A37049:962
A37049:962
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.
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.
For strengthening of the Argument, consider 1. That it's clear to be the first day of the week, since that same phrase which is used by the Evangelists, Matth. 28.1. Mark 16.2. Luk • 24.1. is made use of here by the Apostle, who no question followeth the Evangelists phrase, yea his following that phrase may hint at a reason, why he commandeth Charity to be on that day, or sets it apart for that use as beyond other days, to wit, our Lords Resurrection.
For strengthening of the Argument, consider 1. That it's clear to be the first day of the week, since that same phrase which is used by the Evangelists, Matth. 28.1. Mark 16.2. Luk • 24.1. is made use of here by the Apostle, who no question followeth the Evangelists phrase, yea his following that phrase may hint at a reason, why he commandeth Charity to be on that day, or sets it apart for that use as beyond other dayes, to wit, our Lords Resurrection.
2. It's clear, that he thinketh it not indifferent what day it be done on, nor that all days are alike, therefore he pitcheth on that day, the First day, and that not in one Church only but in many.
3. That this is not commended only to them, but commanded and enjoined even in reference to the day, and will the Apostle load Churches with Commands in that circumstance without ground, and universally (to speak so) prefer one day to another, and so as he will have uniformity in the very day in the Church of Corinth, with other Churches unnecessarily? Let it not be said, nay nor thought.
3. That this is not commended only to them, but commanded and enjoyned even in reference to the day, and will the Apostle load Churches with Commands in that circumstance without ground, and universally (to speak so) prefer one day to another, and so as he will have uniformity in the very day in the Church of Corinth, with other Churches unnecessarily? Let it not be said, nay nor thought.
4. That this day was commanded even in the Churches of Galatia, in which Churches he had condemned the observation of days, whereby it would seem to be clear, that he counteth not the preferring of this first day, as one of these days the observation whereof is prohibited and condemned by him, nor willeth it to be laid aside; and that purposely he passed the Seventh day as amongst these days, which were not to be observed and retained but laid aside.
5. That the thing required is a Duty of the Sabbath, being a work of mercy, as Isa. 58. giving Bread to the hungry, is mentioned particularly, as one of the Duties of Gods Holy day.
6. That the mentioning of the First Day of the week must be looked on, as relating to, and as compared with, the practise of keeping solemn meetings on that day, and this command ⟨p. 270⟩of doing this on the First day of the week must be more strong, and infer somewhat more being compared with other places, then if such things were not recorded other ways of the First day.
7. This command supposeth them to be already acquainted with some special privileges of the First day beyond others, when he commendeth this as a motive to them to be more charitable, to wit, that it was to be done on that day.
7. This command supposeth them to be already acquainted with some special priviledges of the First day beyond others, when he commendeth this as a motive to them to be more charitable, to wit, that it was to be done on that day.
8. That there must be some peculiar thing in this day making it fit, yea more fit for such a purpose, as doing works of Charity on it; rather then on any other: And the Apostles commanding this (and that in many Churches) doth necessarily presuppose a reason why he doth it, drawn from some fitness of this day by another. Now if we will enquire, no reason can be given but that the Seventh day, Sabbath was expired, and that this First day was instituted in it's place, for otherwise any day was alike; yea the Seventh day being the last day of the week, and the day when men usually reckon their weeks success, it would seem more reasonable for this end, that men at the close of the week should lay up by them, as God had blessed them, then to reserve it, to the beginning of another week, were not the First day more especially to be sanctified then the last, and the last to be accounted but an ordinary working day: The fitness then floweth from this, that the first day of the week being the day of their solemn Communion with God, and with one another, and the day of their partaking most liberally of spiritual blessings from him, that therefore they should be most readily warmed in their affections, and be most liberal in their Communications to such as wanted, especially if we consider the Jews to be parties for whom that Collection or Contribution was; It's the Apostles great Argument whereby he pleadeth for Charity to the poor Jews from the Christian Gentiles, Rom. 15.26, 27. That the Gentiles were their Debtors in temporals, because they had received spiritual things from them; now this argument is most fresh and powerful, when believers do on the First day of the week record Gods privileging them with his Ordinances, and giving them his day in place of the Ordinances and day • which the Jews once had, and yet ⟨p. 271⟩deriving these unto them by the Jews, I say this Argument will then be most fresh to incite to that duty in particular.
8. That there must be some peculiar thing in this day making it fit, yea more fit for such a purpose, as doing works of Charity on it; rather then on any other: And the Apostles commanding this (and that in many Churches) doth necessarily presuppose a reason why he doth it, drawn from some fitness of this day by another. Now if we will enquire, no reason can be given but that the Seventh day, Sabbath was expired, and that this First day was instituted in it's place, for otherwise any day was alike; yea the Seventh day being the last day of the week, and the day when men usually reckon their weeks success, it would seem more reasonable for this end, that men at the close of the week should lay up by them, as God had blessed them, then to reserve it, to the beginning of another week, were not the First day more especially to be sanctifyed then the last, and the last to be accounted but an ordinary working day: The fitness then floweth from this, that the first day of the week being the day of their solemn Communion with God, and with one another, and the day of their partaking most liberally of spiritual blessings from him, that therefore they should be most readily warmed in their affections, and be most liberal in their Communications to such as wanted, especially if we consider the Jews to be parties for whom that Collection or Contribution was; It's the Apostles great Argument whereby he pleadeth for Charity to the poor Jews from the Christian Gentiles,