What Are the Reasons Annexed to the Fourth Commandment?
Answ. The reasons annexed to the fourth
sommandment, are, God’s allowing us six days
PU 2 of the week for our own employments, his challenging a special propriety in the seventh, his own example, and his blessing the Sabbath-day.
Q. What is to be here understood by the Sabbath day?
A. A day of holy rest, Exod. xxxi. 17. Isa. lviii. 13.
Qj, Doth the light of nature require the observance of a Sabbath?. A. It requires, that some part of our
time be set apart for the public service of God j but shews not what particular time, or how much time.
Q. What part of time does the fourth commandment require for a Sabbath to the Lord?
A. One whole day in seven.
Q. Whether is this commandment moral or ceremonial?
A. It is moral, and binding on ail men in all ages.
Q^Hovv prove you that? A. It, with the other
commandments, was written by God on tables of stone, and published in the midst of the moral law 5 it is inforced by moral reasons j and did bind strangers as well as Jews; and the Sabbath was appointed in Paradise, before there were any ceremonies, Exod. xx. 8, — 11.
Q. Is not the observance of the precise day of the week ceremonial? A. That circumstance is changeable,
but not properly ceremonial.
Qj. How then was the Sabbath called a sign to the Israelites? A. This was only an additional use of the Sabbath, added to the principal and moral end of it.
Q. Ought not men to maintain an holy frame of spirit every day? A. Yes, Gal. v. 25. Rom. viii. 6.
O. What need then is there of a weekly Sabbath?
A. That God may be more solemnly worshipped, the finishing of his principal works remembered, spiritual love encouraged, heaven represented, men’s souls more regarded, and the bodies of men and beasts refreshed.
Q. What special marks of honour hath God put upon this fourth commandment? A. It is introduced with
a solemn charge to remember it; it expresseth both what is required, and what is forbidden *, and hath most reasons annexed to it, Exod. xx. 8 — 11. £). Why hath God put such special honour upon the fourth commandment?
A. Because sin, Satan, and the world, do so much
Quest. 58. in the fourth Commandment. 233
oppose the right observance of it there is least light of nature for it j and a conscientious regard to it greatly promotes our keeping of the other commands.
Q. Doth this command require any more time than one whole day in seven for the worship of God?
A. It respects the time of worship in general, and so extended to the Jewish holy-days; and still implicitly requires days of fasting and thanksgiving, and time every morning and evening for our worshipping God in secret, and in our families.
Q. Doth God fix the precise time for fasts and thanksgiving, and for our secret and private worship, as he did for the Jewish holy-days?
A. No j he appoints the duties and their general season *, but allows men to fix the precise day or hour, according to the general rules of edification, Joel ii. 3. 2 Cnron. xx. Ezra ix, x. Jonah iii.
Q. May the church appoint holy days, to remember Christ’s birth, death, temptation, ascension, &.c.
A. No; as God hath abolished the Jewish holy days of his own appointment, so he hath given no warrant to the church to appoint any; bat hath commanded us to labour six days, ex-eept when Providence calls us to humiliation or thanksgiving; and expressly forbids us to observe holy-days of men’s appointment, Col. ii. 16. Gal. iv.10, 11.
O. What is the difference between a fast-day and an holy-day? A. The day of a fast is changeable, and
esteemed no better in itself than another day; but a holy-day is fixed to a certain time of the week, year, or moon, and reckoned better in itself.
Q. How much of one day in seven is to be kept as a Sabbath to the Lord? A. The whole natural day,
consisting of twenty-four hours, Deut. v. 14.
g. When doth the weekly Sabbath begin?
A. In the morning immediately after midnight..
Q. How prove you that?
A. As Christ rose early in the morning, and the evening after is called the evening of the same day •, and Moses6said, Tomorrow (not this night) is a Sabbath to the Lord, John xx. 1, 19. Exod. xvi. 23..
£). How then is it said, Lev. xxiii. 32. From evening to evening shall ye celebrate your Sabbath. U 3
A. That related to the ceremonial, not to the weekly Sabbath.
Q. When was the weekly Sabbath first instituted r* ■A. Immediately after the creation, Gen. ii. 3. j and it was observed by the godly patriarchs, as Enoch, &c.
O. Why then have we no express accounts of the observance of it till Israel came out of Egypt?
A. Because till then the scripture history is very brief.
Q. On w-hich day of the week was the Sabbath at first appointed? A. On the seventh; for thereon God
rested from creation- work, Gen. ii. 2, 3.
O. How long did the weekly Sabbath continue on the seventh day? A. From the beginning of the world
to the resurrection of Christ, Heb. iv. 4, — 10.
Q. On which day of the week is the Sabbath now appointed?
A. On the first day, Acts xx. 7. 1 Cor. xvi. 1, 2.
Q. Why was it fixed on that day? A. To keep
up the remembrance of Christ’s resting from his sufferings, and rising from the dead, Matth. xxviii. 1. Heb. iv. 10.
Oj How prove you, that the Sabbath was changed from the seventh to the first day of the week?
A. The first day of the week, or eighth day, was prophesied of as a Sabbath and the apostles and primitive Christians did always, after the resurrection of Christ, meet for public worship on it, and called it the Lords day, Ezek. xiiii. 27. John xx. 19, 26. Acts xx. 7. 1 Cor. xvi. 1, 2. Rev. i. 10.
Q. How prove you, that the example of the apostles is a sufficient warrant A. Because, by being inspired by the Holy Ghost, they taught and enjoined nothing but the will and command of Christ, 1 Cor. xi. 23.
Q. How prove you the reasonableness of changing the Sabbath from the seventh to the first day of the week?
A. Because resting from the purchase of redemption is Snore glorious than resting from creation-work, Rom. ip 4*
Q. Why was this change expedient?
A. That Christ might shew his divine authority, and set up a standing evidence of his incarnation and resurrection -, and make the time, as well as matter of New-Testament ordinances, point to himself, Heb. iv.
Q. Are all Christians then bound to keep this first-day sabbath till the end of the world?
A. Yes j and hence it is called, the Christian Sabbath.
Q^ Why then does Paul say, Let no man judge you in respect of Sabbath-days, Col. ii. 16.? A. His meaning
is, that, under the New Testament, we should not adhere to the ceremonial and Jewish sabbaths.
Q. Why are the persons required to observe this command so expressly named in it? A. That none maypretend he is exempted from keeping the Sabbath.
Qj Why is the charge of keeping this command principally directed to parents, masters, and magistrates?
A. Because they should not only observe it themselves, but also oblige those under them to keep it, Gen. xviii. 19.
Qj If superiors keep the Sabbath themselves, can their inferiors open breach of it be charged on them?
A. Yes, if they could have hindered it, 1 Sam. iii. 13.
Qj. Why is it required that labouring beasts rest on the Sabbath? A. That they may share of the benefit of
God’s Sabbath (or rest) j and may not, with their labour, give disturbance to men, Exod. xxiii. 12. and xx. 10.
Q^ Who sanctify or hallow the Sabbath-day?
A. God doth it, and men ought to do it. - Qj How doth God sanctify the Sabbath? A. By making it holy by his command and example, Exod. xx. 11.
Q. How do men sanctify it? A. By keeping it holy.
Qj, How are we to keep the Sabbath-day holy?
A. By an holy rest and holy employment on that day.
Q. What are we to rest from on the Sabbath-day?
A. From all worldly employments and recreations.
Q. In what manner must our whole man rest from these
A. In an holy manner, Deut. v. 12.
Q. How must our rest on the Sabbath be holy?
A. It must be the rest of holy persons, in order to our promoting and delighting in holy exercises, Isa. lviii. 13.
Q. In what holy employment should we be exercised on the Sabbath? A. In the public and private exercises
of God’s worship, Isa. lxvi. 23. Prov. viiL 34.
Q. How should we prepare for the Sabbath before it come? A. By self-examination, timeous laying aside of our earthly business, thinking of the solemnity of the Sabbath, and longing for the approach of it, Neh. xiii,
Q, Why should we earnestly long for the Sabbath?
A. Because on it God often giveth his people sweet and sanctifying communion with himself, Isa. lviii. 13, 14.
Q. How are Ave to be employed in the morning of. the Sabbath-day? A. In rising early to meditate on divine things, especially the work of redemption; in reading God’s truths, praying to, and praising him in secret, and with our families, Psalm xcii.
Q. Should not our awaking on the Sabbath much impress us with the views of our eternal state? A. Yes-
£). What are the public exercises of God’s worship on the Sabbath-day? A. Prayer, singing of Psalms,
reading, preaching, and hearing God’s word; and administration of the sacrament?, Luke iv. 16. Acts xx. 7.
Q. In what should Ave be employed, when going to and from public ordinances?
A. In meditation, ejaculatory prayer, and religious conference, Psalm cv. Mai. iii. 16.
Q. How should we be employed in the evening of the Sabbath? A. In meditating on, repeating, and praying over what we have heard j and instructing our families, and calling them to give an account of what they have been hearing, Psalm i. 2. Mark iv. 34.
Q. Why ought we to call our families to an account of what they have heard? A. To cause them hear with
more attention, and remember what they hear.
Q. In what manner is the Sabbath to be sanctified?
A. With sincerity, carefulness, delight, and reverence.
Q. In what, besides the exercises of God’s worship, may we be employed on the Sabbath?
A. In works of necessity and mercy, Mat. xii — 1.5.
£). What call you works of necessity?
A. Such as could by no means be done before, or delayed till the Sabbath is over: as quenching the fire of houses, defending ourselves against enemies, &c.
Q. What call you works of mercy?
A. Such as necessary eating and drinking, relieving the poor, visiting the sick, feeding or relieving cattle, &.c.
Q. What is in general forbidden in the fourth commandment? A. The profanation of the Sabbath.
Q. How many ways is the Sabbath profaned?
A. Five ways •, by omission, or careless performance of the duties required; by idleness, or doing that which is in itself sinful •, and by unnecessary thoughts, words, or works, about worldly employments or recreations.
Q. Are not days devoted to humiliation and thanksgiving profaned in the same manner? A Yes.
Q. Do we profane the Sabbath by reading and pray-, ing at home, when we should be attending public ordinances? A. Yes j it is to set one divine ordinance against another. See Zech. xiv. 17.
Qj Is it very sinful to neglect attendance on public prayers, and singing of psalms, while we punctually attend sermons?
A. Yes; it evidenceth our enmity against the glory of God, and the more spiritual things j for in sermons men can more shew their parts, and feed their curiosity, than in prayer, and especially in praise, which so eminently tend to exalt God alone, Psalm xcvi. 1.
Q. How is the Sabbath profaned by careless performance of the duties required? A. By our worshipping God, or being employed in the works of necessity or mercy, without a holy and spiritual frame of heart.
Q. How is the Sabbath profaned by idleness?
A. Ey our lying more in our beds on it than upon other days: or spending the time in sleep or sloth in our houses, gardens, or fields, Isa. lviii. 13. Matth. xx. 6.
Q. How is the Sabbath profaned by doing that which is in itself sinful? A. By lying, stealing, drunkenness, whoredom, &c. committed on that day, ILzek. xxii. 38.
Q. How many ways is the Sabbath profaned by carnal or worldly thoughts, words, or works?
A. Three ways; before, on, or after the Sabbath.
Q. How do we profane the Sabbath by them, before it come?
A. By so oppressing our bodies or minds with earthly business and cares, as to unfit us for performing the duties of the Sabbath, Isa. lviii. 13. Mai. f. 13.
Q^How do we profane the Sabbath by what is done after it is over? A, By plunging our bodies or minds
into such an hurry of worldly business soon after the Safebath, as destroys the impression of Sabbath exercises, and hinders the improvement of them, Amos viii. 5.
Q. How is the Sabbath profaned by carnal thovglits?
A. By our thinking on worldly business, or chiefly on the circumstantials of religion, on that day, Isa. lviii. 13,
Q. What carnal thoughts are most sinful on the Sabbath?
A. Such as we entertain while engaged in God’s worship.
Qj How do we profane the Sabbath by carnal words?
A. By talking of worldly affairs, common news, or mostly of the circumstantials of religion, Isa. lviii. 13.
Q. How do we profane the Sabbath by carnal looks?
A. By idle or curious gazing on our own or others person, dress, houses, beasts, fields, &c. on that day.
Q. How do we profme the Sabbath by worldly works $
A. By our journeying to visit friends in health, or transact business •, by carrying in water, or garden stuffs 5 walking in fields for recreation; gathering in crowds in streets or houses, or carnal conversation; or applying medicines, without absolute necessity, to prevent the hindrance of our earthly labour on another day, Jer. xvii. Neh. xiii.
Q. Is it very sinful to make cheeses or hay, or to sell fish, or bear burdens, reap corn, &c. on the Sabbath, when otherwise we must suffer great loss? A. Yesy we
are unworthy of the Christian name, if we prefer our carnal gain to the glory of Godr Neh. xiii. 15, — 22.
Qj. Is Sabbath-breaking a very horrible crime?
A. Yes; it is a sin against great love, and the source of many other sins; God commanded a man to be stoned to death for gathering sticks on the Sabbath; and hath threatened and destroyed nations for breach of it, Ezek. xx#.
Q. How many reasons are annexed to the fourth commandment? A. Four, Exod. xx. 9, 10, 11.
Q. What is the first reason?
A. God’s a /lowing us six days of the week for our own employments, while he has taken but one to himself.
Q-. What is the force of this reason?
A. That when God hath taken to himself so much lesstime than he might have claimed, and given so much ta us, we should chearfully give him that which he hath reserved for himself.
Q. What is the second reason annexed to the fourth command? A. God’s challenging a special propriety
in the seventh day as a holy Sabbath to himself.
Q. What is the force of this reason?
A. That the Sabbath being God’s right, it is very sinful to rob him of it, Mai. iii. 9.
Qj. Whether is it worse to rob God of his time or ho-, nour, or to rob men? A. It is far worse to rob God.-
Quest. 62. to %he fourth Commandment ■. %3Q
Q. Why then is robbery of God so common among men?
A. Because they are ignorant of God; and do not consider, that robbery of him, and particularly breach of Sabbath, shall be punished with eternal torments in hell.
Q. What is the third reason annexed to the fourth command? A. God’s own examplexw working six
days in creation-work, and resting on the seventh
Q. Wherein lieth the force of this reason? A. That
it is the greatest honour to imitate the example of God.
O. What is the fourth reason annexed to the fourth command? A. God’s blessing the Sabbath-day* -
Qj How doth God bless the Sabbath-day?
A. In setting it apart for his worship and imparting blessings to men, John xx. 18, 26.
Q. Where lieth the force of this reason?
A. That when God hath set apart a day to bless us, we should carefully wait on him to receive his favours.
Q. Can one who allows himself in Sabbath-breaking, prosper in religion through the week? A. No •, for he neglects on Sabbath to wait for, and receive the blessing of God, which alone makes rich in good works.
Q. What connection hath our obedience to the second table of God’s law with our obedience to the first?
A. Obedience to the first table is as it were the root, and obedience to the second the fruit 5 so that none can properly perform the duties of one table, while he neglects those of the other, Matth. xxii. and xxiii.