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.

Endorsements by John Owen

Like J.I. Packer in our day, a book endorsement from John Owen was much sought-after in the 17th century. The list of works he endorsed in writing is a pleasure to read as it includes some of the best literature of his day, or any day.

Peter Toon, ed., The Correspondence of John Owen (1616-1683), Appendix II: Books which contains 'Prefaces', 'Epistles to the Reader' or 'Commendations' by Dr John Owen, pp. 178-179:

1. Henry Whitfield, Strengthe out of Weakness (1652)
2. Thomas Taylor, A Collection of the Works of T. Taylor (1653)
3. William Twisse, The Riches of God's Love (1653)
4. William Eyre, Vindiciae Justificationis Gratuitae (1654)
5. George Kendall, Sancti Sanctiti (1656)
6. Lewis Du Moulin, Paraenesis ad Aedificatores imperii in imperio (1656)
7. Philolaeclerus (pseud.), The Private Christian's Non Ultra (1656)
8. ____, Banners of Grace and Love (1657)
9. John Cotton, A Defence of Mr. John Cotton (1658)
10. William Guild, The Throne of David (1659)
11. Patrick Gillespie (?), Ark of the Testament Opened (1661)
12. James Durham, Clavis Cantici (1669)
13. Theophilus Gale, The True Idea of Jansenisme (1669)
14. Henry Lukin, An Introduction to the Holy Scripture (1669)
15. Mrs. Alleine, The Life and Death of...Joseph Alleine (1672)
16. Jean Daille, Sermons on the Epistle...to the Colossians (1672)
17. Joseph Caryl, The Nature and Principles of Love (1673)
18. ____, Scottish Metrical Version of Psalms (1673)
19. Edward Polhill, The Divine Will Considered in the eternal decrees (1673)
20. Vavasor Powell, A New and Useful Concordance (1673)
21. Thomas Gouge, The Surest and Safest Way of Thriving (1674)
22. Henry Scudder, The Christian's Daily Walk (1674)
23. Samuel Petto, The Difference between the Old and New Covenant (1674)
24. James Durham, The Law Unsealed (1676)
25. Patrick Gillespie, The Ark of the Covenant Opened (1677)
26. Samuel Corbyn, An Awakening Call (in later editions entitled The Necessity, Seriousness and Sweetnesss of Practical Religion (1677) (2nd ed)
27. Elisha Coles, A Practical Discourse of Gods Sovereignty (1678)
28. Stephen Lobb, The Glory of Free Grace (1680)
29. Bartholomew Ashwood, The Best Treasure (1681)
30. Samuel Clark, The Holy Bible with Annotations (1690)

Note: John Owen also was the first signer of 'An Epistle to the Reader' of Thomas Vincent's The Shorter Catechism Explained from Scripture (1674). And, helping to write The Savoy Declaration, "[h]e was probably the primary author of its lengthy preface" (Joel R. Beeke and Randall J. Pederson, Meet the Puritans, p. 459).

Attending Upon God Without Distraction

In the vein of Richard Steele's (1629-1692) classic work A Remedy for Wandering Thoughts in the Worship of God (1673), Nathaniel Vincent (brother of Thomas Vincent) wrote The Cure of Distractions in Attending Upon God in 1695. This work is being reissued by Soli Deo Gloria Publications under the title Attending Upon God Without Distraction. Based on 1 Cor. 7.35 ("that ye may attend upon the Lord without distraction"), and written in the spirit of humility ("A sense of my own wanderings in those ordinances I administer and engage in has put me upon a more serious study how to prevent them"), Vincent argues the importance of singleness of mind and spirit in the service of God and aims to equip the reader with practical counsel to achieve this, by his grace. The book includes a biographical sketch of the author, and is expected to be available by June 30, 2010. Written by one of the signers of the 1673 Puritan Preface to the Scottish Metrical Psalter, this book addresses a concern of the saints in all ages to "do what God commands, and as He commands, else what we call our religious duties will be looked upon by Him as acts of disobedience," much like Nadab and Abihu. This work, like Steele's, is a welcome aid to the saints who would seek to arm themselves against distractions from the world, and the flesh, and the devil, and serve God with their whole heart, soul, strength and mind (Luke 10.27).

A Bargain With the Devil?

John Brown of Haddington was a poor, orphaned shepherd boy in 1742 or so when, having been affected following a series of illnesses by a spiritual awakening in connection with reading the Bible and various theological works (he mentions the Westminster Larger Catechism and the expositions of the Shorter Catechism by Thomas Vincent and John Flavel, Joseph Alleine's Alarm to the Unconverted, William Guthrie's The Christian's Great Interest, Samuel Rutherford's Letters, and Thomas Gouge's Christian directions Shewing How to Walk with God All the Day Long), Brown was inspired to take it upon himself to learn the Latin, Greek and Hebrew languages. It is said that, leaving his sheep "on the braes of Abernethy" in the care of a trusted companion, he set off on a midnight hike to St. Andrews, twenty-four miles away. The next morning he visited a bookseller seeking to purchase a Greek New Testament. The bookseller only smiled at his request, but a Professor from the University of St. Andrews, having engaged him in conversation, told him that if he could read a passage from the Testament, he would buy the book for him. He did so, and obtained the book, which was the beginning of a life-long love of languages that would lead him to learn Greek and Hebrew without a tutor, and Latin, studying under a tutor for one month; as well as, later, Arabic, Syrian, Persian, Ethiopian, French, Spanish, Dutch, German and Italian.

After mastering the first three languages, he casually conferred with a student at the University about his accomplishments, but this individual took it amiss and accused him of having acquired his great linguistic learning by means of a compact with the Devil. Others supported his accuser, and in fact, the accusation, as outrageous as it sounds, dogged him over the years to such an extent that at one point he was denied a certificate of church membership based on this allegation. He was forced to vindicate his learning in a letter dated August 6, 1745 (when he was 23 years old), in which he gives an account of his studies and relates his thought processes in some detail, a published extract of which maybe found here (pp. 29-33). Despite the false aspersion, Brown would go on to become one of Scotland's greatest and most famous and godly ministers of the eighteenth century.

His great-grandson Dr. John Brown would later quip, speaking of the Devil, "That astute personage would not have employed him on the Greek Testament."

MHCC 20: Sum of the First Table

Matthew Henry, like Thomas Vincent before him, summed up the first table of the Decalogue this way, writing on Ex. 20.1-11:

The first four of the ten commandments, which concern our duty to God (commonly called the first table), we have in these verses. It was fit that those should be put first, because man had a Maker to love before he had a neighbour to love; and justice and charity are acceptable acts of obedience to God only when they flow from the principles of piety. It cannot be expected that he should be true to his brother who is false to his God. Now our duty to God is, in one word, to worship him, that is, to give to him the glory due to his name, the inward worship of our affections, the outward worship of solemn address and attendance. This is spoken of as the sum and substance of the everlasting gospel. Rev. xiv.7, Worship God.

1. The first commandment concerns the object of our worship, Jehovah, and him only (v. 3): Thou shalt have no other gods before me.

2. The second commandment concerns the ordinances of worship, or the way in which God will be worshipped, which it is fit that he himself should have the appointing of.

3. The third commandment concerns the manner of our worship, that it be done with all possible reverence and seriousness, v. 7.

4. The fourth commandment concerns the time of worship. God is to be served and honoured daily, but one day in seven is to be particularly dedicated to his honour and spent in his service.

Thomas Vincent, The Shorter Catechism Explained and Proved From Scripture, Q. 58:

Q. 1. What is the difference between the worship required in this fourth commandment, and the worship required in the first, second, and third?

A. The first commandment hath a respect unto the object of worship; the second commandment hath a respect unto the means of worship; the third commandment hath a respect unto the manner of worship; but this fourth commandment hath a respect unto the time of worship.

Midnight to Midnight - Part 1

The first table of the Decalogue has been nicely summarized in this way by Thomas Vincent in his Exposition of the Westminster Shorter Catechism:

The first commandment hath a respect unto the object of worship; the second commandment hath a respect unto the means of worship; the third commandment hath a respect unto the manner of worship; but this fourth commandment hath a respect unto the time of worship.

God alone regulates whom, how and by what means, and when we are are to worship him. With respect to time, although we are the recipient of daily mercies and he is to be worshiped privately and in families daily, he particularly in the fourth commandment appointed one day in seven, the Christian Sabbath or the Lord's Day, to be devoted to his worship in a special way. Christians acknowledge that Christ changed the Sabbath day from the last day of the week to the first, by example, if not explicit precept in the Word. Most Christians also believe that the reckoning of the Sabbath day was also changed from the Jewish manner (sundown to sundown) to the Roman (Gentile) manner (midnight to midnight), and on the same basis as the change of day itself, that is, by the example of when Christ arose from the dead, although practically speaking, in the modern church, Sabbath observance is largely assumed to be a matter of personal preference, rather than an objectively-measured standard. It is this question which I aim to explore in this post.

God has commanded that the whole Sabbath day is to be consecrated to him, not just a portion, although in his mercy he allows us time for food, sleep and other necessities. But since the whole day belongs to him, it behooves us to consider whether we are recognizing his authority over the whole day of his appointment. Far from being legalistic or an instance of vain sophistry, the question of when the Lord's Day begins and ends is, or ought to be, an example of commendable scrupulousness, when it aims to honor the Lord during the time of his appointment. For example, when the Sabbath is reckoned has a bearing on what activities may be lawful on a Saturday evening or the Lord's Day evening. Things that are lawful during the week may not be lawful on the Sabbath. How the Sabbath is to be reckoned is a question that many divines have addressed and I have here compiled some of their wisdom (in the Puritan era, Robert Cleaver, wrote a whole treatise defending midnight-to-midnight Sabbath observance, and in modern times, Greg Price has also done so here, but my extracts, though they make for a long double blog post, are much shorter). Some, such as the New England Puritans, have observed a Sabbath that runs from sundown on the seventh day of the week (Saturday) to sundown on the first day of the week (the Lord's Day). Thomas Shepard and John Cotton, for instance, have written able -- though I believe, erroneous -- treatises defending this view. Below are some Puritans and others who take the majority Christian position that the Christian Sabbath ought to be reckoned as we reckon other days, that is, from midnight to midnight, for midnight is when the morning begins.

Thomas Vincent, The Shorter Catechism Explained From Scripture, pp. 139-141:

Q. 6. When doth this holy day or Sabbath begin, in the evening before, or that morning from midnight?

A. In the evening before, by virtue of that word, "Remember to keep holy the seventh day," we ought to begin to prepare for the Sabbath; but the Sabbath itself doth not begin until the evening is spent, and midnight thereof over, and the morning after twelve of the clock beginneth.

Q. 7. Doth not the Scriptures require us to begin the Sabbath in the evening, when it is said, "The evening and the morning were the first day" (Gen. 1:5); and, "From even unto even shall ye celebrate your Sabbath?"— Lev. 33:32.

A. 1. It doth not follow that the evening of the first day was before the morning, though it be first spoken of; no more than that Shem and Ham were elder than Japheth, because they are reckoned up in order before him. "The sons of Noah, Shem, Ham, and Japheth (Gen. 10:1); and yet Japheth is called the elder brother. — Verse 21. But Moses, reckoning up the works of God on the first day, retires back from the evening to the morning, and saith, they both make up the first day. Surely in the account of all nations, and in Scripture account too, the morning is before the evening. "The same day at evening, being the first day of the week, came Jesus," &c. (John 20:10), where the evening following this day, and on the evening before the day, is called the evening of the same day. 2. That place in Leviticus, concerning the celebration of the Sabbath from evening to evening, hath a reference only unto a ceremonial Sabbath, or day of atonement, on the tenth day of the seventh month, wherein the Israelites were to afflict their souls; but it hath not a reference unto the weekly Sabbath.

Q. 8. How do you prove by the Scripture that the weekly Sabbath doth begin in the morning?

A. That the weekly Sabbath is to begin in the morning, is evident— 1. by Exod. 16:23: "This is that which the Lord hath said, to-morrow is the rest of the holy Sabbath unto the Lord." If the Sabbath had begun in the evening, Moses would have said, This evening doth begin the rest of the Sabbath; but he saith, To-morrow is the rest of the Sabbath. 2. Most evidently it doth appear that the Sabbath doth begin in the morning, and not in the evening, by Matt. 28:1: "In the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene, and the other Mary, to see the sepulchre." If the end of the Jewish Sabbath were not in the evening, when it began to grow dark towards the night, but when it began to dawn towards the first day of the week, which must needs be towards the morning, and in no rational sense can be interpreted of the evening, then the Sabbath did also begin in the morning, and not in the evening, for the beginning and ending must needs be about the same time. But the former is evident from this place, concerning the Jewish Sabbath's ending; and therefore, consequently concerning its beginning. 3. Further, it is also said in this place, that the first day, which is the Christian Sabbath, did begin towards the dawning, as it grew on towards light, and not as it grew on towards darkness; therefore the Christian Sabbath doth begin in the morning. 4. Moreover, the resurrection of Christ, in commemoration of which the Christian Sabbath is observed, was not in the evening, but early in the morning ("Now when Jesus was risen early, the first day of the week "— Mark 16:9); therefore the Sabbath is to begin in the morning. 5. If the Sabbath did begin in the evening before, it would end in the evening after; and it would be lawful for men to work in their callings, or to go to their recreations, on the evening of the Sabbath, which surely would be very unsuitable after the holy employments of that day.

William Gouge, The Sabbath's Sanctification:

Question 48. When begins the Lord's Day?
Ans. In the morning, Acts 20:7.
When Paul came to the Church at Troas, he had a mind to spend a Lord's day with them, though he was in great haste to depart so soon as he could. He came, therefore, to their assembly at the time that they came together according to their custom; but he kept them till the end of the day (for he would not travel on the Lord's day); and having dismissed the assembly, he departed. Now it said that he continued his speech "till midnight" (Acts 20:7), even "till break of day" (verse 11), and then departed; which departure of his is said to be "on the morrow." By this punctual expression of the time, it appears that the first day of the week, the Lord's day, ended at midnight, and that then the morrow began. Now to make a natural day, which consisteth of twenty four hours, it must begin and end at the same time; for the end of one day is the beginning of another. There is not a minute betwixt them. As, therefore, the Lord's day ended at midnight, so it must begin at midnight, when we count the morning to begin. Which is yet more evident by this phrase, Matt. 28:1, "In the end of the Sabbath" (namely, of the week before which was the former Sabbath) "as it began to dawn" (namely, on the next day, which was the Lord's day). Or, as John 20:1, "when it was yet dark" there came divers to anoint the body of Jesus, but they found him not in the grave. He was risen before; so as Christ rose before the sun.

Question 49. What reasons may be given of the Lord's day beginning in the morning?
Ans. Other days then begin.
That they do so with us is evident by the account of our hours. For midnight ended, we begin with one o'clock; then the first hour of the day beginneth. And it appears to be so among the Jews; for when Aaron proclaimed, Exod. 32:5, 6, "Tomorrow shall be a feast to the Lord," "they rose up early on the morrow." I deny not but that sundry of the Jewish feasts began in the evening, as the Passover (Exod. 12:6). But it cannot be proved that their weekly Sabbath so began. There were special reasons for the beginning of those feasts in the evening, which did then begin. As for the supposed beginnings of the first days gathered out of this phrase: "the evening and the morning were the first day;" they cannot be necessarily concluded to be at the evening. For the evening and the morning there importeth the moment of the evening and morning parting from one another, and the return to the same period; which moment is rather at the beginning of the morning than of the evening. The evening useth to be referred to the end of the day and the morning to the beginning, as Exod. 29:38, 29; 1 Sam. 17:16; John 20:19.

Question 50. What other reason is there of the Lord's day beginning in the morning.
Ans. Christ then rose, Mark 16:2, 9.
Of Christ's rising in the morning, no question can be made; all the evangelists agree in the narration thereof. Now the Lord's day being a memorial of Christ's resurrection, if it should begin in the evening, the memorial would be before the thing itself, wihch is absurd to imagine. As all God's works were finished before the first Sabbath, so all Christ's sufferings before the Lord's day. His lying dead in the grave was a part of his suffering. Therefore, by his resurrection was all ended. With his resurrection, therefore, must the Lord's day begin.

To make the evening before the Lord's day a time of preparation thereunto is a point of piety and prudence; but to make it a part of the Lord's day is erroneous, and in many respects very inconvenient.

William Perkins, Cases of Conscience, in Works, Vol. 2, p. 111-112:

When doth the Sabbath begin?

To this some doe answer, in the evening, and some in the morning. My answer is this, that the Sabbath of the new Testament amongst us is to begin in the morning, and so to continue till the next morrow, and not in the evening till the evening.

The reasons be these. 1. The Sabbath is to begin when other ordinarie dayes begin, according to the order and account of the Church wherein we live. 2. It was the practice of Christ and the Apostles. For Christ (as it hath beene thought of ancient times) consecrated the Sabbath, in that hee rose from the dead early in the morning, when the first day of the weeke began to dawne, Matth. 28.1. and therefore it is fit that the Sabbath day should then begin when he rose, for as much as it is kept in remembrance of his resurrection. The same was the practice of the Apostles. For Acts 20.7. the first day of the weeke the Jewes came together at Troas in the morning, and there Paul preached from that time till midnight; being the next morning to depart, having stayed there, as is plaine out of the sixth verse, seven daies. In that text I note two things. First, that the night there mentioned was a part of the seventh day of Pauls abode at Troas. For if it were not so, then he had stayed at least a night longer, and so more than seven days, because he should have stayed part of another day. Secondly, that this night was a part of the Sabbath which they then kept. For the apostle keeps it in manner of a Sabbath, in the exercises of piety and divine worship, and namely in preaching. Yea further, he continues there till the rest was fully ended: he communed with them till the dawning of the day, and so departed, verse 11. Besides this text, David saith in his Psalm of the Sabbath, that he will declare God’s loving kindness in the morning, and his truth in the night, Ps. 92:2, making the night following a part of the Sabbath.

Against this doctrine it is alleaged, first, that the Sabbath is to begin in the evening, because in the first of Genesis, it is said, six severall times, the evening and the morning made the first day, and so the second, and third, &c.

Answ. First, in that text when it is said, the evening and the morning made such and such daye, by the evening is understood the night, and by the morning the day, and the evening was the end of the day, and the morning the end of the night. This exposition is ancient, and yet in Scripture wee finde not one place where the evening is put for the night. Secondly, I answer, that the collection from that place is of no force: for thus the reason must needs be framed. That which God did in appointing of daies, the same must we doe in using of them: But in appointing of dayes, began the day at evening, Erg. &c. The consequent is false. For the case is otherwise in the constitution of time, than it is in the use of time constituted: and there is not the same reason of things in doing, as there is of the same things in being and use. Thirdly, this did not bind the Jewes. For they in all likelihood began their Sabbaths in the morning. Indeed their solemne feasts, as the Passover and such like, began and were kept from evening to morning, as wee may read, Levit. 23.5. But their ordinarie Sabbath was kept from morning to morning. Whence it is, that S. Matthew cals the dawning of the first day of the weeke, the end of the Sabbath of the Jewes, Mat. 28.1. and there is nothing (I take it) that can be brought to the contrarie.

It is objected that Moses saith, Lev. 23.32. From even to even shall ye celebrate your Sabbath. Answ. The words must be understood of the feast of reconciliation, being the tenth day of the seventh moneth, which was solemnized and kept from even to even. And it is called a Sabbath, because it was by special commandement appointed to bee kept as the Sabbath day, and that in two respects. First, because it was to be kept holy by the Jewes, in humbling themselves and offering sacrifices, vers. 37. Secondly, because upon that day it was not lawfull to doe any servile worke upon paine of death, vers. 25. 30.

Againe, it is alleaged that Ioseph of Arimathea could not embalme Christ, by reason that the Sabbath was at hand, and this was the evening. I answer, that the Jewes Sabbath there meant concurred with the day of their Passover, and hence it was that their Sabbath began in the evening.

By this that hath beene said, the answer to the third Question is plaine, to wit, that in the new Testament the Sabbath is to begin at the morning, and so to continue to the next morning, and not as some suppose, to begin at the even and continue till the next even.

James Ussher, A Body of Divinitie, p. 244-245:

Why doth our Sabbath begin at the dawning of the day?

Because Christ rose in the dawning; and to put a difference between the Jewish, and the true Christian Sabbath. For as the Jewes begun their Sabbath in that part of the day, in which the Creation of the world was ended, and consequently in the Evening: so the celebration of the memory of Christs Resurrection, and therein of his rest from his special labours and the renewing of the world, being the ground of the change of that day into this; it is also, by the same proportion of reason, to begin when the Resurrection began, which was in the morning.

Can you see this by example?

Yea. Paul being at Troas, after he had preached a whole day, until midnight, celebrated the supper of the Lord the same night, which was a Sabbath dayes exercise: and therefore that night following the day was apart of the Sabbath. For in the morning he departed, having staid there seven dayes: by which it is evident, that that which was done, was done upon the Lords day. Acts 20.7.--10.

William Ames, The Marrow of Theology, pp. 297-298:

35. Just as the beginning of the old sabbath occurred in the evening because the creation also began in the evening (the formless earth being created before the light) and the cessation of the work of creation also began at evening, so also the beginning of the Lord's Day appears to begin in the morning because the resurrection of Christ was in the early morning, Mark 16:2; John 20:1.

William Fenner, Treatise of the Sabbath:

Another reason is this: God rested the seventh day: now looke what time God rested, that time we must sanctifie: now God rested the seventh day, all of it, he left none of the creation to do upon the seventh day; he had finished the creation in six days, and rested all the seventh day, therefore we must keep the whole day. Thirdly, because this is the nature of a Sabbath to bee 24 houres, not to be an artificiall day, but to be a naturall day, 24 houres together, as you may see Lev. 23.32 you shall keep the Sabbath from evening to evening; then the days were reckoned from evening to evening from the creation; though now under the gospel, because Christ arose in the morning, they are reckoned from morning to morning.

John Flavel, An Exposition of the Assembly's Shorter Catechism, re: Q. 57-59:

Q. 6. When doth the Christian Sabbath begin?

A. It appears that this day is not to be reckoned from evening to evening, but from morning to morning; because the Christian Sabbath must begin when the Jewish Sabbath ended, but that ended towards the morning, Matthew 28:1. In the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalen, and the other Mary, to see the sepulchre.

Fisher's Catechism, Q. 58:

Q. 1. To what about the Worship of God has this command a reference?

A. It refers to the special TIME of God's worship.

Q. 2. Is the TIME of God's worship left arbitrary to the will of man?

A. No; we are to keep holy to God such set times as he hath appointed in his word.
***
Q. 7. What is the special and stated time, which God has expressly, appointed in his word, to be kept holy?

A. One whole day in seven, to be a holy Sabbath to himself.

Q. 8. What is meant by a whole day?

A. A whole natural day, consisting of twenty-four hours.

Q. 9 What do you understand by one whole day in seven?

A. A seventh part of our weekly time; or one complete day, either, after or before six days' labour.

Q. 10. When should we begin and end this day?

A. We should measure it just as we do other days, from midnight to midnight, without alienating any part of it to our own works.

George Swinnock, The Works of George Swinnock, Vol. 1, pp. 245-246:

Observe how exact God is in expressing a whole natural day: "From evening to evening you shall keep the Sabbath," Lev 23:32. Their days were reckoned from evening to evening, from the creation; but ours, because Christ rose in the morning, from morning to morning.

Matthew Poole, Annotations Upon the Holy Bible, Vol. I, p. 249, re Lev. 23.32:

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.

Thomas Ridgley, A Body of Divinity, Vol. 3, pp. 495-497:

IV. The proportion of time that is to be observed as a weekly Sabbath. Thus it is said in this answer, we are to keep holy to God, one whole day in seven. A day is either artificial or natural. The former is the space of time from the sun's rising, to it's setting; the latter contains in it the space of twenty four hours. Now the Lord's day must be supposed to continue longer than the measure of an artificial day; otherwise it would fall short of a seventh part of time. But this has not so many difficulties attending it, as that has which relates to the time of the day when it begins. Nevertheless, we have some direction, as to this matter, from the intimation given us, that Christ rose from the dead on the first day of the week, very early in the morning, while it was yet dark, John xx.1. Luke xxiv.1. Therefore the Lord's day begins in the morning, before sun rising; or, according to our usual way of reckoning, we may conclude, that it begins immediately after midnight, and continues till mid-night following; which is our common method of computing time, beginning the day with the morning, and ending it with the evening; and it is agreeable to the Psalmist's observation; Man goeth forth to his work, and to his labour in the morning, until the evening, Psal. civ.23. Rest, in the order of nature, follows after labour; therefore the night follows the day; and consequently the Lord's day evening follows the day, on which account it must be supposed to begin in the morning.

Again, if the Sabbath begins in the evening, religious worship ought to be performed sometime, at least, in the evening; and then, soon after it is begun, it will be interrupted by the succeeding night, and then it must be revived again in the following day. And, as to the end of the Sabbath, it seems not so agreeable, that, when we have been engaged in the worship of God in the day, we should spend the evening in secular employments; which cannot be judged unlawful, if the Sabbath be then at an end. Therefore, it is much more expedient, that the whole work of the day should be continued as along our worldly employments are on other days; and our beginning and ending the performance of religious duties, should in some measure, be agreeable thereunto. Again, this may be proved from what is said in Exod. xvi.23. To-morrow is the rest of the holy Sabbath unto the Lord. Whereas, if the Sabbath had begun in the evening, it would rather have been said, this evening begins the rest of the holy Sabbath.

Another scripture generally thought to prove this argument, is in John xx.19. 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, came Jesus, and stood in the midst, and said unto them, Peace be unto you; it is called the evening of the same day; so that the worship which was performed that day, was continued in the evening thereof. This is not called the evening of the next day, but of the same day in which Christ rose from the dead; which was the first Christian Sabbath.

Object. To this it is objected, that the ceremonial Sabbaths under the law, began at evening. Thus it is said, in Lev. xxiii.5. In the fourteenth day of the first month, at even, is the Lord's passover; and ver. 32. speaking concerning the feast of expiation, which was on the tenth day of seventh month, it is said, It shall be unto a Sabbath of rest; and ye shall afflict your souls in the ninth day of the month, at even; From even unto even shall ye celebrate your Sabbath.

Answ. To this it may be answered; that the beginning of sacred days is to be at the same time with that of civil; and this was governed by the custom of nations. The Jews' civil day began at evening; and therefore it was ordained that from evening to evening, should be the measure of their sacred days. Our days have another beginning and ending, which difference is only circumstantial. Whereas, the principal thing enjoined, is, that one whole day in seven, be observed as a Sabbath to the Lord.

Brethren in Tribulation

"A friend in need is a friend indeed."

It was in April 1665, that the first recorded death relating to the Great Plague of London occurred. One month earlier, on March 24, 1665, Parliament had promulgated the Five Mile Act, which came on the heels of the 1664 Conventicle Act, and the 1662 Act of Uniformity, which led to the ejection and continued persecution of 2,000 non-conformist ministers in England. It is believed that this bubonic plague arrived in England from the Netherlands, which suffered the Plague in 1663-1664. The docks of London were hit first, and then the disease spread throughout that summer, through in fact September 1666, ending the lives of an estimated 100,000 citizens, about 20% of the population of London. It was in September 1666, that the Great Fire of London struck, heaping disaster upon disaster. The Fire destroyed St. Paul's Cathedral (later rebuilt by Sir Christopher Wren) and thousands of other structures, along with an unknown number of deaths, but helped bring an end to London's last major plague.

During this period of affliction, certain ministers who had previously been ejected from their pulpits, bearing in mind what the Apostle John taught -- "My little children, let us not love in word, neither in tongue; but in deed and in truth" (1 John 3.18) -- made the courageous decision to stay in London and minister to her suffering citizens, despite the risks to their own personal well-being.

Gerald Robertson Cragg, Puritanism in the Period of the Great Persecution, 1660-1688, pp. 13-14:

The Great Plague, which had compelled parliament to meet in Oxford, persuaded many of the conformist clergy to fly from London. The churches stood empty amid a population haunted by the fear of disease and death. This was a challenge which the ejected ministers felt they could not ignore. They took possession of the vacant pulpits, and the people listened meekly to their message of judgment and mercy. In the wake of the Plague came the Fire of London. The nonconformists it was apparent that they were living in exceptional times. When God had 'a controversy with his people' those who had heard his call could not be silent. It was therefore right that they should meet more publicly than heretofore. The increased congregations they attracted seemed to justify a bolder policy. With remarkable industry they began to erect new meeting houses in which to worship, but sometimes when the building was finished it was seized for the benefit of a parish which had lost its church but had shown no comparable zeal in replacing it.

The increased activity of the nonconformists inevitably attracted attention, but their devoted service during the recent troubles had temporarily checked the persecuting spirit.

Among the non-conformist clergy who made the decision to stay were, according to Richard Baxter and Edmund Calamy the Historian, James Janeway, Edward Chester, Edward Turner, John Grimes, and Robert Franklin. These men are all true heroes. I would take special note of one other minister, Thomas Vincent, who is known for his services to the afflicted, and who wrote a first-hand account of his ministry during both the Great Plague and the Great Fire, entitled, God's Terrible Voice in the City, in which he records how the Plague struck even inside his own household. Vincent and those who stayed with him and "looked death in the face," in order to bear witness to the gospel of Jesus Christ in midst of such suffering, are rightly remembered among the honor roll of noble Christian heroes of the faith.

Edmund Calamy the Historian, Continuation, pp. 31-33:

Upon the Progress of the Distemper in the City, he acquainted his good Friend with his Design to quit that Employment [as a teacher at Doolittle's Academy], and apply himself peculiarly to the Visitation of the Sick, and the instructing of the Sound, in that Time of pressing Necessity. Mr. D. endeavour'd to dissuade him, by representing the Danger he must run; that he thought he had no Call to it, being then otherwise employ'd; and that it was rather advisable he should reserve himself for farther Service to the rising Age, in that Station wherein he then was so usefully fix'd. Mr. Vincent not being satisfy'd to desist from his intended Service, they agreed to desire the Advice of their Brethren, in and about the City upon the Case. When Mr. D. had represented his reasons at large, Mr. Vincent acquainted his Brethren, that he had very seriously consider'd the Matter before he had come to a Resolution: He had carefully examin'd the State of his own Soul, and could look Death in the Face with Comfort: He found to Timerousness and Dread in his own Temper: He thought it was absolutely necessary that such vast Numbers of dying People should have some Spiritual Assistance: He could have no Prospect of Service in the Exercise of his Ministry through his whole Life like that which now offer'd itself: He had often committed the Case and himself to God in Prayer; and upon the whole had solemnly devoted himself to the Service of God and Souls upon this Occasion: And therefore hoped none of them would endeavour to weaken his Hands in this Work. When the Ministers present had heard him out, they unanimously declar'd their Satisfaction and Joy, that they apprehended the Matter was of God, and concurr'd in their Prayers for his Protection and Success.

He went out hereupon to his Work with the greatest Firmness and Assiduity. He constantly preach'd every Lord's Day through the whole Visitation, either at Aldgate-Church, or Great St. Hellen's in Bishopsgate-Street, or Allhallows in Thames-street, or some other Church. His Subjects were the most moving and important; and his Management of them most pathetick and searching. It was a general Inquiry through the preceding Week where he was to preach: Multitudes follow'd him wherever he went: And he preach'd not a Sermon by which there were not several awaken'd, and as far as Men could judge brought home to God. Besides this, he without the least Terror visited every one that sent for him, doing the best Offices he could for them in their last Extremities: Being instant in Season and out of Season to save Souls from death.

David Bogue & James Bennett, wrote of Thomas Vicent, specifically, in The History of the Dissenters, From the Revolution in 1688 to the Year 1808, Vol. 1, pp. 233:

The world has its heroes, whom it holds up to universal admiration in the page of history. Here the church of Christ presents to us one of hers. The world calls us particularly to admire them as they advance to some arduous enterprize, where perils and death stare them in the face, but advancing with tranquillity of mind, with firmness of step, and determined either to conquer or to die. But which of them can be compared to this man ! He sees the inhabitants of a city, from which he had been cast out as unworthy of the name of a minister of Christ, dying by the pestilence which was augmenting its destructive fury from day to day; and he cannot be restrained from rushing into the midst of them to rescue their immortal souls from miseries infinitely greater. He hastens into churches from which he was driven out, and proclaims to listening thousands the glad tidings of salvation, in pulpits, for entering which the law of the land dooms him to a dungeon; but a stronger law, the law of love to God and man, constrains him to publish the mercy of the Gospel to souls on the very brink of eternity. He goes into the house of pestilence, and the chambers of mortal disease, wherever the voice of misery invites him. His exhortations, his counsels, and his prayers, are ever at their call; and they ever flow from a compassionate heart, tenderly sympathising in their distress, and burning with zeal for their salvation. Great was the success of his labours; and during the plague a harvest of souls was reaped, exceeding what results from the painful exertions of many a faithful minister during the course of a long life of zeal....As long as Christ has on earth a Church, animated with zeal for the glory of his name, Thomas Vincent will live. His writings breathe with the most affectionate ardour for the salvation of immortal souls; they savour of the minister who, for months, preached to congregations infected with the plague.17

17 His example was followed by his non-conforming brethren, Messrs. Chester, Janeway, Turner, Grimes, Franklin, and some others. Drs. [Anthony] Walker, [Thomas] Horton, and Meriton, and a few others of the conforming clergy, remained at their posts, but the generality fled.

For more information on this calamity of calamities, and the characters who played out the drama of this tragedy, I recommend reading eyewitness accounts such as Thomas Vincent, God's Terrible Voice in the City, and Nathaniel Hodges' Loimologia, or, an historical Account of the Plague in London in 1665; as well as well-researched works of historical fiction such as Daniel Defoe's A Journal of the Plague-Year, and Mrs. Margaret Oliphant, Caleb Field: A Tale of the Puritans.

Hear the Word With Affection

Thomas Vincent, "Godliness in Principle and Conversation," in Fire and Brimstone, pp. 217-218:

Hear the Word with affection. See the affection David had for the Word throughout Psalm 119. In verse 82: "Mine eyes fail for Thy Word." Verse 131: "I opened my mouth and panted, for I longed for Thy commandments." Verse 20: "My soul breaketh for the longing it hath unto Thy judgments at all times." Verse 163: "Thy law do I love." Verse 159: "Consider how I love Thy precepts." Verse 97: "Oh, how I love Thy law!" Verse 167: "My soul hath kept Thy testimonies, and I love them exceedingly." Verse 16: "I will delight myself in Thy statutes." Verse 24: "Thy testimonies are my delight and my counselors." Verse 103: "How sweet are Thy words unto my taste! yea, sweeter than honey to my mouth." Verse 72: "The law of Thy mouth is better to me than thousands of gold and silver." Verse 111: "Thy testimonies have I taken as a heritage forever, for they are the rejoicing of my heart." Verse 162: "I rejoice at Thy Word as one that findeth great spoil."

Labor for like affections in hearing the Word. Labor that your hearts may be warm, yea, burn within you while the Scriptures are opened unto you, as in Luke 24:32. See the danger of hearing the Word without love and suitable affection. 2 Thessalonians 2:10-12: "Because they received not the love of the truth that they may be saved, for this cause God shall send them strong delusion, that they should believe a lie, that they all might be damned, who believe not the truth but had pleasure in unrighteousness."

Hidden in the Heart

Thy word have I hid in mine heart, that I might not sin against thee. (Ps. 119.11)

The Puritans were "people of the Book," to whom the Word of God was central in their life. They took to heart the teaching that "Man does not live by bread alone, but by every word which proceedeth out of the mouth of God" (Deut. 8.3; Matt. 4.4). A striking example of this comes in the person of Thomas Vincent (1634-1678), of whom it is said that he 'had the whole New Testament and Psalms by Heart. He took this Pains, (as he has often said), "not knowing but they who took from him his Pulpit and his Cushion, might in time demand his Bible also"' (Edmund Calamy the Historian, The Nonconformists' Memorial (abridged by Samuel Palmer), Vol. 1, p. 155).

Puritan Preface to the Scottish Metrical Psalter

In 1673, a group of Puritan divines authored a preface to a new edition of the 1650 Scottish Metrical Psalter. The following year, many of these same divines signed an Epistle to the Reader for Thomas Vincent's Exposition of the Shorter Catechism (Vincent himself being a signer of the Psalter preface). Their preface to the Psalter is brief but eloquent so I reproduce it here, along with biographical links and information that I have compiled about the signers.

Good Reader,
’Tis evident by the common experience of mankind, that love cannot lie idle in the soul. For every one hath his oblectation [way of enjoyment] and delight, his tastes and relishes are suitable to his constitution, and a man’s temper is more discovered by his solaces than by any thing else: carnal men delight in what is suited to the gust [i.e., taste] of the flesh, and spiritual men in the things of the Spirit. The promises of God's holy covenant, which are to others as stale news or withered flowers, feed the pleasure of their minds; and the mysteries of our redemption by Christ are their hearts’ delight and comfort. But as joy must have a proper object so also a vent: for this is an affection that cannot be penned up: the usual issue and out-going of it is by singing. Profane spirits must have songs suitable to their mirth; as their mirth is carnal so their songs are vain and frothy, if not filthy and obscene; but they that rejoice in the Lord, their mirth runneth in a spiritual channel: “Is any merry? let him sing psalms,” saith the apostle (James 5:13). And, “Thy statutes have been my songs in the house of my pilgrimage,” saith holy David (Ps. 119:54).

Surely singing, ’tis a delectable way of instruction, as common prudence will teach us. Aelian (Natural History, book 2, chapter 39) telleth us that the Cretans enjoined their children to learn their laws by singing them in verse. And surely singing of Psalms is a duty of such comfort and profit, that it needeth not our recommendation: The new nature is instead of all arguments, which cannot be without thy spiritual solace. Now though spiritual songs of mere human composure may have their use, yet our devotion is best secured, where the matter and words are of immediately divine inspiration; and to us David's Psalms seem plainly intended by those terms of “psalms and hymns and spiritual songs,” which the apostle useth (Eph. 5:19; Col. 3:16). But then ’tis meet that these divine composures should be represented to us in a fit translation, lest we want David, in David; while his holy ecstasies are delivered in a flat and bald expression. The translation which is now put into thy hands cometh nearest to the original of any that we have seen, and runneth with such a fluent sweetness, that we thought fit to recommend it to thy Christian acceptance; some of us having used it already, with great comfort and satisfaction.

• Thomas Manton D.D. (1620-1677)

• Henry Langley D.D. (1611-1679) - English Puritan minister and educator. He served as master of Pembroke College (1647) until he was ejected for his Presbyterian convictions (1662), after which he maintained an academy for young men at his house, where he taught logic and philosophy. He preached again after the indulgence of 1672.

• John Owen D.D. (1616-1683)

• William Jenkyn (1613-1685)

• James Innes ( )

• Thomas Watson (c. 1620-1686)

• Thomas Lye (?-1684) - English Puritan known for his emphasis on and abilities in catechizing. He wrote an exposition of the Westminster Shorter Catechism that was popular. He was one of the ministers ejected for nonconformity in 1662. His additional works include The Child’s Delight, two Farewell sermons, a sermon entitled Death, the Sweetest Sleep and several of the Cripplegate Sermons, among others.

• Matthew Poole (1624-1679)

• John Milward (1619-1688) - English Puritan, fellow of Corpus Christi College and served at a pastorate at during the Interregnum, but was ejected from his pulpit in 1660. After this he settled in London where he contributed two of the Cripplegate Sermons: 1) How ought we to love our neighbors as ourselves? and 2) How ought we to do our duty towards others, though they do not theirs towards us?

• John Chester ( )

• George Cokayn or Cokayne (1619-1691) - English Puritan, was a lifelong friend of John Bunyan. He wrote the preface to Bunyan's The Acceptable Sacrifice shortly after Bunyan's death; he also endorsed John Toldervy's The Foot Out of the Snare; assisted Joseph Caryl in the preparation of an English-Greek lexicon; and wrote other works.

• Matthew Mead (1629-1699)

• Robert Francklin or Franklin (1630-?) - English Puritan, ejected from his pulpit for nonconformity in 1662 (he said, "I left my living, rather than defile my conscience by the then Conformity"). He was persecuted and imprisoned often in the following years prior to the Glorious Revolution. He wrote an account of his own life and short catechism, as well as other works.

• Thomas Doolittle (1630-1707) - English Puritan, born at Kidderminster and was converted at the age of 17 under the preaching of Richard Baxter (sermons later published as The Saints' Rest), under whom he later served as an assistant minister. Doolittle was a one of the ejected ministers of 1662. Afterwards he opened a boarding school, with the assistance of Thomas Vincent, and later a private academy. Among his pupils were Matthew Henry and Edmund Calamy the Historian. He preached one of the Cripplegate Sermons on the subject of Family Worship. He also preached on Motives to Love Jesus and wrote a Plain Method of Catechizing with a Prefatory Catechism (1698).

• Thomas Vincent (1634-1678)

• Nathaniel Vincent (1639-1697)

• John Ryther (1634-1681) - English Congregationalist, ejected in 1662 for nonconformity. He served time in prison twice for illegal preaching. He preached a funeral sermon for James Janeway, as well as other works.

• William Tomson ( )

• Nicholas Blaikie (d. 1698) - Scottish Puritan, graduated from the University of Edinburgh on April 15, 1652 and was later ejected from his pulpit at Roberton in 1662 for nonconformity. He later pastored the Scots' Church in London (afterwards succeeded by Robert Fleming).

• Charles Morton (1626-1698) - English Puritan minister and educator. He opened an academy for young men in London at which he taught Daniel Defoe. He also served as vice-President of Harvard University.

• Edmund Calamy the Younger (1635-1685) -- Son of Edmund Calamy the Elder, Westminster Divine, and father of Edmund Calamy the Historian.

• William Carslake (d. 1689) - English Puritan, graduate of Exeter College, Oxford, and a Presbyterian minister who was ejected for nonconformity in 1662. He preached in London during the Great Plague (1665). Edmund Calamy the Historian says of him that "he was a good and pious man, but inclined to melancholy."

• James Janeway (1636-1674)

• John Hickes (1633-1685) - English Puritan ejected from his pulpit in 1662 for nonconformity. His brother George, however, remained part of the Established Church. Following the Battle of Sedgemoor, John Hickes sought shelter at the house of Alice Lisle, who was executed on September 2, 1685 for harboring John Hickes, who was himself executed the following month, both executions arising from the Bloody Assizes.

• John Baker ( )

• Richard Mayo (1631-1695) - He was one of the continuators of Matthew Poole's English Annotations, while his son Daniel was one of the continuators of Matthew Henry's Commentary on the Bible.

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.
...
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.
...
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.
...
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.