God who caused the light to shine out of darkness shined in his heart when God begun the Work of the new Creation in him by his living light when the commandment came fresh from the Spirit the commandment which was ordained to life Rom. 7.10 which the Ministration of the Law in the letter was not no not to the Jews but another Deut. 30.14 15. then Paul began to feel the sting of death and the Power of sin which now arose up in its strength to retain one of its subjects and to keep the stronger man then he from dispossessing him if he could And now how was poor Paul rent and torn and harrased by the Enemy and made to see and feel his miserable captivity until he had passed through the death and was redeemed from under sin and consequently from under this bitter Ministration of the Spirit by his holy pure and severe Law against sin for the man being dead the law hath no force against the Seed nor against that which is one with and lives in the Seed And this is it he speaks to the Romans concerning who also were acquainted with this Ministration of the law as v. 1. of this seventh chap. Now is it not very manifest that Paul knew not sin spiritually by the Ministration of the law in the letter but was alive without it until he felt the Ministry of it from Christ in the Spirit and that soon struck at his life and by degrees slew it killing the body of sin in him with its members and so preparing him for the marriage to another Husband Object But by this then a man is not only freed from the Law of the letter but also from the law of the spirit for if this law be ministred to him til death pass upon him til he be married to Christ then after death is passed upon him and he is baptized into death and risen with Christ and married to him then this Law passeth away likewise Answ. There is a double ministration of the Law of the Spirit a sharp ministration against sin and a sweet ministration in the renewed spirit The ministration against sin passeth away as the sin is wrought out but then the sweet Spirituall current and law of its holy and pure life in the renewed Spirit is more vigorous and full So that the law of the Spirit remaineth for ever but its convictions its reproofs its chastisements towards the worldly part diminish and pass away as the worldly part is wasted and its sweet comforting presence pure peace fresh joy and life increase as the new man grows and flourishes Quer. 2 Whether the scope and drifâ— of that fourth precept be not to perswade us to lay by the works of our calling one day in seven that we may on that day wholly give up our selves to wait on the Lord in the performance of duties of piety and mercy for our attaining of and growing in sanctificaion and holiness Answ. The scope and drift of the fourth Commandement was to injoin the Jews to keep the Sabbath strictly as a sign by forbearing all works and sanctifying it as a day of rest to the Lord according to the law Ezek. 20.12 But the substance being come Christ who is the body Col. 2.17 the day and rest of the Spirit being known the sign is at an end and the thing signifyed taketh place So that the rest is now in Christ through the Faith by his Spirit where the worship is And this in the Gospel comprehends the time of worship the place of worship and the worship it self which are Spiritual where in substance all is known injoyed and solemnized which was figured out in shadows under the law The sanctification being come the rest being come the Lord of the Sabbath being come shall not the sign of the sanctification the sign of the rest which rest the Lord of the Sabbath was to give lead the Spirits of his people into pass away Ex 31.13 Quer. 3. Whether the fourth precept do not as strictly bind us to keep holy the seventh day of or from the creation as it bindeth us to the observation of a seventh Day Answ The fourth Commandement did not require the observation of a seventh Day in general but of the seventh day in particular of those of whom it required it for what the law required it required of those who were under the law and not of others Rom. 3.19 Quer. 4. If the seventh days Sabbath be not morall and perpetuall then how comes it to pass that it was instituted or appointed from the first Creation when man by guilt stood in no need of a Saviour nor yet of such a ceremony Gen. 2.3 Answ. That it was instituted or appointed from the first Creation or that God intended to require of man the observation of it had he abided in innocency is not manifest in the Scriptures but that God did then bless and sanctifie it in relation to the service he had for it that is expressed in Scripture Gen. 2.2 3. And that this was one end for which he did sanctifie it namely that it might be for a sign unto that people of the Jews which was the people he chose to set up his signs and figures of the invisible things among the Scripture also testifies Exod. 20 11. But what further meaning there is in it and what relation it hath to all the redeemed of the Lord in whom God brings about the New Creation with the rest thereof as he did the old it is better to wait to know and feel in the Spirit then to be prying into with the curious searching fleshly understanding Quer. 5. If the seventh days Sabbath be not morall and belonging both to Jews and Gentiles then how comes it to pass that it was given to all men in Adam when there was no difference between Jew and Gentile and was observed by command from the beginning as appears by comparing together Gen. 2.3 and Exod. 16.18 to 31. Answ. That it was given to Adam in innocency or to all men in Adam I do not find nor do these places quoted make it manifest But its being practised before the giving of the law doth not prove its perpetuity or that it was not given for a sign for circumcision was instituted and observed long before the giving of the law Gen. 17. sacrificing long before that Gen. 4. both which were signs of the inward and not perpetuall as to the outward observation of them Quer. 6. If when our Lord Jesus saith Mat. 5.18 that till heaven and earth pass one jot or tittle should in no wise pass from the law If he there meant not the law of the ten Commandements expressed in Exod. 20. then what law did he mean Answ. By the law is meant the whole ministration of Moses as by the Prophets ver. 17. the whole ministration of the Prophets and that it is not to be restrained to the ten Commandements is manifest by
Comforter the Spirit of truth first to wait for him and then to receive light or his law of Life from him And this is Gospel or New Covenant even that which the Spirit speaks or writes in the heart and this hath power in it and saveth whereas the letter killeth Now consider seriously whither should a believer go for this laws to which Covenant to Moses his Covenant or to Christ's Covenant Secondly That all these Commands being holy and good are to be loved and in love to be observed c. Ans. All the Statutes and Judgements and Ordinances and Precepts of the Lord are holy and good and are to be loved but each is to be obedient to that which God requires of him and to have recourse to that ministration for the law of God to him under which God hath set him He that believes he that hath received the Spirit is to have recourse to the law of Faith and to the Spirit for his light or law he who was under the law of Moses was to have recourse to the law of Moses for the law of Moses spake to them who were under it in his family giving forth the precepts or commandements of that dispensation to them who were under his Testament Heb. 9.20 And Christ speaks to his family by his Spirit whom his Disciples are to hearken unto and not to grieve him or quench his motions or despise his prophesyings but give diligent heed thereto untill the day dawn and the day-Star arise in their hearts Now to obey in love doth not make the distinction of the ministrations for love belongeth to each ministration The Jews in their day were to obey the law in love and to have it in their hearts Deut. 6.5 6. But this makes the difference the Jews were to seek to the letter for it the Disciple is to receive it from the Spirit for he is to begin in the Spirit Gal. 3.3 Whereas the Jews beginning was in the letter And this is obedience in the newness of the Spirit when the law is received fresh from the Spirit who both writes new things and brings to remembrance old things livingly and powerfully but to go to Moses ministration and learn it there and get it into the heart from thence that 's according to the old ministration or Covenant which was given in the letter to the Jews as may appear in that place last cited Deut. 6.5.6 Thirdly That in the same spirit and love that we have the Lord for our God c. in the same we are to remember the Sabbath day to keep it holy Ans. The Lord teacheth believers to know him to be the only true God c. by the Law of the Covenant of life in Christ Jesus which he ministers to their Spirits in the Spirit whereby he teacheth them so clearly and effectually that they need not run back to the Tables of Moses his Covenant from thence to teach one another to know the Lord but they shall all know him from this teaching from the least to the greatest yea and I may add this This Covenant by its ministration teacheth more clearly then the ministration of Moses his Law in the letter could teach Heb. 8.10 11. They that have been with Moses and have learned the Law of him under the ministration of his Covenant have yet need of coming to Christ but they that have been with Christ and have learned the law of his Spirit by the teachings of the new Covenant in their hearts have not need of being sent back to Moses Moses pointeth forward to Christ but Christ even in the flesh sendeth not his Disciples from his own dispensation back to Moses though he also established the dispensation of Moses for its season but pointeth them forward to the Comforter or to his appearance in the Spirit And this is the mark of a Christian which it is the intent of the letter to direct him to and not for him to fix in the letter as men have done since the Apostacy from the Spirit This Argument is further inforced thus because he that said the other said this in the same Law and Spirit Ans. It is true he that said the other by Moses to the Jews said this also to them and they were strictly bound thereto but that which binds the Disciple is the ministration of the new Covenant where Christ writes this Law in the minds and spirits of his people by which they are bound and such as as are out of that the Lord when he cometh to examine them concerning their faith and obedience will say to them Who hath required this at your hands Were ye children of the New Covenant Did ye receive the Spirit had ye a measure of faith given you were ye new creatures Why did ye not keep to your rule Why did ye not wait on the Spirit and receive the Law from the New Jerusalem from whence it issues forth to the family of believers The Jews were to be taught by precepts and Judgments from Moses but all thy children shall be taught of the Lord It is said yet further So that if thou keepest the other and not this thou art a transgressor of the ROYAL LAW OF LIBERTY Ans. What is the Royall Law what is the Law of Liberty Was the law as it was administred by Moses the Royall Law or is it the Royall Law as it is administred by the Son who is the King of Saints and writes his law in their hearts as their King Again was the law which Moses administred to the Jews a law of Liberty or a law of bondage did not the ministration on mount Sinai gender to bondage Gal. 4.24 but in the ministration of the law by the Spirit is life and liberty ver. 26. and 2 Cor. 3.17 And this very law Thou shalt love thy neighbour as thy self is Royall and a law of pure liberty and there is no bondage in it thus administred but let any man now read it in the letter and strive to obey it to the utmost he can he shall find it weak through the flesh accusing and in bondaging him And this is the reason that Christians so mourn in their prayers even as persons in bonds because they know not the Royall law of liberty because they feel not the love which the Spirit begets but strive to get the letter into their hearts and to answer the Commands in the letter with what love and obedience they can come at and this through not seeing into the true Covenant and ministry of Christ they call obeying in the Spirit The testimony of Jesus Rev. 12.17 is the Spirit of prophecy chap. 19.10 and his Commandements come fresh from that Spirit of prophecy which are to be taken heed to till the day dawn and the day-star arise and then a fuller ministration is witnessed then that of prophecy even the shining and appearing of that which was prophesied of which every believer is to wait for in the prophesies of
the instances which Christ gives more of which relate to other parts of the law then to the Commandements for there are but two instances out of the ten Commandements but there are four instances out of other parts of the law as may be seen ver. 31 33 38. and 43. of that Chapter So that Christ doth not onely take in the ten Commandements but he takes in the rest of Moses his Ministry in the Spirit not one jot or tittle whereof is to pass till it be all fulfilled but was to stand in the letter to the Jews its full season and then in the Spirit till all be finished there also The Law and the Prophets were untill John from that time the Kingdom of God began to be preached Luk. 16.16 and both the law Prophets and John himself were to decrease and Christ and his Kingdom to increase Christ in this 5 of Matth. had been preaching the Kingdom declaring to whom it apperteined and the blessedness of such Now this his manner of preaching might seem to derogate from the law of Moses and from the Prophets whose doctrine and dispensation hereby he might seem to destroy But Christ taketh away the occasion of such a mis-apprehension bidding them not think he came to destroy the Law or the Prophets for he was not come for that end but to fulfill Wherein he doth these two things First he establisheth that ministration of the law and Prophets for its season till it should be fulfilled by him the substance who was to fulfill all the righteousness of it It should last out its whole day and should not fail in the least tittle of it as he himself explaineth it Luk. 16.17 til the heaven and earth of the Jews passed away Heb. 12.27.28 Secondly He taketh in the substance of it into his own ministration and layeth it more inwardly and closely and largely upon the Spirits of his Disciples then Moses had done in the letter upon his Disciples But he doth not give it out in full but onely giveth a tast to his Disciples how straitly he would minister it to them by his Spirit as they came under his yoke Matth. 11.29 which yoke is his Spirit or the law thereof as Moses his yoke was the law of the Letter Now mark yet further Christ doth not give out the letter for his law as it was delivered by Moses but requireth somewhat of his Disciples which comprehends the letter As now when he administers the law against revenge from whence murther proceeds he doth not say Thou shalt not kil as Moses had said to them of old time but saith thou shalt not be angry without a cause nor give thy brother any provoking language ver. 22. Nor does he say Thou shalt not commit adultery but thou shalt not let out a lustfull look nor let in a lustfull thought v 28. And had he spoken here about the Sabbath would he have administred it in the letter or would he have commanded the observation of the true Sabbath where no work is done no fire kindled nor so much as any sticks gathered to make a fire with nor no burthen born but the Man-servant the Maid-servant the Oxe the Ass and every creature rests in the seed The Son of man is Lord of the Sabbath It is true he subjected himself under the law but yet he was still Lord and he maketh all his Kings and Priests to God who being once baptised into his death know also his resurrection and reign Obâ—ect But all the other Commandements are to be kept according to the letter for although it should prove so that believers are not bound to observe them by vertue of Moses's ministration in the letter but by vertue of the ministration of the Spirit yet the Commandements themselves are kept but take away the outward observation of the Sabbath and this Commandement hath no fulfilling at all according to the letter Answ. This ariseth from the different nature of the thing for the other Commandements require or forbid that which is either good or evill in its own nature but this is but good or evill by institution or command To keep a Day or not to keep a Day is not good or evill in it self but as it is commanded or forbidden or left at liberty in the Lord and according as it is done or forborn by him who receiveth the command or prohibition or is let into the liberty of the Gospel Rom. 14.6 So that if the Nature of the thing required in this Commandement had been alike with the nature of the things required or forbidden in the other Commandements it would have been as durable after the dissolution of that Covenant as the other things therein contained were which vanish not in themselves upon the dissolution of that Covenant but only pass into an higher way of dispensation where they retain their full vertue and strength even according to the letter though not by vertue of the administration of the letter another higher and fuller administration of a better Covenant challenging and taking its own place Qu. 7. If the seventh Days Sabbath be not morall but an abrogated ceremony now since the death of Christ then wherefore should our Saviour instruct his beloved Apostles that must instruct Christian Churches to pray Mat. 24.20 that they might not flie on the Sabbath knowing that their flight would fall out more then thirty yeares after his death Answ. Great was the hardship the Jews under went in the siege of Jerusalem by that apprehension of theirs that they ought not to do any work not so much as of defending themselves on the Sabbath which hardship such Disciples of Christs among the Jews as could not easily be drawn of from the law and Jewish observations but still were for circumcision and keeping of an outward Sabbath might be liable to now Christ and the Apostles after him were not hasty to draw them from such things but for a time bore with them therein insomuch that Paul circumcised Timothy and became to the Jews as a Jew and to them that were under the law as under the law himself also But the strength of the Query seems to lye in this that it should bear the name of Sabbath from Christ's own mouth in relation to somewhat which should happen on it more then thirty years after it should cease to be a Sabbath To which my Answer is plain that that may as well bear the name of Sabbath as Jerusalem or the Temple bear the name of the holy place ver. 15. of the same chap. for Jerusalem and the Temple did as much cease to be the holy place above thirty years after those words were spoken as the Jewish Sabbath could cease to be the Sabbath Now for the sakes of such as have been truly exercised in their spirits by the spirit of the Lord and have felt the powerfull work of his grace a building raised up by him may yet be further exercised I shall add
this Jerusalem was a type of an inward building in the Spirits of Gods people both in its rearing up in its scituation in its standing in Gods dealing with it all the time of its standing and lastly in its downfall and utter desolation There is an appearance and building of God in the Spirits of his People which is to give way to and be swallowed up in a fuller and higher appearance But the fleshly spirit getting into this building will not give way to the further and more inward spirituall appearance of the Spirit but will have the first building stand as the building and will entertain no further appearance of God then as it can comprehend it subject it and afford it a place in the first building Hereupon God distresseth Ariel even the City which David built saying within his heart surely that which I have built will I break down and that which I have planted will I pluck up even this whole land So he causeth the overflowing scourge to pass even over Thy whole land O Immanuel Now when the enemy enters within the holy City and within the holy Temple it is time to fly and exceeding great distress will befall that Disciple whose flight is either on the Winter or on the Sabbath day Do not imagine at this but if the Lord open it not at present wait his season for the thing is true and sealed both by the openings of the Light eternall and by sensible exercises and experiences from that Light Thus I have answered such of the Queries as concern the seventh days Sabbath Such as seem to argue the unwarrantableness of observing the first day of the week for a Sabbath I leave to those to whom they are tendred and of whom an Answer seems so conscienciously zealously desired as I do not see how it can be reasonably neglected or denied that by weighty evidence of Scripture he may be reduced if he hath erred but if not but it be truth vvhich he hath therein held forth the Lord may be honored in mens bovving and subjecting to every truth of his by vvhat instruments soever it pleaseth him to make it manifest Some Queries sent in writing upon occasion of an Epistle directed to all such as observe the Seventh Day of the week for a Sabbath Answered Query 1. IF the whole Law of Moses the Law of the ten Commandments as well as the Law of Sacrifices were both added upon one and the same account for transgressions Then why doth the holy Spirit in the Scriptures lay forth such an antiphitical use of them I suppose he means anti-tipical the one that sin might abound Rom. 5.20 the other sacrificing for sin Heb. 9.7 8 9. Ans. That the Lavv of Moses vvas added because of transgression is manifest from that Scripture quoted by me in my Epistle as vvel as from other Scriptures and one end vvhy it vvas added in relation to transgression vvas that the offence might abound vvhich vvould make the Sacrifice or propitiation for sin appear more necessary and more acceptable And the sacrifices also relate to the sinner some referring to the sin committed others to the thankfulness and acknovvledgement due for the peace mercy and blessings of God tovvards his poor sinful erring creatures both vvhich vvere to last till the time of reformation from the sin Heb. 9.10 Gal. 3.19 But that they vvere both added upon one and the same account that I did not affirm that is vvrongfully put upon me Now though both these were added because of transgression yet they had not both the same use and service in relation to transgression but the one was added to discover sin and to make it appear exceeding sinful Rom. 5.20 the other to blot it out to take it away to make atonement for it which the sacrifices did making the sinner upright and perfect as relating to that outward state and capacity though they could not as pertaining to the conscience Heb. 9.9 Qu. 2. If the whole Law the ten Commandments as well as the Sacrifices were representations figures or shadows of somewhat relating to Christ the Seed Then what did they in general or either of them in particular represent figure or shadow forth before they were written in Tables of stone or since they were written in Tables of stone more of Christ then then now Answ. That the ten Words were some of the Precepts of Moses and appertaining to the first Testament or Covenant all which Precepts were sprinkled with blood cannot be denied And the Apostle distinguisheth the Precepts of Moses under the Law which were sprinkled with the blood of the Sacrifices under the Law Heb. 7.19 from the Precepts of Christ which he writes in other Tables ch. 10.16 which also are sprinkled with blood but not with the blood of Bulls and Goats but with his own blood and he that receives any of these Precepts out of the blood of Christ cannot truly and spiritually obey them though he may strive much to form his spirit into the obedience thereof Now the time and season of their signification was the time which God allotted them under the Law wherein was the use of signs but the Gospel is a state of substance of bringing the life and immortality into the heart and into the possession of believers which the state of the Law shadowed So that they are not signs since the Gospel since Christ put an end to the Law-signs shadows and figures not yet before the Law to Believers so far as they were in the New Covenant For as the thing signified cometh so that which signifieth it passeth away though that was a mixed state wherein God gave a taste of both Covenants before his perfect dispensing or bringing forth of either Qu. 3. If the whole dispensation of the Law was given to the Jews and not to the Gentiles and so the Gentiles not bound to that Law but another way for them to know the mind of God Then whether that Law cited Rom 2 15. which the Gentiles shewed the work of in their hearts be another Law contrary to that Law that was given to the Jews even the ten Commandments Ans. The Law which is the substance is not contrary to the Law which is the shadow but is the comprehending and fulfilling of it The Law in the Spirit written by God's power and presence in the heart and mind is not contrary to the Law in the letter but is an higher and more glorious Ministration of it The one commandment which God gave by Moses to the Jews Deut. 30.11 which was the commandment of life and death as relating to their inward and eternal state ver. 15. was not contrary to the ten commandments which God had commanded them before by another covenant which he had made vvith them as an outward people and which was to be their Rule as to their outward state for they were chosen by God to be an holy people outwardly and so an outward Rule
the Sabbath and if he bid a man Take up his bed and walk which was bearing a burthen and doing of work on the Sabbath day it is no breach of the Sabbath Now this is most righteous that as the Son's rest should be entred into under the Gospel so his day of rest should be kept by his Disciples and family Qu. 14 Whether to say The keeping the Law of God according to the letter is a breaking of it in the Spirit be not a charging of God that gave it forth to be kept and the holy Spirit that incites us so to do now in this administration Jam. 2.8 and says they do well that do so and yet thou saist they break it in Spirit but tell us by any one Scripture how a man assisted by the Spirit to own Jehovah alone to be his God according to the letter of the first Commandement doth break that Command in the Spirit Or so the like of any other of them Ans. This Query is altogether from a mistake for it was not said by me That the keeping the Law of God acccording to the Letter is a breaking of it in the spirit but that he that runs back to the Law in the letter to take up any command as hold forth in it will be found a breaker thereof in spirit And for this the Jews in general and Paul in particular may be my instances who was exceeding strict according to the Letter of the Law but yet was a grievous breaker of it in spirit and did not love his neighbor as himself but in a blind zeal was a bitter persecutor And if the Jews had taken that direction of Moses Deut. 30.14 the observation of the law in the letter might have been more easie to them So that the turning towards and receiving the Word in the heart from whence the letter came is the onely way to fulfll the letter and the Law is not so much as to be known much less fulfilled by running to the letter of it in the first place And this I certainly know that there is no coming to the Lord of life nor no keeping chast to him but in the New-Covenant and in the light of the Lord as it is there dispensed and till then the mind cannot forbear making of images and false representations of him to it self though being from the light of this Covenant it cannot discern that it doth so no more then Paul by the Letter of the Law could discern how he was a breaker thereof in his violent persecutions Qu. 15. Whether the Prophets Jesus Christ or the Apostles their keeping the Law according to the letter that they did do so is evident did break the law in the spirit Ans. The Prophets were under the Law as to their outward state though inwardly not without feeling the vertue of the New-Covenant Christ also was made under the Law and took upon him the fulfilling of that dispensation of Moses that he might bring the believing Jews from under it into the liberty of the Spirit that they might receive the adoption of Sons and the free Ministration which was appointed for the Sons and might not be held under that Ministration of bondage which was appointed for the servants And the Apostle bids Believers to stand fast in the liberty wherewith Christ had made them free not making themselves debtors to the Law Gal. 5.1 for they were children of the promise children of new Jerusalem the free Woman children of the New-Covenant and not children of Mount Sinai the old Covenant the Law in the Letter c. 4.15 16. Qu. 16. If there be but one day of rest holy to the Lord and all the Sabbaths of the law were but signs of it that is said to be the day of redemption that the Lord hath made Then whether that day be a day natural one of the seven days of the week which either respect the Day on which our Redeemer suffered or that on which he rose again from the dead or any other Ans. As the Gospel is not natural but spiritual so its day of rest is not natural but spiritual likewise Yea I may add this also the six days Work in the new Creation are not natural neither Qu. 17. If not so but that it should he intended applicable to the day or time of the Gospel Administration from the time that Christ suffered in the flesh unto the end of the world Then whether this day that is intended as a Sabbath is one with that day that the Scriptures intend and call a Sabbath which Christ himself gave his Disciples charge to have respect unto in their flight Matt. 24.20 Answ. The supposition here put demonstrateth that those that put it have no acquaintance with the Gospel-Sabbath but propose another outward time for it even the time from Christs suffering in the flesh to the end of the World Now if any should so affirm it were as justly to be excepted against as pressing the observation of the Jews Sabbath is That which signifieth is outward or natural and signifieth to that part which is without that which is signified is inward and spiritual and is known entred into kept and enjoyed in the spirit It is a spiritual Sabbath not a natural which God hath instituted for his spiritual people after he hath led them out of spiritual Aegyt into the spiritual Wilderness where he administreth to them the Law in the spirit and teacheth them to worship him in spirit and truth Qu. 18. If they intend one and the same Sabbath day then how impossible was it for the Disciples of Christ to escape flying on that Sabbath day though never so fervent in prayer in regard that this Sabbath spoken of begun when Christ had suffered and put an end to the dispensation of Moses Law and the flight spoken of by Christ which respect the Lords Sabbath was not until many years after his sufferings Supposed-Sabbath being before denied the foundation of this Query fails An. Christs Sabbath is not an outward time or day in the flesh but a day in the Spirit even a day of rest from all the labours of the fleshly part But this was spoken to before in the Answer to the last of W. Salters Queries whereto I may add this Christ spake to his Disciples of things as they were able to bear them Now as they understood not his death so then they understood not the abolishing of those things which were to pass away after his death so that Christ might very well call Jerusalem the holy place and the seventh day the Sabbath speaking to them in that state Qu. 19. If they intend not one and the same Sabbath day then which are the Disciples of Christ to have respect unto whether that that Jesus Christ injoined his Disciples to have respect unto or that that Isaac Penington would injoyn the Disciples of Christ to have respect unto Ans. This Querie hath very little in it save to shew the unsavouriness
of the Spirits of them that put it and their want of acquaintance with the ministration of the Spirit They that know the Gospell Sabbath which is the substance of the Law Sabbath can tell who injoin'd it them and can also tell that he hath not required of them the observation of the Jews Sabbath But they that are born after the letter have been always subject to revile and reproach the truths of the Spirit and those that testifie thereto Qu 20. If the Lords holy Sabbath be that day which we may suppose is intended by this paper sent unto us to be the day that containes the time of Gospell-administration then whether that Sabbath doth prohibit outward labour as well as abstaining from sin if not then which way must this Sabbath be kept Seeing that they that did and doth observe the weekly Sabbath did and doth it in the Spirit And rest by faith in Christ worshipping the Father in Spirit and in truth Answ. The Gospell-Sabbath begins not in the observation of outward time but as it is Spirituall so it hath a Spirituall beginning increase and persecting wherein there is a rest to the Spirit from sin and from the creaturely works a worshipping in the Spirit even as on the outward Sabbath there was a bodily ceasing from labours and an outward worshipping And he that heareth the joyfull sound of deliverance from sin and self-working and entreth into the faith beginning to cease from his own works and working and to wait in the Spirit on the power for its working in him hath a tast of the Gospel-Sabbath and beginneth to see that day which the type pointed to and ends in Qu. 21. If that that was ministred to Paul Rom. 7. thou shalt keep the Sabbath or believe in the Light follow the Light and the observing of either of these in the Spirit to be a keeping the whole Law Then how are the Scriptures observed if the keeping of one Commandement be a keeping the whole Law when the holy Spirit in Scriptures says that he that offends in one point is guilty of all Jam. 2.10 Ans. I did not say that the keeping of one Commandement is the keeping of the whole Law but that the observing in Spirit of any one of those there mentioned by me is the keeping of the Law which was not barely said but demonstrated because no part of the Law can be broken but every one of these must be broken He that commits any sin breaks the Gospel-Sabbath which is a resting from all sin and self-works errs from the law of love received in the Spirit which shuts out all enmity and transgression both against God and man departs from the fear which keeps from departing from God by any iniquity and enters into the lust which is the womb of sin out of the compass of which womb sin cannot be conceived much less committed So that Paul in that Law received from the Spirit Thou shalt not Lust saw the whole body of sin struck at whereas before under the ministration of Moses in the letter according to which he said he was blameless there was not so much as the life of one sin struck at but for all his exact answering of the Law according to that ministration he was alive still To decide this controversie let it be put to tryall let any one singly wait on the Lord for the administration of his Law in the Spirit and if the Lord give forth that Command to him Thou shalt not lust in the clearness of the Light of his eternall Spirit let him try if continuing in obedience and subjection thereto he can commit any one sin whatsoever I do not say that a mans proposing to himself that he will not lust or his striving of himself to love and fear the Lord or his applying himself to keep the Sabbath or rest from sin to the Lord will do this Nay this is but an administration in the letter and will prove weak against the inward strength of the enemy but receiving the Law in its pure living administration in the Spirit and from the Spirit here comes strength against the enemy which is too hard for him while it is abode in And this the Apostle Paul taught the Galatians who were running backward towards the Law and not forwards in the Spirit He bids them Walk in the Spirit Gal 5.25 and so doing as they should not be under the Law ver. 18. So neither should they be breakers of the Law for within those bounds sin enters not but is kept out not so much as a lust against the Law being there known much less any open transgression against it and against such as thus keep within the bounds of the Spirit there is no Law ver. 22.23 But against all that make themselves debtors to the Law of the letter there stands in force both the law of the letter of the Spirit also they cannot in that state be free from the condemnation and curse thereof whatsoever they may imagine concerning themselves and their own state from a mis-understanding and mis-application of the Scriptures The first Letter Answered There is a double ministration of the Law a ministration in the Letter and a ministration in the Spirit The ministration of the Letter was by Moses from mount Sinai in Tables of stone to that outward people the Jews the ministration of the Spirit is by Christ from mount Sion in Tables of flesh to believers or his Disciples Now this is it which the Lord hath made manifest to me that the Disciples of Christ or believers are to have recourse to their administration for the receiving of the law from the Spirit and not to run back to that ministration which was litterall and outward and fitted to a litterall and outward people This was more fully set down in my Epistle in severall particulars Now in opposition to this it is said Fâ—rst That all written in that Epistle makes no more at all against a Gospel Spiritual observing in love the seventh day Sabbath to the Lord then they make against a Gospell Spirituall observing of the other nine Comandements Ans. My Epistle striketh not at a Gospel Spirituall observation of any thing but he that will obey Spiritually must receive his command from the Spirit in that way which the Spirit hath chosen to dispense it to him in Now the same Spirit which wrote his law in the letter under the old Covenant writeth his law in the hearts of believers under the new Covenant Heb. 8.10 which is a better Covenant and of which Covenant Christ is the Mediator ver. 6. and Christ is as faithfull to give forth the Laws of his Spirit in the hearts of his people as their condition requires them as Moses was to give the Law written in the Tables of stone to his house Heb. 3.5.6 And as Moses pointed his Disciples to Christ coming in the flesh so Christ pointed believers or his Disciples to the
the Spirit and in obedience to those Commands which come livingly into his heart from the Spirit of prophesie Fourthly That the fourth Command is to be in love kept by all believers Ans. All the Commands of Christs Covenant are to be kept by believers according as he pleaseth to dispence them under his administration in the New Covenant but the laws of the Old Covenant are not the laws of the New Covenant as so dispensed but only as they are comprehended in the righteousness which is taught and required by the spirit which is fuller stricter and exacter then that which the law of Moses required Nor do I hereby go about to teach any to break the least of Christ's Commands but the way to fulfill them which is by keeping to the certain knowledg and obedience of them in that ministration where Christ hath promised to dispense and make them known to believers which is under the ministry of his own Covenant writing them in their hearts and minds by his Spirit And here the keeping of all Christs Commands is possible yea this is the onely way to have the righteousness of the Law fulfilled in us for he that keeps the eye which the spirit hath opened in him close to the Spirit shall not be able to break any law of righteousness but the righteousness even of Moses his law shall be fulfilled in him Christ is the rest of the Gospel as he is also the holy land believing is the entring into this rest here 's his Sabbath and the keeping of it Keep in the faith the Gospel rest is kept Parting with every lust that he makes manifest observing every thing that this King calls for by his Spirit and waiting for the further manifestation or shining of the Light of his Spirit in the heart here 's the obedience of the faith and the holy and spirituall life and subjection of the living soul to its living King Here 's the beginning of a true Christian his growth his perfection But as for times places persons c. these are of another nature to another part even to that part in man which is to be done away as hee comes into the faith and into the rest Let that which is invisible whose habitation is out of the reasoning part feel and read me in that which is invisible for I do not make void the law by faith or through publishing the ministry of the Spirit but establish it in its ministration in the Spirit to the Disciples of Christ who keeping to the Spirit cannot transgress the righteousness of it though they may there learn not to esteem one day above another but to esteem every day no days having ever had any reall holiness in them one above another but only a figurative or representative which the substance Christ and his Gospel swallow up for as his day dawns those things which were the shadows of it fly away The second Letter Answered Object 1. It is said to be dangerous so to hold forth the Spirituall Sabbatism as to deny the weekly Sabbath wherein our Lord Jesus Christ rested c. and which he blessed and sanctified to Adam and his posterity c. Ans. The Gospell is a state of substance of fulfilling the types and shadows of the Law by bringing believers into the possession of that which they signified of Canaan was a type of Christ who is the land of the living in whom every believer hath an habitation at present according to the proportion of his faith and the Sabbath is the day of rest which every believer is to celebrate to Christ in this holy land which he doth by believing and obeying his Spirit in the faith which keepeth him out of the sin the unbelief the unrest But that the Sabbath of the law the rest thereof which pointed to the faith is still to be held up in the times of the Gospel I know no Scripture which so teacheth and I know somewhat which teacheth me otherwise The day is dawned blessed be the Lord God Almighty the everlasting day is dawned and the shadows of the Law are flown away Object 2. It is said that Heb. 4. Speaks of three rests The seventh day or Sabbath rest Israels rest in Canaan and a remaining rest whereof David speaks Psalm 95. Ans. I grant it There were two rests under the law which were signs of the one rest under the Gospel The two under the Law were outward and natural the one under the Gospel inward and Spiritual answerable to the state of the Gospel· David was not only acquainted with the Law-state but with the free spirit Psalm 51. and the eternal law thereof He knew the new Creation the creating of a new Spirit with its travell through the law also the new rest He knew the circumcision of the heart the spirituall sacrifices of a broken heart and of praise he could take the cup of salvation and sing the song of praise to the Lord which none can do in the strange land nor on any other day but the day of rest And he incites Israel to this rest that they might not harden their hearts against it but in the day of their visitation enter into it by hearkning to the Word which was nigh them which gives the entrance through the faith To day if ye will hear his voyce harden not your hearts c. There is a rest ye are now called to enter into as your fathers were called to enter into the land of Canaan harden not your hearts as they did but hear the voice hear the word which calls to this rest believe and enter This rest remains says the Apostle the others were types of it under the law-state which was to pass away Object 3. It is said Ceremoniall signs are done away but the ten Commands under the mercy-seat are of an other nature and that there are signs which are not yet abolished as the Rainbow Sun Moon and Stars but still remain for us to make good use of Answ. The mercy-seat under the Law is done away and the substance thereof is come and will ye not give him leave to write his law in the Tables which he shall choose where his Disciples may read it with the eye which hee gives Is his law now to be read in the shadow or with the outward eye or to be looked for under the old mercy-seat of the outward tabernacle or is it to be read with the eye of the new creature with the eye of faith with the eye of the Spirit in the everlasting Gospel where the life it self is read and in other books or writings without but tidings or relations of the life Here Christ here the Spirit here the eternall life here the love the joy the peace the rest the purity which is eternall is seen is felt is handled is injoyed for the true faith is indeed the substance of the things hoped for giving victory over the enemies which disturb and a quiet habitation
the hard stony heart be wasted and worn out by the cross and nothing left but what becomes one with the seed and so is fit to be married to it and to enter with it into the everlasting Kingdom Now this bearing the yoke this taking up of the cross this following of Christ in the wilderness through the corrections of the Father through the buffettings and temptations of the enemie in the midst of all the weaknesses frailties of the flesh going when he bids go standing still where he stops fighting when hee prepares to the warfare bearing the repulse when he suffers the enemy to prevail and hoping even beyond hope for his relief and victory in due season here 's the labour here 's the travell here 's the working under the life with the measure of grace and power received from the life So that first the day-spring from on high visits from that visitation there is light entred into the heart by closing with that light there is grace received with this grace received there is work to bee done for God his talent is to be improved all the six days by all that will rest with him on the seventh and that desire to cease from their labours in the fruition of the faith the life the power the faith the life the power living becoming and performing all in them And he that doth not improve the Talent he that doth not follow on in the pure light but either sits down by the way or is deceived with an Image of what once vvas true in him he can never arrive at the land of rest though perhaps he may arrive at that which he may call so but when the eternall witness awakes in him he will find the want of it and bitterly bewail his grievous mistake Novv in this hard travel and grievous labour under the close lavvs and spirituall Commandements of the life hard I mean yea very hard to the unrenewed part though easie and natural to that which is renewed and born of God it pleaseth the Lord novv and then to give a day of refreshment causing his life so powerfully to spring up that it even sensibly is and doth all in the heart This is a Sabbath wherein the soul rests in the povverfull movings and operations of the life and doth not find any stress of trouble or hardship or labour upon it but sits still in the povver is at ease in the life in the etertal vertue vvhich lives and moves and is all in it and no pain no trouble no grievousness of any Command is felt but to it all is easie all is natural all is purely pleasant the life to vvhich all its own lavvs Statutes ordinances judgements ways and paths are easie performing all it calls for even as fast as it calls for it And here not only a Sabbath of days but also a Sabbath of vveeks yea sometimes a Sabbath of years besides the everlasting Jubilee or year of perfect redemption it selfe are known vvitnessed by such as have vvaited on the Lord in singleness of heart under the yoke of his Spirit for the bringing down of the rough and untovvard nature and for the raising up of the meek and lovvly heart But here it is exceeding easie running out and starting aside it is easie running out from under the yoke to avoid the bitterness of the hardship to the earthly part it is much easier running out on the day of rest and so loosing the truth in a joy and rejoicing even such an one as might have a true ground Oh who can but think the bitterness of death is past when all enemies are vanished and there is nothing left but the Lord and the soul imbracing each other and who can but be unwilling to come back again to his labour and to the residue of his hard travel afterwards and yet it is far better to return to the work in the Vineyard and to suffer again with the seed then to keep up the rest in a notion and so to lose the life and pure presence and vertue of the seed when it returns unto and cals back to the labour Oh how many have perished here suffering a divource from that which led them into the rest not being willing to go back again with it to fill up the residue of its sufferings which were yet behind and so have kept up a false dead notional rest after the true Sabbath was ended Now there is no way for such but to wait to feel the living breath the quickning vertue the day-spring from on high which by the brightness of its rising can discover this false rest this dead rest this notionall rest this ease in the earthly in the fleshly in the understanding part which they uphold by things they have formerly gathered from the Scriptures or from their own perhaps once living experiences but now hold out of the feeling and possession of the life in the dead part But that it is thus with them they can never see untill the light from which they have erred spring up and discover it to them and when the light doth arise and discover it they will find the way of return and the path of redemption much more difficult to them then it was at first Yet it is better to part which the ease of the flesh and to undergo the pangs of a new birth then to miss of the inheritance in the good land There are three steps or degrees of the blessed estate First There are desires thirstings and breathings begotten after the life Secondly There is a labouring in the service under the yoke by the vertue which springs from the life Thirdly There is a Rest or sitting down at ease in the life By the stirring of life in the soul desires after life are kindled he in whom the desires are kindled and who feeleth the eternall vertue cannot but be running the race he whom the Spirit of the Lord findeth faithfull in running the race it pleaseth the Lord ever and anon to be giving him a tast of the rest Thus the spring stirring the soul cannot but move towards its center and as it entreth into and fixeth in its center it partaketh of the rest Nâ—w to know the leadings of the Spirit forward and backward into these into desires when he pleaseth into the labour and service of the life when he pleaseth into the sweet rest and perfect repose in the life when he pleaseth here is the safety and sweet progress of the renewed spirit That man who is born of the spirit is to wait for the movings breathings and kindlings of the Spirit in him and when the Sun ariseth he is to go forth to his labour in the light thereof and in the night and withdrawing of the Sun to retire And when his seventh day of rest comes he is to receive it from and enjoy it in the Spirit and afterwards to be willing to begin his week again even till his whole race
Qu. 7. If Jesus Christ as he is the Son gave forth another law to his house or family and that law contrary to that that the Father gave forth then whether there is not two law-givers when the Scriptures say there is but one Jam. 4.12 Answ. The substance when it is shadowed out or when it is nakedly dispensed is one and the same thing so that when ever it comes it cannot be an other thing then what the shadow represented it to be Moses his dispensation and Christs are one in Spirit and when he cometh in Spirit he doth not destroy either Moses or the Prophets but comprehends them So that the law is but one although the dispensations of it have been various but the proper dispensation of the law now to Christians is Christ's dispensation not Moses his dispensation Christians are now to look for the Light and Knowledge of it in the Tables where Christ writes it according to his Covenant So that there have not been two Laws given out but the one Law of God hath been variously dispensed in and according to the letter by Moses to the Jews in and according to the Spirit by Christ to his Discipes Quer· 8. If the Tables of Stone the writing of the law of the ten Commandements in the Tables and the Law of the ten Commandements it self which was written were figures or representations Then whether the finger of Gods Spirit doth write the law of God two ways in the inward Tables So called namely in the heart of Christs family in one way whilst Moses dispensation was on foot Psal. 37.31 For the Psalmist speaks in the present tense which was under that dispensation Now is it another way in this latter dispensation expressed 2 Cor. 3.3 Qu. 9. If two wayes then how doth the finger of Gods Spirit write them those ways Answ. The eternall Covenant was the same under the Law as under the Gospell and its Tables were the heart then as well as now and its way of writing the same then as now even by the finger of God's power or eternall Spirit and thither the Jews were even then referred for the inward writing of the Law Deut. 30.14 So that they that truly hearkned even to Moses were to wait on this word vvhich vvas nigh in the heart for the vvriting of his Laws there And they that hearkned to this Lavv vvhich endureth for ever knevv the writings thereof in their hearts whereas the Jews vvho vvere very diligent to get the Law into their hearts from the letter could never thereby attain the writing of it there but vvere still found breakers of it and under that curse vvhich belonged to the breach Abraham Isaac and Jacob David and the Prophets knevv the invvard Jew who becomes so by the invvard Covenant and by the inward dispensation of the Lavv in that Covenant and the Law vvhich vvas after the promise could not disannul the promise vvhich vvas before it but it stood good and firm to the children even to all the Spirituall seed the vvhole time of that outvvard dispensation of the Lavv Qu 10. If not Then how doth the writing of the Law in Tables of Stone represent the writing of the Law in the Tables of the heart seeing the Tables of the heart were writ upon by the finger of Gods Spirit whilst the Tables of stone were in full force and the dispensation had not ceased Answ. Though the Tables of Stone or Law thereof was in force to that outvvard people of God the Jews yet this did not destroy his inward people nor his inward Tables in their hearts nor hinder him from vvriting his invvard Lavv there but the invvard and eternall Covenant ran underneath to them invvardly even all the time of that outvvard dispensation whereby they were made invvardly righteous and obedient to God And as God had perticularly directed by Moses to the Word and Commandement of that Covenant So hee would not fail to write it thereby in the hearts of such as turned to that word and Commandement So that this was the Law vvhich God vvrote in the heart even then and vvas alvvays the invvard substance while as Moses his dispensation was but an outward sign thereof Qu. 11. If the Law of the ten Commandements it self which enjoined love and duty to God and love and duty to man as Matth. 22.37 38 39 40. was or is a figure of an other then what Law that is that 's the antitipe of this Law which in succeeding of it enjoyns not love and duty to God and not love and duty to man Ans. This Query ariseth from a great mistake as if the Law in the letter and the lavv in the Spirit could not require the same thing vvhereas they do require the very same thing in substance but severall vvays according to the difference of each administration to vvit the one litterally of a litterall or outvvard people the other Spiritually of a Spiritual or invvard people The one requires love according to the tenor of the letter the other according to the Spirit Qu. 12 If the owning of the ten Commandements as they are plainly laid down in the letter be a breaking of them in the Spirit and especially those contained in the first Table Then how doth the truth of God written which is life and truth Act. 7.38 and Eccl. 12.10 and the Spirit which is given forth meet together seeing the Spirit leads and guides into all truth Ans. I do not know any who hath said that the owning of the ten Commandements at they are plainly laid down in the letter is a breaking of them in the Spirit but he that hath the Spirit owneth the dispensation of the letter in its place and season but the Spirit doth not teach him to run from his own dispensation where it is livingly administred to such as wait on the eternall Word in his Covenant of Life for it to that dispensation which was appointed for and given forth to others But that the truth as it is written outwardly is Life I do not read but otherwise 2 Cor. 3.6 where Paul saith the letter killeth speaking of the letter of the New Testament The Spirit indeed guides into all truth but it is the living Soul whom hee so guides and it is the living truth into which he guides in the New Covenant though it was he also who gave forth required and was able to lead into the letter of the Old Covenant Qu. 13. Whether when Jehovah gave forth the ten Commandements plainly as a Law in the letter he did intend by the observation according to the letter the breach of them by the Spirit Ans. The Spirit doth not teach to break the commands in the letter but such as are under the ministration of the letter to observe them according to the letter and such as are under the ministration of the Spirit to fulfill the righteosness of them in the Spirit Yet the Son of man is Lord of