To the same purport is the form of the fourth commandment; “_Remember_ the Sabbath day to keep it holy.” The Lord does not say――I now introduce a new and special precept. His words, “Remember” etc. do not imply this but imply the very opposite of this. So also do the reasons assigned; viz. God’s creative work finished in six days with rest on the seventh. If this were a reason for the Sabbath, it was certainly good for Adam in Eden and for all of Adam’s children to the end of the world. Corresponding to this we may note that in this fourth command God does not say――I appoint each seventh day for a sign between me and thee and a memorial of your national deliverance from Egyptian bondage (as many have maintained――to make out that the Sabbath was nothing but a Jewish institution) but this is not the form in which the Sabbath stands in the immortal decalogue. These points――a “sign” between the Lord and Israel and a memorial of deliverance from Egypt, came in fitly afterwards as a supplement――an appendix to this fourth command _in its special relations_ to the children of Israel. See Ex. 31: 12–17 and Ezek. 20: 12, 20, with my Notes on the passage in Ezekiel. But these special and superadded relations of the Sabbath to the Hebrews can not possibly in reason diminish the obligation of the original Sabbath ordained for man as a race in Eden. 4. To complete the argument for a perpetual Sabbath, it is only needful to add that our Lord re-endorsed it and gave it the whole weight of his sanction for all future time; and in these several ways: (a.) By re-endorsing the entire decalogue――“I am not come to destroy the law but to fulfil” (Mat. 5: 17). The scope of the sermon on the mount――(of which these words are a part) proves that his eye was on the great moral law of ten commandments. Plainly he could not have spoken of the Mosaic ceremonial law, and therefore must have spoken of that special code of precepts of which the Sabbath was the fourth.――――(b.) He endorsed the Sabbath as perpetual and universal by solemnly declaring――“The Sabbath was made _for man_” (Mk. 2: 27).――――(c.) Also by affirming it to be his own prerogative to enforce the Sabbath and to set forth its spirit and expound its obligations. “Therefore,” because the Sabbath was made for man, for all men of all time, “therefore, the Son of man is Lord also of the Sabbath” (Mk. 2: 28). It was in order to relieve the law of the Sabbath (as then currently expounded) from burdensome, excessive and injurious constructions which human nature could not bear and which were alien from its true spirit, that our Lord confronted the traditions of the Scribes and Pharisees and sought to place this great institution upon its true and eternal basis.――――(d.) Finally as showing historically that our Lord had never a thought of terminating the obligation of the Sabbath at his death but designed its obligation to be perpetual, we have this very incidental