able to the common mode, in their church; but that the prejudices of the people would not bear the introduction of it. 2. I was hurt and grieved, because no lessons were read in the course of public worship, out of either the Old or New Testament. I had before supposed that the principles of Protestantism, as opposed to Popery, were not so far deserted by any national reformed church in Europe. This surely demands the consideration of the General Assembly. Whether it be the usual practice throughout Scotland, to omit the reading of the Scriptures, I know not. But I did not hear a sentence of Scripture read, except the texts of the several discourses. One part of the excellency of our Church service consists in the abundant use of the divine oracles. 3. The Lord's Prayer was never once used in any of the three places where I attended, though enjoined by our Lord himself, and though it seems to be chiefly intended and adapted for social worship. I always thought before, that it had been used by the Scotch church. With some of the English Dissenters, the following reasons might seem sufficient to authorize the rejection of it, viz. its being a form, and its being used by the Church of England. It might be hoped a national church would rise above such narrow prejudices. 4. Though the Lord requires to be served and worshipped with body as well as spirit, I did not see much suitable reverence or becoming decency on entering the house of prayer. Some of the men (like some of our Dissenters), I saw come into the church with their hats on; which were not taken off till they entered their pews. It must be owned, there was not to be heard a loud noise of human voices in every part (resembling a fair); a scene which I once witnessed in an English dissenting chapel, till the very time when the minister ascended the pulpit. 5. The like disregard of outward reverence and adoration, appeared, in that there was no kneeling during prayer; and during the singing all sat down at their ease; though kneeling is the most humble and suitable gesture for the former exercise, and recommended both in the Old and New Testaments; and though respecting the latter exercise, we have the following scriptural injunction, besides more to the same purpose, "Stand up, and bless the Lord your God." 6. The Scotch people may well be borne with in their partiality to their old version of the Psalms; as I must confess myself much attached to the version of Sternhold and Hopkins, for the sake of the pious composers of it, the pious youth King Edward VI. who was delighted with it, and the blessed and glorious period when it was sung with much devotion, from time to time, by immense multitudes together, before and after the sermons at St. Paul's cross; and I believe a judicious selection from it to be very suitable for public worship, even in these days of refinement. But whatever may be said of the matter of their public psalmody in Scotland, there is room for reformation and improvement in the manner of performing it. The Precentors line out the psalms with a very ludicrous, whining, and disagreeable tone, in which I think they are never equalled by the worst of our parish clerks; and no tunes seem to be used, except the old slow psalm tunes, and these very much spoiled in the singing; the good and solemn old Windsor, and the old 100th (of which the great Luther is said to have been the author), so drawled out and disfigured by the addition of extraneous notes, that they can scarce be known. I am not inclined to lay much stress on their strong aversion to the organ, though it is an instrument which, when decently used, is an excellent help to this part of public devotion. To the praise of the Scottish nation, they are not arrived at that awful pitch of daring profaneness and practical atheism, which we are too often compelled painfully to witness in this part of the united kingdom. The Christian sabbath is better observed, and the churches are more generally frequented. It is solemnly pleasing to see, and to mix with, the multitudes which crowd along the streets of Edinburgh, upon the breaking up of the public assemblies. So far as I could learn, there is no travelling of stage-coaches on Sundays, in any part of Scotland. In passing through the town of Dunbar, I observed a board fixed up, with the following advertisement," A coach to Edinburgh every lawful day, &c." And when I engaged a seat in the Glasgow coach, a printed ticket was delivered to me, which contained the following words : "The Royal Eagle sets out every lawful day from the Grass Market of Edinburgh, &c." In many parts of England the stage-coaches run all days alike, without regarding whether lawful or unlawful; and the proprietors, drivers, and those persons who travel in them on the Lord's day, are as void of any sense of God and religion, as the poor beasts which are so cruelly and wickedly abused, by being deprived of the seventh day rest which the merciful Creator hath enjoined for them in the Fourth Commandment. Will not God visit for these things, and will not his soul be avenged on such a nation as this? (Jer. v. 29.) My sabbaths they greatly polluted; then I said I would pour out my fury upon them. DERBIENSIS. P.S. I have learnt to entertain an increased regard and veneration for the North Britons in general. One striking trait of their national character is stern loyalty in these times of disorder and sedition. In South Britain, it is not uncommon to hear the bitterest spleen vented against the Government, and all its proceedings censured and condemned with the most consummate arrogance, and even by those persons (indeed chiefly by those) who cannot conduct their own little affairs with any appearance of propriety, common sense, or honesty. I heard nothing similar, while in the north; but whenever such subjects were introduced, the conversation ran in a contrary strain. THE DUTY OF FORSAKING THE SOCIETY OF ALTHOUGH nothing is to be more cautiously guarded against than that repulsive severity, that monastic austereness, so foreign to the Christian system, in our conversation with them that are without; there is, on the other hand, a temptation into which many fall, as dangerous, if not more so than the opposite, namely, to compromise and yield too much. The zeal and bravery of that soldier may well be suspected, who is always eager for peace on any terms. We, who profess Christianity, en list ourselves under the banners of the Gospel, to oppose, not to compromise with the prince of this world. But if we associate ourselves with the hostile army, and cast in our lot with them, how can we ever hope to win over to our own party those with whom we show ourselves so well contented? The author speaks from experience, when he appeals to those who have been convinced in their conscience which side is right, yet, led away by the cares of this world, the deceitfulness of sin, and the charms of "good company," have, like Byends, been religious only among those who knew the joyful sound. To these, the great temptation is to stifle conscience. A sociable evening party is doubtless very agreeable, and by no means inconsistent with the sacred oracles; but the evening soon grows dull; cards are produced to break the monotony; they are eagerly received; and unless the assembly is so large as to find some other means of dissipation, all sit down to them. The Christian has now a choice: will he offend the whole party, or violate his conscience? Here temptation begins; and this is but one of many cases which may continually happen to such Semichristians. Now, the question is, would it not be both easier, and give less offence, boldly to come out from among them and be separate? The world must revere uniformity, however it may disapprove the immediate effect. I am aware that an argument of much force may be adduced against the exclusion of Christians from the circles of the dissipated-Is not their usefulness diminished thereby? I answer, that such a place as is suitable for the scenes of gaiety is not a spot in which a follower of the Lamb should be seen. The world itself would say, How camest thou in hither? The world keeps a sharper eye on the Church of Christ than many imagine. It notes every inconsistency; and reckoning every false brother as a specimen of the whole body, is ever exclaiming, "Are these Christians?" The following extracts from Mr. Pearson's valuable Life of William Hey, Esq. may not unsuitably close the present paper. "By associating much with such society, they may be induced to like you better, but they will not like your religion any better; the prospect of doing them good is very doubtful, and the peril to yourself is not inconsiderable. Compliances with their habits and customs may be very dangerous; they may prove snares to those whose best interests we wish to serve. If we relax in our duty, with the hopes of conciliating them, it would be unreasonable to expect, when they had reached our level, that they should refrain from practices which we disapprove, but with which we had complied, in order to win them over. They might plead the same necessity of compliance for the good of others, and thus the mischief of such a system would be endless. The true and safe way of recommending our religion to others, is, to show how it has improved our natural dispositions and tempers, and changed our pursuits and pleasures; inducing us to study the will of God, and intend to please him in our conduct; to abound in love to him and to our fellow-creatures: then we may hope to gain the approbation of their judgment, and may best ensure a favourable answer to our prayers on their behalf. You ask if you may introduce your own sentiments in the company of those who make little profession of religion. Be sure to let them see that you do not agree with them, in what you deem improper, or inexpedient; show the greatest possible kindness towards those from whom you differ, but never sanction their vain amusements, by appearing to take an interest in them. Jesus Christ will be ashamed of them who are afraid to confess him before men; and it is often better that the simple truth should be told, than withheld. An entire silence may sufficiently testify our disapprobation on some occasions. "The boundary between sin and safety is left obscure, that we may not venture too near the brink of danger; we are to avoid even the appearance of evil, and it is a proof of an unsound heart, when we wish to go as far as we can in worldly as it really exists, with the allowed character of a saint. "The time employed in it is completely thrown away (remember, things. By avoiding worldly company, &c. we shall be called singular; but let our singularity consist in a singular degree of meekness, heavenly-mindedness, pati-redeeming the time is one Chrisence, and devotedness to God. To those who ask if you think yourself better than others, you may reply, I endeavour to make the word of God the rule of my conduct; if you do the same, you will answer to him for your motives, and so shall I; he sees what they are, therefore he only can determine who is in the right." On the subject of card-playing especially, Mr. H. thus writes, in a letter to his daughter : "I write now chiefly to fulfil your wish of hearing from me on the subject of playing at cards. In every debate, some fixed principles must be agreed upon by the parties debating; as it is only by comparing the question with these settled principles that any debate can be brought to a conclusion. Let me advise you, in any religious debate, to take this method. Settle with precision the principles upon which you and your opponent agree, and you will often find that the debate is concluded before it is begún. The question here is this: Is cardplaying a recreation suitable for a real Christian? Now, then, first agree upon the character of a real Christian. This must be drawn from the Bible. It is one who endeavours to do all to the glory of God, even the most common actions of life; who lives in the spirit of prayer, and who thinks it his duty to shun even the appearance of evil. It is one who denies himself, and takes up his cross daily to follow Christ. It is one who would abstain even, from lawful things that would lead others into sin. These, and other appropriate marks of a Christian, should first be <clearly ascertained and allowed on both sides; and then you may compare the diversion of card-playing, tian precept), unless it appears, that card-playing refreshes the body or mind, and fits one or both for serious service. Conversation on general subjects may be made profitable. Walks abroad are consistent with a contemplation of the works of God; but card-playing confines the body confessedly, and is inconsistent with any contemplation of God and his glorious works. "It is confessed that card-playing lays a temptation for the exercise of wrong tempers. This temptation is not unavoidable, as intercourse with the world is; but is voluntarily and unnecessarily adopted. How is this consistent with our daily prayers? We ought never to expose ourselves unnecessarily to the danger of any sin. Who plays at cards without undue agitation of mind? without an eagerness which the importance of the subject does not warrant, especially if money (as is generally the case) may be won, or lost, at play? "We ought to do all things to the glory of God, so that we may conscientiously pray for a blessing upon our recreations, as we do upon the food we eat. But who ever thought of praying for a blessing upon his engaging in a card party? "We ought to avoid lawful things that may injure others, or draw them to do what they think wrong, or would hurt their minds; I will eat no flesh while the world standeth, if flesh causeth my brother to offend.' Let us try cardplaying by this charitable rule; and it will decide." Some excellent remarks on occasional attendance at the theatre, are contained in the same admirable publication; with which, perhaps, at some future period, your readers may be gratified. H.S. 488 Letter to a Person at a Distance from the Means of Grace. LETTER TO A PERSON AT A DISTANCE FROM THE MEANS OF GRACE. I am well aware how exceedingly uncomfortable it is to be deprived of those means which, by the grace of God, you have learned so highly to value; but while duty detains you in so dry and barren a neighbourhood, you need not fear, but may rest assured that that God who is present in every place will be with you. He is not confined to temples made with hands, but is always, and in every possible situation, a God that heareth and answereth prayer. Recollect, however, that in proportion to your loss of public means, you should be more diligent in waiting upon God in secret. Religion does not consist merely in public ordinances; it is the life of God in the soul of man-it is the soul's going forth after God, and holding communion with him in secret prayer and holy praise; in having a mind continually impressed with his presence, and habitually intent on serving him. In order that such may be the case with his people, God often brings them into the wilderness; he lays trials upon them; confines them to a sick chamber; or sends them to a distance from those ordinances in which their souls delight; and thus he humbles them and proves them, and shows what is in their heart; and when the trial has answered its appointed end, he restores them to the green pastures, and communicates to them the privileges of attending his house and meeting his people. 1 and While, therefore, God is thus dealing with you, pray earnestly that you may derive benefit from this dispensation: think how dark and desolate your state would be, were your lot permanently fixed in a place so devoid of Christian light and ordinances as that you are in; -think why your lot is not cast in such a place-think how often you have let trifling hinderances keep you from attending divine ordinances when they were even at your doors; and then repent of your past neglects, and pray earnestly for grace to improve more faithfully your privileges. Think too of the desolate state of those who dwell in such dark places as try if you cannot drop a word to the people where you lodge, and to the other workmen who are engaged in labouring at the same house you are building. You may perhaps speak a word in season to some of their souls; and if what you can say should lead any of them, when they return to town, to attend on public worship, the building of this house at may be the prelude to their obtaining a house not made with hands eternal in the heavens. And should you, on your admission to the heavenly state, meet with only one who should say, My working with you at E- House led me to seek the salvation of my soul, O how lightly will you then think of that separation from your wife and family and accustomed place of worship, which now so deeply affects your mind! To God's mercy I commend you, and am, &c. |