But far different is the state of the industrious poor, whose health and vigour would waste away in hopeless misery, if they were allowed no cessation from labour. To them the seasons of recreation, by affording a respite from toil, become the source of contentment and cheerfulness. With what transport do they hail the recurrence of the sabbath, which invites them to relax from the fatigues of their employments? By this refreshment of the body, and exhilaration of the spirits, they are enabled to fulfil the duties of their stations with alacrity and joy. Their occupations, however laborious and wearisome, are alleviated by these intervals of rest; even while bending under the burden of their allotted task, they are cheered with the anticipation of the sunday enjoyment; and content sits smiling upon those faces which, without such relaxation would be gloomy, and furrowed with murmuring dissatisfaction. Vastly as the sabbath contributes to the sum of human happiness, it has been censured by some as a grievous interruption to the business of the world. But such persons are actuated by erroneous views of their own interest, as well as of the principles of human nature. As the most robust constitutions would sink under incessant labour, occasional recreation is absolutely necessary to that sound state of the animal powers which is required for great or persevering exertions. Whatever, therefore, conduces to the health and vigour of the body, it at the same time augments the means of human industry; and the labourer renews his toils with alacrity after a day's rest, inasmuch as he returns to it with renovated strength. The sabbath also, by adding to his comforts, renders him cheerful and resigned, and experience proves the superiority of those exertions which spring from a willing and contented mind. But if the quantum of productive labour were diminished by a septenary rest, it would make no difference in a pecuniary point of view, for the diminution being universal, would only enhance the price of labour, while every article would retain its relative value. If sunday were now made a day of labour, it would have no other effect than to reduce the price, for, as the demand for labour would remain the same, the labourer would only obtain the same wages whether he worked six or seven days in the week, while in other respects he would be a material sufferer by the change". Even if some mercantile disadvantages do arise from a weekly festival, who that wishes the happiness of the poor man would consent to its abolition? Vilely selfish must that man be who 2 Ranken, Institutes of Theology, cap. x. Sect. 1.; Dr. Paley, Moral and Political Philosophy, lib. v. cap. 6. would promote his interest at the expense of another's: cruel must that heart be which, for the sake of a little filthy lucre, would sacrifice the comfort of a fellow-creature. In all civilized nations there have been appointed seasons in which the people rested from their diversified occupations, and devoted themselves to ease and amusement. On such occasions it has been the universal practice to dedicate some portion of time to the celebration of sacred rites; and wherever the worship of a Deity has obtained, there have been festive days accompanied with the solemnities of religion ". Among the Greeks and Romans the public festivals in honour of their gods were numerous and splendid. The shops were shut, the courts of judicature were closed, the rustic, the mechanic, the tradesman ceased from their employments, and the citizens, intermitting their secular cares, gave a loose to mirth and festivity. They were entertained with various and magnificent exhibitions, with shows, games, processions, and all the pageantry of a glittering and expensive, but degrading idolatry. Whether originating in superstition, or political expediency, they prove that heathen legislators were convinced of the utility Feriarum Festorumque solemnitates adeo cum cultu numinis conjunctæ sunt, ut ubicumque hunc ibi et illas inveniamus. Witsius, Egyptiaca, lib. II. cap. xvi. Sec. 3. I. PAGE ERRATA. 10, line 6 from bot. read, the level of that of the uncultivated. 110, note, I. 4 from bot. for Judric read Judaic. 112. 1. 14, for was made read might be made. 138, note (f), 1.3, for p. 45 read p. 54. 142, note (c), for Mullas read Nullus. 153, 1. 1. for sixty-fifth read fifty-sixth. 187, note, 1. 7, for far read for. 199, note (a), for Schoff read Schott. 202, note (f), last line, for sect. ii. read Lect. ii. 255, 1.9, for whole read world. 327, 1. 20, for every place read in every place... 351, 1. 5 from bot, for by read of. 352, 1. 15, for to paid read to be paid. 445, last line, for which read of which. 501, 1. 14, for have determined read have not determined. THE CHRISTIAN SABBATH. CHAPTER I. The Political advantages of the Sabbatical Institution. If the sabbath be contemplated only in a political point of view, it will appear to be founded in wisdom and benevolence. So beneficial are its effects upon the civil condition of man, that the philanthropist will find it difficult, even in imagination, to conceive any institution better adapted to promote the happiness of our species. The great mass of every nation being compelled, by the unalterable law of nature, to engage in the various employments of life, existence would cease to be a blessing, were they subjected, by rigorous necessity, to incessant labour. Some respite there must be, some cessation of worldly toil; and by what means can this object be more effectually obtained than by the observance of the sabbath? Without encroaching too much upon the business of the world, it affords just such a periodical rest as is sufficient for the reno B . |