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    tit preface tp his None on . Mem . as 4 valuable testimony to the ejected ministers , from an eminent writer of different sentiments . These Lancashire divines ,

    contemporaries of ** Bold Rothwell , " were as likely to have been his admirers and imitators as those I have mentioned * Such persons , I am persuaded , under th-eir honest conceit of inspiration , would

    have uttered in their devotions , language not a little offensive to the correcter judgment © f Dr . T . and , I ought to add , of the worthy memorialist who has quoted him ; and from which they would ^ 1 think

    have sought refuge in the use of the most imperfect liturgy ever com . piled , at least , among protestants . Itevere thef ^ iety of the early nonconformists ; nor will I yield to anyone in admiration of their

    selfdenying integrity . I have not , however , in preparing these papers , been able to suppress the reflection ,, hew poorly divines of such taste and judgment , though competently furnished with the

    learning of their time , were accomplished for the arduous task on wbkh they ventured , of framing confessions and catechisms , which should direct the Christian faith and order of their posterity .

    These , surely , were not the men divinel y gifted td £ agc « " Enlighten dime *; and mould ? future This article has extended so far

    beyond my first design , that I must take another opportunity to send you the second story of disr Possession , unless you should decW ^ yo iiraelf « more than ; satisfied * i& the present communication . jel g ; s .

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    Jewish gabbath . v *> * our cotttsppwlerit , ( pp . 40 ,

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    41 ) has very plausibly argued the notion of Dr . Priestley , that the Jews will retain their ceremonial forms to tlhe end of time . There

    is one particular , however , not slated by him , in which the argument appears to much advantage ; I refer to the Jewish Sabbath , This holy day the Jew cannot con * scientiously violate without some

    powerful reason j but what reason does Christianity afford him ? There is no repeal , in the new dispensation , of this important law of the old ; on the contrary ^ the conduct of our Lord , and , the

    early Christians , seems to countenance th « seventh day worshippers . The sanctity of the first day of , the week can be defended , I apprehend , only on the ground of expediency ; but expediency cannot set aside a positive ,

    divine law . Might not the Jews therefore , be instructed that they may become Christians without being sabbatkmbreakers / Andj would it not be the duty of Christians , if any considerable number of Jews were to come over to us on

    this condition , to give vip SttndajF for the Sabbath ? The proposal may shock some readers , for we , of this country ^ extend the Jewish Sabbatarian

    rigour to the Christian holiday ; but it is not so , even in protestant countries ., abroad . It is pretty well known ,- that the severe John Calvin , the heretic-burner , allowed himself in out-door sports

    on the Sunday evenings . 1 have , however , heard this fact contra , dieted , and should therefore be obliged to any of your correspond ents , who would refer mfe to valid

    authorities on the subject ; for the pYoof of the fact would answer a two-fold good end ; - —it would shew how modern is the sabbatarian prejudice , as applied to the

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    Jewish Sabbath . 145

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), March 2, 1811, page 143, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2414/page/15/