readiness their Collections for the Saints in the first day of the week is exprest in 1 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 1 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 come in the place of it the fourth Command by this means in the scope of it is 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 repented 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 1 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 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 in 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 to her 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 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
1. In preparation for them Eccles 1. 2 in the time of the dispensation of them to behave our selves reverently with a reverent delight Isai 58. 13. and in a comely and orderly manner 1 Cor. 14. 40. 3. And after the use of them that we retain the savour of them and bring forth the fruit of them 1 Thes 5. 21. Col 1. 6. Math. 21. 43. Quest What doth the fourth Command require Answ The fourth Command requireth to sanctifie a seventh part of the week which was the last of seven from Creation until Christs Resurrection but ought to be the first of seven from Christs Resurrection until the last day In this we may consider the sanctification â—t self and the day to be sanctified Quest How ought we to sanctifie the Sabbath Answ We ought to sanctifie the Sabbath by resting from our own works that is all such works as are neither works of mercy nor necessity nor have any direct respect to the comely sanctifying of the day and to sanctifie the time unto the Lord by attendance of divine worship in publick in the Family and in secret In sanctifying a Sabbath there ought to be a rest and a sanctifying our rest 1. A resting from our own works Isai 58. 13. hence to rest from such works as are not works of mercy nor necessity Math. 12. 7. nor such works as have no direct respect to the sanctifying of the day Math. 12. 5. 2. A sanctifying our rest by attendance upon Gods worship in publick in Family and in secret for they were to attend the dayly offerings appointed for every day and besides the continual offerings they were to bring the Sabbath offering Numb 28. 6 7 8 9 10. Ps 92. 1. Acts 20. 7. And hence we ought to prepare for the Sabbath by a timely calling off our thoughts and actions from worldly occasions and to call them in and to go forth and welcome the holy day approaching Isai 58. 13. and after the Sabbath is ended not greedily nor suddenly rush into worldly occasions as if we were weary of the Sabbath and glad it were at an end Concerning the day to be sanctified let us consider Quest How doe you prove that we ought in these Gospel dayes to keep a weekly Sabbath Answ First because Christ taught his Disciples to pray that their flight might not be on the Sabbath Mat. 24. 25. If no Sabbath then it was needless for Christs Disciples to pray that their flight might not be on the Sabbath but Christ saw it needfull to leave this instruction with his Disciples because the Sabbath should as certainly continue as the winter and as they were to pray that their flight might not be in the winter so likewise that it might not be on the Sabbath day Quest How doe you prove this in the second place that in Gospel dayes we ought to keep a Sabbath Answ Because Christ came not to destroy the moral Law but to fullfill it If no Sabbath then Christ hath destroyed some part of the moral law but this cannot be Mat. 5. 17. Quest How do you prove that we ought not to keep the seventh day of the week a Christian Sabbath Answ Because God's rest in the seventh day from the work 's of Creation was spoyled by the sin of man and another rest by Christ the Redeemer and another day came which doth remain 1. God rested in the seventh day from the works of Creation Gen. 2. 1 2. and in the fourth Command it is exprest to be the Reason of sanctifying the seventh day of the week 2. This rest was spoyled by the sin of man Gen. 6. 6 7. 3. Another rest came from the work of Redemption and another day of rest Psal 118. 24. Heb. 4. 4 8. Quest How do you prove this in the second place that the seventh day since Christs 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 ond 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 much less 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 which was sanctifyed by the institution of Christ the Redeemer 1 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
extant which of these is most elegible I shall leave unto others to determine I suppose there is no particular Catechism of v. Mr. Philip Nye Beams of former Light which it may be said it is the best for every Family or for every Congregation Nevertheless it must needs be acknowledged that those Models of Divinity whether Catechistically composed or otherwise wherein Scriptural Definitions and Distributions expressing the Sum of the only true Christian Religion are methodically disposed according to the golden Rules of Art have a peculiar excellency and usefulness attending them In this way that great and famous Martyr of France Peter Ramus held forth the light to others After him succeeded the profoundly learned and godly Alexander Richardson of whom Mr. Hooker was wont to say that the Lord would not suffer Richardson to live unto old age or to finish what was in his heart head to doe for the same reason that he would not permit more then three hundred Souldiers to goe with Gideon even lest the English Nation should glory too much in their own strength because such a mighty man was once theirs Mr. Yates his Model of Divinity Catechistically composed a very profitable Book is as to the method definitions distributions wholly Richardsons and a great part of his explications also so far as they are solid and demonstrative A judicious Reader may easily perceive which are Richardsons and which Yates his Notions though in the Book it is not mentioned About the same time the Lord raised up that great Champion Dr. Ames of whom one too truly complaineth that there might be written over his Grave as once over Scipio's Ingrata Patria ne ossa mea quidem habes Mr. Jeanes He in his Medulla Theologiae hath improved Richardsons method and Principles to great advantage And truly I concur with that worthy Divine who said that next to the Bible he esteemed Dr. Ames his Marrow of Divinity as D. Thom. Goodwin the best Book in the world These things considered the Reader may expect and will undoubtedly find that which will be well worth his serious perusal in the following Catechism As for the worthy Author although the Lord hath seen meet to fix his present station not only in a wilderness but in one of the obscurest places therein yet is his praise in the Gospel throughout all the Churches And by what is here presented as well as by other things formerly published it doth appear that the Author is a Workman that needeth not to be ashamed For here is not only Milk for Babes in respect of Principles with much solid dexterity asserted but strong Meat in respect of rational explications and Demonstrations of those Principles that the ablest men who have their senses exercised in discerning things of this nature may be edified Luther did profess himself to be Discipulus Catechismi a Learner of his Catechism all his dayes The work then of a Catechist is not unbecoming or unsuitable to the ablest Teachers And if endeavours of this sort were more diligently attended it would be one good means to prevent Degeneracy in the succeeding Generation Now the Lord bless this faithfull undertaking for that end and grant that the earth may be full of the knowledge of the Lord as the waters cover the Sea Boston 4. m. 23. d. 1679. INCREASE MATHER Q. WHat is Religion A. Religion is a Doctrine of living unto God and consists of two parts Faith and Observance The thing defined is Religion it may be called Divinity as it cometh from God and leadeth to God and to a divine life and some have thought it is called Religion by occasion of mans fall man at first was bound to God but he by his sin loosened himself and by the Rule of Religion he is bound again Religion is a word compounded of re and ligo to bind again Jam. 1. 26. Religion is for if there were no Religion none could be irreligious if no Law then no transgression many seem to be Religious few are indeed Religious Jam. 1. 26 27. Definition it self 1. The general nature and Doctrine Religion may be called an Art as it consists of Precepts breathing the first and truest knowledge by which man is guided to his end but it 's called a Doctrine because none can learn it but those who are taught of God 1. None can learn it by the book of nature for there are some lessons in Religion which are not to be found in the book of Creation namely mans Apostacy and Anastasie how man at first did fall and how he is recovered by Christ and the book of nature is blurred by mans sin the curse is fallen upon the works of Creation and thus this book is darkened 2. This can not be learnt only by humane industry for man by nature is void of spiritual eye-sight Re. 3. 18. hence Religion is called a Doctrine as it is taught of God 1. By giving the Rule from Heaven Deut. 32. 2. 2. By the illumination of the Spirit of God 1 Cor. 2 13 14. The special nature of Religion appears in the end and proper object of it Of living unto God to live unto God is the most excellent kind of life hence it is an act of the most noble faculty upon the most excellent object in the most excellent manner and therefore hath religion which is the most excellent Rule to lead to this life It is not Reason nor speech nor quantity nor nature can be the proper object of Religion all these have their proper acts and Rules to guide them but it 's goodness it self which is the proper Object and end of Divinity 1. Man was made for God 2. Hence he ought to live unto God 3. Hence he ought to be fitted for this end 4. This is his goodness and to this Religion leads him 1. Tim. 6. 3. 1. Pet. 4. 6. The parts of Religion are Faith and Observance 1. They are parts for they have a common affection to the whole and are distinct one from another he that is Religious hath both these and yet Faith is not observance 2. They are integral parts give being to the whole as Soul and body make up the man so Faith and Observance do make a man truly and sufficiently Religious for to live unto God is the end of Religion and to this is necessary first a principle of life and this is Faith 2. The acting of that Principle in observance towards God 3. Hence Faith and Observance differ in their natures otherwise they could not be parts and in their precepts otherwise they could not differ in their natures and hence the Rule of Faith is not the Rule of observance and hence this Faith is not required in the Law Psal 37. 3. 2 Tim. 1. 13. but concerning this more fully in that which followeth Q. What is Faith A. Faith is the first part of Religion and is a trusting in God for life proceeding from a grounded knowledge