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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63259	The Lords day vindicated, or, The first day of the week the Christian Sabbath in answer to Mr. Bampfields plea for the seventh day, in his Enquiry whether Jesus be Jehovah, and gave the moral law? And whether the fourth command be repealed or altered? / by G.T., a well-wisher to truth and concord.	Trosse, George, 1631-1713.	1692 (1692)	Wing T2303; ESTC R3378	80,084	154

gather but find it all ready in the publick Ecclesiastical Treasure I am sure he can bring no Demonstration from the Text for his or against my Interpretation But then I have the Testimony of the most ancient Fathers that on the first day they publickly assembled and then they made Collection for the Poor in these Assemblies Moreover If the Apostle here enjoyned such a profane or worldly Task as he supposes why does he enjoyn them to do it on the First days seeing it might have been done as well n every day of the Week and better on the Sixth day If the Seventh were then their Sabbath that so they might know at the end of the common days what they might well and gratefully spare of that weeks Gains and so lay it up against the ensuing Sabbath for the Poors Stock Whence we see that this supposed Solution to this Argument has no ground at all from the Text and to be sure from no other Topick And therefore conclude that the General Collections and so Associations of the Galatian Church being on the First day And the Appostle commanding the Church of Corinth to make the same Collections on that day in Imitation of them or as they did is with the former a very good Evidence that that day was the instituted day for Worship and so consequently the Seventh excluded Page 60. That Proof for the First-day-Sabbath in Rev. 1.9 10. where that day which St. John calls the Lords-day we say was that day of the week which we will by no means grant but tells us what the Opinions of some singular Persons were concerning it that it was Annual not a weekly day either the day of Christ's Birth or of his Resurrection either Christmas-day or Easter Others say 't is a great providential day to vindicate his Kingly Authority and others the last day of his coming but how this day whereon St. John was in the Spirit should be a future day can hardly be conjectured but every thing must be hinted that may seem to serve to an Undermining of the First day of the week from being the day of this glorious Vision But at length it is granted that some take this Lords-day to be a weekly day But then again these some are crumbled into a Sub-division and some of them assert it to be the First day and some the Seventh day thereof and this is written as though the Assertors of the First day were as small a some as those of the former annual Opinion of a future day to John's Vision and of the last day of the Week Whereas I dare to say put them all together they will not amount to the hundredth part of those solid and learned Authors which understand it of the First day of the week but withall these some for the Seventh day as inconsiderable for number as they are in comparison of the other yet they are far better founded and proceed upon more certain and undeniable Grounds than the First-day-Men do for they proceed upon Scripture but these have only Tradition if they have that for their Opinion Now the Tradition which is pleaded for the First day to be the Lords-day is constant uninterrupted and universal from the days of the Apostles The Generality of Christians acknowledging the Dominical day to be the First day whatever Opinion they had of the Sabbath till of late Years some Sabbatarians have thought fit to question it and virtually if not expresly to deny it Which is such a Tradition as upon which their very Scriptural Proofs are grounded for 't is from Tradition that they know the meaning of the very words of the Scripture Whether the Original Languages carry the Sense they are interpreted in and whether we have the genuine and proper Significations of the Originals can be known by nothing but Humane Tradition for either it must be had from Translations or Lexicons or oral Traditions Wherefore if the Sabbatarians will renounce here such a Tradition as is pleaded they must withall renounce their own Scriptural Authority which course will make wild work in the Church He very well denies it to be Christmas-day or any annual one but the great Query is What day of the Week this was and here in the entrance of his Discourse he endeavours to invalidate the universal Tradition of the Churches for 1600 Years by an Induction of other unlawful Traditions as that of Polygamy among the Patriarchs of whom the Scripture mentions but a few particulars and what is that to the Universality of Christians And which was condemned by our Saviour as alien from the first Institution of Marriage And how does this resemble the First days being the Lords-day which was never blamed by him The like he mentions in the Omission of the Feast of Booths and the Custom of the Profanation of the Seventh-days-Sabbath before the Captivity But these were against express Injunctions and Commands still in force and obliging which we deny the Seventh-day-Sabbath to be and avouch and may yet more prove its Abolition as of other positive and ceremonial Commands without any express or literal Prohibition of them in Scripture What therefore he saith in the following Paragraph would be very cogent and undeniable If he could prove the Seventh day of the week to be still enjoyned by the Fourth Command which he hath not yet done by his positive Proofs for his own Opinion as we have seen nor by his Negative in denying of ours as has been in some measure seen already and may be more hereafter At length he comes to give us his own Judgment concerning this Lords-day what day of the Week it was and if he had not told us we should have presumed that it determined for the Seventh-day which in all things till the end of the World must have the Preheminence according to his thoughts but withall 't is grounded upon Scripture which we will candidly and fairly weigh and examine 1. That the Lord Christ instituted the Seventh-day-Sabbath just after the Creation he means too before the Fall quoting Gen. 1. begin which we utterly deny because Jesus Christ then was not nor could be we speak of his Existence not Gods Foresight and Decree for then Man was Guiltless and Sinless and so needed no Jesus nor could have had one But in all these Old Testament Proofs he runs upon that former Fallacy of Ill Composition taking for granted that whatever Jehovah did the Lord Jesus Christ did Jehovah the Godhead of our Saviour did create and institute the Seventh-day-Sabbath but not Christ himself which necessarily includes both the Godhead and the Manhood And therefore the Premises being false the Conclusion cannot be true nor the consequential Discourse thereupon of any Moment His second and third Arguments laboring under the same Mistake admit of the same Answer Besides we know that the positive and ceremonial Precepts of Jehovah before his Incarnation were to be abolished by himself after his Incarnation that

particular Rite of the Old Testament more particularly spoken of in the New Testament by the Apostle towards its Exclusion from the Christian Church than Circumcision yet there is no express Command against it that I know of And I assert that let him bring what Argument he can from these Epistles against it I will produce the same against the Seventh-day-Sabbath and so they must either stand or fall upon the same Ground and so must the other Ceremonies that are not so much as mentioned in the Books of the New Testament Again here he recurs to the Danger and Presumption of Indulging to Conjectures and Humane Fancies in the things of God without any warrant from Scripture or against the Commands thereof under a pretence of honouring God and Christ thereby and unworthily applies all this to the Assertors of the Lords-day But to this we have answered already and doubt not but to be as Innocent in this Respect as himself and this is the summ of all his answer to this Argument for the First-day-Sabbath But we must not so leave it but speak what I hope God will direct to the Vindication of it And here we must know that this Argument is not the solitary Proof that we bring for the Lords-day's Holy Observation for then it might seem to carry no great weight with it But First We undertake to prove an Abolition of the Seventh day from the Word and then propose the First day as bidding fairest of all the other Week-days for it because we acknowledge one day of the Seven to be the substance of the Fourth Commandment and to be positively and secondarily Moral in it and that therefore there lies still an Obligation upon all the Churches unto the end of the World to keep one day in seven Holy unto the Lord at least all who may have the Commands intirely conveyed to them and duly taught them for there may be a case of Exemption in this particular as we may see in the progress and we say the Seventh day being cashiered the first day ought to be its successor and that because of the glorious Privileges of this day above all others of the Week whereof this of our Lords Resurrection from the Dead is chief because this was the day of God the Redeemer's entring into his Rest And our Argument for the Lords day is both a Pari a Majori from Equality and Eminence Equality with and Eminency to the Rest of God the Creator upon the Seventh day for as the Creators having finished the Sixth days work and rested the Seventh was made a positive Motive for the Observance of that day for a religious Rest during all the time that Jehovah rested from no other more eminent work of his So we say in like manner the Rest of God the Redeemer from that his greater work of Redemption on the first day may be as good a Motive for the Consecrating thereof to a religious Rest for here we suppose the Seventh day excluded Yea we argue a fortiori and say it may much more upon this account challenges its Holy Observation Because 1. The Rest of Jehovah after the works of the Creation was no proper Rest as has been proved but now his Rest after the work of Redemption was a real and proper one from the Labours Sufferings and Humiliation of his humane Nature 2. The Work of Creation cost God but six words of his Mouth but the work of Redemption cost him his Incarnation and in his Manhood his mean and contemptible Birth his poor obscure laborious Life for thirty Years together in his reputed Fathers House and probably at his Trade too and after that his itinerant wearisom tempted reproached persecuted and sad Life for 3 or 4 Years before his Sufferings and his compleat voluntary and sinless Obedience to his Fathers Will all his days and his fearful Sufferings and most dreadful shameful painful lingring and accursed Death 3. By the work of Creation God brought all things out of nothing and so could not possibly meet with any opposition thereto but in the work of our Redemption he waded through and overcame all Opposition all the Temptations of Men and Devils all the Rage and Malice the Revilings horrible Reproaches false Accusations unjust Condemnations of Men all the Rage Fury and Cruelty of Earth and Hell of Men and Devils Yea all the Wrath and Vengeance of his Father which was infinitely worse than all the former and at last Death and the Grave 4. By the Creation God brought our Nature out of nothing but by Redemption from Satan from Sin from Death from Hell from the Wrath of God and from the Grave 5. By the Creation God made us perfectly Holy and Happy planted Paradise for us gave us an Immortality and Abilities and Inclinations and infinite Obligations so to remain for ever but not the effectual Grace for we speedily fell and an animal Life for we were to eat and drink and sleep in Innocency to recruit the Decays of Nature but by Redemption God brings us again into a perfect and more glorious State of Holiness and Happiness conveys us into the third Heaven gives us an eternal Security there and makes us like the Angels for ever and ever and doubtless our Condition in the third Heaven where Redemption conveys and lodges us will be as far more Noble Glorious Blessed and Happy than our Condition in Paradise where Creation made and stated us as that is in Situation above this 6. God glorified his Power Wisdom and Goodness in the work of Creation but much more all these in the work of Redemption as might easily be displayed to the Reader and withall his Pity his Grace his Justice his Holiness his Truth his Jealousie for his own Glory more of Gods Glory shining forth in one Line of the Redeemers Face than in all the Creation both visible and invisible Wherefore seeing this work of Redemption does so unconceivably surpass that of Creation both as to Excellency as wrought out by God and as to its Vtility to us as wrought out for us we say with Reverence and without Offence that the first day hath more to shew upon this account for its Holy Separation from and Exaltation above the rest of the Week-days than ever the Seventh had or can pretend unto And we say withall that it is very Congruous that God the Redeemer should have one day of the Week consecrated to his Rest for 2000 Years in the latter days of the World as well as God the Creator have a day throughout 4000 Years consecrated to his Rest Especially seeing that the Honour and Glory of the Redeemer herein is the Glory and Honour of God the Creator for both are the same Jehovah whereas the Glory of the Creator herein is not the Glory of the Redeemer for the Redeemer was not when the Creation was produced neither should ever have been had the Creation stood in that Estate wherein God created it and

Hebraick Critick Dr. Lightfoot informs us Yet here our Lord expresly commands the Healed Person to take up his Bed and walk that is to carry it either to his own House or to some other convenient place for so he did in obedience to this Command v. 10. Whereat the Jews were very highly offended and condemned it as an unlawful Act and sought to persecute and kill Christ for enjoyning of it v. 16. Now we would enquire to what end our Lord Christ did enjoyn this Person to carry such a Burden on the Sabbath If it be said it was to try his Faith and Obedience or clearly to evince the Perfection of his miraculous Cure or both of these 'T is replied that these things could be as well done without the carriage of his Bed He might have gone every where and proclaimed his Cure and his Restorer he might have done it by leaping dancing and praising God as the Cripple in Acts 3. Wherefore 't is probably apprehended by learned Men that it was a practical Proof of his being Supream Lord of the Sabbath and of his Authority to change the old day into another of his own appointment and this was a real blow begun to be given to it Besides all that was said against these his Arguments for the Seventh day to be the Lords day meant in the Revelation 'T is observable that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used but once more in the New Testament and that is 1 Cor. 11.20 where the Sacrament of our Saviours Body and Blood is called the Lords Supper in which it is clear it signifies both his Authoritative Institution thereof and that his own Death is signified thereby The Lord is both the Institutor thereof and his Death the thing commemorated thereby And therefore Reason and comparing Scripture with Scripture would require that it should be so understood here also even as a day of his own Institution as the Son of Man For so he appeared to John to be in the Vision And so St. John calls him Rev. 1.13 and so a day for his own Commemoration even of his Resurrection viz. the First day of the Week which none deny to be that day And 't was on that day whereon the Author of the Revelations saw the Lord Jesus walking in the midst of the Golden Candlesticks with the Seven Stars in his Right Hand that is with his Orthodox and Zealous Ministers receiving their Light and Heat from him the Sun of Righteousness And then diffusing it abroad in the Churches or in the midst of the Congregations which we know the Orthodox Fathers throughout all Ages of the Church have principally done upon the First day of the Week the day of the Resurrection And so the future Practice of the Church proves the Lords day to be the First day of the Week Again St. John calls this the Lords day after his Resurrection and our Saviour tells him Verse 18. I am he that liveth and was dead and behold I live forevermore Implying that as after his Incarnation Obedience Death Resurrection Ascension Session on the Right Hand of God and Mission of the Holy Ghost all the former carnal and ceremonial Administrations vanished and a new Government new external Modes of Worship were introduced which were properly the Lords and bear the Stamp of his Authority as Mediator as God-Man over the Church and all her Ordinances So this was also the Day of his own Institution after his Humiliation and Exaltation for the Celebration of his new Institutions the other being excluded with the former Appendixes thereto What follows under this Head being what has been spoken to before and is frequently inculcated as of great Moment for him as the Moral Law as the now changing of the Sabbath meer Pretences of the other party c. as being but a little better than the begging the Question and taking that for granted which we utterly deny These I tacitly pass by and leave the Judicious Reader to judge if after all has been said it be not far more probable that the Lords day spoken of in the Revelations is the First day of the Week as all Schollars and Churches almost have hitherto believed than the Seventh day thereof which a very few scarce deserving the Title of Number have pitched upon as a Prop to their tottering Seventh-day-Sabbath SECT XV. THere are other Texts which he produces Page 69.70 as Rom. 14.5 6. Gal. 4.9 10 11. Col. 2.16 17. from whence we hold and contend the Seventh day to be everlastingly excluded from the Christian future Sabbath the chief being the Two latter of these We say in Gal. by Days are meant the Jewish Seventh day because the Apostle mentions their Months that is their Observance of the New-Moon Festivals Times Which some apply to Easter Pentecost Feast of Tabernacles c. and Years which some think is meant of the yearly Feast of Atonement and Expiation Or it may be understood of the year of Jubilee if not the Great Jubilee every Fiftieth year yet the less of every Seventh year which St. Paul probably observed them very Superstitious in But whatever the Difference may be in the particular Applications of these Terms yet they generally hold the more rare or seldom Jewish Festivals to be meant and by Days then what other Festival of the Jews can be understood but the Seventh day If he do not mean their Weekly Sabbath by Days it cannot well be conceived what it should be We doubt not but by the latter Three Expressions Months Times and Years are meant Jewish Festivals And why Days should not signify the same cannot well be imagined Besides we find that these Galatians were greatly infected with the false Leven of Judaical Doctors who taught them to observe Circumcision c. as is seen clearly by the Epistle and seems to be the chief occasion of Writing it to turn them from and sortify them against such false Doctrins and dangerous Observances And therefore hence we conclude St. Paul condemns the Galatian Church for keeping the Seventh-day-Sabbath as well as other Judaical Rites and Festivals and tells them he is afraid he had bestowed his labour in vain upon them In that Text to the Colossians we have the Observance of Sabbaths expresly spken of and thereby St. Paul discarded from their Observance as Shadows which were to vanish when Christ the Body was come By which we contend is meant the Weekly-Sabbath because that in the Scripture is Chiefly Mostly if not Solitarily the Acceptation thereof And we have heard him again and again asserting that 't is the Intent of this Word every where And I believe so whenever it stands absolutely as here without some Annexion or other to alter its Signification And what Reason can be given why here it should not so be understood that only here and no place else in the Bible it should not be taken for the Weekly-Seventh-day Moreover here the Apostle seems plainly to intend