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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 And whether the fourth command be repealed or altered?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

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

The Lords day Vinaicated 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 Christ 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 Prov. 18.17 He that is first in his own Cause seemeth just but his Neighbour cometh and searcheth him LONDON Printed for Samuel Clement at the White Swan in St. Paul's Church-yard 1692. TO THE READER THo' there be many Books already written on this Subject the following Preface will justify the Seasonableness of this Modest and Judicious Reply to Mr. B. especially among serious Professors in the West of England But it cannot be unfit upon other Considerations that such a Discourse be now Publish'd when the Doctrinal Truth in the Controversie of a Weekly Sabbath is opposed by so many and the Practical Sanctification of it neglected by so many more It has been generally observed that the Power of Godliness hath Flourished or Abated in every Age and in every part of Christendom as the strict and consciencious Observation of a Weekly-Day of Holy Rest did obtain or not And particularly in our own Country no outward Means can be assigned that hath more availed to help the Preservation of Pure Reformed Christianity among us On which account it concerns all Christians to enquire what is our Warrant for the Observation of One day in Seven and likewise whether the Seventh or the First day of the Week which according to a true Account may also be called the Seventh ought to be observed as the Christian Sabbath What is said on this Argument in the following Reply to Mr. B. discovers so much the Candor and Moderation of the Author as will recommend it to every Impartial Reader His Distance from London and nothing else occasions or needs this Epistle as will doubtless be thought even by such as have some different Conceptions from him in some lesser Matters of this Controversie That it may advance the Honour of Christ and help to satisfy the Minds of some Wavering and less Established Christians and promote the real Interest of Practical Godliness upon which the Doctrin of the Weekly Sabbath will have a great Influence as it will answer the Authors Design so our Desires and Prayers John Howe John Shower The PREFACE IT may afford cause of Wonder to considering and serious Persons what should be the Inducements of the Author of the Enquiry whether the Lord Jesus c. to Print and divulge it at such a time and under such circumstances as we are brought into And though he hath proposed no Preface to his Book to plead for it's Emission yet I think there has scarce been a Piece sent into the World these many Years that more required and needed it For 1. He well knows that the whole Christian World is engaged against him herein and that they have Sciptural grounds and the practice of the most ancient Churches the Doctrin and Testimonies of the must Orthodox and Learned Fathers derived immediately from the Apostles with an uninterrupted Succession through several Centuries and their own Education Custom and Practice received down from many Generations with their own blessed Experiences of the Light of Gods countenance the operations of his Spirit the activity and growth of their own Graces on that blessed Day c. for their consecrating of the first day of the Week to Divine Service and their Religious and Devout appropriating it to and imploying it in those Duties which immediately concern the Glory of God and the Spiritual and Eternal Weal of their own Souls Which things are not easily overcome and laid aside with as great and Rooted Prejudices against his opinion of the Seventh-day-Sabbath as that 't is Judaical Fanciful and Singular such at least as has had but very few Favourers and Abetters either in the ancient Churches and these branded for Heresie or else in the modern some three or four starting up of late years among our selves daring by Writing and Printing to endeavour the Introduction of this Novelty into the belief and practice of Vniversal Church All which and other Prejudices against this Opinion cannot slightly be eradicated out of the minds of Men and therefore he could hardly imagin any great success to this undertaking unless he could have produced undeniable demonstrations to our Reason or irrefragable Testimonies of Scripture to our Faith Which I hope we shall see he has been far enough from 2. He should also have considered and concluded that these Arguments which have been produced heretofore by those of his perswasion are not likely now to convince and convert the whole Christian World to his thoughts and practice Seeing they have been so often and by so many worthy Learned Orthodox and Pious Divines answered and in the judgment of Wise and gracious Persons fully confuted and satisfactorily baffled to the deeper Rooting and more firm Establishment of the Churches of Christ in their constant Observance of the Lords day Wherefore if he would have effected any thing by this attempt he should have offered some new Inventions of his own that have never yet encountered with any opposition But in all his Book to the best of my Remembrance I have not met with any one place of Scripture nor argument drawn therefrom nor Improvement thereof for his own Sentiments Nor yet any Text of Gods word or Topick against ours no nor any one solution of our Authoritative or Rational proofs for the confirmation of our Contrary Belief and Practice to his which has not been already produced by others and as largely and strenuously managed as by himself and that too in the same manner 'T is no great Prudence in a Combatant to make use of the same Weapons Modes and Arts against his Antagonists which have been frequently Baffled Defeated Broken and retorted into his own Bowels Wherefore 't is strange to me if any Victory over any considerate studious Person could be hoped for by such a casting of the Gantlet 3. But suppose he could have expected to have proselited some to his Opinion as who has not though the Doctrin be never so absurd Heterodox and Impious yet sure it could not be thought a sufficient means to prevail upon all the Churches no nor upon the universality of the National Church of that Collection of so many millions of counterminded Christians and Protestants whereof he is He could not certainly presume that all the Authority of these Nations both Ecclesiastical and Civil would follow his Dictates or receive new Light from his Torch and acknowledg themselves to have been in gross Error and in a sinful Practice ever since and always before the Reformation since they Professed Faith in the Lord Christ And that they should alter all their Acts and Statutes all their Canons and Articles in this particular And herein acknowledg him to be the infallible Apostle

and Socinians and so worse then Arians Which is either to tax them all as gross Hereticks or at least ignorant and inconsiderate Persons that do either not know or not heed the direful and damning Consequences of their own Doctrin But I hope we shall see that either the first Query is but little concerned in the second or that those who are contrary to his Sentiments in this are throughly Orthodox in that To which as 't is proposed with a good and plain distinction may be replyed both negatively and positively that the Lord Jesus Christ made the World is Jehovah c. and that the Lord Jesus Christ was not Jehovah made not the World c. and that altogether according to the Scriptures and so the very stress of his Argument enervated and this Foundation of this Structure supposed to be eternal and immutable proved to be Sandy Temporary and Human which we shall endeavour to evince in its proper place I shall purposely wave any Reflections upon his Four first Pages though Remarks might be made thereon because I suppose if there be any thing which he judges of moment in this Case they are to be found in the following Discourse to which they are but an Introduction Only shall hint my Belief of his not having seen Mr. Warren of Colchester's Book against Tillam seeing he does not mention him Page 4. among the Writers he there quotes for the First-day-Sabbath A most worthy Author who has so fully and convincingly confuted his Adversary that I am prone to believe had Mr. B. perused and duly studyed him he would not have troubled the World or the Church with his Book and were that Book commonly to be gotten or a new Edition thereof to be Printed there could need no other Reply to this much less should I have put Pen to Paper being so far Inferiour to him However a Pygmy upon a Gyants Back may see a little farther with his own Eyes SECT I. HE states the first Question Page 5. Whether the World were made by Jesus Christ and that too as affording help to his Sabbatarian Notion but rightly apprehended it conduces nothing at all thereto For Evidence whereof we say that it may be orthodoxly denyed and asserted that Jesus Christ did not make the World for the World was 4000 Years before ever Jesus Christ was For these two Names J. C. do necessarily imply or include his Human Nature with his Divine For his Divine Nature formally and abstractly considered cannot be Christ that is not Annointed not fitted nor qualifyed by any other for any Offices Imployments or Designs It belongs to his Human Nature alone Neither could his God-head so considered be our Jesus for the God-head can neither obey the Law nor bear the Curse both which were to be done by our Jesus And these appertain only to his Humanity though his Divinity gives the Merit of our Salvation to his active and passive Obedience so that actually and formally Jesus Christ could not be till his Incarnation Though his Merits extended to all the Generations of Relievers from Adam according to that Rev. 13.8 For though an actual Existence be necessary in Physical Causes before they can be Causes and produce their Effects yet 't is not so in Moral but their Effects may be before the actual Existence of the Cause as Persons may be redeemed and let loose from Prison upon the foresight of a Ransom or a Payment to be made Months or Years after And so God out of an Infallible Foresight of our Saviours paying the Debts and laying down the Ransom of the Elect in the fulness of time and giving to himself a full meritorious Price even the Blood of God Act. 20.28 for all their spiritual and eternal Mercies delivered blessed and saved all the Saints and Believers before our Lords being actually a meritorious Saviour with an Eye and Regard thereto and so he was not actually Jesus neither could he be till he had actually done and suffered all these things for which they were Redeemed and Saved And therefore here as Jesus Christ could not make the World though as God we acknowledge he did In the Old Testament Christ is Prophesied of as to come Dan. 9.25 26. How could he then create the World And when he is born of the Virgin Mary he is then pronounced by the Angel to be Christ Luk. 2.11 as being then the Accomplishment of Daniel's and other such Prophesies that went before of his future Messias-ship And upon his Incarnation he had the Name of Jesus given him by God Math. 1.21 How then could he as Christ Jesus create the World I desire that this might be duly considered by the Reader because 't is of great weight to overthrow the chief Prop of his Sabbatarian Structure and to prove them to be but of ill temper'd Mortar For in this and the two following Queries he builds upon a fallacious Composition as though whatever God is or did that Jesus Christ must be and do and so he must create the World because God did so Just as if we should suppose the Platonick Existence of Souls Thousands of Years Solitary without Bodies and impute what ever those Souls Did Thought Resolved c. in that Condition to those Men of whom they came in time to be an essential part and say this Man so thought and so resolved this would be a very improper Speech for the Man was not till the Soul came to be essentially conjoyned to the Body And therefore in Propriety 't was the Soul and not the Man that was the Author of these Cogitations and Resolutions for they were Thousands of Years before the Man was So the God-head of Jesus Christ made the World but the God-head was throughout a beginning less Eternity before Jesus Christ and therefore he could not be the Creator of the World 'T is somewhat strange to me that Mr. B. did not see this gross Fallacy All Scriptures therefore which he brings to prove this Assertion must be thus understood as for Example Col. 1. v. 12 13 14. with v. 16. which Scripture confutes his Suggestion and confirms our Assertion For surely he cannot say that the Creator as and when Creator had Blood But Christ as such had Blood and therefore Christ was not Creator but his God-head So must also John 1.1 3. where the Creator is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate the Word it might as well have been translated the Wisdom which was eternally with God in God and is God and so must be the Creator But 't is very observable that St. John doth not call him Jesus Christ till v. 17. when he had before spoken of his Incarnation v. 14. Just such another is Heb. 1. where 't is said that God made the Worlds taking them for the created Worlds visible and invisible though other excellent Divines interpret them otherwise by his Son even his Co-eternal and Co-essential Son But it is not here said that