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but altogether such as he was, except" bis papacy, and a few extravagant imaginations, which prove

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that, though a "just" man, his spirit was not then made perfect." CATHOLICUS.

REVIEWS.

An Inquiry into the Consistency of Popular Amusements, with a Pro fession of Christianity. By T. CHARLTON HENRY, D. D. Charleston; William Riley, 1825. pp. 183.

PERHAPS little is gained, ordinarily, towards redeeming the world from its follies, by direct attacks on its fashionable amusements; yet it is at all times seasonable to remind Chris tians of the exhortation, Be not conformed to this world.' We have therefore determined to make Dr. Henry's Inquiry, the occasion of a few plain remarks on the general subject of which it treats.

There are certain doctrines which cannot by any change of time or of circumstances, become unessential; and certain moral virtues, our obligation to maintain which cannot be weakened by any supposable contin gencies; and in deciding on claims to Christian character, there can be little room for doubt when the decision respects the denial of doctrines so essential, or the violation of duties so obvious.

But there is a large class of actions, whose moral character is less easily decided; such as in themselves are indifferent, and become beneficial or injurious, only through the effect of circumstances.

Under this head may be classed such amusements as in their own nature, and independent of circumstances, are not morally wrong, and yet become injurious, either on account of peculiar circumstances, or by being always carried to excess. The only justifiable use of amusements is to relieve and recreate the mind and body when fatigued by the

performance of more severe duties. There is not, as many imagine, and as common language implies, a distinction, as to moral character, between duties and amusements-for amusements are justifiable only as duties. There are different classes of employments, some more and some less severe; some tending to exhaust, and some to exhilarate and to restore the spirits. Now the grand rule of action is to do all for the glory of God, to exercise our moral, social, intellectual, and corporea! faculties, so as most to promote this end. We are not required constantly to exercise any one class of faculties, but by a well balanced use of them all, in their appropriate spheres, to produce the greatest possible good. Now any recreation which tends so to refresh and adjust our various powers as to enable us to accomplish on the whole, more good than would have been attaina ble otherwise, is not only allowable as innocent, but is demanded as a duty. We are no more justifiable in permitting any of our powers to become inefficient through want of relief and recreation, than we are in abusing and destroying them by perversion. All the complex machinery of the human system whether corporeal or mental, ought to be kept in perfect working order, and he who wears it out prematurely by over action, or by abusing it to improper purposes, and be who permits it to rust out for want of action, alike violate their obligations to their Maker.

It is for this reason that a proper attention to exercise, diet, and amusement, is demanded of us as

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duty, and as preparing us for more efficient action in the cause of God. Besides, religion does not render us insensible to any of the pleasures and enjoyments of life, which are truly valuable. God in his goodness has made the appropriate exercise of all our powers upon their appropriate objects, not only our duty, but our supreme happiness, and we may say our only happiness. If man were perfectly holy, he would be perfectly happy, and would seek only such pleasures as are truly desirable. And the only reason why religion ever causes pain, or seems to diminish pleasure is, that a love of unworthy pleasures has taken previous possession of the mind. and the relinquishment of them causes selfdenial. And the pain of all the struggles of the Christian, consists simply in the self denial of giving up an indulgence to which he has long been accustomed, for a greater and more enduring good.

Christians ought not therefore to hesitate to carry the spirit of their holy religion into all their amusements, as well as into their labours and devotions. It will unfit them for no amusement which becomes the children of God. It will dash from their lips no cup of pleasure which they ought to taste, who are permitted freely to drink at the fountain of living waters. And yet in how many cases is the unholy separation made between duties and amusements. How often do Christians indulge themselves in those things which a prevailing spirit of piety would prohibit as wrong, or exclude as insipid. This may arise partly from the force of inclination; but it is no less owing to the indefiniteness of the principles by which Christians regulate their practice. They know that there is a line of separation between the church and the world; but precisely where it lies, they know not. The forms of right and wrong float before their eyes in shadowy indis1826.-No. 1.

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tinctness, and their opinions fluctuate with the popular current.

And although the correct and impartial investigation of this subject involves difficulties of a kind peculiarly subtle; yet on no subject are definite principles and rules of action more needed by all who would honour their Lord and Master. For in what way does the spirit of the world invade the church more frequently than under the guise of innocent amusements? And how great is the odium resulting to those who steadfastly resist these encroachments. Is there an appearance of peculiar solemnity in any church and congregation? Do Christians begin to rejoice in beholding the mighty works of the Holy Spirit? And do sinners begin to exult in their deliverance from the bondage of sin and death? Immediately the world is alarmed, they shrink from that light which would illuminate their dark domains, and seek for modes of terminating a state of things, to them so disquieting and fearful. And behold, all the votaries of elegant amusements are rallied at once; and all the devices of worldly wisdom are employed, to detach Christians from their appropriate pursuits, and to withdraw from the influence of divine truth, those who have almost escaped the pollutions of this world, and are standing on the threshold of the gates of heaven.

The timid, the irresolute, and the wavering, fall into their snares, and are led captive at their will; whilst those who dare to resist their allurements, and to maintain a conscientious integrity, are ridiculed or reproached, as morose and gloomy, the enemies of innocent pleasures, and the foes of harmless amusements. And if perchance any one should happen to suggest that these things are adverse to the spirit of Christianity, and that the votaries of such amusements lessen or extinguish their claim to the Christian character, how unsparingly

are charges of bigotry and illiberality retorted. What! would you make religion a mere scene of gloom? Would you exclude all the harmless enjoyments and amusements of life? We must have amusements, and why not these? Is it not better to amuse ourselves thus, than to be worse employed?

He, therefore, who contributes to illustrate this subject, and to establish clearly those principles whic shall guide Christians safely amidst the allurements of this enchanted ground, performs a service which demands the grateful acknowledge ments of all who seek the welfare of the church. It is upon this ground, that Dr. Henry in the work now under consideration has entered, to encounter the armies of error with the sword of the Spirit, an undertaking which he has accomplished with a good degree of success.

In the first chapter, he opens the subject by a judicious and candid statement of the question in debate, "The consistency of the amusements of fashionable life with a Christian profession." The standard of appeal is the word of God. After noticing the various opinions entertained on this subject, assigning their causes, and showing the expediency of making it a matter of discussion, he limits himself to the consideration of two of those amusements which are most prevalent in fashionable life,-dancing and the theatre. To the individual history and general character of these amusements, he devotes two chapters, illustrating their origin, effects, and the general opinion of the pious and considerate in all ages, concerning each of them.

In the fourth chapter he considers the arguments derived from the precepts, and from the spirit of the word of God, appealing at the same time to well known facts, and to experience, in order to illustrate the effects of these amusements, on the religious character of those who advocate their innocence.

The mode of reasoning adopted by the author is judicious, and his arguments are conclusive; and we hesitate not to say, that this mode of viewing the subje. when thoroughly carried out into detail, will settle beyond controversy, the inconsistency of the amusements in question, with a religious profession. If bistory, universal tendency, and constant results; if the experience of private Christians, and of ministers of the gospel, have any weight in deciding this question, we cannot hesitate. Can it be proved concerning any amusements, that although innocent in theory, they are never so in practice, because always abused? Can it be proved that those who fayour them, have in all ages been, to say the least, not distinguished by piety or by zeal in doing good, but more generally loose, and inaccurate in their principles, often grossly immoral; can it be proved that they are adverse to devotional feeling, and that devotional feeling is adverse to them, and that the enemies of elevated experimental piety always favour them, and employ them as a means of depressing that elevated standard of religion which exposes and alarms themselves; can it be proved that they are but too effectual in repressing the awakened anxiety of the sinner, and in quieting his fears and paralyzing his efforts; can all this be proved, and yet a doubt remain as to the tendency of these amusements? If there be any connexion between effects and causes, or if there be any soundness in the principles of analogical and inductive reasoning, and if experience is not an unsafe and deceitful guide, we must conclude that theatrical amusements, and the fashionable festivities of the ball-room, are adverse to the highest interests of man, and that Christians ought to encourage them neither by opinion, nor by example. When in addition to this, it is stated, that these amusements cause a waste

of time, and of property; that they dissipate the mind, and unfit it for the faithful discharge of the duties of common life, and for the acquisition of useful knowledge; that the theatre tends to corrupt the morals, and the late hours of nocturnal dang, to undermine the health, a re gard to the interests even of this life would lead us to the same conclusion as before.

We are far from asserting that all who favour these amusements, are of course to be considered as losing their claims to the character of Christians. But we do believe that those who have no claims to this character are the chief advocates of these amusements. We do not as sert that those who advocate them are of course immoral, but we do believe that the immoral as a class, are unanimous in their favour and that which the pious generally dislike, and the world generally advocates, must be adverse to the spirit of Christianity

Upon most of these topics. Dr. H. dwells with different degrees of miDuteness and power, and although we do not regard his work as a full discussion of this important subject in all its bearings, nor as a decision as complete and powerful, as the case admits and demands, yet we are confident that no one can read it without being impressed with the importance of the sentiments advanced, the candour and correctness of the general strain of argument, and the benevolent, yet manly independence of feeling which pervade the work. And we trust, that by this and other means, the attention of the American churches will be more generally and deeply excited to a subject so intimately connected with the welfare of the religious community.

Especially do we hope to see fully discussed, the duty of Christian parents, in relation to this subject-a topic to which Dr. Henry has but slightly alluded. If the world is ever to be converted to God, it will not be until the attention of the church is

more deeply fixed on the importance of anticipating the approach of worldly and carnal habits in the minds of the young, and of pre-occupying that ground with intellectual and moral culture, which is now permitted to be overrun with the plants of unrighteousness. We know at human efforts, alone, can never train up a child as a Christian; but we likewise know that God, in bestowing his grace, is not unmindful of previous moral culture; so that if children are from infancy instructed, and above all properly restrained, the eye of faith may look for successful results, with almost as much confidence as the farmer expects to reap the fruit of his labours. But many parents seem to expect, as an inevitable arrangement of Providence, that their children must go through a certain period of worldliness and vain amusement, and then be converted in some future revival at some indefinite time. Meanwhile there may be many sincere desires and earnest wishes. But the prevailing expectations of the parents are not strong enough to lead them seasonably and earnestly to oppose the current of worldliness and vain amusement which is bearing their children away. Who would prepare his son to fight the battles of his country by first sending him to serve in the armies of her most deadly foe? And yet how many parents seem to take it for granted that their children must for a certain number of years be disciplined in the armies of the aliens, before they become soldiers of the cross. But let us not be misunderstood. We do not mean to assert that parents can at pleasure implant in their children a love of holy pursuits. And we also concede that until holy desires are excited in the soul, the pleasures and amusements of the young, though intellectual or social, will not be holy. But while we grant all this, we yet maintain that parents can do much by re straint,-by keeping their children

aloof from the most dangerous amusements of fashionable life. Are there no amusements but cards, balls, and theatrical exhibitions? Cannot parents restrain their children from amusements of this kind, not by the stern decree of arbitrary authority, but by a seasonable and affectionate exhibition of the truth? By a statement of the evils resulting from such amusements? And by a firm yet kind exercise of parental authority, if needed? If it be apparent to children in such circumstances that their parents are sincerely seeking their highest good; if it is obvious to them from the earliest dawn of intellect, that their parents seek first for them, the kingdom of God and his righteousness, and assiduously endeavour to guard them against the allurements of temptation; such is the power of conscience, and such we may say is the assistance of the Holy Spirit, that the obstacles which impede worldly-minded and lukewarm parents will vanish.

We fear that many Christian parents have low and unworthy conceptions of what God is able and willing to do in blessing their efforts, and in answering the prayer of faith. Many seem to be more interested in the worldly prosperity of their children, in seeing them ad mired or well settled in life, than in their eternal destinies: not indeed in theory or in profession; we may hear often from them expressions of desire for the salvation of their children; and they do wish them safe in the abstract. But when any decisive question in practice occurs, the truth soon becomes apparent :They are afraid lest their children lose the favour of the world, or the admiration of man, or a good settlement in life. And thus faithless inGod, and fearful of man, they hazard the immortal interests of their children, and cast them from him, whose favour is better than life, into the embraces of the ungodly world.

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It would be interesting to imagine what would be the amusements

of the young, were they generally to become pious in earlylife so as to form a common and prevailing standard on this subject,as prompted by the influence of holy feelings and correct moral taste. Should such a generation ever arise, they would not be without appropriate amusements, more pure, more rational, more satisfying, and more adapted to obtain the end in view, than any which worldly taste and unholy feeling would select

Holiness would not banish amusements: it wold refine and elevate them, free them from pernicious worldliness and sensuality, rescue them from abuse, and make them with all other things tend to promote the good of man and the glory of God. Does any one say that no such generation has ever been seen? i grant it. But are not the very imperfect and limited views of the church on this subject, and her want of faith in the promises of God, among the leading causes of the existence of this state of things? When the calculations of the great body of Christian parents concerning their children, are so worldly, are we to wonder that the result is not holiness? When they do not look upon the early conversion of their children as a thing generally to be expected, will they pray for it with faith and prevail against their own calculations? When they do not feel as they ought that they are educating their children, not for this world, but for citizens of heaven, and their weak and timid faith fluctuates with every prospect of worldly good or evil, can they rationally expect to see their children elevated by that honour which cometh from God only, and satisfied with that good which is like its author, immutable and imperishable?

Let Christians assume another attitude. Let it be deeply and constantly impressed on their minds that God is able and willing to do for them exceeding abundantly above all that they can either ask or

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