Persons who delight to deliver their own opinion as law to others, who never trouble themselves to think, especially those whose minds are strangers to themselves, to Scripture, and to God, will soon set this subject at rest, by gravely asserting, that frequenting a theatre is a matter of indifference; there is neither good nor evil in it—it is neither enjoined nor forbidden. Indifferent! can that be a subject of indifference to a rational, accountable, immortal being, which raises in the mind false notions of good and evil; which defiles the imaginations by indecent representations, and familiarises the mind to the awful levity, of taking the name of the eternal God in vain?

The impressions made on the mind at the theatre," are deep and strong; deeper and stronger, perhaps, than are made by any other amusement:" and, consequently, dangerous in proportion to the degree of poison they convey to the heart.

There are but few, if any plays, in general esteem among the admirers of theatrical amusements, which do not break the third commandment.

The stage actors are obliged to repeat, and the spectators to hear, assertions, exclamations, and invocations, in which the most venerable NAME, the name of the ETERNAL GOD, is mentioned with profane levity. Can a man or woman that reveres the name of God, bear to hear them take those liberties with it, which they would not take with the name of a gentleman, in his presence? And can a real Christian encourage by his attendance on plays, a practice so hostile to the divine law, which says "Thou shalt not take the name of the Lord thy God in vain?" Or to the language of New Testament, which says" Swear not at all?"

There may be excellent sentiments admirably expressed, in some of the worst of plays; but this renders them more dangerous, the poison being received with less suspicion.

It is pleaded, that some amusement is necessary, to unbend the mind and recruit the spirits. To this I answer

First-Let the amusement be lawful; but to be witnesses at a theatre, where strolling players are acting, is against the law of the land, and the law of God.

Secondly-Let your amusements be consistent with charity or love to man. But is it charitable to the poor vagabonds, the players, to encourage them in a way of life which breaks the law, and wastes the whole of their time on plays? Is this the end of rational and immortal beings? Is it charitable to the poor, to lay temptations in their way, to draw them into dissipation, extravagance, and drinking? Does not the play lead to drinking? Is it charitable to tempt children, apprentices, and poor men, to places where God's name is profaned, and an indecent language is familiarised?

Thirdly-Let your amusements be consistent with justice. Pay your debts before you are so charitable. Let us not see you keeping your creditors and tradesmen from their money, and wasting

that money at a play-house, which is not your own. You may call this charity, but it is not honesty. "Do justly" is a divine command.

Fourthly-Let your amusements be consistent with sincerity. You say it is charitable to encourage the poor vagrants. "Love mercy," is also a divine command. But you do not go to the play in mercy to others, but to please yourself. It is not charity, but self-gratification which leads you to a play-house. Are the players poor? Let them engage in a lawful calling or profession, and God will "bless the labour of their hands" and heads. Are they hungry? Feed them. Are they naked? Clothe them. Do they want employment? Encourage them to become industrious and useful members of society. Do not suppose those persons" love mercy," who talk so much of the subject; and that they would be glad to hear their minister preach on the subject of charity. The last time I entered the Chapel of Ease with a friend, it was to hear a charity sermon; and I think there were not in the chapel four families beside the clergyman, who could afford to give any thing to the poor; they heard an exhortation to charity, but had nothing to give-but, where were the charitable then?

If your "bowels of compassion are so tender for the poor, how comes it to pass, that you waste so much money on your own appetite? Save the money you spend in drinking to excess, for the poor. There are widows and fatherless children, who need that wine you waste, and money you waste in gluttony and drunkenness.

Be charitable to the souls of men first. And is it charitable in you to set an example of swearing, drinking, whoredom, sabbathbreaking, and revelling to your neighbours? What hypocrisy in persons guilty of such sins, to boast of their charity! Are drunkards charitable to the bodies of others, who recommend drunkenness by their example? Is a sot charitable to his family or his neighbours? Is a slanderer charitable to his neighbour's character? It may be asked, do not the DISSENTERS visit the playhouse?— This is a fair question, and I would fairly answer it.

The Dissenters, as a body, condemn plays; do not admit those who attend the play-house to the Lord's table, and if they visit it after admission, they are excluded. If they repent and avow their sense of the sin of it, in principle and practice, they are restored. But still instances occur, in which those who call themselves Dissenters, frequent the play-house. These dissent from the word of God, and their conduct is condemned by the body of Dissenters who enforce the Apostle's injunction,--" Be not conformed to this world, but be transformed by the renewing of your minds." And should any pious clergyman take up his pen, to show the inconsistent dissenter, that in "walking according to the course of this world," in thus "fulfilling the lusts of the flesh and of the mind,"-he violates his principles, grieves all good men, strengthens the hands of the wicked,

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and dishonours the gospel; as a system of grace and holiness, -the Dissenters will purchase and promote the circulation of his book, and thank him for his faithful testimony. It is not the pious Churchman or Dissenter, who frequents the play-house: it is the Christian in name and profession only, who resembles a person on the stage, who acts the part of a mourner without grief, of a conqueror without victory, of a rich man without money, of a king without a crown, of a saint without holiness.

Does not a holy God say of such hypocrites, who pretend to pray for themselves and others; "When ye make many prayers, I will hide mine eyes from you?"

Can the tradesman and gentleman make no better use of their faculties, their time and their money, than to waste it in the support of players? Must they present the poor an example of idleness and of waste both of time and money?—

Is this the meaning of their prayers at church,-" That it may please thee to provide for the fatherless children and widows, and all that are desolate?"

"We beseech thee to HEAR US, good Lord."

"Son of God, we beseech thee to hear us."

"O Christ! HEAR US."

At the Church, they pray that "God would grant true repentance and his Holy Spirit; that those things may please him which we do at this present and that the rest of our life hereafter, may be pure and holy."-From "the house of prayer," asking for "the HOLY Spirit," they go to the play-house, as if they requested the Spirit of God, to "lead them into temptation."-

In the church they pray, "O Lord open thou our lips, and our mouth shall shew forth thy praise;"-then to the play, where their lips are opened in unprofitable, foolish and unchaste conversation!

In the church, they pray," Grant, that this day, we fall into no sin; neither run into any kind of danger; but that ALL OUR DOINGS, may be ordered by thy governance, to do ALWAYS that which is righteous in THY sight." In running to the play, they wilfully ruu into every kind of danger, by inflaming their criminal passions; and thus their actions are at variance with their prayers.

The lovers of the play-house deceive themselves, by "making provision for the flesh, to fulfil the lusts thereof."-They waste their time and money; rush into the temptations of the enemy of their souls;-present a bad example to their children, servants and neighbours, and by a frivolous spirit and dissipated conversation, show the mould of the plays in which they have taken their form. Would you think, reader, that many of these very persons, were last Sabbath-day, at church, saying, I believe in the communion of SAINTS." And praying," From all the deceits of the WORLD, the FLESH and the DEVIL,-Good Lord DELIVER US!"

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Crying to the great Saviour," By thy agony and bloody sweat ; and by the coming of the Holy Ghost,-Good Lord, deliver us!"

This is the Scriptural idea of a HYPOCRITE: one who assumes the name, the profession, the sentiments and forms of a Christian,without the spirit and dispositions; the pleasures and aims of a christian.

Since I wrote these remarks, the son of a respectable tradesman has taken so much money from his master's till, that the expenses of the apprentice have made his master a bankrupt. A second son has left his family and gone off with an actress, and become as poor and debauched as herself.

A mother accompanied her new married daughter to a play, and witnessed her death, by the confusion and hurry in leaving the play-house, her daughter was trampled to death.

An unmarried woman was taken into keeping by a married man, and deserted the child she had by him, which died. She was seized by affliction. After repeating a form of prayer in bed, according to her custom, she imagined she saw the devil standing by her bed-side, with two accusers, who alleged that she had murdered her child. Then the messenger of the Judge of all appearing, said, "devil, take her." I was called in to witness her distorted features, her elegant dress, her distraction and depsair.

A married man, seduced by the beauty and arts of a female actress, told me, under the anguish of recollection, that he had seduced two hundred females, married and single, since he first visited a play-house!

No. XLI.

INFIDELITY.

AN infidel with all his doubts of the truth of his own opinions, will still pretend to believe them: he wishes the Bible may be false,-fears it is true-and so far from examining the book of God, with an humble, teachable, imploring spirit, "he hates the light," and avoids it, from the dread of ridicule, the pride of intellect, or the violence of sensual appetite."..... We confidently appeal to the experience of those unbelievers who have been "converted from the error of their way," and to the consciences of those who still "rebel against the Light." In the vigour of health, the infidel glories in the uncertainty of a future state; but "when passing through the valley of the shadow of death," what feigned indifference or dreadful forebodings of an awful eternity!

Do we discover in "the latter end of these men, any principle above the brute?" They desire immortality in "this present evil world;" and dread immortality after death! "I should be easy said an Infidel, if I were sure there was no future state, but I am uncertain on this point. The Bible may be true; and my fear that it is true, is stronger than my hope of its proving to be false. This renders me miserable." This man was apparently cheerful in health and company; but when the gout affected his stomach and his head, he called for the Bible and listened, until, alarmed by its truths, he ordered the reader out of the room. "The way of transgressors is hard."

Why, said an infidel, all this bustle in building places of worship, preaching, schools, and Bible Societies, if the Bible be self-evidently true?-Because, answered a good man, they believe the truth and importance of the Bible. And why, Sir, are you and your unbelieving friends so indolent that you do not support institutions at any labour and expense, to propagate your sentiments ?-Because you do not believe them. You wish to believe your own lie and cannot you try to believe the Bible false, and dread the consequences of its being true.

No. XLII.

JUSTIFICATION.

How shall man be just with God?-This is an inquiry of universal importance. It is no party question; but presses on the conscience of the Pagan and the Jew, the Mahometan, the Papist and the Protestant.

After Adam had transgressed the law of God, he felt guilty before God. Guilt produced fear, and fear caused him to flee from the voice of God. "Adam, where art thou?" "I heard thy voice and was afraid, because I was naked; and I hid myself."-He was naked-had no robe of righteousness to cover, adorn and justify him in the sight of God. Ask our guilty father how he or any of his children can be just with God? He is speechless!

When Luther was convinced of his guilty and condemned condition, he was three days and nights without food or sleep, because he could not answer this question. He could not perceive how God could be just and yet justify him.

A Pagan would offer the fruit of his body, even his first-born, to atone for the sin of his soul. Ignorance and pride in a Papist and a Protestant, induce them to "go about to establish their own righteousness," which consists in ceremonious services; in a few moral duties performed in slavish fear; in their imaginary sincerity; in their