Synagogue it was common to read or teach Luk. 4.16 17. Acts 13.15 The ruler of the Synagogue I take to be none else but one designed in especial to take care of the well-ordering of all things to be done therein In the word is no priesthood after this administration but a scribe a writer of the law that knew how to read it well Hence the people are called a Kingdome of Priests every one being to be a law-priest for expounding the judicial law Exod. 19.6 Object What confusion would this bring forth in families Resp Is there more amongst us then was among Jews and Gentiles at the first erecting of Churches 2. Did not Christ foretell as much when he said there should in one house be three against two and two against three Luk. 12.52 3. Doth not the Apostle say the servant then to the heathen was the Lords freeman 1 Cor. 7. See how God plagued Pharaoh for keeping his people from serving him Object Rev. 18.4 God calls his people out of Babel or Rome the false Church onely Resp This is the first step from her to separate the world and Church 2. We are not to come out of Babels Church-practice onely but her state-practices also not in duties of the Gospel only but the law also A people in civil society cannot be without the law as in the Church-society they cannot be without the Gospel and be with and under God therein The first-day-Sabbath is of the covenant of grace the seventh of works Moses is taught the seventh Christ the first natural men observe one believers the other yet both sanctified and Sabbaths and to be kept holy Object This would be exceeding loss to the Nation Resp Never man did lose by serving God but gaine 2. The godly man must sell all If he will be a Christian and deny himself and be dead to all Note The heathens set apart some time to serve their Gods of wood and stone in though they had no warrant to do the same shall not those are the people of God much more have some day to serve him in and what day but that God in the laws instituted from which before the Son hath made them free they are not discharged from what service the law requires nor what penalty the law imposeth on them for disobedience apply Mat. 5.19 Hear what the law saith to those under the law James 2.10 Whosoever keepeth the whole law and yet offend in one point is guilty of all Rom. 3.19 that every mouth may be stopped and all the world may become guilty before God Gal. 3.10 Cursed be every one that continueth not in all things which are written in the book of the law to do them Appl. This seems to me that men under the law are strictly bound to the observation of the seventh-day-Sabbath of which number all unbelievers are who are bound to serve God for the creature-comforts and mercies though they know not Christ but are in the state of the world Appl. The Lords-day-Sabbath is only to be observed in the Church by men made free by Christ from the law curse and condemnation thereof Heb. 4.9 There remaineth a Sabbatisme to the people of God called another day vers 8. from the 7. Note verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is of great concernment to be inquired into that whiles we strive to build up what we should not we pull down what we ought not I hope you would not for a world make a law to make void the law of God The Sabbath gave way to circumcision though it were not of Moses that is Moses law John 7.22 23. that the law of Moses concerning circumcision might not be broken It is very remarkable that in all the conflicts the Scribes and Pharisees had with Christ about the Sabbath he never spake of the abolishing of it nor condemned the right observance of it though the Jews were more oft offended at Christ for this then any thing he curing more on that day then any because looked on by the Lord as the work of the day and they the more troubled at it because done thereon which they judged to be a profanation thereof Note As the law was given by the found of Trumpet so the congregations of the Synagogues were to be called by trumpet and not by bells Numb 10.7 Exod. 19.16 which minded them of giving of the law and the covenant then made the believers by rising of the Sun that is the time and call of them for their worship Sabbath dayes journey some understand one some to be two miles which was no less to be observed under the Gospel then under the Law-day-Sabbath Joshua 3.4 Acts 1.12 The Scriptures rightly expounded will clear this Antichristian darkness O take the vaile from our eyes and hearts Mark 16.1 The Sabbath being end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 2. Early in the morn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the first of Sabbaths it being the first of the Lords-day-Sabbath or the first of the two Sabbaths the Lords day being the first the seventh day the last of the week according to the Scripture The first shall be last and last first And for the ceremonial Sabbath they are no more called Sabbaths but the seventh and first day are called Sabbaths alway in the word The Scriptures speaking of the lords-day-Lords-day-Sabbath misinterpreted for the first day of the week and calls the seventh day a Sabbath also are these Mat. 28.1 Mark 16.2 Luk. 20.1 Acts 20.7 1 Cor. 16.2 That the Scriptures are misinterpreted when read the first day of the week is clear for when God speaks of the first day of the week Mark 16.9 he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural and thus the Pharisees Luk. 18.12 fasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. After Christ the Law-day-Sabbath was observed by the Jews men under the Law among whom the Apostles taught and never in one word reproved them Acts 18 2. Paul as his manner was went into the Synagogue to the Jews and three Sabbath dayes reasoned out of the Scriptures with them Note his manner was and thus in many other Scriptures 2. The lords-day-Lords-day-Sabbath was observed among believers Act. 20.7 On the first or one of the Sabbaths when the Disciples came together to bread bread Paul preached to them c. and that 1 Cor. 16.2 On every first of Sabbaths a command to the Church of Corinth every one of you lay by him in store as God hath prospered him 3. Having shewed you that both the first and the seventh day that under the covenant of the law and that under the covenant of grace Moses Sabbath day and Christs conjunctly are called Sabbaths and so of divine authority alike onely one is a command to men under the law the other to men under grace now I shall shew you how they are distinctly called Sabbaths Heb. 4.4 He speaks of the seventh
dayes rest Vers 5. In this againe of an other rest which is a dayes rest as the seventh day was is clear from vers 7. and the 8. Verse 9. This other day is called Sabbatismos a sabbatisme which is proper onely to the Church or people of God Vers 10. This Sabbath-rest men must strive to enter into in the other all men are compelled in this none but believers in the Kingdome of God injoy into which men are bid to strive to enter Object Here they are said to enter into this sabbatisme which is proper to the state of heaven to be entred into Resp Believers in Christ are said to enter into or be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the law to Christ or one in law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Christ 1 Cor. 9.21 Object Mark 2.28 Luke 6.5 Christ is said to be Lord of the Sabbath and in what was he so but in putting an end to it Resp That Scripture saith not so and is contrary to many express Scriptures where Christ saith A tittle of the law shall not perish and the Scripture is falsly rendered the word is The Lord is Son of man and of the Sabbath because made of woman and made under the law Gal. 4.4 Command the Fifth Exod. 20.12 Honour thy father and thy mother c. Statute LEvit 19.3 Ye shall fear every man his father and mother Vers 32. Ye shall rise up before the hoary head and honor the face of the old man Mark 7.10 Gen. 22.6 Isaac submitteth to his father to dye Luke 2.51 and thus Jesus Christ the Rechabites obedience Jer. 35. and Gods blessing them Judgements Gen. 9.25 26. Noah curseth Cham with bondage and blesseth Japhet Deut. 27.16 Cursed be he setteth lightly by his father or mother Levit. 20.9 Every one that curseth his father or mother shall surely be put to death his blood shall be upon him Exod. 21.17 Exod. 21.15 He that smiteth his father or mother shall surely be put to death Numb 12.14 If her father had spit in her face should she not have been ashamed seven dayes which was a thing of contempt as in Deut. 25.9 and it may be either for disobeying or contemning of him Mark 7.10 The Gospel confirms it Who curseth father or mother let him dye the death Prov. 30.17 The eye that mocketh at his father and despiseth to obey his mother the ravens of the valley shall pick it out Statute Deut. 4.9 Forget not the things thine eyes have seen c. but teach them thy sons and thy sons sons Vers 10. Especially the day thou stoodest before the Lord in Horeb Vers 13. and he declared to you his covenant which he commanded you to performe even the ten commandments Deut. 6.7 Thou shalt teach them diligently thy children and shalt talk of them when thon sittest in thy house when thou walkest by the way when thou lyest down and when thou risest up Judgement Deut. 21.18 If a man have a stubborn and a rebellious son that will not obey the voice of his father or his mother and that when they have chastened him he will not hearken unto them Vers 19. Then shall his father and mother lay hold of him and bring him out to the Elders of his City and the gate of his place Vers 20. They shall say to the Elders of his City This our son is stubborn and rebellious and will not hear our voice he is a drunkard and a glutton Verse 21. All the men of his City shall stone him with stones that he dye so shalt thou put away evil from amongst you Appl. Why is so much rebellion against parents is not because the law of God is silent this being executed all England would hear and fear 2. Is there another way besides this to put away evil from among us appointed of God Note God saith So shalt thou put away evil and no other way 3. Or is not the Law of God just the judgement true and righteous that it is not set up amongst us or will it ever be well with us or ours until it be set up Statute Parents marriage of their children It was to be confined to such as were in convenant Deut. 7.6 Exod. 34.16 Thou shalt not take of their daughters to thy sons and their daughters go a whoring after their Gods and make thy sons go a whoring after their Gods Deut. 7.3 Thou shalt not make marriages with those nations God will destroy thy daughter shalt thou not give his son nor his daughter shalt thou take to thy son The reason whereof is rendred vers 4. Appl. As men under the law were not to match with those nations were not under the law so men under grace were not at liberty to match with any but such as were in Christ 1 Cor. 7.39 2. Were we under the law this would condemne all marriage with idolaters more strongly then the work of the law in us hath done Numb 25.6 1 Kings 21.25 1 Kings 11. from 1. to verse 9. 3. See here the authority God hath given to men under the law over their childrens marriage they are said to give and take Esau took a daughter of Canaan Jacob obeyed his mother and married Labans daughter Exod. 21.9 If a man betroth his maid-servant to his son he shall deal with her after the manner of daughters Note Betrothing was the fathers work in which he gave his daughter or took the daughter of some other to his son to wife 2. The Magistrate or Elders are not to approve of marriage made with any out of covenant It is to be considered that God under this word Father doth comprehend the Magistrate and obedience and honour hence due to him 1. Because all authority and rule was first in the father Gen. 38.24 2. It came from him to the one Judge Moses 3. To Judges in every City who had laws from God to judge the people by in which administration only 1 Sam. 12.12 the Lord God was said to be their King And now againe when this law is the rule of judgement to the nation then is the Lord Christ said to raigne which shall be a thousand yeers God having committed all judgement and authority to the Son Mat. 28.18 Rev. 20.6 and who would not strive to set up Christs rule Note As Judges were of God before Kings so if Kings be put down ye must return to Judges again God setting up but these two wayes of rule and God himself ruling in that of Judges and therefore best nor doth God rule by Judges as distinct from Kings unless they be set up as in the beginning to rule by the laws of God 4. The government came from Judges to Kings in which the people were said in their asking for a King to have committed great wickedness in the sight of the Lord 1 Sam. 12.17 yea and God himself said herein they had rejected him and not Samuel that he should not raigne over them I beseech you what the
government of Judges by the law God had set up was then to God and this day is no less with him 1 Sam. 8.7 5. God had foretold of this by Moses Deut. 17. and the thing occasioned this was considerable 1 Sam. 8.3 which was Samuels age and his sons perverting Judgement and taking bribes and turning after lucre yet Samuel vers 6. is displeased at it when they said Give us a King to which God bids Samuel hearken and do for them under whom arose tribute custome and imperious commands 1 Sam. 8.11 to the end of vers 18. 6. This rule of Kings God in the Gospel established by Paul 13.1 the powers that be even Nero's and his deputies were said to be ordained of God in the Lords setting up of Saul which fourth Monarchies rule was authoritative untill the time God had ordained that it should be taken out of the way for the wickedness thereof 2 Thes 2.7 and the way how it shall be taken away is set down and by whom even by the stone cut out of the mountaine without hands he brake in peeces the iron brass clay silver and gold Dan. 2.44 45. which puts an end to the fourth Monarchy which shall have its end by Jesus Christ So that as the fourth Monarchy or Roman put down the law of God Christ comes now to put down that in the rule yea all the rule authority and power thereof 1 Cor. 15.24 7. After all this comes the ancient of dayes which is not God who is not of time nor dayes but he comes by his law and Judges and judgement to sit and judge againe God having foretold he would restore Judges as at the first Isa 1.26 to whom government shall be given of God God having taken it from the Monarchy that they may rule againe And now as God is said to give so shall it be given by men unto them in which God is also said to give it Dan. 2.27 and that their authority shall not be questioned as Moses once was Exod. 2.14 Who made thee a prince and Judge over us the people making them Statute Exod. 18.21 Judges are said to be placed over the people and are called gods Exod. 21.6 The master was to bring the servant that would not go out free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Gods that is unto the Judges Exod. 22.18 Thou shalt not revile the Gods nor curse the ruler of thy people Psal 82.1 God standeth in the congregation of the Gods Note Great is the honour set on Judges they judging for and under God I do not remember that it is said of any Judges but these nor any other kind of rulers Nero was not a God in this sence though his authority were of God The saying of Christ clears this John 10.34 It is written in your law I said ye are Gods vers 35. If he called them Gods to whom the word of God came c. so that none are so called but such to whom the word of God came that is such as by the words of God judged men as in the place of God being set up of God to judge thereby that judgement may be the Lords Heb. 10.28 He that despised Moses law was to dye Deut. 17.12 this in the judgement on Core Numb 16.11 they are said to be gathered together against the Lord questioning Moses whom God had set up and his government which God had given as a law to that people Vers 13. they say of Moses he had made not God altogether a prince and not a Judge over the people vers 13. for which they and theirs were destroyed vers 32. Statute Isa 38.1 Command thy house or set it in order for thou shalt dye Note that the law had a rule in it what men and how they were to dispose of their goods and estates in a way of Justice and not according to their lusts according to which rule they were to divide their estates among them 1. There was a dowry of virgins Exod. 22.16 fifty shekels Deut. 22.29 2. The first-born Deut. 21.17 was to have a double portion of all his father had and the reason added was not for any ceremonial cause but that he was the beginning of his strength 3. Numb 36.2 Moses would not make any law in the case of Zelophehad though he were as able as any living but he would inquire of God who should inherit and it was resolved Numb 27.8 If a man dye and have no son then ye shall cause his inheritance to pass unto his daughters if he have no daughter ye shall give his inheritance to his brethren if he have no brethren ye shall give it to his fathers brethren if his father have no brethren ye shall give it to his kinsman is next unto him of his family he shall possess it and it shall be to the children of Israel a statute Note How contrary are the practices of this people and nation to Gods law Object In doing thus we should wrong the dead and living Resp In doing Gods will ye can do no wrong 2. Those that do justice do not do wrong But those do thus do justice ergo 3. The dead and living do wrong to themselves and consciences and others also in doing that is forbid by Gods law to be done by them 4. Many holds and customs necessarily by this law are to be changed 5. Many other laws do depend on this in civil contracts 6. How would this quench strife and division among brethren and prevent the ruine of many families and establish love this being the righteous Judgement of God! 7. How would this prevent that shame in the nation where one the eldest brother hath all and is a prince and the rest all poor and he onely lords it over all the rest Object These holds are established by law and custome and may not be changed Resp If a law of man be contrary to the law of God it is no law but a tradition and men are bound to alter it when they know Gods mind to be to the contrary in the case 2. If a man keeps from him that hath right to a possession his possession it is no wrong to take it from him and give it to whom it justly pertains but an act of Justice Psal 24.11 The earth is the Lords and the fulness thereof Luk. 12.13 And one of the company said unto him Master speak to my brother that he divide the inheritance with me Vers 14. And he said unto him Man who made me a Judge or a divider over you Numb 34.17 1. It shews that inheritances were to be divided amongst brethren by the law 2. It was the work of the Judge to see it done if complained of That this was not at all or not rightly that is justly done between this man and his brother 3. That there was usually to be a divider they were not to divide it themselves by the law that occasions of injustice and of jealousie and discontent
this rule established among men the cause of much theft would be taken away from among men which mens hard heartedness occasions and after with as much severity put them to death oft-times for a smal matter as though God were not able to restore our loss or we could not be without it 2. Many late and unusual offences as clipping and coyning of money and embasing of it which is made treason by our law would not be so rife among us the occasion thereof being removed from men in great part 3. Burning of houses and such like effects of unnatural envy would be removed when oppression and ignorance of the law of God were removed from the shoulders of the poor 4. God would restraine men as now he doth of much evil to admiration that home non sit housini lup us so then he would do much more the fear of God though his law and the justice thereof be not so extreme as mans in this case yet the after-judgement on the soul and curse of them and their families falls far greater on men then theirs can do Command the Ninth Exod. 20.16 Thou shalt not bear false witness THis negative bindes in the affirmative Thou shalt bear witness to the truth c. Statute Deut. 17.6 The Idolater was not to dye at the testimony of one but of two or three witnesses Deut. 19.15 One witness shall not rise against a man for any iniquity or sin Levit. 19.11 Ye shall not lye one unto another Levit. 19.16 Thou shalt not go up and down as a tale-bearer among thy people nor shalt thou stand against the blood of thy neighbour Ezek. 22.9 Prov. 21.18 He that heareth speaketh constantly Exod. 23.1 Thou shalt not raise a false report put not thy hand with the wicked to be an unrighteous witness as those witnessed against Naboth 1 Kings Vers 2. Thou shalt not follow a multitude to do evil nor shalt thou speak in a cause to decline after many to wrest judgement Vers 3. Nor shalt thou countenance a poor man in his cause The witnesses at the time of execution were to stand at the right hand of him that was condemned and to lay their hands on his head and cast the first stone Numb 35.30 Prov. 24.28.29 Judgement Deut. 27.24 Cursed be he that smiteth his neighbour secretly Deut. 19.16 If a false witness rise up against any man to testifie against him that that is wrong Vers 17. Then both the men between whom the controversie is shall stand before the Lord as a special case referred to the chief Judges the Priests and Judges that shall be in those dayes Vers 18. The Judges shall make diligent inquiry and behold if the witness be a false witness and hath testifyed falsly against his brother Vers 19. Then shall ye do to him as he had thought to have done unto his brother So and no way else shalt thou put away evil from among you life for life eye tooth stripe for stripe c. Note If Judges and Justices were as they ought at all times sitting in all the chief places of the Nation 1. Witnesses would not be so chargeable for their journey and attendance to men as now they are 2. Men might discharge their consciences who by the law-covenant were bound to witness freely one for other as oft as occasion served 3. Subpaena's were utterly out of use and the charge thereof taken away from men 1. If according to the law of God that were exactly done on the false witness which was intended against the party that was prosecuted men in the Nation would hear indeed and fear to do any such wickedness 2. If evil be so to be put away then by not doing so though to man it seems to be a matter of never so much severity the evil there-remaines in the land still 1. In what was done or intended to be done by them past 2. The evil practice thereof will never be done away by any other means from among us but by this On Deut. 2.24 The curse denounced against the false and so the curses added to the breach of every command note the difference between Gods law and mans 1. Mans law onely extended to punish sin when proved by witnesses against a man by which men as in case of adultery fear to commit it publikely but will do it privately and man he thinks cannot not curse him for it or if he do he cares not 2. Now God curseth such by his law so that though they may escape the publike punishment they cannot the secret judgement or curse for it 3. So that this now will prevaile with men when the other will not in which the law of God doth far excell the most just and righteous ordinances of man 4. These curses are added to Gods laws not mens for fear before and a punishment after his laws are broken and not mens so that the hand of God in the revealing and cutting off and cursing of evil doers will appear under his rule far otherwayes then under mens 5. Effect whereof is excellently set down Deut. 29.18 God speaks of one not regarding the curse and calls him the root of bitterness that bears gall and wormwood who when he hears the words of this curse he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst Vers 20. The Lord will not spare him the anger of the Lord and his jealousie shall smoak against him and all the curses in this book shall lye upon him and the Lord will blot out his name from under heaven vers 21. and the Lord will separate him unto evil out of all the tribes of Israel according to all the curses of the covenant that are writen in this book of the law Command the Tenth Exod. 20.17 Thou shalt not covet 1. S Search all the Statute-books of all the Nations in the world they have no such law in them nor take no notice of any such sin Rom. 7.7 2. Nor have they any punishment for it 3. Under this law it is condemned as well as any Hence the Apostle saith The law is spiritual Appl. O ye princes see here are not Gods laws more perfect then yours you have no such law 2. Is not your law the work of the law of God in your hearts onely would there ever have been a law of yours had not God given a work of his in you 3. Hence see a necessity of taking his and leaving yours 4. Do not say the law is not sufficient to judge by 1. Were not the Jews as great as we and they had no other 2. They fell into as many varieties of evil and sin as any Object If thou sayest No we fall into more Resp The reason of that is we have not the law of God to prevent it set up among us as they had the law of man can never have that place among a people as the law