The Jewish Sabbath abrogated, or, The Saturday Sabbatarians confuted in two parts

Now I say God's Example under the Covenant of Works in working six days, and then resting, is no ways obligatory on us, tho it was on Israel under the same old Covenant. But we must ground and bottom our Observation of one Day in seven upon Christ's ceasing and ⟨p. 121⟩resting from his Works, and his Institution of a new Day upon the tenor or nature of the Covenant of Grace, to rest first, and then work six days, not for Rest, or to rest, &c. but from that Rest Christ entered into on the first day of the week, when our Rest and Justification was completed, which we enter actually into when we first believe.

Now I say God's Example under the Covenant of Works in working six days, and then resting, is no ways obligatory on us, tho it was on Israel under the same old Covenant. But we must ground and bottom our Observation of one Day in seven upon Christ's ceasing and ⟨p. 121⟩resting from his Works, and his Institution of a new Day upon the tenor or nature of the Covenant of Grace, to rest first, and then work six days, not for Rest, or to rest, &c. but from that Rest Christ enter'd into on the first day of the week, when our Rest and Justification was compleated, which we enter actually into when we first believe.

Now the reason (saith Mr. B. to Mr. Banfield) why herein I dissent from you,¹ 'tis this, God blessed the seventh Day and sanctified it, but not as it was the last day of the seven, but as it was the day of his Rest, declaring thereby Creation-work to be perfected. Neither was his resting, so far as I can see, the ground of his blessing and sanctifying it, but as considered in conjunction with the reason of his Rest, i.e. his finishing his Creation; and also with the Result and Consequence of his Rest, viz. his magnifying and honouring that day, for the time being, above all other days, for the greatest work in being. For,