is only positive So in the fourth Commandment this is moral natural that there be a time a sufficient time for the solemn worship of God and yet such a sufficient time as leaves sufficiency of time for our worldly business and affairs This the light of nature will teach but without some revelation of the will of God nature cannot determine the time as to the frequency of its revolution or if that not the particular day that ought to be the time which is the matter under debate betwixt us but of this I shall have occasion to speak more hereafter only I mention it here because this is that which I have now to do to give you my reasons why I conceive that what the substance of the fourth Commandment requires either as naturally moral or positively moral or Gods manner of resting or his blessing and sanctifying the day of his rest or the revolution of time in which the day ought to be observed whatever it be reacheth no farther than the observation of one whole day in seven not directly pointing out any particular day but only by consequence at the last of seven because it was enjoyned before Now I cannot better nor in fewer words give you my reason of this than to give you an account of my Faith what I understand to be the sence and meaning of the Commandment and it is this 1. First I observe as it were the opening and giving forth of the Commandments vers 8. Remember the Sabbath day that is the day of holy rest of Gods appointing to keep it holy to the Lord In Deut. 5.12 A text quoted in your paper we have this which is the moral substance of the Commandment not given as in some other places it is by it self alone but together with all the ten words in its proper place and order and which is to me very observable the reason from Gods resting is omitted neither is it at all enforced from the Creation but from a Type of our Redemption their deliverance from the Egyptian bondage Such a material omission or alteration seemeth to be significant of something whereof more hereafter 2 dly Secondly in the shutting up or Conclusion of the Commandment vers 11. Wherefore the Lord blessed and sanctified not the seventh day of which more hereafter but the Sabbath day of holy rest this is evident yet neither in the opening nor shutting up of the Commandment where we have the moral substance of the Commandment there is no mention of any particular day at all 3 dly I observe what intervenes and comes in by way of explication or inforcement of obedience between the opening and shutting up of the Commandment and therefore comes in to be observed 1. First In what revolution of time God had appointed this day of holy rest to be observed and that is one whole day of seven of every seven days six for labour one for rest vers 9. and former part of ver 10. Thus far we have a comely order in the Commandment suitable to the infinite wisdom of God first settling a day that ought to be observed and then the revolution of time in which that day ought to be observed how often not one in twenty days nor one in ten days but one in seven days one day in every week which is well observed by your self in the third Reason 2 dly Secondly I observe the enforcement of obedience to the Commandment from Gods example of resting the seventh day verse 11. Here I do acknowledg the last of seven is mentioned but not as any branch of the unchangeable moral substance of the Commandment nor the observation of it directly required but onely consequently being instituted before as is acknowledged by your self and it must be acknowledged by all that the last of seven here mentioned had first of all the honor to be the day of Gods appointing and accordingly it was observed and no other till the time came that another day the first of seven was to succeed in the room of it These are the Particulars of the Commandment which as far as I can apprehend are most observable in those four Verses quoted in your Paper and in none of them all can I find any thing that seems to give any Testimony to the Truth of your Proposition 1. Nothing as was said before either in the giving forth or shutting up of the Commandment there is no mention of any particular day one or other 2. Nothing in what intervenes between 3. Nothing in what expresseth the revolution of time wherein the day of holy rest is to be observed Six days shalt thou labour Thus I understand this limitation or rule for direction 1. Six days shalt thou labour unless God otherwise appoint and he did appoint in the old Administration other days to be kept holy which though not alway yet sometimes fell out on some or other of the six working days This I think none will deny 2. Further Six days shalt thou labour not excluding the solemn worship of God out of those six days as is well observed by our self as if it were a sin for a man to hear a Sermon or to set some hours a part for prayer any of these six days as it is for a man to work upon that day of seven which God sets apart for himself 3. And yet further which is most to be taken notice of Six days c. rest one not enjoyning the last of seven that was instituted before but onely thus Six parts of the time shall be for your selves the seventh shall be mine as Gen. 47.14 you shall have four parts saith Joseph the fifth shall be Pharaohs Let all be divided into five parts four shall be for your selves the fifth shall be for the King not telling them which fifth but only one of five So Lev. 23. 27. Let all be divided into ten you shall have nine the tenth shall be the Lords not appointing them which ten but only one of ten Thus I understand the word six days of the week shall be for your selves one shall be mine Thus I finde not one word for the last of seven and which I must remember again in the third Reason you plead the equity onely for one of seven I have heard that you alledged the Hebrew particle ×” verse 10. as emphatical but because you do not mention it in your paper I shall say nothing to it now but when you form your Argument from it I shall give that which satisfies me for the present in Answer to it 2. As nothing is here where the revolution of time is fixed which speaks in behalf of your Proposition so I find nothing at all in Gods exemple for it nothing there but one day of seven from the beginning of the Creation but it doth not therefore follow that it was the mind of God that the same day must be observed for ever I shall give you my reason why I conceive so when first
I have given you the sence wherein I conceive the words are to be understood Thus We must not understand this properly according to the Letter for the infinite glorious divine essence ceaseth no more to work than he ceaseth to be God neither doth he rest as man doth because he is weary Isa 40.28 We are therefore to understand his ceasing to Create from the works of providence ordering and disposing all thing that he hath made he never resteth according to that Joh. 5.17 Having thus given you the sense now I shall give you my Reasons why I conceive that this example of Gods resting is not alledged here to lay an obligation upon the Conscience that the same day wherein he rested which was the last of seven ought to be observed for ever 1. First It seems to me to relate to what God himself did rather then any way propounded as an argument to prove that for which you urge it I will give you a parallel Scripture wherein the Example of the Lord Jesus is thus to be understood 1. Cor. 11.23 We have there the institution of the Lords Supper when and how it was instituted repeated out of the Evangelists and Christs example is related as to the time when that it was not only in the night but in that particular night in which he was betrayed now this is not recorded as a binding rule for our imitation for then night Administrations should not onely of absolute necessity be observed but that particular night in which he was betrayed which is commonly called with us Thursday night which is more then ever I heard that any one practised as a necessary duty I am sure the Apostle Paul did not Acts 20.7 This example of Christ then seems to be historically related and whether the like may not be said of Gods example in the Commandment let it be considered But 2. Secondly though Gods exemple be historically related yet it must be acknowledged to be related for some special end and purpose As the example of Christ in the forementioned Scripture was without all doubt mentioned upon the highest ground of reason which to speak of here though it might be of good use yet it would be a digression from the matter in hand And the special end and purpose why Gods example is here related seems to be this even to shew that what is required in the Commandment is equal and reasonable and for mans good The holy Laws of God are often called Judgments as for other Reasons so specially I think for this to shew that God requires nothing but what is just and equal Thus God reasons the case with those Ezek. 18 25. Hear ye me O house of Israel are not my waies equal and therefore certainly the sence of the Argument from Gods example which doth best shew the equity of the Commandment and to be for the good of those that observe it is the best and truest sence Now to argue that because God wrought the six first days of seven and then rested the last of seven this carries no convincing reason with it that therefore we ought first to work six days of the week and then to rest the last day of the week and to keep it holy to the Lord. Reason right Reason if that alone were to judge would rather judge it fit to keep the first of seven holy to the Lord and seeing by Divine allowance we have six for one take the six last to our selves In reason we may hope that the work on Earth will speed best when our work for Heaven is done first But now to argue from Gods example that it bindeth neither to the first of seven nor to the last of seven but to one of seven carries very great reason in it For if the great God who needs not one moment either for rest or for work who never fainteth who never is weary wrought six days and rested one how much more should poor frail man hold that proportion who by reason both of bodily weakness and spiritual wants needs such a competency of time both for his worldly imployment and Soul refreshments and thus much you say your self hath been already noted Thus you have my reason why I conceive there is nothing in Gods example that affords any help to afford your Proposition 3. Thirdly I find as little in Gods blessing and sanctifying the Sabbath-day for that which you alledge it 1. First To give the sence he sanctified it i. e. separated it from common use to be filled up with such duties as he appoints and then blessed it i. e. appointed it to be a day of blessing A day naturally considered is capable of no other blessing but only to be a means of blessing according to Divine appointment but his blessing and sanctifying it secures the blessing to the right observers of it Now for my reason why herein I dissent from you 't is this He blessed and sanctified it but not as it was the last day of seven but as it was the day of his Rest declaring thereby Creation-work to be perfected Neither was his resting so far as I can see the ground of his blessing and sanctifying it but as considered in conjunction with the reason of his Rest his finishing the Creation and also with the result and consequence of his Rest viz. his magnifying and honouring that day for the time being above all other dayes for the greatest work then in being Whether this blessing be applicable to no other day but this as you say it is not in the third Branch of the first Reason for the confirming your Proposition shall be considered of when it comes to be spoken to in order as it stands in your Paper and I hope to make the contrary to appear at least it appears so to me 4. Fourthly To mention it once again though it was hinted before in the very conclusion of the Commandment vers 11. though the last of seven is mentioned in the same verse in the words immediately foregoing it is not said I mean in that place that he blessed and sanctified the seventh day though it be said that he did bless it Gen. 2. in the sence that is given above but he blessed and sanctified the Sabbath day What should be the reason of the suddain change of the expression I conceive it may be this and I think it may not be unworthy of your serious consideration it may be this I say Because the Command for the Sabbath-day was to be of a larger extent than the last day of seven I cannot but think that if God had intended to bind his Church in all ages to the end of the world to the last day of seven as you conceive he hath done he would have fixed upon that day in the conclusion of the Commandment Thus Sir I have given you my reasons why I dissent from you in that sence which you give of the Commandment in your Proposition And why I
because as I said your Paper gives me no occasion to say any thing of it However this I must say for the proof of what hath been said I cannot but assert this that it is an Article of my Faith that the Lord Jesus rose again the third day 1 Cor. 15.4 Luk. 32. Mat. 16.21 and that as certain it is that the first day of the week after his Passion week is and was the third day after his Passion the Lord of Life laid down his life and was obedient unto death the sixth day of the foregoing week which with us is called Friday lay in the Grave the remaining part of that day that night and all the seventh day when the old Sabbath I think was buried with him and then that night and arose early the next morning which was the first day of the week after his Passion so that his blessed body continued in the Grave two whole nights one whole day and some part of the two other dayes the sixth and the first of the week following in all about thirty six hours And this was accounted three dayes and three nights according to the allowed Dialect of that Nation as one of the most learned in the Jewish Antiquities I think this Nation affordeth by several instances makes good And indeed there seems to be something in the Scripture for it Esthers Fast was for three days and three nights yet on the third day after her Feast began she presents her self before the King and invites him to a Banquet Est 5.1 This then is evident the Resurrection of Christ notwithstanding any thing that I think can be said against the Translation was upon the first day of the week besides what hath been said already the Scripture is express for it Luk. 24.13 The same day i. e. the day of Christs Resurrection the two disciples were travelling to Emaus and vers 21. they say this day was the third day thus the Resurrection of Christ being upon the first day of the week though to speak properly it was not so much the ground as the occasion of the choice of the day because then it was manifested that the price of our Redemption was both paid and accepted the day of Christs Passion could not give the like occasion because though the price was paid the Surety was not discharged the Grave was a part of his humiliation he was not raised from all the sorrows of death till he was raised from the Grave Acts 2.24 And as the day of Christs Passion could not for this cause give this occasion for the change of the day so neither could the day of his Ascension On that day indeed he entred into the place of Rest to sit down on the right hand of the Father but it was on the day of his Resurrection that he entred into the state of Rest and this day as I said on the first day of the week gives as fair and strong a ground for fixing of the day of holy Rest on the first day of seven as Gods resting from the work of the Creation did for fixing it at first upon the last of seven If it be said by this means we blot out the memory of the Creation which ought not to be done Is is true it ought not to be done that marvelous great work comes within the compass of that Text Psalm 111.4 which ought to be had in remembrance and the serious consideration of it is a great relief in difficult cases for what cannot he do that made Heaven and Earth of nothing Thus they reason their hearts into a believing frame Psalm 124. ult that their hope and their help did stand in the name of the Lord that made Heaven and Earth we ought therefore as Elihu saith to magnifie God in his works which men behold Joh. 36.24 25. Only the work of Redemption ought more especially to be remembred as the more glorious and indeed the most glorious work as therefore the work of Creation ought not to be forgotten so the change of the day gives no cause for it for as the first day of seven preserveth the memory of our Redemption so one of seven preserveth the memory of our Creation only preeminence is given to the work of our Redemption But it will still be enquired where is the word of Institution I Answer 't is acknowledged that as I said before I find no express word for the Institution of the last day of seven so we have no express word in so many letters and words or syllables for the Institution of the first day of seven but we have several particulars which not taken apart but laid altogether will clearly and I think undeniably imply it and which was observed in the fourth Proposition which way soever God speaks his minde to us we ought not to despise him that speaks from Heaven Now among all these particulars I desire these may be in all sobriety and seriousness taken into consideration 1. The first is this which I think none will deny that Jesus Christ the Mediator had power to change the day I do not I dare not say that he hah power to change the moral substance of the Commandment for it was not in his Commission He came not to destroy the Law but to fulfil it not to change the day from one of seven but that he had power to change from one day of seven to another day that Text which you quote three several times sufficiently proves it He is Lord of the Sabbath i. e. of the day and might do with his own what he pleaseth even as he was Lord of the Vineyard and might let it out to what Husbandmen he pleased Matth. 21. and that which we read John 5. carries a probable appearance that even then he began to manifest that he had a purpose to change the day for there we read that having healed the poor diseased man who had been bedrid for thirty eight years together he bids him take up his bed and walk but why did he so this was expresly against the letter of the Law there was no necessity of it for the evidencing of the Miracle that might have been done by his leaping and walking and the like was Acts 3. and Acts 14. he might have gone home and come again for his bed the next day Why then might it not be to shew that he had power and authority over that day equal to what he had over the desease To this purpose it is worthy our observation that all along in that chapter he justifies his Acts against the cavilling Jews by asserting his power as may be seen verse 17. to the end of verse 22. As it appears by this that he had power to change the day what if it should be said that he did according to his power actually change the day though when and how it be not recorded Let the fifth Proposition be consulted for this there it appears that there was word for
Scripture This to me is certain for the Will of God concerning Sacrificing was without doubt revealed unto Abel before the Law for Sacrifices was given for what he did therein he did in Faith and eminently found acceptance with God in what he did therein Heb. 11.4 neither the Light of Nature which is the knowledge of Principles neither the Law of Nature which is the conclusions drawn from these Principles could ever have made known this way of Worship to be a Duty if God had not some way revealed his Will to him therein This I hope will be made evident when I come to speak of the third general Reason If he had imposed this upon himself and that it had been the Product of his own imagination it had been will-worship Therefore certainly he had some word for it but when he received it and where and how that way of Worship was instituted for him to come to the knowledge of I never heard of any that could find it in the Scripture Great use may be made of this if need were for the clearing up of this present Controversie concerning an express word for the institution and observing the first day of the Week to be the Lords-day the day for his Weekly Sabbath we might say that it might be instituted though it be not recorded when and where as it was in the case of Abels Sacrificing but I hope we shall not be driven to this however I cannot but suppose it is of good use for some especially to consider of 6 thly Sixthly I desire that this also may be considered that what was delivered by the Apostles as they were guided by the holy Spirit of Truth ought to be received and believed as delivered and spoken by Christ himself Christ himself was never in person at Ephesus and yet 't is said Eph. 2.17 that he came thither and preached peace unto them we must understand it that he did so in the Ministry of the Apostles which was all one as if he had been there himself None that I know of durst ever undertake to prove that ever they prescribed any thing for all the Churches to observe but what they received in Commission from the Lord Jesus This was their charge Mat. 28.20 Teach what I command you and this was their practice 1 Cor. 11.10 23. What I received from the Lord that I delivered unto you so 1 Cor. 15.3 It is evident Act. 1.3 that Jesus Christ spake many things unto them betwixt his Resurrection and Ascension concerning the Kingdom of God i. e. especially the state of the Gospel-Church of all which we have no knowledge I have not I am sure in particular what they were farther than is found in their precepts and practice recorded in the New Testament And what if I should say that the change of the day from the last in seven to the first in seven was one of these things I know not what could be said against it but of that more hereafter 7 thly Seventhly Though I have declared as above my assent and consent concerning the Ten words to be perpetually obligatory or a standing and unchangeable rule for all Christians in all ages to walk by that so they may walk in all well-pleasing unto God as once I heard very solidly proved by your self in an Exercise wholly upon that subject from Psal 19.6 7 8 9. As I remember though I say and say it again that herein I consent with you yet I say it now and must say it again hereafter that the day of weekly holy Rest is altered and yet that alteration is no dissolution of the Commandment and that no tittle of the Law is broken thereby and that the first day of the week is and ought to be as much the weekly Sabbath for the Christians now as the last day of the week was to the Jews of old and that there is as good ground though perhaps not so clear to every one for the change of the day as there was at first for the choice of the day this is directly contrary to what you asserted in your paper I come now according as you desired me to take your 4th Proposition into consideration and your Reasons in order as they stand whereby you endeavour to confirm it having again and again in some weak measure I praise the Lord prayed for the assistance of the holy spirit of truth to guide and direct me that I may write nothing against the truth but for the truth being at this present under the actual consideration of the dreadful sentence that I may be called to an account I know not how soon before the great and glorious God for what I think for what I write as well as for what I speak or what I do I bless God I am willing that truth should be truth and appear to be truth Your fourth Proposition though I have repeated it already yet I think it meet to repeat it here again is this The seventh day which is the last day in every week in the weekly returns of it c. And for the proof of this you produce Exod. 20.8 9 10 11. Deut. 5.12 15. I conceive you lay the whole stress of your Arguments upon that in Exod. and that you do not so much as imagine that Deut. the 5th affords you any more help than what you have from the other alone This is that which is to be taken into serious considerations whether your Proposition takes in or be agreeable unto the full sense of the Commandment and that the Commandment speaks the same thing that the Proposition doth it seems as yet far otherwise to me and that the Commandment requires only the observation of one day in seven and doth not institute any particular day either the last or the first The last of seven had its institution as you seem to acknowledge which I was glad to find in your paper in Gen. 2.3 where and when the first day had its institution will be enquired into when this Proposition is cleared viz. That the fourth Commandment requires only the observation of one whole day in seven for the weekly Sabbath not instituting either the first or the last for any such intent or purpose And because as Solomon saith Prov. 6.23 that the Commandment is a Lamp and the Law is a Light I desire therefore in the strength of the Lord Jesus depending upon him for light and direction to look into the sense and meaning of this Law But first I shall premise this That As the second so the fourth Commandment comes in some things under a difrferent consideration from most if not from all the rest my meaning is this There is something in each of them is morral natural and something which is only positive In the second Commandment this is moral natural that God ought to be worshipped not as men will themselves but as God himself wills and describes but in what ordinances or acts of worship this
upon record after Christs Ascension Was not then this day a day of blessing was there ever a more eminent blessing or any like unto it on the old Sabboth the last of seven Whatever impression this makes upon the hearts of others I know not for my own part I must needs say I cannot but look upon it as very worthy of serious consideration 2 dly Secondly besides those Reasons in the Commandment you add further 1. The name and thing of a weekly Sabboth is given only to the seventh day 2. That no promise is made to the Observers of any other day no threatning denounced against any that shall not observe any other day in the week as a weekly Sabboth day but only the seventh which is the last day A. To all these I answer from what hath been already said 1. First as for the name and thing this is that which I observe at first and by this I am further confirmed in it that you apprehend the last day of seven and the weekly Sabboth i. e. the day that is to be observed as a day of holy rest unto the Lord are Terms convertible which to me is not yet proved though I have considered your Paper from end to end and I have given you my reasons why I yet believe and must needs believe till I see them answered that another is instituted in the room thereof and that by Divine Authority so that though once they were yet now they seem to me to be no longer Terms convertible 2 dly Secondly as to that which you say that there is no command for any other day I have already given you my sense of the Commandment that no day is instituted there first or last or so much as the observation of the seventh directly enjoyned there but only by consequence because formerly instituted so that both the Commandment and the reasons of the Commandment reach the first of seven as well as the last of seven see before 3 dly Thirdly you say there is no promise to the observation of any day nor threatning against the not observing of any day as the weekly Sabboth but only the last of seven A. I answer first to speak properly as I observe you do so the promise is not made to the day but to the right observers of it in the duties that God appoints Now the duties falling upon the first day of the week as I have given you the reasons of my Faith therein already the blessings annexed to the last of seven fall upon the first of seven and have been given forth eminently upon the first of seven as I have shewed 2 dly Secondly I answer farther that as I find no blessing promised to the right use of the Seals of the Covenant under the old Administration but what were then applied only to the right use of Circumcision and the Passover nor any thing against any Profaners or contemners of any Seals of the Covenant but those that contemned Circumcision and the Passover yet I am perswaded that you believe the Promises I mean especially the Spiritual promises annexed to the old Seals the right observers of the new Seals Baptism and the Lords Supper may in faith apply to themselves And the threatnings against the contemners of the old Seals those that contemn or profane the new Seals have just cause to fear may fall upon them even so the promise made to the old Sabboth the seventh day and the threatnings against the transgressors of it are applicable to the transgressors and the observers of the new Sabboth the first of seven whatever is written is written for our learning 3 dly I now proceed to the third reason which is this that God hath put this Commandment for the last of seven into nature which if you had explained as it seems you understand it and that the Scriptures quoted had clearly proved it I think I should have been silent and with a little more help I think should have closed with you upon the whole in this matter But I must crave leave to say that to me your expressions are somewhat dark and your proofs exceeding short 1. First that your way of expressing your self is somewhat dark for you say God hath put this into nature but you do not express what I do not clearly understand whether you mean that is moral natural in the fourth Commandment or which is moral positive 2 dly Secondly your proofs especially from Rom. 1.20 Psalm 19. Rom. 10.18 John 1.9 seem to be intended for that which is moral natural and there are some other Scriptures which to me have not the least appearance pardon me if I say so to be any thing at all to the purpose And that there is one expression in your further inlarging upon this reason which seems to be for that which is moral positive For thus you say that natural reason will tell me that seeing all men in all Nations do measure their time by weeks and their weeks by seven days that they should besides what they offer to God every day in every week set apart a day unto their Maker who hath allowed such a liberal portion unto them for themselves herein you will find that I do both assent and consent unto you when I have a little explained what I apprehend to be the difference between moral natural and moral positive Laws 1 First moral natural Laws I conceive to be these which the light of Nature consisting in the knowledge of principles and the law of Nature in conclusions drawn from that light acknowledgeth to be just and good though they had never been written in the word As that there is a God and that this God is to be worshipped as God Thus much your proofs especially that Rom. 1.20 clearly prove thus far the fourth Commandment is moral natural The law and light of nature will teach men that there must be a time for the solemn worship of God a time of rest from all other imployments a set time that must return according to some computation of time either weeks or months or years Let it be granted for weeks though I would gladly see some farther proof for that than yet I have seen this the nature of man even now corrupted either doth acknowledge or at least may be convinced of by arguments drawn from these principles which are in the hearts of all men when he is rationally urged with such principles as these as that all those things that are good ought to be followed and those things wch are evil ought to be avoided I mean such things the goodness or evil whereof ariseth meerly from the things themselves and may be acknowledged to be so though the one had never been commanded nor the other had never been forbidden in the word This is clear from that place you quote Rom. 2.14 15. be pleased to consider the place and I believe herein you will both assent and consent that the Apostle speaks of such