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CHA P. IX.

OF REVERENCING THE DEITY.

N many perfons a seriousness, and sense of

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awe, overspread the imagination, whenever the idea of the Supreme Being is presented to their thoughts. This effect, which forms a confiderable fecurity against vice, is the confequence not fo much of reflection, as of habit; which habit being generated by the external expreffions of reverence which we use ourselves, or obferve in others, may be deftroyed by causes oppofite to these, and especially by that familiar levity with which fome learn to speak of the Deity, of his attributes, providence, revelations, or worfhip.

God hath been pleased, no matter for what reason, 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 ufelefs, when it is neither likely nor intended

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intended to serve any good purpose; as when it flows from the lips idle and unmeaning, or is applied upon occafions inconfiftent with any confideration of religion and devotion, to express our anger, our earneftness, our courage, or our mirth; or indeed when it is ufed at all, except in acts of religion, or, in ferious and seasonable difcourfe upon religious fubjects.

The prohibition of the third commandment is recognized by Chrift, in his fermon upon the mount, which fermon adverts to

moral parts of the Jewish law.

none but the

"I fay unto

The

you, Swear not at all; but let your communi"cation be yea yea, nay nay; for whatsoever "is more than thefe, cometh of evil." few's probably interpreted the prohibition as reftrained to the name Jehovah, the name which the Deity had appointed and appropriated to himfelf. Ex. vi. 3. The words of Chrift extend the prohibition beyond the name of God to every thing affociated with the idea. " Swear

not, neither by heaven, for it is God's "throne; nor by the earth, for it is his foot"ftool; neither by Jerufalem, for it is the city "of the Great King." Matt. v. 35.

The offence of profane fwearing is aggravated by the confideration, that in it duty and decency

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are facrificed to the flendereft of temptations. Suppose the habit, either from affectation, or by negligence and inadvertency, to be already formed, it must always remain within the power of the most ordinary refolution to correct it; and it cannot, one would think, coft a great deal to relinquish the pleasure and honour which it confers. A concern for duty is in fact never ftrong, when the exertion requifite to vanquish a habit founded in no antecedent propensity, is thought too much, or too painful.

A contempt of pofitive duties, or rather of thofe duties from which the reason is not fo plain as the command, indicates a difpofition upon which the authority of revelation has obtained little influence. This remark is applicable to the offence of profane fwearing, and describes, perhaps, pretty exactly, the general character of thofe who are most addicted to it.

Mockery and ridicule, when exercised upon the fcriptures, or even upon the places, perfons, and forms fet apart for the miniftration of religion, fall within the mifchief of the law which forbids the profanation of God's name; efpecially as that law is extended by Chrift's interpretation. They are moreover inconfiftent with a religious

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a religious frame of mind: for, as no one ever either feels himself difpofed to pleafantry, or capable of being diverted with the pleasantry of others, upon matters in which he is deeply interested, so a mind intent upon the acquifition of heaven, rejects with indignation every attempt to entertain it with jefts, calculated to degrade or deride fubjects, which it never recollects but with seriousness and anxiety. Nothing but stupidity, or the moft frivolous diffipation of thought, can make even the ineonfiderate forget the fupreme importance of every thing which relates to the expectation of a future existence. Whilft the infidel mocks at the fuperftitions of the vulgar, infults over their credulous fears, their childifh errors, or fantaftic rites, it does not occur to him to observe, that the moft prepofterous device by which the weakest devotee ever believed he was fecuring the happinefs of a future life, is more rational than unconcern about it. Upon this fubject nothing is fo abfurd, as indifference-no folly fo contemptible, as thoughtleffness and levity.

Finally, the knowledge of what is due to the folemnity of thofe interests, concerning which revelation profeffes to inform and direct us, may teach even thofe who are leaft inclined to re

spec

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fpect the prejudices of mankind, to obferve a decorum in the ftyle and conduct of religious difquifitions, with the neglect of which, many adversaries of Christianity are juftly chargeable. Serious arguments are fair on all fides. Chriftianity is but ill defended by refufing audience or toleration to the objections of unbelievers. But whilst we would have freedom of enquiry reftrained by no laws, but those of decency, we are entitled to demand, on behalf of a religion which holds forth to mankind affurances of immortality, that its credit be affailed by no other weapons than thofe of fober difcuffion and legitimate reasoning-that the truth or falfehood of Christianity be never made a topic of raillery, a theme for the exercife of wit or eloquence, or a fubject of contention for literary fame and victory-that the cause be tried upon its merits --that all applications to the fancy, paffions, or prejudices of the reader, all attempts to preoccupy, enfnare, or perplex his judgment, by any art, influence, or impreffion whatsoever, extrinfic to the proper grounds and evidence upon which his affent ought to proceed, be rejected from a question, which involves in its determination, the hopes, the virtue, and the repofe of millions-that the controverfy be managed on both fides

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