Stars in the Winter Sky

Isaac Ambrose, Prima, Media, & Ultima; The First, Middle, and Last Things, p. 133:

Upon sight of the Morning-sky, meditate, That if one Sun make so bright a Morning, what shining Morning will that be, when Christ the Sun of Righteousness shall appear, attended with all his bright Angels, Archangels, Cherubims, Seraphims, Bodies and Souls of Saints? When there shall be as many Suns on a Day, as there are Stars on a bright Winter’s Night.

John Willison, A Treatise Concerning the Sanctification of the Lord’s Day, p. 188:

If it be in a winter morning thou goest out, when the sun is but rising, think, if one sun make so bright a morning, what a shining morning will that be when Christ, with all his bright angels and saints, shall break through the clouds, when there shall be as many suns as we see stars in a winter’s night? O! shall I be one of those that “shall shine as the sun, in the kingdom of my Father?”

Willison's Recommended Sabbath Reading

John Willison (1680-1750), Church of Scotland minister, has the following reading advice for Christians in his "A Treatise Concerning the Sanctification of the Lord's Day" (links provided to works cited and biographical information about the authors where possible for the interested reader):

I am persuaded there is no better way in this world for improving the faculty of sight, and the benefits of light, than by reading the word of God. So far as time can allow you upon the Sabbath, I judge it  very profitable to read other good books also, such as our Confession of Faith, [Thomas] Vincent's Catechism [An Explanation of the Assembly's Shorter Catechism]., Vincent on the last Judgment [Of Christ's Certain and Sudden Appearance to Judgment], [William] Guthrie's Trial of a Saving Interest in Christ [The Christian's Great Interest], [Joseph] Alleine's Alarm [to the Unconverted], [Richard] Baxter's Call to the Unconverted, [Edward] Pearse's Preparation for Death, Fox's Time and the End of Time [by John Foxe], [Thomas] Doolittle's Call to Delaying Sinners, Baxter's Saints' Everlasting Rest, his Poor Man's Family Book, [Andrew] Gray's Sermons, [John] Flavel's Touchstone of Sincerity, his Saint Indeed, [Matthew] Mead's Almost Christian, the Treatises of Doolittle, Campbell and Henry upon the Sacrament [Thomas Doolittle, A Treatise on the Lord's Supper; Daniel Campbell, Sacramental Meditations on the Sufferings and Death of Christ; Matthew Henry, The Communicant's Companion], [Samuel] Rutherfoord's Letters, the Fulfilling of the Scriptures [by Robert Fleming, Sr.], Clark's Martyrology [Samuel Clarke's (1599-1683) General Martyrologie], [Thomas] Beard's Theatre of God's Judgments. These, and such like books, next to the Holy Bible, I recommend to the perusal of all private Christians, as being easy and plan to common capacities, and some of the most generally useful, instructing, awakening, soul-searching, and heart-warming pieces, that I have seen among human writings, and which have been blessed to the edification of many thousands.

Remember Your Baptism

John Willison, A Sacramental Catechism, pp. 56-59:

Q. How is it, that we ought to improve our baptism?

A. 1. Be sensible of the greatness of the privilege and dignity conferred upon you, in being baptized in the name of Christ, and sacramentally sprinkled with his blood for the remission of sin; and think much upon it. Alas, there are many who never think on Christ, or his blood, and put no value upon their baptism. I have read of Lucian a scoffing Atheist, when he apostasized from the profession of Christianity, he mocked at his baptism, saying, 'He got nothing by it, but a syllable to his name; he was Lucian before, and at baptism was called Lucianus.' And what do many get by their baptism, but a name? Why, they undervalue their baptism, never think on it, nor study any way to improve it.

2. You ought personally and explicitly to renew your covenant and solemn dedication to God sealed at baptism. It is not enough that you are Christians by your parents dedication, but you must be so by your own also, by ratifying your parents deed, when ye are of age; otherwise your baptism will profit you nothing; nay, instead of profiting you, it will be a witness against you, if you do not personally transact with God in Christ, and give away yourselves to the Lord in truth and sincerity.

3. Improve your baptism, by labouring to secure and clear up your interest in the pardon of sin, adoption, sanctifying grace, and other blessings sealed to you in that sacrament. Remember, that these blessings were only sealed to you conditionally, upon your believing in Christ; and that they are not actually conferred, till you be sensible of sin, and close with Christ and his righteousness. Go then, O penitent sinner, apply to the blood of Christ by faith, which was sacraementally applied to you at baptism as a strong argument for it, say, "Lord, have I not thy seal, as well as thy promise for my pardon? God I not a pledge of it from thee at my baptism? Behold thy ring and thy bracelets; are they not thine? Lord, make good thy word, thy sealed promise;" I believe, Lord, help my unbelief.

4. Press also for the joyful sense of this benefit of pardon sealed to you in baptism; the having whereof, is the most comfortable thing in the world. We see the Eunuch, when he had got this seal of baptism, "went on his way rejoicing: O now (thought he) my case is blessed, I am a pardoned man, God hath received me into his family, and taken me into covenant with himself, and implanted me a member of his mystical body: I that was the plant of a strange vine, am now ingrafted into a noble stock: and shall I not be glad and rejoice in his salvation?" Thus, O believer, improve the seal of baptism, in order to your growing up to the comfortable assurance of your pardon of sin, and adoption into God's family: seeing these blessings are irreversibly promised and sealed to you in that sacrament.

5. Improve your baptism as a spur to holiness and diligence in Christ's service; forget not him whose name you bear, whose livery you wear, and whose colours you are sworn to. Seeing you are solemnly dedicated to God, and all you have is consecrated to him at baptism; O then live as these who are not your own; spend your strength and time, not in serving sin and the world, but in worshipping of God, in loving, praising and glorifying him, whose you are, and whom you ought to serve. Alas, there are many, who lift themselves into God's service by baptism, and yet turn deserters, and go over to the devil's camp, taking on to fight against their King and Lord to whom they are sworn. They live as if they had been solemnly devoted to, and baptized in the name of the cursed trinity of hell, the devil, the world, and the flesh, instead of the ever blessed and glorious Trinity of heaven: Alas, they live as if they had renounced that, and not the other; which is certainly a most fearful guilt, and cannot miss to be attended with a severe doom.

6. Be humbled for your manifold pollutions, your falling so much short of the grace of baptism, and walking unsuitably to your solemn engagements. Have you not cause to lament before God, for forgetting and slighting the free love of God manifested to you in baptism; and for having so little recourse to the fountain that was opened to you therein, for sin, and for uncleanness; and that you feel so little of the efficacy of the precious blood of your Redeemer (which was represented and applied to you in that ordinance) for melting of your hearts, cleansing you from sin, and quickening you to holiness.

7. Improve your baptism as a shield against Satan's temptations; 1. Are you tempted to despairing thoughts of mercy, or troubled with perplexing doubts and fears? Then remember the seal of free love you got in baptism. Christ himself was tempted after his baptism, to doubt of his filiation and sonship; but gave Satan a peremptory repulse; teaching us thereby to do the same. Luther saith, that all his answer to the devil, when he tempted him to despair, was, baptizatus sum, et credo in Christum, I am baptized into the belief of Christ. 2. Are you at any time tempted to sin? Then remember your baptism: Luther also tells of a holy virgin, that when she was tempted to sin, replied, baptizata sum, I am baptized. And indeed this is a sufficient answer to all Satan's temptations, "I am baptized and dedicate[d] solemnly to God; I am not my own but the Lord's; I am sworn to Christ, and how shall I serve the devil?" Profanity in a Christian is apostacy from Christ, and on the matter a renouncing of his baptism, which is a fearful, nay, a devilish sin.

8. Improve it as an argument to courage and resolution in time of danger or persecution. Stedfastly adhere to the doctrine of the Trinity, in whose name you are baptized; be not ashamed of Christ or his truths, seeing his name is called upon you, and you solemnly owned him before the whole congregation. "He that is ashamed of me (saith Christ) and of my words, in this sinful and adulterous generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels," Mark viii. 38. Dionysia, encouraged Majoricus her son, an African martyr, when he was going to die, with these words, "Remember, son, that thou was baptized in the name of the Father, Son, and Holy Ghost."

Lastly, Do not trust to your baptism, and your having the name of Christ called upon you: an empty name and profession of Christianity will not save you; Simon Magus was baptized, and yet perished: many go with baptismal water on their faces, and sacramental bread in their mouths to hell at last. Kings have both their common and privy seals. Rest not in the outward seal, but seek the inward seal of God's Spirit, changing your natures, and applying the blood of Christ for cleansing your souls.

Begin and End Every Day With God

John Willison, A Short Christian Directory; Consisting of Forty Scripture-Directions:

Direct. XXV. -- Begin and end every day with God, Psal. v. 3; iv. 8. Let prayer be the key to open the heart to God in the morning, and lock it against all his enemies at night. Let no Christian say, he cannot pray; for prayer is as necessary to him as breath, Lam. iii. 56. Let none say, they have not time for it; better take time from sleep, than want time from prayer. Think it not enough to say your prayers, but mind you must pray your prayers, pray with sincerity and fervour. Think with yourself, this morning may be my last morning, or this night my last night; for certainly that morning cometh of which you will never see the night; or the night in which you will never see the morning. Let the conclusion of every day put you in mind of the conclusion of all your days [Matthew Henry], by the long night of death, that will put an end to all your work, and bring you to count and reckon with your great Master about your work. O to lie down every night reconciled with him! O that we could lie down and leave our hearts with Christ, and compose our spirits so, as if we were not to awake till the heavens are no more.

Midnight to Midnight - Part 2

To conclude this short series of quotes from Puritan and Reformed divines affirming the reckoning of midnight-to-midnight observance of the Christian Sabbath or Lord's Day, consider the following.

John Brown of Haddington, Systematic Theology, Book VI, Chap. 1, p. 475:

The Christian Sabbath begins in the morning after midnight. 1. Christ rose early in the morning, Matt 28:1; Mark 16:2,9. 2. It begins where the Jewish sabbath ended, which was when it began to dawn towards the first day of the week, Matt 28:1,3. 3. The evening which follows the day of our sabbath pertained to it, John 20:19.

Lewis Bayly, The Practice of Piety, pp. 163-164:

The Jews kept the last day of the week, beginning their Sabbath with the night (Gen 2:2; Lev 23:32; Neh 13:19), when God rested; but Christians honour the Lord better, on the first day of the week (Matt 28:1), beginning the Sabbath with the day when the Lord arose (Acts 20:7,11) They kept their Sabbath in remembrance of the world's creation; but Christians celebrate it in memorial of the world's redemption; yea, the Lord's day being the first of the creation and redemption, puts us in mind, both of the making of the old, and redeeming of the new world.

John Willison, A Treatise Concerning the Sanctification of the Lord's Day, pp. 78-79:

But all these things being absurd, I do upon solid ground, assert, that the whole natural day, consisting of twenty-four hours, is to be set apart for the Sabbath day; and that we ought to measure this day, and begin and end it, as we do other days, that is, from midnight to midnight; during which time we are abstain from our own works, and sanctify the Lord's Sabbath: For the fourth command binds us to consecrate the seventh part of every week to the Lord, who challengeth a special property in one of seven, and asserts his just title thereto, saying, "The seventh day is the Lord's:" And also Isa. lvii.13 he expressly calls it, "My holy day." It is all holy; and therefore no part must be profaned or applied to common uses. It is all the Lord': and so it is unlawful for us to rob him of any part of it, and alienate it to our private use.

John Willison, An Example of Plain Catechising Upon the Assembly's Shorter Catechism, p. 188:

Q. How much of the day appointed for the sabbath is to be kept holy to the Lord?

A. One whole day in seven; a whole natural day, consisting of twenty-four hours, commencing from midnight to midnight, ought to be dedicated unto the Lord, seeing he claims a seventh part of our time. It is true, time for eating and sleeping must be allowed upon the sabbath as well as on other days, being works of necessity, seeing without these we cannot perform the duties of the sabbath.

Thomas Boston, An Illustration of the Doctrines of the Doctrines of the Christian Religion, With Respect to the Faith and Practice, Upon the Plan of the Assembly's Shorter Catechism, Comprehending a Complete Body of Divinity, Vol. 2, p. 470 (Commentary on the Shorter Catechism, 1993 SWRB ed., pp. 189-190:

Thirdly, The day to be kept holy is one whole day. Not a few hours while the public worship lasts, but a whole day. There is an artificial day betwixt sun-rising and sun-setting, John xi.9; and a natural day of twenty-four hours, Gen. i. which is the day here meant. This day we begin in the morning immediately after midnight; and so does the sabbath begin, and not in the evening, as is clear, if ye consider,

1. John xx.19. The same day at evening, being the first day of the week: where ye see that the evening following, not going before this first day of the week, is called the evening of the first day.

2. Our sabbath begins where the Jewish sabbath ended; but the Jewish sabbath did not end towards the evening, but towards the morning, Matth. xxviii.1. In the end of the sabbath, as it began to dawn towards the first day of the week, &c.

3. Our sabbath is held in memory of Christ's resurrection, and it is certain that Christ rose early in the morning of the first day of the week.

Let us therefore take the utmost care to give God the whole day, spending it in the manner he has appointed, and not look on all the time besides what is spent in public worship, as our own; which is too much the case in these degenerate times wherein we live.

Alexander McLeod, The Ecclesiastical Catechism; Being a Series of Questions, Relative to the Christian Church, Stated and Answered, With the Scripture Proofs:

140. At what period of the twenty-four hours does the Lord’s day or sabbath commence?

Our Lord arose from the dead on the morning of the first day of the week [a]: it is more conducive to solemnity to observe one whole day, than parts of two labouring days [b]: the fourth commandment requires not a part of two days, but one whole day [c]; and the evening after Christ’s resurrection, upon which he appeared in the midst of his worshipping disciples, is called, in scripture, the evening of the same day [d]: the christian sabbath comprehends twenty four hours, from midnight to midnight.

[a] John 20. 1. "The first day of the week cometh Mary Magdalene early, when it was yet dark—and seeth the stone taken away from the sepulchre." [b] Deut. 5. 14. "The seventh day is the sabbath of the Lord—in it thou shalt not do any work." [c] Exod. 20. 8. "Remember the sabbath day to keep it holy." [d] John 20. 19. "Then the same day at evening, being the first day of the week—came Jesus and stood in the midst, and saith unto them, Peace be unto you."

John Wallis, A Defense of the Christian Sabbath, p. 28:

I have insisted the longer on this, because I find him afterward moving another question about what time the Sabbath is to begin and end, and lays great stress upon it, as we shall see anon.

Of which I think we need not be further solicitous than to begin and end this day, according as other days are accounted to begin and end in the places where we live....

...I take it to be very plain from what I have said, that at the time of Christs Death and Resurrection, it [the Christian Sabbath] was accounted to begin very early in the morning, while it was dark, and continue till very late at night, according as we now account our days, from Mid-night to Mid-night.

Alexander Smith Paterson, A Concise System of Theology: Being the Shorter Catechism of the Westminster Assembly of Divines, Analyzed and Explained, p. 221:

Obs. 220. -- The Fourth Commandment requireth us to sanctify one whole day in seven, which God hath expressly appointed to be a holy Sabbath to himself.

By one whole day, as the stated time of worshipping God, we are to understand the same that we are to understand by any other whole day -- namely, a period consisting of twenty-four hours, or what is commonly called a natural day. And this day we should begin and end at the same time that we begin and end any other day, -- namely, at midnight.

William Plumer, The Law of God, as Contained in the Ten Commandments, Explained and Enforced, pp.309-310:

When does the Sabbath begin?

There is some diversity in the Christian world respecting the time, at which the Sabbath begins. Some date it from sunset on Saturday till sunset on Sabbath. When asked for their authority, they refer to a phrase which occurs several times in the first chapter of Genesis: "And the evening and the morning were the first day." This has not been considered sufficient proof by the great mass of the Christian world. Nor ought it to be, as all the world knows that no day of creation began in the evening; but all of them began in the morning. That saying of Moses therefore only declares that the day was made up of two parts, the after part, and the fore part. Indeed the evidence in the New Testament seems to be clearly against this view. "Our Sabbath begins where the Jewish Sabbath ended; but the Jewish Sabbath did not end towards the evening, but towards the morning. Matt. 28:1. ‘In the end of the Sabbath, as it began to dawn towards the first day of the week,’ etc. In the New Testament, the evening following, and not going before this first day of the week, is called the evening of the first day, John 20:19. ‘The same day, at evening, being the first day of the week,’ etc. Our Sabbath is held in memory of Christ’s resurrection, and it is certain that Christ rose early in the morning of the first day of the week."

Brian Schwertley, The Christian Sabbath: Examined, Proved, Applied:

5. The time of the Lord’s day
The sabbath law teaches that man is to sanctify to the Lord one whole day in seven. A question that needs to be answered is: “When does the Christian sabbath begin?” Some argue that the Christian sabbath begins on Saturday evening, while others argue that it runs from midnight Saturday to midnight Sunday. Those who argue that it runs from evening to evening point to the Jewish ceremonial sabbaths for support: “On the fourteenth day of the first month at twilight is the Lord’s Passover” (Lev. 23:5). The Hebrew word translated “twilight” (NKJV, NASB, NIV, NTHSMT [114]) or “evening” (RSV) literally means “between the evenings.” “The meaning of the phrase is much discussed. Most commentators think it means ‘in the evening’ (cf. Deut. 16:6, ‘at sunset’), or more precisely, the period between sunset and complete darkness. The orthodox Jewish view is that it means ‘between midday and sunset,’ and this is supported...on the grounds that it would have been impossible to kill all the passover lambs in the temple between sunset and darkness. In NT times the passover sacrifice began about 3 p.m.” [115] The evidence for an old covenant evening-to-evening sabbath is quite strong (cf. Lev. 23:32; Ex. 12:6, 30:8). Hendriksen believes that the Jewish sabbath began at 6 o’clock Friday evening: “According to the ancient Hebrew way of speaking, there were ‘two evenings’ (cf. Exod. 12:6 in the original). The first ‘evening’ which we would call ‘afternoon’ began at 3 p.m., the second at 6 p.m. Something of this is probably reflected in the phrase ‘When evening fell,’ for we cannot imagine that Joseph of Arimathea, a Jew, would have approached Pilate on Friday, 6 p.m., asking for the body of Jesus when the sabbath was beginning.” [116]

Although the Jewish sabbath was probably from evening to evening (or sunset to sunset), the passages in the New Testament which discuss the Lord’s day (the new covenant sabbath) point to a midnight-to-midnight observance. A passage which indicates that the inspired apostles no longer held to the old covenant system of a sunset-to-sunset sabbath is John 20:19: “Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, ‘Peace be with you’” John is very specific in noting that this event took place on the first day of the week. “‘On that day’ would be enough, yet John adds, ‘the first one of the week.’” [117] “It was evening. In light of Luke 24:29, 33, 36 we have a right to conclude that it was no longer early in the evening when the great event recorded in the present paragraph took place. As the Jews compute the days, it was no longer the first day of the week. But John, though a Jew, is writing much later than Matthew and Mark, and does not seem to concern himself with Jewish time-reckoning.” [118] It is very significant that John emphasizes that the disciples gathered on the first day of the week, yet also records that it was evening, for if the apostolic church had maintained a sunset-to-sunset sabbath, then John would not have regarded it as the first day, but as the second. There then would be no reason at all for John to emphasize the time, for while the New Testament often emphasizes and singles out the first day (Mt. 28:1; Mk. 16:2; Lk. 24:1; Jn. 20:1, 19, 26; Ac. 20:7; 1 Cor. 16:2; Rev. 1:10), the second day holds no significance at all.

Another passage which indicates that the apostolic church had forsaken the sunset-to-sunset sabbath for a midnight-to-midnight [119] sabbath is Acts 20:7: “Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight.” Luke describes a church service that occurred on the first day of the week, yet says very specifically that Paul did not finish his message until midnight. If the Christian church had followed the Jewish synagogue practice, Paul would have concluded his message before sunset on Sunday, and not late at night. [120] “Certainly, one would almost expect the midnight-to-midnight demarcation, not only in the light of the particulars surrounding Resurrection Sunday, but especially considering that Troas was a Roman colony possessing the Jus Italicum and which therefore certainly followed the Roman midnight demarcation as a colony. It is clear that the congregation at Troas met for worship at night well after sunset, for ‘there were many lights in the upper chamber, where they were gathered together’ (Acts 20:8). Seeing that ‘the disciples came together to break bread’ in ‘the upper chamber,’ and seeing that there is no instance whatsoever in Scripture of religious meetings on Saturday night after sunset, it is reasonably certain that the disciples at Troas gathered on Sunday nights perhaps even before and certainly after sunset, even as their risen Lord had appeared to His Emmaus disciples on Resurrection Sunday and broken bread with them in the late afternoon, and long after the sunset of ‘the same day at evening, (still) being the first day of the week,’ had congregated with the Jerusalem disciples in the upper room.” [121]

Furthermore, it is recorded that Paul departed at daybreak, or the break of the next day. If Luke had been following the sunset-to-sunset day demarcation system of the Jews, Paul would be described as leaving “later on the same first day of the week.” [122] But Luke says of Paul on Sunday evening that he was “ready to depart the next day” (i.e., early Monday morning at daybreak). Thus there is considerable evidence that the inspired apostles abandoned the Jewish method of day demarcation for a midnight-to-midnight system. Although the matter of sabbath day demarcation may seem trivial, it is important that the church and society follow the inspired apostles’ example for the sake of uniformity, determining when church discipline is appropriate, preparing properly for the Sabbath, and refuting heretics (such as Seventh-day Adventists). “The Jews are supposed to begin every day, and consequently their sabbaths, at the evening, in remembrance of the creation, Gen. i. 5, as Christians generally begin their days and sabbaths with the morning, in memory of Christ’s resurrection.” [123]

Francis Nigel Lee, The Covenantal Sabbath: The Weekly Sabbath Scripturally and Historically Considered, pp. 273, 327:

Counting the ‘three days’ as Friday, Saturday, and Sunday, it is clear that Christ must have been in ‘the heart of the earth’ on part of Friday as well as on part of Sunday. But as He was not buried until Friday evening (Mt. 27:57-60), it seems clear that the end of each of the three days does not run from evening to evening (as Jews and Seventh-day Adventists allege), but from a point between evening and dawn—probably midnight—to the corresponding point twenty-four hours later. The ‘three days and three nights in the heart of the earth’ of Matt. 12:40 etc. would then be: sunset on Friday to midnight after Friday = the first ‘day and night;’ the midnight after Friday to the midnight after Saturday = the second ‘day and night;’ the midnight after Saturday to the sunrise on Sunday = the third ‘day and night;’ and the whole period in the grave from sunset on Friday to before dawn on Sunday morning = ‘three days and three nights,’ which expression is an idiom denoting a period of exactly three days and three nights (seventy-two hours) OR denoting any consecutive shorter parts thereof, such as the approximately thirty to thirty-six hours during which Christ was in the tomb.
The answer to the fourth sub-query: "When was Sunday first observed, and how?", must be that Christ and His Spirit progressively taught its observance in the hearts of God’s children by example rather than by precept particularly from Resurrection Sunday onwards. And in so teaching, They then probably indicated that, like the Adamic sabbath before the fall and like the Resurrection Sunday of Christ the Second Adam, the New Testament Sunday observance was to run from midnight to midnight (Matt. 28:1,6,13; Mark 16:1-2,9; Luke 24:1, 13, 24-36; John 20:1, 19; Acts 20:6-7, 11 cf. Ex. 11:4; 12:6, 12-16, 27-29, 42 cf. Gen. 1:3-5, 31; 2:1-3);...

The Whole Day

Westminster Confession of Faith, Chap. 21:

VIII. This Sabbath is to be kept holy unto the Lord when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations; but also are taken up the whole time in the public and private exercises of his worship, and in the duties of necessity and mercy.

John Willison, A Treatise Concerning the Sanctification of the Lord's Day, p. 77-79:

Quest. VI. What is that proportion of time which is to be sequestrated and allowed for the Sabbath day? and when doth it begin and end.

Ans. The fourth command requires one day in every seven; by which we are not to understand only the artificial day from sun-rising to sun-setting, or from the break of day until the darkness of the night comes on, and think then the Sabbath is over, and that we are no longer bound to abstain from our own works; and far less are we to think that the Sabbath is no longer than the time of public worship doth last, and that we are at freedom from the work and duties of the Sabbath when that is over. This some say in words, and many more in their practice.

But, consider what absurdities would follow hereupon: For, if no more time be allowed for the Sabbath, but the time of public worship; then it would follow, that God requires no private or secret duties from us on that day, since these will need some more time: but that cannot be; for, if private and secret duties be required of us on week days, then much more on the Sabbath day.

Again, it would follow, that some must keep longer Sabbaths, and others shorter; nay, the Sabbath or many shall not be above an hour or two of the day; for there are ministers and people who are scarce so long at public worship. But the whole day is the Lord's, and not a part only. You will have your servants to work the whole six week days, for you, from morning to night, and not be contented with their working an hour or two only of these days: so neither should you yield less to God than you require for yourselves. Nay, if attendance on public worship were all that is requisite this day, by virtue of the command, it would follow, that a man would be loosed from the obligation of the command, if he were in a place of the world where God is not publicly worshipped.

But all these things being absurd, I do, upon solid ground assert, that the whole natural day, consisting of twenty-four hours, is to be set apart for the Sabbath day; and that we ought to measure this day, and begin and end it, as we do other days, that is, from midnight to midnight; during which time we are to abstain from our own works, and sanctify the Lord's Sabbath. For the fourth command binds us to consecrate the seventh part of every week to 'the Lord, who challengeth a special property in one day of seven, and asserts his just title thereto, saying, "the seventh day is the Lord's: and also Isa. lviii.13. he expressly calls it, " My holy day." It is all holy; and therefore no part must be profaned or applied to common uses. It is all the Lord's; and so it is unlawful for us to rob him of any part of it, and alienate it to our private use.

Object. But who is able to spend the whole twenty-four hours in religious duties ?

Ans. I do not say that this is to be done without any intermission; for we do not this in following our employments on other days: a due proportion of every day is to be reserved for the natural support of our bodies, and particularly for moderate eating and sleeping, which are works of necessity, and must be allowed on the Sabbath, as well as other days; with this difference only, that whereas they are done on other days to enable us for labour, they are to be done on the Sabbath to strengthen us for holy duties; and so cannot properly be called our own works. Neither can the doing thereof be called a taking of God's time to our own use, since this contributes to our better spending of God's time, and is truly necessary for God's service on the Sabbath. But, besides the time requisite for the works of necessity and mercy, the whole natural day as above described, is holy unto the Lord, and ought to be employed in religious duties; and not a part of the day only. Both Sabbath morning and Sabbath night, should be spent in prayer and praises, as is plain from the 92d Psalm, which is entitled, " A psalm or song for the Sabbath day," ver. 1.; and ver. 2. we are told, that "It is good to give thanks unto the Lord, and shew forth his loving kindness in the morning, and his faithfulness every night." But more of this afterwards, when I come directly to treat of the sanctification of the Sabbath. And, before I do this, I judge it necessary to answer some objections brought, against the morality of the Sabbath, and the change of the day.

A Summer Sabbath Morning

John Willison, "How to Spend the Morning of the Lord's Day," in A Treatise Concerning the Sanctification of the Lord's Day, pp. 170-172:

When you awake on Sabbath morning, rejoice at the approach of this blessed day: As the birds chirp and sing at the dawning of the morning's light, so let believers account the light of this day sweet, as being a day of signal mercies, a day of communion with God, a day wherein the Spirit's dews fall upon the soul. As "Abraham rejoiced to see Christ's day," John viii. 56. so ought you this morning, saying with the Psalmist, Psal. cxviii. 24. "This is the day the Lord hath made, we will rejoice and be glad in it."
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If it is a summer morning, when the sun may be up and shining when thou awakest, then think, Christ the light of the world rose early this morning from the dark grave, wherein he lay buried for my sake. "The Sun of righteousness was up this day before the natural sun." Or, think, this is the day wherein God said, "Let there be light, and it was so." Is the light so sweet and is it so pleasant a thing for the eyes to behold the sun? O how much more to see Christ the bright Morning-Star this day by the eye of faith, to see the Sun of righteousness shining in the firmament of gospel ordinances! Let me rise and prepare for this sight; O that my eyes may be cleared, and the mote taken out of the eye of faith, that I may this day see him, in comparison of whom the sun is but a dark clod of earth! O my soul, rise from the earth this day, get the moon under thy feet, and clothe thyself with the Sun; draw nigh to God in Christ, and set thy affections on things above: thou art capable of communion with God, do not debase thyself in raking always in the dunghill of this world, in licking the dust with the serpent, or feeding on husks with the swine, as if thou hadst no higher end to serve than the world. Why wilt thou lie among the pots, and wallow in the puddle, when crystal streams are so near?

How Precious is Sabbath-Time

The following is from a meditation by John Willison titled Meditation IV. From Eph. vi. 16 [note: should read Eph. v. 16]. Redeem the Time., from Meditations for the Sabbath Day, published as an appendix to his Treatise Concerning the Sanctification of the Lord's Day.

Of all time Sabbath-time is the most precious and valuable; it being the time God has allotted and set apart for himself, and upon the improvement whereof the glory of God and salvation of our souls depend in a most peculiar manner; it being the day of special access to God, and of free commerce and correspondence between heaven and earth. It is heaven's weekly market day, or God's deal-day to the poor and needy; the day of access to God's presence-chamber. Time by some is compared to a gold ring, and the Sabbath to [a] sparkling diamond, which give it its lustre, and heightens its value. Wherefore, if we be wise, we will show a peculiar esteem for the Sabbath above all the days of the week; we will reckon every moment of Sabbath-time most precious, and desire that none of it may be mispent. What Christ said to his disciples concerning the loaves and fishes, the like he seems to speak to us concerning his holy day, "Gather up the fragments," gather up all the parcels, the spare hours and minutes of it; account them as precious as the goldsmith doth the smallest filing of his gold, and let nothing of Sabbath-time be lost.

John Willison's Forty Scripture Directions

Appended to John Willison's Sacramental Meditations is A Christian Directory consisting of Forty Scripture Directions. These directions for Christian living are worth bearing in mind every day.

1. Never let the world come into God's room.

Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. (1 John 2.15)

2. Keep up the same opinion now of things of the world, that you will have when you come to die.

For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? (Matt. 16.26)

3. Be not strangers to yourselves, but often commune with your own hearts.

Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah. (Ps. 4.4)

4. Begin early in the service of God, and give Him the days of your youth.

Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them (Eccl. 12.1)

5. Shun the company that shuns God, and keep the company that God keeps.

I am a companion of all them that fear thee, and of them that keep thy precepts. (Ps. 119.63)

6. Put a high value upon precious time, and lose none of it by sloth.

Redeeming the time, because the days are evil. (Eph. 5.16)

7. Allow a little time every day to think upon eternity.

And these shall go away into everlasting punishment: but the righteous into life eternal. (Matt. 25.46)

8. Throughout your whole life be mindful of the chief business of life.

Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. (Phil. 2.12)

9. Let the rational soul govern, and the body be subservient to it.

But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. (1 Cor. 9.27)

10. Study both to live and die in the exercise of repentance and godly mourning for sin.

Blessed are they that mourn: for they shall be comforted. (Matt. 5.4)

11. While you mind the necessary study of holiness, or inherent righteousness, let it never take the place of imputed righteousness.

For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. (Rom. 10.3)

12. Employ Christ as your surety in all cases, and in every strait go to Him for relief.

Be surety for thy servant for good: let not the proud oppress me. (Ps. 119.122)

13. As you expect to live with Christ in heaven, study to live to Christ on earth.

For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: (2 Cor. 5.15)

14. Cleave fast to Christ, and the way of holiness, whatever it may cost you.

Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. (Acts 11.23)

Yea, and all that will live godly in Christ Jesus shall suffer persecution. (2 Tim. 3.12)

15. Seek the approval of God, above that of men.

For not he that commendeth himself is approved, but whom the Lord commendeth. (2 Cor. 10.18)

16. Be much employed in admiring God's redeeming love, and Christ's suretyship for us.

Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not . . . . Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. (1 John 3.1, 16)

17. Delight much in thinking and speaking of Christ, and particularly of His death and sufferings for us.

Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. (Luke 9.31)

18. Treat objections raised against your closing with Christ, as suggestions of the enemy, that is seeking the ruin of your souls.

But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. (Matt. 16.23)

The LORD is good unto them that wait for him, to the soul that seeketh him. (Lam. 3.25)

19. Study much these great Gospel lessons of denying yourselves, and exalting God's free grace.

Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. (Matt. 16.24)

That, according as it is written, He that glorieth, let him glory in the Lord. (1 Cor. 1.31)

20. Draw all your strength for work and warfare from Christ and present all your duties to God in Christ's name.

Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed. (Isa. 45.24)

And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. (Col. 3.17)

21. In all the actions of your life, set the Lord still before you.

I have set the LORD always before me: because he is at my right hand, I shall not be moved. (Ps. 16.8)

Mine eyes are ever toward the LORD; for he shall pluck my feet out of the net. (Ps. 25.15)

22. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God.

Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. (1 Cor. 10.31)

23. Spend as much time as possible in secret prayer and converse with God.

Pray without ceasing. (1 Thess. 5.17)

24. Make conscience of family religion, as well as of closet duties.

And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD. (Jos. 24.15)

Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncoverth himself! (2 Sam. 6.20)

25. Begin and end every day with God.

I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety. (Ps. 4.8)

My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up. (Ps. 5.3)

26. Seeing none knoweth what a day may bring forth, spend every day as if it were to be your last.

Boast not thyself of tomorrow; for thou knowest not what a day may bring forth. (Prov. 27.1)

27.Sojourn in this world as travellers, keeping so loose from the world as to be able to pack up and be gone from it upon short warning.

And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: (1 Pet. 1.17)

But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; And they that use this world, as not abusing it: for the fashion of this world passeth away. (1 Cor. 7.29-31)

28. Keep up a lively sense of sacramental vows and engagements and walk answerably thereto.

Thy vows are upon me, O God: I will render praises unto thee. For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living? (Ps. 56.12-13)

29. Improve the talents God gives you for His service and glory.

And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. Luke 19.13)

30. Let all believers be thankful to God for His distinguishing favours and mercies to them.

For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling . . . . What shall I render unto the LORD for all his benefits toward me? (Ps. 116:8, 12)

31. Since God distinguishes you from others, in His mercies to you see that you distinguish yourselves from others, in your service to Him.

And if ye salute your brethren only, what do ye more than others? do not even the publicans so? (Matt. 5.47)

32. Be not content with a fair profession of religion, or with a form of godliness, and a name to live among men.

The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: (2 Tim. 1.16]

33. Keep always a watch upon the door of your lips.

Set a watch, O LORD, before my mouth; keep the door of my lips. (Ps. 141.3)

34. Walk cheerfully and contentedly in every condition.

Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. (Phil. 4.11)

35. Keep always the first and second table of the law joined together and make conscience of both.

Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. (Matt. 22.37)

36. Carefully guard against apostasy and backsliding from God and His ways.

Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. (Heb. 10.38-39)

37. Be watchful against all sin, and particularly your darling or constitutional sin, the sin that most easily besets you.

I was also upright before him, and I kept myself from mine iniquity. (Ps. 18.23)

Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us (Heb. 12.1)

38. Be heartily concerned for the coming and enlarging of Christ's kingdom in the world.

Thy kingdom come. Thy will be done in earth, as it is in heaven. (Matt. 6.10)

And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen. (Ps. 72.19)

39. Be busy laying up a stock for a sick-bed or death-bed, when all the comforts of life shall be tasteless to you.

Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. (1 Tim. 6.19)

40. Be looking and longing for the eternal supper of the Lord.

For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: (Phil. 1.23)

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. (Rev. 19.9)

To Glorify God and To Enjoy Him Forever

In answer to the query, "What is the chief end of man?" the Westminster Shorter Catechism responds thus: "Man's chief end is to glorify God, and to enjoy him forever." The chief end of man is articulated to consist of two clauses, and the relationship between those two clauses has been the subject of some interest and study, particularly in light of John Piper's "Christian Hedonism" philosophy. Below I have compiled the statements of some divines in order for us to better understand the nuances of this relationship between glorifying God and enjoying God.

John Brown of Haddington:

Q. Why is the glorifying of God placed before the enjoyment of him?

A. Because the glory of God is of more value than our happiness, Isa. xl. 17.

Q. Whether is our glorifying or enjoying of God first in order?

A. We must first enjoy God in his gracious influences, and then glorify him; and this leads on to further enjoyment of him, Psalm cxix. 32.

Q. Is our delight in the glory or glorious excellencies of God as satisfying to us, to be our chief end or motive in our actions, religious or moral?

A. No; but our shewing forth the honour of those glorious excellencies, Isa. ii. 11, Psal. xvi. 4, Isa. xliii. 21.

Q.Why may we not make our own delight in the glory of God as satisfying to our desires, our chief end and motive?

A. Because this would be a setting up of our own happiness above the glory of God.
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Q. Why are the glorifying and enjoying of God joined as one chief end?

A. Because none can obtain or rightly seek the one without the other, 1 Cor. xv. 58.

Q. How do we most highly glorify God?

A. By receiving and enjoying him most fully.

William Gouge:

God's glory is the most principal and supreme end of all. As at the next (but subordinate) end, God in His Providence aimeth at His children's good.

Fisher's Catechism:

Q. 1.44. Why is the glorifying God made the leading part of man's chief end, and set before the enjoyment of him?

A. Because, as God's design in glorifying himself was the reason and foundation of his design in making man happy in the enjoyment of him, Rom. 11:26; so he has made our aiming at his glory, as our chief end, to be the very way and means of our attaining to that enjoyment, Psalm 50:23.

Q. 1.45. Is our happiness, in the enjoyment of God, to be our chief end?

A. No; but the glory of God itself, Isa. 42:8; in our aiming at which chiefly, we cannot miss the enjoyment of him, Psalm 91:14, 15.

Q. 1.46. Is not our delighting in the glory of God, to be reckoned our chief end?

A. No; we must set the glory of God above our delight therein, otherwise, our delight is not chiefly in God, but in ourselves, Isa. 2:11. Our subjective delighting in the glory of God belongs to the enjoyment of him, whose glory is above the heavens, and infinitely above our delight therein, Psalm 113:4.

Thomas Boston:

Glorifying of God is put before the enjoying of him, because the way of duty is the way to the enjoyment of God. Holiness on earth must necessarily go before felicity in heaven, Heb.12:14. There is an inseparable connection betwixt the two, as between the end and the means; so that no person who does not glorify God here, shall ever enjoy him hereafter. The connection is instituted by God himself, so that the one can never be attained without the other. Let no person, then, who has no regard for the glory and honour of God in this world, dream that he shall be crowned with glory, honour, immortality, and eternal life, in heavenly mansions. No; the pure in heart, and they who glorify God now, shall alone see God, to their infinite joy in heaven.

Thomas Watson:

If we glorify God, he will glorify our souls forever. By raising God's glory, we increase our own: by glorifying God, we come at last to the blessed enjoyment of him.

John Willison:

Q. Do we not promote our happiness, by making God's glory our chief end?

A. Yes; and therefore glorifying God, and enjoying him for ever, are connected in the answer.

Joseph Alleine:

Q. What is mans chief duty?

A. To glorifie God.

Q. What is mans chief happinefs?

A. To enjoy God.

John Flavel:

Q. 9. Why are the glorifying and enjoying of God put together, as making up our chief End?

A. Because no man can glorify God, that takes him not for his God; and one takes him for his God, that takes him not for his supreme Good; and both these being essentially included in this Notion of the chief End, are therefore justly put together.

Thomas Vincent:

Q. 7. Why is the glorifying of God and the enjoyment of God joined together as one chief end of man?

A. Because God hath inseparably joined them together, so that men cannot truly design and seek the one without the other. They who enjoy God most in his house on earth, do most glorify and enjoy him. "Blessed are they that dwell in thy house; they will be still praising thee." — Ps. 84:4. And when God shall be most fully enjoyed by the saints in heaven he will be most highly glorified. "He shall come to be glorified in his saints."— 2 Thess. 1:10.

A.S. Paterson:

Obs. 3. The glorifying of God, and the enjoyment of him, are inseparably connected.

The glorifying and the enjoyment of God are here connected as one chief end, because God hath inseparably connected them, and no one can truly design and seek the one, without, at the same time, designing and seeking the other. And we may here remark, that the glorifying of God is here set before the enjoyment of him for ever, to show that the former is the means by which the latter is obtained ; that holiness on earth must precede happiness in heaven ; and that none shall enjoy God for ever who have no desire to glorify him in this world. Heb. xii. 14; Matt. v. 8.

Thomas Doolittle:

Q. Is the principal to glorifie God? Yes.

Q. And the lefs principal to enjoy him for ever? Yes.

Q. Are thefe two joyned together with And? Yes.
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Q. S.D. What is the firft Propofition?

A. Man's chief End is to glorifie God, I Cor. 10. 31. Whether ye eat or drink, or whatfoever ye do, do all to the Glory of God: Rom. 11. 36.

Q. What is the fecond Propofition?

A. Man's Chief End is, in, or next to to the glorifying of God, to enjoy him for ever, Pfal. 73. 25, to the end. Whom have I in Heaven but thee? and there is none upon Earth that I defire befides thee. 26. God is the ftrength of my Heart, and my Portion for ever: Joh. 17. 21, 22, 23.

Thomas Lye:

I. Mans chief end is,

1. To glorifie God; Proved out of 1 Cor. 10.31. Whether therefore ye eat, or drink, or whatfoever ye do, Do all to the glory of God.

2. Next to the glorifying of God, to enjoy him for ever. Proved out of Pfal. 73. 25, 26. Whom have I in heaven but thee? and there is none upon earth that I defire befide thee, v. 26. My flefh, and my heart faileth, but God is the strength of my heart, and my portion for ever.
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Q. How many Doctrines or diftinct Truths are there in this firft Anfwer?

A. There are Two.

Q. VVhat is the firft Doctrine in this Anfwer?

A. That Mans chief end is To glorify God.

Q. How is this Doctrine proved?

A. It is proved out of I Cor. 16.31. VVhether therefore ye eat, or drink, or whatfoever ye do, do all to the glory of God.

Q. VVhere lies the force of this Text to prove this Doctrine?

A. In thefe words, Do all to the glory of God.

Q. How know you, that the force lies in thefe Words?

A. By two things.

1. By the fenfe of the words themfelves.

2. Becaufe thefe words are printed, with a different Character, or letter, from other words of the fame Text.

Q. Wherein lies the difference?

A. The words, wherein the force lies, are printed Text. with blacker, and lefs Characters: The others, in whiter, and bigger Letters.

Q. But what if at any time, as it is very often in the Catechifm, all the words of the Text are printed alike?

A. Then the Force lies not in any particular words of the Text, but in the whole.

Q. What is the fecond doctrine in this firft Anfwer?

A. Next to the glorifying of God, to enjoy him for ever.

Q. Why fay you fo? This is no Doctrine: for A Doctrine muft be full, and perfect fenfe.

A. It is fo printed in my Catechifm.

Q. It is fo indeed. But here you muft note with all Care, That when ever you are bid to draw A Doctrine, either from the Anfwer, or Scripture, you be fure to give full, and compleat fenfe.

A. Thats but fit indeed. But I know not how to help my felf herein.

Q. To help you therefore, look narrowly into your Catechifm, and there you fhall find immediately after the Anfwer to the queftion, fome other words, which being added to what you have faid, will make the fenfe full, and compleat.

A. I now fee thefe words -- Mans chief end is -- standing juft under the Anfwer.

Q. Adde them then to the words you faid before: and now tell me, what is the fecond Doctrine in this firft Answer?

A. That Mans chief end is, next to the glorifying of God, to enjoy him for ever.

Q. Now indeed you Anfwer rightly;
How is this Doctrine proved?

A. It is proved out of Pf. 73. 25, 26. Whom have I in heaven but thee! and there is none upon Earth that I defire befides thee. 26. My Flefh and my Heart faileth, but God is the ftrength of my heart, and my portion for ever.

Q. Where lies the force of this Text to prove this Doctrine?

A. In thefe words, -- Whom have I in Heaven but thee! none that I defire befides thee, 26. God is my portion for ever.

J.G. Vos:

5. Why does the catechism place glorifying God before enjoying God? Because the most important element in the purpose of human life if glorifying God, while enjoying God is strictly subordinate to glorifying God. In our religious life, we should always place the chief emphasis on glorifying God. The person who does this will truly enjoy God, both here and hereafter. But the person who thinks of enjoying God apart from glorifying God is in danger of supposing that God exists for man instead of man for God. To stress enjoying God more than glorifying God will result in a falsely mystical or emotional type of religion.