Econlib

The Library

Other Sites

 Front Page arrow Titles (by Subject) arrow Chapter 8: By What Acts and Omissions the Duty of the Christian Sabbath Is Violated - The Principles of Moral and Political Philosophy

Return to Title Page for The Principles of Moral and Political Philosophy

Search this Title:

Also in the Library:

Subject Area: Political Theory
Subject Area: Philosophy
Collection: Books Published by Liberty Fund
Topic: Property
Order this book from Liberty Fund

Chapter 8: By What Acts and Omissions the Duty of the Christian Sabbath Is Violated - William Paley, The Principles of Moral and Political Philosophy [1785]

Edition used:

The Principles of Moral and Political Philosophy, Foreword by D.L. Le Mahieu (Indianapolis: Liberty Fund, 2002).

About Liberty Fund:

Liberty Fund, Inc. is a private, educational foundation established to encourage the study of the ideal of a society of free and responsible individuals.


Chapter 8

By What Acts and Omissions the Duty of the Christian Sabbath Is Violated

Since the obligation upon Christians to comply with the religious observance of Sunday, arises from the public uses of the institution, and the authority of the apostolic practice, the manner of observing it ought to be that which best fulfils these uses, and conforms the nearest to this practice.

The uses proposed by the institution are;

1. To facilitate attendance upon public worship.

2. To meliorate the condition of the laborious classes of mankind, by regular and seasonable returns of rest.

3. By a general suspension of business and amusement, to invite and enable persons of every description to apply their time and thoughts to subjects appertaining to their salvation.

With the primitive Christians, the peculiar, and probably for some time the only, distinction of the first day of the week, was the holding of religious assemblies upon that day. We learn, however, from the testimony of a very early writer amongst them, that they also reserved the day for religious meditations—Unusquisque nostrûm (saith Irenaeus) sabbatizat spiritualiter, meditatione legis gaudens, opificium Dei admirans.

Wherefore the duty of the day is violated,

1st, By all such employments or engagements as (though differing from our ordinary occupation) hinder our attendance upon public worship, or take up so much of our time as not to leave a sufficient part of the day at leisure for religious reflection; as the going of journeys, the paying or receiving of visits which engage the whole day, or employing the time at home in writing letters, settling accounts, or in applying ourselves to studies, or the reading of books, which bear no relation to the business of religion.

2dly, By unnecessary encroachments on the rest and liberty which Sunday ought to bring to the inferior orders of the community; as by keeping servants on that day confined and busied in preparations for the superfluous elegancies of our table, or dress.

3dly, By such recreations as are customarily forborne out of respect to the day; as hunting, shooting, fishing, public diversions, frequenting taverns, playing at cards or dice.

If it be asked, as it often has been, wherein consists the difference between walking out with your staff or with your gun? between spending the evening at home, or in a tavern? between passing the Sunday afternoon at a game of cards, or in conversation not more edifying, nor always so inoffensive?—to these, and to the same question under a variety of forms, and in a multitude of similar examples, we return the following answer: That the religious observance of Sunday, if it ought to be retained at all, must be upholden by some public and visible distinctions: that, draw the line of distinction where you will, many actions which are situated on the confines of the line, will differ very little, and yet lie on the opposite sides of it: that every trespass upon that reserve which public decency has established, breaks down the fence by which the day is separated to the service of religion: that it is unsafe to trifle with scruples and habits that have a beneficial tendency, although founded merely in custom: that these liberties, however intended, will certainly be considered by those who observe them, not only as disrespectful to the day and institution, but as proceeding from a secret contempt of the Christian faith: that consequently, they diminish a reverence for religion in others, so far as the authority of our opinion, or the efficacy of our example, reaches; or rather, so far as either will serve for an excuse of negligence to those who are glad of any: that as to cards and dice, which put in their claim to be considered among the harmless occupations of a vacant hour, it may be observed that few find any difficulty in refraining from play on Sunday, except they who sit down to it with the views and eagerness of gamesters: that gaming is seldom innocent: that the anxiety and perturbations, however, which it excites, are inconsistent with the tranquillity and frame of temper in which the duties and thoughts of religion should always both find and leave us: and lastly, we shall remark, that the example of other countries, where the same or greater licence is allowed, affords no apology for irregularities in our own; because a practice which is tolerated by public usage, neither receives the same construction, nor gives the same offence, as where it is censured and prohibited.