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Post by Admin on Dec 8, 2023 12:57:20 GMT -5
THE FOURTH COMMANDMENT
Remember the Sabbath day, to keep it holy. Six days shalt thou labor,and do all thy work. But the seventh day is the Sabbath of the Lord the God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man servant, nor thy maid-servant,nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it. WE are now arrived, in pursuance of our designed method, to the
Fourth and last Commandment of the First Table: and with the Exposition of this, I shall shut up the consideration of those Duties,
which do immediately concern the Worship and Service of God. We have already observed, as a great deal of wisdom and excellency in the matter of each command, so a great deal of heavenly art in the method and digestion of them. And, upon serious reflections on both, we may very well conclude, that they are as well the contrivance of the divine understanding, as the engraving of his finger.
The First requires that, which is first and principally to be regarded, viz. the Inward Veneration of the True God, in the dearest love, and
highest esteem, and choicest affections of a pious soul.
The Second enjoins the External Expressions of this reverence, in the prostration of the body, and other acts of visible worship. For, although God chiefly regards the heart, and the frame and disposition of the inward man; yet he neglects not to observe the due composure of the body, as a testimony of the soul's sincerity. And, as this requires us to honor the majesty of God in our gestures; so the Third requires us to glorify the Holy and Reverend Name of God in all our speeches and discourses: never to make mention of it, but with that prepossession of holy awe and dread,
that might compose us into all possible gravity and seriousness. And, because every thing is beautiful in its season, therefore we have subjoined to all these a particular Command, concerning the time wherein God prescribes all these to be more especially tendered unto him. And this is that Precept, which we have now under consideration: Remember the Sabbath-Day, to keep it holy, etc.
In the words we have a COMMAND, and the ENFORCEMENT of it. The Command is to sanctify the Sabbath.
And this is justly observable: in that, whereas all the rest are simply either positive or negative, this is both. Remember to keep it holy:
and, in it thou shalt not do any work. As if God took an especial care to fence us in, on all sides, to the observation of this precept.
The Enforcement also is more particular, and with greater care and instance, than we find in any other command.
For God hath here condescended to use three cogent arguments to press the observation of this law upon us.
The first is taken from his own example, whom, certainly, it is our glory, as well as our duty, to imitate in all things, in which he hath
propounded himself to be our pattern: The Lord rested the Seventh Day, and therefore rest ye also.
The second, from that bountiful and liberal portion of time, that he hath allowed us for the affairs and business of this present life: Six days shalt thou labor, and do all thy work; and, therefore, it is but fit and equitable, that the seventh should be given to God, who hath so freely given the rest to thee.
The third, from the dedication of this day to his own immediate worship and service: The Lord blessed the Sabbath-Day, and hallowed it. So that it is no less a sin than sacrilege, and stealing of that which is holy, to purloin any part of that time, which God hath thus consecrated to himself; and to employ it about either sinful or secular actions.
I. I shall begin with the COMMAND, Remember the Sabbath-Day, to keep it holy.
The word Sabbath, signifies rest, and cessation from labor: and it is applied unto several things.
First. It signifies the Temporal Sabbath, or the recurring seventh day or year, which we are now treating of. And because this was the most principal day of the week, therefore we find that the whole week is denominated from it, a Sabbath: Luke 10:12; Mat. 28:1.
Secondly. It signifies a Spiritual Rest, a rest from the slavery and drudgery of sin, and those sordid labors which the Devil, our grievous task-master, exacts of us. And of this Spiritual Sabbath, the temporal one is a sign and type. So Exod. 31:13. My Sabbaths ye shall keep: for it is a sign between me and you, that ye may know that I am the Lord, that doth sanctify you.
Thirdly. It is used likewise, to signify the Eternal Rest of the Blessed in Heaven, where they rest from all their labors, and from all their
sorrows, in the full fruition of the Ever-Blessed God, and of all blessedness in him. So the Apostle: Heb. 4:9: There remains a rest unto the people of God. The word is σαββατισμος, there remains a Sabbath, or the celebration of a Sabbath, unto the people of God.
It is only of the first of these, the Temporal Sabbath, that I am now speaking. And, here, neither shall I speak of the Sabbath of Years, when the
land was every seventh year to rest from the labor of tillage and husbandry; as we find it Lev. 25:4. The seventh year shall be a Sabbath of Rest unto the land; nor yet of the greater Sabbath of the Jubilee, observed every fiftieth year, at the period of seven sabbatical years, wherein all possessions and inheritances which had been sold or mortgaged, were again to return to the first
owners; which Sabbath you have described, Lev. 25:8, &c. But I shall only treat of the Sabbath of Days, which this Commandment doth principally respect.
And the general heads upon which I shall proceed, are these Four. Its Primitive Institution
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Post by Admin on Dec 8, 2023 12:58:44 GMT -5
Its Morality and Perpetual Obligation.
Its Change from the Last to the First Day of the Week.
The Manner how God hath required it to be sanctified by us.
i. Concerning its PRIMITIVE INSTITUTION.
When the Sabbath was instituted, there is some difference between
learned men.
Some put a late date upon it: and refer its beginning to the
promulgation of the Law; or, at farthest, to the sending of manna to
the Israelites. And they ground their assertion upon this: that,
before that time, we read not in all the history of the patriarchs, and
first ages of the world, of any Sabbath that was observed and
sanctified by the holy fathers who then lived; which, doubtless, they
would not have neglected, had any such command been given them.
Others, who I believe concur with the truth, fetch its original as
high as the creation of the world: grounding their opinion upon that
unanswerable testimony, Gen. 2:2, 3. On the seventh day God ended
his work, which he had made; And God blessed the seventh day, and
sanctified it. Now that there cannot in these words be understood
any prolepsis, or anticipation, declaring that as done then, which
was done many ages after; appears plainly, because God is said to
sanctify the Sabbath then, when he rested: but he rested precisely
on the Seventh Day after the creation; therefore, that very Seventh
Day did God sanctify, and made it the beginning of all ensuing
Sabbaths. So that you see the Sabbath is but one day younger than
man; ordained for him, in the state of his uprightness and
innocence, that, his faculties being then holy and excellent, he
might employ them, especially on that day, in the singular and most
spiritual worship of God his Creator. And, although we find no more
mention of the Sabbath, until Moses had conducted the Children of
Israel into the Wilderness, which was about two thousand four
hundred and fifty years after the creation; yet it is not to be
supposed, that, among the people of God, who were very careful, as
in observing the Law of God themselves, so in delivering it likewise
to their posterity, that the observation of this Law or of this Day
utterly failed, but was continued among those that feared God, till it
was again invigorated with new authority by the promulgation of it
from Mount Sinai.
And, thus much, for the Institution.
ii. Concerning the MORALITY of the Sabbath, is a greater
controversy, and of far greater moment.
Some loose spirits contend, that it is wholly ceremonial; and so,
utterly abolished at the coming of Christ: and will not be under the
restriction of their liberty, in observing any days or times. Others,
again, make it wholly moral; and affirm, that the observation of the
very seventh day from the creation, is a Law of Nature, and of
perpetual obligation; and, therefore, think themselves bound to
keep the Jewish Sabbath.
That I may clearly state this obscure and difficult question, I shall
only premise*, That those things are said to be Moral and of the Law
of Nature, which are in themselves rational and fit to be done,
although there were no express command to enjoin them. So that,
where there is a great equity in the thing itself, enough to sway a
rational and honest man to the doing of it, that is to be accounted
Moral, and authorized by the Law of Nature. That is of Positive
Right, which is observed, only because it is commanded; and hath
no intrinsical goodness or reason in itself, to commend it to our
practice, but obligeth us only upon the injunction and authority of
another. As, for instance: It is naturally good to obey our parents, to
abstain from murder, theft, adultery, &c. to do to others as we would
be content to be dealt with: these things we are obliged unto by the
very light of reason and the principles of nature, although there had
been no written Law of God to impose them. But then there were
other things, to which God obliged some of his people, that had
nothing to commend them besides the authority of his command:
and such were the various ceremonies under the Law; yea, and in
innocence itself, that prohibition given to Adam not to eat of the
Tree of the Knowledge of Good and Evil. The former sort are moral
and natural commands; the latter, positive and instituted. The
former are commanded, because good: the latter are good, because
commanded.
1. Certain it is, that a convenient portion of our time is due unto the
service and worship of God by natural and moral right. For,
certainly, it is but fit and just, that he should have a large share of
our life and time, who hath given us life and time here upon earth,
and hath created us to this very end, that we might serve and glorify
him. Yea, had it been propounded to ourselves how much we would
have allowed for God, could we, without shame and blushing, have
set apart less time for his service from whom we have all, than
himself hath done? This I think is by all agreed to.
2. The Law of Nature doth not dictate to us any particular stated
days to be set apart for the Worship of God, one more than another.
For, indeed, there can be no natural reason, why this day more than
that; why every seventh day, rather than every sixth, or fifth, or
fourth: for all days being in their own nature alike, reason can find
no advantage to prefer one of them before another. But that, which
is obligatory by the Law of Nature, ought to be plain and evident to
all men; or, else, evidently deducible from some natural principles.
Now if we lay aside the positive command of God, there is no one
day in itself better than other: and, therefore, there is a memento
prefixed to the Command, (Remember, that thou keep holy the
Sabbath-Day) which is not added to any other precept; intimating to
us, that the observation of a special day is not a dictate of nature,
but only an imposition of God, which he requires us to remember
and bear in mind.
3. That the Seventh Day should be especially consecrated to the
service and worship of God, is from his positive will and command:
and therefore is as binding and forcible, as if it were a Law of Nature
engraven on our hearts; unless the same authority alter it, that did
first enjoin it. For this, being a positive law, is therefore good and
necessary, because commanded. And if it had not been revealed to
us, we should never have been obliged to this observation; nor made
obnoxious to punishment, for failing in it.
Yet, again,
4. This declaration of the will of God concerning the sanctification
of the Sabbath, is attended with a moral reason: and, therefore, is
not merely and barely positive; as Ceremonial Laws are. Which
reason is, that God rested on the Seventh Day; and, therefore, we
ought so to do. Now, although this reason carries not such a natural
evidence in it, as to have obliged us, unless it had been revealed: yet,
being revealed, we may discern a certain aptitude and fitness in it to
oblige us to the observation of the Seventh Day, rather than any
other; since piety and religion require, that we should imitate God,
in those things, wherein he would have us to imitate him. So that I
account this Command to be Moral-Positive: moral, in that it
requires a due portion of our time to be dedicated to the service and
worship of God: positive, in that it prescribes the Seventh Day for
that especial service, which the Light and Law of Nature did not
prefix: and mixed of both, in that it gives a reason of this
prescription, which hath somewhat of natural equity in it; but yet
such, as could not have been discovered without special and divine
revelation.
Now, because the observation of a Sabbath hath thus much of
morality and of the Law of Nature in it, it is most certain that we are
bound to keep a Sabbath, as much as the Jews were; although not to
the circumstance of the duty.
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Post by Admin on Dec 8, 2023 13:01:27 GMT -5
For,
(1) This Command was obligatory, even in Paradise itself, in the
State of Innocency; and, therefore, contains nothing in it unworthy
the state of a Christian. It is no ceremonial command; nor to be
reckoned amongst those things, which were typical, and prefigured
Christ to come in the flesh: and, therefore, neither was it abolished
at his coming; but still there lies a strict and indispensable
obligation upon us, to observe a Sabbath holy unto the Lord.
(2) The Reasons of this Command are all of them Moral and
Perpetual; and, therefore, such is the obligation of it, to us
Christians. The equity is the same to us, that it was to them: viz.
that we should allow one day in seven to the worship of that God,
who so liberally allows us six for our ordinary affairs: the ease and
refreshment of our bodies from the labours of our callings, is as
necessary as then it was; and we are still as much obliged, with
thankfulness to remember and meditate upon the great mercy of
our creation, as they were. And, therefore, if these were sufficient
reasons, why the Jews should observe a particular Sabbath, they are
still as forcible and cogent with us. Again,
(3) Our Saviour, foretelling the destruction of Jerusalem, bids his
disciples pray, that their flight might not be in the winter, nor on the
Sabbath-Day: Mat. 24:20. And yet the destruction of that city
happened about forty years after the death of Christ: and therefore,
certainly, those, who were his disciples, lay under an obligation of
observing a Sabbath-Day; because our Saviour intimates, that it
would prove a heavy addition to their affliction, if they should be
forced to take their flight on the Sabbath, when they ought and
desired to be employed in the spiritual exercise of devotion and holy
duties proper to that day.
But, although the sanctifying of a Sabbath be thus obligatory to
Christians; yet it is not the same Sabbath-Day, to the observation of
which the Jews and the people of God, before Christ's coming into
the world, were bound. But it is, with good ground and upon good
authority, changed from the last to the first day of the week; from
Saturday to Sunday; called now the Lord's Day, because it was that
day of the week on which our Lord and Saviour rose from the dead:
in memory of which, and in a thankful acknowledgment of the great
mercy of our redemption, fully completed by his resurrection, the
Sabbath has been translated to this day; and is now rightly
celebrated on this day, by all the Churches of Christ throughout the
world.
iii. And this CHANGE of the Sabbath is the third head which I
promised to speak of.
Now, as the first institution of the Sabbath was by divine authority;
so likewise is the change of it. For, as God rested from his labour on
the last day of the week: so Christ rested from all his labour,
sorrows, and afflictions on this day; in which he fully completed the
work of our redemption, and manifested it to be perfected by his
resurrection from the dead. Therefore, as the Jewish Sabbath was
sanctified, because of the finishing of the Work of Creation: so was
the Christian Sabbath, because of the finishing of the Work of
Redemption; which is of far greater importance, and therefore
deserves more to be celebrated than the other. Christ sanctified this
day by his resurrection; and the Apostles confirmed the observation
of it, both by their writings and uniform practice: and it hath such
an inviolable stamp of divinity upon it, that now it is no more
alterable to the end of the world.
Nor is it needful, that an express command of Christ should be
brought for this change out of the New Testament. It is sufficient, if,
by necessary consequence, it may be deduced from Scripture.
And, yet,
1. We have express places of the Scripture thus far, that the First
Day of the Week is mentioned as the stated time for Christians to
meet together, to preach, to hear, and to break bread in the Holy
Sacrament of the Lord's-Supper, and to perform other duties of
religion.
So, Acts 20:7. Upon the First Day of the Week, when the disciples
came together to break bread, Paul preached unto them. Which
plainly declares, that the solemn meetings and assemblies of
Christians were then on this day: the Jewish Sabbath beginning to
wear out; and the Christian Sabbath, or the Lord's-Day, coming into
its place and stead.
Again: The public collections, for the poorer saints, were ordained
by the Apostle to be made on this day. Now concerning the
collection for the saints.… Upon the First Day of the Week let every
one of you lay by him in store, as God hath prospered him: 1 Cor.
16:1,
2. And this very rule and custom, the Apostle saith he had
before established in the Church of the Galatians. And why should
this day be chosen for their collections, but only because the
assemblies of Christians were held on this day; and so gave a better
conveniency to gather their charity, than at any other time?
Again: St. John saith of himself, that he was in the Spirit on the
Lord's-Day: Rev. 1:10 which is no other but this our Christian
Sabbath, that hath received this title and denomination from our
Lord Christ. For what some say, that the Lord's-Day means no more
than the day of the Lord's appearing to him, and revealing those
many mysterious visions, is vain and dilate, and scarce agreeable to
the sense and gravity of Scripture expression. It signifies, therefore,
this day: wherein the Apostle being, in all likelihood, taken up with
spiritual meditations, God was pleased to gratify him with the
revelation of those great things, which were afterwards to take their
effect and accomplishment.
Put the force of these Scriptures together, and they will certainly
amount to the full proof of the institution of this First-Day Sabbath.
It is called the Lord's-Day: it was appointed and used for the
assemblies of the saints; for the preaching and hearing of the Word,
and administration of the Sacrament; for the collection of alms for
the relief of the poor; and this not in one church only, but in other
churches of the saints; and that likewise not at some more solemn
times only, but weekly. Put these together, and what more plain and
evident proof can a thing of this nature admit of?
2. A second argument, to prove this change, shall be that, which
with all sober men may be sufficiently valid; which is the constant
and uninterrupted practice of the Church in all ages, from the time
of man's redemption by the death and resurrection of Christ, to this
very present day.
Christ himself began the sanctification of it by his resurrection: on
the same day he appeared to his disciples: and he himself informs
them of his resurrection; John 20:19.
I have already declared unto you the practice of the Apostles: and,
for the practice of the Primitive Church immediately after the
Apostles, all ecclesiastical histories do, with one consent, testify that
the solemn assemblies of Christians were held on this day: which
unvaried custom and observation of the Church of Christ ought to
be of great weight with all solid and serious Christians. And if we
add to this, likewise, the unanimous consent of the most holy and
spiritual men, who are generally found to be the most strict
observers of the Lord's-Day; and, lastly, the great blessing, that God
hath poured out upon his people in the plentiful effusion of his
Grace and Spirit on them in his holy ordinances celebrated on this
day; it will be past all question and debate, that this is the day that
the Lord hath made for himself, and therefore let us be glad and
rejoice therein.
We have thus considered the Institution, Morality, and Change of
the Sabbath. All which are the more abstruse and intricate, partly,
from the silence of the Scriptures, which leave us to collect the truth
by inferences and deductions: and, partly, from the different
opinions of learned men; whose queries and disputes about these
points are so various and endless, that, as Maldonate said of Luke
2:34. "The place had been much easier understood, if no man had
attempted to expound it," so I may say of the questions in hand, It
had been much easier to determine them, if no man had debated
them. I have endeavoured to make them as plain and perspicuous,
as the nature of the subject would permit; laying aside all
contentious arguments and needless cavils, both of one side and the
other.
iv. The fourth general propounded, remains now to be considered:
which as it is of greater concernment than the rest, so it is of equal
difficulty: and that is, concerning THE SANCTIFICATION OF THE
SABBATH.
In treating of which, I shall observe the same method: and satisfy
myself in laying down positively what Scripture and Reason dictate,
without engaging in those tedious disputes about it, which might
make this discourse both unpleasing and unprofitable.
This Commandment, therefore, speaks of a Twofold Sanctification
of this day: the one, which it hath already received from God; the
other, which it ought to receive from man: and the former is given
as a reason of and motive unto the latter.
1. God hath sanctified the Sabbath-Day.
So we have it, ver. 11. The Lord blessed the Seventh Day, and
hallowed it. Where these two words blessed and hallowed, are only
exegetical one of the other; and carry in them the same sense,
common to both.
Now God blessed and hallowed the Sabbath-Day, not by infusing
any inherent quality of holiness into it: for neither days, nor places,
nor any inanimate things are subjects capable of real holiness:
(1) But God blessed and hallowed it, by Separating that day from
others: bestowing a higher Dignity and Privilege upon it, as the day;
whereon both himself chose to rest from the works of creation; and
the day, whereon he requires that we also should rest from the
works of our ordinary vocations.
For, to hallow and sanctify, is to set any thing apart from profane
and common, unto sacred and spiritual uses. God, therefore,
sanctified the Sabbath, when he selected it out of the course of
other days, and set it apart from the common employments and
services of life; ordaining, that the spiritual concernments of his
glory and our salvation should be therein especially transacted. And
this is that blessing, which God hath conferred upon this day: for
what other benefit is a day capable of, but only, that, when the other
six days, like the unregarded vulgar of the year, were to be employed
in the low and sordid drudgery of earthly affairs; this Seventh Day
God hath raised from the dunghill, and set upon the throne,
appointing it, according to Ignatius's phrase*, την βασιλιδα, την
ὑπατον των ἡμερων: "The prince and sovereign of days:" exempting
it from all servile works; and designing it for such spiritual and
celestial employments, that, were it observed according to God's
command, eternity itself would not have much advantage above it,
but only that it is longer. So that, in the ring and circle of the week,
the Sabbath is the jewel, the most excellent and precious of days.
(2) God hath blessed and sanctified it, not only in this relative, but
also in an Effective Sense: viz. as he hath appointed it to be the day,
whereon he doth especially bless and sanctify us.
Yea, and possibly he makes the means of our sanctification to be
more effectual on this day, than when they are dispensed on any
other, common days. God doth then especially give out plentiful
effusions of his Spirit, fills his ordinances with his grace and
presence: and we may, with a more confident faith, expect a greater
portion of spiritual blessings from him, when both the ordinances
and the day too are his; than when, though the ordinances be his,
yet the day is ours. In this sense, God may be said to bless and
sanctify the Sabbath-Day, because he blesseth and sanctifieth us on
that day. As the Psalmist, most elegantly and in a high strain of
poetry, saith, that God crowneth the year with his goodness: Ps.
65:11 not that the plenty and fruitfulness of the year is any blessing
unto it; but it is a blessing unto men, whose hearts God then filleth
with food and gladness.
In both these senses, may God be said to bless and sanctify the Sabbath.
2. As God sanctified the Sabbath, so Man is commanded to sanctify
it also: verse 8. Remember the Sabbath-Day to keep it holy.
Now we sanctify and hallow a day, when we observe it holy to the
Lord; sequestering ourselves from common affairs, to those
spiritual exercises, which he hath required us to be conversant
about on that day. God sanctifies it, by consecration: we sanctify it,
by devotion. He hath set it apart for his worship: and, on it, we
ought to set ourselves apart for his worship; and to be taken up only
with those things, which he hath either allowed or prescribed us.
And, therefore, God doth lay an especial claim to this day. For,
although he be the Supreme Lord of all; and doth dispense, and as it
were draw out the thread of time, and days, and years for us, out of
the infinite bottom of his eternity: yet he doth not so particularly
challenge any part of it to himself, as he doth this Seventh Day.
Whence it is said, ver 10. The Seventh-Day is the Sabbath of the
Lord thy God. The six foregoing days of the week are thine; and
thou mayest dispose of them in the honest works of thy calling, as
prudence and convenience shall direct: but this day God challengeth
to himself, as his peculiar portion of our time, because he hath
ordained it for his worship and service; and, therefore, it is called
his. And, when we devote ourselves to his service and worship,
meditating on his excellency, magnifying and praising his mercy,
and invoking his Holy Name, we then hallow this day, and give unto
God that which is God's
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Post by Admin on Dec 8, 2023 13:06:14 GMT -5
And thus you see what it is to sanctify the Sabbath: both as God hath done it, by dedication; and as man ought to do it, by observation.
But the great difficulty is, in what manner the Sabbath ought to be sanctified and kept holy: whether or no we are bound to the same strict and vigorous observation of our Christian Sabbath, as the Jews were of theirs, under the economy of Moses.
To this I answer, in the general: That, as our Sabbath is not the very same with theirs, but only the same analogically, bearing a fit proportion to it: so, likewise, our sanctification of the Lord's-Day (for thus I would rather call it, than the Sabbath) is not, in all particulars, the same that was required from the Jews; but bears a proportion to it in those things, which are not ceremonial, nor burdensome to our Christian Liberty.
But, more particularly: The sanctifying of this day consists, partly, in abstaining from those things, whereby it would be profaned; and, partly, in the performance of those things, which are required of us, and tend to promote the sanctity and holiness of it.
(1) Here, first, I shall lay down this: That, in order to our due sanctifying of the Sabbath, we ought to abstain from the common and servile Works of our ordinary Callings and Vocations. So we have it expressly, ver. 10. In it thou shalt not do any work. And this God prohibits, not that rest and cessation is in itself acceptable unto him, or any part of his worship and service; but only because earthly employments are an impediment and distraction to that heavenly frame of spirit, which we ought to maintain in all the parts and duties of this day. The works of our callings are not evil in themselves, but lawful and good; and such, wherein on other days we serve God, and whereon we may expect a blessing from him: but yet our mind is so narrow and stinted, that we cannot, at once, attend them and the service of God, with that zeal and fervor, that he requires; and, therefore, that we may be wholly employed in his work, he hath taken us off from our own.
This prohibition of working on the Sabbath is strongly enforced, by the concession of six days for our ordinary labor: a concession, I call it, considering the indulgence granted unto us. But yet it is not merely a concession, but a command too: Six days shalt thou labor, and do all thy work; but the Seventh Day is the Sabbath of the Lord.
That exceptive particle, but, intimates unto us, that none of that work, which is lawful to be done on ordinary days, ought to be performed by us on the Sabbath. I know it is a question, whether these words, Six days shalt thou labor, be a precept, or a permission only. To me, they seem preceptive; requiring us diligently to attend that vocation and state of life, in which the Divine Providence hath set us; and to perform the offices of it, with care and conscience: for it is said, thou shalt labor, not only thou mayest labor. And those, who contend that they merely signify a permission of the daily works of our callings, open too wide a gap for sloth and idleness to creep in, without violating any commandment, or being censured and condemned for sin.
But I shall not trouble you with the disputes about this. Only let me take notice of the weakness and inconsequence of one inference, that is commonly drawn from it: and that is, If it be a divine precept, that we ought six days to labor, then can we not by any constitution whatsoever be taken off from the lawful works of our callings, nor obliged to keep any other days holy and solemn besides the Sabbath: for God's laws do not contradict themselves; and wherein soever human laws contradict the divine, they are of no force nor validity.
But this argument fails in its deduction. For the command, Six days shalt thou labor, is not to be understood absolutely and unlimitedly, but with a just restraint and exception: that is, Thou shalt labor six days ordinarily; unless any of them be set apart, either by thine own private devotion or by public authority, for the immediate worship and service of God.
And that this is of necessity to be so understood, appears, if we consider how many days in the week God himself did dedicate, in those Feasts, which he commanded the Jews strictly to observe, notwithstanding that they were enjoined six days' labor. Besides every New Moon;the Passover, in remembrance of their deliverance from the bondage of Egypt, and as a clear type of Christ, who, as a lamb without spot, was offered up to God for us. Then Pentecost, or the Feast of Weeks, fifty days after the Passover; a memorial, that the Law was given to them from Mount Sinai fifty days after their departure, out of Egypt; typifying, likewise, the sending of the Holy Ghost to inspire the Apostles with heavenly truth, and to enable them to preach the Gospel, which is the Law of Jesus Christ,which was
accordingly fulfilled fifty days after Christ, our great Passover,
was sacrificed for us. Then, thirdly, the Feast of Atonement or Expiation, which was celebrated on the tenth day of the seventh month whereon the high-priest was solemnly to confess unto God both his own sins and the sins of the people, and to make atonement for them; typifying thereby the full expiation and atonement of our sins, made by our High-Priest, Jesus Christ. And, lastly, there was ordained likewise the Feast of Tabernacles, on the fifteenth day of the same month: and this was to last, not only one day, but a whole week together; and was instituted to be a memorial to them of their journey through the wilderness, wherein, for forty years, they lived in tents and tabernacles. All these feasts we find appointed by God himself, and imposed upon the Israelites, Lev. 23.
And, not only did they account themselves obliged to keep these days holy, which were enjoined by the divine command; but those also, which were appointed by human authority. And such were the Feast of Purim, to be kept two days following; in remembrance of their deliverance from the malicious and bloody designs of Haman, Esther 9:21. And the Feast of the Dedication of the Temple; first observed at the rebuilding of their Temple after their return from the Babylonish Captivity; as you may read, Ezra 6:16: and from that time perpetuated unto the days of our Saviour Christ; who, though it were but of human and ecclesiastical institution, yet was pleased to honor that solemnity with his presence: John 10:22. Besides,we frequently read of Fasts,both personal and national, appointed upon some emergent occasions, to appease and divert the wrath of God: as the Fast of the Fifth and the Seventh Month, for seventy years together: Zech. 7:5. And the like to these, without doubt, either our own private devotion or the public authority, of the nation, may, in the like circumstances, impose on us, without violating this command of six days' labor.
But, although this Six Days' Labour was not so strictly required, as not sometimes to admit the intervention of a holy rest; yet the Seventh Day's Rest was so exactly to be observed, as not to admit any bodily labor or secular employment. God would not have this holy rest disturbed by the tumultuous affairs and businesses of life: and we find this command strictly enforced, by the double sanction both of a promise and threatening, Jer. 17 from verse 24 to the end: If ye diligently hearken unto me, saith the Lord, to bring in no, burden through the gates of this city on the Sabbath-Day, but hallow the Sabbath-Day, to do no work therein; Then shall there enter into the gates of this city, kings and princes sitting upon the throne of David … and this city shall remain for ever.… But, if you will not hearken unto me to hallow the Sabbath-Day … then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched. Yea, God was so accurate about this, that he descends to a particular prohibition of several sorts of works, which he would not have to be done on the Sabbath Day.
On that day, the Israelites were not to gather manna: Exod. 16:26 nor to gather in their harvest: Exod. 34:21 nor to buy or sell: Neh. 10:31 nor to tread the wine-press: Neh. 13:15 nor so much as to gather sticks: Numb. 15:32 nor to go from their places of abode, to provide themselves food: Exod. 16:29 yea, so strictly were they tied to the observation of this Sabbath, that they might not so much as, kindle a fire: Exod. 35:3. Ye shall kindle no fire throughout your habitations on the Sabbath-Day. Unto all which prohibitions from God, the Jews added many superstitious and ridiculous ones of their own, not grave enough to be here mentioned; whereby they made that burthen, which was before heavy, to be altogether insupportable by their foolish and vain traditions.
Now the great question is, How far these prohibitions do concern us, and whether we are obliged to the punctual observance of them as the Jews were. To this I answer, in the negative, that we are not: for we are bound to nothing by the Law of Moses, but only what was of moral and natural right in that law; and as for other ordinances, which were positive, we are set free from them, by that liberty, which Jesus Christ hath purchased for and conferred upon his Church. We do not celebrate the Lord's-Day itself, upon any obligation laid upon us by the letter of this Fourth Commandment; for that expressly enjoins the Seventh Day from the Creation, whereas ours is the Eighth: but only from the analogy and proportion of moral reason; which requires, that a due and convenient portion of our time should be separated to the service and worship of God. But, for the fixing of the very day, why it should be this rather than any other, we acknowledge it to proceed from the consecration of it by our Saviour's Resurrection, the Institution of the Apostles, and the consequent Practice of the Universal Church of Christ in all ages, as I have already declared. And, therefore, should we as scrupulously and nicely observe it in all circumstances, as the Jews did their Sabbath; possibly, it would not be a sanctification of the Sabbath, but a fond and groundless superstition.
The Lord's Day is, therefore, to be observed, as only in things that are in themselves moral and rational. Nor will this give any scope to the libertinism of those, who would willingly indulge themselves, either in worldly affairs or loose recreations, on this day. For it is moral and rational, that the whole of that day, which is set apart for the worship of God, should be employed in his worship. This likewise is moral, and of spiritual obligation, that we do not our own pleasure, nor speak our own words on his holy day; as the Prophet expresseth it, Isaiah 58:13.
This obliges us Christians, as well as the Jews. For if a day be dedicated unto God, certainly every part and parcel of it belongs unto him; and we ought to rest from all our worldly employments, that might steal away our thoughts and affections from God, or indispose us to his spiritual worship and service.
But, yet, this extends not to those small punctualities of gathering sticks, kindling a fire, and preparing food for ourselves: for these things, doubtless, may be done, without being any moral impediments to our piety and devotion on this day. Yea, they may be moral helps and furtherance's unto it.
For, notwithstanding this rest and cessation from labor, that is required from us on the Lord's Day, yet there are three sorts of works, that may and ought to be performed on it, how great soever our bodily labour may be in doing them. And they are,
Works of Piety:
Works of Necessity: and,
Works of Charity.
[1] Works of Piety are to be performed on the Lord's Day: yea, on this day especially, as being the proper works of the day. And such are not only those, which consist in the internal operations of the soul; as heavenly meditations, and spiritual affections: but such also, as consist in the external actions of the body; as oral prayer, reading of the Scriptures, and preaching of the word. Yea, on this day are ministers chiefly employed in their bodily labor, and spending of their spirits: yet it is far from being a profanation of the Lord's Day; for holy works are most proper for holy days. And not only are such works to be performed on the Lord's Day, but they were enjoined also on the Jewish Sabbath. And therefore saith our Saviour, Mat. 12:5. Have ye not read in the Law, how that on the Sabbath-Days the priests in the temple profane the Sabbath, and yet be blameless? This word, therefore, of profaning the Sabbath, is not to be understood of a formal profanation; as if they did that, which was unlawful to be done on that day: but only of a material profanation; that is, they labored hard in killing and flaying, and dividing and boiling, and burning the sacrifices in the temple: which, had they not been instituted parts of God's worship, had been profanations of the Sabbath; but, being commanded by God, were so far from being profanations, that they were sanctifications of that day. And, upon this account, likewise, were Sabbath-Days' Journies permitted to the Jews: which though they were not actions of piety in themselves, yet were they actions tending towards piety; that those, who were remote from the places of worship, might assemble themselves together to hear the Scriptures read and expounded to them. This appears, 2 Kings 4:23 where the husband of the Shunamitish Woman expostulates with her: Wherefore wilt thou go to the prophet to-day? It is neither new moon nor sabbath. Whence it may be clearly collected, that they were permitted to travel a certain space, to attend upon the worship and service of God. And this Sabbath-Day's Journey some limit to a mile; others two, the distance of the utmost part of the Camp of Israel from the Tabernacle of the Congregation. But, with very good reason, it may be thought that the Sabbath-Day's Journey, was any distance from the place of their abode to the next synagogue; which, commonly, not being above a mile or two, that distance was vulgarly called a Sabbath-Day's Journey. So that it appears, that Works of Piety, or Works immediately tending to Piety,may lawfully be performed with the strictest observation of the Lord'sDay
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Post by Admin on Dec 8, 2023 13:45:09 GMT -5
[2] Not only works of piety, but Works of Necessity, and of great convenience, may also be done on the Lord's Day.
And they are such, without which we cannot subsist, or not well subsist: and, therefore, we may quench a raging fire; prevent any great and notable damage, that would happen either to our persons or estates; fight for our own defense, or the defense of our country; without being guilty of the violation of this day: concerning the last of which, histories inform us, that the Jews were so scrupulous, as to suffer themselves to be assaulted and slain by their enemies, rather than they would on this day lift up a weapon to repel them,till Matthias persuaded them out of this foppish superstition: 1 Maccab. 2:40. And not only those works, which are of absolute necessity; but those likewise, which are of great conveniency, may lawfully be done on the Lord's Day: such as are kindling of fire, preparing of meat, and many other particulars too numerous to be mentioned. We find our Saviour defending his Disciples against the exceptions of the Pharisees, for plucking the ears of corn, rubbing them in their hands, and eating them on the Sabbath-Day: Mat. 12:1, &c. Only let us take this caution, that we neglect not the doing of those things till the Lord's Day, which might be well done before; and then plead necessity or convenience for it: for, if the necessity or convenience were such as might have been foreseen, our Christian prudence and piety ought to have provided for it before this holy day; so that we might wholly attend the immediate service of God in it, with as few avocations and impediments as are possible.
[3] Another sort of works, that may and ought to be done on the Lord's Day, are the Works of Charity and Mercy.
For, indeed, this day is instituted for a memorial of God's great mercy towards us; and, therefore, in it we are obliged to shew charity and mercy: charity towards men, and mercy to the very beasts themselves. And, therefore, although the observation of the Sabbath was so strictly enjoined the Jews, yet was it to give place to the works of mercy, whensoever a poor beast did but stand in need of it. So Mat. 12:11. What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath-Day, will not lay hold on it, and lift it out? And so, again, Luke 13:15. Doth not each one of you, on the Sabbath, loose his ox or his ass from the stall, and lead him away to watering? Yea, and this the very heathens observed on their festivals: when other works were forbidden, yet works of mercy were expressly allowed; and, by name, the helping of an ox out of a pit*. Works of mercy, therefore, are to be done even to beasts themselves, whatsoever labor may be required to the doing of them: and how much more, then, works of charity to men like ourselves! which charity is to be shewn, either to their souls, or their bodies; for both, many times, are extremely miserable. To their Souls, in instructing, advising, exhorting, reproving, comforting and counselling of them, praying for them; and, if, in anything they have offended us, freely forgiving them: this, indeed, is a work of charity proper for the Lord's Day; a work, highly acceptable unto God, and the best way that can be to sanctify it. Neither are we to forbear any work of charity to their Bodies and outward man: and, therefore, we find how severely our Saviour rebukes the superstitious hypocrisy of the Pharisees, who murmured against him as a Sabbath-Breaker, because he had healed some of their infirmities on the Sabbath-Day: Luke 13:14, 15, 16. The ruler of the synagogue said unto the people, with indignation, because that Jesus had healed on the Sabbath-Day, There are six days in which men ought to work: in them therefore come and be healed, and not on the Sabbath-Day. See how our Lord takes him up: Thou hypocrite! doth not each one of you, on the Sabbath, loose his ox? &c. And ought not this woman, who is a daughter of Abraham … to be loosed from this bond on the Sabbath-Day? And so, again, Mat. 12:10. Christ healed a man, that had a withered hand; and justified this work of charity to this man, by their works of mercy to their beasts; and asserts, ver. 12. It is lawful to do well on the Sabbath-Days. Yea, he appeals to their very consciences in this, whether a benefit done to a poor helpless creature could be counted a breach and violation of the Sabbath: Mark 3:4. Is it lawful to do good on the Sabbath-Days, or to do evil? To save life, or to kill? Certainly, it is a right Sabbath-Day's Work, to do good; and to put ourselves to any work and labor, that may tend to the saving of life, or easing of pain, or healing of the diseases and sickness of our brother. And our Saviour hath told us, Mark 2:27. That the Sabbath was made for man, and not man for the Sabbath. The strict and punctual observation of the Sabbath is to give place, whensoever the exigence or good of our Neighbour doth require it; for God prefers mercy before sacrifice. Thus you see what rest is required from us, on the Lord's Day; and what works may be done on it, without any violation of the law, or profanation of the day.
And this is the first thing, in order to our sanctifying the Sabbath, That we ought to rest from the common and servile works of our ordinary callings and vocations.
(2) The sanctification of the Sabbath doth especially consist in a diligent and conscientious attendance upon all the Ordinances of God, and the Duties of his Worship, appointed to be performed on this day: and that, whether in Public, or in Private, or in Secret.
[1] Consider what duties you are to be engaged in, in the Public and Solemn Worship of God on this day: for, in them, a great and principal part of the sanctification of it doth consist. This I mention, in the first place, as most preferable. For, certainly, as long as, through the mercy of God, we have the public and free dispensation of the Gospel, we ought not to slight nor turn our backs upon this visible communion of the Church: but to honor and own the freedom of the Gospel, by our constant attendance on the dispensations of it; lest, despising the mercy of God in giving them to us so publicly, we provoke him, at length, most justly to necessitate us to those retirements, which now so very many, out of sloth or faction, do so much affect. I pray God, that this prove not the sad and direful consequence of that contempt, that is cast upon the public, by some persons, whose only study and business it is to divide Christ, and make rents and schisms in his body the Church.
Now the Public Duties, which are necessary to the right sanctifying of the Lord's Day, are these:
1st. Affectionate Prayer, in joining with the minister, who is our mouth unto God, as well as God's mouth unto us.
For, as he is entrusted to deliver his sovereign will and commands, so likewise to present our requests unto the throne of his grace. We ought heedfully to attend to every petition; to dart it up to heaven, with our most earnest desires; and to close and seal it up, with our affectionate Amen, So be it. For, though it be the minister alone that speaks, yet it is not the minister alone that prays; but the whole congregation, by him, and with him; and whatsoever petition is not accompanied with thy most sincere and cordial affections, it is as much mocking of God, as if thine own mouth had uttered it without the concurrence of thy heart: which is most gross hypocrisy.
Consider what promises are made to particular Christians, when they pray singly, and by themselves: Whatsoever ye shall ask the Father in my name, he will grant it you: John 15:16, and 16:23. What great prevalency then must the united prayers of the Saints have; when they join interests, and put all the Favour, that each of them hath at the Throne of Grace, into one common stock! When we come to the public prayers, we are not to come as auditors, but as actors: we have our part in them; and every petition, that is spread before God, ought to be breathed from our very hearts and souls: which if we affectionately perform, we may have good assurance, that what is ratified by so many votes and suffrages here on earth, shall likewise be confirmed in heaven. For our Saviour hath told us, Mat. 18:19, That if two shall agree together on earth, as touching any thing that they shall ask, it shall be done for them by his Father which is in heaven
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Post by Admin on Dec 8, 2023 13:49:05 GMT -5
2dly. Our reverent and attentive Hearing of the Word of God, either read or preached, is another public duty necessary to the sanctification of the Sabbath.
This was observed also in the times of the Law, before Christ's coming into the world: Acts 15:21. Moses, of old time, hath in every city them that preach him, being read in the synagogues every Sabbath-Day. Their synagogues were built for this very purpose: and, as their temple was the great place of their legal and ceremonial worship; so these were, for their moral and natural worship. In the temple, they chiefly sacrificed; and, in their synagogues, they prayed, read, and heard. And every town, and almost every village, had one erected in it, as now our churches are:
where the people, on the Sabbath-Day, assembled together, and had some portion of the Law read and expounded to them. Much more ought we to give our attendance on this holy ordinance, now, in the times of the Gospel; since a greater measure of spiritual knowledge is required from us, and the mysteries of salvation are more clearly declared unto us. And may that tongue wither, and that mouth be for ever silenced, which shall dare to utter any thing in contempt and vilifying of this holy ordinance! For such excellent things are spoken of the preaching of the Gospel, that it is the power of God: 1Cor. 1:18 that it is the salvation of those who believe: v. 21 that it is the sweet savour of the knowledge of God: 2 Cor. 2:14: that, certainly, whosoever disparages it, rejected against himself the counsel of God; and neglects the only appointed means for the
begetting of faith, and so for the obtaining of eternal salvation: for faith cometh by hearing, and hearing by the word of God: Rom.10:17.
3dly. Another public duty pertaining to the sanctifying of the Lord's Day, is Singing of Psalms.
For this day being a festival unto God, a day of spiritual joy and gladness, how can we better testify our joy, than by our melody? Is any man merry? saith St. James, chap. 5:13 let him sing psalms.
And, therefore, let profane spirits deride this how they please; yet, certainly, it is a most heavenly and spiritual duty. The holy angels, and the spirits of just men in heaven, are said to sing Eternal Hallelujahs unto the Great King: and if our Sabbath be typical of heaven, and the work of the Sabbath represents to us the everlasting work of these blessed spirits, how can it be better done, than when we are singing forth the praises of him that sits upon the throne, and of the Lamb our Redeemer? This is to join with the heavenly choir in their heavenly work; and to observe a Sabbath here, as like that eternal Sabbath there, as the imperfection of earth can resemble the glory and perfection of heaven.
4thly. Another public duty belonging unto the sanctifying of the Lord's Day, is the administration of the Sacraments, especially that
of the Lord's Supper. And therefore it is mentioned, Acts 20:7. Upon the First Day of the week, when the disciples came together to break bread, that is, to partake of the Holy Communion of the Body and Blood of Christ,
Paul preached unto them: which intimates, that the primary intent of their assemblies was to receive the Lord's Supper; and that, upon occasion of this, the Apostle instructed them by preaching. It is most evident by all the records of the Church, that it was the apostolic and primitive custom to partake of this most holy ordinance every Lord's Day*, and that their meetings were chiefly designed for this; to which were annexed prayer and preaching. I am afraid, Sirs, that one of the great sins of our age is not only the neglect and contempt of this ordinance by some, but the seldom celebrating it by all. The Apostle, where he speaks of this holy institution, intimates, that it should be frequently dispensed and
participated: 1 Cor. 11:26. As often as ye eat this bread, and drink this cup. Let us consider, then, what dishonor they reflect upon Christ, who, although this ordinance be too seldom administered, yet either totally withdraw themselves from it, or very rarely partake of it. I shall no longer insist upon this, but leave it to God and your own consciences: for, certainly, if either persuasion, or demonstration itself, could prevail against resolution, enough hath been many times said heretofore, to spare me the labor of making this complaint any more.
And, thus much, concerning the Sanctification of the Lord's Day, in the Public Duties of his Worship and Service.
But what! hast thou no Sabbath-Work to do, after thou returns from the congregation and public assemblies? Yes, certainly, the day is not done when the church dissolves; and the whole of it is holy to the Lord. And, therefore,
[2] When you return every one to your families, there are Private and Family-Duties to be performed.
Walks and visits are not to be evening-work of the Sabbath: but holy and spiritual conferences are then proper; either to bring to your
remembrance the truths you before have heard, or to engage your own hearts, or the hearts of others, to admire and magnify God for all his great wonders of providence and redemption. Indeed, if a walk be thus improved, it may be a walk to heaven. So we find the two disciples, who on this day were walking to Emmaus, how they entertained themselves, and shortened their way with spiritual and holy discourses: Luke 24:13, 15. But those, who have families to look after, will be best employed, in seeing that those, who are under their charge, spend the vacant time of the Sabbath in holy exercises; either reading the Scripture, or giving an account of what truths they have been taught, or joining with them in praises and prayer unto God: or, indeed, in all of these, in their several courses and order; till night calls for repose, and delivers them over, with a sweet seasoning and blessing, to the labors and employments of the ensuing day and week. And,
[3] If there be any spare time from these public and private duties, then sanctify it by entering into thy Closet; and there unbosom thy
soul before God in secret prayer, spread thy requests before him, lay open thy wants and desires. And though, perhaps, thou art not gifted to word a prayer, yet sigh and groan out a prayer: for thy God hears thee; and he understands the language of sighs, and knows the meanings of his Spirit in the inarticulate groans of his children.
Here, likewise, in secret, meditate on what thou hast heard: admire the glory of God in his works, the goodness of God in his providences, the infinite mercy of God in his promises. Certainly, meditation is one great duty of a Sabbath; without which, to hear the word of God only, is but to swallow our meat without chewing it. It is meditation, that makes it fit for nourishment: this sucks the juice and sweetness out of it, concorporates it into us, and turns it into life and substance.
Thus if we endeavor to sanctify the Lord's Day, the Lord will sanctify his day and his ordinances unto us: and, by them, convey so much joy and comfort into our souls, that they shall be a temporary heaven unto us; and fit us for that eternal sabbath, where we shall continually give praise and glory unto him, that sitteth upon the throne, and to the Lamb for ever and ever.
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