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
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
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.
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
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
might be done upon it neither did they understand that inward and spiritual rest that was held out in the command as appears by the words of the Lord Isay 58.13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure upon my Holy day and call the Sabbath a delight the Holy of the Lord honourable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking thine own words So that the Saints are not only to cease from outward work in their callings but also from works that are inward and spiritually wicked that so the Sabbath might be a delight unto them the Holy of the Lord honourable And mark the promise that it is to such Sabbath keepers vers 14. Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the earth and will feed thee with the heritage of Jacob thy father for the mouth of the Lord hath spoken it First they shall delight themselves in the Lord and that will make the Sabbath a delight Secondly they shall ride upon the high places of the earth the high places of the earth holds forth as I conceive the great opposition whether of great and mighty men or great walled Cities according to that in Deut. 1.28 it hath an allusion to Israels subduing the land of Canaan Deut 32.13 thou shalt ride upon them that is subdue and conquer them as Psal 45.4 Psal 66.12 They shall tread upon their high places as in Deu. 33.39 They shall be as ashes under the soles of their feet Mal. 4.3 Now when did the Lords people do such work as this since this prophesie or is it not yet to be fulfilled Again consider what the Lord saith Isay 56.6 7. Also the sons of the stranger that joyn themselves to the Lord to serve him and to love the name of the Lord to be his servants every one that keepeth the Sabbath from polluting it and taketh hold of my Covenant even them will I bring to my Holy mountain and make them joyful in my house of prayer their burnt-offerings and their sacrifices shall be accepted upon mine Altar for mine house shall be called an house of prayer for all people By the sons of the strangers I understand is here meant Gentiles who were strangers to the Common-wealth of Israel and a far off but now made nigh by the blood of Christ and so they joyn themselves to the Lord and serve him and love the name of the Lord these are such as keep the Sabbath and take hold of Gods Covenant and it is such a Sabbath as may be poluted and therefore not Christ as some would have it now the promises that are made to these strangers do look at clear Gospel times They shall be brought into Gods Holy Mountain and there be made joyful when it s so mountainous that its the house of prayer for all people or for all nations as Christ saith Mar. 11.17 Isay 56.8 again in vers 2. Blessed be the man that doth this and the son of man that layeth hold on it that keepeth the Sabbath from poluting it and keepeth his hand from doing any evil thus saith the Lord unto the Eunuches that keep my Sabbath and chuse the things that please me and take hold on my Covenant even unto them will I give in my house a name and a place better then of sons and daughters I will give them an everlasting name that shall not be cut off vers 2 4 5. The Eunuches are such as care for things that please the Lord when the married cares for the things that please his wife 1 Cor. 7.32 33. or according to that in Rev. 14.4 These are they that were not defilled with women for they are Virgins these are they that follow the Lamb wheresoever he goeth they sing as it were a new song and yet it is old it s the song of Moses the servant of God and the song of the Lamb. Rev. 15.2 3. And when two parts shall be cut off and dye Zech. 13.8 the Eunuches that keep the Sabbath shall have an everlasting name which shall not be cut off Now let us not think it incredible that the Sabbath should be yet in force because it hath been so long laid by it hath been so with other truths and so with this before now it seemed to be so out of knowledge with Israel in the wilderness that when the people had gathered twice as much Manna on the sixth day they did not understand the meaning of it but the Nobles came and told Moses Exod. 16.22 and Moses told them the thing that the Lord had said that to morrow was the rest of the Holy Sabbath And also after their coming out of Babylon when they had built the house of God and set it in order placing the Priests and Levits and had chosen faithful men to distribute the maintainance to their brethren Neh. 13.10 13. In a word their reformation was much about the light of ours and is confessed by the enlightened that it was a Type of this reformation that the Lord hath begun amongst us in these Isles namely in bringing his people our of Babylon and building up of Sion and indeed as their sins and ours are alike in many things so in this namely in breaking the fourth Commandment for Nehemiah saith in Chap. 13.15 That in those dayes he saw in Judah some treading Wine-presses on the Sabbath and lading of Asses and bringing of Sheafs as also Wine-grapes and Figs and all manner of burthens which they brought into Jerusalem upon the Sabbath day and he testified against them in the day wherein they sold victuals notwithstanding all the reformation yet this was seen in Judah they had layed by the observation of the Sabbath and had made it a common working Market-day as you may see at large in that Chap. It was not in vain therefore that the Lord said Remember the Sabbath he foreseeing how it would be sleighted and forgotten not only by those that were brought out of litteral Babylon but also by those that should be brought out of spiritual Babylon in the latter dayes but when the day of the Lord burns as an oven it will be remembred to some purpose Mal. 4.4 In the mean time the Lord is stirring up some of his poor babes and sucklings such he is pleased usually to discover truth unto at the first breaking out of it and they are to contend for it though in much weakness But a word to the beginning and ending of the Sabbath there are various apprehensions about it which for brevity sake I shall omit the Scripture is plain that from evening to evening is the set time or from the going down of the Sun to the going down of the Sun this is clear from the beginning Gen. 1.5 The evening and the morning was the first day evening and morning make a compleat natural day and the evening