The Jewish Sabbath abrogated, or, The Saturday Sabbatarians confuted in two parts : first, proving the abrogation of the old seventh-day Sabbath : secondly, that the Lord's-Day is of divine appointment : containing several sermons newly preach'd upon a special occasion, wherein are many new arguments not found in former authors / by Benjamin Keach.

SERMON III.

Proving the Patriarchs kept not the Seventh-day Sabbath: That the knowledg of the se∣venth day was not written in the Hearts of all Mankind by Nature.

Gal. iv. 10, 11.

Ye observe days, and months, &c.

MY Brethren, there are three sorts of Persons I have little hopes of doing good to in preaching on this Subject.

1. Such as thro self-conceit are so fond of their own Apprehensions, that they resolve not to regard the strongest Arguments against what they believe: thus it is with some who have sucked in dangerous Errors; who if a Book be presented to them, presently cry, away with it, we will not read it: they are not like him that said, What I know not, teach thou me; nor like the great Appollos, who was ready to re∣ceive further Light by a poor Man and his Wife, much inferior to him both as to Parts, Knowledg, and Learning, Acts 18.

2. The second sort are such as thro the weak∣ness of their Capacities are not able to take in the strength of an Argument; and therefore, let never so much be said, do intimate it is all little or nothing to them.

3. The third sort are such as seem indifferent whether they keep the seventh, or the first day,

or perhaps any at all, as a special day to the Lord: these not seeing the danger of observing the old Jewish Sabbath, nor of their indiffe∣rence about keeping any day at all, trouble not themselves at all about this matter. But to ••••ass this, and proceed.

I have proved, 1. That the Command for, or knowledg of keeping the Seventh-day Sabbath was not written in Adam's Heart. 2. That there was 〈◊〉〈◊〉 positive Command given to him, to observe that ••ay above any other, either before or immediately after his Fall. A time to worship God was wrote in Adam's Heart no doubt; and indeed all his time, while in Innocency, he was natu∣rally led to give up to his blessed Creator. What had he to do, but to adore, and contemplate the Perfections of his bountiful Creator? and could he have done it better on one day than another? The best and highest Acts of Worship he was capable of performing would have been his work and delight for ever, had he abode in that state: for Perfection admits of no greater Number, Measure, Degrees, or Additions.

Now I may infer from hence: If the Com∣mand of God to observe the seventh day was not wrote in Adam's Heart, then it is not written in the Hearts of any of his Offspring by Nature: For as I have said, the muddy Stream cannot be clearer than the Chrystal Fountain.

But our Brethren who keep the seventh day, and some others affirm, that the Patriarchs from Adam to Moses did keep that day.

Answ. This I deny, and if I put them to prove it, they can never do it.

First, I grant that from Adam to Moses the holy and pious Patriarchs not only discharged all Duties of natural Religion, but all Duties

given by express Command to them; yet we read not that God commanded them to keep the seventh day, or reminded them of a for∣mer Precept given to Adam, and in him to them. And no doubt they observed a sufficient time for the Worship of God, it may be a part of every day, or more than one in seven: for they not only improved their natural Light and Knowledg, but had a special Revelation of the Will of God to them; yet we find not the least intimation that any of them kept the se∣venth day.

Abel we read sacrificed; and this of offering Sacrifices could not be known by the Light of Nature; God therefore commanded him so to do, or revealed it some way or another in a supernatural way to him, because him and his Offering God had respect unto: besides, he did it in Faith, and Faith must have a Rule to act by; but we do not read he offer'd Sacrifices on the seventh day, or kept that day as a Sabbath: had he kept one Sabbath-day, tho no mention is made of any Command he had so to do, we should no more doubt of it, but conclude he had such a Command, as we believe he had for his offering Sacrifices; but if he or any other of the Patriarchs had kept the seventh day as a Sabbath, would it from thence follow it was a mo∣ral Precept, and obligatory on us, any more than their offering Sacrifices obliges us so to do?

We read of Men who began to call upon the Name of the Lord, Gen. 4. 26. or to call them∣selves by the Name of the Lord, as one reads it, but not a word of such a Sabbath observ'd by them. Ainsworth reads it thus, Then began Men profanely to call upon the Name of the Lord: and one of the Rabins saith, in those days Idolatry took its first beginning; so that from

hence there can no Proof be taken that they kept the seventh-day as a Sabbath. Enoch walked with God three hundred years, and certainly if he had kept the Sabbath we should have had ••ome account of it; but as we read of no such matter, so Justin Martyr, as I find him cited by approved Authors, declares Enoch was one if those that was not circumcised, neither kept the Sabbath. And Irenaeus mentioning Enoch, with my Author, speaks thus, viz. Enoch that righteous Man, being neither circumcised, nor a Sabbath-keeper, was by the Lord translated.

And as it cannot be proved that the seventh day was observed before the Flood, so we have ••o reason to believe it was kept by Noah, in those days the Flood overflow'd the World: 〈◊〉〈◊〉 is said, Noah was only righteous in that Ge∣neration, and therefore a true Worshipper of God; but we read not of his keeping the Se∣venth-day Sabbath.

I know some would catch at that Expression, Gen. 8. 10, 12. that Noah stay'd seven days before he sent out the Dove; as if this might re∣••er to the Sabbath.

But in Answer to this (which indeed needs ••one at all) take what a learned Man hath ••id for a reason why Noah stay'd seven days, and again other seven days:

Noah, saith he, desired to know whether the Waters were decreased. Now the Waters being regulated by the Moon, Noah was most especially to regard her Motions: for as she is either in Opposition or Conjunction with the Sun in her increase or wane, there is proportionably an increase or falling of the Waters. Noah then considering the Moon in her several quarters, which commonly we know are at seven days distance, sent forth his Dove to

bring him tydings: for the Text tells us, that he sent out the Raven and the Dove four times; and the fourth time, the Moon being in the last quarter, when both by the ordi∣nary course of Nature the Waters usually are, and by the Will of God were then much de∣creased; the Dove which was sent out, had found good footing on the Earth.

There is greater reason to believe this than to suppose it refer'd to the Sabbath. Scaliger, saith my Author, one while thought the day on which, Noah left the Ark and offered Sacrifices, to be the seventh day; but in the next Edition he fixed that day to be the fourth day of the week. Now after the Flood we find God gave to Noah and his Sons some express Laws and Commands, i. e. not to eat Blood, and forbidding Murder, &c. Now this is the time doubtless to hear of a Sabbath, and of the charge about it, if God had given it either to Adam before or after the Fall; but not one word is mention'd, for 'tis not said, Remember the seventh day, &c. or ye shall observe my Sabbath. Now from Shem, Ham and Japhet, both Jews and Gentiles, pro∣ceeded even the whole World; and to me it seems not probable, had the Sabbath been com∣manded, that Jehovah should not at this time have given them a charge about it, there being then so few positive Laws instituted; here is Blood forbid to the whole World, and Mur∣der, but not one word of a Sabbath, or seventh day to be observ'd. The Rabbins speak of seven Precepts given to Noah and his Sons, but ex∣clude the Seventh-day Sabbath out of that num∣ber. If we have it not mentioned here, besure we shall not meet with it till we come to Mo∣ses; but here we have it not, nor indeed was it possible for some of them to keep that precise

day, being scatter'd to the furthermost ends of the Earth. We read of Abraham, that he kept all God's Commandments, yet he kept no Se∣venth-day Sabbath: he built an Altar, and sa∣crificed, which were mere positive Precepts, and 〈◊〉〈◊〉 the Seventh-day Sabbath is not mention'd, ••or commanded him, nor a hint given to re∣member him to keep it.

Job liv'd also, it is concluded, about Abra∣ham's time, which may be gather'd by the num∣ber of years he liv'd, which was about two hundred years, which few attain'd to after Abra∣ham. Joseph liv'd but a hundred and ten. 'Tis said Job liv'd a hundred and forty years after his sore Trials were ended: the Jews speak of his living in all two hundred and eighty years. ••ow, as one observes, when he pleads his In∣••••grity and Innocence even to very minute Par∣ticulars, he neither alledges his strict observa∣tion of the Seventh-Say Sabbath, nor apologizes for the neglect thereof; nor do this Friends, who rak'd up every thing against him, speak a word about this, nor of the Sabbath through∣out the whole Book; which treats in a manner wholly about Worship and Devotion towards God: the Sabbath therefore no doubt had not ••••••ap'd (as he minds) if it had been known, 〈◊〉〈◊〉 been a Duty in his days.

As to Isaac, he was a most devout Man, and 〈◊〉〈◊〉 Life was taken up in a continual course of ••••ety: his custom was to go into the fields to meditate, but it is not said he did it on the ••eventh day, or that he kept this day as a Sab∣bath.

Jacob was a Man that fled from Idolatry 〈◊〉〈◊〉 God's Command, and liv'd a godly Life: and tho we read of his performing many Acts of Worship, yet nothing of his keeping the

seventh day as a Sabbath; no, tho we read of his hard Service when he kept Laban's Sheep both in Winter and Summer, which might have caused him to complain of his being incommo∣ded from a strict observation of that day, had he known it as his Duty; but in all his Com∣plaints not one word of this. We know a∣mong us how Shepherds are hindered in Sab∣bath-Observations, of which many have com∣plained, or may have occasion to do. Moreover during Joseph's being in Pharaoh's Court, nor be∣fore, do we read of his observing this Sabbath, and when Jacob came into Egypt, we read 〈◊〉〈◊〉 of his observation thereof, nor of the Egyptian keeping of it; or had they forgot it, besu•• there would have been some notice taken of Jacob's keeping it, nor would he have avoided i•• that he might please Pharaoh and his Servants.

Nor can it be thought on any good grounds that the Children of Israel kept the Seventh-day Sabbath under their Taskmasters in Egypt, th•• some would infer they did from these words, that you make the People rest from their Burdens, Exod. 5. 5. they would have these words to mean, you make them keep a Sabbath, where as no such thing seems to have the least counte∣nance, because Pharaoh's Officers complain not of their resting or being idle on one day only▪ but two days together; see Exod. 5. 14. Where∣fore have you not fulfilled your Task in making of Brick, both yesterday and to day, as heretofore?

Now since there is no mention that any 〈◊〉〈◊〉 the Patriarchs kept the seventh day as a Sab∣bath, we infer this as the first reason why they observ'd it not.

Secondly, Let it be consider'd that we read 〈◊〉〈◊〉 many positive Commands given to Noah, to Abraham, Isaac and Jacob, but none to keep

the Seventh-day Sabbath, nor no reminding them of any former Institution or Precept to observe it; wherefore we may conclude they kept it not.

Thirdly, We read how the faithful Patriarchs were commended for doing whatsoever God commanded them, but not of any of them be∣ing commended for keeping the seventh day as a Sabbath: yet after Moses's time, when the Sabbath was instituted and given by God's ex∣press Command to Israel, he took (we find) as much notice of their observing his Sabbaths as of any other Duty injoined on them, and this to their great Commendation. Therefore had the Patriarchs been oblig'd to keep it, no doubt they had as faithfully discharged their Duty therein, as any of God's Servants did in after times; and God besure would have left something on Record to their Commendation.

Fourthly, We read of divers Sins the old World was guilty of, which provoked God, and brought the Flood upon them, but not one word or hint given that they were guilty of Sabbath-breaking. Now if it had been known either by the Light of Nature, or by any po∣sitive Precept given to Adam, and handed down to them by Tradition or otherwise; they being so universally corrupted and polluted, no doubt had profan'd that day; and if so, the sacred Record had mention'd that great Sin doubtless as well as others.

Fifthly, Moreover, we read of the crying Sins of the People of Sodom, &c. and no doubt but they had violated all God's Commands, or whatsoever were their known Duties; but no∣thing of breaking the Sabbath is charged a∣gainst them. Now can it be imagin'd they should not have fail'd in this case, or that God

would overlook or take no notice of it?

Sixtly, We have a Catalogue of almost all immoral Evils before and after the Flood, as Idolatry, Gluttony, Drunkenness, Lascivious∣ness, Incest, Murder, Lying, Covetousness, Theft, &c. and how Sin had possessed the Thoughts, Hearts, and Lives of Men; but no account of their Violation of the Sabbath-day.

Seventhly, Let it be consider'd, that since God so severely reprehended the Jews for profaning his Sabbaths, and hardly reproved them more sharply for any one Sin than for this; certainly in his enumerating the Sins 〈◊〉〈◊〉 his People, and of the Wickedness of those that liv'd from Adam to Moses, he would have re∣proved them for Sabbath-breaking, and not have utterly passed it by in silence, had they been guilty of it: or can it be rationally sup∣posed that tho they fail'd in all other respects, yet that they did not in this? No doubt, had it been a known Duty, (and that some of them had been guilty of the breach of it, as in all likelihood they would) but God would have severely reprehended them for it.

Eighthly, Since we read of no Sabbath till Moses's time, Exod. 16. only that God sancti∣fied the seventh day; what makes our Brethren so boldly say that Adam in Innocence kept it, and all the Patriarchs from Adam to Moses? This may seem strange to any thinking Man, i. e. that they should affirm this, seeing they require an express Command from us for the keeping of the first day, or else all is nothing with them. Brethren, this I will say, that had we no more ground to keep the Lord's day in solemn Worship, as a day of Rest, than they can find for the Patriarchs keep∣ing of the seventh day as a Sabbath, we

should not say one word more for it: I challenge them to shew us one place where a Sabbath is so much as once mention'd, or any express or implicit Command given to any to observe it; or one Example from the Creation of the World that any Man or Woman ever kept the seventh day as a Sabbath until we come to Moses, Exod. 16. I shall, God assist∣ing, shew that we have more than meer Ex∣amples of the Gospel Primitive Churches for observing in a solemn manner the Lord's-day, or the first day of the week, when I come to that part of my Work.

Now let them produce but one Example, that ••ne, tho but one of the Patriarchs did keep the ••eventh day as a Sabbath, I will conclude it might be given to Adam after his Fall; for be∣fore his Fall it could not be a Law to him, for the reasons I have urged: but if they could produce such an Example, yet say some learned Men, it doth no more prove that precise day is a moral Precept, or that it from hence follows, that it is our Duty in Gospel-times to observe it, than it proves 'tis our Duty to offer Sacri∣fices, which we read (before the Ceremonial Law was given) they frequently did.

But since there is not one Instance to be given of any one Person that kept that day till Moses's time, but that the Word of God is wholly si∣lent about it, we must and may say, according to that common Maxim used by Divines, i. e. Where God hath not a Mouth to speak, we ought not to have an Ear to hear.

Ninthly, Let us now consider what some learned Men have produced for their pretended Proofs that the Patriarchs kept the seventh day as a Sabbath, which I fear hath imboldned the Jewish Sabbatarians to affirm with such Confi∣dence

that all the Patriarchs did keep it.

But by the way, Dr. Owen, who is one that asserted what I utterly deny, doth yet confess that many of the Jewish Masters or Rabbins ascribe the original of the Sabbath to the Sta∣tute given to them in Mara, Exod. 15. and others of them to Exod. 16. yet the said Reverend Doctor cites some of the probable grounds to prove that the Patriarchs kept it.

1. The first and chief place I find he men∣tions is that in Gen. 18. 19. For I know him, that he will command his Children and his Hous∣hold after him, and they shall keep the ways of the Lord, and do Justice and Judgment.

Answ. That Abraham had this Charge and Commandment given to him is granted: but what little reason there is from hence to conclude he kept the Sabbath, or gave charge to his Chil∣dren so to do, I will leave to all Mens Conside∣ration. God gave to Abraham Commands, we find that evident enough; and some of them not very easy to Flesh and Blood, as that of offer∣ing up his only Son. Moreover, none doubt of the faithfulness of the Patriarch Abraham; but if the Sabbath was not then instituted, nor any Command given to him to keep it, there could not be any such Command meant or compre∣hended in that Charge given to him. The truth is, my Brethren, learned Men, who are Men also of great natural Parts, can put a fair gloss on any thing, and make that seem to be a Truth that there is not the least ground to be∣lieve is so.

Abraham did all he did in Faith, and there∣fore he had Divine Authority for all he did in God's Service.

Dr. Twiss's main Argument to prove that the Patriarchs observed the Seventh-day Sabbath,

is this, viz. The Lord blessed the seventh day and sanctified it, therefore saith he the Patri∣archs did observe it.

Answ. I answer, God blessed the seventh day and sanctified it, but did not give any Com∣mand to Adam to keep it; therefore the Pa∣triarchs from thence could not know, or see they had any ground to observe it.

Dr. Twiss saith in the same place, i. e.

And the truth is, until the coming of the Chil∣dren of Israel out of Egypt we read not of any Church of God any where but in single Families; neither do we read of the Patri∣archs before the Flood, or a long time after, that they kept any day consecrated to God's Service.

But we say with him, that it doth not there∣fore follow that they kept no day at all in God's Service. They owned the True God, and wor∣shipped him, and knew that there must be a time, a sufficient time to discharge that Ho∣mage or Worship to him; and tho perhaps they observ'd one day in seven, yet, as I con∣ceive, they did not know what precise day they ought to observe above any other, until God by some express positive Command made it known, which was not till he constituted the whole House of Israel into a Typical Church∣state, and gave them an instituted Worship, and commanded their Legal and Typical Sabbath.

Besides, how could the Patriarchs know what Duties proper for Sabbath-observation they should perform, except it had by some positive Law or Precept been discover'd to them, of which we read not? When God gave to Israel a Sabbath, he told them how they should keep it, as well as the Reasons, End and Causes wherefore.

Tenthly, I might also add here what some learned Men seem to affirm, i. e. that 'tis doubt∣ful whether the Patriarchs had the distinction of Days into Weeks, but rather reckon'd by Months and Years; so that the precise seventh day from the Creation cannot be certainly known: and 'tis thought that the Jews ob∣serv'd their seventh day from the falling of Manna six days, but none on the seventh. No doubt but it is impossible for any to know that that was the precise seventh day from the Creation.

But it may not be amiss to answer our Op∣ponents as to what they say about the Scrip∣ture not mentioning any Sabbath from Adam to Moses, or any Precept or Remembrance of it, and yet things of less moment are punctual∣ly recited.

1. This they say, that we read not of Circum∣cision perform'd during all the time of Israel's being in Egypt, which was near four hundred years, till Zippora circumcised her Son.

2. Also say they, we read not of the Sabbath in the Books of Joshua and Judges, &c.

Answ. This is no parallel case; for after the positive Command given to Israel to keep it, there needed no such constant relation of it; for no doubt but after that time it was continually observ'd.

Let me close this with what I find recited by many learned Men concerning the Judgment of divers of the antient Fathers about the Patri∣archs observing the Sabbath.

Justin Martyr saith, that Melchisedec (who it is supposed was Shem the Son of Noah) was neither circumcised, nor kept the Sab∣bath.

Irenaeus saith, Abraham believed, and it was imputed to him for Righteousness before he was circumcised, and without observing of the Sabbath.

Tertullian saith, Abel, Enoch, Noah and Mel∣chisedec observ'd not the Sabbath. And again, he saith that not any of the Patriarchs kept the Sabbath, neither Adam, Enoch, Noah nor Abra∣ham, for 2455 years. And hence Tertullian saith, it is manifest therefore that that cannot be moral, nor perpetual, that began with Moses (as Justin says) and ended in Christ.

Eusebius saith, Moses brings in Melchisedec Priest of the most High God, neither being circumcised, nor anointed with Oil (as was afterwards commanded in the Law) no nor so much as knowing there was a Sabbath.

Justin Martyr again saith, in the days of Enoch People observd not Circumcision, or the Sabbath; before Abraham there was no Cir∣cumcision, and before Moses no keeping holy the Sabbath.

I might also add several of the Jewish Rab∣bins asserting the same thing. But to proceed.

I infer from hence, that that Text Gen. 2. doth not contain in it any present Institution of the Sabbath, but signifies God's Destination or Purpose to give it as a Law to his People Israel in after times, and was not given to Adam in Innocence for him to sanctify it. God might sanctify that precise day to his own Rest after Adam fell, with respect had to Christ, in whom he took up his perfect Rest; and afterwards ap∣pointed the seventh day as a sign thereof. How∣ever, it is one thing for God to sanctify or set apart a thing for this or that use, and another thing to command that thing, or immediately to put it into being. Our Lord Jesus was long

sanctified or set apart to be our Redeemer, be∣fore he was sent into the World actually to redeem us. Jeremiah the Prophet was sancti∣fied or set apart to his Work and Office, long before he was actually call'd to the execution thereof.

So that if these words, Gen. 2. concerning God's blessing and sanctifying of the seventh day, are to be extended, saith one, to relate to any thing further than to that particular seventh day following the Creation, it doth not refer to any immediate Institution of the Sabbath, but is a historical Narration telling us what was done, and not when it was done. If therefore we can find out a certain time when the Sab∣bath was indeed instituted, there is good rea∣son to conclude this Text refers to that time, as giving us the reason why God in the Institu∣tion of the Seventh-day Sabbath made choice of that day.

And to sum up what I have said, take these Arguments.

1. We may infer, that if the Patriarchs kept the seventh day, they had the knowledg of it by the Light of Nature, or by a positive Com∣mand; but they had not the knowledg of it by the Light of Nature, nor by any positive Command, therefore they observ'd it not.

2. If they kept it by virtue of an express Command and Institution, they had no doubt some Directions about the due observation there∣of, and instituted Sabbath-days Worship: but they had no Directions about it, nor instituted Sabbath-days Worship; therefore they did not observe it.

3. Certainly if the Patriarchs were obliged to observe the seventh day as a Sabbath, God would either have commended them, or some

of them for keeping it, or else reprehended others for not keeping it: but God neither commended any of them for the keeping it, nor reprehended any others for profaning, and not ••eeping it; therefore none of them did observe 〈◊〉〈◊〉.

Eleventhly, Let me add one Argument more 〈◊〉〈◊〉 prove that the Patriarchs did not observe the seventh day as a Sabbath, viz. If the Pa∣triarchs and all Mankind from the beginning of the World were or had been obliged to keep the Seventh-day Sabbath, certainly there had ••een some account given of the Penalty or Pu∣nishment due to Sabbath-breakers: but we read of no Penalty or Punishment to be inflict∣ed on Sabbath-breakers; therefore we conclude they were not oblig'd to the observation there∣of. How can it be thought that the Law of the Seventh-day Sabbath should be imposed up∣on them, and yet God should hide the Punish∣ment due to the breach thereof from the World for more than two thousand years? Evident it is that they knew what Punishment was to be in∣flicted for the breach of other moral Precepts, as Murder, Adultery, &c. and if this were of like nature, i. e. a pure moral Duty, how came it to pass that God discover'd not the Penalty to them for violating this Precept?

Twelfthly, My last Argument is this; The Sabbath under the Old Testament had a respect to a stated, and stinted instituted Worship in a National Church: but the Patriarchs, and all God's People from Adam to Moses were not brought into such an Ecclesiastical and Political Church-state; and from hence it seems to me they were not injoyn'd to observe the Seventh-day Sabbath: that is, they had no instituted, stated, and stinted Worship, nor any in a Ma∣gistratical

Capacity to inflict Punishment 〈◊〉〈◊〉 such as violated the pretended Sabbath; 〈◊〉〈◊〉 had they been put into such a Capacity, 〈◊〉〈◊〉 doubt but God had given them his Sabbath with the like Sanction to them as afterward that the Penalty might have been inflicted 〈◊〉〈◊〉 Offenders, as he did after the Sabbath was ••••deed given to the House of Israel in the Wi••∣derness of Sinai.

Nehemiah clearly intimates that the Sa••∣bath was only made known to Israel, T•••• madest known to them thy holy Sahbaths: was first made known to Moses, and then him to the Children of Israel; therefore 〈◊〉〈◊〉 known to him or them before.

The Scripture is certainly to be taken 〈◊〉〈◊〉 this sense, and not in that sense which so•••• would have the Holy Ghost intend, viz. th•••• it was made known more clearly to that People with the mode of its observation, &c. but cer∣tainly it was never known till God reveal'd 〈◊〉〈◊〉 to Moses, nor given as a Law to any till give•• to the People of Israel in the Wilderness 〈◊〉〈◊〉 Sin.

Notes

• All Adam's time in In∣nocency ta∣ken up in adoring his blessed Cre∣ator.
• The Patri∣archs did not keep the seventh day Sab.
• See Ainsw. Annot. on the place.
• Rabbi Maimon.
• Lib. 4. c. 30. Ad Ju∣daeos.
• Abulensis.
• De E∣mendat. Temp. l. 5.
• Gen. 9. 1, 2, 3, 4, 5, 6, 7.
• Seven Pre∣cepts given to Noah, but no Sab∣bath.
• Job liv'd, 'tis thought about A∣braham's time.
• Job 42. 16.
• The Patri∣archs not commend∣ed for keep∣ing the Se∣venth-day Sabbath.
• The old World not charg'd with Sab∣bath-breaking.
• Sodom not charg'd with Sab∣bath-breaking.
• None from Adam to Moses re∣prehended for not keeping the Sabbath.
• The Proofs of the Learned for the Pa∣triarchs keeping the Sabbath.
• Dr. Owen on the Sab. p. 72.
• Dr. Twiss on the Christian Sab. p. 57.
• The Jews reckon'd their Se∣venth-day Sabbath from the falling of Manna.
• The Judg∣ment of the an••ient Fa∣thers.
• Just. Mart. 〈◊〉〈◊〉 cum 〈…〉〈…〉
• Iren. l. 4. c. 30.
• Tert. adv. Judaeos, de praescr. c. 2, 4.
• Justin. de verit. l. 2. in Tryph.
• Dem. l. 1. c. 6.
• Cont. Tryph.
• Joh. 10. 36.
• Mr. Sam. Grascom, p. 18.
• The Argu∣ments a∣gainst the Patriarchs keeping the Sabbath 〈◊〉〈◊〉 up.
• Exod. 16. 20.