this day is religiously observed, with another community, in which it meets no pointed opposition, but general neglect.

On the one hand, behold a people who greet the Sabbath's return, and consider it as a season sacred to God and religion; a day which renders transparent the veil which hides the world. to come; a day, in which we are in a peculiar sense, to assume the character of pilgrims and strangers; when our vices are to be opposed, our passions subdued, our spiritual state examined, the world excluded, and the great economy of grace investigated; a day when our fears are to be alarmed, our hopes enlivened. In another community, let it be supposed, the Sabbath is spent somewhat more leisurely, but altogether as irreligiously as any day in the week. Public worship is neglected or attended without seriousness or constancy. The remaining hours are devoted to business, pleasure, literature, or perhaps to politics, a subject which in our country, and in the present state of political parties, never fails to produce an interest, and seldom fails to array those passions, which are peculiarly hostile to that calmness and devotion which the Sabbath demands.* No high responsibility is felt. No deep views of God and religion are entertained. Nothing is cherished of that faith, "which is the substance of things hoped for, and the evidence of things not seen." Will Christianity flourish alike in both these communities? Will moral character in both be equally hardy, unyielding and vigorous? Will liberty, property, and life, be in both equally secure?

Should the opinion ever prevail in New-England, that the right observance of the Christian Sabbath, implies nothing but

*Even in London, as I am informed by a gentleman, of whose long and very honorable life, a greater part has been spent in England, "the post-offices and all other offices are still on Sunday."

66 Profanation of the Lord's day is an offence against God and religion, punished by the municipal laws of England." (Blackstone's Com. B. IV. ch. 4. § 9. "Besides the notorious indecency and scandal of permitting secular business to be publicly transacted on that day, in a country professing Christianity," the author of these Commentaries represents, in strong ternis, the importance of the Sabbath, "considered merely as a civil institution."

attendance on public worship, and that nothing sacred is attached to the remaining part of the day, the moral and political influence of Christianity will suffer a deplorable diminution.* How much does the impression made by the public exercises of religion, depend on the state of mind preceding the commencement! Men would be ill prepared to engage in devotion, or to improve religious instruction, who should rush to the sanctuary, from the field, the workshop, the counting-house, or the place of public debate. Nor can it be imagined, that the heart and character will be much affected by the exhibition of evangelical truth, if there be a rapid transition from the public service, to the amusements or avocations of the world.

In addition to this, if it is true that no part of the Lord's day is sacred, but that which is devoted to the public services of religion, in places where these services are not maintained, whatever may have caused the omission, there is no sacred time. By consequence, the Sabbath, either by the choice of men, or the providence of God, is already abolished in a considerable part of our country.

Should we be told, that such views of the Lord's day, as are here condemned, are at present extensively cherished throughout Christendom, the fact will not prove them either just or harmless. Is it quite certain, that these views have had no effect on the virtue, tranquillity, and happiness of Europe? Is it questionable, whether the manner, in which the Lord's day is observed, has an influence on public morals? Or, is it doubtful, whether public morals are connected with the happiness of States and kingdoms ?

But, if this subject is interesting to the moralist and the states

* "We see as from the light of nature, that what days and times, whether weekly, monthly, or anniversary, were designed and appointed (among the heathen,) as Dies festi, for the service of God, were to be spent wholly in order to that end, and not to give some part to God, and take others to ourselves. And from hence we see how far short of natural light their religion falls, who make no scruple of spending a great part of the days, devoted to God's worship, in following either their employments or recreations." Stillingfleet's Irenicum, 99, 100,

man, it is peculiarly so to the Christian. On the observance of this institution it depends, not immediately, whether one denomination of Christians shall rise at the expense of another; but whether there shall be preserved, in the minds of men, a sense of our common Christianity. Such observance, as it implies seriousness of mind, and a devout perusal of the Scriptures, joined with a deep conviction of our responsibility to God, is highly favorable to every denomination, whose real object is the attainment of truth. If it is, indeed, our desire, that our neighbors, our friends, and our families, should live as the creatures of God, and the disciples of his Son, as those, who are looking for, and hastening to the last judgment; if it is our desire, that they should feel the constraining power of religion amidst all the changes of human affairs, and in all the departments and offices of life; or that they should hereafter be "presented faultless before the presence of the divine glory with exceeding joy, let us urge upon them a pious regard to the public and private exercises of the Lord's day.

That the interests of morality and religion have much to fear from that daring spirit, with which the institutions of God are so frequently assailed, can have escaped the observation of no man of considerate habits. But if we have lamented these evils, has it been with a grief proportionate to their magnitude? If we have invoked either human or divine aid, has it been with an ardor, importunity, and perseverance, becoming those, who tremble for the ark of God?

Between the Christian Sabbath and the Christian religion, there is, we have seen, the most intimate, and most important connexion. In this question, whether the Sabbath shall be reverenced, is, therefore, involved another, whether the influence of Christianity shall be maintained. Before a decision is made on this subject, consider, I do entreat you, what Christianity has done, what impure and savage rights it has abolished; what humanity and kindness it has excited; what endearments and fidelity it has secured in the domestic relations; what charitable institutions it has founded; what influence it has had in framing

political establishments, and in rendering them permanent; how much it has done in restraining the desires, and moderating the impetuosity of youth, in diminishing the pressure of human woes, and in cheering them, whom the world had deserted; especially, how much it has done in raising to spiritual life many, who once were dead in trespasses and sins, and in giving them assurance at that hour, when it is felt, that the gains of the whole world would make no compensation for the loss of the soul!

If the Christian Sabbath stands in so near a relation, both to the peace of society, and the immortal interests of man, all who discern this connexion, are bound by the strongest ties to interpose their authority, their talents, and example to support that sacred institution. To this obvious remark there are few people, who will not give a ready, though perhaps but cold assent. But many will immediately inquire, whether there is no other method of securing a sufficient regard to the Sabbath, besides those, which obtrude themselves on public notice. "Let every master of a family restrain his own children and domestics, and the work is done." To this we cordially agree. Only let every master of a family restrain his own children and domestics, and the work is in a great measure accomplished. But, what shall be done if they who are placed at the heads of families, will not restrain those under their care, por even themselves from publicly violating the Sabbath? What if our passage to the house of God is choked up by the drover, the waggoner, or the coachman? What if the private exercises of devotion are interrupted by the rude noise of children sporting in the streets? Will you say that these things must be submitted exclusively to the persons themselves, and that no one has a right to interfere with another? Were a collection of wanton persons scattering fire and combustible materials in the lanes of a city, would it be officiousness in the inhabitants to take active measures for preventing a conflagration; Would it, in that case, be sufficient that every master of a family kept his own children and servants within doors? But in this case you reply, there would be immediate danger. Danger of what? I would ask.

Why, that the habitations and property of the citizens might be consumed. True; but are these more precious, than character and moral habits;-more valuable, than those principles of virtue and the fear of God, for which no human inventions can be an adequate substitute;—and without which society itself is a mass without cement, ready to crumble whenever assailed by the hand of violence? Are not individuals injured by that, which injures society? Is it not for the interest of all that laws which have for their object the general safety, should be exccuted; but especially those laws, which facilitate the observance of all others? "The only means of securing the peace of society, and preventing more atrocious crimes, is to enforce by lesser punishments, the observance of religious and moral duties."

"By the laws of England, there are (it appears) above one hundred and sixty different offences, which subject the parties, found guilty, to the punishment of death." Did this sanguinary code, twenty years ago, prevent the enormous number of one hundred and fifteen thousand persons from supporting themselves in and near the metropolis of that kingdom, by pursuits, either criminal, illegal or immoral ?*

Could that pure morality, which a due observance of the

Colquhoun on the Police of London. Such is the author's “estimate of persons supposed to support themselves, in and near the metropolis, by pursuits either criminal, illegal, or immoral." If this supposition should be incredible, it must be considered, that the author acted as magistrate for the city and liberty of Westminster-and for the liberty of the Tower of London; and that the work was so well received by the British public, as to pass through four editions, the first year after its publication.

The Society in London, for the suppression of vice, was instituted in the year 1802. In 1807 it appeared that such had been the influence of its proceedings against violators of the Sabbath, as gradually to have diminished the necessity of prosecution; that the reformation of the metropolis had been progressive, as to that particular offence; and that in this respect, the whole town exhibited in a considerable degree, a new face; and that what was said of the violation of the Sabbath, could be said of other crimes.-See Christian Observer for March 1811.