WHEREFORE the duty of the day is violated: 1st. By all such employments or engagements, as (though differing from our ordinary occupations) hinder our attendance upon public worship, or take up so much of our time, as not to leave a sufficient part of the day at leisure for religious reflection; as the going of journeys, the paying or receiving of visits which engage the whole day, or employing the time at home in writing letters, settling accounts, or in applying ourselves to studies, or the reading of books, which bear no relation to the business of religion.

2dly. By unnecessary encroachments upon the rest and liberty which Sunday ought to bring to the inferior orders of the community; as by keeping servants on that day confined and busied in preparations for the superfluous elegancies of our table, or dress.

3dly. By such recreations as are customarily for borne out of respect to the day; as hunting, shooting, fishing, public diversions, frequenting taverns, playing at cards or dice.

If it be asked, as it often has been, wherein consists the difference between walking out with your staff, or with your gun? between spending the evening at home, or in a tavern? between passing the Sunday afternoon at a game at cards, or in conversation not more edifying, nor always so inoffensive?-To these, and to the same question under a variety of forms, and in a multitude of similar examples, we return the following answer:-That the religious observance of Sunday, if it ought to be retained at all, must be upheld by some public and visible distinctions-that draw the line of distinction where you will, many actions, which are situated on the confines of the line, will differ very little, and yet lie on the opposite sides of it that every trespass upon that reserve, which public decency has established, breaks down the fence, by which the day is separated to the service of relig ion that it is unsafe to trifle with scruples and habits that have a beneficial tendency, although founded merely in custom-that these liberties, however intended, will certainly be considered by those who ob

serve them, not only as disrespectful to the day and institution, but as proceeding from a secret contempt of the Christian faith-that consequently they diminish a reverence for religion in others, so far as the authority of our opinion, or the efficacy of our example reaches; or rather, so far as either will serve for an excuse of negligence to those who are glad of any -that as to cards and dice, which put in their claim to be considered among the harmless occupations of a vacant hour, it may be observed, that few find any difficulty in refraining from play on Sunday, except they who sit down to it, with the views and eagerness of gamesters; that gaming is seldom innocentthat the anxiety and perturbations, however, which it excites, are inconsistent with the tranquillity, and frame of temper, in which the duties and thoughts of religion should always both find, and leave us and lastly, we shall remark, that the example of other countries, where the same or greater license is allowed, affords no apology for irregularities in our own because a practice which is tolerated by public usage, neither receives the same construction, nor gives the same offence, as where it is censured and prohibited,

CHAPTER IX.

OF REVERENCING THE DEITY.

IN many persons, a seriousness, and sense of awe, overspread the imagination, whenever the idea of the Cupreme Being is presented to their thoughts. This effect, which forms a considerable security against vice, is the consequence not so much of reflection, as of habit; which habit being generated by the external expressions of reverence, which we use ourselves, or observe in others, may be destroyed by causes opposite to these, and especially by that familiar levity with which some learn to speak of the Deity, of his attributes, providence, revelations, or worship. God hath been pleased, no matter for what reas son, although probably for this, to forbid the vain

mention of his name" Thou shalt not take the. name of the Lord thy God in vain." Now the mention is vain, when it is useless; and it is useless, when it is neither likely nor intended to serve any good purpose; as when it flows from the lips idle and unmeaning, or is applied upon occasions inconsistent with any consideration of religion or devo tion, to express our anger, our earnestness, our courage, or our mirth; or indeed, when it is used at all, except in acts of religion, or in serious and seasonable discourse upon religious subjects.

The prohibition of the third commandment is recognized by Christ, in his sermon upon the mount, which sermon adverts to none but the moral parts of the Jewish law. "I say unto you, swear not at all; but let your communication be yea yea, nay nay; for whatsoever is more than these, cometh of evil." The Jews probably interpreted the prohi. bition as restrained to the name Jehovah, the name which the Deity had appointed and appropriated to himself. Exod. vi. 3. The words of Christ extend the prohibition beyond the name of God, to every thing associated with the idea. "Swear not, neither by heaven, for it is God's throne; nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the Great King." Matt. v. 35.

The offence of profane swearing is aggravated by the consideration, that in it duty and decency are sacrificed to the slenderest of temptations. Suppose the habit, either from affectation, or by negligence and inadvertency, to be already formed, it rust always remain within the power of the most ordinary resolution to correct it, and it cannot, one would think, cost a great deal to relinquish the pleasure and honour which it confers. A concern for duty is in fact never strong, when the exertion, requisite to vanquish a habit founded in no antecedent propensity, is thought too much or too painful.

A contempt of positive duties, or rather of those duties from which the reason is not so plain as the command, indicates a disposition upon which the

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authority of revelation has obtained little influence.. This remark is applicable to the offence of profane swearing, and describes, perhaps, pretty exactly, the general character of those who are most addicted to it. Mockery and ridicule, when exercised upon the scriptures, or even upon the places, persons, and forms set apart for the ministration of religion, fall within the mischief of the law which forbids the profanation of God's name; especially as that law is extended by Christ's interpretation. They are, moreover, inconsistent with a religious frame of mind: for, as no one ever either feels himself disposed to pleasantry, or capable of being diverted with the pleasantry of others, upon matters in which he is deeply interested; so a mind, intent upon the acquisition of heaven, rejects with indignation, every attempt to entertain it with jests, calculated to degrade or deride subjects, which it never recollects but with seriousness and anxiety. Nothing but stupidity, or the most frivolous dissipation of thought, can make even the inconsiderate forget the supreme importance of every thing which relates to the expectation of a future existence. Whilst the infidel mnocks at the superstitions of the vulgar, insults over their credulous fears, their childish errors, or fantastic rites, it does not occur to him to observe, that the most preposterous device by which the weakest devotee ever believed he was securing the happiness of a future life, is more rational than unconcern about it. Upon this subject nothing is so absurd, as indifference no folly so contemptible, as thoughtlessness and levity.

Finally, the knowledge of what is due to the solemnity of those interests, concerning which revelation professes to inform and direct us, may teach even those who are least inclined to respect the prejudices of mankind, to observe a decorum in the style and conduct of religious disquisitions, with the neglect of which, many adversaries of Christianity are justly chargeable. Serious arguments are fair on all sides. Christianity is but ill defended by refusing

audience or toleration to the objections of unbelievers. But whilst we would have freedom of inquiry restrained by no laws, but those of decency, we are en-: titled to demand on behalf of a religion, which holds forth, to mankind assurances of immortality, that its credit be assailed by no other weapons than those of sober discussion and legitimate reasoning-that. the truth or falsehood of Christianity be never made a topic of raillery, a theme for the exercise of wit or eloquence, or a subject of contention for literary fame and victory; that the cause be tried upon its merits— that all applications to the fancy, passions or prejudices of the reader, all attempts to pre-occupy, ensnare,: or perplex his judgment, by any art, influence, or impression whatsoever, extrinsic to the proper grounds and evidence upon which his assent ought to proceed, be rejected from a question which involves in its determination, the hopes, the virtue, and the repose of millions that the controversy be managed on both sides with sincerity, that is, that nothing be produced in the writings of either, contrary to, or beyond, the writer's own knowledge and persuasion

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that objections and difficulties be proposed from no other motives, than an honest and serious desire to obtain satisfaction, or to communicate information which may promote the discovery and progress of truth; that in conformity with this design, every thing be stated with integrity, with method, precision, and simplicity; and, above all, that whatever is pub. lished in opposition to received and confessedly beneficial persuasions, be set forth under a form, which is likely to invite inquiry and to meet examination. If, with these moderate and equitable conditions, be compared the manner in which hostilities have been wa-: ged against the Christian religion, not only the vota ries of the prevailing faith, but every man who looks forward with anxiety to the destination of his being," will see much to blame, and to complain of By one unbeliever, all the fallies which have. adhered, in. a long course of dark and superstitious ages, to the popular creed, are assumed as so many doctrines of