After all, however, the plea of policy, given in favour of fashionable amusements, is more specious than true.There are few cases in which we should not suspect the sincerity of the offerer. It is more than likely that his entire design is a covert apology for a course in which his heart is engaged; and that the hope of doing good to others by it, is a mere pretext for indulgence.A sincere desire to extend the Redeemer's kingdom, is necessarily and intimately connected with a filial and unqualified obedience to its laws: But the defenders of this liberality, on the contrary, may be for the most part, ranked among that class of people whom a popular writer of the present day* has denominated "the Borderers :" A party who occupy the neutral territory which was supposed to lie between Religion and the World; and who claim the privilege of

Hannah More.

passing from the one to the other at
pleasure, while they assume a right to
all the advantages of both.x

There is still another class, distinct
from all these; who profess a willing-
ness to follow the dictates of known
duty, to their utmost extent. Whose
errors, we would in charity hope, arise
rather from ignorance of the true cha-
racter of the Divine requirements, than
from an habitual sophistry with them-
selves. They discover no evil in either
of these "innocent amusements," while
they are pursued in moderation. The
sinfulness or inexpediency consists, ac-
cording to them, in the excess of this
pursuit in turning pleasure into busi-
ness, by an unremitting exertion to ob-
tain it. They apply to this, the cau-
tion which was intended for a very
different subject-" we are in danger
of being undone by lawful things."

To persons of this last description, the following chapters are affectionately x "The that is not

yo

for ai me, is against me." "I would that ware si then cold or hot." "Who is of the Lord's side?" "Yye cannot "God & Mammon."

terve

addressed. The writer desires' to leave the entire question to the candour of the conscientious professor of religion. He will acknowledge the justness of no argument, which is not directly or indirectly drawn from the principles of Evangelical religion. He has no wish to be at issue on this subject with those who have made no profession of faith, and do not render the word of God their standard of moral obligation.

CHAP. II.

THE STAGE

Has been warmly defended by argument and ridicule-Its early history not in its favour-Mischievous to both the manners and morals of the Greeks-Jealously regarded by the wiser Romans-Condemned by the Primitive ChristiansThe modern Stage indefensible-Furnishes no moral instruction, but, on the contrary, designed for mere amusement—Injures the cause of religion-The theory of a pure and instructive Stage chimerical-The inexpediency of supporting the Theatre.

THE Stage has had its many encomiasts and advocates, who have spared no pains to recommend or defend it: grave and elaborate argument has been employed in its service: and where this has failed, the reasoning which exposed its fallacy, has been tried and condemned at the bar of ridicule. This brief me

thod of settling a question of importance, if it has not convinced the serious part of society, has certainly given the air of triumph, and the complacent feelings of victory to the partizans of the drama. It is certainly "in keeping" and satisfies one side of the argument, however unfair it may appear to the other. An effect which even reasoning may not always be able to produce. It does more: It presents an invulnerable front, and is therefore seldom attacked in return.

The case assumes a different aspect when it is submitted to the criterion of strict morality. And its appearance is still more altered when a judgment is to be found in the principles of evangelical religion. The truth of this remark may be ascertained on an examination of the pleas in favour of the stage.

The Theatre is said to have been

productive of moral good to society: its