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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

That Scripture which is well observed by you in Isa 33.32 is much to be taken notice of for understand the words in a Spiritual sence and they are exclusive of all other Christ alone Christ and no other is our only King and our only Law-giver It is true the Commands of the Magistrate bind the Conscience and we must be subject for Conscience sake Rom. 13.5 yet not immediately but by the intervention of Gods Command Rom. 13.1 2. nor yet universally but with limitation we must obey the Lord Christ upon the bare sight of his Will But the Laws of 〈◊〉 are farther to be considered of that so our obedience unto them may be without scruple and our subjection not from self-interest but in deed and in truth from principles of Conscience 2 dly Whereas for the proof of the second Proposition that the Holy Scripture of truth is a perfect and sufficient rule for Doctrine Worship and Discipline you produce eleven or twelve Scriptures Thus far I consent that the proposition is true and sufficiently proved though some of the Scriptures are upon some account or other mistaken or misquoted as Gal. 3.15 which perhaps you intend for Gal. 6.16 The one speaks not to the point as the other doth from the latter Chemnitius as I remember conceives that the Scriptures may be said to be Canonical they are indeed a perfect Canon nothing to be added thereunto not by any Revelation from the spirit much less from any humane Traditions 2 Thes 3.2 Gal. 1.8 9. If an Angel from Heaven preach any other Doctrine let him saith the Apostle again and again he saith it let him be accursed Yet I think this limitation is fit to be inserted that there are some Circumstances concerning Worship and Administration of Church affairs such I mean as are common to humane Actions and Societies which are to be ordered by Christian prudence but still according to the general rules of the word which ought always to be observed that so as 1 Cor. 14.40 All things may be done decently and in order that all things that is all the Ordinances of God for of them he speaks as appears in the foregoing verses Prayer and Singing of Psalms c. This text give no other power to any Church or Church Governors but that all such things as God appoints be done decently without uncomliness and orderly without confusion 3 dly That whereas for the proof of the third Proposition That the ten words are a perfect compleat and standing rule c. you produce at least twenty Scriptures I both Assent and Consent acknowledging the Proposition sufficiently proved though I must say as I said before that every particular text which is quoted comes not up fully to prove the point but a divine truth it is beyond all contradiction that as Psal 119.96 the commands are exceeding broad containing an infinite and incomprehensible treasure of heavenly wisdom nothing perteining to holiness nothing is wanting that is necessary for direction to all men in all conditions being it is an eternal rule of Righteouseness and as Matth. 24.31 Heaven and Earth shall pass away but my word saith the Lord Jesus Christ shall not pass away Thus God hath magnified his Law and made it honourable Isa 42.21 Thus you see how in truth of these three propositions I consent with you 4 thly But now for the fourth Proposition that the seventh day which is the last day in every week in the weekly revolution is alone that peculiar day in every week which is the weekly Sabbath day to be kept holy to Jehovah in obedience to his Commands For the proof whereof you bring Exod. 20.8 9 10 11. Deut. 5.12 13. to this I must crave leave to say that as yet I can neither Assent nor Consent being no ways convinced by any thing I find in your paper that is according to the mind of God revealed in his word or proved in the least either by these Scriptures or the reasons produced for the proof thereof That which takes hold of my Conscience in this matter I shall lay before you when I have 1. First told you what is the General I observe in your paper 2. Secondly given you some few propositions which I think meet to be inserted here to avoid repititions hereafter 1. I observe that all your Arguments are grounded upon a strong apprehension you are under that the Seventh day the last day in every Week is the substance of the fourth Commandment And that it is moral natural written in the Humane nature in Adam which was framed to the perfection of the ten words as you express it in your third general reason But in this I can neither Assent nor Consent The reason of my Dissent you shall have in its proper place I mean why I conceive that though the Humane nature in Adam was made after the Image of God in Righteousness and true Holiness yet the Law for the last day of seven in every Week to be the only day for the Weekly Sabbath was not written there 2 dly I observe that your apprehensions are strong that the last day of seven in every Week and the Sabbath day that is the day of holy rest of Gods appointment for his solemn worship in every Week are and must be terms Convertible and that the last of seven in every Week as it was at first so it is now and must so continue to the end of the World is the only day for that purpose This I gather from those Reasons given to inforce obedience to the Commands which you say properly belong to this day and are as you think applicable to no other day Herein I can neither assent nor consent and why I cannot I shall give you my grounds when I have first considered the propositions you lay down before them 3 dly I observe and that not without some wonder that though the whole stress of all your Arguments is in a manner laid upon the 9 10 11 verses of Exod. 20. Yet I find nothing at all Argumentatively to prove that the scope sence and meaning of these words is to establish the last of seven in the revolution of every Week to be the only day of Holy rest which is to be observed to Jehovah to the end of the World which is the proposition you engage your self to make good which till you have done by some other Arguments than this paper affords or by these Arguments more clearly I do believe that what you now assert will not be so generally received for truth according to the mind of God as you think it ought and as it ought if it be indeed the mind of God in his Word 2 dly Having observed these things I now crave leave to lay down some few propositions which being considered of may be according to what I apprehend of some use they are at least to me towards the clearing up of the matter under debate and meet to be inserted

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