72 OBLIGATION OF THE SABBATH. 



Wrong application of the term " La',T." Argument analyzed. 



tical decree was not restricted to the Jewish ceremonial law, 

 by its actually specifying two provisions o^ the moral lawJ" 

 He then adds, on my statement, " So wrong a sense given to 

 the term ' Law' by my friend, is really ivorse than a fallacy V 

 (p. 31.) Here^ then, we are fairly at issne. 



My friend's argument is ingenious and plausible. It is put 

 together with skill, and to his own mind was no doubt " in- 

 controvertible.'' But I must take the liberty to examine both 

 its form, its materials, and its strength. Analyzed, it stands 

 thus : PosiTiON. The term Law is not here to be restricted 

 to the ceremonial law of the Jews, but includes also the 

 Decalogue. Proof, 1. The phrase {verse 5) " Law of 

 Moses" means the wliole Law. 2. Two commands of the 

 moral laiv are specified. 3. Gentiles were never bound by 

 the Law of the Sabbath. 4. The Law of the Sabbath would 

 have been not a little burdensome to them. 5. The whole 

 Law of Moses was abrogated (as to the Gentiles) except in 

 three points, neither of which includes the Sabbath. CoN- 

 CLUSION. Therefore 'St is impossible'^ that the term can be 

 restricted, or that the Law of the Sabbath can be obligatory 

 on Gentile Christians. — Nor is this conclusion set aside, even 

 if a restriction of the term were conceded. For the Law of 

 the Sabbath has been already proved to be ceremonial (Pro- 

 POSITION II.) ; therefore the abrogation of the ceremonial law 

 alone, would abrogate the Sabbath. — And this conclusion agaiu 

 is strengthened by subsequent facts. For 1. The Gentile 

 Christians, on learning the Apostolic decision, '^rejoiced for 

 the consolation." 2. They kept no Sabbath; but met only 

 on the moruinc/ of the first day of the week, emj^loying the 

 rest of the day in ordinary work. 3. The Jewish Christians 

 did the same, only that they still kept the seventh day Sab- 

 bath. — The conclusion of the whole is, that the abrogation of 

 the Sabbath by this Council is '^ as certain and distinct''' as 

 that of Circumcision. And in this conclusion Bishop War- 

 BURTON and John Bunyan, as well as Dr. Paley, agree. 



