A37049:969
A37049:969
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.
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,
If any say that it was accidental, that the first day was chosen or named rather then another, because one behoved to be named and it was alike which: But 1. I demand why is it universal? If it were from one Church only it might possibly, have been thought so, but he doth call for this Duty on that day from more Churches: 2. Why doth he not recommend it, but command it as having more then an indifferency in the very day: And 3. Can it be by guess or accident (to speak so) that so many privileges are fallen on that day? And that so many things are recorded of it, and astricted to it by commands, which is not done of, and to, any other days▪ And if one place would not suffice to prove, that the First day and not the Seventh day was preferred by the Apostles, as the chief day of solemn public worship, yet all these things put together must prove a preference in that day, or we must say that the Penmen of Holy Scripture have been very partial, who have marked many things, and recorded them concerning Gods Worship on that day, and have never so much as once for solemn Service named, what was done on the second, third, fourth, fifth days; we must either say, that this is inadvertently done (which were blasphemy considering by what Spirit they wrote) or we must say it's done to put a preference on that day, and to show that it's especially to be taken notice of, as the most solemn day for God's worship by Christians (which is the thing to be confirmed) for, the day that's claimed as the Lords, kept for him, and singularly marked to be privileged beyond other days, must be his day; but this First day is such, Ergo, &c.
If any say that it was accidental, that the first day was chosen or named rather then another, because one behoved to be named and it was alike which: But 1. I demand why is it universal? If it were from one Church only it might possibly, have been thought so, but he doth call for this Duty on that day from more Churches: 2. Why doth he not recommend it, but command it as having more then an indifferency in the very day: And 3. Can it be by guess or accident (to speak so) that so many priviledges are fallen on that day? And that so many things are recorded of it, and astricted to it by commands, which is not done of, and to, any other days▪ And if one place would not suffice to prove, that the First day and not the Seventh day was preferred by the Apostles, as the chief day of solemn publick worship, yet all these things put together must prove a preference in that day, or we must say that the Penmen of Holy Scripture have been very partial, who have marked many things, and recorded them concerning Gods Worship on that day, and have never so much as once for solemn Service named, what was done on the second, third, fourth, fifth dayes; we must either say, that this is inadvertently done (which were blasphemy considering by what Spirit they wrote) or we must say it's done to put a preference on that day, and to shew that it's especially to be taken notice of, as the most solemn day for God's worship by Christians (which is the thing to be confirmed) for, the day that's claimed as the Lords, kept for him, and singularly marked to be priviledged beyond other days, must be his day; but this First day is such, Ergo, &c.
Propos. 5. This change of the day whereby the Seventh is laid aside, and the first substituted in its room, is of divine authority and institution; and not by any mere human or Ecclesiastic Constitution. I conceive there is indeed no mids here betwixt a divine Institution, which hath Gods warrant and authority stamped on it, and for Conscience sake is to be observed as being; obligatory thereof, and that immediately; and human or Ecclesiastic Constitutions, which may reach ⟨p. 272⟩the external m •n, but in the matters of worship cannot bind the Conscience or impose them as necessary: Now that this change is not by the last, but by the first, we prove these ways.
Propos. 5. This change of the day whereby the Seventh is laid aside, and the first substituted in its room, is of divine authority and institution; and not by any meer human or Ecclesiastick Constitution. I conceive there is indeed no mids here betwixt a divine Institution, which hath Gods warrant and authority stamped on it, and for Conscience sake is to be observed as being; obligatory thereof, and that immediately; and human or Ecclesiastick Constitutions, which may reach ⟨p. 272⟩the external m •n, but in the matters of worship cannot bind the Conscience or impose them as necessary: Now that this change is not by the last, but by the first, we prove these ways.
1. Thus, if it be not human or Ecclesiastic, t ••n it must be divine, but it is not human or Ecclesiastic, ergo it's divine: That it is not human will appear 1. If it reach the Conscience, and that immediately, then it's not human but divine, but it doth so. 2. If no man or Church on earth have power to alter Gods day, now, nay, nor simply, or at all, then it's not human or Ecclesiastic, but first, none can change it, as we might clear from great absurdities, that would follow. 2. If any Church have this power let them show it, the Old Church had it not, neither the new, as is cleared in the first question.
1. Thus, if it be not human or Ecclesiastick, t ••n it must be divine, but it is not human or Ecclesiastick, ergo it's divine: That it is not human will appear 1. If it reach the Conscience, and that immediately, then it's not human but divine, but it doth so. 2. If no man or Church on earth have power to alter Gods day, now, nay, nor simply, or at all, then it's not human or Ecclesiastick, but first, none can change it, as we might clear from great absurdities, that would follow. 2. If any Church have this power let them shew it, the Old Church had it not, neither the new, as is cleared in the first question.
2. We proceed to evince this change to be by divine institution these four ways.
1. From reasons flowing from Scripture, or Consequences drawn from it, 1. Thus, where by genuine and native Consequences drawn from Scripture any thing is so imposed, as it cannot without sin be altered or neglected, there is a divine institution; but in the change of the Seventh day-Sabbath to the First such Consequences may be drawn from Scripture, as will (upon supposition of the change) a strict it to the First day, so as that cannot be altered or neglected without sin, Ergo, it's of divine institution: The question can be only of the minor, which is made out from what is said in the third Proposition, thus,
If these very grounds which plead the conveniency of the change simply, do plead the conveniency of that change to the First day, then by clear and unforced Consequence, the first day is chosen and cannot without sin be passed by, altered or neglected, except we say these reasons have no weight; but these very grounds will be found to plead for, and to be applicable to, the First day of the week a lonely: and therefore beside all other days in the new world it m •y be called the day, which God specially made, as it is the day of Christs rest from the work of Redemption, answerable to Gods rest a •ter the Cr •tion, &c. and therefore as being most conducible ⟨p. 273⟩to that end, the First day cannot be without sin past by neglected or altered.
If these very grounds which plead the conveniency of the change simply, do plead the conveniency of that change to the First day, then by clear and unforced Consequence, the first day is chosen and cannot without sin be passed by, altered or neglected, except we say these reasons have no weight; but these very grounds will be found to plead for, and to be applicable to, the First day of the week a lonely: and therefore beside all other days in the new world it m •y be called the day, which God specially made, as it is the day of Christs rest from the work of Redemption, answerable to Gods rest a •ter the Cre •tion, &c. and therefore as being most conducible ⟨p. 273⟩to that end, the First day cannot be without sin past by neglected or altered.
2. Thus, if the very day of Christs rest in the new world be to be rested on, and sanctified as the Sabbath, then the First day is to be rested on and sanctified; but by Analogy from the works of Creation, we may see that the First day of rest after the finishing of the work of Redemption is to be sanctified, Ergo, &c. and Psal. 118. is very considerable to this purpose, wherein there is 1. a Prophecy of Christ. 2. Of a day which God hath singularly made for us to joy in. 3. That day is the day wherein the rejected stone is made the head of the corner, which day is clear from Rom. 1.4. to be the resurrection day; yea suppose that day there doth signify the time of the Gospel, wherein we should joy, yet even that way, the First day is by proportion that day eminently, wherein Christs Victory was manifested, and so the day wherein Christians ought especially to rejoice.
2. Thus, if the very day of Christs rest in the new world be to be rested on, and sanctified as the Sabbath, then the First day is to be rested on and sanctified; but by Analogy from the works of Creation, we may see that the First day of rest after the finishing of the work of Redemption is to be sanctified, Ergo, &c. and Psal. 118. is very considerable to this purpose, wherein there is 1. a Prophecy of Christ. 2. Of a day which God hath singularly made for us to joy in. 3. That day is the day wherein the rejected stone is made the head of the corner, which day is clear from Rom. 1.4. to be the resurrection day; yea suppose that day there doth signifie the time of the Gospel, wherein we should joy, yet even that way, the First day is by proportion that day eminently, wherein Christs Victory was manifested, and so the day wherein Christians ought especially to rejoyce.