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THE SABBATH. 
 
DISCOURSES 
 
 THE SABBATH. 
 
 GEORGE DX7FFTELD AND ALBERT BARNES. 
 
 PHILADELPHIA: 
 
 GEORGE W. DONOHUE, 
 
 NO. 13 SOUTH FOURTH STREET. 
 1836. 
 

 Entered according: to the Act of Congress, in the year 
 1836, by Geohc^e W. Dokohuk, in the Office of the Clerk 
 of the District Court of the Eastern District of Pennsyl- 
 
 J?7M 
 
 1. ASHMEAD AND CO. PRINTERS. 
 
ADVERTISEMENT. 
 
 The following Discourses were preached 
 by the authors, on the same day, in accordance 
 with an arrangement with several of their 
 ministering brethren. The arrangement ori- 
 ginated in a deep and growing conviction that 
 the Lord's day was increasingly disregarded 
 in the city where they dwell, and throughout 
 the land; and that the violation of the day was 
 threatening destruction to all that is valuable 
 to us as citizens and as Christians. Believing 
 that an appeal to the people of their respective 
 charges, on this subject, would not be in vain; 
 believing, especially, that Christians might be 
 excited to a deeper reverence for the Christian 
 Sabbath, and that, through them, an extensive 
 influence might be excited in others, the dis- 
 
VI ADVERTISEMENT. 
 
 courses were delivered. With the humble 
 hope that the same sentiments may be useful 
 to those to whom the discourses were deliver- 
 ed, and to others also, they are now submitted 
 to the Christian public through the press. But 
 one object has been aimed at in these dis- 
 courses; but one is desired by their authors in 
 their publication — that those who are now 
 Christians, and all others, may be led to the 
 observance of the divine command, " Remem- 
 ber TO KEEP HOLY THE SABBATH DAY." 
 
 Philadelphia, Sept. 16, 1836. 
 
THE MORAL OBLIGATION OF THE 
 CHRISTIAN SABBATH. 
 
 BY GEORGE DUFFIELD. 
 
PART I. 
 
 CONTAINING THE ARGUMENT FROM THE NATURE OF 
 MAN. 
 
 The Sabbath was made for man. — Mark, ii. 27. 
 
 " In those days," said Nehemiah, " saw I in 
 Judah some treading wine-presses on the Sab- 
 bath, and bringing in sheaves, and lading asses; 
 as also wine, grapes, figs, and all manner of 
 burdens, which they brought into Jerusalem on 
 the Sabbath day ; and I 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 the children of Judah, and in 
 Jerusalem. Then I contended with the nobles 
 
14 
 
 of Judah, and said unto them, What evil thing 
 is this that ye do, and profane the Sabbath 
 day?" 
 
 Nehemiah was a patriot. His patriotism 
 was not that morbid selfishness, which seeks 
 the public good because it conduces to its own 
 interest. He attempted a thorough reforma- 
 tion among his fellow citizens, and risked every 
 thing in the attempt. The influence of his 
 government, and the jealousies of neighbouring 
 nations, were opposed to his efforts. Every 
 device was used to defeat his design. At one 
 time he was fawned upon and flattered, and at 
 another, frowned upon and menaced. Plots 
 were laid against his life. Detraction was 
 employed to injure his reputation, and to crush 
 his influence. Attempts were made to deceive 
 him by hypocritical appearances and profes- 
 sions of piety. But all failed. Nothing could 
 divert him from his efforts to correct the evils 
 and abuses prevailing in his country. 
 
15 
 
 The evil of main consequence, and which 
 threatened the very existence of his nation, 
 was Sabbath-breaking. It had become ex- 
 ceedingly alarming, and almost universal. 
 By multitudes it was made a day of business; 
 and a regular market was established, as well 
 for the merchant as the victualler. The nobi- 
 lity and the court encouraged secular transac- 
 tions on that day; but Nehemiah contended 
 with them on the subject. In so doing he 
 urged the claims of God, and reminded those 
 who were guilty both of the evil and of the 
 danger of the desecration of the Sabbath, as 
 verified in the conduct of their ancestors, and 
 the judgments with which they had been 
 visited. 
 
 Few will deny that if God, the rightful mo- 
 ral governor of the universe, has set apart to 
 himself every seventh day, and required it to 
 be appropriated to his worship, it cannot but 
 be as dangerous as it is daring for the rulers 
 
16 
 
 of a nation, the men of station, property and 
 influence, and the people generally, to refuse 
 or neglect to consecrate it to him, and to suf- 
 fer business, recreation or pleasure, to pervert 
 it from the ends for which it has been reserved 
 and designed. Whether it be the fact, that 
 God does require the consecration of a seventh 
 portion of our time, therefore, is a question of 
 very serious import. That he actually did 
 from the Jews, during the period of their the- 
 ocracy, will be denied by none who admit the 
 scriptures of the Old Testament to be valid 
 evidence in the case. The most zealous anti- 
 sabbatarians, — which, by the way, may be re- 
 garded as the distinctive appellation of the 
 infidel portion in our country at the present 
 time, — will generally admit, that if the Bible is 
 evidence worthy of reliance, there is evidence 
 enough that the character of the Jewish Sab- 
 bath, and the obligation of that people to ob- 
 serve it, were most sacred. 
 
17 
 
 The idea has indeed been started, that the 
 obligation of the Jewish Sabbath went no far- 
 ther than to the observance of a seventh day of 
 repose or animal rest, and that scenes of mirth 
 and festive recreation were more appropriate 
 to its use and design than the worship of Jeho- 
 vah. A fallacious criticism has been sum- 
 moned in support of this position, and it has- 
 received sanction and Currency in the 'United 
 States in an article published some years since 
 in the American Quarterly Review. The 
 falsity and absurdity of such an idea were 
 satisfactorily and unanswerably exposed by the 
 venerable Bishop White, of this city, in the 
 second of three letters addressed by him to the 
 editor of that periodical. Yet is there reason 
 to apprehend that its pernicious influence has 
 been extensively felt. Some mighty influence, 
 unfavourable to the moral obligation of the 
 Sabbath, has been at work of late. Of this, 
 the rapid increase and growing extent of Sab- 
 bath desecration afford melancholy proof. It 
 b2 
 
18 
 
 is easy to see what the effect will be, if men's 
 notions of the sanctity of the Jewish Sabbath 
 can be impaired. The Christian Sabbath is 
 confessedly a milder institution. Wherefore, 
 it will be argued, if animal rest and festive re- 
 creation were the appropriate means of the 
 sanctification of the Jewish Sabbath, any ap- 
 proximation to the pharisaic austerities by 
 which its observance had been rendered on- 
 erous in the days of Christ, must be much 
 more improper now, since the Jewish ritual 
 and Jewish institutions have been supplanted 
 by Christianity. 
 
 The sacredness and obligation of the Jewish 
 Sabbath, under the Mosaic code, are not, how- 
 ever, to be successfully contested. It cannot 
 for one moment be supposed, that a God of 
 justice and benevolence would overwhelm a 
 people as the Lord did Israel, with his deso- 
 lating judgments, for appropriating to secular 
 uses a day of mere pastime and festivity. But 
 
19 
 
 if, on the other hand, as was the fact, he had 
 reserved that day for his worship exclusively, 
 and the observance of it in this way served 
 great moral uses, and secured great social ad- 
 vantages, the desecration of it could not have 
 occurred with impunity. This will not be de- 
 nied by those who wish to secularize the Chris- 
 tian Sabbath. The argument just noticed is 
 too refined and ingenious for them. They pre- 
 fer to concede to the Jewish Sabbath all the 
 sanctity claimed for it; but, at the same time, 
 to affirm that its intention and uses were pe- 
 culiar to the Jewish nation. The obligation 
 to observe it, it is alleged, expired with Juda- 
 ism, and forms no part of the Christian scheme. 
 Hence they object to all civil enactments for 
 the protection of the Sabbath, and refer what- 
 ever prejudice in its favour yet lingers in so- 
 ciety, to the influence and authority of political 
 constitutions or ecclesiastical decrees. This 
 is the popular doctrine of this nation. On this 
 ground American infidelity, — I use not the 
 
20 
 
 term reproachfully, but with respect, — meets 
 us; and when the Christian community urge 
 the religious observance of their Sabbath, chal- 
 lenges us to produce the proof of its obligation. 
 
 It is designed in this discourse to show, that 
 the obligation to observe a Sabbath did not 
 originate in the special legislation of God for 
 Israel, but grows out of the very exigencies of 
 our nature : in doing which we shall have oc- 
 casion tO Unfold THE MORAL OBLIGATION OF THE 
 
 Christian Sabbath. 
 
 It is proper, however, to premise, that the 
 distinction between the Jewish and Christian 
 Sabbath is freely admitted. There were some 
 things characteristic of the former, which nei- 
 ther prior nor subsequent to its enactment 
 formed any part of the moral obligation of the 
 Sabbath. The promulgation of the law of the. 
 ten commandments on Mount Sinai, and the 
 political legislation of the divine Being for the 
 
21 
 
 Jewish nation, gave the Sabbath peculiar ob- 
 ligation and significancy among them. It be- 
 came a sign and memorial of a special relation 
 between God and that people, and of the de- 
 liverance he had wrought for them from Egyp- 
 tian bondage and oppression.* The observ- 
 ance of it was required not only once in seven 
 days, but limited to the seventh or last day of 
 the week. The very strict abstinence from 
 manual labour and social recreation which it 
 required, and by which its character became 
 assimilated to the entire and peculiar economy 
 which God, as their political sovereign, had 
 established with that people; the excessively 
 severe and special penalties which were ap- 
 pointed for its neglect and desecration; and 
 the engrafting on it of a whole series of acts 
 of worship, adapted to the great uses and in- 
 tentions of the Mosaic ritual, were merely 
 incidental. Whatever obligations to observe 
 the Sabbath originated either in the special 
 
 * Dcut. v. 15. 
 
22 
 
 political compact between God and that people, 
 by virtue of which the theocratic form of 
 government was established, — or in the pecu- 
 liar and important uses which the observance 
 of a Sabbath under such a constitution was 
 designed to secure, — form no part of that 
 which we contend, attaches to the Christian 
 Sabbath. 
 
 It is proper still farther to premise, that the 
 appropriation of the term Sabbath, to denote 
 the Christian's day of rest, by Congregational- 
 ists and Presbyterians generally in this country, 
 after the example of the Puritans, the Dissent- 
 ers in England, and the Church of Scotland, 
 does not imply the entire identity of the Jew- 
 ish and the Christian Sabbath. To. avoid 
 making such an impression, and to distinguish 
 the Christian from the Jewish Sabbath, some, 
 as the Friends, have preferred to designate it 
 by its numerical appellation, the first day of 
 the week; and others, as many of the Baptists, 
 
23 
 
 by its descriptive title, the Lord's day. The 
 use of the term Sabbath, it is probable, has 
 led some to suppose, that in so designating the 
 Christian's day of rest, and in urging the obli- 
 gation of Christians to cease from labour on 
 the first day of the week, and to appropriate it 
 to religious worship instead of social hilarity, 
 the continuity and obligation of the Jewish Sab- 
 bath, with all its peculiarities and penalties, 
 have been maintained. 
 
 Dr. Bound was the first person in England 
 to awaken public attention to this subject, and 
 to insist on the observance of the Sabbath with 
 more care and exemplariness than were thought 
 proper by the dignitaries and members of the 
 established church. The governing clergy, 
 with Archbishop Whitgift at their head, de- 
 nounced Dr. Bound's book, gave orders for its 
 being called in, prohibited it from being re- 
 printed, and condemned it as advancing doc- 
 trines contrary to that of their church and the 
 
24 
 
 laws of the kingdom — as disturbing the peace, 
 and as tending to sedition. These proceedings, 
 on the part of the ecclesiastical authorities, 
 excited a prejudice against those who advo- 
 cated the moral obligation of the Christian day 
 of rest, and who used the term Sabbath by 
 which to designate it. These prejudices have 
 not wholly ceased, so that when in enforcing 
 the moral obligation of the Christian day of 
 rest it is called a Sabbath, objections are quickly 
 made, that in so doing it is attempted to intro- 
 duce the antiquated and obsolete Sabbath of 
 the Jews. But assuredly no magnanimous 
 mind will resort to such a mode of reasoning, 
 whatever may be the prejudices against the 
 term, or predilections for another. The term 
 Sabbath is adopted in this discourse, to desig- 
 nate the Christian day of rest, because it was 
 originally used by God himself, and has been 
 sanctioned and approved by the divine Spirit 
 speaking in the apostle Paul, when treating ex- 
 pressly of this day, notwithstanding he does 
 
25 
 
 indeed rebuke the contentions prevailing in his 
 day about the Jewish Sabbath. Let no one 
 therefore suppose, because we use the term 
 Sabbath in advocating the morality of the 
 Christian day of rest, that we plead for the 
 peculiarities of the Jewish Sabbath. 
 
 When addressing a Christian auditory, the 
 Sacred Scriptures may be appealed to as of 
 paramount authority. They are the testimony 
 of Him who cannot lie. With those who re- 
 ject their infallible authority and plenary inspi- 
 ration, arguments thence deduced will not 
 be deemed conclusive. They are only to be 
 influenced by general moral and rational con- 
 siderations, which make their appeal to men's 
 judgment and natural sense of propriety. With 
 the former, the question as to the moral obliga- 
 tion of the Christian Sabbath relates simply to 
 a matter of fact, and to decide it, the record 
 must be examined. It resolves itself into 
 these two : Has God required the observance 
 
26 
 
 of a Sabbath ? and — Has there been made a 
 record of this fact? With the latter we must 
 adopt a different mode of procedure. The 
 question with them relates to the reasonable- 
 ness, importance, and necessity of observing 
 such a day. Does it subserve the real interests 
 of man, or are its claims an imposition? Are 
 there, then, any considerations drawn from the 
 nature of man, which will unfold the moral 
 obligation of the Christian Sabbath, and show 
 that it " was made for man," and is demanded 
 by the exigencies of our nature ? In reply, I 
 remark : 
 
 1. That the observance of a Sabbath is de- 
 manded by our instinctive appetite for bliss. 
 Whoever acknowledges the existence of a su- 
 preme Being, on whom creation depends, will 
 concede, that he might lawfully claim to be 
 contemplated, by all his rational creatures, with 
 appropriate re verence and regard. Indeed, \he 
 human mind cannot fail to form some exalted 
 conceptions of the grandeur and glory of such 
 
27 
 
 a being. The extent of his universe — the order 
 and harmony of his creation — the richness and 
 variety of nature's beauteous scenes — the end- 
 less series of living beings — the delicacy and 
 aptitude, or the vastness and wisdom of their 
 structure — the wise and benevolent designs for 
 which they have been formed, and the admi- 
 rable manner in which they have been fitted 
 to meet them — the provision made for the 
 healthful action and rational enjoyment of the 
 higher orders of creation — the traces of wis- 
 dom and goodness, of power and design, which 
 every where meet the wandering eye — and the 
 universal subserviency of the creation to his 
 plans and providence, cannot fail to inspire us 
 with some lofty notions of the Deity, and to 
 excite emotions which are in themselves fraught 
 with bliss. Now it is the nature of man, that 
 whatever views and feelings, tending to excite 
 and elevate, take possession of the mind, do 
 also seek and secure for themselves some ap- 
 propriate method of expression. The language, 
 the tone, the attitude, the countenance, all in- 
 
28 
 
 dicate the emotions of the heart. Where the 
 infinite and eternal Supreme, in the magnitude 
 of his power, the majesty of his authority, the 
 extent of his dominion, and the moral glory 
 of his character, is contemplated, the attention 
 is given to the sublimest object in the universe, 
 and there must be excited, in some degree, the 
 emotions which it is in the very nature of the 
 sublime to inspire. These emotions, when ex- 
 cited, will express themselves. They cannot 
 be restrained and held in absolute secrecy 
 within the bosom where they are engendered, 
 but will betray themselves in the hand uplifted 
 — the eye kindling with devotion — the knees 
 bowing to the earth — the cheek bedewed with 
 tears — and the lips giving utterance to the 
 mind's conceptions. Hence the original of 
 divine worship. To deny to men the privilege 
 of expressing their emotions, and of uttering 
 the thoughts that excite them, is to make war 
 upon their natural and inalienable rights. 
 The very instincts of man's being lead him to 
 
29 
 
 acts and expressions of adoration, where the 
 feelings of reverence and regard for God are 
 excited. He may, indeed, and alas ! often does 
 most sadly err in the object of his worship, 
 substituting the creature for the Creator ; but 
 this affects not the strength of the argument. 
 
 Now man is no more certainly inclined, by 
 the instinct of his being, to express the emo- 
 tions which may be excited, than to seek the 
 influence of social sympathy, in order to in- 
 crease and prolong such as produce a pleasur- 
 able excitement. All our emotions are tran- 
 sient, and can only be sustained by resorting 
 to some method to continue or repeat the first 
 impressions that excited them. In all our plea- 
 surable emotions we resort to society, that, by 
 the interchange of sympathies, we may secure 
 this result. Devotional feelings belong to the 
 highest class of pleasurable emotions. Shall 
 we be denied the bliss that springs from their 
 social indulgence and expression 1 
 c 2 
 
30 
 
 Does the votary of fashion or the stage claim 
 the right of appropriating a time and a place 
 in which to cherish his pleasurable emotions, 
 and to prolong and repeat their excitement ? 
 And shall the religious sensibilities be extin- 
 guished by refusing to us the right of associating 
 for their public indulgence and expression? By 
 no means, is the reply of every candid and be- 
 nevolent mind. But is not this denied in effect, 
 where the general voice, the sanctions of law, 
 and the demands and habits of the business 
 community, prevent the repose and concur- 
 rence essentially necessary to secure them? It 
 becomes, in the eye of the majority, a selfish 
 matter altogether to keep a Sabbath, when in 
 doing so, men run counter to the regulations, 
 habits and sentiments of the country. The 
 sanction of business or worldly recreation on 
 the Sabbath is, in reality, and will be found in 
 its ultimate results to be, the denial of a Sab- 
 bath to us, and consequently of the social en- 
 joyments to be had in religious worship. 
 
31 
 
 The existence of the feelings which prompt 
 to social religious worship is part of our bliss, 
 and consequently the indulgence, expression, 
 and revival of them, becomes an object of care, 
 as certainly as, by the very law of our nature, 
 we seek our own happiness. Shall we be 
 compelled to have them locked up in the se- 
 crecies of our own heart ? But this result will 
 be secured if there be not the appropriation of 
 some time, by general concurrence, to be set 
 apart particularly for that purpose, and that 
 too a time statedly and regularly recurring, 
 not to be invaded by the demands of business 
 or the distraction of worldly care — that the 
 indulgence and cultivation of one class of our 
 blissful emotions shall not conflict with others, 
 and the necessary duties of our relations. The 
 appropriation and observance of such time, 
 and for such purpose, is substantially the keep- 
 ing of a Sabbath. The observance of a Sab- 
 bath, therefore, is not of arbitrary appoint- 
 ment, but a thing demanded by the instincts of 
 our rational nature, capacitated as it is for the 
 
32 
 
 attainment of bliss in the adoration of the Deity. 
 Just as important and reasonable, as proper 
 and necessary, as it is that we should seek and 
 attain to true happiness — so proper, and rea- 
 sonable, and necessary is it, that we should 
 have a Sabbath; and just as important and 
 necessary as it is that there should be time ap- 
 propriated, by general concurrence, for the 
 prosecution of business and the cultivation of 
 social feeling — so important and necessary is 
 it that there be a pause in the pursuits of 
 industry, and a general cessation from busi- 
 ness, to admit of the observance of a Sabbath. 
 The infidel and others, therefore, who by secu- 
 larizing the Sabbath would rob us of it alto- 
 gether, do in reality wage war against our 
 purest and noblest delights — upon the means 
 and sources of human bliss, and upon the very 
 instincts and sensibilities of our nature. This 
 argument may be carried yet farther. 
 
 2. The observance of a Sabbath is required by 
 the demands cf our intellectual nature. — If men 
 
33 
 
 neglect the cultivation of their minds, they pro- 
 portionally sink into ignorance and barbarism. 
 They not only limit the sphere of their enjoy- 
 ment, but degrade themselves to the level of 
 the brute creation, for it is the rational mind 
 that makes them to differ. We have, indeed, 
 powers and capacities for bliss, in common 
 with the brute ; but the bliss is that of mere 
 animal enjoyment. Our intellectual powers 
 qualify us for joys, as superior to those of 
 sense, as is the immortal mind superior to the 
 mortal body. But in order to the bliss inci- 
 dent to intellectual advancement, there must 
 be time appropriated for the cultivation and 
 exercise of the rational powers. The thousand 
 cares which distract men's attention — the im- 
 perious demands for personal and laborious 
 industry which are daily made on the great 
 mass of men, in attempting to secure the means 
 of animal subsistence — the enslaving and stu- 
 pifying influence of a sordid cupidity, which 
 urges hundreds and thousands impetuously for- 
 
34 
 
 ward in the pursuit of wealth— and the nume- 
 rous and consequent distractions that thence 
 arise, all exert a powerful influence to prevent 
 or to retard intellectual improvement. Unless 
 there is some time which, by common consent, 
 shall be appropriated for the purpose of thought 
 and reflection on matters foreign from their 
 pecuniary interests and occupations, and un- 
 less the general arrangements of society be 
 favourable to the stated, and regular, and uni- 
 versal intermission of manual labour and per- 
 sonal industry, the great mass of mankind will 
 not and cannot be enlightened. Nothing but 
 a Sabbath will meet this exigence 4 of our ra- 
 tional nature. There is a stillness and quietude 
 peculiar to the day set apart for the worship 
 of God, which are essential to the healthful 
 employment of the minds of the great mass of 
 human society. And by that division of labour 
 which brings the benefit of six days' study in 
 the ministry of reconciliation to bear on the 
 minds of hundreds on the Sabbath simultane- 
 
35 
 
 ously, a most invaluable stimulus to mental ex- 
 ertion, and materials for mental improvement 
 are furnished. Substitute a day of recreation 
 and festivity, of social hilarity and glee, for the 
 Sabbath, and refuse to the ministry direct and 
 free access to the minds of the community, 
 and you change the form of excitement, dis- 
 traction and labour, but do not furnish any 
 facilities or incitements for the healthful exer- 
 cise of the mind, or the improvement of its 
 intellectual powers. Ignorance and supersti- 
 tion will pervade the mass of society, just in 
 proportion as you withhold the means of intel- 
 lectual improvement peculiar to the Sabbath, 
 and substitute holy-days and days of social or 
 national festivity. It cannot be otherwise ; 
 and the history of our race proves that it has 
 always been the fact. Where no Sabbath ob- 
 tains, or where the laws and usages of society, 
 or the superstitious substitution or addition of 
 holy-days of man's appointment, sanction its 
 perversion into a day of recreation and mirth, 
 
36 
 
 of idleness and dissipation; the ministry of re- 
 conciliation become secular and corrupt, and 
 a taste for intellectual improvement disappears. 
 In the mass of the community, a taste for the 
 fine arts may indeed be cultivated, as a taste 
 for moral and intellectual improvement disap- 
 pears, provided wealth, and the fondness for 
 luxurious living attendant on wealth, exten- 
 sively exist; but the taste for the fine arts will 
 soon, under such circumstances, betray a dis- 
 relish for manly, intellectual pursuits, and the 
 pencil and the chisel become auxiliary to the 
 indulgence and cultivation of a growing lasci- 
 viousness, polluting and poisoning the fountains 
 of intellectual improvement. Proofs of this 
 appear extensively in the heathen world, and 
 in those nations of Europe where the Sab- 
 bath has lost its sanctity. Italy affords a 
 striking illustration of this. Ignorance and 
 superstition become leagued with licentious- 
 ness, wherever and whenever the desecration 
 of the Sabbath becomes universal, however 
 
37 
 
 that desecration is produced. A few indivi- 
 dual cases may be excepted, but the mass de- 
 sire not high intellectual improvement. The 
 time and means appropriate to it are wanting. 
 For, the taste for it has been destroyed by the 
 influence of an effeminate refinement, of the 
 dominion of fashion, and of a luxurious sensu- 
 ality. Imagination takes the place of reason, 
 and passionate excitement is substituted for the 
 force of truth. 
 
 But where a Sabbath obtains, there a seventh 
 portion of a man's life is or may be appropri- 
 ated to those mental exercises, to which the 
 worship of God and the gospel of Christ invite, 
 and which discipline the mind, elicit thought, 
 and elevate the intellectual character of man. 
 No other means can be devised, so simple and 
 so efficient, to enlighten and invigorate the 
 mind of society, as the religious observance of 
 a Sabbath. It is, in fact, " the great day of light 
 to this benighted world. The earth would not 
 
38 
 
 • 
 
 really be darker without the sun, than the in- 
 tellectual hemisphere without the Sabbath." 
 The argument may yet further be pursued, 
 by the consideration, 
 
 3. That the Sabbath is important and neces- 
 sary, for the moral improvement of mankind. 
 Abstract the influence of religion from among 
 a people and you at once impair their morals. 
 Dr. Ward, the Baptist missionary in Hindostan, 
 remarked, that during twenty years' residence 
 in that country, he had never met one heathen 
 that was a moral man. And Sir William Jones, 
 after the same period of observation, testified 
 that he never knew a Hindoo who would not 
 perjure himself for money. Let a people once 
 reject all religion, deny the inspiration of the 
 Scriptures, set aside the Sabbath, substitute for 
 it their days of social glee and dissipation, be- 
 lieve that death is an eternal sleep, and doubt 
 the existence of God, and their infidelity and 
 scepticism will bear away every moral bar- 
 
rier, and pour in upon them floods of immoral- 
 ity and crime. The experiment was once tried 
 in France, and such was the result. The re- 
 straints of religion, and the salutary influence 
 of an evangelical ministry, cannot be perma- 
 nently felt on the mass of society without a Sab- 
 bath. But in exact accordance with the influ- 
 ence of a Sabbath, in a community or nation, 
 will be found its improvement in morality. Of 
 this Scotland affords a striking example. Pri- 
 vate morality, too, flourishes and prevails in the 
 highest degree, where the sacredness of the 
 Sabbath is most regarded. Do you ever find 
 that villains and knaves, the licentious and 
 gamblers, political intriguers and adventurers, 
 corrupt and debauched legislators, or any of 
 the great enemies of social order and moral 
 purity, observe the Sabbath day? They are, 
 in fact, its opposers and revilers; and well 
 they may be, for its moral influence in pre- 
 venting crime, or in exposing it to shame, im- 
 poses restraints more formidable and effectual 
 
40 
 
 than any code of penal law enacted by man. 
 The history of robbers, adulterers, murderers, 
 assassins, and all the great desperadoes in 
 crime, who have inflicted deep and bleeding 
 wounds on society, and fallen sacrifices, them- 
 selves, to the incensed justice of their coun- 
 try, invariably proclaims, that with the neglect 
 and desecration of the Sabbath commenced 
 their career to ruin. Nothing can compen- 
 sate for the want of a Sabbath, in attempts 
 made to promote public virtue. While nothing, 
 on the other hand, sheds such a salutary influ- 
 ence upon the minds of men, and facilitates 
 their attempts at reformation and the practice 
 of virtue as the Sabbath. The illumination of 
 mind, the retirement into self, the converse 
 with our own hearts, and the knowledge of 
 man's deceitfulness and depravity, the culti- 
 vation of conscience, the purification of the 
 passions, the restraint and government of the 
 appetites, and the excitement of thq generous 
 affections, are greatly promoted by the ob- 
 
41 
 
 servance of the Sabbath. These things are, 
 in reality, secured by it; and give it incalcu- 
 lable importance in the preservation of moral 
 and public virtue in the world. And, this being 
 the fact, its influence on the public weal, and 
 its conservative tendency among a people, are 
 not to be questioned. It is the grand palla- 
 dium of public morals, and, consequently, of 
 national prosperity. 
 
 Whatever view, therefore, we take of man; 
 whether we regard his religious sensibilities ; 
 his intellectual powers, or his moral capacities, 
 the Sabbath is a most reasonable, important 
 and necessary expedient to promote, alike, his 
 highest and ennobling enjoyments, and his 
 intellectual and moral improvement. What 
 more, then, can be needed to convince every 
 honest and reflecting mind of the moral obli- 
 gation of the Sabbath? Who can, with im- 
 punity, resist the claims of that which is proper, 
 and reasonable, important and necessary, not 
 d2 
 
42 
 
 only for his own best interests, but for those 
 of society? 
 
 This argument might be pursued yet fur- 
 ther, and the moral obligation of the Sabbath 
 be proved from the influence which its ob- 
 servance necessarily exerts on social order, 
 on domestic repose, on animal rest, on personal 
 cleanliness, on the courtesies of life, on civil 
 liberty, on the prevention of pauperism or the 
 mitigation of its evils, on healthful ardour in 
 the prosecution of business, on the wealth of 
 nations, on political prosperity, and on the sta- 
 bility of governments. But the range is too 
 extensive for the present discourse. The ele- 
 ments of the argument have been already 
 given, and every reflecting hearer is capable 
 of carrying them out, and applying them for 
 himself. 
 
 The considerations already suggested relate 
 only to the general moral obligation to observe 
 a Sabbath. 
 
43 
 
 In a subsequent discourse we shall notice the 
 particular claims and obligation of the Christian 
 Sabbath. In the mean time, 
 
 1. Let us learn what serious injury is done 
 to the public weal by the desecration of the 
 Sabbath. It is cutting the very ligaments that 
 bind society together, and preserve it in health- 
 ful action. To co-operate with, to employ for 
 that purpose, or to countenance those who de- 
 secrate it, is to connive at the destruction of 
 public morals. What, then, shall be thought 
 and said of their religion or patriotism who 
 sacrifice its sanctity, and set aside its obliga- 
 tions for the purpose of pecuniary emolument? 
 They cannot but be regarded as moral nui- 
 sances in the community: — as the incendiaries 
 of public order, who seek to profit by the cor- 
 ruption and confusion they produce. Misera- 
 ble is the plea of that man who alleges, that his 
 worldly business requires he should travel on 
 the Sabbath, or embark in companies and 
 
44 
 
 schemes for enrichment, demanding their own, 
 or the labour of others, on that day. The 
 numerous companies which employ steam- 
 boats, stages, packets and rail-road cars, and 
 construct and own rail-roads, for the purpose 
 of facilitating travelling on the Sabbath, are 
 chargeable, in the sight of God, with the crimes 
 of those whom they thus tempt, or enable, to 
 pervert that day to business or to pleasure; 
 and they should be held responsible by man for 
 all the evils inflicted on the community by its 
 profanation. By companies thus referred to, 
 are not meant the boards in their collective 
 character, but all and every one of their seve- 
 ral stockholders. God will not deal with com- 
 panies, but he will judge every one according 
 to his deeds, whether they be good or evil. 
 By holding a share in a stage, or car, or pack- 
 et, or rail-road, owned by a company who use 
 it on the Sabbath, the individual sanctions the 
 profanation of that day, and seeks from the 
 crimes of his fellow men to increase his worldly 
 
45 
 
 gain. He, therefore, not only makes him- 
 self partaker of other men's sins, but renders 
 them subservient to his advantage; and does, 
 in fact, sacrifice, as far as his act and inten- 
 tion go, the interests of the community, the 
 public morals, and the honour of God, for his 
 own private and selfish ends. Can he be ac- 
 counted innocent? To do so is to prove re- 
 creant to the interests of society, and to the 
 honour of God. The principle involved in 
 these remarks, applies to companies for the 
 distribution of ice, and for the distilling of 
 liquor, and to the victuallers and retailers, and 
 all who engage in traffic or labour, manifestly 
 not demanded by necessity or mercy. 
 
 2. Let us learn, also, how ruinous is the tend- 
 ency of Sabbath desecration, on those who 
 perpetrate it. The violation of the Sabbath 
 is done in disrespect of moral obligations. 
 It is an overt act of rebellion against God, 
 who has a right to claim our expressions of 
 
46 
 
 homage to himself on that day. It induces 
 hardness of heart ; for there can be no resist- 
 ance of his claims without injuring our^moral 
 sensibilities. It exposes the perpetrator to 
 endless temptations; leads him into dangerous 
 and ruinous company ; surprises him into sin- 
 ful excesses; bears him away from the house 
 of God and the restraining and sanctifying in- 
 fluence of a preached gospel ; and squanders 
 the time that might be profitably employed in 
 mental and moral cultivation. How much 
 knowledge might be gained by a man were he 
 to begin in the season of youth, and devote 
 the Sabbath to the study of the Bible, the pe- 
 rusal of moral and religious works, and to the 
 quickening influence which the regular public 
 preaching of the gospel will exert on the minds 
 of those that take heed to the things which 
 they hear. One-seventh part of a man's life 
 cannot be thus spent without great and lasting 
 improvement and benefit, as well in relation to 
 this life as to the life to come. The cares and 
 
47 
 
 labours of the week, and the fatigue and per- 
 plexity incident to worldly business, often pre- 
 vent private attempts at intellectual improve- 
 ment. How invaluable then is the Sabbath, 
 which, once in seven days breaks in upon the 
 bustle and business of life, secludes men from 
 the interruption of company, throws a stillness 
 around them, and invites them to think and 
 meditate, to read and to reflect. If this sacred 
 day be disregarded, and, instead of appropri- 
 ating it with all the facilities it furnishes to the 
 purposes of intellectual and moral improve- 
 ment, it be made a day of pastime, sensuality 
 will urge its demands, idleness will expose to 
 powerful temptations, and, ere long, it shall be 
 seen, that habits of sinful indulgence, the do- 
 minion of fleshly appetites, and a seared con- 
 science have marked the wretched being as a 
 candidate for everlasting wo. 
 
THE MORAL OBLIGATION OF THE 
 CHRISTIAN SABBATH. 
 
 BY GEORGE DUFFIELD. 
 
 TART II. 
 
PART II. 
 
 CONTAINING THE ARGUMENT FROM THE RECORD OF 
 ITS DIVINE APPOINTMENT. 
 
 The Sabbath was made for man. — Mark, ii. 27. 
 
 Some suggestions have been made, designed 
 to unfold our obligations to devote a por- 
 tion of our time, regularly recurring, to the 
 worship of God. How great or how small 
 that portion should be, is a question of some 
 interest. Experience proves, that the propor- 
 tion of six days' labour, and one of rest, is best 
 adapted to the physical constitution of man, 
 and will enable him to effect, in a given pe- 
 riod, the greatest amount of labour with the 
 
52 
 
 least detriment to his muscular and intellectual 
 energies. The argument for the moral obli- 
 gation of the Sabbath, suggested by the exi- 
 gencies of man's sensitive, intellectual and 
 moral nature, might be yet farther strength- 
 ened by a reference to those of his physical 
 constitution. The observance of a Sabbath 
 can be shown to be the best provision for 
 preserving the restorative power of the body, 
 designed to compensate for the loss of muscu- 
 lar energy produced by continual labour and 
 excitement. It is not said that thence may be 
 inferred the moral obligation to devote the 
 seventh part of our time to purposes of rest 
 from labour and the worship of God. It ought 
 to have its influence ; but that obligation is set- 
 tled among Christians by the revealed will of 
 God. 
 
 Yet here the argument is encumbered with 
 difficulties. Although the Bible is the oldest 
 book in the world, and claims to be a revela- 
 
53 
 
 tion from God, having maintained its claims for 
 thousands of years, in despite of all attempts to 
 invalidate them ; yet has it been limited in its 
 circulation and influence. It was given origi- 
 nally to one nation, and for a long period con- 
 fined almost exclusively to them. Such also, 
 it is alleged, was the character of the Sabbath 
 it enjoins. 
 
 In reply, it may be remarked, that, previ- 
 ously to the revelation of God's will becoming 
 embodied in a volume, written by man at the 
 suggestion of his Spirit, and being thus hand- 
 ed over to the Jewish nation as its special pri- 
 vilege and charge, the mind and will of God 
 had been revealed, with sufficient distinctness, 
 in separate but frequent communications to the 
 whole human family. Divine revelations, and 
 a divine intercourse with men, are assumed in 
 all the mythological systems of the ancient 
 nations ; — which fact is proof conclusive, that 
 however clearly they appear to be counter- 
 e 2 
 
54 
 
 feits, there must have been a genuine original. 
 If the revelations made to distinguished and 
 holy persons, in all the early nations of anti- 
 quity, have been corrupted and lost, God is 
 not chargeable with neglect or partiality ; but 
 the necessity of embodying his revelations in a 
 written volume, under the infallible dictation of 
 his Spirit, and of confiding them to the care of 
 some one particular nation for their scrupulous 
 preservation, and for transmission to future 
 generations, is only rendered more apparent. 
 
 In examining, therefore, into the record, 
 which the Bible contains with regard to the 
 Sabbath, there are several questions which, it 
 is obviously important, should be duly consi- 
 dered and answered, viz. 
 
 Was there a Sabbath observed in the world 
 previously to the writings of Moses, with which 
 confessedly commenced the system of written 
 revelation ? 
 
55 
 
 If so, did the Sabbath, by divine appointment, 
 sustain any change in its character and designs, 
 which were limited and peculiar to the Jewish 
 nation ? 
 
 If such change was made by divine direction 
 has the law introducing it been abrogated ? 
 
 If that law has been abrogated, has its abro- 
 gation rendered null the entire obligation with 
 regard to the original Sabbath; or, in other 
 words, does the obligation to keep a seventh part 
 of our time as a Sabbath still exist, notwithstand- 
 ing the Mosaic code has been superseded, or at 
 least has expired by its own limitations ? 
 
 And have we, on all these points, any docu- 
 mentary proof? 
 
 A reply to these inquiries will form the his- 
 torical argument already referred to, and 
 unfold more fully the moral obligation of the 
 Christian Sabbath. 
 
56 
 
 In reply to the inquiry, whether there was a 
 Sabbath observed in the world prior to the 
 writings of Moses, two things are essential to 
 the establishment of the fact : First, that there 
 should be, in those writings, some recognition 
 of the revelations previously made, or some 
 allusions on the subject implying its existence: 
 and, Second, that there should be some memo- 
 rials of the same preserved in the usages of 
 society, and in the profane history of high 
 antiquity. On both points there is satisfac- 
 tory evidence. 
 
 Moses states it as a fact, that the very first 
 day after the work of creation had been com- 
 pleted, a Sabbath was divinely ordained to be 
 kept. Moreover, his whole account of the 
 process of creation, day after day, as being the 
 work of six successive days of labour on the 
 part of God, is given as the rationale of the 
 Sabbath then instituted.* The objections of 
 
 * Gen. ii. 1 — 3. 
 
57 
 
 some geologists against the Mosaic account of 
 creation, who allege, that the creating process 
 required, and the internal structure of the earth 
 itself shows, that the six days of Moses are — 
 if Moses is at all to be believed — indefinite pe- 
 riods of time, a thousand years at least, cannot 
 invalidate the force of this remark; for the 
 researches of others, and the principles of the 
 Newtonian philosophy, rather confirm the ac- 
 count of Moses, than the speculations of 
 the early geologists.* The plain and ob- 
 vious import of the language of Moses and 
 of Paul's reasoning, on this subject, is, that 
 God prolonged the work of creation through 
 a period of six days, instead of effecting it in- 
 stantaneously, in order to furnish to his intel- 
 ligent creatures a reason, in his own example, 
 for the hebdomadal division of time, into six 
 days of labour and one of rest. 
 
 • See Penn's Comparative Estimate of the Mosaic and 
 Mineral Geologies. 
 
58 
 
 Dr. Paley has indeed rejected the testimony 
 of Moses in this case, as evidence of the fact, 
 that a Sabbath was instituted at the close of 
 the work of creation. What he says about 
 Moses speaking proleptically, and the Sabbath 
 having been first instituted after the Exodus of 
 the children of Israel from Egypt, needs no 
 refutation here. Dr. Dwight, and others, who 
 have written on this subject, have so satisfac- 
 torily exposed the falsity of Dr. Paley's rea- 
 soning, that even his warmest admirers must 
 admit that Moses speaks historically, and not 
 by anticipation; — that he states, as matter of 
 fact, that the seventh day from the beginning 
 of creation, or the first entire day of Adam's 
 existence was set apart as a day of rest, to be 
 appropriated to the worship of God. 
 
 As to the state of things in the antediluvian 
 world, and whether a Sabbath was observed 
 before the flood, we have no direct testimony. 
 Yet have we information enough to prove, 
 
59 
 
 that the hebdomadal cycle was well and fami- 
 liarly known. Both Cain's and Lamech's pu- 
 nishment is estimated on the basis of it — seven- 
 fold vengeance being denounced against the 
 former, and Lamech apprehending seventy 
 times seven. Several of Noah's movements, 
 and his method of computing time, seemed to 
 have been regulated by it. The doves were 
 sent forth from the ark after the interval of a 
 week between each. Subsequently to the 
 deluge, and prior to the age of Moses, as early 
 as in Abraham's and Jacob's days, the heb- 
 domadal cycle was spoken of as a thing both 
 common and well understood. Now it is im- 
 possible to account, satisfactorily, for such a 
 division of time, or the computation of time, 
 by sevens, in preference of fives or tens, — which 
 is much more easy for arithmetical and bu- 
 siness purposes — except upon the supposition 
 that the septenary cycle was universally known 
 and observed. For there is no reason in the 
 facility of computation, nor in the natural ha- 
 
60 
 
 bits of men of business, nor in the motions of 
 the heavenly bodies to incline men to it. No 
 other reason for its universal prevalence, than 
 God's institution of a Sabbath, can be assigned. 
 But, on the supposition of the divine institution, 
 and the observance of a Sabbath, from the 
 origin of our race, the division of time into 
 weeks becomes perfectly intelligible. 
 
 It behooves the infidel opponents of the Sab- 
 bath to account, in a rational and satisfactory 
 manner, for the universal prevalence of the 
 practice of computing time by the septenary 
 cycle. 
 
 We have, therefore, in the writings of 
 Moses, and the usages of society, just that sort 
 of incidental proof of the observance of a 
 Sabbath, prior to his day, which the nature of 
 the case requires; and which is better than 
 any more direct. Moses states the reason of 
 its original, and alludes to a prevalent method 
 
61 
 
 of dividing time long prior to the Jewish Sab- 
 bath; which can be accounted for on no other 
 supposition. Beside, w T hen the law of the Sab- 
 bath was made a subject of inquiry by the 
 people of Israel, the time Dr. Paley dates its 
 origin, the whole account of the transaction, 
 as given by Moses,* shows plainly, that it had 
 previously existed. And, when God pro- 
 nounced his commands on Mount Sinai, and 
 enjoined the observance of a Sabbath, he al- 
 luded to it as a thing already known and un- 
 derstood. " Remember" said he, " the Sab- 
 bath-day." 
 
 This evidence, from the writings of Moses, 
 is corroborated by the testimony of profane 
 antiquity. It is a well known fact, that there 
 were many superstitions in the heathen world, 
 connected with the number seven. The Py- 
 thagorean and Platonic philosophers esteemed 
 
 *Exod. xvi. 22—31. 
 F 
 
62 
 
 it a sacred number; and, although, in the 
 writings of the ancients, there are many no- 
 tions and speculations about the pleiades, and 
 triones, two constellations in which are seven 
 stars — about the number of the planets which, 
 according to their reckoning, were seven — of 
 the seven musical notes, and the change of 
 the moon every seven days, and critical days 
 in bodily distempers, which it was thought oc- 
 curred every seven days ; and other things of 
 like nature, all of which seem to have given 
 importance to the number seven ; yet are they 
 totally insufficient to account for the sacred 
 character attached to it. The old tradition of 
 the creation of the world, in six days, and the 
 Sabbath that followed, on the seventh, by the 
 ordination of God, is the true original of this 
 numerous class of superstitions. 
 
 But it is not only in the ancient superstitions 
 that we trace the memorials of a primeval 
 Sabbath. There is proof extant in their writ- 
 
63 
 
 ings. Any lad in college might quote Homer,, 
 who not only recognises an hebdomadal divi- 
 sion of time, but pronounces the seventh day 
 to be holy, and the day in which all things 
 were finished. Dr. Dwight has collected tes- 
 timonies from Hesiod, Homer, Linus, Calli- 
 machus, Suetonius, Lucian,Josephus, Philo and 
 Tibullus, as did Dr. Owen before him, which 
 it is unnecessary to cite. Josephus, whose 
 credibility, in this particular, has not been 
 assailed, says, " There is neither any city of 
 the Greeks nor barbarians, nor any nation 
 whatever, to whom our custom of resting on 
 the Sabbath is not come." Grotius has shown 
 that the Oriental nations, generally, and the 
 Greeks, Italians, Celtae, Sclavi, and even the 
 Romans, were not ignorant of the custom. 
 Our Saxon ancestors, before their conversion 
 to Christianity, observed an hebdomadal divi- 
 sion of time, and the vulgar names by which 
 we designate the several days of the week, 
 are derived from those appropriated by them 
 
64 
 
 for that purpose, long before the Bible was 
 known to them. 
 
 Whence came this universal custom? No 
 other satisfactory answer can be given than 
 that it is the memorial found embedded in the 
 usages of society, of the primeval Sabbath or- 
 dained by God from the creation. Wherefore 
 we have precisely, and in full, the very evi- 
 dence of the existence of a Sabbath, prior 
 to the writings of Moses, which the nature of 
 the case admits of and demands. 
 
 As to the inquiry, whether the primeval 
 Sabbath sustained any change in its character 
 and uses, when the law, in relation to it, was 
 re-enacted by God, and delivered to the Jews, 
 as the people of his theocracy, it may suffice 
 to remark, that neither the admission nor de- 
 nial of such a change can have any bearing 
 on our argument. We plead not for the Jews' 
 Sabbath. If God had, {or special purposes, ren- 
 
65 
 
 dered their Sabbath more significant, and by 
 special legislation, provided for the manner of 
 its observance, in all minute details, it will not 
 follow, that, in doing so for them, he has inva- 
 lidated the obligation previously existing, and 
 binding, from the beginning of creation, on all 
 nations, to appropriate a seventh part of their 
 time, from their necessary labour, to his wor- 
 ship. 
 
 It is very probable, according to the sug- 
 gestion of Dr. Mede, and the arguments of Dr. 
 Jennings, that God changed the day on which 
 the Sabbath was to be observed by the Jews, 
 and threw it back one day in the week, when 
 he changed the time for the commencement of 
 their year from the month Tisri, or Septem- 
 ber, to Abib, or March. 
 
 If, to put a marked distinction between the 
 Jews and other nations, God changed the com- 
 mencement of their year, and the day of the 
 f 2 
 
66 
 
 week, for the observance of their Sabbath, 
 this special legislation could not affect other 
 nations. And when the whole Mosaic econo- 
 my expired, by its own limitation, as it did 
 with the resurrection of Christ, and, with it, 
 all that was peculiar to the Jewish Sabbath, 
 the original obligation of the primeval Sab- 
 bath could not, in the least degree, be impair- 
 ed ; but its observance by those who rejected 
 the Mosaic rites, would naturally take place 
 on the first day of the Jewish week, or the 
 seventh day of the week, in regular succession, 
 counting from the beginning of creation. 
 
 When the Jewish economy expired, things 
 would naturally revert to the state in which 
 they were from the beginning; and the obli- 
 gation to observe a Sabbath, existing from the 
 beginning, would be felt by all Christians, not- 
 withstanding they no longer recognized the 
 authority of the Jewish code; and notwith- 
 standing the resurrection of Christ on the first 
 
67 
 
 day of the Jews' week, which, on supposition 
 of the change above referred to, synchronized 
 with the day on which Adam's Sabbath, in 
 regular series, would have occurred, enabled 
 them to associate the remembrance of the 
 wonders of redemption, with the remembrance 
 of the work of creation. Such a change ac- 
 tually did take place on the expiration of the 
 Jewish code ; and, to our minds, is a strong 
 argument in favour of the moral obligation of 
 the primeval Sabbath. It was predicted, in 
 the sacred Scriptures, that such a change 
 should occur, when the day of the Messiah's 
 resurrection was designated as the day, thence- 
 forth, to be observed for religious worship.* 
 
 Unless it can be shown, that God did act- 
 ually release the nations of the earth from the 
 obligation to observe the primeval Sabbath, 
 the particular arrangements which he made 
 with the Jews, changing the character of their 
 
 * Ps. cxviii. 24. 
 
68 
 
 Sabbath somewhat, and throwing the time for 
 its observance a day forward, cannot affect 
 the obligation devolving on all the world to 
 keep a Sabbath. That obligation remains un- 
 impaired and entire, notwithstanding God's 
 special legislation for the Jewish nation. 
 
 Now, there are but two periods in the 
 world's history, in which it can be pretended 
 that any change was made in the divine 
 enactments on this subject. The first was 
 when God re-enacted the law of the Sabbath, 
 with special strict provisions for the Jewish 
 nation, and changed its character somewhat, 
 making it a sign and commemoration of their 
 deliverance from Egyptian bondage, as well as 
 of the work of creation.* The special legislation 
 of God on this subject for them, we have just 
 seen, did not and could not affect the general 
 relation of other nations to him, as their 
 moral governor, and their obligations to ob- 
 
 * Deut. v. 15, and Ex. xxxi. 12, 17. 
 
serve the primeval Sabbath. A special law, 
 passed by our legislature, regulating the 
 market day in one county, and fixing it on 
 another day of the week from the rest, does 
 not affect the general law in relation to all the 
 others. If it is claimed, that the nations of the 
 earth have been released from the original 
 obligation to keep the Sabbath, the record of 
 the fact must be produced. It cannot be found 
 in the special regulations for the Jewish peo- 
 ple. But not only must the record be pro- 
 duced; it must also be shown, that a change 
 has taken place in the constitution of man, and 
 in the structure of society, which renders the 
 observance of a Sabbath unnecessary: for we 
 have already proved that the observance of a 
 Sabbath is demanded by the very exigencies of 
 man's sensitive, intellectual and moral, and, we 
 might add, of his physical nature — and the 
 demonstration might be pursued through his 
 domestic, social, political, and grand national 
 relations. This, however, cannot be done. 
 No one has attempted to do it. The moral obli- 
 
70 
 
 gation, therefore, devolving on all to observe a 
 Sabbath, was not impaired by the special divine 
 legislation for the Jews, when its character and 
 design confessedly sustained some change. 
 
 Neither has it been affected by the abroga- 
 tion of the Jewish code, which is the second 
 period when it has been alleged the obligation 
 did cease. For the enactment of a law for a 
 term of years for a particular county, and to 
 expire by its own limitation, cannot affect the 
 relations and obligations of other counties in 
 the state not contemplated in that law. 
 
 Will it, however, be alleged, that Christi- 
 anity has proclaimed a release from obliga- 
 tion? This is in fact done by some. The 
 remarks and conduct of the Saviour in rela- 
 tion to the Jewish Sabbath have been adduced 
 by many of our infidel presses as arguments 
 against the moral obligation of the Christian 
 Sabbath. The censures of Christ, passed on 
 the Pharisaic austerity of those who were 
 
71 
 
 requiring what God did not require, even under 
 the Mosaic code, can never be legitimately 
 cited as proofs that Christ denied all obligation 
 to keep a Sabbath. Whatever Christ said and 
 did to show the wickedness of the Pharisees, 
 who made such a bad use of, and perverted 
 the Sabbath, peculiar to themselves, has no 
 relevancy whatever to the obligation, in com- 
 mon with all mankind, to observe a Sabbath 
 according to God's original intention. 
 
 Should it be objected that, when the Jewish 
 Sabbath was set aside, there should have been 
 the promulgation of a new sabbatic law, and 
 that now no obligation to keep a Sabbath 
 exists, because Christianity has not done this, 
 but on the contrary, that the writings of the 
 New Testament observe strict silence on this 
 subject, it may be replied, — that the law of the 
 primeval Sabbath existed in full force, having 
 never been abrogated, and therefore there was 
 no necessity for a new statute. 
 
72 
 
 When God pronounced the moral law on 
 Mount Sinai, he did not then originate its obli- 
 gations, but only proclaimed those which had 
 existed from the beginning: and he did this as 
 their political lawgiver, that they might under- 
 stand his civil and political statutes were based 
 on the moral law. Accordingly, he com- 
 manded that the Sabbath should be remem- 
 bered. Others indeed were superadded to this 
 general obligation, but they related to that 
 which was special, and of limited duration, in 
 the Jewish Sabbath. Had Christianity pro- 
 claimed a new statute on the subject of the 
 Sabbath, it would have impliedly impeached 
 the validity of the original and oecumenical 
 law. There could have been no necessity to 
 enact a new statute on the subject. To have 
 done so would have been, not only useless, but 
 injurious; for this would have been to acknow- 
 ledge that there was something defective in 
 the original law, or at least that it had fallen 
 into such desuetude, or become so obsolete, 
 that he dared not enforce its sanctions. 
 
73 
 
 The alleged silence of Christianity, and of the 
 New Testament scriptures, therefore, on this 
 subject, so far from being a confirmation of 
 the objection, does actually give great force to 
 the original, perpetual, and, we must say, im- 
 mutable obligation of the primeval Sabbath. 
 
 If, again, it is objected, that although the 
 apostolic epistles to the Gentile churches, con- 
 tain very minute directions with regard to 
 Christian conduct, yet they are silent in rela- 
 tion to a Christian Sabbath: we remark, that 
 Christianity never designed to require a Jewish 
 Sabbath, nor to sanction the Pharisaic austeri- 
 ties practised in relation to a day made for 
 the highest interest of man; — that there is 
 proof abundant that the apostles did introduce 
 and establish the observance of a seventh day 
 of rest, to be appropriated to the purposes of 
 divine worship; — that the first day of the 
 week was religiously observed, from the resur- 
 rection of Christ, and took the denomination 
 
74 
 
 of the Lord's Day. The silence spoken of is 
 only apparent. Paul, in his epistle to the 
 Hebrews, has entered into an elaborate 
 argument to show that there remains under 
 the Christian dispensation the keeping of a 
 Sabbath.* There is no proof whatever that 
 Christians in the apostles' days neglected 
 the worship of God, on the first day of the 
 week, or appropriated it to purposes of busi- 
 ness and recreation. There is proof to the 
 contrary in the New Testament — incidental, 
 it is true, but that is often the strongest and 
 most satisfactory. The amount of it is, that 
 predictions had long before given notice that 
 the day of Christ's resurrection should become 
 the day for public worship, — that in the days 
 when the gospel should triumph the Sabbath 
 would be religiously kept, — and that, although 
 the use and intention of the Sabbath, and the 
 day on which it should be kept, should vary 
 somewhat from that of the Jewish Sabbath, — 
 
 * Heb. iv. 4—9. 
 
75 
 
 yet a sabbath would be kept, — which things in 
 due season occurred, of which allusions and 
 incidents noticeable in the New Testament fur- 
 nish satisfactory proof. The appearances of 
 Christ to his apostles were on the first day of 
 the week — the apostles observed this day reli- 
 giously — the churches came together on that 
 day — and the Spirit was poured out on that 
 day. 
 
 But, passing from the New Testament to 
 ecclesiastical history, the testimony is very 
 explicit. Ignatius, Justin Martyr, Theophilus 
 and others assert, it was religiously kept. For 
 a season the primitive Christians kept both the 
 Jewish and the Christian Sabbath; but being 
 vexed with Jewish proselytists, who wished to 
 retain the abrogated ritual of Moses, Paul sat 
 himself in direct opposition to them, denying 
 the soundness of their festival days called sab- 
 baths. By degrees the change from the seventh 
 to the first day of the week, and from a Jewish 
 to a Christian Sabbath, was accomplished. 
 
7G 
 
 Jewish prejudices were for a season treated 
 with respect, and contentions and strifes by 
 this means suppressed. Christ and his apos- 
 tles attacked not the prejudices of their nation, 
 but they acted promptly and uniformly, so 
 that without any confusion or dispute, by the 
 time the Jewish commonwealth was over- 
 thrown, the Christian Sabbath obtained ascen- 
 dancy throughout all the Gentile churches, till 
 finally Constantine the Great, the first Chris- 
 tian emperor, passed laws for its protection 
 and observance. 
 
 Christ had declared, in the strongest 
 terms, that he came not to destroy the 
 law, but to fulfil it — that whoever would 
 favour and teach the violation of the least 
 of these precepts would be repudiated by 
 him, — and that till heaven and earth should 
 pass away, one jot or one tittle should in no 
 wise pass from the law, till all be fulfilled.* 
 He did not destroy the least of the moral 
 
 •Matt, v. 18, 19. 
 
7? 
 
 obligations which bind mankind, nor should 
 they ever be destroyed. It is for those who 
 deny the moral obligation of the Christian 
 Sabbath to reconcile their views with the word 
 of God, especially with the assertions of Christ 
 in this respect. We cannot. So far from 
 Christ's having destroyed the obligations and 
 motives for the observance of a Sabbath, he 
 has rather increased them. Any changes 
 made in the day, have not affected the general 
 moral obligation to sanctify the seventh part 
 of our time. There is, therefore, nothing to 
 be found in the record, which disproves the 
 obligation to keep the Sabbath, but enough to 
 prove it. Nor is there any thing in the cir- 
 cumstances of society. The exigencies remain 
 the same, and demand a Sabbath as impe- 
 riously as ever. There remaineth, therefore, 
 says the apostle Paul, a rest for the people of 
 God — his own language is the keeping of a 
 Sabbath, whose perpetuity he was endeavour- 
 c 2 
 
78 
 
 ing to establish. Wherefore, at every point 
 jhe obligation of the Sabbath is defended. 
 
 The moral obligation to observe the day, 
 and the design of its author in its consecra- 
 tion, being ascertained, it is easy to discover 
 in what manner it should be observed. Being 
 a day of rest from worldly care and animal 
 labour, for the purpose, of religious and social 
 worship, whatever interferes with this must be 
 sinful. All business, diversions, or animal and 
 intellectual indulgences not consistent with 
 and conducive to the worship of God, being 
 contrary to God's design, and to the character 
 of the Sabbath, render the perpetrator guilty 
 of desecrating that holy day. He that will 
 neglect to observe this day, as God ordained 
 it, viz. by rendering to him the homage due 
 to his excellence, or who perverts it to his 
 own purposes of festivity or recreation, is at 
 war with God. He is a robber in the sight 
 of God, having defrauded him of time he 
 claims as his own, and never granted to 
 
79 
 
 man. He is an enemy of social order and 
 the public weal, for he contributes, as far as 
 his example goes, to withdraw the most 
 powerful restraint and valuable expedient 
 God has adopted, to prevent and counteract 
 the crimes of men. And he that will consult 
 his own profit by engaging in business which 
 requires the labour of others on that day — who 
 will countenance, and take part with, and hold 
 stock in companies, such as rail-road cars and 
 stages, steamboats, and the like, which derive 
 profit to the owners from the profanation of 
 the Sabbath, makes himself doubly guilty. 
 He is not only warring, himself against God, 
 but aiding all he can to enlist others, and 
 afford facilities for them to corrupt themselves 
 and profane the day of God. Doubtless in 
 God's sight, much if not most of the crimes 
 committed on the Sabbath in the vicinity of 
 our large cities, and which are incident to the 
 gathering together of promiscuous masses of 
 the population on that day, in our villages, the 
 intemperance, profanity, revelling, rioting, de- 
 
80 
 
 bauchery, and hardening of the heart to which 
 the desecration of the Sabbath leads, are 
 rightly to be laid at the door of the men who 
 create and form companies, or own and em- 
 ploy their stock in affording facilities for the 
 profanation of that day. And they should be 
 held guilty in the eyes of their country; for 
 they sanction and promote indulgences and 
 vices which endanger the safety of property, 
 which neutralize moral and social restraints, 
 and which strike directly against the well- 
 being and existence of sound and necessary 
 government. True patriotism, not to say 
 Christianity, requires us to resist the influence 
 of lofty and corrupting example. Unfortu- 
 nately for the repose and permanent interest 
 of our beloved country, the crime of Sabbath- 
 breaking has received the sanction of men 
 high in places of trust and pow r er, and is be- 
 coming every year more and more prevalent. 
 No people can long make war upon the insti- 
 tutions of God with impunity. In mercy to 
 the community, he is now pleading with us, by 
 
81 
 
 the voice of his providence, and seeking to 
 arrest the growing desecration of the Sabbath. 
 Alarming accidents, sudden and afflicting 
 deaths, occurring on the Sabbath, among those 
 that profane it, are the voice of God remon- 
 strating with this people for their crimes. The 
 prevalence of the vices which the profanation 
 of the Sabbath fosters will lead to the ruin of 
 any nation. At what instant God " shall speak 
 concerning a nation, and concerning a king- 
 dom, to build and to plant it; if it do evil in 
 his sight, that it obey not his voice, then he 
 will repent of the good wherewith he said he 
 would benefit them."* 
 
 There is reason to fear, that this nation will 
 afford an illustration of this great principle of 
 God's moral government. There is evidently 
 abroad in our land, the spirit of resistance 
 against the authority of God. Not only is 
 violence and oppression, lewdness and avarice, 
 
 Jer. xviii.9, 10. 
 
82 
 
 becoming more and more prevalent, but a 
 direct warfare has been waged against the 
 Sabbath, the grand conservative of public 
 morals, which God, with its appropriate ac- 
 companiments, has ordained for the interests 
 of society. Our highest legislative authority 
 has legalized its profanation, and set an exam- 
 ple of utter disrespect for its sacred character 
 and claims. Our country, through its public 
 officers, and by its statutes on this subject, as 
 well as by the dissipation and excess of thou- 
 sands of its population, is placed in the attitude 
 of direct and open rebellion against the God 
 of Heaven, the great Governor among the 
 nations. 
 
 This course cannot long be persisted in with 
 impunity. The dispensations of Providence 
 have already given indications that God has a 
 controversy with us on this subject. When 
 he remonstrated with Israel on this subject, he 
 promised great public, political and religious 
 
83 
 
 prosperity to them, on condition of their ob- 
 servance of the Sabbath.* " But," added he, 
 " if ye will not hearken unto me to hallow the 
 Sabbath day, and not to bear a burden, even 
 entering in at the gates of Jerusalem on the 
 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." 
 And he did so. 
 
 Whether destructive conflagrations are to 
 be regarded as the appropriate visitation of 
 heaven for the crime of Sabbath breaking 
 now, we shall not delay to inquire. But it is 
 worthy of observation, that there have been 
 some facts, on this subject, developed in the 
 history of this nation, which favour the idea, 
 that God has not ceased to punish, in this way, 
 the crime of Sabbath breaking. The confla- 
 grations of the capitol, and the public build- 
 ings, at Washington, have been consequent 
 on the desecration of the Sabbath, by the 
 * Jer. xvii. 24—27. 
 
84 
 
 transportation of the mail. And some of the 
 most destructive fires, in several of our cities, 
 have occurred since this crime has become so 
 prevalent. At all events, in other respects, 
 there is proof that we need not congratulate 
 ourselves as free from danger. 
 
 The elements of mischief are extensively 
 at work among us. A few turns in the divine 
 providence, may derange and disorganize the 
 fair fabric of our republic. No great powers 
 of foresight is necessary to perceive that, if a 
 demoralizing influence spreads through the 
 land, it cannot fail, more speedily than in any 
 other country, to affect the vital functions of 
 our government. The character of our pub- 
 lic officers will correspond with that of the 
 majority of our population. Let wicked men 
 throng the polls, and wicked men will be the 
 successful candidates for office. For, " when 
 the wicked walk on every side, vile men are 
 exalted." 
 
85 
 
 A corrupt populace can be easily inflamed 
 or flattered, and violent or obsequious men 
 will make them, very readily, the instruments 
 of their ambition. Patriotism, with such, 
 ceases to form a part of their character. It 
 has given place to the selfishness of aspiring 
 demagogues, and to the desperation of dark 
 conspirators, and of loud disunionists, who 
 have every thing to hope for, while the friends 
 of virtue, liberty and independence, have every 
 thing to fear. 
 
 It is impossible, in the very nature of things, 
 that our civil and political institutions can 
 long survive our public morals. It is just as 
 impossible that our public morals can flourish, 
 or be preserved without religion. And it is, fur- 
 ther, as impossible that religion can long exist 
 without a Sabbath. To notice the truth of 
 these statements, as unfolded in the history 
 of nations, we need but advert to the exam- 
 ples and illustrations furnished on every hand, 
 
80 
 
 in that of individuals. How rapid is the young 
 sinner's course in vice, who begins without 
 restraint or fear, to desecrate the Sabbath! 
 How numerous are the confessions made upon 
 " the drop," by those who were adjudged to 
 death by the laws of their country ; who, with 
 the crime of Sabbath breaking, began that 
 deep and dreadful deterioration which led to 
 those deserving the forfeiture of life, at the 
 hands of the incensed justice of their country! 
 How rapid has been the march of some of our 
 cities in crime, where the restraints of the 
 Sabbath have been thrown off! And how des- 
 titute of religion are those where the Sabbath 
 has been forgotten, or is unknown ! Let the 
 Sabbath, and its accompanying, and appropri- 
 ate means of moral influence be universally 
 rejected, and half a century shall not have 
 passed away till heathenism and idolatry, with 
 all their loathsome sensuality and crimes, shall 
 have become naturalized among us. The gos- 
 pel alone is the great reformer of mankind ; 
 
87 
 
 but without a Sabbath the gospel can exert 
 but little permanent or extensive influence. 
 In proportion as men are unenlightened by its 
 truths, uninfluenced by its motives, unapproach- 
 able by its ministers, and unembarrassed by 
 the standard of character, and by the restraints 
 which it creates in a community, will they be 
 immoral. Who are the dissipated, the de- 
 bauched, the drunken, the lewd, the gamblers, 
 the profane, the harpies that prey upon society, 
 the advocates and promoters of races and 
 duels, of theatres and brothels — but irreligious 
 men ? On the other hand, who are prompt and 
 zealous to discourage vice, promote intelli- 
 gence and virtue, and diffuse true happiness ! 
 Are they the friends or the enemies of a Sab- 
 bath ? Let observation answer. 
 
 Yet are religion and manly zeal for the 
 Sabbath, that great bulwark of national mo- 
 rality, denounced as intolerance and treason! 
 Our illustrious Washington has denied the tri- 
 
88 
 
 bute of patriotism to the man that labours to 
 subvert religion and morality, which he calls 
 "the great pillars of human happiness; the 
 firmest props of the duties of men and citi- 
 zens." Later politicians, devoid of the patriot- 
 ism and philanthropy, and of the morality and 
 religion of Washington, prefer to decry these 
 things, and studiously shun what many are 
 willing to regard as " puritanical severity and 
 vulgar fanaticism." Has it then been disco- 
 vered that the Sabbath, and all its moral in- 
 fluences are unfriendly to human happiness 
 and national prosperity? Or has its frown 
 upon the wicked been felt, and the vain at- 
 tempt been made to convert our legislative 
 halls into a refuge and defence against its 
 scowl and menaces? A few years will de- 
 monstrate which, and prove in this, as in other 
 countries, that no people ever yet trampled on 
 the Sabbath with impunity. 
 
 In the mean time, let the Christian commu- 
 
89 
 
 nity assert the claims of a prostrate Sabbath, 
 and cultivate that true and only patriotism 
 which, by the practice of morality and reli- 
 gion, and by their extensive diffusion, may 
 serve to avert the wrath impending. What 
 confidence can be reposed in the patriotism 
 and professions of those who will violate their 
 obligations to God, and prostitute to secular 
 uses the day that he holds sacred? 
 
 The Christian's confidence should be in God; 
 and should be sustained by a consistent, un- 
 spotted and intrepid life of holiness. He should 
 be aware that he has nothing to expect from 
 men who disrespect his God. But while he 
 pities the rebellious, and deprecates their in- 
 fluence, let him make his strong appeal to God, 
 and follow up that appeal by active and un- 
 tiring efforts to enlighten and correct the pub- 
 lic mind, by means of his example, of personal 
 converse, and of the beneficent operation o 
 Infant and Sunday schools, of Bible, Tract, 
 h2 
 
90 
 
 and Missionary societies, and of the patronage 
 of science and the arts, by the rejection of 
 an immoral, licentious and unsafe literature, 
 and by the diffusion of the blessings of a 
 sound and salutary education, and of evan- 
 gelical religion. 
 
 As he loves his country, and fears his God ; 
 and as he would be faithful to Jesus Christ his 
 Saviour, and put honour on his name, let him 
 beware how he cherishes the spirit of sectar- 
 ism, which is the very spirit of faction, and 
 contributes by his exclusive devotion to the 
 interests of his own religious sect, to secure 
 the triumphs of infidelity. The church of 
 Jesus Christ, which he has purchased with his 
 blood, is not this or the other sect, whatever 
 may be the boastful pretensions of any; but 
 all, of every name and of every nation, who 
 truly love, and confide in, Jesus Christ, and 
 obey his commands. He forgets alike his duty 
 to his country, and to the church of God, who 
 
91 
 
 confines his influence and benevolent efforts, 
 exclusively to his own ecclesiastical denomi- 
 nation. Wide as the world is the Christian's 
 sphere of labour, and diffusive as the light 
 should be his moral influence. 
 
 Our main and only security, under God, is 
 the diffusion of sound and virtuous principles 
 in the community. Much in this way is do- 
 ing, though violently and malignantly assailed. 
 Appeals to God for his Spirit, and the use of 
 all appropriate means for his abundant and 
 universal effusion, sustained by humble, holy, 
 and consistent examples, may yet save the 
 Sabbath, and save our country. But, alas ! 
 there is precisely here a deep and dreadful 
 defect. The cause of piety languishes, the 
 influence of the Spirit of God is withheld, and 
 iniquity abounds because the love of many has 
 waxed cold. The church, the professed friends 
 of the Sabbath, have given occasion to its ene- 
 • mies to blaspheme. Many that once " ho- 
 
92 
 
 noured her, despise her, because they have 
 seen her nakedness." There has not been that 
 consistent and conscientious observance of the 
 Sabbath, on the part of many professors of 
 religion, which there ought to have been. Nor 
 has there been that united and undaunted 
 testimony in its favour, from the different 
 religious sects. Even on this, as on other 
 subjects, there have been untenderness and 
 unfaithfulness; and sectarian jealousies and 
 animosities have been evinced, which have 
 contributed greatly to its growing desecration. 
 
 In the midst of prevalent infidelity, the Bible 
 will not be consulted. Its influence will not, 
 therefore, be directly felt. Christian men and 
 women must act out the spirit and principles 
 of the Bible before an unbelieving world, ex- 
 hibit the example it inculcates, and show that 
 they feel the authority of God and Jesus Christ 
 to be superior to that of any and every eccle- 
 siastical sect, if thev would exert an efficient 
 
93 
 
 and salutary influence. There is yet a moral 
 power in the church, sufficient, if rightly di- 
 rected, to recover a captive and a prostrate 
 Sabbath, from the hands of its enemies. There 
 is yet an energy in the arm of the Christian's 
 God, that can put to flight all his foes. And 
 with him is " the residue of the Spirit," with- 
 out whose influence all our testimony, and ap- 
 peals, and efforts will be in vain. To be the 
 medium of this influence and energy should 
 be the aim of every Christian ; but for this he 
 must keep himself unspotted from the world. 
 
 The inconsistent conduct and example, the 
 mawkish indifference, and the sectarian jeal- 
 ousies of Christian professors, aid the anti- 
 Sabbath cause more than a volume of argu- 
 ments. Whoso professes religion, and yet will 
 violate the Sabbath day, by travelling or pur- 
 suing his worldly business, or by seeking his 
 recreation and pleasure on it, or by allowing 
 his children and family to trample it under 
 
94 
 
 their feet ; who will countenance and co-ope- 
 rate with those that make its profanation sub- 
 serve their profit ; who will pour contempt on 
 those Christians, and suspect and impeach their 
 motives who seek to promote its observance; 
 or who will appropriate it to purposes of fes- 
 tivity and idleness, or any thing foreign from 
 its design, will, probably, by one act, do more 
 mischief than his subsequent life may be able 
 to counteract. The unbelieving world must 
 be enlightened by means of the church, and 
 that chiefly through the consistent and uniform 
 deportment, and the beneficent and Christ-like 
 spirit, of its members. There must be the 
 meek, but firm, asserting of the Sabbath's 
 claims ; the calm, humble, forgiving, but in- 
 trepid resistance of every attempt to dese- 
 crate it; and the benevolent and prayerful 
 effort to convince those that err. 
 
 The Christian's God is his host: and while 
 he marches under his banner, he need not be 
 
95 
 
 dismayed. The God of Israel has fought a 
 thousand battles, and always triumphed. Infi- 
 delity may vaunt itself, and, with the aid of 
 petty sectaries, pour contempt and obloquy on 
 the Christian and the Christian name ; yea, 
 and the maddened, unbelieving world, the en- 
 raged and violent mob, may draw the perse- 
 cuting sword, and bathe it in the blood of its 
 slaughtered victims, but our Redeemer is al- 
 mighty, and will prevail. Let the Christian 
 trust him with every interest: roll all his cares 
 on him, and follow whithersoever he leads. 
 It is his cause he has espoused, and it shall 
 prevail. The word of God stands pledged for 
 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 
 
96 
 
 high places of the earth, and feed thee with 
 the heritage of Jacob thy father: for the mouth 
 of the Lord hath spoken it. Behold, the Lord's 
 hand is not shortened, that it cannot save ; nei- 
 ther his ear heavy, that it cannot hear." Is. 
 lviii. 13, 14, & lix. 1. 
 
AN APPEAL TO CHRISTIANS, ON THE 
 OBSERVANCE OF THE SABBATH. 
 
 BY ALBERT BARNES. 
 
A DISCOURSE, 
 
 DELIVERED IN THE FIRST PRESBYTERIAN CHURCH, 
 PHILADELPHIA, JULY 10, 1836. 
 
 Remember the Sabbath day to keep it holy. — Ex. xx. 8. 
 
 I wish to address some remarks particularly 
 to Christians, on the subject referred to in this 
 text. There are some special reasons why it 
 should be brought particularly before their 
 minds; and why it demands their attention. 
 
 There is one thing which is perfectly plain, 
 and which should always be assumed in all 
 discussions on this subject. It is, that every 
 
100 
 
 true Christian will delight in the sacred rest 
 which is furnished by the Christian Sabbath. 
 On this day, he will rejoice that he is permit- 
 ted to retire from the world, and that the cares 
 and anxieties of life, the perplexing scenes of 
 business, and the purposes of gain and ambition 
 are made, by common consent, to pause in 
 obedience to the divine commandment, and to 
 give him leisure for personal communion with 
 God. Its sacred rest is dear to his heart. On 
 this day, more than on any other day of the 
 week, he is permitted to rise above the world, 
 to hold fellowship with the Father and with 
 his Son Jesus Christ, and to ripen for the rest 
 which remaineth for the people of God. On 
 this day, he rejoices in the privilege of more 
 prolonged and sweet secret devotion ; in the 
 perusal of the word of God; in the opportunity 
 for reflection and self-examination; in the 
 services of the sanctuary; in the blessings 
 which result to his own soul from breaking 
 away from the agitating and conflicting cares 
 
101 
 
 of life, and in the privilege of guiding his 
 family in the ways of virtue and salvation. 
 Whatever may be thought respecting the di- 
 vine origin and authority of this institution, 
 this one thing, I think, is clear beyond the pos- 
 sibility of doubt, that a true Christian will 
 esteem it not a burden, but an invaluable pri- 
 vilege to close up his worldly affairs one day 
 in seven, and to seek to elevate his feelings 
 above this world, and prepare for the skies. 
 So obvious is this, that it cannot be made the 
 subject of a moment's debate, that if a man 
 finds no pleasure in the sacred duties of this 
 day; and the day is to him wearisome and a 
 burden, it amounts to the fullest proof that he 
 has no well-founded claim to the name of a 
 Christian. 
 
 Thus far all is clear. Into the reasons why 
 the Christian supposes this to be a divine in- 
 stitution, and that its observance is required 
 i2 
 
102 
 
 by divine authority, I do not propose now to 
 enter. I speak only of the views and feelings 
 which, I suppose, all Christians must have on 
 this subject, and which we are to assume they 
 are prepared to act on, and to defend. I 
 should as soon deem it necessary to prove to 
 a Christian that he was bound to love God, to 
 honour a father, to abstain from theft and 
 murder, to be a man of truth and chastity, as 
 to labour to prove to him that he ought to 
 regard and keep holy the Sabbath day. Nay, 
 I should suppose that this command would be 
 one that would least of all need the aid of rea- 
 soning to lead Christians to its observance. 
 There is in this sacred rest so much of privi- 
 lege; there is so much that accords with the 
 elevated feelings of a new nature ; there is so 
 much that represents the peace of heaven ; 
 there is so much that gives consolation to the 
 mind, and that furnishes strength against 
 temptation ; so much that is fitted to meet the 
 obvious and constant bad influences of the 
 
103 
 
 world on the heart, that we are to suppose its 
 return will be hailed with delight, not that its 
 observance is to be urged by cold and abstract 
 argumentation. Wherever I meet a Christian 
 I assume it as a matter of course that he de- 
 lights in the Sabbath, and feels the obligation 
 to keep it holy, just as much as I assume that 
 he feels the obligation to be a man of integrity 
 and veracity in his dealings. And wherever 
 true religion prevails, it is to be assumed that 
 it will lead to the observance of this day, just 
 as it will lead to a life of purity and of prayer. 
 And it is to be assumed, also, that all attempts 
 by arguments among professing Christians, to 
 weaken the authority for the observance of 
 this day, are evidence prima facie of a low 
 state of religion in the soul, if not of a total 
 ignorance in regard to its true nature and 
 power. Such professed Christians are to be 
 met, not with argument to prove that the 
 fourth commandment is of binding obligation, 
 but with entreaties to examine the foundation 
 
104 
 
 of their hope for eternity, and to inquire whe- 
 ther they have ever known any thing of the 
 power of religion on the heart. 
 
 No man can look over this land without 
 seeing that the Sabbath is in more danger than 
 all the other institutions of Christianity. It is 
 in danger of becoming swallowed up in the 
 vortex of business, and the whirl of amuse- 
 ment. And the question is submitted to this 
 generation, to be settled for ever, whether this 
 day is to be observed, or is to be universally 
 desecrated; and, in connexion with that, whe- 
 ther the Christian religion is to be perpetuated 
 or abolished. 
 
 Since these things are so, it becomes our 
 duty to address Christians with great earnest- 
 ness and frequency on the subject. There are 
 special reasons why it is brought before you 
 now; and to some of those reasons I invite 
 your particular attention. Those reasons it 
 
105 
 
 shall be the design of this discourse to state. 
 I address Christians on the subject, because 
 they are particularly concerned. I address 
 them because many of them have been guilty 
 of laxness and of sin in regard to it. I ad- 
 dress them because it would be useless to 
 attempt to address the disregarders of this 
 day. They are this day amidst scenes of 
 amusement, riot, revelry, profaneness, and in- 
 temperance; and the voice of the ministry 
 cannot reach them. The reasons why I now 
 address you on this subject, I will proceed to 
 specify, and illustrate. 
 
 I. The first is, that if the institution of the 
 Sabbath is abolished the Christian religion will 
 be abolished with it. The question whether 
 this day is to be observed or desecrated is just 
 a question of life and death in regard to Chris- 
 tianity. This is so obvious that it scarcely 
 needs any attempt to prove it. Without a 
 Sabbath, our public institutions, on the subject 
 
106 
 
 of religion would cease ; our Sabbath-schools 
 be disbanded; our sanctuaries closed, and all 
 the means of grace arrested. If the Sabbath 
 be abolished, what hold can Christianity have 
 on man? What way of access to the hearts 
 and consciences? How shall the arguments 
 for its truth be presented 1 How shall its moral 
 precepts be brought before the mind? How 
 shall its high hopes, its solemn appeals and 
 sanctions be urged? And how shall its stern 
 rebukes of guilt be made to fall on the ears 
 and the hearts of men? If you close your 
 churches, and your Sabbath-schools, there is 
 no other effectual way. Nothing is plainer than 
 this. The whole history of the world shows 
 that where the Sabbath is observed religion 
 flourishes ; where it is not, religion dies away, 
 and is extinguished. We might appeal, here, 
 to every man's observation, and ask him to 
 recall the memory of a place where there is 
 no Sabbath, and the scenes which he witness- 
 ed there. Was the voice of prayer heard 
 
107 
 
 there? Was God feared and honoured? Did 
 meekness, and temperance, and chastity, and 
 justice, and honesty abound? Or was the 
 place distinguished for crime, and sensuality, 
 and profaneness, and disorder? And, on the 
 other hand, has there ever been an instance 
 where this day has been observed, that it has 
 not been followed by the virtues that Chris- 
 tianity produces, and the blessings which indus- 
 try, and temperance, and piety carry in their 
 train ? This appeal is made with the utmost 
 confidence; and the friends and the enemies of 
 the gospel are invited to examine this point at 
 leisure. 
 
 Well do the enemies of Christianity, in these 
 times, know what they are about. Attempts 
 were made, in former generations, to destroy 
 the gospel by the sword and the faggot, and 
 all such attempts were foiled. Imperial power 
 attempted to crush it; but imperial force found 
 its arm too weak to contend with God. Ar- 
 
108 
 
 gument and sophism were employed, ridicule 
 lent its aid, and malice frowned, and contempt 
 pointed the ringer of scorn, but all was in vain. 
 Christianity has survived all these, and would 
 survive them to the end of time. But there is 
 one weapon which the enemy of religion has 
 employed to obliterate Christianity, and which 
 has never been employed but with signal suc- 
 cess. It is the attempt to corrupt the Christian 
 Sabbath; to make it a day of festivity; to 
 convince Christians that its obligation has 
 ceased; to induce them to mingle in the gay 
 scenes of pleasure, or the exciting plans of 
 gain and ambition ; and this has done what no 
 argument, no sophistry, no imperial power 
 has been able to accomplish. The " Book of 
 Sports" did more to destroy Christianity than 
 all the ten persecutions of the Roman empe- 
 rors; and the views of the second Charles and 
 his court, about the Lord's day, tended more 
 to banish religion from the British nation than 
 all the persecutions of Mary. And the great 
 
109 
 
 enemy of God and of liberty, in this western 
 empire, understands how to meet Christianity 
 here. He knows that it will not be easy to 
 kindle here the flames of persecution, and to 
 destroy religion by the fires of martyrdom. 
 And well, too, he knows that it is too late to 
 attempt to annihilate it by sophistry, and ridi- 
 cule, and argument. It has passed through 
 too many such trials, and come out of them all 
 unscathed. But what could be done? Was 
 there nc new form of opposition in which reli- 
 gion might be met in the new world; no vital 
 part of Christianity that could be reached; no 
 blow that could be struck that would wither 
 its rising power, and lay it prostrate in the 
 dust? There was one experiment that could 
 be made. Over these broad and ample states 
 and territories men might be sent in search of 
 gain, regardless of the Sabbath. These ma- 
 jestic streams, presenting long and laborious 
 voyages, might be ascended regardless of the 
 saeredness of the day. Men might be urged 
 I 
 
110 
 
 away, by the hope of wealth, from the peace- 
 ful scenes where a Sabbath shed repose on a 
 village, or the Sabbath bell summoned an en- 
 tire population to worship. The nation might 
 be roused by the love of gold; and enterprise, 
 and facilities for intercourse, and the love of 
 travel unsettle almost a whole population, and 
 transform them into wandering families or 
 tribes, and lead them to trample down the 
 barriers of virtue, and the institutions of re- 
 ligion. The experiment is a vast one, and as 
 fearful as it is vast. It involves the whole 
 interest of this nation. And it will settle the 
 fate of Christianity in this land, and perhaps 
 throughout the world. 
 
 Not few hands are engaged in this, but 
 many. It is not the mere work of thought- 
 lessness and recklessness, but it has all the 
 marks of purpose and of plan. It has evi- 
 dence of being under the direction of that 
 master mind that is the author of all evil, and 
 
Ill 
 
 the father of all embarrassments that Chris- 
 tianity has ever met with. And the attempt 
 to blot out the Sabbath from this land evinces 
 more knowledge of human nature, and more 
 art, and cunning than the persecutions of the 
 Roman emperors, or of Mary; than the so- 
 phisms of Gibbon or Hume ; than the sneers 
 of Voltaire or Volney; than the arguments of 
 Hobbes or of Bolingbroke. For who is en- 
 gaged in this land in the work of blotting out 
 the Sabbath? Every atheist is engaged in it, 
 and here places his main hope of success. 
 Every sceptic is engaged in it, and anticipates 
 more from this than from all his arguments. 
 Every profane man, and every intemperate 
 man, and every licentious man is engaged in 
 it, for in this way they hope that all restraints 
 will be removed from unlimited indulgence in 
 vice. And a multitude of men who are not 
 willing to be called atheists or infidels, or .pro- 
 fane persons, but whose heart is with them all 
 in their leading purposes, unite heartily with 
 
112 
 
 them all in opposing the sacredness of this day. 
 In one word, the mass of busy, active, infidel, 
 unprincipled mind in this nation; in high life 
 and in low ; in office and out of office ; in city 
 and in country, that, for various reasons, 
 would desire Christianity to be extinguished, 
 has made war on the Sabbath, and is prose- 
 cuting that war by all the means that have 
 been put within their reach, and with very 
 augmenting prospects of success. 
 
 The question now is just this. Is Christian- 
 ity worth preserving, or can we afford to see 
 it driven from our land? Are we so secure 
 without it, that we can part with it without 
 regret; or is it worth an effort to save it? Is 
 it so connected with our municipal, our lite- 
 rary and our national institutions as to con- 
 stitute their vitality, or have these institutions 
 the power of self-existence, and can they as 
 well be perpetuated without religion ? Has 
 Christianity such a connexion with pure and 
 
113 
 
 wholesome morals as to make it desirable to 
 retain it in the commonwealth, or will our 
 morals be equally pure without it ? Can this 
 great nation be governed and guarded with- 
 out a God, or will it be best to yield obedience 
 to his laws, and retain the religion of " peace 
 on earth and good will to men" among us, and 
 transmit it to posterity 1 These are questions 
 that are connected with the Sabbath ; and the 
 course which is pursued in regard to this day, 
 will settle them all. And they are questions 
 of far more importance than this thoughtless 
 generation seems to suppose. 
 
 II. The second reason why this subject de- 
 mands, now, the special attention of Christians 
 is, that if this day is not observed as holy time, 
 it will be regarded as pastime; if not a day 
 sacred to devotion, it will be a day of recrea- 
 tion, of pleasure, of licentiousness. The Chris- 
 tian Sabbath is not essentially an arbitrary 
 appointment, for it is required in the very 
 
 K 2 
 
114 
 
 nature of mind and of the animal economy, 
 that there should be periodical seasons of re- 
 laxation. Nature is no where made to be 
 always taxed to incessant effort. There is not 
 a muscle in the animal economy that does not 
 demand rest after effort, and that will not have 
 it. If rest is not granted voluntarily, it will 
 be taken. If the powers of nature are over- 
 worked, and taxed without relaxation, they 
 will take relaxation by disease, and perhaps 
 when too late to repair their exhausted ener- 
 gies. This great law of nature must and will 
 be obeyed. And if the frame is worn and 
 exhausted without this relaxation, the conse- 
 quence must be sickness, or rest in the grave. 
 The late Mr. Wilberforce declared that at one 
 period of his parliamentary career, his duties 
 were so multiplied and exhausting, that his 
 health must have been utterly prostrated, but 
 for the seasonable relief which the Sabbath 
 afforded him. There is not an animal that 
 will endure unceasing exertion without repose; 
 
115 
 
 and God, in requiring that the cattle should be 
 allowed to rest on the Sabbath, has spoken 
 simply according to the laws which he origi- 
 nally impressed on the brute creation. If rest 
 is not allowed them according to the com- 
 mandment, their powers are exhausted, and 
 they too expire. The universe is fitted up for 
 purposes of alternate action and rest, from the 
 first beating of the heart of infancy to the 
 mightiest efforts of the giant; from the insect 
 that flutters and dies, through all the grades of 
 the animal economy, to the monarch that sits 
 on the throne. 
 
 In demanding, therefore, that the animal 
 and mental economy shall be allowed a day of 
 periodical repose, God has acted in accord- 
 ance with the great law of nature. There is 
 nothing arbitrary in this except in designating 
 the exact day which shall be observed. And 
 all that is arbitrary in this is a consultation of 
 convenience, that one may not disturb another 
 
116 
 
 by toil and action while the other seeks re* 
 pose — just as he has, by his own arrangement, 
 ordained the animal functions so that all are 
 disposed to sleep at night. 
 
 Further, all nations and people have had, 
 and will have, a periodical season of relaxa- 
 tion from the severity of toil. This was the 
 case among the Jews in their weekly Sabbath ; 
 among the Greeks and Romans in their nume- 
 rous festivals in honour of the gods ; among 
 the heathen, every where, in the honour of their 
 idols ; and among Mussulmen, in the observ- 
 ance of their weekly day of devotion. And 
 so deep felt is the necessity of this, that even 
 the actors in the French revolution were com- 
 pelled to appoint one day in ten as a day of 
 relaxation from toil. Whatever may be the 
 time selected; whether one day in seven, or 
 one in ten; whether a day in honour of the 
 Saviour, or in honour of an idol; or whether 
 it be a mere day of idleness, without any rea- 
 
117 
 
 son, yet such days will be observed by all 
 people. In our country it is settled that that 
 day is to be the first day of the week. This 
 is settled by the force of ancient custom; by 
 the statutes of the land; by the prevalence of 
 the fear of God ; and by the lingerings of con- 
 science among those who have not wholly cast 
 off all the restraints of religion. It is to be 
 settled and established in this land, as a gene- 
 ral custom, that on this day toil is to cease, 
 and men will give themselves to other pur- 
 suits than the ordinary employments of life. 
 As a general habit, all over the land, our stores 
 and counting-houses will be shut; our schools 
 will be disbanded; our courts and public offices 
 will be closed; our banks and insurance-offices 
 will cease to do business ; our mechanics will 
 arrest their plans ; the student will lay aside 
 his books, and the farmer leave his plough in 
 the furrow, and the woodman lay down his 
 axe, and the apprentice will be at liberty from 
 toil, and even the servant, and the slave, to 
 
118 
 
 some extent, be free. The day is to be one, 
 not of toil, but of relaxation and of rest. It 
 is either to be devoted to religion or to such 
 pursuits and pastimes as the general public 
 sentiment shall direct and demand. 
 
 Since this is to be so, the question is, what 
 is to be the effect on this nation if the day- 
 ceases to be a day of religious observance? 
 What will be the effect of releasing our entire 
 population of many millions one-seventh part 
 of the time from toil, and from any settled bu- 
 siness of life ? What will be the result if they 
 are brought under no religious instruction and 
 restraint, and if the day is not observed to 
 worship God, and to advance in piety and the 
 knowledge of salvation? What will be the 
 effect on morals ? What on religion ? What 
 on sober habits of industry? What on public 
 virtue, happiness, and patriotism ? Can we 
 safely close all our places of business ; anni- 
 hilate all the restraints that meet us during the 
 
119 
 
 six days ; turn out a vast population of the 
 young with nothing to do ; and abide the con- 
 sequences of such a universal exposure to vice? 
 These are grave questions. But there are 
 questions that are graver still. Can we safely 
 dismiss our young men, all over the land, with 
 sentiments unfixed, and habits of virtue un- 
 formed, and throw them one day in seven 
 upon the world, with nothing to do but to be 
 tempted and led to ruin ? Can we safely re- 
 lease our sons, and our apprentices, and our 
 clerks from our employ, and from our notice, 
 and send them forth under the ragings of tu- 
 multuous youthful passion, without restraint? 
 And, most of all, can we safely open fountains 
 of poison at every corner of our streets, and 
 in every village, and can our young men wan- 
 der there on this day with impunity ? And 
 can the house of her whose " steps take hold 
 on hell," stand in the way of our young men 
 on such a day, and they be pure in virtue ? 
 
120 
 
 One would suppose that the experiment 
 which has already been made in this city, and 
 in other cities of this land, would be sufficient 
 to remove all doubt from any reasonable mind 
 on this subject. For we are making the 
 experiment on a large scale every Sabbath. 
 Comparatively few of our young men are in 
 the sanctuary to-day. Few are pursuing any 
 employment that shall contribute to their vir- 
 tue or salvation. The simple matter of fact 
 is, that in this city, and in its vicinity, this is 
 extensively a day of gambling, and dissipa- 
 tion, and riot, and licentiousness, and revelry. 
 It is an incontrovertible truth, that more vice 
 is committed on this day than on all other 
 days of the week ; that more is done to unsettle 
 the habits of virtue, and soberness, and industry 
 than in all the week beside ; that more is done 
 to propagate infidelity, and to spread licentious- 
 ness, and to lay the foundation for future igno- 
 miny or repentance than in all the week be- 
 sides ; that more is done to retard the progress 
 
121 
 
 of the temperance reformation, and to prepare 
 candidates for the penitentiary, and the gal- 
 lows, than through the whole six days beside. 
 The institution of the Sabbath is an institution 
 of tremendous power for good or for evil. If 
 for good, it is laid at the foundation of our 
 peace, our intelligence, our minds, our reli- 
 gion. If for evil, it strikes at all these; nor is 
 there any possible power in laws, or in educa- 
 tion, or in penalty, that can, during the six 
 days, meet and counteract the evils of a Sab- 
 bath given to licentiousness and sin. And the 
 question before this nation now is, not whether 
 this day is to be a day of labour, and sober 
 industry, for that is settled; but whether it is 
 to be a day of religion, or of licentiousness ; 
 a day of virtue or of sin ; and whether, if it 
 is not regarded as a day of devotion, the na- 
 tion can bear to have one day in seven a day 
 of riot and disorder ; a Saturnalia, occurring 
 more than fifty times in the year, when Rome, 
 
 L 
 
122 
 
 in the most vigorous days of her virtue, could 
 scarcely survive the effects of one. 
 
 III. A third reason why this subject de- 
 mands the special attention of Christians is, 
 that if this day is abolished as a day of reli- 
 gious observance, pure morals will be oblite- 
 rated with it, and the floodgates of vice will 
 be opened on the land. The Sabbath is fa- 
 vourable to the spread of pure morality, and 
 the most pure and elevated principle is to be 
 found in those places that keep holy the Sab- 
 bath day. This assertion is made with the 
 utmost confidence, and without the fear of 
 successful contradiction, and you are invited 
 to test the truth of it as often as you please. 
 Go through the country, and examine the ci- 
 ties, the towns, and the villages; mingle with 
 the inhabitants of every grade, and converse 
 with them freely; learn what are their opi- 
 nions and their habits; examine their prisons 
 and their almshouses ; and then tell me, can- 
 
123 
 
 didly, where you find most industry, most sober 
 habits, most contentment, most sobriety, most 
 purity, most intelligence, and most freedom 
 from low and debasing vices. Tell me, can- 
 didly, in what place you would prefer to place 
 a son — or to make the question more striking — 
 a daughter, to be trained up. Is there a parent 
 here who would hesitate a moment in regard 
 to this? The virtues of domestic life, the vir- 
 tues which go to adorn human intercourse, 
 and to cement society; the mild and gentle 
 charities of life, connected with the fireside, 
 with the intercourse of parents, and children, 
 and neighbours, with the sick room and with 
 the bed of death, flourish only under the ge- 
 nial influences of the Sabbath, and with those 
 who love the sound of the Sabbath bell. The 
 virtues of industry, and temperance, and love; 
 of honesty, and truth, and kindness flourish 
 there, and there alone. Can you point me to 
 one idle and dissolute family; to one single dis- 
 turber of the peace; to one vicious neighbour- 
 hood; to one community in which licentious- 
 
]24 
 
 ness reigns, where the Lord's day is habitual- 
 ly regarded ? Sir Matthew Hale says, " that 
 of all the persons convicted of capital crimes, 
 while he was on the bench, there were a few 
 only who were not ready to confess that they 
 had begun their career of wickedness by a 
 neglect of the duties of the Sabbath." The 
 same testimony would be, probably, borne, 
 without hesitation, by those of your own 
 judges, who have ever made it a subject of 
 attention to inquire into the origin of crime. 
 
 Now T , if the Sabbath is obliterated, it will 
 become a day, not of morals, but of immoral- 
 ity. In particular, I wish to say, that this sub- 
 ject appeals to young men. I do believe that 
 if I could collect around me all the young men 
 of this congregation, and of this city, I could 
 convince the mass of them that the only se- 
 curity for their correct moral character and 
 future usefulness, success and happiness, is 
 connected with the proper observance of this 
 
125 
 
 day. I could show them that the temptations 
 which are spread out to beguile the unwary, 
 are designed by cunning, unprincipled, and 
 avaricious men for them. I could convince 
 them that they go forth from their fathers' 
 dwellings on this day, or from the sacred 
 home, or sanctuary, under the influence of 
 strong, and raging desires ; exposed to tempt- 
 ations where no young man is safe, and which 
 would not, assuredly, meet him here; that 
 they go beyond the eye of a father and a coun- 
 sellor; that they may be hurried on to ex- 
 penses and to vices which they would have 
 been shocked to have anticipated; and that 
 they will do more to pain a mother's heart, 
 and mar their own future peace, on such a 
 day, than on all other days beside. For be it 
 remembered, that no young man thus leaves 
 his father's dwelling, and devotes this day to 
 amusement and revelry, without flying in the 
 face of an explicit command of the Most High. 
 And be it remembered that the ways which 
 l 2 
 
126 
 
 God has ordained are those which tend to 
 promote human virtue and happiness. If any 
 young man is sceptical on this subject, let me 
 ask you to go with me to the penitentiary, and 
 walk with me from cell to cell, and inquire of 
 the inmates, when their career of guilt com- 
 menced. Or go and converse, in his sober 
 moments, with the drunkard, and ask him 
 when he first trod that downward way, and 
 the answer would be, in a large majority of 
 cases, on the Sabbath day. I venture here 
 one suggestion, which I do with deep feeling, 
 though not with entire certainty of its correct- 
 ness. Of that you can better judge. It is, 
 that it is rare to see a young man belonging to 
 this city intoxicated in public, except on the 
 Sabbath; but that it is by no means uncommon 
 on this day. I admit, indeed, that this is not 
 common in our city ; but how is it in our 
 neighbouring villages? O how many a mother 
 may there be who w T ould bathe her cheeks 
 with tears; and how many a sister, whose 
 
127 
 
 heart would burst with grief, were they wit- 
 nesses of what may be the condition of a son 
 or a brother this day! 
 
 IV. A fourth reason why this subject de- 
 mands the attention of Christians now, is, that 
 there is a state of things in the land that is 
 tending to obliterate the Sabbath altogether. 
 
 The events to which I refer are too well 
 known to make it necessary particularly to 
 dwell upon them. I may just refer to them. 
 The mail is carried in every direction ; and 
 the example of the violation is thus set by na- 
 tional authority ; and that high example con- 
 tinually presents to the people the impression 
 that the Sabbath is not to be regarded as sa- 
 cred time. Every post-office is opened, and 
 a public invitation is thus given to obtain the 
 political and commercial intelligence, and to 
 carry the ordinary plans and feelings of the 
 week into the sacred rest of this day. Some 
 
128 
 
 years since the voice of respectful entreaty 
 and petition was addressed to the national 
 legislature by thousands of the best citizens in 
 the land; and the sacred right of petition was 
 met with contempt and sarcasm. In every 
 part of our land the facilities for communica- 
 tion have been augmented with a rapidity that 
 excites the surprise of the world. By canals 
 and rail-roads distant portions of our country 
 have been brought together, and the earth 
 trembles every day under the movements of 
 commerce and of gain. Against these na- 
 tional improvements, assuredly, the language 
 of complaint and regret is not to be raised. 
 They should be rather sources of gratitude to 
 the God who has thus blessed our country. 
 But can any one be ignorant that each canal, 
 and each rail-road furnishes increased facility 
 for Sabbath-violation ; and that they are fast 
 tending to blot the Sabbath from the land? 
 Where, in these public conveyances, is the 
 Sabbath regarded? Where is the rail-road 
 
129 
 
 car that is arrested by the return of this sacred 
 day? Where is the public vehicle that is 
 stopped in obedience to the divine command- 
 ment? Is it not known that these vehicles are 
 crowded with a denser throng on this day 
 than on any other one of the seven? Had it 
 been the purpose of the people of this land to 
 abolish the Sabbath altogether, and to furnish 
 the most rapid and extended means of its en- 
 tire obliteration, it would have been impossible 
 to have devised a more certain and effectual 
 way than that which is now employed. 
 
 In the mean time there is an augmented 
 desire for motion among the people of this 
 land. The population is becoming migratory; 
 and few pause to rest on the Sabbath. The 
 merchant hastens on his way to the commer- 
 cial emporium; and the legislator pursues his 
 journey to the capital; and the party of plea- 
 sure urge on their way to the watering place; 
 and he who goes to visit a distant friend is 
 
130 
 
 regardless of the day that his fathers loved; 
 and our sons in the distant west are travelling 
 at the same time, beyond the sound of the Sab- 
 bath bell, and the memory of the sanctuary 
 to which it once called them ; and the idle, 
 and the dissipated, and the profane, and the 
 atheist, and even the Christian, in these public 
 vehicles pursue the business of gain, of plea- 
 sure, of ambition. 
 
 There are more persons in steamboats and 
 cars on the Sabbath than on any other day in 
 the week. For one man who will conscien- 
 tiously stop in his journey, to keep holy the Sab- 
 bath day, there are, probably, ten who will be 
 at special pains to violate it, either by com- 
 mencing a journey on that day, or by making 
 it the occasion of an excursion of pleasure. 
 In the mean time, also, there is every where 
 an increased laxness of moral sentiment among 
 the people on that subject. Our fathers would 
 have been shocked to see the dregs of one of 
 
131 
 
 our great cities poured from a steamboat to 
 disturb the serenity and corrupt the morals of 
 a country village. But it is now a constant 
 occurrence, and no man is alarmed. During 
 the times that tried men's souls, when the inde- 
 pendence of this country was at stake, our 
 fathers would have been alarmed had the con- 
 gress of the Union pursued the ordinary busi- 
 ness of legislation on the Sabbath, and the 
 voice of remonstrance would have been heard 
 throughout the land. Yet twice, at least, dur- 
 ing the session of congress which has just 
 closed, has the sacred rest of this day been 
 violated by the representatives of this nation; 
 and on both occasions scenes of disorder have 
 occurred that would have disgraced the na- 
 tion's representatives at any time, and that 
 were not exhibited during any other part of 
 their deliberations. The Sabbath was violated, 
 not because there was not time for the ordi- 
 nary purposes of legislation, not because of 
 any extraordinary emergency in public af- 
 
132 
 
 fairs — and the nation has felt no shock, no 
 alarm. And I may repeat a remark already 
 made. The warfare which Christianity is to 
 wage is here. The opposition to religion is 
 here. The Sabbath has more enemies in this 
 land than the Lord's supper ; than baptism ; 
 than the Bible ; than all the other institutions 
 of religion put together. The conflict is to 
 rage here. The attempt of the atheist, and 
 the infidel, and the man of vice, is to blot out 
 the Sabbath. The attempt is not to be made 
 here to destroy Christianity by persecution, 
 for that has been tried and has failed. It is to 
 see whether the Sabbath of the Lord can be 
 obliterated from the memory of man; and if 
 it can be done, infidelity well knows that its 
 cause is secure. If this day, with its sacred 
 institutions, can be blotted out, the victory will 
 be won. Infidelity will achieve what the fag- 
 got and the stake, what the force of argument, 
 and the caustic severity of sarcasm and ridi- 
 cule have never yet been able to accomplish. 
 
133 
 
 And it is just now a question for the people of 
 this land to determine for themselves, whether 
 they shall abandon the day or make an effort 
 to save it; whether the virtuous and the good 
 shall yield the victory without a struggle, or 
 whether they shall combine their efforts, and 
 address the reason and conscience of their 
 fellow citizens, and speak to them of our 
 hallowed institutions, and of the rapid cor- 
 ruption of the public morals; whether they 
 shall remind them of what the Sabbath has 
 done for us in better times, and attempt to 
 bring back the nation to the observance of an 
 institution that would diffuse intelligence, and 
 soberness, and industry, and a proper estimate 
 of this world and of the world to come, over 
 the land. 
 
 V. A fifth reason why this subject demands 
 the attention of Christians now, is, that there 
 is an increasing laxness of principle in regard 
 to it among themselves. The proof of this 
 
 M 
 
134 
 
 might be drawn out in the statement of a va- 
 riety of facts. There is less concern that the 
 conversation should be such as becomes this 
 day. There is less reluctance to engage in 
 conversation on the ordinary topics of com- 
 merce, of stocks, of politics, of agriculture, 
 of literature. There is more readiness to 
 mingle with the gay in their favourite topics 
 of conversation, and even in their amusements. 
 And, in particular, there is more disposition to 
 violate the day by travelling. There is less 
 and less firmness in saying that there is a con- 
 scientious belief that the Sabbath should be 
 kept holy. There is a greater readiness to fall 
 in with the views of fellow-travellers, and to 
 make the sternness of Christian principle 
 bend to pleasure or to convenience. Now, it 
 is plead by the Christian traveller, on the 
 Sabbath, that he can enjoy religion in a canal 
 boat, or a steamboat as well as at home. And 
 he, doubtless, speaks the truth, for he who 
 could make an excuse like this, is probably a 
 
135 
 
 stranger to the enjoyment of religion altoge- 
 ther. Now, it is plead that he is in the com- 
 pany of fellow-travellers who are indisposed 
 to rest, and that he is unwilling to lose their 
 society; and it will be well if, by this kind of 
 compliance with their disposition to violate the 
 law of God, he does not accompany them in 
 all their journey down to hell. Now, it is 
 plead that time urges, and that a delay cannot 
 be made, when all the haste is to reach a wa- 
 tering place, and all the purpose pleasure, and 
 all the business of life to invent some modes 
 to kill time; and when, the next hour after 
 the arrival, time will hang heavy on their 
 hands, and haste will be made to visit other 
 scenes of pleasure, and to violate other Sab- 
 baths. And now it is plead that business calls 
 the professed Christian, and urges him home- 
 ward or onward, when he already rolls in 
 wealth, and when his accumulations only tend 
 to ruin his family and to send a blighting into 
 his own soul. I add, with deep regret, and to 
 
136 
 
 the everlasting shame of the ministry, in this 
 land, that many ministers are found with this 
 class of pleasure-seeking Christians, and lending 
 their countenance to the violation of this day. 
 Travelling Christians rejoice if they have the 
 countenance of one such minister of the gos- 
 pel. And every atheist, and scoffer, and drunk- 
 ard that is a fellow-traveller, and a fellow- 
 violator of the law of God, will rejoice also. 
 Their consciences and the consciences of their 
 fellow-travellers are often quieted by the fact 
 that they preach, and that the voice of prayer 
 and praise ascends from these violators of 
 God's holy day. They preach ! O that they 
 would take my text, and in each steamboat 
 and canal boat, press on their own con- 
 sciences, and the consciences of their fellow- 
 travellers the command, " Remember to keep 
 holy the Sabbath day." O that to them all 
 the rest of the Bible might be closed, and the 
 words of the fourth commandment, in living 
 
137 
 
 light, gleam all around them, and be their text, 
 " their only text," till lungs and voice shall fail. 
 The mockery of a sermon from a minister of 
 the gospel, may do more evil than they can 
 compensate by the ministry of a life. No. If 
 ministers will travel ; if they will be the com- 
 panions of infidels, and profligates, and athe- 
 ists ; if they will be found desecrating this day 
 with the gay, and the neglecters of God, let 
 them not prostitute their high office by making 
 public proclamation of their guilt. Let their 
 mouths be sealed in silence, and their heads 
 hang with shame, but let them not stand forth 
 to the world as the public violators of the sa- 
 cred law of God. 
 
 VI. A sixth reason why this subject claims 
 our attention is, that it is in the power of 
 Christians, under the divine blessing, to save 
 the Sabbath yet. It is an institution whose 
 value can be commended to the sober judg- 
 m 2 
 
138 
 
 merit of all men. Our countrymen can be 
 convinced that it will be unwise to abolish it 
 altogether. We do not look to legislation on 
 this subject, but to a candid public sentiment. 
 And that sentiment may be formed. A very 
 large portion of the intelligence and moral 
 worth of this nation is connected with the 
 various religious denominations. A very large 
 amount of the talent and learning of this 
 people is in the ministry. The ministry, in this 
 nation, has not lost its power over the public 
 mind, and the public ear will listen to their 
 voice, urging to the formation of a correct 
 moral sentiment, and to healthful moral ac- 
 tion. Infidel leaders can never command the 
 influence which God and the Christian church- 
 es have confided to the ministry of reconci- 
 liation. There are, moreover, in* our na- 
 tional and state legislatures, a few — alas ! that 
 it should be so few — pious men and friends of 
 the Sabbath. There are men that love the 
 Sabbath in the public directorship of our col- 
 
139 
 
 leges, academies, and schools. There are 
 pious men largely concerned in the ownership 
 of steamboats, and canal lines, and stages, and 
 rail-roads. There are a very large portion of 
 the mercantile community — I should think, 
 larger, in proportion, than in any other class 
 of our citizens — who are men fearing God, 
 and loving the Sabbath. There are many pi- 
 ous men on the bench, and at the bar, and in 
 the medical profession. A large portion of our 
 respectable farmers and mechanics are men, 
 too, professing to fear God. Almost all the 
 teachers in our colleges and schools are pro- 
 fessors of religion, and friends of the Sabbath. 
 A large portion of those who are patents and 
 guardians, are numbered among the friends of 
 the Sabbath. And last, not least, there is a 
 portion of the public press that will advocate 
 the observance of the day, and rebuke its vio- 
 lation; and there would be a larger portion 
 still, if Christians were firm and would do 
 their duty. To the honour of our country it 
 
140 
 
 may still be said, that the mass of men of real 
 worth and power in all the professions and 
 callings of life are still the friends of religion 
 and of the Christian Sabbath. 
 
 Now, just what is needed, under God, is 
 concentration and combination of effort. It is 
 needed that these scattered influences should 
 be brought to bear on this subject. It is needed 
 that every man, in his own proper sphere, 
 should be willing to do his duty, and to be 
 known as the friend of the Sabbath. There 
 is no reason why the Sabbath should be obli- 
 terated. The enemy of this day makes ad- 
 vances by concentration. The different divi- 
 sions of his army are combined for this onset. 
 He has ranged under his broad banner all 
 classes of the enemies of God, and his object 
 is to make war on the Sabbath, and, through 
 that, on the religion that we love. Let the 
 power of example be felt in opposition to those 
 efforts; let the press speak; let the pulpit urge 
 
141 
 
 its pleadings; let the father do his duty; let 
 every man who has influence exert that in- 
 fluence, and our countrymen will hear us, and 
 the day yet be rescued from universal profa- 
 nation, and we be saved from the evils of uni- 
 versal profligacy and sin. 
 
 These are some of the general reasons why 
 this subject claims the attention of Christians. 
 There are two others, of a more local and 
 special character, with an allusion to which I 
 shall close. 
 
 The first is drawn from the state of this 
 city. Where is the mass of our population 
 to-day? Where are our young men? What 
 are their engagements? What is the influence 
 which the occurrences of this day will be 
 likely to have on their future morals, and on 
 the morals and piety of this city? Are they 
 in the sanctuary ? Or are they crowding our 
 steamboats and public and private vehicles, 
 
142 
 
 and spreading riot, and profaneness, and dis- 
 soluteness through surrounding villages, and 
 around the places of worship and dwelling 
 places of our neighbours? We in this city, 
 are comparatively peaceful. But let the sur- 
 rounding villages speak. Now there are two 
 questions that press themselves on our atten- 
 tion. One is, what right have we, as a city, 
 to pour forth the dregs of our population on 
 surrounding villages, and fields, and towns? 
 What right have we to send forth our appren- 
 tices and sons to disturb the quiet, and inter- 
 rupt the worship of our neighbours, and to 
 spread riot and intemperance there? The 
 other inquiry is, What is to be the result of 
 this state of things, unless this course is 
 changed? Vice and crime begin to-day. 
 Many a young man commences a career of 
 dissipation to-day that shall end in poverty, 
 idleness, disgrace, the penitentiary or the gal- 
 lows. Many a son may commence a course 
 to-day that shall yet bring down a father's 
 
143 
 
 gray hairs to the grave ; or break a mother's 
 heart over a fallen and beloved child. If this 
 state of things is continued, our future charac- 
 ter, as a people, cannot be a matter of doubt. 
 Our city, the ornament of our land, boasting, 
 perhaps prematurely, of its morals, and thick 
 set with institutions of philanthropy and cha- 
 rity, may become the dwelling-place of vice, 
 and be as much distinguished for disorder, as it 
 has been for soberness of manners. Your 
 splendid palace on the Schuylkill may be filled 
 with paupers as the result of intemperance, 
 commenced on the Sabbath; your prisons 
 with convicts, as the effect of crimes that had 
 their origin there also ; your orphan asylums, 
 with weeping children, whose fathers com- 
 menced the career of intemperance that 
 brought them to the grave on this holy day. 
 This is not the language of needless alarm, 
 nor does it proceed from the disturbed vision 
 of fancy. The cities of the old world have 
 been corrupted in this same way, and the same 
 
144 
 
 doom is before us, unless there is moral cou- 
 rage and virtue enough in this city to stay the 
 march of ruin. 
 
 The other special reason why this subject is 
 of importance to us is, that the season of the 
 year has again arrived when we are accus- 
 tomed to leave our homes, and to visit the dif- 
 ferent places of amusement, relaxation and 
 health in the land. I believe that every Chris- 
 tian is injured in his piety by this ; but we can- 
 not say that it is wrong. We all feel that it 
 is needful for ourselves and for our families. 
 Our prayers shall go up to heaven on this day, 
 and through the week, for your safety by land 
 and by water; among friends and strangers, 
 that the everlasting arms may keep you ; and 
 restore you, with augmented strength and 
 piety, to the much loved endearments of home 
 and privileges of this sanctuary. Will you 
 allow the word of exhortation? The chief 
 danger to your piety, when abroad, results 
 
145 
 
 from the violation of this sacred day. Your 
 main, not your only temptation, will be there. 
 Perhaps, in former days you have erred in 
 this. Our fervent wish, our earnest prayer to 
 the God of grace is, that he will keep your 
 lives, and return you again to your homes. 
 But our more fervent wish, our deeper desire 
 is, that you may remember your high calling 
 as a Christian. In all places, in all company, 
 in all employments, the doctrine of God the 
 Saviour is to be adorned always. Not for one 
 moment are you to forget that you are a 
 Christian. Neither when surrounded by the 
 fashionable and the gay ; the pleasure-seeking 
 and the abandoned ; neither in public convey- 
 ances nor where you may abide, are you to 
 forget that you are solemnly self-dedicated to 
 God; and that those hands have handled the 
 bread of life, and those lips tasted the cup of 
 salvation. Pure be those hands, and pure the 
 words that shall proceed from those lips. Holy 
 be the heart that has oft commemorated the 
 
 N 
 
146 
 
 Saviour's love; pure the glances of that eye 
 that looks forward to an eternal heaven ; and 
 well-ordered the steps that go in the way up 
 to the throne of God. 
 
 Whatever, ye friends of the Redeemer, be 
 the direction of your earthly journey, you 
 travel toward heaven. Wherever you wander 
 when separate, you meet there at last; and, 
 perhaps, before you meet again in the sanc- 
 tuary. Wherever you go, carry with you the 
 sacred remembrance of the command of God 
 in my text. Let it shine, as if written in letters 
 of living light, all round about you. At home 
 or abroad, among kindred or strangers, with 
 the friends or the foes of God, let me entreat 
 you, by the love you bear your country, your 
 character, your peace, your church, your 
 pastor; by your love to your God and Sa- 
 viour, " Remember to keep holy the Sabbath 
 
 DAY." 
 
 THE END. 
 
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