Tracts on the Sabbath

by Unknown

1st. Because this comes in as the motive to provoke his disciples to let their light shine in the world, that men might see their good works and glorify their Father which is in heaven. Matt 5:16. Therefore it must be such a law as the doing of it holds forth good works to public view.

2d. It is such a law as Christ professes he came not to destroy; but the ceremonial law he destroyed in this very sense, so that none are to be in the practice of it; he blotted out the hand-writing of ordinances that was against us, and contrary to us, and took it out of the way, nailing it to his cross.

3d. Destroying of the law is here put in direct opposition to fulfilling of it; to destroy is to take out of the way or to blot out as before; but to fulfill the law is to do that which is contained in the law; therefore saith Christ to John, when he went to be baptized, It becometh us to fulfill all righteousness, (that is, to perform it.) Matt. 3:15. And the Apostle saith, that love is the fulfilling of the law. What law? Why this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, &c. Love worketh no ill to his neighbor; therefore love is the fulfilling of the law. Rom. 13:8-10. So that, to fulfill the law of the ten commandments, is not to blot them out or make them void; that were to destroy them, which Christ came not to do, but, on the contrary, to do the things contained in them, which he did exactly in his life, and so was offered up a Lamb without spot.

4th. This is such a law as must stand in force, every jot and tittle of it, till heaven and earth pass away. Matt. 5:19. But heaven and earth are not yet passed away; therefore this law stands firm. But because it is said in the text, Till all be fulfilled, hence some affirm that all was fulfilled at the death of Christ, and this fulfilling of it holds forth the abrogating of it. But did heaven and earth pass away then? or did Christ, by his taking upon him all that guilt which was due to us, and by his perfect fulfilling of it in his walk, take us from our obedience? God forbid. Because Christ fulfilled the righteousness of the law, must we not fulfill it? The Apostle saith that for this end Christ died. For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the spirit. Rom. 8:3, 4. But what is the fulfilling of the righteousness of the law, but to do the righteous things contained in the law? And in this sense every true believer doth fulfill the law, though his completeness be in Christ; for love is the fulfilling of the law, (Rom. 13:10,) so that the commanding power of the law is such a just measure, that every one that loves acts his part towards the fulfilling of it.

5th. It farther appears to be the ten commandments, by the use Christ makes of what he had before asserted: Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven. Matt. 5:19. That is, forasmuch as that law must stand till heaven and earth pass away, and I came not to destroy it, therefore beware of breaking it, for whosoever you are that break any part of it, and shall teach men so, you shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. To prevent farther mistake, he repeateth the law in many particulars, and gives the sense, showing how far their righteousness should exceed the righteousness of the scribes and pharisees. By all of which it plainly appears, that this law, which Christ came not to destroy, is the law of the ten commandments, or the laws that were comprehended in them.

6. The Apostle confirmeth and establisheth this law after the death of Christ, as plainly appears in the third chapter of Romans, the drift of which is to set Jews and Gentiles in a like condition by nature—all breakers of the law of God, and so become guilty before him, (verse 19,) and that therefore no flesh could be justified by the deeds of the law, the law being for another purpose—to convince of sin, (verse 20,) or to bring sin to their knowledge. He proves that Jews and Gentiles, circumcised and uncircumcised, are justified by and through faith, and not by the law of works. Verses 27-30. But lest the Gentiles should think, because they could not be justified by the works of the law, that therefore they might look upon the law as a thing done away or made void, he puts this question to the uncircumcised Gentiles, Do we then make void the law through faith? God forbid; yea, we establish the law. He settles this question, whether the law be in force to believing Gentiles or no, with a God forbid; which shows the greatness of his zeal against such a persuasion, it being the same answer which he gives to another gross question, whether we should continue in sin that grace might abound; and, as if that were not enough, he adds to it, Yea, we establish the law.

7. This same Apostle doth prove that the law was in force at the time of his conversion. He saith he had not known sin but by the law; he had not known lust except the law had said, Thou shalt not covet. Rom. 7:7. He was alive without the law once, but when the commandment came, sin revived, and he died, (verse 9,) that is, not without the letter of it, for that he had, and did in a great measure conform to, but without powerful convictions for sin by the law; and in this sense then the commandment came, sin revived, and he died that before was alive in his own apprehension. For without the law sin was dead, (verse 8,) and by the law is the knowledge of sin; and sin, taking occasion by the commandment, deceived him, and slew him. Wherefore the law is holy, and the commandment is holy, just and good, (verses 11, 12;) not that the holy and just law was made death unto him—God forbid—but sin, that it might appear sin, by this good law wrought death in him, that by the commandment sin might appear exceeding sinful. Verse 13. And if so, then this law did not die with the body of Christ; though we are dead to the law by the body of Christ, that we should serve in newness of spirit, and not in the oldness of the letter, and that we should be married to another, even him who is raised from the dead; we being dead to that spirit of bondage in which we were held, that we set our obedience to the law no longer in the room of Christ as our head and husband; Christ by his blood having purchased us from that power that the law had over us by reason of sin. So that our service is not to satisfy the law, as a woman serves to please her husband that she is bound to; but we are not dead to serving in newness of spirit in obedience to Christ as our husband. Rom. 7:4-6. In this sense the Apostle delights in the law of God after the inward man, (verse 22,) though the other law in his members stood in great opposition to it. Verse 23. Mind this chapter well, and it will appear so plain that he that runs may read, that the Apostle intends no such thing as to take us from our obedience to the law, nor yet the abrogating of the law, but the contrary.

8. The same Apostle urges the law, in the very letter of it, to the Ephesians. He saith, in chapter 6:1-3, Children, obey your parents, for this is right; honor thy father and thy mother, which is the first commandment with promise. He proves his exhortation to be right from the commandment, and he takes notice of the order of the commandments; it is the first commandment of that second table, and it hath a promise annexed to it. He speaks in the present tense; he does not say it was the first commandment, but it is the first with a promise, that thy days may be long on the earth. He urges the promise to them for their encouragement; and to prevent mistakes, he shows the extent of it, that it was not only to the Jews, that they should live long in the land of Canaan, but to the Gentiles also; therefore the interpretation says, that thy days may be long on the earth.

9. James gives a full confirmation to what I am treating of. He convinces them of sin by this law, in having the faith of Jesus Christ with respect of persons, as appears by chapter 2:10, 11, For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. He shows what law he means, and how it is that he who offends in one point is guilty of all; because, He that saith, Do not commit adultery, saith also, Do not kill; now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. And John saith, Whosoever committeth sin transgresseth the law, for sin is the transgression of the law, (1 John 3:3, 4;) and in the next verse he explains what law he means, and saith, it was such transgression that Christ was manifested to take away. Now if this law of God was done away by the death of Christ, sin could not be a transgression of it so long after; neither could any be convinced of sin by it, because it was not. But the Apostle saith, Whosoever commiteth sin transgresseth the law; which shows it was in force then, and not only so, but that likewise it should so remain.

10. Let it be considered whether this opinion that the law is done away doth not clash with redemption itself. The Apostle states that all men were under the law, and by breaking of it they came under the curse. Gal. 3:10. And Christ was made under the curse, to redeem his people from under the curse of the law, that the blessing of Abraham might come upon the Gentiles through faith. Verses 13, 14. Now if we were not under the commanding power, we could not be under the curse, (for that follows disobedience,) and if so, then Christ was not made a curse for us; neither can the blessing of Abraham come upon the Gentiles upon that account, if the Jews only were under the law, and under the curse of it. Christ's dying to redeem them from the curse, could not bring the blessing of Abraham upon the Gentiles. And again, the Apostle saith, that Christ was made under the law, to redeem them that were under the law, that we might receive the adoption of sons. Gal. 4:4, 5. Now if we were not under the law, we could not be redeemed by Christ's being under the law, nor receive the adoption of sons thereby; but it is manifest that every one is under the commanding power of the law, and by nature under the curse; and Christ hath only redeemed his people from the curse, but they are not redeemed from their obedience to the law of God. I find no Scripture that saith so; but the contrary.