Synagogue it was common to read or teach Luk. 4.16 17. Acts 13.15 The ruler of the Synagogue I take to be none else but one designed in especial to take care of the well-ordering of all things to be done therein In the word is no priesthood after this administration but a scribe a writer of the law that knew how to read it well Hence the people are called a Kingdome of Priests every one being to be a law-priest for expounding the judicial law Exod. 19.6 Object What confusion would this bring forth in families Resp Is there more amongst us then was among Jews and Gentiles at the first erecting of Churches 2. Did not Christ foretell as much when he said there should in one house be three against two and two against three Luk. 12.52 3. Doth not the Apostle say the servant then to the heathen was the Lords freeman 1 Cor. 7. See how God plagued Pharaoh for keeping his people from serving him Object Rev. 18.4 God calls his people out of Babel or Rome the false Church onely Resp This is the first step from her to separate the world and Church 2. We are not to come out of Babels Church-practice onely but her state-practices also not in duties of the Gospel only but the law also A people in civil society cannot be without the law as in the Church-society they cannot be without the Gospel and be with and under God therein The first-day-Sabbath is of the covenant of grace the seventh of works Moses is taught the seventh Christ the first natural men observe one believers the other yet both sanctified and Sabbaths and to be kept holy Object This would be exceeding loss to the Nation Resp Never man did lose by serving God but gaine 2. The godly man must sell all If he will be a Christian and deny himself and be dead to all Note The heathens set apart some time to serve their Gods of wood and stone in though they had no warrant to do the same shall not those are the people of God much more have some day to serve him in and what day but that God in the laws instituted from which before the Son hath made them free they are not discharged from what service the law requires nor what penalty the law imposeth on them for disobedience apply Mat. 5.19 Hear what the law saith to those under the law James 2.10 Whosoever keepeth the whole law and yet offend in one point is guilty of all Rom. 3.19 that every mouth may be stopped and all the world may become guilty before God Gal. 3.10 Cursed be every one that continueth not in all things which are written in the book of the law to do them Appl. This seems to me that men under the law are strictly bound to the observation of the seventh-day-Sabbath of which number all unbelievers are who are bound to serve God for the creature-comforts and mercies though they know not Christ but are in the state of the world Appl. The Lords-day-Sabbath is only to be observed in the Church by men made free by Christ from the law curse and condemnation thereof Heb. 4.9 There remaineth a Sabbatisme to the people of God called another day vers 8. from the 7. Note verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is of great concernment to be inquired into that whiles we strive to build up what we should not we pull down what we ought not I hope you would not for a world make a law to make void the law of God The Sabbath gave way to circumcision though it were not of Moses that is Moses law John 7.22 23. that the law of Moses concerning circumcision might not be broken It is very remarkable that in all the conflicts the Scribes and Pharisees had with Christ about the Sabbath he never spake of the abolishing of it nor condemned the right observance of it though the Jews were more oft offended at Christ for this then any thing he curing more on that day then any because looked on by the Lord as the work of the day and they the more troubled at it because done thereon which they judged to be a profanation thereof Note As the law was given by the found of Trumpet so the congregations of the Synagogues were to be called by trumpet and not by bells Numb 10.7 Exod. 19.16 which minded them of giving of the law and the covenant then made the believers by rising of the Sun that is the time and call of them for their worship Sabbath dayes journey some understand one some to be two miles which was no less to be observed under the Gospel then under the Law-day-Sabbath Joshua 3.4 Acts 1.12 The Scriptures rightly expounded will clear this Antichristian darkness O take the vaile from our eyes and hearts Mark 16.1 The Sabbath being end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 2. Early in the morn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the first of Sabbaths it being the first of the Lords-day-Sabbath or the first of the two Sabbaths the Lords day being the first the seventh day the last of the week according to the Scripture The first shall be last and last first And for the ceremonial Sabbath they are no more called Sabbaths but the seventh and first day are called Sabbaths alway in the word The Scriptures speaking of the Lords-day-Sabbath misinterpreted for the first day of the week and calls the seventh day a Sabbath also are these Mat. 28.1 Mark 16.2 Luk. 20.1 Acts 20.7 1 Cor. 16.2 That the Scriptures are misinterpreted when read the first day of the week is clear for when God speaks of the first day of the week Mark 16.9 he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural and thus the Pharisees Luk. 18.12 fasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. After Christ the Law-day-Sabbath was observed by the Jews men under the Law among whom the Apostles taught and never in one word reproved them Acts 18 2. Paul as his manner was went into the Synagogue to the Jews and three Sabbath dayes reasoned out of the Scriptures with them Note his manner was and thus in many other Scriptures 2. The Lords-day-Sabbath was observed among believers Act. 20.7 On the first or one of the Sabbaths when the Disciples came together to bread bread Paul preached to them c. and that 1 Cor. 16.2 On every first of Sabbaths a command to the Church of Corinth every one of you lay by him in store as God hath prospered him 3. Having shewed you that both the first and the seventh day that under the covenant of the law and that under the covenant of grace Moses Sabbath day and Christs conjunctly are called Sabbaths and so of divine authority alike onely one is a command to men under the law the other to men under grace now I shall shew you how they are distinctly called Sabbaths Heb. 4.4 He speaks of the seventh dayes rest Vers
5. In this againe of an other rest which is a dayes rest as the seventh day was is clear from vers 7. and the 8. Verse 9. This other day is called Sabbatismos a sabbatisme which is proper onely to the Church or people of God Vers 10. This sabbath-Sabbath-rest men must strive to enter into in the other all men are compelled in this none but believers in the Kingdome of God injoy into which men are bid to strive to enter Object Here they are said to enter into this sabbatisme which is proper to the state of heaven to be entred into Resp Believers in Christ are said to enter into or be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the law to Christ or one in law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Christ 1 Cor. 9.21 Object Mark 2.28 Luke 6.5 Christ is said to be Lord of the Sabbath and in what was he so but in putting an end to it Resp That Scripture saith not so and is contrary to many express Scriptures where Christ saith A tittle of the law shall not perish and the Scripture is falsly rendered the word is The Lord is Son of man and of the Sabbath because made of woman and made under the law Gal. 4.4 Command the Fifth Exod. 20.12 Honour thy father and thy mother c. Statute LEvit 19.3 Ye shall fear every man his father and mother Vers 32. Ye shall rise up before the hoary head and honor the face of the old man Mark 7.10 Gen. 22.6 Isaac submitteth to his father to dye Luke 2.51 and thus Jesus Christ the Rechabites obedience Jer. 35. and Gods blessing them Judgements Gen. 9.25 26. Noah curseth Cham with bondage and blesseth Japhet Deut. 27.16 Cursed be he setteth lightly by his father or mother Levit. 20.9 Every one that curseth his father or mother shall surely be put to death his blood shall be upon him Exod. 21.17 Exod. 21.15 He that smiteth his father or mother shall surely be put to death Numb 12.14 If her father had spit in her face should she not have been ashamed seven dayes which was a thing of contempt as in Deut. 25.9 and it may be either for disobeying or contemning of him Mark 7.10 The Gospel confirms it Who curseth father or mother let him dye the death Prov. 30.17 The eye that mocketh at his father and despiseth to obey his mother the ravens of the valley shall pick it out Statute Deut. 4.9 Forget not the things thine eyes have seen c. but teach them thy sons and thy sons sons Vers 10. Especially the day thou stoodest before the Lord in Horeb Vers 13. and he declared to you his covenant which he commanded you to performe even the ten commandments Deut. 6.7 Thou shalt teach them diligently thy children and shalt talk of them when thon sittest in thy house when thou walkest by the way when thou lyest down and when thou risest up Judgement Deut. 21.18 If a man have a stubborn and a rebellious son that will not obey the voice of his father or his mother and that when they have chastened him he will not hearken unto them Vers 19. Then shall his father and mother lay hold of him and bring him out to the Elders of his City and the gate of his place Vers 20. They shall say to the Elders of his City This our son is stubborn and rebellious and will not hear our voice he is a drunkard and a glutton Verse 21. All the men of his City shall stone him with stones that he dye so shalt thou put away evil from amongst you Appl. Why is so much rebellion against parents is not because the law of God is silent this being executed all England would hear and fear 2. Is there another way besides this to put away evil from among us appointed of God Note God saith So shalt thou put away evil and no other way 3. Or is not the Law of God just the judgement true and righteous that it is not set up amongst us or will it ever be well with us or ours until it be set up Statute Parents marriage of their children It was to be confined to such as were in convenant Deut. 7.6 Exod. 34.16 Thou shalt not take of their daughters to thy sons and their daughters go a whoring after their Gods and make thy sons go a whoring after their Gods Deut. 7.3 Thou shalt not make marriages with those nations God will destroy thy daughter shalt thou not give his son nor his daughter shalt thou take to thy son The reason whereof is rendred vers 4. Appl. As men under the law were not to match with those nations were not under the law so men under grace were not at liberty to match with any but such as were in Christ 1 Cor. 7.39 2. Were we under the law this would condemne all marriage with idolaters more strongly then the work of the law in us hath done Numb 25.6 1 Kings 21.25 1 Kings 11. from 1. to verse 9. 3. See here the authority God hath given to men under the law over their childrens marriage they are said to give and take Esau took a daughter of Canaan Jacob obeyed his mother and married Labans daughter Exod. 21.9 If a man betroth his maid-servant to his son he shall deal with her after the manner of daughters Note Betrothing was the fathers work in which he gave his daughter or took the daughter of some other to his son to wife 2. The Magistrate or Elders are not to approve of marriage made with any out of covenant It is to be considered that God under this word Father doth comprehend the Magistrate and obedience and honour hence due to him 1. Because all authority and rule was first in the father Gen. 38.24 2. It came from him to the one Judge Moses 3. To Judges in every City who had laws from God to judge the people by in which administration only 1 Sam. 12.12 the Lord God was said to be their King And now againe when this law is the rule of judgement to the nation then is the Lord Christ said to raigne which shall be a thousand yeers God having committed all judgement and authority to the Son Mat. 28.18 Rev. 20.6 and who would not strive to set up Christs rule Note As Judges were of God before Kings so if Kings be put down ye must return to Judges again God setting up but these two wayes of rule and God himself ruling in that of Judges and therefore best nor doth God rule by Judges as distinct from Kings unless they be set up as in the beginning to rule by the laws of God 4. The government came from Judges to Kings in which the people were said in their asking for a King to have committed great wickedness in the sight of the Lord 1 Sam. 12.17 yea and God himself said herein they had rejected him and not Samuel that he should not raigne over them I beseech you what the
may be removed and occasion of probate of wills cease only set a part for paying the debts and divide the rest 4. It was the work of one made a Judge by the people in the way of the law and not of others which had not authority which authority Christ assumed not John 3.17 8.15 Ye children judge ye if the way of the Lord be not good and sweet better and sweeter then your fathers love unto you and if he careth not more for you then they Statute In case some were poor and had sold their inheritance Ruth 4.4 There is none to redeem it besides thee and I am after thee Judgement Note Those had right to redeem came into it successively and in order on the refusal thereof Jerm 32.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of servants Deut. 14.12 If thy brother serve thee six years the seventh he shall go out free Exod. 21.2 If thou buy an Hebrew servaent six yeers he shall serve in the seventh he shall go out free for nothing Note If a man would buy a servant he could not buy him for a longer tearm Deut. 21.5 If the servant will not go forth free vers 6. he was to bring him to the judges to shew he kept him not by constraint but free consent Note this liberty servants now have after seven yeers to abide longer if they please Deut. 15.16 17. Shews the ground of his stay that on experience had of the seven yeers past service that it was well with him he loved him and his house he might remaine Deut. 15.13 When thou sendest him out free from thee thou shalt not suffer him to go away empty vers 14. Thou shalt furnish him liberally out of thy flock out of thy flour and wine-press wherewith God hath blessed thee Verse 18. It shall not seem hard unto thee when thou sendest him away free c. to which God promised a blessing Exod. 21.26 27. If a man smite out his man or maid-servants eye or tooth they shall go out free therefore Deut. 23.15 If a servant escape from his master thou shalt not deliver him unto him he shall dwell with thee To explain this statute Levit. 25.46 God forbids ruling with rigor for which cause the servant ran away and was not by the Judge to be delivered his master which is illustrated Gen. 16.6 8. Sarah dealing hardly with Hagar she fled from her face and in One simus Deut. 24.14 Thou shalt not oppress the hireling of his wages that is poor and needy whether of thy brethren or strangers but shalt at his day give him his wages nor shall the Sun go down on it for he is poor and sets his heart upon it Levit. 19.13 Exod. 21.20 If a man smite his servant with a rod a thing for correction not a sword and he or she dye under his hand he shall be surely punished Vers 21. If he continue a day or two he shall not be punished for he is his money Exod. 20. the servant was to rest and sanctifie the Sabbath day Exod. 21.32 If an Ox gore a man-servant or maid the owner shall pay the master thirty shekels and the Ox shall be stoned which was one pound seventeen shillings and six pence Note If this were for a law how good were it for servants who now are as slaves for ten yeers and at the end their masters instead of giving ought seek to ruine them It would be good for masters also did they obey God would bless them The manner of the Jews contracts in the buying and selling of their lands is set down Jer. 32.7 8 9 10. 1. There was a right of redemption in the next of kin as before 2. He should if he could buy it if not he must have the refuse as Jeremiah had though in the prison 3. Hananeel is necessitated to do it it seems by crying I pray thee buy it and indeed without great necessity the Jews for the evil and reproach thereof would not do it Vid. Gen. 23. Abraham purchasing Mamre 4. This was onely in free purchases Vers 9.1 He bought the field of the owner 2. He weighed the money in which was much justice there was the number seventeen shekles and weight also and in the contrary much wrong may be done in payments though not used with us 3. He weighed to him the man himself the money Vers 10. Is a repetition of that in the ninth more fully setting down 1. That he gave Hananeel an evidence and subscribed and sealed it to pay for the land so much money to which were witnesses had subscribed their names to the conditions between them who also were to see the payment of the moneys and this as in the 11. verse was rolled up none but the buyer seller and witnesses knew Vers 11. Is another evidence called the evidence of the purchase which was given by Hananeel which was open Vers 12. The evidence of the purchase is not kept by the purchaser but by some officer intrusted therewith for the publike then called Baruch a Scribe Jerem. 36.26 2. This was done in the sight of him that sold it Hananeel which was a confirmation of the thing to the publike officer 3. To this book of the purchase also there were witnesses had attested their hands for confirmation as the former to that writing given Hananeel for payment of the money 4. These witnesses subscribed the book of the purchase before many Jews in a judicial way called to fit in the Court of the prison 5. In the presence of these it was delivered to Baruch 6. After the payment of the money that he gave Hananeel is returned him and kept with the other of the purchase for confirmation of his title much is the consideration Appl. Parents see I pray what honour God requires of your children to give you and to obey you and to be put to death if they do not obey you Oh but again discharge your duty as Abraham and Joshua did and as God commands you to do that they may know their duty and what in the law is commanded them concerning God and men in general and you and them in especial as in Deuteronom 4.8 9 10. Deuteronom 11.19 these are the things you are to teach your children speaking of them when you are sitting in the house when ye walk by the way when ye lye down and rise up these ye are to write on the door-posts of your houses and gates and not ballads and songs and lascivious pictures vers 20. which lead them to disobedience against God 1. Note It is said Deut. 21.21 of the disobedient child that was a drunkard and a glutton he should be stoned to death and so they should put away evil from among them 2. Signifying this that unless this course were taken with drunken disobedient children the evil of drunkenness and disobedience to parents would not be removed out of the land And who are there that are accustomed to drunkenness in the time
Sam. 8.1 Hear ye Judges Deut. 25.1 If the controversie come to judgement that they may judge they must judge Luk. 12.58 ye must judge the people with just judgement Judge righteously between a man and his brother and the stranger that is with him Deut. 1.16 vers 17. Ye shall not respect persons Ye shall not take a gift for a gift doth blinde the eyes of the wise and pervert the words of the righteous 1 Sam. 12.3 5. Exod. 23.3 thou shalt countenance a poor man in his cause vers 6. thou shalt not wrest the judgement of thy poor in his cause vers 9. thou shalt not oppress the stranger vers 7. keep thee far from a false matter and the innocent and the righteous slay thou not Prov. 28.21 To these Judges set up in every City 2 Chron. 19.5 Deut. 16.18 seventy two called the Sanhedrin were added and joyned to them 1. While Moses lived he supplyed their place Exod. 18.22 after him Deborah Samuel and the rest succeeded Moses judging Israel in the difficult causes that others could not judge being brought before them God had eminently gifted and raised up some to rule untill the time of the kings 1 Sam. 7.16 17. or when these failed at any time 2. Then as in Deut. 17.8 9 10 11. such of the people as were thought to be most able and fit to judge were set a part to judge the difficult cases of the people Exod. 24.14 2 Chron. 19.8 10. though ordinary persons Those that judge justly for God 1. He hath honoured before the people Exod. 22.28 Thou shalt not revile the Gods nor curse the ruler of thy people 2. He establisheth that rule is according to his word Deut. 17.12 The man in the difficult case that will do presumptuously and not hearken to the Priest and Judge that man shall dye 3. He encourageth them to go on and fear not man because the judgement is the Lords Note Herein is the ground of courage only If ye judge unjustly the curse of God and the people is on you Deut. 27.19 Cursed be he that perverteth the judgement of the stranger fatherless and widdow vers 25. Cursed be he taketh a bribe to slay an innocent person vers 26. Cursed be he confirmeth not all the words of this law to do them Look what the Law saith God fulfils Of Judgement WE are sure the judgement of God is according to truth Rom. 2.2 but not that mans is so Deut. 1.7 Judgement is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God or is Gods and is not mans one man of himself cannot assume the authority but in the way God hath ordained and under God and when he hath the authority he hath it not but to put in execution Gods law if he have it and his judgement for judgement is the Lords Jam. 4.12 There is one law-giver who is able to save and destroy Who art thou that judgest another Numb 15.16 Note The written word given the Jews for rule and government is indeed the law the rule and government of God and all Nations that rule not hereby but by the work of that in their hearts Rom. 2.15 As the effect depends on the cause so the work of the law on the law if there had been no law there had been no work of the law in men O distinguish between these our laws are but the work of the law though the law hath wrought more strongly on us then others who had no knowledge of the letter of the law at all Judgement shall be one to the stranger and he that is of your own country Lev. 24.22 and so is no place for civil law or mixt laws of Nations with us the small are to be heard as well as the great Deut. 1.17 every mans cause heard alike vers 16. Levit. 19.15 Ye shall do no unrighteousness in judgement thou shalt not respect the person of the poor nor honour the person of the mighty but in righteousness shalt thou judge thy neighbour They were not to take bribe or reward 1 Sam. 12.3 Thus Moses Numb 16.15 so that tribute and custom I suppose arose under the government of Kings and was not under Judges 1 Sam 8.17 That judgement might run down as a stream and be free to all as water to every mans occasions and uncorrupt 1. It was given in the language of the people having many promises from God for obedience which by adhering to the law of Nations men lose and it had many curses added to disobedience which had place in the hearts of men to keep them from breaking the law and keeping them in obedience O what law is like this to do a people good which cannot punish disobedience with curses nor obedience with blessings as God doth 2. It was part of the worship of God to have it read and expounded to the people which cannot be of mans laws That none should be ignorant thereof it was preached and taught at home and abroad publike and private Deut. 30. from vers 10. to 16. and pressed on the conscience daily Joh. 7.49 This people that know not the law are accursed 3. It was to be free and cost nothing 4. Exod. 18.22 It was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all time that is whenever occasion called on them to do justice So that after the setting up of Judges we have only two causes for which men were committed to ward Levit. 14.12 Numb 15.34 which was onely for the difficulty of them when that Moses durst not pass sentence before he had enquired of God what the judgement was so careful was he in the matter of judgement that it might be Gods and not his Exod. 24.14 5. This cause is taken away now from us for then the law was not revealed but now it is and we have the minde of God so as that not a word must be added thereunto and the Judge must not decline from the law in judgement neither to the right hand nor to the left Deut. 4.12 Gal. 3.15 6. Two Judges were appointed to be set in all the gates of the Cities in the land Deut. 1. so that the people were not forced to go far for law that was neer them in the word nor for justice it was at their doors 7. Every knowing man was a lawyer he needed none to plead his cause it was laid down so plain and stated so clear in the word by God for them Ap. Who now would leave the pure steams of justice that came out from God and rise in him for the muddy streams of Justinian Gratian and other blind and ignorant men Isa 10.1 2 3 4. Ap. Who would not submit rather to that judgement that is Gods then to that that is mans and do as Paul appeal to the supream judgement which is beyond Caesars and above it if he might be tryed by it which Paul could not then be 3. What liberty would this bring to the nation what freedome from expence in their estates
that the son of thy handmaid and stranger be refreshed Numb 28.25 Jer. 17.21 Carry no burden Levit. 23.3 It is the Sabbath of the Lord in all their dwellings Exod. 16.29 Let no man go out of his place on the Sabbath Vers 26. Ye shall finde no manna thereon Deut. 31.16 The children of Israel shall keep the Sabbath to observe the Sabbath throughout their generations for a perpetual continue untill Christ came and carnal ceremonies were put to an end Rom. 4.11 3. God in Horeb makes a covenant with all the people Deut. 5.2 3. and in Exod. 31.16 The children of Israel shall keep the Sabbath to observe the Sabbath throughout all their congregations for a perpetual covenant it is a signe between me and the children of Israel for ever Exod. 34.27 Objected This seems to hold out three covenants and the Scripture holds out but two Answ That Abraham had is the same with ours and hence is Abraham called the father of the faithful onely the administrations thereof differs now from what it had then 1. This covenant of the Law continuing the signe thereof must also continue Ezek. 20.20 My Sabbath as distinct from the Lords day 2. The Scriptures call after Christs resurrection the seventh-dayes-Sabbath Sabbath as well as the first if rightly translated 3. The Apostles met with the Jews and taught them that day usually 4. No Scripture shews the abolishing thereof 5. It is necessary those under that covenant should have a day and time to serve God in as those under the new 6. The Sabbath of the new must not be to those under the old covenant nor the Sabbath of the old to those under the new Mat. 9.17 Men put not new wine into old bottles nor peece an old garment with a new peece of cloth 7. In the estate of the Church all things are become new but then it is only with such as are of the Church with others not of the Church they are so under the old covenant as if there had never been any new Mark saith the Apostle what the law saith it saith to them that are under the law Rom. 3.13 so that those under the Law are commanded to work six dayes and rest the seventh only 8. Thus not an iota or tittle of the law perisheth the morality of the seventh-day-Sabbath is continued and yet no Judaizing in the thing for this was no part of the ceremonial law the ground of the seventh day being from the creation but of the ceremonies from the redemption of Christ 9. Thus Christ destroyes not the law but establisheth it Jesus Christ not taking unbelievers from being under the law in which estate they were and subjection thereunto 10. God will judge them by the law that are under the law Now the law requires them that are under it to keep the seventh day Sabbath Rom. 2.12 and those that are risen with Christ and marryed to him are under the Gospel and Gospel-day this truth shines forth clearly Rom. 7.1 2 3 4. where untill the woman is married to Christ shee is under her first husband Moses 11. The one hath a rest with God and beast and creatures by Moses the other hath a rest with God and Christ and angels souls of just men made perfect on mount Sion Heb. 12. Note Moses and Christ are two and do not destroy each other Christ onely perfects Moses the covenants are two the Sabbaths two the states two one of the world the other of the Church one under the law the other under the Gospel which estates are not to be confounded or made one Hence Col. 2.16 Let no man judge you in respect of the Sabbath dayes 1. Keeping the seventh day Sabbath while unbelievers 2. Being received by the Church and now observe the first and work on the seventh whereas before he wrought on the first and sanctified the seventh justly brings men to be judged and questioned for so doing among men not knowing the truth and the will of God therein A strange confusion in the world for some time there was if we may believe Socrates who saith the Church of Rome observed onely the first day Sabbath and all other Churches the seventh See into what division the loss of truth had brought the then world into and ever since in this darkness arose out of the bottomless-pit Rev. 9.3 hath the world been shut up 3. He that is under the law-day Sabbath is to be punished according to its law if he observe it not and he that is under the Gospel-Sabbath is to be proceeded against according to the way of the Gospel by those several powers set up of God in them Object God requires but one day of seven this is two Resp One day is but observed for those observe the first are not bound to observe the seventh and those bound to observe the seventh are not bound to observe the first Object Some would then be buying selling merchandizing on both dayes and no day observed which would be very gross confusion Resp This confusion in the Apostles dayes if you call it so and the Apostle never tearmed it such at all but saith Let no man judge you much more let no man condemne you in respect of Sabbath dayes Col. 2. 2. By this means the Apostles gathered the Jews and Judaizing Gentiles teaching in the Synagogues on the seventh and after in the Churches on the first 3. By this as the Jews held a preparation to their Sabbath so now is the seventh dayes Sabbath a preparation to the first 4. There is no sin where is no law Moses gave no command to those under the law to observe the first day Christ gave no command to those under grace to observe the seventh day Sabbath 5. Anrichrist could never have made the Church and the world one but by destroying those ordinances that separated them and making them one in Church-ordinances it was easie to perswade the world to be one with the Church but not the Church with the world Quest is If the law-estate can be restored and not the seventh dayes Sabbath 2. Whether men untill they are Evangelically called thence are not of and under that estate in respect of their visible estate and condition in the world Gal. 4.1 Object The Apostles gathered many from Paganisme and never were under the law at all Resp The legal external administration was in a manner abolished 2. Those were gathered were under it spiritually and inwardly before they were gathered 4. If God effectually called them to be under the second the first was waxen old to them then only and not before Object Who shall be Ministers of this administration seeing Aarons priesthood dyeth Resp Aaron was not the Minister of this this was ministred in the Synagogues Aaron ministred in the temple onely 2. The Scribes or Lawyers which were not Levites or Priests they read the law in Synagogues and are said to sit in Moses not Aarons chaire Mat. 23.2 3. In the
and Thummim will tell them and shew the judgement to them when they have a cause to require thereat Object The Law saith men must not turn from the right hand or left thereof Resp True Those that know the law in the known causes thereof are not to decline from that nor are the Judges concerning the obscure cases to decline that sentence of the law that doth accord therewith in the book of God though it be not particularly set downe and nominally expressed and added to that iniquity particular Object David committed Adultery and Murther and was not slain which was a type of more mercy to be ministred under the Gospel then under the Law Resp 1. Some will say David being King and supream Magistrate there was none under that government then would judge him but God did judge him in his house his wife his children as in the Story is set forth abundantly after 2. And more truly Davids Adultery and Murther was so hid that there were no witnesses appeared to accuse him and though God knew it few in the world else did 2 Sam. 12.12 but these consented thereunto 3. David marryed Bathsheba after which indeed did seem to be according to the law but being a Whore it was not 2 Sam. 12.9 10. 4. David was a type of Christ in many things 5. God might dispence with his law for wonderful sweet ends and good for us though by such wayes as we understand not the justness of them 1. If men writing the Scriptures had not had our fallings and been subject to our temptations we could not have had that comfort now we may have in the Scriptures 2. God suffering them to fall would not with their fall take them away that had not been a support but terror 3. By this God would shew that though the bodies of those for such like sins suffer yet they believing and repenting their souls may be saved in the day of the Lord. So that the use hereof is good exceeding good to those that do suffer 4. Many of the Saints as David are guilty secretly of these fins and were it not for David would have sorrow without hope as it were 5. By Nathan God having discovered his sin and he repenting God is said to put away his sin that he should not dye 2 Sam. 12.13 1. Here is the putting away of his sin which upon repentance many others may do and yet not be freed from death 2. Here expresly is not onely one but the other also by the Prophet from God revealed that it should be made good to him 3. God punished him in his house his wives his children as before Object Gen. 49.10 The scepter shall not depart from Judah nor the Law-giver from between his feet c. so there was a Law-giver Resp 1. This was spoken before the Law was given where men made Laws 2. The word for Law-giver signifies a Scribe If any should give the Law he had the Scepter and not him between his feet 3. This he between the Kings Feet was but an assistant to him to shew him what the Law was in cases brought before him out of the Law of God which was to be alwaies by the King Conclusion O that when the Covenant was sent to the Nation it had been done according to the minde of God! that is as Covenants were when nationally by Kings and People made with God viz. by taking the law the Statutes and Judgements of God to be our law and to be ruled and judged by it onely and take God with the law to be our God and all other law to be laid aside and known no more of us so had we done the work of God and a heavenly blessing would have followed it Since which the effects of that ignorant blinde Covenant have been nothing but confusion division war and trouble to our selves and others O ye Princes and People though ye are in all these yet if you will obey and receive the Lord and his law this day ye shall be healed of all your confused distempers and be saved 1 King 8.57 The Lord our God be with us as he was with our Fathers let him not leave us nor forsake us vers 58. That he may incline our hearts unto him to walk in all his ways and to keep his Commandments and his Statutes and his judgements which he commanded our Fathers Deut. 5.29 That it may be well with us and our children after us for ever Amen And ye O ye Universities of Oxford and Cambridge a visitation from above is drawing near to visit you and the most just God the visitor who will judge you according to the judgement of the great Where Ye can now no longer delude nor captivate men with specious pretences for God will take you away and set up wayes of learning of his own 1. Your rise was from the Pope even Celestine the Emperour Theodosious twelve Cardinals and multitudes of Arch-Bishops Bishops c. about the year 423. 2. You by being governed and advanced and educated by his adherents and set up to accomplish his ends came to be the onely means to make void the order of the Church who first chose her Ministry out of her owne societies and members but now are taken out of the University be they what they will and put on them whether they will or not to the utter extirpation of the Churches priviledge by which encourgement to learning and knowledge in all the Church-members was taken away to encourage such as made a trade of it in the University the Church-members resting on their teaching onely and never respected any power of teaching to be obtained by themselves in the now Church-way the Church being robbed of it 3. You plead for your practice the Scripture as if it were your pattern 2 King 2.3 there were sons of the Prophets at Bethel and ver 4. there were more at Iericho 1 Sam. 19.20 a company of Prophets are standing and Samuel standing as appointed over them 1. These Sons of the Prophets were such as were educated in the writings of the Prophets and read them and did more eactly discuss the Mystereis thereof then in the Synagogues Those bred in these houses were immediately fitted for the Synagouge-xe hortation and reading 2. The first of their education was reading and well understanding of the word as writing and this fitted him as a Scribe 3. After this they were taught the sence and meaning of the word either in the literal or historical the prophetical or typical part of it and then they came to be disputers of the law or Pharisees in which order Paul was 4. God usually raysed up of these that faithfully gave themselves to the study of the Law and taught it Prophets to foretell things to come as Elias and Samuel And those other hundred Prophets mentioned 1 Kings 18.13 in which places those that were Prophets for confirmation of their prophesies and call did usually teach as appears
Elias he is sent to Bethel 2 Kings 2.2 at Bethel it is without question he taught in that School and among the rest told the Children of the Prophets ver 3. that the Lord would take him away being Elishas Master from his head that day and the same being sent to Jericho in vers 4.5 where the Jews received that tradition of his teaching in their Schools that Elias shall first come Matth. 17.10 11. That passage of 1 Sam. 19.20 24. was an extraordinary case to preserve David in which Saul and his inessengers were changed as before in Esau when he came against Jacob and that of Sauls meeting the Prophets 1 Sam. 10.3 5. which were given him for signes to confirm him by in Gods electing of him 5. These Schools were in all Towns usually as our Grammar-Schools are having onely the reading of the Law and the Prophets used among them who were according to their several capacities taught and distinguished as in our Schools by forms and places one from the other In which nor Cato nor Virgil nor Homer nor Aristotle were not usually read but the commands of God by the knowledge whereof God was honoured and they sanctified 6. In this study and society God would manifest himself when he would not in the obscene readings of Ovid and the lying fables of the other Poets 7. In this teaching men were not devoted hereunto onely but had other callings to employ themselves in to live by and were taught also in these Schools one part of the day as Paul brought up at the feet of Gamaliel was by his profession a Tent-maker 8. Out of the Word Astrologie and other natural Philosophy may be deduced with Tropes Metaphors and Figures Geographie c. by which men may be better acquainted with the Word then now they are This is the wisdom of a people and not the knowledge of the custom of Heathens which onely tends to make men such and justifies them 9. Lawyers hereby may be made and rightly fitted to judge according to the Lord. 10. Every man is rightly taught to live in their youth according to Gods law as David Psal 11 9.9 98 99. verses 11. Now if they offend they dye more justly being taught the sence and sentence of the law Appl. Ye Universities the wrath of God will break out upon you your dayes are numbred and your time neer come in which you will see that it is not a reformation will serve your turn or save you from the decree 2. Ye princes of the people in Parliament a people are rude without learning O be intreated to convert sufficient maintenance to the maintaining of some freely to teach in all towns 1. To teach the Hebrew reading to some 2. To teach the moral or judicial law to others 3. The prophets to others and their meaning 4. To teach the Greek and in those schools only read the Histories of Jesus Christ written by Matthew Marke c. with the Epistles of the Apostles 1. As for Latine and the long time spent in obtaining thereof the time is coming that the authors and learning laid up in their writings will be of little or no use to the world God will instruct them with better of his own The time is coming knowledge shall cover the earth as water the seas and all those mighty Libraries be but lost matter 2. It is as a bage of the Roman conquest which will cease with that Empire in a maner amongst us the laws and true learning being turned into our own language 3. By this means in the meetings on the seventh day sabbath the gifts and knowledge of every particular person either in his exact reading of the law or understanding of the mystery or prophesie of the prophets comes to be made use of and exercised they being herein a nation of Priests and so would beget much wisdome and emulation for knowledge in every man and comfort in every man by seeing and knowing the gifts and profittings of his children in the law who would come to be spurs and goads to provoke the elder to a more diligent search of the law and knowledge thereof that they may not be under the teaching of children that they shall speak and themselves be dumbe they going beyond the elders in describing the history and in opening the mysteries of the law and prophets In this estate of Moses or mens being under the law was no priesthood at all yet is he preached every seventh day Acts 15.21 when and where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching did what he could to make men from Moses to Jesus Christ in a right and true way Act. 21.21 whence though many are called few are chosen The priesthood in the time of Moses belonged to the temple and was conferred on Aaron and his sons who taught not the law in the Synagogues those that taught there sate in Moses not Aarons chaire or priestly succession Moses being before Aaron Jer. 7.22 23. The which priesthood ceasing and another even that of Christs being now instituted of God and set up in the place thereof in the Church called from Moses consisting of believers which was given to the Apostles and their true successors to administer under the Lord Jesus which call no man was to take on him but according to the Lords institutions who were to attend on that place of ministry whereas Evangelists pastors or teachers as they were called to minister before the Lord under Jesus Christ who were not to be cumbred about any worldly occasions 2 Tim. 2.4 Luk. 9.33 Let us make three tabernacles one for thee one for Moses one for Elias The tabernacle was the place God first had his worship set up in under Moses and Aaron and here signifieth moveableness 1. The service of God under Moses and under the law is meant under tha◠tabernacle for Moses 2. The service of God under Christ and grace is meant by the tabernacle for thee or Christ 3. Which administrations falling in the hiding of the Church are againe to be restored in our dayes by that Elias in that tabernacle is attributed to him How men came from Moses to Christs administration is most excellently set forth Rom. 7.1 6. Moses disciples were taught the letter of the ten commands Christ taught his disciples the commands in the spiritual part of it as Mat. 5. which are called by Christ my commands in which his disciples were to walk with God in a more holy and more acceptable way which commands the world could not receive In the New Testament three Scriptures respect Magistrates supream and subordinate 1. The which are kings and their deputies 1 Tim. 2.2 Rom. 13.1 The powers that be viz. Nero's and his deputies are ordained of God Thus 1 Pet. 2.13 to kings as supreme vers 14. or to governors as to them that are sent by him 2. God ordained no powers but Kings and Judges and the Kings of the Nations from whom the Jews took