Chapter XXX: Part 30

(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,

I. To consider the sins forbidden in this Commandment; and these are,

1. The omission of the duties required. Sins of omission are exceeding prejudicial; because, though they have a tendency to harden the heart, and stupify the conscience; yet they are, of all others, least regarded. As for the omission of holy duties, on the Sabbath-day; this is a slighting and casting away a great prize, put into our hands; and therefore, in such a case, it will be said, _Wherefore is there a price_ put into _the hands of a fool to get wisdom, seeing he hath no heart to it_, Prov. xvi. 16. It may be also observed, that this is generally attended with the neglect of secret duties, and is an in-let to all manner of sins, and to a total apostasy from God.

2. The next thing forbidden in this Commandment is, the careless performance of holy duties; that is, when our hearts are not engaged in them, or we content ourselves with a form of godliness, denying the power thereof, have no sense of God’s all-seeing eye, or dread of spiritual judgments, or being given up to barrenness and unprofitableness, under the means of grace. Such a frame of spirit as this, is always attended with a declining state of religion; especially if we do not lament and strive against it.

And to this we may add, that we greatly sin, when we profane the day by idleness; and that either by sleeping away a great part of the morning of the day, as though it were a day of sloth, and not of spiritual rest, designed for religious exercises; or drowsiness under the ordinances, as though we had no concern in them; whereby we give all about us to understand, that we do, as it were, withdraw our thoughts from the work, which we pretend to be engaged in. In some, indeed, this proceeds very much from the weakness of their natural constitution. Such may be heavy and weary in duty, though they, are not weary of it; and this is what they lament, and are far from giving way to; though they are, sometimes, unavoidably overtaken with it. In this case, though it cannot be excused from being a sin; yet it is such, as, it is to be hoped, our Saviour will cover, with the mantle of his love, or, at least, not charge upon them for their condemnation; though he may reprove them for it, to bring them under conviction. Thus he dealt with his disciples, when he _came to them, and found them asleep_, Matt. xxvi. 40, 41. and though he tacitly reproves them, yet he does not infer from hence, that they were wholly destitute of faith; but charges their unbecoming carriage therein, on the weakness of faith, being impowered by the infirmities of nature, when he says, _The spirit indeed is willing, but the flesh is weak_.

There are other sins forbidden in the fourth Commandment, that are particularly mentioned in this answer, which have been occasionally insisted on, in considering how the Sabbath is to be sanctified; in which we have shewn, that, as we are not to do that which is in itself sinful, so we are to abstain from our worldly employments and recreations, and endeavour to fence against that vanity of thoughts, which will have a tendency to alienate our affections from God, or hinder the success of ordinances; and therefore we pass them over at present, and proceed to consider,

II. The reasons annexed to this Commandment. And,

1. It is highly reasonable that we should sanctify the Lord’s day, since he is pleased to allow us six days out of seven, for the attending to our worldly affairs, and reserves but one to himself. This supposes that we are allowed to engage in our secular callings on other days: and therefore, though it be brought in occasionally, in this commandment, it is a duty belonging to the second table rather than the first; particularly, it seems to be a branch of the eighth Commandment; however, it is alleged as a reason of our observing this Commandment. It is a very large allowance that God has made, of six days in seven, for our own employments. If, on the other hand, he had allowed us but one day in seven for them, and laid claim to six days, to be set apart for religious worship, none would have had reason to complain, since he, being the absolute Lord of our time, may demand what proportion of it he pleases; and they who are truly sensible of the real advantage that there is in the attendance on all God’s holy institutions, and consider the Sabbath as a privilege and blessing, would not only think it reasonable, but a great instance of the kindness of God to man, had this earth so much resembled heaven, that there should be a perpetual Sabbath celebrated here, as there is there, where the saints count it their happiness to be engaged without interruption, in the immediate service of God.

_Obj._ It is objected, by some, that they cannot spare a seventh part of time for religious duties, out of their worldly business; and that it is very hard for them to get bread for their families, by all their diligence and industry. Others allege, that the Sabbath is their market-day, wherein, by selling things, they get more than they do on other days.

_Answ._ 1. As to the former part of the objection, taken from the difficulty of persons subsisting their families, it may be replied; that God is able to made up the loss of the seventh part of time, so that their not working therein, shall not be a real detriment, to those who are in the fewest circumstances in the world, God has ordered it so, that our observing his holy institutions, shall not, in the end, prove detrimental to us. Thus when Israel was commanded to rest, and not to cultivate their land for an whole year together, every seventh year, providence so ordered it, that they were not sufferers thereby, inasmuch as the year before brought forth enough for three years, Lev. xxv. 20-22. and when they were not to gather manna on the seventh day of the week, there was a double quantity rained upon them, which they gathered the day before, Exod. xvi. 22-24. Therefore, why may we not conclude, that, by the blessing of God, what is lost by our not attending to our secular callings on the Lord’s day, may be abundantly made up, by his blessing succeeding our endeavours on other days.

As to that part of the objection, in which it is pretended that the Lord’s day is their market-day, in which they expect more advantage than on other days; it may be replied, that if this is true, it arises from the iniquity of the times; and it should be a caution to us, not to encourage those who expose their wares to sale on the Sabbath-day; since if there were no buyers, there would be no sellers; and this public and notorious sin would be hereby prevented. We have a noble instance of this in Nehemiah, whose wisdom, zeal, and holy resolution, put an effectual stop to this practice, in his dealing with those who _sold fish on the Sabbath-day_, Neh. xiii. 16-21. First, he _shut the gates of the city against them_; and when he saw that they continued without the walls, hoping, by some means or other, to get into the city, or to entice some to come out to buy their merchandize; then he _testified against them_, and commanded them not to continue without the walls, and by this means, gave a check to that scandalous practice. Moreover, this gain of iniquity is not to be pretended as a just excuse for the breach of a positive commandment; since, what is gotten in a way of presumptuous rebellion against God, it is not like to prosper, whatever pretence of poverty may be alleged, to give countenance thereunto.

2. Another reason annexed to enforce our observation of the Sabbath-day, is taken from God’s challenging a special propriety in it. Thus it is called the Sabbath of the Lord thy God; a day which he has consecrated, or separated to himself, and so lays claim to it. Therefore it is no less than sacrilege, or a robbing of him, to employ it in any thing but what he requires to be done therein.

3. God sets his own example before us for our imitation therein. Thus it is said, _In six days the Lord made heaven and earth, and rested the seventh day, and hallowed it_. It is observed, that God was six days in making the world; whereas, had he pleased, he could have created all things with the same beauty and perfection in which they are at present, in an instant; but he performed this work by degrees, that he might teach us, that whatever our hand finds to do, we should do it in the proper season allotted for it; and as he ceased from his work on the seventh day, he requires that we should rest from ours, in conformity to his own example.

4. The last reason assigned for our sanctifying the Sabbath, is taking from God’s blessing and sanctifying it, or setting it apart for an holy use. To bless a day, is to give it to us as a particular blessing and privilege. Accordingly we ought to reckon the Sabbath as a great instance of God’s care and compassion to men, and a very great privilege, which ought to be highly esteemed by them. Again, for God to sanctify a day, is to set it apart from a common, to an holy use; and thus we ought to reckon the Sabbath as a day signalized above all others, with the character of God’s holy day; and as such, it is to be employed by us in holy exercises, answerable to the end for which it was instituted.

III. It is observed in the last answer we are explaining, that the word _Remember_ is set in the beginning of the fourth Commandment; from whence we may observe, our great proneness, through worldly business, and Satan’s temptations, to forget the Sabbath. We may also learn from hence, the importance of our observing it; without which, irreligion and profaneness would never universally abound in the world; and, on the other hand, in our observing this day as we ought to do, we may hope for grace from God, whereby we may be enabled to keep his other commandments. Again, the word _Remember_, prefixed to this Commandment, not only imports that we are to call to mind, that this particular day which God has sanctified, is a Sabbath, or to know what day it is, in the order of the days of the week; but we ought to endeavour to have a frame of spirit becoming the holiness of the day, or, to remember it, so as to keep it holy. It is certain, that it is an hard matter, through the corruption of nature, to get our hearts disengaged from the vain amusements and entanglements of this present world; by which means we lose the advantage that would redound to us, by our conversing with God in holy duties. Therefore we are to desire of him, that he would impress on our souls a sense of our obligation to duty, and of the advantage which we may hope to gain from it. And to induce us hereunto, let it be considered,

1. That the profanation of the Sabbath is generally the first step to all manner of wickedness, and a making great advances to a total apostasy from God.

2. The observing of it is reckoned as a sign between God and his people. It is, with respect to him, a sign of his favour; and with respect to man, it is a sign of their subjection to God, as their King and Lawgiver, in all his holy appointments.

3. We cannot reasonably expect, that God should bless us in what we undertake, on other days, if we neglect to own him, on his day, or to devote ourselves to him, and thereby discover our preferring him, and the affairs of his worship, before all things in the world.

From what has been said in explaining this Commandment, we may infer,

(1.) That, this may serve to confute those who think that the observation of days, in general, or, that the keeping the first day of the week as a Sabbath, is a setting up the ceremonial law, without distinguishing a right between a ceremonial and a moral precept. For, how much soever the observation of the seventh day, might have a ceremonial signification annexed to it, as it was given to Israel, from mount Sinai, it is possible for the typical reference thereof, to cease; and yet the moral reason of the Commandment remain in force to us, as it is a day appointed by God, in which he is to be worshipped, so that we may have ground to expect his presence, and blessing, while attending on him in his holy institutions.

(2.) Others are to blame, who think that every day is to be kept as a Sabbath, pretending that this is most agreeable to a state of perfection. But this is contrary to God’s allowing us six days for our own employment; and, indeed, none, who make use of this argument, do, in reality, keep any day as a Sabbath, at least, in such a way as they ought.

(3.) Others are guilty of a great error, who think that the Sabbath is, indeed, to be observed; but there is no need of that strictness which has been inculcated; or, that it should be kept holy, from the beginning to the end thereof. Some suppose, that the only design of God in instituting it was, that public worship should be maintained in the world; and therefore, that it is sufficient if they attend on it, without endeavouring to converse with him in secret.

(4.) What has been said, is directly contrary to their opinion, who think that the Lord’s day was a mere human institution; without considering, as has been hinted, that what the apostles prescribed, relating thereunto, was by divine direction; which opinion, if it should prevail, would open a door to great carelessness and formality in holy duties, and would be an inducement to us to profane the day in various instances.

Quest. CXXII.

QUEST. CXXII. _What is the sum of the six Commandments, which
contain our duty to man?_

ANSW. The sum of the six Commandments, which contain our duty to
man, is to love our neighbour as ourselves, and to do to others what
we would have them do to us.

As the first table of the ten Commandments respects our duty to God, the other contains our duty to our neighbor; which is comprized in the general idea of _love_. This is therefore styled the sum of the following six Commandments; and it is included in our Saviour’s words; _Thou shalt love thy neighbour as thyself_, Matt. xxii. 39. and elsewhere, _Whatsoever ye would that men should do to you, do ye even so to them_, chap. vii. 12. Here it may be observed,

I. That we are commanded to love our neighbour as ourselves. This implies in it,

1. A caution against a selfish temper; as though we were born only for, or were obliged to do good to none but ourselves. This is what the apostle reproves, when he says, _Men shall be lovers of their ownselves_, 2 Tim. iii. 2. that is, they shall study and consult the happiness, ease, and comfort of none but themselves.

2. It farther implies in it, our using endeavours to promote the good of all, whom we converse with; and thereby rendering ourselves a blessing to mankind. It does not, indeed, exclude self-love, which it supposes to be a duty; but obliges us to love others as well as ourselves, in things that relate to their spiritual and temporal good. This leads us to enquire,

(1.) Whether we ought to love others better than ourselves; or what the apostle intends, when he says, _Let each esteem other better than themselves_? Phil. ii. 3.

_Answ._ [1.] It cannot be hereby intended, that they, who have attained a great measure of the knowledge of the truths of God, should reckon themselves as ignorant of, or unstable in, the doctrines of the gospel, as those who never made them the subject of their study and enquiry; nor, that they, who have had large experience of the grace of God, should conclude that they have no more experience thereof than those who are unregenerate, and have not taken one step heavenward. But,

[2.] The meaning is, that the greatest saint should not think himself better than the least, any otherwise than as he has received more from the discriminating grace of God; as the apostle says, _Who maketh thee to differ from another; and what hast thou, that thou didst not receive?_ 1 Cor. iv. 7. And, indeed, such an one may see more sin in himself than he can see in any other; and therefore, may have reason to reckon himself, as the apostle speaks, _the chief of sinners_, 1 Tim. i. 15.

[3.] The best saints would have been as bad as the vilest of men, had they been left to themselves; and it may be, some of them who have had less grace, have had fewer talents, and opportunities of grace, than they have had; which they have improved better, in proportion to what they have received, than they have, the many advantages which God has been pleased to bestow on them.

(1.) Our next enquiry may be, whether our love to our neighbour should extend so far, as that we should be willing, were it needful, to lay down our lives for them; as it is said, in 1 John iii. 16. _We ought to lay down our lives for the brethren_; and in Rom. v. 7. _Peradventure, for a good man some would even dare to die._

_Answ._ [1.] By _laying down_ our _lives_ in these scriptures, is principally intended hazarding our lives, or exposing ourselves to the utmost danger, even of death itself, for others. But,

[2.] We are not to do this rashly, and at all times; but when God, who is the sovereign Lord of our lives, calls us to it. And,

[3.] This ought not to be for every one, but for the _brethren_, especially for those who are more eminently useful in the church of God than ourselves or others. Accordingly the apostle says, _for a good man_; that is, one who is a common good, or a blessing to many others, _one would even dare to die_.

[4.] This must be, at such times, when in exposing ourselves for the sake of others, we give our testimony to the gospel; and, in defending them, plead the injured cause of Christ and religion.

II. This loving our neighbour as ourselves is farther illustrated in this answer, by doing to others what we would have them to do us. This is one of the most undeniable, and self-evident truths contained in the law of nature. So that whatever disputable matters there may be, as to what respects other duties, this is allowed of by all mankind. Many, indeed, do not conform their practice to this rule; which gives occasion to the injuries done between man and man. However the vilest of men, when they deliberate on their own actions, cannot but blame themselves for acting contrary thereunto. Thus Saul did, when he said unto David, _Thou art more righteous than I; for thou hast rewarded me good; whereas I have rewarded thee evil_, 1 Sam. xxiv. 17. Therefore we conclude, that it is one of the first principles of the law of nature; and may well be called, as it is in this answer, the sum of the Commandments of the second table, or that, to which they are all reduced. There are two things, which we shall lay down, relating to this golden rule, of doing to others as we would that they should do to us.

1. It is miserably neglected by a great part of the world; as,

(1.) By them who turn away their hearts from the afflicted; so as not to pity, help, or endeavour to comfort them in their distress. The Psalmist was of another mind, when he says, _As for me, when they were sick, my clothing was sackcloth. I humbled my soul with fasting, and my prayer returned into mine own bosom. I behaved myself as though he had been my friend or brother. I bowed down heavily, as one that mourneth for his mother_, Psal. xxxv. 13,-15.

(2.) They who deny to others those natural, civil, or religious liberties, which, by God’s appointment, they have a right to, or envy them the possession thereof, may be said to neglect this golden rule.

2. We are farther to enquire, how this rule, of doing to others what we would have them do to us, may be of use, in order to our right observing the Commandments of the second table?

_Answ._ The fifth Commandment, which requires the performance of all relative duties, would be better observed, did superiors put themselves in the place of inferiors, and consider what they would then expect from them; and the same they ought to do to them. Again, the sixth, seventh, and eight Commandments, that respect the life, honour, or wealth of others; if these are dear to us, ought we not to consider, that they are so to others; and if we would not be deprived of them ourselves, how unreasonable is it for us to do any thing that may tend to deprive others of them? Again, if, according to the ninth Commandment, our good name be so valuable, that we ought to maintain it, should not this rule be observed by defamers, slanderers, and backbiters, who do that to others which they would not have done to themselves? And the tenth Commandment, which forbids our uneasiness at, or being discontented with, the good of others, or endeavouring to supplant, or divest them of the possession of what God has given them in this world. This cannot be done by any one who duly considers, how unwilling they would be to have what they possess taken away, to satisfy the covetousness, or lust, of others.

Quest. CXXIII., CXXIV., CXXV., CXXVI., CXXVII., CXXVIII.

QUEST. CXXIII. _Which is the fifth Commandment?_

ANSW. The fifth Commandment is, _Honour thy father and thy mother,
that thy days may be long upon the land, which the Lord thy God
giveth thee_.

QUEST. CXXIV. _Who are meant by father, and mother, in the fifth
Commandment?_

ANSW. By father and mother, in the fifth Commandment, are meant not
only natural parents; but all the superiors in age, and gifts, and
especially such as by GOD’s ordinance, are over us in place of
authority, whether in family, church, or common-wealth.

QUEST. CXXV. _Why are superiors styled, father and mother?_

ANSW. Superiors are styled father and mother, both to teach them in
all duties towards their inferiors, like natural parents, to express
love and tenderness to them, according to their several relations,
and to work inferiors to a greater willingness and cheerfulness in
performing their duties to their superiors, as to their parents.

QUEST. CXXVI. _What is the general scope of the fifth Commandment?_

ANSW. The general scope of the fifth Commandment, is, the
performance of those duties which we mutually owe in our several
relations, as inferiors, superiors, or equals.

QUEST. CXXVII. _What is the honour that inferiors owe to their
superiors?_

ANSW. The honour which inferiors owe to their superiors, is, all due
reverence, in heart, word, and behaviour; prayer, and thanksgiving
for them, imitation of their virtues and graces; willing obedience
to their lawful commands, and counsels, due submission to their
corrections, fidelity to, defence, and maintenance of their persons
and authority, according to their several ranks, and the nature of
their places; bearing with their infirmities, and covering them in
love, that so they may be an honour to them and their government.

QUEST. CXXVIII. _What are the sins of inferiors against their
superiors?_

ANSW. The sins of inferiors against their superiors, are, all
neglect of the duties required towards them, envying at, contempt
of, and rebellion against their persons, and places, in their lawful
counsels, commands, and corrections, cursing, mocking, and all such
refractory and scandalous carriage, as proves a shame and dishonour
to them and their government.

In the fifth Commandment, no other relations are mentioned, but father and mother; yet it may be observed,

I. That, hereby, all superiors in general are intended; as many others are called _fathers_ in scripture, besides our natural parents, _viz._

1. Superiors in age. Thus it is said, _Rebuke not an elder, but intreat him as a father, and the younger men as brethren; the elder women as mothers, the younger as sisters, with all purity_, 1 Tim. v. 1, 2.

2. They, are also called _fathers_, who are superior in gifts; and accordingly have been the first inventors of arts, which have been useful to the world. Thus Jabal is said to be _the father of such as dwell in tents, and have cattle_, Gen. iv. 20. that is, the first that made considerable improvements in the art of husbandry; and Jubal is said to be _the father_, that is, the instructor _of all such as handle the harp and organ_, ver. 21. or the first that made improvements in the art of music.

3. Persons to whom we owe, under God, our outward prosperity and happiness. In this sense Joseph, though a subject, a young man, and a little before, a prisoner, is called _a father to Pharaoh_, chap. xlv. 8. as he was an instrument to support his greatness, and preserve him from the inconveniences of a seven years famine.

4. Princes, great men, and heads of families, are called _fathers_. Thus Naaman was by his servants, 2 Kings v. 13.

5. Men of honour and usefulness in the church are so called. Thus when Elisha saw Elijah ascend into heaven, he cries out, _My father, my father, the chariot of Israel, and the horsemen thereof_, chap. ii. 12. And Joash, the king of Israel, used the same expression to Elisha, _when fallen sick_, chap. xiii. 14. And this is implied in the apostle’s styling those whom he had been of use to, for their conviction, and enlightening in the doctrines of the gospel, _My little children_, Gal. iv. 19.

6. Good kings and governors are called _fathers_. Thus it is said, _Kings shall be thy nursing fathers, and queens thy nursing mothers_, Isa. xlix. 23.