A37049:954
A37049:954
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 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.
Now (supposing it as unquestionable that this is the very First day) we are to inquire if the title applied to this day be the same with that in the command, and which usually was given to the old Seventh-day-Sabbath, or that then Lords day.
Now (supposing it as unquestionable that this is the very First day) we are to inquire if the title applyed to this day be the same with that in the command, and which usually was given to the old Seventh-day-Sabbath, or that then Lords day.
And it is clear, 1. That this title claimeth this day to God as his day, it being possessively expressed, as when we say, the Lords Throne, the Lords Altar, the Lords Sabbath, &c.
And it is clear, 1. That this title claimeth this day to God as his day, it being possessively exprest, as when we say, the Lords Throne, the Lords Altar, the Lords Sabbath, &c.
2. It contradistinguisheth that day from other days, as if they were not so the Lords, but ours, like that in the command, Six days shalt thou labour, &c. but the Seventh is tho Lords, so it's the Lords in a peculiar way, we having lesser right to employ that day for our own use then any other day; and this claim of the First day to be the Lords, inferreth a condescension or dispensation whereby the last day becometh ours, for had there been two days belonging to him, one ⟨p. 268⟩day could not have been peculiarly called his; in which respect, • Cor. 11. [Greek or Hebrew], the Lords Supper is distinguished from [Greek or Hebrew] their own Supper, even so the Lords day is distinguished from other days.
2. It contradistinguisheth that day from other dayes, as if they were not so the Lords, but ours, like that in the command, Six dayes shalt thou labour, &c. but the Seventh is tho Lords, so it's the Lords in a peculiar way, we having lesser right to imploy that day for our own use then any other day; and this claim of the First day to be the Lords, inferreth a condescension or dispensation whereby the last day becometh ours, for had there been two dayes belonging to him, one ⟨p. 268⟩day could not have been peculiarly called his; in which respect, • Cor. 11. 〈non-Latin alphabet〉, the Lords Supper is distinguished from 〈non-Latin alphabet〉 their own Supper, even so the Lords day is distinguished from other dayes.
3. It layeth on a necessity of using it for the Lord, and not for our selves, because it's his, and will infer the same moral duties and ends which the command obligeth to.
4. It will infer an appointment of Christs, whereby he appropriateth that day to his Service, and claimeth it to himself; why, because he calleth it his, even as in the fourth command there is no express institution of the Seventh day, yet because the Seventh was called the Lords, and in his former way and dispensations intimated as a day to be kept for him, therefore it's understood and taken for granted by the Jews to be instituted, seeing he calleth it his; so may we conclude here, that there is an institution and appointment of the First day to be the Lords, because it's claimed by him as his, although no such plain express institution be of it as of other Ordinances, it being clear that the institution of days i • left more generally to be gathered: From all which we may gather the conclusion, to wit, that the First day of the week is styled by the same peculiar Titles claimed by the Lord expressly as his right and due, and upon as valid grounds under the New Testament, as the Seventh day was under the Old; Therefore now the Seventh day is changed, and the First is come in its room, which was the thing to be proved.
4. It will infer an appointment of Christs, whereby he appropriateth that day to his Service, and claimeth it to himself; why, because he calleth it his, even as in the fourth command there is no express institution of the Seventh day, yet because the Seventh was called the Lords, and in his former way and dispensations intimated as a day to be kept for him, therefore it's understood and taken for granted by the Jews to be instituted, seeing he calleth it his; so may we conclude here, that there is an institution and appointment of the First day to be the Lords, because it's claimed by him as his, although no such plain express institution be of it as of other Ordinances, it being clear that the institution of dayes i • left more generally to be gathered: From all which we may gather the conclusion, to wit, that the First day of the week is stiled by the same peculiar Titles claimed by the Lord expresly as his right and due, and upon as valid grounds under the New Testament, as the Seventh day was under the Old; Therefore now the Seventh day is changed, and the First is come in its room, which was the thing to be proved.
In the last room we argue from the Apostles ordinance 1 Cor. 16.1, 2. concerning contributions for the Saints; As I have (saith Paul) given order to the Churches of Galatia, even so do ye, that is, the first day of the week let every one of you lay by him, &c. I say we argue thus, That not the Seventh, but the First day, is the chief solemn day for worship after Christs Resurrection.
If the First day of the week be particularly and eminently pitched on by the Apostle, and that in diverse Churches as the fittest time for expressing their Charity, then must there be somewhat eminent in the First day, giving ground for such an appointment and ordinance, as the Apostles singling that ⟨p. 269⟩from other days for such an end (and no other reason can be given, but that that day being more especially and immediately appointed for God, is most fit for that Duty, which is a Work of Mercy) but it's there clear, that the Apostle pitcheth singularly on that day beside other days, Ergo, &c.