points for those who voluntarily come forward to its assistance, The gainers, who have given of their individual property to be used for general service, have as clear and legitimate a right to what the lot decides, as any man can to any remuneration whatever; for it is a fixed axiom in our laws of property, that no man can be called upon to make any such private sacrifices without a suited compensation.

Your correspondents seem to assert, that the abuses which have followed on the management of this business hitherto, imperiously demand its abolition in this country. But if every Public Institution which the depravity of human nature abuses, were to be set aside, it might be asked, what Institution would be left? Many have pronounced the practice of medicine more deleterious than beneficial to mankind, because of the empiricism of quacks. And even the ministry of the Gospel itself has been consigned to annihilation, because of false brethren that unawares creep in-wolves disguised in the şemblance and vestment of Christ's own sheep.

The Rev. Committee have pronounced, That public distress, when at a certain point, is the criterion which marks out to a government the lawful time for adopting this mode of finance; but as to rules for the Adventurers, they have been totally silent; though assuredly their casuistry would have been more complete, had they but subjoined some leading principles to serve as a guide in that particular. In this view it may be sufficient to observe, that none are at liberty to venture what they cannot afford to lose, even if they are unconnected individuals, in a state of celibacy and without relatives, or others depending on their aid; but much more so if they are married: their risking property then becomes not only an offence against the laws of prudence, but of humanity, of conscience, and of God; and if the loss will be severely injurious to the claims of children and family, it is in just such a ratio the enormity of the guilt is increased. Were this properly understood, inculcated on the community at large, and acted on, it must be obvious that all the abuses would fall at once to the ground.

The use of the lot in Card-playing has been adduced as a practice of a similar nature; but I apprehend most erroneously; for cards are used in fact only to trifle with, not in general with any seriousness of design; or if ever the latter, it is crimi nally, to acquire the property of others by artifice and fraud. The latter use, though so many practise it, yet all agree to condemn; nor, on a strict inspection, will the other appear guiltless since, for what has the amusement been invented, and to what purpose is the practice applied, but, as an able writer expresses it, to "kill those hours whieh, when mur. dered, will only haunt us in reflection ?"?

With respect to the Scripture-axiom, which your correspondent produces as a rule to try it by, "Whatsoever is not of

faith 18 sin" if the previous verse is consulted, "Happy is he that condemneth not himself in the thing which be alloweth," it will plainly appear the thing meant is, aconfidence or firm persuasion that the action, whatever it may be, in which the individual is engaged, is, upon well-examined and well-grounded principles lawful in itself; and it has nothing to do in the smallest degree with a surmise that either success or otherwise will attend upon the undertaking. The Rev. author of Omieron's Letters, has long since remarked that this scripture has been very frequently and very much misunderstood. Indeed, it is in general the neglect of proper examination; sometimes a rash disregard of it,-in a few perhaps from incapacity,-in more from want of opportunity, that is the cause of much well-meant scrupulosity: a feeling which we are commanded to respect, and commonly inclined to do so, when it is seen to proceed from a gracious tenderness of mind; but which, if indulged to the utmost, would unhinge the first principles of the social compact, and turn men into recluses and ascetics.

Yours, &c.

A CONSTANT READER.

Mr. Editor,

POSTURE OF PRAYER.

I was much pleased with the seasonable remarks in your last Number, by a correspondent who subscribes himself MONITOR, on the lamentable inattention of many persons while in the house of God, and professedly engaged in divine worship. A wandering eye is undoubtedly an index of a dissipated mind; the discovery of which, must be greatly distressing to the minister who is concerned for the spiritual improvement of his congregation. Will you permit me, Sir, to call the attention of your readers to another practice which has obtained in many congregations, and which I doubt not has been lamented by many? I allude to the practice of sitting nearly the whole of the time that is devoted to the solemn exercise of prayer. How often do we see, before the prayer is half ended, nearly half the congregation sitting! When the exercise commences, scarce an individual is seen to sit, but in a few minutes a considerable number of persons are sat down. From what can this arise? Is it indisposition that renders it necessary? In a few instances, perhaps, it might be the case: some individuals may not be able to stand during the whole time of prayer: there are females whose situation fully justify them in this respect; but, is it not greatly to be feared that it is generally the effect of sud indolence? and does not the con

These observations particularly respect those congregations in whick standing in the time of prayer is professedly adopted.

duct of many seem to say of the duty, "What a weariness is it?" The appearance of a congregation in which one half are sitting and the other half standing, is surely inconsistent, if we are to suppose that all are engaged in the same act. If a stranger to the professed design of a congregation. meeting for the worship of God, were to enter one of our· places of worship, and observing some in one position, and some in another, should enquire-"In what are they engaged?" and one should reply, "They are praying to the Almighty," would he not immediately conclude that only a part of the congregation were attending to the exercise of prayer, and that those who were sitting were employed in something else? The effect which this practice has upon the minister's mind must be painful. To know that a great number of persons are sitting, while he is addressing the throne of grace on their account, must give him the idea that they are indifferent; which will damp his spirit, and render his mind exceedingly uncomfortable. It will be objected by these lazy worshippers, that "the posture of the body is of little importance in religious worship; that God regards the heart; and that they can sit and pray, as well as stand or kneel. It is readily admitted that the heart is what God principally regards in worship; nor can any act of worship be pleasing in his sight if the heart be wanting. Nevertheless, it surely becomes us to pay some attention to the body, in our religious exercises: doubtless, there ought to be a correspondence between the posture of the body and the professed exercise of the mind. In the duty of prayer we come before God as guilty, helpless sinners, to beg his forgiveness and favours? but, is sitting a posture becoming a criminal approaching the Great Eternal?—is sitting a posture becoming a beggar approaching a prince?-does this posture indicate the earnestness of the mind to obtain spiritual and eternal blessings? Where, in the scriptures, do we read of any who sat down to pray? We read that some stood up, others kneeled down, and others prostrated; but we never read of any sitting while they addressed the throne of grace. The scriptures authorize Christians to use the greatest freedom when they come to God by prayer; but, surely, that freedom which the blessed God allows, is infinitely remote from irreverence; that "boldness of access" to God, which we are granted through Christ, is not intended to destroy humility, godly fear, and the deepest sense of our infinite unworthiness of the least of all - the Divine favours. If God be our Friend, still he is a Master; if he be our Father, still he is " a great king," and will be re

+ Many of those who almost uniformly sit while the minister is praying in public worship, have been known to stand a longer time than the minister prayed, after the service is ended, to enjoy a little chat, without asy apparent uneasiness.

vered by all who draw nigh unto him. "God is greatly to be feared in the assembly of his saints, and to be had in reverence of all them that are round about him."

AMICUS.

ON SOME PREVAILING HUMOURS
AMONG THOSE WHO HEAR THE GOSPEL.

Ir must afford real pleasure to every serious mind that. in this land of light and valley of vision, so many thousands regularly hear the gospel of peace. Yet things are not just as we could wish. As luxury often vitiates the palate, and gives it an aversion to many things which are essential to health, so many who have constant access to gospel-means, and whom Charity considers as real Christians, are become not a little singular in their taste and humour.

Numbers hear the gospel with too much critical nicety. When they enter a place of worship, it is with all the importance of censorial dignity; and their whole errand is to hear and to judge. When the assembly breaks up, before they arrive at the door, nay, often as soon as amen has been pronounced, the question is, How did you like him? Is he clear and sound in the faith? Conceited in their opinion, they consider the preacher as a candidate for popularity, trembling for his fate; and their decision must settle his character for ever. Immediately he is either an angel veiled in humanity, or a poor simple creature, who had better find some other employ. True criticism is invaluable; and in "trying the spirits whether they are of God," we should take heed what we hear. But as the chief end of criticism is to distinguish between true and false teachers, we should take heed also how we hear. Because we are to guard against error, and maintain the rights of conscience, does. it follow that we should hear merely as critics? God forbid! We should hear to have our affections raised, and our torpid souls inflamed with holy ardour, to run "the race set before us."

There are others of a penetrating mind and sound judgment, who suppose they ought to hear nothing but the peculiar and distinguishing doctrines of the gospel. When they chance to hear a practical or experimental discourse, tho' the former be ever so guarded from legal influence, and the latter from wild enthusiasm, their remark is, "It is better to preach the pure gospel. Man can do nothing. It is dangerous to dwell upon duties (and sinners know nothing of experience); and we are to contend earnestly for the faith once delivered to the saints."

Let such read our Lord's Sermon on the Mount: there praetical religion shines with rays that totally eclipse the most per fect ethics of the schools. Then let them turn to Paul's Epistles, and he will be found to copy his great Master with scrupulous nicety, while he fills his exhortations with a pathos that ravishes every holy heart.

Contrasts abound even in religion. While some are so entirely devoted to the doctrines, others think they should be considered only in the closet; and hold them in so vague a manner, as if they did not believe them at all. "Why should we be so nice and wise above what is written? Christianity consists in a few plain facts simply stated. Religion is not merely knowledge; but its very essence lies in conformity to the Divine Will." But do such consider how pointedly both doctrine and practice are handled by all the sacred writers? Do they remember that there are such things as "damnable here-that all practical godliness is founded in knowledgethat no one can be a good man but from principle, and that an aversion to some doctrines argues real badness of heart? Beware, lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." Surely, there is a medium between a lax adherence to divine truth and a contempt of every thing else.

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Another class of hearers can relish nothing from the pulpit but experience. Unless a minister be always following Christian up the Hill of Difficulty, over the enchanted ground, or thro the valley of the Shadow of Death, they suspect his piety. • Knowledge,' say they, puffeth up;' and many construe practice into dry morality. Experience is the first and last of religion; and the Lord of Hosts commands, "Comfort ye my people." Such tender and affectionate people seem to forget that experience is not without its counterfeit; which renders it necessary to specify other marks of a saving change, such as sound doctrine and a holy life. Do they consider that sinners are to be corrected as well as saints edified? The charge, "Compel them to come in," seems to imply more powerful motives, and more alarining considerations "to persuade men," than those with which Christian experience generally present

us.

It is easy to perceive that all the above characters, however much they differ, fall into the same error, viz. a partiality to one part of the gospel, to the exclusion of the rest.' Doubtless, circumstances and a wise observation will teach the Christian minister what strain of preaching to pursue. When Infidelity and Heresy lift their heads, he will insist largely on the glorious doctrines of Christianity. Where Antinomianism displays her presumption, he will state forcibly the nature and grounds of moral obligations, and publish with undaunted courage the pure morality of the gospel where Passion and Frenzy reign, he will describe the genuine nature of divine grace, and unfold the feelings of a renewed heart;-but where none of these calls occur, the hearers of the gospel must be told, that doctrines, practice, and experience, are all to be judiciously managed as necessary to increase their knowledge, to reform their conduct, and to console their minds,

TYRO.