The Jewish Sabbath Abrogated, Part 1 · Sermon 1
SERMON I.
The occaſion of the Author's preaching on this Subject. The ſcope and coherence of the Text open'd. The Terms explain'd, and the Doctrines raiſed. Divers preliminary Propoſitions, ſhewing what Medium the Author intends to take in treating on this Subject.
Gal. iv. 10, 11.
Ye obſerve days and months, times and years: I am afraid of you, leſt I have beſtowed upon you labor in vain.
MY Brethren, The occaſion of the Author's preaching theſe Sermons.I am troubled I have ſuch a provoking occaſion to enter upon this Controverſy, viz. What day of the Week we under the Goſpel Diſpenſation ought to obſerve as a day of Reſt, and of ſolemn Worſhip to the Lord, ſince univerſally the Church and People of God of all Perſuaſions are agreed about it, and have been ever ſince the new World, or Goſpel-day did commence, except a few Chriſtians formerly, and a little Remnant of late times in this Nation, who have deſerted, and err'd in this caſe. And had I not a clear Call to enter upon this Subject, thro the inadvertence of ſome young Men among us, I had not meddled with it; who have not only, without adviſing with me or the Congregation, preſum'd to keep the Jewiſh Sabbath, but with an unaccountable and overheated Zeal have proſecuted their Notion and Practice to the diſturbing of the Quiet and Peace of the Congregation. My Brethren, is it not a lamentable thing to ſee how Satan hath prevail'd to hinder the Power of Godlineſs, which conſiſteth not in Meats and Drinks (nor in the Obſervation of Jewiſh Days) but in Righteouſneſs, Rom. 14. 17.and Peace, and Joy in the Holy Ghoſt?
One while he hath endeavour'd to do this by ſuggeſting of ſtrange and uncouth Notions, and Principles that edify not, into the minds of Chriſtians; at another time by raiſing up needleſs Cavils and Objections about the mode of the diſcharge of a Moral as well as a Goſpel-Duty, I mean that of ſinging the Praiſes of God, which formerly caus'd no ſmall trouble amongst us, as well as in other Churches.
But when that Controverſy was near vanquiſh'd, ſo another is rais'd, which I hope God will make me an Inſtrument to quell alſo, and utterly drive away hence, he having ſet me for the defence of the Goſpel, and of all pure Goſpel-Truths, in this place, in oppoſition to all Innovations, and Judaical Rites and Obſervations, which ſome ſeem too fond of.
Yet let none miſtake me: I ſhall not cenſure ſuch as keep the ſeventh day, provided they lay no ſtreſs upon it, but believe they are oblig'd by the Authority of Chriſt (who is Lord of the Sabbath) to obſerve religiouſly the Lord's-day, or firſt day of the Week, free from Labor, in the Worſhip and Service of God; provided alſo they are ſuch as have the command of their own time, and can do it without wronging their Families, or are not by the Obſervation of the ſeventh day neceſſitated to violate Precepts that all agree are Moral Duties.
1. In not doing their Fathers; or Maſters Buſineſs, in not working ſix days; for tho it may be ſaid of ſome, ſix days Work may be done, yet it may be ſaid of others who are Servants, ſix days they muſt work, it being their indiſpenſible Duty ſo to do.
2. In violating the Fifth Commandment (as the whole Moral Law is in the hands of Chriſt) which requires Obedience to their Natural and Political Parents: in all things wherein they tranſgreſs no Law of God, they ought carefully to ſubject themſelves to them; and in not doing it,Eph. 6. 1. they ſin and are guilty before God: Children, obey your Parents in the Lord; for this is right: the Lord commands it, or it is agreeable to his Will.Rom. 13. 1. Again, it is ſaid, Let every Soul be ſubject to the higher Powers, Tit. 3. 1.&c. Put them in mind to obey Magiſtrates, &c. And again,1 Pet. 2. 13. Submit your ſelves to every Ordinance of Man for the Lord's ſake; whether it be to the King, as ſupreme, &c. Whatſoever Magiſtrates or Parents do require agreeable to the Divine Will, ought faithfully to be done, and in Conſcience to God.
And as to the religious obſervation of the firſt day of the week, I ſhall prove before I have done, that it is agreeable to the Will of God; and thoſe who obſerve it not, do violate the Rule of the Goſpel, or the new Creation, and ſo break both the Law of God and Man: nay, it grieves my Soul to hear what a Reproach and Scandal ſome raſh young Men who are Apprentices, have herein brought upon their Profeſſion; and I hear ſome who know they are Members with us, have unjuſtly blam'd and cenſured me and the Church upon that account, not hearing what Pains I have taken to convince them of their great Evil therein: and I do now declare my abhorrence of their Practices and unbecoming Behaviour to their Parents and Maſters; and let ſuch as encourage or countenance them, ſee how they will anſwer it in the great day.
But not to retain you any longer in a way of Introduction, I ſhall proceed to my Text.
And firſt to the occaſion of the words,The occaſion of the words opened. which were written by holy Paul, the great Miniſter of the Gentiles, to the Churches that were then at Galatia; not Church in the ſingular, but to the Churches (there were more at Galatia than one) ſo it is expreſs'd 1 Cor. 16. 2. And thus he begins his Epiſtle, i. e. To the Churches of Galatia, chap. 1. 2.
1. He kindly ſalutes them, ver. 3. Grace be unto you, and Peace from God the Father, and from our Lord Jeſus Chriſt.
2. But ſoon upon it he ſharply reproves them, ver. 6. I marvel ye are ſo ſoon removed from him that called you to another Goſpel, ver. 7. Which is not another; but there are ſome that trouble you, and would pervert the Goſpel of Chriſt.
Query. What was the Error they were corrupted with?
1. I anſwer, They were by ſome falſe Brethren taught to mix the Law and the Goſpel together in Juſtification, or to mix Works with Grace: and this is to pervert the Goſpel of Chriſt, and obſcure the Doctrine of Free-Grace.
2. They turned to Judaiſm in reſpect of the obſervation of Circumciſion and Jewiſh days: How turn ye again to weak and beggarly Elements, whereunto ye deſire again to be in Bondage? chap. 4. verſ. 9. Ye having (as if he ſhould ſay) attained to the knowledg of the glory of God in the face of Jeſus Chriſt, the glorious Mediator, Soveraign Lord, and only Lawgiver of his Church, it is ſtrange you ſhould turn again to Moſes, and ſo eclipſe the Glory of Chriſt; this doth not comport with your former knowledg, and of that Revelation you have had of the Truth as it is in Jeſus.
By Beggarly Elements he doth not only mean Circumciſion, but alſo obſervation of Jewiſh Days: Ye obſerve Days, &c. he doth not mean the Goſpel, or New Teſtament days of Worſhip, but Jewiſh days; he could not be afraid of them if they had only obſerv'd the firſt day of the Week, becauſe he had given charge to theſe Churches as well as others, religiouſly to keep it, as appears 1 Cor. 16. 1, 2, 3. but they obſerv'd the Jewiſh Sabbath, and other Old Teſtament days; nay, and they laid ſuch ſtreſs upon them, as to make the obſervation of them neceſſary to eternal Life, as ſome do now, by affirming the keeping of the Seventh-day, or old Jewiſh Sabbath, is a Moral Duty, being of the ſame nature with the firſt Commandment, viz. Thou ſhalt have no other Gods before me, or any other ſimple Moral Precept. True, ſuch at Rome as did eſteem ſome other day beſides the firſt Day of the Week, and lookt upon it as an indifferent thing, were not reproved, as Rom. 14. 5. The converted Jews perhaps thought they might keep the Jewiſh Sabbath as well as the Lord's-Day, and Paul dealt with them for a time as Children, or Babes in Chriſt.
But when any came to plead for it as a Moral Duty, or as neceſſary to Salvation, how ſharp was he with them? I am afraid of you. From hence by the way obſerve,
That Jewiſh-day and ſhadowy Ordinances under the Law, in compariſon of New Teſtament Ordinances, are but weak and beggerly Elements.
The Explanation.
1. By Days, The Terms of the Text explained.I underſtand the Jewiſh weekly Sabbath-days.
2. By Months, is meant their New Moons or monthly Sabbaths, which were every new Moon.
3. By Times, the Feaſts of the Paſſover, the Feaſt of Pentecoſt, and that of Tabernacles.
4. By Years, every ſeventh Year, and every fiftieth Year, which was their great Jubilee. I find divers learned Men thus explaining theſe Terms;Perkins on Gal. p. 285. and tho Mr. Perkins ſeems to go aſtray afterwards, yet he ſpeaks much to the ſame purpoſe.
Now, my Brethren, the reaſons why I conclude by Days here, are meant the Jewiſh weekly Sabbath-days, are,
Firſt, Becauſe when Moſes ſpeaks of their Feaſts, and Holy-days, he brings in firſt of all their Seventh-day Sabbath, Levit. 23.
Secondly, If Days, Months, Times and Years, comprehend all Days, Months, Times, and Years which the Jews obſerved; then their Seventh-day Sabbath is comprehended here: but Days, Months, Times, and Years, comprehend all Days, Months, Times and Years, that the Jews obſerved; therefore it comprehends their Seventh Day here.
If the Minor be denyed, let our Opponents, or any Perſon ſhew where Days, Months, Times, and Years are mentioned, and yet the Seventh-day not comprehended.
Perhaps it may be objected by ſome who keep the Jewiſh Sabbath, Object.That the Seventh Day is every where in Scripture expreſſed in the ſingular Number, i. e. Day, not Days.
That is not true;Anſw. for in ſeveral places the Seventh-day is expreſſed in the plural Number, i. e. Days: the Jews themſelves called it Days; And they asked him, Mat. 12. 10.ſaying, Is it lawful to heal on the Sabbath Days? ſee Matth. 12. 5. My Sabbaths ye ſhall keep, 'tis a Sign, &c. Deut. 31. 13. In the Greek 'tis read Sabbaths, Exod. 28. 8. and Deut. 5. 12. as the Learned in that Language ſhew; and all Men of note, both Antient and Modern Expoſitors of Holy Scripture, ſaith my Author,Dr. White p. 165. expound St. Paul, Col. 2. 17. of Weekly Sabbaths as well as Annual Sabbaths.
Again it is objected, Object. 2.That the Days, Months, Times, and Years, were not Jewiſh but Heatheniſh Days, &c. Thus Coppinger in his Diſpute with Mr. Ives; becauſe, 'tis ſaid, they did Service to them who by nature are no Gods.
That there were Jews among theſe Galatians is evident:Anſw. Yet if otherwiſe, i. e. tho they were Gentiles, 'tis clear they deſired to be under the Law. Tell me ye that deſire to be under the Law, do you hear the Law? You that deſire to be circumciſed, and to obſerve the Jewiſh Sabbath, and other Moſaical Times and Seaſons; Do you hear the Law, i. e. do you not know that the Bond-woman and her Son are caſt out, that the Sinai Covenant that gendered to Bondage is aboliſhed, and the Law given on Mount Sinai as a Rule of Righteouſneſs, is put into the hands of the Son of God conſidered as Mediator? Heb. 12. 2.Ye are not come to Mount Sinai, but to Mount Sion; and are not now to hear him that ſpoke of Earth, but him that ſpeaketh from Heaven: as if Paul ſhould have ſaid, Do not you know that Circumciſion, the Seventh-day Sabbaths, and other Jewiſh Times,2 Cor. 5. 17, 18, 19, 20. Seaſons, and legal Rites, are gone, even all old things, and that all things are become new?
My Brethren, theſe Chriſtians did not deſire to be under the obſervation of Heatheniſh, but of Jewiſh Days.
They are called the Elements of the World,Object. 3. therefore not Jewiſh days.
1. The Jewiſh Rites were called the Elements of the World;Anſw. for does not Paul ſay, We when Children were in bondage under the Elements of the World? Gal. 4. 2, 3.
2. Beſides, they were ſuch Rudiments as the Jews were to obſerve till the appointed time of the Father. Now the Father never appointed his Children Gentile idolatrous Rudiments, therefore they could not be Heatheniſh Days.
3. What Heatheniſh Nation kept the ſeventh, or the fiftieth Year as a Sabbath? For by Years in our Text, our Antagoniſts confeſs are meant thoſe Years; and I am ſure by all Expoſitors 'tis ſo underſtood.
4. The Jewiſh Sanctuary is called a Worldly Sanctuary; ſee Heb. 9. 1. Then verily the firſt Covenant had alſo Ordinances of Divine Service, and a Worldly Sanctuary.
5. It is evident the Apoſtle means Moſaical Rudiments, by blaming of Peter, who would have the Gentiles live after the manner of the Jews, Gal. 2. 14. Moreover, he refers, as all may ſee, to the Jewiſh Yoke, Gal. 5. 1, 2.
6. To put it quite out of doubt what Days he intends, read Col. 2. 16. Let no man judg you in Meats, or Drinks, or in reſpect of a holy Day, or of the New Moons, or of the Sabbath Days; which are a Shadow of things to come, but the Body is of Chriſt.
I. Now were any of the Idolatrous Days among the Heathen, ſhadows of things to come, or of Chriſt? was he, or that Reſt he hath brought in, the Antitype of them?
II. He ſpeaks of a Holy Day, as a Term given to the Seventh-Day in the Old Teſtament, and of Sabbath-Days; and do any think he means by neither the Seventh-Day Sabbath, and yet ſpeaks of Sabbath-Days diſtinct from New-Moons, Times, and Years? Certainly he muſt intend, in one or the other, the Jewiſh weekly Sabbath days. I find a very Learned Man writing on this Text, ſpeaking thus, viz. for which alſo he cites St. Hierom: Paul writ this Epiſtle in the ſixteenth year after Chriſt; he lays it poſitively down that the Sabbath was now abrogated, with the other Ceremonies which were to vaniſh at Chriſt's coming. Let no man judg you, &c. the Sabbath, ſaith he, is well match'd with Meats and Drinks, New Moons, and Holy Days, which were all Temporary Ordinances, and to go off the ſtage at our Saviour's entrance. And that Paul means the Seventh-day Sabbaths, he cites Ambroſe, Hierom, Epiphanius, Chryſoſtom, Auguſtin, and their particular Books: that they underſtood Paul thus in Col. 2. 16. as he did,Praefat. in Galat. Apocal. 10. take what Hierom ſaith as follows; There is no Sermon of the Apoſtles, ſaith he, either delivered by Epiſtle, or by word of Mouth, wherein he labours not to prove, that all the Burdens of the Law are now laid away (that all thoſe things which were before in Types and Figures, namely the Sabbath, Circumciſion, the New Moons, and the three Solemn Feſtivals) did ceaſe upon preaching the Goſpel.
In the Context, and from theſe Verſes, the weekly Sabbath no doubt is included: For,
1. It is part of the Hand-writing, verſ. 14.
2. It is a Shadow, &c. verſ. 17.
3. They are commanded not to ſubmit to the Cenſures of men herein, verſ. 16.
And whereas it is objected, Object.The Apoſtle doth not mean the Weekly Sabbath.
1. It is certain that the primary (and almoſt conſtant) uſe of the word Sabbath, Anſw.is to denote that weekly Day of Reſt which God commanded the Jews to obſerve;Read Mr. Baxter on the Subject. and whereas it is applied to any other Days, 'tis in alluſion to this, becauſe of the Reſt from ſervile Work upon them; in which reſpect they were like to the Weekly Sabbath, as appears Levit. 16. 31. and Chap. 23, 24, 32, 39. which are all the places where the word Sabbath is expreſly applied to any other days: And therefore the primary and almoſt conſtant uſe of the word ought not to be forſaken.
2. Wherever the word Sabbaths is uſed abſolutely, as here, without any expreſſion in the Text to limit it, 'tis to be underſtood of the Weekly Sabbath: The reaſon of which Rule is obvious, becauſe otherwiſe the Scripture would be of doubtful Interpretation, and, as 1 Cor. 14. 8. the Trumpet would give an uncertain ſound.
3. Therefore, as I ſaid, wherever the word Sabbaths is uſed, as here, with diſtinction from Holy Days, or Feaſts, and New Moons, it muſt mean the Weekly Sabbaths, otherwiſe the Apoſtle would be guilty of an unneceſſary Tautology, it being certain there is no other Day called a Sabbath in Scripture, but what is included in thoſe two words. Therefore I conclude, by Sabbaths in this Text not only may, but muſt be underſtood the Weekly Sabbath; and conſequently it proves not only that Chriſtians are not bound to obſerve the Jewiſh Sabbath, but that they ought not ſo to do.
Take here what Mr. Baxter ſaith on this Text,Baxter on the Lord's Day, P. 167 viz. How plainly and expreſly Paul numbereth Sabbaths with Shadows that ceaſe, ſee Col. 2. 16. to paſs by other Texts; and what violence mens own Wits muſt uſe in denying the Evidence of ſo plain a Text. The Reaſon that he ſaith not Sabbath, but Sabbaths, is againſt themſelves, the plural Number being moſt comprehenſive, and other Sabbaths receiving their name from this▪ And the word Sabbath is always uſed in Scripture for a Reſt, which was partly Ceremonial. See what Dr. Young in his excellent Dies Domin.ſaith, &c.
III. Moreover, can any ſerious thinking Chriſtian ſuppoſe that Paul, the great Apoſtle of the Gentiles, would thus write of Sabbath Days, New Moons, Times and Years, without exception, if the Seventh-day Sabbath had remained as the Sabbath of the Lord, and the Day of Goſpel-worſhip? What, ſpeak thus without reſtriction, or intimation, and yet not include the Seventh-day Sabbath! Had not that Day been comprehended and meant by Sabbath Days, ſure he had let this Church have known it; it behoved him to be faithful to us, who was our Apoſtle, and ſo he ſays he was, and had declared the whole Counſel of God, Acts 20.yet makes no mention of any ſuch Jewiſh Sabbath to be our duty to obſerve, but the direct contrary, that it was a Shadow, and that we are not to be judged or condemn'd, who regard it not any more than other Times, as New Moons, &c.
But ſaith the Seventh-day Sabbatarian,Object. The Ordinances of the Law were glorious, therefore Paul could not refer to them when he ſpeaks of beggerly Elements. Thus Tillam.
When compared to the Ordinances of the Goſpel,Anſw. they may be called weak and beggerly, as Paul ſhews, ſpeaking of the Law written in two Tables of Stone, which he calls glorious, 2 Cor. 3. 7. yet a miniſtration of Death and Condemnation, verſ. 9. For even that which was made glorious, had no Glory in this reſpect, by reaſon of the Glory that excelleth, verſ. 10. The Shadow ſeems glorious till the Subſtance comes; but what Glory appears in it then? None at all. What is the Glory of the Moon when the Sun appears and ſhines forth ſplendidly? So what ſignifies the Shadow of Reſt, to the true Antitypical Sabbath of Reſt which we have in Chriſt? we that believe, do enter into Reſt.
Beſides, St. Paul calls Jewiſh Ordinances, Carnal Ordinances; which terms as much eclipſe their Glory, as to call them weak and beggerly Elements; Heb. 9. 10. Meats and Drinks, and divers Waſhings, and carnal Ordinances. Carnal Ordinances, no doubt, include all the Jewiſh Sabbaths, viz. Days, Months, Times, and Years, as well as Circumciſion, legal Waſhings, and Sacrifices.
The Apoſtle calls them not only carnal, weak, and beggerly Elements, but unprofitable: There was a diſannulling of the Commandment going before, Heb. 7. 18.for the weakneſs and unprofitableneſs thereof. Take here what Calvin ſaith, tho I in ſome things differ from him. For ſeeing in the Lord's Reſurrection is found the end and fulfilling of the true Reſt,Inſtit. 2. c. 8. Sect. 34. which the old Sabbath ſhadowed; by that very day, which ſet an end to thoſe Shadows, Chriſtians are admoniſhed not to ſtick to the ſhadowing Ceremony. He it ſeems concludes, that the Jewiſh Weekly Sabbath, as well as their Fellows, was a Shadow of that Reſt we have in Chriſt.
Take alſo what another nameleſs Author ſaith concerning the Antient Fathers.
St. Paul ſharply reproveth thoſe who allowed yet the Jewiſh Sabbath, i. e. they obſerved Days, Months, Times, and Years, as if he had beſtowed his labour in vain upon them, Gal. 4. 10, 11. But more particularly in his Epiſtle to the Coloſſians, Chap. 2. 16, 17. Let no man judg you in reſpect of an Holy Day, or of the New Moons, or of the Sabbath-Days, which were a Shadow of things to come, but the Body is of Chriſt. Yet notwithſtanding all this care, both of the Apoſtles in general, and more eſpecially of St. Paul, to ſuppreſs this Error, it grew up ſtill, and had its Patrons and Abettors, Ebion and Cerinthus, two of the wretchedeſt Hereticks of the Primitive Times: And after them Apollinarius is ſaid to countenance and defend it; which doubtleſs made the Antient Fathers declare themſelves fully in it, as a dangerous Point; it ſeemed to confirm the Jews in their Incredulity, and might occaſion others to make queſtion of our Saviour's coming in the Fleſh. Hence Irenaeus, Juſtin Martyr, Tertullian, and Euſebius, Men of Note in the Primitive Times, affirm, that never any of the Patriarchs before Moſes's Law, obſerved the Sabbath, which queſtion leſs they muſt have done had that Law been moral, and dictated by the Light of Nature. He cites alſo Epiphanius and Theodoret on Ezech. 20. Procopius on Gen. 2. Damaſcen, and our venerable Bede concurring with the former Fathers: All talk, ſaith he, that the Obſervation of the Jewiſh Sabbath vaniſhed utterly, &c: I might mention other Authors to the ſame purpoſe. But to proceed, my Brethren, becauſe one of my Arguments againſt the preciſe Seventh-day Sabbath, will be to prove it a Sign or Shadow of that Reſt Believers enter into when they firſt cloſe with Chriſt, I ſhall ſay no more now by way of Explanation of my Text, but proceed to thoſe Points of Doctrine that ariſe herefrom.
Doct. 1. That it is not the Duty of believing Gentiles under the Diſpenſation of the Goſpel, The Doctrines raiſed.to keep the Seventh Day as a Sabbath to the Lord.
Doct. 2. That it is a dangerous thing for any to plead for, and keep the ſeventh day, ſo i… to lay the ſame ſtreſs on the obſervation thereof, as on a purely natural, or ſimply mora… Precept.
Theſe two Propoſitions I purpoſe, God aſſiſting, to proſecute, and confirm in this method.
Firſt, I ſhall lay down ſeveral Explanatory Propoſitions.
Secondly, Give many Arguments to prove th… truth of the firſt Propoſition.
Thirdly, I ſhall (taking in the ſecond Propoſition) endeavour to prove, that the obſerving the ſeventh day Sabbath, ſo as to lay the ſame ſtre… on it as on a natural and ſimply moral Precept, … a dangerous thing.
Fourthly, I ſhall prove that all Believers … oblig'd to obſerve the firſt day of the week free from ſecular buſineſs, in religious Worſhip, as the time in ſeaſon only under the Goſpel-diſpenſation.
Fifthly, I ſhall endeavour to anſwer all the main Objections brought by our Opponents againſt the Obſervation of the firſt day of the week. To begin,
Firſt Propoſition premiſed. Let it be conſidered, that the Apoſtles perceiving the weakneſs of the Jews who believ'd in Chriſt, to take them off gradually from Jewiſh Obſervation of days, and other legal Rites and Ordinances, did admit of the Practice of ſome of them for a time, till they were better inſtructed in the Truth as it is in Jeſus, the nature of the new Creation, and the change of the whole Law, viz. the utter aboliſhing of all things Ceremonial, or that were Signs and Shadows of things to come, and the removing the miniſtration of all Moral Precepts from Moſes as Lawgiver, into the hand of Chriſt as Mediator, in which capacity he had all Power delegated to him in Heaven and Earth as our only Lord and Lawgiver.Mat. 28. 18, 19, 20. Thou ſeeſt, Brother, how many thouſands of the Jews there are which believe, and they are all zealous of the Law; Acts 21. 20. Hence Paul complied with them to purify himſelf, and to ſhave his Head, v. 24. and on the like account, in compliance with their weakneſs, he circumciſed Timothy. I might from hence by the way note, that had we ſuch a Paſſage that Paul kept one Jewiſh Sabbath, as we have here of his circumciſing Timothy, I ſuppoſe our Brethren would make no ſmall advantage of it, that it is our Duty from thence to keep it; but that might have been on the ſame account and no better ground, than it would be for us to plead for Circumciſion, and be circumciſed, as Tillam, Skip and Cooly were (as I am informed) who called themſelves the Miniſters of the Circumciſion.
But to proceed; Upon the ſame reaſon perhaps the Jewiſh Rites, Days, and typical or ſhadowy Ordinances, might, and were called by their former and antient names, as well as for diſtinction ſake: for tho thoſe legal Ordinances were dead, yet as our Annotators obſerve, they were not then deadly (if look'd upon as indifferent things) however God was pleaſed (they being his own appointments) to vouchſafe them a gradual and decent funeral.
Second Propoſition. But nevertheleſs after they had been better inſtructed into the truth of the Goſpel, and the change or end of the Law, they were more plainly dealt with: I mean, he more fully and clearly informed them, and ſhewed them the great danger if they obſerved thoſe legal Rites, Days, and Ordinances, eſpecially when he ſaw they laid ſuch ſtreſs upon them, as to make them neceſſary to eternal Life as a Rule of Obedience.
Hence the Apoſtle ſays, I Paul teſtify unto you, that if ye be circumciſed, Chriſt ſhall profit you nothing, Gal. 5. 1. And why if circumciſed? becauſe it was a ſhadow, and the keeping up the ſhadow was a virtual denying that the Subſtance was come; and beſides, they were thereby bound to keep the whole Law. Such was the natural tendency of obſerving one Legal Rite, or Precept, as given by Moſes, it being in that Miniſtration a Covenant of Works; and he that kept one was obliged to keep all, and he that broke one was guilty of all.
1. And if ſo, why might not Paul have told them the ſame thing and danger if they kept the legal Sabbath, which led them according to the Tenor of it, and in the ſtricteſt obſervance to perfect Obedience; which is implyed in thoſe words, Thou ſhalt not think thy own thoughts, nor ſpeak thy own words?
2. Or provided they made it neceſſary in order to a holy Life in point of Obedience, as a pure moral Precept, even of the ſame nature with the firſt Commandment, viz. Thou ſhalt have no other Gods but me; or the ſecond, Thou ſhalt not make to thy ſelf any graven Image, &c. or the third, or fifth, or any of the reſt; I ſpeak not of what is ſimply moral in the fourth Commandment, but of that preciſe ſeventh day: I ſay, may not their danger be as great, if thus they look'd upon thoſe Jewiſh Sabbaths, as if circumciſed, becauſe then if they kept them not, it neceſſarily muſt follow, it would exclude them the Kingdom of Heaven, as all other immoral Acts, or actual breach of pure moral Precepts would do?
3. Becauſe Paul tells them that thoſe Sabbaths were a Shadow or Sign, ſo far as Circumciſion was, as I have and ſhall further make appear; and ſo hereby unwarily they would deny that Chriſt was come to give us Reſt, and we do not yet ceaſe working for Life in order to enter into Reſt, which was held forth as the Tenor of that Miniſtration of the Moral Law by Moſes, and particularly in their Sabbath.
Third Propoſit. Let it be conſider'd that the ſubſtance of the whole Moral Law, or ten Commandments (I mean materially, not formally) was written in the Heart of Adam in Innocency; and as written there, it contained the Covenant of Works. And ſo long as he kept that Law perfectly, he ſtood juſtified, and all Mankind in him: and alſo that he had but one poſitive Precept given him to try his Obedience (according to the Tenor of this Covenant, and Law of his Creation) is very evident, viz. Thou ſhalt not eat of the Tree of Knowledg of Good and Evil, Adam broke all the Commandments.&c. which poſitive Command he broke, and in breaking it broke all the ten Commandments as to the matter or ſubſtance of them, and conſequently the fourth, as to what was ſimply moral therein.Dr. Lightfoot's Miſcel. p. 282, 283.
Thus Dr. Lightfoot: Adam, ſaith he, heard as much in the Garden as Iſrael did at Sinai, but in fewer words, and without Thunder—At one clap he broke all the Ten Commandments.
I. He choſe himſelf another God, when he follow'd the Devil.
II. He idoliz'd and defil'd his own Belly, making it (as the Apoſtle phraſes it) his God.
III. He took God's Name in vain, when he believ'd him not.
IV. He kept not the Reſt and State wherein God had ſet him.
V. He diſhonour'd his Father which was in Heaven, and therefore his days were not prolong'd on Earth.
VI. He murder'd himſelf and all his Poſterity.
VII. From Eve he was a Virgin, but in his Eyes and Mind he committed ſpiritual Adultery.
VIII. He ſtole (like Achan) that which God ſet aſide, not to be meddled with, &c.
IX. He bare witneſs againſt God, when he believ'd the witneſs of the Devil before him.
X. He coveted an evil Covetouſneſs, like Ammon, which coſt him his Life and all his Progeny.
Fourth Propoſit. That tho a time of Reſt, and a ſufficient time to worſhip God be moral, yet the particular preciſe day or time muſt be by Revelation, i. e. by ſome poſitive Precept or Example made known to Mankind; it being in God, not in Man, not in Nature, not in Grace: And God hath reſerved to himſelf a Power to require, or to alter both the time, place, and modes of his Worſhip as ſeems good in his ſight, tho the ſecond and fourth Commandments be moral and of the ſame nature with the reſt. Moreover, God if he pleaſe may make a poſitive Precept perpetual, and alike obligatory as ſimple moral Precepts are, tho they differ in reſpect of their own nature.
Fifth Propoſit. All natural and pure moral Precepts do, as I conceive, oblige all Mankind, and are unchangeable in their nature as to the matter of them, and differ greatly from Laws or Precepts merely poſitive. Pure or ſimple moral Precepts are good, good in themſelves, and therefore commanded; but Precepts merely poſitive and arbitrary are commanded of God, and therefore good: and that Goodneſs that is in ſimple moral Precepts I do not conceive, See Mr. Shepherd on the Sabbath, p. 10, 11, 12, 13, 14.as Mr. Shepherd hints (if I miſtake him not) refers to Man, i. e. ſutable to his good chiefly, but in reference to God, from the rectitude of whoſe holy Nature they proceed. Moreover, 'tis acknowledg'd alſo that all Precepts naturally and ſimply moral, are written in the Hearts of all Men, tho much blur'd by Sin, for otherwiſe the Gentiles had not the Law written in their Hearts, but a part as to the matter of the Law.Rom. 2. 14, 15. Simple moral Precepts are known by the Light of Nature, as to the matter …or ſubſtance of them. Precepts naturally moral may be known without Revelation, or the knowledg of the Scripture;What Precepts are moral. tho I know ſome learned Men ſeem to differ from others here, particularly Mr. Cawdrey and Mr. Palmer, who affirm that ſome Precepts may be moral by a poſitive Command,See Mr. Cawdrey Sabbath Rediv. p. 2, 3. and theſe others call moral-Poſitives, which I underſtand not; yet I deny not (as I ſaid before) but that God may make a poſitive Command perpetually obligatory. But more to this word moral, when I come to ſpeak of the fourth Commandment in Exod. 20.
Now mere poſitive Precepts cannot be known unleſs God by his Word, or in ſome ſupernatural way, diſcovers them to his Creatures; and ſuch was Circumciſion, the preciſe ſeventh-day Sabbath, the Paſſover, and divers other things under the Law: And ſuch is the firſt day of the week under the Goſpel as a day of Reſt, and of the ſolemn Worſhip of God, as alſo Baptiſm, the Lord's-Supper, &c.
Sixth Propoſit. That the whole Moral Law is chang'd from Moſes to Jeſus Chriſt; not only chang'd as a Covenant of Works, but as a Rule of Life: for tho the Moral Law as to the matter or ſubſtance of it perpetually remains as a Rule of Righteouſneſs, yet not as given in the hand of Moſes, Exod. 20. but as in the hand of Chriſt, conſider'd as Mediator, who is our ſole Lord and Lawgiver, Mat. 28. 18, 19. and that we are to receive the Law from his mouth, who is our antitypical High-Prieſt; And behold, a Voice from the Cloud which ſaid, This is my beloved Son, hear him: hear him excluſively of Moſes. The Diſciples would have had three Tabernacles, one for Moſes, one for Elias, and another for Chriſt; i. e. they would have Moſes to teach them, or be under his Miniſtration: but in this Transfiguration, wherein was a clear Repreſentation of the Goſpel Church-ſtate (ſignified by the Kingdom of God) in a Figure, they ſaw there was none to be heard as a Lawgiver but Chriſt alone; And when they lifted up their Eyes they ſaw no Man ſave Jeſus only, ver. 8. Certainly their Eyes are not open'd throughly, who go to Mount Sinai to know what their Duty is in reſpect of any part of Goſpel-Worſhip, or day of Worſhip: Compare this place of Scripture with Acts 3. 22, 23. For Moſes truly ſaid to the Fathers, A Prophet ſhall the Lord your God raiſe up to you, of your Brethren, like unto me; him ſhall ye hear in all things whatſoever he ſhall ſay unto you. So Heb. 1. 1, 2, 3. And again it is ſaid,Joh. 8. 35. that the Servant abideth not in the Houſe for ever: Moſes was a Servant, and he had his day, and he is gone; but the Son abideth for ever.
Seventh Propoſit. That as old things are done away, and all things become new; ſo is the old Seventh-day Sabbath. And it behoves us to call the Goſpel-day of Worſhip, or that Day appointed by Chriſt in the New Teſtament, by that Name or Names given therein to it, viz. the firſt day, and the Lord's-day, and day of Reſt, or Sabbath, as Dr. Owen aptly enough calls it on Heb. 4. 11. Therefore tho the day of Reſt under the Goſpel is not call'd a Sabbath, yet I ſhall blame none that ſo call it, ſince Sabbath ſignifies Reſt: and this is our only Sabbath or reſting day under this new and laſt Diſpenſation: but the great Antitype of the Seventh-day Sabbath being come, we do not find that Name directly given to our day of Reſt in Goſpel times.
Eighth Propoſit. That the Moral Law or Law of the ten Commandments, as given Exod. 20. contain'd directly an Adminiſtration of the Covenant of Works, and was not given to Iſrael as God's People, as in a ſpecial and peculiar relation to himſelf according to the new Covenant, or Covenant of Grace, but as his People in that legal external typical Covenant made with the whole Houſe of Iſrael. Let it be conſider'd alſo, that that Law and Covenant was not made with, nor given to any other People but the People and Houſe of Iſrael only: ſo that as it had but its time, conſider'd as a Law given by Moſes, or as in his hands, it did ceaſe as ſo conſider'd, and could not oblige any to obſerve it as there formerly deliver'd (while it was in force) but ſuch only as were under it; tho I deny not, but affirm the whole World were under the Covenant of Works in the firſt Adam, and oblig'd by the Law of God written in their Hearts to diſcharge all Duties that are naturally and ſimply moral, &c. Moreover, I ſhall enquire whether the Morality of the fourth Commandment doth lie in the Obſervation of the preciſe ſeventh day or not. And now Brethren, by theſe Propoſitions all may perceive upon what foot of account, or mediums I purpoſe to go, or take in handling this great and long controverted Subject. But there is one Propoſition more, which I thought to have mention'd now, but muſt refer to the next time.