CHAPTER IX.

Switzerland-Schaffhausen-Observance of the Sabbath on the Continent-Comparisons of the general Aspect and Manners of the People on the Route, with those of our Country-Falls of the Rhine-Zurich-Zug-Righi-William Tell-Lucerne Thun.

SCHAFFHAUSEN, (SWITZERLAND), SEPTEMBER 8. We entered Switzerland about ten miles north of this, and the entrance was most appropriate. We had scarcely passed the boundary stone, with Baden inscribed upon it, when there sunk down a deep and narrow valley on our right-deep as if it were placed out of this world, and looking calm, undisturbed, silent, and sequestered, as if it did not belong to this world. We soon descended into it; and with a glorious and gorgeous vista of autumnpainted hills constantly opening before us, we rode all the way to Schaffhausen.

To-day is Sunday, and we are resting at this place. The Sabbath, all over the continent of Europe, it is well known, is partly a holyday. I con

fess that I was extremely desirous of ob what was the character and effect of this ho what kind of relaxation was permitted usages of the European churches, both Catho Protestant, on Sunday. I had anticipated modification of the common holyday.

thought it likely, that relaxation for one part day, connected with religious services on the would possess a character of unusual dec And in this I am not disappointed. Unless that I find everywhere, in all the villages and which I have had an opportunity of observin Sunday, a quietness and decorum quite bey my expectation. The population is all abroad deed, after the hours of divine service, in the st and the public places; but it seems to suffice people to take a quiet walk with their families; there is a remarkable restraint among the m tudes upon all noise, loud talking, and laughter

I state the fact as it is, and as a matter, certai of gratifying information. But I cannot cond that it presents to me a very serious question. A the question is, how far it is desirable that our S bath-keeping should partake of the European cha acter. There is much, doubtless, to be object against the European mode. The day seems be entirely spent in public-in public worship,

n the public walks. It seems to have no distinct noral object with the people around me. Now his is what, above all things, I would secure. But whether the object is best secured by the views and sages that prevail among us is the question.

We ought, on this subject, to look at the general -rinciples on which time is to be used to the best ccount or on which, in other words, time is to be evoted and hallowed to religious uses. Suppose wish to set apart a day to any intellectual or oral use. How shall I best arrange it? And ere, let me say, that I know of nothing in the Scriptures that forbids the application of such genral reasoning. To sanctify a day is to set it apart or a religious purpose; and the question is, how is at purpose to be best accomplished? Now, I say, at if I were to arrange the employments of any ay, in order to turn its hours to the greatest acount for my mind or heart, I should not devote all s hours to study, reading, meditation, or prayer. That is to say, in other words, I must give some f its hours to relaxation. And this is what any an does of necessity, let his creed or system be what it will.

So that the only question is, what sort of relaxtion a man shall give himself. Shall it be taken

ithin doors, or abroad?

Shall a man sit down

in a sort of superstitious stupor, as thinking that there is something in gloom and dulness that is peculiarly acceptable to Heaven; or shall he go forth under the open sky, and amid the fresh breezes? Shall he sleep away some hours of the day, or spend them in easy conversation and useful exercise? Which mode of relaxation--for relaxation there must be-will be most favourable to health, to cheerfulness, and to agreeable associations with the Sabbath?

But it may be said, that it is dangerous to depart from the old strictness, and that the people will go fast enough and far enough, without being helped on in their course. I grant that there is danger arising from the boundless freedom of the country. I certainly fear that the innocent relaxations of the Sabbath might go to excess and disorder. But may we not hope, that an intelligent and wholesome public opinion is to lay restraints as effectual as bayonets and a police? Besides, the danger exists, whether we discuss the subject or not. Is it not better to take the right and tenable ground at once, than to take a wrong ground which is continually sliding beneath our feet, and bearing us and everything else with it?

tiousness is not the only danger.

Yet more : licen

There is danger

in bondage, too. For what, I ask, is the effect

and result of the old strictness? Some, it makes demure and superstitious on Sunday; others, it makes reckless. They take greater liberties with the day than the most of those who make it a holyday in Europe! They ride, they travel, they labour, they haunt taverns, they engage in hunting and fishing, they write letters of business; they cannot banish the spirit of business even from one day out of seven. Many, and especially of the young, are perhaps still more injured by the old strictness. They dislike the Sabbath. They dread its approach; they are glad when it is gone. And as the Sabbath is most closely associated with religion, they come to get repulsive ideas of religion itself. It is a gloomy thing; it is a superstition; it is a peculiarity; it is a bondage. It is something to be endured; it is something to be sighed about, rather than acted upon; and the result is, that it exerts no genial, no welcome, no thorough nor permanent influence upon the heart. In short, false views of the Sabbath are answerable for no small portion of that host of dreadful popular errors, which deform Christianity, degrade its disciples, cut off from the world so many sources of happiness, and open, in the very bosom of life, so many fountains of sadness, dejection, and misery.

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