The Sabbath at Home

It is not proposed to dwell, in the following pages, upon the arguments that might be brought forward to prove that the Sabbath is a Divine institution, established and sanctified by the Creator on the seventh day, after all his works were finished, and renewed to Israel on the descent of the manna. Nor shall I attempt to show, from the Scriptures, that the Sabbath is a Christian institution, as well as a Jewish ordinance; or call your attention to the satisfactory reasons we have for observing, as holy time, the first day of the week, and not the seventh. No controversy will be maintained with any who object to the Sabbath as commonly acknowledged by Christians. He who sincerely seeks for instruction, has no need of such argument; he already believes the Sabbath is the Lord's, and that it is to be sanctified by a holy resting all the day.

The design of this Tract is to point out and illustrate the most profitable manner of spending that part of the Lord's day which is not employed in the public exercises of Divine worship.

That your family, in each of its members, may profitably spend the Sabbath at home, —

I. By Saturday evening have your worldly business arranged to keep the Sabbath.

Few families pursue their business or trade, the same on the Sabbath as on any other day. But there are many who do not keep it as a sacred rest. If they do not plough and sow; if the sound of the anvil and the saw is not heard in their shops; if they do not, with open doors, buy and sell, and get gain; there is another species of worldly business to which they do attend, which, though not so much noticed by others, properly belongs to the six days in which work may be done.

Such persons may be said to make arrangements, not to keep, but to profane the Sabbath. "This matter need not be attended to now, while other things press upon us – it may be postponed until Sunday. That journey must be performed – that plan laid with my neighbour – that errand accomplished next Sabbath, or it will interfere with the business of the week."

To persons who thus feel, and who can thus act, I do not propose to address myself; they do not desire information; they have no wish to be instructed how they may more profitably spend the Sabbath. They would like best to hear of some new plan of retaining the Christian name, while they drive on their own trades and find their own pleasures. No argument would be more pleasing to them than one which might go to prove that because the Sabbath was made for man, therefore man may use the Sabbath according to his own pleasure. But to you, my readers, who I trust are desirous of being taught your duty, and are willing to be exhorted that you may enter upon its performance, I would say, on Saturday arrange your worldly business to keep the Sabbath. It must not be forgotten, that this is much more easily done in some families than in others. It depends upon the number of the household, – upon the occupation of the different members, – whether they all think alike on the sanctification of the Sabbath, and are disposed to unite in bringing their worldly affairs to such an issue, that they may have all the following day for holy rest. With some, Saturday evening is a time of more leisure than any other of the week; while with not a few, it is a time of more hurry and pressure of business, – collecting debts, paying bills, fulfilling promises of the shop or store, than will again be encountered until Saturday returns. The cares of the week will press us, until steadfastly resisted. This resistance ought to be made with holy resolution, and sufficiently early to secure the Sabbath from being profaned.

The arrangements of the shop, the labours of the farm, and the business of the office or counting house, must be closed on Saturday evening, or in vain we wake early the next morning to enjoy the Sabbath. Did we look no further than to success in this world's affairs, a maxim of prudence and economy would be, to bring our plans, as far as possible, to a close once every week. It promotes order in the transaction of business. It gives efficiency to our labours. We finish more, which is the same as saying we do more, than if our business were suffered to run on without interruption the year round. We must also take into account the vigour of both body and mind, which an entire day of rest from care and labour imparts. And who that reads his Bible, will think it strange for me to say, that the blessing of the Lord is upon him who sacredly regards the Sabbath? "If thou turn thy foot away from the Sabbath, [that is, do not impiously trample upon it,] from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasures, nor speaking thine own words, then shall thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father, for the mouth of the Lord hath spoken it." Isa. lviii. 13, 14. What was the heritage of Jacob? The favour of God, with the richest productions of the field, and an increase of every worldly possession.

We may appeal to observation. The influence of the Sabbath upon the rich is not so easily discerned. But among those, who, in a peculiar manner, receive day by day their daily bread, it may be seen. And unless I greatly err, it will be found, that those families who observe the Sabbath, and attend upon its public and private duties, with desire to be profited, have, in comparison with those who do not thus regard the day unto the Lord, more peace of mind, more family comforts, and are better prepared to meet the demands which every year brings against them. Can a man rob God and prosper? rob Him, who can withhold our common blessings, or, as he has threatened, can curse them after given! Mal. ii. 2. Then, from consideration of both temporal and spiritual interest, let the Sabbath be regarded as a day of holy rest from the morning to the evening. And that we may attain to this, let us previously arrange all that pertains to our respective occupations, that we may wait upon the Lord without distraction of mind.

Another matter that has an important bearing upon the sanctification of the Sabbath, you will permit me to mention. Though the institutions of Moses are not, as a system, binding upon Christians, yet from them we may often infer what is important in regard to the proper observance of that which is given us in their stead. Among other commands to Israel for the profitable keeping of the Sabbath, they were required to abstain, on the seventh day, from all work, except the preparation of their necessary food. How this command was to be understood we learn from Exod. xvi. 23. On the descent of manna, Moses said to the people, "To-morrow is the rest of the Holy Sabbath unto the Lord; bake that which ye will bake to-day, and seethe that ye will seethe; and that which remaineth over, lay up for you, to be kept until the morning." I am not about to say, that no family observes the Christian Sabbath, who does not fulfil the letter of this command. But may I not safely say, that the more nearly it is observed, the more profitably the day may be spent? If our tables are provided for on Saturday; if we bake that which we must bake, and seethe that we must seethe, and lay them up for the morrow, will not those members of the family, who attend public worship, have more time to devote to the reading of the Scriptures, to meditation, and other duties of Sabbath morning?

What shall we say of those whose lot it may be to remain at home part of the day? Why, it is commonly answered, that as they have nothing else to do, they may as well prepare dinner for those at church. But have they nothing to do? Have they no Bible to read? No Scripture lessons to prepare for Sabbath School? No Catechism, that may be most conveniently committed to memory by them when left alone? Is meditation, and is prayer the duty of those only who are privileged with attending public worship? Have persons who labour in our families for hire, no need of one day of rest in seven? If fasting, as all ages and good men of every country have acknowledged, is promotive of the devotion of the heart, denying the appetite in some small degree cannot be injurious. And why should it be thought unreasonable that persons in our employment, and our children, who early notice the character of our religion, might receive some good impression, as to the nature of the Sabbath, by seeing us deny ourselves what on other days is innocent and right? I am not pleading that the Sabbath be made a day for afflicting our souls, but that we should not permit our sensual desires to interfere with our spiritual delight. On days of unusual political interest, we count it no sacrifice to be deprived of a regular meal, or to take of that which comes to hand, because our delight is elsewhere. Let the same interest be felt in the Sabbath, and we shall be equally loth to permit that, which might be done on Saturday, to interfere with our enjoyment and spiritual profit. If each family would, on the preceding day, prepare, as far as practicable, for their table on the Sabbath, would not much time be redeemed for the appropriate duties of the Lord's day?

To mention every thing that might, with advantage, be attended to on Saturday, bearing upon the Sabbath, would be to recount the events of each family – they all influence our profiting, though, when viewed separately, they seem hardly worthy of notice.

I have known the men of more than one family to spend the best part of Sabbath morning, in making such alterations in their carriage and harness as were necessary, in order to attend meeting; which changes might much better have been made the evening before.

In other households you will find the apparel appropriate to the Sabbath, must be subjected to certain emendations and improvements, before the family can be prepared for public worship. By this time the morning is gone, but the Sabbath of holy rest has not yet begun. How much more profitable, that all which pertains to our persons, "from a thread to a shoe-latchet," should be set in order before the Sabbath arrives, that as we have but one holy day in seven, we may enjoy it all.

A full answer with many, is, "If I do nothing worse than these, I shall have little cause for alarm;" – to which I will only reply, – This is not the language of one seeking to be instructed, and desiring to honour God. It is not the spirit of the fourth commandment, which is, "Remember the Sabbath day, to keep it holy. Six days shalt thou labour and do ALL thy work: but the seventh is the Sabbath of the Lord thy God: in it thou shalt not do ANY work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates." It is not according to the example and instruction of our pious fathers, who taught us that "the Sabbath is to be sanctified, by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of God's worship, except so much as is to be taken up in the works of necessity and mercy."

II. That you may profitably spend the Sabbath, let all the members of your family, as far as practicable, be at home on Saturday evening, and there pass the following day.

This will promote peace of mind, of parents especially. If members of your household are from home, you know not to what dangers they are exposed, or into what temptations they may be led. But if they be with you, under the same roof, this anxiety is in a great degree prevented.

It conduces to the good order of a family, for all its members to be at home. If the parents are absent, there is danger of the house becoming a scene of noise and disorder, that does not well comport with the solemnity of the Sabbath. If there was nothing more to be said in favour of families never being deprived, on the Lord's day, of their presiding members, we might reasonably plead, that much evil would be prevented by the restraint of their presence. But there are not negative advantages only; there are positive ones also, which shall soon be mentioned.

In every well ordered family, where industry and economy are found, there are certain duties assigned, by custom or common consent, to each member of the household. These are attended to by the persons on whom they devolve, during the week, much to the facilitating of business, and the prevention of trouble or confusion. Now if such be found a measure of expediency during days of labour, we may safely presume upon its utility when applied to the Sabbath. If it is important to save moments of six days, it cannot be less desirable to secure the remnants of one day. But if part of your family are from home on Sabbath morning, a double portion of necessary duties devolves upon those who remain; and as the duties they are called to perform in the place of the absent members, are not their own regular share of domestic cares, much additional time and attention will be demanded properly to fulfil them. It requires scarcely a trial, to convince us that the whole morning may thus be lost, in performing what devolves upon others; and that when the hour of public worship arrives, the mind is hardly composed sufficiently to determine whether you can attend meeting or not.

In addition to the quietness and good order secured by the presence of the parents or heads of the family on the Sabbath, it is important that they be at home all the day, that their household may not be left without family instruction. We all know that the best children need frequently to be reminded of their books, and encouraged and aided in their lessons. If the parents are from home, little will probably be done in the reading of the Scriptures, or learning the Catechism. Besides, there is great danger that the children will be suffered to pass without examination, or any systematic instruction in the doctrines and duties of religion, if the heads of the family are not at home all the day. For the reason just given, there will be no lessons for catechising: the parents may very probably be from home at the stated hour for family instruction: or, when they return, may feel too much wearied to attend to the duty; so that there is no way of securing to the children that teaching which they must have, but for the parents to be at home on the Sabbath.

To secure the same desirable end, it is no less necessary that all the children spend the day in the bosom of the family. If they are not present, and put themselves in the way of instruction, they cannot be taught. For all the family to be at home on the Sabbath, is one of the best preservatives against temptation. Is it possible for young people of different households, to associate on the Lord's day, and not be led into the sin of light and vain conversation? Can the world be shut out of such company, no matter how strict the injunctions of parents, and sincere the resolutions of those going from home?

This leads us to speak of another matter, which ought not to be passed over, because it unavoidably, and to a degree of which many are not aware, interferes with the profitable sanctification of the Sabbath. I refer to Sunday visiting; – not that which commonly passes under the name, when several members of one family go and spend the day with their friends, as they would any afternoon in the week. Surely, none calling themselves Christians, and acknowledging that we have a Christian Sabbath at all, can approve of such a manner of spending the day. Nor is allusion made to visits to the sick, put off from day to day, that they may be paid without loss of time on the Sabbath, crowding the room of the patient, and instead of conferring a kindness, often inflicting an injury of many days' continuance.

The custom to which I refer is different in character from both of these, but perhaps not less hurtful. It is the connecting of visits with an attendance upon public worship. I should be exceedingly sorry to wound the feelings of any one, whose age, or distance from meeting, may render it difficult both to go and return home the same day, without rest or refreshment. The duty of such is to accept of the kindness of their friends, either on Saturday night or after sermon on the Sabbath. Religion requires us to afford such entertainment to those who labour under disadvantages that do not lie upon us. But is it not very common for Christian families to form their plan for visiting their friends, not during the week, but on Saturday evening, to accompany them to meeting in the morning; or to go with them from public worship and spend the afternoon in their family? How many such visits are made profitable? In whose family does not the conversation become worldly and of little worth? In what visiting circle are the nature of religion, and the experience of the heart, the subjects upon which all unite profitably to pass the time? The difficulty with us all, of answering such questions without confusion, ought to lead us to ask, Is there not something wrong in such visits? When we engage in them, we are from our families. But home is our place on the Sabbath. We put ourselves in the way of temptation, before which, repeated trials have shown that we must fall. The family that receives the visit is deprived of as much of the Sabbath as we spend with them; for a cold family dinner, such as best adorns the Sabbath, is altogether out of character when our friends become guests; and to spend much time in reading even the Bible, while visitants are sitting by, would be thought strange indeed. The various conversation, the communicating and receiving of neighbourhood intelligence, leaves the minds neither of those who pay, nor of those who receive the visit, in a state properly to spend the remaining part of the Sabbath. While, therefore, it is easy to make what we esteem duty a burden, and we may hastily lay down rules which a few weeks will show us are no aid in religion, but a Pharisaical hinderance, yet, between this and the opposite extreme, of making the Sabbath a day of sociability and feasting, there is a wide field. The difficulty of determining upon duty, lies in this; – Sunday visits are not wholly wrong; some of them are right; it would be sin not to visit the sick and dying. How then shall we determine when it is right, and when wrong, to visit on the Sabbath? What rule can we lay down? General rules are of little worth; each case has something peculiar in it, so that the mere letter of a lay may be set aside. But let an enlightened conscience, governed by the fear of God, direct us. We are not to ask, What is fashionable? Do not many Christian families pay social visits on the Sabbath? Will it be considered inconsistent with my profession of religion to spend a few hours from home, or only twenty minutes with my friends at the next door? – Rather ask, Is it right? Shall I gain spiritual strength by doing so? Will my example be happy in its influence upon my children and others? Is this the way, that, above all, I would recommend to persons seriously asking, How may I most profitably spend the Sabbath day?

III. In order profitably to pass the Sabbath at home, we must imbibe and cherish the impression that it is a holy day.

It is in vain to form resolutions, until conscience be set about her work. Our promises will last only until some worldly enjoyment bribes us silently to set them aside. Public sentiment is of little weight in favour of the profitable observance of the Sabbath; because it is of every possible shade. This holy day may be spent almost as we please; the laws of the land, to save it from profanation, being, as in all times past, a dead letter; prevailing custom allowing of almost every kind of recreation, if not of labour. Each denomination of those calling themselves Christians, having their own views and claiming the indulgence of their own practice. While some are more strict, others will hardly admit that the Sabbath is more sacred than any other day. Spend the time as you please, you will be in character: you will be sustained. You may search the Scriptures, and engage with your family in pious conversation, and no one has a right to murmur. You may spend the day in idleness and sleep, or in conversation about worldly business: the professional man may arrange the papers and books of his office, ready against Monday morning; we may wander over the fields, or visit our next door neighbours, or ride out in the afternoon, and who dare seriously complain?

A store keeper may post his books; another may load his wagon for market; a printer may set his types; young people may spend the day in reading novels; I may go into my study and work problems in navigation, or for literary improvement, read Latin and Greek in heathen authors, and we shall none of us be disturbed; we may quietly pursue our respective courses the year round. Spend the time as we may, we are still in character, and will be sustained by the popular voice. Besides, that influence which is derived from the regard we have for what others think or say of us, will not control us in the bosom of our own families. We are there withdrawn from public view. The more retired we are, the more independent we feel, of either the approbation or ridicule of others. Though a regard for the character of our families may influence us, in some considerable degree, to sanctify the Sabbath, while there is no inducement to the contrary; yet when we most need it, such help fails us. Neither our own reputation, as respecters of religion, nor the influence we might exert for the honour and happiness of our families, will be sufficient to overcome strong temptation.

But let the mind once come under the control of the belief, that the Sabbath is the Lord's, and that it is to be observed in holy rest all the day, and we have advanced farther in the sanctification of the Sabbath, than if we had matured a score of rules, and solemnly bound ourselves to keep them every one.

Do we find it difficult to rise as early on that day as during the week, that with the morning we may commence our duties? Let conscience speak, and we shall wake early. Let our love to God, and his service, only be as strong as our attachment to the things of the world, and no more of the Sabbath will be wasted in slumber, than of Monday morning. Men who labour through the week, contend for this indulgence; that they are wearied and need rest: besides, that the Sabbath is given for rest. But, no reader of the Bible can say, that it is the rest of indolence and spiritual inactivity. The worship of God does not commonly demand the labours and exercise of the body; the mind only is called into healthful action; and this is also refreshing to the body. In answer to the plea, that being worn down with the cares of the week, and its toils, we may, consistently with duty, lie later on Sabbath morning than any other, it may be asked, Have we a right to expend our strength during the week, so as to unfit us for the duties of the Sabbath when they arrive? If we found ourselves disinclined early to seek the Lord, last Sabbath, are we not bound to guard against such languor, when this holy day shall again dawn? Is not duty plain, that we ought to relax our labours on Saturday, that we may not lose the most precious hours of the Lord's day? Were we our own, we might exercise our pleasure. But we are not. Man's chief end is, to glorify God, and enjoy him, in this world, as well as hereafter. Suppose you hire a man, to labour for you – you have a right to all his time; but you give him five days in the week for his own employment on condition that he will devote himself wholly to your work on the sixth. Has this man a right, so to arrange his business, and expend his strength, during the five days he labours for himself, that when the sixth day arrives, he cannot rise until late, nor commence his work until the morning be nearly past?

Again, there are many things about which we perhaps have no difficulty, as respects ourselves; we may perform them or not, on the Sabbath, without injury. But the influence we may exert upon others, is with every conscientious man a serious consideration. In cases of difficulty, how shall we determine what is right? Not by expediency, or custom, or inclination, or a spirit of independence. These cannot be safely trusted. Let us call to mind, that the Sabbath is the Lord's; and that we are bound to glorify him, both in our conduct and our influence; and we shall not probably find much difficulty in deciding at once, what it is our duty to do. The same rule will also apply to cases of doubt, in respect to ourselves. Our reputation, or interest, or feelings give us their counsel, while other considerations may be placed over against these. Neither the one nor the other affords us any certain aid in determining upon what is our duty. But if the fear of God rule in our hearts, and his holy day be very precious to us, and its honour dear, the question, before so perplexing, becomes a very plain one. What must I do, in the observance of the Sabbath, to promote the glory of God? If we will allow conscience to speak, her voice may be heard; if we attend to her admonitions, guided by the light of Scripture, we shall not commonly, we shall not often, be left in doubt what is duty. For example, you may feel much wearied with the exercises, public and private, of the morning; and the recreation of a walk for half an hour in the afternoon, would be very refreshing to your exhausted system. But there are considerations to be weighed against this. As to profit in the street, or upon the frequented road, that is out of the question. Equally vain would be the attempt to keep the thoughts from wandering upon all that tempts the eye and ear. And then the effect that may result to others, must be taken into the account, and the light in which your conduct will be viewed, as connected with the sanctification of the Sabbath.