week for the hope of our resurrection, and which (they believed) will fall out on the same first day of the week, which is now called the Lord's-day.'

So, cap. 25. the king and queen kept Easter on several Lord's-days, and the difference made the stir: And Wilfrid in his speech there saith the same, and the Scots kept Easter only on the Lord's-day; (by whom the king at that time was changed.)

And, lib. 3. cap. 26. Beda saith that Tuda, (another holy follower of the Scots,) being made bishop,

'On the Lord's-days the people flocked by crowds together, either to the church, or to the monasteries, not to refresh their bodies, but to learn the word of God; and if any priest happened to come into a village, presently the inhabitants, congregati in unum,' gathered together, took care from him to seek the word of life.'

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Cap. 2. lib. 4. Theodorus's consecration on the Lord'sday is mentioned.

Lib. 4. cap. 5. In the Synod at Herudford, the first canon is, that all keep Easter on the Lord's-day next after the fourteenth moon of the first month.

Lib. 5. cap. 22. Ceolfridus sendeth an Epistle to the king of the Picts, in which are these words, Postquam vero Pascha nostrum immolatus est Christus, Diemque nobis Dominicam, quæ apud antiquos una vel prima Sabbati sive Sabbatorum vocatur, gaudio suæ resurrectionis fecit esse solennem ; ita hanc nunc apostolica traditio festis Paschalibus inseruit.' That is, ' But when Christ our Passover was sacrificed for us, and by the joy of his resurrection made the Lord's-day, which by the ancients was called one or the first of the Sabbath or Sabbaths, to be a solemn day to us; so now apostolical tradition hath ingraffed it into the Paschal festivals: Where you see that the Lord's-day settled as solemn by the resurrection, he taketh for uncontroverted, but the graffing it into the Easter festivals, he ascribeth to apostolical tradition, meaning St. Peter's..

And after in the same epistle, Qui tertia post immolationem suæ passionis die resurgens a mortuis, hanc dominicam vocari, et in ea nos annuatim Paschalia ejusdem resurrectionis voluit festa celebrare;' that is, Christ rising from the dead, the third day after the sacrifice of his passion, would have this called the Lord's-day, and would have us

on it to celebrate the Paschal feast of his resurrection.' The like is after again in that epistle, with this addition, that, "We hold that our resurrection will be on the Lord's-day.' By this epistle the king of the Picts was brought to conformity in that day, and made laws for it: And cap. 23. the Scots of Hy, who stood out so long, were brought to it by the persuasion of Egbertus. Judge now of your historical note of England.

But that you may see more of this, you may read Beda's mind that lived in England, in other of his works. On Acts xx. In una Sabbathi cum convenissemus ad frangendum panem; id est, Die Dominico qui est primus a Sabbato, cum ad mysteria celebranda congregati essemus;' that is, On the Lord's-day, which is the first from the Sabbath, when we were congregated to celebrate the mysteries.'-And he thinks it called the Lord's-day, because it is the remembrance of the Lord's resurrection, or ours.

And on Luke vi. fol. 78. he saith, 'The observation of the legal Sabbath, ought of itself to cease, and the natural liberty of the Sabbath to be restored, which till Moses's time was like other days. That as it is not circumcision, or the ceremonies of the law that save the church, but the faith of Abraham working by love, by which being uncircumcised he was justified; so he calleth the second sabbath after the first, no other but the spiritual Sabbath, in which, as on other days, it is lawful to do any profitable work, for distinction from the Jewish Sabbath, in which it was not lawful to travel, to gather wood, nor to do other needful things.' Pardon his error about that word; I only cite it for the historical use.

And on Luke xxiv. 1. fol. 143. One of the Sabbaths, or the first of the Sabbaths, is the first day after the Sabbath, which the Christian custom hath called the Lord's-day, because of the Lord's resurrection.'

And ibid. fol. 143. Whence ecclesiastical custom hath obtained, that either in memory of Christ's resurrection, or for hope of ours, we pray not with bended knees, but only with faces declined towards the earth, on every Lord's-day, and all the quadragesimæ.'

And in Acts ii. 1. 66

VOL. XIII.

The Holy Ghost sent

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ple of the ancient sign returning, did himself by his own coming most manifestly consecrate the Lord's-day.'

And on Col. ii. fol. 308. He sheweth that the Sabbath was a shadow, and Christ that made it was Lord of it, and ended it; and that to abstain from sin is now our Sabbath. See him also on Rev. i. 10; Heb. iv. fol. 308; 2 Cor. ii. fol. 176. D.

And because he was a Scot, I will add Sedulius, who lived 430. In Col. ii. fol. 91. The Sabbath being a shadow, ceased when the body came, because the truth being present, the image is needless.' And on Heb. iv. 9. There remaineth a rest, that is, the eternal rest which the Jewish Sabbath signified.'

See Philastrius Hæres. 8. Abundance more of this kind I might cite, but for making the book tedious to those that need it not. And so much for the history, to satisfy your objections and mistakes.

CHAPTER II.

An Answer to more Arguments for the Seventh-day-Sabbath.

Reasons.

1. THAT the Lord Jesus Christ is Jehovah, Zech. xi. 13; xii. 4—10: Gen. xix. 24; Acts ii. 25; compared with Psal. xvi. 8, &c. The Lord our Righteousness.' (Jer. xxiii.6.) 2.

That the world was made by Jehovah Christ,John i. 3. 10; Heb. i. 2, 3. 10; Col. i. 14-17; Eph. iii. 9; Psal. cii. 22. 24, 25; Heb. iii. 4; Rom. xi. 36; 1 Cor. viii. 6; Gen. ii. 4, &c.'

3. The Seventh-day-Sabbath was instituted by Jehovah Christ, and kept by him, (Gen. ii. 2-4.) whilst man

Answers.

1. THIS is no controversy among us, meaning of Christ's divine nature; and his person in respect thereof.

2. Nor is this any controversy, if meant of the second person in the eternal trinity, nor yet incarnate, nor in the flesh anointed (Christ).

3. Though this have long been doubted in the church, some thinking it mentioned but by anticipation, yet I de

was in innocency, before the fall, (Gen. iii. 6.) and before any types.'

ny it not, but believe that it was sanctified and kept from the beginning, because the reason of the consecration was from the beginning. But, 1. The second person is not called Christ before the fall, nor without respect to his human nature. 2. It is uncertain whether it was before the fall; because we know not whether man fell on the same day in which he was created, which is the commonest opinion, (though unproved). Whereupon Mr. G. Walker in his Treatise of the Sabbath maintaineth, that the fall and promise went before the Sabbath, and so that God's rest had respect to Christ promised, as the perfection of his works, and that the Sabbath was first founded on Christ and the promise. But because all this is unproved opinion, I incline to the objectors, and the common sense.

4. 'The Seventh-day-Sabbath was kept by Abraham, (Gen. xxvi. 5.) by the Israelites, (Exod. v. 5.) The law for the seventh day was repeated.' (Exod. xvi. 22, 23.)

4. I am of the same opinion, but it is uncertain whether it was instituted actually at first. But the rest, (Exod. v. 5,) seemeth plainly to refer to no Sabbath, but to the people's neglect of their tasks, while Moses kept them in hopes of deliverance, and treated for them. And their tasks, with their desire to go into the wilderness to sacrifice, maketh it probable that Pharaoh never allowed them the Sabbath's rest.

5. The decalogue was spoken by Jehovah Christ, (Exod. xx. 1. See the Assemblies' lesser catechism on the preamble to the commands:) Because the Lord is our God, &c. Redeemer, &c. therefore we are bound to keep, &c. (Exod. xix. 3, compared with Acts vii. 38; Isa. Ixiii. 9; Exod. xix. 17.) The decalogue written by his finger, (Exod. xxxi. 18.) On tables of stone, (Exod. xxxii.

15, 16. 19; xxxiv. 2. 28.) tions: Of which more anon. and kept by all the prophets.'

6. The decalogue was confirmed by Jehovah, Christ, (Matt. v. 17-19; Luke xvi. 17; Matt. xxviii. 20; John xiv. 25; xv. 14; Rom. iii. 31; vii. 12; James ii. 8. 12.) New covenant. (Heb. viii. 10; 1 John iii. 22. 24; 1 John v. 3; 2 John v. 6; Rev. xii. 17; xiv. 12; xxii. 14. 18; compared with Mal. iv. 4.)'

6. Here begineth our fundamental difference: I shall first tell you what we take for the truth, and then consider of what you allege against it.

1. We hold that every law is the law of some one; some law-maker or sovereign power: and therefore Christ being now the head over all things to the church, (Eph.

i. 22, 23,) whatever law is now in being to the church, must needs be the law of Christ,

2. We hold that Christ's redeemed kingdom hath been governed by him, with variety of administrations, by various editions of his law or covenant: That, I. Universally to mankind, viz. 1. Before his incarnation: which was; First, to Adam, and secondly, to Noah, and to mankind in them both 2. After his incarnation. II. Particularly to the seed of Abraham, even the Jews as a particular political society; chosen out of the world (not as the only people or church of God on earth, but) for peculiar extraordinary mercies, as a peculiar people.

3. We believe that each of these administrations was fittest for its proper time and subject, according to the manifold wisdom of God: but yet the alterations were many and great, and all tendeth towards perfection: so that the last edition of the covenant by Christ incarnate and his Holy Spirit, much excelled all that went before, in the kingdom of the Mediator. And all these changes were made by God-Redeemer himself.

4. As it was the work of the Redeemer to be the repairer of nature, and the recoverer of man to God; so in all the several administrations, the great laws of nature containing 'man's duty to God, resulting from, and manifested in our nature as related to God, and the 'natura rerum' or the works of God, was still made the chief part of the Redeemer's law so that this law of nature, whose sum is the