Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	day_n	observation_n	sabbath_n	1,114	5	9.3697	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30704	The judgment of Mr. Francis Bampfield late minister of Sherborne in Dorsetshire for the observation of the Jewish, or seventh day Sabboth with his reasons and Scriptures for the same, sent in a letter to Mr. Ben of Dorchester : together with Mr. Ben's sober answer to the same and a vindication of the Christian Sabboth against the Jewish : published for the satisfaction of divers friends in the west of England.	Bampfield, Francis, 1615 or 16-1683.; Benn, William, 1600-1680.	1672 (1672)	Wing B624; ESTC R22838	34,738	95

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

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-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

institution of Sacrifice before Abel Sacrificed though it be not recorded when because God accepted his Sacrifice So he hath accepted the Service upon the first day of the week the first of seven and blessed it as eminently he did the last of seven as I shall shew when I come to speak of your Reasons Why then might he not institute this day though it be not express'd when or where What can be said against it but that he might do in the one as in the other Though it be not recorded why may it not be thought to be one of those things which he had to say unto his Disciples and without he did say to them afterwards because they were not then able to bear them John 16.12 Surely the change of the Sabbath which they with the whole body of that Nation had such an high esteem of would hardly then have been received by them 4. Fourthly To me it seems very evident that the day was changed either by Christ own immediate appointment or by his Apostles as they were guided and directed by the holy spirit which they received according to that promise John 16.13 and what they did teach and practise as thus guided and directed ought to be received and believed as if it had been immediatly done by Christ himself as was proved in the sixth Proposition 5. Fifthly and that the change of the day was thus appointed either by Christ immediatly or by his Apostles as guided by the spirit of truth these following particulars seem to me undeniably to prove it 1. First by the Apostles practice let that be seriously considered as it is recorded in several places I shall begin with that Acts 20.7 it is there said that when Paul came to Troas where he abode seven dayes upon the first day of the week which is infallibly proved to be the day of Christs Resurrection when the Disciples came together to break Bread Paul Preached I desire this Text may be considered in the fear of God It was some grief to me to think how slightly as I heard within these few days some turn it off for if it be as it ought to be seriously considered of it will appear to have much weight in it for it is clear in the Text that Paul continued there seven days and therefore was there on the seventh day Sabbath yet there is no mention that either he or the Church took any notice of it more than of any other of the six dayes but upon the first day the work of the Sabbath was carried on Paul both Preaching and Administring the Lords Supper If this had been done upon the seventh day and that he had begun his Journey upon the first day it had made very much for the establishing of the old Sabbath whereas now it makes much for the establishing of the new and Christian Sabbath if there had been but one such express Instance of Pauls Baptizing but one Infant in any of the Christian Churches I think it would have prevailed much with those that are humble conscientious and godly as I believe many are that scruple much the Administration of that Ordinance to any that are not able to make profession of their Faith if I say there had been but one such Instance so plain and evident in the Scripture it would probably have prevailed much with them though there are Arguments sufficient in the Scripture for it yet they are not so plain to them they would it may charitably be supposed have yielded that such an Apostle would not have done this without Warrant unless he had known the mind of Christ for it yet you see we have it for the Christian Sabbath and shall this signifie nothing Surely what ever it doth with others it signifies much with me 2. Secondly it is farther observed that the one hundred and twenty Disciples spoken of Acts 1. and it may be some more with them met together distinctly from the Jews and did not keep the Feast of Pentecost with them but together by themselves and this they did with one accord as we read Acts 2.1 and this upon the first day of the week as may be undeniably demonstrated The Lord Jesus was buried on the evening of the sixth day that day being the first in the Passion week but the seventh day Christ rested in the grave this was the second day in the Passion week in which the first fruit Sheaf of was waved before the Lord Levit. 23.11 and from this day they began to count their seven weeks to Pentecost as in the same Chapter vers 15 16. and which should be observed this day Christ rose again from the dead and becomes the first fruits of them that sleep 1 Cor. 15.20 which being counted seven times the fiftieth day is just the first day of the week So that it is clear it was the first day of the week when the the Disciples thus met together to observe it in the duties of the day which without doubt they knew to be the mind of Christ 3. Thirdly The Disciples met together twice on the two first dayes of the two first weeks immediately after Christs Resurrection if it be granted that the first time they did not understand the change of the day but shut the doors for fear of the Jews because of the information of the Souldiers against them that they had taken away the body of Jesus what can be said against it all things considered but that they knew the change of the day at their second meeting and that then they shut the doors for fear of the Jews because they did not observe the old Sabbath the same that the Jews did and as they themselves formerly had done Thus much of the Apostles practice Now it cannot be shewed that ever they gave any respect to the seventh day Sabbath as the day of holy rest unto the Lord after Christs Resurrection that of their Preaching sometimes on that day was upon another account as hath been proved already Neither doth it appear that any other did by what we find in the Scripture It s true those holy women mentioned in the Evangelists observed it to the last even to the day before Christs Resurrection and it was their duty Christ being not risen And for the Apostles it is evident they shewed all respects after the Resurrection to the first of seven none to the last of seven And further it is not nothing what is recorded of the Lord Jesus himself that he appeared so often unto his Disciples on that day For though I lay not so much stress upon it as I have heard others have done for it is very profitable that during these forty days he appeared unto them upon other dayes as well as upon the first day but this I say is not nothing that there is no day mentioned by name but the first day if it had been mentioned that he had appeared unto them but once upon the seventh day I cannot