Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	appoint_v	day_n	sabbath_n	2,890	5	9.8604	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

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

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

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