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A30739 An enquiry whether the Lord Jesus Christ made the world, and be Jehovah, and gave the moral law? and whether the fourth command be repealed or altered? by Tho. Bampfield. Bampfield, Thomas, 1623?-1693. 1692 (1692) Wing B629; ESTC R10575 118,081 148

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observed Dominicam diem non colendam and this was An. 1555 in the sixteenth Century but they if it be true what is written of them by Popish Writers were otherwise Heretical as in their sence all Dissenters from them are And if they were Hereticks yet this will disprove part of the Assertion before mentioned but frequently the most Orthodox were by them called Hereticks as they are by them and others to this day In Lucius's Thirteenth Century f. 264 B and fol. 357 C D of introducing the Dominical day into Scotland we have before in the Story of the Abbot of Flay and the King's Council of Scotland An. Dom. 1203. Fol. 385 a Synod was held at Oxford An. 1223 by Stephen Archbishop of Canterbury where they determine That all Dominical days be kept with all veneration and a Fast upon the Sabbath c. So that how far some part of England then followed the Example of Scotland is worth further enquiry which is about Twenty one years after that of the Abbot of Flay And this is the sum of what I have collected out of those Books As for the Books quoted by Binius by the Magdeburgenses and by Lucius I had very few of them where those Passages probably would be found more at large which such as are furnished with or have the use of a better Study may collect if they please and give a more exact account thereof But these Writers as to Matters of Fact written by them I take to be of Credit although one of them viz. Binius were a profest Romanist and Canon of the Virgin Mary at Collen and writ permissu superiorunt But the Magdeburgenses and Lucius were Protestants and are generally allowed for ought I know as persons of Fidelity in their Collections So that as to the Matters of Fact which I have brokenly gathered from them some for and some against my Opinion I think there remains little doubt Inferences from what I have collected I leave to the impartial Reader Binius's 13th Century King John about Ann. Dom. 1208 and the Tenth year of his Reign upon occasion of a Popish imposing upon his Prerogative in a Case of Conge-de-lier was excommunicated by the Pope and his Kingdom interdicted which bred so great Troubles at home and abroad as at last forc'd him to lay down his Crown at the Feet of Pandulphus the Pope's Agent After he was humbled by that Excommunication and Interdiction this King An. 15. of his Reign by Writ removes the Market of the City of Exon from the Dominical or first day of the week on which it was formerly held to Monday Prinn's History of the Pope's Usurpations part 3 fol. 17. So that Exon kept Markets on Sunday above 1200 years after Christ And the Market of Launceston was from the first to the fifth day of the week And in the 2d and 3d of Henry III the next King succeeding King John K. Henry III removes another Market in Devon and Ten more in other Counties from the First day to other days of the week Which alteration of Markets which we find before in the Case of the Abbot of Flay King John would not then admit And 6 Hen. III Prinn's Jurisdiction of Courts fol. 153 there is the King's Writ Ballinis de Hastings to answer before the Justices for removing Markets from one day to another without the King's Licence unless it be from the Dominical day It seems some then held Markets on that day but might remove them to another day without the King's Licence And those who desire and need such Presidents may probably there find many more like these these coming to hand upon the perusal of a few Leaves of that voluminous Book In our Records we find by the Writs to summon Parliaments that they were of old appointed to meet upon Sundays Elsyng's Method of holding Parliaments fol. 91 92 in the time of Edw. I Edw. II and Edw. III which Edw. I. succeeded Henry III who succeeded King John But 5 Rich. II. who was deposed by his Popish rebellious Subjects and Clergy and who succeeded Edward III. the Parliament appointed to meet upon Sunday met that day and adjourned till Monday Prinn's Jurisdict of Courts fol. 4. From which time of 5 Rich. II. Prinn says no Parliaments have been summoned to meet on the Dominical days And Prinn thinks Modus tenendi Parliamentum was compiled after 5 Rich. II. for many ancient Parliaments of Edw. I Edw. II and Edw. III were summoned to meet on Sunday on which day the Modus c. says Parliaments ought not to be held but upon all other days that excepted So that it seems in Edward the Third's time Sunday was not much if at all observed by that King and the Civil Government of England See his Jurisd fol. 42 and his Register fol. 10 11 15. England which one lately in his Defence of the First day calls a barbarous and remote Corner of the World had the Gospel here preached in the First Century as Historians say and it was afterward generally entertained for some hundreds of years before they received the Change of the Passover to the Dominical day and by the best Collection I can make with my few Books about 1200 years or more before they received the observation of Sunday and yet had a weekly day of Rest which all the Records of old yet extant and down along to this day did then and do still call the Sabbath day And having once received the Gospel they did not so soon receive Alterations in Religion for the worse as other places nearer to Rome as appears by the Case of the Passover the change of which from the 14th day of the first Moon to the first day of the week was not here admitted as I take it till the Sixth or Seventh Century and then also but in part as appears in the Passage of Bishop Coleman which Alteration Scotland then refused And for the First day it seems to be introduced by the Popes and their Agents by degrees but not generally to obtain in England nor at all in Scotland till the beginning of the 13th Century and without any Law that I can recollect made by the King and Parliament till Edward the Sixth's time 5 6 Edw. VI cap. 3 which Act was made about 150. years since where Sunday and many Holy-days the Feast of All-saints and of Holy Innocents are established Festivals and jumbled all together it seems then esteemed much alike Which Act provides that it shall be lawful for Husband men Labourers Fishermen and all others in Harvest or any time of the year when Necessity shall require to labour ride fish or work any kind of Work at their free will and pleasure upon any of the said days So that the Civil Government of England did never that I find give Countenance to Sunday by any Act till about 150 years since and then allowed a Liberty so large as shews what Esteem they had of
little difficulty in this Question if the Scriptures as they ought be the Rule to judge it by As to the time when the Sabbath doth begin Sabbath when it begins I conceive it not to be at Midnight nor to end at Midnight after when we generally sleep according to the reckoning of this Kingdom nor at Noon as some other Countries reckon nor in the Morning when we usually rise as upon other days and so to end at Night when we usually go to Bed as upon other days as others reckon but upon the Evening before and so to the Evening after as the Lord reckons the Days to begin and end Gen. 1. 5 8 13 19 23 31. and Gen. 2. 1 2 3 and I do no where find that first Distribution of Days altered or distributed by Him wherein Mr. Shepherd in the latter end of his learned Book for the First day having done very well I referr the Reader who makes any doubt thereof to him for farther satisfaction in that if need be As for the manner of keeping holy the Sabbath day there is in Principle no great variety of Opinion or Practice amongst the Protestants but what an ordinary Understanding who is willing to live by Rule may with a little help resolve although I have known some over-strict and many overloose therein And it seems in short to lye in a lively spiritual Converse with the Father Son and Holy Spirit in private Duties and publick Ordinances where they may be had and in a Holy Rest all that day saving only nightly and dayly emergent Cases of Necessity and Mercy for Men and Beasts Sick and Well which generally are well stated by the Ministry of the Gospel For that which I enquire is Whether the Law of the Fourth Command as to the Seventh-day Sabbath be repealed or altered by any Word of God Which Enquiry may be allowed to one that is no Minister and indeed to every Christian whoin in Practice it equally concerns with me As to the publick Worship of that day I think it Eabbath Worship worthy some farther Enquiry Whether that Worship should not be twice as much as the Evening or the Morning Worship ordinarily is and Whether all that Publick Worship of the Sabbath should not be performed at one Publick Meeting Which Evening and Morning-Worship in their proper Seasons is not to be intermitted upon the Sabbath day and for this see Num. 28. 3 4 8 9. And I cannot upon the sudden recollect from the Old or New Testament any light of two distinct publick meetings of the Churches one before Noon and the other in the Afternoon as Standing-Duties of the Sabbath day and as distinct from the Evening and Morning-Worship but this I submit to farther Enquiry We have one Psalm for the Sabbath day Psal 92 and but one expresly appointed for that day that I find although the rest of the Psalms may be used on that day as the rest of the Scriptures And as to the time of that one Publick Meeting and Worship of the Churches upon the Sabbath I think it would be enquired whether the Direction we have about it be not towards Noon which seems to be the time of feeding and resting spiritual Flocks Solomon's Song ch 1. v. 7. Evening and Morning and at Noon will I pray and cry aloud Psal 55. 17. And Daniel kneeled upon his Knees three times a day and prayed and gave Thanks before his God as he did afore-time Dan. 6. 10 13. which as I take it were the three stated times of Worship among the Jews but what certain Rule the Jews had from God as to their daily precise times of Evening and Morning Worship I know not but only Evening and Morning Exod. 29. 39 41 42 43 45. Num. 28. 4 8. When the Holy Spirit was given to the Disciples it was the third hour of the day which was our Nine of the Clock Acts 2. 3 4 15. And Peter's Vision was about the sixth hour Acts 10. 9 which was about our Noon And Peter and John went into the Temple at the ninth hour the hour of Prayer Acts 3. 1 for the Hebrews accounted the twelve hours of the day thus our six of the Clock in the Morning was their first our ninth their third hour of the day our twelve of the Clock at Noon their sixth hour our three of the Clock in the Afternoon their ninth hour our six of the Clock at Evening their twelfth hour as Scholars know so that their sixth hour was Noon and Peter's Vision was about Noon And Cornelius was praying about the ninth hour Acts 10. 30. But whether that of David or Daniel or Cornelius or this of Peter and John were upon the Sabbath being not directly written that I know I cannot tell And although we have so much of our LORD 's constant keeping of the Sabbath as his manner was and of Paul's keeping the Sabbath as his manner was yet I do not remember any Instance of their publick congregating or preaching above once upon that day But this also I submit entirely to the Word and to farther Enquiry But if that be the Mind of Christ which he has directed in his Word I think there is much to be said for it as accommodated to the ordinary Cases of Mankind both spiritual and worldly and I am credibly informed that in some parts of England Christians do meet but once upon the Sabbath day As for Tradition I mean so far as I can weakly Tradition gather from my small Stock of Books about the Seventh-day Sabbath when the observation thereof ended and about the First day when the observation thereof began amongst any Christians hoping the World may hereafter have a more exact account thereof if need be from some one or other who has better Abilities a better Library and more Youth Strength and Leisure whom the Lord may raise up I shall offer such broken imperfect Collections as I can after so many Removes of my little Study by the Distresses of this Age. But this I premise that my own clearest satisfaction that the Seventh-day Sabbath is not altered came by the means of the Scriptures and the Writings of the most Consciencious and Learned for the First day and after all I am of this opinion That the Sabbath cannot be repealed or altered but by the same Power and Authority which first commanded it which was our LORD himself As for me it was as I remember some years after I was convinced of the Seventh day Sabbath before I had seen any Book that was written for it or before I had spoken with any person that was for the observation thereof and ● did and do find that the ablest Writers in my weak Opinion for the First day have with that soundness established the Ten Commands and their abiding Obligation to the end of the World and then by Conjectures have endeavoured to bring in ●he First day that the more I see the more I am