I 
 
 
 
 
 
 
 •»^ 
 
 
 
 
 #' 
 
 Q_ 
 
 
 
 .;$r 
 
 m 
 
 .gx-'-WW --, 
 
 
 ^ 
 
 Q. 
 
 •« 
 
 
 
 ^ 
 
 (0 
 
 r-- H o 
 
 
 
 4^» 
 
 IE 
 
 in u 
 
 
 
 e ^ 
 
 CL 
 
 00 o 0) 
 
 
 
 «-•- 
 
 rH x: u 
 
 1 
 
 
 ^ % 
 
 o 
 
 1 -P C 
 
 1 
 
 
 
 5 
 
 c 
 
 
 1 
 
 
 C o 
 
 ttl) 
 
 CN r- M 
 
 
 
 •S5 ^ 
 
 <c 
 
 n rH (D (D 
 
 
 
 ^ g 
 
 3 
 
 00 x: w 
 
 
 
 ^ 
 
 E 
 
 P O - 
 
 
 
 1i I-" 
 
 CO 
 
 
 
 
 ^^ P4 
 
 >-^ 
 
 2 c c 
 
 
 
 -^ 
 
 S 
 
 • fd Q) to 
 
 
 
 o 
 
 
 
 
 
 ^* 
 
 -T3 
 
 xH tC -P W 
 
 
 
 ^ 
 
 
 rH M-i 10 T? 
 
 
 
 ^ 
 
 c 
 <u 
 
 U C 
 
 
 
 '*> 
 
 (A 
 
 0) 
 
 CL 
 
 > (0 >^ <D 
 
 m S Eh 
 
 
 
 ... - 
 
 
 
A 
 
 TREATISE 
 
 OS THE 
 
 AUTHORITY, ENDS, AND OBSERVANCE, 
 
 OF THE 
 
 CHRISTIAN SABBATH: 
 
 WITH AN 
 
 APPENDIX, 
 
 CONTAINING 
 
 A VARIETY OF DOCUMENTARY EVIDENCE RESPECTING 
 
 I'KEVALENT ABUSES, AND MEANS FOR THEIR 
 
 SUPPRESSION. 
 
 BY THE 
 
 REV. DUNCAN'^ACFARLAN, 
 
 MINISTER OF UENFBKW. 
 
 GLASGOW: 
 
 PUINTEI) FOR WILLIAM COLLINS; 
 
 OLIVER & BOYD, WM. WHYTK. & CO. AND WM. OI.irilANT, KUINBlliCM; 
 
 W. F. WAKKMAN, AND WM. Ci:RKY', Jl'N. & CO. DUBLIN ; 
 
 WHITTAKEII, TREACHER, & ARNOT ; HAMILTON. ADAMS, & CO. 
 
 AND SIMPKIN & MARSHALL, LONDON. 
 
 MDCCCXXXIL 
 
PREFACE. 
 
 The Author was induced to draw up and publish 
 the following Treatise, partly on account of the preva- 
 lence of Sabbath profanation, of scepticism respecting 
 the divine authority of the Lord's day, and of no- 
 tions concornini>- its nature and dcsiiin, which seemed 
 to leave out the very spirit of the observance ; and 
 partly from his not being acquainted with any work, 
 which, in all respects, supplied what he so much de- 
 siderated. 
 
 The Appendix has become more bulky than he 
 anticipated. Having been appointed Convener of a 
 Committee of Presbytery on the subject of Sabbath 
 profanation, he felt it to be his duty to ol)tain as full 
 and minute information on the subjects before them, 
 as his circumstances would permit. And as he has 
 been kindly allowed to avail himself of a variety of 
 information thus ol)taiued, for forwarding the same 
 end l)y this publication, his materials became more 
 abundant than he at first antici))atcd. He takes this 
 opportunity of returning his cordial acknowledgments 
 to the Gentlemen who have so kindly and zealously 
 furnished him with the necessary information, and 
 whose readiness to co-operate is well fitted to encour- 
 age those more directly engaged. 
 
 The author is prepared to expect, that different 
 
n PREFACE. 
 
 opinions will be formed concerning some of the points 
 which have passed under review; but as he has only 
 taken the liberty of expressing honestly and con- 
 scientiously, and, he trusts, without any disrespect- 
 ful feeling towards such as may differ from him, what 
 appeared to him to be according to Scripture, and the 
 interests of true and undefilcd religion, he hopes he 
 will not be charged with the intention of "ivincr of- 
 fence to any one. Plowever much he may desire it, 
 he can scarcely expect that he has, in all his state- 
 ments and calculations, wholly escaped error ; but he 
 assures himself, that there is not on the whole any 
 wilful mistatenicnt; and he will be always glad of an 
 opportunity to correct any mistake w^hich may be 
 pointed out to him. He is not conscious of having 
 offered any statement, or made any reflection, either 
 personal or with a view to do harm to any one, but it 
 is possible that some of these may be so understood. 
 If the warmth of any expression has led to this, it 
 can be owing only to the feeling which he has, re- 
 specting the abuse complained of, the true happiness 
 of mankind, and the honour and service of the living 
 God, — to whose care and blessing he would now, 
 humbly and prayerfully, commend these imperfect 
 attempts to serve Him. 
 
 " Righteousness exalteth a nation ; but sin is a 
 reproach to any people." — Prov. xiv. 3i. 
 
 Mansk, IIknfhkw, 
 Jan. 10, 1 832. 
 
I 
 
 THSOLOG. 
 CONTENT^ WK^i^"^^ 
 
 ■»Tcv« 
 
 Page 
 
 Introduction, q 
 
 I — THE PRIMEVAL SABBATH. 
 
 I. Its Authority, ]0 
 
 II. Its Ends, 19 
 
 III. Its Observances, 26 
 
 II — THE MOSAIC SABBATH. 
 
 I. Its Authority, 30 
 
 II. Its Ends, 35 
 
 III. Its Observances, 37 
 
 III THE CHRISTIAN SABBATH, 
 
 I. Its Authority, 54 
 
 The Authority of tlie Primeval Sabbath still in force, ib. 
 
 The Change of the Day 57 
 
 1. Reasons for the change, 58 
 
 2. Circumstances of the change 61 
 
 3. Evidence of its divine authority, ... 68 
 
 II. Its Ends, 84 
 
 As derived from the Primeval Sabbath, ... ib. 
 
 As peculiar to the Christian, 85 
 
 1. To commemorate our Lord's resurrection, . t/>. 
 
 2. As a sign of the covenant, ..... 87 
 
 3. To prefigure the rest of heaven, ... 90 
 
 HI. Its Oliservances, 97 
 
 1. The Siibbatli as a day of rest 98 
 
 2. As set apjirt to the service of God, . . .116 
 
 3. As a day of commemoration, . . . . ]23 
 
 4. As a day of spiritual enjoyment, .... 145 
 
 5. As a sign and ])iedge of the rest of heaven, . . IjO 
 
viii CONTENTS. 
 
 APPENDIX. 
 
 Page 
 
 I. The Neglect of the Special Ends of the Lord's day, . 159 
 
 II. The Neglect of Divine Ordinances, . . . 163 
 
 III. Scepticism as to the Authority of the Day, . . 178 
 
 IV. Prevalent Abuses 182 
 
 1. Abuses prevalent in and about London, &c. . . 183 
 
 2. Abuses prevalent in part of the West of Scotland, 203 
 Abuses connected with Public Houses, . . . 205 
 
 The Proportion of public houses to the population, . ib. 
 
 Abuses shown on various Evidence, .... 209 
 
 Some of the direct Causes, 2H 
 
 Payment of Wages on Saturday, as one of the causes, 215 
 
 The Discontinuance of Sabbath Associations, . . 218 
 
 The Neglect of Laws for repressing abuses, . ib. 
 
 Civil Enactments for repressing abuses, . . . 219 
 
 Objections considered, 229 
 
 Abuses connected with Navigation, especially bjrSteam, 231 
 
 1. The sailing of Ships from Greenock and Port-Glasgow 
 
 on the Lord's day, ... . . ib. 
 
 2. The shifting of the Dry Dock in Greenock, . 234 
 
 3. The employment of Lighters on the river, . . 235 
 4.. Vessels sailing to and from Liverpool, . . 2.36 
 
 5. Vessels sailing to and from Dublin, . . . 239 
 
 6. Vessels sailing to and from Belfast, ... ib. 
 
 7. Luggage boats and towing vessels, . . . 24-0 
 
 8. River vessels for passengers occasionally sailing, 242 
 
 9. One of the River vessels usually sailing, . . 2i3 
 
 V. Authoritative Documents for suppressing Abuses, 247 
 
 1. An Abstract of Acts of Parliament, . . . 218 
 
 2. An Abstract of Acts of Assembly, . . . 258 
 
 3. Proclamation by the King, 267 
 
ON 
 
 fttC. iM 
 
 AUTHORITYr 
 ENDS, AND OBSERVANCES, 
 
 OF THE 
 
 SABBATH. 
 
 The observance of one day in seven, as a clay of rest 
 and religious worship, is believed to have been coeval 
 with the finishing of creation, and to be intended to 
 continue till the end of time. Jiut, jilthou<>-h the 
 institution itself should thus be of perpetual obliga- 
 tion, it does not follow, that the ends and observances 
 of the day may not be subject to change. We 
 know, from Scripture testimony, that acUlitions, at 
 least, were made to them, in the introduction of the 
 Mosaic economy ; and it is a matter of observation, 
 that the Christian Sabbath differs both from the 
 Mosaic, and that originally appointed. 
 
 It is also the opinion of the writer, that the proper 
 authority of the Sabbath, as coming down to us 
 through these past disj)ensations, has suffered from 
 the want of due attention beinof ffiven to the nature 
 
 o o 
 
 and design of the changes which accompanied them. 
 And to obviate this, it is proposed to consider the 
 Sabbath under each of the three dispensations, sepa- 
 rately ; and to inquire, under each, as to its autho- 
 rity, its ENDS, and its observances. 
 
 A 
 
10 PRIMEVAL SABBATH. 
 
 CHAP. I. 
 
 THE PRIMEVAL SABBATH.* 
 
 I. Tlie Authority of the Primeval Sabbath. 
 
 Our authority for the observance of the primeval 
 Sabbath, is contained in the first three verses of the 
 second chapter of the book of Genesis : — " Thus the 
 heavens and the earth were finished, and all the host 
 of them. And on the seventh day God ended his 
 work which he had made ; and he rested on the se- 
 venth day from all his work wliich he had made. 
 And God blessed the seventh day, and sanctified it; 
 because that in it he had rested from all his work 
 which God created and made." 
 
 I. These verses are sufficiently plain ; and were we 
 not aware that objections have been raised against 
 this authority, it would not have occurred to add any 
 vincUcatory remarks. Having been questioned, how- 
 ever, by writers, both able and popular, who speak of 
 the appointment of the Sabbath, in this passage, as 
 an interpolation, and admit only the fact of God's 
 resting to be of this early date,f — wc shall, before 
 proceetUng, examine the grounds of this tdlegation. 
 
 • We have adopted the word primeval, to express the period 
 of its appointment, but imply under it, the Sabbath as observed 
 down to the time of Moses. 
 
 f See, among otliers, Spencer, ' De Legibus Hebroeorum,' and 
 Paley's ' Moral Philosophy.' 
 
PRIMEVAL SABBATH. 11 
 
 Now let it be first observed, that the assertion is 
 wholly gratuitous. There is no intimation of it in the 
 passage itself. Tiie statement concerning the sancti- 
 fication of the Sabbath, is a consecutive and connected 
 portion of the history. The writers in question, 
 indeed, hold, that we have an account, in Exodus, 
 of the institution of the Sabbath. And they seek to 
 remove the hinderance, arising from this passage, to 
 that scheme, by alleging tliat the expression, " God 
 blessed," &c. is indefinite, and needs not refer to so 
 early a period. The alleged account in Exodus will 
 be afterwards examined ; and wo have only to say of 
 the expression itself, that, altliough some additional 
 word may be thought of, to render it more definite, 
 neither the grammatical construction, nor any usage 
 of the language, which wc either know, or have heard 
 of, requires it. In the second verse, we have the 
 tact of (iod's resting on the seventh day. And then 
 it follows, as in the natural order of the narrative — 
 *' And God blessed the seventh day, and sanctified 
 it." And then the reason follows — " because that 
 in it he had rested from all iiis work which (iod 
 created and made." Not only docs there not appear 
 to be any thing anomalous in this, but it is, strictly 
 and properly, tiie natural construction for the con- 
 nexion of time, as well as of event. 
 
 But, again, to supjiose such an intcrjiolation, as 
 that allciied, would be to undermine our confidence 
 in the veracity of the inspired writers. And if the 
 foundations be thus destroved, what hath the right- 
 eous left? For how much more plausible would it 
 be, to allege that the 24th verse, concerning marriage, 
 a2 
 
12 PRIMEVAL SABBATH. 
 
 is an interpolation ! — and this would be to unsettle 
 the whole frame-work of society. Or that the history 
 of the fall, contained m the third chapter, was added 
 at some later period ! — and then the very ground- 
 work of all that follows will be removed. Or that 
 the promise concerning the seed of the woman is a 
 New Testament gloss ! — and then the provision of 
 mercy for a lost world will be merely seen to flow 
 from the Abrahamic covenant. 
 
 Such liberties with Scripture have led many — have 
 led churches — into general scepticism, ending in some 
 of the grossest absurdities. 
 
 2. It has been added, however, as a second objec- 
 tion, and with a view to support the former, that no 
 mention is made of the observance of the Sabbath, from 
 the time of the alleged institution, down to the time 
 of Moses ; which, it is argued, could not be the case 
 were it all the while in force. " If," says Paley, 
 " the Sabbath had been instituted at the time of the 
 creation, as the words in Genesis may seem, at first 
 sight to import — and if it had been observed all along, 
 from that time to the departure of the Jews out of 
 Egypt, a period of about two thousand five hundred 
 years, — it appears unaccountable, that no mention of 
 it, no occasion of even the obscurest allusion to it, 
 should occur, cither in the general history of the 
 world, before the call of Abraham — which contains, 
 we admit, only a few memoirs of its early ages, and 
 those extremely abridged — or, which is more to be 
 wondered at, in that of the lives of the first three 
 Jewish patriarchs, which, in many parts of tha ac- 
 count, is sufficiently circumstantial and domestic." 
 
PRIMEVAL SABBATH. 13 
 
 To meet this, we need only repeat what has been 
 already said by a well-known American writer:* — 
 *' If Sabbaths, in the plural, be supposed to denote 
 the Sabbath, then the first mention of this subject, 
 made after the time of Moses, occurs in 1 Chron. 
 xxiii. 31. in the instructions of David to Solomon, 
 concerning building the temple, at the distance of 
 near five hundred years. Now let me ask, can any 
 })erson wonder, that, in an account so summary, as 
 the liistory of the three first Jewish patriarchs, there 
 should be no mention of the Sabbath ; where, also, 
 during a period of about five hundred years, contain- 
 ing the histories of Joshua, of the Judges, particu- 
 larly Samuel, and of Saul, it is not once mentioned r* 
 The question certainly cannot need an answer. The 
 only wonder is, that so sensible a writer should have 
 thought this an argument." 
 
 If Sabbath, in the singular number, be supposed 
 to denote the weekly Sabbath, the same author shows 
 his conclusion to be equally well founded; for the first 
 mention of it occurs only in the ninth chapter of the 
 same book, and in the course of a narrative which 
 belongs to the reign of David. 
 
 This argument may be stated thus : — If, during 
 a period of five hundred years, of whose history we 
 have seven entire books, no mention is made of the 
 obsexvance, though we know it to have been all the 
 while in force, what can we argue from a similar 
 silence, during a period of nearly two thousand five 
 hundred years; but of which we have only one his- 
 torical book ; and tliat, instead of narrating the events 
 
 • Dr. Dwigbt, iii his Discourses on TJieologj-, 
 
14 PRIMEVAL SABBATH. 
 
 of a single nation, it takes up the history of the world 
 itself? 
 
 But is it necessary that we admit even the fact of 
 so long and general a silence ? For how then is it, 
 that, in the history of creation itself, time is divided 
 into periods of days, and these are, again, reckoned 
 in the order of a week? We know, also, that men 
 were accustomed, from the beginning, to reckon time 
 by weeks : as we see in the history of the flood ; and 
 in the figurative language of Jacob serving his week, 
 first for Leah, and then for Rachel; and in the general 
 use of the number seven, as a number of perfection. 
 But, if there was no Sabbath before the time of 
 Moses, on what principle did these, and similar prac- 
 tices proceed ? The succession of the seasons marked 
 out to men, of the earliest ages, the distinction of 
 years ; the changes of the moon marked out to them 
 the division of time into months ; and the alternation 
 of light and darkness served to determine the boun- 
 darics of day and night — but which, of all the re- 
 volutions of nature, can be regarded as having pre- 
 scribed the boundary of a week ? To talk of the 
 number of the planets is only to trifle, as the distinc- 
 tion in question is much too old, to be accounted for 
 from the comparatively modern ai-rangements of an 
 astronomical system. 
 
 But, beyond the evidence to be derived from the 
 early notices of such a division of time in the Bible 
 history, we are able to glean proofs from fragments 
 of the earliest traditional and profane history which 
 have reached our own times. From these it appears, 
 that time has, from the very remotest period of anti- 
 quity, been divided into weeks. — " We find, from 
 
PRIMEVAL SABBATH. 15 
 
 time immemorial," says Goquet, " the use of this 
 period among all nations, without any variation in the 
 form of it. The Israelites, Assyrians, Egyptians, 
 Indians, Arabians, and, in a word, all the nations of 
 the East, have, in all ages, made use of a week, con- 
 sisting of seven days. We find the same custom," 
 he adds, " among the ancient Romans, Gauls, Bri- 
 tons, Germans, the nations of the North, and of 
 America." — But how, if we reject the early institu- 
 tion of tlie Sabbath, are we to account for a distinc- 
 tion so ancient, and so widely spread ? 
 
 But antiquity furnishes us with something more than 
 a mere division of time into weeks. — Hesiod tells us. 
 
 " And the seventh day is holy." — Homer says, 
 
 ' E/iioftccTYi y i-TTurx Kotrrihvdsv iiQou rifix^. 
 
 " Then came the seventh day, that is sacred." — And, 
 again, 
 
 ''E(ihofAOV nfAcc^ iriv Kcti ra rtTiMro ktccvtoc. 
 
 " It was the seventh day, wherein all things were 
 finished." — Linus says, 
 
 "E/ilofAurn Syj 0/ TiTiMaftivx ituvtoi nrvKTctt. 
 
 " The seventh day, wherein all things were finished." 
 
 'EfiZofcn iv 7rfOTO«7/, KXt ifioofiri sari t£>.£/>j. 
 
 " Tlie seventh day is among the best things, the 
 seventh is the nativity of all tilings, the seventh is 
 amongst the chief, and the seventh is the perfect day." 
 — And in some old verses, which some ascribe to Linus, 
 and some to CalUmachus, we have it as follows — 
 
16 PRIMEVAL SABBATH. 
 
 E» KvxXotat (pxviur iTrinTi'Ko/nivoif (viuvroii. 
 
 " In seven all tilings were perfected, in the starry 
 heavens, which appear in their orbs throughout the 
 rolling years."* 
 
 In confirmation of these, and similar passages^ 
 which might have been added, Porphyry tells us, that 
 the Phenicians consecrated one day in seven, as holy. 
 — Eusebius says, that " almost all the philosophers 
 and poets acknowledge the seventii day as holy." — 
 Josephus affirms, that " no city of Greeks or Bar- 
 barians can be found, which does not acknowledge a 
 seventh day's rest from labour." — And Philo asserts, 
 that " the seventh day is a festival to every nation." 
 
 And are we, in the face of all this, to hold that 
 the Sabbath was wholly unknown till the time of the 
 giving of the law? Or is it admissible that the 
 heathen came to the knowledge of it only through 
 the Jews, and subsequently to the giving of the law? 
 — Will it be beHeved, that records, going back to the 
 times of, perhaps David, and speaking of what was 
 then known throughout the world, and which had 
 been handed down from hoary antiquity, even then, 
 are merely telling us of what some neighbouring na- 
 tion learned from the Jews. Chronology denies the 
 possibility of such a thing, and the ordinary laws of 
 society permit not the idea, that the whole human 
 race could thus become acquainted with such an ob- 
 servance. It is found in every department of hvunan 
 society, and this being otherwise unaccountable, it 
 
 • The above quotations are chiefly made from Owen on the 
 Sabbath ; ajid he refers to Clemens Alexandrinus and Eusebius. 
 
PRIMEVAL SABBATH. 17 
 
 only remains, that it was known to Noah and liis 
 family, from whom all the families of the earth would 
 thus have it handed down to them. 
 
 Were it necessary to add to this still farther evi- 
 dence, we have it in the very words of the law, as 
 given at mount Sinai ; for it is there said, " lie- 
 memhcr the Sabbath day," — evidently implying that 
 it existed before this. Nor is it enough to tell us 
 that the institution preceded this, a few days, for even 
 that alleged institution speaks of it as a thing already 
 in force.* 
 
 And this we trust is enough to determine the first 
 point ; namely, the primeval appointment of the day. 
 
 The Perpetual Obligation of this Authority. 
 
 Proceeding on what has been thus ascertained, 
 concerning the primeval appointment of the Sabbath, 
 it now becomes a proper question, whether the au- 
 thority thus held good be of perpetual obligation ? 
 
 1. And to show that it is thus binding upon all 
 generations, we remark, that the observance of the 
 Sabbath is itself a moral duty, and alike belonging 1 
 to tnen of all atjes. We are aware of the discusssions ■ 
 which have been raised, as to whether it be or be not 
 a positive duty, and of the objections which are taken 
 to its being moral, on the grounds of its being a posi- 
 tive precept. If by a positive precept, is meant one, 
 which mere moral principle and moral feeling could 
 not of themselves have suggested; the ol)scrvancc of 
 the Sabbath is unquestionably positive, for no moral 
 
 • See Chap. II. Sect. III. Okjcctions answered. 
 A3 
 
]8 PRIMEVAL SABBATH. 
 
 principle or feeling could have prompted the obser- 
 vance of one day in seven, any more than one day in 
 six, or even a part of every day. But surely a duty 
 may be moral, although the mode of its observance 
 be necessarily commanded. Now the duty of setting 
 apart some portion of our time to the service of God, 
 / will be admitted by all to be a moral duty ; and as 
 this is accompanied with special and positive direc- 
 tions, these, while unabrogated, must, like the duty 
 itself, be perpetual. 
 
 2. But again, there are certain specified ends, 
 which the Sabbath was designed originally to serve, 
 and these are such as belono; to all awes, on to the 
 end of time. For some account of these, we refer 
 our readers to the next section,* but presuming on 
 their being, what we now describe them, we argue, 
 that as the purpose is perpetual, so must the means 
 of accomplishing it. 
 
 3. The same conclusion may l)c jdso drawn from 
 the fact, that the institution of the Sabbatli preceded 
 the fall, and could not, therefore, partake of the 
 changcablcness of those successive dispensations which 
 marked the progressive fulfilment of a way of reco- 
 very. For if " the covenant, that was confirmed before 
 of God in Christ, the law, which was four hundred 
 and tliirty years after, cannot disannul, that it should 
 make the promise of none effect," it is difficult to 
 see how the Sabbatli, which was instituted before the 
 fall, and for purposes independent of it, should cease 
 to be, witli the commencement of any dispensation 
 of a way of recovery. In this, it differs entirely from 
 every other ordinance on record. 
 
 * See page 19. 
 
PRIMEVAL SABBATH. 19 
 
 4. And lastly, we add, that the Sabbath was 
 ori<nnally appointed, in the contemplation of its beini,' 
 an ordinance of successive generations. It is thus 
 stated concerning man in his being created : — " So 
 God created man in his own image : in the image of 
 God created he him : and God blessed them ; and 
 God said unto them. Be fruitful, and multiply, and 
 replenish the earth, and subdue it." Gen. i. 28. 
 From this, it is evident, that man, even in a state of 
 innocence, was designed to propagate his own kind. 
 Now, as it was in connection with this appointment 
 that the Sabbath was given to man ; and seeing that 
 the institution is expressed, in terms cpiite general 
 and applicable, to all the generations of the human 
 race, the natural interpretation is, that it was so de- 
 si(Tned. We therefore conclude, that the Sabbath, 
 as originally appointed, was designed for men of all 
 ages, and under every dispensation, so long as the 
 world shall endure. 
 
 II. The Ends of the Primeval Sabbath. 
 
 The ends or purposes which the Sabbath was de- 
 signed to serve, form a connecting link between the 
 evidence for its authority, aud rules for its observance. 
 And on both they will be found to throw much light, 
 of which we shaU, in part, avail ourselves, more fuUy 
 to confirm what has abready been said on the au- 
 thority of the Sabbath. 
 - 1 . The Sabbath was designed to be to man, and 
 to inferior animals, placed under the immediate power 
 
20 PRIMEVAL SABBATH. 
 
 of man, a clay of rest. " And on the seventh day 
 God ended his work which he liad made ; and he 
 rested on the seventh Aayfrow all his icork which he 
 had made. And God blessed the seventh day, and 
 sanctified it; because that in it he hud rested from 
 all his work which God created and made." Gen. ii. 
 2, 3. And to show that what is here set forth in 
 the divine example, and as a reason of the Sabbath, 
 was to be copied by man in its observance, we have 
 only to point to the name; for the very word Sab' 
 bath, means rest, and is evidently copied from this 
 part of the design, that the Sabbath should be ob- 
 served as a day of rest. And should this not be 
 enough, we have the inspired commentary of the 
 fourth commandment. " Six days shalt thou labour 
 and do all thy work, but the seventh day is the Sab- 
 bath of the Lord thy God : in it thou" shalt not do 
 any work." Nor let it seem strange to any one, 
 that rest should be needful to man in a holy and 
 happy state ; for even in this state he was appointed, 
 to labour with his hands. " And the Lord Gotl 
 took the man, and put him into the garden of Eden, 
 to dress it, and to keep it." Gen. ii. 15. The word 
 here translated to dress, miyb, is the same with that 
 ' translated in the fifth verse, to till, and signifies, in 
 general, to labour, or cultivate the ground. And 
 " to keep it," evidently means, to take charge of it; 
 doinjT in it whatever was needful. 
 
 And as it was thus needful for man occasionally to 
 rest, the same thing must have been true, in respect 
 of the inferior animals, placed immediately under his 
 control. 
 
 The alternation of seasons of rest, with those of 
 
PRIMEVAL SABBATH. 21 
 
 activity, is indeed wrought into tlie wliole economy 
 of nature. It is thus, we have, in the annual clian<j;e 
 of the seasons, an alternation of rest and activity for 
 tlic vegetal)le world, and to a considerable extent also 
 for the different tribes of living creatures, whether 
 they inhabit the earth, the air, or the sea. It is 
 tiius wc have day and night alternately succeeding 
 each other, that under the cover of the latter, the 
 busy world may rest from the active pursuits of the 
 former. 
 
 Now these apply to all living creatures, and even 
 to the vegetable tribes, in a greater or less degree ; 
 but every one will perceive, that man, and those 
 classes of animals which were to be immediately sub- 
 servient to his will, were designed to exercise a more 
 abundant and persevering activity than creatures of 
 an inferior rank. And if the great Parent of the 
 Universe has thus provided annual and daily rest for 
 aU his creatures, even analogv would lead us to ex- 
 pect some additional provision for the rest of man, 
 and such animals as share with him in his greater 
 activity. And just such a provision as this, we find 
 in the rest of the weekly Sabbath, for it is designed 
 to extend its relief to the very same length, with the 
 immediate influence of the operations of man. It 
 reaches not to animals which roam at large, but to 
 man, and such animals as share in his toil. 
 
 2. It was designed to be a day of special service 
 to God. 
 
 This we see in the words of the institution, — 
 " God blessed the seventh day, and sanctified it." ' 
 To sanctify, in respect of an appointment, is to set \ 
 apart to the service of God, and has thus in it the 
 
22 PRIMEVAL SABBATH. 
 
 nature of consecration. And this, in the case before 
 us, could be nothing less than to set apart to the 
 worship of God ; for it will be recollected, that at this 
 time every thing was holy in respect of moral purity. 
 Every day in the week, as well as the seventh day, 
 was in this sense kept holy to God ; and there is no 
 sense in which it could, even beyond this, be sancti- 
 fied or set apart, but by its being set apart to the 
 special service and worship of God. And thus the 
 rest of the Sabbath was intended to be, to man, a 
 holy rest. Throughout the week, he was to mingle 
 with the inferior creation, and like them to enffapfe 
 in bodily exercise ; on this hallowed day he was to 
 mingle with holy angels, in their exercises of worship 
 and of praise, and thus to hold communion with hea- 
 ven and earth ; forming the connecting link between 
 them both. 
 
 3. It Avas designed to commemorate God's having 
 finished the work of creation — " Because," it is said, 
 " God rested from all his work." And it will scarcely 
 be denied, that the contemplation of God in these 
 works, was designed to form a leading part of this 
 commemoration. 
 
 And, to place this in its proper light, it ought to 
 be borne in mind, that at the time of the first in- 
 stitution of the Sabbath there was no Bible. The 
 revelations wliich it records, had not then been com- 
 municated. And there was, as yet, no history of 
 past times, to illustrate the character of God in pro- 
 vidence. What is now called the book of nature, 
 was therefore, then, the only book to wiiich man had 
 access ; and it was seen, in the light of a perfectly 
 holy state, and with a spiritual discernment, undimnicd 
 
PRIMEVAL SABBATH. 23 
 
 by moral obliquity. It is not, therefore, difficult to 
 sec, how in every view, which man, in these circum- 
 stances, took of nature, his every feeUng would be 
 awakened into holy delight ; and how especially, 
 amidst the rest of the Sabbath, he would, with the 
 other sons of God, shout for joy over a newly formed 
 world. 
 
 4. And to conclude, the Sabbath was designed to 
 be a day of lia|)]nness to man. It is said, " God / 
 blessed the seventh day;" and we know, that what- 
 soever he blesses, is rendered indeed a blcssuig, to 
 idl who enjoy it. 
 
 This, like the rest of the Sabbath, may seem, 
 at first sight unnecessary; inasmuch as man, in a 
 holy state, must have been always happy. But as 
 we have already seen that man, when unburdened 
 with labour, was yet capable of enjoying rest, and 
 had it provided for him ; and that, though at all times 
 holy, he was yet able to serve God more exclusively 
 and devotionally on the seventh day; it was to be 
 expected that, in the enjoyment of that holy rest, and 
 the solemn services of divine worshij), he should re- 
 ceive and enjoy the blessing of the most High C»od 
 more abundantly. For we ought to bear in mind, 
 that the very nearness of the creature's communion 
 with God increases, to every holy being, the measure 
 of his happiness. And as " the Sabbath was made 
 for man, and not man for the Sabbath," we naturally 
 expect, that this should be the day in whidi CJod 
 designed especially to bestow his richest blessings ; 
 and which he would have man to seek and expect, as 
 often as the day returned. And to mark, therefore, 
 the season, when man was, in tlie exercise of holy 
 
24, PRIMEVAL SABBATH. 
 
 and spiritual worship, to wait for this hlessing, (as 
 well as for other purposes,) the Sabbath was ap- 
 pointed. 
 
 TTiat the same Ends are still to be served. 
 
 We remarked in the introduction of this depart- 
 ment, that the ends or purposes which the Sabbath 
 was designed to serve, form a connecting link between 
 the evidence for its authority, and rules for its ob- 
 servance ; and that, on both of them, it is calculated 
 to throw much hght. And we referred to these, as 
 furnishing a distinct and corroborative body of evi- 
 dence for the perpetuity of the original appointment.* 
 
 We are now prepared to show this. Now, it will 
 be recollected, that we already saw the fitness of man's 
 eiijoying a day of weekly rest, even in an unfaUen 
 state ; when his labour was not oppressive, and he 
 felt not the anxiety of many cares. But if so then, 
 how much more now, that both his labour of body, 
 and anxiety of mind, have in them the weight and 
 the bitterness of a curse ! " Cursed is the ground 
 for thy sake ; in sorrow shalt thou cat of it all the 
 days of thy life." And how needful is it, even to 
 the inferior animals, seeing that, in consequence of 
 sin, " the whole creation groaneth, and travaileth in 
 pain together, until now !" 
 
 We saw, that this day of rest was set apart to the 
 special service and worship of God ; and we saw this 
 to be consistent, even with man's unfdlen condition, 
 although he was then holy every day. But how 
 
 • See page 18. 
 
PRIMEVAL SABBATH. 25 
 
 much more needi'ul is it now, that he is in himself 
 siiiiul at all times, and is exposed to temptation in all 
 his intercourse with the world ! How much more to 
 have one day in seven reserved for the soul, when 
 six days, out of seven, are in a great measure de- 
 voted to the things which concern the body ! How 
 much more when the heart, which is naturally enmity 
 against God, and not subject to his law, must yet be 
 reconciled to Ciod, and made holy, as he is holy, if 
 the individual would not eternally perish ! 
 
 We saw also, that, in the observance of this holy 
 rest, it was designed tliat men should commemorate 
 God's having finislied the creation of all things ; and 
 that, in doing so, he should devotionally meditate on 
 the works of God. It will not be questioned, that 
 to adore God in all his works is still a duty ; and, al- 
 though the face of creation is not now the only book 
 in which the will of God may be read, it is still a 
 book ; and one from whicii, an apostle says, may be 
 dearly seen " his eternal power and Ciodhead." 
 Moreover, the blessings of creation are just as much 
 ours as they were of any preceding generation, and 
 therefore must it also be ours, gratefully to comme- 
 morate the work itsell'. 
 
 And we saw also reason for believing, that the 
 Sabbath was originally designed to be a blessing to 
 man. This, surely, is not less needlul now, tliat the 
 world, and its concerns, with which man is so much 
 conversant, are under a curse. Nor would the Sab- 
 bath itself be otherwise continued toman; for, as we 
 i)efore saw, it is essentially fitted to increase their 
 happiness who rightly observe it : and, if it serve not 
 this end, it serves not the purpose for which it was 
 
26 PRIMEVAL SABBATH. 
 
 intended. And, hence, in a later, as well as the 
 eai'liest of the three dispensations, it is still made the 
 channel of special blessings : — " Also the house of 
 the stranger, that join themselves to the Lord, to 
 serve him, and to love the name of the Lord, to be 
 his servants, every one that keepeth the Sabbath from 
 polluting it, and taketh hold of my covenant; even 
 them will I bring to my holy mountain, and make 
 them joyful in my house of prayer : their burnt-offer- 
 ings and their sacrifices shall be accepted upon mine 
 altar; for mine house shall be called an house of 
 prayer for all people." Isa. Ivi. 6, 7. 
 
 And if we now bear in mind, that the authority 
 of the Sabbath is alike binding upon all ages, and 
 then add to this, what we have just seen, that the 
 same ends are to be served, to what other conclusion 
 can we come, than that these ends ane, by us, to be 
 fulfilled in the Sabbath. 
 
 IIL The Observances of the Primeval Sabbath. 
 
 The right observance of any ordinance may be 
 stated, generally, as the right fulfilment of its ends. 
 And, in the present case, this is enough. It will, 
 therefore, be necessary for us merely to review the 
 ends, or purposes, already enumerated, in the form 
 of so many practical rules. 
 
 Now we saw, that the Sabbath was designed to be 
 a day of rest to man, and to the inferior animals im- 
 mediately under his control ; and in this, therefore, 
 we have the first rule for a right observance of the 
 
PRIMEVAL SABBATH. 27 
 
 Sal)bat]i. If man would observe the Sabbath, as 
 originally instituted, even without any reference to 
 the special obli<rations of a Mosaic or Cliristian ap- 
 pointment, he must rest from all his work and worldly 
 occupations, and he must allow the same to all who 
 are under his control, whether it be iiis children, or 
 his household servants, or those whom lie otherwise 
 employs, and even such of the inferior creation as 
 labour under his hand. 
 
 He will also remember, that, while tlie Sabbath is 
 to be a day of rest, it is, in respect of man, to be a 
 day not of mere indolence, but of holy resting. It 
 is to be a resting from the concerns of this world, 
 that there be the enjoyment of things that arc spiri- 
 tual and eternal ; a ceasing to labour on our own ac- 
 count, and a devoting of this portion of our time to 
 the service and worship of God, as set apart to his 
 own special use. 
 
 In the right observance of the Sabbatli, tliere will 
 also be the commemoration of God's havinj; finished 
 the creation of all thintrs — there will be the rccoirni- 
 tion of that important moral truth, that " he made us, 
 and not we ourselves" — that he it is who has so 
 richly and so wonderfully provided for us all things — 
 and there will be the devout contemplation of God in 
 his works, as a part of our worship. 
 
 And if we know aright the privileges, as well as 
 the duties, connecteil with a right observance of this 
 holy day, we will, in these, be M'aiting upon God, for 
 the blessing he vouchsafed to pronounce on his own 
 appointment — we will expect it — we will wait for it — 
 we will think it needful to the right observance of 
 the Sabbath, that we actually enjoy it. 
 
28 PRIMEVAL SABBATH. 
 
 All this, be it remarked, is descriptive of a right 
 observance of the Sabbath, not merely as appHcable 
 to our first parents, but as applicable to all the gen- 
 erations of the human race; and, therefore, every 
 thing short of this is a breach of the Sabbath, even 
 on our part. All this, be it farther remarked, is 
 descriptive of the right observance of the Sabbath, 
 not according to some special enactment of the Mo- 
 saic law, but is what the institution required before 
 that law existed, and is not, therefore, to be ranked 
 among the shadows of a passing economy, or the 
 austerities of a Pharisaic observance. It is appHcable 
 even to those who reject the Mosaic and the Chris- 
 tian system alike : for it truly and properly belongs to 
 the whole human race; and, like the very elements of 
 morality itself, may be in some measure seen by all, 
 and ought to be observed even by such as will not 
 admit of what is merely a matter of revelation. 
 
MOSAIC SABBATH. 29 
 
 CHAP. II. 
 
 THE MOSAIC SABBATH. 
 
 We proposed, in the commencement of these 
 remarks, to consider the Sabbatli under each of the 
 three successive economics — the Patriarchal — the 
 Mosaic — and the Christian, — and to examine, in re- 
 spect of each of them, its authority, its ends, or pur- 
 poses, and how it ought to be observed. 
 
 We have ah'cady examined these under tlie pa- 
 triarchal dispensation ; and found that the Sabbath 
 was originally appointed by God liimself, and is bind- 
 ing on all ages and generations till the end of time, 
 and that the same purposes which were contemplated 
 in the institution of the Sabbath are still to be kept 
 in view, and carried into effect throiigh similiu* ob- 
 servances. 
 
 From these findings, therefore, we might, at once, 
 infertile authority, the ends, and tlie right observance 
 of the Sabbath, in so far as these went, even under 
 the Mosaic economy. But it will add to the strength 
 and clearness of these conclusions, if we shall now 
 farther find, that they are recognised and acted upon 
 in the Mosaic law itself. And it will be something 
 different from these, and not to be confounded with 
 them, if we find added, new authority, new ends, and 
 new observances ; these last beuig peculiar to the 
 Mosaic ritual, and forming a part of it. In these 
 circumstances, it will be our duty carefully to distin- 
 
30 MOSAIC SABBATH. 
 
 guish between them ; and, while we regard the one 
 as primeval in its origin, and permanent in its dura- 
 tion, we can regard the other only as originating and 
 terminating with the IMosaic economy. 
 
 Now, these are the actual circumstances in which 
 the Sabbath is found under the Mosaic economy. 
 The Sabbath, as originally instituted, is there recog- 
 nised and enforced ; but there are added to it farther 
 authority, and ends, and observances, which are pc- 
 cuhar to that economy, and which must, from their 
 very nature, have terminated with that dispensation. 
 And it is to the neglect of this, as before mentioned, 
 that we chiefly impute the strange confusion and in- 
 distinctness observable in the writings of some, from 
 whom other things. might be expected. To render, 
 therefore, this part of our inquiry as distinct as pos- 
 sible, we shall first examine, under each of the heads, 
 evidence for the recognition of what had been before 
 appointed, as already explained ; and, then, for what 
 was now superadded, and which belonged entirely to 
 the Mosaic economy. 
 
 I. TTie Authority of the Mosaic Sabbath. 
 
 " Remember the Sabbath-day, to keep it holy. 
 Six days shalt thou labour, and do all thy work ; but 
 the seventh day is the Sabbath of the Lord thy God : 
 in it thou shalt not do any work ; thou, nor thy son, 
 nor thy daughter, thy man-servant, nor thy maid- 
 servant, nor thy cattle, nor thy stranger that is within 
 thy gates : for in six days the Lord made heaven and 
 
MOSAIC SABBATH. 81 
 
 cartli, tlic sea, and all that in them is, and rested the 
 seventh day : wlierefore the Lord blessed the Sab- 
 bath day, and liallowed it." Exod. xx. 8 — 11. 
 
 Here we find the same authority recognised and 
 enforced, which belonged to the Sabbath as instituted 
 at the beginning; namely, that God tlien appointed 
 the Sabbath. And, in conibrmity with this, Israel 
 is not commanded to do something with which they 
 were, up till this time, unacquainted ; but to " re- 
 member the Sal)bath-day " — as of old appointed — 
 " to keep it holy." And the detail which follows, 
 respecting the rest of the Sabbath, the hallowed char- 
 acter of that rest, the blessing which was pronounced 
 on the observance of it, and the reason assigned for 
 the whole, is as really a detail of what is recorded in 
 tlie second chapter of Genesis, as of what is com- 
 manded in tlio twentieth of Exodus. 
 
 Now the passage, of which we are speaking, is the 
 statutary declaration of tlie law of Moses on the sub- 
 ject; and cannot, therefore, leave room for any doubt, 
 tliat tlie authority of tlie pruin-vdl Sabbath was ad- 
 mitted to be of ecpud force under the jNIosaic dispen- 
 sation, as it had been under the patriarchal. But 
 we shall now see, that, wliUe the original authority 
 was thus continued, as it had been before, there were 
 at this time added to it new grounds of observance, 
 and a distinct and additional sanction, altogether pe- 
 culiar to the ^losaic economy ; and which are, there- 
 fore, on no account to be confounded with the former. 
 
 In Deuteronomy, fifth chapter and fifteenth verse, 
 the following reason is added to that already noticed — 
 " And remember that thou wast a servant in the land 
 of Egypt, and that the Lord thy God brought thee 
 
32 MOSAIC SABBATH. 
 
 out thence through a mighty hand, and hy a stretched- 
 out arm: therefore the Lord thy God commanded thee 
 to keep the Sabbath-day." And this is explained 
 by wliat is said in the foUomng, and other passages: 
 — " Verily my Sabbaths ye shall keep '.for it is a sign 
 between me and you throughout your generations." 
 Exod. xxxi. 13. The Sabbath, besides serving the 
 original purposes of the primeval appointment, was 
 now employed to be a sign of the covenant between 
 God and his people Israel ; and this furnished to that 
 people an additional reason for its observance. It 
 did more — it furnished a distinct and adtUtional au- 
 thority ; and this was followed up by an equally dis- 
 tinct and additional sanction. For, in the very same 
 passage, it is added, verse 14. " Ye shall keep the 
 Sabbath therefore ; for it is holy unto you. Every 
 one that defileth it sliall surely he put to death : for 
 whosoever doeth any work therein, that soul shall he 
 cut off from among his people." — Again, " Six days 
 shall work be done ; but on the seventh day there 
 shall be to you a holy day, a sabbath of rest to the 
 Lord. Whosoever doeth work therein shall be put 
 to death. Ye shall kindle no fire throughout your 
 habitations upon the Sabbath-day." Exod. xxxv. 
 2, 3. And, in the fifteenth chapter of Numbers, 
 we have an account of a man who was stoned to death 
 for gathering sticks on the Sabbath-day. 
 
 The Sabbath became, in respect of whatever was 
 additional, a part of the ISIosaic law, which punished 
 with death every wilful and presumptuous transgres- 
 sor; and had, therefore, the sanction of death added; 
 but nothing of the kind bclon<Ted to the Sabbath 
 before this. 
 
MOSAIC SABBATH. 33 
 
 These additions arc so palpable, and so frequently 
 adverted to in Scripture, that several writers, already 
 referred to, maintain, that this was altogether the in- 
 stitution of the Sabbath. We have seen enough, 
 we trust, to be persuaded of the groundlessness of 
 such an assertion as this : but the very assumption 
 corroborates the view we have just taken ; showing 
 that there was then a distinct and additional authority 
 given to the observance, supported also, by a sanction 
 altoffcthef beloniiinij to the Mosaic economy. Let 
 us now therefore see, whether the ends, or purposes 
 of the Sabbath, as originally appointed, were still to 
 be served under the Mosaic economy, and whether, 
 in addition to these, new purposes were to be served, 
 peculiarly belonging to that dispensation. 
 
 II. TJie ends, or purposes, of the Mosaic Sahhath. 
 
 1. To show that the original purposes of the Sab- 
 bath were still to be served, under the Mosaic eco- 
 nomy, we need only compare these with the fourth 
 commandment, as already noticed. The Sabbath, as 
 originally appointed, was designed to be a day of rest : 
 " Six days," says the commandment, " 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." The rest of the Sabbath was to be 
 a holy rest : " Wherefore," says the commandment, 
 " the Lord blessed the Sabbath-day, and hallowed 
 it.** This holy resting was to be in commemoration 
 of God's having finished the creation of all things : 
 s 
 
34 MOSAIC SABBATH. 
 
 " For," says the commandment, " in six days the 
 Lord made heaven and earth, the sea, and all that in 
 them is, and rested the seventh day : icherefore, the 
 Lord blessed the Sabbath-day, and hallowed it.'* 
 And, lastly, the Sabbath was blessed of God, or 
 appointed to be a day of happiness to man : and this 
 we have already found carefully copied into the fourth 
 commandment; which is indeed, throughout, an exact 
 renewal of the original purposes, as well as of the 
 original authority of the Sabbath. 
 
 2. But here we shall find additions made, which 
 had no previous existence, and which belong exclu- 
 sively to the Mosaic dispensation. 
 
 Thus, in a passage already quoted, and which 
 stands in connexion ^\dth a rehearsal of the ten com- 
 mandments, it is said, " And remember that thou wast 
 a servant in the land of Egypt, and .that the Lord 
 thy God brought thee out thence, through a mighty 
 hand, and by a stretched-out arm: therefore, tlie Lord 
 thy God commanded thee to keep the Sabbath-day." 
 Deut. v. 15. Which shows, that it was now, among 
 other purposes, to commemorate the deliverance of the 
 children of Israel out of Egypt. Again, it is described 
 as becoming a covenant sign between God and his 
 people : " Wherefore, the children of Israel shall 
 keep the Sabbath, to observe the Sabbath throughout 
 their generations, for a jjerpetual covenant. It is a 
 sign heticeen me and the children of Israel for ever." 
 Exod. xxxi. 16, 17. And, still farther, it seems 
 to have been to Israel a prefigurative sign and pledge 
 of the rest of Canaan. This might be argued from 
 the last-mentioned purpose of the Sabbath. For 
 here, in the first place, it is distinctly declared to be 
 
MOSAIC SABBATH. 35 
 
 of tliat covenant wliich God made with his ancient 
 people ; and then it is, again and again, declared to be 
 a sign between God and his people, in respect of that 
 covenant. Now, every sign must signify sometliing. 
 And the sign of a covenant between two parties, 
 ought to signify something with regard to each party. 
 It ought to express the conditions of it. We know 
 that the condition which Israel had to fulfil, was obe- 
 dience. And it is easy to see in this, why Israel was 
 so strictly charged as to the observance of this sign. 
 But it would be difficult to sec, of what the Sabbath 
 was significant on God's part, if it were not this — 
 the rest of Canaan. This was promised to Abra- 
 ham, to Isaac, and to Jacob, and was promised anew 
 to Israel in the wilderness ; and we know that they 
 were especially slow to believe this part of the pro- 
 mise : so that the holding up to them this promise, 
 in a weekly pledge, was like other parts of God's 
 dealing with that people. 
 
 But wc have also special evidence for this addi- 
 tional purpose of the Mosaic Sabbath. The apostle 
 Paul descants at length, on this, and connected to- 
 pics, in the third and fourth chapters of the Epistle 
 to the Hebrews. In one of these he quotes a pas- 
 sage from the ninety-fifth Psalm, in which the land 
 of Canaan is called the rest of Jehovah : " Forty 
 years long was I grieved with this generation, and 
 said, It is a people that do err in their heart, and 
 they have not known my ways ; unto whom I sware, 
 in my wrath, that they should not enter into my rest." 
 And then adds, " Although the works were finished 
 from the foundation of the world. For he spake in 
 a certain place of the seventh day on this wise. And 
 b2 
 
36 MOSAIC SABBATH. 
 
 God did rest the seventh day from all his works." 
 Here then we have, first, the land of promise, called 
 the rest of Jehovah; we have then declared, that 
 the generation of Israel who left Egypt should not, 
 on account of sin, be permitted to enter this rest. 
 And we have this stated, in contrast with the rest of 
 Jehovah, in the finishing of creation — " Although 
 the works were finished from the foundation of the 
 world." This, surely, holds out, that the people of 
 Israel, who failed to enter into this rest, did so in 
 the face of a promise, which was held forth in the 
 observance of the Sabbath. And hence it is added, 
 as if to show more fuUy the thing meant — " For he 
 spake in a certain place on this wise. And God 
 did rest the seventh day from all his works." For 
 what purpose would such a quotation be made ? or 
 why at all refer to the Sabbath, unless, as a sign of 
 the covenant, it set forth the rest promised, to which 
 that generation failed to attain ? 
 
 Here, then, we have found, that, whilst the ori- 
 ginal purposes of the Sabbath were allowed to remain 
 in full force, other, and additional purposes, altogether 
 pecvdiar to the Mosaic economy, were connected with 
 these. It becomes, in the Mosaic economy, com- 
 memorative of the dehverance of Israel out of Egypt 
 — a sign of the covenant between God and his peo- 
 ple — and a prefigurative emblem and pledge of the 
 rest of Canaan. 
 
MOSAIC SABBATH. 37 
 
 III. The Observance of the Mosaic Sabbath. 
 
 It will be recollected, that we have here, again, 
 two departments of inquiry. First, we have to 
 inquire, whether the observances of the primeval 
 Sabbath were recognised and allowed to be of force 
 under the Mosaic economy, — and then, Secondly, 
 whether any additional observances, peculiar to that 
 economy, were connected with the other. 
 
 To ascertain the. former of these, we have only, 
 as before, to compare the original observances with 
 the fourth commandment. This has been virtually 
 done already, in our comparison of the original pur- 
 poses of tlie Sabbath with that commandment. But 
 as we are now to see what that commandment requires 
 of us, as well as of Israel, we shall repeat the words 
 of it under each of the topics, and add to these, prac- 
 tical statements and illustrations from tlie history of 
 Israel. 
 
 1. The primeval Sabbath was to be observed as a 
 day of rest. And the fourth commandment thus 
 speaks of that rest — " Six days shalt thou labour, 
 and do all thy work : but the seventh day is tlie Sab- 
 bath of the Lord thy God ; in it thou shalt not do 
 any work, thou, nor thy son, nor thy daughter, thy 
 man-servant, nor thy maid-servant, nor thy cattle, nor 
 thy stranger that is within thy gates." " Six days 
 thou shalt do thy work, and on the seventh day thou 
 shalt rest ; that tliine ox and thine ass may rest, and 
 the son of tliine handmaid and the stranger may be 
 refreshed." Exod. xxiii. 12. " Six days thou shalt 
 work ; but on the seventh day thou shalt rest : in 
 
38 MOSAIC SABBATH. 
 
 earing-time and in harvest thou shalt rest." Exod. 
 xxxiv. 21. " Tlius said the Lord unto me, Go 
 and stand in the gate of the children of the people, 
 whereby the kings of Judah come in, and by the 
 which they go out, and in all the gates of Jerusalem; 
 and say unto them, Hear ye the word of the Lord, 
 ye kings of Judah, and all Judah, and aU the inhabi- 
 tants of Jerusalem, that enter in by these gates : thus 
 saith the Lord, Take heed to yourselves, and bear 
 no burden on the Sabbath-day, nor bring it in by the 
 gates of Jerusalem; neither carry forth a burden out 
 of your houses on the Sabbath-day, neither do ye any 
 work; but hallow ye the Sabbath-day, as I commanded 
 your fathers. — And it shall come to pass, if ye dili- 
 gently hearken unto me, saith the Lord, to bring in 
 no burden through the gates of this city on the Sab- 
 bath-day, but hallow the Sabbath-day, to do no work 
 therein ; then shall there enter into the gates of this 
 city kings and princes sitting upon the throne of Da- 
 vid, &c. But if ye will not heai-ken unto me to hal- 
 low the Sabbath-day, and not to bear a burtlcn, even 
 entering in at the gates of Jerusalem on tlie Sabbath- 
 day; then will I kindle a fire in the gates thereof, 
 and it shall devour the palaces of Jerusalem, and it 
 shall not be quenched." Jer. xvii. 19—22, 24, 25, 27. 
 " \n those days saw I in Judah some treading wine- 
 presses on the Sabbath, and bringing in sheaves, and 
 lading asses ; as also wine, grapes, and figs, and all 
 manner of burdens, which they brought into Jenisa- 
 lem on the Sabbath-day : and 1 testified against them 
 in the day wherein they sold victuals. There dwelt 
 men of Tyre also therein, which brought fish, and all 
 manner of ware, and sold on the Sabbath unto tlie 
 
MOSAIC SABBATH. 39 
 
 children of Judah, and in Jerusalem. Then I con- 
 tended with the nobles of Judah, and said unto them, 
 What evil thintr is that ye do, and profane the ISab- 
 bath-day ? Did not your fathers thus, and did not 
 our God bring all this evdl upon us, and upon this 
 city ? yet ye bring more wrath upon Israel, by pro- 
 faning the Sabbath. And it came to pass, that, 
 when the gates of Jerusalem began to be dark before 
 the Sabbath, I commanded tliat the gates should bo 
 shut, and charged tliat they should not be opened till 
 after the Sabbath : and some of my servants set I at 
 the gates, that there should no burden be brought in 
 on the Sabbath-day. So the merchants, and sellers 
 of all kind of ware, lodged without Jerusalem once or 
 twice. Then I testified against them, and said unto 
 them, \\ by lodge ye about the wall ? if ye do so 
 again, I will lay hands on you. From that time forth 
 came they no more on the Sabbath. And I com- 
 manded the Levites, that they should cleanse them- 
 selves, and that they should come and keep the gates, 
 to sanctify the Sabbath-day." Neh. xiii. 15 — 22. 
 
 Should it be alleged, that the strictness of obser- 
 vance discoverable in these passages savours altoge- 
 ther of a INIosaic requirement, and cannot therefore 
 be descriptive of the merely continued obligation of 
 the primeval Sabbath, we need only reply, that there 
 is not, in any of these passages, the slightest reference 
 to any thing purely ^Mosaic, and that they seem, 
 throughout, simply to refer to the authority of the 
 fourth commandment. And it will be found, on ex- 
 amination, that there is not, in any of them, greater 
 restriction than is inculcated in the command itself. 
 
 But, if these be merely descriptive of the obscr- 
 
40 MOSAIC SABBATH. 
 
 Vance of the primeval Sabbath under the Mosaic eco- 
 nomy, it is equally descriptive of what is required at 
 our own hands ; for we already saw, that the obser- 
 vances of the primeval Sabbath are alike binding on all 
 ages. And what, therefore, we have here seen to be 
 held sinful on the part of Israel, we ought to regard 
 as involving equal guilt on our own part, and in our 
 own times. 
 
 2. The primeval Sabbath was to be observed, as 
 a day set apart to the special service of God. It was 
 hallowed unto the Lord. And, accordingly, the 
 fourth commandment thus inculcates the observance 
 of it — " Remember the Sabbath-day to keep it holy 
 — the seventh day is the Sabbath of the Lord thy 
 God — wherefore the Lord blessed the Sabbath-day, 
 and hallowed it." And God, by his prophet, thus 
 speaks concerning it — " If thou turn away thy foot 
 from the Sabbath, 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 pleasure, nor 
 speaking thine own words : then shalt 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. Iviii. 13, 14. 
 
 And should it now be asked, how the Sabbath, as 
 a holy rest, was to be mainly employed, we have only 
 to refer to other testimonies of the same word. Thus, 
 " Moses of old time had in every city them that 
 preached him," (that is, the law,) " being read in 
 the synagogues every Sabbath-day." Acts xv. 2L 
 The following are examples of this: — " And he came 
 
MOSAIC SABBATH. 41 
 
 to Nazareth, where he had been brouglit up : and, as 
 his custom was, he went into the synagogue on the 
 Sabbath-day, and stood up for to read. And there 
 was dehvered unto him the book of the prophet 
 Esaias : and when he had opened the book, he found 
 the place where it is written. The Spirit of the Lord 
 is upon me, because he hath anointed me to preach 
 the gospel to the poor; he hath sent me to heal the 
 broken-hearted, to preach deliverance to the captives, 
 and recovering of sight to the blind, to set at liberty 
 them that are bruised, to preach the acceptable year 
 of the Lord. And he closed the book, and gave it 
 again to the minister, and sat down. And tiie eyes 
 of all them that were in the synagogue were fastened 
 on him. And he began to say unto them, This day 
 is this scripture fulfilled in your ears. And all bare 
 him witness, and wondered at the gracious words 
 which proceeded out of his mouth." Luke iv. 16 — 
 22. " But when they departed from Perga, they 
 came to Antioch in Pisidia, and went into the syna- 
 gogue on the Sabbath-day, and sat down. And after 
 the reading of the law and the prophets, the rulers of 
 the synagogue sent unto them, saying. Ye men and 
 brethren, if ye have any word of exhortation for the 
 people, say on. Then Paid stood up, and, beckon- 
 ing with his hand, said, Men of Israel, and ye that 
 fear God, give audience. The God of this peo]>le 
 of Israel chose our fxthcrs, &c. — And when the Jews 
 were gone out of the synagogue, the Gentiles be- 
 sought that these words might be preached to them 
 the next Sabbath." Acts xiii. 14. — 42. 
 
 It will scarcely be argued, that mere religious in- 
 struction, such as that here described, had in it any 
 B 3 
 
40 MOSAIC SABBATH. 
 
 thing peculiar to the Mosaic economy, but was simply 
 a following out of the original appointment, in setting 
 that day apart to the special service of God. And 
 hence, we find it alike used for reading and expound- 
 ing the law, and preaching the gospel. 
 
 The meeting together on the Sabbath for public 
 worsliip, cannot be less a duty now than it was then ; 
 and this miglit be farther inferred, from what we have 
 just seen to have taken place under the Mosaic dis- 
 pensation, even although we had no separate autho- 
 rity distinctly Christian. 
 
 3. Besides the rest of the Sabbath, and its being 
 devoted to sacred purposes, it was originally designed 
 to commemorate the work of creation. And this, no 
 doubt, gave a direction even to the observances of 
 the Sabbath. For it is obvious, that to commemorate 
 the work of creation aright, it is needful that we 
 should meditate on the works of God, and devoutly 
 acknowledge in these, his great goodness. But as 
 this is rather the spkit of the observance :md its 
 general tenor, than any separate part, it is enough 
 that we find it enforced as an end or purpose of the 
 Sabbath. And this, we do find, in the conunand- 
 ment itself — " For in six days the Lord made hea- 
 ven and cartli, the sea, and all that in them is, and 
 rested the seventh day ; wherefore the Lord blessed 
 the Sabbath-day, and hallowed it." The same thing 
 is frequently repeated throughout the Scriptures ; and 
 we see from the Psalms then used in worship, that 
 this formed a leading department of Sabbath exercise 
 in the temple service. We have already seen that 
 the same is due on our ptu-t ; and from the specimens 
 thus left us, especially in the book of Psidras, we 
 
MOSAIC SABBATH. 43 
 
 might learn much conceniing this important element 
 of a rightly observed Sabbath. 
 
 4. There is still one other branch of observance, 
 which we noticed as belonging to the primeval ap- 
 pointment. It is, that man was to expect, in the 
 right observance of the Sabbath, a special blessing. 
 Not only was the blessing promised, but we saw that 
 the Sabbath itself could not be rightly observed ex- 
 cept in the enjoyment of this blessing. It would 
 not be rightly observiug the Sabbath, were its duties 
 to be fulfilled as a task, and not as an enjoyment, 
 seeing it was designed to be to man a day of special 
 and holy joy. Now this also is recognised in the 
 fourth commandment — "Wherefore the Lord blessed 
 the Sabl)ath-day, and hallowed it." And it is usually 
 repeated, as often as the command itself is repeated, 
 throughout the Scriptures. We shall quote, how- 
 ever, in addition to these, another passage more fully 
 illustrative of this observance — " For thus saith the 
 Lord unto the eunuchs that keep my Sabbaths, and 
 choose the things that please me, and take hold of 
 my covenant; even unto them will I give in mine 
 house, and within my walls, a place and a name better 
 than of sons and of daughters : I will give them an 
 everlasting name, that shall not be cut off. Also the 
 sons of the stranger, that join themselves to the Lord, 
 to serve him, and to love the name of the Lord, to 
 be his servants, every one that keepeth the Sabbatii 
 from polluting it, and taketh hold of my covenant ; 
 even them will I bring to my holy mountain, and 
 make them joyful in my house of prayer : their burnt 
 offerings and their sacrifices shall be accepted upon 
 mine jdtar ; for mine house shall be called an house 
 of prayer for all people." Isa. Ivi. 4 — 7. 
 
44 MOSAIC SABBATH. 
 
 And none surely will imagine, that the Sabbath 
 now is not equally fitted to give spiritual joy to the 
 true worshipper ; and it were unreasonable, in these 
 eircumstances, not also to admit, that it is our duty 
 to seek after this enjoyment of the promised blessing, 
 in all our observances of the Sabbath. 
 
 The observances which we have thus been re- 
 viewing, are all of them, it will be remembered, com- 
 mon to the Patriarchal and Mosaic cUspensations. 
 They are the things required in the original appoint- 
 ment, and their perpetuity is shown not only from 
 the terms of the appointment, but also from their 
 being recognised and enforced under the Mosaic 
 economy, and in the very language and spirit of the 
 institution. There cannot, therefore, remain any 
 question upon this head. But we are now to see, 
 that in addition to these original and perpetual ob- 
 servances, a distinct and additional set, altogether 
 peculiar to the Mosaic economy, were superadded. 
 These correspond, in their general character, with 
 the additional authority and ends of the Mosaic Sab- 
 bath; and ought, like them, to be carefully distin- 
 o-uished from the former. 
 
 One of these additional and peculiar observances, 
 was the changing of the shew- bread. " Every Sab- 
 bath he shall set it before the Lord continually, being 
 taken from the children of Israel by an everlasting 
 covenant." Lev. xxiv. 8. This could not take place 
 before the commencement of the Mosaic dispensation, 
 since before that tlicre was no shcw-brcad. But 
 the very presenting of shew-bread, was a special ac- 
 knowledgment of God, iii respect of the Sinai cove- 
 nant. It was the thank-offerino- of the children of 
 
\ 
 
 MOSAIC SABBATH. 45 
 
 Israel, designed to express their acknowledgment of 
 God, as he under whom they enjoyed the blessings 
 of Canaan, of which this was a general and repre- 
 sentative tithe. 
 
 Again, the morning and evening sacrifices were 
 to be doubled every Sabbath. " And on tbc Sab- 
 bath-day two lambs of the first year without spot, and 
 two tenth-deals of flour for a meat-offering, mingled 
 with oil, and the drink-offering thereof. This is the 
 burnt-offering of every Sabbath, besides the continual 
 burnt-offering, and his drink-offering." Num. xxviii. 
 9, 10. The morning and evening sacrifices were 
 designed to set forth the atonement of Christ, as the 
 accompanying burning of incense set forth his inter- 
 cessory work on the grounds of that atonement. And 
 they, together, represented the way of access to the 
 Father ; through which also, the people of Israel pre- 
 sented their prayers.* And when therefore we find, 
 that on the Sabbath these were doubled, we infer 
 that there was thus set forth to Israel, the duty of 
 more abundant devotion, of more enlarged communion 
 with God, and of a corresponding enlargement of 
 access to him and the blessings of his covenant. 
 
 Now these, and pcrliaps other observances added 
 after the giving of the law, were altogether pecuhar 
 to that economy. They originated with it, they 
 drew their meaning from it, and tlicy were fitted, 
 from theu' very nature, to terminate with it. They 
 did also terminate witli it ; for, after the destruction 
 of Jerusalem, there was no temple, and consequently 
 
 • It will be recollected, that tliirinp the time of the evening 
 and the morning sacrifice, the devout Israelite performed Ills even- 
 ing and morning devotions. 
 
46 MOSAIC SABBATH. 
 
 neither shew-bread, nor the evening and the morning 
 sacrifices. But that the abrogation of these, or simi- 
 lar observances, either did or could affect the original 
 and perpetual observances, is what we cannot appre- 
 hend ; the two things being as entirely distinct, as are 
 the moral law, common to all ages, and the Mosaic 
 ritual, which necessarily terminated with Christ. 
 
 Objections Answered. 
 
 Now this prepares us for explaining what has in- 
 duced some to allege, that the very institution of the 
 Sabbath took place in the wilderness; and conse- 
 quently, that the whole is a mere Jewish observance. 
 We before referred to Paley and others, as hold- 
 ing this opinion ; and we postponed the consideration 
 of their arguments, as belonging to things connected 
 with the Mosaic law, till we had finished our ex- 
 amination of what that law testifies concerning the 
 Sabbath. We have now done this, and are therefore 
 prepared to examine the principal grounds alleged. 
 
 A passage in Ezekiel xx. 12. is one of these. 
 *' Moreover also, I gave them my Sabbaths, to be a 
 sign between me and them, that they miglit know 
 that I am the Lord that sanctify them." There is 
 some doubt, whether " Sabbaths " here refer to the 
 weekly Sabbath, or to the Jewish days of observance 
 in general. But even admitting it to be the weekly 
 Sabbath, is there any thing, in the constituting of 
 that day a covenant sign between God and liis people, 
 which we did not already see and explain, as an ad- 
 ditional and special purpose' of the Sabbath, and yet 
 in no respect interferuig with the original and per- 
 petual ends of it? 
 
MOSAIC SABBATH. 47 
 
 Again, it is alleged, that Nehemiah bears testi- 
 mony to the same late appointment of the Sabbath. 
 Let us hear his own words. " Thou earnest down 
 also upon mount Sinai, and spakest with them from 
 heaven, and gavest them right judgments and true 
 laws, good statutes and commandments ; cnid madest 
 knoivn unto them tluj holy Sabbath^ and commandedst 
 them precepts, statutes, and laws, by the hand of 
 Moses thy servant." Neh. ix. 13, 14-. We have 
 here an enumeration of different portions of the 
 divine will, revealed and commanded from mount 
 Sinai. Some of these, such as the moral law, and 
 even particular parts of the ritual, were known and in 
 force long before this ; but they were now embodied, 
 and made so many parts or conditions of the Mosaic 
 covenant ; and arc here, therefore, spoken of merely 
 in reference to the purpose they were now to serve, 
 and without any mention of their being before known 
 and enforced on more general jxrounds. The obser- 
 vance of the Sabbath is one of these, and therefore 
 spoken of as the others. But will any one argue 
 from this, that none of these therefore were at all 
 observed up till this time ? or will it be thought suf- 
 ficient, to rest the argument respecting the Sabbath, 
 on the words " madest known ?" whilst it must be ob- 
 vious, that to " give laws, and statutes, and com- 
 mandments," resemble as much the language of an 
 orimnal institution as to " make known." 
 
 But these, even if they were held good, are merely 
 historical references to what is alleged to have taken 
 place at an earUer period. And taking this very 
 passage for our guide, let us see what that period is. 
 " Thou earnest down also upon mount Sinai, and 
 
48 MOSAIC SABBATH. 
 
 spakest with them from heaven, and gavest them 
 right judgments," &c. It was when Jehovah came 
 down upon mount Sinai, then, that he made known 
 unto Israel his holy Sahbath. "What he then said 
 of the Sabbath is contained in the fourth command- 
 ment, and was indeed a making it known as part of 
 the covenant then to be entered into; but if any 
 thing farther should be alleged, we have only to call 
 to mind, that the commandment itself begins with 
 these words — " Remember the Sabbath-day to keep 
 it holy ;" evidently implying, that there was some- 
 thing to remember before this command was given. 
 
 But, say the writers referred to, the institution is 
 contained in the sixteenth chapter of Exodus. How 
 so ? The events of the sixteenth chapter did not take 
 place wiien God appeared on mount Sinai. They 
 began to take place on the fifteenth day of the second 
 month, after the departure of the children of Israel 
 out of Egypt ; whereas Israel had not even entered 
 into the wilderness of Sinai before the third month. 
 And will they, who would argue an original institu- 
 tion, from the mere semblance of an expression, allow 
 a disagreement of dates, amounting to several weeks, 
 to go for nothing? 
 
 But, to put the matter beyond doubt, let us exa- 
 mine also the sixteenth chapter — the chapter in which 
 we are to find the institution of the Sabbath. The 
 23d, 25th, and 29th verses, are especially referred to. 
 In the 23d verse, Moses says — " This is that wdnch 
 the Lord hath said. To-morrow is the rest of the 
 holy Sabbath unto the Lord." This language, it is 
 alleged, implies, that the rest of tlie Sabbath was not 
 observed up till this time. But surely a little at- 
 
MOSAIC SABBATH. 49 
 
 tention might show, that it was the descent of the 
 manna, and its supposed interference with the obser- 
 vance of the Sabbath, wliich occasioned the warning. 
 And the people are merely reminded of the Sabbath, 
 so as to regulate their disposal of the manna. — And 
 the very same remark apphes to the 25th verse. In 
 the 29th, it is said — '"' See, for that the Lord hath 
 given you the Sabbath, therefore he giveth you on 
 the sixth day the bread of two days." This also 
 is said on account of the manna ; and the time 
 when the Sabbath was given is left altogether inde- 
 finite : and thus the passage is simply expressive of 
 the Sabbath, as designed for man, and to be strictly 
 observed by the children of Israel. Besides, suppose 
 Israel to have gone much into the disuse of the 
 Sabbath in their idolatrous house of bondage, and 
 what more natural than to speak thus of the Sabbath, 
 when it had already begun to be observed with 
 greater strictness ."' 
 
 But when we have thus disposed of these objec- 
 tions, and arc prepared to view the Sabbath under 
 the Mosaic economy, as giving effect to the original 
 appointment, and yet having added other ends and 
 observances peculiar to the Mosaic dispensation, it is 
 not necessary we should imagine this to be some- 
 thing which belongs only to the Sabbath. Instead 
 of this, it is common to the whole moral law, so that 
 if the modifications in question be admitted to in- 
 validate the original authority of the Sabbath, they 
 must be admitted, on the same principles, to invalidate 
 the whole ten commandments. 
 
 As a proof of this, let us look at the fifth com- 
 mandment: " Honour thy father and thy mother, that 
 
50 MOSAIC SABBATH. 
 
 thy days may he long upon tlie land which the Lord 
 thy God yiveth thee." Exod. xx. 12. This promise 
 surely was peculiar to the circumstances of Israel ; 
 but will it be alleged, that because the duty of chil- 
 dren to parents was embodied in the Mosaic insti- 
 tute, and had added to it, in these circumstances, 
 what belonged only to Israel, that therefore the duty 
 of children to their parents did not exist till now ? 
 
 Or take the whole decalogue together, for it is, 
 as a whole, prefaced with these words : " I am the 
 Lord thy God, which have brought thee out of the 
 land of Egypt, out of the house of bondage," Exod. 
 XX. 2. — and these circumstances are here urged as a 
 reason for obedience. This surely is something ad- 
 ditional and peculiar to Israel ; but are we from this 
 to argue, that before this there was no moral law ? 
 
 It is not enough to allege, that the other com- 
 mandments difter from the fourth, in being moral. 
 Without stopping at present to repeat the question, 
 whether the observance of the Sabbath be, or be 
 not, a moral duty, we simply remark, that with the 
 nature of the command we have at present nothing 
 to do. The simple question to be determined is, 
 Whether the additions and modifications which took 
 effect on the Sabbath under the Mosaic dispensa- 
 tion, invalidate the original appointment ? And our 
 answer to this question is. Surely not. For besides, 
 that the primeval Sabbath was instituted for all ages, 
 and that it is reco<rnised as such in the Sinai cove- 
 nant, a different conclusion would involve principles 
 invalidating the moral law itself. 
 
 Whatever was, under the Mosaic economy, added 
 to the observances, or the ends, or the authority of 
 
MOSAIC SABBATH. 51 
 
 the Sabbatli, was of the Sinai covenant, and depen- 
 dent on the special relations and circumstances of 
 God and his people Israel ; and must, on these ac- 
 counts, termuiate with that economy, — but could not 
 interfere with an ordinance which concerned all the 
 tribes and generations of the human race. Like 
 some feebler and short-lived plant, entwining its ten- 
 drils around the arms of an ancient oak, these for a 
 time hun<r jjracefullv around the more ancient and 
 enduring institution ; but it were surely strange to 
 allege, that because their season was over, and they 
 were now found strewed as the leaves of autumn, 
 mere lifeless forms, that therefore the ancient stock, 
 old as the world itself, on which they for a season 
 grew, must perish with them. The shcw-brcad of 
 the tabernacle and the temple is no longer to be 
 changed, and figuratively to set forth the thanksgiv- 
 ing of Israel ; and the dou])lc evening and morning 
 sacrifice have ceased alternately to maik the hour of 
 prayer on God's holy day : but are we from this to 
 infer, that therefore the Sabbath is not to be ol)- 
 served as a day of rest, of holy rest, of commemora- 
 tive and joyful rest ? The return of the weekly 
 Sabbath does not now renew, as it did of old, the 
 promises of God concerning Canaan ; and as little 
 is it to us a sign of the Sinai covenant, or a com- 
 memoration of the deliverance of Israel out of Kgvpt : 
 but strange it were to infer, that the original pur- 
 poses of the Sabbath have, with these, ceased to be 
 in force. And few will be disposed to argue, that 
 the punishment of death has not ceased to be due 
 on every transgression of this command, and that 
 the deliverance of Israel out of Egypt is still a lead- 
 
52 MOSAIC SABBATH. 
 
 ing motive to obedience ; and yet how much less 
 reasonable is it to allege, that the original authority 
 of the Sabbath has, with these, wholly disappeared ? 
 We trust the above remarks have had the effect, 
 fully to separate between what of the Sabbath was 
 of primeval institution, and what was added under 
 the Mosaic economy ; and if, in addition to this, we 
 have succeeded in showing, that while the modifica- 
 tions introduced under the Mosaic economy, have 
 with it ceased, the institution itself, as originally ap- 
 pointed of God, remains unaffected by these changes, 
 and comes down to us, and goes forward from gene- 
 ration to generation, so long as the world stands, re- 
 quiring the same observances, holding out the same 
 purposes, and under the same authority, we have done 
 all, under this division, we intended to do. 
 
CHRISTIAN SABBATH. 5S 
 
 CHAP. III. 
 
 THE CHRISTIAN SABBATH. 
 
 We have already seen, that the original autho- 
 rity, ends, and observances of the primeval Sabbath 
 were, in their very institution, designed to he per- 
 petual, — we have seen that tliey were admitted and 
 enforced as sucli, under the Mosaic economy, — and 
 we Iiave seen, in connexion with tliis, that whatever 
 was added to the original appointment, on its becom- 
 ing connected with tiie latter economy, was wholly 
 distinct from it, and altogether a part of the economy 
 with which it originated. The Mosaic dispensation 
 has now ceased, its rites and ceremonies having ter- 
 minated in Christ ; and therefore, we are now pre- 
 pared to see whatever was added as a part of that 
 economy, terminating with it ; but leaving behind 
 the original appointment, unchanged, and going down 
 from generation to generation, till it shall have ac- 
 complisiied all the purposes for which it was at first 
 dcsi<rncd. 
 
 All this we have already seen, in so far as it could 
 be learned from the history of the Patriarchal and 
 Mosaic dispensations ; and with this, we might allow 
 the matter to rest : but, to perfect the cluun of ac- 
 cumulative evidence which we have been gathering 
 as we came along, we shall here also inquire, whether 
 there be not the additional evidence of its being also 
 recognised under the New Testament .'' 
 
54 CHRISTIAN SABBATH. 
 
 I. The Authority of the Christian Sabbath, 
 
 1. Now, in the first place, the original appoint- 
 ment of the Sabbath, designed, as we have seen it 
 to be, for all ages of the world, is nowhere in the 
 New Testament abrogated. One passage is some- 
 times quoted in opposition to this : " Let no man, 
 therefore, judge you in meat or in drink, or in re- 
 spect of an holiday, or of the new moon, or of the 
 Sabbath-days ; which are a shadow of things to come : 
 but the body is of Christ." Col ii. 16, IT. By the 
 word " Sabbath-days," some understand Jewish fes- 
 tivc^ls. If this be the meaning, the passage is wholly 
 inapplicable, and requires no fai-ther explanation. But 
 others understand it of the weekly Sabbath, and it 
 is on this understanding that the objection is raised. 
 Yet, even in this sense, it can apply to the Sabbath 
 only as a part of the Mosaic ritual ; and this, as we 
 have already seen, can affect only such additions as 
 were made to the original appointment, on its be- 
 coming connected with the Sinai covenant. This 
 will be farther confirmed by adverting to the con- 
 text, which entirely confines it to the hand-writing 
 of ordinances done away in Christ. 
 
 2. Our Lord admits and enforces the perpetual 
 obligation of the whole moral law, and in it the Sab- 
 bath. This he does especially hi the following pas- 
 sage : " Think not that I am come to destroy the 
 law or the prophets ; I am not come to destroy, but 
 to fulfil. For verily I say unto you, till heaven and 
 earth pass, one jot or one tittle shall in nowise pass 
 from the law, till all be fulfilled. Whosoever there- 
 
CHRISTIAN SABBATH. 55 
 
 fore sliall break one of these least commandments, 
 and sliall teach men so, he shall be called the least 
 in the kingdom of heaven ; but whosoever shall do 
 and teach them, the same shall be called great in the 
 kingdom of heaven." Matt. v. 17 — 19. 
 
 We before explained in what sense we understand 
 the fourth commandment to be a moral precept,* and 
 in this sense we hold it to be here declared perpetual 
 by our Lord. Should any even question the grounds 
 on which it is thus admitted to be a moral precept, 
 our Lord's definition is sufficiently extensive to ob- 
 viate such an objection. He declares, that he came 
 not to destroy either the law or the prophets ; for 
 that which ceased with his atonement, received a ful- 
 filment in him, and that of which he was not the end, 
 continued. It will scarcely be pretended, that the 
 Sabbath, as originally appointed, received any fulfil- 
 ment in the death of Christ, and must therefore be 
 of the things which shall continue. And the cir- 
 cumstance of its being one of the ten commandments, 
 which are here especially intended, is enough to con- 
 firm this, if such be necessary. It is therefore true 
 of the Sabbath, that Christ came not to destroy it ; 
 and that they who would lessen its authority, are 
 hereby showing themselves to be of those who shall 
 be accounted the least in the kingdom of heaven. 
 
 3. Our Lord speaks also of the Sabbath itself, in 
 a way which seems incompatible with the idea of its 
 terminating with the Mosaic economy, and just a* 
 we would expect on its being admitted to be of per- 
 manent authority. " The Sabbath," says he, " was 
 
 • See page 17. 
 
56 CHRISTIAN SABBATH. 
 
 made for man, and not man for the Sabbath." Mark 
 ii. 27. This must surely refer to mankind, and not 
 merely to the tribes of Israel ; and if so, then does 
 our Lord speak of the Sabbath, not as a Jewish rite, 
 but as something which concerns the whole human 
 race. 
 
 But again ; he argues from this, that " therefore 
 the Son of man is Lord also of the Sabbath." The 
 term " Son of man " is nowhere restricted to any 
 relation in which the Saviour stood to the tribes of 
 Israel, but has always a respect to mankind in gene- 
 ral. But if the Son of man is constituted Lord of 
 the Sabbath, in virtue of the Sabbath's having been 
 made for man, it is first clear, as already alleged, 
 that man here means mankind ; and then, that even 
 luider the special dispensation of the Son of man, 
 the authority of the Sabbath is to be recognised, — 
 only it is placed under the direction of Him who 
 presides over all the appointments of his kingdom. 
 
 And finally, our Lord, when foretelling the trou- 
 bles that were to come upon the church, about the 
 time of the destruction of Jerusalem, tenders to them 
 the following admonition : " But pray ye that your 
 flight be not in the winter, neither on the Sabbath- 
 day." Matt. xxiv. 20. The time when this was to 
 take place, was forty years after he had become the 
 end of the law for righteousness. And altliough, as 
 we shall afterwards see, some of the ritual observances 
 did linger on till about this period, we scarcely ex- 
 pect to find our Lord so carefully guardhig his dis- 
 ciples against any breach of what must, by this time, 
 have lost all its meaning and proper authority. And 
 therefore we see, in this declaration of our Lord, his 
 
CHRISTIAN SABBATH. 57 
 
 recognition of the Sabbath, as appointed to continue 
 in force, during the Christian as well as prececUng 
 dispensations. 
 
 We liave thus seen, that in adihtion to the evi- 
 dence which the Sabbath carries along with it, from 
 the Patriarclial and Mosaic dispensations, it acquires 
 farther proof from what is said of it in the New Tes- 
 tament itself. 
 
 The chief discussion on this subject, however, re- 
 spects the change of tlic day. It is alleged by some, 
 and we doubt not felt by others, who are really de- 
 sirous of seeing the scriptural grounds of their weekly 
 devotions, that whatever evidence is furnished for 
 the perpetuity of the primeval Sabbath, it avails no- 
 thing, so long as the change of the day has not been 
 fully accounted for. It will be admitted, that there 
 are difficulties connected with this subject; but these, 
 it is believed, arise out of the circumstances of the 
 case, which must be understood, to enable us to jud<re 
 of the evidence. On these accounts, we think it 
 right to examine more in detail, than might other- 
 wise seem necessary, the grounds on which we ob- 
 serve the Jirst day of the week, as fulfilling the 
 united purposes of a primeval and Christian Sabbath. 
 
 The Cliange of the Day. 
 
 Now there are three questions, into which most, 
 if not all, the usual objections and difficulties on this 
 subject may be resolved : — 
 
 I. What reasons can be assigned for the change 
 of the day ? 
 
 c 
 
58 CHRISTIAN SABBATH. 
 
 II. How is it that we do not find in the New 
 Testament express authority for the change ? 
 
 III. On what evidence are we, in the absence of 
 such authority, to observe the change as of divine 
 appointment ? 
 
 I. What reasons can be assigned for the change 
 of the day? 
 
 We offer the following : — 
 -■' 1. All the moral purposes of the seventh day are 
 equally served by the observance of the first. 
 
 The one is just as well fitted to be a day of rest 
 as the other, — is as suitable for the purposes of di- 
 vine worship, — commemorates with equal precision 
 tlie number of days occupied in the work of creation, 
 and God's having rested at the end of these days, — 
 and may, with equal propriety, be the special season 
 for enjoying the divine favour and blessing, in the 
 rio-ht fulfilment of these ends. 
 "■~-" - 2. Now, these statements being admitted, the 
 r change itself may be accounted for, from the impor- 
 tance of the event which gave occasion to it. 
 
 We shall afterwards furnish evidence to prove, 
 that the change of the day originated with the resur- 
 rection of Christ,* but shall in the meantime proceed 
 as if this were granted. We argue then, that the 
 y importance of our Lord's resurrection is sufficient to 
 account for the greatness of the change. Nor do 
 we, in this, argue merely on abstract grounds, but 
 from what has already taken place. 
 
 We saw that the Sabbath, originally designed to 
 
 • See page 84. 
 
CHRISTIAN SABBATH. 59 
 
 cotiimcmorate the work of creation, with other gene- 
 ral purposes, was, on its admission into the Mosaic 
 economy, so for moclifieil, as to have added to it a 
 new sanction — as to be appointed to serve new ends 
 — and these through the medium of additional ob- 
 servances: all these being distinct from what was 
 before, and wholly peculiar to the Mosaic dispensa- 
 tion. 
 
 Now, it requires only to be shown, that our Lord's 
 resurrection was as much more important than the 
 deHverance of Israel out of Egyjit, as the change of 
 the day is greater than these modifications, to fur- 
 nish us with a solemn and important precedent. But 
 how shall we compare things so unequal ? or in what 
 balances shall we try the importance of an event so 
 great as the resurrection of Christ from the dead ? 
 The completion of the atonement was not, like the 
 deliverance of Israel out of Egypt, to benefit one 
 nation only, but all the nations of the earth, and to 
 affect, beyond these, the whole creation of God. 
 Neither was it something which concerned only tem- 
 poral matters, but which involved, with these, the 
 spiritual and eternal interests of the whole intelligent 
 creation. And it was to commemorate this, that the 
 day was changed from the seventh to the first. 
 
 3. But again, the mere change of the day, in- 
 stead of making void the original appointment, con- 
 firms it. 
 
 We are, from the limited nature of our faculties, 
 unable to take in at one glance, any general and con- 
 nected view of the world's government ; and we are 
 therefore obUged to think of it in detached, and often 
 unconnected portions. But no part of creation, or 
 c2 
 
60 CHRISTIAN SABBATH. 
 
 of the world's government is, in itself, unconnected 
 with the other parts. And these are seen of God, 
 just as they are in themselves, for the mode of their 
 existence depends on his will. Now, in the revela- 
 tion which God has given us of the economy of the 
 world's government, the creation of all things is evi- 
 dently designed to be subservient to the work of re- 
 demption ; for it is described as terminating with the 
 present dispensation of divine grace, and as being 
 then renewed in another form, suited to the more per- 
 fect state of that which is to follow. " But the day 
 of the Lord will come as a thief in the night ; in the 
 which the heavens shall pass away with a great noise, 
 and the elements shall melt with fervent heat, the 
 earth also, and the works that are therein, shall be 
 burnt up. — Nevertheless we, according to his pro- 
 mise, look for new heavens and a new earth, wherein 
 dwelleth righteousness." 2 Pet. iii. 10, 13. 
 
 It ought also to be borne in mind, as illustrative 
 of this connection, and farther fitted to show the con- 
 sistency of the day with the special object of its ori- 
 ginal appointment, that the creation of aU things, as 
 well as the redemption of the church, was the work 
 of the Son. For " all things were made by him ; 
 (the Word) and without him was not any thing 
 mad« that was made." John i. 3. The obser- 
 vance of the seventh day, therefore, as well as of the 
 first, was designed to commemorate the work of the 
 Son, in a special manner. And as the work of crea- 
 tion and redemption were thus in themselves con- 
 nected, and dependent the one on the other, there 
 seems to be a propriety in the union and dependence 
 of their commemorative signs, as effected through 
 
CHRISTIAN SABBATH. 61 
 
 the change of the day. God, it is said, rested 
 from all liis works of creation on the seventh day, 
 and this was commemorated in the observance of the 
 seventh day, down till the time of the resurrection 
 of Christ ; for during all this time, he had not rested 
 from his work of redemption. But this he did, on 
 his rising from the dead, which was on the first day 
 of the week, and the observance of the first day, as 
 the weekly Sabbath, shows the work of creation to 
 have now terminated in the work of redemption, and 
 rest from the one, to have terminated in rest from 
 the other, just as the preceding part of any thing 
 terminates in that which follows — ^just as the rest of 
 the weekly Sabbath shall at last terminate in the reet 
 of the eternal Sabbath. 
 
 Should this explanation be deemed satisfactory, 
 it will follow, that the change of the day, instead of 
 lessening the authority of the original appointment, 
 rather strengthens it, carrying forward to a more per- 
 fect accomplishment its original ends and purposes. 
 
 All that we have in these remarks been attempting 
 to show, is merely, that provided the change he found 
 to be of divine authorit//, there is nothing in it at 
 variance with the original design of the Sabbath, and 
 we have now tlierefore to take up the question — 
 
 II. How it is that we do not find in the New 
 Testament express authority for the change ? 
 
 This proceeds, it will be observed, on the under- 
 standing, that there is no direct and express authority; 
 and this we admit, but assign as reasons, the follow- 
 ing circumstances : — 
 
 1. The change of the day could not take place 
 
62 CHRISTIAN SABBATH. 
 
 before the resurrection of Christ, as it could not till 
 then commemorate that event, or serve any of the 
 other purposes dependent on it. But nearly the 
 whole of our Lord's ministry preceded that event, 
 and therefore, we are not to expect any thing like 
 an appointment of the change, during our Lord's 
 ministry. 
 
 We are aware, indeed, that the Supper has a re- 
 spect to a finished atonement, and that yet oar Lord 
 instituted that ordinance before he suffered. It 
 ought to be recollected, however, that this was wholly 
 by anticipation. The atonement is, throughout, con- 
 templated as already past. " This is my botly which 
 teas broken for you." And " this cup is the New 
 Testament in my blood shed for the remission of the 
 sins of many." And we ought to connect with this, 
 that there was a special reason for anticipating the 
 observance of this ordinance, which applied not to any 
 other. This ordinance is designed especially to set 
 forth the communion of believers with Christ as their 
 common head, of which we have a very remarkable 
 example and pledge in what took place in the insti- 
 tution itself. But nothing of the kind is even al- 
 leged, to occasion such a departure from the natural 
 order of things, as regards the Sabbath. And there- 
 fore, wc recur to our statement, that up till the re- 
 surrection of our Lord, the observance of the first 
 day would not have served the ends for which it 
 seems to have been designed ; and was not therefore 
 to be expected to take place, during any part of our 
 Lord's ministry. 
 
 2. It was not usual for the apostles and first 
 Christians, rashly or hastily to forbid the observance 
 
CHRISTIAN SABBATH. 63 
 
 even of Jewish rites, unless they very mucli stood in 
 the way of the reception of tlie gospel. The doc- 
 trines of the gospel were, in all their essential features, 
 openly and promptly made known. But it w^as only 
 as the ohservances of the law were found to stand in 
 the way of the reception of these, that the former 
 were, at least for some time, declared unlawful. But, 
 instead of standing in the way, the observance of the 
 Jewish Sabbath gave the apostles their principal op- 
 portunities of preaching, both in Judea, and through- 
 out most parts of the Roman Empne. \\'herever 
 there were Jews, the seventh day was observed as a 
 day set apart to religious worship, and in the very 
 synagogues, where they met for worshipping Gotl, 
 after their own way, were the apostles very generally 
 allowed to preach to them Christ. 
 
 To show that it was the apostoUcal practice, thus 
 to deal tenderly, for a time, with the observances of a 
 fonner faith, we need only quote a single example. 
 *' And when we were come to Jerusalem, the brethren 
 received us gladly. And the day following Paul went 
 in with us unto James ; and all the ciders were pre- 
 sent. And when he had saluted them, he declared 
 particularly what things God had wrought among the 
 Gentiles by his ministry. And when they heard it, 
 they glorified the Lord, and said unto him, Thou 
 seest, brother, how many thousands of Jews there 
 are which believe ; and they are all zcaloiui of the. 
 law : and they are informed of thee, that thou tcach- 
 est all the Jews which are among the Gentiles to 
 forsake Moses, saying that they ought not to cir- 
 cumcise their children, neither to walk after the 
 customs. What is it therefore ? the multitude must 
 
64- CHRISTIAN SABBATH. 
 
 needs come together : for they will hear that thou 
 art come. Do therefore this that we say to thee : 
 We have four men which have a vow on them; 
 them take, and purify thyself with them, and be at 
 charges with them, that they may shave their heads : 
 and all may know that those things, whereof they 
 were informed concerning thee, are nothing ; but that 
 thou thyself also walkest orderly, and keepest the 
 law. As touching the Gentiles which believe, we 
 have written and concluded that they observe no such 
 thing, save only that they keep themselves from 
 things offered to idols, and from blood, and from 
 strangled, and from fornication. Then Paul took 
 the men, and the next day purifying himself with 
 them, entered into the temple, to signify the accom- 
 plishment of the days of purification, until that an 
 offering should be offered for every one of them." 
 Acts xxi. 17—26. 
 
 This took place about the year 60 of the Chris- 
 tian era, and, consequently, about twenty-six or 
 twenty-seven years after the termination of the Mo- 
 saic ritual in Christ. Yet even then, do we here 
 find, that the "many thousands" of believing Jews, 
 in the mother church, were " all zealous of the law," 
 and were deeply offended to hear that the Apostle 
 Paul had been teaching the discontinuance of circum- 
 cision, and other ritual observances. And the apos- 
 tles themselves, in solemn deliberation, recommend 
 that, for the purpose of disabusing the minds of the 
 people on this subject, Paul should himself submit 
 to certain observances, which they prescribed, and to 
 which also he submitted. And what is perhaps still 
 more, they issued, as an authoritative and deliberate 
 
CHRISTIAN SABBATH. 65 
 
 act, that even the Gentile converts should he only in 
 part freed from ritual observances. For they pro- 
 hibit them from the use of blood, and of things 
 strangled, which were as really a part of that pre- 
 paratory economy that terminated in Christ, as the 
 offering of sacrifices ; although, unUke observances of 
 this kind, which stood directly in the way of preach- 
 ing a tinislied atonement, they were in themselves 
 unimportant. Now these being facts, of which there 
 can be no doubt, and yet only specimens of the state 
 of things at that time, it will not be wondered at, 
 that the observance of the seventh day should still 
 be permitted ; and especially, as we have seen, that 
 instead of standing in the way of a preached gospel, 
 it aftbrded very important facihties for that work. 
 
 Nor let it be supposed, that all this scarcely com- 
 ports with the singleness of Christian principle mani- 
 fested in the conduct of the apostles and first Chris- 
 tians ; for had not these very observances been com- 
 manded by the same authority on which the gospel was 
 now preached? And to tear up violently what had 
 thus been planted of God himself, would have been 
 unlike his usual dealings with man. Instead of this 
 being necessary, we see, in the very tenderness of his 
 dealing with that people, and in the forbearance of 
 his servants, evidence that it was with the God of 
 Abraham, of Isaac, and of Jacob, they had to do, now, 
 as well as during a former economy. 
 
 3. There is yet one other circumstance which we 
 ought to bciu- in mind. The observance of the 
 seventh day, as a day of rest, formed part of the law 
 of the land, and the whole compact of social order 
 among that people proceeded on this understanding. 
 c3 
 
66 CHRISTIAN SABBATH. 
 
 Moreover, the penalty of death, for any gross and 
 wilful breach of the Sabbath, was still in force.* 
 
 In these circumstances, the change of the day was 
 morally impossible, without a civil revolution, every 
 approach to which the apostles uniformly avoided. 
 And although with God all things are possible, the 
 time had not yet come, when, by a sweeping and 
 awful judgment, he was to remove that people and 
 their whole pohty; leaving the precepts and ob- 
 servances of Christianity to expand into their full 
 form, and to occupy, undisturbed, the room of the 
 preceding dispensation. This took place only at the 
 destruction of Jerusalem. And it is difficult to see, 
 how, in these circumstances, the change, of the day 
 could be fvilly or authoritatively introduced earUer. 
 
 Now all the books of the New Testament, with 
 the exception of the Gospel and Revelation of John, 
 are admitted to have been written before that event, 
 and ought not, therefore, to be expected to record 
 any thing like an appointment of the change, or any 
 rigorous observance of the first day of the week as a 
 day of rest. The Gospel contains a history of our 
 Lord's ministry, and ought not, therefore, to record 
 this observance as it afterwards took place. And i^ 
 the only remaining exception, we actually have the 
 observance of the first day of the week, under the 
 designation — " the Lord's day," — " I was in the 
 Spirit on the Lord's day."f Rev. i. 10. 
 
 We have seen, then, that the change in question 
 could not take place during our Lord's ministry, in- 
 
 • The Jews had not now the power to execute this penalty of 
 themselves ; but through the Romans they had. See John xix. 
 7,8. 
 
 f See page 71. 
 
CHRISTIAN SABBATH. 67 
 
 asmuch as the time of his resurrection, wliich it was 
 designed especially to commemorate, had not yet come; 
 and this will explain the question, sometimes asked, — 
 How have we no appointment of it recorded in the gos- 
 pels ? We have seen that it was not usual with the 
 apostles at once to abrogate mere observances of the 
 former economy, unless these stood in the way of the 
 gospel, and that the observance of the seventh day 
 rather facilitated than hindered its promulgation, so 
 lonfj as the Jews continued to be a nation, and had 
 the power of having their own laws enforced. And 
 this will explain the farther question — How we have 
 not its appointment recorded in the writings of the 
 apostles generally? And we have seen, that up till 
 the time of the destruction of Jerusalem, such a change 
 as that in question was morally impossible, without a re- 
 volution in tiie government of the country, which the 
 apostles and first Christians always avoided with the 
 greatest care. And we have, in this, therefore, a 
 confirmation of the other conclusions come to, and 
 of the explanations which followed. 
 
 And as we have, in the only exception — the Re- 
 velation of John — a distinct recognition of the cliange 
 in the name, The Lord's day, we have thus perhaps 
 all which was in the circumstances to be expected. 
 
 Now, it ought to be remembered, that as these 
 were the very circumstances, in which the change did 
 take place, we are not at liberty to judge of the evi- 
 dence for the change, without taking these into con- 
 sideration. And should any one do so, he ought to 
 remember, that he is demanding evidence, not for 
 what did take place, but for what his theory requires 
 to have taken place. 
 
68 CHRISTIAN SABBATH. 
 
 III. On what evidence are we, in the absence of 
 direct authority, to observe the change as of divine 
 appointment ? 
 
 Here we ought, first, to consider what evidence is 
 in these circumstances to be expected. And we 
 submit, whether we can reasonably expect more than 
 that the observance of the first day of the week should 
 take the place of the seventh, as soon after the de- 
 struction of Jerusalem as other circumstances would 
 permit ? And that previous to this event, we should 
 merely have evidence that the day was observed, in 
 commemoration of our Lord's rising from the dead, 
 by the apostles and first Christians, though not as yet 
 in the full sense of a Sabbath, or day of rest ? And 
 whether we ought not, from the circumstances of the 
 case, to be satisfied with such indirect evidence, as 
 shall be found fully to establish these points ? 
 
 And if evidence, such as we have now described 
 will suffice, we trust it shall not be wanting. 
 
 On the 7th of March, 321, a public edict was is- 
 sued by the emperor Constantine, forbidding all man- 
 ner of work on the first day of the week, throughout 
 the Roman empire.* This was only 250 years after 
 the destruction of Jerusalem. Even this may, in- 
 deed, be thought late, for the first authoritative en- 
 forcement of so important a change. It ought, how- 
 ever, to be recollected, that it was only now that 
 Christianity was received as the religion of the em- 
 pire, and that, without this, it was impossible to 
 enforce the observance of any. day as an ordinary 
 Sabbath. Up till this time. Christians could only 
 
 • Euseb. Vit. Const, lib. IV. cap. 18. Cod. Just lib. III. 
 tit, 12. 
 
CHRISTIAN SABBATH. 69 
 
 observe the first clay of tlie week by tlicmselves, and 
 partially, inasmuch as many of them were necessarily 
 dependent on the will of others, who might be Jews 
 or heathens. And that they did observe it to this 
 extent, from a much earlier period, we shall now pro- 
 ceed to show. 
 
 Justin Martyr is supposed to have suffered about 
 the year 165, or from that to 168,* that is, only 
 ninety-four, or from that to ninety-seven years after 
 the destruction of Jerusalem. And in an Apology, 
 which he addressed to the emperor, Marcus Aurchus, 
 in behalf of the Christians, he offers the follo\ving 
 account of their practice : — " And on the day called 
 Sunday, all who live either in city or country meet 
 together^ and the memoirs of the apostles, and the 
 writings of the prophets, are read."f And the follow- 
 ing reasons are afterwards assigned for this obser- 
 vance : " Because it is the first day ; on which God, 
 having dispelled the darkness, created the world; and 
 Jesus Christ, our Saviour, rose from the dead on the 
 same day.":}: Here we have the general practice of the 
 church, excepting neither the inhabitants of town nor 
 country. We have it attested, that they were in the 
 habit of assembling together for divine worship, and 
 that, at these meetings, portions both of the Old and 
 New Testament Scriptures were read. And, more- 
 over, we have the grounds of this practice explained. 
 
 • Tillemont, Vol. III. pp. 210, 211. 
 
 \ Keci rri tcu r,Xicu ?.lyo/jt,itri r/^tja ira>7it kktx tr^XUf r, cfyfvs iMtttvtn it< 
 
 tt tu/n rvtiXiuTi; yiiiTiu. — Apol. 8. al. 1. p. 98. D. Paris, 1(336. See 
 Lard. vol. II. p. 43.3. Loud. 1815. 
 
 iTTit rui(ix, |» »i » Qiof, T» rxcret x»i T))» iXr,t T(i-.l<<tc, Kt<ru.tt txurri, acu I»|- 
 ffwt Xfia-Tt;, • r,u,iTif»; rtirr;, t>) reuirr) r^i;s •» n*;*' a>ia"Tr.^lbid, p. 99, 
 
 A. B. See L. as above. 
 
70 CHRISTIAN SABBATH. 
 
 It was to commemorate, jointly, the work of creation, 
 and our Lord's resurrection. Ignatius is believed to 
 have suffered martyrdom in the year 107; that is, 
 only thirty-six years after the destruction of Jerusa- 
 lem.* Now, in one of his Epistles, he speaks as fol- 
 lows of the observance of the first day — " Let us no 
 longer sabbatize, but observe the Lord's day, on which 
 our Life arose."f This is both an early and an im- 
 portant testimony. Ignatius is beheved to have been^ 
 himself a disciple and companion of the apostles, es- 
 pecially John and Peter. In his time the Jewish 
 Sabbath was still partially observed along with the 
 observance of the Lord's day ; and this aged servant 
 of God recommends, that they should no longer con- 
 tinue to observe the former, but allow the latter to 
 take its place. Now, as Ignatius is supposed to have 
 suffered in the year 107, the date of this Epistle can- 
 not be taken at more than thirty-six years after the 
 breaking up of the Jewish polity ; and, during a con- 
 siderable part of that time, the church was driven 
 from place to place by violent persecution. Let it 
 therefore be considered, whether, in the cii'cumstances 
 of the case, more ought to be expected ? 
 
 Had we thought it necessary, we might have added 
 to the above other testimonies to the same effect ; 
 showing that, during the period we have thus been 
 reviewing, the first day of the week was commonly 
 observed by Christians, luider the title — the Lord's 
 day, and in the sense here described. But, as this 
 
 • Tillemont, Vol. II. p. 191. 
 
 T fJLfiKfii trocQConiiovTi;, aXX« kcctiz xv(iaxr,i iar^t ititni, l» ■^ xai Jadi 
 
 V"' ««Ti</if Ji' ai/roK. — Ignat. ad IMagnes. Cap. IX. See Lard, 
 vol. II. p. 4.33. 
 
CHRISTIAN SABBATH. 71 
 
 will scarcely be disputed, and as those given, we doubt 
 not, will be admitted to be unexceptionable, we think 
 it unnecessary to add more. 
 
 Now, this brings us to the very verge of the apos- 
 tolical age, or the time when the canon of Scripture 
 was completed. The book of Revelation is supposed 
 to have been written about the year 97,* that is, about 
 twenty-six years after the end of the Jewisli polity, 
 and less than ten years earlier than the writing of 
 the testimony we have quoted from Ignatius. It will 
 scarcely be questioned, that whatever was common 
 throughout the church at the termination of these 
 few years, must have been at least known at their 
 commencement. Now we have seen, that, at the 
 termination of these, there were two days known as 
 held sacred, and of weekly observance ; and that the 
 one was accounted Jewish, and the other Christian — 
 that the latter was known by the name of the Lord's 
 day — and that Ignatius, a venerated father of the 
 church, recommended the discontinuance of the one, 
 and the entire substitution of the other. We there- 
 fore infer, that, when the book of Revelation was 
 written, the first, as well as seventh day of the week, 
 was in some measure, at least, observed — that it was 
 observed, especially, in commemoration of our Lord's 
 rising from the dead — and that it was commonly 
 known by the term, " the Lord's day." 
 
 But, in the book which is believed to have been 
 written by the apostle John, in these circumstances, 
 we have the following testimony: " I was in the 
 Spirit on the Lord's day." Rev. i. 10. John here 
 
 • See Home's Introduction, Vol. IV. 
 
72 CHRISTIAN SABBATH, 
 
 employs the term, " Lord's day," evidently to ex- 
 press some particular day. It is not known, in his- 
 tory, that any other day received this name, except 
 the first day of the week ; and we have already seen, 
 that, at the time when John wrote, there is reason 
 to beheve that this was the common name, by which 
 it was known throughout the churches. As the apos- 
 tle, therefore, uses this term for the very purpose of 
 having it understood on what day the vision appeared 
 to him, it would be difficult even to invent any other 
 explanation, than that, by the Lord's day, he meant 
 the first day of the week, and as the Christian Sab- 
 bath. Now the apostle is, in that book, addressing 
 himself to the seven churches of Asia ; and, as it was 
 for the purpose of communicating to them on what 
 day he saw the vision, they also must have been fa- 
 miliar with the term ; and along with the term, they 
 must, as in after times, have been in the habit of 
 observing the day, at least in some measure. 
 
 But, along with the practice of the name, we are 
 not to neglect what the apostle says of the thing 
 which happened to himself on that day. He was in 
 the Spirit on that day, and there was vouchsafed to 
 him an extraordinary vision. This seems, at least, 
 to imply, that the example of the apostle, and the 
 extraordinary circumstance which occurred to him, 
 are here recorded, to give greater effect to tlie obser- 
 vance of the day. For why at all mention the day 
 of the week, unless tlie writer attached some special 
 importance to that particular day? Suppose, for 
 example, that John had been in the Spirit on the 
 second, or third, or fourth day of the week, would it 
 not be altogether vuilike the usual practice of the 
 
CHRISTIAN SABBATH. "73 
 
 New Testament writers to mention the day ? They 
 are accustomed to take notice of the day, should it 
 happen to be on any of those hekl sacred; such as the 
 Passover, Pentecost, and the weekly Sabbath : but it 
 was certainly not their practice to notice ordinary days, 
 undistinguished by any particular observance. 
 
 Again, in the history of the apostle Paul, as re- / 
 corded in Acts xx. 7. we are told that, " upon the / 
 first day of the week, when the disciples came together\ 
 to break bread, Paul preached unto them." It is 
 here not only stated that they met, but this statement 
 is so made, as to imply that they were accustomed so 
 to meet, and that this was one of the ordinary occa- 
 sions of their meeting. The purpose of their meet- 
 ing, also, was to break bread; which is commonly 
 understood to mean the observance of the Lord's 
 Supper. And we know, from ecclesiastical authority, 
 that it was the practice of the early Christians to ob- 
 serve this ordinance on the Lord's day. AU of these 
 circumstances being considered, we can come to no 
 other conclusion, than that the Christian converts at 
 Troas were in the habit of meethig together on the 
 first day of the week, obscrN-ing it as the Lord's day. 
 Now this, it is believed, took place in the year 60, 
 that is, ten years before the destruction of Jerusalem, 
 and thirty-seven years earlier than the testimony of 
 John. It would appear, the term. Lord's day, was 
 not yet current, and that the first day of the week, as 
 commemorating the resurrection, was the term em- 
 ployed. 
 
 In 1 Cor. xvi. 1, 2. the apostle Paul gives the 
 following instructions to that church :— " Now con- 
 cerning the coUection for the saints, as I have given 
 
74 CHRISTIAN SABBATH. 
 
 order to the churches of Galatia, even so do ye. 
 Upon the first day of the week, let every one of you 
 lay by him in store, as God hath prospered him, that 
 there be no gatherings when I come." This epistle 
 is supposed to have been written in 59, a year earlier 
 than the event just taken notice of. Now here, also, 
 we find that the church was in the habit of meeting 
 together on the first day of the week; and we have 
 already seen for what purposes. But we have, in 
 the present instance, a much more extensive range of 
 observance. The apostle is here giving directions 
 to the church of Corinth, a city of Greece ; and he 
 speaks of the members of that church meeting toge- 
 ther on the first day of the week. But he adds, 
 that he had given similar directions to the churches 
 of Galatia, which is in Asia, and at a great distance 
 from both Troas and Corinth ; so that even now, 
 eleven or twelve years before the destruction of Jeru- 
 salem, the first day of the week was observed as the 
 Lord's day, in these three distant parts of the church. 
 And it ought to be taken along with this, that these 
 places are not spoken of as if the observance were 
 confined to them, but as if it were common to the 
 whole church. 
 
 May we not, therefore, again ask, What more 
 could we, in the circumstances, expect ? We have, 
 in this, every thing short of an authoritative enforce- 
 ment of the rest of the Sabbath on the first day; 
 which was as yet impracticable. But let us inquire, 
 whether there be not even earlier authority than this; 
 let us follow up the stream, broken and imperfect as 
 it may appear, to the very well's mouth. 
 
 In the beginning of the second chapter of the 
 
CHRISTIAN SABBATH. 75 
 
 book of Acts, we are told that, " when the day of Pen- 
 tecost was fully come, they (the disciples) were all 
 with one accord in one place. And suddenly there 
 came a sound from heaven, as of a rushing mighty 
 wind, and it filled all the house where they were sit- 
 ting. And there appeared unto them cloven tongues, 
 like as of fire, and it sat upon each of them. And they 
 were all filled with the Holy Ghost, and began to 
 speak with other tongues, as the Spirit gave them 
 utterance." And we know that the feast of Pente- 
 cost was on the Lord's day, as may be seen from the 
 following passage : " And ye shall count unto you 
 from the morrow after the Sabbath, from the day 
 that ye brought the sheaf of the wave-oflPering ; seven 
 Sabbaths shall be complete : even unto the morrow 
 after the seventh Sabbath shall ye number fifty days ; 
 and ye shall offer a new meat-offering unto the Lord.' 
 Lev. xxiii. 15, 16. This new offering was to take 
 place at the feast of Pentecost, and it agaui was to 
 take place fifty days after the morrow of the Sabbath 
 of the Passover. The Sabbath of the Passover was 
 the fifteenth of the month Nisan, and which, at the 
 time our Lord suffered, happened on the sixth day 
 of the week. The morrow was therefore the seventh 
 or weekly Sabbath, and seven Sabbaths or weeks 
 from this, just brings us to the seventh day again. 
 But seven weeks are only forty-nine days, and fifty 
 were to be counted, which brings us to the first day 
 of the week, as tlie Pentecost of that year. 
 
 Now, it is specially mentioned, tliat on this day 
 the disciples were all with one accord in one place, 
 waiting, no doubt, the promise of the Father; but 
 most probably in the exercise of prayer, and other 
 acts of worship. 
 
76 CHRISTIAN SABBATH. 
 
 But it is not simply on the fact of the church's 
 being so employed on this first day of the week, that 
 we argue, but with it, also on the important event 
 which solemnized the day, — the bestowal of the spe- 
 cial benefit of the resurrection, the promise of the 
 Father, and through it the laying of the foundation 
 of the church. All this, we are aware, would come 
 short of proof, if alone, and considered apart from 
 other evidence ; but as all the effects flowing from 
 any cause, are evidences of the cause itself, so these 
 also ought to be allowed their place, in pro^'ing the 
 early observance of the Lord's day. 
 
 In the twentieth chapter of the gospel by John, at 
 the 26th verse, we are told, that, " after eight days, 
 again his disciples were within, and Thomas with 
 them. Then came Jesus, the doors being shut, and 
 stood in the midst, and said, Peace be unto you." 
 
 The eight days, here spoken of, arc dated from the 
 day of the resurrection, as will be seen by comparing 
 this with the nineteenth verse ; and the term, eight 
 days, like a similar phrase among ourselves, means a 
 week. The meeting here spoken of, therefore, 
 must have been on the Lord's day; and in it, we 
 have another and still earlier example of the obser- 
 vance of the Lord's day; for before our Lord at all 
 met with them, the disciples were assembled together. 
 Tlie Saviour also honoured their meeting by ap- 
 pealing among them, and pronouncing over them a 
 solemn benediction. This, like the event at Pente- 
 cost, might be tliought little of, if alone, but con- 
 nected with the evidence we had before examined, it 
 serves as another step}'>ing stone to guide us in our 
 researches backward. 
 
CHRISTIAN SABBATH. 77 
 
 In the beginning of the same chapter, we have 
 an account of the resurrection itself, where it is de- 
 scribed as having taken pLace on the first day of the 
 week. Now, at the 19th verse, it is added — " Then 
 the same day at evening, being tlie first day of the 
 week, wlien the doors were shut wlierc the disciples 
 were assembled for fear of the Jews, came Jesus, and 
 stood in the midst, and saith unto them, Peace be 
 unto you. And when he had so said, he showed 
 unto them his hands and his side. Then were the 
 disciples glad when they saw the Lord. Then said 
 Jesus to them again, Peace be unto you : as my Fa- 
 ther hath sent me, even so send I you. And when 
 he had said this, he breathed on them, and saith unto 
 them, Receive ye the Holy Ghost." 
 
 Here again, we have the disciples meeting together 
 on the first day of the week, — and we have the Sa- 
 viour appearing and pronouncing over them the same 
 solemn benediction. Moreover, we have him also 
 breathing on them, and commanding that they should 
 receive the Holy CJhost, which was so remarkably 
 fulfilled, that day seven weeks, or the seventh Lord's 
 day hence. — And this first day, on which we find ;dl 
 this, was, be it remembered, the evening of the re- 
 surrection, the very first day which could be kept as 
 a Christian Sabbath. 
 
 And, as we have thus a complete body of evidence, 
 drawn from the New Testament Scriptures alone, it 
 cannot at least weaken the proof aheady found, if we 
 now also quote a passage from the Old Testament, 
 which seems to refer to it. " This is the day which 
 the Lord hath made ; (or appointed ;) we will rejoice 
 and be glad in it." Psalm cxviii. 2-i. It will be ad- 
 
78 CHRISTIAN SABBATH. 
 
 mitted by all, that this Psalm has a reference to the 
 Saviour, as it is repeatedly so quoted in the New 
 Testament. And it will not be questioned, by any 
 intelligent reader, that when it is said, in the 22d verse, 
 — " The stone which the builders refused is become 
 the head stone of the corner," — the period spoken of 
 is the resurrection of Christ. It is so applied by the 
 apostle Peter. " Be it known unto you all, and to 
 all the people of Israel, that by the name of Jesus 
 Christ of Nazareth, whom ye crucified, tvhom God 
 raised from the dead, even by him doth this man 
 stand here before you whole. This is the stone 
 which was set at nought of you builders, which is be- 
 come the head of the corner." Acts iv. 10, 11. In 
 their rejection of the Saviour, and their putting him 
 to death, did they, the builders, reject this stone. 
 But in his resurrection and exaltation to the Father's 
 right hand, did this same stone become the head stone 
 of the corner. This, says the Psalmist, was Jeho- 
 vah's doing, and is marvellous in our eyes. And it 
 is very obviously in reference to the same great event, 
 that it is added — " This is the day God made," or 
 appointed, in connection with this marvellous event. 
 And when the Psalmist says, "we will rejoice and be 
 glad in it," he is expressing the very spirit of the 
 observance peculiar to the Lord's day, it being strictly 
 and essentially, to the whole church of God, a day of 
 rejoicing in the finished atonement and resurrection 
 of our Lord and Saviour Jesus Christ. 
 
 This last proof, it ought to be recollected, is pro- 
 phetical ; and not therefore designed to speak to us, 
 in the full light of a gospel testimony. It is enough, 
 that we sec in it the mere shadowy form of a future 
 
CHRISTIAN SABBATH. 79 
 
 reality, and tliat subsequent revelations be found to 
 fill up and perfect that form. 
 
 There is yet another department of evidence, 
 which though indirect, ought not perhaps to be over- 
 looked. We have already seen, that the Lord's 
 supper was instituted the night on which he was be- 
 trayed, and all will admit, that it has been observed 
 from that time down. We have also seen several 
 instances of its having been observed on the Lord's 
 day; and, it may be added, that the testimony of 
 early writers is in favour of its having been observed 
 on that day, and on that only in ordinary cases, — 
 that the church was in the habit of meetinjj tofjether 
 on the first day of the week to break bread. Now, 
 as we have clear and satisfictory evidence for the 
 observance of the supper, from "the night on which 
 Christ was betrayed, we have, in so far as these 
 have gone together, e\'idcnce also for the obser- 
 vance of the Lord's day. And although it would 
 certainly be too much to aflBrm, that the supper 
 was observed only on the Sabbath, during the hfe- 
 time of the apostles, seeing we have no direct testi- 
 mony to that effect, it is at least presumptive evi- 
 dence, that, in the only instances recorded subsequent 
 to the resurrection, and in which the day of the week 
 is mentioned, it is found to have been on the Lord's 
 day. Moreover, in one of these passages, the dis- 
 ciples are described as being in the habit of coming 
 together on the first day of the week, " to break 
 bread;" which is understood to be the Lord's supper. 
 This practice, therefore, of meeting together to break 
 bread, in commemoration of the sufferings and death 
 of the Lord of glory, is at least fitted to strengthen 
 
80 CHRISTIAN SABBATH. 
 
 the evidence before collected, that the disciples were 
 in the habit of observing the Lord's day from the 
 resurrection downward. 
 
 Thus have we finished our review of evidence, for 
 the authority of the Lord's day; but as the different 
 portions of it have been necessarily separated, and 
 been seen only in a retrograde position, we shall now 
 furnish our readers with an outline of the whole in 
 its natural order. 
 
 Cyutline of evidence for the change of the Day. 
 
 We have seen, then, that the Lord's supper was 
 observed from the death of Christ down, and, as would 
 appear, commonly on the Lord's day; which renders 
 it probable, that the Lord's day was also observed 
 from the resurrection down. — We have seen that, as 
 would appear, the resurrection of Christ was foreseen 
 in prophecy to be observed as a day of rejoicing to 
 the church ; which is also the true character of the 
 Christian Sabbath. — We have seen that it was the 
 first day of the week that our Lord rose from the dead; 
 and that, on the same day, at even, the disciples were 
 •assembled together, when our Lord appeared among 
 them, blessed them, and breathed on them, saying, 
 " Receive ye the Holy Ghost." This was the first 
 Lord's day. — We have seen, that on that day week, 
 the disciples were again assembled together, and that 
 our Lord appeared again among them, blessing them 
 in like manner. This was the second Lord's day. — 
 We have seen, that six weeks after, which was the 
 day of Pentecost, the disciples were again assembled, 
 and the great blessing of the resurrection — the ful- 
 
CHRISTIAN SABBATH. 81 
 
 filmcnt of that pledge, which was given them on the 
 evening of the first Lord's day, M'as now bestowed. 
 The Spirit was miraculously poured forth on the 
 whole church, and thus was its foundation practically 
 laid. This is the third instance, we have seen, of 
 the observance of the first day of tiic week, Avithin 
 the space of the first fifty days. — We have seen 
 tliat, al)out twenty-six years after, when the church 
 had spread and taken root in most parts of tlie world, 
 the cUsciples at Corinth and Galatia, and, as would 
 appear, in all places, were in the habit of meeting 
 together on the first day of the week, for purposes 
 of divine worship, and especially for commemorating 
 a finished atonement. And we found an instance 
 of the same thing occurring at Troas, in Asia Minor, 
 only one year later. And this also is spoken of, not as 
 if it were any thing peculiar, but as if such were then 
 the practice over the whole church. — We have seen 
 that twenty-seven years later, and when the destruc- 
 tion of Jerusalem had now taken place, the first day 
 of the week was not only observed, but was also called 
 the Lord's day, in the seven churches of Asia, and 
 apparently throughout the world ; the apostle John 
 so calling it, and adding, that he was in the Spirit on 
 that day, and had the vision of the Apocalypse com- 
 municated to him. — We have seen, that Ignatius, 
 who was himself a disciple and companion of the 
 apostles, and who is believed to have suffered mar- 
 tyrdom only ten years later than the writing of the 
 Apocalypse, exhorted believers of his time, to dis- 
 continue the observance of the seventh day, and to 
 allow the first wholly to take its place, under the 
 name, the Lords day. — We have seen, that Justin 
 
 D 
 
82 CHRISTIAN SABBATH. 
 
 Martyr, who suffered about sixty years after, declares 
 that in his time, all Christians, both from town and 
 country, were in the habit of meethig tof^^ether on 
 the first day of the week, and of having read to them 
 the writings of the apostles and prophets. And for 
 this practice, he assigns the double reason of the 
 creation of all things, and the resurrection of Christ. 
 — We mentioned, that from about this period, evi- 
 dence abounds in corroboration of the above state of 
 things ; and we found, that on the seventh of March, 
 321, the Emperor Constantino published an edict, 
 forbidding all manner of work on the Lord's day, 
 throughout the Roman Empire. From this period 
 downward, the church has, with the exception of par- 
 ticular and occasional sects, continued to acknowledge 
 the Lord's day as the Christian Sabbath. 
 
 Should it now occur to the reader, that even the 
 above evidence refers to later periods, and is less 
 direct than could have been wished, we have only 
 to request that he will bear in mind the circum- 
 stances in which the change was introduced. That 
 it could not take place during our Lord's ministry, 
 as then it would not have commemorated his resur- 
 rection. That it was not likely to be soon attempted 
 by the apostles, as it in no respect hindered, but 
 rather furthered the promulgation of the gospel. 
 And that it could not be enforced during the con- 
 tinuance of the Jewish hierarchy, without involving 
 a general revolution. And that, even wlien the over- 
 throw of that body took place, there were many diffi- 
 culties still remaining; as the church was yet, for 
 nearly two centuries, exposed to the violence of per- 
 secution, and no one country had declared itself 
 
CHRISTIAN SABBATH. 8B 
 
 Christian. And allowing these circumstances their 
 due weight, let the reader now judj^e for himself, how 
 far the e\idcncc furnished is satisfactory. 
 
 Supposing, however, that he were to say, " It is not 
 satisfactory," this will not relieve him. Ho has still 
 to answer the question, whether, if the Lord's day 
 be not of divine authority, the Sabhath has at all 
 been observed in the Christian church, since the 
 early dates referred to? We are not aware that it 
 has, to any extent worthy of notice. And therefore, 
 he will have to adopt the startling opinion, tliat the 
 church has, during the long period of about eighteen 
 hundred years, been mistaken in one of the most im- 
 portant of her ordinances — yea, of an ordinance which 
 had come down and been observed, from dispensation 
 to dispensation, since the beginning of time. 
 
 And should it be suggested, " But may not the 
 obhgation have terminated wuth Christ ?" — we have 
 only to answer, that, before this be admitted, it wdl 
 be necessary to do away, not only with tiie evidence 
 for a change, but with all the evidence brought for- 
 ward in support of the primeval Sabbath, strengthened 
 by whatever is added under the succeeding dispen- 
 sations. 
 
 And now let the candid examiner of these state- 
 ments reflect, whether it will be easier to get quit of 
 evidence thus pervading the history of our race, and 
 mino-Unrr itself with the fjovernment of the world, 
 and the whole frame-work of human society, than to 
 get over difficulties which are accounted for, from 
 the circumstances in which they occur. And let 
 him farther reflect, whether, if similar evidence were 
 set against the authority of the Sabbath, it would not 
 D 2 
 
84 CHRISTIAN SABBATH. 
 
 be thought sufficient. And finally, whether an un- 
 willingness to be bound by the obligations of the 
 Sabbath, has not a chief share in determining his 
 judgment. 
 
 A coming judgment will determine which party is 
 right, but it will not then allow time to retract ; and 
 it will require, of each of us, accountability for our 
 opinions, as well as for our conduct. May God 
 enable all of us to know the truth ! 
 
 II. The ends of the Christian Sabbath. 
 
 We already examined the ends of the ^primeval 
 Sabbath, and found them to belong to all the genera- 
 tions of the human race, and to be in nothing pecu- 
 liar to any particular dispensation. We accordingly 
 found them to be admitted and enforced under the 
 Mosaic economy, and we have already seen the ob- 
 servance in general recognised in the New Testa- 
 ment. As we have thus had repeatedly occasion to 
 examine these in all their bearings, it will now be 
 merely necessary to enumerate them. 
 
 1. The Sabbath was designed to be to man and 
 to the inferior animals, placed immediately under his 
 power, a day of rest. 
 
 2. The rest of the Sabbath was, in respect of man, 
 consecrated to the service of God ; and thus the day 
 was set apart to the purposes of divine worship. 
 
 3. This holy rest was appointed to commemorate 
 God's having rested from all his works in creation, 
 and thus the day was to be observed as a season of 
 
CHRISTIAN SABBATH. 85 
 
 devout meditation, and grateful remembrance of God, 
 as the Creator and bountiful Benefactor of mankind. 
 
 4. In the right observance of these ends, man was 
 to seek, and he had tlie promise of God, that he 
 should also enjoy, his special favour and blessing. 
 
 These ends, as we have already seen, belong ahke 
 to all ages, and are just as much to be served by us, 
 as by our first parents. Tlie promised blessing is 
 held out to us, as well as to them, and the neglect of 
 what God is thus requiring of us, as well as he did 
 of them, will not fail, as certainly, to involve us in 
 guilt. 
 
 But as there were, under the Mosaic economy, 
 additional ends to be served, and these peculiar to 
 that dispensation, so is it also with us. We, as liv- 
 ing under the Christian dispensation, have, in addi- 
 tion to the primeval ends of the Sabbath, others 
 which belong exclusively to us as Christians ; and 
 it is to the consideration of these that we are now to 
 direct our attention. 
 
 The change from the seventh to the first day of 
 the week, is a leading peculiarity of the Christian 
 Sabbath. And our reasoning, in support of the 
 authority of the Christian Sabbath, went chiefly to 
 defend and illustrate this change. We are now to 
 see, that the change itself is an important clement, 
 in determining the special ends and purposes of the 
 Sabbath as a Christian appointment, inasmuch as it 
 is in the observance of the first day, and that alone, 
 that these could be carried into effect. 
 
 The ends themselves we shall now state : — 
 
 I. The Sabbath, thus changed, was designed to 
 commemorate oui- Lord's resurrection. 
 
86 CHRISTIAN SABBATH. 
 
 1. Tliis is apparent in the epithet, " the Lord's 
 day ;" which we have seen to be traceable backwards, 
 till it is found inscribed in the page of inspiration. 
 The Lord's day must mean a day somehow or other 
 connected with our Lord Jesus Christ ; and no event 
 in his history, nor circumstance in his life, is assigned 
 for the observance, except his resurrection. 
 
 But the term Lord, when applied to our Saviour 
 in its full and proper meaning, has a respect to his 
 exalted condition, as ruling over all ; and this, it will 
 be observed, is immediately connected with the re* 
 surrection ; for it was on his having risen from the 
 dead, and on his being exalted to the Father's right 
 hand, that aU power, both in heaven and in earth, 
 was given unto him : " For to this end Christ both 
 died and rose, and revived, that he might be Lord 
 both of the dead and livhig." Rom. xiv. 9. And 
 thus the term, " the Lord's day," will summarily 
 express the day of our Lord's resurrection from the 
 dead. 
 
 2. The day on which our Lord rose from the 
 dead, is that on which the Christian Sabbath is ob- 
 served. Both belong to the first day of the week, 
 and the observance of the one seems traceable to the 
 very day on which the other occurred. Like the 
 finger of the angel, pointing to the place where the 
 Lord lay, does the history of the observance thus 
 seem to point to its own origin, having inscribed 
 upon it also its own leading end. 
 
 3. And, finally, it is the uniform testimony of the 
 early Fathers, that the first day of the week was com- 
 monly called the Lord's day, and was understood to 
 commemorate our Lord's resurrection. In addition 
 
CHRISTIAN SABBATH. 87 
 
 to the names formerly cited on this suhject, we may 
 refer to those of Dionysius of Corinth, Clement of 
 Alexandria, Tertullian, Origcn, and others. We 
 are aware, that on doctrinal subjects the authority of 
 the Fathers is not to be implicitly received ; for they, 
 as well as ourselves, were liable to err, — substituting 
 opinions for the doctrines of the word. But it is, 
 we believe, generally admitted, that, as witnesses of 
 what then took place, or as reporters of what was 
 handed down to them by tradition, they are, generally 
 speaking, honest in their statements, and worthy of 
 confidence ; and when thus united in their testimony, 
 not to be doubted. This, then, is the first and lead- 
 ing end of the Lord's day, and is very much the 
 foundation on which the other special ends are made 
 to rest. 
 
 But, before leaving it, we would just notice the 
 analogy which subsists between the observance of the 
 first day, as the Christian Sabbath, and of the se- 
 venth, as the Mosaic, in this respect. The primary 
 end of the observance of the seventh, as the Mosaic 
 Sabbath, was to commemorate the deliverance of Is- 
 rael out of Egypt; and the primary end of tlic obser- 
 vance of the first, is, as we have seen, to commemo- 
 rate the deliverance of the church by the resurrection 
 of Christ. The one commemorates the deliverance 
 of the children of promise according to the flesh; the 
 other according to the Spirit : and in both cases this 
 first end is a fundamental one. 
 
 II. Guided by this analogy, we are next led to the 
 observance of the Jewish Sabbath, as a sign of the 
 covenant between God and his people Israel. Not 
 
88 CHRISTIAN SABBATH. 
 
 more really was there a covenant between God and 
 his ancient people according to the flesh, than that as 
 many as are in Christ Jesus are in covenant with God 
 through him; and hence, the very language employed 
 in the former covenant is addressed to as many as are 
 under the latter : " But ye are a chosen generation, 
 a royal priesthood, an holy nation, a peculiar people; 
 that ye should show forth the praises of him who hath 
 called you out of darkness into his marvellous light : 
 which in time past were not a people, but are now the 
 people of God ; which had not obtained mercy, but 
 now have obtained mercy." 1 Pet. ii. 9, 10. 
 
 Now as Israel, in commemorating their deliverance 
 out of Egypt, acknowledged the deliverer as their 
 God, and .did thus virtually renew tlieir covenant with 
 him; it is equally true of as many as rightly and spi- 
 ritually observe the Lord's day, tliat they also ac- 
 knowledge Christ as their Lord and Master, and 
 thus virtually renew their covenant with God. We 
 cannot, indeed, conceive of a right fulfilment of the 
 first end of the Lord's day, without its implying 
 also this other ; for, as none but such as are in cove- 
 nant with God can share with Christ in the joy of 
 his resurrection, and as this is essentially a renewal 
 of our covenant with God, tlic one, we presume, 
 cannot be present without the other. But we have 
 already seen, that the observance of the Lord's day is 
 designed to commemorate our Lord's resurrection ; 
 and therefore we argue, that with it we ought also to 
 join the purpose of renewing our covenant with God, 
 or of commemorating the resurrection itself, as the 
 grounds of our peace, and of every other covenant 
 blessing. 
 
CHRISTIAN SABBATH. 89 
 
 There is a collateral ordinance of the gospel, to 
 which we had before occasion to refer, and which will, 
 at least, illustrate more fully what we mean. During 
 the lifetime of the apostles, it would appear, that the 
 Lord's Supper was usually observed on the Lord's 
 day, and most probably every Lord's day, except when 
 circumstances prevented. Indeed, this seems to have 
 been, at that time, a leading purpose of the obser- 
 vance; for the ordinary instruction of the Sabbath was 
 then communicated chiefly on the seventh day. Now 
 the very fact of the Lord's Supper and the Lord's 
 day being thus united in observance, and to a certain 
 extent m name, leads to the inquiry, whether they 
 were not farther connected? And we find that 
 they were also connected in their leading purpose, 
 inasmuch as the one commemorates a finished atone- 
 ment, through the sufferings and death of our Lord, 
 and the other a finished atonement, as declared by the 
 resurrection, lioth then, essentially agree in their 
 leading end — commemoration. Now, the former 
 holds forth the very end of which we have been 
 speaking, as coming next in order; for, while the 
 broken bread and the wine poured forth are declared, 
 by our Lord, to set forth his broken body and shed 
 blood, it is added, that these Are in couTiexion with 
 the covenant : " This cup is the new testament," or 
 rather covenant, " in my blood." And it will be 
 admitted, that they who worthily partake of the Lord's 
 Supper, do in this act renew their covenant with God, 
 as being not their own, but " bought with a price." 
 
 Now, what is thus admitted to be in the right ol)- 
 servance of the Lord's Supper, seems equally neces- 
 sary to the right observance of the Christian Sabbath; 
 d3 
 
90 CHRISTIAN SABBATH. 
 
 SO that we shall not have rightly commemorated the 
 resurrection of Christ, unless we have personally and 
 spiritually entered into the blessings of the covenant, 
 as secured to us by the resurrection of our Lord and 
 Master. It is in this way, that the observance of 
 the Sabbatli shall not be less to us than it was to 
 Israel; but shall be to us, what it was to them, on 
 the same principle that the gospel is to us what the 
 law was to them. And should it be thought by any, 
 that a weekly renewal of our covenant with God is 
 too frequent, we have only to reply, that the pros- 
 perity of the Christian depends on his living conti- 
 nually as in covenant with God. AU he does, or 
 thinks, or feels, ought to proceed upon the principle, 
 that he is not his own, and that he stands tp God in 
 a covenant relation : " I am crucified with Christ : 
 nevertheless I live ; yet not I, but Christ liveth in me : 
 and the life which I now live in the flesh, I live by the 
 faith of the ISon of God, who loved me, and gave him- 
 self" for inc." Gal. ii. 20. And hence, the frequency 
 of duties which bring us into contact with the covenant 
 of promise, is mainly designed to maintain between 
 the soul and God abiding communion, that this life 
 of faith may be constantly maintained. And when, 
 therefore, we feel about us a reluctance thus weekly 
 to be " in the ISpirit on the Lord's day," we ought to 
 know, that it is l)ccause sin has gained an advantage 
 over us, and that we have, in this, departed from our 
 true and natural condition, as being designed to live 
 by faith on the Son of God. 
 
 III. But, finally, the observance of tlie Lord's 
 day seems designed to prefigure that rest which re- 
 maineth to the people of God. 
 
CHRISTIAN SABBATH. 91 
 
 There are several sources of information under this 
 head. 
 
 1. Tiie analogy of the Jewish Sahbath seems to 
 point at this, as an end of the Christian observance. 
 
 We already saw, that the Jewish Sabbath, besides 
 commemorating the deliverance of Israel out of Egypt, 
 and being a sign of the covenant between God and 
 his people, was designed to set forth, in promise, the 
 rest of Canaan. . What the earthly Canaan was to 
 the natural Israel, that the heavenly Canaan is fo the 
 spiritual Israel ; as will appear from the Scriptures in 
 general, but especially from the epistles of the New 
 Testament. Now, as the Jewish Sabbath was a 
 sign and pledge of the natural Canaan, to the natural 
 Israel, we can see a propriety in the Lord's day being 
 a sign and pledge of the spiritual Canaan, to the 
 spiritual Israel. 
 
 2. But this presumptive argument is confirmed by 
 Christ's having entered on his rest, and in name of 
 his people, when he rose from the dead. He then 
 entered on his rest, as God did at the beginning on 
 his ; but he entered on it not singly or abstractly, 
 but in connexion with those whose salvation he liad 
 accompHshcd, and in their name ; so as, that his hav- 
 ing entered into rest, is to them a pledge that they 
 also shall in due time enter. And hence sucli lan- 
 guage as the following : " Go to my brethren, and 
 say unto them, I ascend unto my Father, and your 
 Father ; and to my God, and your God." John xx. 
 17. " In my Father's house are many mansions: 
 if it were not so, I would have told you. I go to 
 prepare a place for you. And if I go and prej)are a 
 place for you, I will come again, and receive you unto 
 
92 CHRISTIAN SABBATH. 
 
 myself; that where I am, there ye may be also." 
 John xiv. 2, 3. " Wherefore I also, after I heard 
 of your faith in the Lord Jesus, and love unto aU 
 the saints, cease not to give thanks for you, making 
 mention of you in my prayers ; that the God of our 
 Lord Jesus Christ, the Father of glory, may give 
 unto you the spirit of wisdom and revelation in the 
 knowledge of him : the eyes of your understanding 
 being enUghtened ; that ye may know what is the 
 hope of his calling, and what the riches of the glory 
 of his inheritance in the saints, and what is the ex- 
 ceeding greatness of his power to iis-xoard who be- 
 lieve^ according to the working of his mighty power, 
 which he wrought in Christ, ichen he raised him from 
 the dead, and set him at his own right hand in the 
 heavenly places, far above all principality, and power, 
 and might, and dominion, and every name that is 
 named, not only in this world, but also in that which is 
 to come ; and hath put all things under his feet, and 
 gave him to be the head over all things to the church, 
 which is his hody, the fulness of him that filleth all 
 in all." Eph. i. 15—23. " But God, who is rich 
 in mercy, for his great love wherewith he loved us, 
 even when we were dead in sins, hath quickened us 
 together with Christ; (by grace ye are saved;) and 
 hath raised us up tor/ether, and made us sit together' 
 in heavenly places in Christ Jesus." Eph. ii. 4 — 6. 
 Now, it is this same resurrection — this same exalta- 
 tion of the Redeemer, which is commemorated in the 
 Lord's day; and we are bidden to rejoice with liim 
 in it, as our head and representative. And how 
 then can we but see, in the same observance, a pledge 
 of our own resurrection, and rest with him in glory ? 
 
CHRISTIAN SABBATH. 93 
 
 It is on this principle, that an apostle argues for the 
 resurrection of believers : " But now is Christ risen 
 from the dead, and become tlie Jirst-fruits of them 
 that slept. — But every man in his own order : Christ 
 the first-fruits ; afterwards they that are Christ's at 
 his coming." 1 Cor. xv. 20, 23. And should we 
 not also thus argue from the Lord's day being com- 
 memorative of Christ's resurrection, for the Lord's 
 day as a pledge of our own resurrection, and rest 
 with him in glory ? 
 
 3. And in this we are still farther confirmed, by 
 the statements and reasoning of the apostle Paul, in 
 the third and fourth chapters of his Epistle to the 
 Hebrews. 
 
 The apostle is, throughout these generally, show- 
 ing the superiority of the Christian dispensation over 
 the Mosaic, especially in respect of the rest which 
 had been severally provided under these different 
 covenants. The rest of the former covenant, he 
 describes as having been a subject of promise to Is- 
 rael in the wilderness, and as having been come 
 short of, by those who perished through unbelief; 
 but as having been attained to, by Joshua and those 
 who entered with him into Canaan. This, there- 
 fore, can be none else than the rest of Canaan. But 
 he argues that, beyond this, there still " rcniaineth 
 a rest to the people of God ;" and that we who live 
 in gospel times should fear, " lest a promise being 
 left us of entering into his rest, any of us should 
 seem to come short of it." This, also, can be none 
 else than the rest of Heaven. But we are told, 
 that the Israelites had the rest of God at creation 
 commemorated in the Sabbath, and thus set forth as 
 
94 CHRISTIAN SABBATH. 
 
 a sign and pledge of the rest promised, namely, the 
 rest of Canaan. (Heb. iv. 3, 4.) And it is added, 
 concerning believers now, that the rest which they 
 have in promise, (namely, the rest of heaven,) is as 
 the keeping of a Sabbath ; even as the rest of God, 
 when, having created all things, he rested from all 
 his works: " There rcmaineth therefore a rest" — 
 G(x,^Q,uri(TfJbog^ the keeping of a Sabbath — " to the 
 people of God. For he" — the believer — "that is 
 entered into his rest, he also hath ceased from his 
 own works, as God did from his."* Heb. iv. 9, 10. 
 Wlien illustrating the second end peculiar to the 
 Christian Sabbath, we availed ourselves of corrobora- 
 tive evidence from the observance of the Lord's Sup- 
 per. The same may be done here. " I will pot drink 
 henceforth of this fruit of the vine*," — said our Sa- 
 viour at the institution of the Supper, — " until that 
 day when I drink it new with you in my Father's 
 kingdom." Matt. xxvi. 29. And says the apostle 
 Paul, " For as often as ye eat this bread, and drink 
 this cup, yc do show the Lord's death till ho come." 
 1 Cor. xi. 26. These and other testimonies phiinly 
 show, that the Lord's Supper was designed to set 
 forth the second coming of Christ, and to be to the 
 church as an earnest of eternal bliss. And as we 
 before saw the two ordinances of the Lord's day 
 and the Lord's Sup})er, to agree in the purposes for- 
 
 • Owen, in liis very able Tieatise on this subject, understands 
 by tlie party s|)oken of in the lOth verst, the Lord Jesus Christ, 
 as having entered into his rest on completing the work of tlie 
 atonement. (Owen on the Heb. vol. II. })p. 4-28 — I.SO. 8vo. Edin. 
 1812.) — If this view be admitted, our argument will be direct 
 and conclusive; but as we have not been able to satisfy ourselves 
 as to its correctness, we decline taking advantage of it. 
 
CHRISTIAN SABBATH. 95 
 
 mcrly noticed, and now, so far as wo have seen, to 
 agree in this ; the same corroborative evidence may 
 be here employed, which we found to be appUcable, 
 especially in respect of the second end. The anal- 
 ogy was there found to confirm the opinion, that the 
 Christian Sabbath is designed to be to the church a 
 special season of renewing covenant with God. It 
 here also bears its being designed to be a pledge and 
 earnest of future blessedness to all who are in Christ 
 Jesus. 
 
 And here also, we observe an important practical 
 puqiose to be thus served, similar to what we before 
 noticed regarding a weekly renewal of our covenant 
 with God. The same divine authority whidi com- 
 mands us to live continually by faith on the Son of 
 (iod, and as not our own, but God's, commands us to 
 have our loins girded, and our lamps burning, and to 
 be as servants waiting for their lord. And again, " If 
 ye then be risen with Christ, seek those things which 
 are above, where Christ sitteth on the riiriit hand 
 of God. Set your affections on things above, not 
 on tilings on the earth. For ye are dead, antl your 
 life is hid with Christ in God. When Christ, who 
 is our life, shall appear, then shall ye also appear with 
 him in glory." Col. i. 1 — 4. And what better fitted 
 to produce and maintain this, as an abiding temper 
 of mind, than the weekly anticipation, and realizing 
 by faith, of an entrance into the rest of heaven ? — 
 than to see, in every Lord's day morning, an emblem 
 and pledge of the morning of the resurrection? — 
 than to see, in the holy rest, and proper services of 
 tiie Lord's day, so many tj'])es or resemblances of 
 the rest and the exercises of an eternal Sabbath ? — 
 
96 CHRISTIAN SABBATH. 
 
 And than to enter into the right spirit and feeling 
 of these, as so many pledges given and received, of 
 our prospective entrance into the corresponding en- 
 joyments of eternal bliss. 
 
 And here we would leave for their reflection, who 
 ardently desire the spiritual welfare of Zion, whether, 
 if even the few who know God in truth, were thus 
 to keep in view the special ends of the Christian 
 Sabbath, we should not soon experience a freshness 
 and a power in gospel ordinances, with which, in the 
 present day, we are but little acquainted? 
 
 We have purposely enlarged on the nature and bear- 
 ing of these special ends of the Christian Sabbath ; 
 partly, because to fulfil these aright, it is necessary 
 that we should enter into the spirit of them ; and 
 partly, because we have reason to fear, that they are 
 but little attended to, even by many who other^vise 
 respect and reverence the Christian Sabbath, as of 
 divine appointment. And as it is of importance, 
 that we should have clear views of the purposes or 
 ends on account of which we are commanded to ob- 
 serve the day; before we proceed to inquire, how 
 these should be fulfilled, we shall here repeat them, 
 both as concerns the primeval appointment and the 
 Christian dispensation. 
 
 1. The Sabbath, as originally appointed and still 
 binding, is designed to furnish to man, and the in- 
 ferior animals placed immediately under him, a sea- 
 son of weekly rest. 
 
 2. It is designed to be to man a season of holy 
 rest, consecrated to the service of the living God. 
 
 3. It is desicned to commemorate the creation of 
 all things, and God's having rested from all his 
 works. 
 
CHRISTIAN SABBATH. 97 
 
 4. It is designed to be to man a special season 
 for the enjoyment of God, and the blessings which he 
 is pleased to bestow. 
 
 5. It is designed, as the Lord's day, to commemo- 
 rate our Lord's resurrection, and his thus resting from 
 the woik of the atonement. 
 
 6. It is thus designed for the Christian believer, 
 as a special season of renewed fellowship with God, 
 through the finished atonement and resurrection of 
 Christ, as his licad and representative. 
 
 7. It is so also designed, to set before liim a weekly 
 prefiguration of that rest which remaineth to the peo- 
 ple of God. 
 
 III. Tlie right observance of the Christian Sabbath. 
 
 It may seem unnecessary to add any separate re- 
 marks on this department, as a right fulfilment of 
 the ends or purposes of tlie Sabbath, is virtually the 
 same with the right observance of it. It is how- 
 ever Necessary, under this head, to explain not merely 
 what the ordinance requires, as to the general fulfil- 
 ment of its ends, but also, and more especially, what 
 it requires of each of us in the different circumstances 
 in which we may be placed. And moreover, we 
 should now sec how, in the same observances, we are 
 to fulfil the purposes of the primeval and Christian 
 appointments, both united in the Lord's day. And 
 with these views, we now proceed to consider the 
 Christian Sabbath — 
 
98 CHRISTIAN SABBATH. 
 
 I. As a day of rest. 
 
 II. As set apart to the special service of God. 
 
 III. As a day of commemoration. 
 
 IV. As a day of spiritual enjoyment. 
 
 V. As a prefigurative sign and pledge of the rest 
 of heaven. 
 
 I. The Sabbath considered as a day of rest. 
 
 This formed part of the original institution of the 
 Sabbath, and as such became obligatory on all the 
 generations of the human race. Accordingly, we 
 found it to be admitted as of authority, under both 
 the Mosaic and Christian dispensations. 
 
 In many of its applications, it belongs alike to the 
 first and the second table of the law. The Sabbath 
 is, under every dispensation, a portion of time which 
 the Creator has reserved for the rest of all his crea- 
 tures that require it, — for the rest of man, and as 
 many of the inferior animals as are made to share in 
 his toil. It is thus, to the other days of the week, 
 what night is to day, and winter to summer. And 
 it has been shown, that if no such rest were allowed, 
 neither man nor beasts of burden would be able to 
 sustain, for any length of time, the unabated waste 
 of continued labour ; and that both arc, on the whole, 
 capable of doing as much, with this weekly alterna- 
 tion of rest, as they could comfortably perform with- 
 out it. Reason, therefore, as well as Scripture, 
 proves the observance of the day to be of general 
 and divine appointment, and not to belong to the 
 master, or employer, or guardian, except in so fiir as 
 special circumstances establish a special claim ; but 
 to be the natural and inalienable right of the crea- 
 
CHRISTIAN SABBATH. 99 
 
 ture, reserved to him by the Creator. And he, 
 therefore, who deprives his fellow- creature, or even 
 his brute beast, of the enjoyment of this rest, is rob- 
 bing him of his right, and is thus guilty of a breach 
 of the second table of the law. 
 
 But were it merely this, room would be left for 
 equivocation. It would be said, by persons interested 
 in the continued labour of fellow-creatures, that they 
 required it not — that they were strong and healthful 
 — or that their labour was light — or that they would 
 be allowed to return to the enjoyment of the Sab- 
 bath when some pressing matter had been accom- 
 plished, and that their yielding for the time could do 
 them no great harm. And, as power and interest 
 would thus be united on the same side, it is easy to 
 see how the observance of the day would, in these 
 circumstances, become only occasional, like the rest 
 of other days. This is not mere supposition; it is 
 actually found to be the case, in places where the au- 
 thority of the Sab1)ath, as of divine a])pointment, has 
 beeu disregarded. To prevent practices so directly 
 subversive, even of the merciful design of the appoint- 
 ment, the Divine Being has been pleased to consti- 
 tute the requirement of this rest, part of the first 
 table of the law ; so that it shall not be left to man 
 to say what his fellow-creature rccjuires, this being 
 fixed of God ; nor to say when this rule shall be 
 broken in upon, this being al§o a matter of revelation ; 
 nor that it shall be left him in any way to palliate 
 his crime, on account of the relation in wiiich he may 
 stand to the injured individual : every breach of this 
 command being a sin against Cioil, to whom lie stands 
 in the relation of a creature to his Creator. 
 
100 CHRISTIAN SABBATH. 
 
 In all this, we have heen speaking of the rest of 
 the Sabbath, as it concerns our allowing others the 
 enjoyment of it. And were it merely a duty of the 
 second table of the law, this were all which could well 
 be reached, for it is difficult to speak of a man de- 
 frauding himself. It is nevertheless true, that men 
 do defraud themselves. They defraud their own 
 souls. They so covet the things of this world, and 
 so enjoy their communion with these, to the exclusion 
 of spiritual things ; and, even of that rest which both 
 body and mind require, as to make it a matter of 
 temptation with them, to break, in their own persons, 
 the rest of the holy Sabbath. Persons indulging in 
 practices of this kind, are ready to tell us, " We in- 
 jure no one ; if we withhold rest from any, it is from 
 ourselves; and with the privations which we are will- 
 ing to submit to, others have nothing to do." Now, 
 if the observance of this rest were altogether of the 
 second table of the law, it would be difficult, as we 
 before remarked, to reach them under this covering. 
 But this is not the case. The fourth commandment 
 is of the first table of the law; the observance of 
 that command is a serving of God, and every breach 
 of it in our own persons, is as really criminal, as when 
 we are the causes of its being broken by our fellow- 
 men. Nor shall we get quit of the obligation to 
 rest on tliis day, by merely abstaining from bodily 
 labour, while we are otlicrwise occupied, as during 
 the week. It is the allotment of one man, to be 
 employed at manual labour ; and of another, to be em- 
 ployed chiefly in mental exertion ; and of another, to 
 dispose of his time very much as he pleases : and, if 
 the rest of the Sabbath had been designed only as a . 
 
CHRISTIAN SABBATH. 101 
 
 cessation of bodily labour, to a large proportion of 
 mankind it would have been inapplicable. But this 
 is not the case. " Six days shalt thou labour, and 
 do all thy xcork " — whatsoever it may be ; — " but the 
 scventli is the Sabbath of the Lord thy God : in it 
 thou shalt not do any work^ thou nor thy son, nor 
 tliy daughter, thy man-servant, nor thy maid-servant, 
 nor thy cattle, nor thy stranger that is within thy 
 gates." Exod. xx. 9, 10. The rest of the Sabbath 
 is here made obligatory on all the members of the 
 family, wliethcr they were accustomed to manual 
 labour or not ; and it will not be disputed, that this 
 and all the other announcements of this command, 
 apphed equally to men in every station of life. The 
 words of the prophet also, before quoted, are specially 
 addressed to such breaches of the Sabbath : " If 
 thou turn away thy foot from the Sabbath from doing 
 thy pleasure on my holy day," — travelling for plea- 
 sure or business, or something in which the indi- 
 vidual takes pleasure ; — " and call the Sabbatli a de- 
 light, the holy of the Lord, honourable; and shalt 
 honour him, not doing thine own ways, nor finding 
 thine oirn pleasure, nor speaking thine oicn words : 
 then shalt thou delight thyself in the Lord," &c. 
 Isa. Iviii. 13, 14-. But to prevent all equivocation, 
 the observance of the Sabbath as a day of rest, is com- 
 manded of God as a duty which we owe him ; and 
 which, therefore, he will require of those who labour 
 not, as well as of those who do labour. And tlius is 
 accomplished the gracious design of tlie Sabbath, 
 in reserving to all men a seventh portion of their time 
 for the special business of eternitv ; even when, from 
 various circumstances, they would defraud themselves 
 of this gracious provision. 
 
102 CHRISTIAN SABBATH. 
 
 Different opinions have been entertained con- 
 cerning the extent of time imphecl in the rest of the 
 Sabbath. Some understand the period during which 
 they are to rest, to be only a part of the day — namely, 
 as much of it as will enable such as choose to attend 
 public worship ; and others understand it to compre- 
 hend the whole day. It is only from mistaken no- 
 tions concerning the nature of the requirement, that 
 any could be led to embrace the former of these 
 opinions ; for, although the worship of God, as we 
 shall by and by see, is an important part of the 
 observance of the Sabbath, this is neither the only, 
 nor the primary part. The first and most es- 
 sential part in the right observance of this day, is 
 rest ; and this rest is no where restricted to any por- 
 tion of the day, but is uniformly set forth as the rest 
 of the entire day. It is thus it appears in the ori- 
 ginal institution, as a seventh part of the week, and 
 in all respects just as perfect as any of the otlier days 
 of the week ; and it is in the same sense that it is 
 spoken of throughout the subsequent parts of Scrip- 
 ture. And they, therefore, who would lessen this 
 period, by limiting it to a fitness for the accomplish- 
 ment of some one end, or rather to a portion of some 
 one end, do in this break the Sabbath which God 
 has appointed, and seek to palm upon him in its stead, 
 an observance devised after their own wisdom. 
 
 There is also a diversity of opinions as to the time 
 when the observance of tlie Sabbath ouo-ht to beuin 
 and end. Some would have it to commence on 
 Saturday afternoon, and to terminate at a correspond- 
 ing hour on the Lord's day ; and some would have 
 it to begin and end like any other day of the week. 
 
CHRISTIAN SABBATH. 103 
 
 In favour of the former it may be allc^rcd, that in 
 the history of creation, and consequently of the in- 
 stitution of the Sabbath, we have first the evening^ 
 and then the morning^ as completing the day ; and 
 that this was the Jewish practice. IJut it does not 
 appear that there was any thing in this, more than 
 that it was then the ordinary division of time ; and 
 now that time is differently divided, the same prin- 
 ciple would lead to a change. It seems therefore 
 unnecessary to encounter the inconvenience of such 
 an arrangement, and to expose the observance to so 
 many additional causes of interruption ; but, instead 
 of it, to observe the day according to the usual mode 
 of dividing time, in the place where tlie question may 
 be raised ; that is, to consider the Sabbath with us, as 
 commencing at midnight and ending at the same hour. 
 But while this may be laid down as theline of de- 
 marcation, between what God hath reserved to him- 
 self, and what he hath left at our disposal, he who 
 truly reverences this divine apjioiiitment, will be 
 averse to carry forward his own worldly concerns to 
 the very verge of this sacred reserve. He will so 
 arrange his affiiirs, as to be rather waiting for the 
 commencement of this hallowed season, than to be 
 hurried by it out of his worldly business, as if re- 
 luctantly, and not of choice. 
 
 From this universal rest of the Sabbath there are 
 certain exceptions, and these, like the observances 
 of the day, have been variously employed to serve 
 the will of man. This renders it the more neces- 
 sary, that we should not trust to our own judg- 
 ment, in determining what is, and what is not, to be 
 admitted as coming under these exceptions. Indeed, 
 
104 CHRISTIAN SABBATH. 
 
 the mere fact, that the ohservance itself is of divine 
 appointment, ought to be enough to convince us, 
 that no less authority is warranted to determine any 
 exception. On these accounts, we think it right, 
 first, to review some of the leading instances of ex- 
 ception occurring in the New Testament, with the 
 remarks made on these, as illustrative of the princi- 
 ples on which they were permitted and approved of. 
 — "At that time Jesus went on the sabbath-day 
 through the corn; and his disciples were an hun- 
 gered, and began to pluck the ears of corn, and to 
 eat. But when the Pharisees saw it, they said unto 
 him, Behold, thy disciples do that wliich is not law- 
 ful to do on the sabbath-day. But he said unto tliem, 
 Have ye not read wliat David did when he was an hun- 
 gered, and they that were with him ; how he entered 
 into the house of God, and did eat the shew-bread, 
 which was not lawful for him to eat, ncitlier for them 
 which were with him, but only for the priests ? Or 
 have ye not read in the law, liow that on the sab- 
 bath-days the priests in the temple profane the sab- 
 bath, and are blameless ? But I say unto you, l^hat 
 in this place is one greater than the temple. But 
 if ye had known what this meaneth, I will have mercy, 
 and not sacrifice, ye would not have condemned the 
 guiltless. For the Son of man is Lord even of the 
 sabbath-day. And when he was departed thence, 
 he went into their synagogue : and, behold, there 
 was a man which had his haiul withered. And they 
 asked him, saying, Is it lawful to heal on the sab- 
 bath-days ? that they might accuse him. And he 
 said unto them. What man shall there be among 
 you that shall have one sheep, and if it fall into a pit 
 
CHRISTIAN SABBATH. 105 
 
 on the Sabbath-day, will he not lay hold on it, and 
 lilt it out? How much then is a man better than a 
 sheep? Wherefore it is lawful to do well on the 
 Sabbath-days. Then saith he to the man. Stretch 
 forth thine hand. And he stretched it forth ; and 
 it was restored whole, hke as the other." Matth. xii. 
 1 — 13. Instances and declarations similar to some 
 of these, will be found iu IVIark ii. 23 — 28. iii. 1 — 5. 
 Luke vi. 1—10. xiii. 10—16. xiv. 1—6. John v. 10— 
 16. vii. 22, 23. But we have not o])served in these, 
 any grounds of exception different from what is con- 
 tained in the passage quoted; nor do we recollect any 
 additional principle to be contained in any part of the 
 New Testament Scriptures. Let us then examine 
 the above instances and declarations, and deduce from 
 tliem such rules of exception as they may warrant. 
 
 Now, in the first place, we have the case of the 
 disciples plucking ears of corn on the Sabbatli, they 
 being an hungered ; which would not, in other cir- 
 cumstances, have been lawful. And this is vindi- 
 cated from the case of David and his men, who did 
 eat of the sliew-bread, which was unlawful, except 
 on the grounds of their necessity. This, then, is 
 one rule of exception — Whatever may be necessary, 
 especially to man, is lawful even on the Sabbath-day. 
 
 Again, our Lord refers to the case of the priests 
 under the law, who served in the temple on the Sab- 
 bath, and were held excused, because of the sacred- 
 ness of tlie service. For God is to be worshipped 
 on the Sabbath, and whatever is necessary to that 
 worship is la^v•ful. And here we have a second nile 
 of exception — Whatever is necessary to the worship 
 of God, is lawful on the Sabbath. 
 £ 
 
106 CHRISTIAN SABBATH. 
 
 And finally, we have a work of mercy in behalf 
 of a sufierinff fellow-creature. Our Lord cured a 
 man who had a withered hand on the Sabbath-day, 
 and he vindicated what he had done, by reminding 
 the Jews, that if even a sheep were to fall into a pit 
 they would reheve the suffering animal, and that much 
 more is it lawful to do good to a fellow-creature on 
 the Sabbath-day. This forms a third rule of ex- 
 ception — It is lawful to do good to our fellow-crea- 
 tures on the Sabbath. 
 
 These different principles, or rules, thus laid down, 
 receive farther light from what is said in the seventh 
 verse : " If ye had known what this meaneth, I will 
 have mercy, and not sacrifice, ye would not have 
 condemned the guiltless." That is, that we are to 
 prefer the great moral principles of the law, to every 
 thing merely ritual ; and that the latter is to be held 
 as subservient to the former. And this principle is 
 still farther illustrated, from what is added in the 
 parallel narrative as given by Mark : " And he said 
 unto them, The Sabbath was made for man, and 
 not man for the Sabbath :" ii. 27. For here we arc 
 first directed to man as the subject of consideration. 
 We are called upon to think of his necessities, and 
 of the moral purposes for which he was created, and 
 then we are to contemplate the Sabbath as appointed 
 in reference to his condition, and for the purpose of 
 enabling him the more perfectly to accomplish these 
 ends. And thus do we see, how, when, in the ac- 
 complishment of these ends, 'the rest of the Sabbath 
 is found to stand in the way, it is not allowed to 
 prove a barrier. 
 
CHRISTIAN SABBATH. 107 
 
 Guided then by these examples and declarations, 
 we have — 
 
 1. The exception, that in all cases of necessity, 
 especially to man, the rest of the Sabbath is to be 
 broken in upon. 
 
 This rule has chiefly a respect to ourselves, and 
 permits whatever is really necessary to our persons, 
 to our dependants, and perhaps, in certain cases, to 
 our property. But knowing this, we ought to be- 
 ware lest what we understand to be our own, should 
 blind us to what is not ours, but God's. There is 
 no doubt, for example, that whatever is necessary to 
 the recovery or preservation of health, or even to our 
 comfort, is lawful on the Sabbath-day ; but we ought 
 to beware lest these, or similar causes, be alleged, 
 when we are ourselves indisposed to the right ob- 
 servance of the Lord's day. — That, also, is necessary 
 to the comfort, and even to the health of some, which 
 is not so to others ; and hence the impropriety of 
 judging concerning others, from what is necessary to 
 ourselves ; but as God is the Avitness of every man's 
 motives, we ought to be on our guard against mak- 
 ing a necessity, out of what is a mere matter of cus- 
 tom or habit, or even luxury. — It may, on the same 
 account, be necessary to some, to employ to a con- 
 siderable extent the services both of man and of the 
 inferior animals on the Lord's day ; but it would be 
 well for such to bear in mind, that the comfort they 
 thus enjoy, is at the expense of fellow-creatures, to 
 whom God hath also reserved the rest of the Sab- 
 bath ; and the very reflection will scarcely fail, in 
 any humane mind, to mark the limits beyond which 
 it ought not to be carried. — It is lawful for the tra- 
 E 2 
 
108 CHRISTIAN SABBATH. 
 
 veller, and others who are from home, to avail them- 
 selves of houses of entertainment on the Sabbath, 
 as well as on other days; but surely no one can, 
 from this, defend the practice of meeting in such 
 places to spend the Lord's day, far less of indulging 
 in the use of intoxicating liquors, and thus outrag- 
 ing even common decency. — In particidar circum- 
 stances it is necessary, that houses of entertainment 
 be kept open, and that some should wait upon them, 
 during the Lord's day ; but, unwilling as we are to 
 bring charges against any class of men, we cannot 
 see how any one can keep open doors, and furnish 
 intoxicating and other liquors, to all who are wUling 
 to pay for them, without becoming a partaker of their 
 sin who thus break the Sabbath. We most readily 
 grant the case to be a difficult one, but the very dif- 
 ficulty increases the danger ; and as interest is on 
 the side of profanity, the man who would keep his 
 conscience clear, had need to be much on his guard. 
 — There are many things in domestic economy, which 
 must be done on the first, as well as on the other 
 days of the week ; but we ought not to allow mere 
 luxury, or unnecessary parade, to increase these, and, 
 as far as we can, we ought to provide against them 
 the day before. — There may be occasions, when even 
 such as are not domestics, have the rest of their Sab- 
 bath interrupted on our account ; but the friend of 
 his country and of religion, will do every thing he 
 can to lessen this growing evil, even though he should 
 deny himself some of those luxuries which occasion 
 it. — There are various departments of manufacturing, 
 which are alleged to require certain liberties being 
 taken with the rest of the Sabbath, and some of 
 
CHRISTIAN SABBATH. 109 
 
 these arc admitted to be truly works of necessity ; 
 but the conscientious manufacturer will feel it his 
 duty to consider, whether this alleged necessity be 
 merely an advantage, or something really indispen- 
 sable. In the one case, the interference is duty ; in 
 the other, it is sin. — The navigation of vessels ren- 
 ders it necessary for some to be employed on the 
 Lord's day ; and in sailing vessels, there is at least 
 a strong inducement, if not an absolute necessity, to 
 take advantage of wind and tide, even when employ- 
 ment on the Lord's day might not otherwise be 
 necessary ; but it is the duty of owners and masters 
 of vessels to exercise conscience, in not stretching 
 this necessity, so as to make it account for sinful 
 intrusions on the rest of the Sabbath. And it is 
 especially the duty of persons concerned in another 
 description of vessels — we mean vessels propelled by 
 steam — to consider, whether, in availing themselves of 
 what is allowed to saiUnfj vessels on grounds of neces- 
 sity, which they cannot plead, they are not virtually, 
 though perhaps unconsciously, guilty of Sabbath pro- 
 fanation. There can be no question, that it is on 
 the grounds of necessity, and that alone, that it is 
 lawful to work at sea on the Lord's day, any more 
 than on land. And if this necessity does not exist 
 in the case of steam vessels, it is difficult to see upon 
 what grounds working on the Lord's day can in their 
 case be justified. And supposing that there still re- 
 mains a necessity in their case, though to a much 
 less extent, it would obviously be as unlawful to go 
 beyond that, as at all to work where there is no ne- 
 cessity. — We believe it to be lawful for a nation or 
 community, or even for individuals, to employ what- 
 
110 CHRISTIAN SABBATH. 
 
 ever means may be necessary in self-defence on the 
 Sabbath ; but if, beyond the necessity, bodies of 
 men are to be assembled and paraded, as if to im- 
 press the public mind with the superiority of human 
 power over divine authority, the consequences will 
 be mischievous to society, and the thing itself is 
 criminal in the sight of God. — There may also be 
 matters of government and of public order, which 
 caU for the employment of various classes ; but it 
 becometh the rulers of the nation, and inferior magis- 
 trates, ever to bear in mind, that it is from God they 
 derive their power, that at his bar they are account- 
 able for every unnecessary breach of the Sabbath, 
 and especially as setting an example which is to in- 
 fluence all the subordinate classes of society. — And 
 there are, no doubt, many other cases, iii which it 
 may be a duty to be employed on the Sabbath ; but 
 in all such cases we ought to be jealous of our own 
 will, leading us to tamper with the sacred and de- 
 clared will of the living and heart-searching God. 
 For assuredly God will not hold any one guiltless, 
 who unnecessarily violates the rest of the Sabbath. 
 
 2. A second rule of exception, founded on the 
 example and declarations of the Saviour, is, that it is 
 lawful to be employed, in conducting, and otherwise 
 aiding in, the worship of God, on the Sabbath. 
 
 We saw, under the former rule, how our own 
 matters are, in cases of necessity, allowed to interfere 
 with the rest of the Sabbath ; and we are now to see, 
 how, in similar circumstances, that which belongs es- 
 pecially to the service of God, is allowed also to in- 
 terfere. We saw, under the former, how, in the 
 fulfilment of duties which a man owes himself, this 
 
CHRISTIAN SABBATH. Ill 
 
 interference becomes lawful ; and we are now to see, 
 in the accomplishment of duties which man owes his 
 Maker, that it is lawful to take a similar liberty with 
 the rest of the Sabbath. 
 
 The number of persons who thus profane the 
 Sabbath, and are guiltless, is comparatively small; and 
 the ways in which this liberty is liable to abuse, are 
 proportionally few. The persons falling under this 
 description, are chiefly ministers of the gospel, and 
 other office-bearers in the church. 
 
 Now, it is not only allowed, but a leading duty of 
 their office, for ministers to labour on the Sabbath. 
 Their chief, their most fatiguing labour, is on the 
 Lord's day ; but if any should, under this cover, allow 
 his preparations to be deferred, or to remain un- 
 finished, till the Lord's day, except in cases of special 
 emergency, he is, in this, guilty of abusing the liberty 
 which has been graciously vouchsafed. Li making 
 this statement, we have no ^v^sh to imply such as 
 make no previous preparation, if such there be ; we 
 merely speak of employing the Sabbath in such la- 
 bour as might have been equally well done during 
 the week ; the effi^ct of which being to deteriorate the 
 serv'ices of the Lord's day, and the thing itself not 
 coming within the rule of exception. — There may 
 be, and are cases, which church courts can enter upon, 
 in the full spirit of Sabbath observance ; but if, as a 
 matter of convenience, and without any real necessity, 
 church courts take up and execute their ordinary 
 routine of business on the Sabbath, we cannot see 
 how they can acquit themselves of Sabbath profana- 
 tion. — To employ the science of music, in conducting 
 the psalmody of the church, may be actually a duty ; 
 
1 12 CHRISTIAN SABBATH. 
 
 for we ought in all things to serve God, as perfectly 
 as we can ; but here, also, professional leaders should 
 beware of takmg a general and unlimited liberty with 
 the rest of the Sabbath, or of leaving that to the 
 Lord's day which might as well have been done 
 during the week. — And there are services on the 
 part of church officers, which must be performed on 
 the Lord's day ; and the " door-keeper in the house 
 of God " is under the same sacred permission, with 
 him who ministers at the altar : but if, under this 
 cover, operations are gone into on the morning of the 
 Lord's day, which might have been done the day 
 before, there is in this, sin, from the guUt of which 
 no sacredness will protect. It becometh therefore 
 all of us to give heed, that we profane not the Lord's 
 day, under the pretence of being engaged in sacred 
 and commanded duty. 
 
 3. The only remaining rule of exception, deduced 
 from the example and declarations of our Lord, is — 
 " That it is lawful to do good on the Sabbath." 
 
 We have already had occasion to refer to two 
 departments of morality, — the duties which we owe 
 ourselves, and the special duties of religion ; and 
 these, we have seen, are to be done even at the ex- 
 pense of the rest of the Sabbath, should this prove 
 iiecessaiy. There is only one other department of 
 morality — the duties we owe fellow-creatures; and 
 these, we are now to see, ought to be fulfilled, at 
 the same expense. This seems to be the princi- 
 ple on which our Lord himself went, in curing the 
 sick, and performing other works of mercy on the 
 Sabbath; and especially when, in vindication of these, 
 he lays down the general rule, " Wherefore it is 
 lawful to do well on the Sabbath-days." 
 
CHRISTIAN SABBATH. 113 
 
 From this, we see that the flow of our bene- 
 volence is by no means to be checked on the Lord's 
 day, neither are our steps to cease frequentinir the 
 walks of mercy ; but here also, we ought to be on 
 our guard against abusing the goodness of God. It 
 is allowed, for example, that we should wait on our 
 sick friends, and others, who may require our atten- 
 tion on the Lord's day ; and this, and the duties con- 
 nected with it, we ought to do cheerfully, as know- 
 ing that, in this, we are serving God; but we ouirht 
 to be on our guard, against turning mere pretence 
 into a plea of necessity. — Professional men have the 
 highest of all authority for hcaUng on the Sabbath, 
 which is, at least to tlie sufferer, a work of mercy ; 
 but if, instead of providing, as far as circumstances 
 permit, for tlic rest of the Sabbatli, tliat be ren- 
 dered especially a day for professional visits, it can 
 scarcely be reckoned less than an abuse of what has 
 been graciously provided. — It is a work of mercy to 
 visit and sympathise with the distressed, the bereaved, 
 and the sorrowful, even on the Sabbath, and such 
 visits, if well conducted, may be the means of much 
 good to all parties ; but even here, we ought to be- 
 ware of habits of unnecessary visiting, and to which 
 some are addicted, more from tlie love of gathhng 
 about, than from any true sense of duty. — It is, in 
 many cases, a duty to visit and relieve the poor on 
 Sabbath, as tlicir circumstances may not admit of de- 
 lay ; but, if this be taken advantage of, to make the 
 Sabbath a day of ordinary almsgiving, or a special 
 season for inquiring into the circumstances of the 
 poor, the words of our Saviour will be justly appUca- 
 ble, — *' Ye have the poor with you always, but me 
 e3 
 
114 CHRISTIAN SABBATH. 
 
 ye have not always." — There are various other 
 works of mercy, in which we fear there is abuse. 
 We shall mention only one, which we select on ac- 
 count of its importance and benevolence of design, 
 we mean, the practice of teaching children the ele- 
 ments of reading and other branches of education, on 
 the Lord's day. We wish here to be distinctly un- 
 derstood, as having no reference to Sabbath Schools 
 for rehgious instruction. These, we believe, to be 
 amonff the thinp-s that are to be observed on the 
 Lord's day. But there have sprung up, along with 
 these, especially in the manufacturing districts of 
 England, the practice of leaving the education of a 
 numerous class of society chiefly to these means. 
 We do sincerely sympathise with parents, to whom 
 this is necessary, and much credit is unquestionably 
 due to the many self-denied friends of the poor, who 
 have taken a part in this work ; yet still, we appre- 
 hend, it becometh even these to be jealous of their 
 own philanthropy. If children cannot be spared 
 from work till they have attained to even the ele- 
 ments of education, will not the practicability of their 
 educating them, without the expense of working 
 time, be likely to render this necessity permanent ? 
 and then we will have to witness even children denied 
 that rest which God hath reserved for all, and which 
 their parents and others enjoy. And if they are 
 thus taught from childhood to make free with this 
 sacred appointment, is it to be wondered at, that they 
 should, in mature life, seek not the pleasure of God, 
 but their own pleasure on God's holy day ? Besides, 
 we arc not sure that the practice can be defended, 
 under any of the exceptions enumerated, unless in 
 very special circumstances. 
 
CHRISTIAN SABBATH. 115 
 
 Under each of these rules, tlien, we see how a sepa- 
 rate branch of morality is provided for, so as to render 
 it evident, in tlie observance, that tlie Sabbath was 
 made to suit man's condition, and not man to come 
 up to any fixed measure of abstinence. Let it not 
 then be alleged, that the observance of the day is 
 unsuitable to our times, or to any times. It is in 
 these very circumstances shown to belong to all times, 
 and to be fitted for the perfecting of every other 
 duty. And, in so far as our circumstances place us 
 under any of the exceptions referred to, we ought 
 readily and cheerfully to forego our enjoyment of rest, 
 and to fulfil every duty ; but let us not be partial 
 judges. We ought to judge and feel, not as if it 
 were our wish to get rid of the restriction, but, as if 
 desirous of observiug the Sabbath, we yielded our- 
 selves to another duty, according to the will of God. 
 In the exercise of feelings such as these, we are not 
 likely to err, in judging under any of the rules of 
 exception ; and in the absence of such feelings, there 
 can be no ri<rht observance of the Sabbath. 
 
 In these remarks on the required rest of the Sab- 
 bath — on the allowed interference with that rest — 
 and on abuses into which men are apt to fall — it has 
 been our aim to lay down rules, not from any pre- 
 conceived set of opinions, but from the light of God's 
 word ; and to present the duty of resting on the 
 Sabbath, not under the more rigid aspect of a ^Mosaic 
 appointment ; but as instituted at the beginning, and 
 coming down to us, and requiring of us obedience, 
 according to the mercy and forbearance of a dispen- 
 sation of grace. It is the right and the duty of the 
 reader, to see whether these things be so, and to 
 act accordincr to conscience and the word of God. 
 
116 CHRISTIAN SABBATH. 
 
 II. The Sabbath as set apart to the special ser- 
 vice of God. 
 
 We have, hitherto, been viewing the Sabbath 
 simply as a day of rest, and hence the intrusions on 
 this part of the observance, some of which we have 
 been examining, may be summed up, under the gen- 
 eral fault of carrying forward the employments of the 
 week, into the rest of the Sabbath. This view of 
 the Sabbath is the most elementary which can be 
 taken. Rest is essential to the Sabbath. It is 
 this which constitutes it a Sabbath, and which must 
 be observed on the part of all for whom the Sabbath 
 was provided. It belongs equally to man and to 
 the inferior creation placed under his power, and 
 made sharers of his toil. But as it is designed for 
 man and the inferior creation, not in the same mea- 
 sure and degree, but accordhig to the nature and pur- 
 poses of each, in the scale of being; so, while the 
 observance of the Sabbath, or rather the enjoyment 
 of it, must stop here, in respect of the inferior crea- 
 tion, this is but the furnishing of an opportunity for 
 other duties and observances on man's part. 
 
 Now the next step toward the accomplishment of 
 these duties or observances, on man's part, is the 
 hallowing, or setting apart of the rest thus reserved, 
 to the special service of the living God. ^Man was 
 created to serve God, in righteousness and true holi- 
 ness, and we before saw, that the Creator of all things, 
 in reserving the Sabl)at]i as a day of rest, did hallow 
 or consecrate it to his own special service ; and it is 
 in this sense that it comes to man, under the Chris- 
 tian dispensation, and requires of him obedience. 
 We fear that this second duty of the Sabbath is 
 
CHRISTIAN SABBATH. 117 
 
 not uniformly observed, even by all who admit, and, 
 in form, observe the Sabbath as a day of rest. We 
 fear there are some who discontinue tlieir ordinary 
 occupations on the Lord's day, and cannot, there- 
 fore, be charged with intrudhig on the rest of the 
 Sabbath, but who are, nevertheless. Sabbath pro- 
 faners, because they carry their observance no far- 
 ther. Not wishing to become an accuser of any, we 
 leave it with themselves to say, whether tlie Lord's 
 day be not profaned, in the different ways we are about 
 to specify. We ask at those, wlio have the best 
 opportunities of knowing, wlietlicr it be not common 
 with many, among the working classes, simply to rest 
 from their laboiu: on the Lord's day? — to rest, per- 
 haps, a great part of the day in bed, or in each other's 
 houses, or in the fields and by the way sides, or what is 
 worst of all, in houses of entertainment. We know it 
 will be said, that the man who toils all week requires 
 rest, and ought not to be complained of, even though 
 he should spend a part of the day in bed, or in recrea- 
 tion. The statement on which this apology is founded, 
 we believe to be real. We believe that not a few 
 are really oppressed with the burden of their labour 
 during the week ; and we know that, in some em- 
 ployments, the workman is detained even to a late 
 hour on Saturtlay, so that he must of necessity be 
 fatigued and worn out, and but little capable of more 
 than mere rest on the Lord's day. Such labour, 
 however, it will be admitted, is excessive, and itself 
 an evil and a sin, on the part of all who are the 
 causes of it. It becometh us all to syiupathise with 
 the hard working man, in his enjoyment even of 
 rest on the Sabbath. We say not, that ui the enjoy- 
 
118 CHRISTIAN SABBATH. 
 
 ment of this rest he is breakinff the Sabbath. In- 
 stead of this, he is fulfilUng one of the ends for which 
 the Sabbath was appointed. He is observing it as 
 a day of rest. But he will permit us to remind him, 
 that though a moral and accountable creature, he is 
 not, in this, carrying his observance of the Sabbath 
 beyond what the irrational and irresponsible parts of 
 creation are capable of. He is, even in this, enjoy- 
 ing" a blessinjj which the common Father of the uni- 
 verse hath provided for all; but he is not at all per- 
 mitting himself to taste those higher enjoyments, 
 which the same Father hath provided for his rational 
 offspring; and for the bestowal of which, he hath 
 especially appointed the Lord's day. And can it be 
 otherwise than painful for any one, who sees in his 
 fellow-man a fellow-immortal, one for whom God has 
 provided the blessings of salvation, to contemplate 
 such denying themselves, and being denied, access to 
 what has thus been so richly provided. And surely 
 then, it is the duty, even of the hard-working man, 
 to consider, whether his limited observance of God's 
 holy day, be not owing to some secret dislike of its 
 holiness ? and whether it would not be equally fa- 
 vourable to the body, and more profitable to the soul, 
 to rest with others of his fellow-workmen, in the ser- 
 vice and the sanctuary of Him, who appointed the 
 Sabbath ? 
 
 We have in this been speaking of the man of toil, 
 to the exclusion of persons in more comfortable cir- 
 cumstances, — to the exclusion of the comfortable 
 tradesman, the wealthy merchant, and men of pro- 
 perty and rank, up through the various grades of 
 society. But is there not among these, also, an ob- 
 
CHRISTIAN SABBATH. 119 
 
 servance of the Sabbath, just as much limited as the 
 mere rest of a working man ? Is there no such thing 
 as, when reHeved of business, and of the other ordi- 
 nary duties of the week, to occupy the rest of the 
 Sabbath in mere recreation ? — in sauntering about, in 
 travelhng, in visiting friends, in giving and attending 
 dinner parties ? We doubt not, that it will be said 
 by such, should they deign to cast their eye over 
 these pages. ' Well, and what have you to do ^vith 
 such matters? We hinder no one from pleasing 
 himself, as to his observance of the Sabbath. This 
 is the way we choose to do, and in doing so, we do 
 harm to none.' This is true to a certain extent. 
 If we were speaking of the duties of the second 
 table of the law, we might indeed demur, and ask, 
 whether these enjoyments can be obtained, without 
 depriving fellow-creatures of the rest which God 
 hath reserved to them ? Whether travelhng does 
 not deprive hostlers and others of the rest of their 
 Sabbath ? and whether dinner parties do not inter- 
 fere with the opportunities which God hath reserved 
 to domestics and others, that they may prepare for 
 eternity ? and whether there will not be responsibility 
 attached to the depriving such of what God hath him- 
 self reserved ? But it is not of the duties we owe 
 our fellow-men, that we are now speaking. It is the 
 duty we owe God. Now it is quite true, that in re- 
 spect of this, one man has nothing to do with his neigh- 
 bour's sin. To his own master he standcth or falieth. 
 But while man has nothing to do with it, God has, 
 and as it is the wiU of God we are here endeavour- 
 ing to make known, it becomes our duty, fully and 
 faithfully to show its apphcation to every class of 
 
120 CHRISTIAN SABBATH. 
 
 society ; leaving it to the consciences of individuals 
 to determine, whether they are or are not guilty, and 
 to what extent? 
 
 The cases we have thus been reviewing, whether 
 of the upper or lower classes of society, are such 
 as come altogether short of the observance of the 
 Sabbath, except in the single article of rest. They 
 are such as wholly or generally fail to hallow, or ob- 
 serve as hallowed, the Sabbath-day. But there is 
 a class, and in some parts of our country a very nu- 
 merous one, and on the Continent still more numer- 
 ous, who carry their observance of the Sabbath a 
 step, or rather half a step, farther, and so stop. They 
 admit, and act on the admission, that we ought to 
 serve God on the Lord's day. And hence they 
 think it right to attend divine service during some 
 part of the day; but having performed this, they re- 
 gard the requirements of the Sabbath as chiefly over ; 
 and that, at most, if they do not cause oftence to the 
 devotional exercises of others, they may dispose of 
 the remainder of the day as they find most agree- 
 able. Such as do outrage the common feelintjs and 
 devotional services of others, are guilty of a double 
 sin ; but as we are disposed to believe, that, among 
 ourselves, this is at least not common on the part of 
 any who at all regard even the religious services of 
 the Sabbath, we sh;dl confine our remai'ks to such as 
 merely take the liberty in question to themselves. 
 Now, with many, at least, coming under this descrip- 
 tion, we believe it to proceed upon a mistaken notion 
 of the nature and design of tlic Sabbatli. They con- 
 ceive of it as simply designed for public worship ; and 
 having accomplished this, they imagine they have 
 
CHRISTIAN SABBATH. 121 
 
 done all that is required of them, in so far as it con- 
 cerns themselves ; and that, if they give as little 
 offence as possible, to such as think it right to ex- 
 tend their devotions, notliing more is due. Now 
 this, we say, is a mistaken notion of the Sabbath. 
 The furnishing an opportunity for general and united 
 worship, was no doubt one of the ends originally 
 contemplated in the appointment of the day, but it 
 was only one of them. We are, besides this, to 
 commemorate the rest of Jehovah after he had cre- 
 ated all things, and the rest of Jchovali-Jesus on his 
 finishing the work which the Father gave him to do ; 
 and both the exemplar and the command require the 
 whole day, and not merely any part of it. On these, 
 and on other accounts, this day was first reserved out 
 of the working days, and thus made a day of rest ; 
 and then it was hallowed of God himself, and ap- 
 pointed to be observed of man as such : and thus it 
 became a day of holy rest. And all this was ap- 
 pointed and required, before any thing was said of 
 the special services which were to fill up this holy 
 interval. Now, as every one would see the absur- 
 dity of pretcncUng to observe the Sabbath as holy to 
 God, and yet not to rest from ordinary employments, 
 so ought we to see the deception of supposing, that 
 we can serve God in the observance of public wor- 
 ship, and yet not hallow to him the time he hath 
 reserved; or of imagining, that because some one 
 duty may be performed during a part of the day, 
 that therefore other duties, which require the whole 
 day, should take their measure from this ; or of at all 
 identifying any particular service with the sanctil'ying 
 of the day itself. 
 
122 CHRISTIAN SABBATH. 
 
 Here, again, we have thought it right to illustrate 
 the observance of this holy rest, not merely, or even 
 so much, from what it is in itself, as from the mistaken 
 notions and abuses which may prevail concerning it. 
 And we fear, lest this may have the effect upon some 
 minds, of representing the holy rest of the Sabbath 
 as a kind of holy penance, instead of enjoyment. 
 And it ought not to be disguised, that to such as 
 have no relish for spiritual and divine things, — to 
 such as know not what it is to rest in spirit, — to rest 
 in faith and in love, and in the enjoyment of God as 
 om: God, reconciled to us, and we to him in Christ 
 Jesus, — it is not, and cannot be a matter of pleasure, 
 but of irksomeness. But is not this the case with 
 every duty, whether of the first or second table of 
 the law ? Is it not irksome to love the Lord -svith 
 all our heart, if that heart has not yet been renewed 
 by his grace ? Is it not irksome to forgive our ene- 
 mies, and seek the peace and happiness even of the 
 undeserving, unless God has, through the forgive- 
 ness of our sins, and the manifestation of his tender 
 mercies towards us, enabled us for Christ's sake to 
 forgive, and even love our enemies ? The reason 
 why all this does not appear, is just because men 
 deceive themselves, taking a modified form of obe- 
 dience for the spirit of it : and thus fancying that 
 they are serving God, when they are serving the 
 imaginations of their own heart. It is so also ^vith 
 the Sabbath. We may perform what we call a right 
 observance of the holy rest of the Sabbath, and it 
 may externally resemble what the Bible requires ; 
 but it is merely the form, a flitting shadow, which 
 has no reality. But while this is admitted in respect 
 
CHRISTIAN SABBATH. 123 
 
 of all who love not, and serve not in spirit, the Lord 
 Jesus, it does not follow that the rest, the holy rest 
 of the Sabbath, is not designed and fitted to increase 
 the happiness of man. In heaven, where angels and 
 the spirits of the blessed are, it is one continued 
 Sabbath. It is a day, a perpetual day of rest, of 
 holy rest ; and in this there is perpetual enjoyment. 
 And to as many as are waiting and desiring this rest 
 of heaven, the rest of the Sabbath will be a cause of 
 happiness. To as many as are sensible of the influ- 
 ence of worldly things in hindering their growth in 
 grace, and enjoyment of what is divine, the lioly rest 
 of the Sabbath will be longed for and enjoyed. And 
 indeed, to all who love God, and desire to hold com- 
 munion with him, it will be regarded as a precious 
 season, and be enjoyed as affording true and proper 
 rest to the soul. 
 
 And should any, of whom this is not the case, say, 
 " But what shall we do, so as to be enabled rightly 
 to observe, and truly to enjoy, this holy rest ?" we 
 are not at liberty to offer any other answer, than 
 " Believe in the Lord Jesus Christ," through whom, 
 and through whom alone, we can be qualified for the 
 observance of any duty, or the enjoyment of any spi- 
 ritual privilege. 
 
 III. The Sabbath as a day of commemoration. 
 
 Under the immecUately preceding topic, it was our 
 wish to illustrate the duty of hallowing the rest al- 
 ready secured, so as that it be not, eitlier in whole 
 or in part, merely a day of idleness or recreation. 
 This is something additional to rest, and proceeds 
 upon it. What we are now to speak of, differs 
 
124' CHRISTIAN SABBATHi 
 
 from both, and is additional to the latter, proceeding 
 also upon it. It is the employment of this conse- 
 crated rest, in the immediate service of God ; or 
 rather, it is the service which God would have us to 
 perform during this holy day. 
 
 Now, there arc certain departments of thought, 
 or classes of subjects, \vith which he would have us 
 to be occupied on this day. 
 
 1. We are to commemorate, and therefore think, 
 of God's work of creation. He has left it on re- 
 cord, as well as imprinted it on the face of nature, 
 that all things were made by him. And he has done 
 so, that from his works we may learn concerning 
 himself; and that we may know, that he made us, 
 and not we ourselves ; and that in him we live, and 
 move, and have our being. It is therefore our duty, 
 and a fitting exercise for the Lord's day, that we 
 meditate upon his works ; that we study, and seek 
 to understand, the traces of wisdom, and power, and 
 goodness, which are every where apparent in these ; 
 and which, wliile legible in many parts to the meanest 
 capacity, reach farther back into the depths of divine 
 workmanship, than to be measured or searched out by 
 the sagacity of man. 
 
 In referring to this part of the right observance 
 of the Sabbath, we cannot help noticing what may 
 be called a ])rcjudicc on the part of many, who are 
 otherwise pious and observant of the ordinances of 
 God, — we mean the abstaining from such exercises 
 on the Sabbath, under the idea that they are less 
 holy than exercises connected with the word ; and 
 that they ouglit not to be indulged in on the Lord's 
 day. One circumstance which has perhaps contri- 
 
CHRISTIAN SABBATH. 125 
 
 buted to tliis, is the practice of many, who deny the 
 precious doctrines of the gospel, usually called pecu- 
 liar, and whose Sabhath exercises are thus little more 
 than what they would be, without any revelation from 
 God. And perhaps the excuse sometimes offered, 
 by persons who would profane the Sabbath, that they 
 are going forth to the fields to worship God as the 
 God of nature, may have had its share in strengthen- 
 ing this fcehng of jealousy. But if, instead of be- 
 ing carried away by mere opinion or prejudice, we 
 calmly consider the matter, it will appear very differ- 
 ent. The profaner of the Sabbath avails himself of 
 this as an apology, but is his false pretension to be 
 to us a rule of duty ? Those who do not believe in 
 the special doctrines of revelation, have nothing more 
 legible to read than the works of nature ; but be- 
 cause they confine themselves to these, are we to 
 give them wholly up ? Because they will not see 
 the wiU of God under the light of day, and arc there- 
 fore to be found seeking it, or rather pretending to 
 seek it, under the imperfect and starry light of crea- 
 tion, are we, on this account, to leave with them, 
 and deny ourselves, even this hght, which is also of 
 God ? " But it is not now necessary," some will 
 say. It is not certainly so necessary, as wlien there 
 was no other. It is not even necessary, — that is, 
 it is not necessary to salvation, that we should hold 
 converse with God through tliis less perfect medium, 
 seeing we have access to a more perfect one. But 
 the views which natiu-e presents of God, are fitted 
 to confirm, and render more perfect, the views which 
 we obtain of God in his word. And to the neglect 
 of this department of divine manifestation, we would 
 
126 CHRISTIAN SABBATH. 
 
 impute much of that narrowness of view, and many 
 of those unworthy conceptions of God, which even 
 true Christians are sometimes found to entertain. 
 It is well to conceive of God, and to dwell on the 
 conception of him, as condescending to hold converse 
 with man, and as giving his Son to die for him ; but 
 we ask any rational and reflecting Christian, whether 
 it does not greatly heighten his sense of the value 
 of that gift, and of the divine condescension, when 
 he has been contemplating him as the Creator of all 
 things, and as filling heaven and earth with his pre- 
 sence ; or when he has been tracing, and has lost 
 himself in seeking to trace, some of his wondrous 
 ways ? And we doubt not, that it will also be ad- 
 mitted, by such as have reflected on the subject, that 
 such exercises would do not a little to preserve our 
 Christianity in a sober and healthful tone, without 
 at all lessening either the fervour of our devotion, 
 or the simplicity of our faith in the tidings of salva- 
 tion. But what ought especially to weigh with be- 
 lievers on this head, are the precept and example of 
 God's people in former ages. The patriarchs and 
 prophets of old, seem all to have been observant of 
 the works of God ; and in so far as their habits of 
 thought are recorded, we have evidence of this in 
 the inspired volume. This wiU be seen in the songs 
 and addresses of Moses ; it will be abundantly seen 
 in the speeches of Job and his friends ; and it wUl 
 be especially seen in the psalms of David, which 
 were designed to guide the devotions of Israel. As 
 beautiful specimens of these, we refer to the 8th, the 
 19th, and the 105th Psalms. It will not surely be 
 pretended, that the light of revelation shone not in the 
 
CHRISTIAN SABBATH. 127 
 
 days of David, and onward to the end of that econo- 
 my, during whicli time these were employed to direct 
 the devotions of the church. In the New Testa- 
 ment Scriptures, we grant that the same frequency 
 of me(htation on the works of God is not observable. 
 But this may be explained on other grounds, than 
 that now the manifestations of a divine Being in his 
 works were unattended to. A great part of the 
 New Testament Scriptures are epistles, written with 
 the express purpose of revealing to the churches, 
 what had been hid from ages and generations up till 
 this time— the mystery of redemption. And in the 
 remaining division, we have chiefly the history of 
 events— the ministry of our Lord, and the acts of 
 his Apostles. The only remaining parts in which 
 we could expect to find any thing of this kind, are 
 the discourses of our Lord and of his disciples. Li 
 our Lord's discourses we have very frequent allu- 
 sions to the works of God, and on some occasions 
 we are sent thither to learn lessons concerninf>- God 
 and our duty ; and in the addresses of the Aptstles, 
 we find them reasoning from the works of God, to- 
 wards the establishment of his being and attributes. 
 Listead, therefore, of departing from the strictness 
 of a well observed Sabbath, in meditating, with Da- 
 vid, on all the works of God, we would in this, be 
 only fulfiHing one of the leading ends of the Chris- 
 tian Sabbath. And it is difficult to see any good 
 reason, why the wisdom, and goodness, and power, 
 and other attributes of God, as they appear in his 
 works, should not form a more considerable portion 
 of the public instructions of the Sabbath. There 
 are reasons why the lessons of revelation should be 
 
128 CHRISTIAN SABBATH. 
 
 preferred — why men should be first taught concern- 
 ing God, under the stronger hght, and in the more 
 legible characters of the word; and be only after- 
 wards led to examine the less legible characters, which 
 are to be found written on his works. It is most 
 necessary to know the will of God, as contained in 
 his word. It is the more natural way of understand- 
 ing both, and it is the only way in wliich we can 
 contemplate God in his works, standing to us in the 
 relation in which he does stand to us, through his 
 Son Christ Jesus. But if we once know him as re- 
 vealed in his word, it will exalt and purify our con- 
 ceptions of his character, to contemplate him in his 
 works ; and we shall thus be able to see around us, 
 on every hand, traces of the God whom we adore, of 
 the Father in Christ whom we love and serve, a God 
 in covenant with us, and yet the Creator of all things. 
 To meditate thus on the works of God, is one of the 
 observances of the Christian Sabbath. 
 
 2. Intimately connected with the manifestations 
 of God in his works, are the operations of his hand 
 in providence. So intimately connected are these 
 two de])artments of divine manifestation, that the one 
 is incomplete without the other, and the one is in- 
 separal)le from the other. For what is creation, but 
 the bringing into existence the agents or instruments, 
 by which God would accomplish his will. And what 
 is providence, but the direction of these in the accom- 
 plishment of that will. The one is the forming of 
 the instrument, the other is the employing of it. 
 It is impossible fully or satisfactorily to see the de- 
 simi of God in the instrument, unless we N-iew this 
 instrument operating in the accomplishment of the 
 
CHRISTIAN SABBATH. 129 
 
 divine will, and this under the control and direction 
 of a presiding providence ; and it is just as impos- 
 sible, satisfactorily to understand these operations 
 in providence, without knowing something of the na- 
 ture of the agency put in motion, which is to know 
 something of the work of creation. Now, what is 
 thus linked together with creation in the very nature 
 of things, it is our duty to reflect upon, and to make 
 a leading subject of Sabbath observance. " Whoso 
 is wise, and will observe these things," says the Psal- 
 mist, on concluding a long Psalm on providence, 
 " even they shall understand the loving-kindness of 
 the Lord." Psalm cvii. 43. 
 
 Over the whole face of nature, are the attributes 
 of God legibly inscribed : " The heavens declare the 
 glory of God ; and the firmament showeth his handy- 
 work. Day unto day uttereth speech, and nio-ht 
 unto night showeth knowledge." Psalm xix. 1, 2. 
 Yet not more universal and unceasing are these les- 
 sons of God in his works, than are those brought to 
 light in his providence. Every event, whether in 
 nature or among the affairs of mankind, is an event 
 in providence, has a meaning which it is designed we 
 ought to learn from, and many of these are specially 
 addressed to individuals, and families, and nations. It 
 must, therefore, be the duty of man to attend to these, 
 to reflect on them, and to learn from them wisdom. 
 When is this to be done ? On all the days of the 
 week, no doubt, but especially on the Sabbath. In 
 the Bible, and through the ministrations of that Bi- 
 ble, we have set before us the operations of God in 
 providence uncovered. The veil of invisibility is 
 drawn aside. W^e see, in tlie history of the church 
 
 F 
 
130 CHRISTIAN SABBATH. 
 
 and the world, as recorded by the pen of inspiration, 
 the secret wheels of providence moving and counter- 
 moving, and bringing up, on the great dial of human 
 affairs, many of the wonderful things of which man 
 can give no satisfactory account. We see this, in 
 the unerring light of revelation, and by it we are 
 taught to interpret, and learn from the events of 
 providence, which are every day taking place around 
 us. And in this we see, as we did before respect- 
 inn creation, how revelation reflects its fuller lijjht 
 on the traces of a divine will in the works and the 
 ways of God, and how therefore, instead of neglect- 
 ing these because of revelation, we ought to observe 
 and improve them the more. Every weiek unveils 
 another portion of our history, as individuals, as 
 families, and nations ; and what more natural, than to 
 throw upon these the light of revelation ; than that 
 the rest of the Sabbath should be the special season 
 of reflection on the aflairs of the week ; and that thus 
 its holy rest should be supplied with materials for 
 thanksgiving, for confession, and for prayer? 
 
 And here also it may not be improper to remark, 
 that perhaps, even in the public services of the sanc- 
 tuary, this ought to be more attended to than it 
 usually is. A very large proportion of inspired truth, 
 is just a history of providence. Perhaps the exam- 
 ples thus furnished are too little referred to, and 
 perhaps even the events \vhich are taking place 
 around us, and on the great theatre of nations, are 
 too much considered as apart from religious instruc- 
 tion. Be these things as they niay, the duty of 
 observing the work of the Lord, and of considering 
 the operation of his hand, is clear and obligatory upon 
 
CHRISTIAN SABBATH. 131 
 
 all. And in proportion as the Christian does thus 
 acknowledire God in every thintr, even as his cove- 
 nant God in Christ Jesus, so shall he be enabled in 
 ail things to serve him, in all things to enjoy com- 
 munion with him, and thus in all things to act and 
 feel as a Christian. 
 
 3. We have had occasion in these remarks, to notice 
 a very close connexion between the works and the 
 ways of God in creation and providence. We have 
 seen creation to be to providence, as the forming of 
 some machine is to its operation ; and that providence 
 is to creation, what the employment of such a ma- 
 chine is to its erection. W^e have seen it to follow 
 from tliis, that the work of creation cannot be rightly 
 contemplated separate from God's works of ])rovi- 
 dencc, and that, in the appointment of the Sabbath, 
 to commemorate the former, there is virtually an 
 appointment to commemorate also the latter. And 
 we saw, that besides this, we arc, throughout the 
 whole Scriptures, commanded to l)c observant of the 
 doings of God in providence, and to make these sub- 
 jects of prayer and of praise in the observance of 
 divine worshij). \\"e are now to notice a similar 
 connexion between the doings of God in providence, 
 and his work of redemption ; and through the former, 
 between the work of redemption and creation itself. 
 It will scarcely be denied by any one acquainted with 
 his Bible, tliat the events of this world are directed 
 in subserviency to the great plan of redemption. 
 The Old Testament is a continued connnentary on 
 this, as respects the history of the world before Clirist 
 came. The New Testament unfolds to us a farther 
 portion of it; and both tlie Old and New assure us, 
 F 2 
 
132 CHRISTIAN SABBATH. 
 
 that when the purposes of redemption shall have been 
 completed, the present state of things shall cease, 
 and a new economy of the world's government shall 
 then succeed. If, therefore, we are at all to extend 
 our views of providence, so as to embrace great 
 periods of the world's history, and to see in these the 
 purposes to be served, we shall thus be necessarily led 
 to imply also the work of redemption, and especially 
 in respect of its great central point and foundation, 
 the atonement of Christ. We shall, in short, be 
 led in principle, whether in form or not, to com- 
 memorate a finished atonement by the resurrection of 
 Christ from the dead. But if providence be the 
 mere operation of what was formed in creation, the 
 connexion between God's creating all things and the 
 atonement of Christ, is close, and one which will 
 scarcely permit creation to be commemorated, and 
 redemption not ; but which, as in the former case, 
 supposes the one to be present when the other is 
 thought of. And thus it comes to be, that even if 
 the pecuHar observances of the Lord's day were ob- 
 jected to, the commemoration of our Lord's finished 
 atonement would still be virtually served, by as many 
 as fully and intelligently observed its original pur- 
 poses. 
 
 But although we think it of importance, thus to 
 notice the connexion which subsists between these 
 different observances, and which shows them to be 
 not separate and arbitrary appointments, but so many 
 parts of one great requirement, we must now remind 
 our readers, that the commemoration of a finished 
 atonement, rests also on distinct and special authority. 
 The Lord's day, as we before saw, was observed 
 
CHRISTIAN SABBATH. 133 
 
 from the time of the resurrection of our Lord, to 
 commemorate that event, and hence it is called the 
 Lord's day. 
 
 We had, under the former inquiries, occasion also 
 to see, how the works of creation and providence 
 spread out before the mind two great departments of 
 divine manifestation. Every portion of the works 
 of God bears an impress of his hand, and reflects an 
 image of some of his attributes, from which it is de- 
 signed, that we should learn concerning God, and 
 concerning duty. And every event, or connected 
 train of events, is, in like manner, an intimation of 
 some part of the divine will, or an illustration of some 
 part of the divine character; and from these also, we 
 are daily to learn wisdom. Now, as these two seem 
 to take up all the ordinary communications of the 
 divine will, except what concerns the work of redemp- 
 tion, the revelation of this last, must complete the 
 knowledge which man has of the will of God. Re- 
 specting this last department, our Lord testifies — 
 ** If I have told you earthly things, and ye believe 
 not, how shall ye believe if I tell you of heavenly 
 things ? And no man hath ascended up to heaven, 
 but he that came down from heaven, even the Son 
 of man which is in heaven." John iii. 12, 13. And, 
 says the apostle Paul — " We speak the wisdom of 
 God in a mystery, even the hidden wisdom, which 
 God ordained before the world unto our glory ; which 
 none of the princes of this world knew : for had they 
 known it, they would not have crucified the Lord of 
 glory. But, as it is written. Eye hath not seen, nor 
 ear heard, neither have entered into the heart of man, 
 the things which God hath prepared for them that 
 
134 CHRISTIAN SABBATH. 
 
 love him. But God hath revealed them unto us by 
 his Spirit : for the Spirit searchcth all things, yea, 
 the deep things of God." 1 Cor. ii. 7 — 10. It is 
 by revelation then, and revelation alone, that we are 
 to learn concerning God's plan of mercy in man's 
 behalf. 
 
 There is a central point in this work, on which all 
 its other parts also depend ; and which is, therefore, 
 sometimes spoken of, and commemorated in the room 
 of the whole. This is the atonement made on 
 mount Calvary, and declared to be complete, by 
 Christ's rising from the dead. Towards this point 
 all the predictions and ritual observances of a former 
 economy looked forward, and to the same point we 
 are now led back in the ministrations of the gospel. 
 To this looked forward the purposes of God from 
 eternity, and on this sliall the praises of an eternity 
 to come especially rest. It is therefore with much 
 propriety, that we are called upon to commemorate 
 this special portion of the work, — a finished atone- 
 ment. But tlie very place which it holds in this 
 work, requires that it be viewed in connexion with 
 aU the other parts of the scheme, as revealed in the 
 word of God. The mere atonement, considered apart 
 from these, is without meaning. It ceases to be a 
 medium of communion, a ground of reconciliation 
 between God and man. And it will not, in these 
 circumstances, be a proj)er subject of commemoration. 
 To commemorate the resurrection of our Lord from 
 the dead, virtually and necessarily implies, that we 
 view it in connexion with the whole plan of redemp- 
 tion, as revealed to us in tlie sacred Scriptures; and 
 this revelation of the divine will ought to be as ex- 
 
CHRISTIAN SABBATH. 135 
 
 tensivcly as possible examined and meditated upon, 
 that the hght of the whole Scriptures may thus be 
 made to rest on the work which was accomplished at 
 Jerusalem. In this way, the only department of" 
 divine communication, not implied in commemorating 
 God's works of creation and providence, is taken up ; 
 and thus we see, how all the manifestations of the 
 divine attributes and the divine will, are the proper 
 and commanded subjects of our meditation and de- 
 votional exercises on the Lord's day. 
 
 In these remarks on the three great departments 
 of divine communication and Sabbath commemora- 
 tion, we have been illustrating merely the things 
 about which our minds ought to be occupied on the 
 Lord's day ; we have not at all been speaking of the 
 duties which grow out of the contemplation of these. 
 The sin<jle class of duties which we have been seek- 
 ing to explain, are those which concern the devout 
 examination of the divine will, expressed in his works, 
 in his ways, and in his word. This we may do by 
 observation and reflection, and by reading and hear- 
 ing the ministrations of God's word. The work of 
 redemption is that which ought first and chiefly to 
 occupy our attention on the Lord's day ; and as it is 
 wholly contained in the word of God, we arc to make 
 ourselves acquainted with it by reading, by hearing 
 the word expounded, by reflecting on what we do read 
 and hear, and by applying to our own hearts and con- 
 sciences whatever we find to be the will of God con- 
 cerning ourselves. But beyond this, we are to be 
 observant of the doings of God in providence, as 
 concerns ourselves, those who stand to us in special 
 relations, and as concerns the church and even the 
 
136 CHRISTIAN SABBATH. 
 
 world; the range, however, of our observation and 
 reflection being necessarily limited by our opportu- 
 nities and circumstances. And these intimations, 
 also, we are to receive as addressed to us, and as de- 
 signed to teach us wisdom, and enforce duty. And 
 much in the same way, is it our duty to meditate on 
 the works of God, and to learn from these, lessons 
 of practical wisdom, as well as knowledge concerning 
 God. 
 
 In all this, however, we are merely learning of 
 God. He requires that we should also do ; that the 
 communications which we thus receive, should pro- 
 duce upon us certain effects, corresponding to their 
 nature and design. The more abiding and ultimate 
 
 o o 
 
 effects, no doubt, are the sanctification of the heart, 
 and obedience to all the commands of God. And 
 these are effects which belong, not exclusively to 
 the Lord's day, but to our whole Hfe. There are, 
 however, certain effects more immediate than these, 
 and which appear in the form of duties especially 
 belonging to the Lord's day. The effect, for ex- 
 ample, of meditating on the attributes of God in his 
 works, is to fill the mind with admiration and rever- 
 ence, and to lead to the exercise of adoring and wor- 
 shipping God as the Creator of all things. And 
 this is a primary duty in observing the Lord's day. 
 To be observant of divine providence, and to read in 
 visitations of mercy and of judgment, of affliction and 
 of prosperity, the will of God .concerning ourselves 
 and others, will naturally induce a sense of the divine 
 presence, and the exercise of walking humbly and in 
 the fear of God ; but these, and kindred feelings will 
 especially predominate, when, amidst the rest of the 
 
CHRISTIAN SABBATH. 18T 
 
 Lord's day, we review the business of the week, and 
 reflect on the ways of God. And it is especially 
 in the exercise of these feelings, that we ought to 
 observe the Lord's day. And when we read, or 
 have made known to us, the revealed will of God 
 on this holy day, it ought also to produce correspond- 
 ing feelings and actions. If the requirements of the 
 law reveal to us our short-comings, there is room for 
 self-abasement and grief; and these will, or ought to 
 lead to confession of our sins, to prayer for the for- 
 giveness of them, and to the exercise of faith on a 
 finished atonement, that we may be delivered from 
 the power of indwelling corruption, and that we may 
 henceforward serve God more perfectly. If we 
 have made known to us the mercy of God in Christ, 
 it will awaken in our minds feelings of gratitude, 
 of love, and of humility ; and these will express them- 
 selves in devout acknowledgments, in prayer, and in 
 praise. And on similar principles will the promises, 
 and the threatenings, and all the other varieties of 
 divine communication, produce on the mind of the 
 true worshipper corresponding effects, and lead to 
 corresponding acts of worship. And these are the 
 things which make up a right observance of the Sab- 
 bath, as a commemorative appointment. It is not 
 however to be inferred from this, that our exercise 
 of prayer and of praise, and other acts of worship 
 dependent on these manifestations of the divine will, 
 are to be left to the suggestion of some spontaneous 
 feeling. This would lead to a genend neglect of 
 duty altogether, and is inconsistent with united wor- 
 ship. It is a duty, every Lord's day, to make our- 
 selves acquainted with the will of God; and it is 
 f3 
 
138 CHRISTIAN SABBATH. 
 
 a duty to apply the communications thus received, 
 to our own circumstances and conduct; and it is 
 equally a duty, every Lord's day, and according to 
 some regular and prescribed order, to respond to the 
 divine will, in acts of prayer, and of praise, and other 
 devotional exercises. 
 
 But we all stand in a variety of relations, and, as 
 such, the will of God is addressed to us. We are 
 addressed as individuals, and in this capacity it be- 
 cometh us to worship God, especially on his holy 
 day. The duties of the closet, and of private read- 
 ing and meditation, are of this kind. Members of 
 families are addressed as such, and in every family 
 the worship of God ought to be set up and observed. 
 And, in this capacity, ought those matters which 
 concern the family to be especially attended to. But 
 beyond this, we are addressed as churches, as the 
 professed disciples of Christ ; and hence the duty and 
 the practice of public worship — of worshipping as- 
 semblies of professed Christians. It is here, espe- 
 cially, that the Avorship of God assumes its full and 
 most perfect form, and which we ought, with the 
 greatest care, to maintain in its purity, and conscien- 
 tiously to attend. Besides, there are various special 
 seasons for divine worship : such as meetings for or- 
 dinary and special prayer ; such as larger and special 
 meetiiios for the extension of the Redeemer's kinff- 
 dom throughout the world ; and meetings for a vari- 
 ety of other religious purposes. But, however im- 
 portant these are to individuals, and to the church at 
 large, it would be scarcely in place, to consider these 
 as so many necessary observances of the Lord's day; 
 whereas the duties of secret, of private, and of public 
 
CHRISTIAN SABBATH. 139 
 
 worsliip on the Lord's day, seem essential to the 
 right observance of" it. Nor do they at all interfere 
 with each other. Tliey rather mutually promote 
 each other. The giving of our hearts to God in 
 secret, enables us to contribute to the spiritual com- 
 munion of family devotion ; and families thus given 
 first to God, are, when congregated in the public as- 
 sembly, the fittest materials for uniting in true and 
 spiritual worsliip. And, assuredly, if our congrega- 
 tions were thus even generally composed of praying 
 families, it is morally impossible but that tlie gospel 
 of the grace of God would have a more powerful and 
 holy uifluence. On the other hand, the services of 
 the church are well fitted to qualify families for the 
 more private exercises of domestic duty. They have 
 been in public, learning of God, and they ought in 
 private to meditate on what they have learned : and 
 it becomes parents to take an account of their chil- 
 dren and servants, and to instruct them in what they 
 have not attained to ; and in the private exercises of 
 worship, to turn to account the public ministrations of 
 the sanctuary. The same is the case in respect of 
 secret devotion. The ministrations of the sanctuary 
 ought to give life, and power, and a direction to 
 these, and the exercises of the family ought to cor- 
 rect, and strengthen, and improve these impressions; 
 that each might thus serve God more perfectly. In 
 this way, individuals, and famihcs, and churches, 
 would mutually aid each other ; and the result would 
 be, an increased spiritual power in all of these ordi- 
 nances, a greater measure of hohness in the church, 
 greater happiness and prosperity among men, and 
 greater glory to God. 
 
140 CHRISTIAN SABBATH. 
 
 We have, in these remarks, however, purposely 
 omitted one Christian observance which especially 
 belongs to the Lord's day, as commemorative of his 
 resurrection : we mean the observance of the Lord's 
 Supper. 
 
 We have already seen it to be intimately con- 
 nected with this leading purpose of the Lord's day ; 
 and, in the instances referred to, as occurring in the 
 New Testament, and the writings of the early Fa- 
 thers, we admitted the observance of that orchnance 
 to be usually on the Lord's day. If we have been 
 right in making these admissions, and adopting these 
 views, it will follow, that the observance of the Lord's 
 Supper ought to be especially attended to on the 
 Lord's day. And all this we believe to be generally, 
 if not universally, admitted in the Protestant churches. 
 But while they seem to agree in holding it to be a 
 duty to observe the Lord's Supper on the Lord's 
 day, and, except in special emergencies, only on the 
 Lord's day, they are not agreed, whether it ought to 
 be observed every Lord's day, or only occasionally; 
 and, in the latter case, whether more or less frequently. 
 It would have been most agreeable to the writer 
 altogether to avoid noticing these differences, inas- 
 much as the right observance of the Sabbath is a 
 matter common to all ; and which it were well all 
 would unite in promoting. As we have, however, 
 been already so much led into the subject, in the usq 
 made of the early observance .of this ordinance, to 
 strengthen our evidence for the change of the day, 
 we fear that any suppression of our remarks, even on 
 this diflference, might lead to misapprehension. As 
 we are most unwilling, however, to provoke discussion 
 
CHRISTIAN SABBATH. 141 
 
 on this subject, with such as are on other grounds 
 wilHng and disposed to unite in promoting the sanc- 
 tification of the Sabbath, we shall merely state the 
 length to which the word of God seems to carry us 
 on this point ; leaving it to such as believe the evi- 
 dence of the word to go farther, to retain their 
 opinions unmolested. 
 
 Now we have already admitted, that the right ob- 
 servance of the Lord's day virtually implies the lead- 
 ing purposes of the Lord's Supper. It commemo- 
 rates, in his resurrection, a finished atonement : and 
 it looks forward, with the Supper, to his second ap- 
 pearance. Moreover we admit, and we shall, by 
 and by, have occasion more fully to explain, that in 
 the right observance of the Lord's day there is vir- 
 tually a renewal of our covenant with God, as re- 
 conciled to us in Christ Jesus. And all this we 
 admit to be obhgatory on every returning Lord's 
 day. And therefore the only question on this point 
 is, whether, with these, we ought also to observe, in 
 forrn^ the Lord's Supper itself every Lord's day. 
 Now here also we admit, that even this should be 
 observed frequently, as giving a fuller and more per- 
 fect form to what is rather implied than expressed 
 in the observance of the Lord's day, and to serve, 
 with these, certain other ends, scarcely at all implied 
 in the former ; but we are not satisfied, that it is the 
 duty of the whole church to observe this ordinance 
 every Lord's day. We do not conceive, that, if 
 any church find it otherwise for edification, there is 
 any thing wrong in observing it even thus often ; but 
 we are not aware of any authority, rendering it m- 
 perative, or even a duty of the church, in all circuni' 
 
142 CHRISTIAN SABBATH. 
 
 stances, thus to observe it. It will be admitted, on 
 all hands, that there is no express command of Scrip- 
 ture to this effect. It will be observed, that we have 
 an account of the institution of the Supper, given us 
 in detail, by three separate evangelists, and of the 
 revelation made to Paul concerning this ordinance, 
 given us in still fuller detail, and with expository 
 remarks by himself; but we are not aware that, in 
 any of these, the Supper is commanded to be 
 observed weekly. Moreover, it is said in one of 
 them, "As often" — oadzig — " as ye eat this bread, 
 and drink this cup :" a mode of speaking, which does 
 not seem to imply any fixed and regular return of 
 the ordinance, as if it were of necessity, or'by com- 
 mandment, a weekly observance. And although we 
 are disposed to believe, that the apostles and first 
 Christians did, as often as circumstances permitted, 
 observe the Lord's Supper on the Lord's day, this 
 may be accounted for from the state of the church at 
 that time, without inferring an obligation to the same 
 effect on all succeedincj jrenerations. If this be not 
 admitted, and if it be considered obligatory on the 
 church, still to copy, in ail things, the example of the 
 apostles, however much their circumstances and ours 
 may differ, it will be difficult to see, why it should 
 not also be a standing rule to observe the early love- 
 feasts, which seem to have been, in many parts of 
 the church, observed with as much regularity as the 
 Lord's Supper, and, in the same way, various other 
 observances of apostolical and early practice. These, 
 we humbly apprehend, depended on circumstances, 
 and are obligatory upon us only in similar circum- 
 stances, or when they are fitted, in a siinilar way, to 
 
CHRISTIAN SABBATH. 143 
 
 promote edification. The same, we believe, to be 
 the duty of the cliurch concerning the observance of 
 the Lord's Supper. Where it is really for edifica- 
 tion, and is found convenient, we think it well that 
 it be observed even every Lord's day. Eut when 
 this is not the case, we conceive it would not be 
 right to impose the observance. 
 
 Dismissing, however, the question of authority, 
 we think it right to express our regret, that the 
 Lord's Supper is not more frequently administered, 
 in many of our churches, than it is. Either these 
 are not in the condition they ought to be in, or this 
 ordinance ought to be more frequently administered. 
 As expressive of the sentiments of the founders of 
 the Church of Scotland on this subject, we feel plea- 
 sure in furnishing our readers with the following ex- 
 tract from Pardovan's Collections : "In the manuscript 
 Acts of Assembly, tliere is an Act, Dec. 1562, ap- 
 pointing the communion to be celebrated four times 
 a year in towns, and twice a year in country parishes; 
 yea, it was administered then once a montli, as may 
 be seen by the old Discipline, bound in with the olcf 
 Psalms and Forms for Prayer, in Mr. Knox's time. 
 And, by Article xiv. chap. xii. of the French Church 
 Discipline, it is reconuncnded to their national synod, 
 to give directions about the more frequent celebration 
 of the Lord's Supper; and their custom then was 
 four times a year. But our Acts of Assend)ly, 1 G38, 
 sess. 23, act 12,— act 19 of Assembly, 170i, and 
 Directory for Worship, — do only reconnnend the 
 frequent celebration of the Lord's Supper. But how 
 often, is to be determined by the kirk-sessions, as 
 they shall find most convenient for the people, their 
 
144 CHRISTIAN SABBATH. 
 
 comfort and edification." — Compendium of the Laws 
 of the Church of Scotland, p. 293. 
 
 In the ahove remarks, we have not thought it 
 right to speak of the ordinance of baptism, and of 
 other duties, chiefly belonging to the Lord's day, — 
 regarding them as rather occasional and special du- 
 ties, than such as enter into the ordinary observances 
 of the Sabbath. Such, however, as form the more 
 ordinary and regular duties of the Lord's day, have, 
 we trust, been taken up ; and we now leave it with 
 the reader to consider, how far we have followed the 
 rule of God's holy commandments, and how far he 
 also has conscientiously followed the same rule, in 
 the observance of these duties. It will perhaps seem 
 to some, as if these were hard sayings, and not to be 
 fulfilled without much irksomeness and self-denial. 
 And there is no question, that where this is felt, the 
 individual will be, of himself, inclined to lessen the 
 duties thus described, and if possible to weaken their 
 authority. It were well for such to consider, that 
 their lowering of the standard of God's law, does not 
 in reaUty lessen the strictness of his requirement. 
 Tlie obligation is still the same. It is reasonable, 
 also, that such should be jealous of their own judg- 
 ment ; seeing their minds are confessedly under a 
 very strong bias. And they ought to permit them- 
 selves to be informed, that all duty is irksome to a 
 mind unreconciled to God through the death of his 
 Son, and unregcnerated and unsanctified by his Holy 
 Spirit ; and that if any would hide from themselves 
 the full measure of the requirement of God's holy 
 law, they are, in this, hiding from themselves the 
 necessity of a real change of heart, of their being at 
 
CHRISTIAN SABBATH. 145 
 
 peace with God, and of their becoming partakers of 
 his grace, which alone can render the heart of man 
 subject to the law of God, and dehgliting therein. 
 But there are, perhaps, even among true beUevers, 
 who will account such an observance of the Sabbath, 
 as we have described, burdensome. This, we are 
 persuaded, will not arise from any thing Christian 
 about them, but from what remains of an unholy na- 
 ture. And such need scarcely be reminded, that we 
 are commanded to mortify every sin, and to submit 
 to every ordinance of the Lord blameless ; and that 
 it is thus, by casting forth the root and cause of our 
 feeling the day of the Lord not a dehght, but as a 
 burden, that we shall overcome it, and experience 
 the very hoUness of our observance to be an cnlaro-e- 
 ment of our enjoyment. " If thou tuni away thy 
 foot from the Sabbath, 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 
 pleasure, nor speaking thine own words : theu shalt 
 thou delight thyself hi the Lord." Isa. Iviii. 13, 14. 
 
 IV. As a day of spiritual enjoyment. 
 It has been our wish, under the former section, 
 to take up whatever concerns the external obser- 
 vances of the day, viewing them also in connexion 
 with their design and spiritual fulfilment. We have 
 no wish now to recur to any detail of these obser- 
 vances, or of the purposes served by them, but merely 
 to show in general, how, when the Sabbath is thus 
 observed, it is virtually, and ought truly to be re- 
 '^JHl|p'i as a day for renewing our covenant with God, 
 
146 CHRISTIAN SABBATH. 
 
 — for calling to mind the relation in which we stand 
 to him, — and for entering anew, and with growing 
 attainment, on the privileges and the duties of one, 
 who is not his own, but bought with a price, and in 
 covenant with God, as reconciled in his Son Christ 
 Jesus. This is especially to be observed, in the 
 right commemoration of our Lord's finished atone- 
 ment. In aU the duties of that commemoration, it 
 is virtually present, and ought to be recognised ; but 
 especially in the ordinance of the Supper, it is fully 
 and undeniably expressed. In meditating on God's 
 works of creation and providence, it may seem less 
 necessary thus to avouch the Lord as our God, and 
 so to worship him ; but this is more apparent than 
 real. For however much we are accustomed to hear 
 of natural religion, as something which might be 
 known and cultivated, while the God of the Bible is 
 not even acknowledged, this is obviously the senti- 
 ment, not of a believer in the Bible, but of an infi- 
 del. The Bible knows no distinction between Him 
 who speaketh in the word, and Him who speaketh in 
 his ways and in his works. And it were as unplii- 
 losophical as it is unscriptural, to suppose, that whde 
 we can worship God according to the one, only 
 through his Son, he should nevertheless be wilUnw 
 to accept of our worship through the other, indepen- 
 dently of this appointed medium. And as there is 
 no serving of God through his Son, except by being 
 in covenant with him, — by being in reality the " sons 
 and daughters of the Lord Almighty," — what is ne- 
 cessary in the one case, must be equally so in the 
 other. 
 
 But if we now turn from this character of the 
 
CHRISTIAN SABBATH. 147 
 
 Lord's day, merely as an obligation, and view it as 
 the source of that blessing originally pronounced upon 
 the first Sabbath, and more fully opened up by the 
 resurrection of our Lord, we shall, instead of viewing 
 it with jealousy, regard this as what gives to the 
 day its special charm. The contemplation of the 
 great scheme of redemption, and particularly as viewed 
 in connexion with a finished atonement, is of itself 
 an exercise of mind in which the most gifted may 
 take pleasure. And even to know that Christ died 
 and has risen again, to give redemption to fallen 
 man, is cause of hope, and may through hope be a 
 cause of joy, even to those who are not in Christ. 
 But what is the intellectual enjoyment of the mere 
 student, or the hope of the unregenerate sinner, or 
 even of the unestablished and doubting Christian, when 
 compared with his joy, who sees in aU this something 
 in which he has an interest, something in which the 
 glory of his God is concerned, and the triumphs of 
 Emmanuel, his Saviour, are made manifest ? We can 
 all see, how in this case, and according to the measure 
 of the spirituaUty and faith of the individual, joy and 
 peace, and holiness, and praise, and humility, will all 
 follow, and be among the blessings which God vouch- 
 safes to bestow, on this day of the Son of man. It 
 is certainly in this part of Sabbath commemoration, 
 that the first of these is to be looked for. It is this 
 which is especially to open to the believer these 
 wells of salvation ; but they arc not, with this, to be 
 shut. In realizing God as our God, on the footing 
 of that reconciliation which is in Christ, we see him 
 also as the God of providence ; and all his dealings 
 with us are thus to be regarded, as administered un- 
 
148 CHRISTIAN SABBATH. 
 
 der that covenant which unites us to him in Christ. 
 Instead, therefore, of viewing him merely as the right- 
 eous Governor of the world, we are bound to regard 
 him in these also, as our Father in Christ Jesus; 
 causing it, that all things work together for our good, 
 as the called according to his purpose. It is easy to 
 see how, in these circumstances, providence will be, to 
 the single-hearted Christian, as the pen of a father 
 making known his will ; yea, rather as the very pre- 
 sence of a father treating us according* to his will. 
 And it must be equally obvious, that the fruit of 
 this also, will be holiness unto the Lord, and a grow- 
 ing measure of nearness to him in devotional exer- 
 cises, and in the ordinary habits and state of the in- 
 dividual's mind. And we have only to follow out a 
 Step farther, the application of these principles to the 
 works of God, to see that here also duty leads to 
 enjoyment. The works of God are proverbially 
 agreeable subjects of meditation to the intelligent 
 and learned. And pious reflections on these are 
 within the reach of the most illiterate. But, to 
 him who sees in these the God of the Bible, and 
 who sees in that God the Father of his Lord and 
 Saviour Jesus Christ, there is in the exercise a puri- 
 fying, an elevating, and a regulating power, which 
 is found in no other case. The grandeur of the 
 heavens may fill the mind with admiration, and the 
 beauty of the earth may delight, and the laws which 
 regulate both may leave behind the utmost efforts of 
 the understanding ; and thus the individual may be 
 left to wonder and adore : but if, in these, God were 
 realized as a Father in Christ Jesus, the splendour 
 of the heavens, and the beauty of the earth, and the 
 
CHRISTIAN SABBATH. 149 
 
 unsearchableness of the divine government, would 
 have an humbling, a purifying, and a devotional 
 effect, which the mere student of nature can never 
 know. In the one case, self is overcome by the 
 surpassing greatness of what is God's; but in the 
 other, self is cast forth, and a sense of what is divine 
 takes its place, and the will of Him who is divine 
 regulates the conduct. 
 
 Nor will the effect of this so much appear as arising 
 out of these separately. It is when creation, and pro- 
 vidence, and redemption, as so many parts of one great 
 whole, rise before the mind, and give it an idea of what 
 God is, and what, especially, he is to the Christian, 
 as reconciled to him in Christ — and when the beUev- 
 ing soul, approaching God on this footing, attempts 
 lifting its thoughts, through these, to the inconceiv- 
 able Jehovah, — it is then it experiences the feehngs 
 of the prophet — " Woe is me, for I am undone ; 
 because I am a man of unclean lips, and I dwell in 
 the midst of a people of unclean lips : for mine eyes 
 have seen the King, the Lord of hosts." Isa. \i, 5. 
 
 Yet all this we apprehend to be the duty and 
 privilege of the beUever. And should it be felt by 
 any, that such an account of the Lord's day is rather 
 discouraging, inasmuch as they fear that it is beyond 
 their reach, we have to reply, that unquestionably to 
 him only who hath, in this respect, much shall be 
 given ; but that we ought rather to aim after a com- 
 ing up to the privilege, than being satisfied in our 
 imperfect condition, to attempt bringing down the 
 measure of God's gift to the measure of our own 
 capacity. But it is not less true and important, that, 
 according to the measure of oux faith, and spirituality, 
 
150 CHRISTIAN SABBATH. 
 
 and holiness, so shall we he able to reach a corre- 
 sponding measure of whatever we have here spoken 
 of as the enjoyment of the Lord's day. Let all, 
 therefore, who are truly Christians, thus seek to wor- 
 ship God on his holy day, and their communion shall 
 not fail to be, according to their measure, communion 
 with the Father, and his Son Christ Jesus. This 
 is glorifying to God ; it is profitable to the individual; 
 it is beneficial to the world. Let us, then, seek to 
 be thus in the Spirit on the Lord's day. 
 
 V. The Sabbath as a prefigurative sign and pledge 
 of the rest of heaven. 
 
 It is said of the patriarchs, that they " all died in 
 faith, not having received the promises, but having 
 seen them afar off, and were persuaded of them, and 
 embraced them, and confessed that they were stran- 
 gers and pilgrims on the earth." Heb. xi. 13. This 
 has no doubt a reference to their particular circinn- 
 stances, as living before Christ, and dying even be- 
 fore the seed of Abraham had become a great people, 
 and were put in possession of the land of Canaan; 
 but it was also generally descriptive of their state in 
 this world, and as viewed in connexion with their 
 hopes of anotlier and better condition, which is not 
 of this world ; and hence it is added, tluit they de- 
 sired " a better country, that is, an heavenly." In 
 this general sense, the saying. is equally true of be- 
 lievers still : " We are saved by hope : but hope 
 that is seen is not hope ; for what a man seeth, why 
 doth he yet hope for ^. but if we hope for that we 
 see not, tlien do we with patience wait for it." Rom. 
 .viii. 24, 25. The wliole life of the believer is thus 
 
CHRISTIAN SABBATH. 151 
 
 a season of hope and of patient waiting. And as it 
 is in itself, so is it commanded to be. We are re- 
 minded, that " here we have no continuing city, but 
 we seek one to come." Heb. xiii. 14. And it is on 
 this principle that all the duties of life are com- 
 manded, and to be observed : " For the grace of 
 God that bringeth salvation hath appeared to all men, 
 teaching us, that, denying inigodlincss and worldly 
 lusts, we should live soberly, righteously, and godly, 
 in this present world : looking for that blessed hope, 
 and the glorious appearing of the great God and our 
 Saviour Jesus Christ." Titus ii. 1 1 — 13. "There- 
 fore gird up the loins of your mind, be sober, and 
 hope to the end, for the grace that is to be brought 
 unto vou at the revelation of Jesus Christ : as obe- 
 dient children, not fashioning yourselves according to 
 the former lusts in your ignorance : but as he which 
 hath called you is holy, so be ye holy in all manner 
 of conversation ; because it is written, Be ye holy ; 
 for I am holy." I Pet. i. 13—16. And it is the 
 express command of our Lord, that our " loins be 
 girded about," and our " lights burning ;" and that 
 we " be like unto men that wait for their Lord." 
 Luke xii. 35, 36. But if this attitude of waiting, 
 and watching, and looking forward to the second 
 coming of the Son of man, be characteristic of the 
 whole Ufe of the believer, it must be especially de- 
 scriptive of the acts of his devotion in his observance 
 of the Lord's dav. It cannot be, that one, thus 
 living by hope on the promises of God, shall never- 
 theless meditate upon them, take them home to him- 
 self, live upon them by fiith, and yet not be led 
 forward by them to their ultimate fultihnent in an- 
 
152 CHRISTIAN SABBATH. 
 
 Other and better state. We have indeed already- 
 seen, that mstead of this being the case, one of the 
 very ends of the Lord's day is to enable us, the more 
 perfectly, to look forward by faith to that same hea- 
 venly country which the patriarchs saw afar off. We 
 had also occasion to see, how the very appointment 
 of the Sabbath becomes a sign and pledge of that 
 rest which remaineth to the people of God ; and 
 how the very observances become so many parts of a 
 prefigurative resemblance, setting forth, as we are 
 able to apprehend it, what the rest of heaven shall 
 be. And all, therefore, which we have now farther 
 to illustrate, is, in answer to the question — Wliat 
 are we to do, so as to observe the Lord's day as a 
 prefigurative sign and pledge of heaven ? We an- 
 swer this by observing — 
 
 L That it does not require any separate obser- 
 vance, but is descriptive of the way in which we ought 
 to observe those already detailed. It requires that 
 we should commemorate the resurrection of our Lord, 
 as laying the foundation of that kingdom, into which 
 we hope yet to enter. That we should contemplate 
 him as now exalted on the throne of that kingdom, 
 and waiting the accomplishment of events which are 
 to terminate in his second appearance. And we ought 
 to regard the resurrection of Christ as a sure pledge 
 of our own. And we ought thus, from one Lord's 
 day to another, to be waiting in faith and in hope, 
 for the coming of the Son of man, and the realization 
 of his promises as concerns the church. It requires 
 that we should regard the providence of God, espe- 
 cially in respect of the world at large and the church, 
 as so many of the steps of his procedure in forward- 
 
CHRISTIAN SABBATH. 153 
 
 ing tliis great event ; and that wc should be observant 
 of his dealings concerning ourselves, as desio-ncd to 
 fit and prepare us for the enjoyments of another state, 
 as well as for lessening our attacliment to the things 
 of time. And it requires, that when beholding the 
 glory of God as shed abroad in the heavens, and en- 
 graven on every portion of this lower world, we should 
 view these only in connexion with the change which 
 is to be wrought upon them, and with the promise 
 of new heavens and a new earth, wherein we hope to 
 dwell. 
 
 In making these remarks, we are not proceeding 
 on any mere theory of the second coming of the 
 Son of man. We are entirely leaving out of sight, 
 whatever is beyond the plain declarations of the word, 
 — that he will come and gather unto him his elect, and 
 that then they shall enjoy what they were throuo-h- 
 out life looking forward to. There is indeed reason 
 to fear, that the many theories which have been pub- 
 lished on this subject, have been allowed so to iden- 
 tify themselves with the subject itself, that attention 
 to the one is in a great measure given up with the 
 rejection of the other. This surely is wrono-. Theo- 
 ries may, or may not be according to the word of 
 God ; but it will not surely be pretended, that the 
 subject itself is not a doctrine of Scripture, and urged 
 on our attention as an important and practical depart- 
 ment of Christian duty. And on these broad grounds, 
 we conceive it to be inseparable from the right ob- 
 servance of the Lord's day. 
 
 2. Again we saw it to be an essential part of a 
 well-observed Sabbath, to renew our covenant \vith 
 God, and thus to realize by faith the blessings belono-- 
 
 6 
 
154 CHRISTIAN SABBATH* 
 
 iiig to this condition. This will now be seen to be- 
 long equally to the Sabbath, as a prefigurative sign of 
 the rest of heaven. We are to look on the rest of 
 the Sabbath itself as a sign and pledge of the rest of 
 heaven. We are in this, to share by faith in the 
 anticipation of that rest. We are to regard the ser- 
 vices of the Sabbath, as patterns of the things that are 
 in the heavens, and we are through these to dwell 
 by faith and in hope, on these unseen realities as 
 awaiting us. We are in commemorating our Lord's 
 resurrection, to look forward to the resurrection of the 
 bodies of believers, and the glory of Emmanuel's king- 
 dom ; but this ought to be only as a channel for being 
 ourselves carried forward, by faith, to sit with Christ 
 in his kingdom. And thus the Lord's day will be 
 to us, as a pledge as well as a sign. We are in the 
 events of providence, to see the stepping-stones, by 
 which the church is to be led forth of the wilderness 
 into her promised inheritance ; but we ought, with 
 this, and from the events which befal ourselves, to 
 be carried forward by faith to that moment of time, 
 when our place shall be assigned us, among the ran- 
 somed captives, returning to Zion, with songs and 
 everlasting joy upon their heads. And we are to 
 view even the works of God, in reference to this 
 coming change, but it is needful with this, that we 
 contemplate these, not as some work of God uncon- 
 nected with the salvation wrought out by Jesus, but 
 as the instruments of his will * and that we regard the 
 change, which shall then come upon all things, not 
 as some event in which we have no interest, but as 
 connected with that in which, if we are the people of 
 God, we are to have a share. We are in this, also. 
 
CHRISTIAN SABBATH. 155 
 
 to look forward by faith to our own part in it. It is 
 not difficult to sec how exercises and fechngs such 
 as these are fitted to wean from this world, and to 
 enable to live above it. We do not fear but this 
 will be granted. But, judging from the general 
 feehngs of Christian society on this subject, we do 
 fear that it will be thought too much to expect, and 
 something from which the great bulk of professors 
 will recoil. And, perhaps, some will seek to awaken 
 controversy, as to the question, whether such a per- 
 sonal and appropriating faith as this be necessary. 
 Like the woman of Samaria, who was ready to argue, 
 with our Saviour, about the unusualness of a Jew 
 asking water of a Samaritan — about his inability to 
 bring up hving water from the bottom of the well — 
 about his not being greater than .Jacob, who was sa- 
 tisfied with the same water the woman drew — and 
 about the comparative sacredness of the mountains of 
 Samaria and Jerusalem, rather than learn and receive 
 at his hand the gift of the Spirit, to dwell in her heart 
 by faith, — do many still show the presence of a carnal 
 spirit, by turning from the bread of life to the husks 
 of controversy. What we have been saying concern- 
 ing the duty of the believer on the Lord's day, is no 
 doubt descriptive of a perfect, rather than an imper- 
 fect obedience ; and may, therefore, be come short of 
 by true Christians ; and hence we repeatedly stated, 
 that it was only according to the measure of our 
 Christian perfection, that we could either reach the 
 duty, or attain to the full enjoyment described. But 
 if any would, from this, or on similar grounds, in- 
 fer, that the coming short in these duties is cither 
 less sinful, or less to be regretted, than other short- 
 g2 
 
156 CHRISTIAN SABBATH. 
 
 comings, we need only say, that their views of this 
 duty are different from what we beheve the Bible to 
 teach. " Thou shalt love the Lord thy God with 
 all thy heart — and thou shalt love thy neighbour as 
 thyself" — are duties as unattainable, by an imperfect 
 creature, as the observances of the Lord's day, ac- 
 cording to the above explanation. And will any one 
 pretend, that he ought to be content with an imper- 
 fect observance of these two great commandments, or 
 that he is at liberty to excuse himself, on the grounds 
 of their being high above him, so that he cannot reach 
 them ? Their very highness is designed to convince 
 him of sin, and of his need of divine grace, and to in- 
 duce to live humbly, as having nothing of his own, 
 but as receiving all out of Christ. Moreover, he is 
 thus enabled, with the apostle, to say, " I can do all 
 things through Christ which strenfftheneth mo." Phil, 
 iv. 13. The very same thing is true of the right ob- 
 servance of the Lord's day ; but here, especially, it is 
 as the receiving of strength. The exercises which we 
 have been detailing, and the feelings and principles on 
 which these ought to proceed as such, give us to re- 
 ceive from God quickening and spiritual power. And 
 therefore, if we are weak and faint, we ought the 
 more to drink at these refreshing streams; if we are 
 under the influence of sin, of the world, and of un- 
 holy indulgences, which weigh us down, and render 
 our services carnal, we have the more need to be up 
 and doing; and we ought the more to rejoice in such 
 an observance of the Lord's day, as will lift off from us 
 our burden. And if such be the prevalence of unbe- 
 lief, that we cannot at all observe and enjoy the Lord's 
 day, as given us to enjoy, then ought we to prove 
 
CHRISTIAN SABBATH. 157 
 
 ourselves, and to see whether we have at all faith in 
 a risen Saviour : and if we have, it will assuredly- 
 become stronger, as we thus draw near to God, not 
 according to the suggestions of an unbelieving heart, 
 but simply on the testimony of his rich and all-suffi- 
 cient grace. But the true account of the matter is, 
 Much of the spirit and of the power of Christianity 
 has departed from the church. We have lost the 
 vigour, and the healthy condition, of the apostolical 
 church ; and hence it comes, that, when we go back 
 to the Scriptures, and learn from them what were 
 the spiritual viands on whicli believers were then fed, 
 and attempt to set them before the cliurch now, they 
 are loatlicd and rejected, as the manna was by unbe- 
 lieving Israel. This surely indicates an enfeebled 
 and diseased state of our moral and spiritual feeling, 
 and one which ought to call forth the energy and 
 co-operation of all who care for the prosperity of Zion 
 and the glory of God. And, instead of spurning 
 away from us attention to what God thus requires 
 still, and which was the enjoyment and the glory of 
 the church in former days, we ought especially to 
 attend to such, to take our measure of duty from the 
 infallible rule of God's word, and our measure of en- 
 joyment ought to be sought after only according to the 
 measure of his gift, as revealed in Christ Jesus ; and, 
 with the simplicity of little children, ought we thus 
 to sit down at the feet of the meek and lowly Jesus, 
 listening to the gracious words which proceed out of 
 his mouth, and receiving from his hand, as he is 
 pleased to bestow, the bread and the water of eternal 
 life. " Ho, every one that thirsteth, come ye to the 
 waters, and he that hath no money : come ye, buy 
 
158 CHRISTIAN SABBATH. 
 
 and eat; yea, come, buy wine and milk without 
 money, and without price. Wherefore do ye spend 
 your money for tliat which is not bread ? and your 
 labour for that which satisfieth not ? Hearken dili- 
 gently unto me, and eat ye that which is good, and 
 let your soul delight itself in fatness." Isa. Iv. 1, 2. 
 " In the last day, that great day of the feast, Jesus 
 stood and cried, saying. If any man thirst, let him 
 come unto me and drink. He that believeth on me, 
 as the scripture saith, out of his belly shall flow 
 rivers of Hving water." John vii. 37, 38. " If ye 
 abide in me, and my words abide in you, ye shall ask 
 what ye will, and it shall be done unto you. Herein 
 is my Father glorified, that ye bear much fruit ; so 
 shall ye be my disciples." John xv. 7, 8. 
 
APPENDIX. 
 
 The foregoing Treatise is, we trust, in some measure 
 complete, without any Appendix. It is iiowcver our 
 wish, to bring tlie remarks ah-eady made more directly 
 to bear on the present state of Sabbath observance; 
 and thus, if possible, to do sometliing towards stem- 
 ming the Hood of profanation, fast flowing in upon us. 
 With this view, we shall, in a series of consecutive 
 remarks, advert to some of the leading and prevalent 
 abuses; and endeavour, at the same time, to point out 
 some of the most likely means for correcting them. 
 The abuses themselves are various, yet in part grow- 
 ing out of each other, and to be rightly understood 
 only by being examined in connexion, and, as far as 
 may be, in that order in which they are causes one of 
 another. 
 
 I. The neglect of some of the special ends of the Lord's 
 day. 
 
 The ends which we have here in view, are those 
 connected with the resurrection of Christ, and on 
 account of which, the Lord's day was especially ap- 
 pointed. The original institution of the Sabbath re- 
 quires it to be a day of rest, a day for religious obser- 
 vances, and for commemorating the work of creation. 
 At least the first and second of these are generally 
 admitted, to be essential to the right observance of 
 the day, by as many as believe the observance itself 
 to be of divine authority. But no inconsiderable pro- 
 portion of this very class, seem practically to leave 
 out of sight the special purposes, which it is designed 
 to serve as the Lord's day. When any question is 
 
160 APPENDIX. 
 
 raised concerning the change of the day, they are 
 ready enough to refer it to our Lord's resurrection; 
 but as to the important spiritual ends, which it was 
 designed to serve in connexion with that event, as 
 setting forth a finished atonement, and an exalted Re- 
 deemer; many seem to be either ignorant of them, or 
 extremely neglectful. In the accomplishment of these 
 ends, we before saw, that it is the duty and privilege 
 of the Christian, to rise together with Christ, in a re- 
 newed participation of his finished atonement, in the 
 fresh enjoyment of realizing God as reconciled to him 
 in Christ Jesus, and in looking forward to his second 
 coming, to rest with him and reign with him for ever. 
 But with this part of Sabbath observance, we fear that 
 not a few professing Christians seek not to meddle. 
 
 The neglect of every duty is sin. And if these form 
 part of the required observance of the Sabbath, as 
 we trust has been shown, the neglect complained of 
 must be sin. But besides being itself sinful, it is pro- 
 ductive of consequences which aggravate the evil. 
 Generally speaking, declensions in religion begin with 
 the church herself; and when they have wrought 
 their way forth into the world, they appear in gross, 
 and sometimes offensive abuses. The forms and ex- 
 ternal services of religion, are but the mere covering 
 or expression of principles which are spiritual, and 
 having life in them. While that which is living and 
 spiritual remains, and is kept in activity, it will ex- 
 press itself in corresponding forms ; but let that which 
 is spiritual greatly abate or become extinct, and these 
 forms will be gradually moulded after the imagination 
 of man's heart, leaving ample room for every conceiv- 
 able species of abuse. Now, that part of Sabbath 
 observance which is so much neglected, is the part 
 most fitted to maintain and promote spirituality and 
 communion with Ciod in the services of the Lord's 
 day. And therefore it is not difficult to see, how, 
 through this neglect, the mere rest and religious ser- 
 vices which remain, will be apt to degenerate into a 
 system of restrictions and requirements ; having about 
 them but little to interest, or to render the Lord's day 
 
APPENDIX. 1161 
 
 a season of actual enjoyment. The consequence is, 
 even the other duties and exercises of the Sabbath 
 become comparatively inefficient. The prayers and 
 praises of the church cease to be the expressions of 
 a living and appropriating faith, and the preaching of 
 the word, though maintained in form, is found to be 
 as a work of man, powerless in every thing which con- 
 cerns the regeneration of the heart, and the actual edi- 
 fication of the body of Christ. These effects will not 
 indeed be found in all their extent, in every case, where 
 the special ends of the Lord's day have been neglected; 
 but they will be found in proportion as the power of 
 divine truth is affected, and which is dependent on 
 the right fulfilment of these ends. And even this, 
 surely, is enough to awaken into concern as many as 
 really care for the interests of Zion. 
 
 The question — How might this be remedied? will, 
 of course, be variously answered. The most certain 
 grounds, however, to proceed upon, are, in so ftir as 
 they can be detected, the causes of the abuse. If 
 these can be cut oft', the abuses themselves will be 
 sapped in their foundation. The causes of this ne- 
 glect are various, and some of them so involved with 
 tlie general state of the church, that no specific means 
 could be hopefully employed for their removal. A 
 general decline of vital godliness, must, we fear, be 
 placed under this head. And perhaps we ought to 
 add, as connected with this, the accommodation of reli- 
 gious ordinances to the taste and maxims of the world, 
 falsely called Christian. When a considerable pro- 
 portion of any church, consists of persons who are not 
 Christians in heart and in life, there is a continual and 
 powerful tendency, on the part of the church herself, 
 to become assimilated to the world. And this influ- 
 ence will indirectly reach the minister as well as his 
 people, and the ministrations of the pulpit as well as 
 the communion of church members. And to hope, 
 therefore, to reach the evil in its full extent, by any 
 direct and specific means, would be only to lead to 
 disappointment. A thorough cure of the evil must 
 G 3 
 
162 APPENDIX. 
 
 depend on some general revival of pure and unde- 
 filed religion. But as even this branch of the evil is 
 dependent on other branches yet to be considered, so 
 these also are dependent upon this ; and as a general 
 reformation of Sabbath observance will require a 
 general application of the means variously fitted to 
 correct the different abuses, it is right, that even here, 
 means should be put in motion for commencing this 
 work. 
 
 Now, of the various causes operating in the pro- 
 pagation of this evil, the one which may be most 
 directly and efficiently employed, in restoring a more 
 spiritual observance of the Sabbath, is the preaching 
 of the gospel. We are proceeding on what has, we 
 trust, been already proved, that these special ends are 
 of divine authority. And as this is the foundation on 
 which they rest, no means can be more fitly employed 
 for enforcing these, than a full and faithful exposition 
 of that authority, and of the benefits connected with 
 the observance of the duty. And to none is this en- 
 trusted as to the minister of God's word. It is his 
 duty to explain and enforce the whole counsel of 
 God, and especially such parts as he has reason to 
 fear are neglected, though forming important parts in 
 the economy of redemption. 
 
 It is not however enough, that the ministrations of 
 the pulpit shall be directed to this point. It belongs 
 especially to the church, the spiritual Israel, to give 
 effect to these ministrations, in rebuilding the broken 
 walls of Zion. Let such satisfy themselves, that these 
 are dtsigned to form part of the observance of the Chris- 
 tian Sabbath; let them weigh in their own minds the im- 
 portance attached to them ; and if they find the matter 
 to be as we have represented it, let them begin with 
 their own example ; and let them bring the matter 
 frequently before others, who also desire to see 
 amongst us a revival of the power of religion. But 
 this will be especially successful, if taken up by as- 
 sociations for prayer, and other religious exercises. 
 Let such make it the subject of their special medita- 
 
APPENDIX. 163 
 
 tion ; let them spread it before God, in their united 
 and often-repeated prayers ; let the hearts of many 
 be lifted up to God in secret, and yet simultaneously, 
 and he will not deny us the thing that we ask. He is 
 only waiting that we should ask, and see the blessing 
 coming down from himself. 
 
 II. The neglect of divine ordinances on the Lord's 
 day. 
 
 We do not, under this title, wish to exclude the 
 neglect of family duties. The observance of these 
 has, according to almost universal testimony, greatly 
 declined in this country, during the last forty or fifty 
 years. And this has no doubt tended not a little to 
 let in upon us the flood of Sabbath profanation, with 
 which our land is almost deluged. For it will scarcely 
 be supposed, that if the young of both sexes had 
 been early accustomed to the regulations of family 
 discipline on the Lord's day, they would, even in 
 mature life, give themselves up to that open profana- 
 tion of the clay, now so common. And beyond all 
 mere conjecture on this subject, it is a well-known 
 fact, that the great body of Sabbath profaners have 
 been without this teaching. 
 
 But as we cannot, from the nature of these duties, 
 have access to such evidence as we wish to lay be- 
 fore our readers on the subject of abuses, we shall 
 chiefly confine our remarks to the neglect of public 
 worship. And here evidence is within reach of all. 
 It is not necessary that we should refer to documen- 
 tary evidence; and as little, that we should pry into 
 the arrangements of families, to satisfy ourselves of 
 the extent of this evil. 
 
 In some parts of the country, the neglect of divine 
 ordinances is manifest, in the groups which may be 
 seen, during fine weather, resting in the fields, or by 
 the way sides, where they happen to meet. And in 
 the neighbourhood of our large towns, multitudes both 
 of grown persons and boys, may be seen strolling forth, 
 as if to escape the solemnity of divine worship. And 
 yet these are but the overflowings of the vast body who 
 
164 APPENDIX. 
 
 remain at home, and in each other's houses, spending 
 the day in idleness and foolish conversation.* 
 
 The extent to which the neglect of divine ordi- 
 nances is, by these and other abuses, carried, is truly 
 distressing to every pious mind; and the more that 
 any one gives attention to the subject, the greater will 
 he find the evil to be. But it is especially appalling, 
 when viewed in connexion with its dreadful conse- 
 quences. It is a matter of public notoriety, that a 
 very large proportion of criminal offences originate 
 with the habits of which we have been speaking. The 
 common practice in this part of the country, of boys 
 going forth during divine service, and plundering the 
 fields of farm produce, has, in many instances, been the 
 first training of those unhappy young men, who prowl 
 about our large cities, and live by theft and house- 
 breaking. And even, where matters are not carried 
 so far, scepticism in religion, and general profligacy 
 of manners, have very commonly followed. For, when 
 profaners of the Lord's day are thus banded together, 
 it is not to be expected, but that the evil practices and 
 sentiments of the worst, will be propagated among 
 the less vicious. 
 
 But, without at all attending even to such conse- 
 quences as these, there is, in the ruin of their own 
 souls, who thus despise the ordinances of God, and in 
 the ruin of their souls who are led to follow their ex- 
 ample, enough to awaken the sympathy and the zeal 
 of all who have learned to weigh these matters in the 
 balances of the sanctuary. " If our gospel be hid," 
 says an apostle, "it is hid to them that are lost." And, 
 if this be the case, even with such as wait on the ordi- 
 
 * Among the various means employed for renovating the re- 
 ligious character of our country, associations have, in some places, 
 been forn)ed to visit some of the worst districts during tlie hours 
 of jmblic worsiiip, to induce tiie inhabitants to assemble in little 
 meetings fur religious instruction. And I have been assured by 
 gentlemen on whose testimony I could fully rely, and who took 
 part in this work, that the church-going public can have no idea 
 of tiie vast numbers who thus spend the Sabbath at home in pro- 
 fane idleness. 
 
APPENDIX. 165 
 
 nances, but profit not thereby, how can it be less with 
 such as wilfully and presumptuously, shut themselves 
 out from the hearing of the word, and refuse to take 
 any part in the worship of God ? And if it be thus 
 with as many as habitually and unnecessarily neglect 
 the ordinances of religion, what shall we think of the 
 condition of ftvmilies trained up in these very habits, 
 by the example and influence of their parents ? And 
 how shall we estimate the propagation of this moral 
 evil, among the thousands and tens of thousands, who, 
 from a variety of other circumstances, are brought 
 under the same ruining influence ? 
 
 It is difficult, perhaps even impracticable, to give any 
 full and satisfactory account of the causes which have 
 led to this state of things — these being so interwoven 
 with the circumstances of our age and country. As 
 some of these, however, stand out to the notice of all, 
 and may be at least lessened, if it were possible to 
 awaken the sympathy and the zeal of even the Chris- 
 tian public, we shall here venture to specify some of 
 them : — 
 
 One cause, noticed by most who have been for 
 any considerable time observant of the deteriorating 
 change in question, is the large importation of strangers 
 from other parts of the United Kingdom, where the 
 observance of the Sabbath has been comparatively ne- 
 glected for ages past. These have introduced habits 
 of profanation, and of the neglect of ordinances, to 
 which our fathers were unaccustomed. And such as 
 are induced to follow their example, are thus kept in 
 countenance, till they have formed themselves into a 
 large and obtrusive body of Sabbath profaners ; pre- 
 sumptuously trampling on the laws of Christianity, 
 and on the habits of the country. We do not in this 
 complain, that so many strangers have settled among 
 us. We are all of one blood, and for ail of us has 
 there been provided only one Saviour. And the very 
 fact, thatsomany,ignorantofthegospei, and regardless 
 of its ordinances, are in providence brought to our very 
 doors, seems intended to remind us of the neglect of 
 our country towards theirs. For they are thus brought 
 
166 APPENDIX. 
 
 to ask from us in our own country, what we ought to 
 have gone forth with, and to have communicated to 
 them in theirs. And we are not sure, whether we 
 ought to expect any thing Hke 2i perfect renovation of 
 Sabbath observance among ourselves, till these also 
 have been taught to observe witli us the Lord's day ; 
 and, perhaps, even till the country from which the 
 great body of these come, has been delivered from a 
 Popish and demoralizing yoke. Our own country, 
 at least, attained not to such an observance of the 
 Lord's day, till she had been delivered from this yoke : 
 nor are we aware of any Roman Catholic country in 
 Europe, or of any Protestant country in which there 
 is a large mixture of the adherents of Popery in it, 
 where it is even pretended that the Sabbath is well 
 observed. And, therefore, for the sake of the morality 
 of our own country, and the hallowing of its Sabbaths 
 unto the Lord, ought we to bestir ourselvesjn behalf 
 of so many fellow-creatures, under the influence of a 
 moral plague, whose very contagion is so much to be 
 dreaded. 
 
 Another cause may be found in the close confine- 
 ment and long hours of labour, to persons employed 
 in factories and other public works about large towns. 
 A large proportion of both adults and children, em- 
 ployed in such places, are, we understand, confined in 
 apartments, in some cases, far from being healthy, at 
 least twelve hours a-day, besides the time allowed for 
 meals. It is not difficult to see, that persons in these 
 circumstances, not under the influence of any power- 
 ful moral principle, must be often induced to break 
 through the restraints of a holy rest on the Lord's day ; 
 and to satisfy themselves with that kind of Sabbath 
 observance, which belongs as much to the inferior 
 creation as to man. 
 
 It is not easy to say, what jn these circumstances 
 ought to be done. Nor would it be becoming on the 
 part of persons, neither practically acquainted with the 
 details of such employments, nor having any right to 
 legislate concerning the property of others, even to 
 propose any measure. But as the practice itself is 
 
APPENDIX. 167 
 
 equally unfavourable to public and family devotion, 
 and must, in many cases, be actually oppressive, it is a 
 subject well worthy the humane consideration, both of 
 manufacturers and legislators. Yet even in present cir- 
 cumstances, and before any farther relief can be ob- 
 tained, there is, in the power of workmen themselves, 
 more than such as neglect the Sabbath are disposed 
 to admit. There are, in the circumstances already de- 
 scribed, not a few who regularly and devoutly observe 
 the Lord's day, waiting on the ordinances of religion. 
 And we believe it will not be denied, that such per- 
 sons enjoy at least an equal share of actual rest and 
 comfort, with their more neglectful fellow-workmen. 
 And that the kind of rest which they enjoy, is not 
 less healthful, is more productive of the comfort and 
 happiness of their families, and contributes more to 
 support against the ills and the sufferings of life. To 
 change their dress and assemble in the house of God, 
 and to take a part in divine ordinances, are all different 
 from their ordinary condition during the week, and 
 must thus contribute to the refreshment of their bo- 
 dies. And it is of the very nature of divine worship, 
 and of right and believing views of divine truth, to 
 cheer and elevate the mind ; enabling the individual to 
 forget, for a time, the mere toil of his animal nature, 
 and to feel as an immortal being, engaged about the 
 things of eternity. And we have sometimes thought, 
 that to persons who have comparatively little exercise 
 during the week, it might be farther advantageous, 
 were they to travel a mile or two, or even more, to 
 church. We can easily see abuses which might grow- 
 out of this; but to persons who would steadily attend 
 in the same place of worship, and with religious mo- 
 tives, we conceive there might be benefit, without any 
 necessary or even probable consequences of an impro- 
 per kind. 
 
 Another source of the neglect complained of, is, 
 the mixture of poverty and luxur}' so noticeable in 
 mercantile and manufacturing districts. The wages of 
 many so employed, enable them to dress in a style, 
 at least not apparently diffierent from persons in a su- 
 
168 APPENDIX. 
 
 perior rank of life. But these very individuals may, in 
 consequence of the vicissitudes of business and other 
 circumstances, be in a few months reduced to the 
 greatest straits; and they, oral least their families, 
 be unable to appear in public as they were accus- 
 tomed to do, and so discontinue their attendance on 
 divine ordinances. And even although no such re- 
 verse should take place, there are always some 
 branches of employment so depressed, as to put it out 
 of the power of many, to appear as others of the same 
 rank and condition of life, but in more prosperous cir- 
 cumstances; and rather than appear to disadvantage, 
 the habit of waiting on divine ordinances becomes at 
 first broken, and is in many cases given up. Such a 
 pressure as this on particular branches of employment, 
 has been for a number of years very severe ; and has 
 thus contributed, in no small degree, to the present 
 state of the neglect of ordinances. It ought indeed to 
 be observed, to the credit of not a few, in the most 
 unfavourable circumstances referred to, that they have 
 steadily, and with beneficial results to themselves, 
 even in a worldly point of view, continued their regu- 
 lar attendance on the means of grace, and in other re- 
 spects walked in all the ordinances of the Lord blame- 
 less. But we ought not, on this account, to forget the 
 strength of the temptation by which others fall, nei- 
 ther ought we to neglect any means by which they 
 may again be restored to the bosom of the church. 
 The removal of the original cause is obviously beyond 
 our power, but something may be done towards cur- 
 ing the evil which it has inflicted. Means may be 
 used for bringing the ordinances of religion within 
 their reach, and in the way best fitted to raise, and 
 gradually to elevate the broken, and perhaps even dis- 
 solute mind. And there is a power in the very moral 
 recognition of a fallen brother', which awakens within 
 him the feelings of a man, and which, if blessed of 
 God, may lead to happy results. We rejoice that the 
 Christian public has been in some measure awakened 
 to this duty, but much is yet due to our fallen country- 
 men, pining in poverty, and uncheered by the fellow- 
 ship of the church, and the glad tidings of salvation. 
 
APPENDIX. 169 
 
 But there is another cause of the neglect of divine 
 ordinances still more palpable, and of easier calcula- 
 tion, — we mean the deficiency of church accommoda- 
 tion. The population of the manufacturing districts 
 in the West of Scotland, has been going on at a rate 
 which seems either to have escaped those whose duty 
 it was to provide church accommodation, or to have 
 surpassed their power ; or, what would be worse, that 
 they have been guilty of criminal neglect. To furnish 
 our readers with some idea of the rapidity of this in- 
 crease, and of the inadequacy of church accommodation 
 to keep pace with it, we shall take the city of Glas- 
 gow for an example ; and we shall extract our calcula- 
 tions from a very minute and able work, just published, 
 on the Statistics of that city, by Ur. James Cleland, 
 well known over a great part of Europe, for his talents 
 and indefatigable exertions in that department of in- 
 quiry. According to this authority, the population of 
 Glasgow and Suburbs was, in 1780 — 42,832, and the 
 cimrch acconmiodation afforded by all the different 
 denominations of Christians, was sufficient for 22,881, 
 or in the proportion of one sitting to about lyVo P^*^" 
 sons, and which was 307G yuore than the law required. 
 In 1821, the population was 147,04^3, with accommo- 
 dation for only 57,145, or one sitting to about ^j^xi 
 persons, and which was 10,845 sittings less than the 
 amount required by law. And in 1831, (the present 
 year,) the population is found to be 202,420, with ac- 
 commodation for only 73,425, or in the proportion of 
 one sitting to 2-^-^^j^, or 20,291 sittings less than the 
 legal recjuirement.* From these statements it will be 
 seen, that, in the short period of 50 years, church ac- 
 commodation has, in that great and wealthy, and com- 
 paratively religious city, passed from one sitting to 
 every Ijo^fj persons, to '^y^-Q, or very nearly as three is 
 to two; so that every ttvo thousand of the population of 
 that city in 1780, had nearly as much church accom- 
 modation as three thousand have at the present time. 
 
 • Enumeration of the inhabitants of the city of Glasgow, and 
 County of Lanark, for the government census of 1831, &c. By 
 James Cleland, LL. D Pp. 7'^, 73. 
 
170 APPENDIX. 
 
 But even this does not show the actual amount of 
 deficiency, as regards pastoral care and ministerial 
 instruction. The places of worship are in this coun- 
 try, and especially in populous towns, comparatively 
 large; and yet collegiate charges are rare. With the 
 exception of assistants to aged or disabled ministers, 
 it can scarcely be said that collegiate charges at all 
 exist in this part of the country. It cannot, in strict 
 propriety, be said of any Protestant charge in or 
 about Glasgow. Now, we have already seen the pre- 
 sent population of this city to be 202,4-26 ; and for 
 these, there are only 81 places of worship, including 
 even those small meetings where there is no regular 
 or separate pastor.* This leaves an average of about 
 2499 persons for every place of worship. The United 
 States contain a population of 14,000,000, for which 
 they have 19,000 places of worship ;f or one to about 
 every 736 persons. That is, there are more than 
 three places of public worship in the United States, 
 for one in the city of Glasgow, in proportion to its 
 population. And in as many cases as thei'e is a dis- 
 tinct pastor to every church, the families of an Ame- 
 rican congregation enjoy three times as much minis- 
 terial labour, as do the families of a Glasgow congre- 
 gation. I am aware that congregations in a thinly 
 peopled country, must be smaller and more difficult to 
 minister to. But then we have to bear in mind, that 
 some of the United States are but newly settled, and 
 cannot possess the facilities of a wealthy town popu- 
 lation; and that we are including, with the rural popu- 
 lation of that country, also its city population. We 
 hear much of American revivals in religion, and of 
 the exertions there made to promote sanctity and re- 
 ligion ; and many of us, taking an interest in these, 
 are often putting the question, Why is it not so also 
 with us? We here see one reason. Much good 
 may be done among us, even circumstanced as we 
 are; but other and greatly additional means must be 
 
 * See Dr. Clelaiul's work, as above. 
 
 f Quarterly Journal of Education. No. IV. p. 389. 
 
APPENDIX. 171 
 
 employed, to bring a living gospel into contact with 
 the great masses of" our population. 
 
 And this leads us to notice a circumstance which 
 very much cripples the means which are thus provided. 
 Churches are now generally got up in a greater or 
 less degree, on the common mercantile principle of 
 expecting a corresponding return in pounds, shillings, 
 and pence. This seems very generally to direct all 
 the principal arrangements of church acconmioda- 
 tion. Seats are let at a rate, if possible, to meet this. 
 And hence they become no small item in a man's 
 yearly expenditure, especially where there is a family. 
 This is, in many cases, so heavy, that industrious and 
 well-disposed parents, fmd it necessary to detain a 
 considerable part of their family at home, because 
 they cannot atibrd to procure for them seats in church; 
 and thus are they trained, even under the eye of their 
 parents, to neglect public ordinances. And will it 
 then be wondered at, that careless parents should ab- 
 sent both themselves and their children, and plead this 
 as their excuse? Again, it is found here, as in any 
 other department of business, that seat-rents are best 
 paid by the more wealthy ; and that seats fitted to 
 their taste, yield the best return; and, moreover, that 
 they give respectability to the congregation, and are 
 rather helpful than burdensome to it. And hence, 
 when new churches are built, they are generally fitted 
 up with ample accommodation of this kind, and with 
 seat-rents sufficient to render any other measure un- 
 necessary, for shutting out the sons of toil, and pre- 
 venting the unseemly sight of " a poor man in vile 
 raiment." Whether from this principle or not, it has 
 also become common, to leave little or no room at all 
 for the destitute poor. 
 
 How short-sighted and unwise, even according to 
 the maxims of the world, is all this ? Is it not a mat- 
 ter of observation, as well as of Bible truth, that as it 
 is sin which causes misery and leads to depression, 
 so it is the enlightening influence of tiie divine word 
 which is to lift up and restore? And if our brethren 
 have fallen in their circumstances, whether from their 
 
1T2 APPENDIX. 
 
 own sins, or from national judgments on account of 
 national sins, is it not just that very same word which 
 is to lift them up, and to restore them to society ? 
 Was it not on this very principle that our fathers 
 acted, under whose moral regimen, Scottish piety and 
 Scottish veneration for the Sabbath were reared? 
 Their principle was, not to narrow the way of en- 
 trance to the knowledge of the Saviour, or to render 
 it accessible only to him who has something to pay ; 
 but to make it open and accessible to all, as the Sa- 
 viour himself is, in the terms of the gospel. They held 
 that, as the word of God's grace is to be made known 
 to all, so the means of having and hearing that word 
 should be within reach of all. And as they were 
 themselves professedly a Christian nation, and formed 
 into Christian communities, so they thought it their 
 duty, as such, to see that the words of their Master 
 should still be held good : " And the poor hav?e the gos- 
 pel preached to them." And then, as to the expense 
 of building churches, and otherwise maintaining the 
 ordinances of religion, instead of calculating how 
 many inches of a seat an individual or family might 
 happen to occupy, and so making this the measure of 
 his share of expense, they thought it in no respect un- 
 righteous, to lay this burden on men as they were 
 able to bear it; frankly inviting the poor man to bring 
 his family along with him; and without at all looking 
 forward to any corresponding charge being made 
 against him. We have forsaken these old-fashioned 
 principles, adopting the language of Cain, as more be- 
 fitting modem refinement, saying, •' Am I my brother's 
 keeper?" and it becomes us not therefore to complain, 
 that those who have thus been shut out of the house 
 of God, should now become the disturbers of our Sab- 
 bath solemnities, and the despisers of our national 
 laws. 
 
 In making these remarks, we are far from wishing 
 to reflect, either on magistrates or on the managers of 
 Dissenting and other chapels; and especially in con- 
 nexion with that city, to which these remarks are de- 
 signed more especially to apply. The late residence 
 
APPENDIX. 173 
 
 of the writer in that city, as a minister of the gospel, 
 enables him to know that its magistrates have, for a 
 number of years, done much to promote the efficiency 
 of gospel ordinances, and to enlarge the accommoda- 
 tion; and that the managers of Dissenting chapels, and 
 of chapels in connexion with the Establishment, have 
 done also much to earn the gratitude of the religious 
 communities with which they are severally connected. 
 But these, and all others in similar situations, must be 
 mainly guided by the views of their constituents, and 
 of public opinion ; which will, we fear, be discovered 
 when too late, to be at present greatly at fault on this 
 head. Perhaps in this we are saying too much. The 
 opinion which seems to prevail on this head may be 
 correct and wise, according to certain principles ap- 
 plicable to mercantile or political transactions; but 
 judging of them as we do, by the Bible, and with regard 
 to the interests of the souls of men, we fear they are 
 wrong, and entailing ruin on our country. 
 
 Nor do these evils exist merely in large towns. In 
 country parishes also, where manufacturing villages 
 have been formed, our population is brought into the 
 same unnatural state. In many of these, chapels have 
 been erected ; some in connexion with the Established 
 church, but a much greater number in connexion with 
 some of the leading Presbyterian denominations of Dis- 
 senters. These, and the members of the Established 
 church, having the same creed, observing essentially 
 the same discipline, and looking back together through 
 a long line of pious forefathers, who fought for Scottish 
 liberties, and freely bled in defending and handing 
 down to us entire, the faith once delivered to the saints; 
 have much reason to rejoice in each other's welfare and 
 efficiency, and to unite in building up the walls of that 
 moral Zion, where o'ur fathers so long worshipped God. 
 These ditt'erent bodies, whom we hail as our fellow- 
 servants and fellow-workmen in Christ Jesus, have 
 done much to follow and keep pace with the tide of 
 population; but as these chiefly consist of the working 
 and middle classes of society, it was not to be expected, 
 as it is not found, that they should be able to provide 
 
1T4 APPENDIX. 
 
 either church accommodation or ministerial labour, for 
 the destitute poor, and for those who, having scarcely 
 any religious profession, are not even inclined to attend 
 worship, much less to pay for its maintenance. The 
 task of carrying the gospel to these, and of furnishing 
 them with church accommodation, properly belongs 
 to the Established church. This is one of the very 
 ends of a parochial division, and an endowment inde- 
 pendent of church members. But how are these paro- 
 chial arrangements to meet the vast influx of popula- 
 tion which flows in upon a parish, perhaps in the course 
 of a few years, and sometimes without any other pro- 
 vision ? What is to be done, when the church will not 
 contain this additional population ? It is said by some, 
 compel the heritors to pull down the church and build 
 a larger one. We defer offering any opinion as to the 
 power which church courts possess, for enforcing such a 
 measure. But we conceive it must appear- to every 
 intelligent and unbiassed mind, to be away from the 
 principle, on which heritors are, in ordinary cases, 
 bound to provide church accommodation. It is in 
 these circumstances supposed, that the population are 
 substantially agricultural, and therefore the proprietors 
 of land are held bound to provide church accommo- 
 dation for its cultivators. And on the same principle, 
 the magistrates of a burgh are the heritors of its pa- 
 rishes. But as another class of population, not coming 
 under either of these two descriptions, are to be pro- 
 vided for, new means, and some corresponding arrange- 
 ment, ought long ere now to have been adopted. Such 
 an arrangement, like all others which have to be 
 formed, might have difficulties connected with it, but 
 not greater than those which our fathers had to en- 
 counter, and which they overcame. It is desirable 
 still, that some arrangement should be adopted, and 
 that a legislative enactment should be obtained, to 
 render it efficient and permanent. But in the absence 
 of this, it were well, if parties connected with these 
 different interests, were of themselves to unite in thus 
 opening the house of God to all, and so stemming the 
 current of profanity, and of sins which are the ruin of 
 any nation. 
 
APPENDIX. 175 
 
 Another circumstance connected with this change of 
 things, and which is pecuhar to the Established church, 
 is the necessity which exists for the division and erec- 
 tion of parishes. The population has, as we have seen, 
 been going on rapidly, for perhaps fifty years ; and yet 
 the work of dividing and erecting parishes has, in many 
 instances, been absolutely standing still. And now, 
 some of our parishes have amounted to a population, 
 which would once have been accounted great for a 
 county. Two parishes in the immediate neighbour- 
 hood may be given as examples. The Abbey parish 
 of Paisley contains a population of 26,000,* and the 
 Barony parish of Glasgow, a population of 77,385.f 
 To talk of one minister performing the parochial du- 
 ties of such parishes, even if he had no congregational 
 duty to discharge, is only to trifle. One twentieth part 
 of the population of the Barony parish, is quite as much 
 as any faithful and conscientious minister could engage 
 to take charge of, with the hope of fulfilling its duties.^ 
 As to the practicability of dividing and erecting par- 
 ishes, wc can see no real obstacle now, which did not 
 exist two hundred years ago; except that we are less 
 zealous than our fathers were, for the substantial iniev- 
 
 * See tlie County Report of the census for the present year. 
 
 f See Dr. Cleland's Statistical work, as above. 
 
 i In reference to this parish, we have much pleasure in laying 
 before our readers the following remarks from the pen of the same 
 able writer, so often quoted : — " In the Barony parish, where there 
 is a population of no less than 77,38.5 souls, it is much to be re- 
 gretted, that there is accommodation for oidy (),93"2 in the parish 
 church, and the chapels connected with it. This glaring evil 
 ought be remedied. The teiiids of the Burgh and Barony be- 
 long to the Crown, and are chargeable with the stipends of the 
 ministers of St. Mungo's and Barony parishes. The free teind, 
 after paying the above stipends, is mure than two titousnnd jMundsper 
 annum. Were the Crown to set apart even u tithe of the free 
 teind towards the maintenance of one clergyman, and concede, 
 for this overgrown and important parish, the patronage of an ad- 
 ditional church to trustees, they would build the church, and 
 make up the deficiency of stipend from the rents of tlie church 
 seats. Every right thinking person will n-adily admit, and the 
 government is well aware of the fact, that suitable accommodation 
 for i)ublic worship is of vital importance to tlie community, in a 
 religious, moral, and political point of view." 
 
176 APPENDIX. 
 
 ests of our country, and the prosperity of religion. 
 But as this is a matter which may be thought to in- 
 terfere with the rights and property of others, we will- 
 ingly leave it in their hands ; praying that God may 
 give to such as have the power, also the will and wis- 
 dom to devise for his glory; and thus to dry up one 
 class of under springs, which are so fast desolating some 
 of the fairest portions of our Lord's vineyard. 
 
 Another cause connected with the above, and also 
 in a great measure peculiar to the Establishment, must 
 not be omitted — we mean the appointment, by patro- 
 nage, of ministers unacceptable to the people over 
 whom they are topreside in holy things. Much has been 
 said and written on the general subject of patronage. 
 And as, on every other controversial subject, where 
 party ends are to be served by the particular views 
 advocated, there have been many things stated which 
 were neither true in themselves, nor fitted s'O much for 
 any thing, as to minister strife and cause divisions. 
 We wish therefore, as much as possible, to avoid at all 
 entering on any general discussion. We believe it to 
 be the opinion of most competent and unbiassed judges, 
 that neither patronage nor popular election, in thej'iill 
 and unqualified sense of these terms, would be either 
 scriptural or wise. We at least know, that neither 
 would, in this unmodified form, be according to the 
 laws and practice of the Church of Scotland during 
 her best days. But whatever opinion may be enter- 
 tained respecting the abstract principle of right, or 
 the most prudent way of exercising that right, it is 
 difficult to see, how any intelligent man, acquainted 
 with his Bible, and really caring for the interests of 
 religion, and the salvation of perishing sinners, should 
 bring himself to approve of the appointment of a min- 
 ister, contrary to the wishes, and without the concur- 
 rence of the church over whom he is to preside. Cer- 
 tainly, such an appointment as this receives no coun- 
 tenance from the word of God, and is at variance with 
 the spirit; and, in the judgment of many well qualified 
 to form an opinion, equally with the existing laws of 
 the Church of Scotland. The evil consequences of 
 
APPENDIX. 177 
 
 this abuse, not merely to the Establishment, but to the 
 character of our country as a cliurcli-gninjf people, 
 have been mucli greater than parties implicated in the 
 charge can be expected to allow. They will be found, 
 we fear, among the earhest causes of the dclapidation 
 of that admirable frame-work erected by our fore- 
 fathers, for promoting piety in the church, and respect 
 for religion, and reverence for its ordinances, among all 
 classes of the community. It is cheering, however, to 
 observe the rapid change which the exercise of patro- 
 nage, both in the Crown and otherwise, has undergone 
 during the last dozen years; and it is corroborative of 
 the above sentiments, that very much in proportion 
 as patronage has been exercised in accordance with 
 the wishes of the people, so have the practices and 
 efficient ministrations of the fathers of our church 
 been imitated and introduced. And it is still more 
 cheering, when proceeding on these facts and experi- 
 ments, to look forward in thought, to the spreading of 
 this over our mother land ; and the renewal of those 
 halcyon days, when the Sun of Righteousness seemed 
 to shine without setting on our beloved country. 
 
 We must still advert to one other source of the ne- 
 glect of divine ordinances. We mean the neglect of 
 private clerical duties, such as the instruction of the 
 young, parochial and congregational visitation arid ca- 
 techising, and week-day and other in&tructions,brought 
 down to the level of the least informed. The neglect 
 of these is, no doubt, in part owing to ministerial 
 charges being so much overgrown, as to put it out of 
 the power of any one man to reach them. And this 
 has perhaps sometimes led to general neglect. But we 
 fear that the evil complained of will be found where 
 such an apology cannot be urged. We trust, however, 
 that deficient as we are in many things, there is in this 
 a begun and growing improvement. The young is, we 
 believe, in most parts of this district of country, taken 
 under charge by their pastors, and parochial and con- 
 gregational visitations are carried on in circumstances 
 which a stranger would account impracticable. And 
 we trust it will not be long, when these and other 
 H 
 
ITS APPENDIX. 
 
 clerical duties referred to, shall have become quite: 
 general. And should this be realized, church ordi- 
 nances will not fail to be attended. Let but the time 
 once come, if we are again to see it, when parochial 
 and congregational charges shall be so manageable, as 
 to put it in the power of the pastor to know all the 
 families of his flock. Let him in these circumstances 
 be found treading in the very steps of the fathers of 
 our church, and she will again put on the beauty and 
 the vigour of youth. Our churches will then be full 
 of devout worshippers, and our streets will be still 
 and solemn on the Lord's day; and the sound of the 
 evening and the morning devotions of families, will be 
 heard from house to house as in the olden time, 
 
 in. Scepticism as to the divine authority of the Lord's 
 day. 
 
 The neglect of divine ordinances, which we have 
 just been considering, naturally tends to foster every 
 awakened or suggested doubt, respecting the divine 
 authority of the appointment. It tends to destroy all 
 reverential regard for the day itself, and leads to abuses, 
 which, becoming more and more gross, require even, 
 in such hardened consciences, some excuse. And none 
 can be so acceptable or more easily suggested, than 
 that the day itself is merely a human ordinance, and 
 may be profaned without any great harm being done. 
 Suggestions of this kind are not wanting in places 
 where profanation abounds ; and they are admitted on 
 authority, whicli, if offered in support of the divine 
 institution of the Sabbath, would be accounted fanci- 
 ful, and unworthy of serious consideration. Scepti- 
 cism of this kind, that is, scepticism resting on little 
 more than mere presumption, but strengthened and 
 rendered acceptable from the desirableness of the con- 
 clusion, is prevalent, and we fear growing. It reaches, 
 in a greater or less degree, the great body of Sabbath 
 profaners, with the exception of the very ignorant ; 
 and is propagated with an ease, evidently proving its 
 congeniality with our corrupt nature. 
 
 It is scarcely necessary to remark, that a general 
 
APPENDIX. 179 
 
 disbelief in the divine authority of the Lord's day, 
 would be one of the most desolating curses which 
 could visit our land. If the confidence of the people 
 in general, were once shaken in the divine authority 
 of the Sabbath, our habits, and our laws to protect its 
 observance, might, like the Sybil's leaves, be scattered 
 on the winds of heaven. And it is not easy to see, how 
 religion itself, or a belief in it, could remain among us, 
 when once these sacred walls of the divine sanctuary 
 had been broken down. Nor is it necessary to con- 
 template what would be the case, — we already see what 
 it is. We see Sabbath profaners thus confirmed in 
 their profane habits ; we see irreligion following in their 
 steps; and we see that, in so far as this influence ex- 
 tends, the ordinances of the gospel are regarded as 
 merely a mode of human instruction. 
 
 We have already spoken of this, as the offspring of 
 growing irreverence for the ordinances of religion, 
 and of the general neglect of them. There are, how- 
 ever, with these, other concurring causes. We before 
 noticed one of these; namely, the influence of certain 
 writers, otherwise deservedly popular, who have lent 
 their names and authority in support of such views. 
 We mentioned the names of Selden and Palcv; and 
 we regret to have to add that of Dr. \\'hatcl3', the 
 well-known Professor of Logic at Oxford, who places 
 the authority of the Sabbath on grounds which virtu- 
 ally deprive it of a divine sanction. The arguments 
 of such men as these, though the very weakest and 
 most illogical of their productions, are handed about, 
 and employed by many who have, perhaps, never 
 compared their premises with their conclusion. That 
 which we ivish to believe, requires neither truth nor 
 reason to reconnnend it to us. It requires but a veil, 
 whether of authority or indifterence, to spread over it, 
 to prevent the light of truth and of reason from disco- 
 vering its nakedness. It is also to be regretted, that 
 some professedly pious people have, from particular, 
 and, as we think, fancitul view? of the Christian eco- 
 nomy, very much laid aside the observance of the 
 H 2 
 
180 APPENDIX. 
 
 Sabbath on the Lord's day; and have thus widened 
 the breach. 
 
 But, perhaps, a still more influential cause than 
 either, is to be found in the importation of Continental 
 manners, and, with these, of Continental notions re- 
 specting the observance of the Lord's day. It is well 
 known, that, from a variety of causes, the Sabbath is 
 worse observed in most parts of the Continent than in 
 our own country ; and that, for a length of time, Neolo- 
 gical and Infidel opinions have there greatly prevailed, 
 and have tended very much to sap the divine authority 
 of revealed religion and its observances. As travel- 
 ling on the Continent has become fashionable, it seems 
 to be thought necessary by some, to give evidence of 
 their having complied with this custom, by acting 
 over some part of Continental manners; and, among 
 others, by profaning the Lord's day. Others, who 
 have not enjoyed these advantages, are, nevertheless, 
 willing to copy their manners who have; and hence, 
 we have fine gentlemen cultivating the art of breaking 
 God's holy commandment, and of denying its autho- 
 rity. We fear we must also add to the above causes, 
 a bold spirit of innovation, which recklessly and igno- 
 rantly rejoices in overturning every thing ancient. 
 We are far from regretting the spread of education, 
 and the extension of superior branches of knowledge, 
 among the body of the people. We sincerely rejoice 
 in every thing fitted to elevate human nature, and to 
 fit man for nobler enterprises than he has yet achieved ; 
 and we are quite sure, that an increase and maturity 
 of these, if accompanied with a corresponding know- 
 ledge of the word of God, will only give the greater 
 effect to every thing which is pure, and holy, and di- 
 vine, in our religious observances. But every one 
 acquainted with human nature, and with the history 
 of mankind, must be aware,' that when a people are 
 passing out of a state of comparative ignorance, into a 
 state of greater knowledge, they are generally rash, 
 and disposed to question and overturn every thing. 
 We have said that this is human nature. It is the 
 case with individuals. When science opens to any 
 
APPENDIX. 181 
 
 one her fair portals, he is apt to become elated. He 
 becomes vain of what, though known to multitudes, is 
 new to him. He looks down, with a species of con- 
 tempt, on his less informed neighbours. He smiles at 
 their simplicity; he laughs at their faith ; and he loves 
 to speak paradoxes, and to question realities; on the 
 very same principle, that another sets off the fair pro- 
 portions of his form, or displays his strength and agi- 
 lity, by doing something to distinguish himself from 
 others. What is true of the individual, is equally true 
 of the many, or of the generation thus passing un- 
 der such a change. Men in these circumstances are 
 bold and restless; they are disposed to question every 
 thing which is not of their own framing, and even, 
 . recklessly and presumptuously, to question that which 
 bears on it the name and the seal of Jehovah himself. 
 We believe that we are now placed in such circum- 
 stances as these, and that it is the duty of those who 
 wish well to their countrymen, to deal with them very 
 much as we would ourselves be dealt by in similar 
 circumstances. To attempt to stem this current of 
 mental energy would be ungenerous and unwise, if 
 practicable, and is impracticable though it were even 
 desirable. What, then, are we to do? Let us swell 
 the noble tide of thought, and at the same time neu- 
 tralize it; correcting its evil qualities. Let us aid in 
 the acquisition of general knowledge; but let us espe- 
 cially labour to let in, on the minds of the rising gen- 
 eration, the light of divine truth. It is this, and'this 
 only, which can truly emancipate the human mind. 
 This will not only strengthen and elevate the mind, 
 but It will also direct its movements in sobriety, and 
 cause all to work together for good. 
 
 On these principles, and with the knowledge of the 
 prevalence of scepticism respecting the divine au- 
 thority of the Sabbath, it would appear to be a right 
 thing, to endeavour to instruct the public at large, on 
 this subject, from the press. And the circumstance 
 of not being able to lay his hand on any short, clear, 
 and conclusive argument, for the divine authority of 
 the Christian Sabbath, was one of the leading motives 
 
182 APPENDIX. 
 
 which induced the Author to draw up, and submit to 
 the public, the foregoing treatise. He has felt not a 
 little satisfaction, in observing, since the first part of 
 his own work went to press, that the pens of many, 
 much more able and better known tlian himself, were 
 employed on the same subject. He trusts it will, on 
 this subject, be like some of the past doctrinal con- 
 troversies, which raised around truth a bulwark that 
 infidelity seems afraid any more to attack. 
 
 But we must not satisfy ourselves with the labour 
 of the pen, we must follow up the attention which 
 these may excite, by clear, sound, and scriptural ex- 
 hibitions of this important doctrine from the pulpit. 
 We must faithfully, and in the name of the great 
 Head of the church, require of all, to "remember the 
 Sabbath-day to keep it holy." We must watch over, 
 and seek out practices of Sabbath profanation, and 
 humbly, yet faithfully, as in the sight of God, reprove 
 such ; and employ whatever other means we possess, 
 for putting down such abuses, and checking such 
 opinions. And when, like Nehemiah and his com- 
 panions, we thus betake ourselves to work on the walls 
 of our beloved Jerusalem, God will help us, and give 
 us success. 
 
 IV. Sojne of the more prevalent Jbrms of abuse prac^ 
 tised on the Lord's day. 
 
 However painful it is, and with liowever much re- 
 spect it becomes us to speak of our civil rulers, faithful- 
 ness requires that we should first notice the unhappy 
 example, set by our wisest and most elevated sena- 
 tors, in holding cabinet and other meetings on the 
 Lord's day. The former may, we hope, have taken 
 place only in cases of necessity. And as we cannot 
 have the means of determining when such cases oc- 
 cur, we ought to judge charitably, and to beware of 
 allowing ourselves to believe, that the rulers of a 
 Christian nation, who have solemnly sworn to rule in 
 the fear of God, and to observe and promote the due 
 observance of his laws, should yet, in their own per- 
 sons, trample on these, and by their high example 
 
APPENDIX. 183 
 
 lead others into the same sin. Yet is it very unfor- 
 tunate, that these occasions, whether of necessity or 
 otherwise, should occur so frequently, and be so faith- 
 fully reported and circulated throughout the whole 
 empire. If they who are the causes of such ex- 
 hibitions, were but to consider how fearful the influ- 
 ence of such an example is on society, and especially 
 how much it tends to undermine the religious charac- 
 ter of the country, and thus to weaken its moral 
 strength, we cannot allow ourselves to believe, that 
 any of our king's ministers would admit of its recur- 
 rence when it could possibly be avoided. Nor would 
 we have it to be understood, that the present minis- 
 try are chargeable with such practices, more than 
 several of those which preceded. The practice in 
 question, whether profane or altogether a matter of 
 necessity, has been observed and lamented, under 
 several successive administrations ; and, even if com- 
 ing under the former description, ought not perhaps 
 to be so much associated with any particular class of 
 men, as that it is an indication of the low state of 
 reverence for the Lord's day throughout the nation. 
 Much, however, is in the power of our rulers, and of 
 the upper classes of society, as it is from tlicm that 
 the subordinate orders of the community chiefly copy 
 their manners. And perhaps there is no one thing 
 which they could do more truly patriotic, and fitted 
 to raise the moral character of the people, and to in- 
 crease the amount of their happiness, than the pro- 
 moting, by their example and influence, a better ob- 
 servance of the Lord's day. 
 
 In now proceeding to detail prevailing abuses 
 among the lower ranks of society, it may be well, first, 
 to advert to London, as not only containing in itself 
 a considerable proportion of the population of Eng- 
 land, but as having so much communication with other 
 parts of the empire, keeping up towards all of them, 
 a kind of moral radiation, whether of good or evil. 
 
 1. Abuses prevalent in and about London. 
 
 The first document from which we shall draw our 
 information under this head, is an address wliich was 
 
184 APPENDIX. 
 
 drawn up in 1829, by the Secretaries of the Christian 
 Instruction Society; and submitted to a special meet- 
 ing of the subscribers and friends of the Society, 
 held at Albion Chapel, on Tuesday, Nov. 3, 1829, and 
 afterwards published. The respectability of the par- 
 ties who drew up and approved of this address, guar- 
 antee, at least, its general correctness. And the pub- 
 licity afterwards given to its statements, by an exten- 
 sive circulation, both separately and in periodicals, 
 afforded an opportunity for correcting any lesser mis- 
 takes which might be inadvertently admitted. And 
 to show that this, instead of leading to a conviction 
 of the picture being overcharged, only tended to 
 confirm and deepen the painful ini'pression thus pro- 
 duced, we shall here quote from a letter written by 
 one of the Secretaries, about eight months after this 
 address had been submitted to the public meeting in 
 Albion Chapel : — " The statement read at our special 
 meeting, and of which more than 10,000 copies have 
 been distributed, furnish facts with regard to the me- 
 tropolis of an awful character, but I grieve to knoio 
 the halfivas not told therein.* 
 
 The following is an extract from the address: — 
 
 " It devolves on the Secretaries of the Christian Instruction 
 Society, to present to the audience now assembled, a detail of 
 those facts and circumstances which have induced the Committee 
 of that Society to convene tiie present meeting. At its forma- 
 tion in 1825, the gross violation of the Christian Sabbath was a 
 subject vvliich pressed heavily on the minds of its earliest friends, 
 and therefore was prominently introduced to the notice of the 
 public, as one of the reasons for the establishment of the Society. 
 And ' jtromoting the observance of the Lord's dai/,^ was enu- 
 merated in their second rule, as the first mean which the Com- 
 mittee should employ to advance evangelical religion in this me- 
 tropolis. For four years the Committee have been content with 
 the indirect influence which their agents have exerted over the 
 many thousand families under their friendly visitations; but, 
 during that period, the ])rofanation of the Sabbath has fearfully 
 increased, and attained to such an offensive and alarming height, 
 
 * Letter from Mr. Pitman, Secretary to the Christian Instruc- 
 tion Society, No. 5, Paternoster Row. July 21, 1830. Publislied 
 in " Correspondence," &c. by Herbert Smith, B. A. Curate of 
 East Stratton, Hants. 
 
APPENDIX. 185 
 
 that no body of persons, associated as that Committee is, to pro- 
 mote Cliristian instruction, could contemplate it without attempt- 
 ing to reprove, and, as tar as possible, to subdue it. This sub- 
 ject has, therefore, occupied their attention for many months, and 
 tlie measures they are now about to recommend, are the results of 
 long and anxious deliberation. But before we detail those pro- 
 ceedings, it will be necessary to sketch, with all practical brevity, 
 the state of this metropolis and its environs on the Sabbath-day, 
 with which the more serious part of its inhabitants cannot, in 
 general, be familiar; only premising, that nothing will be now 
 detailed of which the Secretaries have not satisfactory oral or 
 documentarj/ evidence. Much, very much, will remain unde- 
 scribed, but enough will be recited to cause every serious mind 
 ' to sigh and cry for the abominations' of our great city. 
 
 " Tlie earliest dawn of God's holy day is met by scenes of dis- 
 sipation and riot, occasioned by abandoned characters of both 
 sexes, returning to their homes after a night of debauchery, in 
 those haunts of vice which are now to be found in every part of 
 the metropolis, under the specious names of coffee, oyster, and 
 liquor shops. And it has occurred, that peaceable inhabitants 
 have been roused from their slumbers by the noise and violence 
 of those who thus prowl the streets. As the sacred day advances, 
 it is melancholy to know that the bustle of business comgiences 
 in the various markets of this city; where, in defiance of the laws 
 of the country and of God, an open traftic commences, which 
 continues with unabated activity till the hour of prayer arrives, 
 when, in some instances, a veil is partially drawn, till, as the phrase 
 is, the 'churcii Jiours' are over. 
 
 " Thus Covent Garden market has for years exhibited, not only 
 the fearless exposure of goods for sale on several hundred stalls, 
 but also the assemblage of multitudes of the most abandoned 
 characters, who indulge in language so filthy and blasphemous, as 
 to make them the terror of every sober inhabitant or decent pas- 
 senger. ' 
 
 " The other markets in the west of London, exhibit congenial 
 scenes. In the Hungerford, Newport, Fleet, and Caniaby mar- 
 kets, there are to be seen persons in almost every shop, ready to 
 sell their various commodities, though in some cases, by the ap- 
 pearance of a few shutters, deceitful homage is olTered to the 
 hallowed day. But in Clare market, near Drury Lane, no at- 
 tempt is made to hide their iniquity; every shop is completely 
 open, and every avenue is crowded by people, who are invited 
 to purchase, by the most public display of articles of every kind, 
 and by the shameless importunity of those who sell them. 
 
 " It is the deliberate opinion of the gentlemen who visited these 
 markets for the Committee, that in each of them might be openly 
 purchiused, whatever the lower classes should wish to cat, drink, 
 or wear. There is every reason to believe that Billingsgate, and 
 the markets in the eastern and southern parts of the metropolis, 
 H 3 
 
186 APPENDIX. 
 
 are in no better state. Happy would it be, if this unholy traffic 
 were limited to the market places ; but it extends to the streets, 
 and the number of open shops is truly appalling. 
 
 " Let any serious person walk through Rosemary Lane, White- 
 chapel, Spitalfields, Bethnal Green, Shoreditch, and St. Luke's, 
 on the one side, or by Drury Lane, Soho, St. Giles, Tottenham 
 Court Road, Paddington, and the Edgeware Road, on the other 
 side; or by Clerkenwell, Saffron Hill, and Leather Lane, in the 
 centre of this city, and he will behold scenes which must deeply 
 affect his mind. 
 
 " The following description of one of these neighbourhoods, 
 is supplied by a gentleman connected with the Society: — ' In 
 walking from Pentonville to the Minories, I had observed nu- 
 merous persons lounging about the public-houses and wine- 
 vaults, and many others offering various articles for sale at the 
 corners of the streets. This I was in some measure prepared 
 for, having witnessed such things on my former visits to London. 
 When going down the Minories, however, toward the lower end, 
 I was astonished to perceive many of the clothes' shops partially 
 open, the door-ways within and without hung round with various 
 articles of wearing apparel, having the prices marked on tickets in 
 glaring characters, and the pavement occupied with salesmen in- 
 vitingjhe attention of the populace to the quality and cheapness 
 of their merchandise. I went on from lience, through Rosemary 
 Lane, to St. George's Road, and here (in the lane) the guilty 
 scene obtruded itself upon my notice, without any attempt to 
 cover its deformity, or conceal its shame. The shops of grocers, 
 butchers, bakers, coal and corn-dealers, salesmen, and others, 
 were wide open ; while stalls and benches were arranged through- 
 out the street, and covered with articles for food and clothing of 
 all descriptions; and what I took to be, when looking on them in 
 the distance, a mob collected to witness a quarrel or a fight, I 
 found was a dense mass of persons engaged in all the interest, 
 and bustle, and colifusion of worldly traffic. I had heard of Sun- 
 day markets in the West Indies, and of the benevolent attempts 
 of government to abolish them; but who ever heard of a Sunday 
 market in London? I blushed for my country — I sickened at 
 the scene, and would fain have turned away my eyes and sup- 
 posed myself deceived ; but I could not — the facts were too ap- 
 palling and apparent. Here were garments of all sorts, and at- 
 tire of all descriptions, for young and old, male and female, hung 
 up in the open street, row upon ro.w ; there were carcasses, and 
 sides, and joints, and cuttings, exposed to the view, and thrust 
 upon the notice of every passer-by, in the most tempting manner; 
 while scores were crossing and re-crossing the street, laying hold 
 of any who seemed disposed to look and listen, and inviting all 
 to examine and cheajjen, to fit on and buy. In one part of th^ 
 street, a number of poor creatures were arranged before and 
 around as many boards covered with boots, and shoes, and slip- 
 
APPENDIX. 187 
 
 pers, busily employed in blacking and polishing their several 
 wares; to avoid whose elbows and filthy sprinklings, I turned 
 into the cart-road, and then I narrowly escaped being required 
 to interfere by a busy butcher, who, finding the quality ot his 
 meat arraigned by some of his customers, turned to the crowd, 
 and darting his eye toward a tall Irish labourer on my right, aji- 
 pealed to him, with horrid oaths, whether the meat was not equal 
 to any in London, and was answered by blasphemies equally re- 
 volting and offensive. I had scarcely passed by the swearing 
 butcher, when my ears were assailed by the cries of those, who, 
 in announcing the qualities and prices of their fruit and vege- 
 tables, evinced their anxiety to secure customers, and empty their 
 baskets. To their noisy din was added the quarrellings of drunken 
 men and women of the lowest description; the clioppings, and 
 bargainings, and reckonings, and cursings, of buyers and sellers; 
 while the loud vociferations, and disgusting gestures, of the ragged 
 crowds surrounding the gin-shops, occasioned the most horrid 
 discordances, and completed the frightful picture. And this is 
 London ! — London in the nineteenth century! — London on the 
 Sabbath-day ! — London between the hours of ten and eleven on 
 the morning of that hallowed day ; while the bells of the several 
 steeples were calling to worship, and announcing the hour of 
 prayer ! ' 
 
 " Another gentleman, who is an active and liberal Tricnd ot 
 this Society, has supjjlied the Secretaries with the results of his 
 personal inspection of various streets, and other public avenues 
 in the north-western out-parishes of this metropolis; and it is 
 affecting to know, that in twenty streets, &c. he numbered no 
 less than 173 shops, of different trades, open for business on the 
 Lord's day, besides multitudes of fruit and other stalls; crowds 
 of squalid and profligate persons around the liquor-sliops ; and 
 many places exhibiting rather the bustle of a fair, than the quietude 
 of the Sabbath. 
 
 " Happy would it be, could we believe that this is the extent 
 of the evil ; but the half is not yet told. For whilst the streets 
 and markets present these scenes, the fields and banks of various 
 canals in the environs of the city, exhibit the same wanton ne- 
 glect of God's holy day, though in other forms. The fields of 
 Mile End, Stepney, Bethnal Green, Hoxton, Islington, Somers' 
 Town, Chelsea, and Southwark, are the resorts of young and 
 abandoned persons, who are engaged in the fights of dogs and 
 pugilists, the shooting of pigeons, the hunting of ducks, and in 
 various knavish games; while multitudes of others are employed 
 in the Surrey, the Regent's, and the Grand Junction canals, and 
 the New and Lee rivers, in fishing and bathing. 
 
 " It has been given in evidence by several magistrates, belore 
 the last Police Committee of the House of Commons, ' that in 
 the parks and outskirts of the town, numerous gangs and parties 
 of young persons assemble on the Sabbath-day, for the expresK 
 purpose of indulging in the vice of gambling." 
 
188 APPENDIX. 
 
 " If we turn from these scenes to the banks of our noble river, 
 we shall find that they also are crowded by those who are seek- 
 ing • their own pleasure on God's holy day.' The passage of 
 steam-boats to Margate, the Nore, Gravesend, and Richmond, on 
 every Sunday during the summer months, affords an opportunity 
 of Sabbath-breaking which multitudes always embrace, but which 
 the unusual cheapness of their 'fares, during the last season, 
 greatly increased. Thus the walls of our city were covered with 
 placards, announcing ' Sunday excursions to sea;' and it has been 
 boastfully declared, by a notorious Sunday newspaper, that 6000 
 persons were thus engaged on the several Sabbaths in the month 
 of August. The town of Gravesend alone, has witnessed more 
 than 2000 Sabbath-breakers land on her new pier, and spreading, 
 through her streets and fields, the folly and crime of a London 
 population. Nor do the upper parts of the river present a more 
 satisfactory scene ; for, besides the steamers which run to Rich- 
 mond, many hundred wherries are known to pass through Putney 
 Bridge, filled by thoughtless multitudes, who, regardless alike 
 of the sin and the danger, madly pursue their imaginary pleasures. 
 "The parks have always presented attractions to Sabbath-break- 
 ers of every rank, from noble senators, who display their brilliant 
 equipages in open defiance of the laws they are bound by every 
 obligation to uphold, down to the humblest pedestrians, who 
 can reach those agreeable places of resort. The recent altera- 
 tions in St. James' Park have given the public access to a beauti- 
 ful range of pleasure-grounds, whicli possess many attractions ; 
 and it is, therefore, greatly to be deplored, that his Majesty's 
 Commissioners of Woods and Forests have not thought fit to 
 close these gardens on the Sabbath-day, even during the hours of 
 divine service, though application has been made to them on 
 that subject, from a quarter they were bound to respect. Thus, 
 even at this unfavourable season of the year, it is computed, that 
 from eight to ten thousand persons may be found strolling there 
 in the afternoon of the Lord's day. But these arc scenes of inno- 
 cence, when compared with the disgusting exhibitions of Sabbath- 
 breaking, which result from the unrestrained use of spirituous 
 liquors on the Lord's day. 
 
 " The multitude of liquor-shops that are to be found in all the 
 populous thoroughfares of this city, become the resorts of my- 
 riads, who, without restraint or concealment, obtain those nox- 
 ious drains, which excite them to riot and outrage, or cause them 
 to sink in a state of disgusting insensibility in the public streets, 
 even before the bells have announced the hour of morning prayer. 
 The necessary conse<iuence of this is, tliat before night arrives, 
 the watch-houses are crowded with the miserable victims of 
 Sahbatli-breaking and drunkenness, who are kept in dmance till 
 the following day, when large and squalid herds are dragged be- 
 fore the magistrates, whose time is jjrincipally occupied on the 
 Monday mornings, in correcting the crimes which neglected and 
 desecrated Sabbaths have produced. 
 
APPENDIX. 189 
 
 " Let us now call the attention of the meeting to another fea- 
 ture of this deplorable case. There are published at the present 
 time, twelve Sunday newspapers, which circulate at least forty 
 thousand copies, through the agency of about three hundred shops, 
 placarded with all the affairs and follies of the week. It is un- 
 necessary to describe the licentious details and infidel opinions 
 which are to be found in most of these journals. It is probable 
 they have, on each returning Sabbath, two hundred thousand 
 readers ! — readers of the records of sensuality and crime, gathered 
 into those columns with a baneful industry. These must be, as 
 a magistrate stated before a Committee of the House of Com- 
 mons, amongst the most productive means by which crime is so 
 fearfully increased. 
 
 " Nor can we omit to notice the scenes which the evening of 
 God's holy day presents, when the public-houses and tea-gardens 
 are thronged with noisy Sabbath-breakers, — when the cattle, 
 which have been purchased at the various fairs in the suburbs, 
 in the morning of that day, are crowding through the streets to- 
 wards the public market, — and when Smithfield itself cxiiibits a 
 scene of uproar and confusion equal to its annual fair, — when 
 oaths, shouts, execrations, and cries are heard on every side ! 
 
 " These facts form but a feeble outline of the picture which 
 miglit be drawn of the public state of this metropolis of Protes- 
 tant Christendom on the Subbath-day. 
 
 " But it must be remembered, that the greater part of the evil 
 is not seen, though its existence is too well ascertained. The 
 Lord's day is employed for festive purposes by thousands, and 
 these entertainments, from the family party to the cabinet dinner, 
 cause thousands more to violate God's sacred commandment. 
 Amongst the lower classes, the milliner, the tailor, the shoe- 
 makei', the hair-dresser, the butcher, and the baker, in untold 
 myriads, are in requisition, to minister to the persons and appe- 
 tites of the multitude; while the costly festivities which are 
 given by the higher orders, from the private gentleman to the 
 prime minister, require the Sabbath labours of the fishmonger, 
 the poulterer, the fruiterer, and confectioner; and command also 
 all the efforts of their domestics, who thus find the Sabbath not 
 a day of rest, but of unceasing toil." 
 
 To the above extract from the address drawn up 
 by the Secretaries of the Christian Instruction Society, 
 we shall now add others from a letter drawn up soon 
 after by the Bishop of London, and addressed to the 
 inhabitants of London and Westminster. Statements 
 coming from so high an authority, and published on 
 the spot, will not be questioned ; especially as they 
 will be found to agree with those we have just been 
 examining : — 
 
190 APPENDIX. 
 
 " Although the relation in which I stand to you, as Bishop of 
 this diocese, does not lay on me any positive obligation to ad- 
 dress you upon subjects of religious interest, otherwise than 
 through the medium of the parochial clergy, yet occasions may 
 present themselves, and the present appears to me to be one, 
 when such an obligation may be conceived to arise out of some 
 peculiar and pressing exigency. When an evil of great and cry- 
 ing magnitude threatens the well-being of religion amongst us, 
 and that evil is most conspicuous and formidable in this metropolis; 
 when the number of the parochial clergy, whose special duty it is 
 to watch and to oppose its progress, is notoriously and lamentably 
 inadequate to the extent of the province entrusted to tliem ; and 
 when the nature of the evil is such as to require a speedy, a zea- 
 lous, and a general resistance on the part ot all sincere Christians ; 
 it seems to me that I cannot justly be accused of forwardness, if 
 I raise the voice of authority in the cause of God and of his gos- 
 pel; especially when it is considered, that the more unusual such 
 a warning is, the more likely it is to meet with attention. Tiie 
 evil of which I speak, is the profanation of the Christian Sabbath ; 
 an evil which has often been noticed and deplored by good and 
 pious men at different times within the last hundred "years ; but 
 which now bids defiance to remonstrance and authoi'ity, and 
 seems to threaten the destruction of all religious habits in the 
 lower classes of society." — Pp. 3, 4-. 
 
 " The first offence against public decency which I shall notice, 
 is the traffic which is carried on during the greater part of the 
 day in all the different articles of food. Iti spite of prohibitions, 
 wliicii are almost forgotten — and of penalties, which are now 
 oftentimes too trivial to be worth enforcing, the markets are full 
 of buyers and sellers. A few shops are partially closed in some 
 of those places of resort ; but in Clare market there is not the 
 least show of respecting the day ; an unusual degree of activity 
 seems to prevail, and an ostentatious disregard of the Redeemer's 
 command, ' Labour not for the meat which perisheth, but for 
 that meat which endureth unto everlasting life.' In the public 
 streets also, nearly every shop which is occupied by a butcher, 
 a baker, a cook, a confectioner, a green-grocer, is open during the 
 whole morning of the Sunday, and many of them throughout the 
 day; and all this in defiance of the laws, which either prohibit or 
 restrict the carrying on of trades or callings during the Lord's day. 
 But the irregularities ot this kind which occur within the limits of 
 the two cities of London and Westminster are trivial, compared 
 witli the shocking profanation of the Sabbath which goes on in the 
 populous suburbs of the metropolis. The vast parishes to the 
 east and north-west of London, in particular, where there is but a 
 scanty provision for the religious instruction of the people, where 
 there are few persons of property resident, and where the parish 
 officers are quite unequal to the superintendenceof their respective 
 districts, present the most frightful scenes of depravity and ungod- 
 
APPENDIX. 191 
 
 liness, upon the day which the Lord calls his own. In the neigh- 
 bourhood of the New Cut, on the Surrey side of the Tliames, the 
 sale of provisions on Sunday is one of many open violations of 
 decency, which have called forth, from several respectable inhabi- 
 tants, an earnest representation to the Secretary of State, of the 
 evil which results from the want of power in the magistrates. 
 
 " A gentleman, who had personally inspected various streets 
 and public avenues to the north-west of the metropolis, counted 
 no less than four hundred and seventy-three shops, of various 
 trades, open for business on the Lord's day, besides stalls for 
 fruit and other articles of consumption ; and this in the chief city 
 of a Ciiristian nation, the legislature of which has solemnly de- 
 clared, that ' The keeping holy of the Lord's day is a principal 
 part of the true service of God,'* and that 'No tradesman, artificer, 
 workman, labourer, or any other person whatsoever, shall do, or 
 exercise any worldly labour, business, or work of their ordinary 
 callings on the Lord's day, or on any part thereof, works of ne- 
 cessity and charity only excepted. 'f 
 
 " But there is one evil of enormous magnitude, which is now 
 too obvious at all times, but more distressingly so on the Lord's 
 day; I mean the resort of the lower orders to the almost num- 
 berless wine-vaults and gin-shops, in which the work of ruin 
 goes on through the week without intermission. The low price 
 of British spirits is one principal cause of tiie lamentable increase 
 of drunkeimess within the last few years, and consequently of 
 pauperism and crime. I am glad to perceive that the govern- 
 ment of this Christian country has been led to consider, whether 
 the prevention of illicit trathc, by the remission of duties upon 
 home-made spirits, be not dearly purchased at such a price. One 
 most painful feature of the case is, the increase of drunkenness 
 amongst females. One can hardly pass a gin-shop without seeing 
 women, either entering|or leaving it, some of them in rags, the in- 
 fatuated victims of a vice now grown unconquerable by habit ; but 
 many of respectable exterior; and many, as I can testify from fre- 
 quent observation, with infants in their arms, tempted by the cheap- 
 ness of a pernicious beverage, to waste their husbands' earnings, 
 and their own respectability and health. Whoever has watched 
 the details of female dishonesty and profligacy in the police re- 
 ports, knows in how large a proportion of cases they may be 
 traced to this cause. And this work of sin and death, far from 
 being checked by the recurrence of the Christian Sabbath, is then 
 most actively carried on ; advantage being taken of that leisure 
 which is aflforded for very different purposes. Some notion may 
 be formed of the extent to which this pernicious habit is carried 
 by the poorer classes, when we learn that there are more than 
 eighty liquor-shops in the single line of street which lies between 
 the two churches of Bishopsgate and Shoreditch. 
 
 • I Car. IL c. 1. f ^9 Car, IL c. 7. 
 
192 APPENDIX. 
 
 " In the outskirts of London, and especially on the Surrey side 
 of tlie Thames, and in the neighbourhood of the parks, Sunday 
 is marked by the resorting together of youtiiful profligates of both 
 sexes, for the purpose of fighting, pigeon-shooting, gambling, and 
 all kinds of improper pastimes. Even in the Green Park, during 
 the time of divine service, troops of boys are playing at ball and 
 other games unmolested. A more respectable class of Sabbath- 
 breakers, (if indeed they can be called more respectable, who, with 
 better opportunities of knowing their duty, neglect the doing of 
 it,) resort, not to any place of worship, but to the public-houses 
 and tea-gardens which are within a walk of their homes; while 
 many, who can afford it, spend their Sunday in an excursion to 
 some more distant scene of festivity and revelry. This may be 
 done at a very trifling expense, by means of what are usually 
 called ' the shoit stages.' The principal streets of the town are 
 kept in a continual rattle, by the passing and repassing of these 
 noisy vehicles, which disturb our public worship, and aflford too 
 great facilities to many, who ought to form a part of our congre- 
 gations, to desert their Sabbath duties. Nor is it only by land 
 that this profanation of the Lord's day is carried on. The steam- 
 packets up the Thames to Richmond, and downwards to Rlargate 
 and the Nore, are crowded with gaily dressed Sabbatii-breakers. 
 It has been stated, that in the month of August last, six thousand 
 persons availed themselves of this convenience, to take their plea- 
 sure, as it is called. A waterman, who lives near my own house, 
 has told me, that he has known more than five hundred boats pass 
 under Putney Bridge, on a fine Sunday, carrying parties of plea- 
 sure. To this I may add, that on the Paddington canal, busi- 
 ness is carried on at the wharfs, and the boats are loaded and 
 unloaded upon the Sunday, as upon the otiier days of the week ; 
 and the excuse alleged by the masters is, that their workmen are 
 thus kept out of mischief." — Pp.,9-15. 
 
 " Another instance of the inducements which are held out to 
 Sabbath-breaking, are the Sunday news-rooms, which may be 
 described as a sort of moral dram-shops, where doses of tiie most 
 deleterious poison are imbibed by thousands of persons who ought 
 to be engaged in reading and hearing the word of God. There 
 are, at tiiis time, twelve Sunday newspapers, of which forty thou- 
 sand copies are circulated, principally by means of about three 
 liundred shops, which, by placards, attract the notice of passen- 
 gers, and offend public decency. As might be expected, the 
 most licentious, and tiie most irreligious of all the ])ul)lic papers, 
 are to be found amongst those which are published on Sundays. 
 I am aware tiiat the jjorsons wiio are engaged in jjrinting a Mon- 
 day's newspaper, arc necessarily employed dining a jjart of the 
 Sunday: but one evil practice does not justify another; and in 
 this case there is, at least, no outrage committed upon public 
 decorum." — P, 16. 
 
 " I cannot forbear from taking this opportunity of lifting up 
 
APPENDIX. 193 
 
 my voice, ineflFectually I am too well aware, against the scandal- 
 ous and shameless manner in which the gaming-houses are now 
 resorted to on the Christian Sabhath. The number of those 
 dens of infamy, those monuments of splendid profligacy, is every 
 year increasing. One has been lately opened within a few doors of 
 roy own residence, which, for a time, was closed upon the Sunday. 
 But the plunder of every seventh day was too valuable to be long 
 foregone ; and now the work of fraud, and rapine, and ruin, goes 
 on without even the decent show of intermission on the Lord's 
 day. Yet for this enormous evil, destructive as it is of individual 
 and domestic liappiness, and of national character, the law, it 
 seems, has provided no effectual remedy." — Pp. 26, 27. 
 
 The following remarks on this very painful state of 
 things, are added by the same excellent prelate: — 
 
 " I will not go so far as to say, tliat the strict observance of the 
 Lord's day is in all cases a just criterion of the religious state of 
 a Christian nation, (although, if the /^Wwi/e observance of it corre- 
 spond with the public demonstrations of piety, I should think it 
 no doubtful test) ; but this I may safely say, that the neglect and 
 profanation of that day is an unquestionable indication of the 
 want of national piety ; and if the word of God, and the past ex- 
 perience of his providential government do not deceive us, the 
 want of national piety will surely be followed by the gradual 
 decay of national prosperity, if not by some sudden visitation of 
 calamity. It is a truth as certain as it is little remembered, that 
 ' Righteousness exalteth a nation; but sin is a reproach to any 
 people;' and not only its reproach, but its ruin. Are no symp- 
 toms of this truth discernible ui the signs of the times?" Pp. 7,8. 
 
 There is yet one great branch of Sabbath profanity, 
 prevalent in and about London, which we have re- 
 served, to connect it with the profanation of other 
 places, — we mean Sunday travelling by coaches. On 
 this subject we feel it difficult to lay before our readers, 
 such a view of the matter as will give them any cor- 
 rect idea of it as it exists. Sunday travelling by coach 
 to and from London, with the large towns and public 
 places throughout England, such as Southampton, 
 Portsmouth, Brighton, Bristol, Bath, Liverpool, Leeds, 
 Shrewsbury, Sheffield, Cheltenham, &c. is, or was very 
 lately, so common, as to render unnecessary to Eng- 
 lish readers, either statements of the abuses, or evi- 
 dence in support of them. And it may well be con- 
 ceived, that in a country where coach-travelling pre- 
 vails to such an extent, the number of persons thus 
 
194 APPENDIX. 
 
 led into Sabbath profanation, not merely as passengers, 
 but also as drivers and hostlers, and attending at the 
 inns and hotels where these coaches called or stopped, 
 must be painfully great. And what shall we say of the 
 national sin of such a practice, when, besides the con- 
 sideration of so many immortal and responsible crea- 
 tures being thus found every Lord's day trampling on 
 his authority, we take also into view the many thou- 
 sands of dumb animals which are thus forcibly deprived 
 of the rest which their Creator and our's reserved for 
 them, and whose oppression is thus weekly ascending 
 into his ears, who careth for the meanest of his crea- 
 tures? As illustrative of the nature of this profane and 
 bustling scene, but not of its extent, we shall again ex- 
 tract a portion from the Bishop of London's letter: — 
 
 " For several years I had the charge of a parish, in which there 
 was a large inn, (situated close to the church, )where persons tra- 
 velling to Newmarket usually stop for their last change of horses. 
 The line of towns and villages between London and that place is 
 kept in a state of continued noise and bustle, during the whole of 
 the Sundays which precede the Newmarket meetings. As the 
 Easter meeting is the most numerously attended, so it is Easter- 
 day, the anniversary of our blessed Saviour's resurrection, which 
 is most outrageously and scandalously profaned. It has been 
 customary for booths to be erected, and refreshments to be sold 
 on the road, at the different stages, on that day, for the accom- 
 modation of the country people, who come in great numbers from 
 the surrounding parishes, ' to see the gentry go down to New- 
 market.' This indecent practice T succeeded in doing away 
 with in my own parish ; but I could not prevent the concourse 
 of people, nor the disturbance and confusion which it occasioned 
 amongst my own flock, upon a day which ought to be regarded 
 as peculiarly a day of lioly joyt'ulness and devout recollection. 
 More than forty pair of horses have sometimes been changed 
 there on Easter-day, a great proportion of them while I was cele- 
 brating divine service. Not only all the servants and dependants 
 of the inn, but a great number of the young men of the parish, 
 were taken away from their own Sabbatli duties, to assist in this 
 flagrant violation of them by others ; not to mention that hundreds 
 were engaged in observing their betters thus ostentatiously setting 
 at nought the ordinances of religion ; some urging with bribes, 
 and others with execrations, the drivers of those poor jaded ani- 
 mals, for whom the merciful provision of a Sabbath seemed al- 
 most to have been made in vain : while others were seen engaged 
 in gambling, and scattering the implements of their unholy pas. 
 time about the road." — Pp. 19, 20. 
 
APPENDIX. 195 
 
 This is descriptive, not of ordinary Sunday travel- 
 ling, but of what occurs at particular times, and in 
 particular lines of road ; but from it may be learned, 
 what it is in nature, though not in extent, every Sab- 
 bath. 
 
 It is fortunate for our own country, that such prac- 
 tices are as yet unknown north of the Tweed. But 
 we ought not to forget, that what is common in Eng- 
 land, cannot be without evil and danger to Scotland, 
 even if we had no regard for our brethren in the South, 
 and for the observance of God's law by us as a nation. 
 We ought not yet to forget, that in many of those de- 
 partments of Sunday labour, now practised among 
 ourselves, under the name of works necessary to be 
 carried on during Sabbath, men were at first brought 
 from the sister kingdom, to do what our own country- 
 men accounted a profanation. And we ought not, 
 though with pain, but to observe, that in these very 
 employments are now to be found many who were 
 born and educated in this land of Sabbaths. It there- 
 fore becomes an interesting question, even with Scot- 
 tish readers. Is there any thing doing to check these 
 grievous abases in London and throughout England? 
 We are happy in being able to give to our fellow-coun- 
 trymen, whose attention may not have been specially 
 directed to this subject, some information on this 
 point, which will, we hope, induce others to give a 
 fuller and more cheering view of the lifting up of a 
 standard against this flood of iniquity. 
 
 And, first, a portion of the press has begun to be 
 directed against this growing evil. The religious 
 newspapers, especially the Record, has fully enlisted 
 in this good work. And although the general news- 
 papers have yielded less support to so good a cause, 
 as might have been expected, they also have co- 
 operated in many parts; and will no doubt take a 
 more active share, as soon as the subject has awakened 
 a more lively interest in the general feeling of the 
 country. But, in speaking of the press, we refer more 
 especially to separate and special publications on the 
 subject. The Bishop of London has done himself no 
 
196 APPENDIX. 
 
 small credit, in coming forward so openly and man- 
 fully, with his high authority, bearing testimony to the 
 evil, and recommending measures for its removal. 
 And he has been either preceded or followed by a 
 variety of writers of name, both among churchmen 
 and dissenters. And these different publications have 
 called forth other writings, and various means, tending 
 to the same result. 
 
 Again, associations have been formed in and about 
 London, and in other principal seats of Sabbath pro- 
 fanation throughout various parts of England ; such as 
 Birmingham, Liverpool, &c. for the express purpose 
 of employing every lawful and practicable means, of 
 restraining, and, if possible, of entirely removing these 
 abuses. These associations are also, we trust, be- 
 coming every day more numerous and efficient, and 
 co-operative the one with the other, giving us the 
 hope, that at least a Christian public may beawakened 
 to some sense of the importance of the object. The 
 following extracts will illustrate their nature and de- 
 sign. 
 
 The London Christian Instruction Society, whose 
 special attention is directed to this object, has already 
 been noticed. And we need only add, that they con- 
 tinue their praise-worthy exertions. 
 
 A Society was formed, we believe, last year, in the 
 parishes of St. Mary-le-bone and Paddington, called 
 " The Society for promoting the observance of the 
 Lord's day," in these parishes, from whose rules and 
 regulations we extract the following : — 
 
 " I. That the object of this Society be the suppression of the 
 evil of Sabbath-breaking; and to form, promote, and carry into 
 eflFect, sucti plans as may be deemed advisable for the attainment 
 of this important object. 
 
 " II. Tliat the members of this Society stand personally en- 
 gaged to promote this object by all proper means, refraining as 
 much as possible from all manner of work upon the Lord's day; 
 and using their inliuence with tradesmen and others, in their re- 
 spective employ, to close their shops; and to avoid ail those 
 practices which encourage the profanation of the Lord's day."* 
 
 A still more extensive Society, however, and which 
 • Correspondence, &c. by tlie Rev. H. Smith. — 1*. -l. 
 
APPENDIX. 197 
 
 is designed to unite and strengthen the influence of 
 local Societies, was formed in London during the pre- 
 sent year. And as the resolutions passed at the 
 general meetings, formed for the establishment of this 
 Society, throw light on the whole subject, and make 
 us acquainted with the sentiments and designs of the 
 religious public about London on this subject, we 
 shall reprint them, at length, from the number of the 
 Record for Thursday, Feb. 24, 1831 :_ 
 
 " At a iNIeeting lield on Tuesday, January 25, and by adjourn- 
 ment, on Tuesday, February 8, 1831, for tlie purpose of consider- 
 ing what means could be properly udopte J for lessening thegreat evil 
 of Sabbath-breaking, and for restoring, under the blessing of God, a 
 due reverence for the divine authority and practical duties of the 
 Lord's day, it was resolved unanimously — 
 
 " I. That this Meeting is firmly persuaded, that the dedication of 
 one day in every seven to religious rest, and the worship of Al- 
 mighty God, is of divine authority and perpetual obligation, as 
 a cliaracteristic of revealed religion, during all its successive pe- 
 riods; having been enjoined upon man at the creation — recognized 
 and confirmed in the most solemn manner in the ten command- 
 ments — urged by the prophets as an essential duty, about to form 
 a part of the institutions of tlie Messiali's kingdom — vindicated 
 by our divine Lord, from the unauthorized additions and imposi- 
 tions of the Jewish teachers — transferred by Him and his Apostles, 
 upon the abrogation of the ceremonies of the Mosaic law, to the 
 first day of the week, in commemoration of the resurrection 
 of Christ, and on that account called the " Lord's day" — and 
 finally, established in more than all its primitive glory, as an ordi- 
 nance of the spiritual universal Church ot tlie New Testament, 
 and a standing pledge and foretaste of the eternal rest of heaven. 
 And that this Meeting believes, that every person in a Christian 
 country, is bound in conscience to devote this seventii portion of 
 his time to the honour of God, by resting from the business of 
 his calling ; by abstaining altogether from the pursuit of gain, and 
 from ordinary pastimes and recreations ; by guarding against every 
 worldly avocation and interruption ; and by spending the entire 
 day in the public and private duties of religion, with the exception 
 of such works of necessity and charity as our Saviour, by his ex- 
 ample, was pleased to allow and commend ; so as to designate 
 this one day of rest and divine service, after six days of labour, 
 as a more distinguishing privilege of the Christian, than it was of 
 the Patriarchal and Jewish dispensations. 
 
 " n. That tliis Meeting witnesses with sorrow and alarm, the 
 attem])ts which have of late years been delibenitely and syste- 
 matically made to impugn the divine obligation of the Lord's day, 
 and to remove the foundations of the duty of keeping it holy> from 
 
108 APPENDIX. 
 
 Uie express command of God, to the uncertain dictates of human 
 authority and expediency ; thus virtually releasing the consciences 
 of men from the paramount claims of this primeval ordinance, as 
 repeated in the fourth commandment, and affording to its actual 
 profanation, excuse and encouragement. And this Meeting can- 
 not but further lament the license whicli has thus been given, 
 perhaps often unintentionally, to the corrupt propensities of our 
 fallen nature, generally, in their opposition to the worship of God ; 
 as well as the countenance which has been lent, in particular, to 
 the carelessness of the worldly-minded, and the impieties of the 
 sceptical and profane. 
 
 "III. That this Meeting contemplates also with grief and dis- 
 may, the present widely-extended violations of the Lord's day, 
 which have arisen from these and other causes — the many infrac- 
 tions of its primary duties, which are too often exhibited by the 
 great and wealthy, and which are thus diifused through all the 
 classes of the community — the opening of shops, and the traffick- 
 ing in the early part of the day, for whicli the late payment of 
 workmen's wages on the Saturday is often made an excuse — the 
 encroaching abuses and disorders of beer and spirit houses — the 
 multiplication of tea-gardens, and other places of pubjic resort for 
 amusement and dissipation — the systematic violation of the Chris- 
 tian Sabbath by steam-vessels, rail-roads, stage-coaches, barges, 
 packets, and other public conveyances — and, above all, the enor- 
 mous evil of the Sunday newspapers, which are published and 
 vended with pernicious diligence, openly trampling upon the first 
 duties of Christianity, and introducing all that destruction of the 
 great principles of morals and religion which a Sunday press ne- 
 cessarily involves. And that this Meeting believes, that these 
 and other instances of contempt and profanation of the Lord's day, 
 are already threatening a general dissoluteness of manners, and 
 are loosening those bonds of civil order, and religious obedience, 
 by which the tranquillity of nations is maintained. 
 
 " IV. That this Meeting is persuaded, that it is the paramount 
 duty of a Christian nution, to confess its allegiance to Almighty 
 God, and its faith in a divine Redeemer, by honouring in every 
 proper manner this solemn institution — by encouraging amongst 
 all classes of persons the due observance of its sanctity — by mak- 
 ing the most ample provision for the public worship of God — by 
 discouraging and repressing open inroads upon its sacred duties 
 — by inserting suitable guards for its observance, wherever neces- 
 sary, in new Acts of parliament — by providing for the suppression 
 of outrageous offences — by reviving and mending the statutes 
 which have become obsolete and inefhcient — aiul by doing every 
 thing in its power to defend, mildly and firmly, the Christian Sab- 
 bath from open violence aiul desecration, — so as not to interfere 
 with the conscience of individuals in their private and retired sen- 
 timents or conduct, or to attempt any thing beyond that protec- 
 tion of this fundamental institution of revealed religion, which it 
 
APPENDIX. 199 
 
 is the province of a Cliristian legislature to afford. And tliis 
 Meeting considers the Britisli nation as more especially bound to 
 grant this protection, because the divine authority of the Lord's 
 day has ever been admitted and acknowledged as a law of the 
 land, liowever particular enactments may have fallen into disuse, 
 or become ineffective. 
 
 " V. That this IMeeting is persuaded, that the welfare of nations 
 is intimately connected with the due sanctificationof the Christian 
 Sabbath; as it lies at the foundation of all practical religion, and 
 is the season peculiarly appointed for instructing mankind in the 
 doctrines and duties of Christianity ; and also, as the conscientious 
 observance of it tends to secure the blessing of God, while its 
 violation brings down his severest judgments u])on all the under- 
 takings and interests of a nation — tliat the favour and blessing of 
 the Almighty are the only source of peace and tranquillity, and 
 his displeasure the most certain precursor of confusion and ruin 
 — that the divine chastisements now abroad in the world, place 
 before us, with awfid warning, the critical danger of neglecting 
 any of the appointments of Christianity, or of subtracting any por- 
 tiiin of the time which our Creator claims for his immediate ser- 
 vice — and that a coiitemi)t of the Sabbath, at all times sitiful and 
 criminal, would be more signally so at this period, when that very 
 contempt has visibly led to the fearful decay, and in many places 
 almost extinction, of spiritual religion among the nations of the 
 Continent; and to the proportionate growtli of superstition, pro- 
 faneness. Neologism, Socinianism, and Infidelity; and has been 
 visited with a series of tremendous judgments, during the last 
 forty years, which hold them up to us as beacons to avoid their 
 sins, if we would escape their punishment. 
 
 " VI. That this IMeeting, being persuaded that Almighty God 
 will favour every sincere endeavour to confess his truth, and glo- 
 rify his name, in the midst of the infidelity and lukewarmness which 
 surround us, is desirous to attempt something, however feebly, 
 for the vindication ami revival of the dignity and authority of the 
 Lord's day, on the basis of its divine institution, and its indis- 
 soluble connection with all the various and immense spiritual and 
 temijoral blessings, which Christianity is designed to diffuse ; — 
 that each of its members will endeavoiu' to scrutinize and amend 
 Jiis own spirit and conduct; to exert ail due influence with his 
 domestics and dependants, and among his neighbouis and trades- 
 men ; to aim at raising the tone of sentiment and feeling among 
 all classes of society, from the highest to the lowest; and to pro- 
 mote and encourage earnest prayer to Almighty God, for the grace 
 of his Holy Spirit, to accompany and bless the efforts which may 
 be made to further this momentous object. 
 
 " That this Meeting rejoices in the interest which is be^i:inning to 
 appear in dtffen'nt purls of the counln/, in this sacred cause ; and 
 relies on the active co-operation of aU the sincere followers of our 
 divine Redeemer and Lord, to aid it in the plans which it may 
 
200 APPENDIX. 
 
 adopt, consistently with the spirit of the gospel, for advancing the 
 scriptural honour and sanctification of the day on which the con- 
 summation of His sacrifice has ever been celebrated in the uni- 
 versal Christian Church. 
 
 "VII. That a Society be now formed, consisting of such persons 
 as approve of the above resolutions, and subscribe the sum re- 
 quired by the rules to be hereafter agreed to, to be designated 
 • The Society for promoting the due observance of the Lord's 
 day:' the objects of which shall be — 
 
 " I. To diffuse information as widely as possible on the subject, 
 by the publication and circulation of Books and Tracts on the 
 divine authority of the Institution — on the objections raised against 
 it — on its practical duties — its unnumbered benefits — the prevail- 
 ing violations of it — the newinroadsmadeon its sanctity — the best 
 means of abating or preventing those evils, and promoting the 
 sanctification of the day — and on similar topics. 
 
 " 2. To opeti a correspondence tkroughoul the British Empire, and, 
 if possible, on the Continent of Europe, and wherever else suitable 
 0})portu7iities may occur, for the purpose of forming Local Associa- 
 tions, and for maintaining a friendly intercourse xvilh Societies already 
 existing, or that may be established, with the same object in view. 
 
 " .3. To aid, as far as the funds of the Society may allow, the 
 Local Associations which may most stand in need of support. 
 
 " 4. To promote, by all proper measures, petitions to the Legisla- 
 ture, throughout the country, for the enactment of such laws as m.ay 
 be necessary for repressiiig the open violation of the Lord's day, and 
 for protecting the Christian worshipper in the peaceful exercise 
 of his duties. 
 
 " 5. And, generally, to form a point of union, if God should be 
 pleased to bless the design, for the efforts which may be made 
 in every part of the world towards this great object. 
 
 " VIII. That the following gentlemen be a Committee for carry- 
 ing the above resolutions into effect, with power to add to their 
 numbers. 
 
 " That Thomas Hankey, Esq. be requested to act as Treasurer ; 
 and J. Wilson, Esq. as Secretary. 
 
 " IX. That the above resolutions be published as widely as pos- 
 sible, under the direction of the Treasurer, Secretary, and Sub- 
 Committee. 
 
 " Communications may be addressed to the Secretary, Joseph 
 Wilson, Esq. Clapham Common ; by whom donations and sub- 
 scriptions will be received ; as also by Messrs. Hankey, Bankers, 
 Fencluirch-street ; the Rev. Daniel.Wilson, Vicarage, Islington; 
 and the Rev. Henry Blunt, Sloane-street, Chelsea. 
 
 " The friends of the object throughout the country will greatly 
 promote the design, by making known the formation of the So- 
 ciety, and inserting the above resolutions in the local newspapers 
 in their respective vicinities." 
 
 Besides these, and similar means, designed to bear 
 
APPENDIX. 201 
 
 on Sabbath profanation in general, other means are, 
 in various parts, directed against particular depart- 
 ments of abuse.* And we are happy in being able to 
 report exertions made to put down travelling by coach 
 on the Lord's day, and the friendly feeling discovered 
 on the part even of coach proprietors to give these 
 eftect. Our account of these will be gathered from a 
 little work already quoted, entitled, " Correspon- 
 dence, containing some interesting particulars con- 
 cerning the Lord's day, published for the purpose of 
 promoting well-organized Sabbath Societies through- 
 out England." The Rev. Mr. Smith, whose corres- 
 pondence is here published, was himself the prime 
 mover of the efforts made. 
 
 As Mr. S. was brought into contact with this depart- 
 ment of Sabbath profanation, in the discharge of his 
 parochial duties at Stratton, by the running of the 
 Southampton coaches, he first applied in that quarter; 
 and found, that provided they could be protected 
 against other intruders, they were generally disposed, 
 andsomewishfully,to discontinue runningtheircoaches 
 on Sunday. It was however found, that other lines of 
 road were so intimately connected with this, as to 
 render it scarcely possible to discontinue running on 
 one line of road, so long as travelling continued on 
 others immediately adjoining. This led to an enlarged 
 correspondencewith coach proprietors, and clergy, and 
 other influential individuals, over most parts of Eng- 
 land, and to the circulation of tracts and other infor- 
 mation on the subject generally. The result was, in 
 so far as the feeling of the country was concerned, that 
 many, in almost every place where these abuses greatly 
 prevail, were ready to co-operate, that coach proprie- 
 tors did not generally seem to think that the rest of 
 the Sabbath would be to them any real loss. Some 
 were decidedly of opinion that it would be profitable, 
 inasmuch as it would lessen their expense, in men, in 
 
 * For an account of a variety of means so employed some 
 years ago, and for a general description of Sabbath abuses in Eng- 
 land at the same date, see Lectures on the Christian Sabbath, by 
 the Rev. Wm. Thorn. London, 1823. 
 
 I 
 
202 APPENDIX. 
 
 cattle, in tear and wear, and in tolls, and would not on 
 the whole so much lessen their receipts. And the 
 principal hindrances seemed to be the two already 
 mentioned. The want of a legislative enactment, left 
 no protection to the proprietors who should discon- 
 tinue running, against opposition. And the practice 
 being continued on most lines of road, it became al- 
 most impossible, by any combination of private means, 
 tointerruptthe same profane coursein particularplaces. 
 Let this not be lost on the lovers of whatever remains 
 of a Sabbath among ourselves. Let it not be lost on 
 us, as concerns English abuses. Let us not flatter 
 ourselves, that although profanation should deluge 
 England, it will not reach us in our land of Sabbaths. 
 One of the leading and recently formed branches of 
 our Scottish profanation, is, we understand, chiefly oc- 
 casioned, to maintain a line of communication with 
 other parts of the United Kingdom; where the rest of 
 the Sabbath interrupts not the currents of business, 
 from communicating between place and place. We 
 refer to the trade by steam, between this and Liver- 
 pool. Let it not be lost on us, as concerns the main- 
 tenance of existing laws in protection of the Sabbath. 
 It is easy to speculate on fine moral principles, and to 
 awaken many objections to the employment of civil 
 power, in restraining abuses of this kind. But let us 
 learn from others the practical lesson, that unless cer- 
 tain abuses be forcibly restrained, it is morally impos- 
 sible for the great bulk of our population, either to 
 enjoy the rest, or to observe the sanctity of the Sab- 
 bath. And that, except by legislative enactment, such 
 nuisances cannot be put down or prevented. And 
 let us learn from the experience of our fellow-subjects 
 in the South, that it is wise to bestir ourselves in time, 
 as every additional branch of Sabbath profanation con- 
 solidates the system, and rqnders it the more difficult, 
 even if the parties concerned were willing, again to 
 return to the enjoyment of that rest which God hath 
 reserved to all. 
 
 As yet, Scotland is comparatively an exception. 
 The sunshine of the stilly Sabbath yet rests on her 
 
APPENDIX. 203 
 
 mountains, and on many tracts of her low country. 
 From the Continent of Europe, and even from the 
 sister kingdom, her sons are wont, like Israel of old, to 
 remember the Zion of their lathers, and the simple 
 but solemn observances of her hallowed Sabbath. 
 
 " O Scotland! much I love thy tranquil dales; 
 But most on Sabbath eve, when low the sun 
 Slants through the upland copse, 'tis my delight, 
 Wandering, and stopping oft, to hear the song 
 Of kindred praise arise from humble roofs; 
 Or, when the simple service ends, to hear 
 The lifted latch, and mark the grey-haired man, 
 The father and the priest, walk forth alone 
 Into his garden-piat, or little field, 
 To commune with his God in secret prayer." 
 
 The following is the testimony of the Bishop of Lon- 
 don, to the comparative sanctitication of the Sabbath 
 in Scotland: — " With respect to the observance of the 
 Christian Sabbath, I fear that this country (England) 
 has at all times fallen short of its sister kingdom of Scot- 
 land ; whose practice still continues to be an example 
 and a reproach to her more powerful neighbour."* 
 And if Sabbath profanation has been, to every place 
 and every people among whom it prevailed, a curse 
 in itself and a cause of ruin, is it too much to infer, 
 that the better observance of the Sabbath in our na- 
 tive land, has been one of the chief causes of the su- 
 perior moral character of many of her population, and 
 thus indirectly of her prosperity ? Let not the lover of 
 lii.5 country, then, refuse to aid in shutting out and 
 staying this moral pestilence. But let patriotism itself, 
 if no warmer or more elevated feeling animates his 
 breast, induce every friend of his country to become 
 c defender of this hallowed palladium, and noblest hon- 
 our — a well-observed Sabbath. 
 
 IL Some of the abuses prevalent in the manufac- 
 turing districts of the West of Scotland. 
 
 Having given some account of abuses prevalent in 
 and about London, and more generally in other parts 
 
 * Bishop of London's Letter, p. 8. 
 I 2 
 
204 APPENDIX. 
 
 of England, our plan leads us next — to examine the 
 state of matters in Scotland. And did we possess the 
 means of furnishing our readers with a correct view 
 of the actual state of Sabbath profanation throughout 
 Scotland generally, we would account it a duty to 
 endeavour to expose it, — partly because we fear, 
 that the neglect of Sabbath observance has spread 
 more widely than most are aware, and partly be- 
 cause a general and national effort seems necessary 
 to stem the torrent of profanation, which is thus pour- 
 ing in upon us. But it is obviously a matter of great 
 importance, that, in drawing up such an account as 
 this, nothing shall be admitted, which has not, as much 
 as possible, been sifted, and verified by unquestionable 
 evidence. And this can scarcely be done, unless the 
 writer be himself on the spot, and be personally ac- 
 quainted with the sources of his information. For it 
 is often necessary to obtain, by personal inquiry, ex- 
 planations, and an acquaintance with circumstances, 
 which none but a person engaged in drawing up such 
 an account could anticipate. And this puts it very 
 much out of the power of any one, to ascertain the 
 true state of matters over any considerable extent of 
 country. And the writer has accordingly thought it 
 his duty to confine his remarks to the districts around 
 his own field of labour, and with the circumstances of 
 which he has the means of making himself in some 
 measure acquainted. The districts to which he refers, 
 are chiefly along the banks of the Clyde, the lower 
 ward of Lanarkshire, and the counties of Dumbarton 
 and Renfrew in general, — and which contain a popu- 
 lation of nearly 400,000 inhabitants,* the great bulk 
 of whom are dependent on trade and manufactures. 
 
 On directing his attention, however, even to this 
 limited sphere, the author has felt himself unprepared 
 to come forward, at least for the present, with any 
 general review of Sabbath abuses. These so thicken 
 on inquiry, and become so involved in circumstances, 
 of which it requires considerable time to obtain even 
 
 • The exact number is 383,490, 
 
APPENDIX. 205 
 
 a moderate knowledge, that the author cannot ven- 
 ture at present to speak particularly of more than two 
 departments of prevalent abuse. 
 
 But in the absence of any statements of his own on 
 general profanation, he has much pleasure in referring 
 to an Address, drawn up by his esteemed friend, the 
 Rev. Gavin Struthers, Anderston, on abuses said to be 
 prevalent in and about Glasgow, and in some other 
 places. 
 
 The two departments of abuse which we are more 
 particularly to examine, are those connected with pub- 
 lic-houses, and NAVIGATION, especially by Steam. 
 
 1. The practice of keejnng puMic-houses open on the 
 Lord's day, and the abuses qfxxhich this is productive. 
 
 To enable our readers to form some idea of the im- 
 portance of this department, we first solicit their at- 
 tention to the number of public-houses, and to the 
 proportion which these bear to the population. And 
 as the districts of which we are speaking, consist partly 
 of a city population, partly of the inhabitants of towns 
 and villages, and are partly rural, we shall furnish our 
 readers, as far as is practicable, with separate state- 
 ments corresponding to these. 
 
 1. The royalty of Glasgow. 
 
 The number of families contained within the royalty 
 are 19,467, and the number of public-houses licensed 
 within the same, are 1360; which is one public-house 
 for about every 14^ families.* 
 
 There are two circumstances which will, in part, ac- 
 count for this extraordinary proportion. It is believed 
 that a considerable number sell spirituous liquors 
 within the royalty, who live in the suburbs, and in 
 different parts of the country near town, and this will 
 of course lessen the number of families, and increase 
 the number of public-houses ; thus atfecting the pro- 
 
 * The number of inhabitants assigned to each of the following 
 districts, is given on the authority of the Government Census for 
 the present year; and the number of public-houses, except when 
 otherwise mentioned, is taken from the Records of Certificates 
 granted by magistrates and justices. 
 
206 APPENDIX. 
 
 portion both ways. Again, there are no doubt con- 
 siderable sales made within the royalty, for the con- 
 sumpt, and even for retail in the suburbs, and in the 
 country round about ; and this will affect the propor- 
 tion both of town and country : for, while it raises it 
 within the royalty, it must depress it without; but 
 this will be corrected in the common proportion, for 
 the whole of the under ward of the county, and still 
 more in the general proportion. 
 
 2. The lower ward of the county of Lanark, exclusive 
 of the royalty of Glasgow, but including its suburbs. 
 
 There are 25,413 families within this district, and 
 1010 public-houses, which makes about 23^ families 
 for every public-house. 
 
 This accords with the explanation before given, the 
 proportion being so much less throughout the lower 
 ward of the county, including the suburbs, than within 
 the royalty. It will therefore be proper that we now 
 throw them together. 
 
 3. The lower ward of the county, including also 
 the royalty, contains 44,880 families, and has for the 
 present year 2370 public-houses ; making one public- 
 house for somewhat less than 19 families. It is likely 
 that even this is above the natural proportion, as sales 
 are no doubt made for a much larger district than even 
 this ; but we shall afterwards have an opportunity of 
 trying this also.* 
 
 4. The town of Paisley. 
 
 There are 7002 families within the burgh, and 256 
 public-houses ; which is one to about every 27^ fami- 
 lies. 
 
 5. The Abbey parish, including the suburbs of Pais- 
 ley and surrounding villages. 
 
 The number of families within this district are 
 5306, and the number of licensed houses are 193. 
 There are 26 licensed toll-heuses in the upper ward of 
 
 • As the above is taken from the Record of Certificates for 
 License, which the author iindorstaiids may contain jjj more 
 than the actual number of licenses used, the reduced number will 
 be 2239, which is one public-house for about every 20 families. 
 
APPENDIX. 207 
 
 the county. Suppose five of these to be in the Abbey 
 parish, which cannot be far from the truth, there will 
 be 198 public-houses in all; and which is one public- 
 house for somewhat less than every 27 families. 
 
 6. The burgh and parish of Renfrew. 
 
 The parish of Renfrew, including the burgh, con- 
 tains 535 families, and has 30 public-houses ; which 
 is one for somewhat less than every 18 families. This 
 very high proportion is no doubt, in part, owing to its 
 being in the neighbourhood of Glasgow and Paisley, 
 and having within it the common thoroughfare across 
 the Clyde. Hut we fear, that even this will not satis- 
 factorily account for so high a proportion. 
 
 7. Upper ward of the county of Renfrew, includ- 
 ing Paisley and suburbs. 
 
 The number of families in this district, exclusive of 
 the parishes of Govan, Dunlop, and Beith, which are 
 partly in other counties, are 19,671, and the number 
 of public-houses are 7G8; which is one public-house 
 for about every 25^ families.* 
 
 8. The town of Greenock. 
 
 This is the largest town in the lower ward of the 
 county. Taking in the landward part of the west 
 parish, there are 6353 families, including 1500 sea- 
 men, the supposed average at home together, and 
 327 public-houses ;f which is one public-house to 
 about 19^ families. 
 
 9. The town of Port-Glasgow. 
 
 There are in this town and parish 1279 families, 
 including 250 stationary seamen, and 81 public- 
 houses ;| vvhich is one for somewhat less than every 
 15 families. The very high proportion observable in 
 
 • As the number of public-houses in the upper ward of the 
 county is chiefly taken from the Itecord of Certificates, ke[)t in 
 tlie Justice Court, we obtained the opinion of the Clerk of that 
 Court, as to the average number of certificates left unused, and 
 find it to be about ^'q of the whole. This makes the aggregate 
 number of public-houses only about 730, and which is one pub- 
 lic-house for nearly every '27 families. 
 
 t Extracted from the Excise Record. 
 
 i Ibid. 
 
208 APPENDIX. 
 
 these two towns, especially the latter, is no doubt, in 
 part, owing to their being seaports; but we leave it 
 with persons better acquainted with the circumstances 
 to say, whether this be sufficient to account for so 
 extraordinary a state of things. 
 
 10. The under ward of the county of Renfrew, in- 
 cluding Greenock and Port-Glasgow. 
 
 The number of families in the lower ward of the 
 county are 8383 ; and for these there are 444 public- 
 houses;* which is one for nearly 19 families. This 
 modifies, in some measure, the proportion in the towns ; 
 but still it is very high. 
 
 11. The burgh of Dumbarton. 
 
 The number of families contained in this burgh 
 and parish is 804, and the number of public-houses is 
 71; which is one for about every 11^ families. The 
 circumstances of this town, as a seaport and county 
 town, and the thoroughfare to the Highlands, must 
 give occasion to a considerably increased sale, above 
 the natural consumpt of the inhabitants ; but we fear 
 that this will not sufficiently account for so extraordi- 
 nary a proportion. 
 
 12. The county of Dumbarton, including the burgh. 
 
 This county contains 6343 families, and 270 public- 
 houses; which is one public-house for about every 23 J 
 families.-f- 
 
 13. The above districts considered as one. The 
 number of families contained in the lower ward of 
 Lanarkshire, and the counties of Renfrew and Dum- 
 barton, are 79277, and the number of public-houses, 
 3852;:}: which is one public-house for about every 20^ 
 families. 
 
 The statements which we have now laid before our 
 
 • Extracted from the Excise Record. 
 
 f The number of ptihlic-lioiises for this county is taken from 
 the Record of Certificates, hut tlie author was informed, that the 
 difference would not sensibly affect the jiroportion. 
 
 I Taking the reduced number of public-houses given in the 
 foot-notes, for tiie under ward of the county of Lanark, and the 
 upper ward of Renfrewshire, the afjgregate number will be only 
 3G83, which is one public-house for nearly 21 i families. 
 
APPENDIX. 209 
 
 readers, will scarcely be questioned by any, as it is 
 difficult to see how any mistake, affecting in any con- 
 siderable degree the proportions assigned, could take 
 place unobserved. And we hope that it will also be 
 admitted, that no population, in a healthful moral 
 state, was likely to have so many public-houses. But 
 if we now call to mind, that perhaps nine-tenths of 
 these are supported by not more than one-half of the 
 population, in how much more debased a state must 
 that half be ! When considered, therefore, merely as 
 indicating the state of public morals, its testimony is 
 a very painful one; and in proportion as we narrow 
 the range of its application, do we deepen the colour- 
 ing of their character to whom it does apply. 
 
 But the number of these does more than indicate 
 the moral condition of our country. The very fact of 
 so many doors being open to receive the thoughtless, 
 and to train to habits alike ruinous to soul and body, 
 is an evil. But it is well known, that, in many places 
 at least, each house has its select number of friends, 
 who influence their companions and fellow-workmen, 
 often with both zeal and address; and are thus, as so 
 many agents, forming a connexion between those many 
 points of attraction, and the whole body of particular 
 classes in society. And thus it happens, that, in pro- 
 portion as these houses are multiplied in the circum- 
 stances alleged, new classes of agents are also called 
 into action; so that it is with this, as with any other 
 branch of business, sales are pushed the more as com- 
 petition increases. 
 
 But to enable our readers to see the bearing of all 
 this on Sabbath profanation, we must now advert to 
 the management of these houses on the Lord's day. 
 
 In large towns, there are various classes of dealers 
 in spirituous liquors. Some merelj' sell these as any 
 other merchandise, and others keep houses of enter- 
 tainment. As the carrying on of sales, in the former 
 of these, would come under the same description of 
 traffic as any other merchandise, it is not common, so 
 far as we have learned, to keep such houses avowedly 
 open on the Lord's day. But we have been informed, 
 I 3 
 
210 APPENDIX. 
 
 by magistrates, and others of unquestionable veracity, 
 that, in many instances, drinking, and other abuses, 
 are carried on in these houses to a great extent; 
 and that some of these are of the very worst descrip- 
 tion. But the great body of houses licensed to sell 
 spirituous liquors, are houses of entertainment; and 
 the author has been informed, by the proper authori- 
 ties in different parts of each of the counties referred 
 to, that these have of late been accustomed to plead, 
 in open court, their right to keep open doors during 
 the Lord's day, as on other days, with the exception 
 of the time of divine service. The grounds upon 
 which this is presumed, will be afterwards examined. 
 We have at present to do only with the fact, that this 
 right is in most places claimed, and from which it may 
 be inferred, that it is generally used. 
 
 But it is not necessary to confine our statements to 
 mere inferential reasoning. The author, when minis- 
 ter of a charge in one of the suburbs of Glasgow, had 
 often occasion to witness, on the Lord's day, whole 
 ranges of public-houses, noisy and stirring, as if it had 
 been during the observance of some market. And 
 this was partly within the royalty of Glasgow, and 
 partly within one of the suburban burghs. He had 
 also occasion to know, through the information of 
 others, that, especially about the outskirts of the city, 
 such scenes were too common to be generally taken 
 notice of. And he has had, since, access to know, 
 through various sources of information, that in parishes 
 and villages around the city of Glasgow, and the towns 
 of Paisley and Greenock, similar, and in some instances 
 even grosser abuses, greatly prevail — especially during 
 the summer season. During this season of the year, 
 vast bodies, especially of men and boys, leave their 
 habitations when others have gone to the house of 
 God, and stroll forth to the surrounding villages and 
 country ; and finding, in the places of their known rC" 
 sort, public-houses ready to welcome them, they flock 
 in thither, and, in many instances, give to such places 
 more the appearance of a country fair, or of some 
 scene of amusement, than of the still quiet of a Sab- 
 
APPENDIX. 211 
 
 bath, holy to God. This is a circumstance which the 
 church-going population of our large towns have no 
 idea of. Their streets are comparatively still, and 
 even their public-houses, in the central parts of these, 
 are, at such times, unusually quiet; and they na- 
 turally fancy that the Sabbath is in the same measure 
 observed ; whereas their quiet is obtained at the ex- 
 pense of an overflowing desecration of the Lord's day, 
 in the places around. Nor is even the time of divine 
 service made always an exception in this abuse. While 
 one part of the community are together worshipping 
 God in his sanctuary, another may be found occu})ying 
 these places of public resort, trampling on the sacred 
 authority of God's holy day, and interrupting its solemn 
 stillness with noisy and riotous conduct. It is not ne- 
 cessary to cite particular instances, or to go into a detail 
 of evidence respecting matters of so much notoriety, 
 and of which unavailing complaints have been so often 
 made. 
 
 It is scarcely necessary to say, that, besides the sin 
 which is thus week after week, and season after sea- 
 son, committed against God, and which is swelling a 
 dark cloud of judgment, already suspended over our 
 land, such habits are productive of very alarming con- 
 sequences, as concerns the morality of our country. 
 The persons who thus ruin themselves both in soul and 
 body, are also setting an example, by which many of 
 the young and thoughtless are ensnared into similar 
 habits. They thus keep vice, and especially Sabbath 
 profanation, in countenance ; so that to attempt pro- 
 moting a better observance of the Sabbath in places 
 thus infested, is very much as if one were to attempt 
 the filtration of a stream, into which some foul current 
 were still permitted to flow. 
 
 But to enable us to bring this more tangibly before 
 our readers, we instituted certain inquiries as to the 
 cases which come before the police-courts, in the 
 neighbouring towns; and shall now lay before them 
 the result. 
 
 We inquired, first, concerning the reports of the 
 Glasgow police-office, and were readily admitted to 
 
212 APPENDIX. 
 
 an examination of these, and had every assistance po- 
 litely offered ; but from the hour at which the entry 
 for each day commences, and some other circum- 
 stances connected with the disposal of the cases, we 
 despaired being able, without much time, to make out 
 any correct list, distinguishing the cases which oc- 
 curred on Sabbath, from those taking place on the other 
 days of tlie week. The following statements, however, 
 will show, that the proportion of cases connected with 
 the Lord's day, and originating in public-houses, or in 
 connexion with them, must be great : — 
 
 The number of sentences passed in the police-court 
 during 1B30, were 5508; and of these, 2398, or nearly 
 one-half, were for being drunk and disorderly.* The 
 author was also informed, by those who had the best 
 means of knowing, that the great body of these cases 
 occur at a late hour on Saturday night, and towards 
 the morning of the Lord's day. And this, again, chiefly 
 depends on two causes, — the having just received 
 wages on Saturday, and the anticipated rest from or- 
 dinary occupations on the Lord's day. But it will 
 scarcely be denied, that the result must be profanation 
 of the Lord's day, and that to a fearful extent, as is 
 shown from the number of disorderly cases growing 
 out of it, and taken notice off 
 
 Not having succeeded in obtaining a proper classi- 
 fication of cases in Glasgow, the author made similar 
 inquiries in the police-office of Paisley, where he met 
 with the same frankness and civility; and he is happy 
 to add, that, from the way in which the records in 
 that establishment are kept, he was able to obtain what 
 he desired. Having been favoured with the assistance 
 of one of the officers, we counted off all the cases 
 which occurred on Sabbath during the first six months 
 
 • See Dr. Cleland's work as al»o\'e, p. 139. 
 
 f It will be gratifying to many to know, tliat offences against 
 Sabbath observance are not overlooked, as will be seen from the 
 following entries: — " Keeping )iiiblie-hoiises open during divine 
 service, twenty-two cases. Driving cattle tlirouu'li the streets on 
 Sunday, nine cases. Barbers shaving in their shops on Sunday, 
 five cases." 
 
APPENDIX. 213 
 
 of the present year, and also all the cases which oc- 
 curred during the rest of" the week for the same period; 
 and found them to be in all, 1 138 cases, of which, 79-1* 
 occurred on tlie other days of the week, and 34-4 on 
 the Lord's day. This brouglit out the proportion of 
 one on Sabbath, for somewhat less than 2^ during the 
 whole of the other six days ; or more than 2^ on Sab- 
 bath, for every case occurring on each of the other 
 days. This is a conclusion somewhat startling; for why 
 should there be more, and not rather fewer cases on a 
 day set apart to the service of God? But even this 
 does not show the worst of it. There is a monthly 
 list usually drawn up from the ordinary record, in 
 which the cases are classified according to the nature 
 of the crime charged. Now, there are certain classes 
 of charge thus brought out, which are peculiar to the 
 other days of the week; such, for example, as pass- 
 ing bad money, exposing unwholesome meat to sale, 
 or not attending to the police regulations respecting 
 streets and pavements. The superintendant having 
 marked the classes which were thus peculiar to the 
 other days, we had them summed up, and deducted 
 from the aggregate for week days. And then, on 
 comparing the number of cases common to both, as 
 they occurred on Sabbath or during the week, they 
 stood to each other in the following proportions : — The 
 aggregate of cases occurring during the week were, to 
 those occurring on Sabbath alone, scarcely 1^; and thus 
 the number of cases occurring on the Lord's day were to 
 the average of any other day, more than as four to otie. 
 After inquiring at competent judges, whether a 
 greater number of cases are likely to occur on the 
 Lord's day, under the superintendence of this police 
 establishment, than an average, we are led to believe 
 that this is by no means the case, and that it may be 
 considered as nothing more than a fair specimen of 
 otlier places, in proportion to its population. And 
 proceeding upon this opinion, it furnishes testimony, 
 to a fearful extent, of profanation on the Lord's day, 
 in connexion with public-houses. We know, on the 
 authority of gentlemen connected with various police 
 
214 APPENDIX. 
 
 establishments, that the cases of which we have been 
 speaking, chiefly grow out of the use of spirituous li- 
 quors ; and there are two ways in which this takes 
 place. The one is, by sitting in public-houses late on 
 Saturday evening, and so becoming intoxicated and 
 unruly by Sabbath, when they are taken up, either in 
 public-houses or on their way home — and the same 
 thing is often repeated on the Lords day. The other 
 is, by purchasing spirits on the Saturday, or perhaps on 
 the Sabbath, and drinking it in little parties in their 
 own houses. But in whichever of these ways they 
 occur, or whether they do not occur in either, but in 
 some moditication of one or both, they are mainly 
 abuses connected with public-houses ; and therefore it 
 will scarcely fail to appear to all. a matter of very great 
 importance to society, that every thing just and prac- 
 ticable be attempted, to check the inroad which is thus 
 weekly made on the sanctity of the Sabbath, and the 
 morality ot^ our country. 
 
 If we now inquire into the causes which have led 
 to this state of things, it will no doubt be found, that 
 it is mainly and substantially owing to general and 
 indirect causes, already examined ; such as, the close 
 confinement of so many during the week, so as very 
 much to prevent all social enjoyment, the desire of 
 which leads many to congregate on the Lord's day ; 
 the prevailing neglect of divine ordinances, the spread 
 of sceptical notions respecting the divine authority of 
 the Sabbath: and there being so many who have not been 
 instructed, in early life, in the doctrines and precepts of 
 our holy Christianity. There are, however, several 
 special and direct causes, which we shall here notice. 
 
 The first of these is. the general practice of paying 
 workmen on Saturday. To persons of Christian prin- 
 ciple and conduct, there can be no evil in this — per- 
 haps, in some cases, an advantage. But to persons 
 who regard the Sabbath merely as a day of animal 
 enjoyment, a day for gratifying their own irregular 
 propensities, the having their pay on Saturday, only 
 enables them the more to protane the Lord's day ; 
 and the occurrence of the day itself, immediately after 
 
APPENDIX. 215 
 
 they have got money into their hands, furnishes temp- 
 tations to squander away, on what is in itself injurious, 
 what they themselves and their families can, perhaps, 
 but ill spare. In respect of the class of workmen to 
 whom we are now referring, the practice must be in- 
 jurious, both as regards their observance of the Lords 
 day, and the economy of their families. But still there 
 remains the question — Would a change from Saturday 
 not be a loss to employers? Many of these we know 
 are willing, and even desirous of adopting any arrange- 
 ment, by which the comfort and good order of their 
 workers might be promoted ; provided it were not to 
 interfere with the order of tlieir works, nor occasion 
 any pecuniary loss. But, sr.y they, if we were to pay 
 our people on any other day, we would have to stop 
 our works the day following, as many of jur workmen 
 would not be able next day for their work — and so 
 the burden of this unhappy abuse, must be rolled over 
 on that sacred portion of time, reserved by God /or 
 his oivn it^e, and especially allotted for the concerns of 
 eternity! But we feel unwilling to make a single re- 
 mark on what must require practical knowledge, to 
 enable any one to judge what real detriment would 
 thus be sustained. And therefore the author applied 
 to a highly respectable friend in Glasgow, who, with 
 his partners, introduced such a change about thirteen 
 years ago, to state to hi:u tlie result of their experience. 
 The following is ao extract of his letter : — 
 
 Glasgoxv, Nov. 23, 1831. 
 Rev. c^- Deak Sir, 
 
 " 1 have endeavoured, as far as lies in my power, to 
 ascertain at what public works here, the work-people 
 are paid their wages on Tuesday, and, to my mortifica- 
 tion, I cannot tind more than one besides our own. I 
 had persuaded myself that the plan had been adopted 
 by several, especially in our own trade : but 1 find I 
 have been mistaken. Some did adopt it ; but the men 
 were so averse to it, that they formed the plan of go- 
 ing in a body drunk on two different occasions, after 
 
216 APPENDIX. 
 
 the Tuesday's pay; and the masters were forced to 
 give in, there not being spare hands to fill the work. 
 It will be found true, that when a master keeps in his 
 employment a man in whose hotise spirits are to be pro- 
 cured, and this can be managed by his wife, although 
 he be at work, that man will Jail on every plan, ivhereby 
 he may induce his fellow-ivorkmen to spend their earnings 
 in his house.* We have 167 men, women, and boys, who 
 are paid their wages on Tuesday, once a fortnight, and 
 tve can calculate on every one of them being at their work 
 on Wednesday morning, as steady as if they had not re- 
 ceived a farthing the night before. There may be a gill 
 taken among some of them, but the whole are ready 
 for work on Wednesday; and having no idle daj', as 
 some are apt to account the Sabbath, and no oppor- 
 tunity of meeting with acquaintances, the wages are 
 kept for the family's comfort, and the workman is thus 
 habituated to a steady life. We have paid our peo- 
 ple on Tuesday evening since 1818, and have never 
 once had occasion to regret the change from Saturday. 
 Indeed, I think I may say, that the whole of our work- 
 ers prefer being paid on Tuesday, for in this way they 
 have Wednesday, the market day, to purchase all that the 
 town and country can produce ; whereas the market on 
 Saturday evening is well known to be very inferior. 
 The other company 1 referred to, have paid their men 
 for more than tenyears on Tuesday, and they inform me, 
 that they and their men prefer Tuesday's pay. These 
 are some facts ; and my own opinion is, that were mas- 
 ters of public works to pay on Tuesday, and not allow 
 any man who is a drunkard, or who keeps a public-house, 
 to enter his employment, great good would accrue to 
 them, to the community, and to the families of the 
 working classes. It might be up-hill work at first, and 
 some difficulties might be met with, but in the long 
 
 • We know, from conversations we bad with the writer, that 
 he attaches to this very great importance, and that he does so 
 from having experienced the removal of this hindrance, to be 
 necessary to success in the change he and his partners effected in 
 their own works. 
 
APPENDIX. 217 
 
 run, ease, peace, and much profit, would be found to 
 result from it."* 
 
 The author having learned by his friend, the Rev. 
 Mr. Smith of Lochwinnoch, that two cotton-mills in 
 his parish paid their workers on another day than 
 Saturday, requested him to obtain from the managers 
 answers to the following queries : — 
 
 1. How many workers are employed at your mill? 
 
 2. How long have they been paid on some other 
 day than Saturday ? 
 
 3. What is your experience of the change? 
 
 And the following answers have been received: — 
 
 Neiu Mill, Dec. 15, 1831. 
 
 1. " There are about 350 hands employed in this mill. 
 
 2. " Upwards of two years. 
 
 3. " Wlien the workers were paid upon Saturday, they very often 
 went to a public-house to obtain silver, to enable them to settle 
 their wages one with another. Many of them continued to drink 
 till it was late, and then returned to the public-house next morn- 
 ing, where they profaned the Lord's day, andexpended their money, 
 and involved their families in suffering. 
 
 " Since they were paid on Tuesday, there has been less irregu- 
 larity in work ; the workers returning more regularly to their 
 work on Wednesday morning after the pay, than they did on Mon- 
 days. There is also less drinking upon Sunday, and a greater 
 number attend public worshij) than formerly. The workers are 
 more sober and steady during the week, and of course it has been 
 a great advantage both to themselves and families, as well as their 
 employers. 
 
 (Signed) David Smpson, Manager." 
 
 He also adds the following statement respecting the 
 other mill : — 
 
 " The managers of the old mill have always paid their work- 
 ers on Tuesday or Wednesday, and therefore have no experience 
 of paying them on Saturday. They employ about 180 hands." 
 
 Masters of works are quite able to understand and 
 make their own use of such experiments, and can pro- 
 bably add many other similar trials as being made; 
 
 • I have just learned by a friend, who is intimately acquainted 
 with the circumstances, that attempts have been made in Green- 
 ock, to have the day for receiving wages changed from Saturday, 
 but tliat hitherto it has been only with very partial success. 
 
218 APPENDIX. 
 
 and therefore we have no wish to detain such with 
 reflections so much less valuable than their own. 
 
 Another direct cause of the prevalence of this abuse 
 is, that many of the means formerly employed in this 
 neighbourhood for restraining it, have been discon- 
 tinued. In Paisley, for example, there were, we are 
 informed, two Societies of this kind, — one for promot- 
 ing the reformation of morals, and another for Sabbath 
 sanctification, and they are now both inactive. Asso- 
 ciations, with similar objects, existed in and about Glas- 
 gow, and in most of the other towns in this district. 
 Some of these patrolled the streets during divine ser- 
 vice, and paid attention to them during the whole of 
 Sabbath, using both moral suasion and other means for 
 restraining whatever abuses might occur. Ministers 
 and Sessions also, were in the habit of taking part in 
 these matters. And thus every thing like gross and 
 daring profanation was prevented. But the number of 
 Sabbath profaners became so great, and their abuses so 
 open and daring, and the authorities, m many cases, so 
 lax, if not inditferent, in giving support to such means 
 and associations, that they have gone very much into 
 disuse. We observe the Bishop of London recom- 
 mends the forming of such associations, as the most 
 likely means of restoring Sabbath sanctity, in and about 
 London. They might, in this part of the country also, 
 be advantageously revived, provided that they were to 
 receive the countenance and support of magistrates 
 and justices of the peace, who would find, in such as- 
 sociations, one of the most important departments of 
 assistance. 
 
 But we fear we must add, as another reason, that 
 full effect is in many cases not given to the laws of the 
 country, for putting down such gross abuses; and thus 
 wickedness becomes bold, and the friends of Sabbath 
 sanctification stand aloof, not venturing to interfere. 
 
 To show this, however, it is necessary to point out 
 what these laws are. It would be presumptuous, on the 
 part of the author, to hold out the prospect of his being 
 able to furnish any thing like a complete, or, perhaps, 
 even unobjectionable view of these. To assist, how- 
 
APPENDIX. 219 
 
 ever, others in similar circumstances with himself, he 
 will here add the view presented to his own mind, from 
 the information he has been able to collect, furnishing, 
 with his statements, the authority on which he proceeds. 
 
 Now there are, as we apprehend, three separate and 
 distinct departments of civil law or authority, designed 
 for the regulation of public-houses, or for the preven- 
 tion of abuses connected with them. 
 
 First, Statutary law for repressing Sabbath profana- 
 tion. 
 
 An abstract of some of the principal Acts of Parlia- 
 ment, coming under this head, will be found in Sect. 
 
 V. See especially, as applicable to abuses connected 
 with public-houses, 1579, James VI. c. 70. ISOl, James 
 
 VI. c. 198. 1G61, Char. II. c. 18. and President Blair's 
 opinion of their authority. The raising of actions 
 against offenders, on these acts, is especially com- 
 mitted to ministers and kirk-sessions, but is also ex- 
 tended to all, as will be seen by referring to the acts 
 themselves, and others in the abstract. And the in- 
 structions of the General Assembly, on this and other 
 heads of Sabbath profanation, will be found in a simi- 
 lar abstract of acts of Assembly, in the same section. 
 
 Secondly, Regulations contained in certificates for 
 license, and which form the conditions on which the 
 license can be used. 
 
 As there was an act passed on the 15th July 1828, 
 9 Geo. IV. c. 58. into which several earlier acts 
 merged, and as this is now the act by which the grant- 
 of licenses is regulated in Scotland, our purpose will 
 be served by referring to it only ; and by extracting 
 such parts as are more especially connected with the 
 matter in hand. 
 
 " An Act to regulate the granting of Certificates, by Justices of tite 
 Peace and Magistrates, uulhori::,ing Persons to keep common 
 Inns, Ale-koHses, and Vic' uallit^g- houses, in Scotland, in which 
 Ale, Beer, Sjiirits, Wine, and other E^ciceable Liquors, may be 
 sold by Retail under Excise Licenses; and for the better liegula- 
 tion of such Houses ; and for the prevention of such Houses being 
 kepi without such Certificate — [I5th July, 1828.] 
 " XXI. And be it further enacted, that every certificate to be 
 
 granted under the authority of this act shall be and be held on 
 
220 APPENDIX. 
 
 the terms, provisions, and conditions therein contained ; and in 
 case any person or persons authorized to keep a common inn, 
 ale-house, or victualling-house, under such certificate, and having 
 excise licenses for the sale of ale, heer, spirits, wine, or other ex- 
 ciseahle liquors, to him or her in that hehalf granted, shall offend 
 against any of the terms and conditions contained in such certificate, 
 every person so offending shall for every such offence forfeit and un- 
 dergo the several penalties and disabilities herein-after mentioned ; 
 that is to say, for the first offence the sum of five pounds, with 
 the expenses of conviction, to be ascertained upon conviction ; 
 and in case such penalty and expenses shall not be paid within 
 the space of fourteen days next after such conviction shall have 
 taken place, the offender shall suffer imprisonment upon his own 
 charges and expenses, for a period of one callendar month, in the 
 common gaol or house of correction, unless he or she shall sooner 
 pay such penalty, and the expenses of such conviction, and of exe- 
 cuting the same ; and in addition to such penalty, the certificate 
 granted to such person may be declared to be forfeited and to be- 
 come void and null ; and for the second offence the offender shall 
 forfeit the sum of ten pounds, with the expenses of conviction, to 
 be ascertained upon conviction ; and in case such penalty and 
 expenses shall not be paid within the space of fourteen days next 
 after such second conviction shall have taken place, then the 
 offender shall suffer imprisonment, upon his own charges and ex- 
 penses, for a period of two callendar months, in the common gaol 
 or house of correction, unless he or she shall sooner pay such 
 second penalty, and the expenses of conviction, and of executing 
 the same; and in addition to such penalty, the certificate granted 
 to such person may be declared to be forfeited and to become void 
 and null ; and for the third offence, the offender shall forfeit the 
 sum of twenty pounds, with the expenses of conviction, to be as- 
 certained upon conviction; and in case such penalty and expenses 
 shall not be paid within fourteen days after such conviction shall 
 have taken place, then the offender shall suffer imprisonment upon 
 his own charges and expenses, for a period of four callendar months, 
 in the common gaol or house of correction, unless he or she shall 
 sooner pay such third penalty, and the expenses of conviction, 
 and of executing the same; and in addition to such penalty, the 
 certificate granted to such person shall be declared to be forfeited 
 and to become void and null ; and it is hereby provided and de- 
 clared, that the several penalties and terms of imprisonment be- 
 fore mentioned may be mitigated by the court ; provided always, 
 that by such mitigation such penalties, and terms of imprisonment 
 respectiyely shall not be reduced to less than one fourth part 
 thereof. 
 
 " XXII. And be it further enacted, that if any person shall 
 have been convicted of any breach of the terms and conditions of 
 the certificate held by him or her in one year as a first offence, 
 and such person shall, in the following or any subsequent year 
 
APPENDIX. 221 
 
 within three years after, be charged with a breach of the terms 
 and conditions of any other such certificate subsequently obtained 
 by such person, and be thereof convicted, such conviction shall 
 be deemed and taken to be a conviction for a second offence ; and 
 so in like manner, if such person shall be again convicted within 
 three years, it shall be deemed and taken to be a conviction for a 
 third offence within the meaning of this act ; and that notwith- 
 standing of such second or third offence being in breach of other 
 and different terms and cotiditions, or of other and different cer- 
 tificates obtained subsequently to the certificate for the breach of 
 the conditions of which the first or second conviction took place. 
 " XXIII. And be it further enacted, that it shall be I a uf id for 
 any person or persons to make complaint unto and before the sheriff, 
 or before any two or more justices of the peace for the county, or be- 
 fore the court of any royal burgh within whose jurisdiction the per- 
 son complained against shall reside, Stating in Sich complaint that 
 the defender is a person keeping a common inn, ale-house, or vic- 
 tnalliiig-house, under a certificate to him or Jier in that behalf 
 granted, and selling ale, beer, spirits, wine, or otlicr exciseable 
 liquors by retail under excise licenses, and setting forth the par- 
 ticular breach or breaches of the terms and conditions of the cer- 
 tificate complained of, and also whether it is the first, second, or 
 third offence, as the case may be; and thereupon the sheriff or 
 l)ailie, or the justices to or before whom such complaint shall have 
 been made, shall grant a warrant to the officers of court to sum- 
 mon the party complained against to appear at a time and place 
 to 1)6 specified in such warrant and summons, (such summons 
 being served at least six free days before the diet of appearance,) 
 to attend the hearing of such complaint; at which time and place, 
 if the said party shall appear and plead to such charge, or in case 
 of his or her not appearance, on proof by the oath of the consta- 
 ble or other officer of his having served such summons as herein- 
 after directed at least six free days prior to the diet of appearance, 
 it shall be lawful for sucli sheriff or bailie, or two or more justices 
 of the peace, to inquire into the truth of the allegations in such 
 complaint, and on the same being proved, either by the confession 
 of tlie party complained against, or by the testimony on oath (or 
 affirmation, if a Quaker) of one or more credible witness or wit- 
 nesses, or upon other legal evidence, to pronounce judgment, and 
 convict the party of the offence complained against, without any 
 written pleadings or record of evidence ; it being hereby provided, 
 that a record shall be preserved of the charge and of the judgment 
 pronounced: provided always, that if such sheriff, bailie, or jus- 
 tices shall see cause, it shall be lawful to adjourn the hearing of 
 such complaint to a subsequent day, to be by them at that time 
 appointed ; and it shall be lawful for any sheriff, bailie, or justices, 
 before whom proceedings shall be liad for the recovery of any of 
 the penalties before mentioned, to summon before him or them 
 any witness or witnesses, and to require them to produce any such 
 
222 APPENDIX. 
 
 writings or entries as may be required for the due decision of the 
 case before tliem ; and all such records, to be so preserved as 
 aforesaid, shall be in the form contained in the schedule annexed 
 to the body of this act, therein designated by the letter D. or to 
 such effect." 
 
 FORM OF CERTIFICATE. 
 
 " At a general meeting for granting publicans certificates, lield 
 by His Majesty's justices of the peace acting in and for tlie county, 
 [or of the magistrates of the royal burgh, as the case may be,'\ 
 holden at within the said county [or burgh,] on the 
 
 day of in the year one thousand eight hundred and 
 
 for the purpose of autliorizing persons to keep common iims, 
 ale-houses, and victualling-houses. His Majesty's justices of the 
 peace acting in and for the said county, [or the magistrates of the 
 burgh,] assembled*at the said meeting, did authorize and em- 
 power A. L., now dwelling at the sign of the at in 
 the parish of and county [or burgh] aforesaid, to keep a 
 common inn, ale-house, or victualling-house, for the sale in the 
 said house, but not elsewhere, of victuals and all such exciseabie 
 liquors as the said A. L. shall be licensed and empowered to sell 
 under the authority and permission of any excise license to him 
 or her in that behalf granted, on the terms and conditions follow- 
 ing ; that is to say, that the said A. L. do not fraudulently adul- 
 terate the bread and other victuals, beer, ale, and liquors, sold by 
 him, or sell tlie same, knowing them to have been fraudulently 
 adulterated, and do not use in selling the same any weights or 
 measures which are not of the legal standard, and do not know- 
 ingly permit a7iy breach oj" the peace or riotous or disorderly conduct 
 within the said house, offices, or premises; and do not knomngly 
 ]>ermit or suffer men or women of notoriously bad fame, or dissolute 
 girls and boys, to assemble and meet therein ; and do not permit or 
 suffer any unlanfxil games therein, whereby the lieges may be cozened 
 and cheated; and do not keep open house or permit or suffer any drink- 
 ing or tippling in any part of the premises thereunto belonging, dur- 
 ing the hours of divine sendee on Sundays, or other days set aside 
 for jyublic worship by lawful authority, nor keep the same open at un- 
 seasonable ho7irs ; but do maintain good order and rule therein. 
 This certificate to continue in force, upon the terms and condi- 
 tions aforesaid, from the day of one thousand eight 
 hundred and for the twelve callendar months next follow- 
 ing, and no longer. 
 
 The above certificate is made out according to the deliverance 
 in the book or register appointed to be kept, in terms of 
 the act of parliuiueiit. 
 
 C. D. Clerk." 
 
APPENDIX. 223 
 
 PROCEDURE FOR BREACH OF CERXrFICATE. 
 (1.) Coviplainl. 
 " Unto the honourable His Majesty's justices of the peace for 
 the county of , \^or sheritiF or magistrates of the burgh, 
 
 as the cose mat/ 6e.] 
 Humbly complains A. B. 
 
 That C. D., residing at who keeps a common inn, ale- 
 
 house, or victualling-house there, under a certificate in that behalf 
 granted, and who sells ale, I)eer, spirits, [or other exciseable liquors,] 
 therein by retail, under excise licenses, has been guilty of a breach 
 of the regulations of the said certificate, in so far as [slate the par- 
 ticulars, time, and place of the offence,'] and such oflFence is tlie first 
 [second or third] offence : may it therefore please your honours to 
 impose the penalties and award the expenses incurred by liim, in 
 terms of law, or otherwise to grant warrant for imprisoning him, 
 in terms of law, and also to declare his certificate to be forfeited." 
 
 A. B. 
 
 The provisions of this act, as bearing on the matter 
 before us, seem, so far as they go, wholesome and effi- 
 cient; and it will be seen, that it gives a power to the 
 friends of order and Sabbath observance, which is, we 
 fear, like the Sabbath itself neglected. There is, how- 
 ever, a clause in that part which regards the Sabbath 
 which is much complained of, as giving license to un- 
 wonted abuse. It is, "during the hours of divine service 
 on Sundays." We have been told by gentlemen con- 
 nected with several of the courts in which such cases 
 occur, that, invirtueof thisclause, thekeepers of public- 
 houses plead their right to keej) open doors, and to 
 carry on their business during the whole of the Lord's 
 day, with the exception of the time of divine service. 
 We already noticed, that there are three separate and 
 distinct departments of legal authority for repressing 
 Sabbath profanation in public-houses. We have al- 
 ready given some account of one of these — statutary 
 enactments for repressing Sabbath profanation. We 
 are now speaking of another — regulations connected 
 with certificates for license. And we shall, by and by, 
 have occasion to speak of the third. Now, while we 
 can readily see, that this clause limits the application 
 of the rule in the certificate, it is difficult to see how 
 it can affect enactments which have nothing to do 
 with certificates, and which, if it had, would be to 
 
224> . APPENDIX. 
 
 repeal acts which it professes not to repeal. But as 
 this is a very important point, and one which we know- 
 has given concern to many who deeply lament the 
 abuses in question, we feel much pleasure in being able 
 to present our readers with opinions on the subject, 
 of no mean authority. 
 
 The author first inquired of an eminent counsel, 
 whose legal knowledge will not be questioned by any 
 who know him, — " whether he was aware of any statu- 
 tary enactment applicable to Scotland, and previous to 
 the act for regulating licenses of 1828, in which the 
 restrictions connected with Sabbath observance are 
 limited to the time of divine service ?" And his answer 
 to this question was as follows : — 
 
 November 17, 1831- 
 
 " I am not aware that any of the Scotch statutes for 
 the general observance of the Lord's day, such as act 
 1379, c. 70; act J661,c. 18; act 1663, c. 19; act 1695, 
 c. 14, make any distinction between the time of divine 
 service, and the remainder of the day. And I observe 
 the act 1664, c 41, while it "discharges all execution 
 of letters of caption for civil debts in a7iy time of the 
 Lord's day" extends this prohibition " to ordinary 
 week days, appointed for solemn feasts or thanksgiv- 
 ings," only " during the time of divine service" This 
 statute, liicewise, discharges all warnings, inhibitions, 
 requisitions, or other letters, from being read on Sun- 
 day, till after the minister has concluded the exercise, 
 and said the blessing. But this qualified and limited 
 prohibition, as to the execution of judicial writs, does 
 not appear to create any exception from the general 
 prohibition against the profanation of the Lord's day, 
 after, as well as during divine service. And although 
 there may be, in England, a general relaxation per- 
 mitted after divine service is over, I am not aware of 
 any British statute applicable to Scotland, which re- 
 cognizes a distinction, in this respect, prior to the late 
 act relative to licenses for the sale of spirituous liquors." 
 
 This confines the question entirely to the act 9, 
 Geo. IV. And in respect of the bearing of this act, 
 
APPENDIX. 225 
 
 the autlior is happy in being politely allowed to add a 
 communication, wliicli, as convener of a committee of 
 Ills presbytery on the subject of Sabbath profanation, 
 he had the honour to receive from II. H. Uruinmond, 
 Esq. who was the mover of this bill in the House of 
 Commons. 
 
 Blair-Drummond) Nov. 21, 1831. 
 Rev. Sir, 
 
 No apology is necessar)' for your inquiry on the 
 subject of public-houses. It is a matter of great im- 
 portance, to which I am glad to see the attention of 
 the clergy directed; and it would give me much plea- 
 sure, if it were in my power to promote the objects in 
 view. Unfortunately, all the papers I have relating 
 to this object are in Edinburgh ; but, to the best of 
 my recollection, the form of the certificate originally 
 contained a greater restriction as to Sundays, than it 
 now does, but was altered in its progress through the 
 House of Commons, in order, probably, to meet the 
 poj)ular notions of the times, and to be more conform- 
 able to the English practice. 
 
 The two acts of the 44th and 48th Geo. III. repealed 
 by the 9th Geo. IV. were the only subsisting statutes, 
 known to me at the time, relating to certificates to be 
 granted by justices. All that tlie last act does, is to 
 declare, that it shall be a breach of the certificate to 
 permit tippling on Sundays during divine service, &c. 
 as therein set forth. It does not, in my opinion, affect 
 any other legal consequences of Sabbath-breaking, or 
 make it lawful to do any thing on Sunday which was 
 previously unlawful, unless in so far as such illegality 
 may have depended on the two repealed acts of (ieo. 
 HI. You will see the acts against Sabbath-breaking 
 enumerated in Tait's ' Justice of the Peace.' If a man 
 could be punished b}' any of those statutes, or by the 
 common law, for keeping open a public-house on Sun- 
 day, at other times than during the hours of divine ser- 
 vice, I do not see how the enacting this regulation 
 about certificates, in an act relating only to certificates, 
 can be held to alter the general law as to Sundays. 
 K 
 
226 APPENDIX. 
 
 If the last act were contradictory to the previous law, 
 effect must no doubt be given to the last expression 
 of the will of the legislature ; but it is not inconsistent 
 with any other restraint as to public-houses on Sunday, 
 but merely an additional provision for the same object, 
 to make the opening during divine service a breach of 
 the certificate. This inquiry is, however, of little im- 
 portance, while the justices of the peace retain the 
 discretionary power " to grant certificates to such and 
 so many persons as they shall t'pink meet and conve- 
 nient ;" as they may make such police regulations as 
 local circumstances may require for the observance 
 of Sunday, or otherwise, and withhold certificates from 
 all who do not conform to them in future. The ad- 
 vantages of accommodating the rules and restrictions, 
 according to which certificates are granted, to the 
 widely different circumstances of society, in different 
 parts of Scotland, afforded one of the strongest argu- 
 ments for leaving this discretion in their hands, when 
 the last act was framed; due care being at the same 
 time taken to prevent its capricious exercise, by intro- 
 ducing provisions for the publicity and regularity of 
 the procedure. If the general sense of the country, 
 or of the magistracy, be opposed to such restrictions, 
 they probably would not be enforced, even if the legis- 
 lature could be induced to sanction them. 
 1 remain. Sir, 
 
 Your most obedient servant, 
 
 H. Home Drummond. 
 
 It may still be regretted, that even the regulations 
 of certificates should be thus limited, and it is certainly 
 desirable that it were otherwise, especially as the 
 influence of English habits, and English ideas on this 
 subject, is daily gaining ground.* Still, we trust, it 
 
 * It is an impoitaiit and dangerous error to imagine, that if 
 divine service be protected, all is well. This is merely to pro- 
 tect man in tiie exercise of a necessary duty, but tiie observance 
 of the wliole day is to obey God in his own appointment. If we 
 give up this, we give up our strong ground — our inalienable right, 
 
APPENDIX. 22T 
 
 Will appear, that this does not weaken the force of 
 general enactments for the observance of the Sabbath ; 
 and that, as there was no provision against Sabbath 
 abuse in the acts repealed, we have in this act an ad- 
 ditional provision, though that be not in all respects 
 as we would have it. 
 
 A third department of legal authority for repressing 
 
 as creatures ; and wliat remains will be disposed of as man wills. 
 Should any diftVr from us in this, we leave with them the ques- 
 tion — Whether they can name a (country in which the liours of 
 divine service form virtually the Sabbath, and that divine service 
 itself is well observed ? 
 
 From the following regulations, signed by persons applying for 
 license in the counties of Ileiifrew and Dumbarton, previous to 
 1828, will be seen the amount of change etfected in this part of 
 the country. 
 
 " We, the subscribers, licensed by His Majesty's justices of the 
 peace for Ilenfrewshire, at a meeting held at Renfrew upon the 
 twenty-second day of May, in the year one thousand eight hun- 
 dred and twenty to sell ale, beer, or other exciseable liquors 
 by retad, within the said county, for the ye;ir then nexc ensuing, 
 do hereby, as the coiulitiou of our receiving license, judicially 
 enact and bind and oblige ourselves, severally, during the currency 
 of our res|)ective licenses, not to furnish litjuors to nj>/>rt-iiliccs. 
 nor to any other itevf-ons under sixlrm j/ears of ii'^^e, nor to ani/ per- 
 sons whatever on Sundni/s, except in the sj)ecial case after-men- 
 tioned : — Also not to receive or entertain, on any day, persons who 
 are intoxicated or disorderly in their behaviour, and not to permit 
 any disorderly conduct iti our houses or premises i — Also not to 
 receive ani/ ;)cr.«)«.s- wlicitrocr on any night after the hour of elei'cn, 
 but to have our houses sliut and comjiany excluded therelrom by 
 the said hour on Saturdn;/ niuhls, and by the hour of twelve on other 
 nights: — Also not to deal or act as brokers, nor to take pawns 
 or pledges for drink, nor to purchase or receive cotton, or cotton 
 yarn, or silk, or other weaving materials, /rowi am/ })erson whatever, 
 nor to |)urchase or receive dyestuffs, sugar, cottee, pimento, or 
 Other colonial produce, or copper, iron, or lead, excepting from 
 regular and respectable dealers : — And lastly, not to harbour va- 
 grants. And all these obligations we severally bind ourselves 
 punctually to observe, uwlcr the penally of five pounds sterling each, 
 for every breach tliereof, or of any part thereof; sudi penalty be- 
 ing payable to the procurator fiscal of court, disposable as tiie jus- 
 tices may direct, besides f>rfeiturc of license : But excepting always 
 from the rules applicable to Sundays, such of us as keej) res^dar 
 inns or victualling-houses, to whom and to no other it is permitted 
 to receive and entertain travellers or strangers on Sundai/s, for 
 the purposes of lodging and refreshment alone." 
 
 k2 
 
228 APPENDIX. 
 
 abuses, connected with public-houses, consists of po- 
 lice regulations in burghs, and of certain discretionary 
 power vested in the justices, both as regards the grant- 
 ing of certificates, and tlie instituting and enforcing 
 whatever minor regulations may be thought necessary, 
 for repressing every thing disorderly and inconsistent 
 with the general welfare of society. But as regula- 
 tions v.nder this head are to be employed only by 
 gentlemen in authority, it is unnecessary to refer to 
 these more particularly. 
 
 We trust it will now appear, that although the va- 
 rious departments of civil authority for repressing these 
 abuses, be not all which might be desired, they are 
 more than many are aware of, and we fear than are 
 efficiently employed. Even these may be regarded 
 of comparatively little importance, unless supported 
 by public opinion, and a general desire to see the sanc- 
 tification of the Sabbath better observed : but it ought 
 not to be forgotten, that public opinion on this sub- 
 ject has suffered not a little, from the laxness of dis- 
 cipline on the part of kirk-sessions, and other church 
 judicatories; and from the indifference of many ia 
 civil authority, to give eff'ect to the laws ; and perhaps, 
 still more, from the progress of Sabbath profanation 
 itself. It ought also to be known, that there is, at 
 present, a strong and a growing desire on the part of 
 many, not only to express their opinion in favour of 
 Sabbath sanctification, but to do what in them lies, to 
 promote it by their own example, and by every other 
 lawful means. The author feels, also, much pleasure 
 in being able to add, that in all his communications 
 with persons in authority, on this subject, he found 
 more than civility — a sincere desire to do every thing 
 in their power for putting down every form of Sabbath 
 profanation; and he has, in his possession, notes of 
 much which some have all along been doing. It is 
 right also to observe, that the public prosecutors com- 
 plain of the difficulty which they find, in obtaining in- 
 dividuals to give evidence, even when abuses are taken 
 notice of. This only shows the more, how much need 
 there is, that the whole body of those who themselves 
 
APPENDIX. 229 
 
 regard the laws of God, be stirred up to perform to 
 him whiit he requires — the putting away from among 
 us such gross violations of his holy commandment. 
 And this also will follow, if we are all faithful to each 
 other, and to our God, and to the welfare of our fel- 
 low-countrymen. 
 
 But we feel unwilling to take our leave of this sub- 
 ject, without adverting to one or two classes, who, it 
 may be supposed, would be injured by any rigid en- 
 forcement of such laws. 
 
 Persons keeping public-houses have to earn their 
 livelihood in that way, just as others have by their 
 particular avocations. Not a few of such, have also 
 been forced to betake themselves to this means of liv- 
 ing, from necessitous circun)stances. And we believe 
 that many, engaged in this way of life, are anxiously 
 desirous of observing and promoting good order, and 
 Sabbath sanctiticalion. And therefore it would be 
 unjust, and is certainly far from the wish of the author, 
 to attach any stigma to persons of this, or any other 
 particular calling, as a whole. What we com|)lain 
 of are abuses, and these we have already shown to 
 grow out of various causes, and among others out 
 of the number of public-houses, and the way in which 
 many of them are managed. We believe these to 
 arise chiefly out of their circumstances, and it is our 
 duty, rather to sympathize with persons so circum- 
 stanced, than to bring against them any sweeping or 
 general charge. But it is well known to be the wish 
 of the better portion of persons keeping public-houses, 
 that the keeping of their houses open at unseasonable 
 times, were not only in form, but practically and cjji- 
 clenlly prohibited. What they wish is, not a law which 
 may, or may not, be observed, and which thus be- 
 comes, to such as regard not order, a source of pro- 
 fit, through the observance of it by their neighbours, 
 and not by themselves. And, therefore, instead of its 
 imposing a hardship on the regular and deserving, it 
 would be affording them protection. But would there 
 not, in these circumstances, bean actual diminution of 
 the consumpt of spirituous liquors? and would not 
 
S30 APPENDIX. 
 
 this, in the same proportion, lessen their profits ? 
 There would unquestionably be a diminution in the 
 quantit}' of spirits consumed; for, in some of these 
 houses, there is perhaps as much sold on the Lord's 
 day, as on all the ather days put together. But this 
 would just have the effect of lessening the number of 
 houses, as the abuses complained of have in many 
 places very much increased them. And moreover, 
 it would have the effect of driving out of the trade, 
 chiefly, the very persons who are a disgrace to it; 
 namely, such as chiefly depend on these abuses. And 
 even if the actually deserving, of whom we trust there 
 are many, were for a time to have their sales lessened, 
 is this to be put in competition with the fearful and 
 national crime of open Sabbath-breaking, or even with 
 the demoralization of so large a portion of society? 
 
 We anticipate, that some who are otherwise dis- 
 affected with such measures, will complain of the in- 
 trusion which such laws make on the liberty of the 
 subject. And it will, perhaps, be even alleged to be 
 especially directed against the working classes of so- 
 ciety. We have the pleasure to know too much of 
 the genuine worth and good sense of many in these 
 circumstances, to believe that they will generally 
 allow such short-sighted policy to deceive them. 
 They have given too many proofs of their quick- 
 gightedness and self-command, in whatever is fitted 
 to raise and improve their condition, not to see the 
 advantage of removing such temptations from before 
 the eyes of the thoughtless, and of their own young 
 families; and that the putting down of abuses, which 
 especially affect the bulk of the community, are not 
 all in their favour. But why single out this indus- 
 trious and deserving class of societ}', as if they gener- 
 ally frequented such places ? They would themselves, 
 as a body, repel the insinuation. The great body of 
 the really industrious, and in whom the strength of 
 our country very much consists, form, perhaps, the 
 most regular and devout jjortion of our church-going 
 population. They are the very persons who have 
 long and unavailingly lamented these and other abuses 
 
APPENDIX. 231 
 
 on the Lord's day, and in whom the greatest confi- 
 dence may be put for their steady support of any 
 measure, tending to restore to them the hallowed day 
 of former times. The profaners of the Lord's day are 
 of all tlie leading classes of society, although no doubt 
 most numerous from the most numerous classes. But 
 they are, even here, the mere overflowings of their 
 order, and have, in many cases, been led into these 
 circumstances, from the neglect of those ver}' means 
 we have been reviewing. It is to this class of society 
 that we especially look for the influence of example, 
 and decided opinion upon this point. And when the 
 other classes of society shall have done their part, as 
 concerns the laws of the country, and the moral and 
 religious instruction of the community, and by their 
 own example, this, the most numerous, and, in their 
 own place, the most influential portion in matters of 
 this kind, will not be found wanting. They are, and 
 we trust will be, the moral, as well as physical, strength 
 of our country. 
 
 2. Abuses connected idth the navigation, especially of 
 steam-vessels. 
 
 We have only said especialli/ of steam-vessels, be- 
 cause there are abuses connected with sailing-vessels, 
 some of which are scarcely less gross than the other. 
 And as part of these are of longer standing than the 
 other, it may be well, first, to advert to some of them. 
 
 L The sailing of ships from the ports of Greenock 
 and Port-Glasgow on the Lord's day. 
 
 Li 18"27, an address to the owners of vessels belong- 
 ing to, and sailing from the Clyde, was drawn up and 
 published by the Greenock Seaman's Friends' Society, 
 from which we shall first extract some account of this 
 abuse. 
 
 " An evil practice lias long prevailed in this place, which, by its 
 great frequency, has ceased to excite that strong reprobation it 
 so justly deserves; and which, as it operates as a great bar to the 
 religious and moral improvement of seamen, we conceive it our 
 duty respectfully to bring before you. The practice to which we 
 allude is, that of vessels sailing from port on the Sabbath-day, and 
 .we earnestly solicit your kind consideration of the following ob- 
 
232 APPENDIX. 
 
 servations on this subject. However much it may have grown 
 familiar by long habit to some, and vindicated, as it may be, by 
 others, wiio look upon the actions of men as far as they regard 
 this world only, to those who receive the word of God as the 
 rule of life, and who regard seamen as immortal and account- 
 able beings, it can l)e viewed Only as a gross violation of the 
 Sabbath, and fraught with most destructive consequences to their 
 temporal and spiritual welfare. It operates with a deadly influ- 
 ence, ill the first instance, on the minds of young sailors, who 
 are taught to regard the example shown by their seniors and 
 elders in the profession, as tlie fit pattern for their imitation ; and 
 when they are thus made participators in Sabbath profanation 
 themselves, and daily witness the same conduct in others, what 
 else are they likely to think, but that reverence or respect for the 
 Sabbath is unfitting the manly profession of a sailor? It also 
 bears with peculiar hardship on pilots, riggers, and jobbers : these 
 classes are composed chiefly of seamen advanced in life, who 
 have retired from going to sea, and find employment on board 
 of vessels when in port, and assisting them at sailing. Now, when 
 this happens on tiie Sabbath-day, it may be asked, what differ- 
 ence does it make to them as regards the blessings of the Sal)- 
 bath, whether they are living in a Christian or in a hea"then land? 
 Surely it would be greatly desirable, that these men in the even- 
 ing of life were secured in the enjoyment of repose from worldly 
 labour, on the day which God has allotted as a rest to man and 
 beast, and permitted to attend statedly upon the ordinances of 
 religion, from which they have been so long debarred when at 
 sea, and living in other countries. It is greatly to be lamented, 
 that whilst, of late years, so much has been attempted for the 
 good of the heathen in other land?, a practice so ruinous in its 
 tendency, to so interesting a class of our countrymen, continues 
 to exist at home; and yet, in place of becoming less common, it 
 has been greatly on the increase since the introduction of steam- 
 draggers, by which the sailing of vessels is so greatly facilitated ; 
 thus involving a new class of seamen, and an additional number 
 of individuals, in this flagrant species of Sabbath violation." 
 
 About the same time, a petition was drawn up and 
 signed by upwards of 300 sailors, pilots, riggers, and 
 jobbers, praying for a discontinuance of the practice, 
 and consequently embodying their feelings also on the 
 subject. The following is a copy of this document. 
 
 Uyito the Owners of Vessels belonging to, and sailing from, the Fort 
 of Greenock: 
 
 The humble Petition of the undersigned Seamen, Pilots, 
 Riggers, and Jobbers, at the said Port, 
 
 . Humbly Sheweth, — That the practice of loosing vessels from 
 
APPENDIX. 233 
 
 their moorings in the harbour, and sailing from port on the Sul)- 
 bath-(Jay, is a grievance to tlie petitioners and their r.iiiiilies of no 
 small magnitude, a public breach of the Sabbath, and extremely 
 detrimental to the interests of religion among their inmates and 
 children. 
 
 That your petitioners, when at sea and living in other countries, 
 are most frequently in a great measure excluded from attending 
 ujjon the public ordinances of religion ; and they feel dee|)ly anx- 
 ious, when at home, that they should be secured in tlie quiet en- 
 joyment of the day of rest, so as that tliemselves and their families 
 might participate undisturbed in those i)iivileges attorded by the 
 Sabbath, whicli are possessed without interruption by every other 
 class of the community. 
 
 May it therefore please you to give such orders as will insure 
 the discontinuance of the above practice. 
 
 And your petitioners shall ever pray, 
 
 (Signed by upwards of 300 seamen, pilots, riggers, and jobbers.^ 
 
 Greenock, November 6, 1827. 
 
 And to show that this practice is only partially dis- 
 continued, we shall add an extract from a statement 
 now before us, drawn up a few weeks ago by a gen- 
 tleman living on the spot, practically acquainted with 
 the details, and far above all suspicion of any want 
 of faithfulness in what he affirms: — "In regard to the 
 sailing of ships, it is well known that the evils are of 
 very wide extent. When a ship is to be hauled out 
 of the harbour, for the purpose of commencing her 
 voyage on the Sabbath, the day is begun with bustle 
 to all connected with her. A pilot is engaged — job- 
 bers are to be hired for doing the work on board, while 
 the sailors are to be seen (many of them in a state of 
 intoxication,) with porters employed, conveying their 
 baggage to the ship, and attracting notice in tlie 
 streets. And we may conceive what will be the con- 
 dition of the houses of these seamen: none of the in- 
 mates thinking of the sacred duties of the day, but all 
 of them taken up with the various things ct)nnecte(l 
 with the dejjarture of their relatives and acquaintances; 
 and the more so, as on that day they are not following 
 their ordinary occupations. Besides the peo|)le thus 
 more immediately connected with the situation of the 
 vessel, there are always plenty of others, ready to be 
 K 3 
 
234 APPENDIX. 
 
 attracted by such a scene, who flock to the harbours, 
 and idle away their time there the greatest part of the 
 day. Such cases are by no means of rare occurrence, 
 and they have not failed to attract the attention of the 
 friends of religion in this place. For several years 
 past, the Committee of the Seaman's Friends' Society 
 have been exerting themselves to put a stop to such 
 profanation of the sacred day, coming as it does, di- 
 rectly under their department of duty, and there is 
 reason to believe that their labour has not been alto- 
 gether in vain." 
 
 It will scarcely be denied that there is, in ail this, 
 gross profanation of the Lord's day, unless it can be 
 shown that it is really a work of necessity, and not 
 merely of convenience. Moreover, there is here the 
 depriving of a number of men and their families, of 
 that holy rest which the Creator hath reserved as the 
 unalienable right of all mankind. And beyond both 
 of these, there is the mischievous effect which such a 
 practice must have on the morality of the people in 
 such seaports. 
 
 2. The shifting of the dry dock in Greenock. 
 
 There are now before us, written statements from 
 several gentlemen, every way qualified to give testi- 
 mony concerning this abuse, but we shall detain our 
 readers with only one of these. 
 
 " The second subject referred to, was the shifting 
 of the dry dock on the Lord's day ; that is, the taking 
 out of some, and the puttinof in of other vessels into 
 the dock for repairs, in the same tide. This too is a 
 practice attended with extensive evil. It sometimes 
 happens, that several vessels are to be taken out of 
 the dock, and the same number to be taken in. This 
 operation requires the attendance of a gang of car- 
 penters from each of the masters who are to be em- 
 ployed, besides several people belonging to each of 
 the ships ; and when the shifting is to be done upon the 
 Lord's da3s (sometimes at the caprice of one of the 
 parties,) all the others must attend, in conformity with 
 the dock regulations, in order to protect their property, 
 and the business sometimes occupies the greatest part 
 of the day." 
 
APPENDIX. 235 
 
 We are aware that, with regard to this abuse, there 
 are certain local restrictions. There is, we understand, 
 a regulation recorded in the books of the Town Coun- 
 cil, by which it is enacted, that the dry dock shall not 
 be opened on the Lord's day, except by an order from 
 the magistrates. And this very circumstance shows, 
 that it is admissible only in cases of special emergency. 
 And it is at least unfortunate, that it should be allowed 
 to occur so often, as to be reckoned one of the special 
 and ofi'ensive forms of Sabbath profanation. 
 
 3. The employment of Lighters on the Lord's day. 
 
 These vessels are numerous, and have been accus- 
 tomed for a length of time, to avail themselves of wind 
 and tide, even on the Sabbath-day. Many of them, 
 however, are now dragged by steam-vessels fitted up for 
 the purpose. This ought, one would imagine, very 
 much to put a stop to such practices; inasmuch as it 
 is quite practicable, to make sure (accidents excepted) 
 of accomplishing the trip in a given number of hours. 
 Yet the very opposite is the fact. Such as have been 
 loaded at either port on Saturday, are taken into tow, 
 and dragged by the steamers on the Lord's day. One 
 of these steamers may be seen, with three, four, or 
 five vessels astern; and thus, while they are carrying 
 evidence along with them, that they are chiefly de- 
 pendent neither on wind nor tide, may nine, twelve, 
 fifteen or eighteen vessels be found |)lying on the river, 
 without any other necessity than a mercantile advan- 
 tage. Thus God's holy commandment is violated : 
 the crews of these vessels are, in many cases, forced 
 to become violators of God's holy law, and are denied 
 the rest of the holy Sabbath. 
 
 This last class of abuses has already brought us 
 into contact with violations, growing out of the em- 
 ployment of steam-vessels on the Lord's day. But as 
 this embraces a variety of abuses, and suggests the 
 fear of still greater and more alarming inroads being 
 made on this sacred appointment; we shall first furnish 
 our readers with some account of the different classes 
 of steam-vessels, passing up and down the river. 
 
 The first steana-vessel which plied on the river Clyde, 
 
236 APPENDIX. 
 
 was launched in 1812,* and the following table will 
 give some idea of the number of vessels of this de- 
 scription, now sailing from the harbour of Glasgow 
 alone. 
 
 List of Steam-vessels plying J'rom the harbour ofGlasgoxv 
 during the summer o/'1831. 
 
 5 to Liverpool — average crew 20 — in all 100 — on Sabbath 80. 
 
 2 
 
 Dublin, 
 
 do. 
 
 16 
 
 do. 
 
 32 
 
 
 
 3 
 
 Belfast, 
 
 do. 
 
 16 
 
 do. 
 
 48 
 
 
 
 6 
 
 Greenock,! 
 
 do. 
 
 4 
 
 do. 
 
 24 
 
 do. 
 
 24. 
 
 3 
 
 Do-t 
 
 do. 
 
 6 
 
 do. 
 
 18 
 
 do. 
 
 18. 
 
 1 
 
 Gouroclc, 
 
 do. 
 
 6 
 
 do. 
 
 6 
 
 do. 
 
 C. 
 
 2 
 
 Londonderry, 
 
 do. 
 
 12 
 
 do. 
 
 24 
 
 
 
 ] 
 
 Campbelton, 
 
 do. 
 
 10 
 
 do. 
 
 10 
 
 
 
 1 
 
 Stranraer, 
 
 do. 
 
 10 
 
 do. 
 
 10 
 
 
 
 3 
 
 Ayr, 
 
 do. 
 
 8 
 
 do. 
 
 24 § 
 
 
 
 2 
 
 Inverary, 
 
 do. 
 
 8 
 
 do. 
 
 16 
 
 
 
 5 
 
 Lochgilphead, 
 
 do. 
 
 8 
 
 do. 
 
 40 
 
 
 
 2 
 
 Ilothsay, 
 
 do. 
 
 8 
 
 do. 
 
 16 
 
 - 
 
 
 2 
 
 Lochgoilhcad, 
 
 do. 
 
 8 
 
 do. 
 
 16 
 
 
 
 1 
 
 Dunoon, 
 
 do. 
 
 6 
 
 do. 
 
 6 
 
 
 
 3 
 
 Inverness, 
 
 do. 
 
 8 
 
 do. 
 
 24 
 
 
 
 6 
 
 Helensburgh, 
 
 do. 
 
 8 
 
 do. 
 
 48 
 
 
 
 3 
 
 Dumbarton, 
 
 do. 
 
 6 
 
 do. 
 
 18 
 
 
 
 In all 51 — with an amount of crew of 480, and employed on 
 Sabbath 128. || 
 
 Ft will be observed, from the preceding table, that 
 the steam-vessels sailing from Glasgow harbour, differ 
 much, both in their size and places of destination. 
 They differ also in their connection with abuses on the 
 Lord's day, and agreeably to this difference we shall 
 now classify them. 
 
 4. Vessels sailing to Liverpool. 
 
 Of these it will be seen, that five were in the habit 
 
 * Dr. Clfland's Statistical Work for 1831. 
 
 f LufTgage-boats carrying usually only goods. 
 
 \ Towing-vessels, for dragging vessels not propelled l)y steam. 
 
 § The extreme destination of each boat is given, although she 
 may touch at many intermediate jiorts. 
 
 I The above table having been ])rcpared by a person intimately 
 acquainted with all the details of the harbour, may, we trust, be 
 Ttflied on. 
 
APPENDIX. 237 
 
 of sailing last summer, and with crews amounting to 
 about a hundred persons. Four of these were usually 
 at sea on tlie Lord's day; and they also frequently ar- 
 rived. This was occasioned by two of them having 
 to leave Liverpool, and other two Glasgow, on the Sa- 
 turday afternoon ; so that there were thus about 80 
 persons employed usually every Lord's day in the 
 Liverpool steamers alone. 
 
 We understand that a certain number of departures 
 must take place every week, and in a certain order, to 
 acconimodate the trade; and that this is the chief rea- 
 son why these vessels require to be at sea on the Lord's 
 day.* Monday being a day on which i'ew or no <joods 
 are to be had from the Clyde for Liverpool, especially 
 for foreign shipment, Tuesday is the earliest day of the 
 week on which a departure from this can take place; 
 and as goods are being prepared both in England and 
 this country down to the end of the week, Saturday 
 is one of the chief days for a departure at both places. 
 
 It is right, also, to mention, that none of these, so far 
 as we have heard, leave either Glasgow or Liverpool 
 on the Lord's day. And it is due also to add, to 
 the high credit of one of the Companies, that they 
 have for several years been at the expense of employ- 
 ing chaplains on board such of their vessels as are at 
 sea on the Lord's day. This speaks for itself. And 
 we know that this Company, and others interested in 
 steam navigation, have done not a little to avert far- 
 ther abuses. And we ought, therefore, to be careful, 
 not to impute to such men the being wilful causes of 
 the abuses we may have to notice, or the being indif- 
 ferent even to such as are forced upon them. We 
 are willing also to admit, that there is an essential 
 difference between a vessel being at sea on the Lord's 
 day, whose voyage cannot be accomplished in any 
 one day, and the sailing of a vessel on Sabbath whose 
 voyage or trip is completed every day, and has to be 
 begun on Sabbath, so as to be found plying on that 
 day. We will go even farther, and admit, that if it 
 
 • III papje 202, we assigned another as the cliief reason, which 
 wo have since learned is less directly so tlian we had understood. 
 
238 APPENDIX. 
 
 be absolutely impracticable on the part of Companies 
 here, to discontinue the practice, without leading 
 otherwise to greater harm, that the sailing of vessels 
 in these circumstances, with the means of divine wor- 
 ship at sea, may be regarded as having the sanction 
 of necessity. But what may thus be necessity to 
 the owners of such vessels, need not be a work of ne- 
 cessity, nor at all excusable, on the part of the coun- 
 try at large. The necessity which is laid on one 
 Company, may be altogether or chiefly dependent on 
 the practice of some other Company; and that which 
 is laid on one part of the United Kingdom, may be 
 altogether dependent on the prevalence of similar 
 practices in other parts. But, at the divine tribunal, 
 the nation itself is accountable; and as soon ma}' a fa- 
 mily who neglect the ordinances of God, and plead the 
 conduct of individual members as the cause, hope 
 for justification. And when the matter is put upon 
 this footing, it ought to be fairly asked. Is it agree- 
 able to the law of God, that steam-vessels should be 
 even at sea on the Lord's day, and that not occasion- 
 ally and in consequence of some accident, but pur- 
 posely and regularly in the pursuit of ordinary traffic? 
 Is it agreeable to the law of God, that persons should 
 avail themselves of these on the Lord's day, and that 
 not in consequence of any work either of necessity or 
 mercy, but simply that they may thus gain a day out 
 of those which God hath reserved for his service, that 
 they may add it to their own ? Is it agreeable to that 
 law, to attract crowds at landing, to employ porters 
 carrying up luggage to the hotels, and thus to disturb 
 the rest of the Sabbath on shore, as well as to dispense 
 with it at sea? And in respect of those vessels which 
 have no public worship, is it thus lawful, either on the 
 part of the owners of the vessels, or on the part of 
 travellers, thus to bar out the precious ordinances of 
 God's word, which are the appointed means of man's 
 salvation? We leave it to persons practically ac- 
 quainted with the circumstances to say, whether all, 
 or even any of these, come under the Bible description 
 of works of necessity and mercy. 
 
APPENDIX. 239 
 
 We are aware of tl)e prevalence of an opinion, that, 
 if well managed, it can do little harm. W it be for- 
 bidden, it is enough : we are not judges of the harm. 
 But even in this, men are apt to forget, that in propor- 
 tion as new channels are opened up for commercial 
 pursuits, they render it necessary to open up others. 
 And in proportion as the one becomes consolidated, 
 and the interests of trade depend upon it, the employ- 
 ment of these new channels become necessary; and 
 through time become also consolidated, shooting out 
 new and more remote branches, — and thus docs the evil 
 spread, till, like some fell disease, it has embraced and 
 corrupted the whole mass of society. 
 5. Vessels sailing to Dublin. 
 
 There were two of these, with a united crew of 
 about 32 persons. These do not usually leave port 
 later in the week than Friday, and cannot, therefore, 
 be ordinarily at sea on the Lord's day. One of these 
 vessels, however, leaves this on Monday, and she fre- 
 quently takes the opportunity of going down to Green- 
 ock on the Lord's day, which, in addition to their oc- 
 casional, but perhaps undesigned arrivals on that day, 
 adds to the amount of the evil, and keeps in counten- 
 ance other forms of profanation perhaps less excus- 
 able. 
 
 The author has much pleasure in adding, that from 
 what he has learned concerning several of the direc- 
 tors of this department of the trade, the friends of 
 Sabbath observance have reason to regard them, as 
 having the same object sincerely at heart, which they 
 evinced some years ago, by going into an important 
 arrangement expressly with the view of preventing 
 the farther desecration of that holy day. 
 6. Vessels sailing to Belfast. 
 
 There are three of these, with a united crew of 
 about 48 persons. These vessels have not, we under- 
 stand, either usually or frequently been at sea on the 
 Lord's day, since October, 1830. And, in ordinary 
 circumstances, they do not leave this later in the week 
 than Friday. It, nevertheless, happens (from circum- 
 stances which can, perhaps, be fully understood only 
 
240 APPENDIX. 
 
 by persons engaged in the business) that these are oc- 
 casionally at sea on the Lord's day, and that they also 
 sonnetimes arrive. 
 
 The author has the happiness to know that the 
 parties connected with these vessels, are sincerely de- 
 sirous of preventing all unnecessary intrusion on the 
 Sabbath. And he feels pleasure in adding this other 
 testimony, to the credit of steam-boat proprietors, that 
 a general resolution was, in 1830, entered into, on the 
 part of steam-boat companies in Belfast, — That no 
 steam-vessel should leave that port on Sunday ; which 
 he is happy to learn has since been observed. But 
 while this goes very much to exonerate these com- 
 panies, and other gentlemen connected with the trade, 
 faithfulness requires that breaches of the Sabbath even 
 here should be noticed, in so far as they are not de- 
 pendent on accident, but on the pressure of some mer- 
 cantile cause; because it is on this principle -that we, 
 as a people, are to be judged, even when individuals, 
 on whom the necessity immediately presses, may per- 
 haps be excused. 
 
 7. Luggage-boats carrying usually only goods, and 
 towing-vessels. 
 
 The Luggage vessels are loaded on Saturday, and 
 so are the vessels to be towed. The first trip, there- 
 fore, will be with the morning tide; and may be early, 
 or well on in the forenoon. And the Luggage vessels, 
 having to be unloaded, cannot make a second trip, 
 but the Towing vessels may. 
 
 There are six of the former description, and three of 
 the latter; and as the latter drag other vessels, often 
 four or five times their own number, it will not be too 
 much to allow for these double the number of the 
 crew of the towing-vessels. This will make, in all, 
 78 persons employed on the Lord's day, through their 
 means. Another operation in which the towing-ves- 
 sels are sometimes engaged on the Lord's day, we shall 
 describe in the language of a gentleman, who thoroughly 
 understands the circumstances of the case, and wiiose 
 letter is now before us: — " Another evil proceeding 
 from the same source is, the Company letting out their 
 
APPENDIX. 241 
 
 steani-draggers on the Sabbath-day. These vessels are 
 hired by ships, to assist in dragging them out of the 
 harbours — an operation wliich, were you witness to it 
 sometimes, wouidstrike you thatthequays presentedan 
 appearance more of a fair-day, than of the Sabbath of 
 the Lord." And speaking of these two classes of vessels 
 together, he says, in another part of his letter, " The 
 men liave, with tears in their eyes, bewailed to me the 
 hardship to which they were thus subjected, and de- 
 clared, that they might as well be living in a heathen 
 land, for all the opportunities they had of attending di- 
 vine service." And will not the groaning of the op- 
 pressed — their sighing after the sanctuary of God — 
 reach the ears of the Lord of Sabaoth ? The circum- 
 stance of all this going on in the face of the multitude, 
 and without their being able to see any reason, which, 
 beyond custom, would not equally apply to any inland 
 carrier, must be peculiarly influential in preparing 
 our countrymen for losing a sense of the obligations 
 of the Lord's day. And it must be galling to as many 
 of the men, as have not lost all sense of Sabbath sanc- 
 tity, to see their fellow-countrymen and neighbours, 
 on the right and the left bank of the river, passing to 
 and from the house of God, while they are as so many 
 galley-slaves toiling on the river. The burst of sa- 
 cred melody, as it rises from this or that place of wor- 
 ship, may waft across their course its hallowed asso- 
 ciations, and the stillness of the Sabbath may, at each 
 harbour, remind them that this is not a day of toil; 
 but it is only either to deepen their sense of oppres- 
 sion, or to make them the more regardless. It must 
 surely be, that their employers have some very strong 
 necessity laid upon them, of which we are ignorant. 
 ]iut if it be at all practicable, attempts should be made, 
 for the sake of liumanity, and of the sanctity of the 
 Sabbath, to have it otherwise met. 
 
 The circumstances of the men, both in these and 
 other steam-vessels which sail on the Lord's day, and 
 have no provision for the religious instruction of the 
 men, have often fallen under the notice of the author. 
 Many of their families sat under his ministry in a for- 
 
242 APPENDIX. 
 
 mer cliarge. The men themselves, conceiving that 
 they had, on this account, a claim to the ordinance of 
 baptism in behalf of their children, applied for this 
 ordinance. When he spoke to them of the evil of not 
 observing the Sabbath holy unto the Lord, they told 
 him, that it was to themselves a cause of grief, but that 
 they were unable to help it, as they had families to pro- 
 vide for, and could not find other suitable employment. 
 Some of them, whom he had reason to believe were 
 disposed to serve God with all their hearts, seemed to 
 feel their condition, and deeply to deplore it ; but what 
 could they do? Some he found grossly ignorant, having 
 been brought up without a religious education, and be- 
 ing now in circumstances which shut them out from all 
 improvement, and exposed them to hardening and de- 
 moralizing influences. He has, in these circumstances, 
 proposed to spend time with them, instructing them, 
 but, as all their days were days of labour, they were 
 seldom able to fix with him any stated time. And thus 
 was he forced, with however much pain to both par- 
 ties, to refuse them the ordinance which they solicited, 
 and to propose taking the mother as sponsor, in room 
 of the other parent, provided she should be found 
 qualified. These are very painful circumstances, and 
 they will show how it is, that a minister of the gospel 
 feels it to be his duty to notice, what others may allege 
 to be beyond his proper sphere. We are commanded 
 and bound, by the most solemn obligations, to watch 
 over the spiritual interests of our flock; to watch for 
 their souls, as those who must give an account; and 
 to care for the salvation of all men, and the suppres- 
 sion of every thing unholy. And so long as we seek 
 these ends, humbly, disinterestedly, and faithfully, we 
 need not fear the judgment of any whose approval is 
 worth the having. 
 
 8. River vessels designed only for passengers, oc- 
 casionally sailing on the Lord's day. 
 
 When we speak of occasional sailing, we are not 
 to be understood as speaking of what may be occa- 
 sioned by accident, or otherwise a matter of neces- 
 sity. These come under a special exception, and are 
 
APPENDIX. 243 
 
 not here taken into view. The practice to which we 
 refer, will be expressed in an extract of a letter from 
 another correspondent in Greenock: — " The other 
 point which I mean to notice is, the occasional sailing 
 of steam-boats on the Sabbath, to country places 
 where the sacrament of the Lord's supper is to be dis- 
 pensed, under the pretext of conveying those who go 
 to attend upon these ordinances. This practice has 
 now become very common during the summer months; 
 and when a sacramental season arrives, several boats 
 are set up for the same place, which are often crowded 
 with passengers, the great majority of whom have left 
 home for the purpose of enjoying a day of recreation or 
 amusement, to the great annoyance of the place where 
 the solemn day is observed ; and exhibiting, before the 
 face of many witnesses, a gross violation of the Sabbath. 
 The places resorted to on such occasions, seem to be 
 Roseneath, Lochgoilhead, Arrochar, and Dunoon." 
 
 Of this practice we have been informed from other 
 quarters, and we know that some of the masters were 
 spoken to on the subject, who urged the example and 
 the advantage taken by others, as the cause of their do- 
 ing so. At first, the thing may seem harmless, and a 
 convenience to true worshippers — and we believe that 
 with this it originated; but it requires only to witness 
 the scenes which follow, or to connnunicate with those 
 who have, to be sensible of the aggravated evil of 
 which it is productive. It is a cause of profanation to 
 nmny who become parties to such excursions, and a 
 cause of sinful and profane annoyance to the worship- 
 pers of the place, who are thus intruded upon in a 
 most solemn service.* 
 
 9. One of the river vessels carrying passengers, 
 which sailed during summer on the Lord's day. 
 
 Several vessels besides the one we are about to no- 
 
 • On communicating with a clergyman, who assisted at one 
 of these places last summer, he assured tlie author, that the pro- 
 fanation was so gross, and llie disturbance so great, that the 
 minister of the parish would be obliged to alter the time of dis- 
 pensing tiie Lord's supper, and eitiiernot dispense it at all during 
 the summer months, or do it without giving previous intimation. 
 
244 APPENDIX. 
 
 tice, sailed occasionally, in the river, on tlie Lord's 
 day. Sometimes one of the boats belonging to a par- 
 ticular Cor.ipany, both advertised, and sailed, under the 
 pretence of carrying the mail to or from Rothsay. But 
 as this was professedly owing to the particular circum- 
 stance of the mail, and may have been occasioned 
 by some accident, we take no farther notice of it, 
 than to deprecate its becoming common. Another 
 steam-vessel belonging to the same Company, with 
 the vessel about to be noticed, sailed also occasion- 
 ally. But as we are not aware whether this might not 
 also be owing to some unforeseen event, we dismiss it 
 also. It ought also perhaps to be mentioned, that lug- 
 gage and tug vessels, have been observed during the 
 last summer, and even before, carrying passengers in 
 considerable numbers on the Lord's day. This we know 
 from various information, and, among others, from the 
 testimony of persons living in this parish, who saw them 
 passing and repassing from their windows. We know 
 also, that it was a cause of complaint on the part of 
 masters of steamers, fitted up for passengers only, 
 that these other boats took the advantage of them by 
 these means. And it is probable, that this very thing 
 may have had an influence in bringing about the pro- 
 fanation to be noticed. 
 
 The vessel, however, which has openly and regu- 
 larly laid herself out for passengers on the Lord's 
 day, is the Bangor Castle. The author has now be- 
 fore him letters from Gourock, Greenock, and Broomie- 
 lavv, certifying that this boat regularly, or usually, 
 sailed on the Lord's da)' during last summer; and it is 
 farther certified, that she both brought and carried 
 away, from Broonn'elaw, fearful loads of passengers. 
 We also know that this was not any mere inadvertency, 
 as the principal, if not sole proprietor, was repeatedly 
 spoken to on the subject, and a complaint was laid 
 before the Presbytery of Paisley, on account of the 
 abuses thus occasioned at Gourock. We also know, 
 from testimony on which we can rely, that some of 
 the most respectable masters have declared it to be 
 their intention to sail also on the Lord's day, if others 
 
APPENDIX. 245 
 
 are not prevented from tlius seeking to undermine 
 them in their trade. 
 
 These are the circumstances in wliich we are novr 
 placed ; and we believe there are i'ew, having about 
 them the fear of God and a regard for the moral and 
 religious interests of our country, who will not slirink 
 from contemplating the issue, unless something be 
 speedily done to prevent so alarming an abuse. If 
 liberty is to be taken by one, it will soon be taken by 
 others, and all will be driven into the same practice. 
 There are at present 480 persons employed in the 
 steam navigation of the Clyde. These would soon 
 be deprived of the rest and the spiritual l:^^'nefit of the 
 Lord's day. Multitudes would crowd out of our 
 towns during the summer season, and spend the day in 
 profanity. This would put in motion as many families, 
 and a long train of consequences would be found to 
 connect this unhallowed practice with the great bulk 
 of society, so as very much to change the general as- 
 pect of Sabbath observance, throughout the districts 
 of which we have been speaking, and much beyond 
 them. Nor is this some fanciful conjecture, we have 
 only to see what a few years of this practice has done 
 for London.* 
 
 Few reflecting and intelligent observers can con- 
 template such a change as this, without desiring to 
 avert it; and yet we are on the very verge of such a 
 state, if nothing be done to prevent it. The work has 
 already been begun, and many are only waiting to 
 see the full result of this first experiment, to take part 
 in it. We trust there is yet a sutHciently strong and 
 available feeling of regard for the interests of our 
 country, and the sanctity of the Sabbath, to put down 
 such gross abuses. It is to such feelings that we 
 would address ourselves in this momentous crisis. 
 We would beseech the friends of hun)anity to bear 
 in mind the entrenchment which would thus be made, 
 and which is already being made, on the rest of the 
 industrious poor. We would remind those whose zeal 
 
 • See Extracts from the Bishop of London's Letter. 
 
246 APPENDIX. 
 
 is put forth to obtaki for the sons of Africa the entire 
 rest of the Sabbath, that means are going into use, to 
 deprive a large number of the natives of this free and 
 Christian country of their Sabbath. And we would 
 warn the men themselves against the unhallowed bribe 
 of additional wages, that they may barter away what 
 God has secured to all, as their inalienable birthright. 
 During more prosperous times, the workmen in manu- 
 factures were induced to labour extra hours for extra 
 wages, and now the hours remain, and the wages are 
 not more than barely, or perhaps scantily sufficient to 
 cover the expense of living; and when another class 
 shall have bartered away their Sabbath, they also shall 
 fare in the same way. We would beseech those who 
 value the moral condition of our country, to be stirred 
 up to stay this plague. The immediate consequences 
 of such a state of things, would tell fearfully on the 
 moral condition of the country; but the remote con- 
 sequences, who can tell ? Without the Sabbath, it is 
 difficult to see how religion can be preserved among 
 a people, except in name; and far less influence any 
 considerable body of the people : and without reli- 
 gion, there can be no true morality. Even the forms 
 of it, will fade away into mere flitting shadows. 
 
 But we would especially entreat the consideration 
 of as many as feel the authority of God on their con- 
 sciences, and who tremble at his word. And we would 
 seriously ask such, how they can contemplate such 
 an overflowing desecration of God's holy day? and 
 whether they can anticipate such a state of things, 
 without associating with it the outpouring of divine 
 judgments ? The judgments of God are already abroad 
 in the earth. Before these, kings have been made to 
 tremble, and nations to acknowledge his incontrollable 
 power. Already the pestilence is within our borders, 
 and many acknowledge that it is our duty to fast and 
 to pray, and to humble ourselves before God. It is 
 well to do so; but unless these are accompanied with 
 practical and national repentance, how can they avail? 
 Will God remove from us the very means which he 
 has sent to humble us, and to cause us to put away 
 
APPENDIX. 247 
 
 sin, and to restore to his service what is his own, while 
 we yet refuse to obey? There is no averting of judg- 
 ments without repentance ; and it is essential to re- 
 pentance, that we separate ourselves from every known 
 sin. 
 
 But the question will perhaps be asked, Is there no 
 law to put down these abuses ? We answer, some of 
 them are provided for, by local enactments and autho- 
 rity. But if it be asked, whether there be any act 
 of parliament to prevent steam-vessels sailing on the 
 Lord's day ? we answer, there can be no spccijic act 
 on this subject, as we are not aware of any such acts 
 having been passed since the introduction of steam 
 navigation. But there are several acts, as will be seen 
 in the Abstract, prohibiting all manner of labour and 
 profanation tvhatever ; and unless, therefore, the work- 
 ing of steam-vessels can be brought under some ex- 
 ception of necessity, it is difficult to see why such 
 acts should not apply to steam-vessels, just as well as 
 to coaches or carriers. But as we have not had time 
 to obtain the opinion of competent judges on this point, 
 we must for the present defer giving a more specific 
 answer. 
 
 We trust, however, that this will not be necessary; 
 that public opinion, and local authority, and mutual 
 arrangements, may be able to do all that is necessary; 
 and if more be wanted, that it will be both sought and 
 obtained. But till this be done, it becomes all classes 
 zealously to co-operate, in bringing about such a state 
 of things. " Blessed is the man that doelh this, and 
 the son of man that layeth hold on it ; that keepeth 
 the Sabbath from polluting it, and keepeth his hand 
 from doing any evil." Isa. Ivi. 2. 
 
 V. A collection of anlJtoritative documents, chiefs i-C' 
 Jerred to in the preceding sections. 
 
 Having finished our remarks on some prevailing 
 abuses in this part of the country, we are about to lay 
 before our readers certain authoritative documents, 
 which it may be convenient for some to possess, in 
 employing means for the repression of these and other 
 abuses. 
 
24S 
 
 APPENDIX. 
 
 1. jIn Abstract of Acts of rarliamcni still in force, for repressing 
 Sabbath Profanation. 
 
 1579, James VI. c. 70. Item — For-sa-meikle as it is statute and 
 ordained, be a gude and godlie act, maid in the dayes of King James 
 the Fourth, our Soveraine Lordis Grandsihir of wortliie memorie, 
 that there be na mercattes tiorfaires balden upon lialie dayes, nor 
 Kit within kirkes or kirke-zairdes upon halie dayes or other dayes, 
 under the pain of escbeitting of theguddes; qubilkact, our Sove- 
 raine Lord, and bis three Estaitcs, ratifies and apprevis, and ordaines 
 the same to have effect and execution in time cumming. And 
 seeing tliat the Sabbath-day is now commonly violate and broken, 
 as Weill within burgh as to landwart, to the great dislionour of 
 God, be lialding and keiping of the saidis mercattes and (aires on 
 Sabbath-dayes, using of hiindie-labour, and working thereon, as 
 on the remanent dayes of the oulk, and be gamming and playing, 
 passing to taveriies and oile-lionses, and wilfull remaining from 
 tlieir paroclie kirk, in time of sermon or prayers on the Sabbath : 
 Theirfoir His Majestic, and his three Estaites, in this present 
 parliament, statutes and ordaines, that there be na mercattes nor 
 faires lialden upon tlie Sabbath-day, nor zit within kirkes or kirk- 
 zairdes, tliat day or any other day, under the paine of escbeitting 
 of the guddes, to the use of tlie puir of the parocbej And sik- 
 like, that na handie-labouring nor working be used on the Sab- 
 bath-day, nor 7ia ganifning and playing, passing to tnvernes and 
 aile-houscs, or selling of meat or drink, or wilfull remaining fra their 
 paroche kirk, in time of sermon or prayers on the Sabbath-day be 
 used, under the paines following: That is to say, of everie per- 
 son for the handie-labouring and working, commonlie used be the 
 puirest sort, ten schillings (10(/. ); and for gamming, plaining, pass- 
 ing to tarernrs and aile-lionscs, selling of meat and drink, and wil- 
 full remaining fiom their paroche kirk, in time of sermon or prayers 
 on the Sabbath-day, of everie person twentie schillings (I.?. 8rf.) 
 to be applycd to the helpe and reliefe of the puir of the parochin : 
 And in case of the refusal or inhability of any person offending 
 in tile premisses, to pay the saide paines, respective, presentlie 
 and indelaiecilie, upon their apprehension or conviction, after 
 lauclifull tryal, lie or she sail be put and halden in the stoks, or 
 sik other engine, devised for publick punishment, be the space of 
 t.ventie-foure houres ; and for execution lieirof, the Kingis Ma- 
 jestie's commission of justiciare sail be granted to some person 
 in every parochin, best affected and maist abile to performe the 
 same, at the request of the minister. 
 
 We have transcribed this act full, although there 
 are in it various things, either objectionable in them- 
 selves, or inapplicable to present times; such as, the 
 
APPENDIX. 249 
 
 enforcing of attendance on divine ordinances, and the 
 ultimate punishment iiere proposed, — because it is the 
 earliest act which goes fully into the subject, and is 
 afterwards, in so far as Sabbath profanation is con- 
 cerned, ratified and enforced. The writer was also of 
 opinion, on first examining this act, that the forbid- 
 ding of gaming, playing, passing to taverns, &c. was 
 confined to the time of divine service. And he was 
 the more confirmed in this, from the title of the act 
 itself But on consulting several professional gentle- 
 men on the subject, he found them uniformly of opin- 
 ion, that this restriction applies only to the article, 
 "wilfull remaining fra their paroche kirk." And on 
 urging the terms of the title, he was told that the title 
 formed no part of the act, and was of no authority. 
 On these points, he is happy to refer to the high au- 
 thority of an eminent counsel, whom he had the hon- 
 our to consult.* But should any question this point 
 still, the objection will be entirely removed by the 
 very next act we have to transcribe. 
 
 1593, James VI. 159 — Mercattes and Faires are forbidden on 
 the Sabbath-day. 
 
 This act not specifying other profanations, we give 
 only the title. 
 
 1594, James VI. 198. — For the better observing of tlie Sab- 
 bath-day. 
 
 Item — Our Soveraine Lorde, and Estaites of this present par- 
 liament, ratifies and apprieves the acts maid by his Hienes of 
 before, anent the discharging of balding of mercattes upon the 
 Sabbath-day, with this addition; That whosoever prophanis the Sab- 
 bath-day, be selling, or presenting and offering to be sauid upon the 
 said dai/, any guddes or geare, or quhat-sum-eier merchandise, be 
 themselves or anie other in their name, and beis three several 
 times lauchfullie convicted theirof, either before the provost and 
 baillies within burgh quhair the prophanation sail happen to be 
 committed, or before certaine commissioners and justices in every 
 presbytery, to be appointed be the Kingis Majestic, with advice 
 of his privie councell, their haill guddes and geare sail be escheitted 
 to His Majestie's use, and their persones punished at the will of His 
 Majestie, with advice of bis secreit councelL 
 
 See page 22-t. 
 
250 APPENDIX. 
 
 Under this act, the entire Sabbath is distinctly im- 
 plied ; and although it is required that the defaulter 
 be convicted three times, this is preparatory to an en- 
 tire confiscation of property. 
 
 In the next act on the subject, we shall find that 
 special fines are fixed for different degrees of profana- 
 tion, and that it is not required to convict the defaulter 
 more than once, to incur these. 
 
 1661, Char. II. c. 18 Act for the due observation of the 
 
 Sabbath-day. 
 
 The Kind's Majesty considering how much it concerns the 
 Iionour of God, that the Sabbath-day be duly observed, and all 
 abuses thereof restrained : and that notwithstanding of several 
 acts of parliament made in that behalf, particularly the third act 
 of the sixth parliament of King James the Sixth,* of blessed me- 
 mory, the said day hath been much prophaned by salmond-fishing, 
 going of salt-pans, milns, and killes, hiring of shearers, and using 
 of merchandise on that day, and otlierumyes : Therefore our So- 
 veraign Lord, with advice and consent of his Estates of parlia- 
 ment, ratifies and approves all foriner acts of parliament, made for 
 observation of the Sabbath-day, and against the breakers thereof; 
 and by these presents, inhibits and discharges all salmond-Jishing, 
 going of salt-pans, milns, or killes j all hii'ing cf shearers, carrying 
 of loads, keeping of mercats, or using atiy sorts of merchandise on 
 the said day, and all other prophanation. thereof whatsoever, under 
 the pains and penalties following, viz. — the sum of twenty pounds 
 Scots (.£1, \Ss. Id.) for the going of ilk salt-pan, miln, or kill 
 on the said day, to be paid by the heritors and possessors there- 
 of; and the sum of ten pounds (16s. 8ci.) for ilk shearer and 
 fisher of salmond on the said day, the one half thereof to be paid 
 by the hirers and conducers, and the other half by the persons 
 hired; and the said sum of ten pounds (16s. %d.) for every other 
 prophanation of the said day ; and which fines and penalties are 
 to be uplifted and disposed of, in manner contained in the act and 
 instructions anent the justices of the peace ;f and if the party 
 offender be not able to pay tlie penalties foresaid, then to be 
 
 * See act 1579. 
 
 f 1661, Char. II. c. 38 All and sundry which penalties to 
 
 be levied, are to be disposed of as followeth ; to wit, one half to 
 pious uses in the same paroch where the offenders live, or the 
 offence hath been committed, and the other half to be divided 
 into two equal parts, one part whereof to be given to the informer 
 and prosecutor, and out of the other half to satisfy the constable, 
 or other persons who shall be employed for bringing the person 
 accused to justice, and the remainder to be disposed to pious 
 uses, or to satisfy the constables for their travel and service in 
 other parts of their office, according as the justices shall think fit. 
 
APPENDIX. 2Stl 
 
 exemplarly punished in his body, according to the merits of his 
 fault. 
 
 This act, it will be observed, not only ratifies those 
 going before, but also specifies certain abuses for which 
 special penalties are awarded, and which are deficient 
 only in so far as a reduction in the value of money 
 renders them so. The next act, however, will be 
 found to be even more specific. 
 
 1672, Char. II. c. 22 Act against Profaneness. 
 
 Our Soveraign Lord considering the many and great violations 
 of the laws of God, and of the laws of this kingdom, established 
 by His Majesty and his royal predecessors, against cursing, swear- 
 ing, drunkenness, fornication and uncleanness, profanation of the 
 Lord's day, mocking or reproaching of religion, and the exercises 
 thereof, which are prohibit by several acts of parliament, under 
 diverse pecunial mulcts and penalties, and especially by the twenty 
 act of the twenty-two parliament of King James the SixtJi, in- 
 tituled. Act ancnt the punishnicnl of Drunkards ; and by the 
 eighteenth act of the first session of His Majestie's first parlia- 
 ment, intituled. Act for the due obsenmlum of the Sabbath-dat/ ;* 
 and the nineteenth act thereof, intituled. Act against Swearinf^ 
 and excessive Drinking ; and by the thirty-eighth act of that same 
 session of parliament, containing instructions to the justices of 
 peace :t Doth, with advice of his Estates of parliament, statute 
 and ordain, that the several pains and fines appointed by the said 
 acts be inflicted on, and exacted otf, the respective transgressors; 
 and for that effect, it is hereby statute and ordained, that besides 
 the exercise of church discipline, according to the laws and prac- 
 tice used in this church, in every paroch within royal burgh, or 
 wherein any of His Majesty's privy council or lords of session, 
 sheriff, lord, or bailiff of regality, or their deputes or commissa- 
 ries, have their residence, or keep courts, that the saids councillors, 
 or lords of session, 7nagistrates of such burghs, the sheriffs, and the 
 lords, arid bailiffs of regalUics, or their deputes, the commissaries, or 
 any justice of the peace, they, or any one or more of them, execute, 
 or cause execute, the said laws, against such delinquents in the seve- 
 ral paroches where they reside, as shall be delated to them by the 
 kirk-sessions, or other church judicatories : Providing always, likeas 
 it is hereby provided, that the minister and kirk-session, with the 
 heritors of each parish, or such of them as, upon public intima- 
 tion by the minister from the pulpit, upon eight days' warning, 
 shall meet with the minister and his assistants in discipline, have 
 the nomination of a collector, who is to receive and count for the 
 fines so imposed; excepting to the royal burghs the nomination 
 
 • See act 1601, c. 18. as above, 
 f See it in part, quoted above. 
 L 2 
 
252 APPENDIX. 
 
 of their collectors, who have been accustomed so to nominate, 
 
 tliey always being accountable, as otlur collectors, for the uses 
 after specified; and where there be any parodies in which tliere 
 is none of the suids abovc-nanried persons in authority resident, 
 the minister and kirk-session, and lieritors of the parisli, or inajor 
 jiart of tiiem, who sliall convene upon public intimation by the 
 minister, upon eight days' warning, sliall nominate, so otten as 
 they see cause, a person resident within the paroch, whom they 
 hnd most fit lor executing of the saids statutes, and shall, under 
 their hand, offer the jierson so chosen to the sheriffs, lords, and 
 bailiffs of regalities, Stewarts, commissaries, having the ordinary 
 jurisdiction of that place, who are hereby authorised to give com- 
 mission and deputation to the jjersons so chosen for convening 
 the persons transgressors of the foresaid statutes, and to judge 
 them according to law; And it is hereby declared, that all exe- 
 cution shall pass upon the decreets and sentences of the saids 
 judges and commissioners, as do or may pass upon the decreets 
 or sentences of sheritTs, bailiffs of royalty or regality, for executing 
 of the saids statutes, conform to the tenor thereof in all points ; 
 with power to the said minister, kirk-session, and heritors of each 
 paroch, convened in manner aforesaid, to modifie and appoint 
 such part and portion of the sums arising by the saids decreets, 
 to the collectors nominal by them for their services, as tiiey shall 
 find just, according to their pains and diligence : And it is here- 
 by declared, that the remainder of the said sums shall belong to, 
 and be made use of for, the poor of each parocii respcclivc, in 
 manner following: — the one half thereof for the use of the poor 
 of each paroch to he sent to tlie correction-houses, for being bred 
 to lawful trades, conform to an act of parliament made in this 
 session of parliament; and for which the collector sliall be compt- 
 able to the heritors of each parocii, and sliall deliver to them re- 
 ceipts from the masters of the correction-houses of the one half 
 of the said sums, toward the allowance of tlie said poor people 
 ai)i)ointed to be jiaid out of each parocii by the said act; and the 
 other half of the said fines sliall belong to the poor of each par- 
 och respective, who, liy the said act, by reason of their age or in- 
 firmity, are ajipointcd to be entertained w-ithin each j)aroch by 
 the contributions at the parocii kirk, and for which the said col- 
 lectors are to he coiii])tablc to the minister and kirk-session of 
 each paroch, or to the elders during the vacancy; and to be ap- 
 plied by them for the use of the poor, as they shall see cause. 
 
 Tlie next act vvliich we are about to quote, and 
 which was passed after the Revolution, ratifies and 
 gives effect to all preceding acts on this subject, and 
 especially the one last quoted. 
 
 KJfiO, William and Mary, c. 25 Act against Profancness. 
 
 Our Sovereign Lord and Lady, the King and Queen's INIajes- 
 
APPENDIX. 253 
 
 ties, and three Estates of parliament, considering how much it 
 concerns the honour and glory of God, and the peace, welfare, 
 ami prosperity of the kingdom, that all vice and profaneness be 
 punished and suppressed, and virtue and godliness encouraged ; 
 do therefore, with advice and consent of the three Estates of par- 
 liament, revive, renew, and confirm all laws and acts of parliament 
 made before, against cursing, swearing, drunkenness, fornication, 
 and uncleanness, profanation of t lie Lord^s day, and mocking and 
 reproaching of leligion, and the exercises thereof, and purticularli/ 
 the act dated the eleventh of September, 1672 years, intituled, 
 jict aaainsl Profaneness,* ivit/i the whole acts therein mentioned, 
 and manner of execution therein prescribed ; requiring, likeas their 
 Majesties hereby peremptorily require all magistrates, officers, 
 and others concerned, to put the said acts to exact and punctual 
 executioti, with all care and diligence, as they will be answerable. 
 
 1693, William and Mary, c. 40 Act against Profaneness. 
 
 Our Sovereign Lord and Lady, taking to their serious consi- 
 deration the profanity and immoralities that so much at present 
 abound, and how much it concerns the glory of God, the honour 
 of the Protestant religion, and tiie good and peace of the king- 
 dom, that they be reiiressed and restrained; do, therefore, with 
 advice and consent of the Estates of parliament, hereby ratify 
 and revive all acts of parliament formerly made against Sabbath- 
 breaking, profane and idle swearing, drunkenness, or other im- 
 moralities wliatsoever, ordaining the same to be put to strict 
 execution with all diligence. And for Ike better effectuating there- 
 of, do hereby empower and ordain every presbytery within this king- 
 dom, to appoint one or more within their respective bounds, whom 
 they shall think fit to choose, to take notice of the fircsaid vices and 
 immoralities, and to delate and prosecute the persons guilty thereof 
 before the magistrates of the bounds, conform to the tenors of the 
 saids acts; and allowing to them out of the fines and penaltiei 
 that shall be incurred, not only their whole charges and expenses 
 of the said prosecutions, but also such further rewards as the 
 lords of their Majesties' privy council shall think fit. 
 
 Tlie next complains of the negligence of magistrates 
 and others, in not giving full effect to preceding acts, 
 and especially the act 1G90, as above quoted, and en- 
 forces these anew, with additional instructions and 
 prohibitions. 
 
 1695, Williain and INIary, c. 13 Act against Profaneness. 
 
 Our Sovereign Lord and Estates of parliament, considering 
 that the twenty-fifth act of the second session of tiiis current 
 parliament, intituled, .7c7 against Profoneness, and the acts gene- 
 rally and particularly therein ratified, has not taken the wished 
 
 • The act last quoted. 
 
254 APPENDIX. 
 
 efifect, through the negligence of the magistrates, officers, and 
 otliers concerned to put the same in execution ; do hereby autho- 
 rise, and strictly require and enjoin all sheriffs and their deputes, 
 Stewarts and their deputes, bailies of bailiaries and regalities and 
 their deputes, magistrates of burghs royal and justices of peace, 
 within whose bounds any of the sins forbidden by the said laws 
 shall happen to be committed, to put the said acts to exact and 
 punctiiat execution at all times, unthout necessity of any dispensa- 
 tion, and against all ]>ersons, whether officers, soldiers, or others, 
 ■without exception; witii this certification, that such of the saids 
 judges as shall refuse, neglect, or delay to put the said laws in 
 execution, upon application of any minister or kirk-session, or any 
 person in their name, giving information and offering sufficient 
 probation against the offender, that every one of the saids judges 
 so refusing, neglecting, or delaying, shall, toties qiioties, be subject 
 and liable to a fine of one hundred pounds Scots, (^8, 6s. 8d.) 
 to be applied for behoof of the poor of the parish where the scan- 
 dal complained on was committed : declaring hereby, that the 
 agent for the kirk, the minister of the parish, or any other person 
 having warrand from him, or from the kirk-session within the 
 parish whereof the scandal complained on was committed, shall 
 have good interest to pursue, before the lords of session, any of 
 the foresaid judges who shall happen to refuse, neglect, or delay 
 to put the saids laws against profaneness to exact and punctual 
 execution, who are hereby ordained to proceed summarily with- 
 out the order of the roll ; and that shall be a sufficient probation 
 of their refusal, neglect, or delay, if the pursuer instruct by an 
 instrument under a nottar's hand, and witnesses thereto sub- 
 scribing, and deponing thereupon, that he did inform the saids 
 judges of the said scandal, and offered a sufficient probation 
 thereof, unless the judge so pursued condescend and instruct, 
 that within the space of ten days after the said application, he 
 gave order to cite the party complained on to compear before 
 him within the space of ten days, and that at the day of com- 
 pearance he was ready and willing to have taken cognition and 
 trial of the scandal complained on, and instruct and condescend 
 on a relevant reason why the saids laws were not put in execu- 
 tion against the person complained on. 
 
 For the further securing of a better observance of 
 the Lord's day, the following act was added, with still 
 more special instructions. 
 
 1696, William, e. 31 Act against Profaneness. 
 
 Our Sovereign Lord, with advice and consent of the Estates of 
 parliament, ratifies, renews, and revives, all former lau's and actSi 
 uf parliament made against drunkenness, SabOnth-breaking, swear- 
 ing, fornication, uncleanness, mocking and reproacliing religion, 
 and the exercises thereof, and generally all the laws made against 
 profaneness, and ordains the same to be put to full and vigorous 
 
APPENDIX. 255 
 
 execution. And, farther, considering how much profanity and 
 immorality do abound over all the nation, to tlie dishonour of 
 God, reproach of religion, and the discredit and weakening of 
 the government, notwithstanding of the many good laws that 
 have been made against profaneness : therefore, and for the better, 
 more expedite, and effectual execution of the said laws, statutes 
 and ordains, that in every parish where either sheriff, sheriff 
 depute, lord of regality, or regality depute, or baillies or baillie 
 deputes, Stewarts or Stewart deputes, or magistrates of burghs, 
 happen to reside, they shall, and are hereby obliged and required 
 to put the said laws against profanity and immorality to due and 
 full execution, at the msiatice of ant/ person whatsoever who shall 
 pursue the same, certifying them, if they failie therein, either by 
 themselves or their deputes, to be by them nominate for the said 
 parish, the lords of His Majesty's privy council will appoint and 
 nominate baillies in that part, to judge and execute the laws in 
 their place. And as to such parishes wherein none of magis- 
 trates foresaid, having ordinary jurisdiction, do reside. His INIa- 
 jesty, with advice and consent foresaid, statutes and ordains, 
 that, in every such parish, the foresaid persons having ordinary 
 jurisdiction over the same, shall appoint deputes for the said 
 parishes, with the power, and for the end foresaid, such as shall 
 be named to them by the heritors and kirk-session thereof for 
 that effect: certitying the foresaid magistrates, that if they re- 
 fuse to grant the said deputations when required, they shall not 
 only be liable in the sum of one hundred pounds, but that the 
 lords of council will grant the said deputations by them refused. 
 And His Majesty, witii consent foresaid, discharges all vocations 
 of the said processes agai?ist profanity and immorality, to be in- 
 tented before the said judges and deputes in the said parishes 
 simpliciter, and likewise all suspensions of their sentences, with- 
 out consignation or liquidate discharges. And further ordains, 
 that in case of calumnious suspending, the lords of session decern 
 a third part more than is decerned for expenses; and ordain* 
 the fines to be instantly paid to the parish collectors for the poor, 
 or the party to be imprisoned, till sufficient caution be found for 
 payment of the said fines, or otherwise to be exemplary punished 
 in liis person, in case of inability to pay the fine : and that no pre- 
 tence of different persuasion in matters of religion, shall exeem the 
 delinquent fro7n being censured and punished for stich imnioralities, 
 as by the laws of this kingdom are declared to be punishable by fil- 
 ing. And, lastly, it is declared, that nothing in this act shall 
 hinder or impede all ordinary magistrates and judges to exerce 
 their jurisdiction in the premises as accords. And His Ma- 
 jesty and the said Estates of parliament recommend to the lords of 
 privy council, to take such further effectual course, as shall be 
 found requisite for restraining and jmnishing f all sorts of pro- 
 fanity and wickedness ; and for encouraging and rewarding of 
 sucli as shall be employed in the execution of the said laws, either 
 
256 APPENDIX. 
 
 out of the fines that shall be uplifted for the foresaid transgres- 
 sions, or otherwise as they shall think fit. And does herehy 
 strictly require and command all persons to luliovi it doth or may 
 belong, to perform their duties in the premises punctually, as they 
 will be answerable. 
 
 We have yet one other act on this subject, and in 
 which the preceding acts are confirmed, many of them 
 by special reference. 
 
 1701, William, e. 11 Act against Profaneness. 
 
 Our Sovereign Lord, for the better and more effectual repress- 
 ing of profaneness and immorality, with advice and consent of 
 the Estates of parliament, ratifies, renews, and revives all former 
 laws and acts of parliament made against drunkenness, Sabbath- 
 bi-eaking, swearing, fornication, adultery, and all manner of uiiclean- 
 iiess, mocking and reproaching religion, and tlie exercise thereof, 
 and generally all other laws made against profaneness, oh(/ par- 
 ticularly, without prejudice of the said generality, ratifies and re- 
 vives the act of the 9th parliament. Queen Mary, c. 74, intituled, 
 Actanent Adultery; as also the act of the 7th parliament, James 
 VI. c. 10, intituled. The explanation of the Act teaching notour 
 and manifest Adultery; and ordains the same to be put to strict 
 and vigorous execution in all points. As also ratifies and ap- 
 proves the acts following, viz. the act of parliament 1672, in- 
 tituled. Act against Profaneness, whereby all members of His 
 Majesty's privy council, or lords of session, with all judges ordi- 
 nary, having their residence, or keeping courts, in any paroch, 
 are ordained to execute, or cause execute, tlie said laws against 
 any such delinquents therein as shall be delated to them by the 
 kirk-sessions, or other church judicatories, with power to the 
 kirk-session and heritors to name a collector of the fines; as 
 also, where none of tlie foresaid persons in authority reside, to 
 nominate a person resident within the paroch, whom they shall 
 offer to the judge-ordinary of the bounds, to the end he may grant 
 them a deputation to the effect foresaid ; as likewise, to modify 
 and appoint such fees to the said collectors out of the saids fines 
 as they shall find just, and that the remainder of the saids fines be 
 applied for the use of the poor, in manner specified in the said 
 act. — The act of parliament, 1C93, also intituled. Act against 
 Profaneness, whereby every presbytery within this kingdom is 
 empowered and ordained to apj)oint one or more within their re- 
 spective bounds to take notice of all vices and immoralities, and 
 to delate and prosecute the persons guilty, conform to the tenor 
 of the former acts, and allowing to them, out of the fines, not 
 only the whole expenses, but such rewards as the lords of the 
 privy council shall think fit — The act 1695, likewise intituled, 
 against Profaneness, whereby all the judges ordinary, and their 
 deputes, and all justices of peace, within whose bounds any of 
 the said offences shall happen, are authorized and enjoined to 
 
APPENDIX. 257 
 
 put the said acts against profaneness to exact and punctual exe- 
 cution, at all times, without ncrcssity of any dispensation, and 
 against all persons, whether otticers, soldiers, or others, without 
 exception ; with certification, that any of the said judges that 
 shall refuse or neglect to put the said laws in execution, upon 
 the application of any minister, kirk-session, or any person in 
 their name, informing and offering sufficient probation, he shall 
 be liable and subject, (olies quoties, to a tine of one hundred pounds 
 Scots for the poor of the parocli ; where the scandal happened; 
 declaring that the agent for the kirk, tiie minister or kirk-session 
 of tlie parocli, or any having their warrand, shall liave good in- 
 terest to pursue, before the lords of session, any of the said 
 judges refusing or neglecting as said is. And that the said 
 refusal or neglect shall be sufficiently proven by an instrument 
 under a nottar's hand, and W'itnesses subscribing, and deponing 
 that the said information was given, and probation offered, as 
 the said act more fully bears And last/i/, th.e act 1G96, also in- 
 tituled, Act against Profaneness, in the haill heads, articles, and 
 clauses thereof; all which laws and acts of j)arliament, generally 
 and particularly above narrated, His Majesty, with advice and 
 consent foresaid, ordains to be put to strict and punctual exe- 
 cution in all points; and farder, all minislers and /lirk-scssi'itis, 
 and heritors concerned, are hereby required and ordained to do and 
 act their parts fail hf II III/ in. the ])remises, as the;/ will be answerable ; 
 and in case any person shall be excommunicate for not answering, 
 or for not obeying anti satisfying the chiu'ch, wlien processed be- 
 fore them for profaneness and immorality, or in case tiiat any 
 person cited on the account foresaid, shall be declared by the 
 cluirch to be contumacious, then, and in citlier of these cases. 
 His Majesty, with advice and consent foresaid, statutes and or- 
 dains, that upon ap])lication made by a j)resbytery, provincial 
 synod, or General Assembly, to His IVIajesty's j)rivy council, re- 
 presenting the same, the lords of privy council shall represent 
 tile said matter to His Majesty, tliat he may be duly informed 
 anent the foresaid person found guilty or contumacious, as said 
 is, as a person not fit to be employed or continued in any place 
 of public trust, civil or military. 
 
 The above are, we believe, the principal acts of the 
 Scottish parliament bearing directly on the subject of 
 Sabbath profanation. It will be admitted, that these 
 are sufficiently specific; but it will perhaps be ques- 
 tioned by some, whether they have not become ob- 
 solete, and so ceased to be of authority. The opinion 
 of tlie late Lord President Blair, given below, will fur- 
 nish the best general answer to this question. And 
 we may add, that prosecutions proceeding on these 
 acts, have effect given them, up to the present time, 
 L 3 
 
258 APPENDIX. 
 
 and within these very districts, which we have been 
 reviewing. This we state on the authority of gentle- 
 men connected with the prosecutions. 
 
 Opinion of the late Lord President Blaib, as to the Profanation 
 of the Sabbath. 
 
 1823. The statutes now in force, with respect to the obser- 
 vance of the Sabbath-day, appear to me to be sufficient for check- 
 ing the evil complained of. The statutes which I mean are the 
 following:— Act 1661, c. 18; 1672, c. 22; 1693, c. 40; 1695^ c. 
 13; and act 1701, c. 11.* 
 
 By these statutes, every person guilty of profaning the Sabbath- 
 day in any manner whatever, is made liable in a pecuniary penalty, 
 toties quolies, to be recovered by prosecution before sheritfs, jus- 
 tices of peace, or any other judge ordinary, ^nd the minister of 
 ever)/ parish, the kirk-sessio7i, or the presbytery, or a person named by 
 them, is entitled to prosecute. 
 
 There appears, therefore, to be no defect in the law as it stands, 
 if duly executed. And the power of enforcing execution is lodged 
 with the church judicatories themselves. Perhaps it might be 
 proper to cause prijit the above statutes, and transmit copies thereof 
 to the different presbyteries, so that due notifcation may be given to 
 all concerned. (Signed) Robert £LAiK.f 
 
 Edinburgh, 24tA May, 1794.. 
 
 2. An Abstract of Acts of Assembly on Sabbath Profanation. 
 
 It will have been already seen, that the execution 
 of acts of parliament for repressing Sabbath profana- 
 tion, is chiefly committed, in the first instance, to the 
 care of ministers and kirk-sessions. It may now be 
 well to see what instructions the General Assembly 
 afforded these for direction. And here there is no 
 lack of materials. The number of acts passed on the 
 subject, either directly or indirectly, is very great, 
 from which we shall furnish merely a selection. It 
 will also, perhaps, be most convenient to have them 
 arranged under two heads — Profanation in general, 
 and the Profanation of the Sabbath in particular. 
 
 First, Sabbath profanation. 
 
 From the very earliest periods of the history of the 
 
 • By these acts all the other acts re-printed in this work are 
 also ratified. 
 
 f Compendium of the Laws of the Church of Scotland. — Vol. 
 II. p. 511. 
 
APPENDIX. 259 
 
 church, this occupied much of her attention; and 
 Iience many notices of her exertions to promote Sab- 
 bath sanctification will be found in the works of Cal- 
 derwood, and other early liistorians. But as we have 
 no regular series of acts of Assembly before 1638, we 
 shall begin with that date. 
 
 1638, Sess. 7 The Assembly recommendeth to the several 
 
 presbyteries, the execution of the old acts of Assemblies, against 
 the breaking of the Sabbath-day, by the going of milns, salt-pans, 
 saimond-tishing, or any such like labour ; and to this end, revives 
 and renews the act of the Assembly, holden at Halyrudehouse, 
 1502, Sess. 5. whereof the tennor followeth: — 
 
 The Assemblie considering that the conventions of the people, 
 specially on the Subbath-day, are verie rare in many places, by 
 distraction of labour, not only in harvest and seed-time, but also 
 every Sabbath, by fishing both of vvhyte fish and salmond-fishing, 
 and in going of milles;* Therefore, the Assemblie dischargeth 
 and inhibiteth all such labour of fishing, as well whyte fish us 
 salmond fish, and going of milles of all soits upon the Sabbath- 
 day, under the pain of incurring the censures of the kirk : And 
 ordains ttie commissioners of this Assemblie to meane the same 
 to His Majestic, and to desire that a pecunial pain may be en- 
 joyned upon the contraveners of this present act.f 
 
 1639, Sess. 21. — The above act is again renewed and enforced 
 in similar terms. 
 
 1643, Sess. 11. — The General Assembly declares, that the acts 
 made against salmond-fishing upon the Sabbath, or against any 
 otiier labour upon the Lord's day, to be not only against servants 
 who actually work, but also tiiat the samine should be extended 
 against viastcrs, whose hired servants they are. 
 
 164^, Sess. ult Act against loosing of Ships and Barks upon 
 
 the Ivord's day. 
 
 The General Assembly understanding bow much the Lord's 
 day is profaned by skippers and other sea-faring men, do there- 
 fore discharge and inhibite all skippers and sailors to begin any 
 voyage on the Lord's day, or to loose any ships, barks, or boats, out 
 of harbery or road upon that day ; and who shall do in the con- 
 trary hereof, shall be censured as profaners of the Sabbath : re- 
 commending to presbyteries and others whom it may concerne, 
 to see both tlie Acts of Assembly and Parliament made for censur- 
 ing and punishing profanation of the Lord's day, to be put in exe- 
 cution against them. 
 
 • These practices were common previous to the Reformation, 
 .•vnd had not yet been got under, which shows what the fathers of 
 our church had to contend with. 
 
 f We thus see how acts of parliament were obtained. 
 
260 APPENDIX. 
 
 Censuring was what we saw to be enacted by the 
 Assembly, punishing by the parliament. Acts by both 
 courts, and, for these several purposes, are here said 
 to have been already " made," and were now to be 
 put in execution. This is at least presumptive evi- 
 dence, that some of the acts of parliament already in 
 force, applied to the cases referred to in this act. We 
 are aware, indeed, that the civil wars in the reign of 
 Charles I. had already commenced, and that it will 
 probably be alleged, that this proceeded on some act 
 afterwards rescinded. Not having at hand a list of alt 
 the rescinded acts, we are unable to ascertain whether 
 there were any passed on this special point ; but it 
 will be seen, by referring to the act 1579, given above, 
 " that na handie-labouring nor working" was " to be 
 used on the Sabbath-day." And it will be seen, by 
 again turning to the act 1661, passed immediately 
 after the Restoration, that all former acts on the sub- 
 ject, but especially the act 1579, were then ratified 
 and enforced. And after enumerating particular kinds 
 of profanation, it is added, " and all other profanation 
 thereof whatsoever" 
 
 In 1690, several overtures were brought before the 
 Assembly, approved of, and ordained to have all the 
 authority and force of so many acts of Assembly. 
 The following is one of these : — 
 
 1G90, Sess. 12. — Tii.it it be recommended to kirk-sessions and 
 presbyteries, carefully to pitt in exeaition the acts of former Gene- 
 ral Assemblies against profanation of the Lord's day, and parti- 
 cularly by unnecessary sailing and travelling. 
 
 Here we find a reference to the same abuse noticed 
 above, and without the slightest intimation of any 
 want of power, or of any check having been given to 
 authority assumed at any previous period. 
 
 1705, Sess. 12 — Act against Profanation of the Lord's day. 
 
 The General Assembly taking to their serious consideration 
 the great profanation of the Lord's day, by multitudes of people 
 valuing idlely upon the streets of the city of Edinburgh, pier and 
 siioie of Leiih, in St. Ann's Yeards, and the Queen's Park, and 
 in diverse places of the West Kirk Paroch, and on tiie Links of 
 Leith, aiul other places, especially about Edinburgh, and that by 
 persons of all ranks, many whereof are strangers, as the same 
 
APPENDIX. 261 
 
 liath been represented to them by the commissioners from the 
 presbytery ot Edinburgli, in tlie name and by the appointment of 
 that presbytery ; and considering also what hath been represented 
 by several brethren, anent the profanation of the Sabbath in other 
 places of the nation, by unnecessarily travelling and othcrways ; 
 and the General Assembly being deeply sensible of the great dis- 
 lionour done to the holy God, and of tlie open contempt of God 
 and man, manifested by such heaven-daring profaneness, to the 
 exposing of the nation to the heaviest judgments : Therefore they 
 do, in the fear of God, earnestly exhort all their reverend brethren 
 of the ministry, and other officers of the church, to contribute 
 their utmost endeavours in their stations, for suppressing such 
 gross profanation of the Lord's day, by a vigorous and impartial, 
 yet prudent exercise of the discipline of the church, and by hold- 
 i/t^' hanil to the execution of the laudable laws of the nation a'jainat 
 the liuilli/, in such way and manner as is allowed and required 
 by law; and because the concurrence and assistance of the civil 
 government will be absolutely necessary for the better crushing 
 and restraining this crying sin, the General Assembly do hereby 
 appoint their commission to be nominate by them, to address the 
 right honourable the lords of Her Majesty's privy council, that 
 their lonlsliips may be pleased to give such orders, and take such 
 courses for restraining those abuses, as they in their wisdom 
 shall judge most effectual. 
 
 1708, Sess. ult Act for the better observation of the Lord's 
 
 day. 
 
 Forasmuch as ministers from diverse parts of this rational 
 church, do represent that there is a general protanatioti of the 
 Lord's day by travelling thereupon, carrying goods, driving cat- 
 tle, and other abuses, to the great scandal of religion, and mani- 
 fest breach of many good laws and acts of parliament and General 
 Assemblies, which the General Assembly ot this church being 
 desirous to prevent, in so far as is competent to them ; therefore 
 they did, and hereby do appoint, each presbytery within this 
 church, to nominate two or three of their number to attend tlie 
 lords commis>ioners of justiciary at their first circuit that falls to 
 be in their bounds, and to represent to their lordships the pro- 
 fanation of the Lord's day by the foresaid wicked and sinful prac- 
 tices ; and the General Assembly does seriously recommend to 
 the same lords of jus.iciary, to take such effectuiil courses as they 
 in their wixiom shall think fir, to restrain and punish the foresaid 
 abuses, which the Assembly will ackiu)wledge as a singular ser- 
 vice done to God and his church ; and they do in the meantnne 
 enjoin all the ministers of this church from their pulpits, to ad- 
 vertise their people among whom such practices are, of the great 
 hazard their immortal souls are in by such courses, and that if 
 they continue therein there will be a necessity to represent to 
 the lords justices all transgressors of the laws made against pro- 
 faning of the Sabbath, and warn them to abstain therefrom in 
 
S62 APPENDIX. 
 
 time coming: And further, the General Assembly enjoins minis- 
 ters and church judicatories to take care that former acts of As- 
 sembly made against breach of the Lord's day be observed, and 
 not only to proceed with ecclesiastical censures, but to apply to 
 the justices of the peace in their bounds, and other magistrates, 
 for putting in execution the good laws already made against the 
 breach of the Sabbath and other immoralities. 
 
 From these specimens of acts of Assembly, it will 
 be seen how the church availed herself of the aid 
 which the laws of the country afforded for the sup- 
 pression of gross breaches of the Sabbath. To show, 
 however, that these venerable fathers of the church, 
 and chief formers of the habits of our country, de- 
 pended not merely, or even chiefly, on police regula- 
 tions, for carrying their ends into effect, we have only 
 now to turn to the means which they employed for 
 the suppression of profanity in general. 
 
 Secondly, Profanation in general. 
 
 There are also many acts coming under this descrip- 
 tion, and some of them long, which will render it ne- 
 cessary to give only a part of them. 
 
 leO"!, Act 13 — Act against Profaneness. 
 
 The General Assembly of this national church, taking into se- 
 rious consideration, &c. doth therefore exhort and require, that 
 ministers, and all who fear God, have in their hearts a deep hum- 
 bling and soul-aflfecting sense of these evils, and be much in prayer 
 and supplication before God on this account ; and that all the 
 ministers of this church preach plainh/ andfailhfulli/ against these 
 vices, and denounce the threatened judgments of God against such 
 evil doers; and deal earnestly and much with their consciences, to 
 bring them to a conviction and sense of their sin and danger. As 
 also the General Assembly appoints, that church judicatories do 
 faithfully exercise church discipline against all such scandalous of- 
 fenders, with that gravity, prudence, and meekness of wisdom, as 
 by the blessing of God may prove an effectual mean of reforming 
 and recovering the guilty, and of preventing the like sins in others. 
 And farther, the General Assembly requires that care be taken 
 in the receiving of servants, that they have testimojtials of their hon- 
 est and Christian behaviour ; and that the same be required of all 
 others who flit and remove from one paroch to another. And 
 also the Genera! Assembly appoints, that the ministers and elders 
 in each congregation take care that the worship of God he performed 
 in the several families thereof; and if any family be found which 
 neglecteth this necessary duty, the head of that family is to be 
 gravely, seriously, and earnestly admonished, until he amend his 
 fault. And recommends to ministers and kirk-sessions, t/iat none 
 
APPENDIX. 26S 
 
 be ruling elders who make not conscience of this necessary and 
 unquestioniil)le duty. And likewise the Genera! Assembly re- 
 commends to all ministers and kirk-sessions t/uU they carefully 
 apply to the several ma'j^istratcs of their bounds, that the acts ol' par- 
 liament against profaneness may be put in execution, and par- 
 ticularly the act of parliament, June 15, 1G93.* And lastly the 
 General Assembly ordains that this present act be read and intimate 
 in all churches. 
 
 We shall have occasion to see, that it was a very 
 general practice to have such acts read, which was 
 itself an influential means of good, leading also to 
 other means which could scarcely be anticipated. 
 
 The act 11, 1697, follows up the spirit of the for- 
 mer, and urges with greater fulness the proper means 
 for checking profanation, and promoting, in its stead, 
 substantial and abiding habits of true piety and order- 
 ly behaviour. It also notices the acts of parliament 
 against profaneness for 1693, 1695, and 1696, and re- 
 quires that it be read twice a year from the pulpit. 
 But as this act is again enforced and virtually set be- 
 fore us in another which soon followed, we shall tran- 
 scribe only the latter of them. 
 
 1699, Act 7 Act against Profaneness. 
 
 The General Assembly taking to their consideration the over- 
 tures against profaneness, passed by the last Assembly, Jan. 2-1, 
 1698, Sess. 15. and having heard the report of commissioners 
 present from the several presbyteries of this national church, to 
 whom the consideration of the said overtures were recommended ; 
 and the General Assembly being well and ripely advised Ihere- 
 anent, did by their vote, and hereby do, approve of these overtures 
 after-mentioned, whereof the tenor follows : — 
 
 1. The General Assembly considering the lamentable growth 
 of profanity, ignorance, and irreligion, that is too manifest in this 
 land, and the woful decay if the life and power of godli/wss, with 
 the small success of the gospel, that is to be observed every where 
 at this time, the General Assembly, in a deep sense of these 
 things, and for the remedying of them, do in the first place, in 
 awe and dread of God, beseech, exhort, and require all ministers, 
 by the coming of our Lord Jesus Christ, and our gathering to- 
 gether unto him, that they take heed to themselves and to their 
 doctrine, and endeavour to be ensamples to the people, in all piety, 
 purity, and holiness, in all maimer of conversation. 
 
 2. That they be frequent and fervent in secret prayer for them- 
 selves and the people committed to them, joining sometime fast- 
 
 • See page 249. 
 
264 APPENDIX. 
 
 ing with prayer. And the General Assembly recommends to 
 ministers and elders in their several parishes, and ministers in 
 their several presbyteries, to 7ncet sometimes in titeir parishes and 
 jyresbyleries respective, for private fasting and prayer and conference 
 anent the slate of the church, and that part of it in which they have 
 special interest, with respect to the growth or decay of godliness, 
 and success of the gospel therein, 
 
 3. That presbyteries be more accurate in managing their privy 
 censures, and that a day be set apart to that purpose only, and 
 spent in fasting and prayer together. 
 
 4. That presbyteries be very cautious in admitting entrants to 
 the ministry, and be accurate and exact in the trial, not only of 
 their literature, but of their piety, prudence, and forinerly godly 
 conversation and u'alk. 
 
 5. That ministers be painful in catechising, frequent in visiting 
 of families, and in private personal conference with those of their 
 cJiarge, about the state of their souls, and that ministers be more 
 frequent in the administration of the Lord's supper, and always 
 edifying in their converse and discourse, and that they deal with 
 heads of families, to engage them to piety and a care to reform 
 their families, and to set up, and to keep up the worship of God 
 therein. And, in particular, that ministers endeavour by all 
 prudent and gaining gospel methods, to engage persons of honour 
 and power to fall in love with holiness, and reckon it, as indeed 
 it is, their greatest honour. And that, in dealing with such of 
 them as are vicious, an humble, and yet holy boldness and zeal 
 be used in admonishing them, in order to their recovery. And 
 that herein presbyteries appoint some other of their number, to 
 concur with the minister of the place, as may be most for edifi- 
 cation. 
 
 6. The General Assembly recommends to the kirk-sessions and 
 presbyteries, the vigorous, impartial, and yet prudent exercise 
 of church discipline against all immorality, especially drunkenness 
 and filthiness, cursing and swearing, and profaning the Lord's 
 day, which too much abound ; and that they apply to the magis- 
 trate for the execution of the good laws made against immorality 
 and profaneness. 
 
 7. That seeing it is observed, that in burghs, those of greatest 
 resort, as in Edinburgh, many sit too late in taverns, especially 
 on the Saturday's night, and men of business pretend tiiey do it 
 for relaxation of their minds, through which they neglect the 
 public worship on the Lord's day in the forenoon, and others 
 attend the worship drowsily; therefore the General Assembly 
 recommends to all ministers, where such sinful customs are, to 
 represent to the people, both publicly and privately, the sin and 
 evil thereof; and to call them to redeem that time which they 
 Iiave free from business, and to employ it for converse with God 
 about their soul's state, and in preparation for the Sabbath, which 
 will yield more delight than all sensual pleasures can do. 
 
APPENDIX. 265 
 
 And the General Assembly beseecheth and exhorteth all magis- 
 trates of burghs, to be assistant to ministers, in inquiring into, 
 and reforming such abuses. And siclike the General Assembly 
 revives the act, dated the 11th January, 1697, Sess. 8. entitled 
 Act against Profaneness, and approvesof the overture therein con- 
 tained, aneiit censuring such ministers and members of session 
 as are negligent in pursuing scandals. And the General Assem- 
 bly recommends and enacts, the punctual observation of the said 
 acts and overtures, and obedience thereto by all presbyteries, 
 ministers, elders, and sessions, as they are concerned, in their 
 several stations. 
 
 This was going to the root of the matter. It is in- 
 teresting also to observe, that the means which are 
 now recommended and employed in other parts of the 
 world for promoting vital godliness, and which it is 
 recommended we also should adopt, are the very 
 means employed by our fathers more than 130 years 
 ago, and which were, in many parts of Scotland, ac- 
 companied with effects very similar to those which 
 have more recently been refreshing other parts of the 
 Lord's vineyard. 
 
 The various acts of Parliament and of Assembly on 
 this subject, having now become numerous, the fol- 
 lowing act became necessary : — 
 
 1704, Sess. 10. — Act against Profaneness, with a recommen- 
 dation to the commission thereanent. 
 
 The General Assembly, for the effectual restraining of profane- 
 ness and immorality, and obtaining the exact execution of the 
 laws against them, do hereby recommend to the commission to 
 be nominate by them, that they a])point some of their number, 
 with the clerk, to draw up an abstract of all the acts of Assem- 
 blies to that purpose, both before and since the late Revolution, 
 which, being revised and approven by the commission at their 
 quarterly meeting in June, may by them be ordered to be printed, 
 together with the abstract of the acts of parliament against pro- 
 faneness, in a small volume, and each presbytery is hereby enjoined 
 twice a year, nt least, at diets appointed in liunc effeclum, to read 
 these, and to iiujuire at each minister what is done by him for the 
 eieculion thereof. And every synod is hereby ordained to take 
 fl strict account of presbyteries, their diligence and faithfulness 
 therein; and the General Assembly hereby likewise recommends 
 to all presbyteries, to think seriously what may be farther need- 
 ful for restraining of wickedness, and advancing of piety and the 
 kingdom of Christ in the nation, and send in their overtures con- 
 ifrHi/(4' tite sami to the next General Assembly, who may take 
 
266 APPENDIX. 
 
 those to tlieir serious consideration, and make this their chief and 
 first work. 
 
 1 714, Sess. 3. — This is a farther, and in some respects more spe- 
 cial act on the subject of the last; adding to the abbreviate there 
 specified Queen Ann's Proclamation, dated August, 18, 1708. 
 
 1715, Sess. 12. — The same is again renewed with the addition 
 of the Proclamation of King George I. 
 
 174.6, Act 9 It was appointed that the abbreviate of the laws 
 
 and acts of parliament above noticed be reprinted, and copies 
 thereof sent to ministers to be read from the pulpits of their re- 
 spective churches. 
 
 The writer has not been fortunate enough to see 
 any copy of this reprint, but he feels pleasure in hav- 
 ing brought these laws and acts substantially together, 
 in the present publication, with the exception of the 
 different proclamations alluded to. In their room he 
 is happy in being able to add the proclamation of his 
 present Majesty, King William IV. 
 
 Following out the spirit and design of these acts, 
 the presbytery of Paisley had before them the sub- 
 ject of Sabbath profanation, in September last, when 
 they agreed to overture the synod ; and the synod has 
 since appointed a sermon to be preached on the sub- 
 ject, in every pulpit within their bounds, on the first 
 Sabbath of February. The presbytery also appointed 
 a Committee of their own number, to inquire concern- 
 ing these abuses, and the best means of remedying 
 them. This Committee has since laid a report before 
 the presbytery, recommending certain measures which 
 are now under consideration. Other presbyteries are 
 also beginning to move in this good work, and it is 
 hoped that it will not be long till the subject has en- 
 gaged the attention of the whole church. And it is 
 earnestly hoped, that our Christian brethren of other 
 denominations, will not fail to do their part. It is a 
 subject of common interest and equal importance to 
 all the different denominations of Christians in this 
 land, and, if united and persevering, God will bless 
 their endeavours with success. 
 
APPENDIX. 267 
 
 3. The Proclanuition of Xing William, IV. 
 
 A Proclamation, for the encouragement of piety and virtue, and 
 for the preventing and punishing of vice, profaneness, and im- 
 morality. 
 William R. 
 
 We, most seriously and religiously considering that it is an in- 
 dispensable duty on us to be careful, above all other things, to 
 preserve and advance the honour and service of Almighty God, 
 and to discourage and suppress all vice, profaneness, debauchery, 
 and immorality, which are so highly displeasing to God, so great 
 a reproach to our religion and government, and (by means of the 
 frequent ill examples of the practices thereof) have so fatal a ten- 
 dency to the corruption of many of our loving subjects, otherwise 
 religiously and virtuously disposed, and which, if not timely re- 
 medied, may justly draw down the divine vengeance on us and our 
 kingdom : We also, humbly acknowledging that we cannot ejc- 
 pect the blessing and goodness of Almighty God, (by whom 
 kings reign, and on which we entirely rely,) to make our reign 
 happy and prosperous to ourself and our people, without a reli- 
 gious observance of God's holy laws : To the intent, therefore, 
 that religion, piety, and good manners, may (according to our 
 most hearty desire) flourish and increase under our administration 
 and government, we have thought fit, by the advice of our privy 
 council, to issue this our royal proclamation, and do hereby de- 
 clare our royal purpose and resolution to discountenance and pun- 
 ish all manner of vice, profaneness, and immorality, in all persons 
 of whatsoever degree or quality within this our realm, and par- 
 ticularly in such as are employed near our royal person ; and that, 
 for the encouragement of religion and morality, we will, upon all 
 occasions, distinguish persons of piety and virtue by marks of 
 our royal favour : And we do expect and require, that all persons 
 of honour, or in place of authority, will give good example by 
 their own virtue and piety; and to their utmost contribute to 
 the discountenancing persons of dissolute and debauched lives, 
 that they, being reduced by that means to shame and contempt 
 for their loose and evil actions and behaviour, may be thereby 
 also enforced the sooner to reform their ill habits and practices, 
 and that the visible displeasure of good men towards them, may 
 (as far as it is possible) supply what the laws (probably) cannot 
 altogether prevent : And we do hereby strictly enjoin and prohibit 
 all our loving subjects, of what degree or quality soever, from play- 
 ing, on the Lord's day, at dice, cards, or any other game whatsoever, 
 either in public or private houses, or other place or places whatso- 
 ever. And we do hereby require and command tliem, and every 
 of them, decently and reverently to attend the worship of God 
 on every Lord's day, on pain of our highest displeabiix. and of be- 
 ing proceeded against with the utmost rigour that may be by law. 
 And, for the more eflfectual reforming all such persons, who, by 
 
268 APPENDIX. 
 
 reason of their dissolute lives and conversations, are a scandal to 
 our kingdom, our further pleasure is, and we do hereby strictly 
 charge andcommandall our judges, mayors, sheriffs, justices of the 
 peace, and all other our officers and ministers, both ecclesiastical 
 and civil, and all other our subjects whom it may concern, to be 
 very vigilant and strict in the discovery and the effectual prosecu- 
 tion and punishment of all persons who shall be guilty of exces- 
 sive drinking, blasphemy, profane swearing and cursing, lewdness, 
 profanation of the Lord's day, or other dissolute, immoral, or 
 disorderly practices; and that they take care also effectually to 
 suppress all public gaming-houses and places, and other lewd and 
 disorderly houses; and to put in execution the statute made in 
 twenty-ninth year of the reign of the late king Charles the Second, 
 intituled, An Act for the better Observation of the Lord's day, 
 commonly called Sunday; and also so much of an act of parliament 
 made in the ninth year of the reign of the late king William the 
 Third, intituled,'An Act for the more effective suppressing of Blas- 
 phemy and Profaneness, as is now in force; and all other laws now 
 in force for the punishing and suppressing any of the vices afore- 
 said ; and also to suppress and prevent all gaming whatsoever, in 
 public or private houses, on the Lord's day; and likewise that 
 they take effectual care to prevent all persons keepiyig taverns, cho- 
 colate-houses, coffee-houses, or other public-ho2ises whatsoever, from 
 selling wine, chocolate, coffee, ale, beer, or other liquors, or receiv- 
 ing or permitting guests to be or remain in such their houses, in 
 the time of divine service ou the Lord's day, as they will answer 
 it to Almighty God, and upon pain of our highest displeasure. 
 And for the more effectual proceeding herein, we do hereby di- 
 rect and command all our judges of assize and justices of the 
 peace, to give strict charges at their respective assizes and ses- 
 sions, for the due prosecution and punishment of all persons that 
 shall presume to offend in any of the kinds aforesaid ; and also 
 of all persons that, contrary to their duty, shall be remiss or ne- 
 gligent in putting the said laws in execution ; and that they do, 
 at their respective assizes and quarter sessions of the peace, cause 
 this our royal Proclamation to be publicly read in open court im- 
 mediately before the charge is given. And we do hereby further 
 charge and command every minister in his respective parish church 
 or chapel, to read, or cause to be read, this our Proclamation, at 
 least four times in every year, immediately after divine service, and 
 to incite and stir up their respective auditories to the practice of 
 piety and virtue, and the avoiding of all immorality and profane- 
 ness. And, to the end that all vice and debauchery may be pre- 
 vented, and religion and virtue practised by all officers, private 
 soldiers, mariners, and others who are employed in our service, 
 by sea and land, we do hereby strictly charge and command all 
 our commanders and officers whatsoever, that they do take care 
 to avoid all profaneness, debauchery, and other immoralities, and 
 that by their own good and virtuous lives and conversations they 
 
APPENDIX. 269 
 
 do set good examples to all such as are under tlieir care and au- 
 thority; and likewise take care of, and inspect the beliavioiir of 
 all such as are under them, and punish all those who shall be 
 guilty of any the offences aforesaid, as they will be answerable 
 for the ill consequences of their neglect herein. 
 
 Given at our court at Saint James's, this twenty-eighth day 
 
 of June, one thousand eight hundred and tliirty, and in 
 
 the first year of our reign. 
 
 It will be seen from tlie above Abstract of Acts of 
 Assembly, that the church was accustomed to account 
 such a document as this, not a mere form, but a true 
 expression of the will of the legislature, and as authori- 
 tative for the repression of vice and profanity. Some 
 parts of this and of other legal documents are indeed 
 unfit to be put in execution, inasmuch as they go to 
 legislate on what is merely moral; but as this is not 
 the case with the repression of gross Sabbath-break- 
 ing, it ought not to be regarded as falling under tliis 
 exception. 
 
 There are some minor points, both in this and other 
 enactments, which lessen their efficiency. We refer 
 especially to the limiting of certain restrictions for 
 Sabbath observance to the hours of divine service. 
 It is very desirable that these should, in respect of 
 Scotland, be made conformable to her other statutes 
 on the subject. Nor ought we perhaps to allow the 
 fear of disappointment so much to paralyze every wish 
 for the attainment of so desirable an object. We are 
 aware of some of the grounds on which this fear is 
 entertained, by persons whose judgment is deserving 
 of the highest respect. The prevalence of lax no- 
 tions respecting Sabbath observance, even in our own 
 country, is too great not to be feared ; but it ought 
 not to be forgotten, that the friends of Sabbath obser- 
 vance are both numerous and influential, though less 
 noisy ; and that even on general and political grounds, 
 certain restraints have become necessary, and are ac- 
 knowledged to beso by personswhoview them chieflyin 
 this latter light. Sentiments are occasionally uttered 
 by particular members, in both Houses of Parliament, 
 indicating a state of feeling on this subject by no 
 means favourable to such restrictions; but it would 
 
270 APPENDIX. 
 
 be doing injustice to the legislature of the country, 
 to identify the language of individuals with the general 
 sentiments of either House, or with the principles of 
 Government. 
 
 In the discussions on the Beer Bill, in the House of Lord% 
 August 13, 1831, the Bishop of London presented a petition, 
 signed by 95 clergymen of Staffordshire, complaining of the de- 
 moralizing effects of the Beer Bill. In supporting this petition, 
 his Lordship read part of a letter from that county, stating, that 
 at a meeting held in some part of the Potteries, various resolu- 
 tions were passed for suppressing abuses ; and among others, that 
 the beer-shops should be shut during the ivhole of Sundays, ex- 
 cept during such hours as might be necessary for families in the 
 neighbourhood to get beer for their meals. The Bishop of London 
 supported the same view, and argued, that the only reason why 
 public-houses were allowed to open on the Sabbath, more than 
 the shops for the sale of other articles, was, that they were sup- 
 posed necessary for the accommodation of wayfaring persons. 
 The Duke of Wellington proposed, that such houses should be 
 shut every afternoon in winter at four o'clock, and in summer at 
 six. The Lord Chancellor thought the suggestion deserving of 
 consideration ; and although he was not prepared to offer a de- 
 finite opinion concerning any particular measure, he admitted 
 the principle of some regulation as to early hours. The discus- 
 sion was again renewed on the 29th, when the Lord Chancellor, 
 while he objected to the making distinctions between the regula- 
 tions of beer-shops and gin-shops, expressed it as his most sincere 
 and earnest wish, to do every thing in his power to lessen the 
 consumption of inebriating liquors. It was, said he, to the im- 
 moderate use of gin and ardent spirits, that most of the cri?nes of the 
 metropolis were to be traced, as was clearly shown by reports of 
 Committees of that House, and by the evidence of most observant 
 and intelligent witnesses. To this source was to be traced the 
 greater part of the immorality of the country, and to correct this 
 evil propensity he would willingly sacrifice a great deal. To ef- 
 fect it he would give up his principles of free trade, as far as the 
 relinquishment of them would tend to the attainment of so de- 
 sirable an object. — London Globe, Aug. 16, 30, 1831. 
 
 A feeling so strong, and sentiments such as are 
 expressed above, though accommodated to English 
 practice, are surely not discouraging to any general 
 endeavour which might be made for the support and 
 execution of the laws of this part of the United King- 
 dom, and to which we are mainly indebted for not being 
 in a similar condition with our fellow-subjects in the 
 South. And it is the opinion of persons well able to 
 
APPENDIX. 271 
 
 judge, that there is a general desire, on the part of the 
 legislature, to have our Scottish laws, as much as pos- 
 sible, conformed to English practice. But this says too 
 much to be allowed wholly to prevent attempts being 
 made. For if this is to go on, then are not all our 
 Sabbath restrictions peculiar to Scotland in danger? 
 And are we thus passively to lose the advantage of 
 what was obtained at much expense, both of often re- 
 peated efforts, and also of the blood of our forefathers, 
 and which has been a blessing to so many generations ? 
 And we ought to bear in mind, that England feels 
 deeply her want of efficient laws to protect the due 
 observance of her Sabbaths ; and the friends of the 
 Sabbath in England, therefore, would for their own 
 sakes, as well as for justice' sake, and the sake of the 
 Sabbath, bid us God speed. We are in this, as in other 
 things, to leave part to God, in whose name, and for 
 whose glory, we make these endeavours. 
 
 FINIS. 
 
 Printed by W. Collins & Ca 
 Glasgow. 
 
Date Due 
 
^ 
 

 
 
 
 
 
 
 
 
 ■ •:-2 :•:- -- | 
 
 
 
 
 
 
 iSP''i-'^^'!Si-'-fili