SABBATH, in the Hebrew language, signifies rest. The seventh day was denominated the Sabbath, or day of rest, because that in it God had rested from all his works which he created and made. From that time the seventh day seems to have been set apart for religious services; and, in consequence of a particular injunction, was afterwards observed by the Hebrews as an holyday. They were commanded to set it apart for sacred purposes in honour of the creation, and likewise in memorial of their own redemption from Egyptian bondage.

The importance of the institution may be gathered from the different laws respecting it. When the ten commandments were published from Mount Sinai in tremendous pomp, the law of the Sabbath held a place in what is commonly called the first table, and by subsequent statutes the violation of it was to be punished with death. Six days were allowed for the use and service of man; but the seventh day God reserved to himself, and appointed it to be observed as a stated time for holy offices, and to be spent in the duties of piety and devotion. On this day the ministers of the temple entered upon their week; and those who had attended on the temple service the preceding week went out at the same time. New loaves of shew-bread were placed upon the golden table, and the old ones taken away. Two lambs for a burnt-offering, with a certain proportion of fine flour, mingled with oil, for a bread-offering, and wine for a libation, were offered. The Sabbath, as all other festivals, was celebrated from evening to evening. It began at six in the evening on Friday, and ended at the same time the next day.

Concerning the time at which the Sabbath was first instituted, different opinions have been held. Some have maintained, that the sanctification of the seventh day, mentioned in Gen. ii. is only there spoken of by anticipation; and is to be understood of the Sabbath afterwards enjoined the children of Israel at the commencement of the Mosaic dispensation. But without entering into a particular examination of all the arguments adduced to support this opinion, a few observations, it is presumed, will be sufficient to show that it rests on no solid foundation.

It cannot easily be supposed that the inspired penman would have mentioned the sanctification of the seventh day amongst the primeval transactions, if such sanctification had not taken place until 2500 years afterwards. Writers, ambitious of that artificial elegance which the rules of criticism have established, often bring together in their narratives events which were themselves far distant, for the sake of giving form to their discourse; but Moses appears to have despised all such flimsy refinements, and to have constructed his narrative in great conformity to the series of events.

From the accounts we have of the religious service practised in the patriarchal age, it appears that, immediately after the fall, when Adam was restored to favour through a Mediator, a stated form of public worship was instituted, which man was required to observe in testimony, not only of his dependence on the Creator, but also of his faith and hope in the promise made to our first parents, and seen afar off. Of an institution then so grand and important, no circumstance would be omitted that is necessary to preserve it, or that contributes to render the observance of it regular and solemn.

That determined times are necessary for the due celebration of divine service, cannot be denied. Such is the constitution of man, that he must have particular times set apart for particular services. He is doomed to stated toil and labour; to earn his bread in the sweat of his face; and is capable of performing religious duties only in such a manner as is consistent with his situation in the world. If stated times for religious solemnities had not been enjoined, the consequence would have been, that such solemnities would have been altogether neglected; for experience shows, that if mankind were left at liberty when and how often they should perform religious offices, these offices would not be performed at all. It is the observation of holy times that preserves the practice of holy services; and without the frequent and regular returns of hallowed days, man would quickly forget the duty which he owes to God, and in a short time no vestige of religion would be found in the world.

Among the ordinances which God vouchsafed his ancient people, we find that the pious observation of the holydays was particularly insisted upon; and the Sabbath was enjoined to be kept holy, in the most solemn manner, and under the severest penalties. Can it then be supposed that He would suffer mankind, from the creation of the world to the Mosaic era, to remain without an institution so expedient in itself, and as well fitted to answer the end proposed by it, under the one dispensation, as ever it could be under the other? No; we have every imaginable reason to conclude, that when religious services were enjoined, religious times were appointed also; for the one necessarily implies the other.

It is no objection to the early institution of the Sabbath, that there is no mention of it in the history of the patriarchal age. It would have swelled the Bible to a most enormous size, had the sacred historian given a particular account of all the transactions of those times; besides, it would have answered no end. When Moses wrote the book of Genesis, it was unnecessary to relate minutely transactions and institutions already well known by tradition: accordingly we see, that his narrative is everywhere very concise, and calculated only to preserve the memory of the most important facts. However, if we take a view of the church-service of the patriarchal age, we shall find that what is called the legal dispensation, at least the liturgical part of it, was no new system, but a collection of institutions observed from the beginning, and republished in form by Moses. The Scriptures inform us that Cain and Abel offered sacrifices; and the account which is given of the acceptance of the one, and the rejection of the other, evidently shows that stated laws respecting the service had then taken place. "In process of time," at the end of the days, "Abel brought an offering." Here was priest, altar, matter of sacrifice, appointed time, motive to sacrifice, atonement made, and accepted. The distinction of animals into clean and unclean before the flood, and Noah's sacrifice immediately after his deliverance, without any new direction, is an unanswerable proof of the same truth. It is testified of Abraham, by God himself, that he kept his charge, his commandments, his statutes, and his laws. These expressions comprehend the various branches, into which the law given at Sinai was divided. They contain the moral precepts, affirmative and negative, the matter of religious service, a body of laws. laws to direct obedience, and to which man was to conform his conduct in every part of duty. Agreeably to this, we find that sacrifices were offered, altars and places of worship consecrated, and the Sabbath also mentioned as a well known solemnity, before the promulgation of the law. It is expressly taken notice of at the fall of manna; and the incidental manner in which it is then mentioned, is a convincing proof that the Israelites were no strangers to the institution: for had it been a new one, it must have been enjoined in a positive and particular manner, and the nature of it must have been laid open and explained, otherwise the term would have conveyed no meaning.

The division of time into weeks, or periods of seven days, which obtained so early and almost universally, is a strong indication that one day in seven was always distinguished in a particular manner. Week*, and seven days, are in scripture language synonymous terms. God commanded Noah, seven days before he entered the ark, to introduce into it all sorts of living creatures. When the waters of the flood began to abate, Noah sent forth a dove, which, finding no rest for the sole of her foot, returned to him. After seven days he sent forth the dove a second time, and again returned to the ark. At the expiration of other seven days he let go the dove a third time: and a week is spoken of (Gen. xxix.) as a well known space of time.

This septenary division of time has been, from the earliest ages, uniformly observed over all the eastern world. The Israelites, Assyrians, Egyptians, Indians, Arabians, and Persians, have always made use of a week consisting of seven days. Many vain attempts have been made to account for this uniformity; but a practice so general and prevalent could never have taken place, had not the septenary distribution of time been instituted from the beginning, and handed down by tradition.

From the same source also must the ancient heathens have derived their notions of the sacredness of the seventh day. That they had such notions of it is evident from several passages of the Greek poets quoted by Aristobulus, a learned Jew, by Clement of Alexandria, and Eusebius.

The seventh, the sacred day.

Afterwards came the seventh, the sacred day.

Again:

On the seventh day all things were completed.

All things were made perfect on the seventh day.

That they likewise held the number seven in high estimation has been shown by a learned, though sometimes fanciful, author*, with such evidence as to enforce conviction. The Pythagoreans call it the venerable number, ἀξιότατον ἀριθμὸν, worthy of veneration, and held it to be perfect and most proper to religion. They denominated it fortune, and also styled it voice, sound, muse, because, no doubt, seven distinct notes comprehend the whole scale of music, beyond which neither voice nor instrument can go, but must return from the seventh, and begin again anew. They likewise designed it τελευτάω, leading to the end.

Seven, in the Hebrew language, is expressed by a word Sabbath, that primarily signifies fulness, completion, sufficiency, and is applied to a week, or seven days, because that was the full time employed in the work of creation; to the Sabbath, because on it all things were completed; and to an oath, because it is sufficient to put an end to all strife. This opening of the Hebrew root will enable us to come at the meaning of those expressions of the heathens, and also let us see whence they derived their ideas and modes of speaking, and that the knowledge of the transactions at the creation, though much perverted, was never entirely lost by them.

It has been supposed by some, that the heathens borrowed the notion of the sacredness of the seventh day from the Jews. But this opinion will not readily be admitted, when it is considered that the Jews were held in the greatest contempt by the surrounding nations, who despised them no less for their sabbaths than for their circumcision. All sorts of writers ridiculed them on this account. Seneca charged them with spending the seventh part of their time in sloth. Tacitus said, that not only the seventh day, but also the seventh year, was unprofitably wasted. Juvenal brings forward the same charge; and Perius upbraided them with their reducta fábba. Plutarch said that they kept it in honour of Bacchus. Tacitus affirmed, that it was in honour of Saturn; but the most abominable assertion of all is that of Apion, who said that they observed the Sabbath in memory of their being cured on that day of a shameful disease, called by the Egyptians sabbo.

Some perceiving the force of this objection have contended, that time was divided into weeks of seven days, that each of the planetary gods, the Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn, who were the Diu majorum gentium, might have a day appropriated to his service. But if such was the origin of weeks, how came the great and ancient goddess Tellus to be omitted? She was worshipped by the early idolaters as well as the other planets, and must surely have been deemed by them as worthy of a particular day set apart to her honour as the planet Saturn, who was long undiscovered, afterwards seen but occasionally, and at all times considered as of malign aspect. (See Remphan.)

Others have supposed, that as the year was divided into lunar months of something more than 28 days, it was natural to divide the month into quarters from the different phases of the moon, which would produce as many weeks of seven days. But this supposition is less tenable than the former. The phases of the moon are not so precisely marked at the quarters as to attract to them any particular notice, nor are the quarterly appearances of one month commonly like those of another. We cannot, therefore, conceive what should have induced the earliest observers of the phases of the moon to divide the month into four parts rather than into three, or five, or seven. Had the ancient week consisted of 14 days, it might have been inferred, with some degree of plausibility, that its length was regulated by the phases of the moon, because the shape of that luminary, at the end of the second quarter, is very precisely marked; but there is nothing which, in the present hypothesis, could have everywhere led mankind to make their weeks consist of seven days. This division of time, therefore, can be accounted for only by admitting the primeval institution. stitution of the Sabbath, as related by Moses in the book of Genesis. That institution was absolutely necessary to preserve among men a sense of religion; and it was renewed to the Jews at the giving of the law, and its observance enforced by the severest penalties. It was accordingly observed by them with more or less strictness in every period of their commonwealth, and there is none of the institutions of their divine lawgiver which, in their present state of dispersion, they more highly honour. They regard it, indeed, with a superstitious reverence, call it their "soul," their delight, and speak of it in the most magnificent terms. They have often varied in their opinions of the manner in which it ought to be kept. In the time of the Maccabees, they carried their respect for the Sabbath so very high, that they would not on that day defend themselves from the attacks of their enemies. But afterwards they did not fail to stand upon their necessary defence, although they would do nothing to prevent the enemy from carrying on their operations. When our Saviour was on earth, it was no sin to loose a beast from the stall, and lead him to water; and if he had chanced to fall into a ditch, they pulled him out: but now it is absolutely unlawful to give a creature in that situation any other assistance than that of food; and if they lead an animal to water, they must take care not to let the bridle or halter hang loose, otherwise they are transgressors.

As the law enjoins rest on that day from all servile employments, in order to comply with the injunction, they undertake no kind of work on Friday but such as can easily be accomplished before evening. In the afternoon they put into proper places the meat that they have prepared to eat the day following. They afterwards set out a table covered with a clean cloth, and place bread upon it, which they also cover with another cloth; and during the Sabbath the table is never moved out of its place. About an hour before sunset, the women light the Sabbath lamps, which hang in the places where they eat. They then stretch forth their hands to the light, and pronounce the following benediction. "Blessed be thou, O God, king of the world, who hast enjoined us, that are sanctified by thy commandments, to light the Sabbath lamp." These lamps are two or more in number, according to the size of the chamber in which they are suspended, and continue to burn during the greatest part of the night. In order to begin the Sabbath well, they wash their hands and faces, trim their hair, and pare their nails, beginning at the fourth finger, then going to the second, then the fifth, then the third, and ending with the thumb. If a Jew casts the parings of his nails to the ground, he is rascals, that is, a wicked man; for Satan has great power over those parings of nails; and it seems they are of great use to the wizards, who know how to employ them in their enchantments. If he buries them in the earth, he is zealous, that is, a just man; if he burns them in the fire, he is charitable, that is, worthy of honour, an holy man. When they have performed these preparatory ceremonies, they repair to the synagogue, and enter upon their devotions. As soon as prayers begin, the departed souls spring out of the purgatorial flames, and have liberty to cool themselves in water while the Sabbath lasts; for which reason the Jews prolong the continuance of it as much as they can; and the Rabbins have strictly commanded them not to exhaust all the water on the Sabbath day, lest those miserable souls should by that means be deprived of the refreshing element. When they have ended their prayers, they return home, and salute one another, by wishing a good Sabbath. They then sit down to table. The master of the family takes a cup full of wine, and lifting up his hand, says, "Blessed be thou, O God our Lord, king of the world, who hast created the fruit of the vine.—Blessed be thou, O God our Lord, king of the world, who hast sanctified us by thy commandments, and given us thy holy Sabbath; and of thy good will and pleasure hast left it to us an inheritance, the memorial of thy works of creation. For it is the beginning of the congregation of saints, and the memorial of the coming out of Egypt. And thou hast also chosen us from all other people, and sanctified us, and with love and pleasure hast left thy holy Sabbath an inheritance. Blessed be thou, O God, who sanctifiest the Sabbath." After this benediction is ended, he drinks, and gives the cup to all that are present. He then removes the cloth, and taking bread, says, "Blessed be thou, O God our Lord, king of the world, who bringest bread out of the earth." Then he breaks off a bit, and eats, and also gives a piece of it to every one of the company.

On the morning of the Sabbath, the Jews do not rise so early as they do at other times. Thinking, the greater pleasure they take on that day, the more devoutly they keep it. When they come into the synagogue, they pray as usual, only the devotions are somewhat longer, being intermingled with psalmody, in honour of the Sabbath. The Pentateuch is then produced, and seven sections of it are read in order by seven persons chosen for the purpose. Several lessons are likewise read out of the prophets, which have some relation to what was read out of the law. After morning prayers they return to their houses, and eat the second Sabbath-meal, shewing every token of joy, in honour of the festival. But if one has seen anything ominous in his sleep; if he has dreamed that he burnt the book of the law; that a beam has come out of the walls of his house; that his teeth have fallen out;—then he waits until very late at night, for all such dreams are bad ones. In the afternoon they go again to the synagogue, and perform the evening service, adding to the ordinary prayers some lessons that respect the Sabbath. When the devotional duties are ended, they return home, and light a candle resembling a torch, and again sit down to eat. They remain eating until near six, and then the master of the family takes a cup, and pouring wine into it rehearses some benedictions; after which he pours a little of the wine upon the ground, and says, "Blessed be thou, O Lord, King of the world, who hast created the fruit of the vine." Then holding the cup in his left hand, with the right he takes a box of sweet spices, and says, "Blessed be thou, O Lord God, who hast created various kinds of sweet spices." He smells the spices, and holds them out to the rest, that they may do the same. He then takes the cup in his right hand, and going to the candle views the left very narrowly, and pronounces a blessing. With the cup in the left hand, he examines the right in the same manner. Again, holding the cup in his right hand, he rehearses another benediction, and at the same time pours some of the wine on the ground. After this he drinks a little of it, and then hands it about to the rest of the family, who finish... what remains. In this manner the sabbath is ended by the Jews, and they may return to their ordinary employments. Those who meet pay their compliments, by wishing one another a happy week.

The Rabbins have reckoned up nine and thirty primary prohibitions, which ought to be observed on the sabbatic festival; but their circumstances and dependents, which are also obligatory, are almost innumerable. The 39 articles are, Not to till the ground; to sow; to reap; to make hay; to bind up sheaves of corn; to thresh; to winnow; to grind; to sift meal; to knead the dough; to bake; to shear; to whiten; to comb or card wool; to spin; to twine or twist; to warp; to dye; to tie; to untie; to sew; to tear or pull in pieces; to build; to pull down; to beat with a hammer; to hunt or fish; to kill a beast; to flay it; to dress it; to scrape the skin; to tan it; to cut leather; to write; to scratch out; to rule paper for writing; to kindle a fire; to extinguish it; to carry a thing from place to place; to expose any thing to sale. These are the primary prohibitions, and each of these has its proper consequences, which amount to an incredible number; and the Jews themselves say, that if they could keep but two sabbaths as they ought, they would soon be delivered out of all their troubles.

If a Jew on a journey is overtaken by the sabbath in a wood, or on the highway, no matter where, nor under what circumstances, he fits down; he will not stir out of the spot. If he falls down in the dirt, he lies there; he will not rise up. If he should tumble into a privy, he would rest there; he would not be taken out (A). If he sees a flea skipping upon his clothes, he must not catch it. If it bites him, he may only remove it with his hand; he must not kill it; but a louse meets with no such indulgence, for it may be destroyed. He must not wipe his hands with a towel or cloth, but he may do it very lawfully with a cow's tail. A fresh wound must not be bound up on the sabbath-day; a plaster that had been formerly applied to a sore may remain on it; but if it falls off, it must not be put on anew. The lame may use a staff, but the blind must not. These particulars, and a great many more of the same nature, are observed by the Jews in the strictest manner. But if any one wishes to know more of the practice of that devoted race, he may consult Buxtorf's Judaica Synagoga, chap. x. xi. where he will find a complete detail of their customs and ceremonies on the sabbath; and likewise see the primary prohibitions branched out into their respective circumstances.

As the seventh day was observed by the Jewish church, in memory of the rest of God after the works of creation, and their own deliverance from Pharaoh's tyranny; so the first day of the week has always been observed by the Christian church, in memory of the resurrection of Jesus Christ, by which he completed the work of man's redemption on earth, and rescued him from the dominion of him who has the power of death.

This day was denominated by the primitive Christians the Lord's day. It was also sometimes called Sunday; which was the name given to it by the heathens, who dedicated it to the sun. And indeed, although it was originally called Sunday by the heathens, yet it may very properly retain that name among Christians, because it is dedicated to the honour of "The true light," which lighteth every man that cometh into the world, of Him who is styled by the prophet "The Sun of righteousness," and who on this day arose from the dead. But although it was, in the primitive times, indifferently called the Lord's day or Sunday, yet it was never denominated the sabbath; a name constantly appropriated to Saturday, or the seventh day, both by sacred and ecclesiastical writers.

Of the change from the seventh to the first day of the week, or even of the institution of the Lord's day in the festival, there is no account in the New Testament. However, it may be fairly inferred from it, that the first day of the week was, in the apostolic age, a stated identical time for public worship. On this day the apostles were assembled, when the Holy Ghost came down so visibly upon them to qualify them for the conversion of the world. On this day we find St Paul preaching at Troas, when the disciples came to break bread: and the directions which the same apostle gives to the Corinthians concerning their contributions for the relief of their suffering brethren, plainly allude to their religious assemblies on the first day of the week.

Thus it would appear from several passages in the New Testament, that the religious observation of the first day of the week is of apostolical appointment; and may indeed be very reasonably supposed to be among those directions and instructions which our blessed Lord himself gave to his disciples, during the 40 days between his resurrection and ascension, wherein he conversed with them, and spoke of the things pertaining to the kingdom of God. Still, however, it must be owned that those passages, although the plainest that occur, are not sufficient to prove the apostolical institution of the Lord's day, or even the actual observation of it. In order, therefore, to place the matter beyond all controversy, recourse must be had to ecclesiastical testimony.

From the conscientious evidence and uniform practice of the primitive church, and also from the attestation of Pliny, an heathen of no mean figure both in learning and power, we find that the first day of the week was observed in the earliest ages as an holyday or festival, in honour of the resurrection of Christ. Now there are but two sources whence the custom could possibly have arisen. It must have been instituted either by human or divine authority: by human authority it was not instituted; for there was no general council in those early times, and without the decree of a general council it was impossible that any ecclesiastical institution could have been universally established at once. It remains, therefore, that it must have been instituted by the divine authority.

(A) This, it seems, was once really the case. A Jew of Magdeburg fell into a privy on a Saturday. He might have been taken out; but he told those who offered him their assistance to give themselves no trouble, for there he was determined to keep holy the sabbath day. The bishop, when he heard of it, resolved that he should sanctify the next day also in the same place; and so, betwixt them, the poor Jew lost his life. divine authority: and that it really was so, will farther appear from the following considerations. It is certain that the apostles travelled over the greatest part of the world, and planted churches in the remotest parts of it. It is certain also that they were all led by the same spirit; and their desire was, that unity and uniformity should be observed in all the churches which they had founded. It is not therefore surprising that, in the primitive times, the same doctrine, the same worship, the same rites and customs, should prevail all over the Christian world; nay, it would have been unaccountable had the case been otherwise. For this reason we may conclude that every custom, universally observed in the early ages of the Christian church, and not instituted by a general council, was of original appointment.

As the Lord's day is sanctified, that is, set apart to Christians for the worship and service of God, their Creator, Redeemer, and Sanctifier, a little consideration will easily discover how it ought to be observed. Although a day separated from worldly business, yet it is in no sense a day of idleness, but a season appropriated to the works of salvation and labours of charity.

In the primitive times this holy day was observed in the most solemn manner. From the monuments of those early ages we learn, that it was spent in a due and constant attendance on all the offices of divine worship. On it they held their religious assemblies, in which the writings of the apostles and prophets were read to the people, and the doctrines of Christianity further pressed upon them by the exhortations of the clergy. Solemn prayers and praises were offered up to God, and hymns sung in honour of Christ; the Lord's supper was constantly celebrated; and collections were made for the maintenance of the clergy and the relief of the poor. On this day they abstained, as much as they could, from bodily labour. They looked upon it as a day of joy and gladness; and therefore all fasting on it was prohibited, even during the season of Lent, their great annual fast.—Such was the zeal of those times, that nothing, no not the severest persecutions, hindered them from celebrating holy offices on this day. They were often betrothed and betrayed, and as often slaughtered in consequence of cruel edicts from emperors, those very emperors for whose happiness and prosperity they always offered up their fervent prayers. For this cause, when they could not meet in the daytime, they assembled in the morning before it was light; and when sick, in exile, or in prison, nothing troubled them more than that they could not attend the service of the church. No trivial pretences were then admitted for any one's absence from public worship; for severe censures were passed upon all who were absent without some urgent necessity. When the empire became Christian, Constantine and his successors made laws for the more solemn observance of the Lord's day. They prohibited all prosecutions and pleadings and other juridical matters to be transacted on it, and also all unnecessary labour; not that it was looked upon as a Jewish sabbath, but because these things were considered as inconsistent with the duties of the festival.

But although the primitive Christians did not indulge themselves in the practice of unnecessary labour or trifling amusements, yet they did not wholly abstain from working, if great necessity required it. The council of Laodicea enjoined that men should abstain from work on the Lord's day if possible; but if any were found to judaize, they were to be censured as great transgressors. So circumspect were the primitive Christians about their conduct on this festival, that on the one hand they avoided all things which tended to profane it, whilst on the other they censured all those who insisted it should be observed with Pharisaical rigour.

The primary duty of the Lord's day is public worship. The nature and design of the Christian religion sufficiently shows the necessity and importance of attending for the duties of devotion. The whole scope of Christianity is to bring us to an union with God, it which cannot be obtained or preserved without frequent communications with him; and the reasons which show religious intercourse to be the indispensable duty of Christians in a private capacity, will bind it with equal or more force on them considered as a community.

The advantages of public worship, when duly performed, are many and great. There are two, however, which deserve to be considered in a particular manner. It gives Christians an opportunity of openly professing their faith, and testifying their obedience to their Redeemer in the wisest and best manner; and in an age when atheism has arisen to an alarming height, when the Son of God is crucified afresh, and put to open shame, every man, who has any regard for religion, will cheerfully embrace all opportunities of declaring his abhorrence of the vicious courses pursued by those degenerate apostates. He will with pleasure lay hold on every occasion to testify that he is neither afraid nor ashamed to confess the truth; and will think it his indispensible duty openly to disavow the sins of others, that he may not incur the guilt of partaking of them.

Public worship preserves in the minds of men a sense of religion, without which society could not exist. Nothing can keep a body of men together and unite them in promoting the public good, but such principles of action as may reach and govern the heart. But these can be derived only from a sense of religious duties, which can never be so strongly impressed upon the mind as by a constant attendance upon public worship. Nothing can be more weak than to neglect the public worship of God, under the pretence that we can employ ourselves as acceptably to our Maker at home in our closets. Both kinds of worship are indeed necessary; but one debt cannot be paid by the discharge of another. By public worship every man professes his belief in that God whom he adores, and appeals to Him for his sincerity, of which his neighbour cannot judge. By this appeal he endears himself more or less to others. It creates confidence; it roots in the heart benevolence, and all other Christian virtues, which produce, in common life, the fruits of mutual love and general peace.

People in general are of opinion that the duties of the Lord's day are over when public worship is ended. But they seem to forget for what purposes the day was set apart. It is not only appropriated to the duties of public worship, but also sanctified to our improvement in the knowledge of the doctrines of Christianity. It is an institution calculated to alleviate the condition of the laborious classes of mankind, and, in consequence of that, to afford rest to beggars also. It is proper, it is necessary, that man should reflect on his condition in the world, that he should examine the state of his soul, and inquire what progress he has made in that work which was given him to do. Those that have children or servants are obliged to look after their instruction as well as their own. These are the ends which the institution of Sunday was designed to answer. Every man must allow that these things must be done at some time or other; but unless there be set times for doing them, the generality of mankind would wholly neglect them.

Visiting and travelling (though very common) are enormous profanations of this holy day. Families are thereby robbed of their time; a loss for which no amends can ever be made them: Servants, instead of having leisure to improve themselves in spiritual knowledge, are burdened with additional labour: And in a man of any humanity, it must excite many painful sensations, when he reflects how often the useful horse on that day experiences all the anguish of hunger, torn sides, and battered knees. Every kind of amusement, every kind of common labour, is an encroachment on the particular duties of the Lord's day; and consequently men profane the day by spending it in any amusements, or undertaking upon it any ordinary employment unless it be a work of absolute necessity.

Sabbath-breaking, or profanation of the Lord's day, is punished by the municipal laws of England. For, besides the notorious indecency and scandal of permitting any secular business to be publicly transacted on that day in a country professing Christianity, and the corruption of morals which usually follows its profanation, the keeping one day in seven holy, as a time of relaxation and refreshment, as well as for public worship, is of admirable service to a state, considered merely as a civil institution. It humanizes, by the help of conversation and society, the manners of the lower classes; which would otherwise degenerate into a forced ferocity and savage selfishness of spirit: it enables the industrious workman to pursue his occupation in the ensuing week with health and cheerfulness; it imprints on the minds of the people that sense of their duty to God so necessary to make them good citizens; but which yet would be worn out and defaced by an unremitting continuance of labour, without any stated times of recalling them to the worship of their Maker. And therefore the laws of King Athelstan forbade all merchandizing on the Lord's day, under very severe penalties. And by the statute 27 Hen. VI. c. 5, no fair or market shall be held on the principal festivals, Good Friday, or any Sunday (except the four Sundays in harvest), on pain of forfeiting the goods exposed to sale. And, since, by the statute 1 Car. I. c. 1, no persons shall assemble, out of their own parishes, for any sport whatsoever, upon this day; nor, in their parishes, shall use any bull or bear beating, interludes, plays, or other unlawful exercises or pastimes; on pain that every offender shall pay 3s. 4d. to the poor. This statute does not prohibit, but rather implicitly allows, any innocent recreation or amusement, within their respective parishes, even on the Lord's day, after divine service is over. But by statute 29 Car. II. c. 7, no person is allowed to work on the Lord's day, or use any boat or barge, or expose any goods to sale, except meat in public houses, milk at certain hours, and works of necessity or charity, on forfeiture of 5s. Nor shall any drover, carrier, or the like, travel upon that day, under pain of 20s.