Quest. How do you prove this in the second place that the seventh day since Christ's Resurrection ought not to be kept for a Sabbath?
Answ. Because to keep the seventh day of the week was the doctrine of false Teachers, and is contrary to the doctrine and practice of the Apostles of Christ, who did advance the first day of the week above any other day.
In the Gal. 4.10 the Apostle reproved the false Teachers for teaching the Galatians to observe dayes, Moneths, and years, according to the Law of Moses, by dayes is meant that which is less then Moneths, and therefore to be understood of weekly Sabbaths, and yet not of the Christian Sabbath; for those Teachers stood for that which is according to Moses his Ministry, and in Col. 2.16 the Apostle condemns holy dayes, new Moons, and Sabbaths. Holy dayes are mentioned as greater then new Moons, and therefore are meant of Annual Sabbatical dayes, and Sabbath dayes as less then new Moons, and therefore to be understood of the weekly Sabbaths the Jews kept.
And that the Apostles did advance the first day of the week to be the Christian Sabbath, will appear in the next place.
Quest. How doth it appear by the doctrine and practice of the Apostles that we ought to keep the first day of the week a Christian Sabbath.
Answ. Because that day of the week which is honoured above other dayes, by the Name of the Lords day, as he is the Redeemer, this cannot be understood of the seventh day which is God's day, as he was Creator, muchless of other dayes, but only of the first day of the week in which Christ had glorious rest.
1. One day is honoured by the Name of the Lords day, Rev.1.10 for the scope of the Apostle is set down, the particular time when he had that Vision.
2. It is called the Lord's day by that great Gospel Apostle John, who speaketh in a Gospel sense, and that in the same sense as the Lords Supper, and the Lords Table, that hwich was sanctifyed by the institution of Christ the Redeemer, I Cor. 10.21 and as he was Lord of the Sabbath, Math. 12.8.
3. This cannot be meant of the seventh day, for that is not the day of the Lord as a Redeemer, but as Creator, Heb. 4.4.
4. But is meant of the first day of the week, in which Christ rested from his heavy and hard labour in the state of humiliation, and rose from the dead, Joh. 20.1 and in which day he having received all power in Heaven and on Earth, appeared to his Disciples, 19 ver. and in which day he communicated the holy Ghost unto his Disciples, ver. 22 the day of the glorious rest.
Quest. How do you prove this in the second place?
Answ. Because the Apostle did command all the Churches on the first day of the week to prepare their Collection for the Saints, a most eminent duty of the Sabbath, and thus did advance the first day of the week above any other day, not by humane Institution, that is unlawful, but by divine Institution, because of the holiness of this day.
1. That the Apostle did command not only the Church at Corinth, but Churches at Galatia to have in readiness their Collections for the Saints in the first day of the week, is exprest in I Cor. 16.1, 2.
2. That this is a most eminent duty of the Sabbath is manifest, Math. 12, 6,7,8.
3. The first day of the week was either a common and indifferent day, or a special and holy day, if a common and indifferent day, then the Apostle ought not to make that to be necessary by imposing an Injunction and Command upon it which God hath made indifferent, hence ought not to have ordered, and by order commanded them to attend such a work of mercy in the first day of the week, if that day were but a common and indifferent day, this would be to esteem one common day above another, contrary to his own doctrine, Rom. 14.1, 5. and therefore it was because the first day of the week was the holy day, a Christian Sabbath by divine Institution.
Quest. How do you prove this in the third place?
Answ. Because it was the usual practice of the Apostles and Disciples, in the primitive times, and of the Witnesses of Christ in all Ages since that time, to assemble in the first day of the week for divine worship, and this was not because it would be more expedient time for them, but because it is the day of the Christian Sabbath.
Thus we read in Acts 20.7.
1. Of the assembling of the Disciples, not only some few, but of the generality of them, it is spoken in the general.
2. They assembled to break bread, it is not meant of a love Feast, that was unlawful in a publick Church meeting, I Cor. 11.34 but is to be understood of the Lords Supper, neither was it to hear Paul preach, but it is said, they came together to break bread, and Paul preached, so that he took this season to preach to them.
3. It was their usual practice to assemble for divine worship in this day, and therefore it is said when they came together, and thus of Christians in all Ages since the primitive time.
4. Their meeting in the first day of the week was either because it was a more expedient time for them then some other day, or because it was a special day, and the Christian Sabbath, not because it was more expedient for them, if the seventh day was kept as a Sabbath, how could it be expedient or lawful to defer administring the Sacrament on the seventh day, and to meet again the next day.
Quest. Doth not the change of the Sabbath from the seventh day to the first day abolish the fourth Command?
Answ. In no wise, for, the Reason of the seventh dayes being taken away, and a Reason of the same kind, but of a greater degree: for the first day of the week being some in the place of it, the fourth Command by this means in the scope of it established.
1. The Reason why the seventh day was sanctified was because god rested from the works of Creation, but this rest was spoyled by the sin of man, and the Lord reprented that he had made man and other Creatures cursed for the sin of man, Gen. 6.6, 7 consequently the reason for the Sabbath day was taken away.
2. A reason of the same kind, but of a greater degree, for the first day of the week came in the place of the former, for Christ had wrought a new Creation by his death, 2 Cor. 5.15, 17 and as he is the first born of every Creature, by whom all things consist; and that by the blood of his Cross he might reconcile all things to himself, whether things in Earth, or in Heaven, I Col. 15, 16, 17 but this of a greater degree, for this new Creation is a greater work then the first Creation; Christ's work as Redeemer is greater then the work of Creation, Eph. 1. 20, 21. Rev. 4.9, 10, 11.
3. The fourth Command by this means is established in the scope of it, for,
1. The change of the Sabbath from the seventh day of the week to the first day stands upon the same ground and bottom upon which the seventh day was sanctified, namely, because of the Lords resting from his works of Creation, but behold he resteth from the works of the new Creation, and by which a restoration of that which was spoyled by mans sin.
2. The change of the Sabbath from the seventh to the first day, doth most admirably attain the end God intended in sanctifying a Sabbath.
1. God intended his glory in the works of Creation; but by the Christian Sabbath, he hath the glory of his works of Creation; but by the Christian Sabbath, he hath the glory of his works of Creation and Redemption, a greater glory then the former.
2. God intended the good of man, Mark 2.27, 28.
1. In respect of mans body, Deut. 5.14 that it may rest a seventh part of the week, this end is as well attained in the first day of the week as on the seventh day.
2. In respect of mans Soul, Exod. 31.13 Ezek. 20.12 that the Soul of man may have a solemn time for the worship of God, but to do this in remembrance of the work of Redemption, is more for the Soul's good of man then to do it remembrance of the work of Creation, so the sanctifying of the first day of the week for this end, is more for the good of the Soul of man then to sanctifie the seventh day.
3. Hence it is no abolishing of the fourth Command but a fulfilling and establishing it; as the second Command requireth that the means of worship, & those only which God appointeth should be observed, he instituted other means of worship to the Jews then now in Gospel times, and other means of worship in the Gospel dayes then before Christs coming, yet both they and we by virtue of the second Command were required to attend the means of worship, and the change of means of worship from that which it was before Gospel times, doth not cause any change of the second Command: so the fourth Command requireth to sanctifie that Sabbath which God appointeth. When God required the seventh day it was to be sanctifyed by virtue of the fourth Command, and since he hath required the first day of the week, it ought to be kept by virtue of the fourth Command, and yet no change of the fourth Command, Will any be so bold to say that God himself could not change the day, seeing the Sabbath was appointed for man, and the Son of man is Lord of the Sabbath, mark 2, ult.
Hitherto of love to God, next of love to man.
Quest. What is that love to man the Law requireth?
Answ. The Law requireth to love thy Neighbour as thy self for the sake of God, and this containeth all the duties of the second Table, Math. 22.39, Jam. 3.9.
Quest. What doth the fifth Command require?
Answ. The fifth Command requireth to preserve the honour of thy Neighbour, and therefore to behave thy self reverently to Superiours, honour being due to them above thy self, respectively to equals, honour being due to them equal to thy self, and not contemning thy inferiors, I Pet. 2.17, I Tim. 5.1, 2. Eph. 6.1, 2 Isai. 3.5, Phil. 2.3, Luke 18.9.
Quest. What doth the sixth Command require?
Answ. The sixth Command requireth to preserve the life of thy Neighbour, and therefore to behave thy self meekly, patiently, peaceably, and merciful towards him, Numb. 12.3, Luke 21.19, Col. 3.13, Rom. 15.2, Rom. 12.18, 20, 21.
Quest. What doth the seventh Command require?
Answ. The seventh Command requireth Chastity (that is) purity in all things respecting the generating of mankind, and therefore to behave thy self modestly and gravely observing all things becoming purity, Eph. 5.3,4, I Tim. 2.9, I Tim. 3.11, Rom. 13.13.
Quest. What doth the eighth Command require?
Answ. The eighth Command requireth to preserve the goods of thy Neighbour, and therefore to behave thy self justly and equally in seeking after, keeping and using worldly goods Eph. 4.28, Gal. 4.1, Jer. 17.11, Prov. 3.27, I Cor. 7.31.
Quest. What doth the ninth Command require?
Answ. The ninth Command requireth to preserve the Name of thy Neighbour, and therefore to have (in your Assertions and Promises (as respect truly and faithfully to the Truth, Psal. 15.2, 3, 4.
Quest. What doth the tenth Command require?
Answ. The tenth Command requireth to preserve the prosperity of thy Neighbour, and therefore a contention with thine own things, and not envying another, 3 Epist. Joh. 2, Heb. 13.5, Gal. 5. ult.
Hitherto of Obedience, next concerning helps to Obedience.
Quest. What are special helps to Obedience?
Answ. Prayer and the Sacraments of the New Testament.
Quest. What is Prayer?
Answ. Prayer is a Religious presenting of our desires before God, by Confession, Petition, and Thanksgiving, according to the will of God, sometimes with others and sometimes alone as in secret, and to Prayer belongeth Religious singing.
1. Prayer is a religious presenting our desires before God, called the pouring out of the heart before God, Psa. 62.8 the shewing him our trouble, Psal. 142.2 nextly and directly presented to God, therefore a religious presenting our desires, Psal. 57.1, 2.
2. The parts of Prayer.
1. Confession of our sinful unworthiness, Dan. 9.4.
2. Petitioning for mercy and grace in the Name of Christ, Dan. 9.3, Joh. 16.24.
3. Thanksgiving for mercy received, or that we hope to receive Phil. 4.6.
3. The Rule of Prayer, it is an asking according to the will of God revealed in his Word, I Joh. 5.14.
1. According to his commanding will.
2. According to his promising will, 2 Sam. 7.27
And Prayer ought to be,
1. Sometimes with others in publick, I Cor. 14.16.
2. In the Family, Jer. 10.25 and sometimes alone in secret, Math. 6.6 Zach.12.13, 14 and to Prayer belongs religious singing of Psalms, Col. 3.16, Eph. 5.19.
Quest. What are the sacraments of the New-Testament?
Answ. The Sacraments of the New-Testament are Baptisme and the Lords Supper. Baptisme a Sacrament of entrance into Covenant with Christ, and his Church, and the Lords Supper a Sacrament of our continuance in Covenant and Communion with Christ, and his Church. The one cometh in the place of Circumcision, and is a Gospel Circumcision, Col. 2.11, 12. The other cometh in the place of the Passover, and is our Gospel Passover, Math. 26. 17, 18, 24, 27 I Cor. 5.7, 8 Rom. 6.3, I Cor. 12, 13, I Cor. 20.16, 17, I Cor. 11.26, 27.
Quest. What followeth hence, that Baptisme is a signe and Seal of entrance into Covenant with Christ, and his Church?
Answ. That all Church members ought to be baptized, and therefore the Infants of Parents in Church state ought to be baptized, for they are in Covenant with Christ, and members of his body, and therefore called his Disciples, and a holy Seed.
1. All Church members ought to be baptized, because they are of the body, therefore to be baptized, I Cor. 12.13 if Chruch members, then the promises visibly belong to them, and therefore the visible Seal of them, Acts 2.38, 39 the Covenant and the Seal are so closely conjoyned by God, that the Seal is called the Covenant, Gen. 17.10.
2. The Infants of Parents in Church state are in Covenant with Christ, for God hath promised to circumcise their hearts, and the hearts of their Seed, Deut. 30.6 and the promises belong to them, and to their Children, Acts 2.39 and an Infant whose Parents, either both of them, or one of them being in Church state, that Infant is a Church member, called therefore a Disciple of Christ, Acts 15.10 those are called Disciples upon whom the false Teachers would have imposed the yoke of Circumcision according to the Law of Moses, but these were Infants, and these are called a holy Seed, I Cor. 7.14.
Quest. What followeth hence in the second place?
Answ. That Baptisme ought to be administered by pouring of water, and so washing, and not by dipping the body in the water, because it is a Sacrament of entrance into Covenant, in which Christ by his Spirit doth apply himself to us.
1. That the Sacrament of Baptisme is a signe and Seal of entrance into Covenant, is plain from the former Scriptures in the description of Baptisme.
2. That Christ doth in the Covenant of grace first apply himself to the Soul is clear, Phil. 3.12 he is first in loving us, and cometh to us before we can come to him.
3. Hence that means of administering of Baptisme as is most suitable to the thing signified ought to be attended, but the applying of water to the baptized, this signifieth Christ by his Spirit applying himself, Acts 1.5 baptized with water, and baptized with the holy Ghost, that is baptized by water, and the holy Ghost poured out upon them, Acts 2.33.
4. Hence the body ought not to be dipped into the water, for that would signifie that the baptized is first applyed to Christ, and not Christ to him firstly, Rom. 6.3 buried with Christ in Baptisme. In burying the body there is not a thrusting the body into the dust or earth, but a casting of earth upon the body.
Quest. What followeth hence, that the Lords Supper is a Sacrament of continuance in covenant and communion with Christ?
Answ. That those only ought to be admitted to partake of the Lords Supper, who doe hold forth Repentance and Faith, with an ability to examine themselves and discern the Lords body; for he that partaketh, before he doth partake of the Lords Supper, he ought to examine himself and discern the Lords body I Cor. 15.28, 29 Hence it followeth,
1. He ought to have Faith and Repentance before he doth partake; for the Lords Supper is instituted, not for Regeneration, but for nourishment and confirmation.
2. Repentance and Faith are the matter concerning which the communicant ought to examine himself with a discerning into the Gospel sense and mistery of the Lords Supper.
2. Hence he that partaketh must have this ability thus to examine himself, otherwise he cannot perform these preparatory dutyes.
2. He ought to hold these forth,
1. To his own conscience, that his own conscience may not condemn him for presumptuous partaking I Cor. 11.29 Rom 14.23.
2. To hold these forth to the judgment of the charity,
1. Of the Church Officers, that so the Minister in the judgment of charity may say, Take, eat, this is the Body of our Lord Jesus given for you.
2. To the judgment of the charity of the Church, for the communicants do profess to have communion with Christ and one with another, as one body in him, I Cor. 10.15, 16, 17. And it's the duty of the Church and Officers to put the difference between the clean and the unclean, the holy and the profane, according to their respective capacityes. Ezek. 44.7, 8, 23.
And although Faith be weak and obedience imperfect, and prayers and preparations far short of the perfection of Sanctuary Institutions, yet the Lord will pardon and confirm his favour by the Lords Supper to the humble believing Soul,
Finis.
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