A short treatise shewing the Sabbatharians confuted by the new Covenant, 1. That the ten commandments are not the morall law, but with their ordinances, statutes and judgements, the old Covenant. 2. That the old Covenant was as signes and shadows of things that were then to come. 3. Shewing the substance of the signe of the Sabbath. 4.Severall objections of the Sabbatharians answered. 5. That the new, which some do call the Covenant of Grace, is not really in the old Testament. 6. What the new Covenant is. 7. Of pure church-ordinances, which some doe call the discipline of the Church. 8. Of singing of Psalmes. 9. A proscript. By Iohn Hanson of the burrough of Abingdon, in the county of Berks

CHAPTER II. Shewing that the old Covenant was as signes or sha∣dows of things that were then to come.

NOw if the former be proved to be but one Co∣venant, then let us consider whether any one

part of the law standeth in more force then the rest, and if that which men call the ceremoniall law be eternally abolished, more then the ten Command∣ments; then consider how not one jot or title of the law shall passe away; or how may the law be established by faith. Now to shew that the law is done away, and no exceptions made; let two or three proofs serve. First we read, 2. Eph. 15. In abro∣gating through his flesh the enmity, that is the law of Commandments in the 8. Heb. 7. we find that fault was found with the first, vers. 7. speaking of a new, he hath made the first old and ready to vanish away, 7. Heb. 12. the priesthood being changed, then of necessity a change of the law. Again Christ is the end of the law, so 10. Heb. 9. he hath taken away the first, that he may establish the second: Whereas divers do hold that these and other Scriptures in the Epistle of the He∣brews do shew that the ceremonies only are taken away, and nothing to come in place; this is only their judgement: wherefore let us very briefly handle but two or three of them, and begin with the last proof, he hath taken away the first, that he may establish the second. If the Sabbatharian shall argue, that the first Testament was taken away, then the first is taken away and the second esta∣blished, and certainly the ten Commandments were part of the first Testament; and if he shall ar∣gue that the first shadow or ceremonies were taken away, then some substance of heavenly things must be established in the place of them. Again, if the ceremonies be established, much more the ten Commandments; by faith we establish the law. This is not only a part of the law, 3. Rom. 31.6. Gal. 2. So

that both the law and the ordinances or ceremo∣nies are established in a new and more glorious dispensation: Else one jot or one title of the law, nay almost all the law had failed or escaped, and been reduced to nine Commandments.

The reason why the Author of this Epistle to the Hebrewes treateth so much of the ordinances or ceremonies, is because the ten Commandments are all most all of them prohibitions; and what could be written of prohibitions: but their perfor∣mances are of various works, as burnt-offerings, sacrifices, and divers washings, which were but pat∣terns, or similitudes of heavenly things; so that not one jot or title of them, shall escape a more glorious dispensation. It is written 16. Luke 16. the law and the Prophets endured unto Iohn, shall any one therefore, suppose that the law and the Pro∣phets hath an end at that time: nay, but an end of their old dispensation, especially of prophecy, for 'tis said, and since that time the Kingdom of God is preached and every man presseth unto it. This is indeed the cause why many do think that the ten Com∣mandments do stand in force on the account of the old covenant; Jesus Christ hath more plainly ex∣pressed them, or most of them of the second table, then the other laws in his new Covenant or Testa∣ment, but on a new account; they being negative, & prohibiting sin. Secondly, where we read of a new Covenant as 8. Heb. 13. in that he saith a new Co∣venant, he hath abrogated the old, then read the verse, the first Covenant had ordinances, consider, did you ever read of a Covenant or Testament, con∣sisting only of ordinances or ceremonies. Thirdly,

where 'tis said, then of necessity there must be a change of the law, it hath been shewed that all the lawes in Leviticus were commanded in Mount Si∣nai, and therefore belong unto the first Covenant. And doth this Text say, that there is necessity of a change of part of the law; notwithstanding the Sabbatharians doe argue, that the ordinances spoken of 2. Col. 14. were only fastened on the crosse, but vers. 16. all Sabbaths, which was one of the ten words, were but a shadow of things to come; yet they argue, that the meat and drink and new Moons were the shadow: and therefore the seventh day it self to be kept a Sabbath, then let them prove that the fourth Commandment was no part of the old Covenant, law, or Testament, did our Saviour fulfill and finish all the law, except one Commandment? or hath any disputant or writer shewed one clear Scripture, the nine or ten Com∣mandments stand still in force, as they were given on Mount Sinai? Our Saviour in the 24. Luke 44. said, that all must be fulfilled which are written of him in the law of Moses, and in the Prophets, and in the Psalmes; suppose that the ten Commandments are the morall law, and the rest ceremoniall; then what was written of Jesus Christ in the ten Command∣ments, we read again 16. Luke 17. it is more easy that Heaven and Earth shall passe away, then that one title of the law should fall. And doth any one dare to say, the books called Leviticus, or Deuteronomy, are no part of the law; God forbid that any one should goe about to diminish one title of his law; for every believer doth establish the law in its pu∣rity, 3. Rom. 31. and yet the Sabbatharians do ap∣prehend

that they doe God good service in keep∣ing nine of the Commandments in the oldness of the letter, 7. Rom. 6. for the righteousness of God is made manifest without the law, 3. Rom. 21. and when we read the Old Testament, the vaile of Moses is on our hearts to this day, 2. Cor. 3.13. to the 16. what is meant by, when Moses is read, you may ea∣sily find that great part of the law was given before the ten Commandments were written upon the stones, then read 34. Ex. 28. * 1.1 And he wrote in the tables the words of the Covenant; & also, he wrote all the words of the Lord 24. Exod. 3.7. for the law was given by Moses, but the ten words and all the rest of the law was first given to Moses, 24. Exod. 12. but the Sabbatharian tells us of the morall, judiciall, cere∣moniall, leviticall, and the law of nature, all these are but the old Covenant, and should be expressed such or such a part of the law, even as we now a dayes speak of a Covenant, so that when they or we do shun the Scripture language, in speaking or writ∣ing any fundamentals, we doe but confound our selves, and lead our children into the wilderness.

There is not one jot or title of the law passed a∣way, but only the oldness of the letter; for the let∣ter killeth, but the Spirit giveth life, 1. Cor. 3.6. yet some have argued, that the ten commandments were written in mens hearts, before they were given on Mount Sinai; & therefore they are not abolished; this is soon answered; so likewise was the ministra∣tion, as ordinances, commandments, statutes and lawes; see 26. Gen. 5. again Abraham offered a burnt-offering, 22. Gen. 13. so did Noah, 8. Gen. 54. so did Iacob,

3. Gen. 54. and Moses, 10. Exod. 25. and Iethro, 18. Exod. 12. nay the Gentiles had the law of works though not of faith written in their hearts, as well as the Jewes, and did by nature the things contained in the law, 2. Rom. 14.15. read 12. Gen. 19. so 26. Gen. 10. for 6. Dan. 16.26. 4. Gen. 3. although Abel offered un∣to God a greater Sacrifice then Cain, 11. Heb. 4. yet Cain offered as well as Abel, 4. Gen. 3. these two were types, as clearly as Isaak and Ismael, and Esau, and Iacob, or Agar & Sarah, were of the Jew and Gentile: shall this therefore be called the law of nature, and shall we make 4 or 5 sorts of that law, * 1.2 which was given by the Lord on Mount Sinai? The Lord infuseth his law into mans nature, but the law of nature, if any such be, must be the law of sin, 4. Gal. 8.7. Rom. 23.25. now let one question more be moved, why was Christ the end of the law, but for righteousness sake, was he the end of the ceremoni∣all or leviticall law only; then had we been under the curse or hatred of the hand writing of God to this day, so that if our Translators have not been mistaken, the law of commandments as well as its ordinances is abrogated, even so the hand-writing as well as the ordinances is taken out of the way, and fastened on his crosse, so was the shadow as well as the law, 10. Heb. 1. so was the first covenant as well as its ordinances as you have read already. Read therefore the 2. Cor. 3.3. to vers. 7. if then the ministration of death written with letters and ingraven with stones was glorious, which glory is done away; in this part of the chapter, you may clearly see that the ten Commandments had their

ministration which made but the old covenant, for if that, which should be abolished was glorious, much more shall that which remaineth be glorious, vers. 11. for Moses covering remaineth in reading of the Old Testament, but this man is counted worthy of more ho∣nour then Moses, 3. Heb. 3. Again in the 5. Math. 18. the Lord saith that not one jot, or title of the law should escape till all things are fulfilled; now the Pro∣phets have written of things, which will not all of them be fulfilled untill the end of all things, 12. Da∣niel 8, 9, 13. Then shall be the end, when he hath deli∣vered up the Kingdom to God, even the Father, 1. Cor. 15, 24. in the mean time therefore it is written, 12. Deut. 32. whatsoever I command you, take heed that ye doe it; thou shalt put nothing thereto, nor take ought there from: the like in 4. Deut. 2. so 1. Joshua 7. these Scriptures perhaps may make some to quarrell with the rest, who say how can the law be abrogated or abolished & also established; but why should men quarrell with the Scripture, the oldness of the letter hath already been shewed, and might suffice, it is a killing letter, 2. Cor. 3, 6. for Jesus was a better Mediator then Moses, but in the 7. Heb. 18. the commandment that went afore is disan∣nulled, so 8. Heb. 4, 5. the Leviticall Priests accord∣ing to the Law, serve only to the pattern and sha∣dow of heavenly things to come. Again 9. Heb. 23. it was then necessary that the similitudes of heavenly things should be purified. Is then that which men call the ceremoniall law, as it was part of the law more done away then the other part of the law, nay, for in 10. Heb. 1. the law having a shadow of good things things to come, and not the very image of

things, what is then the very image. In the 2. Cor. 4, 4. we read of the light of the glorious Gospell of Christ, which is the very image of God; they are called heavenly things, because our spirituall sa∣crifices are not offered by the Priest, but at the Throne of grace, the holiest of all. David prophe∣cielly said, 19. Psal. 7, 8, 9. the law of the Lord is perfect, his judgements are righteous altogether, for now the law is not weak since that which is perfect, is come, 'tis after the power of the endless life, 7. Heb. 16. we have now the perfect law of liberty, 1. Iames 25. and St. Iohn tells the elect Lady, that 'tis no nevv commandment, but that vvhich vve had from the beginning, 2. Iohns Epistles vers. 5, 6. so 1. Iohn 2. vers. 7, 8. the lavv is no further done avvay or ab∣rogated, but only in dispensation; else vve might blot it out of the Bible, vvhich God forbid.

The word of God is the mistery hid since the world be∣gan and from all ages, but now is made manifest to the Saints, 1. Coll. 26. again the Gospell is the Revelation of the mistery that was kept secret since the world be∣gan, but now is opened at the commandment of the ever∣lasting God, 16. Rom. 25, 26. hereby is every jot or title of the Lavv of God illustrated, advanced, esta∣blished and magnified. And ye shall knovv that I have sent this commandment unto you; that my covenant which I made with Levi might stand, sayeth the Lord of Hoasts, 2. Mal. 4. 33. Ierem. 18, 21. meaning in the spirituality, the Prophets write and call things which be not as though they were al∣ready done, 4. Rom. 17.

And if the first covenant is wholly abrogated in its administration or oldness of letter, and not

in part, why doe the Sabbatharians argue, that the Sabbath was partly morall, and partly ceremoniall, even as they say about the ten commandments, they are the morall law, and the rest is the ceremo∣niall law, for which they have nothing but tradi∣tions, which they have as it were sucked in from their fathers. They earnestly doe argue with abundance of nonsence without any one point of Scripture: for can it stand with any sence, that when Jesus Christ established the law, that he had not respect unto the ten words, as well as to the rest of the law: And if Jesus Christ, nay every be∣liever by faith doe establish the law, 3. Rom. 31. what an offence is it, then for any man to keep them un∣der the oldness of the letter. Wilt thou challenge or reprove any man for legall worship, and wilt thou allow that in thy self which thou condemnest in another, even as Moses was a law-giver, and a me∣diator, 33. Deut. 21. even so Jesus Christ was the law-giver, and a Mediator for he is the word of God, and sheweth more plainly of his father. But wouldst thou be satisfied where, how, or what is e∣stablished of the law: Then know that every jot & title of the law was established in his New Testa∣ment; so that whosoever, Sabbatharian or other shall plead that the fourth commandment was not there established, if he add not, yet he diminisheth the law. * 1.3 It is said 4. Deut. 2. ye shall put nothing un∣to the word, which I command you, neither shall ye take ought there from 12. Deut. 32. It were better to explain and write one thing two or three times, then to leave the Reader unsatisfied;

Jesus Christ hath established the ten commandments in the New Te∣stament, * 1.4 but not verbatim as they were delivered on the Mount, and so expressed in the Old Testament; for not on∣ly the ten words, but all the whole law are dispensed in more stricter expressions then they were before: Even so was the fourth command∣ment, as you find elsewhere, abrogated with the rest of the law as it was in the oldness of the letter, 1. Cor. 3.6. but established on the first day of the week, and so was all the rest of the law established. And if thou canst find any sacrifices or cere∣monies commanded in the New Testa∣ment, * 1.5 you may use them: for the sacrifi∣ces of the Sabbath as well as all other burnt-offer∣ings and carnall rites, which did hold forth the bloud of Christ were done away; because where re∣mission is, there is no more offering for sin, 10. Heb. 18. And although these were but the ministration of the law, yet there were principall lawes and pre∣cepts for them as the 6. Levit. 9. so ••. Levit. 1. & ma∣ny the like, ad this ministration of the law was no farther done away, but it hath a substance in the purity 20. Acts 24. as you find in other places; being similitudes or patterns of heavenly things, for the Priests did but serve unto the pattern and shadow of heavenly things, 8. Heb. 5. so 9. Heb. 23. Now read the 12. Heb. 22. to 25. you may find that the Saints are now come to the heavenly Ierusalem. They have the heavenly gift: They are partakers of the hea∣venly calling, 3. Heb. 1. in so much that although they live on the earth, yet as Paul said, our conversation

is in Heaven, 3. Phil. 20. so that their prayers, spiri∣tuall sacrifices, and the like do exceed in glory, 2. Cor. 3.9. for if that which should be abolished was glorious, much more shall that which remain∣eth be glorious vers. 11. so 2. Cor. 3, 7, 8. If the mini∣stration of death was glorious, how shall not the mini∣stration of the spirit be more glorious. But most men are very unwilling to be found nonconformists to the common opinion of others, not considering that under the old covenant, man was wholly enga∣ged to performances, yet now the Lord God hath engaged himself, by the speciall promises of his new covenant to every believer, to carry on his own work of grace in their hearts, by his spirit with giveth life, 2. Cor. 3, 6. and hath given us Christ the covenant to be our Mediator, who is the Spirit, 2. Cor. 3, 17. how much doth it tend to the great glory of God, for us to be acquainted with his mercy towards us in his new covenant.

Many proofs more might have been showen, that the old letter or curse of the law was taken a∣way, and yet you have or shall find in what man∣ner the law is abolished, and likewise established; and that the Scriptures clash not: How then hath Sathan perswaded some men, nay rather beguiled them, to believe that they are especially bound to keep the fourth commandment, even the seventh day Holy, and yet not to use those burnt-offerings and sacrifices commanded in the 28. Num. 9, 10. likewise, 1. Cron. 23, 31. so 2. Cor. 3, 3. belonging to the Sabbath: Let us consider, * 1.6 that the passeo∣ver was a speciall ordinance commanded by God, and yet it was a signe, as you

may read 13. Exod. 9. And it shall be for a signe unto thee upon thine hand, and as frontlets between thine eyes, which signe, as is shewen elsewhere, received its sub∣stance, 22. Luke 15. to the 20. so that the passeover was no further done away, but only in dispensa∣tion, for now Iesus Christ is the passeover to every believer, 1. Cor. 5, 7. we have the like expressions for the ten commandments, And thou shalt bind them for a signe upon thine hand, * 1.7 and they shall be as frontlets be∣tween thine eyes, read 6. Deut. 8. so 8. Deut. 18. we have the like for the Sabboth, the Lord said, * 1.8 it is a signe between me and my people for ever, 31. Exod. 13, 17. now since all these are everlasting covenants, they may never be further abolished then in dispensation, for though the Sabbaths are but a shadow of things to come, yet the body is of Christ, 2. Col. 17. Our blessed Lord Iesus in his new co∣venant or Testament hath reserved a substance, for every signe and every shadow must have a sub∣stance. As for example, 9. Gen. 9. The Lord pro∣mised to establish his covenant which righteous Noah and his seed after him, yet the bow in the cloud was but a token of the covenant, by whom they should be saved vers. * 1.9 12. Afterwards 17. Gen. 7. The Lord said to faithfull Abraham, I will establish my Co∣venant between thee and me, and thy seed after thee; Here was Jesus Christ the covenant held forth to both, * 1.10 but circumcision was only a signe vers. 11.

And that covenant which God commanded A∣braham

and his seed to keep, vers. 9. was the law of works, for God had revealed it to him: And he kept it, 22. Gen. 13. so 26. Gen. 5. although it is said, 17. Gen. 10. This is my Covenant, likewise 7. Act. 8. 'tis called the covenant of circum∣cision, * 1.11 yet circumcision was not the covenant it self, if the Author to the Hebrews did know the first co∣venant, 9. Heb. 1. but seems to be a signe of the first covenant or law of works, 17. Gen. 11. which now may be called the covenant of circumcision, for the Iewes in the same manner do keep it as an ordi∣nance, belonging to the covenant to this day, and Abraham recieved the signe, 4. Rom. 11.430. years before the covenant was given on Mount Sinai, 3. Gal. 17. for circumcision was commanded when the promise was made. But here was made out to Abraham and his seed two covenants in number, * 1.12 though but one in sub∣stance, because it is said, 17. Gen. 13. so my covenant shall be in your flesh for an everlasting covenant. Here was the outward signe in the flesh, vers. 27. And the indwelling of Iesus Christ, 3. Eph. 17. who took on him our flesh, and the seed of Abraham, 2. Heb. 16. and it shall be performed to all from whomsoever, the Lord shall take away the stony heart, and give a heart of flesh, 36. Ezek. 26. * 1.13 for circumcision is of the heart, 2. Rom. 29. Now the signe of circumcision was as the seal of righteousness of faith, 4. Rom. 11. which shewes the relation that the old law had to the law of righteousness, 9. Rom. 31. the old

was verba Domini, and the new, verba Domini Chri∣sti.

For Abraham had two sons; one by a servant, and one by a free-woman; but another thing is meant, for these Mothers are the two Testaments, 4. Gal. 22.24.

Consider then, Reader, if thou hast been one that hast violently opposed these truths, in what condition had thy soul and mine been in, if the hand-writing that was against us had not been put out, 2. Col. 14. And if the hatred, that is the law of command∣ments had not been abrogated. 2. Eph. 15. we had been under the curse of the law to this day; * 1.14 For it is written in the book of the law 3. Gal. 10. cursed is every man that continueth not in all things which are written in the book of the law, for the man that doth them shall live in them, 3. Gal. 12. But we are delivered from the law being dead unto it, wherein we were holden, that we should serve in newness of spirit, by which is meant the spirituality of the letter or old Covenant, being the law of the spirit of life, 8. Rom. 2. for the very words of the law-giver are spirit & life, 6. Iohn 63. wherefore we are not to serve in the oldness of the letter, 7. Rom. 6. for the letter killeth, but the spirit giveth life, * 1.15 2. Cor. 3, 6. ye may may often find in Scriptures, that the law is said to be death, 2. Tim. 1, 10. for we are passed from death to life, if we love the brethren: yet as it is the law of God, it is holy just, and good: but sin that it might appear sin worketh death in us, by that which is good, 7. Rom. 12, 13. read

then 2. Cor. 3, 7. and you will find, * 1.16 that the ten commandments themselves are called death.

For if they which be of the law be heirs, faith is made void, and the promise of none effect, 4. Rom. 14. I will make a new covenant saith the Lord, 31. Ierem. 31. not according to the first; and then sheweth on what promises he will establish it, as you will find hereafter. And if thou wilt maintain that the old covenant stands still as it was given on Mount Si∣nai; Then may you say, that the first covenant was faultlesse, and able to save, 8. Heb. 7. And Moses is thy Mediator: and how canst thou expect the benefit of those better promises, on which the new co∣venant is established, 31. Ierem. 33, 34. and in other places. When thou hast argued, it hath been often∣times for the Iewish Sabbath; not seriously consi∣dering, how or by what means thou hast been re∣leased from keeping the seventh day; If the ten commandments stand in the oldness of the letter, it is a killing letter, this doe, and thou shalt live, 10. Luke 28. And thou art not released from it, but Je∣sus Christ hath taken away the first, that he may establish the second, Oh death where is thy sting, 1. Cor. 15, 55. for Jesus Christ is now our Mediator of a better covenant established upon better pro∣mises.

Again, if thou wilt be admirall, and wilt have them so to stand as the covenant given on Mount Sinai. Then where is the Ark 10. Deut. 1. And why not the Altar, and also the first Tabernacle, which was a figure for that time present, 9. Heb. 9. divers country Priests have been often observed to read

the ten commandments in the publick meeting house: The Lord forbid that any one should deny it to be lawfull, because they are holy, righteous, and good, and the words of God.

But such there be that read them to feed or con∣tent the fancy or form of Common Prayer of the ignorant; And then to evade the penalty of the law, they say, thus endeth part of the 20. Chapt. of Exod. Nay have set them up written with golden letters, in or near the place, where formerly the idols did stand, & so make an idoll of them, not considering that the first covenant as it was the old, was no covenant of grace, as Mr. Tilling hurst left in writing for his last Treatise, Else no place should have been found for the second, 8. Heb. 7. There is no history, mistery, law, or ordinance in the Old Testament, but doubt∣lesse have pointed at Heaven or Gospell times, as for example: Isaacks servants found a Well of li∣ving water, 26. Gen. 19. For in Isaack was the seed of Abraham blessed.

Many country Priests and some learned men, called the wise and prudent are ignorant of these things, but the wise shall understand, 12. Dan. 10. Be∣cause it is given to them, to know the Mysteries of the Kingdom of Heaven, 13. Math. 11.

Are we bound therefore to believe as the church believes, or to ask, hath any of the rulers thus be∣lieved; nay, good men have been subject to mi∣stakes: This one principle, the moral law stands, but the ceremoniall is abolished, being not correspon∣dent with the scope of the Scriptures, hath caused many mistakes and many disputes. You have read that circumcision was a signe, and so was the Sab∣bath,

and also a shadow; that the ten command∣ments were a signe, and so was the passeover, 13. Exod. 9. that the law had a shadow or pattern of heavenly things. But our hope and our end is Iesus Christ, who was the end of the law, which was the old, which is the new covenant, which is the word, which is the Lord, which is the substance, a body hast thou prepared; for every signe and eve∣ry shadow must have a substance,

Lex umbrata vadit, quum lux post tempora stabit, 59. Isai. 21. You have read also, that when the Lord God declared his covenant, even the ten com∣mandments in the audience of the people. That at that time he delivered so much of his law, as is con∣tained in the 20, 21, 22, 23. chapters of Exodus: for Moses only drew near, And afterward came and told the people all the words and all the lawes, 24. Exod. 3. to which purpose you may read 4. Deut. 13.14. and 34. Exod. 32. And that this law, as it was a killing letter, having Moses only for Media∣tor was abrogated or abolished, although belie∣vers were saved by the Lamb slain from the foun∣dation of the world. Where is then the seventh dayes Sabbath which some contend for: they must look in the New Testament, and see whether they can find it there, for the fourth commandment is established as well as the rest of the law. And think not but that learned men may sometimes fail in their judgements, as well as the writer hereof.

Doctus ab indoctis res aliquando trahat.

Notes

• * 1.1

  The ten Com∣mandments are the Co∣venant.
• * 1.2

  There may be parts, but not sorts of the law.
• * 1.3

  The law not to be deminished or added to.
• * 1.4

  The new Covenant not verbatim like the old.
• * 1.5

  Ceremonies cease.
• * 1.6

  The passeo∣ver a signe.
• * 1.7

  The ten Com∣mandments a signe.
• * 1.8

  The Sab∣bath a signe.
• * 1.9

  The rain∣bow a token.
• * 1.10

  Circumcision a signe.
• * 1.11

  Circumcision not the Covenant it self.
• * 1.12

  Two Covenants made to A∣bram.
• * 1.13

  The Relation of the law to the Gospell.
• * 1.14

  Cursed is he which keepeth not the law.
• * 1.15

  The letter killeth.
• * 1.16

  The ten words called death.