the Law and in this sense every true believer doth fulfil the Law though his compleatness be in Christ for love is the fulfilling of the Law Rom. 13.10 so that the commanding power of the Law is such a just measure that every one that loves acts his part towards the fulfilling of it Lastly it further appears to be the Ten Commandments by the use Christ makes of what he had before asserted Whosoever therefore shall break one of the least of these Commendments and shall teach men so shall be called least in the Kingdom of Heaven vers 19. that is forasmuch as this Law must stand till Heaven and Earth pass and I came not to destroy it therefore beware of breaking of it for whosoever you are that break any any part of it and shall teach men so you shall be called least in the Kingdom of Heaven but whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven To prevent further mistakes he repeateth the Law in many particulars and gives the sence shewing how far their righteousness should exceed the righteousness of the Scribes and Pharisees vers 20. By all which it plainly appears that this Law which Christ came not to destroy is the Law of the Ten Commandments or the Laws that were comprehended in them 6. The Apostle confirmeth and establisheth this Law after the death of Christ as plainly appears Rom. 3. the drift of which Chap is to set Jews and Gentiles in a like condition by nature all breakers of the Law of God and so become guilty before him vers 19. and that therefore no flesh could be justified by the deeds of the Law the Law being for another purpose to convince of sin vers 20. or to bring sin to the knowledge he proves that Jews and Gentiles circumcised and uncircumcised are justified by and through faith and not by any Law of works vers 27 28 29 30. But lest the Gentiles should think because they could not be justified by the works of the Law that therefore they might look upon the Law as a thing done away or made void he puts this question to the uncircumcised Gentiles Do we then make void the Law through faith God forbid yea we establish the Law He puts this question out of question whether the Law be in force to believing Gentiles or no with a God forbid which shews the greatness of his zeal against such a perswasion it being the same answer which he gives to another gross question whether we should continue in sin that grace might abound and as if that were not enough he adds to it yea we establish the Law 7. This same Apostle doth prove that the Law was in force at the time of his conversion he saith he had not known sin but by the Law he had not known lust except the Law had said Thou shalt not covet Rom. 7.7 He was alive without the Law once but when the Commandment came sin revived and he dyed vers 9. that is not without the letter of it for that he had and did in a great measure conform to it but without powerful convictions for sin by the Law and in this sence when the Commandment came sin revived and he dies that before was alive in his own apprehension For without the Law sin was dead vers 8. and by the Law is the knowledge of sin and sin taking occasion by the Commandment deceived him and by it slew him Wherefore the Law is holy the Commandment is holy just and good vers 11.12 not that the holy and just Law was made death unto him God forbid but sin that it might appear sin by this good Law wrought death in him that by the Commandment sin might appear exceeding sinful vers 13. And if so then this Law did not dye with the body of Christ though we are dead to the Law by the body of Christ that we should serve in newness of spirit and not in the oldnesse of the letter and that we should be married to another even him who is raised from the dead we being dead to that spirit of bondage in whith we were held that we set our obedience to the Law no longer in the room of Christ as our head and husband Christ by his blood having purchased us from that power that the Law had over us by reason of sin So that our service is not to satisfie the Law as a woman serves to please her husband that we are dead to but we are not dead to serve in newness of spirit in obedience to Christ as our husband vers 4 5 6. In this sence the Apostle delights in the Law of God after the inward man vers 22. Though another Law in his members stood in great opposition to it vers 23. Mind this chap. well and it will appear so plain that he that runs may read that the Apostle intends no such thing as to take us from our obedience to the Law nor yet the abrogating of the Law But on the contrary 8. The same Apostle urges the Law in the very letter of it unto the Ephesians Chap. 6.1 2 3. Children saith he obey your Parents for this is right Honour thy father and thy mother which is the first Commandment with promise He proves his exhortation to be right from the Commandment and he takes notice of the order of the Commandments it is the first Commandment of that second Table and it hath a promise annexed to it he speaketh in the present tense he doth not say it was the first Commandment but it is the first with promise that thy dayes may be long on the earth he urges the promise to them for their encouragement and to prevent mistakes he shews the extent of it that it was not only to the Jews that they should live long in the land of Canaan but to the Gentiles also therefore the interpretation is large that thy dayes may be long on the earth 9. James gives a full confirmation to what I am treating of chap. 2.9 He convinces them of sin by this Law in having the faith of Jesus Christ with respect of persons as appears by vers 10.11 For whosoever shall keep the whole Law and yet offend in one point he is guilty of all he shews what Law he means and how it is that he that offends in one point is guilty of all 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 And John saith Whosoever committeth sin transgresseth also the Law for sin is the transgressionof the Law chap. 3.4 and in the next verse he explains what Law he means and saith it was such transgression that Christ was manifest to take away now if this Law of God was done away by the death of Christ sin could not be a transgression of it so long after neither could any be convinced
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
of sin by it because it was not but the Apostle saith whosoever commits sin transgresseth the Law which shews it was in force then and not only so but that likewise it should so remain 10. Let it be considered whether that this opinion that the Law is done away doth not clash with redemption it self The Apostle states all men under the Law and by breaking of it they came under the curse Gal. 3.10 And Christ was made under the curse to redeem his people from under the curse of the Law vers 13. that the blessing of Abraham might come upon the Gentiles through faith vers 14. Now if we were not under the commanding power we could not be under the curse for that follows disobedience and if so then Christ was not made a curse for us neither can the blessing of Abraham come upon the Gentiles upon that account if the Jews were only under the Law and under the curse of it Christ dying to redeem them from the curse could not bring the blessing of Abraham upon the Gentiles And again the Apostle saith that Christ was made under the Law to redeem them that were under the Law that we might receive the adoption of sons Gal. 4.4 5. Now if we were not under the Law we could not be redeemed by Christs being under the Law nor receive the adoption of sons thereby but it is manifest that every one is under the commanding power of the Law and by nature under the curse and Christ hath only redeemed his people from the curse but that they are redeemed from their obedience to the Law of God I find no Scripture that saith so but on the contrary 11. God complaineth of the blindness of his servants and of the deafness of his messengers that he sent Isay 42.19 20. and their blindness and deafness appears in this that they did not hear nor understand Gods design in the gift of his Son that it was not to destroy his Law or to slight it but to magnifie it and make it honorable verse 2. Before it was in Tables of stone but now in the fleshly Tables of the heart service was done from a spirit of bondage but now from a spirit of adoption and in this sense I conceive the Law is said to be magnified and made honorable and upon this account that God is well pleased for his righteousness sake that is I conceive for his sons sake 12. This opinion that the whole Law is abolished doth pull up true Magistracy by the roots the office of rulers being for the punishment of evil doers and for the praise of them that do well But if the statute and judgements be not in force there is no corporal punishment to be inflicted upon any though theeves murderers or the like and so there is no room for the Magisterial power at all but men are left in this respect as the beasts of the field to shift one among another as well as they can But the Apostle saith The Law is made for the Lawless and disobedient for ungodly and for sinners for unholy and prophane for murderers of fathers and murderers of mothers for man-flayers 1 Tim. 1.9 10. Now this is the Law of penalties that 's manifest in that it is said it was not made for a righteous man but the Ten Commandments were for the righteous for the Psalmist saith Oh how I love thy Law it is my meditation all the day Psalm 119.97 Make me to go in the path of thy Commandments for therein do I delight vers 35. And how shall we have Governers as at the first and Counsellers as at the beginning Isay 1.26 if they have no Law to govern by If any say we shall have Laws from Christ and shall not need those Laws that were for the Common-wealth of Israel to that I answer I know no word of God that doth give us ground to believe for any other Laws or Scripture then what we have and suppose that God should revive his work in this nation and bring his enemies under and put opportunity into the hands of his Saints to chuse men fearing God and hating covetousnesse to rule the Nation while the Lambs army march on What could they do if the Scripture were not their Statute-book if they should turn Law-makers would not that be their sin there being no Warrant in the Scripture for it And would it not bring all into confusion again and make another Babel For the great question which is to be resolved in the latter dayes will be Who is our Statute-maker Which the Saints put out of question Isay 33.22 The Lord is our Judge the Lord is our Statute-maker the Lord is our King he will save us and not King Omri with his Statutes Mic. 6.16 And when the Saints come to own this truth in good earnest their opposits tacklings will be loosed they shall neither strengthen their mast nor spread their sailes vers 23. and Malachi tells us what Laws our King hath made which the Saints are to own when the day of the Lord burns as an oven all the proud and the Sun of righteonsness arises upon all that fear him when they shall tread down the wicked with so much ease that they shall be as ashes under the soles of their feet so that it shall be counted the Lords doings And in the day that the Lord shall do this Remember ye the Law of Moses my servant which I commanded unto him in Horeb for all Israel with the Statutes and judgements Chap. 4.3 4. I shall now endeavour to answer some objections which are usually brought against this truth though several of them are partly answered in the grounds aforementioned I shall therefore say the less and begin to speak something to that Scripture in 2 Cor. 3. on which the objecters do chiefly build their perswasion and indeed at the first glance thereon without comparing of it with other Scriptures it hath more colour for such a purpose then all the Scriptures that ever I heard brought from which Scripture this is objected That the Ten Commandments were the ministration of death and of the letter and are done away Answer That they were the ministration of death and of the letter is granted for the Scripture saith so but the Scripture doth not say they are done away as will appear if we consider the drift of the Apostle he endeavoureth to shew the difference between the ministration of the spirit and of the letter vers 6. the one being a bare reading of the Law from which no life was communicated to those that heard it vers 14 15. and in vers 9. the Apostle calls it the ministration of condemnation that is it lays open sin and the curse for sin but it is the Gospel ministration which holds forth justification and strength against sin not that the Ten Commandments in themselves were death to any God forbid as the Apostle saith in Rom. 7.13 But sin when it is finished
bringeth forth death and the Commandements preach death to the transgressers of them so that they are called the ministration of death and condemnation because man hath broken them and so is under the curse of them which Christ hath delivered believers from 3.13 and the ministration of it is really done away that is as I said before The reading of the Law by a Typical priesthood which the Jews would have set up in the room and place of the ministration of the spirit and whereas they lived under the hearing of the bare letter of the Law which gave no strength to perform we live under the hearing of the Gospel which is spirit and life John 6.36 But that the matter of the Law or commanding power of it should be done away this Scripture doth not in the least prove but it is used in the hand of the spirit to convince of sin This the same Apostle proves Rom. 7.7 Who saith he had not known sin but by the Law he had not known lust except the Law had said thou shalt not covet this will appear evident if you consider the 8 9 10 11 12 13 14. verses of this Chap. Obj. 2. Another Scripture is frequently urged Acts 7.37 A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall you hear From which it is concluded that we are to hearken only to Christ and not to Moses Answ If by hearing of Christ you mean hearing only what he spake with his own lips when he was on earth then we are not to hear his Apostles but if you mean by hearing of him is to hear what he spake upon earth and what he spake by his spirit in his Apostles then why are we not to hear what he spake by his spirit to his Prophets seeing we are built upon the foundation of the Apostles and Prophets Christ being the chief Corner-stone Ephesians 21.20 And if such who are of this perswasion would be true to their principle to hear Christ hear him what he saith Luke 16.31 They have Moses and the Prophets let them hear them For if they will not believe Moses and the Prophets they will not believe though one rise from the dead And he counsels to keep the Commandments Matth. 19.17 18. and reproves for the breach of them as also for the making of them void by traditions Matth. 15.6 as might be made appear by many other Scriptures Therefore there is nothing of weight in this objection to shake the thing asserted Obj. 3. Moses was faithful over his house as a servant so Christ is faithful over his house as a son Now if Christ hath not given us all the Laws that we are to observe this is to make Christ less faithful then Moses Answ Doubtlesse Christ as a son is faithful over his house as Moses was faithful over his house as a servant But we are to consider what was Moses his house and what is Christs house Moses his house I conceive was the Tabernacle his faithfulness did appear in that he did all things according to the pattern shewed to him in the mount Christs house are the Saints the true Tabernacle which the Lord hath pitched and not man Heb. 8.2 5. of which the other was a shadow And as Moses as a servant gave forth ordinances for his house so Christ as a son hath given out ordinances for his house but the Ten Commandments are a Law which belongs to men as they are men though they be no part of Christs house it being as before is proved the Law written in their very hearts Obj. 4. But when certain of the Sect of the Pharisees arose and said it was needful to be circumcised and keep the Law of Moses the Apostle proves them to be tempters of God in putting a yoke upon the neck of the disciples which they nor their Fathers were able to bear Act. 15.5 10. Answ Are the Ten Commandments such a yoke as is not to be born Is it a yoke to have no other God but Jehovah and to abstain from murder theft adultery and the like For so it must be if you judge that the whole Law is here slighted But the thing in difference here is whether such and such laws are to be kept or no and the stress that is laid upon the keeping of them namely the pressing of them as things without which they could not be saved as vers 1. and therefore the Apostle in answer to this shews that the Gentiles had received the Gospel and did believe God having given to them the Holy Ghost and put no difference between them and the Jews purifying their hearts by faith vers 7 8 9. and that through the grace of Jesus Christ both sews and Gentiles should be saved vers 11. and as the Apostle opposeth the keeping of these Laws for such a purpose as to be sared thereby so the bare keeping of them is forbidden and therefore saith James ver 19 20. My sentence is that we trouble not them which from among the Gentiles are turned unto God but that we write unto them that they abstain from pollutions of Idols and from fornication from things strangled and from blood So that the Apostles judgement is that the Gentiles should keep some part of the Law And therefore the question was not Whether any part of the Law should be kept and the reason seems to be in vers 20. why they would write no more for Moses of old time hath in every City them that preach him being read in the Synagogue ever Sabbath day So the Apostles and Elders write vers 24. For as much as we have heard that certain men that went out from us have troubled you with words subverting your souls saying you must be circumcised and keep the Law to whom we gave no such Commandment Now can we be so gross as to think that is subverting mens souls and contrary to the commandments of the Apostles and Elders to bid them love the Lord their God with all their hearts and with all their strength and to worship him alone and not take his name in vain and the like for this is to keep the Law But the difference was about other Laws as well as circumcision and they are as really forbid to keep them as they are forbid circumcision and therefore it cannot be the Law of the Ten Commandments but the Law of shadows as is manifest Chap. 21. when Paul came to Hierusalem the brethren told him that it was reported that he taught all the Jews which were among the Gentiles to forsake Moses saying that they ought not to circumcise their children neither to walk after the customes vers 21. therefore they counsel Paul to purifie himself with some others that it might be seen that he walked orderly and kept the Law vers 24. But as touching the Gentiles which believe we have written and concluded that they observe no such things vers 25. so that
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
the good and benefit of man that man might rest from his own labours and be refreshed as the Lord was Exod. 31.17 and thus you see how clearly our Lord hath given the sense of this Law it is lawful to do well upon the Sabbath day to visite the sick and to heal them and to do works of mercy to our own and others bodies the Sabbath being made for man 5. Jesus Christ declares himself to be Lord even of the Sabbath day Matth. 12.8 and he takes his title thus the Sabbath saith he was made for man and not man for the Sabbath therefore the son of man is Lord even of the Sabbath day Mark 2.27 and here seems to be two things from whence Christ takes this title First the Sabbath was made for man that is as before was said Christ being Lord of the Sabbath doth no more make it void then his being Lord of the Supper and Lord of the Harvest doth make the Supper and the Harvest void for Adam and so for all men being made for him before his fall now Christ being the son of man the chief man or second Adam the man of Gods right hand the heir of all things is of right Lord even of the Sabbath 2. The Sabbath was made for man that is for the good of man and in mercy to man as is said before therefore Christ being the Author of all good the giver of all mercy he is Lord of it and therefore Christ doth not slight the Sabbath as some do imagine by saying he is Lord of it as though he were not to keep it or that his intent were to change it that were to strip himself of his title or else to entitule himself Lord of that which was not but in that it is said Christ is Lord of the Sabbath it proves the Sabbath to be in force as Christ proves the resurrection Mark 12.26 27. I am the God of Abraham the God of Isaac the God of Jacob he is not the God of the dead but of the living so Christ is Lord of the Sabbath day he is not Lord of dead Types and shadows or of that which is not in being but he is Lord of the lively Oracles of which I conceive the Sabbath is one Act. 7.38 Obj. But did not Christ break the Sabbath and teach men so to do in bidding the impotent man take up his bed and walk it being unlawful to carry a burthen upon the Sabbath day Answ The Scribes and Pharisees said so indeed and that his bed was a burthen but they were very unfit Judges they being ignorant of the right observing of the Sabbath and sought likewise to take advantage against Christ in his words and actions their saying the mans bed was a burthen and that it was unlawful for him to carry it doth prove no more that so it was then their saying that the disciples brake the Sabbath in plucking the ears of Corn and Christ in healing the diseased but was not this a work of mercy the man having lien lame so long in the porch now being cured Was it not meet that he should be released from the place and take his bed with him to lye upon at night for it s likely he had no other And who can say that his bed was a burthen for in some Countries that which they call their bed is no heavier then a good Cloak or Coat but consider what grosse wickednesse naturally flows from this opinion The objecters themselves and all must acknowledge that the whole Law was in force till the death of Christ the very shadows till he nailed them to his Cross then the fourth Commandment doubtlesse was in full force now to say that Christ brake it and taught men so is to say Christ sinned and taught men to sin for sin is the transgression of the Law and this roots up redemption by Christ for if Christ was a sinner he could not be a Saviour he had not been a meet-offering for the sins of others if he had been a sinner himself but he was offered up a Lamb without spot Heb. 7.26 1 Pet. 1.19 and was made sin for us that knew no sin 2 Cor. 5.2 And therefore this objection is so gross that every sincere heart that sees the tendency of it will not touch it and indeed I had not mentioned it here but that many through weakness have taken it up as a sufficient ground to prove the making void the Sabbath for want of looking into the bottom of it 6 Another ground to prove the Sabbath yet to be in force may be taken from the words of Christ to his disciples Matt. 24.20 But pray ye that your flight be not in winter nor on the Sabbath day which is part of the answer Christ gave them when they came privately to him to ask him when the destruction of the Temple should be the signes of his coming and the end of the world It is generally conceived that this part of Christs answer relates to the destruction of Jerusalem and indeed that is the shortest time that can be thought it relates unto as doth appear by the question which was asked him but suppose it so doth it not plainly appear from hence that the Sabbath was to remain in full force after the death of Christ The destruction of Jerusalem being about 40. years after the death of Christ and yet he commands his disciples to pray that their flight be not in the winter neither on the Sabbath day now can we think that Christ would lay such a foundation for superstition as though the Sabbath was to be at the ruin of Jerusalem when it was to cease at his death or can we think-that Christ would teach his disciples to pray false or to pray that their flight should not be on the Sabbath when indeed there was to be no Sabbath this is gross to imagine but as sure as winter was to remain winter so the Sabbath was to remain the Sabbath and if their flight had been upon it it would have been the more tedious it being a day of rest and refreshment to them wherein they used to rejoyce and praise the Lord as it appears by that Psalm or song for the Sabbath day Psalm 92. But although this Scripture looks to the destruction of Jerusalem yet I conceive it looks further even to that distress that Jerusalem shall be in at the second coming of Christ and that for these reasons First those things that Christ spake of were accomplished in a measure in the Apostles dayes and yet they are not compleatly fulfilled for instance Christ told his disciples that they should be delivered up to be killed and they should be hated of all Nations for his name sake this was in the Apostles dayes and hath been since and false Prophets did arise then and so they have since then vers 4.11 So that those things which Christ spake lookt to several times and therefore I conceive he saith
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