would wish to banish,* a bare reference might be made to the excellent treatises of Collier and Styles on the immoral tendency of the stage. When these works are answered, I shall not hesitate to justify what I at present condemn. I had intended fully entering into this subject, but the small stock of patience which you must now have left, confine me to the few following brief remarks on amusements in generál.

They have been, and still may be, argued as inexpedient, inapt, and unfit. Would a penitent approach the horsecourse, the hunting-ground, or the card-table? He cannot, when he sees his soul at stake, and is all dejection and dread, murder his time and dissipate his mind, by shuffling, cutting, and dealing about kings, queens, and knaves,-by dancing to a violin,-by diverting his senses at a playhouse, or by following the chase. Take another case. Would it not be sufficient to shock the hardest heart, to see a person condemned to die playing at cards on the morning of his execution? Why unbecoming in him then, or at all, more than in any other person? We are no more certain of life than the criminal. If improper at that period, it must be improper always; for the game itself, the God we profess to serve, and the salvation we profess to seek, maintain the same character. Let us next turn to the Christian,-not Mr. W.'s Christian. Those who are filled with the love of God, actually spurn such things from them, as low and grovelling: and for such to ask what harm there can be in playing at cards, &c. would be perfectly as ridiculous as that man would constitute himself, who should ask what harm there could possibly accrue from his dandling a jointed doll, playing with children at chuck-farthing, push-pin, or bob-cherry? He would not consider the harmlessness of the thing a sufficient reason for doing it for trifling away his time in child's-play. The thing itself is unfit. For the matured Christian to plead for

* Page 177.

them, to say nothing of a Rector, as he advances in life, is still more disgraceful; and positively argues, that a thirst for worldly gratifications should increase with piety—a plain contradiction. Can he not find sufficient in Christ, but must go to the world to complete his happiness? We are called to fellowship with God. But to play games is something like bringing fire from heathen altars, or more properly from hell, to warm the heart with the love of God, The Christian's life too, is a life of prayer. But how can he in conscience pray for a blessing either upon, before, in, or after, the performance of these things? He is also to live in the Spirit; from which a spirit of gaming and folly is very different. Nor is even this all. It is a perfect mystery to know what we are to understand by denying ourselves, by taking up our cross, and by following Christ, if a renunciation of such things be not implied. Unless we are to forsake these, the Scriptures are obscure. If we can trace Jesus Christ to the gaming-table, to hunting down animals, or footing it at a dance, then-and not till then, will those things be expedient, and we be justified in the use of them as his followers. "For even hereunto are we called because Christ also suffered for us, leaving us an example, that we should follow his steps."* It is possible the ingenuity and accommodating spirit of Mr. W. may apply this passage to the primitive Christians; thus denying them almost every gratification, and indulging the present generation with almost every thing the foolish mind of man has invented.

Equally correct are those who argue upon them as forbidden, and consequently unlawful. "This I say then," observes the apostle, "walk in the Spirit, and ye shall not fulfil the lust of the flesh." After this he enumerates a variety of gross vices, and then adds-" and such like." Every thing that rises from the flesh is suited to the nature of the flesh; and all the works of the flesh are forbidden,

To follow the games of the world is to be conformed to it, all which conformity is prohibited. But waving every other text on this particular, there is one in the epistle to the Colossians which is sufficient to decide the question: "And whatsoever ye do in WORD or DEED, do ALL in the NAME of the LORD JESUS, giving THANKS to GOD and the FATHER by him."+ Here, Sir, I place my foot. If foolish games and amusements, such as those for which Mr. W. pleads, can be commenced, carried on, and ended, in the name of Christ, and to the glory of God, let them be pursued to their utmost extent. Their unlawfulness appears from hence," Whatsoever is NOT of FAITH is SIN.‡ Thus, by the law of faith, they are condemned; for they are neither of faith, nor enjoyed in the power of it. St. Peter reminded those to whom he wrote, that it was not lawful to follow those things which had previously engaged their attention; "As obedient children, not fashioning yourselves according to the former lusts, in your ignorance."

a knave;

The last view taken of them is, that they are unedifying. They may edify in the knowledge of gaming, and enable man to become more than a masterbut where is the honour in being called a gamester? where the edification to the Christian himself? where the advantage to others? where the consolation imparted in an hour of affliction, or in the article of death? They have just as natural a tendency to produce any of these effects, as a nettle has to allay the sting of a fly. Persons who indulge in them may talk like angels, but they will only prove stumbling-blocks to others. But it is still reiterated,-They are only amusements, recreations, diversions! True, they amuse; but it is so as to attract the attention from the one thing needful : they re-create, but it is so as to make a professor conformable to this world, and to stimulate him to walk after the course of it: they divert, but it is in such a manner as to turn the soul aside from following Christ. Fine diversions + Chap. iii. 17. + Rom. xiv. 23.

--

* Rom, xii. 2.

for new creatures! Let every one please his neighbour for his good to edification. In gaming, people countenance others, and please themselves; and such as join with them, are pleased to their destruction. So far are they from edifying, that, as has just been observed, they stumble. And yet those who indulge in them will have the effrontery to ask, What harm have we done? Or with Paul, "For why is my liberty judged of another man's conscience ?"* Such should recollect, that Paul never meant a liberty that was an occasion to the flesh-a liberty contrary to that love which edifieth in the faith-a liberty which wounds others, any more than a liberty to worship the goddess Diana, to cut off a brother's ears, or set the city of Corinth on fire. For he says, "When ye sin so against the brethren, and wound their weak consciences, ye sin against Christ."+ How was it that they offended the weak, and sinned against Christ? By sitting at an idol's table. This, though indifferent in itself, gave offence; and hear the pious breathings of Paul, "Wherefore if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend." The apostle found it necessary repeatedly to dwell upon this topic. "Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:-Abstain from all appearance of evil :See that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil:-Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsover things are of good report; if there be any virtue, and if there be any praise, think on these things; for ye are bought with a price; therefore glorify God in your body, and in your spirit which are God's." These texts but ill accord with the system of Mr. W., which proceeds on the supposition, that there is now more liberty-a gospel more accommo

+ 1 Cor. viii. 12.

Verse 13.

* 1 Cor. x. 29. § 1 Cor. x. 32, 1 Thess. y. 22, Ephes. v. 15, 16, Phil. iv. 8, 1 Cor. vi. 20.

dating-a Judge less severe. It is of such as Mr. W. and his followers, that Cowper speaks, in his piece on "THE LOVE OF THE WORLD REPROVED;" a perusal of which is recommended.

"Thus says the prophet of the Turk, Good Mussulman, abstain from pork;

There is a part

in every

swine

No friend or follower of mine
May taste, whate'er his inclination,
On pain of excommunication.
Such Mahomet's mysterious charge,
And thus he left the point at large.
Had he the sinful part express'd,
They might with safety eat the rest;
But for one piece they thought it hard
From the whole hog to be debarr'd;
And set their wit at work to find
What joint the prophet had in mind.
Much controversy straight arose,

These choose the back, the belly those;

By some 'tis confidently said

He meant not to forbid the head;
While others at that doctrine rail,
And piously prefer the tail.

Thus, conscience freed from ev'ry clog,
Mahometans eat up the hog.

"You laugh-'tis well-The tale applied
May make you laugh on t'other side.

Renounce the world-the preacher cries.*
We do a multitude replies.

While one as innocent regards

A snug and friendly game at cards;

And one, whatever you may say,

Can see no evil in a play;

Some love a concert, or a race;

And others shooting, and the chase.
Revil'd and lov'd, renounc'd and follow'd,
Thus, bit by bit, the world is swallow'd;
Each thinks his neighbour makes too free,
Yet likes a slice as well as he:

With sophistry their sauce they sweeten,
Till quite from tail to snout 'tis eaten.”

*Not Mr. W, but a Methodist Preacher.

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