A37049:916
A37049:916
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Yet again; it's clear that in all the examples of ordinary Sabbaths keeping and sanctifying in Scripture, they began in the morning: For instance, it is said, Exod. 16.27. Some of the people went out to gather on the Seventh day, no doubt in the morning, for they knew well there was none of it to be found any day after the Suns waxing hot; they might have dressed of it the night before, and not been quarrelled with, they being forbidden gathering of the Sabbath: the proofs of the former Argument give light to this also.
There are yet two Arguments to be added, which do especially belong to us Christians, for clearing the beginning of our Lords day to be in the morning; the first is taken from Christs Resurrection thus:
That day, and that time of the day, ought to be our Sabbath, and the beginning of it when the Lord began to rest after finishing the work of Redemption, and arose; but that was the First day in the week, in the morning, Ergo, &c. This bindeth us strongly who take that day on which he arose to be our Christian Sabbath.
The second is taken from the History of Christs Passion and Resurrection together, wherein these things to this purpose are observable; 1. That he was laid in the Grave on Fridays night, being the preparation to the great Sabbath, which ⟨p. 255⟩followed: 2. That the Women who rested and came not to the grave till Sunday Morning (to use our known names) are said to rest according to the Commandment, as if coming sooner, had not been resting according to it. 3. That his lying in the Grave must be accounted to be some time before the Friday ended, otherwise he could not have been three days in the Grave, and therefore a part of Fridays night is reckoned to the first day, then the whole Sabbath or Saturday is the second, and lastly a part of the night, to wit, from twelve a clock at night, belonging to the First day or Sunday, standeth for the third, and so he arose that morning, while it was yet dark, at which time, or thereabouts, the Women came to the Grave, as soon as they could for the Sabbath, and therefore their Sabbath Seventh day ended then, and the first day Sabbath began.
The second is taken from the History of Christs Passion and Resurrection together, wherein these things to this purpose are observable; 1. That he was laid in the Grave on Frydayes night, being the preparation to the great Sabbath, which ⟨p. 255⟩followed: 2. That the Women who rested and came not to the grave till Sunday Morning (to use our known names) are said to rest according to the Commandement, as if coming sooner, had not been resting according to it. 3. That his lying in the Grave must be accounted to be some time before the Fryday ended, otherwaies he could not have been three dayes in the Grave, and therefore a part of Frydays night is reckoned to the first day, then the whole Sabbath or Saturday is the second, and lastly a part of the night, to wit, from twelve a clock at night, belonging to the First day or Sunday, standeth for the third, and so he arose that morning, while it was yet dark, at which time, or thereabouts, the Women came to the Grave, as soon as they could for the Sabbath, and therefore their Sabbath Seventh day ended then, and the first day Sabbath began.
We now come to the third general question concerning the change, to wit, the change of the Seventh day into the First day of the Week; where first, we shall sum up what is moral in this command, and then secondly by some Propositions clear the change and its consistency with this command.
To the first then, this command doth morally and perpetually oblige to these: •. That there be a solemn time set apart and observed for Worship: 2. That this should be one day of Seven: 3. That it should be such a day, the very day, which God commandeth, the Sabbath of his appointment, whatever day it should be: 4. That it be a whole natural day of twenty four hours, yet having an Artificial day together undivided: 5. That six, and no more but six, working days intervene, and that these be together in a Week; and therefore 6. That the Sabbath be a bounding day, dividing one working Week from another; if then six working days must be in one week, and go together, this will follow also, that the Sabbath must be the first or last day of the Seven.
To the first then, this command doth morally and perpetually oblige to these: •. That there be a solemn time set apart and observed for Worship: 2. That this should be one day of Seven: 3. That it should be such a day, the very day, which God commandeth, the Sabbath of his appointment, whatever day it should be: 4. That it be a whole natural day of twenty four hours, yet having an Artificial day together undivided: 5. That six, and no more but six, working dayes intervene, and that these be together in a Week; and therefore 6. That the Sabbath be a bounding day, dividing one working Week from another; if then six working days must be in one week, and go together, this will follow also, that the Sabbath must be the first or last day of the Seven.
As for the Propositions clearing the change and consistency of it with this command, the first shall be this.
The Sabbath may be changed from the last or Seventh day to the First day of the week without any derogation to this command or inconsistency with it; for all that is moral in it, ⟨p. 256⟩to wit, a day, and one day of Seven, and a bounding Seventh day, leaving six for work together, remaining untouched by the change: beside, the Seventh day not having its Institution from this command expressly and directly, but only accidentally (the particular day whether the Jews Seventh day, or the Christians First day of the week being supposed by the fourth Commandment as instituted, or to be instituted elsewhere) as is said, and it's first Institution, Gen. 2. being only a positive and temporary Law, may be therefore changed, and yet the fourth Commandment kept entire▪ we need not insist in further prosecution of this Proposition, much being spoken to it on the matter already.
The Sabbath may be changed from the last or Seventh day to the First day of the week without any derogation to this command or inconsistency with it; for all that is moral in it, ⟨p. 256⟩to wit, a day, and one day of Seven, and a bounding Seventh day, leaving six for work together, remaining untouched by the change: beside, the Seventh day not having its Institution from this command expresly and directly, but only accidentally (the particular day whether the Jews Seventh day, or the Christians First day of the week being supposed by the fourth Commandement as instituted, or to be instituted elsewhere) as is said, and it's first Institution, Gen. 2. being only a positive and temporary Law, may be therefore changed, and yet the fourth Commandement keept intire▪ we need not insist in further prosecution of this Proposition, much being spoken to it on the matter already.
2. Propos. Not only may the Seventh be altered from what it was under the Law to another Seventh day under the Gospel, but it is meet and convenient from good reasons (even in the Command) that it should be so.
For 1. If these two ages, before Christ, and after him, be looked on as diverse worlds, and if the Redemption by Christ at his coming be accounted the making of the one, as Gods Creation was of the other, then it's meet that when the world is renewed by Redemption, the Sabbath day should be changed for memory of that, as well as it was instituted at first for the memory of the former, there being the same reason for both: But they are looked on as two distinct worlds, and called so in the Plural number, Heb. 11.2. and this last world distinguished from the former, Heb. 2.5. and the redeeming of the one is looked upon as the making of the other, therefore from that day forth the day of rest is to be such as may relate to both, now the day being changed to the first, it remembereth us of Gods rest at the Creation by distinguishing Six days from the Seventh, and it remembereth us of the new Creation by putting Christs Resurrection in the room of the former.
For 1. If these two ages, before Christ, and after him, be looked on as diverse worlds, and if the Redemption by Christ at his coming be accounted the making of the one, as Gods Creation was of the other, then it's meet that when the world is renued by Redemption, the Sabbath day should be changed for memory of that, as well as it was instituted at first for the memory of the former, there being the same reason for both: But they are looked on as two distinct worlds, and called so in the Plural number, Heb. 11.2. and this last world distinguished from the former, Heb. 2.5. and the redeeming of the one is looked upon as the making of the other, therefore from that day forth the day of rest is to be such as may relate to both, now the day being changed to the first, it remembreth us of Gods rest at the Creation by distinguishing Six days from the Seventh, and it remembreth us of the new Creation by putting Christs Resurrection in the room of the former.
Arg. 2. If the new world be a work as much for the Glory of God, and as comfortable to men, when its begun and closed or finished by the work of Redemption, as the making of the old World was, then the day of rest of the new World is to be made to relate to that, much more if the Redemption of the World be more for the Glory of God, and ⟨p. 257⟩for the comfort of men; then by the ground on which the Seventh day was at first instituted, it's also again to be changed, to wit, the memory of Gods great work; but both the former are true: Ergo, or thus, if the ground that made the Seventh to be chosen for the Sabbath in the old World be changed in the new, and that ground agree better to another then to it; then it is to be changed: But the ground whereupon the old Seventh day was preferred is now changed, and there are grounds to prefer another day to it for the same ends; therefore it is meet the day be changed also: Or thus, if the perfecting of the work of Redemption, and the rest of the Mediator after it, be as much to be remembered as the work of Creation and Gods resting after it, then the day is to be changed, but so it is, Ergo.
Arg. 2. If the new world be a work as much for the Glory of God, and as comfortable to men, vvhen its begun and closed or finished by the vvork of Redemption, as the making of the old World vvas, then the day of rest of the new World is to be made to relate to that, much more if the Redemption of the World be more for the Glory of God, and ⟨p. 257⟩for the comfort of men; then by the ground on which the Seventh day was at first instituted, it's also again to be changed, to vvit, the memory of Gods great vvork; but both the former are true: Ergo, or thus, if the ground that made the Seventh to be chosen for the Sabbath in the old World be changed in the new, and that ground agree better to another then to it; then it is to be changed: But the ground whereupon the old Seventh day vvas preferred is now changed, and there are grounds to prefer another day to it for the same ends; therefore it is meet the day be changed also: Or thus, if the perfecting of the vvork of Redemption, and the rest of the Mediator after it, be as much to be remembred as the vvork of Creation and Gods resting after it, then the day is to be changed, but so it is, Ergo.
Arg. 3. If by Christ in the new World all the Levitical Services be changed, and the Ceremonial Worship of that day; then it is meet that the day also should be changed: 1. For showing the expiration of that Worship and Law, it being hard to keep that day, and to distinguish it from the Jewish former Worship: 2. To keep Christians more from Judaizing, and to abstract them even from former Services of the Sabbath now abolished; just as now no particular family hath the Priesthood, as Levi had it before, nor no particular Nation hath the Church confined in it, as that of the Jews had (though these were not typical properly) yea it would be such a day as would point out the evanishing of former Ceremonies, which the in-bringing of the first day abundantly doth.
Arg. 3. If by Christ in the new World all the Levitical Services be changed, and the Ceremonial Worship of that day; then it is meet that the day also should be changed: 1. For shewing the expiration of that Worship and Law, it being hard to keep that day, and to distinguish it from the Jewish former Worship: 2. To keep Christians more from Judaizing, and to abstract them even from former Services of the Sabbath now abolished; just as now no particular family hath the Priesthood, as Levi had it before, nor no particular Nation hath the Church confined in it, as that of the Jews had (though these vvere not typical properly) yea it vvould be such a day as vvould point out the evanishing of former Ceremonies, vvhich the in-bringing of the first day abundantly doth.
Arg. 4. If the Worship and Ordinances of the new Gospel-world be eminently to hold their Institution of Christ the Mediator, and to be made some way relative to his Redemption past; then it is meet for that end that the Sabbath day be changed, so as it may be dependant on him as all other worship is, that is moral-positive or positive▪ moral, and that cannot be done well, if the former day be kept unchanged, at least not so well, as when it is changed; but the former is true, all Gospel-worship holdeth of him Sacraments, Prayers, Praises, Ministry, &c. (now Sacraments as they •eal are not ceremonial, for the tree of life was instituted to be a ⟨p. 258⟩seal of the Covenant of works in the state of Innocency before the fall, while there were no typical Institutions of a Saviour to come, and so Sacraments as they are Seals may be continued, as perpetual pieces of Worship, without hazard of typifying a Saviour to come) therefore he instituted new ones, and that with relation to his work of Redemption, considered as past: Hence also his Prayer or Pattern is called the Lords Prayer, and his Sacrament of the Supper is called the Lords Supper, because instituted by him and relating to him; in this Sense it is peculiarly said Heb. 2.5. That God put in subjection to him the world to come different from what was before, and he is put as the Son in the New Testament in the place of Moses, who was the Law-giver and faithful Servant in the Old, Heb. 3. upon this ground we think that day is called, Heb. 1.10. the Lords day, to bring it in a dependence on Jesus Christ, and to make it respect what is past of the work of Redemption.
Arg. 4. If the Worship and Ordinances of the new Gospel-world be eminently to hold their Institution of Christ the Mediator, and to be made some vvay relative to his Redemption past; then it is meet for that end that the Sabbath day be changed, so as it may be dependant on him as all other worship is, that is moral-positive or positive▪ moral, and that cannot be done vvell, if the former day be kept unchanged, at least not so vvell, as vvhen it is changed; but the former is true, all Gospel-worship holdeth of him Sacraments, Prayers, Praises, Ministry, &c. (now Sacraments as they eal are not ceremonial, for the tree of life vvas instituted to be a
Arg. 5. If the day of solemn public Worship be a piece of Gods Worship, capable of bearing a relation to Christ to come, and falling out under the Mediators Kingdom properly; then when he cometh in the new World, it is meet it should be changed. 1. To show he is come. 2. To show he is absolute over the house and worship of God. 3. Some way to preach his Grace and Redemption in the very change of it: But it is a piece of Worship and Tribute of our time (as is said before) and a piece of Worship capable of his Institution and Remembrance (therefore called the Lords day) which could not be, were not a day of Worship capable of that, and it falleth under the power of Christ, who Mat. 12. Even as the Son of Man is Lord of the Sabbath; and why is that power pleaded in that particular of the day so often, if it were not to show, that there is reason by his coming to look on the Sabbath as under him, even as all other Worship was, which stood by Gods positive Command, even as this did?
Arg. 5. If the day of solemn publick Worship be a piece of Gods Worship, capable of bearing a relation to Christ to come, and falling out under the Mediators Kingdom properly; then when he cometh in the new World, it is meet it should be changed. 1. To shew he is come. 2. To shew he is absolute over the house and worship of God. 3. Some way to preach his Grace and Redemption in the very change of it: But it is a piece of Worship and Tribute of our time (as is said before) and a piece of Worship capable of his Institution and Remembrance (therefore called the Lords day) which could not be, were not a day of Worship capable of that, and it falleth under the power of Christ, who Mat. 12. Even as the Son of Man is Lord of the Sabbath; and why is that power pleaded in that particular of the day so often, if it were not to shew, that there is reason by his coming to look on the Sabbath as under him, even as all other Worship was, which stood by Gods positive Command, even as this did?
Arg. 6. If by this command the day of rest from Gods most solemn work be to be our day of rest; then after Christs coming (not so before) not the Seventh, but the first day is to be observed; but by the command the former is true. Again, if ⟨p. 259⟩that day be to be kept in reference to any solemn work of God, which was the First day after his perfecting it, then the First day is to be kept: but by the command the former is true, because our resting day is to be kept in reference to the work of Redemption, and therefore must be on the First day, which was the day after its closing and perfecting, as to Christs suffering and labour, though not as to its application, even as the Seventh was of Gods resting from the work of Creation, though not from his works of Providence.
Arg. 7. If the Seventh day which the Jews kept, had any peculiar tie or motive unto them, which by Christ is now taken away, then it was meet that at Christs coming that day should be changed. We would understand here, that there might be somewhat peculiar or typical in their Seventh day, and yet nothing so in the fourth command, which commandeth one of Seven, but not the Seventh: And though we could not particularly pitch upon what is typical or peculiar in it, yet may we conceive that something there is, as in Tithes, Offerings, &c. though the particular thing which is typified be hardly instructed: As 1. If its beginning was on the evening to them (as some think) the reason of it was peculiar, to wit, their coming out of Egypt at evening, Exod. 12. And in so far at least it would be peculiar to them; And by Christs rising in the morning is changed.
Arg. 7. If the Seventh day which the Jews kept, had any peculiar tye or motive unto them, which by Christ is now taken away, then it was meet that at Christs coming that day should be changed. We would understand here, that there might be somewhat peculiar or typical in their Seventh day, and yet nothing so in the fourth command, which commandeth one of Seven, but not the Seventh: And though we could not particularly pitch upon what is typical or peculiar in it, yet may we conceive that something there is, as in Tythes, Offerings, &c. though the particular thing which is typified be hardly instructed: As 1. If its beginning was on the evening to them (as some think) the reason of it was peculiar, to wit, their coming out of Egypt at evening, Exod. 12. And in so far at least it would be peculiar to them; And by Christs rising in the morning is changed.