A GREAT deal has been written of late on the Sabbath. Many new treatises have appeared and old ones have been republished. In a late number of the Eclectic Review, the titles of ten or twelve publications on this subject stand at the head of an article called the Law of the Sabbath.' In this country, beside Dr Humphrey's little but not insignificant volume, Wilson's, and we believe Wardlaw's Discourses on the Sabbath have appeared in new editions with high recommendations. It is well known too how much has been attempted by the formation of a general union, and of smaller societies, for the observance of the Sabbath, and by numerous and repeated applications to Congress for a change of the Post Office regulations touching this subject. What the general union has done, we do not know; we have seen no results, but it may have been owing to our own ignorance of what

is passing. To any want of interest it has not been owing. As to the petitions to Congress, we always had more sympathy with them than many around us evinced. Not that we are at all in favor of legislating on such subjects, nor are we sure that any system of mails and post offices would be attended with less evil than the present, though every one must see that this has evils enough. But it seemed to us from the first that the object of the petitioners was misunderstood, and their motives greatly misrepresented. They did not ask, if we have any clear views of the matter, that a new law should be passed enforcing the observance of the Sabbath, but that an old law enforcing its violation or preventing its observance should be repealed.

But we are far from our path. We had no thought of running into the thorny ways of combination and legislation. We turned aside from a wish to do justice, in our feeble way, to men whose motives we believe to have been the best, however mistaken their zeal. The object of this article is to express our sincere pleasure that attention is called to the observance of the Sabbath, and our hope that it will not be diverted by any idle fears or unchristian jealousies. In our view there is not a subject now agitated more worthy of attention, or more imperiously demanding it at the present crisis, than this. The present crisis-by which we mean the revolutions that are taking place in the religious not less than the political world, and the severe trial to which all the institutions of religion are brought. He must be either a very cold or a very blind observer of the times, who does not see many dangers, both from fanaticism and licentiousness of opinion,

threatening the quiet, if not the existence of observances and forms to which we have always been used, and on which the influence of our religion depends not a little. There is no part of religion that is not now subjected to the closest scrutiny of reason and the unsparing test of philosophical examination, as men call it. This is well, if it be right reason and sound philosophy. But if it be a mere calculation of present convenience or interest, a matter of worldly wisdom alone, it is not well. It is not well, if it be not guided and controlled by a strong sense of the value of religion itself, a resolute purpose to uphold it as important above everything else, to guard, elevate and extend it by all proper means. If the examinations and trials of which we speak are not conducted with this spirit and aim, if they tend rather to lower the sense of religious obligation, to release men from moral restraints, to demolish all the defences and helps of religion which do not stand on positive supreme authority and unquestionable duty, even at the hazard of undermining the citadel itself, then have we little to hope but much to fear from what are called reason and philosophy, right and expediency.

If these remarks have any truth and useful bearing, they will apply to some of the most common views now taken of the institution and observance of the Sabbath. On these points, all will admit that a change has taken place in a great portion of the community within the last half century; a change both in opinion and practice. As to practice, it is said by many in whose judgment we have more confidence than in our own, as their experience extends much farther,

that the change is for the better on the whole. They tell us that the Sabbath is better observed, at least in the city and larger towns, than it was twenty or forty years ago. There are, it is true, interruptions and violations now that there were not then, but they are less extended and pernicious than those which they crowded out. This is probably true of some places. We should be glad to believe it of all, but we cannot. There are changes which indicate more freedom and cheerfulness, but not more engagedness or profit. Much less. It is always difficult to make comparisons of this kind, nor have we ever entire confidence in the supposed results. But we do see a looseness of practice which is positively bad, if it be not comparatively. We see a determination to use the Sabbath more in regard to convenience than to principle, more with a view to temporal than to spiritual good. Men appear to think themselves at liberty to consult their own personal comfort, rather than the great interests of the institution, the interests of religion and every man's soul. They will attend public worship, if there is nothing to prevent, in the weather, or the preaching, or the family, or the news-room, or the farm. But these have claims which no mere observance can have. Religion does not consist in going to church; certainly not in going in the afternoon. Some who go the most, go to sleep, and show their religion neither there nor any where else.

When we hear such remarks—and we do hear them often-we mourn. Religion has taken no hold of those who talk thus. They may tell us of their respect for it, they may help to support it, they may of

very

lavish

ten show themselves in its courts, and be of their censure or ridicule on those who are over-religious. But they are far enough from being religious themselves. Religion has no seat in their hearts. They are paying it respect and support from some other motives, beside that of a real love of it, a true interest in its vast truths, or an earnest desire to enjoy its holy influences. Where these exist, men will not make such comparisons or frame such excuses. They will not observe the Sabbath merely when they have no special call or wish to do anything else, but they will observe it from principle, and make other calls and interests yield to it, except in cases of absolute necessity. And this principle we do no see as we would. It does not seem to us to be gaining disciples. Men are so ready to avail themselves of the least apology, a slight indisposition, a wet or a hot day, a new acquaintance or an old friend, a preacher too tame or too violent, a hearty dinner or an expected arrival, a coat soiled or a bonnet not come home, letters to be written, absence from family, business of the legislature, example not known or if known not regarded-anything or nothing.

Whether there be more or less of this than formerly, we do not know, nor do we think it material. There is a great deal of it. And to what may it be ascribed? To different causes, of course. But to one in particular, we think, which is far less considered than it should be. To low views of the foundation of the Sabbath, its institution and authority. In this respect there has evidently been a change not for the better. There is a prevalent and probably a growing