Question 51.What is forbidden in the second commandment?
Ans. The second commandment forbiddeth the worshipping of God by images, or any other way not appointed in his word.
Q. 51.1. What is the first great sin forbidden in the second commandment?
A. The first great sin forbidden in the second commandment, is the sin of idolatry
Q. 51.2. How doth the idolatry forbidden in the first commandment differ from the idolatry forbidden in the second commandment?
A. The idolatry forbidden in the first commandment hath a respect to the object, when we give that worship and honour, which are due only to God, unto another; the idolatry forbidden in the second commandment hath a respect unto the means, when we worship God by images.
Q. 51.3. How many ways may persons be guilty of idolatry in their worshipping of God by images?
A. Persons are guilty of idolatry in worshipping of God by images1. When they worship feigned and false gods (apprehending them to be true) by images and representations. Such was the heathen's idolatry in worshipping Jupiter, Juno, Apollo, Diana, and other feigned gods and goddesses, by their images in their idolatrous temples. 2. When they worship the true God in or by any image or representation of him, whether it be any thing in heaven, or the earth, or the waters, as in the commandment: "Thou shalt not make to thyself any graven image, or the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor serve them." "Take ye heed, therefore, to yourselves (for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb), lest ye corrupt yourselves, and make you a graven image."Deut 4:15-16. "They have made them a molten calf, and have worshipped it; and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt."Exod 32:8. 3. When they have in their worship carnal imaginations, and representations of God in their minds; as if he were an old man sitting in heaven, or the like.
Q. 51.4. Why may we not make use of images for a help in our worship of God?
A. 1. Because God has absolutely forbidden it. 2. Because images are not a real help, but a hindrance of devotion, they tending to lessen God in our esteem, who, being the living God, and superlatively excellent, and infinitely
removed above all his creatures, cannot, without great reflection of dishonour upon him, be represented by a dead image.
Q. 51.5. Is it not lawful to have images or pictures of God by us, so we do not worship them, nor God by them?
A. The images or pictures of God are an abomination, and utterly unlawful, because they do debase God, and may be a cause of idolatrous worship.
Q. 51.6. Is it not lawful to have pictures of Jesus Christ, he being a man as well as God?
A. It is not lawful to have pictures of Jesus Christ, because his divine nature cannot be pictured at all; and because his body, as it is now glorified, cannot be pictured as it is; and because, if it do not stir up devotion, it is in vainif it do stir up devotion, it is a worshipping by an image or picture, and so a palpable breach of the second commandment.
Q. 51.7. What is the second great sin against this second commandment?
A. The second great sin against this second commandment is superstition.
Q. 51.8. What is the superstition forbidden in the second commandment?
A. The superstition forbidden in the second commandment, is the worshipping of God in any other way, or by any other means, than what he hath appointed in his Word, and thus adding human inventions unto God's institutions; which is will-worship, and condemned by the apostle. "Why, as though living in the world, are ye subject to ordinances (touch not, taste not, handle not, which all are to perish with the using), after the commandments and doctrines of men? which things have indeed a show of wisdom in will-worship."Col 2:20-23.
Q. 51.9. May nothing be added in the worship of God but what is prescribed in the Word of God?
A. Nothing may be added in the worship of God, as parts of worship, but what is prescribed or appointed in the Word of God; because, without divine institution, it is but vain worship, neither pleasing to God nor profitable
unto them that worship. "But in vain do they worship me, teaching for doctrines the commandments of men."Matt 15:9.
Q. 51.10. Are not significant ceremonies allowable, that the dull minds of men may be quickened unto the more devotion?
A. 1. The ceremonies which God himself did appoint under the law are not lawful, much less the ceremonies of men's appointment, which are parts of worship. 2. Significant teaching ceremonies, were they appointed by God, would be the parts of true worship; therefore, such significant teaching ceremonies as are not appointed by God are parts of false worship, or of worship so far corrupted as they are used. 3. The significancy of teaching ceremonies without God's institution, which carrieth with it God's blessing, is insignificant and ineffectual to convey and confer any grace.
Q. 51.11. May not the Church, by virtue of that command, "Let all things be done decently and in order" (1 Cor 14:40), appoint ceremonies for decency and order's sake?
A. The Church may and ought, by virtue of this command, to see that there is no indecency and disorder in the worship of God; that is, they may order that things appointed by God be done decently and in order, in reference to conveniency of time and place, and the like, which the Word of God doth virtually include in appointing worship itself, which, without such circumstances, cannot be performed; but here is no liberty given unto the Church to introduce and appoint new parts of worship, as significant teaching ceremonies are proved to be; neither may such things be called decent in God's worship which the idolatrous Church of Rome use, without any warrant from the Word of God.
Q. 51.12. What is the idolatry and superstition of the Church of Rome in the worship of God?
A. The idolatry and superstition of the Church of Rome in the worship of God, is their idolatrous kneeling at the sacrament, asserting that the bread is turned into the real body of Christ; their idolatrous worshipping of Christ by
the crucifix; their idolatrous pictures and images of God, which they bow before; their idolatrous bowing at the altars and towards the east; their idolatrous praying to angels and saints, especially to the Virgin Mary; their offering up the unbloody sacrifice of the host; their superstitious fastings and abstaining from flesh in Lent; their superstitious holidays; their superstitions priests' surplice; their adding cream, oil, and spittle to the wafer, and signing with the cross in baptism; their baptizing of bells; their praying upon beads; and many more superstitions customs, for which there is not the least command in the Scripture.
Q. 51.13. How may we further offend and sin against the second commandment?
A. We offend and sin against the second commandment, not only by idolatry and superstition, but also when we are not zealous for pure worship, according to God's institution, not endeavouring what in us lieth, in our places, the reformation of worship, according to the pattern in the Word; as also, when we disuse and neglect, especially when we contemn and oppose, any of those ordinances which God hath appointed to be the means of worship. "The zeal of thine house hath eaten me up."John 2:17. "Not forsaking the assembling of ourselves together, as the manner of some is."Heb 10:25. "Woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in."Matt 23:13. "Forbidding us to speak to the Gentiles, that they may be saved, filling up their sins alway."1 Thess 2:16. "And the next Sabbath-day came almost the whole city together, to hear the word of God. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles."Acts 13:44-46.
Question 52.What are the reasons annexed to the second commandment?
Ans. The reasons annexed to the second commandment, are, God's sovereignty over us, his propriety in us, and the zeal he hath to his own worship.
Q. 52.1. What is the first reason annexed unto the second commandment?
A. The first reason annexed unto the second commandment is, God's sovereignty over us, in these words, "I the Lord."
Q. 52.2. What is the force of this first reason?
A. The force of this first reason is, because God is the great sovereign King over us, and hath the sole or only authority to make laws for the way of his worship, therefore we ought, by virtue of our allegiance, as we are his subjects, to observe his laws and ordinances, and to worship him no other way than he hath appointed in his Word. "Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms. For the Lord is a great God, and a great King above all gods."Ps 95:2-3.
Q. 52.3. What is the second reason annexed unto the second commandment?
A. The second reason annexed unto the second commandment is, God's propriety in us, in these words, "Thy God""I the Lord, thy God."
Q. 52.4. What is the force of this second reason?
A. The force of this second reason is, that because we belong unto the Lord, therefore we ought to keep close unto him and his appointments, and take heed especially of idolatry and superstition, which do alienate the heart from him. "O come, let us worship and bow down; let us kneel before the Lord our Maker."Ps 95:6-7. "They made a calf in Horeb, and worshipped the molten image. They forgat God their Saviour."Ps 106:19,21.
Q. 52.5. What is the third reason annexed unto the second commandment?
A. The zeal which God hath to his own worship, is his jealousy, whereby, out of love to his own worship and institutions, he is highly offended with those that turn aside from them unto their own inventions. "I the Lord thy God am a jealous God." "Thou shalt worship no other God; for the Lord, whose name is Jealous, is a jealous God."Exod 34:14.
Q. 52.6. Wherein doth this zeal and jealousy of God for his own worship show itself?
A. The zeal or jealousy of God for his own worship doth show itself1. In his accounting the breakers of this commandment those that hate him, and threatening to punish them unto the third and fourth generation: "I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me." 2. In his esteeming the keepers of this commandment such as love him, and promising mercies unto thousands of them: "Showing mercy unto thousands of them that love me, and keep my commandments."
Q. 52.7. How can God in justice visit the iniquity of the fathers upon their children?
A. 1. If children do not walk in the steps of the same sins with their parents, God doth not punish them for their sins. "If he beget a son that seeth all his father's sins which he hath done, and considereth, and doeth not such like, he shall not die for the iniquity of his father, he shall surely live."Ezek 18:14,17. 2. If God doth visit the iniquity of the fathers upon their children, it is when the children are guilty of the same iniquity, and so fill up the measure, and the punishment of them is most equal and righteous. "Is not my way equal? Are not your ways unequal?"Ezek 18:25.
Question 53.Which is the third commandment?
Ans. The third commandment is, "Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain."
Question 54.What is required in the third commandment?
Ans. The third commandment requireth the holy and reverent use of God's names, titles, attributes, ordinances, word, and works.
Q. 53&54.1. What are we to understand by the name of God, which we are forbidden in this commandment to take in vain?
A. The name of God, which we are forbidden in this commandment to take in vain, is to be taken generally and comprehensively for anything whereby God makes himself known.
Q. 53&54.2. By what is it that God doth make himself known?
A. God doth make himself known1. By his names taken particularly, which he hath given unto himself in Scripture, such as GOD, LORD, I AM, JEHOVAH, and the like. "Hear, O Israel, The Lord our God is one Lord."Deut 6:4. "And they shall say unto me, What is his name? What shall I say unto them? And God said unto Moses, I AM THAT I AM: Thou shalt say, I AM hath sent me unto you."Exod 3:13-14. "I appeared unto Abraham by the name of God Almighty, but by my name JEHOVAH was I not known."Exod 6:3. 2. By his titles; such as, Lord of hosts; Holy One of Israel; the God of Abraham, Isaac, and Jacob; Creator, Preserver of men; the King of kings, and Lord of lords; King of nations; the King of saints; the God and Father of our Lord Jesus Christ; the Father of mercies; the God of salvation; the Hearer of prayer, and the like. "Except the Lord of hosts had left unto us a very small remnant."Isa 1:9. "The Zion of the Holy One of Israel."Isa 60:14. "I am the God of Abraham, the God of Isaac, and the God of Jacob."Exod 3:6. "The Lord, the Creator of the ends of the earth."Isa 40:28. "What shall I do unto thee, thou Preserver of men?"Job 7:20. "The blessed and only Potentate, the King of kings, and Lord of lords."1 Tim 6:15. "Who would not fear thee, O King of nations."Jer 10:7. "Just and true are thy ways, thou King of
saints."Rev 15:3. "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies."2 Cor 1:3. "He that is our God is the God of salvation."Ps 68:20. "O thou that hearest prayer, unto thee shall all flesh come."Ps 65:2. 3. By his attributes, which are his perfections and properties, whereby he distinguisheth himself from his creatures; such as omnipotency, eternity, invisibility, infinite wisdom, omnipresence, holiness, unchangeableness, mercifulness, love, and the like. "The Lord God omnipotent reigneth."Rev 19:6. "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory."1 Tim 1:17. "Great is our Lord, and of great power; his understanding is infinite."Ps 147:5. "Can any hide himself in secret places, that I shall not see him? saith the Lord: do not I fill heaven and earth."Jer 23:24. "For the Lord our God is holy."Ps 99:9. "I am the Lord; I change not."Mal 3:6. "The Lord is gracious, and full of compassion."Ps 145:8. "God is love."1 John 4:8. 4. By his ordinances; prayer, hearing, the sacrament. "Thy way, O God, is in the sanctuary."Ps 77:13. 5. By his Word, law and gospel. "Thou hast magnified thy Word above all thy name."Ps 138:2. 6. By his works of creation and providence. "The heavens declare the glory of God, and the firmament showeth his handywork."Ps 19:1. "The Lord is known by the judgment which he executeth."Ps 9:16. "He left not himself without a witness, in that he did good, and gave us rain, and fruitful seasons."Acts 14:17.
Q. 53&54.3. What doth the third commandment require, in reference unto those things whereby God doth make himself known?
A. The third commandment doth require, in reference unto the things whereby God doth make himself known1. The use of them. 2. The holy and reverent use of them; that we should use them with holy ends, designing the glory of God, and in a reverent manner, as is suitable unto the majesty of God, who maketh himself known by them. "Give unto the Lord the glory due unto his name."Ps 96:8. "Great and marvellous are thy works, Lord
God Almighty. Who shall not fear thee, and glorify thy name?"Rev 15:3-4.
Q. 53&54.4. How should our holiness and reverence show itself towards these things?
A. Our holiness and reverence should show itself1. In reference unto God's names, titles, and attributes; in our holy and reverent thoughts, and meditating on them, so as to admire, fear, love, desire, and delight in God; and in our holy and reverent mention of them with our tongues. 2. In reference unto God's ordinances; in our holy and reverent making use of them, waiting upon, and seeking after God in them. 3. In reference unto God's Word; in our holy and reverent minding the majesty and authority of God therein, so as to yield ready obedience thereunto. 4. In reference unto God's works of creation; in our holy and reverent contemplation of God's infinite power, and wisdom, and greatness, therein manifested: and in reference unto God's works of providence; in our holy and reverent eyeing, following, and complying with God's designs in all his providential dispensations, blessing and praising him for all his mercies, submitting unto, and patiently bearing his corrections, and any sort of afflictions.
Q. 53&54.5. When should we especially, holily, and reverently make use of those things whereby God maketh himself known?
A. At all times; but especially when we are called to the duties of his immediate worship, we should be holy and reverent in the use of these things, sanctifying the name of God in them.
Q. 53&54.6. What is the difference between the worship of God required in this third commandment, and that which is required in the first and second commandments?
A. The first commandment hath a respect unto the object of God's worship; the second commandment hath a respect unto the means of worship; but this third commandment hath a respect unto the manner of worship, requiring that it be performed with humility and holy fear, with sincerity, fervency, and all kind of holy affections.
Question 55.What is forbidden in the third commandment?
Ans. The third commandment forbiddeth all profaning or abusing of any thing whereby God maketh himself known.
Q. 55.1. How are God's names, titles, and attributes profaned and abused?
A. God's names, titles, and attributes are profaned and abused1. When persons do think slightly and irreverently of them, without any suitable affections to them; especially when their hearts are filled with despising, hatred, and aversion towards the name of God. "If I then be a father, where is mine honour? and if I be a master, where is my fear? saith the Lord of hosts unto you that despise my name."Mal 1:6. 2. When persons speak irreverently concerning God, making mention of any of his names, titles, or attributes, in ordinary discourse, crying, O Lord, O God, God forgive me, God save me, and the like, without minding what they say, or having any awe of God upon them, whilst they are speaking of him. "Thine enemies take thy name in vain."Ps 139:20. 3. When persons do swear by the name of God, and that either vainly and wickedly mingling their ordinary speech with hideous oaths, priding themselves in their invention of new oaths, and emphatically pronouncing of them; or when persons being called to swear lawfully before a magistrate, or the like, they do swear falsely. "But I say unto you, Swear not at all. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil."Matt 5:34,37. "It shall enter into the house of him that sweareth falsely by my name."Zech 5:4. 4. When persons do curse either themselves or others in the name of the Lord, either jestingly, rashly, or maliciously. "And the Philistine cursed David by his gods."1 Sam 17:43. "Then began he to curse and to swear, saying, I know not the man."Matt 26:74. 5. When persons blaspheme the name of the Lord, by speaking against any of those names, titles, or attributes, whereby he hath made himself known, or by ascribing any thing unto him which is unworthy of him. "Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy
voice, and lifted up thine eyes on high? even against the Holy One of Israel."2 Kings 19:22. "Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any man."James 1:13. 6. When persons use the name of the Lord in any charms. "Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus," etc. "And the man in whom the evil spirit was, leapt upon them, and overcame them, so that they fled out of the house naked and wounded."Acts 19:13,16.
Q. 55.2. How are God's ordinances profaned and abused?
A. God's ordinances are profaned and abused1. When persons are irreverent in their attendance upon them, in regard of the outward gesture of their bodies, laughing, talking, sleeping, or any other way indecently behaving themselves in the time of prayer, preaching, singing, receiving the sacrament, or any other part of God's worship. "Keep thy foot when thou goest to the house of God."Eccles 5:1. "Let all things be done decently and in order."1 Cor 14:40. 2. When persons, under ordinances, are slight and formal, as to the inward frame of their minds; when their minds are roving and wandering, and their hearts are dead and dull, very unbeseeming the majesty of God, whom in his ordinances they wait upon, who, being a Spirit, doth chiefly look to the spiritual part of his service. "God is a Spirit; and they that worship him, must worship him in spirit and in truth."John 4:24. 3. And chiefly, persons profane and abuse God's ordinances, when they make a profession of religion, and attend upon ordinances, that they may be accounted religious by men, without any sincere endeavours to approve the heart unto God; making use of religion only as a cloak for covetousness, or maliciousness, or voluptuousness. "Having a form of godliness, but denying the power thereof."2 Tim 3:5. "Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayers; therefore ye shall receive the greater damnation."Matt 23:14.
Q. 55.3. How is God's Word profaned and abused?
A. God's Word is profaned and abused1. When persons think or speak slightingly, especially when they pervert the Word of God, or any part thereof, into profane jests. "And when this people, or prophet, shall ask thee, saying, What is the burden of the Lord? thou shalt say, What burden? I will even forsake you, saith the Lord. And the burden of the Lord shall ye mention no more; for ye have perverted the words of the living God."Jer 23:33,36. 2. When persons wrest the Word of God into false doctrine, perversely disputing against the sound and wholesome doctrine therein contained. "In which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction."2 Pet 3:16. "If any man teach otherwise, and consent not to wholesome words, the words of our Lord Jesus Christ, and the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth."1 Tim 6:3-5. 3. When persons misapply the Word of Godthe threatenings unto the righteous, to make them sad; the promises to the wicked, to encourage them in their wicked ways. "With lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life."Ezek 13:22.
Q. 55.4. How are God's works profaned and abused?
A. God's works are profaned and abused1. When persons pamper their flesh, gratify their lusts, and are intemperate in their use of God's creatures. "Let us walk honestly as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof."Rom 13:13-14. 2. When, in prosperity, persons are forgetful of God, unthankful for mercies, and indulge themselves the more in sin, because of God's patience and bounty. "They were filled, and their heart was exalted; therefore
have they forgotten me."Hos 13:6. "Or despisest thou the riches of his goodness and forbearance? But, after thy hardness and impenitent heart, treasurest up unto thyself wrath," etc.Rom 2:4-5. 3. When, in adversity, persons murmur, are impatient; when they are incorrigible, and grow more hardened in their sins. "Neither murmur ye, as some of them murmured, and were destroyed of the destroyer."1 Cor 10:10. "Thou hast stricken them, but they have not grieved; thou consumed them, but they have refused to receive correction; they have made their faces harder than a rock; they have refused to return."Jer 5:3.
56. QuestionWhat is the reason annexed to the third commandment?
Ans. The reason annexed to the third commandment is, That however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.
Q. 56.1. Whence is it that such as profane God's name do escape punishment from men?
A. Such as profane God's name, for the most part, do escape punishment from men1. Because no laws of men do, or can, reach all profanations of God's name. 2. Because such laws as do reach blasphemy, perjury, swearing, and the like grosser profanations of God's name, are not executed by many in authority, who oftentimes, being profane and wicked persons themselves, are more ready to punish them that hallow God's name than those that profane it.
Q. 56.2. How doth it appear that such as profane God's name shall not escape God's righteous judgment?
A. Such as profane God's name shall not escape God's righteous judgment, because God is righteous, and he will not hold them guiltless.
Q. 56.3. When doth the Lord punish them that profane his name?
A. 1. Sometimes God doth punish them in this life,
and that with dreadful temporal plagues. "If thou wilt not observe to do all these words, that thou mayest fear this glorious and fearful name, THE LORD THY GOD; then the Lord will make thy plagues wonderful."Deut 28:58-59. 2. Be sure if such escape here, they shall not escape eternal wrath and vengeance hereafter. "Thou treasurest up to thyself wrath against the day of wrath, and revelation of the righteous judgment of God."Rom 2:5.
57. QuestionWhich is the fourth commandment?
Ans. 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 manservant nor thy maidservant, 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."
Question 58.What is required in the fourth commandment?
Ans. The fourth commandment requireth the keeping holy to God such set times as he hath appointed in his Word, expressly one whole day in seven, to be a holy Sabbath to himself.
Q. 57&58.1. What is the difference between the worship required in this fourth commandment, and the worship required in the first, second, and third?
A. The first commandment hath a respect unto the object of worship; the second commandment hath a respect unto the means of worship; the third commandment hath a respect unto the manner of worship; but this fourth commandment hath a respect unto the time of worship.
Q. 57&58.2. What time for worship doth the fourth commandment require?
A. The fourth commandment doth require such set times for worship to be kept holy unto God as he hath appointed in his Word.
Q. 57&58.3. May not the Popish holidays be observed?
A. The Popish holidays ought not to be observed, because they are not appointed in the Word: and, by the same reason, no other holidays may be kept, whatsoever pretence there be of devotion towards God, when there is no precept or example for such practice in the Holy Scripture.
Q. 57&58.4. What set time hath God appointed in his Word to be kept holy to himself?
A. God hath appointed in his Word one whole day in seven to be kept a holy Sabbath to himself. "Keep the Sabbath-day to sanctify it, as the Lord thy God hath commanded thee."Deut 5:12.
Q. 57&58.5. What are we to understand by one whole day in seven, which is to be kept holy to the Lord?
A. By one whole day in seven we are not to understand only the whole artificial day, from sun rising to sun setting, or from daybreak in the morning until the evening or night, but the whole natural day, consisting of twenty-four hours.
Q. 57&58.6. When doth this holy day or Sabbath begin, in the evening before, or that morning from midnight?
A. In the evening before, by virtue of that word, "Remember to keep holy the seventh day," we ought to begin to prepare for the Sabbath; but the Sabbath itself doth not begin until the evening is spent, and midnight thereof over, and the morning after twelve of the clock beginneth.
Q. 57&58.7. Doth not the Scriptures require us to begin the Sabbath in the evening, when it is said, "The evening and the morning were the first day" (Gen 1:5); and, "From even unto even shall ye celebrate your Sabbath?"Lev 23:32.
A. 1. It doth not follow that the evening of the first day, was before the morning, though it be first spoken of; no more than that Shem and Ham were elder than
Japheth, because they are reckoned up in order before him. "The sons of Noah, Shem, Ham, and Japheth" (Gen 10:1); and yet Japheth is called the elder brother.Gen 10:21. But Moses, reckoning up the works of God on the first day, retires back from the evening to the morning, and saith, they both make up the first day. Surely in the account of all nations, and in Scripture account too, the morning is before the evening. "The same day at evening, being the first day of the week, came Jesus," etc. (John 20:10), where the evening following this day, and on the evening before the day, is called the evening of the same day. 2. That place in Leviticus, concerning the celebration of the Sabbath from evening to evening, hath a reference only unto a ceremonial Sabbath, or day of atonement, on the tenth day of the seventh month, wherein the Israelites were to afflict their souls; but it hath not a reference unto the weekly Sabbath.
Q. 57&58.8. How do you prove by the Scripture that the weekly Sabbath doth begin in the morning?
A. That the weekly Sabbath is to begin in the morning, is evident1. by Exod 16:23: "This is that which the Lord hath said, Tomorrow is the rest of the holy Sabbath unto the Lord." If the Sabbath had begun in the evening, Moses would have said, This evening doth begin the rest of the Sabbath; but he saith, Tomorrow is the rest of the Sabbath. 2. Most evidently it doth appear that the Sabbath doth begin in the morning, and not in the evening, by Matt 28:1: "In the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene, and the other Mary, to see the sepulchre." If the end of the Jewish Sabbath were not in the evening, when it began to grow dark towards the night, but when it began to dawn towards the first day of the week, which must needs be towards the morning, and in no rational sense can be interpreted of the evening, then the Sabbath did also begin in the morning, and not in the evening, for the beginning and ending must needs be about the same time. But the former is evident from this place, concerning the Jewish Sabbath's ending; and therefore, consequently concerning its beginning. 3. Further, it
is also said in this place, that the first day, which is the Christian Sabbath, did begin towards the dawning, as it grew on towards light, and not as it grew on towards darkness; therefore the Christian Sabbath doth begin in the morning. 4. Moreover, the resurrection of Christ, in commemoration of which the Christian Sabbath is observed, was not in the evening, but early in the morning ("Now when Jesus was risen early, the first day of the week."Mark 16:9); therefore the Sabbath is to begin in the morning. 5. If the Sabbath did begin in the evening before, it would end in the evening after; and it would be lawful for men to work in their callings, or to go to their recreation, on the evening of the Sabbath, which surely would be very unsuitable after the holy employments of that day.
Q. 57&58.9. Is this fourth commandment, concerning the keeping of the Sabbath, ceremonial or moral?
A. Though the commandment which the Lord laid upon the Israelites, for the observation of other Sabbaths, was ceremonial, and abrogated, and not to be observed by Christians, yet this fourth commandment, concerning the weekly Sabbath, was moral, and binding upon all nations, and that throughout all generations.
Q. 57&58.10. How doth it appear that the fourth commandment was moral, and not ceremonial?
A. The morality of the fourth commandment doth appear1. From the time of the Sabbath's first institution, which was in paradise, in the state of innocency, before there was any ceremony. 2. From all the arguments made use of to back it, which are perpetual, and not ceremonial. 3. Because it is placed in the midst of the decalogue, or ten commandments, and all the other nine are moral, and therefore this too; and, with the rest, it was written by God on tables of stonewhich showeth the perpetuity of it. 4. Because the Gentiles were required to observe this, the stranger as well as others; but they were not under the ceremonial law. 5. From the testimony of Christ: "Pray ye that your flight be not in the winter, neither on the Sabbath-day."Matt 24:20. This flight was to be at the destruction of Jerusalem, in
Vespasian's time, when all ceremonies were abolished; and yet then our Saviour speaks of the Sabbath in force, which would aggravate their grief, if they should be forced to break it.
Question 59.Which day of the seven hath God appointed to be the weekly Sabbath?
Ans. From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week, ever since, to continue to the end of the world, which is the Christian Sabbath.
Q. 59.1. Is the seventh day of the week always to be kept as holy, and the weekly Sabbath unto the Lord?
A. The seventh day in number is always to be kept as holy, and the weekly Sabbath; the seventh part of our time being God's due, and, by virtue of this commandment, to be separated from common use, and employed in his worship, and more immediate service every week; but the seventh day in order from the creation is not necessary always to be observed as a Sabbath, it being in the power of God, who appointed the seventh in order, to alter that order at his pleasure.
Q. 59.2. Which day of the seven did God at first appoint to be the weekly Sabbath?
A. God did at first appoint the seventh day in order to be the weekly Sabbath: "Six days shalt thou labour and do all which thou hast to do, but the seventh is the Sabbath of the Lord thy God; in it thou shalt not do any work," etc.
Q. 59.3. Wherefore did God appoint the seventh day at first to be the weekly Sabbath?
A. God did at first appoint the seventh day to be the weekly Sabbath, because it was the day of his rest from his works of creation, that thereon men might rest from their works, and remember his: "For in six days God made heaven and earth, the sea, and all that in them is, and rested the seventh day," etc.
Q. 59.4. When did God first appoint the seventh day to be the Sabbath?
A. God did appoint the seventh day to be the Sabbath immediately after the first creation: "And God blessed the seventh day, and sanctified it."Gen 2:3.
Q. 59.5. Was the seventh day observed as the weekly Sabbath before God wrote the commandment for its observation on tables of stone in the mount, which he delivered unto Moses?
A. It is more than probable that this seventh day was observed all along by the true worshippers of God, as the other precepts of the law were observed, though no mention be made thereof in the short history of the affairs of some thousand years. For Adam, who lived until the days of Methuselah, no doubt did teach his children this precept, which he had from God in paradise; and Methuselah, who lived till the days of Shem, surely did deliver it down to posterity all the days of the old world; and Shem, who lived till Abraham's time, and is supposed to be Melchizedek, in all probability, did deliver this precept successively unto him in the new world; and as Abraham with ease might, so without question he did, teach it with other precepts to his children, and they teach it one to another, until the time of Moses; and Moses speaketh to the Israelites of the Sabbath to be kept holy to the Lord on the morrow (Exod 16:23), as a thing well known unto them, and of practice among them, which was some time before the Lord gave the law upon Mount Sinai.
Q. 59.6. How long was the seventh day to be observed as the weekly Sabbath?
A. The seventh day was to be observed as the weekly Sabbath, from the beginning of the world to the resurrection of Christ.
Q. 59.7. What day is to be observed for the weekly Sabbath, from the resurrection of Christ?
A. The first day of the week, from the resurrection of Christ, is to be observed by Christians unto the end of the world for their weekly Sabbath.
Q. 59.8. How could the seventh day Sabbath be changed from the last of seven to the first of seven, when we do
not read expressly of any repeal in the Scripture of the last of seven?
A. 1. It is one day of seven which God hath appointed to be the Sabbath; and in the commandment, the Lord doth bless and hallow, not the seventh day, but the Sabbath-day, which might be on another seventh day in order, if God should so please. 2. It is but one day in seven which God hath appointed to be the weekly Sabbath, God having both allowed and appointed the other six days of the week for our labour. 3. God having substituted or appointed another day for to be a holy Sabbath to himself, this substitution of another doth virtually include in it a repeal of the old Sabbath; that is, in reference unto the time of its observation.
Q. 59.9. How doth it appear that the first day of the week is appointed by God to be the weekly Sabbath?
A. 1. There is a like reason for the appointment of the first day as there was for the seventh. The reason of God's appointing the seventh was, his resting from his works of creation; and there is a like reason for appointing the first day, which was the day of Christ's resurrection, namely, the Son of God's resting from his suffering works about man's redemption, into which rest he is said to enter, and which we are more nearly concerned to remember. "For he that is entered into his rest, hath ceased from his own works, as God did from his."Heb 4:10. 2. The Lord Jesus hath put his name upon the first day of the week. "I was in the Spirit on the Lord's-day."Rev 1:10. There is reason to believe that the Lord's-day here spoken of was the first day of the week, because it is a certain determinate day, and it is spoken of as a day which was well known among Christians by that name; and the first day of the week being the day of the Lord's resurrection, and wherein Christians did use to assemble themselves together upon, had the only reason for such denomination. There is also reason to believe that the Lord did put his own name upon this day, because none had authority to put his name upon any day but himself; and the apostle calling it the Lord's-day, by the inspiration of the Spirit no doubt but it was the Lord's will it should be
so called, and by consequence it was his will that this day should be used and observed as an holy day unto himself. As the second sacrament is called the Lord's supper, because it was appointed by the Lord; so the first day of the week is called the Lord's day, because it was appointed by the Lord; and this day being appointed, no other is to be observed now as the Christian Sabbath. 3. The appointment of the first day of the week to be the Sabbath may be inferred from 1 Cor 16:1-2: "Now, concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye. Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him." The apostle having given order from the Lord to the Churches of Galatia and Corinth, and by consequence to the other Churches of the Gentiles, for collections on the first day of the week, as God had prospered them on other days, we may infer, this being a Sabbath-day's work, that he had also, from the Lord, given order for the observation of this first day, as the weekly Sabbath. 4. We read of the disciples being assembled together on the first day of the week, and that Jesus then came among them (John 20:19); and that eight days after, they met again, which was another first day, and Jesus came to them.John 20:26. Moreover, that it was the practice of Christ's disciples to meet together to worship the Lord, to hear the word, and break bread, or receive the sacrament of the Lord's supper, on the first day of the week. "And upon the first day of the week, when the disciples were come together to break bread, Paul preached unto them," etc.Acts 20:7. Paul had been with them seven days (Acts 20:6), and yet we read of no solemn meeting but on the first day of the week, the last of the seven wherein he abode with them. It was not on the old Sabbath, the last day of the week, that the solemn assembly for worship was held, but on the first day; which, had it not been the Sabbath of new appointment, and of necessary observation to Christians, would have been most inconvenient for Paul to have spent in religious exercises until midnight, when the next morning he was to take his journey. All which being considered, together with the practice
of Christians from the apostles' days, it may be evident unto them that desire not to cavil, that the first day of the week is appointed by the Lord to be the Christian Sabbath.
Question 60.How is the Sabbath to be sanctified?
Ans. The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of God's worship, except so much as is to be taken up in the works of necessity and mercy.
Q. 60.1. What is it to sanctify the Sabbath?
A. The Sabbath is sanctified by God, in his appointing it to be holy; and the Sabbath is sanctified by man, in his observing and keeping it as holy: "Remember the Sabbath-day, to keep it holy."
Q. 60.2. How are we to observe and keep the Sabbath as holy?
A. We are to observe and keep the Sabbath as holy, partly by a holy resting, partly in holy exercises on that day.
Q. 60.3. What are we to rest from on the Sabbath-day?
A. We are on the Sabbath-day to rest, not only from those things which are in themselves sinful, which we are bound to rest from on every day of the week; but also we are to rest from those worldly employments and recreations which on the other six days of the week are lawful, and our duty: "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," etc.
Q. 60.4. May not such works be done in our particular callings on the Sabbath-day as cannot so seasonably and advantageously be done on the other days of the week?
A. There are some works in our particular callings which may seem to be most seasonable and advantageous on the Sabbath-day, and yet it is our duty to rest from them, and wholly to forbear them; such as1. Killing of
beasts on the Sabbath, to prepare for the Monday market. 2. Ploughing, sowing, gathering in of corn, making hay while the sun shines and the weather best serveth, on the Sabbath-day. 3. Selling of fruit, or any other wares, on the Sabbath-day, when there may be most custom for them. 4. Selling or buying of fish on the Sabbath, which in hot weather might stink if kept until the Monday. These, and the like worldly employments, we are to forbear, by virtue of this commandment, they being our own works; and whatever loss we may seem to sustain by such forbearance, be sure it is not comparable to the loss of God's favour, and the wounding of our conscience, and the loss of our souls for ever, which will be the fruit of living in the breach of God's law. And if such works as these must be forborne on the Sabbath, much more such works of our calling as may be done on the weekday, as well as on the Sabbath. "In those days saw I in Judah some treading winepresses on the Sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath-day: and I testified against them in the day wherein they sold victuals. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the Sabbath unto the children of Judah, and in Jerusalem. Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the Sabbath-day? Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the Sabbath."Neh 13:15-18.
Q. 60.5. May we not lawfully recreate ourselves upon the Sabbath-day, especially since the day is appointed to be a day of rest from our toiling labour in the week?
A. We may and ought to recreate our minds on the Sabbath-day in the worship of God, we being bound to call and make in this respect the Sabbath our delight. But we ought to forbear recreating our minds with carnal delight, either by words or deeds, which we may do on other days; and much more we ought to forbear recreating our bodies by sports and pastimes, though after the public
exercise of God's worship be over. "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it."Isa 58:13-14.
Q. 60.6. Though masters and governors of families are bound themselves to rest upon the Sabbath-day, yet may they not command their children and servants to work, or permit them to play and take their recreation?
A. Indeed the commandment is principally directed to masters and governors of families, but withal so as it doth enjoin them to do what in them lieth to hinder their children and servants from the profanation of the day by servile working, or bodily recreations, and to put them upon the observation of this day of rest: "In it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant," etc.
Q. 60.7. May not children or servants lawfully work or play upon the Sabbath-day, if they be commanded hereunto by their parents or masters?
A. Though it be the sin of the parents or masters to command their children or servants to work, or any other way to break the Sabbath, yet it is the duty of children and servants to disobey them, whatever temporal loss they sustain by it; they being bound to obey the God of heaven rather than any man upon earth.
Q. 60.8. Is it lawful to dress meat on the Sabbath-day?
A. Although it was the will of the Lord that the children of Israel should neither gather nor dress the manna that fell from heaven on the Sabbath-day, there being so much servile work to be done about it before it was fit to be eaten, namely, the grinding of it in mills, or beating it in mortars, and then breaking it, which servile work is still unlawful, unless in cases of necessity; and although fires were forbidden to be kindled in all their habitations,
(Exod 35:3), that is, to forbear worldly employments, (as the works forbidden in the former verse were, and this instance is a special of the general); yet the Scripture doth nowhere forbid the dressing meat at all, for ordinary food, nor the kindling of fires for such use; but the lawfulness of meat may be collected from the Scripture, inasmuch as our Saviour himself was present at a feast on the Sabbath-day (Luke 14:1), where no doubt meat was dressed for so many guests as were there bidden. And when we are allowed to provide food for our cattle on the Sabbath, surely we may lawfully dress meat for ourselves.
Q. 60.9. What works doth God allow us to do on the Sabbath-day, besides those which he doth principally command us?
A. The works which God doth allow us to do on the Sabbath-day, besides what he doth principally command us, are works of necessity and mercy; such as eating, drinking, defending ourselves from enemies, quenching the fire of houses, visiting the sick, relieving the poor, feeding cattle, and the like; in all which employments we ought not to have a reference chiefly to ourselves, or any temporal advantage, but to be as spiritual as may be in them. "At that time Jesus went on the Sabbath-day through the corn, and his disciples were an hungered, and began to pluck the ears of corn, and to eat. But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the Sabbath-day. But he said unto them, Have ye not read what David did?" etc.Matt 12:1-3. And, Matt 12:8: "If you had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless." And Matt 12:10-12: "They said unto him, Is it lawful to heal on the Sabbath-day? and he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath-day, will he not lay hold on it and lift it out? How much then is a man better than a sheep? wherefore it is lawful to do well on the Sabbath-days." "And the ruler of the synagogue answered with indignation, because that Jesus had healed on the Sabbath-day. The Lord then answered him, and said, Thou hypocrite,
doth not each one of you on the Sabbath loose his ox or his ass from the stall, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath-day?"Luke 13:14-16.
Q. 60.10. What are the holy exercises, or the works which we are principally commanded to do on the Sabbath-day?
A. The holy exercises which we are to be employed in, or the works which we are principally commanded to do on the Sabbath-day, are the public and private exercises, especially the public exercises of God's worship, such as hearing the word, prayer, receiving the sacrament, singing of psalms, in the public assemblies of God's people. "And it shall come to pass that, from one Sabbath to another, shall all flesh come to worship before me, saith the Lord."Isa 66:23. "And he came to Nazareth, where he had been brought up; and, as his custom was, he went into the synagogue on the Sabbath-day, and stood up for to read."Luke 4:16. "And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them."Acts 20:7. "A psalm or song for the Sabbath-day."Ps 92 (title).
Q. 60.11. How are we to perform these public exercises of God's worship on the Sabbath-day?
A. We are to perform these public exercises of God's worship on the Sabbath-day1. With sincerity, having a single respect unto the honour and glory of God, whose day the Sabbath is. "If thou call the Sabbath the holy of the Lord, honourable, and shalt honour him."Isa 58:13. 2. With reverence, and that both of body and mind. "Keep thy foot when thou goest to the house of God."Eccles 5:1. "To this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word."Isa 66:2. 3. With diligence and attention. "And on the Sabbath we went out of the city by a river side, where prayer was wont to be made. And Lydia, which worshipped God, heard us, whose heart the Lord opened, that she attended unto the things which were spoken of Paul."Acts 16:13-14. 4. With love and
fervour of spirit. "Fervent in spirit, serving the Lord."Rom 12:11. 5. With delight and joy. "If thou call the Sabbath a delight."Isa 58:13.
Q. 60.12. What are we to do by way of preparation for the public exercises of God's worship on the Sabbath-day?
A. By way of preparation for the public exercises of God's worship on the Sabbath-day, we are1. To remember, before the day come, to keep it holy, so as to finish our worldly business and employments on the weekdays, and timely to break off from them on the Saturday evening, and to take pains to get our hearts in a readiness for the holy duties of the Sabbath. 2. In the morning of the Sabbath, we must begin the day with God, in holy meditation upon the works of God's creation, and especially upon the works of redemption, which were completed by Christ's resurrection upon this day; we must read the Scripture, and some other good books, as we have time, for the better fitting us for our more public and solemn worship; especially we must pray in secret, and in our families, for God's presence in his ordinances, and that God would assist his ministers, who are his mouth to us, and ours to him; and that he would assist us in a sincere and hearty performance of public duties, that we may attain more knowledge, experience, and mortification, further degrees of grace, and more communion with God.
Q. 60.13. What are we to do on the Sabbath-day, after the public exercises of God's worship are over?
A. After the public exercises of God's worship are over the work of the Sabbath is not over; but we must retire to our families (not seek our pleasure in the fields, or in vain company), and there repeat over what we have heard; catechise and instruct children and servants, sing psalms, pray with our families, and whilst we moderately make use of any creature refreshment, we must discourse of the things of God. We ought also to take time in the evening to retire into secret, and there examine ourselves as to the carriage of our hearts before God in the day; labour in meditation to get the word wrought more thoroughly upon our hearts; we must also endeavour to pour out our hearts before God in secret prayer, humbly confessing sin,
earnestly and believingly requesting pardon and further supplies of grace, and thankfully praising God for all his mercies, especially for his Son Jesus Christ, and the Gospel privileges which we have in and by him. In such variety of holy exercises we may spend the whole Sabbath, which we should make as long as we can; and when the day is at an end, we should long for the Sabbath in heaven, which will never have an end.