the rest, whose we are? Nay lastly, were it grounded merely on its usefulness to mankind; still, a writer, who was never suspected of prejudice in favour of religion, Mr. Hobbes, acknowledges that, though the common opinion of Christians concerning this day were an error; yet it would be a happy one, and the contrary truth ought not to be published *. And another author since, of the same stamp, hath confessed it to be the most useful of the sevent: as indeed I hope hereafter to shew you it is, by much better proofs, than such testimonies. If then any one of these reasons for keeping it ought singly to be of such weight; only think, how forcible the influence of them all united should be; how complicated the guilt of disregarding them all is, and how dreadful an opening it must give to the disregard of every tye, that we can be under! Think, I say, of these things, and you will see abundant cause, both from religious and worldly considerations, to hold it in honour, and apply it to the Psalmist's words, which some have apprehended were spoken with a prophetic view to its future institution: This is the day which the Lord hath made: we will rejoice and be glad in it‡. * Hobbes against Bramhal, in Morer on the Lord's Day, p. 238. Mandeville, Essay on Charity Schools, towards the end. Ps. cxviii. 24. SERMON XV. GEN. ii. 3. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work, which God created and made. In my former discourse I shewed you on what authority the appropriation of one day in seven to the purposes of religion stands. Let us now therefore proceed to consider, II. In what manner that day ought to be spent. And 1. A due portion of it ought to be employed in public attendance on the worship of God, and religious instruction. This, it must be owned, is not explicitly mentioned, either in the text, or in the fourth commandment; but only comprehended under the general phrase of sanctifying or hallowing the sabbath : whereas the point of rest is particularly specified. And without question, abstaining from labour, in memory of God's completing the creation of the heavens and earth (which some of the heathens held to proceed from blind fate or chance, whilst others worshipped the principal parts of them as deities), was of itself, without any thing more, sanctifying, that is, devoutly distinguishing the day, by a practical declaration upon it of the fundamental article of true religion, that an infinitely wise and just and good Being is the Maker and Lord of all things. And enjoining the Jews afterwards on the same day to commemorate their miraculous deliverance from Egyptian bondage, and allow refreshment, during the whole of it, not only to their servants, but their cattle, must greatly promote amongst them, both thankful piety, and tenderness of heart. But still we cannot well imagine, that they were left at liberty to throw away all this leisure just as they pleased; when the very reason of appointing it led them so naturally to employ it well; and when, if they did not, many of them would of course employ it very ill. Besides, the law of Moses directed, that the seventh day should be a holy convocation or assembly, as well as a sabbath of rest: and allotted to the priests and Levites forty-eight cities in different parts of the landt from whence they might with more convenience go to perform religious offices in every quarter; particularly that of instructing the people, which Moses expressly assigns to their whole tribe: They shall teach Jacob thy judgments and Israel thy law. Accordingly Philo § and Josephus, who both lived in the same age with our Saviour, say, *Lev. xxiii. Com. Numb. x. 2. Isa. iv. 5. † Numb. xxxv. 1—8. Josh. xxi. 1—8. Deut. xxxiii. 10. § De Septenario p. 282. See also de Vit. Mos. 1. 3. p. 167. where he saith the Jews were to spend the sabbath εν ίλαριναις ευθυμίαις —χολάζοντας εχ, ως ενιοι, γελωσιν, η παιδίαις, η μιμων η ορχηςων επιδείξεσι, αλλα μονῳ τῳ φιλοσόφειν—Τα γαρ κατα πολεις προσευκτήρια τι έτερον ετιν, η διδασκαλεια φρονησεως και ανδριας και σωφροσυνης και δικαιοσύνης, ευσεβειας σε και οσιότητος και συμπασης αρετης. See also de Dec. Orac. p. 197. et de Mundi Opificio, p. 30. et Lib. Quis Rerum, &c. p. 497. Τεταρτος δε περι της αει παρθενε και αμητορος εβδομαδος, ἵνα την απραξίαν αυτής μελετωσα γενεσις, εις μνήμην τε αοράτως παντα δρωντος ερχηται. Contr. Ap. 1. 2. § 17. their lawgiver appointed his law to be read and expounded in public assemblies, for the improvement of the hearers, every seventh day; which is very consistent with the more solemn reading of it, appointed by him every seventh year, at the general meeting of the whole people *. And St. James also saith, Moses of old time hath, in every city, them that preach him, being read in the synagogues every sabbath day t Still it must be confessed, that this practice is no where in the Old Testament expressly either prescribed, or said to be observed: and therefore we may doubt, whether it became constant and universal very early. However we find there, that good persons usually resorted to the prophets (doubtless for instruction) on the sabbath day ‡. We find a complaint that the enemies of the Jews had burnt up all the synagogues of God in the land §: which, by this expression, must have been pretty numerous. We find a promise, that upon every dwelling-place of mount Zion, and upon her assemblies, there shall be a glory and a defence. We find the Levites mentioned, more than once, as those who taught the good knowledge of the Lord to all Israel T. When they had been for a long season without a teaching priest, and without the law, it is represented as a dreadful instance of national misery **. And when better times are foretold in another book, part of the description is, that from one new moon to another, and from one sabbath to another, all flesh should come to worship before God tt. On the return from the captivity, this prediction was verified. And so good were the effects of the * Deut. xxxi. 10. 13. + Acts xvi. 21. § Psalm lxxiv. 8. || Is. iv. 5. 2 Kings iv. 23. ¶ 2 Chr. xxx. 22. xxxv. 3. †† Isaiah Ixvi. 23. stated public worship and teaching, which thenceforward obtained more generally than before, that even had it first begun then, it had deserved to continue through all future ages. For idolatry, which nothing had hitherto been able to overcome, was entirely abolished by it: the nation grew more virtuous, as well as pious; and enjoyed more tranquillity, than in any preceding time. Sojourners in Judea, and inhabitants of other countries, into which they were dispersed, attending their synagogues, as we find in the New Testament they did, partook of a blessing, which the wisest of their lawgivers and philosophers had not provided for them: and multitudes of the heathen were converted to the one true God. Indeed about the time of our Saviour's appearance (as every thing good is apt to degenerate amongst men), this excellent institution was become an instrument of some superstition and uncharitableness, as well as much good. But that only increased the necessity of using it under due regulations; that it might cure, by its proper influence, those evils which it had caused by accidental abuse. And therefore He first reformed it, then by his Apostles established it throughout the world; and provided for its being carried on to all ages: and ever since, the principal season for instructing mankind hath been this day. On this day, from the very birth of Christianity, as we read in the Acts, the disciples came together to break bread*: that is, to receive the Lord's Supper. With their breaking of bread, we read also, they joined the Apostle's doctrine and prayer †. Nor was this an act of mere voluntary piety, but a duty strictly binding. For they were commanded not to forsake Acts xx. 7. + Acts ii. 42. |