47. I cannot but judge yet further, that in the caution given by » our Saviour unto his disciples, about praying that their flight should not be on the Sabbath day, Matt. xxiv. 20, he doth declare the con- tinued obligation of the law of the Sabbath, as a moral precept, upon all. It is answered by some, that it is the Judaical Sabbath alone that is intended, which he knew that some of his own disciples would
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be kept for a season in bondage unto. For the ease, therefore, of their consciences in that matter, he gives them this direction. But many things on the other side are certain and indubitable, which render this conjecture altogether improbable: for,—(1.) All real obligation unto Judaical institutions was then absolutely taken away ; and it is not to be supposed that our Lord Jesus Christ would before- hand lay in provision for the edification of any of his disciples in error. (2.) Before that time came they were sufficiently instructed doctrinally in the dissolution of all obligation in ceremonial institu- tions. This was done principally by St Paul, in all his epistles, espe- cially in that unto the Hebrews themselves at Jerusalem. (8.) Those who may be supposed to have continued a conscientious respect unto the Judaical Sabbath could be no otherwise persuaded of it than were the Jews themselves in those days. But they all accounted themselves absolved in conscience from the law of the Sabbath upon imminent danger in time of war, so that they might lawfully either fight or flee, as their safety did require. This is evident from the deeree made by them under the Asmonzans, And such imminent danger is now supposed by our Saviour; for he instructs them to forego all consideration of their enjoyments, and to shift merely for their lives. There was not, therefore, any danger, in point of con- science with respect unto the Judaical Sabbath, to be then feared or prevented. But, in general, those in whose hearts are the ways of God do know what an addition it is to the greatest of their earthly troubles, if they befall them in such seasons as to deprive them of the opportunity of the sacred ordinances of God’s worship, and in- dispensably engage them in ways and works quite of another nature, then when they stand in most need of them. There is therefore another answer invented,—namely, that our Lord Jesus in these words respected not the consciences of the disciples, but their trouble, and therefore joins the Sabbath day and the winter together, in direct- ing them to pray for an ease and accommodation of that flight which was inevitable; for as the winter is unseasonable for such an occa- sion, so the law concerning the Sabbath was such as that if any one travelled on that day above a commonly-allowed Sabbath day’s journey he was to be put to death. But neither is there any more appearance of truth in this pretence: for,—(1.) The power of capi- tal punishments was before this time utterly taken away from the Jews, and all their remaining courts interdicted from proceeding in any cause wherein the lives of men were concerned. (2.) The times intended were such as wherein there was no course of law, justice, or equity amongst them, but all things were filled with rapine, con- fusion, and hostility; so that it is a vain imagination, that any cogni- - zance was taken about such cases as journeying on the Sabbath. (3.)
372 OF THE CAUSES OF THE SABBATH. [ EXERC. III.
The dangers they were in had made it free to them as to legal punishments, upon their own principles, as was declared; so that these cannot be the reasons of the caution here given. It is at least, therefore, most probable that our Saviour speaks to his disciples upon a supposition of the perpetual obligation of the law of the Sabbath; that they should pray to be delivered from the necessity of a flight on the day whereon the duties of it were to be observed, lest it fall- ing out otherwise should prove a great aggravation of their distress.
48. From these particular instances we may return to the consi- deration of the law of the decalogue in general, and the perpetual power of exacting obedience wherewith it is accompanied. That in the Old Testament it is frequently declared to be universally obli- gatory, and hath the same efficacy ascribed unto it, without putting in any exceptions to any of its commands or limitations of its num- ber, I suppose will be granted. The authority of it is no less fully as- serted in the New Testament, and that also absolutely without distine- tion, or the least intimation of excepting the fourth command from what is affirmed concerning the whole. It is of the law of the deca- logue that our Saviour treats, Matt. v. 17-19. This he affirms that he came not to dissolve, as he did the ceremonial law, but to fulfil it; and then affirms that not one jot or tittle of it shall pass away. And making thereon a distribution of the whole into its several com- mands, he declares his disapprobation of them who shall break, or teach men to break, any one of them. And men make bold with him, when they so confidently assert that they may break one of them, and teach others so to do, without offence. That this reacheth not to the confirmation of the seventh day precisely, we shall after- wards abundantly demonstrate. In like manner St James treats con- cerning “ the whole law” and all the commands of it, chap. ii. 10, 11. And the argument he insists on for the observance of the whole,— namely, the giving of it by the same authority,—is confined to the decalogue, and the way of God’s giving the law thereof, or else it may be extended to all Mosaical institutions, expressly contrary to his intention.