary of his topics at the eighth chapter. '' Now, 
 of the things which we have spoken, this is the 
 sum." In the ninth, the ordinances of divine service 
 under the first covenant are specified, maintaining the 
 characteristic feature of analogy between the leadino- 
 features of both covenants. In the tenth, the general 
 character of the law as the " shadow of good things 
 to come," is asserted ; especially of the one and infinite 
 sacrifice for sin. And then, on this ground, he points 
 out the " boldness " with which the Church may now 
 approach to God through Jesus, with occasional paren- 
 theses according to his manner throughout, to the 
 tenth chapter, and ninteenth verse. In this conclusion, 
 and as the very point of the whole argument, an 
 exhortation is introduced to a right emjoloyment of this 
 holy rest-day of tU gospel. But if this did not relate 
 to sabbatical observance, there would be in the conclu- 
 sion what is not found in the premises at all. 
 
 There could not be any necessity for an exhortation 
 of " holy brethren " to enter by faith into a spiritual 
 rest actually possessed, any more than into any of those 
 previously received; nor, indeed, into the rest of 
 heaven, assured to all that believe. But these Hebrews 
 like the Romans, perhaps, might be weak in faith, as 
 to an abolition of the covenant sign of the law. 
 
 There is a manifest consistency in this view with the 
 whole context, (iv. 11— IG.) The faith and obedience 
 of Israel were to be proved in their desire and endeavour 
 to realize all the privileges, blessings, and practical expe_ 
 
194 THE EVIDENCE IN THE NEW TESTAMENT 
 
 riencc in the ways and goodness of God, held out to 
 them in their possession of the promised inheritance, in 
 all the ceremonial shadows, natural truth of the Mosaic 
 dispensation, and in the sabbath as their covenant sign. 
 
 And the " partakers of Christ " confess in His rest, 
 in each recurring " assembly " for worship on " the 
 Lord's day," their perfection in Christ, present, and 
 eternaL It seems evident, from the apostle's exhor- 
 tation of these Hebrews (x. 25,) to an assembly 
 for public worship, that there must have been a stated 
 time ; that this was neglected in opposition to his views 
 of duty ; disputed, and not merely neglected, because 
 " forsaken " by " some ;" and that this time could not 
 be the seventh-day sabbath, which Hebrews would be 
 ready enough to honour ; and among whom these " per- 
 verse disputings" about Mosaic observances arose. (2 
 Pet. ii. 10.) And after the conclusion of] a principal 
 argument in this Epistle he pursues the subject in a 
 very observable manner. " Having, therefore, brethren, 
 boldness to enter into the holiest by the blood of Jesus," 
 
 &c " not fo7'saking the assembling of oiirselves together, 
 
 as tlie manner of some is, and so much the more as ye 
 see the day approaching." (x. 19 — 25.) The duty of 
 public worship ; an observance of it by St. Paul, and the 
 church ("ourselves") ; an opposition to the custom by 
 " some " systematically : are all undeniably implied, (x. 
 24, 25 ; Ephes. ii. 18.) They could hardly be open, 
 indeed, to reproof for that which was uncertain, occa- 
 sional alone, or left to each person's own discretion. 
 
 The 13th verse of the 3rd chaj^ter bears no parallelism 
 to this, not as much as the 24th verse of the 10th ; 
 which, yet, would not substantiate such a strained inter- 
 pretation. These passages relate to duties at all times 
 
OF THE lord's DAY AS A DAY OF REST. 195 
 
 inciiinbent on Christians ; and of a personal, jmvat^ 
 nature. The apostle, in his conclusion of the chief argu- 
 ment, exhorts the church to the public duty of assembling 
 as a body, for the public worship and confession of 
 Christ ; or, as " the house of God." (x. 25 ; iii. 6.) If, 
 the passages adduced stand in any connection Avith this, 
 it is only in the influence on daily^ and private duties 
 arising in the blessing promised to the stated, united, 
 and public worship of God, as means connected with all 
 gracious ends. (Matt, xviii. 19, 20.) Then, indeed, 
 the people of God receive in its double measure that 
 '- spiritual meat, the true bread from heaven, the bread 
 of God, which cometh down from heaven, and giveth 
 life to the world." (1 Cor. x. 3 ; John vi. 31 — 34.) 
 On the same principle, the apostle marked the deleterious 
 influence on personal religion occasioned by an abuse of 
 the public means of grace : " for this cause many are 
 weak and sickly among you, and many sleep." (1 Cor. 
 xi. 18—30.) 
 
 Opposition to the continuing obligation of a day of 
 holy rest, on divine and moral grounds, is founded on 
 abolition of the Mosaic institutions ; because ivith these, it 
 h contemkd, the Sabbath has altogether ceased. With 
 the consideration of this, the supposed corroliorative 
 difficulties in the Romans and Colossians, will stand in 
 a natural connection. 
 
 It appears indispensable to discern clearly between 
 the old covenant, as simply contrasted with the new 
 covenant ; the same old covenant as adapted to the 
 Mosaic institutions ; and tlie pecidiar covenant of God 
 with Israel, as the seed of Abraham after the flesh. 
 
 The old covenant is, in strictness, the covenant of 
 nature, or of works ; which secured God's blessing to 
 
196 THE EVIDENCE IN THE NEW TESTAMENT 
 
 man, on condition of a literal and perfect righteousness, 
 by an unsinning obedience to its prescriptions. The 
 tiew covenant is altogether of grace ; and eternal life 
 under it " is the gift of God through Jesus Christ our 
 Lord." By this " a man is justified by faith without 
 the deeds of the law." (Rom. iii. 28 ; vi. 23.) 
 
 It is indispensal^le to personal holiness and peace 
 that there be not any confusion in the mind as to these. 
 The conditions of the one and tlie grace of the other 
 united together, even as concurrent causes of salvation, 
 will deprive the soul of that peace which is attendant on 
 the knowledge and assurance of our free and full justi- 
 fication in Christ alone. This is t1i£ grace of the new 
 Cijvenant ; but the other is tlie qualifcation of the old 
 covenant. Any attempt to combine, or confound, these 
 two things would be the old offence : a seeking of the 
 bondman to inherit as co-heir with the freeman of God. 
 It is too common, I suspect, for the mind to be secretly, 
 and unconsciously perhaps, leaning upon some species, 
 or mark of qualification by inherent righteousness, for 
 tlie realization and enjoyment of a personal interest in 
 the gospel of our salvation. 
 
 It may be repeated here, that " the covenant made 
 with the fathers," was a reiteration of the covenant of 
 grace. (Gen. xxii.) 
 
 The covenant made with Israel in Hweh was the first 
 covenant entered into with Adam, and adapted to the 
 church-state established at Sinai. This was allegorized 
 by Hagar, and binding, originally, upon all the flesh- 
 born seed of Adam, as the federal head. (Gal. iv. 
 21—31.) 
 
 A record is given in the 15th chapter of Genesis of a 
 covenant made with Abraham. (Verse 18.) This is the 
 
OF THE lord's DAY AS A DAY OF REST. 107 
 
 covenant of inheritance with the seed of Abraham after 
 the flesh ; preceding tlie Sinaitic covenant above 400 
 years, independent of it, and unaffected by its abroga- 
 tion. And when the covenant of grace is formally 
 entered into with that patriarch, in the 17th chapter, 
 this covenant of inheritance is recited again, as it appears, 
 for two reasons. 
 
 I. — To record the nature of the tenure, and which 
 was not named before ; viz., that it was "an everlasting 
 covenant ;" or, otherwise, it would have been abrogated 
 with the Sinaitic covenant to which it was only an 
 appendage, when that became extinct on an introduction 
 of the covenant of grace. (Gen. xvii. 7 ; xxii. 18; Gal 
 iii. 15, 16; xvii. 13; Gen.) 
 
 II. — It maintained in this type of our joint-heirship 
 with Christ, the character of an inalienable inlieritance 
 to the spiritual Israel of God. (Verses 7, 19.) And, 
 hence, as circumcision was to Abraham " a seal of the 
 righteousness of the faith which he had being uncircum- 
 cised ;" and as Israel circumcised in the flesh is ulti- 
 mately to belong to " the circumcision of the Spirit," so 
 does this " everlasting covenant" in their flesh run, as it 
 were, into the covenant of grace, of which they are to 
 partake in their inheritance restored ; whereby they and 
 the Gentiles will become fellow-heirs, and of one body, 
 in Christ. (Lev. xxv. 23 ; Jer. xxxi. 40 ; xxxiii. 19, 22 ; 
 Ezek. xxxvi. 22 — 38.) And if this teach us to look for 
 their restoration, then, in connection with this we may 
 anticipate a contemporaneous effect uj)on the Gentiles, 
 which will be comparatively with all that had preceded 
 it, as St. Paul declares, " life from the dead." (Rom. xi. 
 I, 15, IG.) 
 
 The blessings promised under the j^eculiar covenant of 
 
198 THE EVIDENCE IN THE NEW TESTAMENT 
 
 Israel were, excepting the covenant of inheritance, com- 
 mon under the old covenant, adapted in this part of its 
 provisions to the Mosaic church. They were pecidict/r 
 blessings, because given by express covenant to them : 
 and there is intimated by this gift their forfeiture by all 
 men, in the breach of that covenant to which they had 
 been originally annexed. Many, perhaps all of these, 
 were common in the Providence of God to all the seed 
 under the covenant of Nature ; embracing tmwerscdl^i/, 
 as that of grace does generally, all the children of Adam. 
 (Acts xiv. 15 — 17; xvii. 20.) However, these blessings 
 were conditional on their obedience ; maintaining this 
 pervading characteristic of the law ; and yet free, to 
 mark their connection with that system of grace which 
 the law of Moses prefigured, and of which ultimately the 
 literal Israel would partake. 
 
 This peculiarity ensured everlasting right to the land. 
 Length of days. Fecundity as a people. Pre-eminence 
 among the nations. Fertility of soil. Victory over their 
 enemies. Propitious seasons. Freedom from disease. 
 (See Elij. Mantle. A.D. 1658. Passim ) 
 
 Now, the Sabbath was originally part of the natural 
 covenant. This embraced the natural provision of day 
 and night, &c. ; and how much more the portion sancti- 
 fied to God and man ! Its continuance seems necessarily 
 implied in an adaptation of the first covenant to this 
 with the descendants of Abraham. It can only be "cast 
 out " so far as it belongs to the bond-woman and her 
 seed. I do not see how we can avoid arguing from its 
 prescription under the adapted covenant law of Moses, 
 to its prescription under the original covenant between 
 God and man ; as the very basis of that is laid on God's 
 perfected work, and consequent rest at the beginning. 
 
OF THE lord's DAY AS A DAY OF REST. 199 
 
 And let the transactions attendant on Noah's departure 
 from the Ark ; the day of their occurrence ; his solemn 
 act of worship ; the odour of a sweet sniell of rest ascribed 
 to God as arising in this act, and day ; and the striking 
 allusion, after that special covenant with Noah and all 
 flesh, to the old covenant of Nature, be recalled to 
 mind ! 
 
 The Mosaic dispensation was a mixed state, peculiar 
 to that church. It resembled the household of Abraham 
 whilst this was the common habitation of the bond- 
 woman and the free woman. (Yid. Tillinghast.) But, 
 when the promised seed came, as when Isaac was born, 
 this condition ceased. Their covenant and Sabbath 
 were abolished. Their inheritance was placed in abey- 
 ance as to their special covenant right of possession in 
 the land, to be regained at the real Jubilee. And as 
 established long before, so it is unaffected by an abroga- 
 tion of subsequent privileges and signs- 
 No part whatever of the moral law has, however^ 
 ceased. All has been fulfilled ; transferred from the old 
 to the new commandment, and '' the truth " is, in each, 
 the same; that which Jesus came to fulfil, to bear 
 witness to it ; and infuse into it life and energy by His 
 grace and quickening Spirit. As this truth existed in 
 the old covenant, the denunciations in this against every, 
 even " one point " of imperfection ; its promises to un- 
 sinnin<; obedience ; the comfort arisincr in a satisfaction 
 of all its demands : these impossibilities to the sinner 
 have been overcome by our Head. They have wholly 
 disappeared. They cannot offer any interruption to our 
 peace. For, the commands of the new covenant are 
 " the law of the Spirit of life in Christ Jesus," prescrip- 
 tions efiicacious by the Holy Ghost and not empty 
 
200 THE EVIDENCE IN THE NEW TESTAMENT 
 
 words, "weak through the flesh." Instead of "the 
 terrors of the Lord ;" of perpetual ejection ; of irrevo- 
 cable disinheritance of every offender : there are only 
 now the affectionate chastisements by " the Father of the 
 Son whom He loveth." And in place of a promise 
 restricted to " the doing of these things/' to secure " the 
 recompense of reward :" inheritance is no more to be 
 gained by obedience, than lost by disobedience, neces- 
 sarily arising in those infirmities from which human 
 nature will never be exempted here. And thus, faitli in 
 the new covenant head establishes the old covenant law. 
 It does not destroy " one jot or tittle " of " the law and 
 the prophets." Every principle of the old commandment 
 exists in the neio. 
 
 And unless the principle of God's worship, and all the 
 requisites to its due performance, did not enter into the 
 old covenant law, these must be now comprised in the 
 " sabbatizing " of the gospel. 
 
 Many Jewish converts to the gospel were scrupulous 
 in a maintenance of the Mosaic distinctions of meats, 
 drinks, days, and indeed of tlie whole law. The Apostle 
 everywhere inculcates indifference about these things 
 among Gentile converts to the gospel ; so that integrity 
 was maintained in gospel truth ; in consistency with 
 their approaching abolition. Forbearance was, however, 
 enjoined by him towards those brethren who were 
 weak in the faith. He was inflexible, nevertheless, on 
 the completeness of believers in Christ. This is the 
 ground of his argument in the Romans, and in Galatians. 
 With weakness in the faith, as among the Roman con- 
 verts, lie would bear. With a compromise of the faith, 
 as among the Galatians, he would not hold for a moment. 
 Both are reproved ; but on separate grounds, and in a 
 
OF THE lord's DAY AS A DAY OF REST. 201 
 
 different measure. (Rom. xiv. 2, 5, 6, 14, 21 ; Acts xv. 
 1 ; xxi. 20— 2G ; Col. ii.) 
 
 It is evident that a rule was necessary to the Church 
 whilst "the law" was practically existent. The spirit 
 of this is obligatory, doubtless, ui)on us now as to things 
 of the same kind. But the precise observances in which 
 it arose are gone long ago. And it is rather too much, 
 surely, for those who contend against all early observance 
 whatever of a first day, so to interpret the Apostle as to 
 include the very day to which they deny an existence as 
 sacred. The apostle's practice among the Jews, and the 
 principle in which this arose are patent, and well known. 
 (1 Cor. ix. 19 — 23.) And upon the same grounds it is, 
 the law and its day of worship being in existence, that he 
 uses the term Sabbath, the gospel being generally 
 expressed in popular language. And how, indeed, could 
 he do otherwise, when speaking of the Jewish Sabbath ? 
 (Burnside. p. 124.) But he never so speaks as to impli- 
 cate its continued obligation under the gospel. And 
 yet they who would attach so much to such a trivial 
 circumstance, cannot see any force whatever in a mention 
 of " the Lord's Day " by St. John ; nor in the predictions 
 of the old Testament of a Sabbath in gospel times ! 
 Such is the power of prejudice in a maintenance of 
 cherished peculiarities of sentiment in opposition to a 
 body of testimony, inferior to none by which, when dis- 
 passionately weighed, the vital doctrines of the gospel 
 are supported ! 
 
 If the j^rimitive Christians who met daily, a custom of 
 brief duration in the Church, did yet ijeculiarly observe 
 the seventh day, on the same grounds most probably as 
 St. Paul whilst this prevailed, they might also peculiarly 
 observe the first day. Observance of the first day would 
 
202 THE EVIDENCE IN THE NEW TESTAMENT 
 
 be, necessarily, and In a prudence harmonizing with the 
 apostle's concessions, retired and quiet. This is further 
 corroborated by the facts that the first two meetings on 
 the first day, and that even at Troas, were towards the 
 end of the day, as less likely to attract public notice 
 and interfere with secular avocations, not to be dispensed 
 with easily at an entrance of the gospel dispensation. 
 They could hardly concur in an observance of the 
 seventh day, and publicly contend for an exclusive 
 sanctification of the first day ! Nor could this obser- 
 vance of the seventh day be on the ground of its legal 
 institution, as this would have bound them in an 
 obligation to the whole law. Their reasons must be 
 sought for, therefore, both in St. Paul's alleged delicacy 
 of conscientious expediency, whilst the law remained ; 
 and in the moral, and immutable nature of a Sabbath ; 
 a truth prominent in the fourth commandment. Thus, 
 the claims of the first day would be very unobtrusive ; 
 and the attachment of Judaizing converts to the seventh 
 day, on the grounds of Mosaic institution, not at all in 
 competition among them with the gospel rest of the first 
 day. I see the Bishop of Calcutta has remarks much to 
 the same effect. 
 
 Were it even true that the New Testament is silent 
 about an actual observance of the first day, yet this 
 would only leave the question where it does th(^ original 
 Sabbath question, on the same hypothesis. I hope, 
 however, to prove that it is very remote indeed from the 
 fact. 
 
 Whether or not the Sabbatarian impair the principle 
 of the Sabbath by honouring an ordinance prescribed 
 under the covenant of nature, and embodying its essence, 
 whilst rejecting all in a holy rest that is peculiar to the 
 
OF THE lord's day AS A DAY OF REST. 203 
 
 gospel, aiul concentrates in itself all its truth ; I am not 
 called here to decide. But, it is a position not to be 
 taken without a most scrupulous regard to the mind of 
 God. 
 
 The apostles were not at all likely to " secularize the 
 seventh day," whilst the law remained, on the same 
 principle which led them to join in the worship of the 
 Jews ; and perhaps not even after their separation from 
 that people, by the order of St. Paul. (Burnside. p. ] 30, 
 133.) Nor is it, generally, an object of the sacred nar- 
 ratives to record the secular engagements of the apostles, 
 or primitive church. No argument of any force, there- 
 fore, arises in this. 
 
 The Jew was quite alive to the general statement 
 among the Gentiles, that the law was to pass away. 
 (Acts vi. 14; xxi. 21; vii. ; x. "1^ ; xi. 2, 3.) The 
 foreign residents, therefore, sent special reports of it to 
 Jerusalem. And these were forwarded, it seems, both 
 after the decree of the council at Jerusalem ; and after 
 the apostle Paul's decided measures of separation from 
 the seventh day Sabbath worship ; first, perhaps, at 
 Corinth, and finally at Ephesus, altogether. These com- 
 plaints do not specify an observance of the first day as 
 holy ; but, as directed against a proclaimed abolition of 
 " the law," so, they must include the Jewish Sabbath, 
 whilst so grave a question as the merit of rival days was 
 precluded by the quiet observance of the first day ; and 
 its comparatively recent observance, as exclusively holy, 
 by the church. Otherwise, it might have obtained 
 equally prominent notice with circumcision. (Acts 
 XV. 1.) 
 
 Circuincision, and the seventh day sahhatk, stood mi 
 totally different grounds. The one was accidentally, if 
 
204 THE EVIDENCE IN THE NEW TESTAMENT 
 
 at all, connected with the new covenant ; and through 
 the Jew when converted to the gospel, and restored to 
 his land. It entered with Abraham and his seed, as " a 
 seal of the righteousness of the faith which he had, 
 being uncircumcised." As he was already partaker of 
 the covenant of grace, the rite was evidently a ceremonial 
 adjunct, and not at all of its essence ; but, running into 
 that which was immutable in all its parts, it received 
 the common mark as everlasting ; and was already the 
 pledge of the covenant of an everlasting inheritance. 
 (Gen. xvii. 7, 13; Gal. iii. 14— IG.) 
 
 But, the sabbath was of the old covenant, and partook 
 of its essential nature, as immutable in all its principles 
 and obligations; not one jot, nor tittle, of which was to 
 pass away. It was partially and peculiarly alone of the 
 law, in the temporary adaptation of this to the Mosaic 
 system. (John vii. '22, 23.) I cannot see but that 
 equal deference was yielded to Jewish prejudice both as 
 to cirmimcision and the sabbath ; too much, indeed, to 
 the general body of Mosaic institutions by Jewish con- 
 verts, and by Peter and Barnabas ; for, St. Paul says, 
 " Peter was to be blamed." And will not these things 
 sufficiently account for the difference, if any there be, 
 in the deference paid by St. Paul to the Jewish sabbath, 
 and to the rite of circumcision ; besides the fact, that 
 the sabbath presented occasions of access to the body of 
 that people constantly recurring, and not the other. 
 (Burnside, pp. 145 — 147.) 
 
 I cannot think the interpretation of our Lord's com- 
 mand to the paralytic correct, which would assign its 
 intent as only, or chiefly, to dispense with a j)ositive 
 'precept, relating to the sabbath ; and in order to assert 
 His proper Deity. It was to show, that its moral and 
 
OF THE lord's DAY AS A DAY OF REST. 205 
 
 immutable nature was involved in tlie m&rcy of the pre- 
 scription to man and beast. It was also to prove, in 
 the reality and origin of the cure, His own claims as 
 that Proi)het who should arise among them, whom the}' 
 were to hear in all things. And who, as Lord of the 
 sabbath, and Head of man, authoritatively proclaimed 
 power to define the nature and design of its institution, 
 that " it was lawful to do well on the sabbath days." 
 (Matt. xii. 12.) It might be, likewise, anticijDatory 
 evidence of His right and power as " the second Man, 
 who is the Lord from heaven," " the quickening Spirit " 
 in all His seed, not only to define its nature, but apply 
 its inherent mercy as a pledge and assurance of restora- 
 tion, not of a paralyzed individual alone but of the 
 whole body of the redeemed, from all the penal conse- 
 quences of sin, on the soul and body. He knew its 
 comprehensive design ! Restored its purity ! Secured 
 its sanctity ! Perpetuated its observance ! Nor is it by 
 any means true that such acts were esteemed unlawful, 
 from their conduct even to their beasts. Neither was it 
 so in fact but with these hypocrites ; who magnified the 
 lesser matters of the law, so as to disparage its more 
 M-eighty points. For, is it not plain, that both the 
 impotent man and his bed must have been carried pre- 
 viously to the pool where the sufferer was cured ? And 
 they must have been removed in the same way had 
 not this miracle been wrought. Nay, as Bishop Wilson 
 observes, " this act of the paralytic was part of the 
 miracle of Jesus." 
 
 The correct view of our Lord's doctrine as to the 
 sabbath is irrefragably established in Bishop Wilson's 
 third sermon on the sabbath. Eleven separate occasions 
 are adduced by him, in which the doctrine and spirit of 
 
20 G THE EVIDENCE IN THE NEW TESTAMENT 
 
 Jesus as to that institution are considered : — Luke iv. 
 16 — 22 ; John v. 5, ad Jin ; Mark vi. 1 — 6 ; Luke 
 xiii. 10 — 17 : Luke iv. 31 — 37; Luke vi. 1 — o; John 
 vii. 21, ad Jin ; Luke xiv. 1 — G: Luke iv. 38 — 41 ; 
 Matt. xii. 9 — 21 ; John ix. 1, ad Jin. 
 
 This is his conclusion. '^ All our Lord's reasonings 
 supj)Ose the continuance of the day of rest in its essential 
 moral obligations upon man.''' (P. 68.) 
 
 "Why regulate, why amend, why modify, the false 
 usages, if all was about to be abolished V &c. 
 
 Matt. V. 17. '-Think not that I am come to destroy 
 the law," &c. " Where by law must be understood the 
 moral law ; for, He was thought to be a transgressor of 
 that, and, especially, of this command (the 4th), in it, 
 (for that sermon of His cometh in in order after His 
 being challenged for breach of the sabbath, John v. 1 0,) 
 and His scope is to wipe off that imputation ; and 
 how 1 By showing that He still presseth the moral law, 
 even beyond what the Pharisees did." (Durham, Fourth 
 Commandment, p. 19G. a.d. 1G75.) 
 
 "It was the moral law, especially, the Pharisees 
 corrupted, and whereof He undertaketh the vindication, 
 and it is holiness in obedience to that which He presseth 
 as necessary beyond what the Scribes and Pharisees did ; 
 and, indeed, it was in that law that they failed mainly, 
 and not in the ceremonial law. The offence and mistake 
 that Christ is to pre-occupy and rectify it among His 
 hearers, requireth this : for, many of them fancied that 
 by the Messiah, there should be a relaxation of the duties 
 of holiness called for in the moral law ; and, therefore, 
 saith He, think not so : now a relaxation of some other 
 laws might have been thought of warrantably. It is 
 such a law whereof to teach the abrogation at any time 
 
OF THE lord's DAY AS A DAY OF REST 207 
 
 is sinful and pernicious ; therefore, it is certainly the 
 moral law." " He speaketh of the law by way of cmi- 
 nency, (meaning, no doubt, the Decalogue.) He speaketh 
 alike of all its commandments, even of the least of them, 
 and so of this." (Durham.) 
 
 When St. Paul wrote to churches where clear and 
 simple views of the gospel were to be enforced, to dis- 
 abuse their minds of erroneous and legal corruptions, 
 we find him rigid and inflexible, as we have seen him 
 before conscientious and pliant. " But now, after that 
 ye have known God, how turn ye again to the weak 
 and beggarly elements 1 " &c. " Ye observe days, and 
 mouths, and times, and years, Behold, I, Paul, say 
 unto you, that if ye be circumcised, Christ shall profit 
 you nothing." (Gal. iv. 9—11 ; v. 2, 3, 4.) 
 
 And so the apostolical decree of the council denounced 
 the preaching which affirmed, " ye must be circumcised, 
 as troubling the church with words, subverting souls." 
 Burnside has made observations to the same effect on 
 these passages ; but we do not arrive at the same 
 conclusion (pp. 135, 136.) 
 
 The Judaizing spirit, confounding the law and the 
 gospel, had made deep inroads into the Galatian church. 
 We find the greatest care, therefore, to distinguish and 
 explain the covenants of nature and of grace ; and the 
 strongest statements of the impossibility of uniting one 
 to the other. (Acts xv. ; xvi. 4, 5 ; Gal. ii. 3, ] 4.) 
 He denominates, therefore, every adulterated system, 
 " another gospel, which is not another ;" or, a perverted 
 gospel of Christ. And he denounces an awful curse of 
 God on all who would promulgate any spurious system 
 of Moses and Christ, (i. 6—8 ; v. 12.) 
 
 And is not this an answer to the argument founded 
 
208 THE EVIDENCE IN THE NEW TESTAMENT. 
 
 on the practice of circumcision for forty years after 
 the resurrection among Christian converts *? The obser- 
 vances condemned both in the Romans and Colossians 
 are plainly Mosaical ; arising, in some cases, in weak- 
 ness of faith ; but in others, in unbelief. (Rom. xiv. 
 1, 13—16 ; XV. 1, 2, 8, 3, 5, 6 ; xvi. 18—20 ; Gal. iii. 
 10, 11.) The days named are points only, as it will 
 be seen, of an extensive subject pervading the whole of 
 St. Paul's epistles, and one embarrassing to the whole 
 church. And if the first day ivere observed as holy, yet 
 his observations remain in all their force on the subject 
 really before his mind. This was to shew that the gospel 
 comprised all that was essential truth in the law ; whilst 
 it perfected, and superseded that entire system. Resort 
 to the law imputed imjoerfection to the gospel — a system 
 founded in, and displaying all the perfections of God ; 
 and it involved the deepest affront to His majesty. 
 There is a plain reason why Gentiles might object to 
 sanctification of the seventh day, even if they had com- 
 plied with its observance when proselytes under the 
 law. Controversy about these things, and controversy 
 there undoubtly was, might arise in the Judaizing spirit 
 which would retain exclusively, or conjointly, the seventh 
 day Sabbath of Moses. From his epistle to Ephesus it 
 appears the contest had been so embittered, that adverse 
 parties had attached opprobrious epithets one to another, 
 and in a downright sectarian spirit, " that they might 
 glory in their flesh ; " "who are called uncircumcision, by 
 that which is called circumcision in the flesh, made with 
 hands." And how does the Holy Spirit brand these 
 Judaizers, and the tendency of their principles, and con- 
 tentions about " the law," the fables, endless genealogies, 
 and trifles of that day, with the strongest terms of repro- 
 
OF THE lord's DAY AS A DAY OF REST. 209 
 
 bation; as if "it happened to them according to the 
 true proverb " quoted by St. Peter, " The dog is turned," 
 &c. " Beware of dogs, beware of evil-workers, beware 
 of the concision!" A striking assimilation of their 
 opinions, in the mind of tlie Spirit, to those of the priests 
 of Baal in the days of Elijah, who were of the concision 
 indeed. (1 Kings, xviii. 27, 28.) Tearing their own 
 bodies as these Judaizers would have torn the seamless 
 garment of Christ, to insert old patches taken from the 
 worn-out vestments of Moses ! " For we are the circum- 
 cision," &c. (Phil. iii. 2, 3; 1 Tim. i. 3—9, 18—20; 
 2 Pet. ii. 21, 22; Burns p. loo, note; Gal. vi. 12, 13; 
 Eph. ii. 14, lo.) 
 
 And, it is observable, that this occurred in the church 
 where, as we shall see, the very first decided step was 
 taken, and a separation from the Jews in public worship 
 on the seventh day prescribed; and where, subsequently, 
 rivals in apostolical power and commission arose. 
 
 If the question really at issue in those primitive times 
 of the church were, whether or not the Mosaic law should 
 be maintained under the gospel, which it will be ne- 
 cessary to consider, — then this controversy surely 
 comprehended the Mosaic Sabbath. (Acts xix, 8 — 10 ; 
 Ptev. ii. 2.) If this be so, whatever its legal peculiarity, 
 it disappeared with the Mosaic institutions. Original 
 prescription of a day of rest to all; recognition of this 
 at Sin, and an ordination of it to Israel at Sinai not- 
 withstanding, implicate a legal peculiarity in their 
 Sabbath. And, hence, it was appointed as their cove- 
 nant sign. The principle of St. Paul's argument as to 
 " the promise of the covenant confirmed before of God 
 in Christ," and remaining in force, notwithstanding a 
 disruption of the subsequent covenant ratified at Sinai, 
 p 
 
210 THE EVIDENCE IN THE NEW TESTAMENT 
 
 applies equally to the original Sabbath, notwithstanding 
 an abolition of the Sinai tic prescription. (Gal. iii. 17.) 
 A careful perusal of St. Paul's epistles will quickly 
 show that it was a leading point, never absent from his 
 mind, to oppose the prevailing tendency to adulterate 
 gospel truth with mixtures of the law; and which was, 
 in fact, to fall back on the covenant of nature, making 
 void the covenant of grace. 
 
 And is this surprising, if it be the very germ of 
 popery, " the mystery of iniquity that already worked 1 " 
 (2 Thes. ii. 7.) A pervading feature in the Roman Catholic 
 Church is, the Jewish perversions of the law in doctrine, a 
 superstitious adoption of legal ceremonies in their rites, 
 vestments, &c., and degradation of the Scriptures 
 through their vain traditions. The want of correspond- 
 ence between our church and that of Moses, in its various 
 rites, (fee, was indeed the prominent justification of au 
 eminent modern seccder, happily returned, however, to 
 her bosom. (Rev. Mr. S — p.) A brief consideration 
 of this will show how futile the objections to our day 
 of rest, deduced from St. Paul's epistles, are in truth. 
 
 What can be more forcible than the general decla- 
 ration in his epistle to Rome, and to which subsequent 
 mention of " doubtful disputations " must be referred. 
 " Know ye not brethren," &c. (Rom. vii. 1 — 4 ; xiv. 
 1—23; XV.; xvi. 17—20.) 
 
 The Epistles to Corinth, read with a regard to this 
 topic, abound in appropriate notices of the subject. (1 
 Cor. i. 11 — 24 ; ii. () — 10 ; iii., and ^mssm, in both.) 
 
 The forcible observations in the Galatians have been 
 mentioned before. All erroneous additions to the gospel 
 are declared to be " a building again of that which had 
 been destroyed." This may, possibly, throw some Hght 
 
OF THE lord's DAY AS A DAY OF REST. 211 
 
 on the not difficult, but disputed, passage in the 3rd 
 chapter of the first epistle. (1 Cor. iii. 12 — lo ; Gal. 
 ii. 11—21; 1 Cor. iii. 10—18.) 
 
 The same topic is prominent in his epistle to the 
 Ephesians. (ii. 8— 22 ; iv. 1—13, 14— 16.) It was here 
 the apostle laboured so long and effectually ; and where 
 he first established an exclusive and public observance 
 of the first day as holy. 
 
 In his Epistle to Philippi, this subject meets us again. 
 The Jews had not any established synagogue there as at 
 Thessalonica. From the circumstance of the disciples 
 meeting " out of the city, where prayer was wont to be 
 made," and the attendance of St. Paul with the converts, 
 some very groundless and untenable conclusions have 
 been drawn, (Acts xvi. 13, 16; xvii. 1, 2; xviii. 4.) 
 What is said, surely, cannot he chieHy, w altogetlier, 
 applied to tJie Christian converts. (Acts xvi. 13.) For, 
 it is evident that Lydia was either a Jewess, or a 
 proselyte to the law ; as she " worshipped God." (Verses 
 12, 14.) "Philippi M^as a chief city, and a colony." 
 " The Lord opened her heart" under the preaching of 
 St. Paul there. 
 
 We have an instance in the 17th of Acts, of the 
 apostle pursuing "his manner" on the Jewish sabbath in 
 a purely missionary spirit. (Verses 1 — 6.) In the same 
 chapter, there is an illustration both of the same kind, 
 and of his simple attendance as one of the Jewish nation. 
 (Ver. 16, 17.) And it is well observed by Perkins, 
 that if he abstained occasionally from preaching Jesus 
 in the synagogues, he might, on the like ground, forbear 
 for a time to proclaim an abolition of the seventh day ; 
 separation from the Jews' worship on this day ; and 
 substitution of the first day as holy, (xviii. 4 ; xvii. 2.) 
 
212 THE EVIDENCE IN THE NEW TESTAMENT 
 
 This is not a proof, therefore, of a Christian observ- 
 ance of the seventh day, except on the reasons already 
 named. 
 
 Whilst this meeting at Philippi is magnified by Sab- 
 batarians into proof of an exclusive seventh-day worship 
 by Christians, the meeting at Troas on the first day for 
 public worship, is to be regarded as of no meaning what- 
 ever ! " The sabbath in the New Testament always 
 signifies the seventh day, the observance of which the 
 Judaizing teachers wanted to impose on the Gentile 
 converts ; and ' the Lord's day,' not the sahbatJi, is the 
 scriptural term for this day of sacred rest." (See Scott's 
 Commentary on Colossians.) (ii. 16, 17.) 
 
 But it was at Ephesus, and not long subsequent to 
 the events to which I have just referred, that St. Paul 
 separated the Christians from all particijxttion of tvorship 
 with the Jews : and, therefore, from all worship on this 
 day ; unless separate Christian worship could be proved 
 on the seventh day. 
 
 A beginning of the same kind had, it appears, been 
 made at Antioch. (Acts xiii. 42 — 46.) And it seems 
 that he bore patiently with the Jews for a whole year 
 previous to this decisive measure, (xix. 10 ; xx. 31.) 
 He had seen, doubtless, in the general state of the 
 church calling for the apostolical decree ; in his contest 
 with Peter at Antioch, and with the foreign Jewish 
 residents everywhere; that the season of expediency had 
 passed away. The apostle's mind had been, evidently, 
 tending towards this decision for some time, (xviii. 6.) 
 Nor can I find a single instance, after the measure taken 
 at Ephesus, of his resort to the synagogue for any 
 purpose whatever. 
 
 It was subsequent to this, and after his residence at 
 
OF THE lord's day as a day of rest. 213 
 
 Ephesus for "three years," and a second visit to 
 Pliilippi and other places, where his first introduction of 
 the gospel is recorded, that the narrative of a public 
 religious observance of the first day at Troas was 
 written. (Acts xx. 31.) And it must have been, most 
 probably, subsequent to these events that he wrote his 
 epistles, where an observance of " a holy day, of the new 
 moon, and of the sabbath," are named in plain consis- 
 tency with this leading topic of Judaizing tendencies, so 
 troublesome and dangerous to the " simplicity that is in 
 Christ," and reprobated by him in such strong terms. 
 Thus in ^vl•iting his first epistle to Corinth, he mentions 
 both the marked success of his work at Ephesus, and the 
 serious opposition offered to its progress ; " a great 
 door and effectual is opened unto me, and there 
 are many adversaries." (1 Cor. xvi. 9.) Consid- 
 ering this, and the fact that in leaving Ephesus he 
 carried with him, as it appears from the worship con- 
 ducted by him at Troas, the observance prevalent in that 
 church on the first day, any other view of those 
 expressions would place his practice in open contradic- 
 tion to his epistles, if tlie first day were included in the 
 observances condemned there. From the provision of a 
 large room, properly fitted for a public service, the 
 ready convention of the body, considerable in its 
 numbers, and the natural manner of speaking about 
 this meeting, precisely as of ordinary occurrence, — it 
 would appear that the first day's worship had been already 
 established at Troas, in the interval between this and 
 his first visit, when " a door was opened unto him of the 
 Lord." (2 Cor. ii. 12.) 
 
 Although the Jews at Philippi were not regularly 
 established as a religious body, yet, it is evident that 
 
214 THE EVIDENCE IN THE NEW TESTAMENT 
 
 they were actuated by the most bigoted and intolerant 
 spirit ; the very natural attendant on a body of world- 
 lings struggling for influence and power. (Acts xvi. 
 16, 24.) And, hence arose the deliberation of St. Paul 
 as to the damsel possessed by an evil spirit, and his care 
 to avoid the dangerous notoriety of her cure, though he 
 " was grieved " at the Satanic subtlety in which testi- 
 mony was given to his divine authority and mission. 
 Accordingly, her dispossession terminated in scourges, 
 incarceration, and exile, when his alternative was neces- 
 sarily taken. However, the same subject is plainly 
 borne in mind through this epistle. (Phil. i. 27 — 30 ; 
 ii. 3, 14, 15, 21; iii. 1—16.) 
 
 We see it again, and more prominently, in his epistle 
 to Colosse, and the super-added danger of unsanctified 
 science, "philosophy, and vain deceit," as well as 
 mixtures of the law. 
 
 He denominates these Judaical errors as " after the 
 rudiments of the world;" because the Mosaical insti- 
 tutions were an adaptation of the law of nature; and, 
 therefore, of " the rudiments of the world." These 
 deceptive adulterations were " after Moses, and not after 
 Christ." Some of these are then enumerated; the 
 Jewish Sabbath with the rest. The Sabbatarians, of 
 course, deny this ; because, they say, " It never was a 
 shadow." (Burnside, p. 118.) But it partook of the 
 general nature of that system. It was in origin a 
 natural ordinance, engrafted upon that dispensation. 
 It was their covenant sign; and what is this but the 
 shadow of what was signified? And, surely, the Mosaic 
 signs are all carried forward into gospel signification. 
 Was it not, indeed, in an important sense, ever a 
 shadow, and, like the Jewish Sabbath, ever something 
 
OF THE lord's DAY AS A DAY OF REST. 215 
 
 more than a shadow? (See page 2G8, Jewish 'Hypos 
 factos^'' &c.) 
 
 It is difficult to be conceived of "converted Jews, 
 after the dispersion of their nation, maintaining obser- 
 vance of a seventh day Sabbath as pecuHar to a Christian 
 body," had not the Gentile church observed another day. 
 (Mod. Sabb. Ex., p. 134—136; Burnside, chap, iii.) 
 
 And if coiiscience alone were to determine tlte right or 
 wrong of observing a day to tits Lord, or not ; and if 
 St. Paul included the seventh day in this rule ; how can 
 it retain its sacred character under the gospel ? A dis- 
 tinction must exist between observances of moral and 
 immutable obligation, and those which were bindino- 
 under peculiar circumstances alone, for such a rule to be 
 applied. A heretic might, otherwise, plead conscientious 
 scruples against the divine prescriptions. (Col. ii. 8 — 1 7 ; 
 Gal. v. 2, 3—7.) 
 
 The Thessalonian church appears to have escaped 
 these seductions; which is the more remarkable when 
 we recollect the bigotry of the resident Jews. The 
 Apostle mentions " ordinances " verbally instituted by 
 him in that church. (2 Thes. ii. 15.) But his vivid 
 impressions of the danger of those subtle errors are 
 apparent: " lest by any means the tertipter have tempted 
 you, and our labour be in vain." (1 Thes. iii. 5; 
 Acts xvi. 1, 5—10; xvii. 10— U.) 
 
 It may be observed how the clear and simple views 
 of gospel truth in this church appear to have drawn 
 out the Apostle to speak of this wide-spreading 
 infection in terms predictive of its ultimate results; 
 increasing, like all evil, "to more ungodliness," so as 
 ultimately to enthrone the Man of Sin in the temple of 
 God ! These ; his glowing description of that wicked 
 
21 G THE EVIDENCE IN THE NEW TESTAMENT 
 
 one, the hecatl of anti-cbiistian apostacy; with the time 
 and mode of the final destruction of this last form of 
 idolatrous delusion in the church ; " when the Lord Jesus 
 shall be revealed from heaven with his mighty angels : " 
 these remind us of the more minute prophetical descrip- 
 tions of the same false system in the book of Kevela- 
 tion. (1 Thes. iv; 2 Thes. i. 7 — 10; ii; Rev. xiii, xix.) 
 
 The same ground of apprehension, and the like 
 warnings, are palpable in the epistles to Timothy and 
 Titus. And it is observable in them how rapid had been 
 the transition from those Jewish fables, endless genealogies, 
 and " perverse disputings of men of corrupt minds," about 
 the law in those days, to the very depths of heretical 
 delusion, even to their denial of the resurrection itself. 
 The same things are passing before our own eyes. Men 
 are getting weary of the plain and simple food of God's 
 truth. And secular influence does not follow as quickly 
 as worldly men desire ! The ancient spirit of Eome is 
 clearly struggling for the mastery over private judgment, 
 and essaying to accomplish by rampant majorities, (con- 
 templating, perhaps, her old and more violent weapons 
 of warfare,) that which cannot be established on the 
 arena of fair, free, rational, and scriptural discussion. 
 Vain is the effort, and flimsy the disguise, which would 
 cover with a veil of spiritual objects the really tem- 
 poral and ambitious designs which have ever charac- 
 terized that unscrupulous community. It is not 
 impossible that we may behold, even now, the commence- 
 ment of that intermeddling struggle predicted, which 
 will rouse among her ten horns the spirit to proscribe, 
 punish, and extinguish her, as a common and intolerable 
 nuisance to the nations. (E-ev. xvii. 15, 16.) 
 
 It is plain, then, that this grand danger of a legal 
 
OF THE lord's DAY AS A DAY OF REST. 217 
 
 spirit desiring a retention of what Christ had wholly set 
 aside, was never absent from the mind of the Gentile 
 Apostle. The topic needs not to be pursued further. His 
 observations, evidently, apply to observances of Mosaic 
 institution. It is not to be readily understood nor 
 believed, that the Apostle would warn men against 
 being led into observances of " meats, drinks, a holy day, 
 the new moon, and the Sabbaths;" i.e., against any 
 mixture of the law with the gospel; and would himself 
 include any gospel institution, or, that he could have it 
 in mind at all, if, as they say, it did not in fact exist 
 when he was speaking of those defunct prescriptions of 
 the law. " These are a shadow of things to come ; but 
 the body is of Christ." (Col. ii. 16, 17.) 
 
 Daily resort to tlie temi^h at first does not shew an obser- 
 vance of the seventh day as holy. And yet this appears 
 to be much depended on by Sabbatarians. It proves too 
 much. For it merges all distinctions of days, which is 
 an element undeniably in the original institution. 
 Besides, it would equally prove the holy observance of 
 the first day. But it does indeed effect this. In an 
 abolition of all distinction of days, it virtually repudiates 
 tlie seventh and every other day as holy. 
 
 Community ofjyroperty never existed, so far as we are 
 informed, beyond the confines of Judea, nor for any long 
 period even there, as the foreign contributions trans- 
 mitted to Jerusalem prove. (Acts ii. 42 — 46 ; xi. 2S — 
 35; 2 Thess. iii. 10—12; Burnside p. 334.) Its 
 cessation would necessarily determine the temporary 
 custom of daily meetings. St. Paul's injunction to 
 separate a portion of each j)erson's weekly earnings for 
 the support of the poor would have been useless, surely, 
 had all things been then possessed in common, (verse 46.) 
 
218 THE EVIDENCE IN THE NEW TESTAMENT 
 
 The " breaking of bread/' spoken of in tlie second of 
 Acts, was, in my opinion, a religious act. (See Guyse's 
 Commentary.) For the other things named are of this 
 nature. The same expressions are applied elsewhere to 
 the Lord's Supper. (Acts xx ; 1 Cor. x. 16.) The 
 forty-second verse of the second chapter of Acts recites 
 the chief parts of public worship, in connection with this 
 " breaking of bread." The forty-sixth verse, where this 
 is also mentioned, relates to the lolace of this celebration j 
 to distinguish it from the place of the daily resort, or, 
 " the temple," named in the foregoing clause. And thus 
 the marginal reading is " at home," where alone this 
 peculiar act of worship could be safely maintained ; 
 whilst nothing was to be feared from a devout participa- 
 tion in the public ordinances of the law. (Acts i. 13, 14.) 
 This appears to be the natural and correct interpretation 
 of the KflsT'o/^tov and jcar^apov. (xv. 12, 21, 25, 42; xviii. 
 18 ; xix. 8 — 10 ; i. 14 — 2G.) Their peculiar, united 
 public worship is expressly recorded as conducted in an 
 U'pjyer room. The same expressions recur in the twentieth 
 chapter, in undeniable connection with public worship. 
 The phraseology of the second chapter is observable ; 
 "they were all with one accord in one place," i.e., on 
 the first day. Then " the promise of the Father " was 
 fulfilled. It was not in expectation of this that they 
 were "assembled together with one accord," for no 
 definite time of its fulfilment had been specified by Jesus. 
 (Vid. p. 287.) His expressions were, " not many days 
 hence." If it were to keep the feast of first-fruits, so far 
 as they could in safety from the Jews, yet, their assembly 
 by common consent, and its issue on the first day, both 
 indicate the substantial truth of that Mosaic ordinance, 
 and sanctify the day of its fulfilment to the gospel 
 
OF THE lord's day as a day of rest. 219 
 
 cluircli. In one place these expressions are applied, 
 indeed, to an ordinary meal ; but this is where no public 
 worship can be inferred from the context ; and cannot 
 disturb the general conclusion drawn from so many, and 
 weighty considerations. (Luke xxiv. 30.) 
 
 I now proceed to the narrative of the meeting at 
 Troas, which is treated by Burnside as " of no signi- 
 ficance whatever;" whilst "The Modern Sabbath Ex- 
 amined " broadly affirms, that " there is no trace what- 
 ever of an observance of the first day as a holy Sabbath," 
 (p. 47,) and with what reason it will be presently 
 seen. 
 
 It has been stated why St. Paul resorted to the Jewish 
 synagogues on their Sabbath. (Acts xviii. 1 — 6 ; Acts 
 xiv. 1 ; xvii. 2 ; Luke iv. 16.) Our Lord did the same 
 thing, probably for the same reason, and because the 
 period for substituting "another day" had not arrived. 
 The decrees from Jerusalem, however, declaring the 
 release of the Gentile converts from all obligation to the 
 law, offered a fitting occasion for a beginning. After a 
 visitation of various cities with the decrees, and for the 
 gathering of Christian churches, and the failure of his 
 efforts with the Jews at Corinth, he seems to have taken 
 a decided step as to the day of holy rest among the 
 Gentiles ; and finally to have abandoned his countrymen 
 to their inveterate bigotry, and persecuting intolerance : 
 " from henceforth I will go to the Gentiles." 
 
 The reason for using the word Sabbath in the Acts is, 
 that the Jewish Sabbath is intended. (Burnside, p. 209.) 
 And if no conclusion, adverse to the religious observance 
 of the seventh day in the times to which the narrative 
 relates may be drawn, then, neither may there be deduced 
 on the same ground, any unfavourable inference as to the 
 
220 THE EVIDENCE IN THE NEW TESTAMENT 
 
 Ji/rst day. For if it be attributed to its universal and 
 undisputed authority in one case, so may it be said in 
 the other ; and account for what men would pass over 
 as a very slight and obscure record. 
 
 The same author asserts, "there is not a tittle of 
 evidence to support the conjecture that the Apostles 
 attended at the synagogue merely as pursuing their 
 missionary work among the Jews." (p. 139.) 
 
 What, then, did the Apostle mean when saying, "to 
 the Jews became I as a Jew, that I might gain the 
 Jews?" (Rom. xi. 13, 14 ; Acts ix. 15—20; xxvi. 20; 
 xiii. 2.) His call and mission had respect from the 
 first to the Gentiles: "I am the Apostle to the Gentiles." 
 And hence, most j^robably, originated the alteration 
 of his name. After dedication to his proper work he 
 was called Saul no more.'"* So that his very first 
 sermons after conversion were decidedly missionary 
 sermons to Jews in the synagogues of Damascus. 
 (Acts ix. 20 — 30.) For three years, and soon after 
 his conversion, he devoted himself to his special vocation 
 in obedience to God's directions, (xxii. 17 — 21 ; Gal- 
 i. 16 — 18.) There is, indeed, surprising obliviousness 
 both in this assertion and another of the same author, 
 viz., "there were not any converted idolaters at Antioch." 
 (Acts xi. 19—21 ; xv. 1—22.) After a short visit 
 to Jerusalem, his labours were for fourteen years among 
 the Gentiles. It was " his manner" to seek the good 
 of Israel where he might in the synagogue on the 
 Sabbath day, until this occurrence at Corinth, and the 
 still more decided act at Ephesus soon after. 
 
 And it is possible that worship on the first day may 
 be included in " the ordinances " verbal and written, 
 * Sec " Paralipomeua," by Dr. Vale, p. 822. 
 
OF THE lord's DAY AS A DAY OF REST. 221 
 
 which lie says he delivered to that church where this 
 open and public infraction of his previous "manner" on 
 the Jewish Sabbath first occurred. (1 Cor. xi. 2.) And 
 from this time he abstained wholly from this " manner," 
 even on his address to his countrymen at Eome. (Acts 
 xxxviii. 17 — 31.) 
 
 It is not at all surprising that opponents of a holy 
 rest on "the Lord's Day" should desire to invalidate the 
 strong evidence of the narrative of proceedings at Troas. 
 (xx. 7 — 16.) Let the various facts, and inferences from 
 them, as on the face of that narrative, be fairly and fully 
 contrasted with the far-fetched argument of a ijrolejjsis to 
 disprove the prescription at the creation relied on by 
 one author, and with the futile attempts to evade the 
 natural conclusion in assertion that "it enjoins nothing" 
 by another ; and it will be seen how easily and readily 
 we receive and persuade ourselves of what we wish 
 to be true. That meeting proves, however, what had 
 been enjoined, as will be presently seen. (Burnside, 
 p. 213.) 
 
 The leading subject of the narrative arose in the 
 questions recorded in the decrees narrated in the fifteenth 
 chapter, which agitated the Gentile churches, and the 
 determination of which was a main object of this special 
 mission. (Acts xiv. 26 — 28; xv. N.B. ver. 19; xvi. 4.) 
 This pervades the whole subsequent account. In the 
 course of this general visitation the occurrences already 
 noticed took place at Corinth. (Acts xv. 36.) After 
 an unrelenting opposition of the Jews everywhere but 
 at Berea, and this decision at Corinth, he recurred to 
 his old practice at Ephesus on two occasions, persevering 
 on the last occasion for the space of three months. 
 (Acts xviii. 19 ; xix. 8, 9.) The disciples there were 
 
222 THE EVIDENCE IN THE NEW TESTAMENT 
 
 only twelve ; and his effort was followed by the same 
 disheartening- result. He tltmi finally and decidedly ab- 
 stained from all deference to Jewish prejudices, and all 
 compliances with the Mosaic Sabbath and institutions, 
 although he yet allowed himself to be led into a fruit- 
 less effort to conciliate his countrymen by the church 
 at Jerusalem. 
 
 From this moment God's special blessing crowned 
 his labours at Ephesus, "so that all they which dwelt 
 in Asia heard the word of the Lord Jesus, both Jews 
 and Greeks, so mightily grew the word of God, and 
 prevailed." (10—20; xx. 31. Scott in loc.) "This 
 continued by the space of two years." But his whole 
 labours there occupied " three years." 
 
 The next thing recorded after his labours at Ephesus, 
 and a short visitation of some Gentile churches, is an 
 appointed visit to Troas, accompanied by brethren from 
 Berea, Thessalonica, Derbe, and Asia, closed by the 
 religious service on the first day, and of which our 
 opponents speak in terms of such disparagement to the 
 question at issue. Is it unreasonable to presume that 
 the first day's observance prevailed in the churches by 
 which these missionaries were sent forth 1 (Acts xv. 40, 
 41 ; XX. 1 — 5, 6.) The last place which was visited 
 by them before Troas was Philippi. Nothing what- 
 ever is said of their participation of the feast of un- 
 leavened bread at Philippi : and Paul's companions 
 departed during that feast. Burnside believes that 
 they had observed the seventh day Sabbath previously 
 to the first day at Troas ; which is purely conjectural, 
 and not, as will be seen, likely, (p. 232.) Were 
 it otherwise, this would only confer additional im- 
 portance on the transactions of the first day ; or 
 
OF THE lord's DAY AS A DAY OF REST. 22Z 
 
 it might have been an occasional recurrence to his 
 " manner," on the original grounds. 
 
 Nor was the meeting at Troas occasioned by the 
 approaching departure of Paul ; for it is too minute 
 in detail of other and distinct facts to consist with such 
 an object alone. Nor does it appear that they were 
 so pressed for time that it could not have been held 
 before or after the first day. The ship was evidently at 
 their disposal, and the Apostle selected the more dilatory 
 mode of travel by walking to Assos. The farewell 
 meeting at Miletus is narrated in a very different way. 
 (Acts XX. 17 — 38.) The "long preaching" at Troas, 
 and the short affecting charge and concluding prayer 
 at Miletus, are respectively appropriate to the separate 
 objects of regular worship in one case, and of a final 
 meeting to take leave in the other. 
 
 The place of meeting, "this upper chamber," was not 
 their common abode, considering both their numbers 
 and the fact of their coming together, evidently from 
 various dwellings; and the whole of the objects detailed 
 in the narrative. Indeed, a person who had never heard 
 the practice of observing " the Lord's day " disputed, 
 would read the seventh verse as a reference to the 
 constant sauctification of the first day. 
 
 The chamber had been evidently furnished appropri- 
 ately for such purposes, and duly prepared on this 
 occasion without any special summons, as at Miletus, 
 and, so far as appears in general concert, as of ordinary 
 custom on the same day. The word '• when" is merely 
 idiomatic ; nor do Griesbach and others admit the 
 word "disciples," but substitute "ours," i.e., our body, 
 or the Christian church ; which answers to the terms 
 in the previous verse, "we sailed away," &c. And 
 
224 THE EVIDENCE IN THE NEW TESTAMENT 
 
 this is carried forward into tlie seventh verse : " on 
 the first day of the week, the disciples being gathered 
 to break bread," &c. 
 
 It is asserted, " a very few hours were occupied 
 by this meeting at Troas." Were this the fact, which 
 appears to be the reverse from the narrative itself, yet, 
 the day of its occurrence ; the purpose and conduct of 
 the meeting — points plainly stated — exclusive attendance 
 of disciples of Christ ; the ordinances of worship observed, 
 figuratively represented by the principal act, (as Bloom- 
 field observes, commemorative of the day,) and apparent 
 conformity to the regular custom of the church; are more 
 to the question at issue than the space of time consumed. 
 Besides, to say nothing of the necessity which temporal 
 wants might impose, especially where secular callings 
 were exercised among Jews ; prudence, remembering 
 the " many adversaries ; " recent establishment of an 
 exclusive assembly for worship on a different day to 
 that of the Jews ; might prescribe a rather late hour of 
 meeting, as appears to have been the practice from the 
 resurrection. In Judea the Christians would necessarily 
 rest from secular avocations on the seventh day with 
 the body of that people. Nor could they, were there 
 not any temporal hindrance, keep the first day as a 
 holy rest among that people as an entire day. At 
 the very entrance on that journey which brought the 
 Apostle and his friends to Troas, he had been in danger 
 from the sanguinary hostility of the Jews in Greece. 
 (Acts XX. 3.) I say nothing of the private and domestic 
 duties which enter into right observance of a day of 
 holy rest. It was not, perhaps, zeal alone that led 
 the Apostle to warn and teach the Ephesian church 
 in the " night " as well as the "day." 
 
OF THE LORDS DAY AS A DAY OF REST. 225 
 
 TJie divine sanction was given to tliis meeting in 
 the miracle performed. I call tliis an "extraordinary 
 act " on this day, not deprived of its character in the 
 least by an occurrence of extraordinary acts on other 
 days. And especially may this be said when these 
 are disconnected from the religious worship of the 
 Christian body ; and from an event on the day of 
 this worship, which gave its place to the corner-stone 
 of the gospel church ; and when no question exists 
 as to the sanctity of those other days. (Burnside pp. 
 207, 210 ; Mod. Sabb. Exam. ; Burnside p. 210 and 177.) 
 Neither is it to be conceded to mere assertion that 
 " this meeting at Troas would never have been heard 
 of but for the miracle ; " when no man can say that 
 the miracle itself would have been displayed but for the 
 meeting. "Paul, it is said, was long preaching ; " " they 
 talked a long while, even till break of day." (Ver. 9 — 1 1 ) 
 
 It does not appear that St. Paul and his friends 
 paid any religious respect whatever to the Sabbath 
 on the day before. I cannot imagine on what grounds 
 an opposite opinion could be entertained by Burnside. 
 Their worship began on "The Lord's day;" closed with 
 the holy communion, and edifying fellowship protracted 
 until the dawn of Monday; or, from about seven at 
 night until about five in the morning. This night 
 must have been part of "the seven days." (Verse 6.) 
 " For he must otherwise have remained a night longer, 
 or above seven days, because part of another day." 
 (Perkins.) The room was large, for "many lights" were 
 needful. The congregation was crowded, or Eutychus 
 would scarcely have taken a place of such danger. With 
 the data supplied in the narrative we may form the 
 following Table :— 
 
226 THE EVIDENCE IN THE NEW TESTAMENT 
 
 Tracing the sojourn of St. Paul backward it appears, 
 as Monday was one of the "seven days," that they 
 arrived at Troas on Tuesday (xx. 6) ; abode there from 
 Tuesday to Monday at dawn of day ; passed unobserved 
 Saturday, the seventh day Sabbath ; observed the Sun- 
 day, or first day, as holy. 
 
 Reckoning the five days' voyage from Philippi to 
 Troas backward, their departure from Philippi was on 
 the Friday. 
 
 So that instead of observing the Sabbath there, as 
 Burnside supposes, before their departure, they were 
 that day on their voyage to Troas. (Ch. iii. 232.) 
 
 That the Apostles and Christians at Troas observed 
 as holy both the seventh and first days, is both incredible 
 in itself, and unsupported by testimony direct, or indirect, 
 in the narrative of the transactions there. 
 
 The object of St. Paul at Troas was two-fold, viz., 
 to deliver "the decrees," and "to preach Christ's gospel" 
 there (2 Cor. ii. 12, 13); and where, about two years 
 before, at his first visit, it afterwards appeared that "a 
 door was opened unto him of the Lord as at Ephesus." 
 (Acts xvi. G — 11.) And we have here the minute 
 details of their proceedings on this second visit, quite 
 as minute as those which record an institution of the 
 Lord's Supper. And if St. Paul took part in the 
 first day's holy worship narrated here, then, unless it 
 could be shown that public worship among Christians 
 had ceased, we have an itnplied j^'^'^scri^ytion obeyed 
 here under the direction and sanction of the Holy 
 Ghost. 
 
 I shall not dwell on the fact that this distinguished 
 body of missionaries abode seven days at Tyre, and 
 most probably for the same purpose of worship as at 
 
OF THE lord's DAY AS A DAY OF REST. 227 
 
 Troas ; for the delay is ascribed to their finding dis- 
 ciples there. Here again, as at Assos, the ship awaited 
 their pleasure, which indicates control over it and their 
 own movements, and absence of any secular necessity to 
 select the particular day at Troas or Tyre. 
 
 Tlie question of the Mosaic Sabbath is naturally un- 
 noticed in the xipostolical decree. 
 
 For the Apostle, and Christians in general, doubtless, 
 had hitherto yielded to it all possible respect. Its 
 exclusive or paramount claim would necessarily arise, 
 if at all, both in St. Paul's change of "manner" as 
 to the Mosaic, and his adherence to the gospel institution 
 alone. Nor was it, indeed, necessary ; for the ex- 
 ceptions specified in the decree left the claims of the 
 seventh day Sabbath to participate of the fate pronounced 
 on "the law." The Sabbath is not particularized, as 
 it was not alone of the law; nor some of the other 
 things named : but it preceded them all, and had not 
 been, like circumcision and the other things, perhaps, 
 brought into question by the objection of Christians 
 to partake in its observance. (Acts xv. 1, 2S, 29.) 
 
 Subsequent to the decided step at Ephesus, and the 
 public worship at Troas on the first day, receiving 
 notoriety, doubtless, both from the attendant fatality, 
 and miracle of raising the youth to life again ; the wide 
 extension of the gospel in Greece and Asia ; we do find 
 formal and serious complaints against the Apostle for 
 insisting on the total abrogation of the law among the 
 converted Jewish residents abroad, and among the Gen- 
 tiles, (xxi. 20 — 24.) And this terminated in St. Paul's 
 expulsion from Jerusalem, and his committal to the bar 
 of Csesar at Piome. The whole question of "the law," 
 in relation to the gospel, would receive the sharpest sting 
 
228 THE EVIDENCE IN THE NEW TESTAMENT 
 
 in this Apostolical separation from worship on the 
 seventh day, and open observance of " another day " in 
 its stead. For, as the law was their covenant, and its 
 Sabbath their covenant sign, so release from the one 
 would be release from the other. Substitution of 
 '• another day " as holy would imply an entrance of a 
 new covenant, and this with the Gentiles. (Acts xi. 18.) 
 His inflexible maintenance of the gospel, as fulfilling 
 and superseding the law, appears to have offered, in 
 Providence, the most appropriate occasion to the Gentile 
 Apostle for sealing his testimony to Jesus in this 
 approach towards the end of his labours ; for little is 
 certainly known of them afterwards. 
 
 The complaint against St. Paul does not, evidently, 
 respect moral duties in general ; about which we do not 
 know of any prevailing difference of mind. Nor can it 
 be expected that " both negative and positive prescrip- 
 tions would be mixed in the same decree." Neither 
 would it be needful to enjoin an observance of the first 
 day as holy, were this voluntarily sanctified already ; and 
 this, too, for reasons deeply laid in the foundation of the 
 world and church, boldly asserted in the practice of 
 St. Paul, and perpetuated without interruption to this 
 day. 
 
 Only in one sense can it be said that supercession of 
 the Decahgue is imiMcated in this Apostolical decree, i.e., 
 so far as this embodied the worship and moral perfection 
 of the covenant of nature, in its adaptation to that church. 
 (Deut. xiii. 3 ; Matt. xxii. 36—40 ; Exod. xxi. 24 ; 
 Gal. iii. 9—18.) 
 
 It is so far, then, from being "arbitrary to attach 
 importance to this meeting at Troas," that fair interpre- 
 tation imparts to it the greatest weight. And it appears. 
 
OF THE lord's DAY AS A DAY OF REST. 229 
 
 moreover, consistent with the spirit of St. Paul's general 
 direction, " those things which ye have both learned, and 
 received, and seen in me, do : and the God of peace shall 
 be with you." (Phil. iv. 9.) And this may meet the 
 objection against "the authority attached to scriptural 
 examples." How, indeed, can they be otherwise than 
 authoritative in men acting under the plenary inspira- 
 tion of the Holy Ghost? (1 Cor. x. 1—12 ; Heb. xi.) 
 
 If it do not follow that " the ancients sacrificed with- 
 out divine authority from our not being informed of it," 
 neither does it follow that this palpably religious meeting 
 for worship on the first day was unauthorized by Apos- 
 tolical precept; because there is not any formal statement 
 of this fact. The principle involved in both facts is the 
 same ; and both relate to the worship of God. But we 
 have, in this case, not the bare fact alone, but the origin- 
 ator of this public and peculiar practice among the Gen- 
 tiles ; the leader in an undeniable observance of worship, 
 an illustration in the practice of the church of our Lord's 
 object in meeting it on this day ; and what is of vital 
 importance, this leader acting under inspiration as the 
 Gentile Apostle, teacher, and guide ! A virtual prescrip- 
 tion by the Holy Ghost ! True it is that the law of 
 sacrifice was subsequently instituted by God ; and it is 
 equally true that the prescription at Sinai was part of 
 that system, in which all original institutions were 
 adapted to the church for its temporary administration ; 
 and where the basis of the fourth commandment is 
 positively ascribed to an act of the Lord at the creation ; 
 all of which Mosaic institutions were substantially trans- 
 ferred to that which is to remain, until what is both 
 eternal and perfect shall come, "never to be moved." 
 The substance, or "body," of "Sabbaths" is expressly 
 
230 THE EVIDENCE IN THE NEW TESTAMENT 
 
 said to have been transferred to Christ. Were there not 
 a holy gospel rest, where could we look for this body, or 
 substance ? 
 
 It is remarkable that when a prescription is adduced, 
 without a direct record of observance, as it is alleged, 
 it is asserted that this renders it virtually invalid, and 
 calls for another interpretation. And into what impor- 
 tance is this exalted by one party 1 But where there is 
 an undeniable record of observance, and not, as affirmed, 
 a plain prescription, then this is pleaded by another 
 party ! It is the ancient misfortune ! Where the ear 
 and taste are not attuned, music has not a power to 
 charm ! (Matt. xi. 17.) 
 
 Why is it to be deemed " unnaturrd that the original 
 law of the Sabbath should be embodied in the fourth 
 commandment," which prescribes the day of holy rest to 
 the Jews, any more than the natural, immutable, and 
 original Imv, to the law of Moses ; or the universal, 
 original, and unchangeable covenant of works, to the 
 peculiar and temporary covenant of the Jews ? It is, 
 surely, far more unreasonable- to extract out of a code 
 confessedly moral one commandment, and to say " this is 
 not moral ! " And when this prescription, too, relates to 
 the worship of God ; the grounds of which are so scru- 
 pulously laid in the preceding three ! Which was pro- 
 claimed by the mouth of the Lord Himself, as well as 
 the others ! Enters into such specific details as to per- 
 sons, time, and its essential nature, arising in an act of 
 God Himself/ Which is enforced by such solemn 
 sanctions ! 
 
 It may be deserving of consideration, indeed, whether 
 or not the principle which is involved in this severance 
 between what is approved and disapproved in the com- 
 
OF THE lord's DAY AS A DAY OF REST. 231 
 
 mandments, does not resemble that which leads so many 
 of professing Christians to separate the promises of the 
 gospel from their conditions ; and which constitutes all 
 the difference between faith and presumption. 
 
 1 Cor. xvi. 1, 2 — "On the first day of the week/' etc. 
 In his first Epistle to Corinth St. Paul speaks of 
 "ordinances," as he does to the Ephesians. And in 
 these two churches, remarkably, the commencement was 
 made of the first separation from the Jews, without any 
 subsequent mention, or qualification of union in their 
 worship. And as the object of that assembly at Troas 
 was undeniably the public worship of God, and its 
 leading ordinance, the Eucharist, is particularized, so an 
 observance of this with "The Lord's Day," offers the 
 suitable explanation. 
 
 It is evident from the context that his direction as to 
 charitable contributions among the Corinthians relates 
 to that day as the day of ordinary meeting in the church 
 for public worshij) (1 Cor. xi. 2, 4) ; for their observ- 
 ance of these ordinances they are commended. 
 
 A common rule is implied in another chapter of that 
 same epistle, as necessary to the peace and unity of the 
 Church, (xiv. 33.) 
 
 The custom of " assembling," " coming together " for 
 public worshij^, must be inferred from the next verse. 
 (34.) A previous verse had implied also uniformity of 
 public worship in the Gentile churches. (16.) In 
 another, this assembly of the church " in one place " is 
 recorded, and its objects, viz., "to eat the Lord's sujoper." 
 This " one place " is contrasted by him with their private 
 dwellings; and it is called the "church of God," in- 
 clusive both of place and people, (xi. 22.) 
 
 In the whole context careful directions are given as 
 
232 THE EVIDENCE IN THE NEW TESTAMENT 
 
 to God's public worship. Celebration of gospel "ordi- 
 nances," the Lord's supper, prayer, preaching, exercise of 
 extraordinary gifts, personal demeanour in the congre- 
 gation, and the spirit inseparable from all religious 
 observances acceptable to God, are all introduced, (xi, 
 xii, xiii, xiv. 26,27.) And it is stated, jyositively, in 
 regard to all these details, that they were "the com- 
 mandments of the Lord." 
 
 In the next chapter, having very comprehensively 
 described the gospel as based on the resurrection of 
 Jesus, the seal of His perfected work in the covenant of 
 grace; and, having followed out his subject to the glo- 
 rious consummation at the second advent, he proceeds 
 to this rule for contributions towards the poor, (xvi, 
 1, 2.) Justin mentions this as existing in his day, A.D. 
 155; observed by Christians in their j^rs^ days worship 
 and assembly together. 
 
 The force of this, as an insulated proof, is in its 
 unbroken connection with the context; its incidental 
 mention, so consistent with undisputed observance of 
 the first day as a holy rest, and the natural inferences 
 deducible from the rule. The general subject does not 
 need any attempt to magnify minute points. And, it is 
 plain to what an opposite error is to be ascribed, of 
 representing " this certain day separated for charitable 
 collections, as having no more significance in it as to 
 the first-day question, than Friday, or any other day of 
 the week." (Burnside p. 2.3.3.) 
 
 We may fairly contrast with this the disproportioned 
 burthen so complacently reposed on such really trivial 
 incidents as bare mention of the word " Sabbath," whilst 
 the Mosaic law was in common exercise, and its Sabbath 
 for temporary reasons, and respected in the practice of 
 
OF THE lord's DAY AS A DAY OF REST. 233 
 
 Christians. Our subject is too strongly supported by 
 the whole tenor of Scripture, to hazard an accusation of 
 vain attempts to balance the cone on its apex. 
 
 Moreover, it is certain that matters of this description 
 were not prescribed on the vague reasons suggested to 
 account for this apostolical direction. The most scru- 
 pulous care was manifested at the very foundation of the 
 gospel church, in its administration of temporal affairs. 
 (Burnside pp. 182, 183, 184.) Faithful discharge of 
 secular duties was sanctioned and secured by the most 
 serious acts of devotion, and appeal to God for His 
 acceptance, direction, and blessing. (Acts vi.) 
 
 This was, doubtless, a common rule to the whole 
 church, from an asserted participation of other churches 
 in this "order," and from the Apostle's general principle 
 of action, elsewhere propounded to this same church. 
 (1 Cor. xvi. 1; 2 Cor. viii. 13.) 
 
 If it is not to be denied that this church, and all 
 others, therefore, did " come together into one place to 
 pray," to break bread at the Lord's table, &c., then, why, 
 but that this was on the first day, and the duty un- 
 questioned, did not the Apostle ordain this duty to be 
 done once in tlie iveek? Although Holy Scripture be 
 written in popular language, yet the Holy Spirit could 
 not but speak in His own character, even as to the lan- 
 guage in which truth was conveyed, as the Spirit of 
 truth. In the works of man, the more minute the 
 scrutiny of their component parts, the more glaring is 
 their imperfection. It is the reverse, as to the works of 
 God. Every person who has devoted a measure of 
 attention to the language of holy writ, must be convinced 
 of this at the least, that such a vigilant, sleepless, and 
 over-ruling Providence has been exercised as to this 
 
234 THE EVIDENCE IN THE NEW TESTAMENT 
 
 vehicle of God's truth, that no serious error could be 
 introduced. And would it not be erroneous to express 
 an ordinance as to this act in definite, that might be 
 interpreted in indefinite terms? 
 
 And an answer is the more necessary to the question 
 why this act should be prescribed to be done on a cer- 
 tain day, without any special significance whatever as 
 to this day, even were the seventh- day Sabbath sanctified, 
 as the Sabbatarians contend. This appears decisive 
 against an exclusively holy observance, or, indeed, any 
 holy observance of the seventh day. 
 
 When it is said, "there is no significance in this 
 direction," it is forgotten how many 2)eculiarities attach 
 exclusively to tlie first day; and in connection with 
 v/hat the Lord Jesus denominates " the fulfilment of all 
 righteousness ; " and which, on so many, and, in tliem- 
 selves, trivial occasions and circumstances, He so 
 scrupulously marked Scripture as fulfilled. Opponents 
 have not shown as good a reason, or any tolerable 
 reason whatever, to explain the Apostle's selection of 
 this day for collection of alms by the church. 
 
 Such directions cannot be passed off" as " insignificant," 
 when the actors and historians were consulting the 
 good of the wJiole church ; writing for its final and com- 
 plete instruction; and could always say of their pre- 
 scriptions, marking Avith the most conscientious care 
 those cases in which it was otherwise, that what seemed 
 good to them, "seemed good also to the Holy Ghost." 
 (Heb. i. 1 ; ii. 1 j Acts xv. 28.) 
 
 As the seventh day, it is asserted, was thought 
 fitter for a circumcision than the first day, which appears 
 very equivocal as to the reason of the notion ; to the 
 Judaiser one thing, and to the simple-minded Christian, 
 
OF THE lord's day AS A DAY OF REST. 235 
 
 possibly quite another ; so must it be presumed, that 
 some cogent and practical reason existed for the pre- 
 scription of that on a special day, which would be the 
 same in principle if done on any day. Selection of the 
 seventh day for this act, except it happened to be the 
 eighth from the birth, would be an unwarrantable liberty 
 taken with that ordinance. Were its origin owing to 
 the desire of getting rid of a notion entertained by a 
 father, and, perhaps, more ancient than his time, that 
 the gospel Sabbath was prefigured by an appointment of 
 this rite on the eighth day ; then an encouragement of 
 that truly Jewish prejudice would be intelligible enough. 
 I do not see, for my part, how anything could com- 
 mend itself more to the Church, than the severance of 
 money or of bread, to sustain natwral life, on that 
 day appropriated to distribution of "• the unsearchable 
 riches of Christ," and of the bread of life to the souls 
 of perishing sinners j nor in more exact keeping, as 
 an act of mercy, with our Lord's explanation of the 
 nature of the Sabbath ; nor with an observance embody- 
 ing evangelically the gift of the true bread from heaven. 
 However, this is not the only act which is ordained 
 apostolicaly to be done on this special day. " In the 
 name of our Lord Jesus Christ, when ye are gathered 
 together, and my spirit, with the power of our Lord 
 Jesus Christ, to deliver such an one to Satan, for the 
 destruction of the flesh, that the spirit may be saved 
 in the day of the Lord Jesus." (Scott in loc. ; Guyse, 
 vide p. 321 ; 1 Cor. v. 4, 5.) 
 
 This meeting applied by the apostle to this end would 
 be under the same infallible direction, and possessed of 
 the same authority by the Holy Ghost, as when, in such 
 cases, he acted himself. (1 Tim. i. 20.) For, it is not 
 
23G THE EVIDENCE IN THE NEW TESTAMENT 
 
 only said " my spirit," but also, " the power of our Lord 
 Jesus Christ," to sanction and enforce the proceedings. 
 Poole presents for selection the double view of refer- 
 ence, either to the authority or institution of Christ for 
 this gathering. (1 Cor. v. 7, 8.) 
 
 From the following context this " gathering together" 
 appears to have been not special for this occasional pur- 
 pose, but for their ordinary public worship, represented 
 by an administration of the Lord's Supper, and which 
 customarily administered every Lord's day, was the 
 gospel " body," so to speak, or substance of that Mosaic 
 institution, with its attendant ceremonies and sabbaths. 
 We shall presently consider this in detail. The specialty 
 in the case relates not to the gathering, but to this 
 aiyi^licalion of it for enforcing discipline by church 
 censures, and other punishment of offenders. Nor 
 would this be inconsistent with the fourth verse, taking 
 the expressions, "when ye are gathered together" as 
 parenthetical, and with the object of the day, were this 
 " the Lord's day," which was merciful ; " that the spirit 
 may be saved in the day of the Lord Jesus." 
 
 The phrase, " when ye are gathered together," is that 
 of the Lord. Jesus, when promising " his presence where- 
 ever two or three are gathered together in his name." 
 (Matt, xviii. 10—20.) 
 
 It is used also in Acts, as to the service at Troas. 
 (xx. 7.) And the work of God is still carried on in the 
 church chiefly by these means. (John vi. 29 ; Kom. x. 
 17.) 
 
 Worship on the " Lord's day," and administration of 
 the communion of the body and blood of Christ, present 
 a peculiar propriety in connection with the Mosaic Pass- 
 over feast. 
 
OF THE lord's DAY AS A DAY OF REST.' 237 
 
 The Passover and Pentecostal feast was to be reckoned 
 from the fourteenth day of the month Nisan. (Lev. 
 xxiii. ; Matt. xxvi. 17.) The first day of the feast of 
 unleavened bread was on the fifteenth day, which was 
 the first holy convocation day of the feast. The second 
 holy convocation day, or sabbath, was on the seventh day 
 of this feast of unleavened bread . 
 
 From the morrow after the first sabbath, or holy con- 
 vocation day, when the first-fruits of the first, or barley 
 harvest, were presented, seven sabbaths, or forty nine 
 days, were to be counted for the Pentecostal feast, 
 which was to be on the day after, or on the fiftieth day. 
 On this day, the first-fruits of the second or wheat 
 harvest were solemnly presented to God. (Lev. xxiii. 
 5, 6, 7, 15, 16.) 
 
 On the fourteenth day, Israel's first-born were 
 spared, and the Egyptians' first-born slain. On the 
 fifteenth day, or first holy convocation day, their march 
 out of Egypt began ; and on the second holy convoca- 
 tion day, they crossed the Red Sea. On the fiftieth day, 
 the law was promulgated from Sinai. Twice did Israel 
 observe the Passover in the wilderness, and a third time 
 on crossing Jordan, and entering into their land of rest. 
 And then continually, to the close of their dispensa- 
 tion. All this has been maintained in exact keeping 
 under the gospel. 
 
 The following are the prominent appointments which 
 are embodied in the holy rest of the Gospel, on "the 
 Lord's day :" 
 
 I. — The killing of the Lamb on the fourteenth day, 
 and participation of the Passover supper. 
 
 II. — The first holy convocation day on the fifteenth 
 day. 
 
238 THE EVIDENCE IN THE NEW TESTAMENT 
 
 III. — Tlie presentation of the first-fruits of the first 
 or barley harvest^ (on the sixteenth day^) the day after 
 the first lioly convocation day, 
 
 IV. — The second holy convocation day, on the eighth 
 day from the death of the Passover Lamb. 
 
 V. — The presentation of the first-fruits of the second, 
 or wheat harvest, on the fiftieth day, or the day of 
 Pentecost. 
 
 " The Jews had two kinds of types, tiipos factos, and 
 typos destinatos ; types made and applied, and types 
 appointed and ordained of God, to shadow forth some 
 notable thing : as the Paschal Lamb was tijpus desti- 
 natus (an ordained type,) of our Saviour Christ, — as 
 they were not to break a bone of the Lamb, — so was 
 it accordingly performed in Christ. They had also 
 many types besides, which were not destined to sig- 
 nify any certain thing. Of such St. Paul speaketh. 
 (1 Cor. X. 6 — 11.) So we say of the sabbath, i.e., ours ; 
 that it is not typus destinatus; it is not instituted for any 
 shadow, or signification, though it may be fitly applied 
 to such "a use." (Willett, Syn. Pap., p. 500, 501.) 
 But the reverse is the truth of the Jewish Sabbath, 
 which was a shadoio of things to come, but the body is 
 of Christ. (Col. ii. 17.) 
 
 Now, t\\Q first part of the type was fulfilled in the 
 death of Christ on the fourteenth day, as "the Lamb 
 of God, that taketh away the sin of the world," and in 
 an institution of the Lord's Supper. 
 
 The third, in His resurrection and appearance with 
 the fruits of His ministry, on the first day of the week, 
 after His crucifixion, and "as the first-fruits of them 
 that slept." 
 
 The fijth, on the day of Pentecost; the fiftieth day of 
 
OF THE lord's DAY AS A DAY OF REST. 239 
 
 the feast, and on the first day of the week; the day after 
 the seventh Sabbath of the Passover feast. Then were 
 the second liarvest first-fruits gathered. On the same 
 day, the fiftieth, the law had been promulgated from 
 Mount Sinai. On this first day, " life and immortality 
 were brought to light by the gospel," in the resurrection 
 of Jesus. And on this day, the fiftieth and the first 
 day, was sent forth " the law of the Spirit of life in 
 Christ Jesus," by the gift of the Holy Ghost. And thus 
 the first act of Omnipotent energy was exercised in the 
 natural creation, by the production of the element of 
 light. So far, I think, a transference of the substan- 
 tial truth of those Mosaic ceremonies to the gospel 
 church cannot be disputed. It is only reasonable to 
 look for a fulfilment of the other two, the second and 
 fourth ordinance of that festival. And if this be sub- 
 stantiated, the gospel rest might be well designated by 
 St. Paul, as concentrating in itself the main truth of the 
 church of Christ. And I do not think that the whole 
 Bible presents a more remarkable coincidence of Mosaic 
 shadows, embodied in a gospel ordinance, than those 
 which are comprised in this Sabbath of the Son of Man. 
 Scott, in his Commentary, whilst adopting the opinion 
 that assigns the fjteentli day to the crucifixion of our 
 Lord, yet acknowledges that " many expositors " think 
 otherwise. (Matt. xxvi. 17, 20; Mark xiv. 12, 17, 27 ; 
 Luke xxii. 1, 7, 14, 47, 48 ; John xviii. 3.) It appears 
 to me demonstrable that Jesus both kept the Passover, 
 and suffered as the real Lamb, on the fourteenth day. 
 The determination of this will refute the conjecture of 
 Burnside ; for, no proof of his assertion is offered, viz., 
 that Pentecost did not fall on our first or Lord's 
 Day. (See Introduction, p. 5., Arg. from Perkins.) 
 
240 THE EVIDENCE IN THE NEW TESTAMENT 
 
 It is certain that the Passover when our Lord suffered 
 began on the sixth day of the week, (our Thursday,) on 
 the fourteenth Nisan, at even. This is, undeniably, 
 ascertained by taking the first day, when our Lord rose, 
 as the point of computation on assured ground. This 
 was the third day from the crucifixion, and commenced 
 at six o'clock on Saturday evening ; the second day, at 
 six on Friday evening ; tlce first at six on Thursday 
 evening, and which was also the fourteenth Nisan. (Mark 
 XV. 25 ; Luke xxiii. 44 ; John xix. 14.) This was the 
 first day of the Passover feast, when the Lamb was to 
 be killed. The sacrifice of this Lamb was ordained to 
 be " between the two evenings," (Exod. xii, 6. margin,) 
 or between sun-decline and tAvilight. " There thou 
 shalt sacrifice the Passover at even, at the going down of 
 the sun, at the season that thou camest forth out of 
 Egypt." (Deut. xvi. 6.) It has been assumed that this 
 was when the sun had declined half way from the 
 meridian. The Jews appear to have reckoned two 
 evenings, one from the ninth hour to sunset ; the other 
 from sunset to twilight, or night-fall, when the stars 
 begin to appear. As the fourteenth day set in, unques- 
 tionably, on Thursday evening at six o'clock, they must 
 have esteemed the earlier evening, (really as a portion of 
 the thirteenth,) as being part of the fourteenth day, on 
 this special festival of the law. 
 
 But the twilight of Thursday evening, and that of 
 Friday evening, or the sunset and tivUight of Thursday, 
 might meet the phraseology of the Mosaic ordinance ; 
 would harmonize with the history, with Exod. xii. 6 ; 
 Deut. xvi. 6 ; and with the day of resurrection, reckoned 
 as on the third day from the crucifixion, and on the first 
 day of the week. Brown, in his Bible Dictionary, says, 
 
THE lord's day AS A DAY OF REST. 241 
 
 "the Lainb \vas killed between the two evenings,'"' i.e., 
 about three o'clock in the afternoon, when the sun was 
 half way declined (or between meridian and sunset) : 
 and about this time the evening sacrifice was offered." 
 He says also, " that the sacred, if not the civil, year of 
 the Jews began from the evening." 
 
 It is observable that the Mosaic and natural measures 
 of time recognize the divisions of night and clay, and 
 make one night and morning a day ; the natural day 
 of twenty-four hours. Hence, the Hebrew compound, 
 evening-morning. (See Hales' Chron., vol. i. p. 110, 
 &c.) 
 
 Josephus places the Passover sacrifice at the same time 
 as Brown, (John xii. 1 — 12 ; Scott on Exod. xii. 6.) 
 
 The duration of the Sabbath was prescribed from even 
 to men : from one twilight to another. (Lev. xxiii. 32.) 
 Their day closed, however, at sunset ; whereas twilight 
 would not be until the sun was depressed twelve degrees 
 below the horizon. (Judges xiv. 18.) 
 
 Tlte day of the Passover was precisely ordained ; the 
 hour of its sacrifice not with the same precision. It 
 appears, therefore, unjustifiable so to determine this hour, 
 where there is undeniable latitude of expression, as on 
 this ground to remove tlie day where there is precision ; 
 making it i\\Q fifteenth instead oi \X\q fourteenth, as Scott 
 has done. (See the quotation from Perkins, p. 244.) 
 
 In Deuteronomy the Passover sacrifice is, evidently, 
 ordained to be first, at even, at tlie going doivn of tlie sun ; 
 and second, at the time of the departure out of Egypt. 
 Now, the Lamb was killed in the evening of their exode ; 
 and their departure was actually between this and the 
 morning twilight. (Exod. xii. 6, 18, 29—39.) 
 
 If the Passover sacrifice were about three o'clock in 
 
242 THE EVIDENCE IN THE NEW TESTAMENT 
 
 the afternoon, then Moses must have reckoned the four- 
 teenth day as commencing at that time. 
 
 Jesus was crucified somewhere between the third and 
 sixth hours on Friday ; died about the ninth hour ; and 
 was taken down about the eleventh. All occurred between 
 nine o'clock in the morning and jive in the evening. 
 St. Luke says of this fourteenth day, or Passover, " when 
 the hour was come, He sat down, and the twelve Apos- 
 tles with Him." (xxii. 14.) This looks more like a 
 definite, than an indefinite, time. But, it is expressed in 
 popular phraseology. It was so far part of the feast, 
 that not only was the Lamb killed, roasted, and eaten 
 with bitter herbs, but with unleavened bread. (Exod. xii. 
 7, 15 — 18.) It was esteemed so as to be necessarily 
 employed in preparation for a removal of all leaven out 
 of their houses on the fifteenth day ; in keeping them- 
 selves from all ritual defilement ; and preparing for the 
 sacrifices to be offered. (Quyse, on Matt. xxvi. 20., note ; 
 .John xviii. 28.) The Jews carefully distinguished 
 between what might not be done on their solemn days, 
 and on their Sabbath ; and we have an instance in their 
 conduct of the procedings against Jesus, and their refusal 
 to enter into the judgment hall. (Lev. xxiii. o — 8.) 
 Scott says, " any work except such as respected com- 
 merce, manufactures, agriculture, or menial services, was 
 allowable." Moses says, generally, "servile work." 
 Administration, therefore, of their judicial law, as in the 
 case of Jesus Christ, was legitimate. Perhaps some 
 idolatrous display at the Roman judgment seat might 
 excite their scruples about entrance into the hall. When 
 their soventh day Sabbath was at hand, the Jews shewed 
 the different estimation in which it was held, compared 
 with the day of preparation. 
 
OF THE lord's DAY AS A DAY OF REST. 243 
 
 Our Lord's ajiprehension was certainly on the four- 
 teenth day of Nisan, for the feast was evidently not 
 begun : " but they said, not on the feast (day) lest there 
 be an uproar of the people." (Mark xiv. 1, 2.) All was 
 arranged to anticipate that day. Whatever was the 
 precise time, it was evidently considered as the four- 
 teenth day. 
 
 Our Lord's observance of this passover was plainly 
 late, and when the fourteenth day had actually entered, 
 Matthew says, " when the even was come, He sat down 
 with the twelve." (xxvi. 20.) Mark, "in the evening He 
 cometh with the twelve." (xiv. 17.) Luke, "when the 
 hour was come." (xxii. 14.) John denominates the pass- 
 over, " supper." He says, " It was night." (xiii. 2, 4, 30.) 
 The tivo evenings of the Jews, the first of which 
 entered about the ninth hour or three o'clock, may ex- 
 plain the latitude implied in the phraseology of the Evan- 
 gelists; " about the third hour," "about the sixth hour." 
 The Greeks had likewise their A£/A*j and O-vJ/s. Mat- 
 thew combines both ; o-^ixo- 'yzvoy^zmo-, " when it was 
 evening." (xiv. lo ; Luke ix. 12. See Hales' Chron., 
 vol. i., p. 110 — 117, where the whole subject of this 
 elementary measure of time is discussed.) 
 
 In Mark xv. 25, it is said, " it was the third hour, 
 and they crucified Him." St. John, in the authorized 
 version, assigns " the sixth hour " to those events which 
 immediately preceded the leading away of our Lord 
 to suffer. An ancient copy has it, however, "the third 
 hour," and this is generally received. But it might be 
 within the compound quarter, i.e., nine and twelve 
 o'clock expressed by the last hour. And, carefully con- 
 sidered, does not Mark harmonize with this ? Are not his 
 expressions " the third hour," reflective of those events 
 
244 THE EVIDENCE IN THE NEW TESTAMENT 
 
 narrated in the preceding three verses ; whilst the others, 
 " and they crucified Him," relate merely to tlie fact, 
 and not to the precise hour? Instantaneous succession 
 of events is not always intended when, in Scripture, two 
 things are consecutively named. The civil day of the 
 Jews began with an appearance of the stars ; and so 
 did their Sabbath, continuing to the same nightfall 
 again. Hence, Luke says of our Lord's interment, "and 
 that day was the preparation, and the Sabbath drew on," 
 (xxiii. 54,) or began to dawn. Their eleventh hour 
 was at sunset, as in the parable of the labourers, and 
 their day comprised twelve hours. If it were at twilight 
 on the fourteenth day that in general estimation it 
 is said, "when the hour was come," it would seem 
 that even the time prescribed for the Passover sacrifice 
 intimated the dim and shadowy character of that dis- 
 pensation. Perkins observes that the Jews had what 
 he denominates " a compound hour," or a quarter of 
 the day; to the whole of which the name of the last 
 hour of tlie quarter was assigned. "The first quarter 
 from the morning to the third hour, called the third 
 hour," and so of the rest. He cites as instances Mark 
 XV. 25 ; John xix. 14 ; Luke xxiii. 44. (P. 678, 679.) 
 
 Although Jesus observed this Passover on an entrance 
 of the fourteenth day, yet it is not so plain that the 
 Jews were engaged in the same way, but it is most 
 likely. Whether or not it was observed by them at 
 the same time, or about the time of His crucifixion, 
 their hypocrisy was plain, in going out to ap])rehend 
 Him in one case, and to Pilate for the removal of 
 His body in the other; for no man was to stir from his 
 place till the morning. (Exodus xii. 22.) 
 
 If they kept this Passover towards the close of the 
 
OF THE lord's day AS A DAY OF REST. 24.> 
 
 day of crucifixion, there would appear a remarkable 
 providence in the Saviour's observance correspondently 
 with its first institution, that of the Jews, and our Lord's 
 fulfilment of the type at the termination of this Mosaic 
 ceremony; the cross of Calvary illustrating that typical 
 emblem exhibited at the same moment on each Jewish 
 hearth ! The Gospel narratives of the Passover are 
 evidently written in popular language, of which ab- 
 breviation is an ordinary characteristic. Thus, Matthew 
 says, "now the first (day) of the feast of unleavened 
 bread, the disciples came to Jesus, saying," &c. (xxvi. 
 17), i.e., the day when the passover was to be killed, 
 or the fourteenth, and not the fifteenth day, which Avas 
 the first day of the feast. And Mark, therefore, thus 
 explains the terms. (Mark xiv. 12.) Such was its 
 popular designation ; still, however, meaning the four- 
 teenth and not the fifteenth day. Thus Luke says, 
 "now the feast of unl^vened bread drew nigh, called 
 the Passover." Jesus partook of food before He left 
 Bethany, and previous to sending two of His disciples 
 to prepare the Passover Supper. (Matt, xxvi ; Mark 
 xiv. 3, 12, 17.) And how it can be supposed when 
 our Lord intermingled a participation of the Mosaic 
 and Gospel Passover Supper, on the fourteenth day, that 
 no correspondence between them exists, I can neither 
 understand nor believe. "Christ our Passover is sacrificed 
 for us, let us keep the feast," says St. Paul. And what 
 this feast is he makes plain ; for, it is added, " not 
 with old leaven," &c. (1 Cor. v. 7, 8.) 
 
 It is not to be denied, therefore, that evangelical truth 
 was involved in this ceremonial ordinance of Moses, and 
 that we possess this, both substantially and integrally, in 
 the Gospel church. There is, therefore, significance in 
 
246 THK EVJDE^X'E IN THE NEW TESTAMENT 
 
 (dl these acts of Jesus, both before His crucifixion and 
 after His resurrection. And the Lord's observable and 
 constant indications of the fulfihnent of predictions and 
 types of the Old Testament in Himself and the Gospel 
 church, inculcate this lesson. His own observance of 
 the Passover, and fulfilment of the type in His death 
 were, necessarily, in different parts of the day, but 
 within the fourteenth day. 
 
 Another point prominent in the Mosaic feast of 
 the Passover to be noticed is, the first Holy Convoca- 
 tion day, or Sabbath, which was on the fifteenth day 
 of the month. This was the the first day of the feast 
 of unleave'iied bread, which lasted seven days, terminating, 
 as it began, with a second Holij Convocation day. My 
 present concern is with the first of these. 
 
 The fourteenth day entered with the Thursday evening, 
 or sixth day of the week. Percy quotes Sir Isaac 
 Newton's Chronology of our Lord's ministry as inclusive 
 o^five passovers ; contrary to the more general computation 
 which embraces only four. He copied the scheme from 
 Bowyer's conjectures in his preface, p. xxxi. (See 
 Percy's Key to the New Testament, p. 35—40.) This 
 makes the fifth passover to begin on Wednesday, April 
 18 ; (John xi. 53 — 55 ;) in the consulship of Fabius 
 Vitellius. But the day could not be Wednesday, as 
 we have seen. There cannot be any doubt, from the 
 computation based on a fact revealed, that our Lord 
 rose on the first day of the week, which could only 
 be the third day by the fourteenth day entering on the 
 sixth day of the week, or between three o'clock and 
 twilight on our so-called Thursday evening. 
 
 The difference of opinion on the duration of our Lord's 
 ministry proves an uncertainty of its beginning ; and 
 
OF THE lord's DAY AS A DAY OF REST. 247 
 
 involves its end, therefore, in equal obscurity on the 
 data which have been assumed. 
 
 In the year of our Lord's crucifixion this feast day 
 entered on the Friday evening at six o'clock, extending to 
 the same hour on Saturday evening, corresponding, of 
 course, with their ordinary Sabbath ; and constituting 
 this Sabbath, as the Evangelists designate it, " a high 
 day." (Lev. xxiii. 21 ; John xix. 31.) As at the old 
 creation God made the heavens, and the earth, and all 
 the host of them, in six days, and rested on the seventh, 
 so Jesus exclaimed at the closing scene, " it is finished ! '' 
 TJien the law, as it was of Moses, ceased. " Ye are 
 become dead to the law, by the body of Christ." (Rom. 
 vii. 4.) This was the great end to which attention had 
 been ever directed ; and, hence, this exclamation of 
 Jesus. 
 
 On this day, a " high day " of the Jews, their Sabbath 
 and Convocation Day concurring, and doubly sanctified 
 in their estimation, Jesus lay in the grave ; and with Him, 
 undeniably, the law ; the Covenant, its sign consequently, 
 or Sabbath ; and with this, therefore, those ceremonial 
 institutions which were of a Sabbatical nature, repre- 
 sented in this the leading institution of this kind, and 
 prescribed on the very confines of bondage. These, and 
 all the peculiarities of that Covenant, were entombed 
 together with " the body prepared for Him ." (Ps. xl. 6 — 
 8 ; Heb. x. 5 ; Rom. vii. 4 ; N. B. xiv. 9.) And when 
 He rose. He left them in their sepulchre, as a shroud 
 wdiich had served its purpose, like all the ceremonial 
 shadows and adapted institutions of Moses. 
 
 Now there is a sense in which it is our duty, as 
 Christians, to "keep this feast," and its Sabbaths, of 
 which the Gentile Apostle asserts generally, " the body 
 
248 THE EVIDENCE IN THE NEW TESTAMENT 
 
 is of Christ;" or, whence his exhortation to do this? 
 Its Mosaic appointments were indicative of mourniTig, 
 as well as of rejoicing. The destruction merited, but 
 averted by the sprinkled blood of the typical Lamb ; 
 the " bitter herbs" with which it was eaten, emblematical 
 of bondage ; the solemn silence, darkness, and retirement 
 in which it began, and which were to be maintained, 
 emblematical of sorrow for sin — and this under the 
 penalty of death to every one who should presume to 
 "move out of his place !" It was, however, a feast to 
 the Jew, in the substantial truth involved in the type, 
 as it is to the believer. Deliverance was at hand! The 
 enlightened Jew, by faith loassing over the mysterious 
 emblems of this ordinance, looked to the deliverance 
 actual and typified ; and in this great feast, commemo- 
 rative and predictive of salvation, rejoiced in the signi- 
 ficant institution, and in hope of the rest, to which it 
 was an immediate and leading precursor. Whilst the 
 disciples were mom-ning over Him " who bore our sins 
 in His own body on the tree," and led by the providence 
 of God through the vista of ages, the Law, the Covenant, 
 and its Sign, were laid, by a marvellous concurreijce, in 
 one common and peaceful grave, their work being 
 accomplished ; the followers of Jesus were uncon- 
 sciously passing over these " rudiments of the world," 
 although, perhaps, the body of disciples " rested on the 
 Sabbath day according to the commandment." The 
 march of the Church, like that of Israel out of Egypt, 
 from the finished bondage of the law was begun. (Luke 
 xxiii. 5Q.) Luke's declaration relates not to the Apos- 
 tles, however, but to the luomen, evidently engaged in 
 sorrowful preparation of the spices for embalming the 
 body of Jesus, which had a better preservative in the 
 
OF THE lord's DAY AS A DAY OF REST. 249 
 
 will of the Father. The note of triumph was preparing 
 in the resurrection of the Son of God, and in His pre- 
 sentation of Himself to the Church, as " the first-fruits 
 of them that slept." 
 
 To this, then, we now devote our attention, as a pro- 
 minent feature in the Passover feast of Moses. 
 
 The 2)re8e7itation of first-fruits of the first or barley 
 harvest, was on the morrow after the first holy convoca- 
 tion day of the feast, or the second day of the feast of 
 unleavened bread. 
 
 On this day our Lord rose from the dead, and on this 
 day He first presented Himself to His assembled disci- 
 ples. The Head and the Church held their first meeting 
 under the new and permanent dispensation. (Mark xvi. 
 10, 14; Luke xxii. 12; xxiv. 33; John xx. 19.) In 
 the concurrence of the day of first-fruits with our Lord's 
 resurrection, it is not the mere fact that is intended, any 
 more than it was the bare fact of presentation of the first- 
 fruits in the Mosaic ordinance ; but something present 
 and future, beyond it, and involved in this fact as well ; 
 for it is not reasonable to suppose that this bore a rela- 
 tion to the Church throughout its duration under the 
 Mosaic form of institution, and relation to the Gospel 
 Church in this solitary transaction alone on the first day ; 
 and especially when the very phrase, " first-fruits " is 
 applied to " the people of God," and their continual 
 presentation of them spiritually to God is prescribed in 
 the very epistle where we find the change of the day of 
 rest, and the duty of " assembling together," asserted. 
 Whatever might be the motive of the disciples for meeting 
 in a body at this time, the fact of Christ's appearance, 
 and sanction of it, are not to be denied. The Sabbath, 
 and Convocation day preceding, had been passed over by 
 
2o0 THE EVIDENCE IN THE NEW TESTAMENT 
 
 them unobserved. For even when Mary, to whom He 
 first appeared, hastened to announce His resurrection to 
 the disciples, she found them mourning and weepin;:;-. 
 (Mark xvi. 10.) The day had ceased to be to them 
 " a delight." The growing rumour of His resurrection ; 
 recollection that He predicted this event, imperfectly 
 understood indeed (Luke xxiv. 21); His appearance, 
 especially to Peter who had denied him, as well as to 
 others of the body, might partially account for this^r^^^ 
 convention of the disciples on this day. But when we 
 consider, above all, the over-ruling providence of God, 
 bringing into one common grave with Jesus two leading 
 ordinances of the law feast, both of ivhich were Sabbaths 
 of this institution, and were then in a course of observ- 
 ance by the Jews ; and the use made by Jesus of this 
 presentation day of the law, in His character as " the 
 first-fruits from the dead," (1 Cor. xv. ; Luke xxiv. 33 ; 
 Eph. ii. 1—7,) with " the first-fruits " of the Church 
 " unto God." we cannot but be impressed by the unques- 
 tionable significance of this meeting. Besides, there is 
 an undeniable fulfilment of three out of thejive prominent 
 points of this Mosaic festival ; two concurring on that 
 first day, which has been sanctified ever since by the 
 Gospel Church. The permanent duty of " keeping the 
 feast," implied in the exhortation of St. Paul, cannot be 
 denied. As what was 2yrff,gnre(l was also j)'>'^scribed, I see 
 no rational conclusion but that this is the Gospel day of 
 holy rest, embodying all the Sabbatical principles and 
 duties of the law in Gospel freedom. (Luke xxiv.) And 
 how striking is His address at this first appearance to 
 the body during the narration of the disciples who had 
 just returned from Einmaus, (Luke xxiv. 33, 34,) '■^ Peace 
 be unto you.'''' What but peace between God and man 
 
OF THE lord's DAY AS A DAY OF REST. 2ol 
 
 is fully expressive of a holy rest ? It is the very meaning 
 of the Sabbath, in its temporal sanctification and eternal 
 design, ^^ Peace he unto you V He claimed His title as 
 " the Prince of Peace." (Isa. Ivii. 19.) He noAv exercised 
 the prerogative asserted seven centuries before by the 
 Prophet, "I create peace, saith the Lord." Thus 
 did He vindicate His right as " Lord of the Sabbath 
 day." 
 
 He had said, "My Father worketh hitherto, and I 
 work." (John v. 17). And now, having "finished the 
 work which the Father had given Him to do," He 
 proclaims an accomplishment of that which angels had 
 announced at His birth ; and says in effect, " My 
 Father resteth hitherto, and I rest." And let my 
 people rest. For the rest of the Son of God is, indeed, 
 peace . to the weary ; a holy rest with Him ; a hoi}' 
 peace in Him ! 
 
 Thomas, it appears, was absent from this meeting 
 of the Apostles, and of many, perhaps, of " the 
 hundred and twenty " who were faithful to their pro- 
 fessions of attachment to Jesus. (Mark xvi. 10 ; Luke 
 xxii. 18 ; Acts i. 2, 3, 4, 6, 12—15.) 
 
 It may be observed, that ]\Iark and Luke, when 
 speaking of the body of Apostles convened on the day 
 of resurrection, call them " the eleven," when but ten, 
 according to John, were there. The text in Mark, 
 (xvi. 14), describes the body as sitting at meat, whilst 
 the margin renders it simply, "sat together;" and 
 which is evidently correct, as Jesus asked them, " Have 
 ye here any meaf?" (Luke xxiv. 41, 12.) Scott 
 suggests that Thomas had apostatized. His language 
 implies both that he had witnessed the closing scene 
 on Calvary, and maintained most resolute unbelief of 
 
252 THE EVIDENCE IN THE NEW TESTAMENT 
 
 His resurrection. (Mark xvi. 14; Luke xxiv. 33; 
 John XX. 24 ; Burnside, p. 167.) 
 
 Everything that passed at this assembly of the 
 Church was in harmony with an introduction of the 
 new Sabbath. In the address of Jesus the necessity of 
 a "fulfihuent of all things which were written in the 
 law of Moses, and in tlie Prophets, and in tlie Psalms, 
 concerning Him," was enforced. (Luke xxiv. 44.) 
 Power was communicated to them. " to understand the 
 Scriptures ;" and more particularly those parts which 
 indicated the necessity of His death, and resurrection 
 on the third day, giving point to the Passover type in 
 the transaction then occurring ! As many things not 
 written were done by Jesus, so many things not 
 written were said. (John xxi. 30, 31.) His mission 
 of the Apostles was renewed, and extended to " all 
 nations." (John xx. 19 — 24.) A measure of the 
 Holy Ghost was imparted through the significant act 
 of breathing upon them by the Son of God. The 
 efficacy of this gift and instruction was instantly mani- 
 fested on the day of His ascension, in the address of 
 Peter to the Church, and the election of a successor to 
 Judas by the whole body. (Acts i.) The commission 
 was given to preach " repentance, and remission of sins, 
 beginning at Jerusalem." The extraordinary power of 
 imparting to penitent believers the peace which they 
 had received themselves was conferred. Communica- 
 tions were made of " things pertaining to the kingdom 
 of God." (Acts i. 3.) And the promise of the Holy 
 Spirit made before His crucifixion was renewed. And, 
 thus prepared, the second meeting stands, so far as the 
 Apostles were concerned, on widely different grounds 
 from iho, first. 
 
OF THE lord's DAY AS A DAY OF REST, 253 
 
 It took place on tlie day after the second Holy 
 Convocation day. Again there was a concurrence with 
 this of the Jews' ordinary sabbath ; and which would, 
 as before, constitute it " a high day." 
 
 Now, this second Convocation day of the feast was 
 appointed by Moses to be on the eighth day from the 
 sacrifice of the Passover Lamb, or on the seventh day 
 of the feast of unleavened bread. And this second 
 meeting of Jesus and His Church on the first day of 
 the week, was on the eighth day from the time when 
 the act of death, so to speak, of " the Lamb of God," 
 ceased in His resurrection from the dead. Again, He 
 and His Church passed over the Sabbath, law, and 
 covenant of Moses, buried as typically in the Red Sea 
 of old. Again, it is emphatically said, " J/ter eight 
 days again, His disciples were within, and Thomas with 
 them." (John xx. 2G. See Greek Test.) "Jesus 
 Cometh, the doors being shut, and stood in the midst, 
 and said, " Peace be unto you." '"' 
 
 There is a peculiar emphasis in the mention of the 
 days of these meetings in the Gospel narrative of the 
 accurate John, whose record both of the first and second 
 is very peculiar, (xx. 19.) " Then, the same day at 
 evening, being tlce first day of tlie week,'' &c. Of the 
 second he says, " after eight days again, His disciples 
 
 * The "Modern Sabbath Examined" says, "After eight days, 
 refers more natm'ally to the day after than to the folloAving Sun- 
 day," i.e., to the Monday. This is impossible. The expression 
 " after days" refers, palpably, to the 19th verse. This conjecture 
 connects a ninth day with the period; for Monday would be the 
 ninth : whereas, the eighth must limit the period named, and 
 stand together with the other days comprised within it, according 
 to the invariable usage of the pi-eposition ^sra. 
 
254 THE EVIDENCE IN THE NEW TESTAMENT 
 
 were within." (xx. 2G.) That this was on the eighth 
 day admits not of any reasonable doubt. A similar 
 phrase was clearly understood in the same way by the 
 disciples ; " after three days," i.e., on the third day. 
 (Matt, xxvii. G3 ; Luke xxiv. 21.) There is a palpable 
 reference in this expression " again" to the Ji/rst meet- 
 ing which was on the Jl/rst day. It is an expression too 
 singular and remarkable to be devoid of meaning. Nor 
 is it to be forgotten that the whole mass of scriptural 
 evidence was present to "the mind," by which these 
 accounts were recorded. So " the house of the Lord 
 was sanctified in eight days." (2 Chron. xxix. 17.) 
 The sanctified day was thus fairly launched into the 
 dispensation of the Gospel, and the typical grave of the 
 Red Sea passed over. It will be asked why the Mosaic 
 prese7itation day should synchronize with our f/rst day, 
 and neither the jwst nor second days of holy convoca- 
 tion. This is the most wonderful verification of the 
 Providence. The one was '}wt a Sabbath ; and the day 
 of the Mosaic ordinance fell on the first day. But two 
 things were to be secured as to these holy convocation 
 days : first, their sabbatical abolition, which would have 
 been doubtful in any observance under the Gospel ; 
 second, their transferrence in body to the Gospel. This 
 could only be secured in their transition by the Church, 
 and which wonderfully occurred twice over.* It is a 
 
 * If the Passover Lamb were killed between three and six 
 o'clock on Thursday evening, esteemed as the fourteenth day, 
 and as entering at that time, then, how marvellous is the cor- 
 respondence ! The first Holy Convocation day was on the third 
 day from the death of the lamb ; and the second Holy Convoca- 
 tion day on the eighth. So our first Gospel Holy Convocation 
 day was correspondcntly on tlie third day from the death of 
 
OF THE lord's day as a day of rest, 2/>5 
 
 iiiisreading to ascribe this assembly to the " fear of the 
 Jews;" for this meeting would liave offered the very 
 opportunity desired by their enemies, to exterminate 
 the whole body at one blow. It is evident that they 
 went into and out of Jerusalem in open day, Avhatever 
 secret apprehension might be felt. The " fear of the Jews" 
 led to the " shutting of tJie doors,'' not to the meeting ; 
 and to this cause the verse ascribes the act. (John 
 XX. 19.) 
 
 The convention of the whole body in the heart of 
 the metropolis would have been unnatural under their 
 apprehensions of peril ; as it is both natural to expect 
 that every precaution would be taken by them against 
 a surprise ; and that some very powerful motive must 
 have led to this assembly, notwithstanding their secret 
 alarm. One of the motives to make their common 
 abode in this upper room is stated immediately after 
 His ascension, — ''These all continued with one accord 
 in prayer and supplication." (Acts i. 14.) But, from 
 the command of Jesus that they should tarry in Jeru- 
 salem, it is not impossible but that they might have 
 contemplated a ckjxirture from the city. This command 
 indicated the still perturbed state of their minds. 
 
 It is a gratuitous assumption, surely, to ascribe this 
 second meeting to our Lord's condescension to the un- 
 belief of Thomas alone. The same 'p-oo/s were pre- 
 sented to the whole body at the^r*"^ meeting. Nor can 
 the disciples be supposed to have assembled only with 
 that view, unless they had known positively that Jesus 
 would appear there; and then a significant direction 
 must have been given to this effect. (Acts ii.) But 
 
 Jesus ; and our second on tlie eighth day from the cessation of 
 the act of death. 
 
256 THE EVIDENCE IN THE NEW TESTAMENT 
 
 we do find them assembled a tkird time within the fifty 
 days, and on the first day of the week, by common con- 
 sent; nor does it appear on the record that Jesus met 
 them personally on this day of the week, excepting in 
 the two instances named.* For, though it be said, "He 
 was seen of them forty days," (i. 3,) yet it is not to 
 be necessarily inferred that this occurred every day; or, 
 we should hardly have had such a careful enumeration 
 by St. Paul and others, of the various occasions on 
 which this did take place. (Matt, xxvii. 16 — 20; 
 Mark xiv. 14. N.B. "to the eleven ;" therefore, at the 
 second meeting on the first day. Luke xxiv. 13, 50 — 
 53; 1 Cor. xv; Acts i. 4—12; John xx. 24, 26—28; 
 xxi. 1 — 5.) To the apostle Paul himself. (Acts xxii; 
 1 Cor. XV.) If " the feasts of new moons " prefigured 
 the great festival of the Gospel Church on an instant 
 change of state from the Mosaic form by the resurrection, 
 then it is observable that the Jews, to preclude mistake, 
 often observed two days at that feast. Certainly the 
 silver trumpet sounded at the resurrection, when the 
 church emerged from beneath its earthly shadow, and 
 shone forth " fair as the moon." 
 
 Besides, Jesus applied these meetings, as we have 
 seen, to most important and significant public uses. 
 And even our Lord's address to Thomas looked 
 evidently beyond him; "because thou hast seen, thou 
 hast believed ; blessed are they that have not seen, and 
 have believed." (John xx. 25—30.) 
 
 Thomas came there in unbelief. His language 
 implies a previous conversation with some of those to 
 
 * We know that His appearance to them at the sea of Tiberias 
 was only the third within about the first ten days of the forty. 
 (John xxi. 14.) 
 
OF THE LORDS DAY AS A DAY OF REST. 2o t 
 
 whom Jesus had appeared at the first meeting ; 
 " except / shall see in His hands the print of the nails," 
 &c., as the others had already done. Burnside assunnes 
 from this plainly-implied communication between 
 Thomas and some of the body, that there had been a 
 tliii'd 77ieeting within the period intervening between the 
 two on the first day. (p. 109.) There is not any 
 scriptural ground for this assumption.* Nay, John's 
 record of His presence at the second meeting on the 
 first day implicates, in its very phraseology, rather the 
 reverse, (xx. 26.) But, were it a fact that this inter- 
 mediate meeting occurred, Jesus did not appear ; which 
 would confer a marked distinction on the other two on 
 the first day. Their representations had brought him 
 there. But why on this rather than on any other 
 day of the week? Was it that the meeting on this 
 day formed part of those things spoken to them by 
 Jesus "pertaining to the kingdom of God?" Cer- 
 tainly, it was not an occurrence of chance ; nor one 
 devoid of an object and important meaning on the 
 part of Jesus. And, indeed, the same must be said as 
 to the ten apostles ; for an earnest of the Spirit had 
 been communicated ; much oral and scriptural instruc- 
 tion imparted, in which the death and resurrection of 
 Christ were prominent topics, as well as the necessary 
 fulfilment of Scriptures relating to these things. In 
 each of these leading branches, as enumerated by Jesus, 
 we have seen proofs of a predicted, prefigured, or 
 prescribed day of holy rest under the G.ospel. Why not, 
 then, because of a previously understood observance of 
 the day of the Gospel rest 1 It is, certainly, scriptural 
 to look for the fulfilment of leading Mosaic institutions 
 
 * See the note page 255. 
 s 
 
258 THE EVIDENCE IN THE NEW TESTAMENT 
 
 in corresponding Gospel facts. And here we have two 
 occurring in the precise order of these ordinances of 
 the great Passover feast ; and with the presentation of 
 the first-fruits of the second harvest, as will be seen ; 
 and this on the first day, the Pentecostal feast-day, 
 substantiating, on the corresponding days, the shadows 
 of this most significant Mosaic institution. It is very 
 certain that Jesus foresaw what would be the practical 
 inference deduced by His Church from these facts, and 
 that He would never have left it in capital error in such 
 an important matter. 
 
 That these prefigured facts, then, were virtually 
 2yrescriptive of a sabbatical duty to the Gospel Church ; 
 and that conviction of the apostles including Thomas 
 and the first believers of the fact of Christ's resurrection, 
 were collateral points alone, appears both rational and 
 plain. The lessons, evidently, are emphatic and per- 
 manent. In tlw first of these meetings we have the 
 presentation of Him who is the real " first-fruits of them 
 that slept," and on the very day. In tJw other, there is 
 a leading instance to show the necessity and practical 
 blessedness of this holy "assembling" of the Church 
 before God, through its Head to plead and present, on 
 the same memorable day, the festive offerings of "the 
 unleavened bread of sincerity and truth," now assured 
 of their acceptance by the accepted sacrifice of the true . 
 Paschal Lamb; and "as a kind of first-fruits of his 
 creatures," to confess Him as "their Lord, and their 
 God," the Creator of the spiritual seed, the Sovereign of 
 "the world to come," the Lord of the Gospel rest. And, 
 in addition to this, there is a second testimony to the 
 transferrence of the Sabbath, and of all sabbatical duties, 
 to the Gospel and its rest. There is, also, the Gentile 
 
OF THE LORDS DAY AS A DAY OF REST. 259 
 
 apostle's exhortation to commemorate, under the Gospel, 
 these prefigured emblems of the law. (1 Cor. v. G, 7.) 
 " Christ our Passover is sacrificed for us ; therefore let 
 us keep the feast," &c. 
 
 As the commemorative shadow of Israel's deliverance 
 out of the bondage of Egypt was maintained through 
 a sabbatical ordinance during the dispensation of Moses, 
 so has the memorial of the rescue of God's spiritual 
 Israel from the captivity of sin been preserved by the 
 Gospel Church, in the holy rest of " the Lord's day." 
 
 In the fact, as I believe, that Jesus met the Church 
 in person only twice on this day, and on the third 
 assembly recorded sent down the Holy Ghost — not 
 necessarily excluding holy meetings by the body of the 
 Church in the period intervening before Pentecost — a 
 peculiar and prescriptive lesson appears to be implied. 
 (John xxi. 14.) Ascription of these things to an 
 emphatic sanction of the first day as a perpetual and 
 holy rest, assigns an object worthy the occasion, all its 
 attendant and succeeding wonders, and maintains a con- 
 sistency of object in these meetings. But the opposing 
 explanations are of a fugitive and temporary character 
 as to the first meeting ; relate to an individual alone in 
 the second ; do not touch the third at all ; and leave 
 the Church as a body, wholly out of view. Thus, as 
 the Church had celebrated the Passover twice under the 
 conduct of Moses in the wilderness, and then constantly 
 on an entrance into the promised land, so was the rest 
 of the Son of man observed in the convention of the 
 Church twice under the personal presence of its Great 
 Prophet and Head, and then on each recurring first day, 
 to the present hour. I mention this only to show 
 how every feature of the Passover feast has its corres- 
 pondence in connection with this Gospel rest. 
 
2 GO THE EVIDENCE IN THE NEW TESTAMENT 
 
 The appearance to seven of His disciples at the sea 
 of Tiberias was not either on the seventh or first clay 
 of the week, nor connected with any Mosaic ordinances, 
 or the worship of the Church ; and it contrasts strikingly 
 with the definite, more solemn, and public occasions to 
 which I have already referred. It appears to have 
 related chiefly to the establishment of Peter, whose 
 sorrow was not a mere transient ebullition of grief, as 
 the early message and appearance of our Lord to him ; 
 and this additional assurance of His pardon and favour 
 at the sea of Tiberias, prove : and this was so far 
 personal to this apostle. But the practical lessons 
 deducible from this interview, as to the Church and 
 individual ministers, are of very high importance in- 
 deed. And who knows how many misgivings might 
 have still oppressed this penitent apostle's mind : 
 especially as no personal assurance, like that to 
 Thomas, had been vouchsafed at either of the two 
 meetings of the body by our Lord. The first exhibition 
 of His recent wounds was made to them as a body. 
 (Luke xxiv. 38 — 40.) For, even this purposed omission 
 of His fallen and sorrowing apostle had its meaning ; 
 nor is conscience slow to apprehend, nor to doubt, under 
 the peculiar circumstances of Peter. And after his 
 assurance at the sea of Tiberias, Peter's confidence 
 revived, as proved by his question relative to John ; 
 " Lord, what shall this man do ? " (John xxi. 21.) 
 
 The last point to be noticed in the Passover feast is 
 tlie presentation of the first-fruits of the second or 
 wheat harvest, on the fiftieth day. 
 
 " The count " of the fifty days was to begin on the 
 morrow after the first day of the feast of unleavened 
 ])read ; the presentation day of the barley harvest. From 
 this day seven sabbaths were to be counted ; the Pente- 
 
OF THE lord's day as a day of rest. 2G1 
 
 costal feast following on the clay after the last of these 
 seven Sabbaths. The wave sheaf of the wheat harvest was 
 then presented ; and " the he-lamb without blemish, of 
 the first year, for a burnt-offering to the Lord," sacri- 
 ficed. (Lev. xxiii. 11, 12, 15, 16.) 
 
 Should it be said that the counting of these seven 
 Sabbaths excludes the first after the resurrection, then 
 this must either constitute the presentation day one of 
 the seven, which is unjustifiable by the Mosaic directions, 
 or we must pass over the first Sabbath after the resur- 
 rection, because of the interval not including seven 
 clear days without the first day; and thus more than 
 fifty days would be comprised in the period from the 
 presentation to the day of Pentecost. This proves, 
 undeniably, that these Sabbaths were to be counted so 
 that the Sabbath next to the day of offering the wave 
 sheaf of barley, be this when it might, was to be 
 included in the seven. 
 
 This Pentecost must have been on the first day, 
 because ordained to follow a Sabbath. By retrospective 
 enumeration from this point, assured to us by Scripture, 
 it will be determined infallibly that the fifty days did 
 include the day of resurrection. (See Burnside, pp. 
 169, 170.) " Ye shall count unto you from the morrow 
 after the Sabbath." What Sabbath ? From the holy 
 convocation Sabbath of the feast of unleavened bread, 
 named in the 7th verse of that chapter. (Lev. xxiii. 
 7, 15, 16.) And the morrow after the Sabbath is 
 evidently included ; carefully explained as meaning the 
 presentation day of "the sheaf of the wave offering ;" 
 and proved by the retrospective computation of days 
 from Pentecost, to be unquestionably the day after the 
 last Sabbath, or one of the fifty days. 
 
202 THE EVIDENCE IN THE NEW TESTAMENT 
 
 The language of Moses is very precise. Had the 
 count been made from tlie Sabbath merely it would have 
 been ambiguous, whether or not it were to be from the 
 bef>'innino' or termination of this convocation day. 
 But " from the morrow after the Sabbath," &c., both 
 excludes this Sabbath, and includes the morrow, so as to 
 make the fifty days both begin Avith a termination of the 
 Sabbath, and an entrance of the day of presentation, 
 which was the morrow after the Sabbath, or the fifteenth 
 day. And John, I do not doubt in the least, means 
 " after eight days " of the fifty days which had set in 
 on the day of resurrection, and a precise computation 
 of which Moses had so carefully secured. This substan- 
 tiates what was said of the act of death. 
 
 TABLE. 
 
 mi J T^^o^nr^rrr The Passover Feast. " Preparation of the 
 Thursday Even mg V p^ssover :"- The day of Unleavened 
 
 to Friday Evening, < ^ .^ ^ phraseology. Sacri- 
 
 or 6th Day. ( fice of the Lamb. 
 
 fExod. xii.; Lev. xxiii. ; Luke xx. 14 — 16. 
 Friday Evening to | First day of the feast of Unleavened 
 Saturday Evening, ■\ Bread. " First Holy Convocation Day," 
 or 7th Day. | " a high day." (John xix. 31.) 
 
 i^ The Crucifixion. 
 
 The wave sheaf of Barley offered. (Lev. 
 xxiii. 10, 11.) The first day of the 
 „ , , Ti . . Week. (John xx. 1.) 
 
 Saturday Evening to ^^^ Eesurrection 
 
 Svmday Evening, . ^^^ ^ ^^.^^^ ^,j^.^^ ^^^^ ^^^^^ ^f ^^^^^ 
 1st Day of the o,.i.i__xi-_ i,„„ i:„„ ^i,^ ■d^„+-.^^c+„i 
 
 1st Day 
 Week. 
 
 Sabbaths began, ruling the Pentecostal 
 Feast. (Lev. xxiii. 15, 16.) First Ap- 
 pearance of Jesus to His church, as 
 " the first-fruits of them that slept." 
 
 Monday to Saturday, j p.^^^ ^^ ^^^^ g^^.^^ Sabbaths. 
 2nd to 7th Day. ( 
 
OF THE LORD S DAY AS A DAY OF REST, 
 
 263 
 
 TABLE. 
 
 The Second Sabbath. 
 
 The Third Sabbath. 
 
 The Fourth Sabbath. 
 
 The Fifth Sabbath- 
 
 Ascension. 
 The Sixth Sabbath, 
 
 The Seventh Sabbath, 
 
 Sunday to Saturday, 
 
 8th to 14tli Day. : 
 Sunday to Saturday, 
 
 15th to 21st Day. 
 Simdav to Saturday, 
 
 22nd to 28th Bay. 
 Sunday to Saturday, 
 
 29th to 35th Day. 
 Sunday to Saturday, ~) 
 
 36th to 40th, and J> 
 
 42nd Day. J 
 
 Sunday to Saturday, 
 
 43rd to 49th Day. 
 
 Fiftieth Day. Pentecost. First Day of the Week. New Meat 
 Offering. Wave Sheaf of Wheat Offering. (Lev. xxiii. 16, 20, 
 22, 24.) 
 
 Now, after the ascension of Jesus, and on tlie return 
 of the body of disciples to the upper room, there is the 
 narrative of an election of the successor to Judas. The 
 account is given as if the proceeding, and the scriptural 
 ground on which it was based, had arisen spontaneously 
 in St. Peter's mind. But it was evidently suggested by 
 the Holy Ghost illuminating and applying otherwise 
 obscure predictions in the Psalms, as directive in this 
 procedure. (Ps. Ixix. 25 ; cix.) So that it appears 
 plain, even before the plenary inspiration of Pentecost, 
 that their proceedings were under a direct guidance of 
 the Spirit. It is expressly declared that Jesus, " until 
 the day that He was taken up, had, through the Holy 
 Ghost, given commandments unto the apostles whom 
 He had chosen." (Acts i. 3.) And even were their 
 first meeting on the first day excluded because previous 
 
2G4 THE EVIIJKNCE IS THE NEW TESTAMENT 
 
 to tlic gift of this directive power, yet tliis cannot be ho 
 with the Becond. And this would confer a reflective 
 sanction upon tlie first. Much less can the meeting on 
 the day of Pentecost be excepted, as undeniably within 
 that declaration ; and held, it is expressly declared, by 
 common consent of the body subsequent to these " com- 
 mands by the Holy Ghost." The promise of the S])irit 
 was in general terms ; " not many days hence." Jlere, 
 then, are two facts attesting the meeting of the church ; 
 and, undeniably, occurring under divine direction on 
 the day in dispute ; and no good reason offered for 
 denuding the other, which took place first and on the 
 same day of the week, of all im])ortance ; sanctioned, 
 blessed, and enforced, as both the first and second meet- 
 ings were, by the presence and teaching of the (Ireat 
 Head of the church Himself ; and the third crowned by 
 the descent of the Holy Ghost. (Acts i. 13, 15.) The 
 apostles, it appears, " abode together ;" and yet it in 
 observably said " they were all,'' not apostles alone, but 
 the whole " hundred and twenty," not because of this 
 common abidance, but evidently for some other reason, 
 "they were all, with one accc/rd, in one place." Nor 
 was it to keep the Passover feast of the fiftieth day; for 
 this could only be done in the temple, and as Moses 
 had prescribed. (Lev. xxiii. 10 — 21.) The Lord's Supper 
 had been instituted. The command of Jesus had been 
 issued under circumstances never to be forgotten : "This 
 do in remembrance of Me." They had witnessed the 
 presence of Jesus, received the instruction and blessing 
 of the Spirit, on the same day. They had received " com- 
 mands by the Holy Ghost ;" and had seen ever}- previous 
 ceremonial appointment of the Passover feast fulfilled 
 under their Master's presence and dispensation. And it 
 
OF THE lord's day AS A DAY OF REST. 205 
 
 is only rational to conclude, whatever hope might be 
 entertained of realizing now the fulfilnnent of the hint, 
 yet, that their primary object was to keep holy the rant 
 day of tlie S<jn of man, and to show forth His death, 
 and resurrection, too, in partaking on this day, when 
 their Lord had broken the fetters of "the king of 
 terrors," of the sacred emblems of His body broken 
 and His blood shed for sinners. 
 
 Our Lord's mention, or prediction, of an existing 
 Sabbath at the approaching destruction of Jerusalem, is 
 quite consistent both with His previous directions, that 
 His followers should not prematurely separate from 
 those who " sat in Moses' seat," with their sanctification 
 of the first day's holy rest after His resurrection ; with 
 His contemporaneous cautions against compliance with 
 any of the corruptions of the law ; and with the limit 
 assigned, in that very context, to this forbearance ; 
 when, having " filled up the measure of their fathers," 
 their house, or church, should be left in desolation. 
 (Matt, xxiii.) 
 
 Surely, the Sabbatarian alone can make any plausible 
 ase of this casual mention of the Sabbath connectedly 
 with the desolation of the city, temple, and institutions 
 of the Jews ! For the arguments of opponents to the 
 day of holy rest, on moral and divine grounds, are 
 based on a total abrogation of the law and Sinaitic 
 prescription. But to what fdct and tirnn will they 
 assign this abolition % It cannot be severed from the 
 work of Jesus Christ, which fulfils, and so removes, the 
 whole law of Moses : and which both Jesus and the 
 Gentile apostle, as already observed, ascribe to His 
 death. (Matt. xxiv. 20 ; xxiii, 1 j liom. xi\. 4.) 
 
200 THE EVIDENCE IN THE NEW TESTAMENT 
 
 Should this be denied, and an abolition of the Mosaic 
 institutions be restricted to their cessation de facto, and 
 not de veritate, (from fact, and not from truth,) then, 
 were this even admitted, an existence of the seventh- 
 day observance — of circumcision — of " days, and months, 
 and years," &c., — and the ceremonial worship connected, 
 — present an insurmountable difficulty, since there was 
 not this de facto cessation. Did this mention of a 
 Sabbath prove anything, it would be the Sabbatarian 
 position. 
 
 The law ceased, in truth, when Christ "blotted out 
 the handwriting of ordinances that was against us, and 
 took it out of the way, nailing it to His cross." (Col. 
 ii. 14.) 
 
 This casual mention of the Sabbath, under the facts 
 and circumstances named, would not prove an obligation 
 on Christians to sanctify a day of rest ; nor does it 
 interfere with, or affect, the co-existent observance of 
 the first day, favoured as this is by the late assembly 
 on the first day ; like men who could not devote two 
 successive days wholly to religious duties, were obliged 
 to act with secrecy and caution ; and who had been, 
 perhaps, occupied by temporal pursuits in the earlier 
 part of the day. The very fact of flight on this day 
 being an aggravation of the calamity, places the 
 Saviour s meaning beyond contradiction ; the Sabbath 
 day's journey falling short, possibly, of any refuge, and 
 the day being an occasion of peril from those " zealous 
 of the law ;" and its extension exposing the Christian 
 to the penalties of the law, and to the pain of religious 
 scruples, perhaps, as well. The other part of the mer- 
 ciful direction of Jesus has been wholly disregarded; 
 
OF THE lord's DAY AS A DAY OF REST. 2G7 
 
 " Pray ye that your flight he not in the winter, neither 
 on the Sabbath day." And St. Mark does not even 
 name the Sabbath at all in the direction ! (xiii. 18.) 
 
 The remarkable phrase of the Apocalypse is now to 
 be examined, viz., " The Lord's Day'"' Does this, then, 
 literally mean a day designated and familiarly known, 
 as this incidental mention of it would imply, as " the 
 Lord's day .?" And to ii:hat day, if the phrase be used 
 of a literal day, is it to be applied % 
 
 Burnside will not admit any application of the phrase 
 to Jesus Christ because the word is the same as that 
 which is applied by St. Paul to "the Lord's Supper." 
 (Pp. 192, 193 ; 1 Cor. xi. 20, Gr. Test.) However, he 
 is not unwilling to allow its propriety as applied to the 
 rest of the Father. His reason is thus stated, "We 
 have an undeniable appointment of this ordinance by 
 Jesus Christ, justifying the apiDlication." 
 
 But this assumes that there has not been any prescrip- 
 tion, implied or direct, of a holy rest under the Gospel. 
 We have this undeniable fact that the word is used to 
 qualify, and so to indicate, one leading ordinance of the 
 Lord; and, therefore, it may be applied in the same 
 way to another, or to "the Lord's day" of holy rest. I 
 do not desire to enlist the phrase in Corinthians to sup- 
 port my argument beyond this at the present. It is not 
 a question, whatever its difficulties, that lies so remote 
 from proof as to require any little arguments. 
 
 It is conjectured, by the author of " The Modern Sab- 
 bath Examined," that the passage may be paraphrased 
 in this way, " I was in spirit, and received a revelation 
 relating to the day of the Lord." As this is not the 
 natural interpretation of the expressions, it rested with 
 
268 THE EVIDENCE IN THE NEW TESTAMENT 
 
 him to present proof. Instead of this, conjecture is 
 offered ! Here it might be fairly left without additional 
 notice. 
 
 This conjecture is encompassed by insuperable diffi- 
 culties. I must say, after all the hard words used by 
 him towards opponents on this question, that there is not 
 one argument in support of our obligation to sanctify a 
 day of holy rest, which does not exceed this in strength ; 
 for it removes the qualification by the adjective from 
 tM day, to the subject of the revelation ; and it involves 
 an erroneous statement of this subject. It is further 
 open to this objection, that whilst every revelation of the 
 Lord possesses an inherent importance, which renders 
 such an arrangement of language, generally speaking^ 
 unnecessary to impart prominence, yet the same cannot 
 be said of every day on which a supernatural communi- 
 cation may be made. All days are the Lord's, but " the 
 day of the Lord," as referrible to the whole Gospel era, 
 may be a widely different thing from one day eminent 
 above all others ; called " the Lord's," in some peculiar 
 sense ; and, because of this peculiarity, made prominent 
 by such a qualification in the language. 
 
 The passage is a remarkable one. The adjective, con- 
 trary to ordinary arrangement, is prefixed to the noun 
 which it qualifies, and with the article ; but it is both in 
 the gender of the qualified noun, and not in the neuter, 
 as an abstract noun, omitting the substantive altogether. 
 
 It seems plainly intended by this to make prominent 
 the quality of the day, in comparison with other days ; 
 as that day which specially pertains to "the Lord." 
 And thus God denominates the Sabbath, " My holy day." 
 (Is. Iviii. 13.) 
 
OF THE lord's DAY AS A DAY OF REST. 2G9 
 
 The preposition, too, confines us to a restricted mean- 
 ing, and one which accords strictly to this view. As ev 
 signifies " habitation," so does it invariably imply that 
 what 2)'i'ecedes it is contained in \yh?it foUoivs. The sense, 
 therefore, appears to be this : that St. John was wholly 
 absorbed in spirit, and that this state of inspiration 
 continued in the entire Lord's day. 
 
 This preposition is never used, I believe, in a sense 
 that would justify his conjecture that the phrase, ev t*j 
 KvpitxKv yif^^pa, signifies, " relating to tJte clay of tJw Lord.''' 
 So far would this be from agreement with usage that, 
 whilst any measure of relation would satisfy the conjec- 
 ture, nothing short of a complete absorption of the day 
 would answer its invariable application and radical 
 sense. 
 
 The right idiomatic translation, I feel assured, can 
 only be this : "I was in spirit, in the Lord's day," i.e., 
 "wholly wrapt in a state of inspiration, and in the 
 entire Lord's day." The phrase, as expressive of the 
 GOiicrete quality of the noun, agrees with this. It is hard, 
 indeed, to see how the same precise meaning can be 
 assigned to the two phrases, viz., ev ru wpixKri r,(ji.spa, " in 
 the Lord's day," and ev tj? viixspa rov Kvpiov, " in the day 
 of the Lord !" In the Jirst there is a peculiar propriety, 
 as the day sf)oken of is not only the LoixVs, in contradis- 
 tinction to every other, but it is a day continually recur- 
 ring in its devotion to His worship ; whereas, the second 
 might be, perhaps, an era inclusive of many days ; or, 
 as occurs in this very book, in some of St. Paul's epistles, 
 and in our Lord's predictions, one day alone occurring 
 once, and no more. (Matt. xxiv. 36.) 
 
 The manner of speaking is precisely that of a person 
 who had been absorbed by an important vision in the 
 
270 THE EVIDENCE IN THE NEW TESTAMENT 
 
 wliole of that holy day, and who had sat down, subse- 
 quently, to follow out the direction as to the whole 
 of its subject, viz., "What thou seest write in a book" 
 (Ixev. i. 11): 1. "Write the things which thou hast 
 seen;'' 2. " and tlie things which are;'''' 3. " and the things 
 which shall heliereafterr (Ver. 19.) 
 
 " And after these things T saw four angels standing 
 on the four corners of the earth," &c. (Rev. vii. 1.) I 
 cannot agree with Dr. Vale, because this portion of the 
 vision followed the previous portions in the first six 
 chapters of the book, that it can be concluded, therefore, 
 to have been on another day than that in which the 
 whole subject was stated to have been revealed. The 
 succession is in the i^lace of each portion relatively to 
 the whole, and not in the day of its revelation. The 
 i:)reposition, /lAsra, signifies connection, concomitance, and 
 means with; whereas, a communication on another day 
 would not be ivith that which was on " the Lord's day." 
 (See " Paralipomena," by Dr. Vale, Art. ^2Q, 827. Jones 
 gives an illustrative quotation, expressive of its signifi- 
 cation, viz., "to fight with the Trojans," i.e., not in 
 behalf of them as allies, but in the midst of them as foes, 
 in close engagement.) 
 
 This is the subject. It would appear that the Apoca- 
 lypse was presented to the Apostle in vision, and as a 
 whole ; and pursued by him as one recording a com- 
 munication, currente calamo. (See Griesbach, Note 
 p., J^thiopic Version, "m die ferice lyrimce,''' i.e., 
 Sunday.) 
 
 This restriction of the sense to one day is in exact 
 harmony with the context, throughout which the same 
 minute detail is maintained, — a feature which is in very 
 contrast to this conjecture. (Rev. i. 9.) The Apostle 
 
OF THE lord's DAY AS A DAY OF REST. 271 
 
 records the 'place where the vision was presented ; the 
 occasion of his residence there ; his personal condition at 
 the time ; his relation to the Church, in its present con- 
 dition and future glory ; and his past services, and testi- 
 viony to his Master. These are all carefully detailed. 
 The time when he was favoured with this vision, and tlie 
 jjeriod in which this state of inspiration endured, are 
 here instantly subjoined, completing and harmonizing 
 the whole account. (Ver. 10.) 
 
 It is, besides, very doubtful to me if this wide and 
 indeterminate sense be ever assigned to " the day of the 
 Lord " in any one of the twenty-five instances where it 
 is found in the Scriptures. The quotation from the 
 Thessalonians has not, certainly, any such meaning. 
 (1 Thess. V. 2.) This is evident from the context imme- 
 diately preceding in the fourth chapter, (iv. 13 — 18 ; 
 2 Pet. iii. 10. See Is. ii. 12 ; xiii. 6 ; Mai. iv. 1.) 
 
 Everything appears to restrict the meaning to this 
 one day. In like manner St. John speaks in this book 
 of an eminent and solemn day of righteous retribution 
 on the enemies and oppressors of the Church. (Rev. 
 vi. 17; Matt. xxiv. 36.) 
 
 It is not a natural interpretation of our Lord's asser- 
 tion as to Abraham, "He rejoiced to see my day," (fee, 
 to apply this to the whole Gospel era, when the plain 
 sense, stated before, is both more rational, and con- 
 sistent with the transactions to which it relates? Is it 
 not a groundless conjecture, indeed, that "the day of 
 the Lord," or the whole Gospel era, as contended for 
 here, was ever seen by that patriarch, as it w^as, unques- 
 tionably, by St. John, although the expressions under 
 our consideration have yet nothing to do with this fact 1 
 
272 THE EVIDENX'E IN THE NEW TESTAMENT 
 
 It was the conquest over death ia the day, or fact of 
 Christ's death and resurrection, indicated in the very 
 place laid as the scene — " the laud of Moreh," in which 
 " the mount of the Lord " was situated, where the real 
 temple was " built up again in three days." (Gen. xxii. 
 2, N.B. 4, "on the third day," 14.) 
 
 When indefinite time is intended we do not find any 
 such expressions. " In an acceptable time have I heard 
 thee, and in the day of salvation have I helped thee." 
 But even here a restricted interpretation might be rea- 
 sonably entertained. (Is. xlix. 8 ; Luke xix. 42.) 
 
 In opening the third division of his subject, i.e., the 
 future history of the Church, at the fourth chapter, the 
 Apostle repeats, in the identical expressions of the first 
 chapter, the inspiration of what he was about to record. 
 But it is observable that the time, and other circum- 
 stances attendant on the vision as already detailed, are 
 not noticed again ; which confirms the preceding view 
 of it as comprised within " the Lord's day." And thus, 
 as the Bible begins with the Creation, so does it termi- 
 nate in the consummation, restoration, and eternal 
 establishment of all things. 
 
 If the Apocalypse, precious as it must ever be to 
 those who love the Church "in the truth," and are 
 properly jealous of the honour of its glorious Head, or 
 who regard the blessing promised to its careful, consci- 
 entious study, and the denunciations against any addition 
 to, or any mutilation of, its contents, — if this book were 
 all hut unknown for so long a time, then Burnside's con- 
 jecture, that this disputed phrase is an inte^yolation, is 
 untenable. Obscurity would render such a design diffi- 
 cult for want of ready access, and obviate the motive to 
 
OF THE lord's day AS A DAY OF REST. 273 
 
 such daring and impious dishonesty, promoted, if at all, 
 by notoriety of the book. Besides, the conjecture pre- 
 supposes entertainment of the claims and obligation of 
 the day, to whatever extent. Certainly, were an inter- 
 polation made, this supposed obscurity might diminish 
 the chances of detection 
 
 However, if the book were so little known ; and if 
 controversy about a holy observance of the first day did 
 not, as he says, exist ; and much more, were there pre- 
 vailing belief in a prescribed change from the seventh 
 to the first day of worship, so strongly attested by the 
 undeniable practice of the Church ; — then some motive 
 must be assigned to an act which could only be that of 
 an advocate of " the Lord's day." For, in the first case 
 of universal admission of obligation to sanctify the 
 seventh day, there would not be any opponent, nor any 
 strong motive, to commit such a fraud. And, in the 
 second, the only persons likely to do it could not have 
 had any inducement to do it, in proof of a duty which 
 was admitted already. Besides, it does not appear 
 very likely that a person who would commit such an 
 unprincipled act, would entertain the regard implied for 
 the sanctification of any day to the Lord. Were this, 
 indeed, an inteiyolation, no artist ever before inserted 
 "a piece of new cloth" with such "fine-drawn" skill 
 that there should not be any discernible distinction 
 of it from the contexture of the fabric. 
 
 But upon ivhat could this phrase have been grounded, 
 if there were not any first day's holy observance at the 
 time of this imaginary interpolation? What hope could 
 any rational being entertain that it would be attached — 
 founded as it must be in a nonentity — to one special day 
 out of seven? Nay, who can even conjecture with what 
 
 T 
 
274 THE EVIDENCE IN THE NEW TESTAMENT 
 
 design it was interpolated, without an admission of what, 
 according to this author, had not any existence? Admit 
 a holy observance of the first day ; dispute as to an addi- 
 tion of the seventh day, or a substitution of t\\Q first day 
 for the seventh; — and tJien there is something upon which 
 this might rest, but which, after all, cannot be reasonably 
 explained, as it has been seen. The question raised so 
 early about Easter, involves an admission of " the Lord's 
 day" claims to a certain extent. This controversy 
 between the Greek and Romish Churches began near 
 the end of the second century.* 
 
 Scott, indeed, and Home, in contradiction to the opi- 
 nion both of Burnside and "Tlie Modern Sabbath Exa- 
 mined," say that the Apocalypse was "very generally, if 
 not universally, acknowledged in the first two centuries, 
 and yet in the third century it began to be questioned." 
 (Introd. to Rev.) Home dates John's exile to Patmos, 
 on the ground of general belief, a. d. 95. 
 
 If John used the phrase as ordinarily understood, 
 which I cannot doubt, it inq^lies that the day was then as 
 well known and devoted to the Lord, And it is a con- 
 firmatory fact that Ignatius applied the phrase to Sunday, 
 A.D. 101. He denominates it "the queen of days." 
 
 If St. Johns Gospel were written subsequently to the 
 Revelation, it does not follow that he would there call 
 the first day "the Lord's day;" for he was narrating 
 facts as actually existent at the period to which his nar- 
 rative relates, when the Jewish Sabbath was observed, 
 and when Christians, undeniably, participated in its 
 
 * Dr. Vale says, " When we consider the circumstances of 
 I'alm Sunday, Easter Sunday, and "Whit Svmday, what day 
 was so likely to be called the Lord's day as Sunday?" — 
 Paralipomena, Art. 826. 
 
OF THE LORDS DAY AS A DAY OF HE.ST. 275 
 
 celebration ; and his Gospel appears to be written with 
 a peculiar literal accuracy of detail. As he miglit have 
 thus denominated it had he spoken of the first day, — that 
 he does not do so is rather an implied proof, if anything, 
 that his Gospel was written prior to the Revelation. His 
 Gospel extends but to a few days beyond the resurrec- 
 tion; terminates, therefore, before the day of Pentecost; 
 could not, with any propriety, admit a term of posterior 
 origin to the events narrated; and when the establish- 
 ment of a new day of worship was in actual progress ; or 
 rather, when "the Lord's day" had been just introduced, 
 and when this phrase was not attached to the day. 
 
 It appears certain to me that John's Gospel was first 
 written. His own words, in the introduction to the 
 book of Revelation, are surely conclusive testimony to 
 this fact : — " Who bare record of the word of God ; and 
 of testimony of Jesus Christ; and of all things which he 
 saw." (Rev. i. 2.) Can any man reasonably apply this 
 to his Epistles ? To the Revelation ? Or, much more, 
 to those alone, as it must be done if the Gospel were 
 written after the Apocalypse? Scott applies this, most 
 strangely, to the Revelation itself; whereas, the subject 
 of the Apocalypse is plainly laid down in the 19th verse. 
 Were his Gospel written after Revelation and his 
 Epistles, this reference to past written testimonies could 
 only be to what is not extant. The first Epistle opens 
 with a manifest reference to the striking introduction of 
 his Gospel ; to his record of the first appearance of Jesus 
 to the Church after His resurrection; and to the ocular 
 demonstration of that fact, narrated by him and by St. 
 Luke. (Luke xxiv. 29 ; John xx. 20; 1 John i. 1 — 4.) 
 Nay, even in that Epistle, there may be a reference to his 
 previous written communications to the Church, (ii. 14.) 
 
276 THE EVIDENCE IN THE NEW TESTAMENT 
 
 For the record alluded to in the first verse of the first 
 chapter, most probably, the Apostle was banished to 
 Patmos. (Rev. i. 9.) I see that Guyse considers the 
 passage referred to demonstrative of the priority of 
 the Gospel of John. Does it admit, indeed, of any 
 reasonable doubt? 
 
 That the Revelation must have been written late in 
 the first century, is to be inferred from inductive evi- 
 dence. Scott remarks on the close of the first verse of 
 the first chapter, " He sent and signified it by His angel 
 unto His servant John ; it is probable that he was then 
 the only surviving Apostle." He says, in his introduc- 
 tion to John's Gospel, that, on leaving Judea, at the 
 destruction of Jerusalem, " it is recorded that he then 
 went into Asia ; resided some years at Ephesus ; " (where 
 he would find the Lord's day established,) " was banished 
 to the island of Patmos by the Emperor Domitian, but 
 
 returned to Asia after the death of that emperor, 
 
 and lived to be nearly one hundred years of age." The 
 formation and establishment of the seven churches, and 
 the rise of the evils in them which are reproved, must 
 have been works of time. Ephesus was destroyed by 
 an earthquake, a.d. 19, but it was soon rebuilt, (Brown's 
 Dicty.) Laodicea is mentioned by St. Paul, in his Epistle 
 to Colosse. An extensive influence must be ascribed to 
 the Ephesian Church, from the fact that St. John's mes- 
 sage to it is part of one of the special subjects of Reve- 
 lation. It appears probable that Laodicea might have 
 been founded by St. Paul from his long residence at 
 Ephesus, his great conflict for them, and his address to 
 them of a special Epistle. (Acts xix. 8 — 12; xx. 31 ; 
 Gal. i. ; Col. ii. L) The date assigned to his Epistle 
 to the Colossians, as of that to Laodicea, is a.d. G4, or 
 
OF THE lord's DAY AS A DAY OF REST. 277 
 
 A.D. G2 according to Home, "from internal evidence." 
 His affecting farewell to the elders of Ephesus occurred 
 at a late period of his ministry, and shortly before his 
 ai)peal and transmission to Rome. 
 
 If the expressions of Revelation, "the Lord's day," 
 were common in the time of Ignatius, his use of it with- 
 out reference to John's authority is natural. Had the 
 propriety of the phrase, and the implied obligation been 
 in much dispute, excepting by the few who, in every 
 age, will be ready at all times to dispute what they dis- 
 like, he might, perhaps, have done this. Were we pos- 
 sessed of all his writings, so as to be in a position to say, 
 positively, that he did not do this, it would be a fair 
 presumption that the phrase, and all that is comprised in 
 it, were so notorious as to render any reference to John's 
 authority needless. 
 
 The expression, as occurring in the Revelation, cannot 
 have any direct regard to a mere custom, of the Church ; 
 for a custom is not a day; but to some one day denomi- 
 nated, on some account, " the Lord's day,'' because of 
 some special relation to "the Lord," in contradistinction 
 to every other day. It implies, indeed, the custom of 
 " assembling together" on this day, to confess and wor- 
 ship the Lord; and a day had notoriously existed as 
 " the Lord's," under the preceding dispensations. And 
 thus "the Son of Man is Lord of the Sabbath day" 
 among the Gentiles, as He was among the Jews ; w^hich 
 fact completes the proof that "the Sabbath was made 
 for the man." 
 
 Were it, indeed, true, which Home does not believe, 
 that this book, so certainly inspired, was long held in 
 such an equivocal position, it shows how little reliance 
 can be placed on the silence, or assertions of Church 
 
27S THE EVIDENCE IN THE NEW TESTAMENT 
 
 records, so as to authenticate and justify either an 
 observance or repudiation of this day as a day of holy 
 rest, on the ground of church authority alone. 
 
 Home, with Sir Isaac Newton, asserts, "there is no 
 other book of the New Testament so strongly attested, 
 or commented upon so early as the Apocalypse." (Introd, 
 p. 463.) 
 
 In speaking of writers in the early days of the Gospel, 
 such as Ignatius. Justin, Irenaeus, Cyprian, &c., it appears 
 to be forgotten sometimes how little of their works, 
 comparatively, are extant; and that there have been 
 forgeries, interpolations, adulterations ; and that divided 
 opinions have prevailed as to many of those which have 
 survived the ravages of time and the virulent dishonesty 
 of party spirit. Seven only of the many works of Justin 
 have been universally received. As to the Epistles of 
 the first era, bearing the names of Ignatius and Poly- 
 carp, the general conclusion of Scultetus deduced from 
 the arguments on both sides is, "that they are iwohahhj 
 their works, but interpolated, and adulterated." (See 
 "Medulla Theologize Patrum," ^xtsszm.) 
 
 There is here, then, a day denominated by the Holy 
 Ghost, speaking through the survivor of the Apostles, 
 nearly at the close of the first century, " the Lord's day."" 
 
 We have seen the Gentile Apostle abandoning all 
 regard to the Sabbath of the law; conducting the wor- 
 ship of the Church on the^r^^^ day ; asserting that there 
 is " another day" of rest on a completion of the work of 
 the Son; and reproving a neglect "by some," in oppo- 
 sition therefore, to the common practice and duty of 
 an "assembling together" of the Church; and a most 
 remarkable fulfilment on this day of the leading points 
 in the great Passover feast. And we have this unde- 
 
OF THE lord's day AS A DAY OF REST. 270 
 
 niable fact, that this same day lias been the holy rest 
 day of the Gospel Church from its foundation, — an 
 almost solitary instance of universal and constant agree- 
 ment in the Church. 
 
 " On the first day the world had its beginning. By 
 the resurrection of Christ death was destroyed, and life 
 entered into the world. On this day the Apostles 
 received commission to preach. Christ entered in to 
 His disciples, ' the doors being shut.' Therefore, ' the 
 Lord's day ' is no human tradition, but a Divine insti- 
 tution. These works, whereby 'the Lord's day' is 
 sanctified, were the works of the Trinity, and set forth 
 in Scripture. Therefore, ' the Lord's day ' is instituted 
 of God, and grounded upon Scripture." 
 
 Again : " We have the decrees of an ancient Council 
 of the second Synod of Csesarea, under Theophilus, the 
 Bishop there : who do resolve that the Pasch shall be 
 kept on ' the Lord's day,' Cfui tot, et talihus henedictionihus 
 est sanctijicatum, (which hath been sanctified by so many 
 and such blessings,) as upon that day the light was 
 created, — the Israelites went through the Red Sea, — 
 Christ rose again upon that day, whereof it is said, 
 ' this is the day the Lord hath made.' " (Ps. cxviii ; 
 Willett, Syn. Pap., p. 500.) 
 
 This Synod was, no doubt, of great authority, and 
 approved as genuine in the day of the Pveformation. 
 (Same, p. 147.) 
 
 In the Sabbatarian controversy of the third century, 
 if the question at issue were an addition of the seventh 
 to a holy observance of the first day, and not a substitu- 
 tion of one for the other, silence is precisely what we 
 might expect. (Mod. Sab. Exam., pp. 138, 139.) And 
 any state of this argument implies observance of the 
 
280 THE EVIDENCE IN THE NEW TESTAMENT 
 
 first day at the time. It was certainly an addition of 
 Mosaic ordinances to the system of the Gospel that 
 St. Paul ojiposed ; and it would seem most natural to 
 refer the real origin of this controversy to his day. It 
 is plain there was dispute in his time about " days, and 
 about the Sabbath " of the Jewish law. That opinions 
 of opposing parties were acted upon ; and by one party 
 in hostility to what the Apostle approved and inculcated 
 as to their " assembling themselves together." And the 
 circumstances attendant on his own and exclusive prac- 
 tice as to the day, carried out at Troas, have been seen. 
 
 Nor is it doubtful to what class '• these unruly and 
 vain talkers" chiefly belonged ; " specially they of the 
 circumcision," is his own general description. (Titus i. 
 10; Heb. x. 24, 25.) And, finding this contradiction 
 to his own practice reprobated in an Epistle to the 
 Hebrews, whether or not written by him ; and whose 
 objection could not be to the seventh day, — it is only 
 rational to conclude that it was against the first day, 
 an abrogation of the seventh day ; or against any 
 assembly for worship whatever. In this last case, the 
 opinion of infidels will not weigh a feather in the ques- 
 tion. It will assuredly become those who reject the 
 conclusion above, to show about what other-day contro- 
 versies, and hostile practices could possibly prevail. 
 
 And as to the hypothesis, that the Apostle's exhorta- 
 tion relates to the custom and not to tlte day, it must 
 not be forgotten that, in all previous provisions for 
 Avorship, the time has ruled the custom. Regularity in 
 the practice has been secured through precision in the 
 time. And if, even in this way, the evil nature of man 
 have overruled the prescription of God, how must it be 
 where the custom might be maintained in even any 
 
OF THE lord's DAY AS A DAY OF REST. 281 
 
 mhiimum which the indisposition of the human heart to 
 religious observances might concede. The certain termi- 
 nation of a mere custom, with any discretion of man 
 achnitted as an ingredient, must be disuse. 
 
 The assembling togetlier to which the Hebrews were 
 exhorted is expressed, Bloomfield observes, by " a word 
 used in the writings of the early Councils, where the 
 regulations of public worship are treated of." (Recensio. 
 Synopt., vol. viii., p. 509.) The expression, also, "for- 
 saking," leaving off, or deserting an established observ- 
 ance, is remarkable at that early period in the Church. 
 The whole subject of this analogy between the work 
 and rest of the Father, and those of the Son, treated of 
 by Mm who both so decidedly abandoned the Jewish 
 Sabbath and openly observed " another day " for wor- 
 ship, is not without its significance to the Church. If 
 the Apostle foresaw the disputed obligation of the day, 
 as he did, doubtless, "the mystery of iniquity" in the 
 germ of Judaizm, (and the lower ground of sabbatizing 
 has been long maintained in the Eomish Church,) it will 
 explain forcibly why an adherence to which Christians 
 were exhorted should be " so much the more, as we see 
 the day approaching." 
 
 Cyprian, who lived in a.d. 248, believed that circum- 
 cision on the eighth day prefigured, and therefore pre- 
 scribed, the first day as a day of holy rest. Whether 
 or not this may be legitimately inferred from a compa- 
 rison of Genesis xvii. with Philippians iii. 1 — 3, I shall 
 not pause to inquire. But this fact is plain, that he 
 considered a sanctification of the first day to rest on 
 divine authority. Nor can it be supposed that he was 
 singular in this belief; nor that this was the sole 
 ground on which its obligation was then maintained. 
 
282 THE EVIDENCE IN THE NEW TESTAMENT 
 
 Where, then, is the bold allegation against it as a 
 novelty only two hiuulred years old"? Cyprian was a 
 man of extensive influence, and of singular gifts. But 
 some of the works attributed to him are confessedly 
 spurious. 
 
 If Ignatius were contemporary with St. John fur 
 thirty years, from an early period after our Lord's resur- 
 rection, it appears probable that he would be dead 
 before the Book of Revelation v>\as written. His history 
 is very uncertain. Both his Epistles and Polycarp's, 
 are adulterated and interpolated. So that an argument 
 on such a grave question cannot be safely reposed either 
 on their contents or omissions. It is thought that he 
 was Bishop of Antioch ; and died at Rome, in the reign 
 of Trajan ; which Emperor died a.d. 117. If St. John, 
 then, wrote the Revelation about a.d. 95, it is quite 
 possible that Ignatius, if he were living indeed, might be 
 in prison at the time, and never have even seen the 
 book. Home dates the Apocalypse at the end of Domi- 
 tian's reign, about a.d. 96 or 97. (Compend. In trod., 
 page 463.) See also "Medulla Theologise Patrum;" 
 "Fleming's Rise and Fall of Popery." (P. 137.) The 
 silence of other writers, noticed by Burnside, might be 
 perhaps accounted for much in the same way. And it is 
 not at all surprising if its authenticity were disputed, or 
 the book all but unknown, as he says ; which I totally 
 disbelieve. It cannot but be supposed that notoriety 
 was acquired very slowly by any compositions in those 
 times, opposed as Christianity was by almost all ; its 
 professors often driven into concealment ; and confined, 
 as it was, chiefly to a comparatively small body of 
 Christians ; and promulgated with great caution, most 
 i:)robably, by them. (Burnside, pp. 201, 203.) 
 
OF THE LORDS DAY AS A DAY OF REST. 283 
 
 If, then, this be a literal day, all material considera- 
 tions combine to restrict us to the first day, when Jesus 
 rose from the dead, and rested in His perfected work of 
 redemption. No other day, as the seventh was abolished 
 with the Law, could answer with any propriety to the 
 name, " ilie Lord's day.'" 
 
 It is tlie first day in the order of the new creation ; 
 the dispensation of which actually began in the resur- 
 rection of Christ. Time enters into it no further than 
 as inseparable from the duties of public and private 
 worship, and ruled by existing providential circum- 
 stances in the Church, as the first assemblies late in the 
 day prove ; and as it is a day of rest following six days 
 of worldly occupations. The legal adjuncts necessarily 
 vanished in the light and liberty of " the Lord's day'' 
 of mercy and love. 
 
 On the whole, then, we observe on this day the holy 
 rest of Jesus Christ, the eternal and creative "Word of 
 God," in His works of " the world to come." 
 
 We bow to the fulfilment of " the righteousness " of 
 the great Passover feast. 
 
 On this day, as one body, we publicly confess Him to 
 be our "Lord and our God!" — The Builder of the 
 house, — Author of the new creation ; not alone its 
 Foundation, Corner, and Top-stone, but the " Maker " 
 of each lively stone in His Church ! We realize His 
 presence in the midst of us ; and by faith inherit His 
 peace, and receive His blessing. (Isa. li. ; 1 Peter ii. 
 4,5.) 
 
 On this day, specially, we fulfil the righteousness of 
 the law-feast of Pentecost ; and present ourselves, as " a 
 kind of first-fruits of His creatures," unto God, the 
 living " temples of the Holy Ghost." (Exod. xxxiv. 
 
284 THE EVIDENCE IN THE NEW TESTAMENT, ETC. 
 
 26 : N.B.) And thus, in dedicating the portion of 
 man's life originally assigned to the worship of God, 
 we honour and maintain a day consecrated by the 
 Father, and by the Hon, and by tlie Holy Ghost, com- 
 bining in one harmonious strain " the song of Moses, 
 and the Lamb." 
 
 The reader, who is acquainted with the " Seven Sermons " of 
 the Bishop of Calcutta, will perceive a general resemblance to 
 his conclusion in the page above ; which is more remarkable, 
 as the Author had not even heard of them until this book was 
 wiifcten. 
 
CHAPTER VIII. 
 
 OBSERVANCE OF THE LORD's DAY ON THE AUTHORITY 
 OF THE CHURCH. 
 
 The foundation on which an observance of the " Lord's 
 day " is laid, by opponents of its " moral and divine 
 obligation," is the authority of the Church. And this, 
 it is affirmed, places the question " on a rock instead 
 of the shifting sand." One passage in the Scriptures 
 is deemed sufficient for an establishment of this point ; 
 viz., "the power of binding and loosing" delegated to 
 the Church by its Head. (Matt. xvi. 19.) 
 
 This is not a novel opinion. It is held in the 
 Eoman Catholic Church. They say, "the Apostles 
 altered the day without Scripture, or any commandment 
 of Christ ; such power God hath left to His Church." 
 (Willett's Synops. Papismi., p. 499.) Considering the 
 very early origin of an observance of this day among 
 Christians, the subsequent establishment in that Church 
 of appeal to umoritten traditwn, and the decisive 
 support imparted to this doctrine by resting a leading 
 institution of God's worship upon this authority alone. 
 
286 OBSERVANCE OF THE LOKD's DAY 
 
 I can only say, that a removal of the (question to such 
 ground places it in very suspicious company with many 
 others. 
 
 The passage before quoted has been long and much 
 disputed, as to its precise bearing on the Church in its 
 entire administration. No person can reasonably 
 question that powers were conferred originally on the 
 Church of Christ which were not intended to survive 
 its earlier days. Any argument for their j^ermanence 
 throughout the Gospel dispensation, — e.g., the miraculous 
 powers still arrogated to itself in the Roman Catholic 
 Church — would involve in it, to be consistent, more than 
 any real Protestant can concede, and far more than can 
 be proved to exist. It will be seen, I think, that the 
 argument in question is exposed to this predicament. 
 All the passages connected with the subject mu'st be 
 collated to obtain a clear and comprehensive view of 
 the mind of the Spirit. 
 
 On the memorable occasion of Peter's confession of 
 Christ, Jesus said, honouring the revelation o/tlie Fatlier 
 more than His Apostle : " Blessed art thou, Simon 
 Bar-jona, for flesh and blood hath not revealed it unto 
 thee, but my Father which is in heaven. And I say 
 also unto thee, that thou art Peter, and upon this rock 
 I will build My Church ; and the gates of hell shall not 
 prevail against it." (Matt. xvi. 17—20.) "And I will 
 give unto thee the keys of the kingdom of heaven; and 
 whatsoever thou shalt bind on earth, shall be bound in 
 heaven ; and whatsoever thou shalt loose on earth shall 
 be loosed in heaven. Tlien cha/rged He His disdji^ks 
 tlmt they should tell no man that He ivas Jesus tlie 
 Christ.'" This application is conveniently passed over 
 by the Papists. 
 
ON THE AUTHORITY OF THE CHURCH. 287 
 
 The hapjyiness, for so the word might be rendered, 
 consisted in the honour of being the depository, for 
 the time, of the teaching and truth upon which the 
 Church of Christ is built. To perpetuate this fun- 
 damental truth, Jesus changed His name ; assigning 
 one which ought never to be heard without reminding 
 the hearer that Christ and His truth, and not any mere 
 man or name which is a shadow, are the foundation 
 on which the Church is built, and on which its safety 
 from the powers of darkness depends. To imprint this 
 on their minds, He rccals them to the truth which was 
 uppermost in His own ; and from which, as the Rock 
 of Salvation, the waters of life proceed. (1 Cor. x. 4 ; 
 Ps. Ixxviii. 35 ; Ixxxix. 26.) 
 
 Again : " If thy brother trespass against thee, go 
 and tell him his fault between thee and him alone ; and 
 if he shall hear thee, thou hast gained thy brother. 
 But if he will not hear thee, take with thee one or two 
 more, that in the mouth of two or three witnesses every 
 word may be established. And if he shall neglect to 
 hear them, tell it unto the Church ; but if he shall neglect 
 to hear the Church, let him be unto thee as an heathen 
 man, and a publican." This is " binding " him. He 
 is ejected out of the Church ; denied fellowship in 
 its ordinances with the members of Christ. When he 
 repents, and is received, then he is loosed from the 
 restraint. (2 Cor. ii. 3 — 11.) "Verily, I say unto 
 you, whatsoever ye shall bind on earth, shall be bound 
 in heaven ; and whatsoever ye shall loose on earth, shall 
 be loosed in heaven." (Matt, xviii. 15 — 18.) "' 
 
 * " A branded or noted person for the fii'st offence was called 
 Anatlie, from Atheu, a sign, (Dan. vi. 27); and he never ap- 
 proached nearer than four paces (2 Thess. iii. 14). The second 
 
288 OBSERVANCE OF THE LORD's DAY 
 
 Offences against the Church, through the members 
 one towards another, is the leading subject of the 
 context. And their serious nature is marked by the 
 price at which the least of the body was redeemed. 
 (Verse 14.) The spiritual power of punishing all 
 obstinate disturbers of its peace, is conferred on the 
 body at large. (Verse 1.) The occasion, in this in- 
 stance, arose in a subject which affected the interests 
 of the whole Church ; and to the ivhole body, therefore, 
 the power of dealing with it is referred, (xxiii. 1 — 4.) 
 In the twenty-fifth chapter (29, .30,) the same word is 
 used, " bind him hand and foot," &c., as to " the 
 unprofitable servant." 
 
 " Then said Jesus to them again, Peace be unto you : 
 as My Father hath sent Me, even so send I you. And 
 when He had said this, He breathed on them, and saith 
 unto them, Keceive ye the Holy Ghost ; whosoever sins 
 ye remit, they are remitted unto them ; and whosoever 
 sins ye retain, they are retained." (John xx. 21 — 23.) 
 This has respect to offences directly, as the others had 
 to those indirectly committed against God. Finally, 
 " It seemed good to the Holy Ghost, and to us, to lay 
 upon you no greater burthen than these necessary 
 things," &c. (Acts xv. 28.) The inferences from these 
 passages are, I think, palpable and i)lain. 
 
 I. That peculiar and exclusive power was not con- 
 ferred by our Lord on one Apostle more than another, 
 
 censure of the Jewish Church was expressed thus: — Anathe-Mar; 
 or, Bitterly noted (Deut. xxvii. xxviii), perhaps dehvered to 
 Satan (1 Tim. x. 20). If a man did not hsten to the Church, he 
 was excommunicated, or twice cursed (Jude i. 12), by the words 
 Anathe-Mar, Mur-Anathe." (1 Cor. xvi. 22.)— Paualipomena, 
 Art. 865. 
 
ON THE AUTHORITY OF THE CHURCH. 289 
 
 as tliis was assured to the whole body twice : once before, 
 and once after, the resurrection. 
 
 Nor is it to be forgotten, that the discourse termi- 
 nating in tliis gift of power to the body soon followed 
 what had been said first to Peter, and arose in a strife 
 about tliis very pre-eminence of one above another. 
 (Matt, xviii. 1.) And it appears highly probable that 
 this contention arose in an apparent preference of Peter 
 on his confession, and of James and John with him, 
 perhaps, at the transfiguration ; and of Peter, again, at 
 the miracle performed through him in order to pay- 
 ment of the tribute, (xvii. 27.) Jesus decided the 
 contention by placing on an equality the whole body. 
 And yet such strong possession had this lust of power 
 so deeply seated in the heart of the natural man taken 
 of their minds, that this strife was renewed by the 
 mother of James and John, to the disturbance of the 
 whole body. (xx. 20, &c.) 
 
 II. This power does not appear to have any definite 
 relation whatever to an enactment of new laws for the 
 Church j but to the maintenance of existing moral and 
 religious duties, affecting God and our neighbour ; and 
 the consequent right to Church membership ; the 
 violation of which interfered with the peace of the 
 Church, the honour of its Head, and its influence on 
 mankind. And we have an illustration of this in St. 
 Paul's directions to the Corinthian Church, although lie 
 were yet possessed of the extraordinary gifts of the 
 Spirit ; and again, in his delivery of Hyme'iieus and 
 Alexander to Satan ; and its ej^ect on the body, not on 
 the sold ; and of its object, the salvation of offenders. 
 The plain sense of the word " bind " pre-supposes an 
 existence of something which is to be bound, or held 
 u 
 
290 OBSERVANCE OF THE LORD's DAY 
 
 closely and safe. Thus it is in tlie absolution of sins. 
 Remission is promised to repentance and faith. The 
 duty and power of the Church are so to bind, and loose, 
 that these prescribed conditions, or God's law in the 
 promised pardon of sins, may be maintained in all its 
 strength. Originally, these were discerned in the peni- 
 tent whose pardon was, therefore, positively known, 
 and had been granted, on God's part, before its 
 revelation to the Apostles. Now, it is granted on 
 repentance and faith, declared by the ministers of Christ, 
 but known only to them as conditional on the communi- 
 cation of the grace of the Spirit to repent and believe ; 
 and so to admit to, or debar men from, fellowship with 
 the ordinances and members of the Church. It implies, 
 therefore, nothing beyond an exercise of that adminis- 
 trative power which is necessary to secure observance 
 of existing laws. If Church legislation exceeded the 
 laws recorded in the Scripture, or vice versa, this would 
 not be to hind, but to strangle, them ; not to liberate 
 the guiltless, but to connive at the impunity of offenders. 
 By preaching, and through its effects on the faithful 
 and unbelieving, the Church hinds, and looses, in earth, 
 and in heaven ; but this is altogether within the limits 
 prescribed in Scripture, which is the word preached, 
 the instrument of faith. And the same is true, through 
 her administration of the Sacraments. This is what 
 appears to be St. Paul's meaning by "governments.'''' (1 
 Cor. xii. 28.) In an exercise of this guiding and ruling 
 power, so as to hold each member to tlte law, the 
 depositaries of this are to the Church what the pilot 
 is to the vessel, viz., the director of that which is made 
 ready to his hands. And the correctness of this view 
 seems beyond a doubt, from the p-mcz}:>fe of lier legis- 
 
ox THE AUTHORITY OF THE CHURCH. '2\)l 
 
 lative action beiug rigidly defined ; i.e., — by " decency, 
 order, edification, peace, and the glory of God." The 
 ])ower of " making and repealing laws " is, therefore, to 
 1)6 understood with this restriction. It is like the bye- 
 hvws of a corporate body, in relation to the laws of the 
 land, which they can neither supersede nor invalidate. 
 (Bloomfield Rec. Syn., vol. i., p. 219 ; vol. vi., 582.) She 
 is, as observed by Bloomfield, administrator and execiitor, 
 or manager. But to legislate and to administer laws, are 
 distinct and different things. If, then, observance of a 
 Sabbath be neither in its nature moral, nor prefer any 
 divine and prescriptive claim in the Scriptures, then 
 the bond whereby men are bound to its observance 
 becomes weak indeed, (See our Art. xix., xx., xxi.) 
 
 Can its observance be then proved "necessary" or 
 divine when Scripture is silent, and the Church is an 
 administrator alone of holy writ ? She could not bind 
 to any observance of a Sabbath unless this be prescribed 
 in the Scriptures. It is an easy thing to learn from the 
 Epistles of St. Paul what was really intended in these 
 Scriptures. We do not find there anything like a dis- 
 cretionary and magisterial power, to originate laws obli- 
 gatory, |?er se, and inforo conscientim ; i.e., independently, 
 and of themselves, and in conscience ; like all insj^ired 
 prescriptions of God. (1 Cor. v. 5 — 11; 1 Tim. i. 20.) 
 
 Assumption of this power would, necessarily, revive 
 the old practices of Rome ; and sanction the whole of 
 her claims to miraculous powers, positive absolution, &c. 
 Whilst original laws were to be enacted, the Church was 
 under the direct and extraordinary power of the Holy 
 Ghost, as well as when the meaning of such endowments 
 was to be illustrated by apostolical examples ; and 
 whilst she was exercising the plenary powers of absolu- 
 
292 OBSERVANCE OF THE LOED's DAY 
 
 tio7i and retention of sin, with its consequent penalties 
 here. The cessation of that power is impHcated in the 
 cessation of extraordinary gifts, with a completion of the 
 inspired canon of Scripture ; and of the other in the 
 impossibility, but by inspiration, of " discerning " in the 
 soul an existence of the indispensable conditions of 
 pardon, and of knowing the certain effect of sentence 
 denounced against offenders. 
 
 These extraordinary gifts having passed away, the 
 power of binding and loosing, originally bestowed, neces- 
 sarily assumes a qualified meaning. And thus the 
 power of absolution becomes declaratory, not absolute ; 
 and her legislative power extends to those secondary 
 laws prescribed by "decency, order, edification, peace, 
 and God's glory ;" to carry out the com^plete and pnmary 
 Christian code of truth dictated by the Holy Ghost, 
 Whilst the gift of "discernment of spirits " survived, 
 in the remission, retention, and punishment of sin; 
 and an infallible perception of what the real welfare of 
 the Church, and not the cravings of human passion 
 alone, required, the voice of the Church ivas the voice of 
 God ; and of the last resort. But, destitute of this, she 
 may, in any but a qualified sense, by pretensions to this 
 j)0wer remit sin which God retains, and prescribe laws 
 that seem good to her, or bind and loose, where it does 
 not " seem good to the Holy Ghost." * 
 
 I have mentioned examples in the apostolic age, as 
 illustrative of the powers really conferred on the Church 
 
 * Her power to hind and loose is that wliicli is a means of 
 maintaining each memher in his place, in subjection, relatively, 
 both to the Head and to the Body; ensuring unity to the whole, 
 growth and perfection to every part. (Ephes. iv. 12). n.b. — 
 
 KOLTOCfTlSlMV. 
 
ON THE AUTHORITY OF THE CHURCH. 293 
 
 by its Head, To the cliurcli at Corinth St. Paul speaks 
 tlms : " In the narae of our Lord Jesus Christ, when ye 
 are gathered together, aiul my spirit, with the power of 
 our Lord Jesus Christ : to deliver sttch an one to Satan 
 for the destruction of the flesh, that tlie spirit may he saved 
 in tJie day of Hie Lord Jesus'' (1 Cor. v. 4, 5 ; see 
 " Lord's Day," p. 26G.) 
 
 In his second Epistle he says, " to whom ye forgive 
 anything, I forgive also ; for, if I forgave anything, to 
 whom I forgave it, for your sakes (forgave I it) in the 
 ■person of Christ:' (2 Cor. ii. 10, 11; Matt. xvi. 19; 
 John XX. 19 — 23.) "Lest Satan should get," &c. 
 
 "Of whom is Hymeneus and Alexander, whom I 
 have delivered unto Satan, that they may learn not to 
 blaspheme." (1 Tim. i. 20.) 
 
 The case was personal and peculiar ; and the treat- 
 ment was in accordance. If the Church still have the 
 same power it must exist in the same way, throughout 
 all its details. " When ye are gathered together, and my 
 spirit." — " Went not my spirit with thee," said Elisha, 
 " when the man turned again from his chariot to meet 
 thee?" — " TAe power of our Lord Jesus Christ, to 
 deliver such an one to Satan, for the destruction of the 
 flesh," &c., must also be there I When sentetice is given, 
 it must be under sanction of somebody who can do it 
 authoritatively, in " the power of our Lord Jesus Christ : " 
 an evident allusion to the previous, extraordinary dele- 
 gations of Jesus to the body of Apostles ; and " in the 
 person of Christ!" And there must not be any doubt 
 as to the effect in " the destruction of the flesh : " other- 
 wise, were it innocuous, its effect would be to give 
 impunity to offenders. And if, as in the case among 
 the Corinthians, an offender professed "godly sorrow," 
 
294 OBSERVANCE OF THE LORD's DAY 
 
 — and which the Apostle knew to be real, hut which 
 now, in any case, might be feigned, — in an exercise of 
 these supposed plenary powers she would minister to 
 the same results. Impunity in sin would follow deceit. 
 It is plain that its reality was "discerned" by St. Paul : 
 so that he saw the necessity of comforting the offender, 
 " lest he should be swallowed up with over much sorrow." 
 (2 Cor. ii. 7 ; vii. 5 — 16; Acts v. ; xiv. 9.) All this 
 proves that these records illustrate an exercise of a tem- 
 porary and extraordinary power. And, when we come 
 to the consideration of the general and permanent powers 
 of the Church, a plain and palpable distinction will be 
 seen. Who could, scripturally, presume to maintain 
 now siich a presence of any man " in his sj)irit," in " the 
 power of Jesus Christ ;" and the personal, vicarious 
 presence of the Head, thus represented in very person 
 by His servant, in an authoritative, direct confirmation 
 of the sentence of the Church, and in a positive decla- 
 ration of an offender's real grief for his sin? Priests 
 who profess to stand in their confessional as God, may 
 do this ; and what is there to which men to whom 
 " God has sent strong delusion, that they may believe a 
 lie," will not pretend 1 But no enlightened Protestant 
 will presume to wield in this way the rod of an apostle. 
 It is plain that this power to hind and loose must be 
 taken in its connected harmony with apostolical prac- 
 tice, — in its relation to facts peculiar to those days, — 
 and an undeniable difference of Church administration 
 in far the larger part of the Gospel dispensation. It 
 appears very questionable if even the Cotintldans had 
 subsequently in all cases, precisely the same power : 
 looking at St. Paul's mode of expression, and the fact, 
 that both an original direction of the procedure, and his 
 
ON THE AUTHORITY OF THE CHURCH. 295 
 
 confirmation of tlicir acts, alone completed the judgment. 
 So long alone as the same powers survived could the 
 same proceedings be taken. 
 
 It will be rejoined, probably, "Does not any of this 
 power, then, remain in the Church?" Certainly not, in 
 the precise and extraordinary sense of the original gift. 
 She can excommunicate sinners, and exclude them from 
 her ordinances : which appears to be the direction of 
 our Lord. The Apostle's departure from this procedure 
 clearly marks it as a temporary judicial act. The 
 Apostles acted upon what the Spirit enal)led them, 
 specially and infallibly, to know and do both as to 
 existing, and future exigencies in the Church j and a 
 line of demarcation is plainly drawn between these 
 cases, and those which were to be ruled by permanent 
 jDrovisions. Ecclesiastical enactments are now confined, 
 as observed by Hooker, " to that which is not scandalous 
 or offensive to any, especially unto the Church of God ; 
 all things in order, and with seemliness ; all unto edifi- 
 cation; finally, all to the glory of God." (Vol. i., p. 255.) 
 
 If infallible wisdom and supernatural power were 
 needful when the Church was to be formed, and esta- 
 blished in the face of the whole world's virulent opposi- 
 tion, — when the canon of Scripture was not completed, 
 and, so far as it was written, difficult of access, — it does 
 not follow, nor is it the fact, that the same necessity 
 existed after the " whole counsel of God" had been both 
 delivered and written. (Acts xx. 27.) 
 
 " Administration " in the Church is " by the same 
 Spirit," and " the same Lord." We have His mind in 
 His perfect revelation ; which admits not of either 
 " addition," or " diminution." (Deut. iv. 2 ; Rev. xxii. 
 18.) It is " the perfect will of God ;" accessible to 
 
29 C) OBSERVANCE OF THE LORD's DAY 
 
 every man, and open to all in the practical proof of 
 their own experience of its completeness. (Kom. xii. 1 ; 
 Prov. XXX. 1, 6. ISr.B.) The general promise of Jesus 
 (Judas was not present when it was made,) to the Church, 
 viz., that tlie Sj^it'it shall " guide" each true member 
 '•'into all truth," ensures this. (John xiii. 30; John 
 xvi. 7—13; 1 Cor. xi. 11—14.) 
 
 A difference of " administration " is both foretold and 
 estabhshed by fact. (Eph. iv. 11 — IG; Acts vi. ; xxi. 
 8 ; 2 Tim. iv. 5.) " He gave some, apostles ; and some, 
 })ropliets ; and some, evangelists ; and some, paators 
 and teachers.'''' The last, distinct, and permanent form 
 of God's gifts to the Church is in that of " pastors and 
 teachers." Their province is, evidently, to lead into and 
 out of the fold, all classes to the food and rest provided 
 already. This has been, therefore, God's ordinary mode 
 of " administration " since the first ages of the Church ; 
 and all beyond it, and not clearly resolvable into the 
 general principles just named, is unauthorized pretension 
 and usurpation. 
 
 For, whatever men may be scripturally in order, 
 degree, and power, relatively to others of the body, yet 
 this has been, and is, the common mode of general 
 "administration." Each minister is a "pastor and 
 teacher," even the highest ; and from the beginning. 
 The Gentile Apostle, therefore, designates himself, " Paul, 
 a servant of Jesus Christ." (Titus i.) And he that covets 
 any other distinction for itself, betrays an imperfect 
 estimate of his real honour. So do not even the highest 
 of " the principalities, and powers, in heavenly places." 
 " I am Gabriel, that stand in the presence of God." A 
 " servant" of Jehovah ! (Luke i. 19.) 
 
 Edification of the whole body has been secured by the 
 
ON THE AUTnORITY OF THE CHURCn. 297 
 
 whole gracious and various arrangements, at appropriate 
 times, from beginning to end. And, thus, there are 
 "differences of administrations, but the same Lord;" 
 as well as " the same Spirit." (1 Cor xii. 5.) But how 
 could this be, were the same administrative forms of 
 " apostles, prophets, evangelists," with the same precise 
 powers, still retained 1 Part of the divine arrangement 
 is, indeed, " governments ;" but the principles are 
 clearly limited and defined, as we have seen. (Verse 
 28.) And, hence, the Apostle moulds his exhortation 
 of the whole Church in accordance : " Having, then, 
 ji'ifts differinii- accordinofto the cfrace that is o-iven to 
 us," (fee. (Rom. xii. 4 — 8.) This magisterial authority, 
 then, consequent on the extraordinary gifts of the Holy 
 Ghost bestowed at the beginning, exercised in initiatory 
 laws, and miraculous powers, has, in their departure, 
 necessarily passed away, No man, nor any body of 
 men can now, in the same plenitude of knowledge and 
 power, wield the "rod" of an apostle. (1 Cor. iv. 21.) 
 The Church's authority now is iimiistei'ial alone ; that 
 of the handmaid of the Lord, — the Spouse of Christ. 
 Her power over the body is referrible to the sacred 
 canon of Holy Writ j to " the mind of Christ." It is 
 determined by this ; and those general principles of 
 natural truth, scriptural analogy, and charity, already 
 named. The " ultima ratio " of the Church still remains 
 as of old : " to the law, and to the testimony," &c. The 
 will of the Bridegroom is her sole rule ; and must be 
 the measure both of riffht and wrono- in her laws, even 
 when these are framed on the general principles laid 
 down, candidly and rationally understood. She is "a 
 witness and keeper of Holy Writ." (Article XX., Book 
 of Common Prayer.) 
 
298 OBSERVANCE OF THE LOED's DAY 
 
 Wherefore, Jesus Clivist asserts His exclusive preroga- 
 tive and right : — " I am He that liveth, and was dead ; 
 and behold, I am alive for evermore, Amen ; and have 
 the keys of hell, and of death. These things saith He 
 that is holy, and He that is true ; He that hath the key 
 of David ; He that openeth, and no man shutteth ; and 
 shutteth, and no man openeth." To this accoirls the 
 mind of our Reformers, reflected in Art. XX. (Rev. 
 i. 18 ; iii. 7 ; Isa. xxii. 20—25 ; Matt. xxv. 1—13.) 
 
 If the moral and Divine obligation of "the Lord's 
 day" could not be scripturally sustained, it would be 
 still a very grave question if the Church have any power 
 to ordain a Sabbatical ordinance, in the place of one 
 appointed unquestionably by God Himself, when this 
 had been undeniably abolished with His law. The 
 power claimed is not, and cannot be, on the ground 
 stated, because of " order, decency, harmlessness, edifi- 
 cation, and the glory of God;" but as power derived 
 immediately from Jesus Christ, and as hinding on the 
 conscience, Y\\i.q remission 2k\iA retention of sin ; declara- 
 tory of an existing law, the existence of which, directly 
 from God, is yet emphatically denied. If her j^ower did, 
 indeed, extend thus far, then must it, a fortiori, be abso- 
 lute in inferior matters, and beyond appeal. Who could 
 then assign any limits 1 We all know to what extremes 
 an assumption of this power has been carried in the 
 Church of Rome. It would, indeed, be a bold step of 
 the Church, having seen an abrogation of the only day 
 ever prescribed by God as it is said, to ordain another 
 day of the same nature and essence. If the Church did 
 this then, she did more than was ever done by her 
 before or since; for nobody will contend, I suppose, 
 that an observance of Good Friday, &c., stands precisely 
 
ox THE AUTHORITY OF THE CHURCH. 299 
 
 on the same ground as an observance of " the Lord's 
 day ;" nor even in strict analogy with the Mosaic 
 SahhatJis as contrasted with tlie seventh clay : — for those 
 were prescribed by God Himself. 
 
 Observance of Good Friday is commemorative of the 
 sacrifice of the true Passover Lamb, and of the institu- 
 tion of " the Lord's Supper," the body of the Jewish 
 shadow. And on this day, moreover, there was a fulfil- 
 ment of one of the leading Mosaic types of redemption 
 from sin ; and which, if not virtually prescribed as a 
 solemn fast day to the Church, yet must be placed in 
 the very next rank to an ordinance of Divine appoint- 
 ment. As that was analogous to the sacrifices oftered 
 from the beginning, giving them point and plainness, so 
 those were not, like the Sabbath, laid in the foundation 
 of the natural Church, before sin entered at all. On the 
 same ground that Mosaic festivals were denominated 
 Sabbaths, i.e., because of the same general nature, this 
 first day's holy observance, even on the reason assigned, 
 cannot be divested of a sabbatizing nature. And it 
 brings the Church into the dangerous predicament of 
 usurping the prerogative of God, as He alone can autho- 
 ritatively declare what, as well as "wJio, is holy." 
 
 If a day of holy rest be not authoritatively prescribed 
 to us now in the Scriptures, neither are the duties proper 
 to the day. In this case, then, either endless diversity, 
 confusion, and contention would prevail, or the Church 
 go much further — and nobody but the Church could say 
 how far — into details of its duties. Otherwise, an unbri- 
 dled license would reign among her members as of old, 
 where the will of man was asserted to be the law. (1 
 Cor. xiv. 26, 40.) And hence, when immediate access 
 to God ceased, as at the beginning ; and when what 
 
300 OBSERVANCE OF THE LORD's DAY 
 
 liad been free and natural to man in religion, became 
 bondage and constraint to his spirit ; when tradition 
 became obscure, and "scanty records" were lost; — the 
 Lord, prescribing the holy day, prescribed also to Israel 
 its leading duties. 
 
 Again : the power of the Church to loose is equal to her 
 power to bind. If, then, she had authority to prescribe 
 tliis day for worship, she has authority likewise to alter 
 it, or to abolish it altogether. It might happen, there- 
 fore, that she would prohibit its observance as a holy 
 rest, or as a religious festival, or ordain another in its 
 place. If Sabbatarianism were to prevail, and become 
 the creed of the majority, what could hinder a legitimate 
 return to the seventh day Sabbath 1 And who could 
 fairly question such an appointment on this ground, 
 claiming, too, the more weighty sanction of an original, 
 immutable prescription 1 For the Sabbatarian would 
 not demand its observance on the lower ground of 
 Church authority alone, as he would esteem it merely 
 a return to a duty which ought not to have been 
 abandoned. 
 
 The passage in Justin, so far as it avails at all, is, in 
 my mind, a proof of the religious observance of Sunday, 
 and that on the ground of personal direction by Jesus 
 Christ. And I see that this very construction has been 
 assigned to this father's account of Sunday by Willett 
 (" Synopsis Papismi," p. 497.) : — 
 
 "■ 1. When they are come together, the writings of the 
 Apostles and Prophets are read. 
 
 "2. Then the president, or pastor, exhorteth the 
 people to the imitation of that which they heard. 
 
 " 3. Then follow prayers. 
 
 " 4. Then,^am'i? offertur, et vinum, et aqua, — the bread, 
 and wine, and water, is offered to them. 
 
ON THE AUTHORITY OF THE CHURCH. 301 
 
 " 5. And, lastly, a contribution is made by the richer 
 sort to the poorer." 
 
 It is the facts alone with which we are concerned. 
 These would not be affected even if they substantiate 
 one custom prescribed in Scripture as to alms, and 
 another as to introduction of water like the Popish 
 innovation of mixing water with the wine in the Lord's 
 Supper. He quotes also the testimony of Athanasius, 
 A.D. 326, to an existence of the same custom in his day, 
 and other witnesses to the same practice in the Ethiopic 
 Church, the Confession of Helvetia, and a Constitution 
 of the Synod of Basil. 
 
 " On the day after that of Saturn, which is the day of 
 the Sun, having appeared to the apostles and disciples, 
 He taught them the things we now submit to your 
 consideration." (Pp. 128, 129.) This agrees with the 
 account in the first chapter of Acts, particularizing, in 
 the very first age of the Gospel, what is generally narrated 
 in that inspired record. But what is the conclusion of 
 "The Modern Sabbath Examined f' "There is no 
 mention, it is to be observed, of the transference of the 
 Sabbath from the seventh day to the first, or the sancti- 
 fication of the latter day, in obedience to the prescriptions 
 of the Decalogue." 
 
 Nor was there any need. Justin could not but know, 
 as his opinion of the ground of observing a Sabbath 
 proves, be this right or wrong, that a day of holy rest 
 had existed before the Mosaic institutions. And he 
 knew, doubtless, both the peculiarity of its prescrij^tion 
 to Israel, and its abrogation in this sense, in common 
 with the Mosaic system. 
 
 But there is an express ascription of these observances 
 mentioned by Justin to the teaclmu/ of Cltrist, who " did 
 
302 OBSERVANCE OF THE LORD's DAY 
 
 not come to destroy, but to fulfil the law;" consequently, 
 of its fulfilment in this particular, of the natural truth 
 involved in the seventh day of Moses ; and of its virtual 
 transference to the first day's holy rest. Nor is it likely 
 that he would expose an obligation to its observance to 
 the suspicion that the fourth commandment contained 
 the sole and original prescription, by passing the primi- 
 tive institution in assigning the duty to the Decalogue; 
 abrogated when he wrote so far as of the Mosaic law. 
 And, were this transference undisputed in his day, why 
 should he be expected to do what was needless ? His 
 silence about a holy observance of the seventh day, with 
 a positive ascription of what was done on i\\Q first day to 
 the teaching of Christ, at His appearance to the Church 
 on this day, not only excludes tJte seventh from any 
 religious consideration, but gives a leading importance to 
 this one day, thus celebrated and distinguished by those 
 " who were always together ; " and it leaves the original 
 ground of sabbatical observance, anterior to the Deca- 
 logue, untouched, 
 
 Justin does not notice the prescription in the Deca 
 logue, nor yet that at the Creation. But he does much 
 more ; for he considers the analogy to exist between 
 the first day of the natural, and that of the sjnritual, 
 creation, when life and immortality were "brought to 
 light by the Gospel," in the resurrection of Jesus; and 
 thus reposes its obligation in natural truth, the very 
 principle and essence of things, as immutable and moral, 
 "But we meet together on Sunday, because it is the first 
 day, in which God, having wrought the necessary change 
 in darkness and matter, made the world ; and on this 
 day Jesus Christ our Saviour rose from the dead," 
 (Mod. Sabb, Exam., p. 129.) 
 
ON THE AUTHORITY OF THE CHURCH. 303 
 
 The silence of Justin about any holy observance of 
 the seventh day ought to be, in its degree, conformably 
 to the same author's own rule, "certain proof of the 
 unscriptural nature and authority of any such practice." 
 (P. 127.) 
 
 " The Apostles/' says Willett, " did not abrogate the 
 Jewish Sabbath, but Christ Himself by His death, as He 
 did also other ceremonies of the law ; and this the 
 Apostles knew both by the Scriptures, the word of 'j 
 Christ, and His Holy Spirit. 
 
 " They did not appoint a new Sabbath of their own 
 authority; for, first, they knew by the Scripture that ! / 
 one day of seven was to be observed for ever," &c. 
 (P. 499.) 
 
 I cannot but consider the reference to Justin a most 
 infelicitous one by an opponent of the first day. Happily 
 the moral and immutable duty stands firm on the rock 
 of eternal truth, independent both of fathers and sons. 
 
 If this power be arrogated to the Church, and our 
 Sabbath be laid upon this basis alone, surely some 
 decree of the Church ought to be produced, and at a very 
 early period in her career. This is importunately 
 demanded to justify its observance, in the earliest ages, 
 on scri2)tural grounds ; and, surely, it is much more 
 needful to justify its observance on lower and ecclesi- 
 astical grounds. It must, otherwise, take the rank of 
 an unwritten tradition. 
 
 The Fajnst has adopted the tactics of the Jew, to 
 support his unscriptural tenets. The Jew says, " he 
 that has learned the Scriptures, and not the Mishna, 
 is a blockhead." And Bellarmine says, " the Scriptures 
 are not necessary at all, nor sufiicient without tradition." 
 (" De Verbo Dei non Scripto," 1. 4, c. o ; Sibson^ Letter 
 
304 OBSERVANCE OF THE LOED's DAY 
 
 xviii. p. 4.) And it is a very subtle device of Rome to 
 found or support her doctrine of tradition on such an 
 ancient and undeniable practice of the Church as a holy 
 observance of Sunday. Nor would it be easy, having 
 given her this fulcrum, to resist the force of her argu- 
 ments against an exclusive authority of Holy Writ. 
 
 But the very dogma of the Roman Catholic Church, 
 that obligation of " the Lord's day" rests on Church 
 authority alone, known in this case only by tradition, 
 implies a previous and competing question at issue with 
 this notion, and assigning it to a direction of God. 
 And when we behold the tenacity with which that 
 Church adheres to numerous and needless austerities, I 
 cannot but look suspiciously at the license permitted to 
 her members on this holy day. (Bp. Calcutta's Sermon.) 
 
 Should it be said, that an institution by the Church 
 is to be inferred from tJte fact of its very early 
 observance, I reply, it is more legitimate to look to the 
 body of Scriptural testimony on the subject, leading us 
 to ascribe its institution to Jesus Christ Himself ; ful- 
 filling all the righteousness of this institution ; to His 
 exposition of the Tiecessity " that He should rise again 
 on the third day,'''' on this particular day ; which must 
 have been, therefore, foreseen, and prescribed as "the 
 eighth," or first and presentation day of the real "first- 
 fruits of them that slept ;" and from the fact of uninter- 
 rupted sanctification of the frst day alone, under the 
 guidance of inspired persons. 
 
 If the silence of the Church may be fiiirly considered 
 as an authoritative sanction of the first day, when that 
 silence might arise in other and ojiposing reasons ; 
 whilst the examples of Apostles, &c., are to be held in 
 no regard whatever ; then acquiescence of the Head of 
 
ON THE AUTHORITY OF THE CHURCH. 305 
 
 the Church, even for two hundred years, must much 
 more implicate His approval and prescription. Dr. 
 Owen, in his work on the Hebrews, makes some just 
 and strong remarks on the certainty that Christ would 
 never leave His Church in such a capital error from the 
 beginning. The fcfjCt of observance from the intro- 
 duction of the Gospel is not to be questioned. " I 
 should hold it too long," says Bishop Andrews, "to cite 
 them in particular ; I avow it on my credit, that there 
 is not an ecclesiastical writer in whom it is not to be 
 found." (Bishop of Calcutta's 4th Sermon, p. 110.) If 
 the ground of obligation had been questioned, complete 
 and explicit statements of the arguments might have 
 been found. It is rather too much to convert a gene- 
 ral unquestioned assent to the Divine origin of this 
 observance into an opposing argument, when, two 
 hundred years ago, the more ancient opinion of "the 
 Lord's day," in opposition to this among all the other 
 corrupt novelties of the Church of Rome (and which 
 necessarily implicates a previous and conflicting senti- 
 ment,) was not then originated^ but revived. The same 
 argument, in effect, has been used by the Romish 
 Church against evangelical truths, stigmatized as 
 novelties by her ; assigning their origin to the Protestant 
 Church at the Reformation. 
 
 " The Modern Sabbath Examined " ascribes the pre- 
 valent opinion to mere " assumptions," founded upon 
 " a misconception of the nature and design of certain 
 religious customs that obtained during the second and 
 third centuries. That Sunday was observed as a day of 
 religious rejoicing as early as the time of Tertidlian, 
 is abundantly manifest." (P. 121, 122. a.d. 192.) 
 
 But, whilst this was said in 1832, the ground of the 
 
 X 
 
306 THE OBSERVANCE OF THE LORD's DAY 
 
 first day's observance "at the close of the second century," 
 be it observed, is reposed on a father who apostatized and 
 became a heretic, and who testifies to " the custom of 
 praying for the dead as common in the second century," 
 with other workings of the Romish corruption. The 
 Bishop of Calcutta, too, had, in 1831, addressed his 
 Seven Sermons to his flock, as a " new year's token 
 of sincere regard for their welfare I" It has been said 
 truly of TertulliaU; that his heresy "has cast a shade 
 over all his works ;" but which, yet, hold a first rank 
 among the Latins. In his fourth sermon, Bishop Wilson 
 quotes Ignatius (p. 110. a.d. 101) opinion : ("A 
 Companion of the Apostles,") "let us no more sabbatize, 
 but let us keep the Lord's day, on which our life arose." 
 In what sense this early father understood the first day 
 is too plain for comment. His exhortation implicates 
 a transferrence of the Mosaic Sabbath ; observance of a 
 Christian Sabbath ; and this on the first day when 
 " Christ, who is our life," rose from the dead. " The 
 Modern Sabbath Examined" observes again: "if the 
 doctrine of the transferrence to the first day of the week, 
 of the duties of the, fourth commandment, had been 
 taught by the Apostles, we should naturally exjDect to 
 find some recognition of these duties in the records of 
 Christian antiquity." (P. 127.) 
 
 The omissions in the fathers are not, as seen, a 
 ground on which any argument can be safely reposed ; 
 for, in any case, there cannot be had a positive certainty 
 of the fact of omission. The testimony of Ignatius is, 
 however, direct and plain. And, if the common sentiment 
 were identical with that father's, we cannot look for 
 "recognition" of what was not questioned. But, in truth, 
 no certain result can be anticipated from any argument 
 
ON THE AUTHOEITY OF THE CHURCH. 307 
 
 derived from the fathers. Ignatius' Epistles may 
 be spurious, as well as Polycarp's, as observed. A 
 forty day's, and a Sabbath fast, are most severely 
 enjoined as apostolical. The inohahility seems to be 
 that they are their works, but interpolated and adulter- 
 ated. It would be an arduous undertaking to draw off 
 the pure element from a muddy pool. 
 
 The opinions of some of our reformers were not at 
 once cleared of the mystifying obscurities of Romish 
 corruption. We can only walk with Cranmer, or any 
 man, so far as he follows the straight line of the 
 Scriptures. As to the Lord's Supper and other things, 
 we know that he slowly emerged out of the darkness of 
 Roman apostacy into the clear light of Protestant truth . 
 When we see that not one fundamental truth of the 
 Gospel has escaped corruption in that communion of 
 Satanic darkness and delusion, it is only matter of 
 thankfulness to the God of all grace, that such light 
 was poured upon the minds of our reformers ; and of 
 prayer that all their successors in our Church might 
 see more nearly, eye to eye, with those great and good 
 men. 
 
 Were " the Lord's day " prescribed by Apostles for 
 the sake of " order " alone, still its authority would be 
 Divine. The apjiointment of the Church in our qffer- 
 tory, to be read on " the Lord's day," is indirect testi- 
 mony of the general opinion of the compilers of the 
 Liturgy as to the apostolical origin of oblations at the 
 Communion on " the Lord's day." 
 
 Non-observance of the seventh day as holy in the 
 time of Justin, (a.d. 150,) agitation of the Sabbatarian 
 question which is said to have prevailed at the end of 
 the third, and in the fourth centuries, i.e., doubtless. 
 
308 THE OBSERVANCE OF THE LORD'S DAY 
 
 whether or not the seventh should be added to the first 
 day's holy observance, appear to leave the latter custom 
 unquestioned by either party. (Burnside.) 
 
 The rise of Sabbatarianism, in its milder form was, 
 in apostolical times, as we have seen. This was not 
 then exclusive, but retentive, of the first day's observance. 
 Nay, we have seen, in the Apostle Paul's history, that 
 the reverse was the fact, in an exclusion of a seventh 
 day's holy worship among Christians. And his asser- 
 tion of the body of Mosaic ordinances, " that they are 
 a shadow of things to come, but the body is of Christ," 
 is an answer both as to the seventh day sabbath, and 
 all other things of Mosaic institution. 
 
 The very early and constant observance of " the 
 Lord's day " is, in itself, a strong presumptive argument 
 for its Divine origin. The testimony of Ignatius, and 
 others subsequent, might be added, is positive as to 
 the ground of the custom in apostolical times ; whilst 
 that of Justin, about fifty years later than those days, 
 substantiates both the fact and reason ; whilst it is 
 descriptive of a complete service for the worship of God, 
 renders another apostolical direction unquestionable in 
 connection with that day, and testifies to an establish- 
 ment of this observance in the Church. The meeting 
 at Troas, and St. John's denomination of the day, are 
 proofs, I think, amounting to both the "precept and 
 example," demanded, as "a part of those things which 
 Christ commanded." ("Modern Sabbath Examined," 
 p. 114.) 
 
 " The most certain token of evident goodness is, if 
 the general persuasion of all men do so account it. 
 And, therefore, a common- received error is never 
 utterly overthrown, till such times as we go from signs 
 
ON THE AUTHORITY OF THE CHURCH. 309 
 
 to causes, and show some manifest root or fountain 
 thereof common to all, whereby it may clearly appear 
 how it hath come to pass that so many have been over- 
 seen. Tn which case, surmises and slight probabilities 
 will not serve, because the universal consent of men 
 is the perfectest and strongest of this kind, which 
 comprehendeth only the signs and tokens of goodness." 
 (Hooker, Eccles. Pol., vol. i., p. 144.) 
 
 " I dispute not," says Owen, " of what the Church 
 may appoint for good order's sake, to be observed in 
 religious assemblies. But this I dare say, confidently, 
 that no church, nor churches, not all the churches in the 
 world, have power, by common consent, to ordain any- 
 thing in the worship of God, as a part of it, which God 
 had once ordained, commanded, and required; but now, 
 under the Gospel, ceaseth so to do, as circumcision and 
 sacrifices." (On Heb., vol. ii., p. 369.) 
 
 The precise power of the Church in an administration 
 of her affairs, and that part especially which concerns 
 the worship of God, so as to promote, by doctrine and 
 discipline, the profit of her members, is a subject at once 
 important, interesting, and difficult. 
 
 Men have, as usual, proceeded in this matter either to 
 an extreme of tyranny on the one hand, or of license on 
 the other. The New Testament propounds general prin- 
 ciples and rules alone for the guidance of the Church, 
 purposely abstaining from those minute details which 
 characterized the Mosaic economy. And this has been 
 perverted, unhappily, to an occasion of strife. Some, 
 who perceived these leading principles and directions, 
 have insisted on something — and, in certain cases, on 
 everything — besides; or have pleaded for an absolute 
 restriction to the bare letter of the Scriptures. Thus 
 
310 THE OBSERVANCE OF THE LOED's DAY 
 
 Hooker combats the general rule; " tliat nothing can be 
 justified in the Church that is not found in the Scrip- 
 tures," i.e., in a pUiin and literal sense. And they who 
 could not, or would not, see even leading and essential 
 points, have so diluted them as to annihilate all literality, 
 if this expression may be allowed ; or they have repu- 
 diated these directions altoojether, abandoning? themselves 
 to a supernatural guidance which we are not authorized 
 to expect. 
 
 " There is such a thing as a Church ; there is such a 
 thing as ' the keys of the kingdom of heaven : ' there is 
 such a thing as doing ^ all things decently, and in order;' 
 there is such a thing as ' submitting ourselves to those 
 who have the rule over us ; ' there is such a thing as 
 ^rejecting a heretic, after the first or second admonition;* 
 there is such a thing as a ' false Apostle.' " The same 
 good and able man says again, " Liberality, in the proper 
 sense, I love ; but indifference, disorder, negligence of 
 Scripture, I would shun and avoid." (Bishop of Cal- 
 cutta's 7th Sermon.) 
 
 The same evils and abuses have occurred in relation 
 to the ecclesiastical polity of the Church, and the civil 
 polity of the kingdoms of the world. Wherever men, 
 discontented with the general principles and rules of 
 Holy Writ in these things, have attempted to combine 
 a mixed system, as intimate in its ecclesiastical and 
 temporal relations as that of Moses, they have commonly 
 so attenuated it by minute, needless, impolitic, not to 
 say unscriptural, details, — that power, numbers, wealth, 
 unsanctified talent, superstitious bigotry, and intolerance 
 of free thought, have overlaid liberty, and corrupted the 
 truth, in the greater portion of the visible Church, at 
 different times. 
 
ox THE AUTHORITY OF THE CHURCH. 811 
 
 What, then, is the general summary directive to an 
 exercise of " governments" in the Church ? Appoint- 
 inent of depositories of supervisory power in the Church, 
 to secure unity of the faith, and peace. Exclusion 
 of the weaker sex, as authoritative instructors. The 
 selection and mission of ministers. The 2)7'obation and 
 advancement of inferior teachers and administrators. 
 An exclusion of lieretics, and offenders against morals. 
 Pyhlic exposure of schismatics. DescriiJtion oftlie general 
 character, duties, office, and consideration due to Cliurch 
 rulers. An assertion of the power of the whole Church 
 over its elders, and the rule by which its judgment, and 
 sentence of them, must be guided ; and, as implicated 
 in this, surely, some voice of the body in an appointment 
 of elders. Reference of these directions, as imperative 
 and permanent, to the prescription of the Lord. These 
 constitute nearly the whole Gospel code of administra- 
 tive law. (1 Tim. iii. 14, 15 j i. 3, 4, 19 ; ii. 9— 13; 1 
 Cor. xi. 1—13 ; 1 Tim. v. 24, 25; iv. 14; 2 Tim. i. 6 : 
 ii. 2; Titus i. 5—9; Acts xiv. 23; 1 Tim. iii. 9, 10, 
 13f; Titus iii. 10, 11; Matt, xviii. 15—18; 1 Cor. v. 
 1—13; Acts vi. 2; 1 Tim. v. 9; Phil. iv. 3; Rom. 
 xvi, 1 ; Luke viii. 3, Greek Testament ; 1 Tim. v. 4, 9, 
 10, 19, 20, 21 ; vi. 13; Acts xv. 23.) 
 
 If to these, St. Paul's general directions to the Co- 
 rinthian Church be added, as to prayer, the holy com- 
 munion, singing, and those general principles of natural 
 truth, and of reason, arising in the detailed prescriptions, 
 we have the substance of inspired directions. 
 
 These things appear ample as an outline for the 
 government, unity, and peace of the Church; but far 
 too general to sanction that minute prescription, long 
 and erroneously supposed indispensable to her unity in 
 
IU2 THE OP.SEKVANCE OF THE LORD's DAY 
 
 tJis Spi')it, and tlie bond of peace. Uniformity of spirit 
 and truth is to be secured, not in exact uniformity of 
 letter alone, but in faithful (lej)endcncc on the j)roniise<l 
 presence of Jesus, the <^ui(lance of His Holy S[)irit, and 
 the f>'encral analogy and direction of Ilis infallible word. 
 
 And whilst there is ])r(^cision enough in this to con- 
 denin all laxity and license resolvable into the supre- 
 macy of })rivate judgment, yet, even in this way, many 
 things nuist be looked for which will demand an exercise 
 of meekness, love, and forbearance, among her members, 
 with a sincere regard to the leadings of Providence. 
 (Phil. iii. 1/5, IG, N.P,.) 
 
 We may be well satisfied in our own Church, upon 
 the whole, with the supremacy of the Protestant crown ; 
 the ap[)ointment of our Bishops ; and the general system 
 of existing patronage of her livings. Frlnclples are 
 maintained. The spirit and ])rovi(lence of God have 
 worked among us a great amount of good ; but men 
 of any forecast may discern, in "the shadows which 
 coming events cast before them," that the potential 
 check which the body of the people has exerted in our 
 political constitution, is to be both anticij)ated and 
 desired, by a larger infusion of the lay element into our 
 ecclesiastical arrangements, and which the spirit of 
 the times hns actually evoked.* However, let it be our 
 confidence that "the Lord reigneth." 
 
 * Wo have tlio principle of rij^lit prcsorvod to our laity in 
 Church affairs, in both Huu.scs of Pai'hauicnt. ]3ut whcthor thin 
 can very coimistontly inchido "Jews, Turks, infidels, and here- 
 tics," as ovu' laity, does not appear plain. That Collect is used 
 during the assembly of Parliament ; and it might serve to remind 
 us of sucli an anomah^us constitution, and give a point to the 
 prayer not to bo desired. 
 
ox THE AUTHORITY OF THE CHURCH. 313 
 
 But, in arrogating to tlic Clnu'ch a power wliicli lias 
 not been conferred by our Head, slic is not only involved 
 in profane intrusion on " those tilings which belong unto 
 the Lord," but enters upon a ])ath of which we cannot 
 see any termination, and which has led, hitherto, to an 
 extreme of tenacity to Ultle thtm/s; to a violation of that 
 meekness and charity which cling chiefly to the broad 
 principles of God's truth, in the spirit of the freedom of 
 the Gospel of our Lord Jesus Christ. 
 
 The Church is not the mistress, but " the ground and 
 pillar of the truth :" its depository, and herald, in the 
 pilgrimage to promised rest, exaltation, and glory. (1 
 Tim. iii. 11 ; Bom. iii. 1; Rev. xii.) 
 
 It is " the household of faith ;" faith is of the Word ; 
 and the Word of the Holy Ghost. In this sense and 
 mode, then, she will be guided into all necessary truth, 
 propriety, order, edification, to the glory of her Head, 
 and the peace of her children. (1 Cor. ii. 13 — IG.) 
 
 On the whole, then, it is evident that the general 
 principles of truth and order, derived from original, 
 natural law, and the primary revelations of God to man, 
 transmitted after the Fall chiefly by tradition, and 
 through ceremonial institutions, so far as necessary to 
 the general knowledge and hope of man's ultimate 
 restoration to the favour of God, characterized the 
 Church from the fall to the call of Abraham. 
 
 This state exhibited in contrast, from the beginning, 
 both the liberty forfeited by sin, and an impossibility of 
 its restoration but by grace. 
 
 And, after the call of Abraham, this was illustrated 
 by the striking allegory of the bond-woman and the 
 free, with their respective seeds. 
 
 The difficulties attendant on this dispensation, as to 
 
314 THE OBSERVANCE OF THE LORD's DAY 
 
 spiritual ends, in man's renewal after the image of God, 
 may be seen in the early narrative of events in the 
 Chureli until the Deluge ; and where sabbatical observ- 
 ances are to be plainly traced ; in the confusion of 
 tongues, to frustrate the vain hopes of ambitious sinners ; 
 and in the series of preternatural means to preserve the 
 knowledge and worship of God. This at length termi 
 nated in the institution of the Mosaic Church, dispensa- 
 tion, and sabbath, — after a recognition of sabbatical 
 obligation on original grounds. 
 
 The character of obscurity was, however, still main- 
 tained. Truth was involved in dark shadows, and 
 burdensome ceremonies ; illumined faintly, from time 
 to time, by revelations from the mouth of the Lord ; 
 and in which the Sabbath is distinctly jwominent in its 
 moral and permanent obligation. 
 
 This general obscurity is a significant memorial of 
 the effect of sin on the original light of the Spirit in 
 the soul of man, and the worship of God. 
 
 At last, however, the nearest possible approach was 
 made to the primaeval light and freedom of the Church, 
 and worship of God. And we do not, perhaps, appre- 
 ciate fully the effects of that sentence, " Tliere shall no 
 man see me, and live!" (Exod. xxxiii. 20.) Nor yet, 
 possibly, the marvellous privilege graciously restored in 
 Christ, so as to cultivate it sedulously, in our personal 
 experience to all its practical extent, viz., " Truly our 
 fellowship is with the Father, and with His Son Jesus 
 Christ." (1 John i. 3.) What a fulness of heavenly 
 ^- consolation " in Christ, and extent of personal holiness, 
 in the knowledge and love of God, and of conformity 
 to His image, is forfeited in this way ! 
 
 But, as institution of sacrifices, representative of the 
 
ON THE AUTHORITY OF THE CHURCH. 315 
 
 general interest of man in the covenant of redemption, 
 pi'eceded those provisions wliich the Lord devised to 
 secure the knowledge of His truth in the world, so, 
 before one step was taken in legal enactments, exclu- 
 sively Mosaic, the Sabhath was foreshadowed to the 
 Church as surviving that system. She was then standing 
 on the very confines of Egyptian bondage, and receiving 
 the figurative representation of man's renewal to " life 
 and immortality" by the bread which cometh down 
 from heaven. And this ultimate perfection and ever- 
 lasting peace were united, as inseparable from holy 
 sabbatizing in, and with the Lord ; as at " the founda- 
 tion of the world," " when the morning stars sang 
 together, and all the sons of God shouted for joy." 
 (Job xxxviii. 7.) 
 
 And, whilst both the continuance and transferrence of 
 a holy rest, in the Church's transition out of the circum- 
 scribed limits of one country and people into the " large 
 place " provided for her of God, are foretold ; and the 
 very act and day significantly indicated ; so, Avith a 
 " marvellous " precision, this New Moon and attendant 
 Sabbath took, in tranquil majesty, that place predicted 
 in the spiritual firmament, assigned to them of old by 
 the hand and counsel of the Lord. 
 
 It appears consistent, that the Gospel Church should 
 rest in the natural necessity of worship as to the general 
 duty ; on God's original prescription as to the portion of 
 time ; on a fidfilment in the Lord's day of the righte- 
 ousness of that great festival established on the very open- 
 ing of the grave of mystical bondage ; its recognition in 
 the provision of the spiritual food of the Church ; on 
 the analogy, at the giving of that Law which was 
 audibly promulgated by God Himself, with its covenant 
 
31 G THE OBSERVANCE OF THE LORD's DAY 
 
 sign, as the bond of unity in all tlie moral duties towards 
 God and man; harmonizing together as one the truth 
 involved in the work and rest of nature by God the 
 Father, with the work and rest of grace by God the 
 Son. And all these, solemnly sanctioned by the ^9re- 
 sentation and blessing of our Head, His first personal 
 act after resurrection, in the midst of His Church as 
 the real " first fruits ;" repeating this public sanction 
 of the assembly of the Church on "the eighth day," 
 once more, and for the last time personally, on this 
 day of the week ; and, finally, consecrating and sancti- 
 fying His Church and holy day, by the visible descent 
 of the Holy Ghost. These things, with the mass of 
 collateral testimony in the facts and arguments adduced, 
 establish the divine and moral obligation of " the Lord's 
 day" as a holy rest on solid grounds. 
 
 A few topics now remain to be noticed, which oppo- 
 nents have introduced, and which could not be appro- 
 priately considered in the progress of this statement. 
 
 Although "Ivloses did not write for the instruction 
 and obedience of Adam," yet it appears highly probable 
 that Adam was himself instructed, and others subsequent 
 to his day, to record those foundations of human duty 
 which Moses was divinely directed to preserve for the 
 " admonition" of the Church even to the end. Nor is 
 it to be denied, that the rule of human duty is one from 
 beginning to end. (Gen. iii. \5 \ 2 Cor. xi. 3 ; Heb., 
 ii. 5 — 9.) The record of Moses, then, bore an imj^ress 
 of its common relation to Adam in his day, and in 
 him to all his seed. " By faith we understand that the 
 world's were made." (xi. 3.) The narrative of creation, 
 in all its parts, is presented as the common subject of 
 faith to the church. The same might be said, and with 
 
ON THE AUTHORITY OF THE CHUllCH. 317 
 
 no better reason, of other inspired productions in relation 
 to those who had preceded their authors in the Church. 
 The whole law of nature, under which Adam stood at 
 the first, remains in its original obligation on all his 
 seed ; and all are involved in the penalties of its trans- 
 gression. And hence, tlie whole narrative bearing 
 relation to all in him, this record of Moses had an 
 original relation to his " faith and obedience," even if 
 it were wholly written after his day. (Rom. vii.) 
 
 2. Both the jwecepts and the doings of God enter 
 into the rule of human duty. 
 
 Is this not one of those ends for which they have 
 been revealed 1 IMan's original and regenerated nature 
 are expressive of "the image of God ;" are a "walking 
 with God." And hence the rest of God on the seventh 
 day is assigned as the very reason of its separation and 
 ordination for the sacred observance of the man. (Eph. 
 V. 1, 2 ; 1 Pet. V. 6 ; Matt. v. 44—48.) What else 
 does the Gentile apostle mean when saying, "be ye, 
 therefore, followers of God, as dear children "?" 
 
 3. It is characterised as "preposterous to seek in- 
 formation regarding the rule of human duty in the 
 scanty records of Genesis." 
 
 Did not St. Paul repair to them for some of the 
 most eminent instances of devotion and obedience to 
 God, and with the very purpose of imparting a know- 
 ledge of the j^^'incijyle, or rule, by which His people 
 had walked 1 Of the very first who is named he declares 
 expressly, that " he, being dead, yet speaketh." The mere 
 action of a man, not declaratory of its principle or rule, 
 would be solely a mechanical and inoperative representa- 
 tion. How is the example of Jesus to be "followed" 
 but in a regard to the ^;7'wzc?j;?e which regulated it 
 
318 THE OBSERVANCE OF THE LOIID's DAY, 
 
 altogether, the will of God, leading to tlie cultivation of 
 a like spirituality, disinterestedness, and devotion, by 
 the grace and power of the Holy Spirit ? (1 Pet. ii. 21.) 
 And thus, as Enoch "walked with God, and had this 
 testimony that he pleased God," so it is said of the 
 whole, " these all obtained a good report through faith." 
 And Avhat is that in which faith arises, groAVs, and is 
 established, but the "perfect will of God," followed 
 in active cultivation of holiness. " For, whosoever shall 
 do the will of God, the same is my brother, and my 
 sister, and mother." (Mark iii. 35.) " Doing the will 
 of God from the heart." (Eph. vi. G.) " He that doeth 
 the will, of God abideth for ever." (1 John ii. 17.) 
 "This is the will of God, even your sanctification." 
 And all the real servants of God "walk by faith, and 
 not by sight." (Kom. xii. 2 ; Heb. xi. 5 — 39 ; 2 Cor. 
 
 It is important to identify the rule of human duty 
 as one and the same from the beginning. At the first 
 it was a walk with God in unsinning obedience. And 
 to this all men, in the first man, are naturally bound. 
 But, as this is become a manifest impossibility to him 
 who is "conceived and born in sin," so, since man's 
 transgression, it has been a " walk with God " by faith 
 in the perfect satisfaction and obedience of the second 
 Head, through "the Spirit of life," regenerating and 
 renewing the soul by His indwelling presence and power. 
 So that now man, restored in Him, may come from the 
 treasury of His fulness laden with the spiritual riches of 
 grace, and say, " I can do all things through Christ 
 which strengthcneth me." 
 
 It is a principle of universal truth both that "all 
 Scripture is inspired of God, and is i)rofitable." We 
 
ON THE AUTHORITY OF THE CHUllCH. 319 
 
 cannot, with the Papists, say, " it is all true,'' but, " it is 
 not all the ti'uth.'' Nor, with the Socinian, " it is true, 
 but, not all true." It is by the truth of Scripture, 
 as a wJiole, that man spiritually lives, and is thoroughly 
 '^ furnished." Part of this profit and of this life must be 
 impaired, necessarily, by any detraction from the whole, 
 or by any human addition. Is it said that the church 
 has not always had the completed whole now possessed, 
 and yet her members did both live and profit ? She had 
 what 6^06^ gave her, and not man ; and Avhat God could 
 and did supernaturally, like the manna, render sufficient. 
 No human wisdom can supply the deficiency with which 
 power, and subtilty, might afflict the Church : nor any 
 human means repair its mischief. And hence, the 
 solemn warning against any diminution or addition, 
 in both Testaments ; for, what applies to one portion is 
 applicable to the whole. (Hooker, E. Pol., Vol. 1., 
 p. 259.) It is, as a whole, " in itself, absolute, exact, 
 and perfect." It is to be feared that a very imperfect 
 estimate is made of the responsibility which is attached, 
 in the sight of God, to the depositories of His Truth. 
 (Rom. iii. 2.) In the undisturbed possession of this, 
 its acknowledged sufficiency as the foundation of the 
 Church of Christ ; the power, facilities, and avowed 
 duty of the possessors to disseminate it " among all 
 nations ;" we trace the footsteps of Providence, select- 
 ing our country as the chosen repository of " the oracles 
 of God." And w^oe will be to us, I believe, if we pre- 
 serve not untouched this Ark of our strength ! 
 
 And it may deserve consideration whether or not 
 the prohibition, "thou shalt not make to thyself," or, 
 " according to thy own imagination," be not of universal 
 application; including not alone sensible representations, 
 
:)20 THE OnSERVANCE OF THE LORD's DAY, 
 
 (and what is truth but the representation of God 1) but 
 all things falsely, because defectively, representative of 
 God. It includes all mutilations of the Bible great 
 and small. 
 
 So far, then, from casting aivajj the Old Testament 
 in an en(|uiry as to the nature and obligation of " the 
 Lord's day,'' or, in any other matter connected with 
 the worship of God, and, therefore, with the duty of 
 man, we must have tlie lohole, to arrive at any safe and 
 satisfactory result. And it is, indeed, ample reason to 
 suspect any system which would exclude any part of 
 the sacred volume. 
 
 This appears especially true when done on the puerile 
 pretext, " that the part is better than none !" The justi- 
 fication that satisfies many in relation to the system of 
 public education in Ireland ! 
 
 But, election is to be made not between a part, or 
 none whatever. This is a Roman Catholic alternative ; 
 and an awful one it is ! Their principle is denial of 
 access to the Scriptures. The legitimate offspring of 
 this is access to j^art alone of the Scriptures. And the 
 child bears the lineaments of the parent. For, if the 
 (church has a right to exclude any portion, she has a 
 right to exclude the whole. However, some persons 
 accept and adopt this ! By Protestants, the choice is to 
 be made between tlte whole, or the iiart. And this elec- 
 tion is made on a supposed, but fictitious, necessity in 
 the case. The whole is to be obtained. The sufficiency 
 of tlie whole alone is the foundation of Protestantism! 
 (Art. vi. Church of England.) 
 
 God says, in effect, " Lo ! I have given to you my 
 ' whole counsel,' and will. Cursed is he that addeth to 
 it, or taketh away!" (Heb. i. 1; Kev. xxiii.) 
 
ON THE AUTHORITY OF THE CHL'RCH. 321 
 
 Wc cede this rock of might ! We do it to a declared 
 and open foe, whose real desire, judged by all past 
 and present knowledge, is entire exclusion where it 
 can- be effected ! Some persons, indeed, would repudiate 
 all the lessons of past experience; as others, in the 
 plenitude of their own conceit, would consign all history 
 to the region of useless lumber, as " an old almanack V 
 They forget that this, again, becomes true. Solomon 
 speaks to such persons in vain. Some are puffed up 
 with conceit in the supposed superiority of their novelties; 
 others imagine unheard-of excellencies under the dust 
 of ages ! " /s tlwre anything lohereof it may he said, 
 See, THIS IS NEW?" inquires the wise man. And 
 again, " Say not then the former days ivere better than 
 THESE." (Eccles. i. 9; vii. 10.) 
 
 To sit down deliberately and wilfully contented with a 
 portion of that which God has considered necessary as an 
 unmutilated ivhole, denouncing His curse on all who act 
 in opposition to this, is not alone presumptuous trans- 
 gression of His solemn prohibitions, but pusillanimous 
 surrender of a leading Protestant principle, the sufficiency 
 of the v)hoU Sci'ipiures alone ! It is a practical adoption 
 of one purely Popish! A tacit admission that tlie 
 Church can supply the place of the part excluded ! This 
 is usurpation of the seat and throne of God ! It is not, 
 of course, seen by those who are parties to the deed. 
 But the nature and consequences of men's actions do 
 not flow solely out of their intentions. ^^ Happy is he 
 that condemneth not himself in that which he oRowethr 
 
 I have now brought this inquiry to a close. I hope 
 there is not anything in it to inflict pain, or excite 
 angry feelings in any human being, as such a result 
 would be far from my design. It has been conducted 
 
 Y 
 
322 OBSERVANCE OF THE LOUD's DAY, ETC. 
 
 under many disadvantages, in the midst of deep private 
 trials, which interest in the subject has tended much 
 to assuage. I cannot but be conscious of numerous 
 defects, notwithstanding every effort. There is an 
 enumeration of books on this subject of the Gospel 
 rest in Bishop Wilson's Pastoral Address, prefixed to his 
 Seven Sermons. If it had been possible to procure an 
 access to them, I should have considered it a duty to 
 consult them all. But I have had to pursue the subject 
 with the Bible in my hand, availing myself of such 
 slender resources as were in my possession. It has been 
 an arduous task. No pains, it may be believed, have 
 been spared ; for the manuscript has been written over 
 five times, repeatedly perused, and thrice revised — 
 finally for the press. My endeavour has been, I trust, 
 to maintain a single eye to the truth; the glory of the 
 God of all truth; and the satisfaction of all sincere 
 lovers of the truth. I now commit it to the God of all 
 grace for His blessing ; and to all the partakers of His 
 grace, for their charitable consideration and acceptance. 
 And may He who graciously accepted the mite cast into 
 the treasury of the temple, acknowledge this humble 
 offering to the treasury of the truth ot God ! 
 
 FINIS. 
 
 bath: printed by binns a^d goodwin. 
 
BY THE SAME AUTHOR (tHE REV. T. BROOKE, M.A.,) 
 Dedicated to the Most Noble the Marquis of Cliohnondeley, 
 
 BAPTISMAL REGENERATION 
 
 NOT THE 
 
 SiirtriEt Df tliB 33nlt[ IrriptEm; 
 
 NOR OF THE 
 
 CllUECH OF ENGLAND. 
 
 Demy 12mo., neat cloth, price 3s. 
 
 " This little book is sent forth neither for strife nor fame ; but, in 
 humble hope that the Lord may be pleased to own it, as he did the 
 widow's mite, for good to His Church. " — Preface. 
 
 This booh ivill he sent post-free to any part of the kinf/dom 
 by Messrs. Binns and Goodwin, of Bath, on receipt of 3s. in 
 postage stamps or post-office order. 
 
 THE BATH SABBATH PRIZE ESSAY. 
 
 Just Published, beautifaUy printed on fine paper, small Svo. 
 neat cloth, price 2s. Qd., or by post, free, for 3s. 
 
 THE CHIPPED JEWEL: 
 
 BEING A PRIZE ESSAY ON THE LORD's DAY ; 
 
 Urging the Duty of preserving the same free from the Labour 
 and Interruption of the Post Of&ce Delivery, and of the 
 Cheap Excursion Trains. 
 
 BY WILLIAM VEALE. 
 
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 To the writer of this Essay the prize of £10 offered to the 
 working men of Bath was awarded. 
 
 BATH : BINNS AND GOODWIN. LONDON : WHITTAKER AND CO. 
 
InniE nf tliB IDnrh 
 
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 WHITTAKER & CO., A. HALL, VIRTUE, & CO., 
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 And maybe obtained, by order, of BooTcsellersin all parts of the Kingdom. 
 
 Messrs. Binns and Goodwin beg to state that the works 
 contained in this Catalogue consist solely of books published 
 by themselves. The Clergy, and other visitors to Bath, are 
 respectfully invited to inspect their retail department, in 
 which they constantly keep a select and valuable stock of 
 the most modern works, more especially those of a religious 
 character. They have also a choice assortment of Bibles, 
 Prayer Books, Church Services, and Communicant's Com: 
 panions, in plain and elegant bindings ; and a large and 
 attractive stock of Juvenile Books, of the most select and 
 unobjectionable character. 
 
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 (Leading to the Abbey and Grand Pump Room.) 
 
 Notice.— TVifi Bools contained in this Catalogue may he obtained in any -part of the 
 country, by order of a Bookseller. Should a difficulty occur, the publishers will be 
 happy tofo^-icard any of the works, on receipt of the value in Postage Stamps or a 
 Post-office order — Carriage free. 
 
For the convenience of Authors in the selection of suitable type for Works 
 intended for Publication, Binns and Goodtvin submit the following specimens 
 of the most useful sizes, headed with the names of the type. 
 
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 has now existed nearly a century. 
 
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 They aim at the most perfect execution, 
 either of ancient or modern style, plain or 
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 However beautiful their productions^ they strive 
 to attain such a degree of elegance as will place 
 their Books in an unrivalled position. 
 
 LONG PRIMER. 
 In Pictorial Publications tliey employ not the cheapest 
 but the most experienced and eminent Artists; and also 
 adopt a chaste and unique style of Binding, so essential 
 to harmonise with nicely printed books. 
 
 BOURGEOIS. 
 
 Binns and Goodwin have pleasure in being permitted to 
 refer to the Reliquiae Liturgic^ and Fragmenta Liturgica, 
 the former in five, and the latter in seven, volumes, 16mo., 
 which they recently printed for the late Rev. Peter Hall, 
 of Bath. These two works have circulated among a most 
 respectable circle of subscribers ; whose testimony concurs 
 in pronouncing them equal to any thing of the kind of late 
 years produced. 
 
 BREVIER. 
 
 "In common with other Works issuing from the press of 
 Messrs. Binns and Goodwin of Bath, the hook ['Ellen Seymour'] 
 is beaiitifully printed, and illustrated by an ornamented Title- 
 page, and a Frontispiece of more than ordinary merit." — Extracted 
 from a review by Mrs. Milner, the esteemed editor of the " English- 
 woman s Magazine," and author of the "Life of Dean Milner" <fcc. 
 
 NONPAREIL. 
 
 "The Bath Books" are well known, and Binns and Goodwin's con- 
 nexion with the most influential London, Countiy, American, and East India 
 Booksellers, opens for them a wide field for the sale of their PubUcatious. 
 
hnu uf tijc Wmks 
 
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 Michaclo and the Twins. 
 
 A Tale of the Lazzaroui in Naples. By AMALIE WINTER. With 
 superior Engravings by Dickes. Impei"ial IGnio., elegant cloth, 
 plain engravings, 4s. 6d. ; cloth gilt, tinted engravings, 5s. 6d. ; 
 cloth gilt, and gilt edges, the engravings richly coloured in a 
 novel style, 6s. 6d. 
 
 A Copy of this Book has been sent to the Great Exhibition. 
 
 "Messrs. Binnsand Goodwin contribute to tlie Great Exhibition a Copy of 
 MiCHAELO AND THE TwiNs, spleucUdly bound in blue watered silk, — the attractive 
 novelty of the coloured Engravings (each of which goes through eleven distinct 
 processes,) entitUng it to that distinction." — Fubllshers' Circular, March 15, 1851. 
 
 ' ' We have before us a work of much interest and instruction, illustrated most 
 elaborately. Of the tale wx desire to speak most favourably. The work deserves 
 to, and w-ill, we trust, be widely circulated ; it is, as before obser^-ed, full of interest 
 and instrvictiou, and calculated to lead the youthful mind to a grateful acknow- 
 ledgement of the blessed privileges an all-v»-ise God has been pleased to confer 
 on our happy land." — Hereford Journal, April 23, 1851. 
 
 "In the beauty of excellence and variety of the children's books is exhibited one 
 of the literaiy triumjihs of our age. Maxima debetur pueris revererdia was the sen- 
 timent of the ancient satmst ; and it certainly has received a very practical illustra- 
 tion in the ]iains which are now bestowed upon the countless volumes of insti-uction 
 and entertainment which are offered to the 5'outh of the nineteenth century. 
 Authors and artists vie with each other in the generous desire to gTatify and culti- 
 vate the taste and discipline, and inform the minds of the young, who are thus 
 tempted into the paths of knowledge by a thousand pleasant devices. But of all 
 the books of this class which have yet come under our notice, Michaelo and the 
 Twins is ceiiainly the most attractive. Its literary pretensions are considerable. 
 * * * The style is distinguished by clearness, simplicity, and grace ; and in 
 the course of the iiaiTative, instruction and entertainment are very happily com- 
 bined. * * * We have, at present, spoken only of the literary merits of this 
 book ; but it is for the illustrations which it contains that it is chiefly remarkable. 
 They are engravings i^rinted in colours, at the printing-presses of Messrs. Biunsand 
 Goodwin — and are admirable in design and execution. Not fewer than fourteen 
 different shades and colours are employed ; and the brilliancy of effect is equally 
 novel and pleasing. They are curiosities in art ; and we are not at all sui-prised 
 that the book has found a place in the Great Exhibition. The title-page alone is a 
 gem of decorative printing." — Moniing Post, July 14th, 1851. 
 
Some of the Works Printed and Published by Binns and Goodwin, Bath: 
 And Sold by Wuittaker and Co., and Hall and Co., London. 
 
 Louis School-Days : 
 
 A Story for Boys. By E. J. MAY. Small 8vo., beautifully printed, 
 very Elegant Cloth, with appropriate Emblematical Designs in Gold, 
 embellished with several attractive Engravings by Williams. Price 
 6s. 
 
 "The doctrine I have endeavoin-cd to mam tain m the following j)ages is, thai 
 man being 'bovn in sin, a child of wrath, ' has by nature all his affections estranged 
 from God ; that when by grace,, through feith in Christ, a new life has been im- 
 jilanted within him, liis affections are restored to their rightful Lord, every thoughl 
 and imagination is brought into captivity to the obedience of Christ ; and liis whoh 
 being longs to praise Him who has called him 'out of darkness into light' — tc 
 praise Him ' not only with his lips, but in his life. ' Then commences the struggk 
 between light and darkness, between the flesh and the spirit, between the old and 
 new man ; and the results of this conflict are seen in the outward conduct of tht 
 Christian soldier. " — Preface. 
 
 "Designed to illustrate and exemplify the gradual development of the Cliris- 
 tian character, the growth and operation of Divme grace in the formatior 
 of that charactei-, and the perils and temptations which beset even the mosi 
 pious in their joiirney through life. The ' School -days of Louis ' present a great 
 variety of incident and character. Here a constant warfare is carried on bctweer 
 good and evil ; for the religious school-boy is incessantly exposed to the gi-eatesl 
 trials of his faith and holiness. The story is naturally and effectively told, and 
 is calculated to encourage the young to persevere stedflistly in the i^ath oi 
 Christian duty. No higher object than that can any man render to the com- 
 munity." — Morning Post, March 17, 1851. 
 
 "This is a very excellent book for boys at school. Some of the scenes are admi 
 rably described. There is a naturalness about the book we like exceedingly, an( 
 a good tendency from all its relations which cannot fail to benefit its readers. Ni 
 boy can have it put into his hands, we think, without being deeply interested ii 
 it, and getting good out of it." — Bible Class Magazine, May, 1851. 
 
 "The boy has his difficulties, his fixilings, his trials, and his faults, and for ; 
 time it might seem as if the ' good seed ' sown in his heart in childhood wa 
 effectually choked ; eventually, however, it springs up and flourishes. The Schoo 
 Trials described in this work are such as must often fall to the lot of School-boys 
 indeed, the whole representation here given of School life is well calculated to' bi 
 useful. The Author has carefully studied boyish character. The stoiy is attrac 
 tive, and will, we trust, be as useful, as it cannot fail to be interesting, to the clas 
 of readers for whom it is especially intended." — Englishwomarts Magazine, May 
 1851. 
 
 "The history of a school-boy appeals directly to the sympathies of school -boys 
 and if it be written in the right spirit by one who can recal his ovn\ youth, describ 
 its feelings, revive its joys and sorrows, and speak its language, there is nothing ii 
 literature more atti-active. The present is just such a book ; the stoiy is of absorb 
 ing interest." — London Journal of Literature, May 4, 1851. , 
 
 " This book details the history of a boy at a public school, in whose heart th 
 seeds of Divine life have been planted, and who passes through bitter trials, arisiii; 
 not only from false accusation, but from way-\vardness of heart, the temptations fror 
 praise, fear, and shame, and the want of watchfulness and jirayer. It is evidentl 
 written by one fixmiliar with boys and schools, and is not wanting in graphi 
 sketches of youthful wit, merriment, and mischief Its moral lessons are excellent 
 and the whole book is saturated with evangelical doctrine and precept." — Cliristia 
 Times, June 21, 1851. 
 
 "A sketch of boarding-school life — ^its vexations and temptations, hopes and af 
 pirings. The author has warm and deep sympathy with boyish feeling ; and hi 
 pages are fitted to cultivate kmdliness of heart, manly integrity, and sound evai 
 gelical p;incii3le in his juvenile readers. It is sm'])risiiig what intense interest th 
 author casts around the affairs of the school-room." — United Presbyterian Mag 
 A'ugust, 1851. 
 
Some of the Works Printed aiuL PvhUshed by Binns and Goodwin, Bath ; 
 And Sold by Whittaker and Co., and Hall and Co., London. 
 
 SEVENTH THOUSAND WITHIN A FEW MONTHS. 
 
 The Morning of Life: A Memoir of Miss A — n, 
 
 who was educated for a Nun ; with many interesting particulars, 
 and Original Letters of Dr. DOYLE, late Roman Catholic Bishop 
 of Carluw. By her Friend M. M. C. M. Elegantly printed and 
 bound, with beautiful Portrait, on India paper. Small 8vo., 
 cloth, price 3s. 6d. 
 
 "POSSESSESALLTHECHARMSOF A ROMANCE, WITHOUT ITS HOLLOWNESS."— C/m»- 
 
 iian Times. 
 
 "The spiritual progress of one who began amid the darkness of Popery, and, 
 guided by God's Spirit, gi'oped her way out of darkness into light."— Edinburgh 
 Oil rid tan Magazine. 
 
 " Contains a practical refutation of the falsehood so frequently and confidently 
 iput forth by Romanists." — Achili Missionary Herald. 
 
 I "Its tone, its spirit, its style, are such as to render it worthy of a large circula- 
 tion. " — Gospel Magazine. 
 
 I ' ' There are scenes in the book of striking interest and much beauty. "—Edinburgh 
 ^vening Post. 
 * "A nan-ative invested with unusual interest."— C7;r«<i«n Treasury. 
 
 "A character most interesting and lovely. Will amply reward perusal."— i='rc« 
 Church Magazine. 
 
 "Deeply interesting." — Protestant World. 
 
 "This veiy interesting and instmctive Yolmae."— Protestant Magazine. 
 
 "The character of Miss A n was no ordinaiy ono." — Protestant Magazine. 
 
 _ ,. Second Notice. 
 
 I " Delmeates veiy graphically the earthly career of one who died rejoicing in the 
 light of Protestant truth."— Englishwoman's Magazine. 
 \ " We commend this excellent work." — Aberdeen Banner. 
 
 "This Volume will well repay perusal,"— C7«(rc7^ of England Magazine. 
 
 "Fitted to touch the heart, and purify the ^QQlings."— Nonconformist. 
 
 "A truthfuhiess and beauty which cannot fail to delight all xeSidQYS."— Liverpool 
 Courier. 
 
 "Tells a tale which wiU touch many a heart." — Cliristicm Witness. 
 I "A most interesting account. " — Christian Guardian. 
 
 "We wish we had space to follow this interesting histoiy. '—Cliristian Guardian. 
 
 ^ , , Second Notice. 
 
 " We have been deeply mterested."—Evangeliccd Cliristendom. 
 " Has an interest peculiar to itself. Her history is that of a most devout and 
 exemplary Christian." — Edinburgh Advertiser. 
 
 • An unaffected and tme biography of f)ne of those great and modest characters 
 who pass uncelebrated through the world, having won over themselves and it 
 that victoiy whose glory endures for ever."— Dublin Warder. 
 
 ' Tracing with a pencil of light the spiritual progress of a veiy remarkable 
 mind." — Dublin Warder. Second Notice. 
 
 ' Written in the most kindly and tolerant spirit, and cannot fail to be pemsed 
 with the greatest interest." — St. James's Chronicle. 
 
 ' Exceedingly affecting. Many of the scenes related in the work are of surpass- 
 ing interest and beauty." — Leamington Spa Courier. 
 
 ' The fine view it gives of the tndy kind and noble nature of Dr. Doyle renders 
 it peculiarly vahiahle."— Bible Class Magazine. 
 
 "The memoir of a sweet Christian."— Christian Cottager's Magazine. 
 "Contains many highly instructive as well as interesting facts."— Prof esianf 
 Witness. 
 
Some of the Works Printed and Published by Binns and Goodwin, Bath ; 
 And Sold by Whittaker cand Co., and Hall and Co., London. 
 
 JUST PUBLISHED, UNIFORM WITH "THE MORNING OP LIFE. 
 Dedicated by permission 
 To THE Rev. Newman Hall, B.A., Author of "Come to Jesus," It is I," 
 "The Christian Philosopher Triumphing Over Death," &c. 
 
 My First Grief: or, Recollections of a Beloved Sister. 
 
 A Memoir and an Autobiography. By a Provincial Surgeon, In 
 very Elegant gilt cloth, with beautiful portrait on India paper, 
 admirably sviited for a present, price 3s. 6d, 
 
 Contents.— Introductoiy and Historical.— Early Training.— Personal Character- 
 istics. — My Change of residence.— Local Customs, Superstitions, and Peculiarities.— 
 Our Clergyman; Cottage Lectures.— Family Pic-nics.— Our Pet Animals.— A 
 Surgeon's Life in the Country.— Musical Evenings.— The Adumbration.- Increased 
 Mystery.— The Young Philosopher in Sickness.— Fatal Fulfilment.— Our Pastor's 
 Visits.— The Musicaf Dream.— The Long Desired Portrait.— Chiefly Poetical.— 
 After Eeflectious.— Grounds of Consolation.— Extracts from Correspondence— &c. 
 
 "The volume is of interest from its dedication to the Rev. Newman Hall, B.A., 
 who, we believe, gives it his unqualified approbation. The religioTis pui-pose shown 
 in eveiy page is the mainstay of the book ; while the affectionate, brotherly devotion 
 everywhere apparent towards the much-loved object of the memoir, must command 
 entire respect and sympathy. The volume may have been suggested by Tennyson's 
 In Memoriam ; both are the offshoots of a poetic temperament ; and there is m both 
 the same idea of commemorating virtue and worth. The style is gi-atefully fresh, 
 simple, and unaffected. It will be read with advantage as an affectionate tribute, 
 all the more eloquent from its simplicity."— ^as<«vi Counties' Herald, Aug. 14. 
 
 "Throughout pervaded by that agreeable egotism which constitutes the charm 
 of Leigh Hunt's writings. It is a book with which the young will be much pleased ; 
 and in which the severest critics will discover evidences of great ability. The 
 Author's temperament is highly poetical. His book is a veiy delightful qtxq."— Hull 
 Advertiser, Aug. 15. 
 
 ALSO UNIFORM WITH " MT FIRST GRIEF," AND "THE MORNING OF LIFE.' 
 
 Dedicated to the Rev, Hugh M'Neile, D.D. 
 
 FalseJiood and Truth. 
 
 By CHARLOTTE ELIZABETH. Beautifully printed, and elegantly 
 bound, with Frontispiece (' The Poor Romanist's Last Hours,') and 
 Engraved Title page, price 3s. 6d. 
 
 "I believe, and because I beheve therefore will I speak it, that this controversj 
 [the Romanist,] is now become an indispensable branch of Christian education 
 seeing to what dangers the children of our people are exposed even within the 
 social circle of private life ; how much more in the comparatively unguarded range 
 of schools, over-run with Romish teachers, and over-stocked with Romish books 
 and oh ! how pre-eminently so, when sent forth to a foreign clime, there to inhah 
 an atmosphere impregnated with the insidious poison of Popeiy ! I might adc 
 that in the very sanctuary where they worship and where their fathers for genera 
 tions past have enjoyed the blessings of a purely Protestant ritual, danger no^ 
 lurks, the heterodox pulpit giving the lie to the orthodox desk ; and the modes 
 communion table lapsing back into an altar fitted for idolatrous seiwice. Danger: 
 thicken around us ; without are fightings, within arc fears : may it be our daib 
 study so to build ourselves up in our most holy faith, that neither the blustering 
 storm roaring above, nor the insidious flood stealing on us from beneath, may shak- 
 our habitation, fixed on the immutable, everlasting Rock ! "—Dedication. 
 
Some of the Works Printed and Published by Binns and Goodwin, Bath ; 
 And Sold by "Whittaker and Co., and Hall and Co., London. 
 
 UNIFORM WITU "FALSEHOOD AND TRUTH, 
 
 Our Little Studjf ; 
 
 Or, Conversations on the Connection between the Law of Matter, 
 the Law of Instinct, and the Law of Mind. By the Rev. T. 
 FURLONG. Small 8vo., elegant cloth, price 3s. 6d. 
 
 " If any, who road this Uttlo vohime, obtain more just perceptions of the goodness 
 of Ahiiighty God, or be stimulated to love their precious Saviour better than before, 
 the ciiief end of the publication will have been accomplished." — Author's Preface. 
 
 " Is an able contribution to juvenile libraries ; and any young lady or gentleman 
 who reads and inwardly digests the varied contents of this book will be both wiser 
 and better." — Christian Tiuics, June 7th, ISol. 
 
 "This book will well rejiay perusal. Every idea is made to tell an important 
 practical truth." — Church of England Magazine, June, 1851. 
 
 UNIFORM WITH " OUR LITTLE STUDY." 
 
 Grace and Peace. 
 
 A Brief and Practical Summary of the Fundamental Doctrines of 
 the Gospel. Elegant Cloth, price 3s. 6d. 
 
 •"Grace and Peace' is a solid manual of sound theology. We very cordially 
 recommend it as well fitted to ground young persons in the things which belong to 
 their peace." — Christian Witness. 
 
 "This is really a very good book, setting forth the right mode of inquiring into 
 the truths of revelation. The work may be classed with Booth's admirable treatise 
 known as the 'Reign of Grace,' and 'Thomas Scott's Essays.' " — British Banner. 
 
 ' This little book bears the mark of thoughtful reading among the productions 
 of our best di^•ines ; and above all, of serious and prayerful study of the inspired 
 volume. The writer has evidently a clear and experimental acquaintance with the 
 truth as it is in Jesus,' and having experienced its healing and refreshing power, 
 is anxious to bring others to drink of the ' living waters.' It is such a book as we 
 should like to see in the hands of thousands." — Christian Times, 
 
 Some Passages in the Life of a Convert from Anglo- 
 
 Catholicism to the Truth as it is in Jesus. A Narrative of Facts. 
 By R. C. J. Neat cloth, Super-royal 32mo., price Is. 
 
 "This earnest book will surely tell where there is an ear to hear." — Hie Prospect. 
 
 "Impossible to read these remarkable 'Passages' without being convinced of 
 the tinith of the narrative." — Englishiooman's Magazine. 
 
 "This interesting nai-rative." — Baptist Reporter. Second Notice. 
 
 "We highly approve of and earnestly commend the book." — Evangelical Mag. 
 
 "Bears indelible marks of truthfulness. "We strongly recommend this very in- 
 teresting volume." — Christian Advocate. 
 
 "The description of the successive stages in the progress from darkness to light, is 
 such as the subject of this experience alone could give." — Christian Times. 
 
 " I have read your really refreshing book three or four times. May God bless 
 its temperate testimony." — Letter from a Clergytnan of the Church of England. 
 
Some of the Works Printed and Published hy Binns and Goodwin, Bath : 
 And Sold by Whittaker and Co., and Hall and Co., London. 
 
 THIKD THOUSAND. 
 
 Ellen Seymour ; or, the Bud and the Floiver. 
 
 By MRS. SHEPHERD (foi-merly Anne Houlditch). With 
 Engraved Frontispiece and Vignette. Small 8vo., elegant cloth, 
 price 4s. 6d.; morocco, 8s. 6d. 
 
 "Needs no recommendation to ensure for it a cordial welcome among those who 
 are alive to the signs and claims of the times." — Protestant World. 
 
 " An exceedingly interesting and well wi-ittcn tale." — Evangelical Cliristendom. 
 
 " The main design of this work seems to be, to exhibit and recommend the real 
 doctrines of Scriptural Christianity, as opposed to the specious errors of Tractarian- 
 ism. That design is carried out with considerable ability. In common with other 
 works issuing from the press of Messrs. Binns and Goodwin, of Bath, the 
 book is beautifully printed, and illustrated by an ornamental Title-page, and a 
 Frontispiece of more than ordinary merit. ' Ellen Seymour, or, the Bud and 
 THE Flower,' will doubtless find numerous readers ; nor need one among them lay 
 it doion without having reaped some advantage from its perusal." — E)iglishvjoman't 
 Magazine. 
 
 UNIFORM WITH " ELLEN SEYMOUR." SECOND EDITION. 
 
 Katherine Douglas ; or, Frinciple Developed. 
 
 By S. SELBY COPPARD. Author of "Hadassah," "Jessie 
 Barton," &c., &c. With Engraved Frontispiece and Vignette. 
 Small 8vo., elegant cloth, price 4s. 6d.; morocco, 8s. 6d. 
 
 " The object of this tale is to show the paramount neces.sity of real, vital godli- 
 ness, as distinguished from mere profession. The work is pleasingly wi'itten, 
 and may be usefully placed in the hands of young persons." — Church of England 
 Magazine, August, 1850. 
 
 "This volume, we feel assured, cannot fail of being very acceptable to every 
 right thinking mind. It is beautifully printed, and is got out in a style which 
 reflects high credit on the publishers and the capabihties of their printing estabhsh- 
 ment." — Plymouth, Devonport, and Stonehouse Herald, Oct.2Q, 1850. 
 
 " The narrative flows smoothly along, the incidents are varied and interesting, the 
 characters naturally drawn, and the whole story reads like an actual narrative of re 
 life. The book is got up in a style of elegant neatness both as regards typography 
 and binding, and does great credit to the establishment of Binns and Goodwin. It 
 is well adapted for a present to young persons just entering upon the anxieties and 
 excitements of the world." — Chester Courant, Noo. 6, 1850. 
 
 The Beligious World ; 
 
 Or, these Last Perilous Times. Demy 12mo., Neat Cloth, price 
 3s. 6d, 
 
 Introduction — The Religious World — Religious Intercourse — Evangelical Preach- 
 ing and Reading — Religious Education — Religious Societies — Conclusion. 
 
 "Pronencss to backsliding is the sad character of fallen man; and it has been 
 painfully exemplified in England as well as in Israel. At various periods, with few 
 exceptions, we seem to have become almost wholly secular, and worldly, and un- 
 believing ; and the predominance of this secularity and unbelief, even still, is the 
 grand danger of the Church of England — a far more serious danger than Popery 
 Tractarianism, or Dissent." — Blckersteth on the Promised Glory of the Church of Christ 
 
Some of the Works Printed and Pid)lished by Binns and Goodwin, Bath : 
 And Sold by Whittaker and Co., and Hall and Co., Loudon, 
 
 Helen Bury ; or, the Errors of my Early Life. 
 
 By E:MMA jane WORBOISE, Author of " Alice Cunninghame," 
 " Maude Bolingbroke," &c. With Engraved Frontispiece and 
 Vignette. Small 8vo., elegant cloth, price 4s. 6d.; morocco, 8s. 6d. 
 
 ""We have great pleasure in introducing this highly interesting story to our read- 
 ers. It is seldom indeed that we can so cordially recommend a work of the kind. 
 The 'En-ors of Early Life' in this volume are — leaving the doctrines of the Church 
 of England for those of Puseyism and Roman Catholicism successively. Helen Buay 
 is taught by severe earthly bereavements to know that ' the heart must rest on God 
 alone ;' and that there is only one Mediator by whom we can have access to the 
 Father, and the blessings of everlasting life. She found that notwithstanding the 
 formal observances and outward ceremonies of the new sect, the heart was cold and 
 dead, and had no resting place in the time of trial and trouble, or at the hoiir of death. 
 The incidents are beautifully connected and wrought out ; the various characters 
 are drawn with great vividness and skill, and only one who has felt the value of 
 true religion could have so feelingly and truthfully depicted the impressions and 
 workings of the mind. The style of the authoress is graceful and pure, and she pos- 
 sesses a keen sense of the beauties of natural scenery, in the description of which 
 she excels. There is an indescribable chai-m in the touching and pathetic tone of 
 many of the passages in the work. We thmk it calculated to do much good fi-om 
 the clear and simple manner in which the opinions on the ' Errors ' are stated ; 
 and we have no doubt but that many who are ' halting between two opinions' will 
 be confimied and ' strengthened in their minds ' as to the truth. We would fain 
 have given an outhne of the story, but rather advise our readers to procure the work 
 for themselves." — Dundee Courier, Au(j. 28, 1850. 
 
 "This is an agi-eeable tale illustrative of the errors of Romanism, which the hero- 
 ine was led to embrace by having in the first instance attached herself to the lesser 
 errors of Tractarianism The characters and incidents of the story are well drawn, 
 and the style is pleasing in a high degi'ee. The hollow promises of Popery are 
 piquantly set forth, and the vital truths of a pure Christianity ably stated. We con- 
 ceive such tales as Helen Bury are calculated to produce lasting impressions of the 
 most wholesome kind upon the minds of the youthful, with whom stem truths are 
 unpalatable unless presented in a pleasing dress. For this reason we must avail 
 ourselves of the gi-aces of language and the treasures of the imagination. We may 
 add that the volume before us is a beautiful specimen of typography, reflecting 
 much credit upon the pubhshers. " — Clicltenhara Journal, Sep. 2, 1850. 
 
 Popery ; its Alliance with Paganism. 
 
 Translated from the French, by SENECA W. WINTER, Esq., of 
 Emmanuel College, Cambridge. Small 8vo., cloth, with Engraved 
 Frontispiece {'A heathen priest offering sacrifice,') price 2s. 6d. 
 
 "Calculated to illustrate the gi-eat truth, that Popeiy is merely a reproduction 
 of the pagan worship." — British Banner. 
 
 " This very curious and interesting work has, we leam, in France been instru- 
 mental, under the Divine blessing, in eftecting much good. Regarding this highly- 
 interesting and able book as peculiarly calculated for extensive usefulness in this 
 country at the present period, we, consequently, recommend it to the attention of 
 all readers." — Englishwoman's Magazine. 
 
 "Mr. Winter has done a service to the cause of Pi'otestantism in this coimtry. 
 The object is to establish the close affinity between I'opeiy and Paganism ; and the 
 reader cannot fail to be satisfied in perusal that the writej-'s proof is at once original 
 and effective." — Edinburgh Chnstian Magazine. 
 
Sonic of the Works Printed and Published by BiNNS and Goodwin, Bath : 
 And Sold by Whittaker and Co., and Hall and Co., London. 
 
 SECOND EDITION. 
 
 Wild Floivers and their Teachings. 
 
 Ilkistrated with Thirty-seven Eeal Specimens. In elegant cloth, 
 price £1 Is.; silk^ iCl 5s.; velvet and morocco, £1 lis. 6d. 
 
 "Assiiredly there is no pursuit which has the power this possesses, — to soothe 
 itnd refresh the spirits of the sick and weary,— to cheer and interest the minds of 
 the troubled and sori'owful ; because eveiy page of the Book of Nature may be 
 read in harmony with the Book of Revelation, — both being written by the same 
 Almighty Hand."— Pr(/«ce. 
 
 Ocean Floivers and their Teachings. 
 
 By the Author of "Wild Flowers and their Teachings." Illustra- 
 ted with Thirty-seven Real Specimens of Sea-weeds, Corallines, and 
 Zoophytes. In 8vo. elegantly printed, and bound in silk, price 
 £\ lis. 6d.; velvet, £1 15s.: morocco, £1 17s. 
 
 "In this beautiful book, as in the Hortus Siccus [Wild Flowers and their Teach- 
 ings] above describrd, the real plants are i^resented ; and no one, unacquainted 
 practically with the botanical treasures of the deep, can have any idea how graceful 
 and iiretty many of these sea flowers are ; as they are here 7iot depicted, but actually 
 given. The volume is a perfect gem of art and nature." — Worcester Herald. 
 
 " The title is delightful, and the whole a])pearance of the book most attractive. 
 The author of ' Wild Flowers and their Teachings' has brought taste and ingcniiity 
 to aid the developments of science in a charming manner ; and we know not which 
 to admire most, her selections from the treasures of ocean, or the treasures of 
 literature. The introductoiy chapter, which is itself a series of quotations, is skil- 
 fully managed so as to present us with some fascinating pictures and truthful sen- 
 timents. But the book, if book it may be called, is a curious innovation in the 
 science of book-making; for not Nature's copy — not the highest efforts of art — the 
 delicate engraving, or the still more delicate drawing — but Nature's self is here in 
 unapproachable beauty. The graceful and varied Algw, the vegetable clothing of 
 the mighty deep, the suipassing wonders of the race of Coi'alliues — that beautiful 
 link between the animal and vegetable world — are here set forth with taste and 
 simplicity, together with specimens of Sponges and other Zoophytes. The specimens 
 are mounted after the plan of an Hortus Siccus, only with greater care and efi'ect ; 
 and each one is illustrated with ' elegant extracts, ' both in prose and verse. The 
 binding of this unique volume is varied, but principally presented to us in velvet 
 and gold, such as will grace the drawing-room table. For a work, original only in 
 its design, though so tasteful in execution, we have seen nothing like it, and predict 
 it will be a prime favourite with all true lovers of Nature." — Oxford Protestant 
 Magazine. 
 
 JUST READY, AN ELEGANT BOTANICAL WORK. 
 
 The Beanty of Floivers in Field and Wood. 
 
 By JOHN THEODORE BARKER, One of the Contributors of 
 Flowers to "Wild Flowers and their Teachings." In a New 
 Size of improved 8vo., handsomely printed, and embellished 
 with a considerable number of very attractive Coloured Engravings 
 of Flowers hy Bides and Jerrard. Appropriately boimd, gilt edges, 
 price 10s. 6d. 
 
Botanical Works Prirded and PiiblisJied by Binns and Goodwin, Bath: 
 Aud Sold by Whittaker and Co., and Hall and Co., London. 
 
 Natural lUiistrations of the British Grasses; 
 
 their Botanical Characters, Properties, and Uses ; with appropriate 
 Keadings; prefaced by an Original Poem by JAMES MONT- 
 GOMERY, Esq. Edited by FREDERICK HANHAM, M. R. 
 C. S. L., and Corresponding Member of the Medico-Botanical 
 Society of London. Illustrated with Sixty-two Heal Specimens, 
 carefully preserved and mounted. Foi-ming a splendid volume, 
 in small folio, suitable for the Library of the Connoisseur, the 
 Study of the Agriculturist, aud the Drawing-room Table of the 
 Affluent. Price, in silk, £3; velvet, £'3 8s. ; morocco, £3 12s. 
 " This is a truly superb tome. It is externally a small folio, gorgeously clad in a 
 coat of rich velvet and gold, and internally it presents the actual gi-asses of the field, 
 plucked as they grew at seed-time m the meadows, and banks, and braes, dingles, 
 aud uplands of merry England. ' Seeing is believing,' it is said, and we should say 
 thutt/tisbooL; in its rare beauty and extraordinary richnes^s, and yet chastity, must be 
 seen to be believed. Altogether, such a work is calculated to be the pet solace of the 
 botanist's closet, and it must foiTn an admirable souvenir to a friend of a botanical 
 turn ; while, as an object of material literaiy beauty, it can scarcely be rivalled in the 
 wide range of British paper and print. " — Worcester Herald. 
 
 "Perhaps in no covmtry of the earth do grasses grow in such luxuriance and 
 beauty as in Great Britain. 
 
 'Rich queen of mists and vapours,' 
 
 which descend upon her hills and vallies, fertilizing the lands, and keeping them 
 ever fresh and green. The idea of collecting these exquisitely gi-aceful productions 
 into a published volume, consisting of the dried grasses themselves, mstead of engra- 
 vings from them, is a novel and a happy one ; no copies, however skilfully made, 
 could do justice to their tender and delicate forms. This idea has been admirably 
 carried out in a book which, we believe, owes its origin to a provincial pub- 
 lishing firai ; and wherein we find upwards of sixty specimens of British gi-asses, 
 laid dou^l \vith the utmost cai-e, and with exceeding taste ; presenting a work 
 interesting to the botanist and lover of Nature, and a fiel-^ where the artist and 
 designer may study with imdoubted advantage. The vol ume is one that must have 
 entailed much cost in eveiy way ; we hope and believe it will repay the enterprise of 
 the imblishers. The specimens are accompanied by such botanical explanations as 
 a.ie necessaiy to instruct and interest ; and by appropriate and judiciously selected 
 extracts in prose and verse, from authors who have wi-itten upon the produce of 
 the vegetable kingdom, and their influence on mankind." — Art journal, Jidy, 1851. 
 TJie beautiful copy shown at the Great Exhibition, (in its magnijiceid binding of 
 morocco and gold, inlaid with vellum, in a glass show-case,) is for sale, price £12. 
 Orders to be addressed to the publishers, Bix.ns and Goodwin, Bath. So splendid a 
 volume for a present is rarely to be met vnth. 
 
 The Botanical Chart of British Floioering Plants 
 
 and Ferns ; showing at one view their chief characteristics. 
 Generic and Specific Names with the Derivations, their Localities, 
 Properties, &c., &c., &c. Compiled by F. H. KNAPP. 8vo., cloth, 
 price 6s. 
 " Tins is a prettily got up and carefully edited volume. Its contents are well 
 arranged. Botany is a study possessing peculiar charms ; its pursuit is at once an 
 elegant, useful, and healthful occupation ; and though no one insists on the neces- 
 sity of a Linnivus or a Lindley being found at every turn, yet all persons s-hould 
 know so much of the science as to be conversant with the names of the Briti-sh 
 flowering plants which bedeck the fields, and enliven the hedgerows. As far as 
 books can impart such knowledge, it may be acquired from this volume without 
 much diflicultj'-, especially as it contahis, in addition to the ' chart,' an index of the 
 English or Snilgar' names of the plants ordinarily met with in this comitry. A 
 more useful and entertaining companion than this portable volume, duiing a rural 
 ramble, is not easily found." — Bath and Cheltenham Gazette. 
 
Some of the IVorls Printed and Published by BiNxs and Goodwin, Bath : 
 And Sold by Whittakkr and Co., and Hall and Co., London. 
 
 ISiotes and Reflections on the Epistle to the Romans. 
 
 By ARTHUR PRIDHAM. Demy 12mo., cloth extra, price 6s. 
 
 "To aid the progress of the simple reader whose desire is toward the truth of 
 Cod it has alone been written. The reader who seeks for theological novelties 
 in this work will search in vain, unless, indeed, truth be itself a new thing to his 
 mind; while it is hoped that no reader who takes up the book for help, for 
 comfoi-t, for relief to an afflicted conscience, or for the refreshment of his memory 
 in truths long valued, will find himself altogether disappointed." — Pnfoce. 
 
 "Exhibits no small evidence of ripe study of the original text, and above all, is 
 the production of one, sound on the gi-eat doctrine of justification by faith. The 
 book has an humble, subdued, childlike tone, which will commend itself to the chil- 
 dren of God ; and there are none who can accuse the author of a spirit inconsistent 
 with brotherly love. The volume may be read with advantage." — Tlie Christian 
 Times. April 2(5, 1851. 
 
 "The author is evidently a man of piety and good sense There are 
 
 many valuable remarks to be found in the book."— C7mrc/(, </ England Magazine, 
 May, 1851. 
 
 "Under the above title is comprised a great amount of most precious tiiitli and 
 
 able criticism The tone and substance of the book are of a very superior 
 
 kind." — Quarterly Journal of Prophecy, July, 1848. 
 
 "Mr. Pridham's object is not controversy, but edification, and to promote this 
 every paragraph, to the best of iiis ability, has been made to bear. The book is 
 one which bids fair to be useful to the Church of Christ, occupying a place distinct 
 from all its predecessors, being in fact a book for everybody. " — Christian tyiUiess, 
 August, 1851. 
 
 "We heartily commend this volume." — Baptist Magazine, Jidy, 1851. 
 
 Fast Fulfilment of Fropliecy ; a Guide to Future. 
 
 Small 8vo., cloth, price Is. 6d. 
 
 *^* The object of the above work is to show that Christians are warranted in 
 expecting the same real and literal fulfilment of prophecy yet futm'e, as has distin- 
 gmshed the past. 
 
 "The importance of its subject might well have claimed for this book an earlier 
 notice at our hands. The author proceeds, with considerable ability, to discuss 
 some of the commonly-received views respecting the intei-pretation of certain 
 portions of the prophetic Scriptures ; and, in particular, that view which regards 
 the Pope or the Papacy as the "Antichrist " si:)okcn of in the Sacred Oracles. He 
 is the advocate of a literal interpretation of prophecy. The views to which we have 
 alluded, as exhibited in this work, are set forth, not only with ability, but Avith 
 moderation and Christian sobriety. They are, too, we believe, views which, more 
 especially as it regards the future personal reign of the Messiah, are by no means 
 jieculiar to the author of the book under our consideration." — Englishwomaii's 
 Magazine, July, 1850. 
 
 " Things to Come." 
 
 By the REV. C. BOWEN, M.A., Incumbent of St. Maiy's, South- 
 wark. Small 8vo., cloth, pi-ice Is. 6d. 
 
 I. The Kingdom of our Lord Jesus Christ. II. The Coming of Jesus Christ, and 
 the First Resurrection. III. The General Resurrection and Last Judgment. 
 
 "Very excellent, practical, and scriptural. It is ;uu)thcr testimony added to the 
 many now lifted up to proclaim the coming and kingdom of the Lord Jesus." — 
 Quarterly Journal of Prophecy. 
 
 "A true i)icture of the subjects whereof it treats, interspersed with profitable 
 practical hints to the reader." — Prosjiect 
 
Some of the Works Printed and Published by Binns and Goodwin, Bath : 
 And Sold by Whittaker and Co., and Hall and Co., London. 
 
 A BEAUTIFUL BOOK FOR YOUTH. SECOND EDITION. 
 
 Dedicated by pennissiou to the late Queen Adelaide, 
 
 The Worhs of Creation Illustrated. 
 
 By Mrs. BEST, Author of " The Parables," " The Old Testament 
 Histories," &c. With, coloured Arabesque Frontiqnece and Title, and 
 several Engravings. Elegant clotli, price 4s. 6d. Morocco, 8s. 6d. 
 
 "The title us fitly sei-vcs to tell the contents of this volume as \vg could do by a 
 oolunni of letter-press. The Divine work of tlie six days, all tliat it effected and 
 produced, is told with admirable talent, and witli clever In-cvity — tlie latter being 
 a merit very rarely met with. Tlic illustrations are wortliy of the work, which 
 (ieserves a ])lacc in the libraries of all readers who have reached their teens." — Church 
 and State Gn-'tte. 
 
 "This i)loasingly written volume is well adapted for young persons." — Church of 
 Enflldiid Magazine. 
 
 " The elegant volume for which we are indebted to Mrs. Best, tells usefully and 
 eloquently of the Divine work of the six days, its purpose and its consequences. 
 The Authoress has accomplished her task with great ability, and has produced a 
 work eminentlj' ada])tecl to the young. We may add, that the illustrations arc in 
 veiy good taste " — Church of England Quartevh/ Review. 
 
 " We can recommend this volume as calculated to interest the yoiuig in Nature." 
 
 — Edinburgh Christian Magazine. 
 
 "This is a splendid work upon the mightiest of subjects. Tlic authoress has 
 swept through air, earth, and ocean, reporting upon all the gi-eat facts which pre- 
 sented tliemselves, with simplicity, beautj^, and devotion. The illustrations are 
 among the best that ever aiipcared in such publications, and are such as become a 
 work which has received the patronage of a British Queen. We cordially recom- 
 mend it ; it is got up in a sumptuous manner." — British Banner. 
 
 The Family of Glencarra, 
 
 A Tale of the Irish Rebellion. By SIDNEY 0. MOORE, Author 
 of " Annie Grey," " Voice of the New Year," &c. With several 
 fine Engravings by Williams and Measom. Small 8vo., elegant cloth, 
 price 4s. 6d. 
 
 "Intended to illustrate some of the popular superstitions of Ireland. The design 
 is good, tlie style is clear and sinii)lo, the whole is pei-\'aded by a spirit of earnest 
 piety, which shows a just upi)rcciation at once of the sovirce of Ireland's woes, and 
 the only remedy l)y which these can be met. Several interesting examples are 
 given of tlie effects of the Scripture-readers' labours in Ireland, and the opposition 
 these excite among tlic Itoman Catholic priesthood. The 'Family of Glencarra' 
 is sure to be a favourite." — Christian Times, Feb. 22hc?, 1851. 
 
 " An elegantly got up. simple, but interesting tale, the scene of which is laid in 
 the times of the Irish Rebellion. It contains some well-drawn characters. The 
 feeling is good." — lien ford Times, Feb. 22nd, 1851. 
 
 "An interesting little work; endeavouring, by touching passages of real life, 
 to show the prevailing ignorance and superstition of the Irish Roman Catholic 
 peasantry, and the call there is to send them the Bible and the Gospel light in their 
 own dear Irish." — I'roti.itant Magazine, March 1st, 1851. 
 
 " We heartily commend \t."—Gl(mcest(r.shire Chronicle, March 22nd, 1851. 
 
 ''A little book containing many interesting illnstr.itions of Irish character." 
 
 —7:",w,„/, /;,-,// Christendom, April, 1851. 
 
 "We hope many of our readei's will penise this \ cry striking ' Tale of the Irish 
 rebellion ' for themselves. The work is remarkable for the beauty of its typo- 
 graphy, and for the number and excellence of its pictorial illustrations." — Enyilsh- 
 woman's Magazine, April, 1851. 
 
Some of the Worls Printed awl Published by Binns and Goodwin, Bath : 
 And Sold by Whittaker and Co., and Hall and Co., Loiidon. 
 
 Ambition; or, the History of the Witheringtons. 
 
 By A. COURTENAY NEWTON. Author of "The Days of 
 Laud/' "Mary Spencer," " llidlcy Seklon," &c. Small 8vo. With 
 Exquisite Froyitisjnece and Title. Elegant cloth, price 3s. 6d. 
 
 " This is a very well-intentioned book, with much to interest and n:any lessons of 
 Scriptural truth faithfully inculcated." — Church of Eiujland Magazine, Feb., 1851. 
 
 "We can scarcely say more in its favour than that it is calculated under the 
 Divine blessing eflectually to remind young readers that the best book which they 
 can write for others is that 'living epistle known and read of all men' — a holv 
 LIFE." — Englishicoman's Magazine, May, 1851. 
 
 Bolidaij Bamhles ; or, Peeps into the Booh of 
 
 .Nature. By ELIZABETH GRANT. With Six highly finished 
 Engravings by George Ileasom. Demy 16mo., elegant cloth, price 
 3s. 6d. 
 
 "It is the earnest wish of the writer that those who read these pages may experience 
 the same delight in contemplating the wonderful works of God which she has felt 
 while enjoying a quiet ramble in the lovely lanes and woods that abound in tliis our 
 beloved and beautiful country."— Pr«/ace. 
 
 Pictures from French History. A Fireside Amuse- 
 ment. With Six Siqnrlor Coloured Engravings hy George Measom. 
 Elegant cloth, price 2s. 6d. 
 "The illustrations are of a very superior descrii)tion, and make the volume 
 extremely acceptable to those who are led by 'pretty pictures' to explore the 
 regions which are scaled, until a knowledge of reading opens the portals. The desiirn 
 is to convey a knowledge of French History by means of painting verbal i)ictures, 
 and those who guess aright have themselves to put a pictorial question. The idea 
 is novel. We recommend the production." — Historic Times. 
 
 Annie Grey; or, the Experience of a Weeh. 
 
 A story for Children. By SIDNEY 0. MOORE. Author of " The 
 Family of Glencarra," &c. With Engraved Frontispiece. Elegant 
 illuminated cover. Demy 16mo., price Is. 
 
 "Annie Grey learned by experience, during her week of trial, the weakness of 
 hor owa heart,- and the impossibility of walking in the narrow way without help 
 from above ; and she learned to seek and prize that Divine guidance which is so 
 freely oftere'd to all, but which few choose to accept. Thus she became a sincere 
 lollower of Ghxist."— Page 44. 
 
 "An interesting and useful little book. Annie Grey is a naughty little girl, full 
 nf self-conceit and self-dependence ; who fancied she could live faultlessly whenever 
 she pleased. A week was given her to try ; but though every day warnings were 
 uttered and texts given for guidance, she every day failed, and came to the week's 
 end having only leaiiied her own weakness and folly. The story will do good to 
 little boys and girls who are apt to think too highly of themselves, and will read 
 to them good lessons."— .Bi^fc Class Magazine, April, 1851. 
 " A very useful present to a little girl who does not understand her own heart.". 
 ■^ Mother's Friend, May, 1851 
 
In soliciting .the attention of Authors to their Establishment^ 
 BINN^ & GOOBMIN have pleasure in referring to the sub- 
 joined testimony of the press of England, Ireland, and Scot- 
 land, to the style of their loorh, the capabilities of their press, and 
 the advantages of their mode of publication. 
 
 From a Revicio of ' Ellen Seymour,' in the " Protestant World. " 
 "The enterprising bouse of Messrs. Binns and Goodwin, of Hath, has 
 secured an honourable position among provincial i)ublishers, not only for the 
 valuable publications which have issued froni their press, but also for the 
 l)eculiar facilities they afford to Authors to publish works, which, though 
 they have cost them a large amount of time and talent, they might be unable 
 to produce unless thus guaranteed against pecuniary risk. This feature in 
 their business arrangements enhances their claims on public suppoi-t." 
 
 Fro7n a Review of * Daily Meditation,' in the " Christian Witness." 
 " This is the most elegant and tasteful thing of the kind that has yet 
 appeared, and does much credit to the press of Messrs. Binns and Goodwin." 
 
 From a Revieio of ' Katherine Douglas,'' in the "Chester Courant." 
 "It is got up in a style of elegant neatness, both as regards typography and 
 
 binding, and does great credit to the establishment of Messrs. Binns and 
 
 Goodwin." 
 
 From a Review of ' Katherine Douglas,' in the "Plymouth Herald.'" 
 
 "It is beautifully printed, and is got out in a style which reflects high. 
 credit on the publishers, and the Ci.pabilities of their printing establishment." 
 
 From a Review of ' Helen Bury,' in the "Edinburgh Witness." 
 "Another of the admirable series of tales now publishing by the enter- 
 prising firm of Binns and Goodwin, of Uath." 
 
 From a Revieiv of 'Helen Bury,' in the "L\iglisJn';o:Ran's Magazine." 
 
 "The book exhibits the beauty oi tyj^ography and illustration which usually 
 distingiiishcs the publications of Messrs. Binns and Goodwin." 
 
 From a Revieiv of ' Popery : its Alliance with Paganism,' in the 
 " EnglisMooman' s Magazine." 
 
 " In whatever relates to execution and external appearance it deserves to 
 be distinguished even among the beautifully finished publications of Messrs. 
 Binns and Goodwin." 
 
 From a Revieio of ' Morning of Life,' in the " Aberdeen Banner.'^ 
 " The work is beautifully got up by its enterprising publishers." 
 From aRevlevj of ' Morning of Life,' in the "St. James's Chronicle." 
 ' ' The book, which issues from the press of Messrs. Binns and Goodwin, of 
 Bath, is elegantly printed, and is illustrated by a beautiful portrait. " 
 
 From a Review of ' Katherine Douglas,' in the "Leamington Courier." 
 "We know of no provincial publishers who have contributed more to the 
 advancement of sound religion by the dissemination of books of a similar ten- 
 dency to those we have just noticed, than Messrs. Binns and Goodwin, of 
 Bath, all of whose publications are not only distinguished by their high 
 literary excellence, but also by their superior tj'pographical accuracy and 
 taste." 
 
BINNS AND GOODAVIN, 
 
 PUBLISHERS AND PRINTERS, BATH, 
 
 Respectfully invite tlie attention of the Clergy, and Authors, to tlicir 
 Establishment for Printing and Publishing. In the execution of works 
 confided to their care, they feel assured they can offer real advantages, both 
 in the mechanical department, and in competent literary assistance. It 
 will also be their study to make such efforts as will promote a ready and 
 an extensive sale. 
 
 B. & G. have much satisfection in referring to the numerous works issued 
 from their Establishment during a period of nearly a cmitury ; and more 
 especially to their recent publications, some of which, of a perfectly unique 
 character, they can confidently compare with the isroductions of any Press in 
 the kingdom: while, by the continual addition to their carefidly-selected 
 materiel, of modern improvements and facilities, they are prepared to undertake 
 any description of Book-Printing, in the most correct and elegant style. 
 
 Having also directed their attention very considerably to the higher order of 
 pictorial embellishments, and employing Artists of first-rate ability, B. & G. 
 will be happy to undei-take the preparation and publication of Illustrated 
 works in the first style of the art. 
 
 estimates for printing in ENGLISH, LATIN, GREEK, HEBREW, 
 .OR OTHER LANGUAGES, FORWARDED ON APPLICATION. 
 
 MUTUAL AND EQUITABLE PUBLISHING. 
 
 BINNS & GOODWIN beg to acquaint the Literaiy Pubhc that they undertake 
 the Printing and Publishing of New "Works, (i. e. of real merit) on condition 
 of 250 copies being taken, without any risk to the Author either in Adver- 
 tising or remaining misold copies, — and divide the profits of the whole Edition 
 with the Author. 
 
 The object aimed at in this system of Publishing is to enable Authors to 
 introduce their works before the Public without incurring a large and imcertain 
 outlay— ensuring, at the same time, through a ready sale, which may be 
 expected for works of real merit and interest, a due reward for their labours. 
 
 To enable the Author to realize an immediate benefit, 20 per cent, less than 
 the publishing price of the book will be charged on the 250 copies : e. g. — for a 
 book the price of which is 10s. only 8s. will be charged to the Author, and so 
 on in proportion — and the profit on Ms oion purchase of 250 copies and upwards, 
 will be included in the ultimate division. All purchases above 250 copies will 
 be charged 30 per cent, less than the published price. 
 
 It is also submitted, that Authors who prefer publishing by Subscription will 
 find this mode present pecuhar advantages, as it at once determines the 
 amount of profit. 
 
 The facilities of communication, and convenience for transmitting proofs, 
 being now so great as to render distance of little importance, as long expe- 
 rienced by B. & G., their publications bein- the labours of Authors throughout 
 England, Scotland, and Ireland, they respectfully offer their services to Authors 
 resident in any 2Hirt of the kingdom, to Print Books, Pamphlets, Hymn-Books 
 for Churches and Chapels, and Periodicals, with accuracy, elegance, and 
 pi'omptitude.