dangerous fascination. Under all this show of harmless mirth and innocent gratification, however, are concealed the most destructive evils. One of the deadliest of the serpent tribes is at the same time one of the most beautiful;-but woe to those who are enticed by the brilliancy of the azure, and green, and gold, which variegate its quivering skin, to venture within the reach of its envenomed fangs. The wine may sparkle in the poisoned cup, and tempt those who look upon it to drink;-but there is death in the draught. It is on account of the specious nature and dangerous influence of Theatrical Amusements, that I am the more anxious to warn the younger part of this congregation of the snare which is now spread for their feet. On former occasions I have pointed out the inseparable evils and ruinous effects of the Theatre;—the folly and danger of mocking at, and trifling with, sin. I have endeavoured to shew that such Amusements are altogether incompatible with the Christian Character, and utterly inconsistent with those first and essential principles of true religion—supreme love towards God, and sincere love towards our neighbour. I would now consider this subject in another light. And do you ask why I bring forward this subject so frequently, and place it in these different points of view? I wish to bring you to serious reflection upon this subject, and to induce you to compare these Amusements

with the principles and practices of the Bible. I would have you search, and see whether these things are so as I state them to be. I desire to impress your minds with the full conviction of their contrariety to every thing which is holy and right and good. I therefore vary my representations, and repeat my admonitions, that variety may be the means of catching attention, and awakening thought and inquiry; and that repetition may at last succeed in making upon your hearts the desired impression. And may that God, without whose gracious favour and continual help we can do nothing,—give us his blessing!

In treating upon the subject of the Stage, I have hitherto drawn my arguments from the Holy Scriptures, because I trusted that I was addressing persons to whom such arguments would be the strongest and the most conclusive, Under this persuasion, I shall still take my weapons from the same sacred armoury.

In the chapter from which the text is selected, our blessed Saviour has left upon record some important directions respecting the right and acceptable performance of several religious duties, and particularly that of prayer;-and after cautioning his disciples against the formality and ostentation of the Pharisees, and the vain and unmeaning repetition of the Heathen, he gives to them that directory which is usually called "the Lord's Prayer;"-and it is plain that he

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intended this prayer to be the pattern and model of our other prayers. Whatever words we may make use of,-still the substance and matter of them must correspond with this prescribed form;-and however we may vary and enlarge the expression,-yet here we learn what desires we should feel,-what requests we should offer,what blessings we should ask. I have taken for my text on this occasion, one of these petitions, "Lead us not into temptation,"-because I think that when we have considered what is implied in the giving of such a prayer, and what must necessarily be felt by those who use it in sincerity, we shall come to this conclusion ;-that if such a prayer be really and at all times necessary for us, and if we mean what we say when we offer it up to God;-then, the Theatre will be one of those places which we shall avoid with the most scrupulous and conscientious care.

"Lead us not into temptation." By temptation is here meant,-the various ways in which we are enticed to evil,-the means and allurements by which we are at all times liable to be drawn into sin. We here pray that God will not suffer us to be led into such temptations ;-that by his grace he will restrain us from exposing ourselves to needless danger;-and that by his overruling Providence he will so order all our affairs, and dispose all events, that no temptation may come in our way but such as we may be able to

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discern, and resist, and overcome. Now, when our Saviour taught us to make such a request as this a part of our daily prayers, it is necessarily implied, that we are in continual and imminent danger of falling into temptation;—that we are ever liable to be assaulted and hurt by evil thoughts; that we are set in the midst of so many and great dangers, that without the preventing grace and continual help of God, we cannot but fall. Our danger arises from two sources ward enticement, and inward corruption. The world in which we live is full of snares. Occasions of sinning are perpetually presenting themselves. Every thing around us is calculated, directly or indirectly, to bring us into danger. These outward enticements to evil, however, derive their greatest power to injure us from the corruption which is in our own hearts.— When the tempter came to our Saviour, he found no predisposition to sin in his mind;—nothing upon which temptation could take hold ;-there were no evil desires, no dangerous passions, -no hurtful lusts, which needed but an awakening touch, or a slight provocation, to call them forth into active exercise. There was nothing in the heart of Jesus to aid the tempter's power. All there was holy and undefiled. But with us, the case is fearfully different. When the tempter comes to fallen man, he finds his way prepared ;his work half done. There is a traitor within,

ready to second, and support, and strengthen the attack without. The inward, natural, voluntary disposition of the heart is towards sin. Our own inclinations are all on the side of the temptation. We therefore make a very feeble resistance,-or rather we are willingly conquered. In fleeing from sin, instead of escaping as for our life, we linger and look back.

It is this evil bias of the soul which converts every thing into temptation and a snare. The very food which we eat, and the raiment which we put on, become sin to us. The things which should have been for our welfare, are unto us an occasion of falling. Our blessed Saviour knew the heart of man, and the world in which he lives. He knew that the world is full of snares and dangers, and the heart deceitful above all things, and desperately wicked. He therefore made it a part of the daily duty of his disciples to pray especially against the temptations to which they are exposed; and for divine grace and help to keep them from falling. Now, I would make my appeal to the reason and understanding of every one who hears me;-what is the spirit of such a direction?-What does such a duty necessarily imply?-Must we not infer the necessity of being perpetually on our guard ?— Does it not require that we should keep an everwatchful eye over our hearts and conduct, even amidst the lawful pursuits and innocent enjoyments of life, and in all our necessary intercourse