¡`ryv THE SECOND APPENDIX TO THE FIRST DISCOURSE. 'SINCE thisdiscourse was written in the year 1733, I have resumed this eon- troversy about the sabbath into an impartial examination, and have read all the papers since written, whichhave come within mynotice. I confess, some of them contain several thoughts ofgreat importance on this subject ; but I do not find upon the whole review, any sufficient reason to change my scheme or sentiments, though I hope I have been enabled to confirm and establish some partsof them by relieving objections which I had not met with before, and inserting, here and there, a further illustration. If the scheme, which I have proposed, be deficient in any part of it, so far as I can judge, it must be in these three particulars : -1. In the proofof the patriarchal sabbath to bemoral and perpetual-2. Insecuring the appoint- ment ofthe patriarchal sabbath from that general abolition of all manner of sabbaths, and all distinction ofdays, which St. Paul seems to pronounce in Rom. ;{iv. 5, 6. Gal. iv. 9, 10. and Col. ii. 16.-3. In proving the Lord's-day to be an actual solemn institution, or command of Christ and his apostles, Now, if the proofs of these things should appear to be insufficient and de- fective, and if I were thereby constrained to change the present scheme* upon my closest survey of things, I thinkI shoulddo it, in this manner. First, 1 would allow the institution of the patriarchal sabbath to be a mere positive command to the patriarchs, and reinforced by Moses to the Jewish nation, even as sacrifices were, or as circumcision, whichWere both abolishedbyChristianity. And though the law of the sabbath might have many rational expediencies in it, which look like moral duties, yet, perhaps, it is possible, they maynot quite arise to an express moral command, and a law of perpetual obligation. So the Talian law of punishment for injuries, received among the Jews, viz. an eye for an eye, anda tooth for a tooth, has great appearances in it of rational expediency, and of a moral nature; yet it is not supposed tobe made a moral and perpetual law ; but together with all other perpetual laws of the Jews, itwas abrogated when the Jewish church and state were dissolved. Secondly, I might then allow the utter abolition of the patriarchal, a0 well as the Jewish sabbath, by the strong and unlimited expressions of St. Paul, concerning the abolition of all distinctions of meats, and days, and sabbaths ; even as sacrifices were begun with Adam, aid circumcision with Abraham, yet both were finished at the introductionof christianity. But then, in the third place, it will appear there is so much expediency, and al- most a necessityof solemn and certain daysappointed for the preservation of all public religion, and for the celebration of christian worship, that the apos- tles thought it necessary, by their recommendation, and by their own exam- ple, to devoteor set apart one day inseven for this purpose ; since God, un- der all his former dispensations, had sanctified and appointed one day in seven for his public worship. And as the Talan law, and some parts of theJew- ish polity, seem to begrounded on a very reasonable expediency, and may be a proper direction and advice to everystate in their makingof laws, so the reasonabldness and expediency of appointing one day in seven for public wor- ship, appearing evident to the apostles fromall God's former dispensations, VOL. ut. N N
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