ANSW. The Sabbath, or Lord’s day, is to be sanctified, by an holy
resting all the day, not only from such works as are, at all times,
sinful, but even from such worldly employments and recreations as
are on other days lawful, and making it our delight to spend the
whole time (except so much of it as is to be taken up in works of
necessity and mercy) in the public and private exercises of God’s
worship; and to that end we are to prepare our hearts, and with such
fore-sight, diligence and moderation to dispose, and seasonably to
dispatch our worldly business, that we may be the more free and fit
for the duties of that day.
QUEST. CXVIII. _Why is the charge of keeping the Sabbath more
specially directed to governors of families, and other superiors?_
ANSW. The charge of keeping the Sabbath is more especially directed
to governors of families and other superiors, because they are bound
not only to keep it themselves, but to see that it be observed by
all those that are under their charge; and because they are prone
oft-times to hinder them by employments of their own.
In explaining the former of these answers, which more especially
respects the manner how the Sabbath is to be sanctified, let it be
considered,
I. That we are to prepare our hearts, and with such foresight,
diligence, and moderation, to dispose, and seasonably to dispatch, our
worldly business, that we may be more free and fit for the business of
that day. We do not read, indeed, that there is any time sanctified, or
set apart by God, in order to our preparing for the Sabbath; but this
matter is left to our Christian prudence. Yet we read in the New
Testament, of the day of preparation for the Sabbath; that is, the day
before the Jewish Sabbath; which persons who had any sense of the
importance of the work to be performed on the following day, thought it
their duty to prepare for before-hand, at least, to give dispatch to
their worldly business; that their thoughts might be fixed on the work
on which they were to engage on the day ensuing. Thus we read, that
_that day was the preparation, and the Sabbath drew on: And they
returned and prepared spices and ointments, and rested the Sabbath day,
according to the commandment_, Luke xxiii. 54, 56. The mixing of
ointments and spices, which were compounded according to the custom of
those times, for the embalming of the dead, was a work of labour, and
not fit to be done on the Sabbath. Therefore they did this the day
before, that they might not be brought under any necessity of performing
that servile work therein, which might be done on another day. And this
practice of dispatching worldly business, in order to their being
prepared for the sacred employment of the Sabbath, seems to have been
inculcated, when the observation of that day was revived by Moses in the
wilderness of Sin; on which occasion he says, _To-morrow is the rest of
the holy Sabbath unto the Lord. Bake that which ye will bake, and seethe
that ye will seethe: and that which remaineth over, lay it up for you to
be kept until the morning_, Exod. xvi. 23. The meaning of which is, they
were to gather the manna, which would take up a considerable time, and
grind or prepare it for baking or seething; which was a servile, or
laborious work, that might as well be done the day before. Accordingly
they were commanded then to dispatch or finish it, that they might rest
in, and sanctity the Sabbath immediately following.
As for the time which the more religious Jews took, in preparing for the
Sabbath before it came, something of this may be learned from the
practice of holy Nehemiah; whereby it appears, that they laid aside
their worldly business, in order to their preparing for the Sabbath the
day before, at sun-set, or when it begun to be dark. Thus it is said,
_That when the gates of Jerusalem began to be dark before the Sabbath,
he commanded that the gates should be shut, and charged that they should
not be opened till after the Sabbath_, Neh. xiii. 19. However, this is
discretionary, and therefore some Jewish writers observe, that many of
them began to prepare for the Sabbath the evening before, at six
o’clock, and some of them at three; and others spent the whole day
before in the dispatch of their secular business, that they might be
better prepared for the Sabbath; and this, as to what is equitable or
moral therein, is, doubtless, an example to us: so that we may say as
Hezekiah did in his prayer; _The good Lord pardon every one that
prepareth his heart to seek God; the Lord God of his fathers, though he
be not cleansed according to the purification of the sanctuary_, 2
Chron. xxx. 18, 19.
This leads us to consider the duties to be performed preparatory to the
right observing the Lord’s day; and, in order hereunto, we ought, the
evening before, to lay aside our care and worldly business, that our
thoughts may not be incumbred, diverted, or taken up with unseasonable
or unlawful concerns about it. This is a duty very much neglected; and
the omission thereof is one reason of our unprofitable attendance on the
ordinances of God on the Lord’s day. Thus many keep their shops open
till midnight; and by this means make encroachments on part of the
morning of the Lord’s day, by indulging too much sleep; which occasions
drowsiness under the ordinances, as well as their thoughts being filled
with worldly concerns and business therein. And to this we may add, that
all envyings, contentions, evil surmising against our neighbour, are to
be laid aside, since these will tend to defile our souls and to deprave
our minds, when they ought wholly to be taken up about divine things.
Thus the apostle advises those to whom he writes, to _lay aside all
malice, and all guile, and hypocrisies, and envies, and all evil
speaking_, and _as new born babes_ to _desire the sincere milk of the
word, that_ they might _grow thereby_, 1 Pet. ii. 1, 2.
Moreover, we are to endeavour to bring our souls into a prepared frame
for the duties of the Lord’s day, the evening before, by having our
thoughts engaged in those meditations that are suitable thereunto;
particularly, we are to consider the many lost Sabbaths we have to
account for, or repent of, as also the wonderful patience of God, who
has, notwithstanding spared us to the approach of another Sabbath; and
what precautions are necessary to be used, that we may not profane or
trifle it away. It would also be expedient for us to meditate on the
vanity of worldly things, which we have laid aside all our care about,
and think how contemptible the gain thereof is, if compared with
communion with God, which is our great concern; and therefore we are to
consider ourselves as having a greater work to transact with God on his
own day, and desire to have no disturbance from the world therein. And
to these meditations we ought to join our fervent prayers to God; that
the sins committed by us in former Sabbaths may be forgiven, that he may
not be provoked to withdraw the influences of his Spirit on the
approaching day; and that the world with the cares thereof, may not then
be a snare to us, through the temptations of Satan, together with the
corruption of our own hearts, whereby our converse with God would be
interrupted, that by this means we may wait on the Lord without
distraction. We ought also to pray, that he would also assist his
ministers in preparing a seasonable word, that may be blest to ourselves
and others. Thus the apostle exhorts the church, to _pray always with
all prayer and supplication in the Spirit, and to watch thereunto with
all perseverance, and supplication for all saints; and for him, that
utterance might be given unto him, that he might open his mouth boldly
to make known the mystery of the gospel_, Eph. vi. 18, 19. We ought to
be very importunate with God, that he would sanctify, and fill our
thoughts from the beginning to the end of the Lord’s day, which he has
consecrated for his immediate service and glory.
II. We are now to consider what we are to rest and abstain from, on the
Lord’s day; and this is included in two general heads, namely, not only
from things sinful, but what is in itself lawful, on other days.
1. As for those things which are sinful on other days, they are much
more so on the Sabbath; for hereby we contract double guilt, not only in
committing the sin, but in breaking the Sabbath; and such sins are, for
the most part, presumptuously committed, and greatly tend to harden the
heart; and not only hinder the efficacy of the ordinances, but if
allowed of, and persisted in, are a sad step to apostacy.
2. We break the Sabbath by engaging in things that would be lawful on
other days; and that in two particular instances here mentioned;
(1.) When we engage in worldly employments. These, we are wholly to lay
aside, or abstain from; particularly buying or selling, or encouraging
those who do so. We have a noble instance of zeal in Nehemiah, relating
to this matter; wherein he says, _In those days saw I in Judah, some
treading wine-presses on the Sabbath, and bringing in sheaves, and
leading asses; as also wine, grapes and figs, and all manner of burdens,
which they brought into Jerusalem on the Sabbath day. And I testified
against them in the day wherein they sold victuals. There dwelt men of
Tyre also therein, which brought fish, and all manner of ware, and sold
on the Sabbath unto the children of Judah, and in Jerusalem. Then I
contended with the nobles of Judah, and said unto them, what evil thing
is this that ye do, and profane the Sabbath day?_ Neh. xiii. 15, 16, 17.
And the prophet Jeremiah speaks to the same purpose, when he prohibits
their _carrying burdens on the Sabbath day_, or _doing any work_
therein; and exhorts them to _hallow the Sabbath day, as God commanded
their fathers_, Jer. xvii. 21, 22. This may tend to reprove those
tradesmen who post their books, state their accounts, or prepare their
goods, which are to be exposed to sale on the following day. And if we
do not run these lengths, in profaning the Sabbath; yet we are highly
guilty when our thoughts and discourse run after our covetousness, which
is, in effect, a saying as they did who complained, _When will the new
moon be gone, that we may sell corn, and the Sabbath, that we may set
forth wheat_, Amos viii. 5. This the prophet reproves, when he says,
_They come unto thee as the people cometh, and they sit before thee as
my people, and they hear thy words, but they will not do them: for with
their mouth they show much love, but their heart goeth after their
covetousness_, Ezek. xxxiii. 31.
(2.) The Sabbath is violated by recreations; which we are therefore to
abstain from: otherwise we spurn at the Sabbath; accordingly the prophet
Isaiah speaks of those who sanctify _the Sabbath_, as turning away their
_foot from doing their pleasure on God’s holy day, and calling the
Sabbath a delight, the holy of the Lord, honourable, honouring him, not
doing their own ways, nor finding their own pleasure, nor speaking their
own words_, Isa. lviii. 13.
[1.] The recreations we are to abstain from, on the Lord’s day, are
unnecessary visits by which the worship of God in families, is
interrupted, the minds of men perverted, and filled with vanity, the
motions of the Spirit quenched, and the advantage of public worship
greatly hindered, if not wholly lost.
[2.] Walking in the fields; whereby instead of meditating on the word,
the mind is diverted from it. To which we may add,
[3.] The taking unnecessary journeys; which, according as they are
circumstanced, will appear to be no other than finding our own pleasure,
and doing our own works on God’s holy day.
We read, indeed, in Acts i. 12. of _a Sabbath-day’s journey_; which
seems to argue, that it was not unlawful to travel on the Lord’s day.
But, that we may not mistake this matter, let it be considered, that _a
Sabbath-day’s journey_, according to Jewish writers, contained the
length of two thousand cubits, or, about a mile; which was, ordinarily
speaking, the length of their cities, together with their respective
suburbs. Therefore, since this is the measure of a Sabbath-day’s
journey, it implies, that they were not to go out of their cities to
divert themselves, or to undertake journeys, under a pretence of
business. Thus they were commanded _to abide every man in his place on
the seventh day_, Exod. xvi. 29. that is, not to wander out of their
tents, to take the air, though they were obliged to go out of their
tents to the tabernacle, the place of public worship, which was pitched
in the midst thereof, for the conveniency of coming to it. Hither,
indeed, they went, from their respective tents; which was the only
journey they took, unless in case of necessity, on the Sabbath-day.
To this we may add, that it is not lawful, on the Sabbath-day, for
persons to divert themselves by talking of news, or common affairs;
which unseasonable discourse oftentimes gives a check to those lively
frames of spirit we have had under the word preached; and by indulging
such discourse, we not only break the Sabbath ourselves, but by our
example, induce others to do the same. I do not say but that it may be
seasonable to meditate on the providence of God towards the church and
the world, on the Lord’s day, as well as at other times; but then we
must take heed that his glory, and not barely our own diversion, is a
great inducement thereunto.
III. When it is said, in the fourth Commandment, that _thou shalt do no
manner of work on the Sabbath day_, there is an exception hereunto, or
an intimation, that works of necessity and mercy, though they contain in
them something servile or laborious, may, notwithstanding, be done on
the Lord’s day. Some things are necessary, as they tend to the support
of nature; as eating and drinking; and therefore the providing food for
that end, is, doubtless, lawful; especially if too much time be not
spent therein, too many servants, or others, detained from the worship
of God thereby, or entertainments and splendid feasts made; in which,
variety of things are prepared, to please the appetite; and all this
attended with vain and trifling conversation, unbecoming the holiness of
the day. There are also other works of necessity, which may be done on
the Sabbath-day, _viz._ such as are subservient to the worship of God;
without which, it is impossible that the public exercises thereof should
be performed. Thus, under the ceremonial law, there were many laborious
services that attended public worship; particularly the killing those
beasts that were appointed for sacrifice, on the Sabbath-day; though we
are exempted from this under the gospel-dispensation. To this, it is
probable, our Saviour refers, when he says, ‘Have ye not read in the
law, how that the priests in the temple profane the Sabbath, and are
blameless,’ Matt. xii. 5. that is, perform those servile works,
subservient to public worship; which, according to your method of
reasoning, would be a profaning the Sabbath.
Here it is enquired, by some, whether it be lawful to kindle a fire on
the Sabbath-day, since this seems to be forbidden the Israelites; to
whom Moses says, ‘Ye shall kindle no fire throughout your habitations,
upon the Sabbath-day,’ Exod. xxv. 3. Some are of opinion, that if this
be lawful at present, agreeably to what we generally practice, it is a
peculiar privilege attending the gospel-dispensation; which may give us
occasion to explain what is meant by this prohibition.
1. It cannot be hereby forbidden, to kindle a fire, for their
refreshment, in cold weather; for that is as necessary as any of the
other conveniences of life, such as eating, drinking, sitting down when
we are weary, _&c._ and it was done with very little pains or
difficulty; so that it would not much hinder the religious exercises of
that day. On the other hand, the not making a fire, provided the season
of the year was extremely cold, would indispose men for the worship of
God. Therefore,
2. It is most probable, that the meaning of that scripture is this; that
since, at that time, wherein this law was given, many of them were
employed in the work of building and adorning the tabernacle; which, as
all artificers know, required the kindling of fires for the melting of
metals, heating of iron tools, _&c._ and, whereas the people might be
apt to think, that, because the building of the tabernacle required
expedition, they might kindle fires, and therewith employ themselves in
the work thereof, on the Sabbath-day. Therefore Moses tells them, that
it was not a work so absolutely necessary, as that it required, that
they should attend to it herein; which seems to be the reason of that
law, which prohibited the kindling a fire on the Sabbath-day.
As for the application of this law, to the dressing of food, which seems
to be prohibited in that scripture, ‘Bake that ye will bake to day, and
seethe that which ye will seethe; and that which remaineth over, lay it
up to be kept for you until the morning,’ Exod. xvi. 23. The meaning
thereof seems to be this; Bake, or seethe that which is necessary for
your food, the day before the Sabbath, and lay up the rest, to be baked
or seethed on the Sabbath. The command more especially prohibits their
gathering manna on the Sabbath, and preparing it for baking or seething;
which would have taken up too great a part of the day, and have been a
diversion from the religious worship thereof. But the baking or
seething, which would have afforded but a small interruption to the work
thereof, does not seem to have been forbidden.
And this leads us to enquire, what judgment we may pass on the _stoning
the man who gathered sticks on the Sabbath-day_; which we read of in
Numb. xv. 32, _&c._ The gathering of sticks for the making a fire on the
Sabbath-day, seems to be a work of necessity; and therefore some may be
ready to conclude that the punishment inflicted on him was too severe.
But, instead of excepting against the greatness of the punishment
inflicted, I would rather infer from hence, that the crime was very
great. For,
(1.) He might have gathered sticks on other days, and thereby have
provided a sufficient quantity for his necessary use, on the
Sabbath-day; or else, he should have been content to have been without a
fire on that day; rather than give so ill a precedent of the breach of
the Sabbath.
(2.) It is probable he did this, not to supply his present necessities,
but to increase his store; and, that he did not gather a few sticks, but
a large quantity; which cannot be pretended to be a work of necessity.
(3.) It is not unlikely, that the man made a practice of it, for several
Sabbaths together; and so lived in a total contempt and neglect of God’s
public ordinances.
(4.) It is also reasonable to suppose, that he did this presumptuously,
publicly, and in defiance of the divine command, after having been
reproved for it; and he might obstinately vindicate this wicked
practice, and resolve, for the future, to persist in it; for that is the
nature of a presumptuous sin. And it is plain, that he sinned
presumptuously therein; inasmuch as God, in the verses immediately
foregoing, had threatened, that _the soul that doth ought
presumptuously_, or, as it is in the margin, _with an high hand_, who
_reproached the Lord_ herein, _should be cut off_; and then this account
of the man’s being stoned for gathering sticks on the Sabbath-day, is
brought in as an instance of a just punishment of a presumptuous sinner.
These things being duly considered, we cannot take occasion from hence,
to conclude, as many do, that there is this difference between the legal
and the gospel-dispensation, in that the Sabbath was formerly to be
observed more strictly than now; and that this was a part of the yoke
which neither they nor their fathers were able to bear, the relaxation
whereof is reckoned a branch of that liberty which we have under the
gospel. But this sounds very ill in the ears of all serious Christians,
who think the duties of religion, and the strictness of our obligation
thereunto, a privilege rather than a burden. Thus concerning the
lawfulness of our performing works of necessity on the Sabbath-day.
We proceed farther to consider, that works of mercy ought to be done on
that day; such as visiting and preparing medicines for the sick,
relieving the poor, providing food and water for cattle, and other brute
creatures. This our Saviour vindicates by his practice, and illustrates
by asserting the necessity of _lifting out a sheep_, that was _fallen
into a pit_, on the Sabbath-day, Matt. xii. 10-13. However, when we
maintain the lawfulness of performing works of necessity and mercy, on
the Sabbath-day, the following cautions ought to be attended to;
[1.] Let the necessity be real, not pretended; of which, God and our own
consciences are the judges.
[2.] If we think that we have a necessary call to omit, or lay aside our
attendance on the ordinances of God, on the Sabbath-day, let us take
heed that this necessity be not brought on us by some sin committed,
which gives occasion to the judicial hand of God; and that province,
which renders it necessary for us to absent from them, should be rather
submitted to, than matter of choice or delight.
[3.] If necessity obliges us to engage in secular employments on the
Lord’s day, as in the instances of those whose business it is to provide
physic for the sick, let us, nevertheless, labour after a spiritual
frame, becoming the holiness of that day, so far as may consist with
what we are immediately called to do.
[4.] As we ought to see that the work we are engaged in is necessary; so
we must not spend more time therein than what is needful.
[5.] If we have a necessary call to engage in worldly matters, whereby
we are detained from public ordinances, we must endeavour to satisfy
others, that the providence of God obliges us hereunto; that so we may
not give offence to them, or they take occasion, without just reason to
follow their own employments; which would be a sin in them.
IV. We are to sanctify the Sabbath, by spending the whole day in the
public and private exercises of God’s worship, and herein to maintain a
becoming holy frame of spirit, from the beginning of the day to the end
thereof. Therefore,
1. In the beginning thereof; let not too much sleep make intrenchments
on more of the morning of the day than what is needful, particularly,
more than what we allow ourselves before we begin our employments on
other days. And let us begin the day with spiritual meditations, and
carefully watch against worldly thoughts, as what will give us great
interruption and hinderance in the work thereof. And let us be earnest
with God in prayer, that he would prepare our hearts for the solemn
duties we are to engage in; let us consider the Sabbath as a very great
talent that we are entrusted with; and that it is of the greatest
importance for us to improve it, to the glory of God and our spiritual
advantage.
2. While we are engaged in holy duties, especially in the public
ordinances of God’s worship, let us endeavour to maintain a becoming
reverence, and filial fear of God, in whose presence we are, and a
love to his holy institutions, which are instamped with his authority.
Let us moreover watch and strive against the first motions and
suggestions of Satan, and our corrupt hearts, endeavouring to divert
us from, or disturb us in holy duties. And let us often lift up our
hearts to God, by spiritual, short ejaculatory prayers, for help from
him, to enable us to improve the word, and, at the same time,
endeavour to our utmost, to affect our hearts with a sense of the
great worth of gospel-opportunities. Let us also cherish, improve, and
bless God for all the influences of his Holy Spirit, which he is
pleased, at any time, to grant to us; or bewail and lament the want
thereof, when they are withheld.
3. In the intervals between our attendance on the ordinances of God’s
public worship, we are to engage in private duties, and worship God in,
and with our families; and in order hereunto, call to mind what we have
heard, impress it on our own souls, recommend it to those whom we
converse with, and are concerned for; and take heed that we do nothing,
between one public ordinance and another, which may unfit us for the
remaining duties of the day; but, on the other hand, strive against, and
give a check to the least motions thereof in our own souls.
4. The Sabbath is to be sanctified in the evening thereof, when the
public ordinances are over; at which time we are to call to mind what we
have received from God, with thankfulness, and how we have behaved
ourselves in all the parts of divine worship, in which we have been
engaged. Let us enquire, whether the Sabbath was welcome to us, and we
rejoiced in it as a blessing, as well as set about the observing of it
as a duty? as the Psalmist says, ‘I was glad when they said unto me, Let
us go into the house of the Lord,’ Psal. cxxii. 1. Moreover, let us
enquire, whether our ends were right in all the duties we performed?
whether the glory of God, and the good of our own souls, has been our
great concern? Or, whether we have been only influenced by custom, and
rested in a form of godliness, without regarding the power thereof, and
loved the opinion and praise of men more than of God? Let us enquire,
whether our minds, our affections and outward gestures have been grave,
sedate, and composed, and we ready to receive whatever God has been
pleased to impart in his word? and whether we have had a due sense of
the divine perfections impressed on our spirits, and of the infinite
distance there is between the great God and us? whether we have seen our
need of the word, as Job says, that he _esteemed the words of God’s
mouth more than his necessary food_? Job xxiii. 12. and, whether we have
not only attended to, but applied every truth to our own souls, as
desiring to retain, improve, and make it the rule of our conversation?
We are also to consider, what we have received from God under his
ordinances; whether we have had any sensible communion with him, any
experiences of his love, or impressions of his power on our hearts?
whether we have had fellowship with the Father, and with his Son Jesus
Christ? whether, as we have gone from one ordinance to another, we have
gone from strength to strength, our faith being more lively, our love to
God increased, and our spiritual joy enlarged by every duty? Let us
enquire, whether, we have learned some doctrine from the word, which we
understood not, or, at least, have been more confirmed therein, after
some degree of wavering, or have been affected with some truth which we
never saw such a beauty and glory in before? whether we have been melted
under the word; if it has been, as the prophet speaks, _like fire_; or,
as _the hammer that breaketh the rock in pieces_, Jer. xxiii. 29. or, as
the disciples say one to another, _Did not our heart burn within us
while he talked with us by the way, and while he opened to us the
scriptures?_ Luke xxiv. 32.
And we may comfortably conclude, that we have received good under the
ordinances, if we have been brought into an holy and lively frame of
spirit; and the more we attend to them, the more our hearts are drawn
forth to desire and delight in them; and especially when public duties
fit us for private, and from the advantage that we receive from such
opportunities, we are more disposed to walk with God in all the affairs
and businesses of life, so that our whole conversation in this world,
receives a tincture from the benefit which we gain by that communion
which we enjoy with God in his ordinances on his own day.
Thus we are to take a view of our behaviour when engaged in public
worship; and if we have received any spiritual advantage, the glory
thereof is to be given to God. But if, on the other hand, upon a strict
and impartial enquiry into the frame of our spirits under the
ordinances, we have, as it too often happens, reason to complain of our
deadness and stupidity under them; if we have not experienced that
sensible communion with God, which we have at other times enjoyed, or
have reason to say, that we wax worse, rather than better, under them;
let us dread the consequence hereof, lest this should issue in a
judicial hardness of heart, and habitual unprofitableness, under the
means of grace. We ought, in this case, to search out, and be humbled
before God, for that secret sin, which is as a root of bitterness which
springs up within us, and troubles us; and be still pressing after that
special presence of God in his ordinances, that will have a tendency to
promote the life and power of religion in our souls.
And to this we may add; that besides our dealing thus with ourselves in
our private retirements, after having attended on public worship, we are
to endeavour to sanctify the Sabbath in our families, in the evening
thereof. Family-worship is to be neglected no day; but on the Sabbath,
it is to be engaged in with a particular relation to the duties which we
have been performing in public; accordingly it is mentioned in one of
the answers we are explaining, that the charge of keeping the Sabbath is
directed to the governors of families, and other superiors; inasmuch as
they are bound, not only to keep it themselves, but to see that it be
observed by all those who are under their charge, and not to hinder
them, as many are prone to do, by employing them in those works which
are foreign to the duties of the day. Masters of families are not only
to restrain immoralities in those who are under their care, on the
Sabbath-day, but to lay their commands on them, to engage with them in
the worship of God therein, as they expect a blessing from him on their
undertakings. Thus Joshua resolves, that _he and his house would serve
the Lord_, Josh. xxiv. 15. and God speaks to the honour of Abraham, when
he says, _I know him that he will command his children and his household
after him; and they shall keep the way of the Lord_, Gen. xviii. 19.
Superiors have no power to dispense with any of God’s commandments, to
disengage those who are under them, from yielding obedience thereunto.
But, on the other hand, they are obliged to see that all, under their
care, perform their duty to God, as well as to them, and, particularly,
that of sanctifying the Sabbath. Therefore they are to restrain them
from taking their own diversions, or finding their own pleasure in
sinful recreations on the Lord’s day; and impress on them those suitable
exhortations, that may have a tendency to promote religion in their
families; by which means they may hope for a peculiar blessing from God,
in every relation and condition of life.
Quest. CXIX., CXX., CXXI.
QUEST. CXIX. _What are the sins forbidden in the fourth
Commandment?_
ANSW. The sins forbidden in the fourth Commandment, are, all
omissions of the duties required, all careless, negligent, and
unprofitable performing of them, and being weary of them, all
profaning the day by idleness, and doing that which is in itself
sinful, and by all needless works, words, and thoughts about worldly
employments and recreations.
QUEST. CXX. _What are the reasons annexed to the fourth Commandment
the more to enforce it?_
ANSW. The reasons annexed to the fourth Commandment, the more to
enforce it, are taken from the equity of it, God allowing us six
days of seven for our own affairs, and reserving but one for
himself, in these words, [_Six days shalt thou labour, and do all
thy work_,] from God’s challenging a special propriety in that day,
[_The seventh day is the Sabbath of the Lord thy God_] from the
example of God, who, _in six days made heaven and earth, the sea,
and all that in them is and rested the seventh day_; and from that
blessing which God put upon that day, not only in sanctifying it to
be a day for his service, but in ordaining it to be a means of
blessing to us in our sanctifying it; [_wherefore the Lord blessed
the Sabbath-day and hallowed it_.]
QUEST. CXXI. _Why is the word_ Remember _set in the beginning of the
fourth Commandment_?
ANSW. The word _Remember_ is set in the beginning of the fourth
Commandment, partly because of the great benefit of remembering it;
we being thereby helped, in our preparation, to keep it; and in
keeping it better, to keep all the rest of the commandments, and to
continue a thankful remembrance of the two great benefits of
creation, and redemption, which contain a short abridgment of
religion; and partly because we are very ready to forget it; for
that there is less light of nature for it, and yet it restraineth
our natural liberty in things at other times lawful; that it cometh
but once in seven days, and many worldly businesses come between,
and too often take off our minds from thinking of it, either to
prepare for it, or to sanctify it; and that Satan, with his
instruments much labour to blot out the glory, and even the memory
of it, to bring in all irreligion and impiety.
The method in which we shall proceed, in speaking to these answers,
shall be,