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memory, and the deep regret which they felt for an event that had deprived not only the University, but the nation to which he belonged, of one of its brightest ornaments. They accordingly appointed a committee to, consult with others, who might have the same object in view, to take such steps as should enable a future meeting, when more of the students should be in town, to come to a particular and final resolution. We have scarcely need to add, that the Monument which our engraving represents, will stand as a lasting memorial of the high esteem in which the professor was held, to whose memory it has been erected.

But superb and honourable as this marble edifice may appear, the name of Professor Playfair will be inscribed in more durable characters in the following list of his works. 1. "Elements of Geometry. 2. Illustrations of the Huttonian Theory of the Earth. 3. A Letter to the Author of the Examination of Professor Stewart's Statement. 4. An edition of Euclid. 5. System of Geography, 5 vols. quatro. 6. Outlines of Philosophy." To these may be added many valuable papers, which he contributed to the Transactions of the Royal Society. His account of De Laplace-articles in the Edinburgh Review-and his Introductory Discourse in the Supplement to the Encyclopedia Britannica.

In composition, his style was rather clear than splendid; it rarely exhibited much energy, and but few of those ornaments which gain orators applause. It had no impetuosity, no hurry, no vehemence; no bursts, or sudden turns or abruptions, like that of Burke; and though eminently smooth and melodious, it was not modulated to any uniform system of declamation, like that of Johnson, nor spread out into the richer and more voluminous elocution of Stewart. It was the style of a useful, rather than of an ornamental writer. It was that of a man absorbed in deliberation, thought, and learning, always more solicitous for the sentiment delivered, than for the mere expression which became its vehicle.

For a considerable portion of the materials comprised in this sketch, we acknowledge ourselves indebted to the Annual Biography and Obituary for 1820.

ON THE OBSERVANCE OF THE THIRD

COMMANDMENT.

By John Philip Wilson.

(THIRD ESSAY.)

"Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless

that taketh His name in vain."

THAT sin should be committed without a definite object, the attainment of which can be assigned as a reason for the act, shews an extraordinary perversion of the moral and intellectual powers of man; nevertheless, it is undeniable that immoral customs are often persisted in, either unthinkingly or obstinately, without even the wretched excuse of temporal gratification, or the accomplishment of any particular desire. Amongst these we may reckon profane swearing, and the habitual use of blasphemous and improper discourse.

Beyond this fact, but little illustration is necessary, to shew either the intent or

utility of this Divine precept, as both become sufficiently obvious on reflection. It may, however, be well to set forth a few reasons why the observance of it is at once wholesome and necessary, both for the temporal and eternal benefit of mankind.

"Thou shalt not take the name of the Lord thy God in vain." The word “vain” is of varied and comprehensive signification; and, in most of its meanings, is so applicable to the sense of the commandment, that no other word could easily have been selected, equally well adapted for conveying its intention.

1. It signifies false, not true. Viewed in this light, the prohibition evidently applies to the sacred name being coupled with a falsehood, or in any way used as a ratification of a feigned asseveration. It is also confirmed as to this meaning by the Lord himself, speaking to Moses: "And ye shall not swear by my name falsely; neither

shalt thou profane the name of thy God: I am the Lord," Levit. xix. 12.

2. Another signification of the word is proud, arrogant, ostentatious, which certainly applies to the mention of the Omnipotent without that humility of mind, and respect of manner, so justly and so necessarily due to the Grand Creator of all things.

3. Idle, frivolous, useless, foolish, unimportant. Very little explanation can be necessary to shew the application of the word vain, as thus defined, to the intent of the commandment before us. In vain, we are likewise told by the lexicographer, sig. nifies to no purpose, to no end; and the law may be considered in either import, as prohibiting the unnecessary use of the appellation of the Deity; or rather, as forbidding the mention of His awful name altogether, unless with some moral view or intention.

Having thus traced the expression made use of by the Divine lawgiver, through those imports which are most applicable to His original intention, I shall proceed to shew how this mandate operates, in conjunction with the others, in forwarding the best and most important interests of the great family for whose benefit it was framed.

The first sense in which I have understood the word (i. e. false, not true,) is a fine example of the forethought and ineffable wisdom, as well as the care and regard, of the Almighty for his creatures. As a lie cannot be conceived or uttered with a good intent, (or even if it be, the object is no justification of the action) some defence is absolutely necessary against deceit and falsehood, for the security of men in their affairs and transactions with each other, and for the proper ordering of the social state. Thus the holy name of God is made the test and ordeal of truth, by which it is to be distinguished on solemn occasions from its antipodal quality. It is to be hoped that few, in proportion to the countless number of human beings, are so totally abandoned of their Maker as to prostitute his name to a wickedness he abhors and forbids, and to make that, in which we comprehend all that is just, holy, and immaculate, the vehicle of a base and deliberate lie.

That some, however, have been so totally lost to every good and moral feeling as to say "the thing that is not,-calling the Deity at the same time to witness their verity, the repulsive annals of perjury shew ; but, for these, the wisdom of human institutes, acting upon the spirit of the Divine statutes, has provided a temporal punishment, to hold in check the increase of the

crime, and deter unholy persons from the commission of so odious an act.

In this sense, also, there is an analogy between the present commandment, and the ninth : "Thou shalt not bear false witness against thy neighbour ;" and the subject shall hereafter be more fully noticed under its proper head.

The habitual or occasional mention of the Great and Holy One in an arrogant manner, whether oral or written, as if we were not indebted to His providence for the breath of life, and the daily bread for which our lips move in daily prayer, betrays a lamentable want of religious feeling, and of veneration for the Most High. Were the mind well regulated, and properly imbued with a sense of God's goodness and majesty, it is impossible that it could prompt the outward organs to utter aught, that either in import or tone is expressive of any thing but the most profound reverence and respect.

The proud and haughty in spirit--the Atheist who would tear himself away from his Maker, and render himself independent of a God, to become the creature of chance, and the slave of brutal impulse; or the Deist, who denies the blessed Christ, and rashly spurns from him the divine consolations of the gospel, may indeed speak of God in light or disrespectful terms; and, by some strange or forced action of the disordered machinery of their minds, divest themselves of that reverential awe, and prostration of spirit, which ever should attend an utterance of His name. But to such be it confined; and let not the fear and love of God, on which depends so materially the proper effect of religion, depart from the christian soul.

We have ample proof on record, that God must be approached with humility and lowliness of heart. The altar of Cain was destroyed; for he was a proud and discontented man, and his offering was not ac ceptable to the Lord. The self-debasement of the publican was grateful to the Eternal; whilst the proud confidence of the pharisee reached not the throne of the Almighty. Confirmatory of this, we have the words of our blessed Redeemer: "Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven," Matt. xviii. 4. Also, "And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted," chap. xxii. 12.

With regard to the third meaning we have assigned the word vain. We will merely observe, as in the preceding paragraph, that the frivolous or unnecessary mention of the name of God, argues a state

of mind far from being consistent with that which ought to be the endeavour of a Christian to attain; such mention being only called for, or justifiable, (as before hinted) on the most solemn occasions, where, under peculiar circumstances, an asseveration, confirmed by an appeal to Heaven, becomes necessary to forward the ends of justice, &c.

As from minute causes, effects the most gigantic may spring; so the slight deviation, or occasional deviation from this ordinance of Almighty God, which some persons have been pleased to term comparatively unimportant, may sow the seeds of crime far greater in magnitude, which, like a noxious weed, springs up in the mind, choking, by its strength and poisonous nature, the growth of the fair sapling virtue, planted by the hand of God himself, and, by the overshadowing breadth of its leaves, obscuring from the tender nursling the bright and generative rays of religion's Sun, so indispensably necessary for bringing it to the perfection and beauty of its maturity. The occasional slight mention of the Deity, by degrees becomes habitual; thence, the transition into less equivocal language is easy and natural; and thus, step by step, sin advances, her road being prepared and marked out at first by petty precursors, and at last hardened and smoothened by a series of successive and methodical procedure in the same track.

But in whatever manner the subject is considered, we must necessarily arrive at the same positive inference, namely, that in transgressing this holy maxim, we commit blasphemy! Many of the unthinking will, in all probability, be startled at so severe a conclusion from the premises, and be inclined to think it overstrained, and too highly coloured; but let them calmly and maturely weigh the question, and determine whether sophistry, however subtle and finely spun, can, in the end, maintain its ground against solid, though plain, ratio

cination.

By the word blasphemy, we comprehend the offering of an indignity to God, and, in either of the senses in which we have understood the word vain, as particularly applicable to the commandment, the indignity to the Majesty of the Holy One is plainly visible, and the analogy, in a scriptural sense, betwixt the two words vain and blasphemous, is sufficiently shewn. We do not, I think, find that there is any modification of signification assigned to the latter phrase, although, perhaps, one might be allowable, as he who hastily mentions the Name of his Creator in a moment of heat, and without the intention of transgressing

the commandment, or of insulting the Omnipotent, cannot, in justice, be classed with the determined and habitual swearer; nor the man who applies the sacred name to mere frivolous matters, be considered equally black with the wretch who systematically curseth his God.

It is also evident that, in addition to the culpability of the act itself, abstractedly considered, a rapid decline of true piety must be another inevitable consequence of dereliction, even of the lighter kind, from this duty; for is it probable, or consistent with our nature, that at periodical times we can humble ourselves before the footstool of One, whom we habituate ourselves to speak of disregardingly in common? and, above all, can we pray for blessings and benefits from the Being whom we deride, neglect, or hold as nothing? Nay, can we even ask a favour of a fellow-man with a clear conscience and an open brow, if we have wronged or insulted him? How much less then dare we petition the God of all— the great Jehovah-when we have broken His statutes, offended His Majesty, and provoked His anger! Hence it follows, that a deterioration of morals in general, and a neglect of religious duty, must necessarily result from a non-observance of the Divine edict in its most comprehensive

sense.

Indeed, the anomaly would be too glaring to allow us to suppose for a moment the possibility of a blasphemer being a good man; and for this assertion we have the authority of our Maker himself in the explicit words, the Lord will not hold him GUILTLESS that taketh his name in vain. Needs there a more abundant proof? or is a more awful denunciation necessary than that we shall not be guiltless in His eyes, if we offend this sacred law? When we reflect on the lost state of the guilty on earth, and the punishment which awaits him hereafter, it is enough to cause us to shrink with dismay from the commission of any act which has even only an indirect tendency to make us sinners.

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So far, however, from the awful name of God being held in that reverence, which pious feeling, and the commandment, combine in teaching us it ought to be regarded, it is unhappily as lightly and as frequently uttered by numberless individuals, as is the most common word in our language, and, to render the profanation yet more flagitious, is too often coupled with lies, grossness, and disgusting obscenity. That solemn asseveration, (So help me God,) which no man ought to utter without due previous reflection on the nature of the

subject he is speaking of, and subjecting the exactitude and completeness of the truth of his meditated assertion to the severest examination, as to its ability of bearing the confirmation of so tremendous an oath, and then uttered only with reluctance, and reverence the most sacred, is ordinarily in the mouths of the lower and lowest orders of society-the scum and rottenness of humanity-and is used by them to ratify either ridiculously frivolous, or blasphemous and bestial, assertions.

I would ask such persons, and, with them, all who accustom themselves to the improper use of the forbidden name, (and I would also earnestly entreat a reply founded upon reflection, and principles of plain common sense, to my question?) What possible, ideal, or tangible good, or what benefit of any kind or description, however fleeting and unsubstantial-what pleasurable emotions, either mental or corporeal, can by any means result from the indiscriminate, and (in many cases, from habit,) unconscious indulgence of this usage?

I can imagine a pleasure, or an expediency, however evanescent and improper it may be, to proceed temporarily from many, and indeed most crimes, as drunkenness, or the free indulgence of the passions, because in those cases either a sense is gratified, a desire is fulfilled, or an object attained; but it appears utterly impossible to assign a reason for the perpetration and persistence in this moral crime, commonly denominated swearing, but more correctly blasphemy, unless we admit the cheerless and lamentable one, that "men love evil for the evil's sake," which is so thoroughly degrading to the grand construction of the human soul, and so complete a perversion of the magnificent ends for which the wonderful principle of vitality was called into existence, that we are loath to do so.

To profane language in general, the third commandment may, without any stretch of the imagination, be made to apply" The Lord's commandment is exceeding broad," and although the literal wording of the law applies only to taking the "name" of the Lord our God in vain, yet let us remember, that it is the duty of the Christian to draw rules for his conduct, from the scriptures, by natural inference, and that he should be guided by the Spirit and obvious intent, as well as by the letter, of the law; for what is more miserable, hypocritical, and contemptible (viewing it even in a worldly light alone,) than the character of a man who outwardly observes, but secretly evades, who sub

scribes to the truth of an axiom, but who libels himself by its neglect.

The pure and beautiful principles which form the basis of Christianity, the example of its great Founder, and the instinctive, unforced, and pleasurable forbearance from it by all good men, together with the disgust with which it inspires them when used in their hearing, are sufficient evidences that immoral discourse cannot be acceptable in the sight of the Lord. He has given forth a commandment to the world, expressly forbidding the "vain" use of His name; and thence the inference is fair, that the freely or irreverently discoursing upon His attributes, with the abortive view of penetrating the awful and unfathomable nature of His being, or other vast and incomprehensible subjects, the immensity of which extends so far beyond the limited compass of mortal ken, must be equally displeasing to Him. The futile effort of endeavouring to lift the veil is, in itself, an impious act, from the disregard which it displays to the Almighty will, and the wish to proceed beyond those barriers which, in His infinite wisdom, He has been pleased to fix as the limits of human understanding.

Nor does it require much logical power to shew that the derisive mention of that awful place of punishment,-that abode of utter darkness, where naught is heard but wailing and gnashing of teeth,—that

"Illimitable ocean, without bound,

Without dimension; where length, breadth, and height,

And time, and place, are lost."

which Elohim has provided for the habitation of rebellious spirits, and the souls of the damned, cannot be expressive of reverence for the Deity, or fear of his vengeance; or that the cursing our fellow-creatures, and on every light,—or, indeed, on any occasion condemning them in hearts, or by our words, to the most dreadful of all dooms,-eternal perdition, cannot be a pleasing sacrifice to the Lord.

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Yet the noun" damnation," and its corresponding verb, are as frequently used by multitudes of individuals, as, we have before observed, is the name of God; and, with a vindictive minuteness, and particularly disgusting and repulsive to the feelings and senses, they mercilessly damn the souls, bodies, and members of those who offend them. To specify the manner of this, would be to enter uselessly into revolting and disgraceful detail; I shall, therefore content myself with observing, that the vicious habits of swearing, blasphemy, and impious language have, I blush to say, gained for the English a notoriety, more widely spread than creditable.

It may not be irrelative here to dwell for a moment upon the impropriety of disputations upon abstruse religious subjects, when such disputations are carried on with no other view than to display learning, or talent in argument, or to gratify a natural passion for polemical discourse. Such discussions can hardly be carried on without a breach of the sacred edict before us, unintentional perhaps, but not the less so. Moreover, the controversy is seldom carried on with that calmness of temper, and humility of heart, befitting a religious topic; and the theologue is not unlikely to be hurried by the warmth of his disposition of mind, irritated by opposition, into a forgetfulness of the respect due to the thesis he is handling, and, by the same cause, is, mayhap, driven into a course of conduct exactly in contrariety to the very tenets he has been so stoutly defending in his wordy war, such as entertaining an animosity against his opponent, which is often the effect of a hotly contested argument.

On this subject, David has expressed himself with considerable severity; and he forbids the prying eye of curiosity to search out the hidden ways of God, a precept which he carefully obeyed himself; and, on one occasion, after speaking of the all-seeing providence of God, he exclaims, with holy humility, "Such knowledge is too wonderful for me; it is high, I cannot attain unto it," Psa. cxxxix. 6.

At the same time, a calm and healthy discourse on theological topics, held with a view to the conversion of a sinner from the evil of his ways, with the object of mutual improvement, or for the purpose of descanting upon the wonderful works and infinite goodness of God, is beneficial to all who engage in it, and gratifying to the feelings of those who are competent to instruct and expound.

It may, perhaps, be, and indeed has been advanced, that the breach of this commandment is, in its nature, nothing more than a venial error, or slight deviation from a strict rule of conduct, inasmuch as actual practical harm does not result from it to our neighbours! I deny the position altogether, as being alike false in principle, detail, and conclusion, as being founded in rottenness, and uncemented by truth. It is a moral crime, simply, because, in the first instance, we are in express words forbidden from it by the Almighty; and disobedience to His will is, in itself, sin.

We might, with equal justice, assert that our first progenitors committed no crime when they partook of the tree of knowledge in the garden of Eden, contrary to the

express command of their Maker, because eating fruit is not, in its own nature, iniquity. The fault in their case did not consist in the act, but the disobedience: but, in the breach of the third precept of the decalogue, the act and the disobedience are, each separately, and combined, sin; the violation of the command is, in itself, wickedness, and the act resulting from such violation is blasphemy.

Secondly. It is the effect of a diseased and sinful soul; because, were the mind in that healthy state which only can be attained by an unbroken course of moral conduct, and a due observance of religious duties, an innate reverence of God must be the evident consequence, which would infallibly act as a prevention of His name being used in a light or impious manner, even were there no express mandate from heaven to that effect.

Thirdly. It is a crime in another sense, besides that of blasphemy, because an evil does result from it towards others, from the force of example, which ever will be more powerful than precept. The conduct of one man, especially if he be a father, generally exercises considerable influence over his family, and the circle of his friends and acquaintance, from many reasons: over the former, from the ascendant or directing power with which, from moral and physical causes, the head of a family is vested over the other branches; and over the latter, from adventitious circumstances, such as the being possessed of a more marked and decided character, of superior talents or learning, &c. Is he not, therefore, responsible for the evil effects which his irreligion, and laxity of principle and conduct, may produce upon those over whom he owns such influence, and which almost every individual possesses in a greater or less degree, according to his station in society, or other grounds?

Thus have I briefly investigated this subject, which, with the other portions of the decalogue, call particularly for the consideration of Christians; and I will now conclude, by entreating my readers to banish from their minds that false principle which, I have reason to fear, too generally prevails, that the observance of any of the commandments of the Lord which, on a cursory view, may appear of less absolute importance to a social community as rules of action, can, in consequence, be dispensed with; or that, by the lapse of thousands of years, or by any changes, however radical or numerous, in the great family of man, they can in any degree become obsolete.

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