Christian Directions, Chapter 21
CHAP. XXI.
Of the Morality of the Sabbath.
HAving shewed you how to walk with God on the Week days, I shall now shew you how to walk with God on the Sabbath Day; so as it may prove a comfortable day unto you. To this end I shall
1 Prove the Morality of the Sabbath.
2 Give you grounds for the change of the Sabbath, from the last day of the week to the first, proving our Lords Day to be now the true Sabbath.
3 Give you Directions how to sanctifie the same.
4 Adde some Motives to quicken you up to a conscionable observation of the directions.
1 Because there are many who are not convinced of the Morality of the Sabbath, and so not of the continuance thereof, therefore it is requisite that I first prove the Commandement of the Sabbath to be moral and perpetual, and to continue in force even to the end of the world, for that is accounted Moral, which (as a rule of life) bindeth all Persons, in all places, at all times.
Arguments proving the Morality of the Sabbath.
1 Because it was sanctified in the time of Adams innocency, as we read, Gen. 2. 3, 4. now Adam in his innocent estate was a Publick person, the great representative of all the World, that therefore which was commanded to him in his innocency, appertained to all his Posterity even to the end of the world. And if God saw it necessary for our first Parents in the time of their innocency to have a Sabbath Day to serve him in, that they might more freely and fully give themselves to holy and religious exercises. Then what need have we the Posterity of Adam, now in our corrupted estate, to have a Sabbath, to take our thoughts off from our worldly businesses, and bestow them wholly on God, and the duties of his Worship and Service?
2 The Commandement concerning the Sabbath is placed in the number of the Moral Commandements, for when God renewed the whole Moral Law, delivering it most solemnly on Mount Sinai, and ingraved it in two Tables, hee placed this Commandement concerning the Sabbath amongst the rest, and made it one entire Precept, so as if the morality thereof be denied, and this Commandement made no part of the Moral Law, then the Moral Law would consist but of nine Commandements,Exod. 34. 28 cut. 4. 13. & 10. 4 which is contrary to the Word of God, which often maketh express mention of Ten.
3 The manner of the delivery of this Commandement confirms the morality and perpetuity of it; and shews, that it is of as great force as any of the other Nine.
1 For first,Exod. 20. 1 God by his immediate Voyce commanded this, as well as the rest.
2 This Commandement was written by the Finger of God,Exod. 31. 18 Deut. 5. 22in Tables of Stone, as well as the other, as to signifie▪ the hardness of our hearts, so likewise the continuance and perpetuity of this Commandement.
3 It was placed in the very heart of the Ten Commandements, as that which by a careful and conscionable performance of the duties required therein, would give life to the keeping of all the rest. And it is a certain truth, that he who makes no conscience to keep holy the Sabbath Day, will make little conscience of keeping any of the other Commandements, so he may doe it without discredit of his reputation, or danger of mans Law. Look how a man is careful and conscionable in the performance of the duties of piety to God on this Day, in like manner is he careful and conscionable in the performance of the duties of righteousness toward his neighbour on the week days.
Obj▪ Gal. 4. 10I Some object that of the Apostle, Yee observe days, months, and times, and years;Col. 2. 16 as also that to the Colossians, Let no man judge you in meat, or in drink, or in respect of an holy day, or of the new Moon, or of the Sabbath Day.
Ans. The Apostle here condemns not the Moral Sabbath, which we now call the Lords Day, but he speaks of the Levitical Sabbaths, which were the first day of every month, and the first and last days of every one of their solemn Feasts,Lev. 23. 37, 38, 39. which were called Sabbaths, all which are now abrogated.
Obj. 2 Some object, that to a Christian every day is a Sabbath, and therefore say, that we should not restrain it to one day more than to another.
Ans. 1 True it is, every day should be a Sabbath to a Christian in two respects:
1 In a resting from Sin.
2 In a readiness to serve God.
For as we should at all times rest from Sin, so we should bee always in a readiness and disposition to serve God.
Yet are we not bound to spend every day as a Sabbath, by laying aside the lawful works of our Callings, and giving up our selves wholly to the solemn duties of Gods Worship and Service, which is contrary to the command of God, who saith, Six days shalt thou labour, Exod. 20. 9, 10.and doe all thy work, but the seventh day is the Sabbath of the Lord thy God, in it thou shalt not doe any work; where the Lord doth require of us as well to follow the works of our Calling on the six days, as to keep holy the Sabbath Day, by a conscionable performance of his Worship and Service.
I deny not but Divine Worship is to bee performed unto God every day: as under the Law, we read they had their Morning and Evening sacrifice every day; so we should every day offer up our morning and evening sacrifice of Prayer; and truly by duties of piety to God are our worldly businesses sanctified and seasoned, and therefore are every day to be performed, but yet so as the duties of our ordinary Callings be likewise performed, and not neglected by us.
2 Upon the same ground, neither Adam, nor the Iewes before Christ should have observed any Sabbath, because they were bound to rest from sin, as well as Christians.
3 Neither are we to keep days of fasting, because we are to fast from sin every day.
Having thus proved the Morality of the Sabbath, and answered some Objections against it.
II. I shall in the next place give you the grounds for the change of the Sabbath, from the last day of the week to the first.
1 Divine institution, even the institution of Christ himself, which appeareth two ways.
1 By the title given to the first Day of the Week, namely, the Lords Day: for whatsoever in Holy Writ is said to be the Lords denominatively, fo that Christ is the Author and institutor; as for instance, The Lords Supper, because he instituted it; The people of the Lord, because he chose them; the Lords Messengers, because he sends them. Upon the same ground the first day of the week is denominatively called the Lords Day, and that not by Creation, for so every day is his from the beginning, but by Divine institution, because it was instituted by Christ the Lord, for Divine Worship and Service,Dom nicum diem Apostoli r…ligiosa s…lemnitate habendum sanxerunt, quia in eodem Redemptor noster a mortuis resurrexit, qui que ideo Dominicus appell …tur. Aug. Serm. 151. de Tempore. Acts 1. 2, 3and for the memorial of the great work of Redemption wrought by him. Agreeable hereunto is that of Augustine, who saith, that the Apostles appointed the Lords Day to be kept with all religious solemnity, because in that day our Redeemer rose from the dead, and therefore is called the Lords Day.
2 By the practise of the Apostles, who constantly assembled together on the first day of the week, which is our Lords Day, and that without doubt, upon the command of Christ himself; for whereas he continued forty days on earth after his resurrection before he ascended into Hea…en, it is said, in that▪ time hee gave Commandements unto his Apostles, and spake unto them of the things pertaining to the Kingdom of God; that is, he instructed them how they should change the bodily sacrifices of Beasts, into the spiritual sacrifices of Prayer and Praises; the Sacrament of Circumcision into the Sacrament of Baptism, the Sacrament of the Passeover, into the Sacrament of the Lords Supper. And then likewise he instructed his Apostles touching the change of the Sabbath into the Lords Day.Non humana traditione, sed Christi ipsius observatione & instituto. Iunii prelect. in. Gen. 2. 3 To which agreeth that of learned Iunius, who saith positively, that the change of the Sabbath was not by the tradition of men, but by the observation and appointment of Christ, who both on the day of his resurrection, and on every seventh day after unto his Ascension into Heaven, appeared to his Disciples, and came into their assemblies. Hereupon we read the Apostles met together on every first day of the week▪ to preach the Word, and to communicate the Lords Supper, as Ioh. 20. 19, 26. Acts 2. 1. Acts 20. 7, and in divers other places. And wee find it expresly ordained by the Apostle Paul, that the weekly Collections for the Poor should be on that day.1 Cor. 16. 1, 2 Now concerning the Collection for the Saints, as I have given order to the Churches of Galatia, even so doe yee; upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, &c. And why on that day? surely no other reason can well bee imagined, but that their assembling together to partake of the Ordinances of God, was wont to be on that day; And therefore, because works of charity suit well with duties of piety; and that by the Ordinances then dispensed, they might be stirred up to a more free and chearful contribution; the Apostle ordained also, that the Collections for the poor should be on the same day, viz. the first day of the week.
2 Another Argument proving the first day of the week, commonly called the Lords Day, to bee the true Christian Sabbath now under the Gospel, may bee taken from the constant practice of the Church and People of God since the Apostles times. As I have shewed you, that it was the practice of the Apostles to observe the first day of the week, which is argument enough to warrant the day, they being guided by the Spirit of Christ in an especial manner: So it doth clearly appear, that it hath been the practice of all holy men since the Apostles times, to observe this day, and that under the name of the Lords Day.
Ignatius, who lived in St. Iohns time, saith, Let every one that loveth Christ keep holy the Lords Day, which is the Queen of daies. Omnis Christi … Domini …, reginam & … incipem dierum omnium. Ignat. Epist. 3. ad Magnes. Euseb. l. 4. cap. 22.Eusebius in his Ecclesiastical history plainly shews how the Church and People of God in several ages after the Apostles times observed the first day of the week, as instituted by Christ, and ordained afterwards by the Apostles. I might spend much paper in shewing how this day hath been observed in all ages, from the Apostles times to these daies. Now the constant custome of the Church is not to bee sleighted. That expression of the Apostle,… Cor. 11. 16. If any man seem to bee contentious, wee have no such custome, neither the Churches of God, sheweth, that the custome of the Church is a matter to be regarded.
3 The Resurrection of Christ both giveth a ground for the sanctifying of our Christian Sabbath, and likewise sheweth a reason for the changing of the day, For the work of Redemption wrought by Jesus Christ, being far more excellent than the work of Creation, did much more deserve a weekly memorial. That the work of Redemption was more excellent appears, In that it cost more to redeem the world of Gods Elect, than to create the whole world; for to create the world, it cost God but a word, as it were;Psal. 148. 5. Hee but spake the word, and it was done. But to redeem the world of Gods Elect, it cost no less than the precious blood of the Son of God. So that this work hath swallowed up the former, as the Temple did the Tabernacle. 2 King. 8. 4.And wee who live after Christs Resurrection, are as much bound to the celebration of the first day of the week, as they who lived before, to the last.
It is very observable, that a seventh day hath been observed to the honour of God ever since the Creation; and such a seventh, as never a week in the alteration was without a Sabbath, and never a week had two Sabbaths; for as the week ended with the former Sabbath, so the next week began with our Sabbath, which could not have been, if any other seventh day had been chosen.
If any shall ask why the change of the day is not more clearly expressed in the New Testament, I answer, because there was no question moved about the same in the Apostles times; which may likewise serve as a reason why in the New Testament there is no express command for the baptizing of Infants in particular, namely, because there was no question moved about the same in the Apostles times.
III. Come wee now to the Directions how to sanctifie the Lords Day.
To the sanctification whereof two things are required.
1 An observing of a rest.
2 A consecrating of that rest wholly to the worship and service of God.
I. There must bee a resting, and that from several things. As
1 From all the ordinary works of our Calling, which is expresly set down in the Commandement;… Exod. 20. 9, 10. Six daies 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. viz. of thy Calling. And let not any pretend the greatness of their charge, as a plea for their working; But know assuredly, that what you get that day by your labour, will contribute little towards your charge. For whatsoever is got on that day, will not be blessed of the Lord, but will prove like Achans wedge of gold, which being got contrary to the command of God, brought the fire of Gods curse upon all the rest which hee had lawfully gotten.
2 From all kinds of recreations, especially such as tend to carnal and …ensual delight, which though they may be lawful at other times, yet are unlawful on the Lords Day, being as expresly forbidden by God himself, as the works of our Calling, as you shall finde, in Isa. 58. 13. where the Lord requires of his People, That they turn away their feet from doing their own pleasures on his holy day. And that they call the Sabbath a delight, the holy of the Lord, honourable, and honour him, not doing their own wai…s, nor finding their own pleasures. And it is found by experience, that recreations do more steal away our affections from heavenly meditations,Quanto … est arare, quam saltare in Sabbato. Aug. in enarrationem tituli Psal. 91. and distract us in Gods service, than the works of our Calling. Whereupon saith St. Augustine, How much better is it to plow on the Lords Day, than to dance?
3 From all immoderate eating and drinking, whereby wee are fitter to sleep than to attend upon the Ordinances of God. And therefore how blame-worthy are they, who make the Lords Day a day of Feasting their neighbours and friends? For though it be lawful upon this day to make such provision as shall be convenient for our own families, or for the relief of our poor neighbours, yet to make solemn feasts upon this day (as is the custome of too many) whereby servants are kept from the publick Ordinances, and our selves and guests are more indisposed to the duties of Gods worship and service, must needs be unlawful. And therefore, though wee be not forbidden upon the Lords Day to kindle a fire for the dressing of meat, yet we must take heed, that wee make not such a flame, as shall kindle the fire of Gods wrath against us.
4 From all worldly words, and discoursing of earthly affairs, which the Lord himself expresly forbiddeth by the Prophet Isaiah, Not speaking thine own words, Isa. 58. 13.which imports talking and discoursing of worldly matters on the Sabbath day; For where the Lord hath commanded the whole man to rest from worldly works, there hee commands, as, the hand to rest from working, so the tongue from talking of worldly matters. But in the fourth Commandement, the Lord hath commanded the whole man to rest from worldly works, where hee saith,Exod. 20. 10. Thou shalt do no manner of work, &c. Therefore hee commands the tongue to rest from talking of worldly matters, as well as the hand from working of servile and worldly works. How blame-worthy then are they, who make the Lords Day a reckoning-day with work-men, and servants, or at least a visiting day amongst their friends and neighbours, and so confequently a day of idle tattle about their profits, pleasures, or other mens matters?
5 As from worldly words, so from worldly thoughts, as much as wee can. For
1 Know, that every Commandement extends to our very thoughts, binding them, as well as to the outward actions, ex. gr. The sixth Commandement from murtherous thoughts▪ as well as from the act of Murther. The seventh, from adulterous, and lustful thoughts, as well as from the act of Adultery. The eighth, from covetous thoughts, as well as from the act of Covetousness.
2 Know, that the Lord requireth not onelyonly the outward man, and external actions, to bee consecrated unto him, but especially the inward man; in which regard wee ought,Luk. 10. 27. as much as possibly wee can, to sequester our thoughts from worldly matters, that they may be wholly taken up with spiritual and heavenly Meditations.
6 There is another rest expected from every one on the Lords Day, and that is a resting from sin, which wee ought to do, as much as in us lyeth, at all times, but especially on the Lords Day, which ought to be kept as an holy rest. And truly, wee cannot offer unto God a greater indignity, than to serve the Devil in the works of darkness on the Lords Day, which is consecrated to the honour and service of God.
Thus much of the first particular requisite to the sanctification of the Lords Day, namely, an observing of a rest.
II. Come wee now to the second, viz. A consecrating that rest wholly to the worship and service of God. For it is not enough that wee keep a rest, but wee must keep an holy rest; barely to rest on the Sabbath day, is but a Sabbath of beasts. Wee must remember the Sabbath day to keep it holy. For this is the chief end whereunto the outward rest tendeth.
Now the consecration of the Sabbaths rest, consists,
1 In our preparation thereunto.
2 In a conscionable performance of those duties the Lord then requireth of us, which may be brought to two heads, viz.
1 Duties of Piety.
2 Works of Mercy.
Duties of Piety are of three sorts, viz 1 Publick. 2 Private. 3 Secret. The which, because they are interchangeably mixed with one another, therefore I shall interchangeably speak of them.
The duties to be performed by way of preparation, are these.
1 Remember the day beforehand, to the end you may so order and dispose of your worldly affairs, that they may be dispatched in convenient time on the Eve of the Sabbath, that so both your selves and servants may goe to bed in such time, that your bodies may be well refreshed with sleep, and your mindes fitted for the duties of the day.Exod. 20. 8. This the Lord intimateth in the beginning of the fourth Commandement, saying, Remember to keep holy the Sabbath Day; where by remembring it, may bee meant a minding of it before hand. How blame worthy then are they, who sit up themselves, and keep their servants so late up in the night before the Sabbath, that they are enforced to lye longer in their beds than ordinary on the Sabbath Day, yea and when they are come into the Congregation, are fitter to sleep than to hear; Is this to remember the Sabbath to keep it holy?
2 At your first awaking in the morning, lift up your hearts to God in Prayer and Thanksgiving, for that comfortable rest and sleep hee hath vouchsafed unto you the night past;Psal. 127. 2 For, it is he …hat giveth his beloved sleep, and who reneweth his mercy every morning. And then begge of God the assistance of his Spirit,Lam. 3. 22, 23 to carry you through all the duties of the day.
3 Rise early on the Sabbath Day; for in regard there are, as secret duties of Piety to be performed by you in your Clossets, so private duties of Piety in and with the Family (if you live in a Family) before you goe to the publick Congregation; yee ought to rise so early, that you may have convenient time for these duties, and be at the Church at the beginning of the Exercises. How blame worthy then are they, who on the week-dayes can rise betimes to follow their worldly businesses, but on the Lords Day doe lye longer in bed than ordinarily, giving themselves up to their carnal ease and rest? Is this to keep holy the Sabbath Day, thus to sleep away the first and chiefest part thereof?
4 In your rising, let out your hearts in a serious meditation of Iesus Christ, and of the great things he hath done and suffered for you, and of the many good things whereof in and through him you are made partakers. Meditate likewise on the infinite Majesty of God, whom the glorious Angels adore with covered faces, that your hearts being possessed with an aweful apprehension thereof, you may perform the duties of Gods worship and service with such everence as becometh so sacred a Majesty.
5 So soon as you are up and ready, with-draw your self into some priva…e place, and there read some por…ion of the Scriptures, which will be an excellent means to season your hearts, and compose your minds; yea hereby you will be the better prepared to hear the Word preached, and the better enabled to try the Doctrines delivered,1 Thes. 5. 21 according to the exhortation of the Apostle, Prove all things, hold fast that which is good.
6 As Prayer is a duty to be performed every morning, so especially on the Lords-Day morning; which is in some measure to bee suitable thereunto. Having therefore confessed your sins, and begged the pardon of them, together with power against them, and grace to serve God: then pray both for the Minister, and for your selves.
1 For the Minister, that God would give him a door of utterance, that he may open his mouth boldly to publish the Mysteries of the Gospel; yea that he may speak the VVord truly, sincerely, powerfully, and profitably, delivering that which is suitable and seasonable to your condition.
2 For your selves, that God would banish out of your heads all worldly wandring thoughts, which may distract your minds in the hearing of the Word, and so choaking that heavenly seed, make it fruitless. And that he would give unto you, as attention to hearken, so understanding to conceive, wisdome to apply, judgement to discern, faith to beleeve, memory to retain, and grace to practise what you shall hear; that so the Word may prove unto you a savour of life unto life, and not a savour of death unto death.
These two last duties of reading the Word, and Prayer, are not to be performed only alone in secret, but likewise in and with your Families, if so be you be Parents, and Masters of Families; and therefore before you goe to the publick Ordinances, call your Family together, and pray with them, as for other things, so in special for the influences of the grace of God, and the incomes of his Spirit upon your hearts and spirits in the good duties you shall take in hand, that so you may perform them after such a manner, as glory may redound to Gods name, and some spiritual good and advantage to your own souls.
These are the duties to be performed by way of preparation. Having thus fitted and prepared your selves,
I. Call your F…mily together, your Children and Servants, and take them along with you to the publick Congregation; and …et Ioshuahs resolution bee often in your mind, Josh. 24. 15As for me and my house, we will serve the Lord. And as you are going,
1 Consider whither you are going, viz. Not to a Fair or Market, but to the House of God, where God himself is present to behold you, yea where God himself speaketh by the mouth of his Ministers.
2 Go with a readiness of heart, and resolution of mind, to receive every truth that shall bee made known unto you out of Gods Word; with such an heart came Cornelius, to hear Peter. Wee are all here present before God,Act. 10. 33. to hear all things that are commanded thee of God,foreign. Acts 17. 11. said Cornelius to Peter. And it is said of the Bereans, that they received the Word with all readiness of mind.
II. Being come into Gods House, observe these Rules and Directions.
1 Set your selves as in the sight and presence of God, who not onelyonly observeth your outward carriage and behaviour, but likewise understandeth all the imaginations of your hearts, and is privy to every wandring thought in praying, hearing, and other holy duties, which will be a special means to keep your minds from roving after other matters.
2 Labour to hear the word with profit.
To this end and purpose I finde four special virtues commended in the Scripture, viz.
1 Humility. 2 Honesty. 3 Attention. 4 Faith.
1 Humility, for when a man is of an humble, lowly, meek, and contrite spirit, then is hee fit to hear the Word, because hi… heart being emptied of pride, and self-conceitedness, there will be room for the Word to take place;Psal. 25. 9. therefore saith David, The meek will the Lord guide in judgement, and the meek will hee teac… his way. And saith the Lord himself by his Prophet Isaiah, To this man will I look, Isa. 66. 2.even to him that is poor (viz. poor in spirit) and of a contrite spirit, and trembleth at my word
2 Another virtue requisite to the profitable hearing of the Word, is Honesty, or uprightness of heart, whereby a man sincerely purposeth in every thing to approve himself unto God, as to avoid every sin whatsoever, that the Word condemneth, be it never so delightsome or profitable unto him; so to indeavour himself to the performance of every duty belonging to his place and calling, which the Word commandeth. This is that honest and good heart which our Saviour intendeth, Luk. 8. 15.
3 As Honesty, so Attention is requisite; while the Word is preaching, you must diligently attend thereunto, as they who would be loath to lose a word that should be delivered. This particular is noted of those that heard Christ-preach, of whom it is said, That they were attentive to hear him; or as the Greek text hath it,foreign. Luk. 19. 48. All the people hanged on him to hear him, i. e. They were very attentive, as unwilling to let any thing pass them: So should you be as attentive to the Ministery of the Word. To this end, keep your eyes steddy on the Preacher. And as hee passeth from point to point, think briefly on the point which is past, which will exceedingly help your memory.
4 Faith is another virtue requisite to the profitable hearing of the Word, I say, Faith, whereby we do not only beleeve that which is taught us out of the Word to be true, but also apply it unto our selves, as if it were in special directed unto us. The Gospel is the power of God unto salvation▪ Rom. 1. 16.saith the Apostle, but to whom? even to every one that beleeveth. And saith the Author to the Hebrews, Heb. 4. 2.The Word preached did not profit them, not being mixed with Faith in them that heard it. In whose heart there is true Faith, that man will apply the whole Word of-God unto himself, whether it be the threatnings of the Law, to terrifie him from sin, or the sweet promises of the Gospel to allure him to holiness; and so maketh much profit of every Sermon hee heareth.
Thus much for your hehaviour in the publick Congregation.
But you must not rest here, thinking you have thereby sanctified the Sabbath day. For there are likewise both Private and Secret duties of Piety required to a true sanctification of the Lords Day, of which you ought to be as careful and conscionable, as of the publick duties in the publick Congregation. For God requires the whole day, and not a part onelyonly. As therefore you would not be contented your servants should work for you only an hour or two on each of the six daies: So neither should you yeeld less unto God, than you require for your selves. By Private duties of Piety, I mean such as are perfo…med in a private Family. And by Secret, such as are done in some secret and retired place, between God and ones self alone.
Now the Private duties of Piety which are especially required of such who are Parents and Masters of Families, and wherein every member thereof are to joyn, are these.
I. Repeating the Sermons they have heard with their family, and examining them one after another what they remember, explaining the same unto them, which is commended to us by the practice and example of our Lord and Saviour Jesus Christ, who when he was come home,Mat. 13. 51. said unto his Disciples, Have yee understood all these things? viz. that he had preached to the multitude; And St. Mark saith, When they were alone, hee expounded all things to his Disciples. Mark 4. 34. Christus suo exemplo, &c. Chemnit. examin. cap. de. dieb. …Wherupon one observeth, That Christ by his example doth instruct every Master of a family how to carry himself in reference to those under his charge on the Lords Daies after their departure from the publick Congregation.
And truly a treble benefit will follow hereupon.
1 In respect of your selves: for the more you build up others, the more your selves are built up in Knowledge, Faith, and every grace of God.
2 In respect of your children and servants, for it will make them to hearken more attentively to that which is delivered in the publick Congregation, if they know they shall be called to an account for the same when they come home.
3 It would much help both your selves and servants in the understa…ding and beleeving of that which you have heard in the publick, if at home you would repeat it, and confer of it, and examine the proofs that have been delivered for the confirmation of it.
II. Another private duty is singing of Psalms, for this may and ought to be performed in your families, as well as in the Congregation. This David commends for one duty of the Sabbath, as Psal. 92. 1. The title of the Psalm is, A Psalm or Song for the Sabbath day. And thus it begins, It is a good thing to give thanks unto the Lord, to sing praises unto thy Name, O most High. This Ordinance being questioned by some, and denied by others, I shall
1 Prove the lawfulness thereof.
2 Give you some directions for the right manner of performing the same.
First the lawfulness of singing Psalms doth appear both from Scripture, Example, and Reasons.
1 For Scripture-proofs there are many, both in the Old and New Testament; but not to mention those in the Old Testament, which may not prove so convincing. In the New wee finde it commanded by the Apostle to the Ephesians▪ Speak to your selves in Psalms and Hymns, Ephes. 5. 19.and spiritual songs, singing, and making melody in your heart to the Lord. And saith the Apostle Iames, Is any among you afflicted? James 5. 13.let him pray. Is any merry? let him sing Psalms. Where you see it is in express terms commanded, and that as a Gospel duty.
2 We finde it commended, both by the example of our Saviour, and the practice of the Apostles, and other Saints of God in the Primitive times.
1 By the example of our Saviour, of whom it is recorded, that (as at other times) so the night in which he was betrayed, hee sung a Psalm, Matth. 26. 30.together with his Disciples; And when they had sung an Hymn, or Psalm, they went out into the Mount of Olives.
2 By the practice of the Apostles, and other Saints in the Primitive times.Act. 16. 25. For wee read, That at midnight Paul and Silas prayed, and sang praises unto God, and the prisoners heard them, Plinius Secundus, Hymnos anteelucanos. Plin. secund. lib. 3. cap. 33.though an Heathen, who lived about two hundred years after Christ, testified of Christians, that they had their morning songs, using to rise before day to sing Psalms.
2 Reasons commending this duty, may be taken from the benefits accompanying the same; For
1 By this duty joyntly performed, our own spirits will bee much quickened and enlivened.
2 Wee shall thereby quicken and enliven the spirits of others.
3 We shall all thereby be made the more chearful in serving God, which may be one reason why Paul and Silas joyned singing of Psalms with their prayers.Act. …6. 25.
4 It manifesteth an holy zeal that wee bear unto our God, and witnesseth that we are not ashamed to profess and praise his holy Name; and therefore our tongue doth with chearfulness sound out aloud the praises of God. This holy zeal did David express, saying, I will give thanks unto thee (O Lord.) among the Heathen, Psal. 18. 49.and sing praises unto thy name.
Having thus proved the lawfulness of this duty by Scripture, Example, and Reason.
II. Come we now to the Directions for the right manner of performing the same, which are set down by the Apostle in these words,Col. 3. 16. Singing with grace in your hearts to the Lord.
1 First therefore it must be in the heart, or with the heart, i. e. our hearts must go with our voices, the one must be lift up as well as the other.John 4. 24. Non vox, sed votum, non cho… dula musica, sed cor. For God is a Spirit, and therefore will be worshipped with our hearts and spirits, as well as with our bodies. And truly, singing with the voice, without the concurrence of the heart and spirit, is no more pleasing to God, than a sounding brass,Non cantans, sed amans, cantat in aure Dei. or tinkling Cymbal.
2 As we must sing with the heart, so with grace in the heart, that is, we must exercise the graces of Gods holy Spirit in singing, as well as in praying; labouring to express the same affection in singing the Psalm, as David had in penning the same; as if it be a Psalm of Confession, then to express some humility and brokenness of heart and spirit in singing it. If it be a Psalm of prayers and petitions, then must our affections be fervent. If a Psalm of praises and thanksgivings, then must our hearts be chearful. And thus must the affection of the heart be ever suitable to the quality of the Psalm.
3 It must be to the Lord, that is, as in the sight and presence of the Lord, and to his honour and glory. As the Apostle expresseth it in the next verse,Col. 3. 17. Whatsoever yee do, in word or deed, do it as in the name of Christ, so to the praise and glory of God, making his glory the main end and aim of what you do.
III. Another private Duty to be performed with our Family, is Prayer; For if this duty ought to be performed every day, twice at least, viz. in the morning and evening, then especially on the Lords Day, which the Lord hath wholly consecrated to his worship and service.
The Directions for the right manner of performing this duty of Prayer, so as it may be an acceptable service and sacrifice unto God, you may finde in Chapter second, about the latter part thereof.
IV. Reading the Scriptures is another Duty to be performed in and with our Family, that so they may bee acquainted with the Body of the Scriptures; yea and with the Precepts and Promises, the Directions and Consolations of the Word, for their direction and comfort. Directions for the more profitable reading of the Scriptures, see Chap. 4.
These are the Private duties of Piety to bee performed on the Lords Day.
Besides the Publick and Private, there are likewise secret duties to be performed by every one alone in their Closets or Chambers; which are briefly these.
1 Reading some part of Gods Word, or other good Books.
2 Meditating of what you have heard or read that day; which is an excellent means to make the Word both read and preached profitable unto you. For as meat, though it be never so wholsome, nourisheth us not, if it be not concocted and digested: so is it with the Word of God, the food of our souls, if it be not by meditation concocted and digested, it will nothing at all profit us; but being by meditation digested, it will then prove effectual to the nourishing of our souls.
3 Examining your selves, as of your former life & conversation, so especially of your carriage the last week, and of the manner of your performing the duties of the day; and as you should be humbled for your faylings therein, so you should resolve, with the assistance of Gods grace, to be more watchful over your selves for the time to come, and to be more careful in sanctifying the Lords Day, by a conscionable manner of performing the duties thereof.
4 Praying unto God is another duty to be performed by you in secret, as well as publickly and privately; yea you should double and treble your Prayers on the Lords Day. Under the Law, we read how the Lord required double Sacrifices on the Sabbath Day; for besides the daily Sacrifices, two Lambs more were appointed to be offered up on the Sabbath day,Nuni. 28. 9, 10 four in all, to shew the holiness of the day. And in like manner ought you to double your spiritual sacrifices of Prayer, and Praises on the Lords Day, earnestly beseeching him for Christs sake to pardon, as your sins in general, so in special the manifold infirmities and imperfections which have passed from you in the performance of your holy se…vices, and to enable you by his Spirit to perform them for the time to come with more life and vigor, with more fervency and affection.
Having thus shewed you both the Publick, Private, and Secret duties of Piety to be performed on the Lords Day,
Come we now to the Works of Mercy, which is another Head of duties which ought to be performed on thatday; and therefore to duties of Piety you must adde Works of Mercy on the Sabbath day: in a conscionable performance of both which consisteth the true sanctification of the Sabbath. And because man consists of two Parts, viz. of Soul and Body, and both of them are subject to many Maladies, therefore the Works of Mercy may be brought to these two Heads:
1 Such as concern the Soul.
2 Such as concern the Body of your Neighbour.
I, The Works of Mercy which concern the Soul of your Neighbour are these, and such like.
1 To instruct the ignorant in Points of Doctrine needful and necessary to be known; herein Iob expressed his charity, as Eliphas testifieth of him,Job 4. 3 Thou hast instructed many; viz. in the knowledge of God.
2 To draw Sinners to repentance, by setting before them, as the severity of Gods Justice against all impenitent Sinners, so the freeness of his grace, and riches of his mercy to all peniten… Sinners.
3 To comfort such as are comfortless, through an apprehension of the number and hainousness of their sins, by setting before them the All-sufficiency of Christs Sacrifice,Mat. 11. 28 and the gracious offers in the Gospel to all who find their sins a burthen to them.
4 To exhort and stirre up such as have begun well to hold on patiently, Heb. 10. 24 foreign.and constantly; whereunto the Apostle exhorteth us, Let us, saith he, consider one another, to provoke unto love, and to good works, or to whet on to love and good works, as the word in the Original properly signifieth.
5 To reprove and rebuke such as are scandalous and offensive in their waies. Thus Iohn reproved Herod for Herodias his brother Philips wife, Luke 3. 19and for many other evils.
6 To resolve the doubtful.
7 To strengthen and establish such as are weak in grace.
These indeed in one respect may be called works of Piety, namely, as they are instructions, directions, and consolations gathered out of the holy Scriptures: But in another respect they are works of mercy, namely, as they tend to the good of your neighbours souls: In which the poorest that are may be rich in good works.
II. The works of mercy, which concern the body of our neighbour, are these, and such like.
1 Relieving such as are in want. The Apostle enjoyning the Corinthians to lay up some thing in store,1 Cor. 16. 1, 2 every first day of the week (which is the Lords Day) implieth, that that is a very fit season, not only to do such works of mercy, which are then offered unto us, but also to prepare for other times. And surely, if every one would every Lords Day set apart something out of his commings in that week, for a stock to give to charitable uses, much good might be done thereby. For as men by this means will have more to give, than otherwise they will finde in their hearts to do on the week days: So they will give both more bountifully, and more willingly, because the stock out of which they give is prepared before-hand; and (it being a sacred Stock, by their voluntary setting it apart to such an use) their conscience will account it sacriledge to lay it out any other way. If poor men that live by their daies labour, and servants that live on their wages, would every Lords Day lay up some half-pennies, or pence, for this end and purpose, they might have without any sensible dammage to themselves, a stock for the poor. How much greater store would be for the poor, if rich men, according to Gods blessing on them, would so do?
2 Visiting the sick, and such as are otherwise restrained of liberty. This we finde practised by our Saviour, and that upon the Sabbath day, after the publick ordinances were ended; as Mark. 1, 29, 30. where we read, that our Saviour with some of his Apostles, After they were come out of the Synagogue, went to visit Peters wives Mother, who lay sick of a Feaver; which sheweth, That Christ accounted it a work of mercy, suitable to the Sabbath, to visit the sick. From whence we may learn, as just occasion is offered, to spend some time of the Sabbath in visiting the sick, it being an especial work of mercy proper to the Sabbath; yea and an especial means to fill our minds with spiritual Meditations, and our mouths with holy conferences, which are parts of private sanctification of the Sabbath. What time therefore others spend in idleness, or vain company, or sitting at street-doors, or walking abroad in the streets and fields, let us spend in this, and such like works of mercy.
Directions for the right manner of visiting the Sick, see in Chap. XIX.
Besides these duties of Piety, and works of Mercy, which are commanded to be done on the Lords Day, There are some things which the Lord permits unto us in regard of the weakness and infirmities of our bodies, viz. Sleep, Food, and Apparel. Because we cannot with strength and delight spend the whole day in Sabbath duties, without competent rest, food and apparel; therefore it is lawful for us to spend some time, as in sleep, so in apparelling our selves, and in refreshing our bodies with food, which otherwise would be ready to faint: But by a moderate use of these, we are inabled to do the things we take in hand the more chearfully.
But herein two Cautions ought carefully to be observed.
1 You must spend no more time about them than needs must. Wherefore your bodies being refreshed with moderate sleep, you ought to get up early on the Lords Day, as about six or seven of the clock, and to use all possible speed in dressing your selves; and not to sit longer than needs must at your meals; that so you may have the more time for the duties of Gods worship and service on his day. And truly, since the Lord is so good and gracious unto you, as to afford you some part of his own day for the refreshment of your bodies; Far be it from you to abuse his goodness, by lavishing away more time therein than needs must.
Second Caution, Do them as Sabbath-dayes-works, which is done two waies.
1 By doing them for this end, that thereby you may bee the better inabled to serve God. Thus, when at your lying down the evening before the Sabbath, you desire God to give you quiet, comfortable sleep, that thereby your weak bodies may be refreshed, and you the better inabled to serve him the next day in the duties of his worship and service, this is a Sabbath-sleep.
In like manner, when you eat and drink, for this very end, that your bodies may be refreshed, and your spirits revived, and you thereby the better inabled with chearfulness to serve God the remaining part of the day, this is a Sabbaths-eating and drinking.
2 By raising spiritual and heavenly Meditations from the same. At your first awaking, you should call to minde what day it is, and having blessed God for your comfortable rest and sleep that night you should beg of him the special assistance of his grace, to carry you thorow all the duties of the day. When you are rising out of your beds, you should think, as of the Resurrection of Christs body out of his grave early on that day, so likewise of the Resurrection of your Souls here out of the death of sin, to the life of holiness, and of your bodies at the last day, out of the grave of the earth, to the life of glory in Heaven. In your apparessing your selves, you should then think of the long white Robe of Christs Righteousness, and of the happiness of those who have an interest therein. When you are washing your hands and your faces, from the cleansing virtue of the water, you should take occasion to meditate of the cleansing virtue of Christs blood, which alone washeth your souls from the filthy spots and stains of sin. When you go to your Tables, to partake of Gods good creatures, your corporal food for the nourishment of your bodies, should minister occasion of meditating on the spiritual food of your souls, whereby they are nourished unto everlasting life; The bread on your Tables should minde you of Jesus Christ, who is the bread of life that came down from Heaven to quicken your dead souls. Thus from every thing should you indeavour to draw matter of spiritual and heavenly meditation, labouring to keep your hear…s in an holy frame all the day long. For what our Saviour said to his Disciples concerning the loaves and the fishes, Gather up the fragments, let nothing bee lost; The like he seemeth to speak unto you concerning the Lords Day, gather up the parcels thereof, let no part of the day be lost, no not the least minutes, which are precious, as the least filings of Gold.
As the Lord doth permit unto you some things which your weak bodies stand in need of, that thereby you may be the better inabled to serve him on his day: So he is pleased to allow some things to be done by you, even on his day, though they hinder the performance of the proper works thereof; and they are such things as are of absolute necessity.
Quest. If you ask what I mean by works of absolute necessity?
Answ. Such as must needs be done, and yet could not be done the day before the Sabbath, nor put off to the day after, without great prejud…ce. But on the other side, such things as do no way further the sanctification of the day, but rather hinder the same, and may as well be done the day before, or the day after, or some other time, ought not to be done on the Lords Day.
Having thus done with the Directions for the right sanctification of the Lords Day,
IV. Come we now to the Motives to quicken you up to a conscionable observation of the Directions.
1 A right sanctification of the Lords Day, maketh much to the honour of God. Mark what the Lord himself saith to his Church in this case, by his Prophet Isaiah, If thou tu…n away thy foot from the Sabbath, Isa 58. 13.from doing thy pleasure on my hely day, and … the Sabbath a delight, the holy of the Lord, honourable, and … honour him. Here it is expresly said, that by a right sanctifying of the Sabbath, wee honour God.
2 A right sanctification of the Sabbath is profitable to your selves, and that in a double respect.
1 In regard of your outward temporal estate.
2 In regard of your inward spiritual estate.
1 The sanctification of the Sabbath is profitable in regard of your outward temporal estate. For the more conscionable any man is in sanctifying the Sabbath day, the greater blessing hee may expect from God upon his labour on the six daies. For it is not your own labour and toiling,Prov. 10. 22. but the blessing of God that maketh rich, i. e. that, and that alone, doth it, as the Wise-man speaketh.
2 The sanctification of the Sabbath will be profitable in regard of your inward spiritual estate. For this was one main end why the Sabbath was ordained, namely, that God might by it in the use of his ordinances inrich our souls with spiritual blessings in heavenly things. And accordingly the sanctification of the Sabbath is an especial means both to beget grace, and to strengthen grace; for the Lord hath ordained it to be as a Market-day to the soul. And truly, were we but as sensible of the good of our souls, as we are of out bodies, the best husbands that be should not more diligently keep Marke-daies, and Fair-daies, than we would the Lords Daies.
3 A right sanctification of the Sabbath is very delightful to the people of God, in that they do injoy intimate society and communion with God in his ordinances on that day, which is the greatest happiness poor creatures can possibly attain unto in this life, being an heaven upon earth to injoy communion with God, and some degree of those heavenly joyes which wee shall injoy hereafter more fully in Heaven. How should the consideration hereof stir you up to a careful, conscionable sanctifying of the Lords Day, that so you may taste of those sweet comforts and refreshments, which others have so plentifully injoyed?
4 Another Motive may be taken from the Equity of sanctifying this day. For in that the Lord hath afforded unto us six daies in seven for our own work, an reserved to himself but one for his worship and service; whereas he might have required six daies for his worship, and afforded but one for our work; is it not most just and equal that we should make conscience of giving unto God his Day, by consecrating it wholly to his worship and service? As Ioseph said to Po…phars Wife, when she tempted him to uncleannes … Master hath not kept back any thing from mee, Gen. 39. 9.but thee, because thou art his wife; How then can I do this great wickedness, and sin against God? In like manner say thou to thy vain companions, when thou art tempted any way to prophane the Sabbath, God the Soveraign Lord, and Master of the world, hath kept back no time from mee, but one day, because it was his; How then can I do this great wickedness, and sin against God?