Quest. CXVII. How is the Sabbath, or Lord’s day to be sanctified?

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.