A37049:947
A37049:947
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.
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 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 publick Worship; it must be therefore, because that day was the time of their solemn meeting, even their Christian Sabbath.
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.
And as the practice of the Church holdeth out the change of the day, so doth the Title given, Rev. 1.10. to the first day of the week, to wit, the Lords day confirm the same, whence we argue.
If the Title, which by the Lord and his people was given to the Seventh day-Sabbath under the old Testament, and under which, and by which, he claimeth a Seventh day in this command; If I say that Title in the New Testament be not given unto the Seventh, but unto the First day of the week; then is the day changed from the Seventh day to the First, and the First falleth now under this command, as the Seventh formerly did; but the former is true, the First is styled as the Seventh was, and as this command styleth and claimeth the day to the Lord to be observed for him; therefore now is the Sabbath changed from the Seventh day to the First day of the Week.
If the Title, which by the Lord and his people was given to the Seventh day-Sabbath under the old Testament, and under which, and by vvhich, he claimeth a Seventh day in this command; If I say that Title in the New Testament be not given unto the Seventh, but unto the First day of the week; then is the day changed from the Seventh day to the First, and the First falleth now under this command, as the Seventh formerly did; but the former is true, the First is styled as the Seventh was, and as this command styleth and claimeth the day to the Lord to be observed for him; therefore now is the Sabbath changed from the Seventh day to the First day of the Week.
The Titles whereby the Sabbath is distinguished from other days and peculiarly claimed and marked by God as his, and that in this same command, must certainly evidence that day, which he hath set apart and doth claim as he applieth them: And therefore if these Titles be given and applied to the first day now, it must needs show a succeeding of that day unto the former Seventh, for during the Observation of the Seventh day these Titles were not, nay could not be applied to the First, no day being then the Lords but the Seventh.
The Titles whereby the Sabbath is distinguished from other days and peculiarly claimed and marked by God as his, and that in this same command, must certainly evidence that day, which he hath set apart and doth claim as he applyeth them: And therefore if these Titles be given and applyed to the first day now, it must needs shew a succeeding of that day unto the former Seventh, for during the Observation of the Seventh day these Titles were not, nay could not be applyed to the First, no day being then the Lords but the Seventh.
Now we find that the Seventh day-Sabbath is in the Old Testament styled by the Lord under these Titles, and so claimed by him. 1. It's called here the Sabbath of the Lord or to the Lord, that's the Lord's, as contradistinguished from the Six days he hath given unto us, a day that he hath right to, and not we, therefore called the Lords Sabbath. 2. Isaiah 58.3. It's claimed by the Lord as his, my Holy Day, which is so called 1. to distinguish it from other days. 2. To stamp it with the Lords mark in respect of it's use, for it is not to be applied to our use, but to his own, it being his in a special manner.
Now we find that the Seventh day-Sabbath is in the Old Testament styled by the Lord under these Titles, and so claimed by him. 1. It's called here the Sabbath of the Lord or to the Lord, that's the Lord's, as contradistinguished from the Six days he hath given unto us, a day that he hath right to, and not we, therefore called the Lords Sabbath. 2. Isaiah 58.3. It's claimed by the Lord as his, my Holy Day, which is so called 1. to distinguish it from other days. 2. To stamp it with the Lords mark in respect of it's use, for it is not to be applyed to our use, but to his own, it being his in a special manner.
But in the New Testament after Christs Resurrection, the Seventh day is not so styled and claimed, but the First day of the Week is, Rev. 1.10. I was (saith John) in the Spirit on the Lords Day: In which place these things are clear.
But in the New Testament after Christs Resurrection, the Seventh day is not so styled and claimed, but the First day of the Week is, Rev. 1.10. I vvas (saith John) in the Spirit on the Lords Day: In which place these things are clear.
1. That after Christs Ascension there was a peculiar day belonging to the Lord beside and beyond other days.
1. That after Christs Ascension there vvas a peculiar day belonging to the Lord beside and beyond other days.
2. That it was not the old Sabbath, for 1. Johns scope being particularly to clear the time of the Vision by the Circumstance of the day, the particular day as distinct from other days, to call the Sabbath then used amongst the Jews; the Lords day had more obscured it then cleared it, yea 2. In that it's called the Lords, according to the phrase of the new Testament, it supposeth some relation to Christ the Mediator, as being derived from him which cannot be said of the Seventh day Sabbath.
3. That it was not any indefinite day of the Lord: For, 1. there is great odds betwixt the Lords Day, and the Day of the Lord, the former looketh to a constant special right and ⟨p. 267⟩peculiar interest that God hath in that day beside other day •, even as when the Seventh day was called his Day before, the Temple, his Temple, the prescribed Service, his Service, and the Sacrament of the Supper, his Supper, &c. 2. That day would be still dark to the Church if it were indefinite, contrary to Johns scope.
3. That it was not any indefinite day of the Lord: For, 1. there is great odds betwixt the Lords Day, and the Day of the Lord, the former looketh to a constant special right and ⟨p. 267⟩peculiar interest that God hath in that day beside other daye •, even as when the Seventh day was called his Day before, the Temple, his Temple, the prescribed Service, his Service, and the Sacrament of the Supper, his Supper, &c. 2. That day would be still dark to the Church if it were indefinite, contrary to Johns scope.
4. That it is, and must be such a day as was commonly set apart by Christians to God as his, and that with respect to Christ the Mediator, and such a day as was known to them; And by the former practises it is clear, that this day is the first day of the Week, being the Lord Christ's day, who now having conquered death, and gotten the victory, He doth therefore claim this day as a tribute to him.
4. That it is, and must be such a day as was commonly set apart by Christians to God as his, and that with respect to Christ the Mediatour, and such a day as was known to them; And by the former practises it is clear, that this day is the first day of the Week, being the Lord Christ's day, who now having conquered death, and gotten the victory, He doth therefore claim this day as a tribute to him.
This being clear, that no other day can claim this title, and that the First day hath good ground to claim it, we may put it out of question, that it is the First day or no day, or if it were not the First, that to no purpose were the designation of that day inserted, seeing to no other day hath it been applied, nor can it be applied.
This being clear, that no other day can claim this title, and that the First day hath good ground to claim it, we may put it out of question, that it is the First day or no day, or if it were not the First, that to no purpose were the designation of that day inserted, seeing to no other day hath it been applyed, nor can it be applyed.
This truth has been uncontroverted in all Antiquity, and almost by all Writers (till of late Gomarus beginneth to question it) as Rivet cleareth on this command against him.