The Jewish Sabbath Abrogated, Part 1 · Sermon 6

The Jewish Sabbath Abrogated · Part 1 · Sermon 6

p. 125SERMON VI.

Proving that the Law of the Decalogue was given to no People but the People of Iſrael: That the Moral Law is transferr'd from Moſes into the Hand of Chriſt as Mediator.

Gal. iv. 10, 11.

Ye obſerve days, and months, &c.

THat it is not the Duty of believing Gentiles to keep the old Seventh-day Sabbath, I have proved by many Reaſons: The fourth was, it is not their Duty by virtue of the Decalogue given to the People of Iſrael in Exod. 20.

Firſt, Becauſe the preciſe Seventh-day Sabbath is not the moral part of the fourth Commandment; this I have proved by Twelve Arguments. I ſhall now proceed and give you the next Reaſon why it is not the Duty of believing Gentiles to keep the Seventh-day Sabbath from hence.

Secondly, The Decalogue given to none but the Jews, as written Exod. 20.Exod 20It cannot be their Duty to keep that Day from thence, becauſe the Law of the Decalogue (and particularly the Seventh-day Sabbath mentioned therein) was given to no People or Nation, but the People of Iſrael only, and the proſelyted Stranger.

1. I ſhall prove this directly from expreſs Texts out of the Old Teſtament.

p. 1262. From direct and expreſs Texts out of the New Teſtament.

3. I ſhall anſwer ſome of the chiefeſt Objections brought by the Seventh-day Sabbatarians againſt what I ſhall ſay.

But before I proceed let me premiſe two things.

1. That all the World were under the Law of the firſt Covenant as made with the firſt Adam, All the World under the Law of Works in the firſt Adam.the common Head of all Mankind; and that the ſubſtance of that natural and ſimple moral Law is written in the Hearts of all his Off-ſpring, tho much darken'd by the Fall and actual Sin, eſpecially in ſome.

2. That whatſoever is naturally or ſimply Moral, contained in the Decalogue, is given forth by Jeſus Chriſt anew in the New Teſtament, as I have proved; and as ſo conſider'd, the ſum or ſubſtance of thoſe Ten words are obligatory on all Mankind. Now,

Firſt, As to the Proofs out of the Old Teſtament.

1. The very Preface to the Decalogue declares to whom all the Commandments contained therein was given,Exod. 20. 2.Exod 20:2 viz. thoſe very People God brought out of the Land of Egypt; that People which he ſanctified or ſet apart for himſelf above all People on the Earth; as alſo by the promiſe annexed to the fifth Commandment, viz. That thy days may be long in the Land which the Lord thy God giveth thee. This ſhews the Laws of the Decalogue were only given to the People of Iſrael. Again,

2. 'Tis ſaid,Deut. 4. 8.Deut 4:8 What Nation is there ſo great, that hath Statutes and Judgments ſo righteous, as this Law which is ſet before you this Day? Now if this Law was given to all People in the World, or to any one Nation or People p. 127beſides Iſrael, then the whole World (or that particular People as well as the Iſraelites) had Laws and Statutes as great and righteous as Iſrael had, tho they might not have them in ſo clear a Revelation or manner as they had.

3. It is expreſly ſaid, Pſal. 147. 19, 20.Ps 147:19Ps 147:20He ſhewed his Word to Jacob, his Statutes and his Judgments unto Iſrael: He hath not dealt ſo with any other Nation, and for his Judgments they have not known them. Praiſe ye the Lord.

How vain as well as ſinful is it to go about to contradict God's Word? Here it is laid down Affirmatively and Negatively, It was given to Iſrael, and not to any other Nation, &c.

Dr. Chamberlen ſaith,See Mr. Ives's Saturday no Sabbath, p. 18, 19. It was given to Iſrael as a Privilege only, and to other Nations by way of Puniſhment to judg them by it.

Anſw. Men may ſay what they pleaſe after this manner: But I ſhall prove that no Nation or People but that of Iſrael (who were under that Law) ſhall be judged by it.

4. How often doth God by Moſes, and other of his Servants,Exod. 31. 17.Exod 31:17 declare that the Sabbath was given to Iſrael? It is a Sign between me and the Children of Iſrael,Neh. 9. 14.Neh 9:14 &c. Alſo Nehemiah ſpeaking of Iſrael, ſaith, God made known to them his holy Sabbath: To them; and the Pſalmiſt ſays, not to any other Nation.

Take two or three Arguments further to evince this.

1. The Law of the Decalogue was given only to a People in covenant with God:The Ten Commandments on Mount Sinai given only to the Houſe of Iſrael. and becauſe the whole Houſe of Jacob were taken into that legal typical Covenant which peculiarly referr'd to that People; therefore God gave them that Law, and the Sabbath, as a Sign that God ſanctified and ſet them apart to be a p. 128peculiar People to himſelf; and as a Sign alſo of that Obligation they were laid under to keep it, as I have proved. But God entered into no ſuch Covenant with any other People or Nation under Heaven; therefore the Law of the Decalogue could not concern any beſides the Houſe of Iſrael only.

Were the Heathen Gentiles, or Believing Gentiles, under that miniſtration of the Legal Covenant given by Moſes to Iſrael? No, until Chriſt came, no other People were in covenant with God at all.

2. Becauſe 'tis expreſly ſaid, that the Sabbath, Exod. 20. was given to the Jews and Proſelyte Stranger; To thee and thy Man-ſervant, and Maid-ſervant, and Stranger that is within thy Gate: Not any Gentiles, or Strangers without the Pale of the Jewiſh Church, but only them who were within their Gate. So that God doth implicitly declare he injoyns none elſe to obſerve it.

3. The Law of the Decalogue could not be given to all or any other People, becauſe God did not give any Command to Moſes, or to any of his Servants, to promulge, declare, or make known that Law, or the Sabbath, to any other People in the World but the Jews only.

No Law can bind without Promulgation: the Goſpel is of a large extent, as appears by the Commiſſion,Mat. 28. 18, 19, 20.Matt 28:18Matt 28:19Matt 28:20 Go into all the World, &c. Go teach all Nations, &c. Thus our Lord hath appointed the Promulgation of the Goſpel, but not a word of any ſuch Commiſſion for the Promulgation of the Law of Moſes given Exod. 20.

4. Becauſe Moſes was never made or appointed a Lawgiver to any other People but Iſrael only:Moſes no Law-giver but to the Jews. He was a Ruler over none but the Jews, p. 129and the Decalogue was but part of the Jewiſh Law as written in Tables of Stone. Others may ſay, Who made thee a Ruler over us, or a Legiſlator, or deputed Officer from God to us?

4. The Decalogue, and conſequently the Sabbath, could not be given to any other People, becauſe it referr'd to a People in a Church-ſtate, having many other Laws, Statutes, and Judgments annexed unto it; the puniſhment for the breach of each Precept thereof being death: he that broke the Sabbath muſt die.

Now certainly if that Law had been given to other Nations or People, God would have put them alſo into ſuch a Church-ſtate as the Iſraelites were, and have given them like Statutes, Judgments, and Officers to execute thoſe Judgments: but this he did not do.

5. Beſides (as one obſerves) there were Ceremonies belonging to the Sabbath, that were eſſential to the right keeping of it, which were not enjoined on the Gentiles, except Proſelytes. That Law given to all People, muſt have the ſame Services, Rites and Ceremonies eſſentially annexed to it, given to them alſo; but thoſe Services, Rites, and Ceremonies, were given to none but the Jews. Otherwiſe, as he obſerves, there would be two ſorts of Worſhip acceptable to God; and then it would follow alſo that God was more ſevere to Iſrael than to others, by impoſing more hard and coſtly Services on them than on the Gentiles.

6. Take here what Mr. Bunyan hath ſaid: Good Nehemiah threatned the Gentiles that were Merchants for lying then about the Walls of the City, for that by that means they were a Temptation to the Jews to break their Sabbath; yet he ſtill charges the p. 130breach thereof upon his own People, Nehem. 13. 16, 17, &c.

Can it be imagined, had the Gentiles been concerned by a Divine Law to keep this Sabbath, that ſo holy and good a Man as Nehemiah would let them eſcape without a rebuke for ſo notorious a Tranſgreſſion?

Moreover, in the Prophet Ezekiel, ch. 20. 10, 11, 12. 'tis ſaid, I gave my Sabbaths to be a Sign between me and them, that they might know that I am the Lord that ſanctified them.

Before I cloſe with this, take what two or three learned Writers have declared in confirmation of what I ſay.Heyl. on the Sabb. p. 65, 66. A Law which in it ſelf was general and univerſal, equally pertains to Jews and Gentiles; the latter, which knew not the Law, doing by nature the things contained in the Law, as St. Paul has told us: but this Law publiſhed on Mount Sinai, and as delivered by the hand of Moſes, obliged thoſe of the houſe of Iſrael only.

Take what another ſaith:

As neither the Judicial,Zanchius de redempt. l. 1. c. 11. Tom. 1. nor Ceremonial, ſo nor the Moral Law contained in the Decalogue, doth concern us Chriſtians, as given by Moſes to the Jews, but only ſo far forth as it is conſonant to the Law of Nature, which bind all alike, and was afterwards ratified by Chriſt our King.

The Reaſon he aſſerts this, was to prove the Gentiles were never obliged to obſerve their Sabbath. Let me add what Mr. Baxter hath wrote:Baxter on the Sabb. p. 74. He ſaith, That the Fourth Commandment of Moſes bindeth us not to the Seventh-day Sabbath, becauſe that Moſes's Law never bound any but the Jews, and thoſe Proſelytes that made themſelves Inhabitants of their Land, or voluntarily ſubjected themſelves to p. 131their Policy. For Moſes was Ruler of none but the Jews, nor a Legiſlator or deputed Officer from God to any other Nation. The Decalogue was but part of the Jewiſh Law, if you conſider it not as written in Nature, but in Tables of Stone; and the Jewiſh Law was given as a Law to no other People but to them. It was a national Law, as they were a peculiar People and holy Nation; ſo that even in Moſes's days it bound no other Nations of the World; therefore it needed no abrogation to the Gentiles, but a declaration that it did not bind them.

7. To cloſe with what we find in the Old Teſtament about this: 'Tis worthy our noting, that God told the Iſraelites that thoſe Seven Nations of Canaan, whom they ſhould drive out,This is a full Anſw. to Mr. Soarsby, who has filled many Pages of his Book to prove the Decalogue Law was given to all the World. were defiled with all thoſe Sins and Abominations that he commanded them to abſtain from; i. e. they had violated all natural or ſimple moral Precepts. But God never charged them with the Sin of breaking the Jews Sabbath: So that from thence I infer the Decalogue was not given to them, and ſo not the Sabbath.

Secondly, I ſhall prove out of the New Teſtament, that the Law of Moſes, i. e. the Decalogue, was given to none but the Jews or People of Iſrael.

1. See Rom. 9. To whom pertaineth the giving forth of the Law, &c. ſpeaking of the Iſraelites: to whom, that is by way of contradiſtinction to any other People; or to them and none elſe.

2. Upon this very account Paul ſhews that the Jews had the advantage of all other People; Rom. 3. 1.Rom 3:1What advantage then hath the Jew? &c. Much every way, chiefly becauſe to them were committed the Oracles of God. Now Stephen ſhews by the Oracles of God are meant the p. 132Ten words,Act. 7. 33.Acts 7:33 who told the Jews, Their Fathers received on Mount Sinai the lively Oracles, to deliver them, ſaith he, to us, i. e. us Jews.

Now I argue thus: If the Gentiles had the ſame lively Oracles, or Oracles of God given to them, then in this the Jews had not the advantage above the Gentiles. He doth not ſpeak of the Advantage the Jews had as to the cleareſt Revelation of thoſe Oracles to them, above the Gentiles, but of the giving of them to the Jews and not to the Gentiles.

3. Again, two or three times Paul expreſly affirms that the Gentiles had not the Law, and were without the Law: For when the Gentiles which have not the Law, &c. Rom. 2. 14. What is more plainly expreſſed? The Gentiles, he ſaith, had not the Law, that is, as given by Moſes, tho they had the Law written in their Hearts.

So elſewhere he ſays, 1 Cor. 9. 21, 22.1 Cor 9:211 Cor 9:22VntoUnto the Jew I became a Jew, that I might gain the Jews; to them that are under the Law, as under the Law, &c. to them that are without the Law, as without the Law; being not without Law to God, but under the Law to Chriſt; that I might gain them that are without the Law. Three times he here affirms the Gentiles are without the Law.

Object. He means the Ceremonial Law.

Anſw. True, they were without that Law as well as the Decalogue Law: but he cannot here refer to the Ceremonial Law, becauſe it is ſuch a Law as the Gentiles were under to Chriſt, or as it is in the hand of Chriſt; which muſt intend the Moral Law, for no Gentile Believer or Unbeliever was under the Ceremonial Law to Chriſt, becauſe utterly aboliſhed, but ſo is not the Moral Law: in which ſenſe we are without the Law to God, but under the Law to, or as it is in the hand of Chriſt.

p. 1334. Take this Argument:The Gentiles ſhall not be judged by Moſes's Law. That Law which the Gentiles ſhall not be judged by, they were never under; but the Gentiles ſhall not be judged by the Law of Moſes, therefore they were never under that Law.

For proof of the major Propoſition, ſee what Paul ſaith:Rom. 2. 12.Rom 2:12 For as many as have ſinned without Law, ſhall be judged without Law; and as many as have ſinned in the Law, ſhall be judged by the Law. By the firſt he means the Gentiles, and by the latter the Jews. And from hence the Apoſtle proceeds to evince, that as the Gentiles ſhew'd the Works of the Law written in their Hearts, they ſhould be judged by that Law, but not as that Law was formerly written by Moſes in two Tables of Stone, ver. 15.

As to the minor Propoſition; can any ſuppoſe, that if the Gentiles had been under Moſes's Law, yet they ſhould not be judged by it? Sure none can.

Obj. If the Gentiles were not under the Law, Chriſt came not to redeem them; for he came to redeem none but ſuch as were under the Law, Gal. 4. 5.

Anſw. The old World was under the Law and Covenant of Works, and the Curſe thereof, in the firſt Adam: it was his firſt Tranſgreſſion that brought all the World under the Curſe of the Law, or breach of the firſt Covenant; and not the Law as given by Moſes, tho that Law, 'tis true, pronounceth that Curſe afreſh on thoſe that continued not in all things contain'd therein.

For by one Man's Offence Death reigned by one,Rom. 5. 1… ▪ 17, 18.Rom 5:1Rom 5:17Rom 5:18 &c. By one Man Sin entered into the World, and Death by Sin—Therefore as by the Offence of one Judgment came upon all Men to Condemnation, &c. Thus we were all under the Law p. 134of the firſt Covenant, and as the Law is written in our Hearts; but we were not all under that Miniſtration of the Law given by Moſes.

Obj. If all the World became guilty by the breach of Moſes's Law, then all the World was under it: but this Paul affirms, Rom. 3. 19. Now we know whatſoever things the Law ſaith, it ſaith to them who are under the Law, that every mouth may be ſtopped, and all the World may become guilty before God.

Anſw. Paul in the precedent Chapter, and what goes before in this, had proved that the Gentiles were under Sin, and were all guilty before God for violating the Law written in their Hearts: See Chap. 2. 12. and 3. 10.

Well what of this? the Gentiles then were caſt and found guilty that way; yet they were not all, but part of the whole World.

And from hence he in this 19th Verſe comes again to ſpeak of the Jews who were under Moſes's Law, and ſaith, What the Law (that is Moſes's Law) ſaith, it ſaith to them who are under it (meaning the Jews) and what the Conſequence of this is he ſhews, i. e. that every mouth might be ſtopped; not the mouths of the Gentiles only, but the mouths of the Jews alſo, that ſo all the World, that is both Jews and Gentiles, might become guilty before God. I hope all are and will be convinc'd that this is directly the meaning of Paul, if they conſider the ſcope and coherence of the Text.

And thus I have clearly proved that the Law of the Decalogue, or Moſes's Law, was not given to any but the Jews and proſelyte Strangers; and therefore from that it cannot be the Duty of believing Gentiles to keep the Seventh-day Sabbath.

Object. But it is again objected, That the Apostle p. 135James injoineth the Royal Law upon believing Gentiles; and the Royal Law is the Law of the Decalogue, therefore all were under the Law of the Decalogue, which forbids Adultery, Murder, &c.

Anſw. 1. It is a hard caſe that Men,Jam. 2. 8, 10, 11, 12. about fulfilling the Royal Law, opened.Jas 2:8Jas 2:10Jas 2:11Jas 2:12 to prove their fond Notions, ſhould put ſuch an Interpretation on a Text of Scripture, as is directly contrary to other plain Texts: for unleſs they can prove we miſtake thoſe Scriptures newly mentioned, which ſay that Moſes's Law was only given to the Jews, and not to the Gentiles, beſure they urge this to no purpoſe, but miſtake the ſenſe of the Apoſtle, as others do about what he ſays concerning Juſtification.

2. We never deny'd, but readily grant that all believing Gentiles are oblig'd to keep the whole moral Law, or all ſimple moral Precepts, as they are in the hand of our Lord, that one Lawgiver, of which this Apoſtle ſpeaks: but I have proved that the preciſe Seventh-day Sabbath is not a ſimple moral Precept, nor any part of the Morality of the fourth Commandment, and therefore not intended here. Therefore it followeth, that Man may fulfil the Royal Law according to the Scripture, and yet not obſerve the Seventh-day Sabbath.

3. The Apoſtle James clears the matter himſelf: So ſpeak and ſo do, as they that ſhall be judged by the Law of Liberty, ver. 12.

He can refer in theſe words to no Law but that of Chriſt, or rather Chriſt's Goſpel; or to the Law as in his hands, who hath fulfilled the whole Law for us by his own perfect Obedience: and hence we are delivered from the Law as in the hand of Moſes; becauſe as ſo conſidered it was not a Law of Liberty, but a Law of Bondage, or that which gender'd to Bondage.

p. 136And he ſhews it is a Rule of Righteouſneſs to us only, as Chriſt is our Lawgiver, whoſe Law is a Law of Liberty: but as he that offended in one point, was guilty of the breach of the whole Law; there he clearly alludes to the Law as in Moſes's hand, and as a Covenant of Works.

We are not to do, nor ſpeak, nor live, as the Law in Moſes's hands directs, or as he was a Lawgiver; for then we ſhould be under perpetual Bondage: and nothing is more plain, than that Moſes's Law, as to the ſtrict obſervance of its Precepts, brought the Jews into Bondage; 'tis call'd a Yoke of Bondage, Gal. 5. 1, &c.

But ſo ſpeak, and ſo do, as they who ſhall be judged by the Law of Liberty, that is, the Goſpel; for not by the Law as in Moſes's hand, but by the Goſpel we ſhall be judged at the laſt day, who live only under that Miniſtration.

And from hence let ſuch as keep the Seventh-day Sabbath, take heed leſt they are brought into Bondage, by obliging themſelves to obſerve the whole Law; ſince I have prov'd it was appointed as a ſign or pledg of the Covenant of Works, binding them to univerſal and perfect Obedience, who were on their Sabbath-day not to think their own Thoughts, nor ſpeak their own Words, but to make the Law of God their delight ſo as not to ſin; which none ever did, or could do, ſave Jeſus Chriſt, who thus kept the Sabbath, even as long as he liv'd for us on the Earth, that we might enter into his Reſt, or into the Anti…pical Sabbath.

Thirdly, The third Argument to prove it is not the Duty of Gentile Believers to keep the Seventh-day Sabbath from the fourth Commandment in the Decalogue, is, Becauſe that Law, as there written and given, is taken out of the hand of Moſes as a Lawgiver, as well as p. 137it was a Covenant of Works, and put into the hand of Chriſt as Mediator.

My Brethren,The moral Law taken out of the hand of Moſes as a Lawgiver, and put into the hand of Chriſt as Mediator. could our Adverſaries prove that the Law on Mount Sinai was given to all the World, and ſo to believing Gentiles (which I have ſhewn it was not) yet this would not in the leaſt do their buſineſs: for the believing Jews are now no longer under the Law, no not as the moral Law was given by Moſes as a Rule of Life, any more than they are not under it as a Covenant of Works.

1. Indeed my Work is partly done in this reſpect already, by what I have ſaid in opening the plain ſenſe of the Apoſtle James in that place juſt now mentioned.

2. This appears, becauſe we have but one Lawgiver,Iſa. 33. 22.Isa 33:22 namely Jeſus Chriſt: The Lord is Judg, the Lord is our Lawgiver, the Lord is our King, he will ſave us; that is, Jehovah our Righteouſneſs, who came to ſave us.

There is one Lawgiver,Jam. 4. 12.Jas 4:12 who is able to ſave and to deſtroy. Now is not this our Lord Jeſus Chriſt?

Obj. He doth not ſay we have but one.

Anſw. But 'tis imply'd. Paul ſays, there is one God, and one Mediator: Doth not this imply that there is but one God, and but one Mediator?

Who are you now that will introduce another Lawgiver, a Co-partner, or a Co-rival with Chriſt, to partake of part of his Honour?

3. Becauſe our Lord declares that all Power is given to him in Heaven and Earth, Mat. 28. 18, 19. all Power conſider'd as Mediator: for as he is God, it was not given to him, but was his own eſſentially. But this is a Power delegated to him, i. e. all Power as ſole Lord and Lawgiver to his Church, who only is the Head p. 138thereof: therefore we muſt look to him for Laws, and how to be governed. He governed by a Subſtitute before, but now being come himſelf, the Subſtitute is utterly deveſted of his Power.

4. The Moral Law as a Rule of Righteouſneſs, muſt only be in the hand of Chriſt, becauſe our Lord ſaith, the Law and the Prophets were until John, Luke 16. 16. that is, Moſes and the Prophets were as Teachers, by whom God ſpake to the People; that is, at the time of their Miniſtration and Prophecy: but now the date of their Miniſtration is near expir'd; they have Moſes and the Prophets. But in the Tranſfiguration (which was a Figure or Repreſentation of Chriſt's glorious Goſpel-Church or Kingdom, and his Miniſtration) Moſes diſappear'd with Elias, who being one of the chiefeſt Prophets, might ſignify all the reſt, and John alſo.

The Diſciples would have three Tabernacles, one for Moſes, one for Elias, and one for Chriſt: i. e. they would have been under their Miniſtrations as Lawgivers and Teachers, and would have them to ſhare with Chriſt of that Glory.

But lo, a Voice was heard from the Cloud ſaying, This is my beloved Son, hear him; and when they lifted up their Eyes, they ſaw no man but Jeſus only. Moſes and Elias were gone; and tho the Writings of Moſes and the Prophets are of great uſe ſtill for Comfort and Inſtruction, Heb. 1. 1, 2.Heb 1:1Heb 1:2&c. yet now God only ſpeaks to us by his Son, whom he hath appointed Heir of all things.

On him all the Father's Love and Glory doth terminate: no Lord, no Ruler, no Lawgiver but he is to be heard; he being the Truth it ſelf, and having receiv'd the whole Counſel of the Father, has revealed all things that we are to believe and practiſe.

p. 139He is the great Prophet Moſes ſpoke of, whom we are to hear in all things.Acts 3. 22, 23.Acts 3:22Acts 3:23 Muſt we … to Moſes to know how Chriſt is to govern …s Church, or take any Law from him? No, …is would be to eclipſe the Glory of Chriſt.

5. Becauſe the Servant was not to abide in the …ouſe for ever, viz. as a Lawgiver: that is, …s Miniſtration of the Law was to ceaſe.

6. Becauſe the moral Law (or the Decalogue) … deliver'd by Moſes, had ſeveral things in it …at only pertained to the Iſraelites, or to the …gal Church-ſtate of the Jews, and was given …y him as a Covenant of Works: mind the Preface to that Law, Exod. 20. and the Pro…iſe annexed to the fifth Commandment, Ho…our thy Father and thy Mother, that thy days …ay be long in the Land which the Lord thy God …veth thee. Theſe things ſhew that the Law …ven by Moſes was not to laſt but till the end … that Diſpenſation, and Church-ſtate.

7. Becauſe we are not come to Mount Sinai,Heb. 12. 18.Heb 12:18 …ot to receive the Law as there delivered; but …e are come to Mount Sion, to the Goſpel-…iſpenſation, Ver. 25.and ſo to hear him only that ſpeak…h from Heaven. But ſuch as keep the old Sabbath, go for it to Mount Sinai, and are …earers not of Chriſt, but of Moſes in that …aſe.

8. Becauſe the whole Law is changed, or the …d Covenant; and all the Laws and Precepts …hat belonged peculiarly to that, as the old Sabbath did,2 Cor. 5. 17.2 Cor 5:17 are aboliſhed. Therefore if any Man be in Chriſt, he is of the new Creation, or … new Creature: Old things are paſſed away, and behold all things are become new. The old Church and old Church-Memberſhip, Rites, Privileges, and Ordinances, both the old Jewiſh Worſhip, and old Day of Worſhip, are gone for p. 140ever; and a new Church-ſtate, new Ordinances, a new Worſhip, and a new Day of Worſhip are introduced in their ſtead.

Now ſince the old Sabbath was a Sign of the old Covenant, nay called the Covenant, be ſure that is gone:Exod. 31. 16.Exod 31:16 wherefore the Children of Iſrael ſhall keep the Sabbath throughout their Generations for a perpetual Covenant. It belonged to the old Creation in a peculiar ſenſe; and from hence, upon the bringing in the new Creation, and making all things new, this Sabbath cannot remain; the old Jewiſh, Legal, Typical Church-Worſhip, and Day of Worſhip went off all together.

Can any think that the old Sabbath ſtill remains, which was the ſign of the old Covenant? This is ſtrange; if it doth remain, be ſure the Penalty annexed for the breach of it remains alſo: but the Penalty can't remain, therefore the Sabbath is gone. Take away the Penalty of a Law, and what is become of that Law? is it not abrogated? Now the Penalty being corporal Death, the Sabbath is gone, becauſe the Goſpel-Church has no ſuch Policy or political Power to inflict any ſuch Puniſhment on Sabbath-breaking.

A Sabbatarian being in Priſon with Mr. Tho. Grantham, he profeſſed much Love to him. Ah, ſaid Grantham, thou wouldſt kill me. Who I, ſaid he, what kill my Brother? or to that effect. Saith the other, Had you the Power of the Civil Magiſtracy in your hand, and ſhould I break your Sabbath, what would you do with me? Said he, I confeſs Juſtice muſt take place. It is well they have not that Power in their hands.

9. Becauſe Chriſt as a Teſtator hath made another Will, which is his laſt Will and Teſtament; p. 141and this makes all Precepts void that were given in the Old Teſtament, and are not given forth or repeated in the new.

All know that no Legacy bequeathed in a former Will, that is left out in a laſt Will, is recoverable. Upon this account it is you have argued that the Law for Tithes is not in force now, nor Infant Churchmemberſhip, nor an external Canaan flowing with Milk and Honey; or have Miniſters Sons a right to ſucceed in the Miniſtry, and many other things, becauſe they are not Legacies left in Chriſt's laſt Will and Teſtament, tho they were in the Old Teſtament. So the old Sabbath, being left out in Chriſt's laſt Teſtament, is no Legacy left to us.

10. That the Decalogue-Law is transferred from Moſes to Chriſt, appears by the manner of the writing of the one and the other.

Moſes had it to give as it was written in two Tables of Stone by the Finger of God: Chriſt hath wrote it not in Stone, but in the fleſhly Tables of our Hearts by the Holy Spirit; which was ſignified by God's writing of it with is Finger, the Spirit being called the Finger of God: If I by the Finger of God caſt out Devils, &c.

To cloſe this, take what Mr. B. hath ſaid, viz.

The whole Law of Moſes, B. on the Sabb. p. 77, 78.formally as ſuch, …s ceaſed or abrogated by Chriſt; I ſay as ſuch, becauſe materially the ſame things that are in that Law, may be the matter of the Law of Nature, and the Law of Chriſt, of which I ſhall ſpeak anon.

That the whole Law of Moſes as ſuch is ab…ogated, is moſt clearly proved:

By the frequent arguings of Paul, who ever ſpeaketh of that Law as ceaſed, without excepting p. 142any part; and Chriſt ſaith, Luke 16. 16. The Law and the Prophets were until John; that is, were the chief Doctrine of the Church till then.Joh. 1. 17.John 1:17 The Law was given by Moſes, but Grace and Truth came by Jeſus Chriſt. No Jew would have underſtood this, if the word [Law] had not contained the Decalogue. So, John 7. 19, 23, 24. Acts 15. 5. it was the whole Law of Moſes as ſuch, which by Circumciſion they would have bound men to, Gal. 5. 3.

The Gentiles are ſaid to ſin without Law, even when they broke the Law of Nature, meaning [without Moſes's Law.] In all theſe Scriptures it's not part, but the whole Law of Moſes which Paul excludeth; which I acknowledged to the Antinomians, tho they take me for their too great Adverſary.**Rom. 3. 19, 20, 21, 27, 28, 31. Ch. 4. 13, 14, 15, 16. Ch. 5. 13, 20. Ch. 7. 3, 4, 5, 6, 7, 8. Ch. 9. 4, 31, 32. Ch. 10. 5. Gal. 2. 16, 19, 21. Ch. 3. 2, 10, 11, 12, 13, 14, 19, 21, 24. Ch. 4. 21. Ch. 5. 3, 4, 14, 23. Ch. 6. 13. Eph. 2. 15. Phil. 3. 6, 9 Heb. 7. 11, 12, 19. Ch. 9. 19. Ch. 10. 28. 1 Cor. 9. 21.Rom 3:19Rom 3:20Rom 3:21Rom 3:27Rom 3:28Rom 3:31Gal 2:16Gal 2:19Gal 2:21Eph 2:15Phil 3:6Phil 3:9Heb 7:11Heb 7:12Heb 7:191 Cor 9:21.

3. More particularly, there are ſome Texts which expreſs the ceſſation of the Decalogue as it was Moſes's Law, 2 Cor. 3. 7, 11. Not in Tables of Stone, but in the fleſhly Tables of the Heart—But if the miniſtration of Death written and engraven in Stone was glorious, ſo that the Children of Iſrael could not ſtedfaſtly behold the face of Moſes, for the glory of his Countenance, which was to be done away (or is done away.)

They that ſay the Glory, and not the Law, is here ſaid to be done away, ſpeak againſt the plain ſcope of the Text: For the Glory of Moſes's Face, and the glorious manner of deliverance, ceaſed in a few days, which is not the Ceſſation here intended.

But as Dr. Hammond ſpeaketh [that Glory, and that Law ſo gloriouſly delivered, is done away] and this the 11th Verſe fully expreſſeth: For if that which is done away was glorious, (or by Glory) much more that which remaineth p. 143is glorious (or is Glory.) So that as it is not only the Glory, but the glorious Law, Goſpel, or Teſtament which is ſaid to remain; ſo it is not only the Glory, but the Law which is ſaid to be done away: And this is the Law which was written in Stone. Nothing but partial Violence can evade the force of this Text.

So Heb. 7. 11, 12. [under it] (the Levitical Prieſthood) the People received the Law— And the Prieſthood being changed, there is made of neceſſity a change alſo of the Law. Ver. 18. For there is verily a diſannulling of the Commandment going before, for the weakneſs and the unprofitableneſs thereof: For the Law made nothing perfect, but the bringing a better hope did. And ſo much was Jeſus made a Surety of a better Teſtament. In all this it is plain, that it is the whole Frame of the Moſaical Law that is changed, and the New Teſtament ſet up in its ſtead.

Heb. 9. 18, 19. Neither was the firſt Teſtament dedicated without Blood: For when Moſes had ſpoken every Precept to all the People according to the Law, &c. Here the Law, before ſaid to be changed, is ſaid to contain every Precept.

And, Epheſ. 2. 15. it is the Law of Commandments contained in Ordinances, which Chriſt aboliſhed in his Fleſh; which cannot be excluſive of the chief part thereof.

Object. This is the Doctrine of the Antinomians that the Law is abrogated, even the Moral Law.

Anſw. It is the Doctrin of the true Antinomians, that we are under no Divine Law, neither of Nature nor of Chriſt: But it is the Doctrin of Paul and all Chriſtians, that p. 144the Jewiſh Moſaical Law is aboliſhed.

Object. But do not all Divines ſay that the Moral Law is of perpetual Obligation?

Anſw. Yes; becauſe it is God's Law of Nature, and the Law of Chriſt.

Object. But do not moſt ſay, that the Decalogue written in Stone is the Moral Law, and of perpetual Obligation?

Anſw. Yes; for by the word [Moral] they mean [Natural], and ſo take Moral not in the large ſenſe, as ſignifying a Law de moribus, as all Laws are whatſoever; but in a narrower ſenſe, as ſignifying that which by nature is of univerſal and perpetual Obligation. So that they mean, not that it is perpetual as it is Moſes's Law, and written in Stone formally, but as it is that which is natural: And they mean, that materially the Decalogue containeth the ſame Law which is the Law of Nature; and therefore it is materially in force ſtill.

But they except ſtill certain Points and Circumſtances in it, as the prefatory Reaſon, I am the Lord your God that brought you out of the Land of Egypt, and eſpecially this of the Seventh-day Sabbath.

Queſt. How far then are we bound to keep the Law?

Anſw. (1.) As it is the Law of Nature.

(2.) As it is own'd by Chriſt, and made part of his Law: And therefore no more of it bindeth directly, than we can prove to be either the Law of Nature, or the Law of Chriſt. —Thus Mr. B.

Object. But Chriſt ſaith, he came not to deſtroy the Law and the Prophets, but to fulfil them; and that not one jot or tittle of the Law ſhall paſs away till all be fulfilled.

p. 145Anſw. The whole Moral Law Chriſt hath fulfilled in our Nature, for us, and in our ſtead, in his Life: And by his Death, he hath antitypically fulfilled all the Prophecies concerning himſelf in reference to ſuch things; and hath aboliſhed the Ceremonial Law alſo; for till then not a tittle of that could paſs away.

Is a fulfilling the Law a deſtroying it? Beſides, all ſimple moral Precepts of the Law (as in Chriſt's hand) ſtand firm for ever; therefore he came not to deſtroy the Law: yet is he the end of it for Righteouſneſs to every one that believeth; Rom. 10. 4.Rom 10:4tho as a Rule of Life in his hands, it obligeth them perpetually.

Moreover,Ch. 5. 20. Brethren, 'tis ſaid, the Law enter'd, Chap. 7. 9.that the Offence might abound, &c. and the Commandment came, &c. Now this entering of the Law, and coming of the Commandment,The uſe of the Law at in Chriſt's hand. chiefly refers to the Law as it is in Chriſt's hand, ſet home with Power by the Spirit upon the Conſcience. The bare entrance of the Law on Mount Sinai, as in Moſes's hand, was with Thundering and Lightning, but without Rain, I mean without Contrition or Brokenneſs of heart. Men may read Moſes's Law, and hear it preach'd every day; nay write it on the Walls of their Houſes, and carry it in their Boſoms; but yet it may have no operations on their Hearts: no, 'tis the Miniſtration of the Law in Chriſt's hand by his Spirit, that wounds the Conſcience, pierces and melts the hard Heart, that God's Law may be written there. The Miniſtration of the Law in Chriſt's hand anſwers the chief deſign of God in giving it forth, and renders the Minſtration of it by Moſes of little or no uſe: for as in his hand, it is done away; but the Law by the Spirit greatens Sin, or makes Sin abound, and Grace ſuperabound. p. 146Sin thus by the Law becomes exceeding ſinful; and it doth not only wound, but ſlay the Soul: Sin taking occaſion by the Commandment, Rom. 7. 11, 12.Rom 7:11Rom 7:12deceived me, and by it ſlew me: Wherefore the Law is holy, &c. O bleſſed be God for the Law as it is in Chriſt's hand! Thus Sin reviv'd, … I dy'd, ſaith Paul; I dy'd as to any hope of Juſtification, or eternal Life by the Law. The Jews who had the Law only as in Moſes's hand, were puff'd up or fill'd with Pride: they (as Paul before Converſion, or the coming of the Commandment in and by the Spirit, as in Chriſt's hand) were alive; ſo he thought himſelf alive, in a juſtified ſtate; but when the Commandment came, it was then quite otherwiſe with him.

So that Chriſt came not to deſtroy the Law, but to fulfil it, and alſo to make it of great uſe to all that receive the Spirit of Chriſt: which Spirit is a Spirit of burning, before it is a Spirit of Conſolation; or a Spirit of Bo…dage, before it is the Spirit of Adoption, and ſo a Schoolmaſter to bring us to Chriſt.Gal. 3. 24.Gal 3:24

Thus we do not make void the Law through Faith, but eſtabliſh it. God in Chriſt hath magnified the Law, and made it honourable, and that three ways.

1. In ſending his own Son in our Nature to keep it perfectly, and to die for our breach thereof; Chriſt was made under the Law to this very end. O how doth it magnify the Law, to ſee Godman thus conform to it, and die to bear the Penalty thereof for us?

2. He magnifieth the Law in putting it into the hands of his own Son, as Mediator, to give it forth. Doth not the Dignity and Glory of the Lawgiver add to the Glory of the Law given? Is not Chriſt a more glorious Perſon p. 147than Moſes? See Heb. 1. 8, 9, 10. & 2. 2, 3.— This Man was accounted worthy of more Glory than Moſes, Heb. 3. 3. But alas! ſome would have Moſes partake of ſome part of Chriſt's Glory; he muſt be their Lawgiver.

3. By making of it, as in Chriſt's hand, of far greater uſe to Believers, as I have ſhewed, than ever it was in the hands of Moſes, and ſo to anſwer God's Deſign in it.

Let me only add, that all Moſes's Law, even the Decalogue, was political, as one obſerves. God's Law was for the particular political Government of the Jewiſh Nation, as a typical Church and political Body; and therefore when their Kingdom or Policy ceaſed, the Law as Political, and their figurative Sabbath could not continue any longer.

And thus I cloſe with the fourth general Argument, viz. It is not the Duty of believing Gentiles to keep the Seventh-day Sabbath from the Law of the Decalogue given by Moſes, Exod. 20.

Fifthly,No Precept to keep the Seventh-day Sabbath in the New Teſtament. It is not their Duty to keep it by any Precept given by Chriſt, or Precedent we have in the New Teſtament.

1. That which is urged concerning Chriſt's not coming to deſtroy the Law, &c. we have anſwer'd; as alſo that of Paul, we do not make void the Law through Faith.

That Text alſo we have anſwer'd, and turn'd the Sword againſt our Adverſaries, which ſays, the Son of Man is Lord even of the Sabbath, and the Sabbath was … made for Man.

3. And alſo their great Proof in that of James, if ye fulfil the Royal Law, Jam. 2. 8, 10. This I have given a full Anſwer to in this Diſcourſe.

p. 1484. I proceed to another pretended Argument, viz. Pray that your flight be not in the Winter, nor on the Sabbath-day, Mat. 24. 20.

Anſw. This Text ſome learned Men have not, I am ſatisfied, given the right ſenſe of. But let us premiſe three things:

1. That Chriſt gave the old Names to Jewiſh Ordinances very often, and ſo did his Apoſtles.

2. That our Lord well knew how ſuperſtitiouſly zealous the unbelieving Jews were and would remain for their Sabbath.

Now pray mind the ſcope of this Text: Chriſt ſhews how ſudden their flight would be, when Jeruſalem was to be deſtroyed, ver. 16, 17. and v. 19. he ſaith, Wo to them that are with Child, and them that give ſuck in thoſe days. But pray that your flight be not in the Winter, nor on the Sabbath-day: for then ſhall be great Tribulation.

3. It is evident there is the ſame reaſon they ſhould pray that their flight be not in the Winter, as not on the Jewiſh Sabbath-day.

Why, not in the Winter? becauſe of the difficulties of the Ways; they might be deep and unpaſſable then, whereby their Eſcape might be hinder'd.

Why not on the Sabbath-day? becauſe, ſay ſome, their Conſciences would not admit them to fly then further than a Sabbath-day's Journy. It is ſtrange to me that our Lord ſhould tell them a little before, that it was lawful to ſave the Life of a ſorry Animal, a Brute, on the Sabbath-day, and bid a Man take up his Bed or bear a Burden on the Sabbath; and now hint that it was not lawful, or that they would ſo think, to ſave their Lives by flying on the Sabbath-day: believe this who will. Was it not lawful to pull an Ox, or Sheep out of a Pit on the p. 149Sabbath-day; or for Men to carry their Goods out of their Houſes on the Sabbath-day, if a Fire ſhould then happen? I do not think they were ever ſo ſuperſtitiouſly blind.

Nay, to preſerve human Life our Lord ſhew'd was much more lawful on that day than the Life of Beaſts.

But, ſay ſome, it would be grievous and uncomfortable to them to fly on that day in which they uſed to find ſo much delight.

Anſw. Our Lord gives a direct contrary Reaſon, i.e. for then will be great Tribulation: the unbelieving Jews, ſhould they fly on their Sabbath, would ſeverely handle them, may be knock them on the head; on this account our Lord bids them ſo to pray: therefore this could not be the meaning of it.

Moreover, he knew his own Diſciples before that time came, would be convinced that the Jewiſh Sabbath was ceaſed with other Legal Rites.

Therefore this I take to be the direct meaning of our bleſſed Lord, viz. Becauſe on the Jewiſh Sabbath-day, the unbelieving Jews, among whom you will remain (or many of you) when the Deſtruction of the City comes, may be ſo ſtrict and ſuperſtitious as to keep watch and ward at every Gate and Way, that you will not be able to eſcape, at leaſt not above one of their Sabbath-day's Journey; therefore pray your flight be not on that day. This is all I can ſee in this Text.

Both David and Elijah were fain to fly on the Sabbath-day.See Pet. Heylin, p. 137. Beſides, ſome learned Men from this Paſſage argue for the Chriſtian Sabbath, as 'tis not unknown to our Opponents, as Dr. Twiſs, and many more; and that our Lord alludes to that Sabbath that he knew his Diſciples p. 150would obſerve after his Death: but I rather adhere to the former Expoſition.

Obj. But the Women reſted on the Sabbath-day, according to the Commandment, Luke 23. 56.

Anſw. The Men themſelves (I mean the Diſciples) before our Lord ſuffer'd, were ſo ignorant that they knew not their Lord ſhould die; and ſome a great while after did not know that they ſhould preach to the Gentiles: and is it any wonder that theſe good Women ſhould not know ſo ſoon that the Sabbath was abrogated? Some after that were zealous for Circumciſion, &c. and is that an Argument that Circumciſion is our Duty? Beſides, no new day for ſolemn Worſhip was then appointed, nor till after our Lord roſe from the dead.

Object. Paul, as his manner was, and other Apoſtles, obſerved the Jews Sabbath-day; they preached in the Temple and Synagogue of the Jews on the Sabbath-day.

Anſw. 1. They never taught the Jews nor Gentiles to obſerve the Seventh-day Sabbath.

2. No one Church, as we read of, ever met to celebrate any Goſpel-Ordinance on the Jewiſh Sabbath-day.

3. There is not one word of any Saint that ever kept it.

4. All that is on Record is, that the Apoſtles preached to the Jews on that day. Why ſo? becauſe they could not preach to them but when aſſembled together; and having a Commiſſion firſt to preach the Goſpel to them, they went into the Temple, and into their Synagogue, and preach'd to them on that day; and ſo did Paul at Mars-hill to the Athenians, Acts. 17. 22. & 16. 13.Acts 17:22Acts 16:13as well as to the Jews on their Sabbath.

'Tis ſaid, that Paul, as his manner was, went in unto them, Act. 13. 14.Acts 13:14and three Sabbath-days reaſoned p. 151with them out of the Scriptures: Acts 17. 2.Acts 17:2Not, ſaith one, to ſolemnize the Sabbath after the Jewiſh manner (from the obſervation whereof the Apoſtles,Dr. Young, p. 10, 11. becauſe of the Authority committed to them by Chriſt, were far enough) eſpecially when Paul himſelf did moſt ſeverely reprove the Coloſſians and Galations, becauſe ſome among them ſtood for the Sabbath, and other Feaſts of the Jews; but becauſe they then had a fit occaſion of communing with the Jews met together, that after the readings of the Law were over, they might preach the Goſpel with more fruit in ſuch a concourſe of People, which upon other days they could not ſo eaſily obtain; and for no other end, as from the alledged Teſtimony is evident.

Which things let the Reader ſeriouſly weigh: for at any time, or in what place ſoever they could, they preached the Goſpel to the Jews; therefore on the Sabbaths, as well in their Synagogues as elſewhere: the Apoſtles were not wanting in the Office of preaching; for this cauſe they tarried certain days among the Macedonians, becauſe no fit occaſion for preaching the Goſpel offered—which the Apoſtles every where greedily ſought after: they preached Chriſt on the Sabbath days out of the City, Act. 16. 13.Acts 16:13by a River ſide, to Women which reſorted to publick Prayers.

So Paul haſtened to keep the Feaſt of Pentecoſt at Jeruſalem, Act. 20. 16.Acts 20:16only that he might have many Jews (who liv'd diſperſed in divers places of the World) there together, and ſo preach the Goſpel to them.—Chryſoſtom ſays,Hom. 43. in Act. What means Paul's haſtning to this Feaſt? it was not for the Feaſts, but for the Multitudes—he made haſte to preach the Word.

p. 152Now had any Text ſaid that Paul muſt needs haſt to Jeruſalem to keep the Sabbath among the Jews, what Improvement would the Sabbatarians have made of it? yet that no more would prove the Sabbath ought to be kept than the Feaſt of Pentecoſt. See what Paul ſaith, Rom. 16. 8. But I will tarry at Epheſus will Pentecoſt; for a great door and effectual is opened to me. This ſhews what his reaſon was to keep that Feaſt, and alſo in preaching on their Sabbaths.

Object. But he calls it the Sabbath.

Anſw. So he calls that Feaſt Pentecoſt, and Circumciſion by its own Name; muſt we therefore keep Pentecoſt, and be circumciſed? It was only for diſtinction-ſake, the old Names of Jewiſh Rites being ſtill kept up by the Jews.

Object. But the Gentiles alſo deſired the ſame Word might be preach'd to them the next Sabbath: Act. 13. 42.Acts 13:42ſure if the Apoſtles had kept the firſt day, they would rather have deſir'd that Paul ſhould preach to them the next firſt day.

Anſw. Paul was but newly come into thoſe parts, and there was no Goſpel-Church there; nor can any think that thoſe poor unbelieving Gentiles ſhould have heard of any other day obſerv'd than the Jewiſh Sabbath, for they liv'd among the Jews; and if it is ſaid, the whole City the next Sabbath came together: Ver. 44.and no doubt but 'twas in the Synagogue of the Jews in which they met, ſome of the Gentiles being Proſelytes to the Jewiſh Religion. So that it is evident this is nothing to their purpoſe; for here is no more ground from hence for us to keep the Jewiſh Sabbath, than to meet in Jewiſh Synagogues.

Moreover, Dr. Young has one Paſſage worth obſervation: ſaith he, Juſtin Martyr had ſatisfied with little ado Trypho the Jew, that p. 153counſelled him to obſerve their Sabbath: for it had been enough for Juſtin Martyr to have anſwer'd the Jew, that the Chriſtian Church did obſerve the Sabbath; yet this he grants not, but plainly denies that the Jewiſh Sabbath ought by the Chriſtians to be obſerv'd. The ſame, ſaith he, do other Fathers againſt the Jews, &c.

There are one or two more pretended Reaſons out of the New Teſtament, brought to prove that we ought to obſerve the ſeventh Day: but no more at this time.