vation of wearied nature. On one day in the week the labourer and the husbandman relax from their hardy toils, the artist and the mechanic withdraw from their several occupations, the tradesman and merchant retire from the anxieties and cares of business; and, while these are allowed a repose so necessary for the refreshment of their bodies, all ranks gain a breathing time from their wonted avocations, a time for innocent relaxation, a time for the cultivation of their moral and intellectual powers.

Circumstanced as mankind are in this mortal state; doomed, with few exceptions, to manual labour, or to pursue occupations still more painful and fatiguing, what can be a wiser or more merciful ordination, than the appointment of every seventh day for ease and relaxation? To those who are necessitated to toil for subsistence, it brings a weekly returning rest most grateful and refreshing; contributing to the amelioration of their hard condition, and, if rightly used, to the improvement of their spiritual natures. Some, indeed, there are, favoured individuals, the children of rank and wealth, to whom the sabbatical rest affords no relief, and in whose bosoms it produces no sensations of delight. Lulled upon the lap of smiling fortune, and surrounded with whatever ministers to luxurious enjoyment, every morning awakens them to ease and indulgence.

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

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.

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of granting seasons of rest and relaxation to the people. Some of the sages of antiquity hesitate not to regard them as the especial boon of the gods, who, in pity to the laborious classes, had granted these stated and solemn remissions of labour. "The Gods, says Plato, pitying the human race, born to toil, appointed the recurrence of the festivals dedicated to the gods for the remission of human labour." Unceasing daily toil is so prejudicial to health, and so destructive to the happiness of existence, that no rulers in any country, or in any age, have been sufficiently barbarous to enjoin it.

Yet the pagan festivals, considered merely in reference to necessary recreation, were decidedly inferior to the institution of the sabbath. Their multitude was not so much calculated to refresh exhausted nature, as to invite to an indolent licentiousness. Archbishop Potter enumerates above three hundred Grecian festivals; and, though, they were not all observed by each state, every district having some peculiar to it, yet they must have been in all places far more numerous

• Θεοι δε οίκτείραντες το των ανθρωπων ἐπιπονον πεφυκος γενος, αναπαυλας τε αὐτοῖς των πονων ἔταξαντο, τας των ἑορτων ἀμοιβας τοις Θεοίς. Plato, De Legibus, lib. II. p. 59. ed. Bipont. "Legum conditores Festos instituerunt dies, ut ad hilaritatem homines publice cogerentur, tanquam necessarium laboribus interponentes temperamentum." Seneca, De Tranquil. Animi, vol. I. p. 385. 8vo. Amstel. 1672. See also Cicero De Legibus, lib. II. § 19.