QUEST. CXV. Which is the fourth Commandment?
ANSW. The fourth Commandment is, Remember the Sabbath day to keep it holy. Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, 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.
QUEST. CXVI. What is required in the fourth Commandment?
ANSW. The fourth Commandment requireth of all men, the sanctifying, or keeping holy to God, such set time as he hath appointed in his word; expressly, one whole day in seven, which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian Sabbath, and in the New Testament, called the Lord’s day.
In this Commandment it is supposed, that God is the sovereign Lord of our time; which is to be improved by us, to the best purposes, as he shall direct. And, inasmuch as there are some special reasons which he has appointed for the exercise of religious worship, these are called holy days, and as we are to abstain from our secular employments therein, while engaging in religious duties, they are called sabbaths; and that more especially, because they are sanctified, by God, for his service. These are considered more generally, as including in them all those set times which God has appointed in his word, which is contained in the moral reason of this Commandment; and therefore, if he was pleased to institute, as he did under the ceremonial law, various Sabbaths, or days appointed for rest, and the performance of religious worship, his people are obliged to observe them. And therefore, I take the meaning of this commandment to be, Remember a sabbath day, or every sabbath day, or every day which God hath sanctified for that end, to keep it holy; and then follows the particular intimation of the weekly sabbath. This, as is observed in the answer we are explaining, was the seventh day of the week, from the beginning of the world, to the resurrection of Christ, and the first day of the week ever since; which is the Christian Sabbath, and, in the New Testament, is called the Lord’s day. In considering the subject-matter of this Commandment, we must
I. Inquire, since it is contained in the decalogue, which is an abstract of the moral law; whether we are obliged to observe the Sabbath by the law of nature, or by some positive law. For the understanding of which, let it be premised, that some laws are moral by way of eminency, or, in the highest sense, as distinguished from all positive law; and others we may call moral-positive, that is, the laws are positive; but yet there is some moral reason annexed to enforce our obedience to them. And this moral reason is either what is founded in the sovereignty of God commanding, which takes place in all positive laws, which, in this respect, are moral, though they could not be known without a divine revelation; or else positive laws may have a moral circumstance annexed to them, to engage us to obedience, taken from some glory that redounds to God, or good to ourselves, by the observation thereof; or from some other reason which God annexes to them. As for instance, the reason annexed to the fourth Commandment, is taken from God’s resting from the work of creation on the seventh day, and its being sanctified for our performing religious duties therein. Here we shall consider,
1. In what respects the Sabbath is moral in the highest and most proper sense of the word, as before mentioned. That this may appear, we shall lay down the following propositions, which may be considered in their respective connexion.
(1.) It is a branch of the moral law, that God should be worshipped. This is founded in his divine perfections, in the relation we stand in to him, and in the consideration of our being intelligent creatures, capable of worship.
(2.) The moral law obliges us to perform social worship. This appears from hence, that man, as a creature, is capable of society, and naturally inclined and disposed to it: which we cannot but know, when we look into ourselves, and consider the disposition of all intelligent creatures, leading them together with ourselves, to this end; so that without any positive law to direct us, we should be naturally inclined to converse with one another.
(3.) As man is a creature designed to worship God, as the law of nature suggests, so it appears, from the same law, that he is obliged to perform social worship. For if we are obliged to converse with one another, and thereby to be helpful to each other, in other respects; certainly we are obliged, by the same law to converse with one another therein, and to express our united concurrence in those things that relate to the glory of God.
(4.) The law of nature farther suggests, that as the whole of our business, in this world, is not included in that of society, which is rather to be occasional than stated; and there are other secular employments, which we are to be engaged in, in which we do not converse with others; so we are not to spend our whole time in public or social worship. Therefore,
(5.) It follows from hence, that some stated times are to be appointed for this end; and it is agreeable to the law of nature, that God, who is the sovereign Lord of our time, as well as the object of social worship, should appoint these times; that is, that he should ordain a Sabbath, or what proportion of time he pleases, for us to perform those religious duties which he enjoins, therein. These considerations, relating to our observation of the Sabbath, are purely moral, and not positive.
2. We shall shew in what respects the Sabbath is positive, and not moral in the highest and most propense sense of the word. Here let it be considered, that it is the result of a positive law, that one proportion of time should be observed for a Sabbath, rather than another; namely, that it should be a seventh, rather than a third, fourth, fifth, or sixth part of our time; for this could not have been known by the light of nature, any more than the other branches of instituted worship that are to be performed therein. So that, whether it be the seventh day in the week, or the first, which we are to observe, this being founded in the divine will, we conclude it to be a positive law. This we are obliged to assert, that we may fence against two extremes, namely, that of those who, on the one hand, deny the Sabbath to have any thing of a moral circumstance contained in it; and that of others, who suppose that there is no idea of a positive law in it. That, in some respects, the fourth Commandment is a branch of the moral law, may be proved from the following arguments:
(1.) It is inserted, among other commandments that are moral, which were proclaimed by the voice of God from mount Sinai, whereas the ceremonial and judicial laws were not; though they were given by divine inspiration. These words the Lord spake unto all your assembly in the mount, out of the midst of the fire of the cloud, and the thick darkness, with a great voice; and he added no more, Deut. v. 22. viz. at that time.
Moreover, they were written on two tables, with the finger of God, which none of the other laws were; and were laid up in the ark before the Lord, Exod. xxxi. 18. all which denotes the dignity and perpetuity of these laws, above all others that were ceremonial, judicial, or merely positive.
(2.) The Sabbath was enjoined to be observed not only by the Israelites, who were in covenant with God, together with their servants, who were made proselytes to their religion, and were obliged to observe the ceremonial and other positive laws; but it was also to be observed by the stranger within their gates, namely, the Heathen, who dwelt among them, who were not in covenant with God, and did not observe the ceremonial law; these were obliged to obey the Sabbath, it being, in many respects, a branch of the moral law.
(3.) If the observation of the Sabbath had been a duty of the ceremonial, and, in no respects, of the moral law, it would have been wholly abolished at the death of Christ; but, though then the day was altered, yet there was still a Sabbath observed, after his resurrection, even when the ceremonial law was no longer in force.
(4.) The weekly Sabbath is distinguished from all the ceremonial festivals; which are also called sabbaths, in that God lays a special claim to it, as his own day; and therefore it is called, in this Commandment, The sabbath of the Lord thy God; and it is styled, his holy day; Isa. lviii. 13. by way of eminence, to distinguish it from other days, which he has appointed to be, in other respects, devoted to his service; and when changed, it is called The Lord’s day, Rev. i. 10. which is a peculiar honour put upon it. For these reasons we conclude, that the Sabbath has in it something moral, and is not a part of the ceremonial law.
Obj. 1. It is objected, that the Sabbath is included, by the apostle, among the ceremonial laws, which were designed to be abrogated, under the gospel-dispensation; and therefore he says, in Col. ii. 16, 17. Let no man therefore judge you in meat or in drink, or in respect of an holy day, or of the new moon; or of the Sabbath days; which are a shadow of things to come; but the body is of Christ.
Answ. To this it may be replied, that by the Sabbath days, which are a shadow of things to come, we are to understand the Jewish festivals; such as the new moons, the passover, pentecost, the feast of tabernacles, &c. which are often called sabbaths: wherein holy convocations were held. So that when the apostle says, Let no man judge you, in respect of this matter, he means, let none have occasion to reprove you for your observing of those days, which were merely ceremonial, the design whereof was to typify the gospel-rest. Now, that the apostle does not mean the weekly Sabbath, is plain; for hereby he would contradict his own practice, and that of the churches in his day, who observed it; whereas, the other sabbaths were abolished, together with the ceremonial law.
Moreover, it is evident, that he intends no more than the ceremonial sabbaths, or Jewish festivals; because he adds, Let no man therefore judge you in meat or in drink, as well as in respect of an holy day, &c. by which he does not mean, let no man have reason to judge or condemn you for gluttony or drunkenness, but for your abstaining from several sorts of meat, forbid by the ceremonial law; by which he means that the distinction of meats is removed under the gospel-dispensation. And consequently the ceremonial sabbaths, or holy days, are taken away; which are intended by the sabbath day in that place, and not the weekly Sabbath; and therefore our translation rightly renders it, the sabbath days, not the Sabbath day. Or if it ought to be rendered the sabbath day, or the weekly Sabbath, because it is distinguished from the holy days before mentioned; then it may be farther replied to it, that he means the seventh-day Sabbath, which was abolished, together with the ceremonial law, in opposition to the Lord’s day; and how far this was a sign or shadow of good things to come, will be considered in what will be replied to the next objection.
Obj. 2. It is farther objected, by those who pretend that the Sabbath is a branch of the ceremonial law, that it is said, in Exod. xxxi. 16, 17. The children of Israel shall keep the Sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever, &c.
Answ. To this it may be replied; that whenever the weekly Sabbath has an idea annexed to it, agreeably to that of the ceremonial law; as when it is said to be a sign between God and Israel, as in this scripture, we are to understand nothing hereby, but that there was a ceremonial accommodation annexed to it, as an ordinance for their faith, in particular, signifying the gospel-rest; which signification was not annexed to it from the beginning; but when it was given to Israel. From the beginning, it was not a type; but when God gave the ceremonial law, it was made a type. Even as the rainbow, which proceeds from natural causes, and was, doubtless, set in the heavens before Noah’s time; yet it was not ordained to be a sign of the covenant between God and him, till God ordered it to be so, in his time. Thus God ordained the Sabbath to be a type or sign to Israel, when he gave them the ceremonial law, though it was not so before. And at Christ’s resurrection it ceased to be an ordinance, for their faith in the gospel-rest, or to be observed, when another day was substituted in the room of it, to wit, the first day of the week.
Obj. 3. It is farther objected, that when the observation of the Sabbath was enjoined, God bade the Israelites, in Deut. v. 15. to remember that they were servants in the land of Egypt, and that the Lord their God brought them out thence through a mighty hand, and by a stretched out arm; and therefore commanded them to keep the Sabbath-day.
Answ. To this it may be replied,
1. That God’s bringing his people out of Egypt, is no argument that this is a part of the ceremonial law, which was given soon after that time. For we read in the preface to the ten Commandments, of his bringing his people out of the land of Egypt; which is assigned as a reason why they should observe all the Commandments. Therefore it might as well be inferred, that they are all a part of the ceremonial law, as that the fourth Commandment is so; because enforced by the same motive.
2. Though this particular reason is given to induce the Israelites to observe this Commandment, and it is in a more especial manner, applied to that dispensation of providence which they were lately under; yet this could not be said to take place in the first institution of the Sabbath, if we suppose that it was instituted before Moses’s time, which we shall endeavour to prove under a following head.
3. This particular reason, taken from their having been servants in Egypt, is added to enforce the obligation laid on masters, to let their servants rest on the Sabbath-day; namely, because they themselves were once servants in Egypt, without any regard had herein to the matter of the Commandments, or any intimation that it is a branch of the ceremonial law.
II. We shall now consider when this law, relating to the observation of the Sabbath, was first given. There are various opinions about this matter.
1. Some think the Sabbath was first instituted when God spake to Israel from mount Sinai; inasmuch as it is one of the ten Commandments, which God gave them from thence[214].
But to this it may be replied, that the Sabbath was observed some days before Israel came into the wilderness of Sinai, viz. when they were in the wilderness of Sin. Thus Moses, when speaking concerning their gathering twice as much manna as was usual, the day before the Sabbath, assigns this is as a reason for it, To morrow is the rest of the holy Sabbath unto the Lord, Exod. xvi. 13. And that this was before they encamped at mount Sinai, appears from hence, namely, that it is said, that they came into the wilderness of Sin on the fifteenth day of the second month, ver. 2. Whereas they did not come into the wilderness of Sinai, till the third month, chap. xix. 1. Therefore,
2. Others fix the Epocha of the giving this law, from their coming into the wilderness of Sin; this being the first time, in which the Sabbath is expressly said to be observed, in scripture.
But to this it may be replied; that nothing can be justly inferred from the mode of expression, used by Moses in this scripture, as though it argued the giving a new law, that had not been before observed; but only the putting them in mind of the observation of that day, which had, for some time been disregarded; and accordingly it is assigned as a reason of their gathering twice the quantity of manna on the sixth day, which supposes that they knew before hand, that they were to rest on the seventh; though it is highly probable, that the observation of this Commandment had been neglected, for some years past while they were in Egypt; and it may be, that they were not suffered, by those who held them there in bondage, to observe this, and many other of the divine laws. Nevertheless, the memory of the Sabbath was not wholly lost among them, which Moses puts them now in mind of.
The most probable opinion therefore relating to the institution of the Sabbath, is, that it was given to man from the beginning; which may be argued,
(1.) From the reason annexed to the Commandment, to wit, God’s resting from his work of creation; and it immediately follows, that when he rested from his work, he blessed and sanctified the seventh day; that so man might celebrate and commemorate his power and glory displayed therein, Gen. ii. 1, 2, 3.
Obj. To this it is objected; that God’s blessing and sanctifying the seventh day, may be understood proleptically, as denoting, that at first he sanctified, or ordained that it should be a Sabbath, to his people in the following ages; and that this did not take place till Moses’s time; and accordingly they suppose, that he having been speaking of the creation of the world, and God’s resting from his work, gives them to understand, that this was the reason of the law, which was now given them, concerning the observation of the Sabbath, which they never heard of before.
Answ. But to this it may be replied, That this sense of the text will appear very absurd to any unprejudiced person; since if God’s resting from his work, which is mentioned immediately before, as the reason of his sanctifying the seventh day, is to be taken literally, why must his sanctifying the Sabbath be taken figuratively? if the one be an account of what was just done, why should the other be an account of what was not to take place till two thousand and five hundred years after?
(2.) If God had a church in the world, and public worship was performed by them from Adam to Moses’s time, then, there were set times, in which they were to meet together for that end, and consequently a Sabbath, which was equally necessary for the good of the church, in foregoing as well as following ages; and therefore we cannot suppose that it should be denied that privilege then, which had been granted it ever since; or, that from Moses’s time they should be obliged to celebrate the glory of God, as their Creator, sovereign Ruler, and bountiful Benefactor; and that a seventh part of time should be allotted them for this service, by his express command, and yet he should lose the glory, and his people the advantage arising from it, before that time.
Obj. It is objected to this, that the scripture is wholly silent as to this matter, and therefore nothing can be concluded in favour of the argument we are maintaining.
Answ. Some think that the scripture is not wholly silent as to this matter; but that it may be inferred from what we read in Gen. iv. 3, 4. in which it is said, that in process of time it came to pass, that Cain brought an offering unto the Lord; which was, doubtless, an instance of public worship. We render the words in process of time; but they may, with equal justice, be rendered, as it is observed in the margin, at the end of days; that is, at the end of that cycle of days which we generally call a week, or on the seventh day; then the offering was brought, and the solemn worship performed, and hereby the Sabbath sanctified according to God’s institution. But if this argument be not allowed of, it does not follow that the scripture’s not mentioning their observing a Sabbath, gives us just ground to suppose that they did not observe any. It might as well be argued, that because the scripture speaks very little of any public worship performed before the flood, that therefore there was none in the world; or, that because we do not read of the church’s observing a Sabbath, and many other parts of instituted worship all the time of the judges, which is said to be about the space of four hundred and fifty years, Acts xiii. 20. therefore it follows that a Sabbath, was not observed by them, during the whole of that interval, and all instituted worship was wholly neglected.
The next thing to be inquired into is, whether the Sabbath was instituted before or after the fall of our first parents? And it may be observed; that it appears to have been instituted before their fall; because the reason of its institution was God’s resting from his work of creation, of which we read before the account of their fall, as appears from the scripture before mentioned.
Obj. It is objected that Adam in innocency had no manservant nor maid-servants, nor stranger within his gate; and therefore was not in a capacity of observing this Commandment.
Answ. To this it may be replied, That before the world was increased, our first parents might observe the principal thing contained in this Commandment, by setting apart a day for religious worship: and when the world increased, the other part of the Commandment, which was only circumstantial, might take place. And, indeed, this objection might be as much alleged against Adam’s being obliged to yield obedience to the fifth, seventh, and eighth Commandments, as against his obeying the fourth.
III. It is farther observed, in this answer, that the day which we call a seventh part of time, was the seventh day of the week, from the beginning of the world, till the resurrection of Christ; and the first day of the week, ever since, to continue to the end of the world; which is the Christian Sabbath, or the Lord’s day. That the seventh day of the week was observed as a Sabbath, at first, is taken for granted; and we do not find that it was abolished by a positive law, so that there should be no Sabbath; but the day was changed, by substituting another in the room of it. If, according to the fourth Commandment, there is to be but one Sabbath in the week, and the other six days thereof are allowed for our own lawful employments; and if the first day of the week can be proved, as we shall attempt to do, to be the Christian Sabbath, then it follows, that the seventh day ceases to be a Sabbath.
It may be, indeed, observed, from several ecclesiastical writers, that some in the three first centuries, observed, both the seventh and the first day of the week. As for the apostles, they often assembled with the Jews, in their synagogues, on the seventh day, Acts xiii. 14. and xvii. 2. but this was done with a design to propagate the Christian religion among them, which could not, with equal conveniency, be done on other days. And the church afterwards met together on that day, as well as the Lord’s day, apprehending that though it was not now to be reckoned God’s holy day, or the Christian Sabbath; yet it was expedient, that hereby they should keep up the memory of his having, on that day, finished the work of creation; and others kept it as a day of fasting, accompanied with other religious exercises, in memory of Christ’s lying that day in the grave. But this can hardly be justified in them. However, it is evident that they did not pay the same regard to it as the Lord’s day, nor style it God’s holy day, nor the Christian Sabbath, by way of eminency. And some have expressly intimated, that whatever regard they paid to the seventh day, or what assemblies soever they held for worship therein, they did not observe it in the same way as the Jews did[215]; neither were they obliged to hold meetings on that day, as they were on the Lord’s day, it being, in part, left to their discretion; and it was supposed, that they had sufficient leisure from their secular callings; and therefore might attend to the worship of God on that day, as an opportunity offered itself; though they did not count it equally holy with the Lord’s day; nor were they obliged, when the worship was over, to abstain from their secular employment[216]. But this I only mention occasionally, to obviate an objection taken from the practice of some of the ancient church, in observing the seventh day of the week, which does not much affect the cause we are maintaining, our design being to prove that the first day of the week is ordained to be the Christian Sabbath.
But before we enter on that subject, it may be necessary, to prepare our way for it, to premise,
1. That it does not, in the least, derogate from the honour and glory of God, to change the Sabbath from the seventh to the first day of the week. It would, indeed, derogate from the glory of God, if he should take away one Sabbath, and not institute another in the room of it; for then he would lose the honour of that public worship, which he has appointed to be performed on that day.
Moreover, if there be a greater work than that of creation, to be remembered and celebrated, it tends much more to the advancing the glory of God, to appoint a day for the solemn remembrance thereof, than if it should be wholly neglected. And to this we may add, that if all men must honour the Son, even as they honour the Father, then it is expedient, that a day should be set apart for his honour, namely, the day on which he rested from the work of redemption, or, as the apostle says, ceased from it, as God did from his, Heb. iv. 10.
2. It was expedient, that God should alter the Sabbath, from the seventh to the first day of the week; for,
(1.) Hereby Christ took occasion to give a display of his glory, and in particular of his sovereign authority, to enjoin what time he would have us set apart for his worship under the gospel-dispensation, as well as what worship he will have performed therein; and to discover himself to be, as he styles himself; The Lord of the Sabbath day, Matt. xii. 8.
(2.) We, in the observation thereof, signify our faith, in a public manner, that Christ is come in the flesh, and that the work of our redemption is brought to perfection; and consequently, that there is a way prepared for our justification and access to God, as our God, in hope of finding acceptance in his sight.
3. All the ordinances of gospel-worship have a peculiar relation to Christ; therefore it is expedient that the time in which they are to be performed, under this present gospel-dispensation, should likewise have relation to him; therefore that day must be set apart in commemoration of his work of redemption, in which he finished it, and that was the first day of the week.
This leads us to consider, what ground we have to conclude that the Sabbath was changed, from the seventh to the first day of the week after the resurrection of Christ. And this will appear,
(1.) From the example of Christ and his apostles, who celebrated the first day of the week as a Sabbath, after his resurrection. Thus we read in John xx. 19. that the same day at evening, being the first day of the week, when the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst of them, and said, Peace be unto you. And ver. 26. After eight days, or the eighth day after, inclusive, again his disciples were within; then came Jesus, the doors being shut, and stood in the midst and said, Peace be unto you. Where we may observe,
[1.] That it was not merely an occasional meeting, but a fixed one, which returned weekly. Therefore they met eight days after, or the following first day of the week; which was the second Christian Sabbath.
[2.] On both these days of their meeting together for public worship, Christ appeared in the midst of them, and spake peace unto them; which includes his owning the day, and confirming their faith in the observation of it as a Sabbath, for the future.
Obj. It is objected, that the reasons of the apostles’ meeting together on the first day of the week, was for fear of the Jews; and not because it was substituted in the room of the seventh day, as a Sabbath perpetually to be observed.
Answ. To this it may be replied, that they did not meet together for fear of the Jews; but when they were assembled, the doors were shut for fear of them. Besides, it may be farther replied, that the fear of persecution would have been no warrant for them, not to keep the seventh-day-Sabbath, or to substitute another day in the room of it. To all which we might add, that they might more securely meet together on the seventh day of the week, than on any other day, if they were afraid of disturbance from the Jews; for then they were engaged in worship themselves; and, it is probable, would be rather inclined to let them alone, for want of leisure, to give them disturbance in their worship.
(2.) It farther appears, that the Sabbath was changed from the seventh to the first day of the week, in that this was a day, in which the church met, together with the apostles, for solemn public worship. Thus we read in Acts xx. 7. that upon the first day of the week, when the disciples came together to break bread, Paul preached unto them. Where we may observe,
[1.] That it was not a private, but a public meeting of the church; for it is said, that the disciples, that is, the church, met together.
[2.] It was not a day occasionally appointed by the apostle, but the stated usual time of their meeting; for it is not said Paul designed to preach to them on that day, and therefore they met together; but when they came together, on the first day of the week, that is, on the day of their usual meeting, Paul preached unto them.
[3.] The apostle had been with them some days before; for it is sa