A37049:936
A37049:936
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.
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worship, end, application, &c. complexly taken; and that therefore this Seventh-day-Sabbath is expired at least, if not repealed, seeing that, days and times kept by the Jews are enumerate with their other Services which were antiquated; even as when the Apostle condemneth difference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worship, end, application, &c. complexly taken; and that therefore this Seventh-day-Sabbath is expired at least, if not repealed, seeing that, dayes and times kept by the Jews are enumerate with their other Services which were antiquated; even as when the Apostle condemneth difference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.
1. That the Apostles and primitive Christians after Christs Resurrection and Ascension, had their solemn day for meeting to worship God, yet neither did they by themselves together in practise keep the Seventh, nor by command appointed it to be kept, nor gave it the title of the Lords day: It's true, that often they kept it in a sort with the Jews, as they did Pentecost, for the opportunity of the multitude coming together on these days, or to bury it with honour; as they did practice for a time several of the Jewish Rites antiquated for their gaining, and till they were fully informed of their abolition; but in constituted Churches of the Gentiles, we never read that they kept it, but another day.
1. That the Apostles and primitive Christians after Christs Resurrection and Ascension, had their solemn day for meeting to worship God, yet neither did they by themselves together in practise keep the Seventh, nor by command appointed it to be kept, nor gave it the title of the Lords day: It's true, that often they kept it in a sort with the Jews, as they did Pentecost, for the opportunity of the multitude coming together on these dayes, or to bury it with honour; as they did practice for a time several of the Jewish Rites antiquated for their gaining, and till they were fully informed of their abolition; but in constituted Churches of the Gentiles, we never read that they kept it, but another day.
2. The Apostles and primitive Christians kept and esteemed the First day for their solemn day, beyond and above all days, yea, and it only as the Christian Sabbath. For 1. on that day they used to meet ordinarily, and that not occasionally, but purposely and determinately, as John 20. v. 19. and 26. which is clearly the First day. 2. They are purposely together, and not for fear (for fear scattereth) but while they are together, they do for fear shut the doors, being very probably led from the news of the Resurrection to be together; and so again, v. 26. they meet, and Christ with them: And though it may possibly be, that on other days they met; ⟨p. 263⟩yet doubtless this holdeth forth something peculiar to this day, and some Lesson to be taken from it: That 1. Christs coming to them is especially trusted on that day, and that while they are together. 2. That when they met at any other time, 'ere he came to them it's never said, they were or came together the second, third or fourth day of the week, but on the First; and wherefore doth the Holy Ghost record that day, or their meeting on that day, when he omitteth the naming of other days; but that that day in its Exercises may be especially taken notice of, and though other days had been much alike in Exercises to them, yet the recording of this day so often, and omitting the other, intimateth a difference, sure they are not alike in this, so much for the 20 of John, which is the first place of Scripture we make use of.
2. The Apostles and primitive Christians kept and esteemed the First day for their solemn day, beyond and above all dayes, yea, and it only as the Christian Sabbath. For 1. on that day they used to meet ordinarily, and that not occasionally, but purposely and determinately, as John 20. v. 19. and 26. which is clearly the First day. 2. They are purposely together, and not for fear (for fear scattereth) but while they are together, they do for fear shut the doors, being very probably led from the news of the Resurrection to be together; and so again, v. 26. they meet, and Christ with them: And though it may possibly be, that on other dayes they met; ⟨p. 263⟩yet doubtless this holdeth forth something peculiar to this day, and some Lesson to be taken from it: That 1. Christs coming to them is especially trusted on that day, and that while they are together. 2. That when they met at any other time, 'ere he came to them it's never said, they were or came together the second, third or fourth day of the week, but on the First; and vvherefore doth the Holy Ghost record that day, or their meeting on that day, when he omitteth the naming of other days; but that that day in its Exercises may be especially taken notice of, and though other dayes had been much alike in Exercises to them, yet the recording of this day so often, and omitting the other, intimateth a difference, sure they are not alike in this, so much for the 20 of John, which is the first place of Scripture we make use of.
The second is Acts 2.1.2. Here they are said to be, all with o •• accord in one place when Pentecost came, where it's clear, 1. That Pentecost was on the first day of the week, for it was the fiftieth day after the Feast of unleavened bread: Now according to the Jews account their Passover day was on the Sabbath (called John 19.3 •. an high Sabbath) in which Christ lay all the day in the grave, as appeareth; for that day is called their preparation for the Feast, wherein Christ suffered which is our Friday; reckon now what will be the fiftieth day after, or Pentecost, and it will be found to be the First day of the week: And it's not only observable for their meeting, but for God's sending the Spirit on them, as a special blessing of that day, and his countenancing of their worshipping him on it, according to his promise; 2. It is clear that they did meet together on this day. 3. That this meeting together was not a daily or ordinary meeting together (for John 21 we see they went to Fishing, and no question sometimes they went asunder) for v. 1. it's marked as a thing not ordinary to every day, that on that day they were altogether in one place. 4. It was not a meeting in reference to the Pentecost feast; for 1. They only are together, distinct from the People. 2. It's not in the Temple, but in some other house fit for their meeting together at public Worship; it must be therefore, because that day was the time of their solemn meeting, even their Christian Sabbath.
The second is Acts 2.1.2. Here they are said to be, all with o •• accord in one place when Pentecost came, where it's clear, 1. That Pentecost was on the first day of the week, for it was the fiftieth day after the Feast of unleavened bread: Now according to the Jews account their Passover day was on the Sabbath (called John 19.3 •. an high Sabbath) in which Christ lay all the day in the grave, as appeareth; for that day is called their preparation for the Feast, wherein Christ suffered which is our Fryday; reckon now what will be the fiftieth day after, or Pentecost, and it will be found to be the First day of the week: And it's not only observable for their meeting, but for God's sending the Spirit on them, as a special blessing of that day, and his countenancing of their worshipping him on it, according to his promise; 2. It is clear that they did meet together on this day. 3. That this meeting together was not a daily or ordinary meeting together (for
The third place is Acts 20.7. and upon the first day of the week, when the Disciples came together to break bread Paul preached unto them, &c. where it is clear, 1. That this meeting was for public Worship, as the breaking of Bread and Preaching intimateth. 2. That there is some observableness in this Circumstance, that it was on the first day of the week, and that that day is mentioned rather then any of the former six days in which he had been there at Troas, though it's more than probable they had meetings and preaching on them also; but this is the only and great difference, that their meetings on these days were occasional, and it may be but partial (to speak so) but the solemn chief sixth meeting of all, was usually and ordinarily on the First day. 3. This coming together on that day for these ends is spoken of, as a thing that was not new, nor occasional; but as their customary, constant, known, Practice; they came together purposely to break bread and to wait on other Ordinances. 4. It's clear, that by special applying of these Exercises to that day, and by mentioning of the day for that end, that, that day was their most solemn day, and that the Old Seventh day was not so (at least necessarily) employed by them. 5. Neither is it like, That Paul, who was ready to depart, would have stayed for the first day of the week, if there had not been some solemn worship in that, or that he would have passed the old seventh day-Sabbath, especially to the marring of his other occasions had they been equal, if more sanctification had been required in it, then in the First day of the week, or that he would have so much insisted in religious public worship on that day, if the former Seventh had been employed in that service, but here the Church being constituted of believing Gentiles, there is no mention of the old Sabbath, but as of another common day of the week; yea 6. Pauls spending this whole day in that service, and continuing his Sermon till midnight (yet accounting it still one day) in solemn meeting doth confirm this day to be more than an ordinary day, or then other days of the week, as being specially dedicated to these Services and Exercises, and totally spent in them. 7.
The third place is Acts 20.7. and upon the first day of the week, when the Disciples came together to break bread Paul preached unto them, &c. where it is clear, 1. That this meeting was for publick Worship, as the breaking of Bread and Preaching intimateth. 2. That there is some observableness in this Circumstance, that it was on the first day of the week, and that that day is mentioned rather then any of the former six dayes in which he had been there at Troas, though it's more than probable they had meetings and preaching on them also; but this is the only and great difference, that their meetings on these days were occasional, and it may be but partial (to speak so) but the solemn chief sixt meeting of all, was usually and ordinarily on the First day. 3. This coming together on that day for these ends is spoken of, as a thing that was not new, nor occasional; but as their customary, constant, known, Practice; they came together purposely to break bread and to wait on other Ordinances. 4. It's clear, that by special applying of these Exercises to that day, and by mentioning of the day for that end, that, that day was their most solemn day, and that the Old Seventh day was not so (at least necessarily) imployed by them. 5. Neither is it like, That Paul, who was ready to depart, would have stayed for the first day of the week, if there had not been some solemn worship in that, or that he would have passed the old seventh day-Sabbath, especially to the marring of his other occasions had they been equal, if more sanctification had been required in it, then in the First day of the week, or that he would have so much insisted in religious publick worship on that day, if the former Seventh had been imployed in that service, but here the Church being constituted of believing Gentiles, there is no mention of the old Sabbath, but as of another common day of the week; yea 6. Pauls spending this whole day in that service, and continuing his Sermon till midnight (yet accounting it still one day) in solemn meeting doth confirm this day to be more than an ordinary day, or then other days of the week, as being specially dedicated to these Services and Exercises, and totally spent in them. 7.
It's said, that the Disciples c •me together, they were not sent for that day, but they came together being called and accustomed ⟨p. 265⟩so to do on that day, and as being put to these duties by the day, as the proper Exercises in which it is to be spent.
Hence we may argue; If the Apostles and primitive Christians did observe the First day of the week, as their prime and chief time for solemn, public Worship, and did pass over the old Seventh day, then is the day changed from the Seventh to the First day of the week, but the first is cleared by the former Instances, Ergo, &c.
Hence we may argue; If the Apostles and primitive Christians did observe the First day of the week, as their prime and chief time for solemn, publick Worship, and did pass over the old Seventh day, then is the day changed from the Seventh to the First day of the week, but the first is cleared by the former Instances, Ergo, &c.
And if these meetings on that First day were not such as used to be formerly on the seventh day, I desire to know a reason, 1. Why their meetings on that day should be particularly recorded rather than their meetings on any other day; and then 2. Why the one is so oft mentioned, and the other never, to wit, that they met the second, third day, &c. of the week. Or 3. If their meeting on this First day now (after Christs Ascension) be not like his going to the Synagogue on the Seventh day-Sabbath, and doing such and such things on the Sabbath: that day being most frequently mentioned before, whereas now there is deep silence of that day, and the first day is reco •ded in its room, neither can the Scriptures speaking of the one, and silence in the other be for no purpose, or for any other purpose.
And if these meetings on that First day were not such as used to be formerly on the seventh day, I desire to know a reason, 1. Why their meetings on that day should be particularly recorded rather than their meetings on any other day; and then 2. Why the one is so oft mentioned, and the other never, to vvit, that they met the second, third day, &c. of the week. Or 3. If their meeting on this First day now (after Christs Ascension) be not like his going to the Synagogue on the Seventh day-Sabbath, and doing such and such things on the Sabbath: that day being most frequently mentioned before, whereas now there is deep silence of that day, and the first day is reco •ded in its room, neither can the Scriptures speaking of the one, and silence in the other be for no purpose, or for any other purpose.