flesh but now quickened by Christ and all their trespasses forgiven them In the 14. verse he shews what further benefit they had by the death of Christ bloting out the hand-writing of Ordinances which was against us and contrary to us he took it out of the way nailing it to his cross and the Scripture upon which the objection is bottomed hath its dependence upon this and comes in with a therefore let no man judge you in meats and drinks and so forth as though the Apostle had said forasmuch as Christ hath blotted out nailed to his cross those ordinances that were against you which are Gentiles you are not to be judged for the non-performance of them Now the Ten Commandments were never against the Gentiles nor contrary to them for the same Apostle saith the matter of them was written in their hearts as was said before and they did by nature the things contained in them and therefore they were not contrary to them but circumcision and other ordinances stood as a wall against the Gentiles which Christ brake down by taking them out of the way and nailing them to his cross having abolisht in his flesh the enmity even the Law of Commandments contained in Ordinances for to make in himself of twain one new man so making peace that he might reconcile both unto God in one body by the Gross having slain the enmity thereby Eph. 2.15 16. So that it is clear the Apostle is speaking of such Commandments as are contained in Ordinances and not those Commandments that are so eminently distinguisht from Ordinances but those Ordinances which were against the Gentiles and made them and the Jews two as meats and drinks New-Moons and Holy-dayes and Sabbath dayes Christ by his blood having taken these away hath made them one but that the Ten Commandments should be struck at there is no colour in this Scripture for it or that the Sabbath should only be taken out from them nailed to the Cross with New-Moons meats and drinks and other shadows and Ordinances which were against man when as Christ saith the Sabbath was made for man so that in this place there is no proof for the abrogating of this Command of God Ob. But how is it that the Apostle saith Rom. 14.5 6. that one man observes one day above another another observes every day alike and yet he doth not blame either of them Answ I make no doubt but if the controversie here had been about the Sabbath whether it were to be observed or no but it would have been plainly exprest and not past over so slightly but the Apostle is speaking of indifferent things which men were not to be judged for their doing or not doing and not of Commandments But because it is said that some esteem every day alike therefore some conclude that this takes in the Sabbath day but we must compare Scripture with Scripture and find out such a sense as may bring them into a harmony and sometimes interpret general terms by restrictive Scriptures for instance Christ bids his disciples go preach the Gospel to every Creature we must understand it thus to every creature that is in a capacity to hear the Gospel The Apostle saith that every Creature of God is good and nothing to be refused now some are poison and are to be refused but his meaning is every Creature that is eatable is good and not to be refused So here every day is alike that is every working day which God hath made alike but the seventh day he hath sanctified and made it a Sabbath of rest and so not like the other and this interpretation is according to the Scripture Exod. 16.4 Behold I will rain bread from Heaven for you and the people shall go out and gather a certain rate every day and in verse 12. They gathered every morning every man according to his eating yet on the Sabbath day there was none to gather And in our common speech it is so we call the six dayes every day men say we work every day or we travil so far every day when they mean only the six dayes that they count working dayes So the Apostle speaking to them that kept the Sabbath speaks in the same language and we have no ground to think otherwise for there is no Scripture that we find before this that hath any seeming dislike against the observation of the Sabbath but much on the contrary Obj. Ye observe dayes and years and times and months I am afraid of you least I have bestowed upon you labour in vain Gal. 4.10 11. Answ This cannot be understood that the Apostle here strikes at the meer observation of dayes a thing of such dangerous consequence for he would not have them judged that observed one day above another in Rom. 14.5 6. and in this place he himself judges these as persons that had so far degenerated that he was afraid that he had bestowed upon them labour in vain but it is manifest that these Galatians were gone back to circumcision so were debters to the whole Law seeking justification thereby Chap. 5.2 3 4. and so they observed days and years according to the Law that was a shadow of good things to come solemnizing the days months and years with those things that were appointed for them as burnt-offerings meat-offerings the waving of the sheaf the Passeover and unleavened bread and the like as you may see at large Lev. 23.8 9 10 11. and so on for they could not be said to observe times and months and yeers according to the Law except they did such service and this gave the Apostle just ground to fear that he had bestowed on them labour in vain But to imagine that to observe the Sabbath according to the Commandment or to observe a day voluntarily to the Lord is so dangerous is contrary both to Scripture reason Obj. We which believe are entred into rest which the Sabbath was but a Type of as appears by the words of the Apostle Heb. 4.3 Answ If eternal rest by faith be the Antitype of the Sabbath the Sabbath ceased to be in force to every man so soon as they believed which is ridiculous to think and contrary to the current of Scriptures but the Apostle saith We which do believe do enter into rest for he that is entred into his rest is ceased from his own works as God did from his vers 10. Let us labour therefore to enter into that rest lest any man fall after the example of unbelief vers 11. Mind this Chap. well and I am perswaded you will see that the drift of the Apostle in mentioning the seventh day here is but to amplifie and set forth that perfect rest which they that believe do and shall enjoy of which the Land of Canaan was but a Type and to shew that Gods rest was before the Land of Canaan vers 4. and that yet there remains a rest to the people of God
and the Gentiles besought him that these words might be taught to them the next Sabbath vers 42. And the next Sabbath came almost the whole City together to hear the word of God vers 44. So that its clear that the Sabbath was Pauls resting day and preaching day both to Jews and Gentiles that being the day that the Gentiles used to hear and though they had a desire to hear the same words again yet it must be next Sabbath and Paul fulfils their desire and preaches to them the next Sabbath and almost the whole City came to hear Can we think that if there had been no Sabbath that Paul would have countenanced them so in their ignorance Or if the first day had been a day that were observed would he not have told them so and that they might have heard the word before the next Sabbath And when Paul came to Philippi a Gentile City mind what is said Act. 15.12 13. We were in that City abiding certain days and on the Sabbath day we went out of the City by a river side where prayer was wont to be made and we sate down and spake unto the women that resorted thither The seventh day hath its title still as is said by the spirit in the Acts speaking of certain dayes this is singled out and called the Sabbath day with an account how they spent it and the blessing they received upon it they resorted to the place of prayer and there they preached and Lydias heart the Lord opened to attend to the words of Paul And in Act. 17.2 it is said That Paul as his manner was went in unto them and three Sabbath dayes reasoned with them out of the Scriptures And when Paul came to Corinth which was a Gentile City he found Aquila a Jew and his wife Priscilla and because they were of the same craft he abode with them and wrought for by their occupation they were Tent-makers and he reasoned in the Synagogue every Sabbath day and perswaded the Jews and Greeks Act. 18.2 3 4. So that its manifest that the Greeks kept the Sabbath as well as the Jews and that though Paul wrought at his trade and made Tents yet he rested every Sabbath day and as we have an account how he spent his time namely in working at his trade so we have an account how he spent this time to wit the Sabbath Now if it be such a strong argument for the observation of the first day because Paul preached upon it once what is this for the observation of the seventh day that Paul did not only preach constantly upon it but where ever the Spirit speaks of it he calls it the Sabbath day without the least hint that so he did to condescend to the weakness of others And let it be shewed by the Scripture that the Apostles did countenance and own any shadow that was done away so as they owned and countenanced the keeping of the Sabbath and therefore we may follow the Apostles as they followed the Lord in this matter though we have not a express word that the Churches kept it And indeed I think I may say in this case as the Apostles said in another case that it would have been superflous for the Apostles to have told any people in their time that such or such a Church kept the Sabbath it being a truth not so much as questioned that we hear of but Jew and Gentiles both observed it But now I cease answering objections having spoak to those that are the most material of them that I have heard and I shall proceed to another ground 8. Consider the bondage and slavery that both man and beast would be in if this doctrine were received for truth would it noâ— how ever have this tendency to bring the world more into Atheisme For men would not allow themselves nor servants time to rest in nor to hear the word of God if they were perswaded that there were no Sabbath yea and the greatest part of Saints are left to the mercy of mercyless men most of them being children and wives and servants and they cannot challenge a day in seven nor a day in seventy as their right to rest upon and to worship the Lord in from any command of God if this doctrine be true that the Sabbath is abolisht and what is this but to bring a yoak of bondage upon us that neither we nor our fathers were able to bear we should not so much as take notice of the time how it goes in probability for the way of numbering is by sevens But some will say it is good to observe one day in seven if it be not a constant day that will be confessed for one to observe one day and another to observe another day others are for a seventh day to be constantly observed but why not the seventh day which God hath commanded for the seventh day is the Sabbath it plainly appears that there is something of the Table Law yet upon the Table of the hearts of most men though much worn out by much transgression for men generally plead to have one day in seven to rest in and yet because of custome they contend against this Holy Just Law of God that was made in mercy for man I am perswaded in my very heart and that not without good ground that if the seventh day had been observed as the first day is that no man that owns the Scripture would have questioned whether it ought to be observed or no or at least no opposition would have been made against it and when all is said custom and worldly interest are the two great things that stand in opposition to it 9. And lastly Consider those great and precious promises made to them that keep the Sabbath according to the inside and spirituality of it not that we are so to spiritualize it as to make void the letter but according to the letter as Christ doth for instance Ye have heard saith Christ it hath been said of old time thou shalt not commit adultery but I say unto you whosoever looketh on a woman and lusteth after her hath committed adultery with her in his heart Mat. 5.28 Now if it be adultery to lust doubtless it is to act and this is forbidden in the Commandment for the Commandment is thou shall not commit adultery but Christ unfolds this Commandment and gives such a sense of it as the Scribes and Pharisees understood not Again the sixth Commandment is Thou shalt do no murther and John saith Whosoever hateth his brother is a murderer 1 Joh. 3.15 Now all murther was forbidden in the command but this was not understood to be murther but John opens the spirituality of the command and the same may be said of the fourth command Remember the Sabbath to keep it Holy all servile work is forbidden in it and that the Pharisees understood but they did not understand that works of mercy as curing the sick healing the diseased
imaginations concerning the cause of Gods instituting the Sabbath seeing God so plainly declareth it himself namely that He blessed the seventh day and sanctified it because that in it he rested from all his works which God created and made Chap. 2.3 2. The reason that the Lord gives when he commanded the observation of the seventh day is as before because that in six dayes the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day wherefore the Lord blessed the Sabbath day and hallowed it Exod. 20.11 and it is as a motive to provoke man to follow the Lords example from the beginning both in work and rest Six dayes saith the Lord thou shalt labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt do no manner of works And if thou wouldst know a reason why thou shouldst do so it is because I the Lord thy God did so And truly to me its clear that one main reason why the Lord took so much time as six dayes to create all things in and rested the seventh day was to shew man an example and what he ought to do Doubtless God could have made all things in a moment but six dayes he works and rests the seventh day that man might do the same and thereby not only hold forth the creating power of God and the method that he was pleased to take in the creation but also his great mercy in instructing and commanding man to work six dayes and rest the seventh that he might be refreshed 3. It plainly appears that this institution was in force and to be observed from the beginning though no mention is made of the Patriarks observing of it no more then of their sacrificings and doing many other things which is judged they did notwithstanding we hear nothing of them But consider God rested the seventh day and sanctified it now to prophane that which God sanctifies doubtless is a sin and had they done servile work upon the Sabbath they had prophaned it Nehem. 13.16 17. and what the Lord said to Peter in another case may be rightly said in this viz. What God hath sanctified that call not thou common or unclean Act. 10.15 and the Lord when he gives forth this command saith Remember the Sabbath to note the importance of it and the antiquity of it it being no new thing but from the beginning and that the Lord urges in verse 11. as the cause why it was to be observed Israel observed the Sabbath before the giving of the Law on mount Sinai as appears Exod. 16.23 25 26. But mark what Nehemiah saith to this Chap. 9.13 Thou camest down also upon mount Sinai and speakest with them from Heaven and gavest them right judgements and true Laws good Statutes and Commandments and madest known also unto them thy holy Sabbath vers 14. Mark this commandment is singled out from all the rest and is said to be made known to them which shews it was in being before though its probable they might lose the observation of it by reason of their hard bondage in Egypt but however its plain that they had need of the knowledge of the Sabbath and God makes it known unto them and Christ leads us plainly to the first institution of it The Sabbath saith he was made for man and not man for the Sabbath He points to the making of it and for whom it was made not for the Jews only as Jews but for man before any distinction was of Jew Gentile and in that it was made for that man which was the publique person or representative of whole mankind it was made for all men Adam standing as a publique person before his fall 4. Our Lord Jesus doth shew the true end of Gods giving the Sabbath and also how it ought to be kept and shews the Pharisees their mistake in the observation of it they being so rigid that they would not suffer good works and works of mercy to be done though there were necessity for the doing of them as will appear if we consider these Scriptures following The Pharisees ask Christ If it were lawful to heal on the Sabbath day that they might accuse him Matth. 12.10 and his answer is this What man is there among you that shall have one sheep and if it fall into a pit on the Sabbath day will he not lay hold on it and lift it out vers 11. How much then is a man better then a sheep wherefore it is lawful to do well on the Sabbath dayes vers 12. Mark 34. Again the Pharisees told Christ that his disciples did that which was not lawful because they pull the ears of Corn upon the Sabbath day Mark 2.24 But mind the answer of Christ Have ye not read what David did when he was an hungry and had need how he entred into the house of God and did eat the Shew-bread which is not lawful for any to eat but the Priests ver 25.26 Matth. 12.3 4. Or have ye not read in the Law that the Priests in the Temple prophane the Sabbath dayes and are blameless vers 5. It was not unlawful to pluck the ears of Corn when they went through their neighbours field for that they might do by the Law of God Deut. 23.25 and that the Pharisees knew very well but they thought it was unlawful because they did it upon the Sabbath day but mark the answer of Christ how he cleared the disciples it was unlawful for David to eat the Shew-bread but he was an hungry and had need and therefore to be excused for if the disciples had puld the ears of Corn when they had no need upon the Sabbath day it had been doing of needlesse work and so had been unlawful but the Text saith they were an hungry therefore they might do it it being a work of mercy as Davids was and the same may be said of the Priests prophaning the Sabbath who notwithstanding are said to be blamelesse their preparing the sacrifices was alowed which work in it self would have been counted a servile work but that it was for such a merciful end viz the sins of the people therefore saith Christ had ye known what this meaneth I will have mercy and not sacrifice you would not have condemned the guiltless vers 7. Cleerly proving that the Sabbath was to be observed but not so as to break another command to neglect mercy which the Pharisees would do Mat. 23 23. and that his disciples in having mercy to their bodies were no Sabbath-breakers Further observe what Christ saith Mark 2.27 The Sabbath was made for man and not man for the Sabbath the Pharisees made themselves slaves and bond-men by making the Sabbath a yoak whereas it should have been a delight Isay 58.13 by superstitious outside performances as though man had been made for the Sabbath but Christ tells them it was made for man that is for
together on the first day of the week and did break bread and Paul taught unto them Act. 20. Answ This is all the meeting or preaching that ever we find was upon the first day except the disciples being together for fear of the Jews mentioned before that meeting was at evening so this seems to be because when they came together Paul preached with them and continued his speech until midnight it is not likely then that they observed the day and came together in the morning seeing he continued his speech so long And secondly as we have the cause of the disciples being together with their doors shut so we have the cause of this meeting Paul was ready to depart on the morrow vers 7. upon an extraordinary occasion Paul having many things to communicate to them as appears by his discoursing with them till midnight and talking till break of day vers 11. But that which makes the Objecters lay such stress upon this Text is because the disciples came together to break bread which they judge to be the Lords Supper Suppose it were so what doth this make for the observation of the first day more then Christs first instituting the supper upon the fifth day of the week as is generally conceived doth make for the observation of it But there is no proof that this was the Supper of the Lord that they came to pertake of but it seems to be such breaking of bread as the margin of some Bibles refers unto Acts the 2.46 They continued dayly with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse of heart So Luc. 24.30 35. And it is explained what breaking of bread it was vers 11. where it is said when he was come up again and had broken bread and eaten and talked a good while till break of the day he departed here is eating and talking it is not solemnized as the Supper of the Lord But some would have this common breaking of bread and the other in verse 7. to be the Supper it is very unlikely that here should be two sorts of breaking of bread at one time by the same persons and yet nothing spoke distinctly by which we might know the one from the other so that the most that can be said is but a supposition it cannot be proved that this was the Lords Supper And how weak a ground this is for the observation of this day as a Sabbath or more then any other day or to limite the administration of the Supper to this day I leave to the truly wise in heart to judge Obj. But the Church had their gatherings upon the first day of the week from which it appears that it was the day that they met together upon 1 Cor. 16.2 Answ The words are these Vpon the first day of the week let every one lay by him in store as God hath prospered him that there be no gatherings when I come Here is no proof for their meeting together but rather on the contrary every one of them was to lay by him in store as God had prospered him no publique gathering but private laying up but because the Apostle saith in the close of the verse that there be no gatherings when I come therefore it is thought the Scripture cannot be so understood because it would not prevent gatherings but is this fair when a Text of Scripture stands alone to put such a sense upon it as doth plainly contradict the very letter of it when it saith let every one of you lay by him in store then to say the meaning is to have publique gatherings and but one store and would not the end of the Apostle be fully answered namely to have no gatherings if each of them did lay by them in a store as God had prospered them in the world ready against the Apostle came they knowing of his coming and when he came was it not as easie to carry it with them to him as for us to carry our Bibles to a meeting and what need would there be then of gatherings And this way of giving would not be Pharisee-like but according to the words of Christ Mat. 6.11 Take heed that you do not your alms before men to be seen of them otherwise you have no reward of your Father which is in Heaven but when thou doest thine almes let not thy left hand know what thy right hand doth vers 3. that thine almes may be in secret and thy Father which seeth in secret himself shall reward thee openly ver 4. Obj. But John was in the spirit upon the Lords day and had that glorious revelation upon it which is conceived to be the first day of the week Rev. 1 10. Answ It is true John was in the spirit on the Lords day but the question will be what day that was if any one of the seven it must be the Sabbath for no other day is so called but it God calls it his Holy Day Isay 58.13 and Christ saith he is Lord even of the Sabbath day and if so then it is his day for he is Lord of it and that by way of eminency not as some would have it to shew that he is Lord of every day but as it is the Sabbath for so it is said the Son of Man is Lord even of the Sabbath day So that this notion that the Lords day is the first day is meerly taken up on trust one from another without one word in the Scripture to prove it so Ob. But it wil be yet objected by those that are for no Sabbath from the words of the Apostle Col. 2.16 Let no man therefore judge you in meat or in drink or in respect of a holy day or of the new Moon or of the Sabbath days which are a shadow of things to come but the body is of Christ from whence it is concluded that the Sabbath was but a shadow The Apostle speaks here of such Sabbaths as were a shadow of things to come but the seventh day Sabbath was in commemoration of something past to wit the work of creation as appears in the Commandments and none are to be judged for not observing of it Answ There were Holy-dayes and Sabbaths besides the seventh day Sabbath or the Sabbath of the Lord thy God for so it is called in the commandment as doth appear in Levit 23.39 now because it is implyed in the words of the Apostle that Sabbaths were shadows and done away by the body of Christ doth it therefore follow that all Sabbaths were so any more then where the words of the Apostle implies that men shall be saved proves that all men shall be saved and if we consider the verses before it will plainly appear that the Apostle is not speaking of any of the Ten Commandments in the 15. verse the Apostle is speaking to the Gentiles shewing how they were dead in their sins and in the uncircumcision of their
and as God did rest the seventh day from all his works so they that enter into rest do cease from their own works as God did from his and this is not as soon as men believe for the Apostle provokes himself and others to labour to enter into it which were believers and therefore if you will have the Sabbath a Type from this Scripture though it is no where so called it must be a Type of eternal rest which Saints do enter into when they cease from their own works as God did from his and that will not be till they lay down this Tabernacle which will not hurt the thing asserted And indeed I cannot deny but the Sabbath is an earnest of that rest and Saints that are spiritual in the observation of it find it so and of great use to put them in mind of that glorious rest as the bread and wine in the Supper of the Lord puts us in mind of the sufferings of Christ so this being a day of rest and delight being stript of all worldly incumbrances and devoted to the Lord to pray unto him and to praise his Holy Name and to meditate upon Heaven and Heavenly glory Obj. But many say if the Sabbath be in force then the penalty must needs be so and then those that do not keep it must be stoned therefore this opinion is dangerous and will lead Saints to destroy one another Answ This is a very gastly objection but indeed it is a very weak one I do not find that any more then one was stoned and it was for presumptious breaking of the Sabbath but suppose that penalty be in force every Saint is not a Magistrate to put it in execution if a Saint should kill a man Saints as they are Saints are not to execute him all that they can do is to endeavour his repentance but it belongs to the true Magistrate to inflict the punishment the penal Laws of God take hold of presumptious sinners not for sins of ignorance and therefore it is not to be thought that any punishment will be inflicted upon any for breach of the Sabbath till it be universally acknowledged so then if God hath annexed death to the breakers of it doubtless it will be just but we find in Nehemiahs time that although they had made a market-day of the Sabbath Treading of Wine-presses lading of Ashes and selling of all manner of provisions upon it yet he doth but contend with them he contends with both Jews Gentiles the Nobles of Judah and the men of Tyre but inflicts no punishment upon either Nehe. 13.15 16 17 21. But what a strange thing is this that men should count it a dangerous opinion to hold that the Sabbath is not in force because of the penalty suppose it be so the same may be said of the rest of the Commandments for instance the first Commandment is Thou shalt have no other Gods but me he that worshipped a strange God was to be put to death now shall we not own this Commandment because the breakers of it were so punished again he that sheddeth mans blood by man shall his blood be shed now is there any danger in the owning of this command Thou shalt do no murder because the punishment is in force too again the fifth Commandment is Honour thy father and thy mother but he that cursed father or me ther was to be put to death now shall we not honour father and mother and so shall we break this Commandment because this punishment belongs to the breakers of it So that this objection is of no weight nor use at all except it be as a bears-skin put upon the truth to afright children away least they should look into it Obj. But we do not find any of the Apostles urge this command in any of their Epistles namely Or as it is in the margin of some Bibles that Law which said do not commit Adultery said do not kill so that the 10. Commandments are distinguisht from other Laws and they are all of them to be kept because the same Law-maker doth by one and the same Law command one as well as the other that the Sabbath day should be observed Answ Neither do we find that the Apostles urged the 1.2 or 3. Command in particular as laid down in the Table but they are frequently urged in the general as in Rom. 7.12 Ch. 13.8 9 10. and generals comprehend particulars and James saith Whosoever shall keep the whole Law and yet offend in one point is guilty of all and he proves it thus because he that saith do not commit adultery saith also do not kill now if thou commit no adultery yet if thou kill thou art become a transgressor of the Law The same argument may be drawn for the thing in hand he that saith do not commit adultery saith also keep the Sabbath now if thou commit no adultery yet if thou break the Sabbath thou art become a transgressor of the Law Chap. 2.10 11. And Paul saith Circumcision is nothing nor uncircumcision is nothing but the keeping of the Commandments of God 1 Cor. 7.19 John saith in his first Epistle Chap. 5.2 3. By this we know that we love the Children of God when we love God and keep his Commandments for this is the love of God that we keep his Commandments and his Commandments are not grievous and if the Apostles had not spake a word to this command in general nor in particular 't is no ground for us to lay it by except the observation of it were forbidden because it is so plainly commanded by God explained by Christ observed by his disciples both before and after his death as was said before and will further appear by and by Obj. We do not find that any of the Churches kept the Sabbath Answ That is no proof that they did not keep it but 't is clear that the Church of Jerusalem kept it though it is not plainly exprest for they were so zealous for the very customs that Paul is counselled to purifie himself least they should be offended at him Act. 21.21 24. now if they were for the observation of those things that were but shadows there is no doubt but they were very strict for the observation of the Sabbath and if there were such offence taken against Paul for preaching against circumcision and the customs we need not question but if the Sabbath had been preached against but we should have heard a great noise of it in the Scriptures and seen strong convincing reasons why it was abolisht and it is as clear that the Apostles kept the Sabbath since the resurrection of Christ as before Paul went into the Synagogue on the Sabbath day and sate down and after the reading of the Law preacht the Gospel Act. 13.14 15. and told them of the ignorance of those that dwelt at Jerusalem of the voice of the Prophets which were read every Sabbath day vers 27.
break my Statutes and keep not my Commandements vers 30 31. Then will I visit their transgression with a rod and their iniquity with stripes vers 32. Neverthelesse my loving kindness will I not utterly take away nor suffer my faithfulnesse to fail Mark it this Covenant was with Christ though with David in the Type in the behalf of all the seed and chastisements must be the portion of the seed if they break the Law of God though his Covenant stand fast now as this Covenant reaches all the seed so doth the Law and the punishment for the breach of it and if so then what Law is it that reaches all the seed if not the Law of the Ten Commandements with those Laws which are comprehended in them 5. These Commandments are eminently distinguished and marked out from all the Ceremonial Laws both to shew their eminency and perpetuity they are said to be the work of God Exod. 32.16 and the Psalmist saith The works of his hands are verity and judgement and these works are called all his Commandments Psal 111.7 and they are Ten Deut. 4.13 Exod. 34.28 And therefore I conceive Wisedoms son is to bind them upon his fingers to shew the number of them there being for each finger one and that both hands might be active in them And Zachary and Elizabeth are said to walk in all the Commandments and Ordinances of the Lord Luke 1.6 They are distinguished from the Cerimonial Ordinances and called all the Commandments to set forth their number as before is said and their eminency and therefore they are so frequently called in the Scripture The Commandments of God distinct from the other Laws which were shadowy in the time of the Law of shadow â— As these places of Scripture besides many others do shew viz. Deut. 5.31 and 6.11 and 7.11 Deut. 8.11 and 11.1 and 30.16 1 Kin. 2.3 and 8.58 2 Chro. 19.10 Neh. 1.7 and 10.29 c. and distinct from the testimony of Jesus in clear Gospel times Rev. 12.17 Where note the dragons war is with the remnant of the Womans seed which keep the Commandments of God and the Testimony of Jesus and again here are they that keep the Commandments of God and the faith of Jesus Rev. 14.12 And when the man would know what he should do to be saved Christ told him that he knew the Commandments A cloud of witnesses would come in if need were for the confirmation of them But further observe what the Scripture saith to their duration the Psalmist saith All his Commandments are sure they stand fast for ever and ever and are done in truth and uprightnesse Psalm 111.7 8. Note it all his Commandments which are the works of his hands as aforesaid these all stand fast for ever and ever that is not only in the time of the ministration of the letter which was in a sense for ever but for ever and ever that is under both ministrations that of the letter and that of the spirit in Old Testament times and in the New and search and see if you can find any word that doth speak of any thing that is said to abide or stand fast for ever and ever which comes short of the time aforesaid And when God hides his face from the house of Jacob then is the time that the Testimony is bound up and the Law is sealed among the disciples Esay 8.16 17. Clearly relating to the time that the Jews rejected the Gospel and the disciples are commanded to make use of the Law as well as the Testimony to try the Doctrines of others by vers 20. all which shewes the perpetuity of this Law of God which will further appear if we consider What our Lord saith in Matth. 5.17 18. Think not that I came to destroy the Law or the Prophets I came not to destroy but to fulfil But the question will be what Law this is To me it appears to be the Law of the Ten Commandments for these reasons 1. First because this comes in as the motive to provoke his disciples to let their lights shine in the world that men might see their good works and glorifie their Father which is in Heaven vers 16. Therefore it must be such a Law as the doing of it holds forth good works to publique view 2. It is such a Law as Christ professeth he came not to destroy but the Ceremonial Law he did destroy in this very sense so that none are to be in the practise of it he blotted out the hand-writing of ordinances that was against us and contrary to us and took it out of the way nailing it to his crosse Col. 2.14 3. Destroying of the Law is here put in direct opposition to fulfilling of it to destroy is to take out of the way or to blot out as before but to fulfil the Law is to do that which is contained in the Law therefore saith Christ to John when he went to be baptised It becometh us to fulfil all righteousness that is to perform it Matth. 3.15 and the Apostle saith That love is the fulfilling of the Law what Law why this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal and the like Rom. 13.8.9 Love worketh no evil to his neighbour therefore love is the fulfilling of the Law vers 10. So that to fulfil the Law of the Ten Commandments is not to blot them out or make them void that were to destroy them which Christ came not to do but on the contrary to do the things contained in them which he did exactly in his life and so was offered up a Lamb without spot 4. This is such a Law as must stand in force every jot and title of it till Heaven and Earth pass away Matth. 5 19. but Heaven and Earth are not yet passed away therefore this Law stands firm but because it is said in the Text Till all be fulfilled hence some affirm that all was fulfilled at the death of Christ and this fulfilling of it holds forth the abrogating of it But did Heaven and Earth pass away then or did Christ by his taking upon him all that guilt which was due to us and by his perfect fulfilling of it in his walk take us from our obedience God forbid because Christ fulfilled the righteousness of the Law must not we fulfill it Even as Archippus was to fulfil his ministry Col. 4.17 which would be absurd to think that that was to put it to an end The Apostle saith that for this end Christ dyed Rom. 8.3 4. saying For what the Law could not do in that it was weak through the flesh God sent forth his son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit But what is the fulfilling of the righteousness of the Law First to do the righteous things contained in
it 's very clear that 't is circumcision and the customes that 's here called the Law of Moses which the Gentiles were commanded not to keep but to think the Gentiles should be forbidden to keep that Law of God that was written in their natures is abominable and contrary both to Scripture and reason Obj. 5. But the Scripture saith Cast out the Bond-woman with her son for the son of the Bond-woman shall not be heir with the son of the Free-woman which Bond-woman was an Allegory of the Covenant from mount Sinai and therefore to be cast out Answ The Apostle is here shewing how impossible it is for works and grace to stand together in point of justification for this people were seeking to be justified by the works of the Law He shews the difference betwixt the two Covenants one of works gendering to bondage the righteousness of the Law being this that the man that doth these things should live in them Rom. 10.5 the other of grace or free promise without any respect to mans righteousness he shews the sons of the Covenants are like unto their mothers the sons of the one Covenant are born after the flesh the sons of the other by promise and that those that are born after the flesh persecute those that are born after the spirit Nevertheless what saith the Scripture Cast out the Bond-woman and her son For the son of the Bond-woman shall not be heir with the son of the Free-woman That is The Covenant of works with those that seek to be justified thereby Christ being the end of the Law for righteousness to every one that believeth Rom. 10.4 But if we should understand the Ten Commandments in themselves to be the Bond-woman then it is impossible for them that keep them to be heires or children of the promise but they must be cast out as children of the Bond-woman which is very erronious and contrary to the current of Scriptures For the doers of the Law are justified before God Rom. 2.13 though not for doing And mark how the Apostle forbids this notion Rom. 3.31 Do we then make void the Law through faith God forbid Shall we continue in sin or transgress the Law that grace may abound God forbid Rom. 6. Is the Law sin God forbid Rom. 7.7 Was the Law which was good made death unto me God forbid 13. Shall we transgress the Law because we are not under the condemning power of it Christ having redeemed us from it God forbid Rom. 6.15 Certainly the Scripture did foresee how apt men would be to slight and make void the Law of God under specious pretences as their being believers and Gentiles which had not the Law given to them but that they are under grace and the like But if the uncircumcision keep the righteousnesse of the Law shall not his uncircumcision be counted for circumcision Rom. 2.26 Consider these Queres 1. If the whole Law was done away by the death of Christ why did the Apostle spend so much time to prove that by the works of the Law none could be justified Gal. 3. seeing there was no Law to work upon Had it not been a nearer way to have told them that the Law was abolished 2. If the whole Law was done away at the death of Christ how can any part of it be now in force If it be said it is upon a new account shew me any one Law that Christ hath once destroyed and again revived seeing the Apostle saith if he should build again the things that he destroyed he should make himself a transgressor Gal. 2.14 3. What Scripture is it that proves that we have any one of the Ten Commandments given out upon a new account 4. If the whole Law be done away what Law is there for the punishment of evil doers theeves murderers and the like 5. If the Ten Commandments were to be abolished how is it that the Lord hath annexed so many great and precious promises unto the keeping of them and delighting in them as in Psal 1.1 2 3 4. and many other places which do of right belong unto such as keep the Commandements Rev. 27.14 6. How is it that the Apostle saith the Law is good if a man use it lawfully 1 Tim 1 8. if at the same time there was no Low 7. If the Law was done away at the death of Christ when was it given again upon a new account If before his death in the 5. of Matth. then how is it that the Law that was given on Sinai stood in force till his death Could they stand both in force at once If not till after the death of Christ then when was it given out seeing we find not any of the Commandements so much as mentioned for a long time after the death of Christ Can we think the Saints and the world were left without Law 8. How is it that we contend for Governors as at the first and Counsellers as at the beginning seeing there is no Law for them to rule and govern by if this doctrine be true that the whole Law is done away Thus I have endeavoured in a weak measure to prove that the Ten Commandments are not only in force to unbelievers but also to believers But believers are not under the Law so as to be justified or condemned by it not under it as a Covenant of works and ministration of death but under it as it 's a righteous rule of life a holy just and good Law so they are under it and do delight in it Rom. 7.22 Psal 119.70 72 97. 1 Cor. 9.21 It is time for the Lord to work for they have made void thy thy Law Psal 119.122 Therefore I love thy Commandments above Gold yea above fine Gold vers 127. Therefore I esteem all thy precepts concerning all things to be right and I hate every false way vers 128. The seventh day is the Sabbath NOw if the Ten Commandments be in force every jot and title of them it must necessarily follow that the Seventh day is the Sabbath and is to be observed according to the commandment But because there is much opposition against this truth I shall offer something in particular to it which may tend to the clearing of it First it was instituted by God before the fall of man as appears in Gen. 1.31 And God saw every thing that he had made and behold it was very good But when men had sinned God changes his voice and then the ground is cursed for his sake Chap. 3.17 Further God was six dayes upon his work of creation and rested not until the seventh day now betwixt the end of the sixt day and the beginning of the seventh there is no interval or space of time Chap. 1.31 Chap. 2.2 then why should it be thought that the Sabbath was a shadow to hold forth rest by faith in Christ seeing Adam had not sinned and so had no need of a Saviour and why should we run into such
in vers 24. Verily I say unto you this generation shall not passe till all these things be fulfilled and so I judge what he spake concerning Jerusalem had not only respect to that destruction that came upon it in that generation but also to that great calamity that should be upon it in the last dayes 2. This will more plainly appear if we consider the words of Christ But pray ye that your flight be not in the winter nor on the Sabbath day for then shall be great tribulation such as was not since the beginning of the world to this time no nor ever shall be ver 21. Now with this compare Zach. 14.2 For I will gather all nations against Jerusalem to battle and the City shall be taken and the houses rifled and the women ravished and at the 2. verse it is said then shall the Lord go forth and fight against those nations as when he fought in the day of battle and his feet shall stand in that day upon the mount of Olives vers 4. With this compare Dan. 12.1 And at that time shall Michael stand up the great Prince which standeth for the children of thy people and there shall be a time of trouble such as never was since there was a nation even to that same time and at that time thy people shall be delivered every one that shall be found written in the book and many of them that sleep in the dust shall awake some to everlasting life some to shame contempt ver 2. Now if that destruction of Jerusalem produced such great trouble as never was nor ever should be again how is it that there shall be such great trouble as never was since there was a nation when Michael stands up to deliver his people every one that is written in the book and Jerusalem is taken and the houses rifled and women ravished when the Lord comes forth to fight against those nations and his feet shall stand upon the mount of Olives according to that in Acts 1.11 So shall he come in like manner as ye have seen him go into Heaven and when the seventh Angel poures out his vial Rev. 16.17 18. which time I conceive is one and the same with that in Zach. and Dan. and the Angel is Michael the great Prince which Daniel speaks of whose feet shall stand upon the mount of Olives then is the time of great trouble and such an earth-quake as was not since men were upon the face of the earth so mighty an earth-quake and so great so that to me it appears that these three Scriptures do corespond with the words of Christ pointing out the same time and if so then the Sabbath shall remain till the coming of Christ and so shall stand till Heaven and Earth passe according to that in Matth. 5. and for ever and ever according to that in Psal 111.8 and the destruction of Jerusalem seems to be a Type of that great destruction that shall be at Christs appearance and as Jerusalem was taken when some from all Nations were gathered together as history reports and on the Sabbath day it was destroyed so it appears that the strength of the Saints will be gathered together to Jerusalem because all Nations will gather against it and Jerusalems straights will be upon the Sabbath day as seems to appear by the words of Christ for then saith he shall be great tribulation such as never was then when why when their flight shall be upon the Sabbath day and this great tribulation is when Jerusalem shall be taken the houses rifled and the women ravished as was said before at which time Michael shall stand up and fight against those Nations as when he fought in the day of battle and the slain of the Lord shall be many even from one end of the earth even to the other Jer. 25.31 32 33. and the mount of Olives shall cleave in the midst thereof Zach. 14.4 and there shall be a very great valley unto which the Saints shall flee vers 5. then shall the Sabbath be swallowed up in the great Sabbath or thousand years that glorious and holy rest which the Saints shall enter into and live and reign with Christ a thousand years vers 9. and 20. Rev. 10.4 7. Another ground is taken from the practise of Christs disciples after his death Luke 23.5 6. And they returned and prepared spices and oyntments and rested the Sabbath day according to the Commandment Some say if we do observe the Sabbath we must do all those sacrifices which the Jews did upon it but at this time the vail of the Temple was rent in twain from the top to the bottom and the shadows were done away by the body of Christ and yet they kept the Sabbath and not through fear or ignorance but according to the Commandment which is to rest from their labours and so they did for the Text saith they returned and rested there is no sacrifice expressed in the Commandment The stranger and the cattle was to rest the Sabbath Exo. 20.10 so that the Sabbath was commanded and observed before any of those sacrifices were commanded to be offered upon it but because the Jews did such service upon the Sabbath day as they were a typical people it doth not follow that this was any part of the Commandment and therefore we are to rest as those disciples did according to the Commandment and it is remarkable that the Holy Ghost should leave this upon record which would not have been I am perswaded had the Sabbath then been abolisht he doth not only say they returned and rested the Sabbath day but to prevent all mistakes least it should be thought they did it ignorantly or superstitiously or for fear of the Jews he saith they did it groundedly that is according to the commandment Obj. But the disciples were met together upon the first day of the week and Christ appeared to them John 20.9 Answ It is true they were assembled together on the same day at even being the first day of the week and the door shut and the cause is laid down why so they were namely for fear of the Jews and some of the disciples as I said before kept the Sabbath the day before and I think we cannot reasonably imagine but those did that were together on the first day for they did frequently correspond together that 's manifest but what doth their being together on the first day at even and Christs appearing to them prove for the observation of the first day more then his appearing to them eight days after and his appearing to them the third time early in the morning when they were a fishing Joh. 24.4 5. for the observation of these dayes It was necessary that Christ should appear to his disciples on the first day of the week that his word might be fulfilled of his arising the third day and that they might boldly witness the same Obj. But the disciples came
goeth before the morning because the darkness was before the light vers 1 2 3. Obj. But some will say it is not said the evening and the morning was the seventh day Answ If the evening and the morning be the sixth day the evening and the morning must needs be the seventh day unless we should think that the seventh day hath no night belonging to it some think that the reason why no mention is made of the evening of the seventh day is because the Sabbath is a day of joy and delight or an earnest of the new Jerusalem state wherein shall be no night Rev. 21.25 Night doth frequently in the Scripture hold forth a stare of affliction but the Sabbath is a holy sanctified time on it the Creatour rested and was refreshed and commanded the observation of it that his creatures might be refreshed Nehemiah's practise is sufficient proofe for the beginning of the Sabbath at evening Chap. 13.19 who when the gates of Jerusalem began to be dark he commanded them to be shut till after the Sabbath And if you would know when the evening begins the Evangelist doth inform you Mark 1.32 At even when the Sun did set they brought unto him all that were diseased when the Sun doth set then begins the evening then begins the holy rest or seventh day Sabbath and so the disciples of Christ began the Sabbath and so the Lords ancient people celebrate the Sabbath unto this day But what confusion are they in who say the Sabbath was changed from the seventh day to the first day and yet observe neither but pare of the first day and part of the second day for they begin their Sabbath at midnight when a good part of the first day is spent and they end at midnight when a good part of the second day is spent and yet they will have this to be a Sabbath yea and a first day Sabbath and will highly charge a man to be an offender if he work one hour upon the first day though themselves work five and thus we see how Antichrist hath changed times as well as Laws Dan. 7.28 a first day Sabbath in stead of the seventh day Sabbath in stead of from even to evening from midnight to midnight when most are fast a sleep being insensible of the beginning of their Sabbath or of the ending of it But blessed be the Lord that he hath revealed this his ancient useful honorable truth to wit the Holy seventh day Sabbath notwithstanding all the inventions of Antichrist to bury it in oblivion and that he is pleased to separate a remnant that are resolved to search and try their ways and to turn unto him to follow him in the wayes of his precepts notwithstanding the dragons wrath who will not take things upon trust nor go upon the legs of men but will try all things and hold fast that which is good for they are virgins and the Lamb they will follow though their company be small and their charges great they will not be afraid of the Sabbath because it was given to the Jews no more then they are afraid of the Adoption and the glory and the promises and the other nine lively Oracles which were all given to the Jews Rom. 9.4 And this I may modestly say to the praise of the Lord of the Sabbath and without boasting that if the Saints did know how the Lord delights to meet with his people in this way of obedience in celebrating the Sabbath they would soon call the Sabbath a delight the Holy of the Lord honorable and honour him by ceasing from their own works as God did from his and do those works which are suteable for the blessed season But I shall say no more at present save only this that who ever they are that would follow the Lord in this appointment of his they must labour much in the strength of his spirit to get this world under them for it stands in direct opposition to earthly men and earthly principles therefore pray with the Psalmist Psal 119.36 Incline mine heart unto thy testimonies and not to covetousnesse FINIS