How is the sabbath to be sanctified?
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 days1; and spending the whole time in the public and private exercises of God's worship2, except so much as is to be taken up in the works of necessity and mercy3.
Scripture proofs
The Westminster Assembly's proof texts (KJV). The bracketed numbers in the answer above mark the clause each set of references supports; expand a row to read the verses.
1 Ex. 20:10; Neh. 13:15-22; Isa. 58:13-14
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:
Neh. 13:15 In those days saw I in Judah some treading wine presses 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.
Neh. 13:16 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.
Neh. 13:17 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?
Neh. 13:18 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. 13:19 And it came to pass, that when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and some of my servants set I at the gates, that there should no burden be brought in on the sabbath day.
Neh. 13:20 So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice.
Neh. 13:21 Then I testified against them, and said unto them, Why lodge ye about the wall? if ye do so again, I will lay hands on you. From that time forth came they no more on the sabbath.
Neh. 13:22 And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.
Isa. 58:13 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:
Isa. 58:14 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.
2 Ex. 20:8; Lev. 23:3; Luke 4:16; Acts 20:7
Remember the sabbath day, to keep it holy.
Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings.
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.
And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.
3 Matt. 12:1-13
Matt. 12:1 At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.
Matt. 12:2 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.
Matt. 12:3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;
Matt. 12:4 How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?
Matt. 12:5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?
Matt. 12:6 But I say unto you, That in this place is one greater than the temple.
Matt. 12:7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.
Matt. 12:8 For the Son of man is Lord even of the sabbath day.
Matt. 12:9 And when he was departed thence, he went into their synagogue:
Matt. 12:10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.
Matt. 12:11 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?
Matt. 12:12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.
Matt. 12:13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.
This doctrine across the Standards
Where the Confession and the Westminster Larger Catechism treat the same matter, so the question can be studied alongside its parallel statements.
In the Westminster Confession
XIX.1 God gave to Adam a law, as a covenant of works, by which he bound him and all …
God gave to Adam a law, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it; and endued him with power and ability to keep it.
→ XIX.1 · Of the Law of GodXIX.2 This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered …
This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon mount Sinai in ten commandments, and written in two tables; the first four commandments containing our duty towards God, and the other six our duty to man.
→ XIX.2 · Of the Law of GodXIX.3 Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a …
Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a Church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated under the New Testament.
→ XIX.3 · Of the Law of GodXIX.4 To them also, as a body politic, he gave sundry judicial laws, which expired together with the State …
To them also, as a body politic, he gave sundry judicial laws, which expired together with the State of that people, not obliging any other, now, further than the general equity thereof may require.
→ XIX.4 · Of the Law of GodXIX.5 The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and …
The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator who gave it. Neither doth Christ in the gospel any way dissolve, but much strengthen, this obligation.
→ XIX.5 · Of the Law of GodXIX.6 Although true believers be not under the law as a covenant of works, to be thereby justified or …
Although true believers be not under the law as a covenant of works, to be thereby justified or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God's approbation of obedience, and what blessings they may expect upon the performance thereof; although not as due to them by the law as a covenant of works: so as a man's doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace.
→ XIX.6 · Of the Law of GodXIX.7 Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly …
Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it: the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully which the will of God, revealed in the law, requireth to be done.
→ XIX.7 · Of the Law of GodXXI.1 The light of nature showeth that there is a God, who hath lordship and sovereignty over all; is …
The light of nature showeth that there is a God, who hath lordship and sovereignty over all; is good, and doeth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and with all the soul, and with all the might. But the acceptable way of worshipping the true God is instituted by himself, and so limited to his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representations or any other way not prescribed in the Holy Scripture.
→ XXI.1 · Of Religious Worship and the Sabbath DayXXI.2 Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone: …
Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone: not to angels, saints, or any other creature: and since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone.
→ XXI.2 · Of Religious Worship and the Sabbath DayXXI.3 Prayer with thanksgiving, being one special part of religious worship, is by God required of all men; and …
Prayer with thanksgiving, being one special part of religious worship, is by God required of all men; and that it may be accepted, it is to be made in the name of the Son, by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, if vocal, in a known tongue.
→ XXI.3 · Of Religious Worship and the Sabbath DayXXI.4 Prayer is to be made for things lawful, and for all sorts of men living, or that shall …
Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.
→ XXI.4 · Of Religious Worship and the Sabbath DayXXI.5 The reading of the Scriptures with godly fear; the sound preaching; and conscionable hearing of the Word, in …
The reading of the Scriptures with godly fear; the sound preaching; and conscionable hearing of the Word, in obedience unto God with understanding, faith, and reverence; singing of Psalms with grace in the heart; as, also, the due administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God: besides religious oaths, vows, solemn fastings, and thanksgivings upon several occasions; which are, in their several times and seasons, to be used in an holy and religious manner.
→ XXI.5 · Of Religious Worship and the Sabbath Day+3 more — see the full topical treatment below.
In the Westminster Larger Catechism
Q.91 What is the duty which God requireth of man?
The duty which God requireth of man, is obedience to his revealed will.
→ Open Q.91Q.92 What did God at first reveal unto man as the rule of his obedience?
The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree of the knowledge of good and evil, was the moral law.
→ Open Q.92Q.93 What is the moral law?
The moral law is the declaration of the will of God to mankind, directing and binding everyone to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body, and in performance of all those duties of holiness and righteousness which he oweth to God and man: promising life upon the fulfilling, and threatening death upon the breach of it.
→ Open Q.93Q.94 Is there any use of the moral law to man since the fall?
Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.
→ Open Q.94Q.95 Of what use is the moral law to all men?
The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly; to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives; to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.
→ Open Q.95Q.96 What particular use is there of the moral law to unregenerate men?
The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come, and to drive them to Christ; or, upon their continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.
→ Open Q.96Q.97 What special use is there of the moral law to the regenerate?
Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.
→ Open Q.97Q.98 Where is the moral law summarily comprehended?
The moral law is summarily comprehended in the ten commandments, which were delivered by the voice of God upon mount Sinai, and written by him in two tables of stone; and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.
→ Open Q.98Q.99 What rules are to be observed for the right understanding of the ten commandments?
For the right understanding of the ten commandments, these rules are to be observed: 1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin. 2. That it is spiritual, and so reaches the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures. 3. That one and the same thing, in divers respects, is required or forbidden in several commandments. 4. That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden, the contrary duty is commanded: so, where a promise is annexed, the contrary threatening is included; and, where a threatening is annexed, the contrary promise is included. 5. That what God forbids, is at no time to be done; What he commands, is always our duty; and yet every particular duty is not to be done at all times. 6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto. 7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places. 8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in: What is forbidden them.
→ Open Q.99Q.100 What special things are we to consider in the ten commandments?
We are to consider, in the ten commandments, the preface, the substance of the commandments themselves, and several reasons annexed to some of them, the more to enforce them.
→ Open Q.100Q.101 What is the preface to the ten commandments?
The preface to the ten commandments is contained in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Wherein God manifesteth his sovereignty, as being JEHOVAH, the eternal, immutable, and almighty God; having his being in and of himself, and giving being to all his words and works: and that he is a God in covenant, as with Israel of old, so with all his people; who, as he brought them out of their bondage in Egypt, so he delivers us from our spiritual thraldom; and that therefore we are bound to take him for our God alone, and to keep all his commandments.
→ Open Q.101Q.102 What is the sum of the four commandments which contain our duty to God?
The sum of the four commandments containing our duty to God is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.
→ Open Q.102+57 more — see the full topical treatment below.