A37049:929
A37049:929
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.
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,
1. No other day has been honoured with so many Gospel privileges, as 1. With Christs Resurrection, Matth. 28. It was the First day of his victory and rest: 2. With Christs appearing twice, at least, on it to his Disciples, singling it out from other days; or his appearing is for no purpose particularly recorded by the Evangelist John to have been on that day, if there were not something remarkable in it beside what is in another day: 3. The Spirits giving at Pentecost, Acts 2. will be found to be on the First day of the week, now no other day can claim so many privileges, and so many ways relate to Christ.
1. No other day has been honoured with so many Gospel priviledges, as 1. With Christs Resurrection, Matth. 28. It was the First day of his victory and rest: 2. With Christs appearing twice, at least, on it to his Disciples, fingling it out from other dayes; or his appearing is for no purpose particularly recorded by the Evangelist John to have been on that day, if there were not something remarkable in it beside what is in another day: 3. The Spirits giving at Pentecost, Acts 2. will be found to be on the First day of the week, now no other day can claim so many priviledges, and so many wayes relate to Christ.
2. If the grounds upon which the Seventh day under the Law was preferred during that World, do in this renewing of the World agree only to the First day of the Week; then is the First day to succeed; but these grounds proportionally agree only to the First day under the Gospel, which agreed to the Seventh under the Law. Ergo,
That which made the Seventh day preferable was, 1. That God had ended all his works on the Sixth, and rested the Seventh; It was the First day after the Creation; so the First day of the Week is that day on which Christ rose (having perfected the work of Redemption, and obtained victory over death, under whose power some way for a time his body was before that) and was thereby manifestly declared to be the Son of God, to wit, by his Resurrection from the dead, Rom. 1.4.
That which made the Seventh day preferrable was, 1. That God had ended all his vvorks on the Sixth, and rested the Seventh; It vvas the First day after the Creation; so the First day of the Week is that day on vvhich Christ rose (having perfected the vvork of Redemption, and obtained victory over death, under vvhose povver some vvay for a time his body vvas before that) and vvas thereby manifestly declared to be the Son of God, to vvit, by his Resurrection from the dead, Rom. 1.4.
2. The force of the example vvill hold here, God made the World in Six days, and rested the Seventh, therefore rest ye with him; so Christ having for a time suffered, fully overcame the First day, and began his estate of exaltation, therefore rest with him, and rejoice that day, it being the beginning of this new joyful World.
2. The force of the example vvill hold here, God made the World in Six dayes, and rested the Seventh, therefore rest ye vvith him; so Christ having for a time suffered, fully overcame the First day, and began his estate of exaltation, therefore rest vvith him, and rejoyce that day, it being the beginning of this nevv joyful World.
3. No other day can be substituted in place of the old Seventh day, reserving entire the morality of this command; therefore it must be this that is put in the place of that; for this command requireth, 1. one day of every Seven, allowing Six of every Seven to work, and that together: Now if the day had gone beyond the Sabbath ensuing, it had not been one day of Seven, if it had been the second, third, or fourth day, then the Six working days had not gone together. But now the First being appointed for God next to the Seventh, God hath his part or tribute called for, and then came Six working days together unto us of that same Week, and so still they run, God hath One, and we have Six of the same Week.
3. No other day can be substituted in place of the old Seventh day, reserving intire the morality of this command; therefore it must be this that is put in the place of that; for this command requireth, 1. one day of every Seven, allowing Six of every Seven to work, and that together: Now if the day had gone beyond the Sabbath ensuing, it had not been one day of Seven, if it had been the second, third, or fourth day, then the Six working dayes had not gone together. But now the First being appointed for God next to the Seventh, God hath his part or tribute called for, and then came Six working dayes together unto us of that same Week, and so still they run, God hath One, and we have Six of the same Week.
If it be here objected, that this way, the new World is begun with a Sabbath, whereas the Sabbath closed and ended the Creation of the old World. Answ. 1. Thus God hath no loss of what he required; for this way, no Week wanteth its Sabbath. 2. It's most suitable that the old World ⟨p. 262⟩should end in a Sabbath, and the new begin in a Sabbath, that so the worship of the new (which most distinctly discovereth the change) might the more immediately and convincingly preach the change, which could not so well have been done if working days of both had met together, or a working day of the one, and the Sabbath of the other. 3. Though the old Sabbath was the Seventh in order from the Creation, yet it was the First day after mans Creation, God beginning as it were, and entering him with that, even so when men are brought into this new World or change, God will begin it with gladness and joy to them.
If it be here objected, that this way, the new World is begun with a Sabbath, whereas the Sabbath closed and ended the Creation of the old World. Answ. 1. Thus God hath no loss of what he required; for this way, no Week wanteth its Sabbath. 2. It's most sutable that the old World ⟨p. 262⟩should end in a Sabbath, and the new begin in a Sabbath, that so the worship of the new (which most distinctly discovereth the change) might the more immediately and convincingly preach the change, which could not so well have been done if working dayes of both had met together, or a working day of the one, and the Sabbath of the other. 3. Though the old Sabbath was the Seventh in order from the Creation, yet it was the First day after mans Creation, God beginning as it were, and entring him with that, even so when men are brought into this new World or change, God will begin it with gladness and joy to them.
Propos. 4. The day of solemn public worship required to be observed by this command, was really changed from the Seventh or last day to the First day of the Week, according to the former grounds. That it was really changed, may be made out by these.
Propos. 4. The day of solemn publick worship required to be observed by this command, was really changed from the Seventh or last day to the First day of the Week, according to the former grounds. That it was really changed, may be made out by these.