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
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
adhere to that Proposition that the fourth Commandment requires only the observation of one day in seven not fixing it either upon the first or the last day of seven but only by consequence pointing at the last of seven then to be observed because it was instituted before and to continue till the first of seven was to succeed it As Solomon said in the place formerly quoted Prov. 6. so David his Father said before him Psal 19.9 The Commandment of the Lord is pure enlightneng the eyes and this is the light which the Father of lights hath given me from the Commandment I shall shut up all that for the present I intend to say as for the sence of the Commandment with this that as the second Commandment as I said in the entrance into this discourse may parallel with the fourth Commandment in requiring something which is superadded to the law and light of nature so 't is evident in this that as the second Commandment doth determine the worship of God but only in the General that it be according to his revealed will and under that General both old Ordinances Sacrifice Circumcision and the Passover instituted elsewhere are there required So Likewise New Testament Ordinances Baptisme and the Lords Supper are both comprehended though neither named so in the fourth Commandment both the last of seven and first of seven are comprehended though neither of them directly named but onely one of them consequentially as was said before because formerly instituted so that the fourth Commandment is perpetually obligatory for one day in seven and then the substance of the Commandment is still unchangeable thus the day admits of a change not as a Ceremony but as a Circumstance the change of the day being no more prejudicial to the morality of the fourth Commandment than the change or worship to the morality of the second Commandment And farther I add this that I confess I am at a very great loss how it should be so as it hath been and as it is at this day that in a manner the whole Christian world should centre in the observation of the first day if it had been a breach of the fourth Commandment which hath been so often read and so often preached upon Before I proceed to say any more than what hath been said to those Reasons which are produced in your Paper for the confirmation of your Proposition I shall give you in as few words as possibly I can what I have for the present to say for the change of the day from the last of seven to the first of seven and that being done I conceive I shall not need to say much to any of the Reasons though I intend not by the Lords assistance to pass over any of them without saying something and that as you desire according to the order as they stand To make entrance into this which I am now to speak unto as none denies but that the last of seven was the only day in the revolution of every week to be kept holy to the Lord to the end of the old world i. e. of the Church that then was of the Jews till the time of Reformation should come Heb. 9.10 so I conceive it cannot with reason be denied but that since the beginning of the new world i. e. of the Christian Church frequently in Scripture called the world to come I mention only that Heb. 2.5 since then I say it cannot I think with any shew of reason be denied that the first of seven hath been generally acknowledged in all Christian Churches unto this day and will be to speak as yet I do believe till time shall be no more though by what Authority is the great matter in question but the thing is certain though it hath been of late as I have heard dropt up and down in and about the Town that this exalting of the first day of seven above the last of seven was done by the Authority of Constantine I wondred at this when I heard of it for though it be true that Eusebius writing the life of that Christian Emperor saith that by law he enacted that the first day of the week should be the great weekly holy day to the Lord Yet to conclude from hence that he was the Author of the change of the day we may as well conclude that he was the Christian Religion for by his publique Edict the publique profession of it was established in all his Dominions The Christians of those days then receiving as I have often thought an answer to those Prayers which their fore-Fathers in Christianity no doubt poured forth before God according to that injunction and direction 1 Tim. 2.1 2. that they should pray for Kings and all that be in Authority that they might lead a quiet and peaceable life in all Godliness and Honosty which was much about 300. years before Constantine was born at least before he sate in the Throne Let Eusebius himself be consulted I could easily quote the place if I had the book by me and from him we may learn that as the Christian Religion so the Christian Sabbath was observed on the first day long before Constantines Cradle was made and not only so but before there was a Christian Magistrate in the world it was so and yet as 't is apparent to me by divine Authority or else there was none in the world at all for in the new world that is in the state of the Gospel Church old things were past away old Sacrifices old Covenant old Sacrament the Seals of the Covenant this none denies even so likewise the old Sabbath for the proof of this let that Scripture besides others that might be mentioned be duly considered Gal. 4.10 The Apostle there reckoneth up several sorts of the Jewish Festivals and condemneth the observation of them in all Christian Churches for upon the same account he condemns them in one Church he condemns them in all This will appear to be so if we consider the Apostles scope in that and in his Epistles to some other of the Churches But to mention one is enough for all it was to oppose such of the Circumcision as those mentioned Acts 15.1 2. that mingled together the Law of Moses with the Doctrine of the Gospel and that in the matter of Justification and in order to Salvation with this error which was then a growing error it is evident the Church of Galatia was infected upon this account it might well be that he was Articled against for teaching every where to forsake the Law of Moses and against the Temple Acts 21.28 as Paul himself no doubt knew that it was formerly an Article against Stephen that he spake blasphemous words against the Law and that he should affirm that Jesus of Nazareth should destroy the Temple and change the Customs that Moses delivered them Acts 6.13 14. Object If it be objected that the Apostle there condemns their yearly Sabbaths the Sabbath
of the seventh year the Sabbath of the fiftieth year the year of Jubile and not the weekly Sabbath By way of Answer I desire that the words of the Apostle may be duely weighed Ye observe Days and Months and Times and Years I am afraid of you lest I have bestowed on you my labour in vain By Years we understand their yearly Sabbath called the Sabbath of Attonement and their Sabbatical years as above mentioned by Seasons their Annual Feasts of the Passover Penticost and Tabernacles and by Months their Monthly Feasts called their New Moons all this is clear now I confess I cannot see what can possibly be meant by Days but their weekly Sabbath days especially finding in Levit. 23. where all their Feasts and Holy days eight in number are reckoned up their weekly Sabbath is put in the first place as it were by the Apostle I fore-see two things may be objected against this interpretation Obj. First it may be said the Sabbath of the seventh day cannot be here mentioned for then Paul should condemn his own Practice Answ But this is easily Answered for though we read Acts 16.13 that on the Sabbath day that is I grant on the seventh day Sabbath he went out of the City and preached to women that resorted thither to their publique worship and Acts 17.2 that he preached in the Synagogue of Thessalonica three Sabbath days together yet this was not as observing the seventh day Sabbath but for the opportunity of the Jews assembling together on that day which he could not have upon the first day and so for a while condescending to their weakness some other of the Jewish Rites as may be instanced in Circumcision were born with To conclude from hence that he did this as observing the seventh day Sabbath as they did it may be well concluded that he did and therefore we must observe the Feast Penticost because he went up to Jerusalem at that Feast as we read Acts 18.21 which we may be sure he did not for the Feasts sake but for the Assemblies sake that he might have the greater opportunity to Preach the Gospel unto them But now if we would know what day of the week it was which he observed in obedience to the fourth Commandment look into his practice among the Converted Jews and Gentiles and there we shall find that he observed the first day for the Sabbath day and passed by the seventh day as will be seen by and by in its proper place 2. Object It 's objected by some and those great and learned persons that this Interpretation overthrows the Morality of the first day of the week as well as the last day of the week and for that end they thus interpret this place and frequently urge it But nothing they alledge from hence I do acknowledge could ever make any impression upon me and my reason is this Answ Look what those and the Circumcision that were so zealous for the Law sought to impose upon the Christian Churches that and that only the Apostle opposeth Now it seems to me beyond all question that they never sought to impose the first day Sabbath and therefore that stands and will stand unshaken notwithstanding this Interpretation of the Text and the Interpretation standing firm notwithstanding these Objections it seems yet clear to me that Christians are under no obligation at all to the old Sabbath it is dead having served its time Quest Now I know it will be asked if this be so where have we any express institution either for the first day or for any other day Must we not then if a word of institution cannot be produced observe as some say every day for a Sabbath or take that day those in Authority do appoint be it one of 10 or one of 20 or have no Sabbath at all Answ I answer Neither so nor so every day is not the Sabbath day any more than every Supper is the Lords Supper or every Table the Lords Table Neither may we admit of one day of 10 or 20 for that is against the Morality of the fourth Commandment which requires not onely the observation of a Sabbath but one day of seven for a Sabbath And that we have sufficient ground which I confess can be no less than Divine Authority for the first day of seven I now come to give you my reasons why I so believe Only let me have leave first to ask where is there an express word of institution for the last of seven In the fourth Commandment there is none that only requires the observation of one of seven all the institution there is for it is in Gen. 2.3 which is not express though I acknowledg it sufficient but only imply'd in those words God blessed the seventh day and sanctified it and I hope there is as clear a word though perhaps not altogether found in one place which implies the institution of the first day as that which in Gen. 2. doth of the seventh day Before I proceed to that I desire this may be observed That there is the same reason for the institution of the first of seven that there was for the institution of the last of seven I said before what I thought to be true that the Lord blessed and sanctified the seventh day not only because he rested on the seventh day having perfected the work of Creation but also because of the result and consequence both of his rest and of his perfecting his work namely his honouring and exalting that day above all other dayes thereby now we know that the memorial of those signal works of providence wrought upon the day hath been the occasion of the advancing that day above other So the Jewish Passover Lev. 23. and the Feast of Purim Est 9.21 23 and our 5th of November in memory of the discovery of that Treason plotted and that nothing came to execution but the Traytors themselves Now this being acknowledged to be so hence then it may be argued That what day soever above all other dayes God honours with his most eminent work is to be the day of holy Rest unto God This will clearly carry it and greatly strengthen though but an implyed institution for the first day for that was the day of the Lords rest from the most great and the most glorious of all his works the work of Redemption I hear something hath been alledged against this that the first day of the week was not the day of Christs Resurrection and that the Translators of the Bible have done us wrong in so rendring it It is strange to me if any should say so but I shall say nothing to it now because your Paper speaks nothing of it whenever you think fit to form the Argument from the error you suppose in the Translation there is as I understand one and one that is well able to do it prepared to justifie the Translation and hath done it many moneths ago to him I leave it
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
but think it would have been much insisted upon Having now done with this I proceed from the Apostles practice to consider 2. Secondly Their expressions and that which I shall here take special notice of is that in Apoc. 1.10 where John gives this account of himself that he was in the Spirit on the Lords day This I have reason to believe was the first day of the week and pointeth at the institution of it by Christ himself and my reason is this Scripture is to be interpreted by Scripture even about the nature and meaning of a Phrase unless there be something in the Text where it is used why it should not be taken in that Text as in others This is generally acknowledged to be a good and safe rule for interpretation of difficult places why then may not this Phrase prove it was the day instituted by the Authority of Jesus Christ as being parallel with that of the Lords Supper which was instituted by Christ himself The holy Spirit of God directed both Paul and John in their expressions neither of which is used but once a piece and never applyed to any thing else in the New Testament but to the Lords Supper and to the Lords day why should these Ordinances be held forth under the same expressions if these had not the same institution It would seem strange to me if any should say that the Lords Passover in the Old Testament though a Supper Ordinance was the Lords Supper in the New Testament and it seems somewhat strange if the seventh day Sabbath which was indeed the Sabbath of the Lord under the Old Testament should be asserted to be the Lords day in the New Testament without some further proof than to say it is so I could produce Testimonies from Antiquity of some that lived near and of one that lived some considerable time with John himself who have interpreted the Lords day mentioned in the Revelation to be the first day but because you quote no such Testimonies neither will I. I have been careful to observe your order and to proceed in this order only in a Scriptural way Thus much of the Apostles expressions From their practice and expressions I come to the practice of the Primitive Churches as they are recorded in the Scripture as that of the Church of Corinth 1 Cor. 16.1 2. and that of Galatia and of Troas formerly mentioned who had their weekly solemn Assemblies on the first day I forbear to say any thing in justification of our Translation because as I said before you touch upon no such thing in your Paper desiring to be dealt withall in a Scriptural not in a Grammatical way only I cannot but add this because I conceive it is according to Scripture that it cannot with any reason be imagined that these Churches would have made such an important change of the day for their solemn Assemblies from what was formerly used by Gods appointment among the Jews without consulting with some at least of the Apostles and most likely with Paul as being best acquainted with him Hardly I think can there be produced any instance that particular Churches ever did determine any thing of this nature by their own Authority without consulting I say with some of the Apostles considering how in other matters not altogether of so great a concernment they consulted with Paul 2 Cor. 7. and as hardly can it be imagined that the Apostles would ever give them any such direction unless they had known the mind of Christ Thus Sir I have given you in as few words as the matter would permit a true account of the Reasons of my dissent from you in the sense that you give of the fourth Commandment and of what formerly hath and still doth satisfie my Conscience that the day is changed and that by divine Authority and that without any prejudice to the Authority of the fourth Commandment That which I have yet to do is to give you my thoughts concerning your Reasons produced for the confirming your Proposition which may be done with a little addition to what hath said done already 1. First You say those weighty reasons which Jehovah the Saviour himself hath given to enforce obedience unto his Commandment in observing a weekly Sabbath day holy to himself do properly belong and are applicable to the seventh day which is the last day in every week in order of time in the weekly returns of it as the weekly Sabbath day and are applicable to no other day and these you say are three 1. First You say God rested only upon the seventh day which is the last day in every week Answ I answer Thus far it is true that God rested on the seventh day the last day from the beginning of the Creation but it seems to me rather as a reason of that limitation six dayes of seven being allowed for labour one of which seven was a day for holy rest and not an argument engaging to observe the last of seven for the weekly Sabbath to the end of the world The reasons that prevail with me so to judge I have given before 2 dly Secondly your second and third Reasons I joyn them together he blest and sanctified the seventh day because you bring one and the same proof for both and besides they are to be looked upon in conjunction together he sanctified the seventh day by separating it from common use to be the day for his solemn Worship and he blessed it appointing it to be a day of blessing to the right observers of it In what sense I understand this I have given you an account before It is true when this Law was first given to Adam being then in the state of innocency so you acknowledge it was and therein I assent and consent with you the blessing was applicable to no other day but the last of seven because man continuing in that blessed state there was not there could not be supposed a more eminent work than the Creation of the World but now man being fallen the work of Redemption being every way more glorious than the work of Creation the blessing is applicable to the first day the day of Christs Resurrection for then the work of Redemption was manifested to be fully perfected and God blessed for evermore hath blessed that as eminently as ever he did the former day not to mention that which is and hath been done among the Churches of the Gentiles I desire you to look back to the second particular and I think it is there made evident that the Feast of Pentecost was on the first day and then the Disciples being together the Holy Ghost was given to the Disciples then they received those miraculous gifts and began to speak with Tongues which they never understood before and that day three thousand souls were added to the Church by the effectual working of the Spirit of God with the Ministery of the Apostles and these Sermons they Preached that are
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
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 Revelations 1.10 I was in the Spirit on the Lords Day LONDON Printed by W. Godbid for Sarah Nevill at the sign of Archimedes in St. Paul's-Church-yard 1677. The Preface Christian Reader IN times when People are generally debauched in their Intellectuals as well as in their Morals and take as great a liberty of opining as they do of practising it is no wonder if in this Age when as all Sects seem to have a general resurrection that the Jewish Sect have also their Abettors but if People would but seriously consider that the change of the Day hath the same Foundation that the Scriptures themselves have and that is Catholick Tradition the Controversie would quickly be at an end It would then be an easie thing to believe that when the whole Jewish Frame of Worship was laid aside it was fit that the very Time it self should also put on Mourning and therefore well may it pass for a Fast as our Church hath rightly instituted it but to continue it as a Feast to the Lord is to put an Affront upon the Gospel and the whole Oeconomy of it And therefore if this Tract may contribute any thing either to the confirming those that stand or the establishing those that are ready to fall or recovering of those that are already gone astray the Author hath his end and desires thee to give God all the Glory Honoured Sir I Understand by some others who reports it to me as from you That you desire some Scriptures may be put to those particulars which I formerly sent you wherein I gave you an account of my Judgement which accordingly here I have done If any do think fit to examine this Paper and to return me an Answer in Writing I expect that he should consider it as it doth stand in order and declare expresly his Assent and Consent to the several Particulars if he be convinced that they are the mind of GOD in his Word or if he Dissent that he give the Reasons thereof in a Scripture-way My Judgement according to the Scriptures is as followeth That 1. First Jehovah Christ by the appointment of the Father and by the anointing of the Spirit is established forever to be the only Lord over the Conscience and Law-giver to the Soul Isa 33.22 To shew that this is meant of the Lord Christ compare Isa 32.1 15. and 33.17 18. and 42.1 4 16 21. the 18. verse of the 33. chap. of Isa is applyed by the Apostle in 1 Cor. 1.20 to the times of the Gospel so also is Isa 42.1 2 3 4. applyed by Christ to himself Matth. 12.17 21. Gal. 6.2 Jam. 2.8 10 11 12. and 4.12 Rom. 14.9 11. Heb. 12.2 6 Deut. 18.18 Joh. 16.13 14 15. Acts 3.22 23. Isa 8.10 16.20 1 Cor. 12.3 Mat. 12.18 Mark 2.28 Luke 6.5 Matth. 17.5 Acts 7.37 38. Psal 68.8 11 17 18. Psal 2. Matth. 28.18 19 20. 2 dly Secondly The holy Scriptures of truth are perfect full and sufficient in all cases whatsoever of Doctrine of Worship of Discipline of Government and of Conversation 2 Tim. 3.15 16 17. Rev. 22.18 19. compared with Deut. 4.12 Prov. 30.6 Mark 7.7 13. Deut. 12.32 Levit. 18.34 Deut. 17.15 20. Josh 11.8 Joh. 20.30 31. Gal. 3.15 Matth. 22.9 3 dly Thirdly The Ten words are a perfect and compleat standing unchangeable Rule of Life in all matters of Duty to be performed and of Sin to be avoided Psal 19.7 8 9. Isa 8 20. Rom. 3.20 and 4.15 1 Joh. 3.4 Deut. 12.32 1. Pet. 1.23 25. Deut. 4.1 2 13. Luke 16.29 30. Deut. 5.22 Exod. 1.27 28. and 31.18 Psal 119. throughout and particularly vers 126 151. Joh. 20.35 Jam. 1.25 Prov. 8.8 9. Matth. 15 17 19. Rom. 3.31 1 Joh. 2.7 4 thly Fourthly The Seventh day which is the last day in every Week in the weekly returns of it is alone that particular peculiar day in every week which is the weekly Sabbath day to be kept Holy to Jehova in obedience to his Command as such Exod. 20.8 9. Deut. 5.12 15. 1. First Because those weighty Reasons which Jehova the Law giver himself hath given to enforce Obedience to his Command in observing a weekly Sabbath day holy to himself do properly and only belong and are applicable to the Seventh day which is the last day in every Week in order of time in the weekly returns of it as a weekly Sabbath day and to no other day in the week Exod. 20.11 1. First God rested only upon the Seventh day which is the last day in the week and upon no other day in the week as a weekly Sabbath day Exod. 20.1 and 31.15 17. compare Gen. 1. throughout particularly vers 5 8 13.31 with chap. 2.1 2 3. Heb. 4.3 4. Exod. 16.23 30. Lev. 23.3 2 dly Secondly God blessed only the Seventh day which is the last day of the week and no other day of the week as a weekly Sabbath day Exod. 20.10 11. compared with Gen. 2.2 3. 3 dly Thirdly God sanctified only the seventh day which is the last day of the week and no other day of the week as a weekly Sabbath day Exod. 20.10 11. compared with Gen. 2.2 3. 2 dly Secondly Because all the Scriptures throughout where the holy Spirit speaketh of a weekly Sabbath day 1. First The name and thing of a weekly Sabbath day is given only to the Seventh which is the last day in the weekly returns of it and to no other day in the week as a weekly Sabbath day Deut. 5.14 Exod. 20.10 and 16.25 26. and 31.15 and 35.1 Lev. 23.3 Acts 16.13 and 17.2 and 18.4 Luk. 4.16 Matth. 24.20 2 dly Secondly There is no Command given for the observation of any other day in the Week as a weekly Sabbath day to Jehovah but only the seventh which is the last day of the week in the weekly returns of it Exod. 20.8 11. Deut. 5.12 15. Exod. 16.28 and 34.31 and 35.12 and 23.12 and 31.13 14 15. Levit. 19.3 30. and 23.3 and 26.2 Neh. 9.14 Jer. 17.21 22. Matth. 28.18 19 20. Ezek. 20.19 20. and 44.24 Luke 23.5 6. Levit. 10.1 Jer. 7.23 31. 3 dly Thirdly There is no Promise made to the observation of any other day of the Week as a Weekly Sabbath day but only of the seventh which is the last day of the Week in the Weekly returns of it Isa 56.1 8. and 58.13 18. Jer. 17.24 25 26. Levit. 26.2 13. Exod. 16.29 Mark 2.27 Ezek. 20.20 4 thly Fourthly There is no Threatning either denounced against or execrated upon any that shall not observe any
other day as a Weekly Sabbath day but only the Seventh day which is the last day of the Week in the weekly returns of it Exod. 20.9 10. and 31.13 14 15. and 35.3 Jer. 17.27 Exod. 20.21 Nehem. 13.15 21. 3 dly Thirdly Because God hath put this into Nature Exod. 20.10 thy Stranger Deut. 5.14 the three first Chapters to the Romans particularly chap. 2 14 15 26 27. and 3.9 20. 1 Cor. 11.14 Nature hath its teachings the Humane nature in the first Adam was made and framed to the perfection of the Ten Words some notions whereof are still retained even in the Corrupt state of fallen Man compare Gen. 1.26 27. Ecles 7.29 Ephes 4.20 Col. 3.10 The Law of the seventh day Sabbath was given before the Law was proclaimed at Sinai Exod. 16.23 even from the Creation Gen 2.2 3. given to Adam in respect of his Humane nature and in him to all the World of humane creatures compare Gen. 1.14 and Psal 104.19 with Levit. 25.21 and Num. 28.2 9 10. it is the same word in the Original Mognadim contracted Mognade Set times of Divine appointment for solemn Assembling and for Gods instituted Service are directed to and pointed at by those great Lights which the Creator hath set up in the Heavens Psal 19. throughout compared with Rom. 10.4 5 6 7 8 18 19 20. Deut. 30.10 15. Joh. 1.9 Every man hath a Law and Light of Nature which he carrieth about him and is born and bred together with him Those seeds of Light and Truth Rom. 1.20 though they will not Justifie him in the sight of God and bring a Soul through and safe home to Glory yet there even since Adam's fall are those reliques and dark letters of His holy Law of the Ten words to preserve the memory of our first created Dignity and for some other ends though these Seeds are utterly corrupted now Tit. 1.15 Natural Reason will tell men that seeing all men in all Nations do measure their times by Weeks and their Weeks by Seven days they should besides what they offer up of their time as due to God every day give one whole day of every Week to their Maker who hath allowed them so liberal a portion of time therein to provide for themselves there being no other proportion of time that can so well provide for the necessities of Families as Six dayes of every Week and that is so well fitted to all functions callings and employments And the light of Nature when cleared up will tell men That all labour and motion being in order to rest and rest being the perfection and end of labour into which labour work and motion doth pass that therefore the Seventh which is the last day in every Week is the fittest and properest day for a religious Rest unto the Creator for his Worship and Service Gen. 2.1 2 3. Exod. 20.9 10 11. Deut. 5.13 14. Heb. 4.1 11. Exod. 31.7 Rom. 14.13 Exod. 23 12. and 34.2 Nature doth suggest that Man and Beast should have a Resting-day every Week Deut. 5.14 The Lord Christs obedience unto this fourth Word in observing in his life time the Seventh day as a Weekly Sabbath-day which is the last day of the Week in the weekly returns of it and no other day of the Week as such is a part of that perfect Righteousness which every sound believer doth apply to himself in order to his being Justified in the sight of God and every such person is to conform unto Christ in all the acts of his Obedience to the Ten Words Luk. 4.16 Rom. 8. 2 3 4. and 5.12 Gal. 4.4 5. 2 Cor. 5. 21. Jer. 23.6 Rev. 19.8 Isa 45. 23 24 25. Rom. 6. throughout 1 Pet. 2.21 Ephes 5.1 2. 1 Joh. 2 3 4. 1 Joh. 1.6 1 Joh. 2.1 6. and 4. 17. Joh. 15.10 12 14. Matth. 11.28 29 30. Joh. 13.34 Heb. 12.2 Francis Bampfield Mr. BEN'S ANSVVER TO Mr. BAMPFIELD'S PAPER The will of Gods good pleasure is the sole Rule and reason of all his actings towards the Creature The holy Will of God revealed in his holy Word is the sole Rule and Measure of all the Creatures actings towards God Honoured Sir and very much Reverenced in the Lord GReat is the Obligation you have laid upon me in condescending so far as to communicate unto me those Scripture grounds and reasons which have had such an irresistable influence upon your Conscience as to undergo such a change in your Judgement and Practice relating to the observation of the Weekly Sabbath from what you have formerly believed and practised and that I am fully perswaded in Godly sincerity This Sir is as I understand the discourse of many the wonder of not a few and the grief of some I do acknowledge that the report which you say was brought unto you was true I did indeed desire that you would be pleased at your leisure if you thought good to add some Scripture-proofs to those Propositions which I had formerly received from you Which I think I should not have taken the boldness to have done but that you had given me encouragement as I suppose you remember when and where and how which now that you have done I shall endeavour to observe your order in giving you my thoughts of them and that as they stand in your Paper and according to your desire expresly declare my assent and consent to the several particulars so far as I am convinced that they are according to the mind of God and wherein I dissent to give you my reasons thereof and yet as you expect in a Scripture way so far as I am able and understand the meaning of that expression and submit all to your serious examination 1. Concerning your three first Propositions I do both heartily assent and unfeignedly consent unto you so far as I apprehend aright your mind in them as divine truths of infallible veracity deeply engraven in the Word of Truth Oh that they were as deeply engraven in the hearts of all the Lords professing People Only I crave leave to tell you 1. That whereas for the proof of the first That Jehovah Christ is by the appointment of the Father c. whereas I say for the proof of this you quote if I mistake not near about 26 Scriptures I cannot either assent or consent that every one of them speaks clearly to the confirmation of the Proposition possibly they are mis-written â—y the Transcriber however the Truth is sufficiently confirmed by some of them and I think all of them may afford matter of comfortable meditation for the right improvement of Christs Kingly Office which perhaps is all that you intend by them Blessed be the Lord the Government is upon his shoulder Isa 9.8 that he is the King of Nations Jer. 10.17 that he is the King of Saints Rev. 15.3 head over all things to the Church Ephes 1.22 hath power over all flesh to give eternal life to all those the father hath given him Joh. 17.2