A37049:922
A37049:922
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.
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.
2. It's pressed peculiarly on the account of Gods redeeming them from Egypt, they had that to think on, that sometime they were, where they got not liberty to rest any day, therefore should they ease their Servants, as it is Deut. 5.14, 15. This holdeth especially, if it was on the Seventh day that their freedom from Egypt began, Exod. 12. (which was after that, made the first day of their year, that is, the morrow after they did eat the Passover) as it's made probable by some.
3. It was peculiarly discovered to them by Gods raining Manna from Heaven Six days, and by his with-holding it from them the Seventh.
3. It was peculiarly discovered to them by Gods raining Manna from Heaven Six dayes, and by his with-holding it from them the Seventh.
4. It was peculiarly accompanied with special Ceremonial Services beyond other days.
4. It was peculiarly accompanied with special Ceremonial Services beyond other dayes.
5. Gods manner of dealing with them before Christ, was to ⟨p. 260⟩press duties by temporal and external advantages expressly, and more implicitly by spiritual mercies, therefore it was most agreeable to that way and time to press the Seventh day on them which minded them of the benefit of Creation; but it's otherwise with the Church under the Gospel: Hence their Sacraments had respect (externally) to their deliverance from Egypt and temporal things, whereas ours have respect purely to what is spiritual.
5. Gods manner of dealing with them before Christ, was to ⟨p. 260⟩press duties by temporal and external advantages expresly, and more implicitly by spiritual mercies, therfore it was most agreeable to that way and time to press the Seventh day on them which minded them of the benefit of Creation; but it's otherwise with the Church under the Gospel: Hence their Sacraments had respect (externally) to their deliverance from Egypt and temporal things, whereas ours have respect purely to what is spiritual.
6. The Apostle Coll. 2.16. taketh in their Sabbaths with their other days, and though he take not in all days alike, yet it can hardly be denied but their Seventh-day-Sabbath cometh in there, where all the Jewish times are put together: Therefore it would seem there is a type, not in the command, but in that day, though not properly, yet accidentally in respect of its worship, end, application, &c. complexly taken; and that therefore this Seventh-day-Sabbath is expired at least, if not repealed, seeing that, days and times kept by the Jews are enumerate with their other Services which were antiquated; even as when the Apostle condemneth difference about meat or drink, his meaning is not to condemn, what difference is made in the Lords Supper in the New Testament, but what is from the Old, so may the same be said of days; It's their old difference he crieth down.
6. The Apostle Coll. 2.16. taketh in their Sabbaths with their other dayes, and though he take not in all dayes alike, yet it can hardly be denyed but their Seventh-day-Sabbath cometh in there, where all the Jewish times are put together: Therefore it would seem there is a type, not in the command, but in that day, though not properly, yet accidentally in respect of its worship, end, application, &c. complexly taken; and that therefore this Seventh-day-Sabbath is expired at least, if not repealed, seeing that, dayes and times kept by the Jews are enumerate with their other Services which were antiquated; even as when the Apostle condemneth difference about meat or drink, his meaning is not to condemn, what difference is made in the Lords Supper in the New Testament, but what is from the Old, so may the same be said of dayes; It's their old difference he cryeth down.
Propos. 3. As it's meet that the day of Worship under the Gospel, should be another then what was under the Law, and should therefore be changed; so it's meet that the change should be into the First day of the week, and to no other day. For,