Another object of the Sabbath is, to give all people an opportunity to lay aside their worldly cares and business, to worship God and learn his will. The other design of the Sabbath was, to benefit the body; this is, to bless the soul. If there were no Sabbath, people that are dependent upon others would be obliged to work every day in the week; and they would have no time to meet together for the worship of God. And, if every one were allowed to choose his own time for worshipping God, there would be no agreement. One would be at meeting, another would be at work, and others would be seeking their pleasure. But, in order to have every one at liberty to worship God without disturbance10, he has set apart one day in seven for this purpose. On this day, he requires us to rest from all labor and recreation, and spend its sacred hours in learning his will, and in acts of[66] devotion. The Sabbath thus becomes a means of improving the mind and the heart. It furnishes the best opportunity for social improvement that could be devised. It brings the people together, in their best attire11, to exercise their minds in understanding divine truth, and their hearts in obeying it. And the same object, and the same spirit, it carries out in the family. If, therefore, you ever consider the duties of the holy Sabbath irksome and unpleasant, or feel uneasy under its restraints, you perceive that you must be very unreasonable12, since they are designed for your good. You will not, then, find fault with me, if I am rigid13 in requiring the strict observance of the Sabbath. One thing I would have you remember,—If you would receive the full benefit of the holy Sabbath, you must form right habits of keeping it, early in life. To give it full power over the mind, it must be associated, in our earliest recollections, with order, quiet, stillness, and solemnity. If you are in the habit of disregarding it in early life, you lose all the benefit and enjoyment14 to be derived15 from these sacred associations.
The best directions for keeping the Sabbath, any where to be found, are contained in the thirteenth verse of the fifty-eighth chapter of Isaiah:—“If thou turn away thy foot from the[67] Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words—” You must turn away your foot from the Sabbath, not trampling17 on it by doing your own pleasure, instead of the pleasure of the Lord. Your foot must not move to perform any act that is contrary to the design of this sacred day; and especially, must not go after your own pleasure. You must not do your own ways, nor find your own pleasure. These things may be lawful18 on other days; but on this day, every thing must have reference to God. You must not even speak your own words. Worldly, vain, light, or trifling19 conversation is thus forbidden. And, if you may not speak your own words, you may not think your own thoughts. Worldly, vain, trifling thoughts, or thoughts of your pleasure, are not lawful on God’s holy day. But you must not only refrain from these things; the Sabbath is not properly kept, unless its sacred services are a delight to the soul. If you are tired of hearing, reading, and thinking of the things of another world, you do not keep the Sabbath according to these directions. To one who enters truly into the spirit of God’s holy day, it is the most[68] delightful20 of the seven. You remember, in the memoir21 of Phebe Bartlett, it is stated that she so loved the Sabbath that she would long to have it come, and count the days intervening before it. Such are the feelings of all who love God and sacred things.
Having made these general remarks, I will give you a few simple directions for making the Sabbath both profitable and delightful. The evening before the Sabbath, do every thing that can be done, to save doing on the Sabbath. Leave nothing to be done in God’s time that you can do in your own time. Lay out your Sabbath day’s clothing, and see that it is all in order, that you may have no brushing or mending to be done Sabbath morning. Rise early in the morning, and, while washing and dressing22, which you will do in as little time as possible, think of your need of the “washing of regeneration and renewing of the Holy Ghost,” and of being clothed in the clean, white robe of Christ’s righteousness. Then offer up your thanksgiving to God for his mercy in preserving your life, and giving you another holy Sabbath, and pray for his presence and blessing through the day. If you are called by your father or mother, for any service of the family, go to it cheerfully; and as soon as you can retire again, read a portion[69] of Scripture23, and pray to God for such particular blessings24 upon yourself as you feel your need of, and for his blessing upon others on his holy day. If you attend the Sabbath school, you will need to look over your lesson for the day, and endeavor to apply it to your own heart; for I suppose you do not put off the study of your lesson till Sabbath morning.
Never stay at home on the Sabbath, unless you are necessarily detained. Make it a matter of principle and calculation always to be there. On your way to the house of God, do not engage in any unnecessary conversation, especially that which is vain, light, or trifling, to divert your mind, and unfit you for the worship of God. Do not stand about the doors of the meeting-house, to salute25 your friends, or to converse26 with your young companions. This practice, I am sorry to say, prevails in the country, among young people of both sexes, to the great annoyance27 of well-bred people. It is a great temptation to conversation improper28 for the Sabbath. It is very unpleasant for people who are passing, to have the way blocked up, so as to have to press through a crowd. Neither do people like to be stared at, by a company of rude young people, as they pass into the house of God. I am sorry to admit, also, that this unmannerly practice is[70] not confined to youth; but that many elderly people set the example. Instead of doing so, go directly to your seat, in a quiet, reverent29 manner; and if any time intervenes before the commencement of public worship, do not spend it in gazing about the house, to observe the dress of different persons; but take the opportunity to compose your mind, to call in all vagrant30 thoughts, to get your heart impressed with a sense of God’s presence, and to lift up your soul in silent prayer for his blessing. Or, if the time be long, you can employ a part of it in reading the Bible, or devotional hymns32. But do not carry any other book to the house of worship to be read there. If you have a Sabbath school library book, it will be better not to read it at such a time, because you will be likely to get your mind filled with it, so as to interfere2 with the services of the sanctuary33. But the Bible and hymn31 book, being of a devotional character, will tend to prepare your mind for worship. Above all, do not read a newspaper, of any kind, at such a time. Even a religious newspaper would tend to divert your mind from that serious, tender, devout34 frame, which you ought to possess when you engage in the solemn public worship of the Great Jehovah. But I have often witnessed more serious improprieties, in[71] the house of God, than any of these. I have seen young people whispering and laughing during the sermon; and it is a very common thing to see them gazing about during the singing, as though they had nothing to do with the service. I have also seen them engaged in reading, in the time of sermon, or of singing. Some, also, are seen, in time of prayer, with their eyes wide open, gazing about. Such conduct would be very unmannerly, if nobody were concerned but the minister; for it is treating him as though he were not worthy35 of your attention. But when it is considered that he speaks to you in the name of God, and that, in prayer, while you stand up with the congregation, you profess36 to join in the prayer; and while the hymn is sung, you profess to exercise the devout feeling which it expresses,—when all these things are considered, such conduct as that I have described appears impious in a high degree.
Instead of being guilty of such improprieties, you will endeavor, from the heart, to join in the sentiments expressed in prayer and praise; and listen to the sermon with all attention, as a message sent from God to you. You must not think that the sermon is designed for older people, and therefore you have nothing to do with it; nor take up the notion that sermons are too[72] dry and uninteresting to engage your attention. The minister speaks to you, in the name of God, those great truths which concern the salvation37 of the soul. Can they be of no interest to you? Have you not a soul to be saved or lost? Nor need you think that you cannot understand the sermon. If you give your attention, you can understand a sermon as well as you can understand the lessons you are required every day to study at school. If you do not understand preaching, it is because you do not give your mind to it, and hear with attention. Your mind is here and there, “walking to and fro in the earth, and going up and down in it;” and you only catch, here and there, a sentence of the sermon. This is the reason you do not understand it. Endeavor to examine your heart and life by what you hear, and to apply it to yourself in such a way as to be benefitted by it. And, when you leave the house of God, do not immediately engage in conversation, and by this means dissipate all impression; but, as far as possible, go home in silence, and retire to your closet, to seek the blessing of God upon the services of his house, on which you have attended.
I suppose, of course, that you attend the Sabbath school. I think it a great advantage to those who rightly improve it. But, like every[73] other privilege, it may be so neglected or abused as to be of no benefit. If you pay no attention to the Sabbath school lesson at home, your mere38 attendance upon the recitation at school will do you little good. You will feel little interest, and receive little profit. But, if you make it the occasion for the faithful study of the Holy Scriptures39 at home, to ascertain40 their meaning, and to become acquainted with the great truths of Christianity, it will be of great service to you in forming your Christian41 character.
Having well and thoroughly42 studied your Sabbath school lesson, you will then be prepared to engage in the recitation with interest. In the Sabbath school, you will observe the same general directions for propriety43 of behavior as in public worship. You are to remember that it is the holy Sabbath, and that the Sabbath school is a religious meeting. All lightness of manner is out of place. A serious deportment is necessary, if you would profit by it. Courtesy to your teacher, and to the school, also requires that you should give your attention, and not be conversing44 or reading during the recitation, or while your teacher is speaking to you. In answering the questions, you should be full and explicit45; not merely making the briefest possible reply, but entering into the subject with interest.[74] But be careful that you do not give indulgence to a self-confident, conceited46 spirit, nor appear as if you thought yourself wiser than your teacher. Such a spirit indulged will have an injurious influence in the formation of your character, and will make you an object of disgust to sensible people.
Some young people, when a little past the period of childhood, begin to feel as if they were too old to attend the Sabbath school, and so gradually absent themselves, and finally leave it altogether. This arises from a mistaken notion as to the design of the Sabbath school. It is not a school for children merely; but a school for all classes of people, to engage in the study of the most wonderful book in the world. I hope you will never think of leaving the Sabbath school, as long as you are able to attend it. If you do, you will suffer a loss which you will regret as long as you live.
If you remain at the house of worship between the Sabbath school and the afternoon service, as many do in the country, you will be exposed to temptations to profane47 the Sabbath. To prevent this, avoid meeting with your companions, in groups, for conversation. However well-disposed you may be, you can hardly avoid being drawn48 into conversation unsuitable[75] for the holy Sabbath. If you take a book from the Sabbath school library, this will be a suitable time to read it, if you are careful not to extend the reading into the afternoon service, or suffer your thoughts to be diverted by what you have read. But the practice of reading the Sabbath school books during divine service, which prevails among children, and even with some young men and women, is not only very irreverent, but a gross violation49 of good breeding. It is slighting the service of God, and treating the minister as though they thought what he has to say to them not worth their attention.
You ought to have a particular time set apart for the study of your Sabbath school lesson. I should prefer that this be taken during the week, so as not to task your mind too severely50 on the Sabbath with study, inasmuch as it is a day of rest. But, if you cannot do this, I should advise that you study it Sabbath afternoon, and review it the next Sabbath morning.
Some portion of the Sabbath afternoon, or evening, you will employ, under the direction of your parents, in repeating the Catechism, which, I hope none of my readers will consider beneath their attention. “The Shorter Catechism,” next to the Bible, I regard as the best book in existence[76] to lay the foundation of a strong and solid religious character. If you get it thoroughly committed to memory, so as to be able to repeat it verbatim from beginning to end, you will never regret it; but, as long as you live, you will have occasion to rejoice in it. I cannot now give you any adequate idea of the benefit you will derive16 from it. These catechetical exercises in your father’s house will be associated, in your mind, with the most precious recollections of your early years. As I said with regard to your Sabbath school lessons, and for the same reason, I should advise you, if possible, to study the portion of the Catechism to be recited, during the week. But if you cannot do so, it should be studied on the afternoon or evening of the Sabbath. If, however, you study these lessons in the week time, you will be able to spend the afternoon and evening of the Sabbath, except what is devoted51 to family worship and repeating the Catechism, in reading serious and devotional books, which will not tax your mind so much. If you are engaged in study all the week, your mind will need rest. Therefore, I would have you prosecute52 your religious study during the week, and let your mind be taxed less on the Sabbath, reading such books and engaging in such services as are calculated more to affect[77] the heart, than to tax the mind. You ought to spend more time than usual, on God’s holy day, in your closet, in reading the Scriptures and prayer. But, besides the Bible, I would particularly recommend Religious Biographies, and such works as Bunyan’s “Pilgrim’s Progress” and “Holy War,” D’Aubigne’s “History of the Reformation,” &c. But secular53 history, or any books or papers of a secular character, should not be read on the holy Sabbath. In general, you may safely read, on Sabbath afternoon, the books that you find in the Sabbath school library; though it will sometimes happen that a book creeps into the library that is not suitable for this sacred day. A portion of the evening of the Sabbath, before retiring to rest, should be spent in reviewing the day, recollecting54 the sermons, examining how you have kept the day, and seeking in prayer the pardon of what has been amiss, and God’s blessing on all the services in which you have been engaged.
A Sabbath thus spent will be a blessing to you, not only for the six days following, but as long as you live. It will contribute to the formation of religious habits that you will be thankful for to the day of your death. And when you become accustomed to spending your Sabbaths[78] thus, so far from finding them long and tedious days, you will find them the most delightful of the seven, and will only regret that they are TOO SHORT—they come to an end before you have finished all the good designs you have formed.
The fact that God has set apart a day to himself, and commanded us to keep it holy, would naturally lead us to conclude that he would order his Providence55 so as to favor its observance. We have only need to examine the subject to be convinced that he does so. When his ancient people, the children of Israel, refused to keep his Sabbaths, and trampled56 his holy day under foot, he emptied them out of the land, and caused them to be carried off into a strange country, and to remain there seventy years. This was threatened in Leviticus xxvi. 34, 35:—“Then shall the land enjoy her Sabbaths, as long as it lieth desolate57, and ye be in your enemies’ land; even then shall the land rest, and enjoy her Sabbaths. As long as it lieth desolate, it shall rest; because it did not rest in your Sabbaths, when ye dwelt upon it.” In 2 Ch. xxxvi. 20, 21, this is referred to as one of the principal reasons why they were carried away to Babylon:—“And them that escaped the sword carried he away to Babylon; where they were servants to him and his sons, until the reign58 of the kingdom of Persia, to fulfil[79] the word of the Lord by the mouth of Jeremiah the prophet, until the land had enjoyed her Sabbaths; for as long as she lay desolate, she kept Sabbath, to fulfil threescore and ten years.”
I can think of no reason why God, in his holy Providence, should not punish Sabbath-breakers now as well as then. I have no doubt that he does. If we could see the design of his Providence, as it is explained in the Bible, no one would doubt it. Sir Matthew Hale, after a long and laborious59 public life, declared, as the result of his experience, that he found his affairs prosper60, during the week, just in proportion to the strictness with which he had observed the Sabbath; and that he had never met with success in any business which was planned on the Sabbath.
I might fill this book with narratives61 of accidents that have happened to young people, while seeking their pleasure on the Lord’s day. Scarcely a week occurs, in the summer season, but the papers contain accounts of parties of young people drowned while taking Sabbath excursions on the water, or of young men and boys drowned while bathing on the Lord’s day. Many very striking accounts of this kind have been collected and published in tracts62. And a great many facts of a more general nature have also been published, in various forms, showing[80] that it is profitable to keep the Sabbath, and unprofitable and dangerous to break it. My object, in this place, is simply to impress on the minds of my readers the very important influence which the proper observance of the Sabbath has in the formation of character. And I wish them to follow the youth through life who has been accustomed to keep the Sabbath, and who continues to keep it; and then follow the course of one who has, in early life, been accustomed to disregard God’s holy day. And one thought, in particular, I desire you to ponder well,—The Sabbath-breaker cannot expect God’s protection. And, if God forsakes63 you, what will become of you?
A party of young people set out for a sail, on the Sabbath day. One of the young ladies told her brother that she felt very bad to think she was breaking the Sabbath, and she must return home. But he entreated64 her not to spoil his pleasure, for he should not enjoy it, unless she went with him; and to please him she consented to go. The boat was upset, and she was drowned. The distracted brother now gave vent6 to his grief in the most bitter lamentation65. He had been the means of her death. There he stood, wringing66 his hands in agony, and exclaiming, “O! what shall I do! How can I see my father’s face!”
[81]
There was a boy in Boston, the son of respectable parents, who gave promise of becoming a respectable and useful man. He stood well in school, and had the reputation of being a good scholar. He attended the Sabbath school, and appeared to be a good boy. His mother was endeavoring to bring him up in the way he should go. But, on one Sabbath, he was persuaded by some bad boys not to go to Sabbath school, but to go with them to Chelsea. This was his first step in the down-hill road. The next thing was, to conceal67 his conduct from his mother. She asked him if he had been to Sabbath school, and he said he had. Then she asked him for the text. He repeated a text; and as she was not able to go that afternoon, she could not detect his deception68. He also pretended to repeat parts of the sermon, in order to blind her eyes. She was satisfied, supposing he had been at Sabbath school and meeting, secure from temptation. Finding he had succeeded so well in deceiving his mother, he continued to seek his pleasure on God’s holy day, and to repeat his deceptions69 to his mother, making her believe that he had been at Sabbath school and meeting. He went on so for some time, hardening himself in sin, and associating with bad boys, till he became ripe for mischief70 and crime. He was employed by[82] the publisher of a paper, as an errand boy. One part of his duty was to bring letters and papers from the post-office. While thus engaged, he learned that money frequently came to his employer in letters. After a while, he left this employment. The money in the letters now tempted71 him. Having hardened his heart by breaking the Sabbath, associating with bad boys, and deceiving his mother, he had not strength of principle to resist. He continued to receive the letters, robbing them of their contents. At length he was detected, and sent to prison for two years. The gentleman who related this to me said he went one day to the prison, and there he saw the boy’s mother and sister, talking with him through an iron-grated window, and weeping as though they would break their hearts. All this came upon him by his seeking his pleasure on God’s holy day. And if you knew the history of those who have been imprisoned72 for crime, you would find a great many such cases. If he had turned away his foot from the Sabbath, from seeking his pleasure on this holy day, he might have been sitting with his mother and sister in their own quiet home, instead of being locked up in a filthy73 prison, with a company of hardened criminals.
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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laboring
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| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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vent
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| n.通风口，排放口；开衩；vt.表达，发泄 | |
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vigor
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| n.活力，精力，元气 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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disturbance
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| n.动乱，骚动；打扰，干扰；(身心)失调 | |
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attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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enjoyment
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| n.乐趣；享有；享用 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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derive
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| v.取得；导出；引申；来自；源自；出自 | |
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trampling
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| 踩( trample的现在分词 )； 践踏； 无视； 侵犯 | |
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lawful
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| adj.法律许可的，守法的，合法的 | |
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trifling
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| adj.微不足道的；没什么价值的 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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memoir
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| n.[pl.]回忆录，自传；记事录 | |
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dressing
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| n.(食物)调料；包扎伤口的用品，敷料 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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salute
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| vi.行礼，致意，问候，放礼炮；vt.向…致意，迎接，赞扬；n.招呼，敬礼，礼炮 | |
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converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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annoyance
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| n.恼怒，生气，烦恼 | |
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improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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reverent
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| adj.恭敬的，虔诚的 | |
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vagrant
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| n.流浪者，游民；adj.流浪的，漂泊不定的 | |
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hymn
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| n.赞美诗，圣歌，颂歌 | |
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hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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ascertain
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| vt.发现，确定，查明，弄清 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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42
thoroughly
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| adv.完全地，彻底地，十足地 | |
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43
propriety
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| n.正当行为；正当；适当 | |
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44
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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explicit
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| adj.详述的，明确的；坦率的；显然的 | |
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conceited
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| adj.自负的，骄傲自满的 | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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severely
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| adv.严格地；严厉地；非常恶劣地 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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prosecute
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| vt.告发；进行；vi.告发，起诉，作检察官 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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recollecting
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| v.记起，想起( recollect的现在分词 ) | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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trampled
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| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
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desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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laborious
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| adj.吃力的，努力的，不流畅 | |
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prosper
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| v.成功，兴隆，昌盛；使成功，使昌隆，繁荣 | |
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narratives
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| 记叙文( narrative的名词复数 )； 故事； 叙述； 叙述部分 | |
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tracts
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| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
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forsakes
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| 放弃( forsake的第三人称单数 )； 弃绝； 抛弃； 摒弃 | |
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entreated
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| 恳求，乞求( entreat的过去式和过去分词 ) | |
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lamentation
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| n.悲叹，哀悼 | |
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wringing
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| 淋湿的，湿透的 | |
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conceal
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| v.隐藏，隐瞒，隐蔽 | |
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deception
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| n.欺骗，欺诈；骗局，诡计 | |
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deceptions
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| 欺骗( deception的名词复数 )； 骗术，诡计 | |
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mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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