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because a practice which is tolerated by public ufage, neither receives the fame conftruction, nor gives the fame offence, as where it is cenfured and prohibited by both.

CHAP.

CHAP. IX.

OF REVERENCING THE DEITY.

N many persons a seriousness, and sense of

IN

awe, overspread the imagination, whenever the idea of the Supreme Being is prefented to their thoughts. This effect, which forms a confiderable fecurity against vice, is the confequence not so much of reflection, as of habit; which habit being generated by the external expreffions of reverence, which we use ourselves, and obferve in others, may be destroyed 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 useless, when it is neither likely nor intended

VOL. II.

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

The prohibition of the third commandment is recognized by Chrift, in his fermon upon the mount, which fermon adverts to none but the moral parts of the Jewish law.

"I fay unto

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

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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

by the confideration, that in it duty and decency 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 for which the reason is not so 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 defcribes, perhaps, pretty exactly the general character of those who were moft addicted to it.

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

H 2

No

religious frame of mind; for as no one ever feels himself either difpofed to pleasantry, or capable of being diverted with the pleasantry of others, upon matters in which he is cordially. interested, so a mind intent upon the attainment of heaven, rejects with indignation, every attempt to entertain it with jefts, calculated to degrade or deride fubjects, which it never recollects, but with ferioufnefs and anxiety. thing but ftupidity, or the most frivolous diffipation of thought, can make even the inconfiderate 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 childish errors, or fantastic rites, it does not occur to him to observe, that the moft prepofterous device by which the weakest devotee ever believed he was securing the happinefs of a future life, is more rational, than unconcern about it. Upon this fubject nothing is so abfurd, as indifference-no folly fo contemptible, as thoughtleffness and levity.

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

fpect

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