LECTURES ON THE SHORTER CATECHISM OF THE WESTMINSTER -AS

TO YOUTH.

LECTURE XLV.

The sanctification of the Sabbath is to be the subject of the ensuing lecture. On this important topick our Catechism instructs us, that "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 publick and private exercises of God's worship, except so much as is to be taken up in the works of necessity and mercy." And beside this positive statement of the manner in which the Sabbath ought to be observed, we are taught, negatively, that "The fourth commandment forbiddeth the omission or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words, or works, about our worldly employments or recreations."

As we can devote but a single lecture to the duties and prohibitions of the command before us, we shall take them in connexion; and even when thus taken, I shall be obliged to make the discussion concise and summary. With a view to this, I will endeavour

VOL. VIII.-Ch. Adv.

II. The positive duties, and explicit prohibitions, which must be carefully regarded on the Sabbath, by those who would obey the command to keep it holy.

III. To specify those "works of necessity and mercy," which may lawfully be performed on the day of sacred rest.

A few short remarks, not properly falling under these heads, may be added, in closing the lecture.

I am persuaded, my young friends, that the Sabbath is profaned by many, through a disregard to the duties which ought to precede, and be preparatory to its observance. "Six days shalt thou labour and do all thy work," is as really an injunction of the fourth command, as is that which requires the keeping holy of the seventh day: and a disregard of this part of the precept leads, in many instances, to a violation of the other part. In consequence of idleness, inactivity, and a careless neglect of worldly affairs, during secular time, men too often find themselves tempted to attend to some pressing worldly avocation, which would never have occurred, if it had not been occasioned by the want of forecast, diligence, and exertion on the days proper for servile labour. Did men plan their business with due reference to the Sab

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bath, and prepare for it assiduously, by doing ALL their labour on six days of the week, we should not so often see the seventh improperly spent-We should not hear so many pleas of a necessary attention to some urgent secular concern, nor would worldly thoughts and cares so often intrude on the minds of those who feel the obligation of hallowing the Lord's day. It is criminal neglect in preparing for the Sabbath, which occasions much of this lamentable evil. How often, for example, might a trading vessel, without loss or inconvenience, avoid leaving her port on the Sabbath, if the owner, or master, were as careful as he ought to be, not to trespass on holy time.

Some commentators I know there are, who maintain that the part of the fourth commandment which says "six days shalt thou labour and do all thy work," was intended merely to express an allowance, and not to deliver an injunction. This, it appears to me, is entirely without warrant, and in opposition to the plain import of the words. The form of expression which requires us to "do all our work" on six secular days, is precisely the same as that which directs us to rest on the seventh, except that in the former case it is positive, and in the latter negative. The language is imperative, and equally so, in both instances; and the one injunction seems to be intended as the exact opposite of the other. We ought therefore to consider this part of the precept as expressly enjoining diligence in our worldly business, in its proper season; as laying this duty upon us by divine authority, as really and truly as the duty of keeping holy the Sabbath day: and among other reasons for diligence, an important one is that which has already been stated-that we may be well prepared for the holy rest of the Sabbath, by having all our se cular affairs so ordered, that there may then be as little occasion, and

as little temptation as possible, to act, or think, in reference to any worldly concern.

It is, indeed, not only to be ad. mitted, but carefully kept in mind, that the worship of God in secret, and in the family, is a sacred duty to be performed, ordinarily, on every day; that special seasons for thanksgiving, and for fasting and prayer, ought likewise, as heretofore shown, to be occasionally taken from our secular time; and on the other hand, that there are some occasions, on which servile labour may and ought to be done, on the Sabbath. But all this is perfectly consistent with the construction I have given, to that part of the precept now under consideration. The requisition to rest and keep holy the Sabbath, is, you will observe, laid down without any qualification, yet it confessedly admits of some exceptions. Then surely the requisition to "do all our work" on the six days which precede the Sabbath, may, in the same manner, admit of the exceptions which have been mentioned. The truth is, that every precept of the decalogue was intended to be as summary as possible, and to receive the necessary explanations and qualifications from other parts of the revealed will of God. When, therefore, it is said, "six days shalt thou labour and do all thy work," the meaning plainly is-thou shalt not fail to do ALL the work which is proper and practicable, to be done on those days. Thus doing, therefore, we shall obey that law of our Creator which requires us to be "diligent in business;" and at the same time, we shall remove a temptation and hindrance to the keeping holy of the Sabbath: and if, in addition to this, we devote, as I have heretofore recommended, the evening which precedes the morning of the Lord's day, to serious meditation and devout exercises, we shall make a preparation for the right observance of that sacred day, which we may reasonably hope will be attend

ed by the divine blessing-enabling us to spend our holy time in a manner truly pleasant and profitable to ourselves, and most pleasing and acceptable to "the Lord of the Sabbath."

II. Let us now consider the positive duties, and explicit prohibitions, which must be carefully regarded on the Sabbath, by those who would obey the command to keep it holy. Here let us take the clauses of the Catechism in order

1. "The Sabbath is to be sanctified by a holy resting all that day." Holy rest is a cessation from worldly cares and occupations, for the sole purpose of employing all our faculties in sacred exercises. If, when we cease from servile labour, we should be engaged in no spiritual exercises, you plainly perceive it would not be a holy rest that we should enjoy, but one that is merely animal or worldly. Hence our Catechism teaches us, that this commandment forbids "the profaning the day by idleness"-justly inculcating the idea, that idleness on the Sabbath is a real profanation of holy time.

We do not deny, my young friends, but explicitly maintain and inculcate that, in requiring us to suspend servile labour for a seventh part of our time, it was among the benevolent purposes of our Creator, to consult the bodily health and comfort both of man and beast: and experience shows that animal nature requires this, and that those who keep closely to the revealed rule, will, in the end, gain much, and lose nothing, by the observance. Both they and their cattle will, in the course even of a year, effect more than will be done by those who labour on the Sabbath, and thereby diminish their health and strength, and even shorten their lives. He who made man and beast, knew what was the portion of animal rest that was most conducive to the well being of both; and if, without revelation, physiologists and physicians

could ever have ascertained this point, which is very questionable, it would have required much time and observation for the purpose. It was therefore a most cruel, as well as impious attempt, that was made by the French philosophers and legislators, a fewyears since, to establish their decades, in place of the Sabbath,-allowing less time for bodily rest than God has appointed: and they, in our own country, who, at the present time, employ the Sabbath in servile labour, are chargeable with a practical appro. bation and imitation of the atheistick project which was adopted in France, and which, in words, many of them loudly condemn-Nay, they go farther than the French did, for they provide for no cessation whatever, from those bodily exertions which wear out the animal frame. God has unquestionably determined what is the most proper period for relaxation from servile labour, and secular care; and it is both foolish and wicked to attempt to improve on his appointment-to take more, or less, than he has ordained.

But I return from this digression, to remind you again, that rest is not idleness. In our waking hours the mind, at least, never is or can be idle. And even a weary body, when in health, is most relieved by moderate action, and not by torpid stillness. The proper duties of the Sabbath, therefore, which are performed in the domestick abode, and in going to and attending on publick worship, are, in every view, most admirably calculated to benefit both our bodies and our souls. In the case of those whose occupations occasionally call them to lose a portion of their sleep, or to weary themselves beyond their strength, more bodily rest on the Sabbath may be proper, than in the case of others. There is, however, much sin committed-very much-by those who, without any special necessity, sleep longer on the morning of the Sabbath, than on any other

day of the week; and by many more, who saunter away, in a kind of listless apathy, many, if not the whole, of those precious hours, which should be diligently occupied, in preparing for the eternal Sabbath of heaven.

2. The next clause of the first answer before us affirms, that on the Sabbath we are to abstain "even from such worldly employments and recreations as are lawful on other days;" and the second answer more particularly specifies, that the commandment forbids, not only idleness, but "the doing of that which is in itself sinful, with all unnecessary thoughts, words, or works, about our worldly employments and recreations." Much of what might properly be introduced here, has been unavoidably anticipated; but without repetition, much might be added. As however I must be brief, let me first request you particularly to notice, that the doing of that which is in itself sinful, is more sinful, if done on the Sabbath, than if it had been done on any other day of the week. The reason is most obvious-two commands of God are violated by one wicked act. Never let it be forgotten, therefore, that he who commits a known sin on the Sabbath, is responsible to God for the inherent guilt of that sin, aggravated awfully by the violation of his holy day.

As to those worldly employments, or works, which are lawful on other days, but unlawful on the Sabbath, it is neither practicable nor necessary to attempt to specify them minutely. They comprehend every kind, and every act, of the common business of life, not provided for in those acts of necessity and mercy, which we are afterward to consider. Few indeed there are, who extend the rule as far, and observe it as strictly, as they ought. The greater part, even of professing Christians, allow themselves in some things, which it would be hard for them to show, that either neces

sity or mercy demands. But I cannot pass from this part of the subject, without calling you to deplore with me, the open and awful profanation of the Lord's day, which is even enjoined by the laws of our country, in requiring the transportation of the national mail, and the opening of the Post offices, on this holy day-and thus setting the law of the land in direct opposition to the law of God. Let us pray that he who hath the hearts of all men in his hands, may dispose our legislators and rulers to remove this dreadful evil, so reproachful to us as a people, and so directly calculated to bring down the judgments of Almighty God on our country.

But not only servile labour, but recreations which are lawful on other days, are to be forborne on the Sabbath. In popish countries generally, a large part of holy time is openly and avowedly devoted to recreations, many of which are not lawful-if the law of God be the rule-at any time whatever. Theatres, dances, bull-baitings, gambling, and indeed publick spectacles, sports, and amusements, of all descriptions, are not only tolerated, but legalized and countenanced, by the highest authorities both in church and state. Do such practices consist with remembering the Sabbath day to keep it holy? Is it not next to an absurdity to ask the question? Surely those who do these things can be Christians only in name. In deed and in truth, they are the disciples of Antichrist. But, alas! in Protestant, as well as in Popish countries, our own not excepted, the Sabbath is shamefully and openly profaned, by the tolerance at least of recreations, which, if lawful on other days, are utterly inconsistent with keeping holy the Sabbath. The running of steamboats and stages, unnecessary travelling, and all parties of pleasure, dining parties, tea parties, and visiting of all kinds, except visiting the sick and the poor-all the noisy

and boisterous sports and plays, in which the children and youth of our towns and cities so freely indulge, these, and things like these, many of which cannot be specified, are the unlawful practices to which I refer. Against taking any part, in any of these recreations, my dear youth, I caution you solemnly. However general and fashionable they may be, they certainly are a dreadful profanation of the Lord's day. Think for yourselves, and you will be convinced, that they do and must dissipate all serious thought. Go from the most solemn and affecting exercises of the house of God, and indulge in any of these recreations, and you will find that every good impression will commonly vanish in an hour. I really know of nothing that can be properly called recreations, that are proper for the Sabbath, beyond taking a walk in some retired place, either solitarily for devout meditation, or with a Christian friend, for religious conversation. The appropriate exercises of the Sabbath are so many, and with those especially who are favoured with a number of pious books, may be so diversified, that if there be only the right temper of mind, the Sabbath will never become tedious, for the want of variety in its duties. Those who think it must be a weariness, if the forbidden recreations I have mentioned be altogether excluded, can never be satisfied, unless the very spirit of the command be given up; and they will of course think it a great extreme, when I add

3. That many words and thoughts, which are not only lawful, but proper and necessary on other days, are unlawful on the SabbathThese words and thoughts are such as relate to those worldly employments and recreations, which I have already shown to be prohibited. It is in this particular, that the real practical Christian finds his chief difficulty, in keeping holy the Sabbath day. It is commonly

not difficult for him-it even, in most cases, requires no self-denial

to forbear servile labour and vain recreations. But suitably to "keep the door of his lips," and to pre-. vent "vain thoughts from lodging within him," on the Lord's day, often gives him serious trouble, and demands from him much vigilance. Here it is that he has frequent occasion to say with the apostle, "when I would do good, evil is present with me." Yet, whatever be the obstacles, he will steadily aim at obedience, and will truly mourn over his defects. In order to avoid improper conversation, as well as for other reasons, I am deliberately of opinion, that we ought to spend as much of our time as practicable on the Sabbath, and when not occupied in social worship, entirely by ourselves. When company is promiscuous, it is extremely difficult entirely to avoid improper conversation; and even when the company consists only of pious people, or of the family circle, we too often insensibly slide into discourse, or at least speak occasionally on subjects, which, on reflection, we must condemn as improper. Solitude is also most favour able to the exclusion of improper thoughts. Thoughts are unavoidably suggested to our minds, though they may not be cherished, by what we see and hear. We can best command them when we are alone, and can best indulge and pursue meditations that are serious and edifying. To prevent the intrusion of such as are improper or unprofitable, I know of nothing better, than to fix on some topick, or text of scripture, on the evening preceding the Sabbath, for the subject of meditation, as soon as we shall awake in the morning, and to fill up the day with a diligent and close attention to its proper duties, private as well as publick. This leads us to consider

4. That our whole time, on the Sabbath, is to be spent in "the pub