Time would fail me to examine the numerous and diversified amusements practiced in various parts of our land. Some are local; others are known every-where. Some are right and wise; some are otherwise. Some are intellectual and refined; others are mere noisy romps. Of many of the older sort the chief end was kissing. This latter feature may not have been particularly objectionable in little neighborhood gatherings in the country, where every body had known every body else all their lives, and half the young people in the room were cousins. The

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reader, however, will doubtless agree in the opinion that in more general assemblies it is not over refined, and may well give place to something else of less doubtful propriety.

To go through the whole list of these diversions, and pronounce upon the merits of each, would be tedious and useless. My aim has been to discuss principles, and then, in the light of those principles, to examine some of the more objectionable diversions now pleading for popular favor. If those principles are as plain as I take them to be, it will not be difficult to apply them to any new candidate for our suffrages. The reader, nevertheless, may object to an abrupt close of the discussion. He may say that this series of trials and condemnations is not enough, and that he is now waiting to be informed in regard to the recreations which are allowable and right; that having been warned against the forbidden fruit, he would now like to see the other trees, of which he may freely eat.

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The suggestion is not without force; and yet it will require but a moment's reflection to make it clear that I can not comply with it. To attempt to make a mere list of the names of rational recreations would, for many reasons, be unwise. In some cases games and amusements are local, and to readers belonging elsewhere the mere name would convey no information. The same name is also applied to different diversions in different localities, and, therefore, approval or censure would be misunderstood and misapplied. It is evident that a simple list of amusements to be condemned, and another list of those approved, would be of little service.

On the other hand, if I should attempt to escape misconstruction by describing fully the amusements condemned or approved, the whole plan of this little volume would be changed, and it would become properly a Book of Diversions instead of a discussion of principles. That such a work might be

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written--possibly not in vain--is not denied; but it is no part of my plan to write it. Nevertheless, I do not hesitate to offer a few practical suggestions.

Permit me to say, first of all, that if any of my readers have nothing useful to do--no solid purpose in life, no proper employment, nor desire for any--they are counted out of this discussion. The idle, the frivolous, the useless have no right to recreation. They must reform their aimless, empty lives, and by industry earn the privilege of rest and relaxation before they are entitled even to hold an opinion on the subject. Let me add that no diversion, no amusement can impart more than a momentary pleasure to the indolent and the listless. A degree of hunger alone can prepare a man fully to enjoy his food. It is the sleep of the laboring man that is sweet. True recreation involves the idea of rest; relief, pleasant change of occupation. So the active, the busy, the industrious alone

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truly enjoy recreation. They who make amusement their only pursuit will soon find it utter weariness. For such I have only pity, and for them I am not writing.

But the active and the industrious, who "redeem the time," are entitled to their hours and modes of recreation. So far from denying it to be their privilege, I proclaim it to be their duty. The time and the manner must, of course, be adapted to their varying circumstances. The school-boy and school-girl need active exercise out-of-doors, in the light of the sun, else they are liable to grow up colorless and spindling, like vegetables which have sprouted in the cellar. Every one, older or younger, whose mind toils while the muscles are inactive, needs the sunbeams and the breeze. They whose employment, on the contrary, taxes the muscles, while the mind is comparatively inactive, require modes of recreation which spur the intellect, quicken the imagination, and store the memory with

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rich treasures of thought. Those whose daily avocation confines their thoughts to a narrow circle must find a wider range elsewhere, and exercise their wings in longer flights. They who work alone and in silence, need society; and those spending much of their time in a crowd will profit by an occasional hour of quiet, solitary meditation. It was a curious habit of the late Dr. Archibald Alexander, of Princeton, to spend the hour of evening twilight alone in his study, sitting in silent thought amid the deepening shadows. Who will say that it was not wise? What lofty argument, what profound knowledge of spiritual things, what emotions of divine love and adoration may not have been drawn thus from the well of silence and quiet waiting?

The chief recreation of the world at large is conversation. Talking is the joy of the whole earth. It is one of the great employments of life. Our utterances are often more important--do more good and evil than our

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deeds. All human wisdom, knowledge, sentiment, wit, fancy, flow in the channel of speech. By words truth conquers, reforms progress, mind acts upon mind, heart reaches heart, soul converses with soul. The lips may utter golden speech, or drip with the poison of asps. Human breath can come like the breezes of Paradise, or blast like the deadly sirocco of the hot desert. Aside from the deep joy of worship, and the hope of eternal life, there is no happiness, purer, richer, better than that which springs from words. And there is little true recreation which does not make conversation one of its chief features, and rely upon it as its great charm.

Conversation implies social life. And here, in regard to social gatherings, I will make a suggestion which I am persuaded that my readers will applaud with united voices, and, I fear, as unanimously disregard in practice. Our social gatherings are apt to be too formal, too expensive, too large to secure the end

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which we have in view. To give a "great party" once or twice a year, and astonish the whole community by the splendor of the show, is rather a poor way to cultivate genuine friendship. It is often a fearful undertaking to those who give it, and not very satisfactory to those who attend. Long and anxious debate settles on the list of the invited; and when it is too late to remedy errors, it is discovered that somebody has been forgotten. The worry about the invitations, the arrangements, and the weather, is a fearful tax upon the time and temper for weeks beforehand; and when the eventful evening comes the fear that all will not "pass off smoothly" keeps the host, and especially the hostess, in a tremor of excitement, which culminates with the assembling of the company, and finds relief in their departure. Of the multitude who move uneasily from room to room, it often happens that the majority are little more than mere acquaintances of the entertainers, and

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of each other. Some are invited because we know them well, and love their society; others, because they gave an entertainment some time ago, and an invitation in return for theirs is a sort of debt of honor, even when we suspect that their courtesy was only a little device whereby they were aiming to get into a new circle. Sometimes the invitations are extended so as to include some who are almost strangers, simply because a certain number must be reached, or the affair will be pronounced inferior to somebody else's party. There is no chance for genuine conversation; and little is heard save commonplace remarks about the crowd and the heat, or inquiries in regard to the old gentleman with the spectacles, or the young lady with the curls. Some fail to come, whose absence annoys and vexes; and others arrive first and stay last, whose absence could have been borne without a pang. Here is one whose sharp eyes and sharper tongue are the terror of the town, and who goes pry-

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ing about, making mental notes of every small mishap, and every little awkward thing, and laying up ammunition for a gossiping campaign. There is another, who sees that his or her turn to give the entertainment is not far off, and who is carefully estimating the extent of the preparations to be made, and calculating the expenses to be incurred, in order to be equal to the rest, or if ambitious, to outdo them.

I do not wish to visit these things with ridicule. They have some good features, as well as defects. They are worth something, perhaps, though not all that they cost. And yet there is "a more excellent way." If we invite at one time no larger a number than our parlors will seat, and we bring our friends together for a good, social, comfortable, leisurely talk, there might be less of display; but would there not be more of genuine enjoyment? Suppose, also, that the company be invited by families, including the young

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and the old, the parents and the children, the married and the unmarried. Let the grandsires draw their arm chairs toward each other and pour into each other's ear-trumpets the reminiscences of other days, and laugh again over the old oft-repeated stories. Let the little children, down on the floor by their side, discourse of tops or dolls, while middle age reasons on public events, or discusses family matters, and the young people are gathered around the piano or the book table; and as each drifts about on the social current, the spectacles and the curls impend over the same book or picture, and the ear-trumpet be found gathering up the voices that chatter over the toys. Thus there might be true social pleasure without anxiety or envy, without present uneasiness, or heart-burnings afterward. Thus the aged would be cheered by the vivacity of youth; and the gayety of youth be tempered by the wisdom of age.

Or, if any one fancies doing things on a

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larger scale, let as many be invited as the house will hold comfortably; and instead of coming at midnight to stay till morning, le[t] the company assemble early in the evening[.] And let there be music, and mirth, and laughter, and leisurely comfortable interchange of ideas, discourse that carries no sting and leaves no wound, but fosters gentle manners and lasting friendships. If the host chooses thus to manifest his hospitality, let there be a repast as good as need be; but excluding all that can intoxicate. Moreover, before the guests separate, let a few moments be spent in praise and prayer, according to the pious example of our fathers. And let midnight see all the guests safe at home. Thus the morrow will not find them jaded in body and mind, and irritable in temper, but clear in brain and warm in heart, with a tendency to smile all day long over the pleasant recollections of an evening thus innocently spent.

I own that I am not sanguine in regard to

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the popularity of my proposed reform, especially in fashionable quarters. Young men who in the language of the day are called "fast," will pronounce this way of giving a party decidedly "slow." Mrs. Fitzshoddy sees that this mode of procedure will materially lessen her chances to display her newly acquired splendors, and thus totally extinguish her aristocratic neighbor over the way, who failed to return her call five years ago. Fitzshoddy himself has serious misgivings. He looks up at the social heights he would fain ascend, and shakes his head despondingly. "That is not the way them fellows does things, and you won't get among them unless you do as they do. They have a crowd, and a big fiddle, and a dance, and a long table with a wheelbarrow load of silver and things on it, and lots of wine, and all that. You can't invite them to a hum-drum tea-drinking that winds up with psalm-singing and prayer. They would think it was somebody's funeral."

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Miss Arabella, too, who has of late given her whole mind to the devising of gear for the outside of her head--a cunning piece of strategy to divert attention from the state of things within--dreads so much conversation. "People get to talking of things that you never heard of, you know, and books that you never read, and it is so embarrassing, you know." And then she absolutely trembles when she thinks of "Pa's" bad grammar, and his habit of shaking the windows with gigantic laughter at his own jokes. Many, too, will admit the evils of present social customs, but be afraid to lead in innovations. Some will feel that to refuse to give a grand party, after having attended a number among their acquaintances, will look very much like repudiation. Still, I doubt not that the intelligent and the conscientious will agree that what I have proposed is, as it has been already styled, "the more excellent way." I know that it will be hard to make the giddy believe that there

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is much enjoyment to be found in these quiet ways. They want a crowd, and noise, and commotion. And in this they judge amiss. This crazy rush after excitement defeats itself. As simple food and regular habits best promote health, so simple pleasures best promote genuine happiness. The joys of wine are not to be compared with the calm peace and self-mastery which belong to the temperate. The whirl of the dizzy dance, the wild excitement of the race-course, the sensational tricks of the theater, the whole circle of vices and fashionable follies are poor in their results, compared with the better pleasures which arise from our nobler nature. They who would enjoy life wisely and well, must not heed every voice which cries "Lo, here," or "Lo, there," but remember that "the kingdom is within."

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On moral and religious questions compromise is treason to the right. Lafayette's witty and just illustration is well applied. He supposes two men to get into an altercation in regard to a fact in arithmetic. "Twice two is four," says the one, stoutly. "No," replies the other, "twice two is six." Both are immovable, and the dispute waxes warm. A third person approaches, and lays a hand gently upon each. "Gentlemen, reason is not infallible. The wisest men are sometimes in error. We are all

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prone to rush to extremes. You, my friend, affirm that twice two is four. You, who are equally my friend, affirm that twice two is six. Compromise, gentlemen, compromise. Meet each other half way. Agree to say, hereafter, that twice two is five."

Men are not lacking who, even in considering points of morals and religion, are ready to confess that really, after all, so far at least as their present information extends, twice two is somewhere about five. Nay, in their haste to meet what they style the demands of the age, some are ready to compromise at five and ninety-nine hundredths. And thus, all the way from what St. John calls "the camp of the saints and the beloved city" down to the place where Gog and Magog are gathering their hosts for battle, men are pitching their flimsy tents and raising their equivocal banners. It is a lamentable fact that among the chief obstacles to the progress of the Gospel we are compelled to count

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bodies that claim to belong to the Lord Jesus Christ, and yet have neither the heart to preach his doctrines nor the courage to proclaim his law. In all ages there have been sects of nominal Christians, who form a part of the Church of Christ in the same sense that the outside scales of a shell-bark hickory are a part of the tree, and who are ever ready to compromise with the world and tolerate all fashionable follies. Worldly men would manage the affairs of a Church in the same manner that they would conduct a political campaign. The argument is, that in order to be popular, and grow rapidly in numbers and in wealth, the Church must lay as few restrictions as possible upon candidates for admission, and as seldom as possible come into collision with the pleasures and the passions of the multitude.

Mr. Bright, in a recent speech in the British Parliament on the disestablishment of the Irish Church, gives, in a sentence or two, a

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correct description of this policy which we have here mentioned:

"The Right Honorable gentleman, the member from Bucks, argued very much in favor of the Established Church on the ground that there ought to be some place into which people can get who would not readily be admitted any where else. The fact is, what the Right Honorable gentleman wants is this: that we shall have an established Church which has no discipline, and that any one who will live up to what may be called a gentlemanly conformity to it may pass through the world as a very satisfactory sort of Christian."

But the wisdom of this world is foolishness with God. This mercenary policy fails by the very measures to which it resorts. When the wicked see no distinction between the Church and the world they cease to respect the Church. Even the hypocrite finds his occupation gone when a profession of religion means nothing, just as the counterfeiter

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stops work when the bank fails and its notes are no longer current. Thus the cunning of men overleaps itself. On the other hand, the Church that boldly joins issue with sin wins moral power with every blow, and secures the respect even of the enemy. Thus they who feebly seek to save their lives lose them, while those who are ready to lose life for Christ's sake and the Gospel's find it.

The principle stated is of infinite importance, and we must neither forget it nor distrust it for an hour. All who fear God will confess that we are not to withhold the truth nor compromise with sin, even if the multitude desert our altars to crowd where the cross is lighter or its offense has wholly ceased. But is it true that worldly craft and policy will fail even as a policy? Let another question answer this. Other things being equal among rival denominations, have not the purest in doctrine and the strictest in morals always been the most successful?

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Churches grow weak by lowering the standard of morals. When there is no discoverable difference between the Church and the world, the Church is no longer loved, or venerated, or believed. It becomes powerless to pull down the strongholds of sin; it can no more stir the heart, nor rouse the conscience, nor reach the mysterious depths of our nature; it ceases to meet the religious wants of those whose hearts God has touched, and men turn away unsatisfied from its shallow waters. The scorner will be loud in his denunciations of religionists whose vows are but the breath of the moment, and whose professions mean nothing. Even the soul convinced of guilt and danger will be afraid to trust to the guidance of a Church which has in it so little of the divine, so little of the power of God.

Methodism took at the beginning, and has held to this day, what some might regard as extreme positions on the subject of slavery,

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worldly amusements, and the drinking customs of the times. What is the verdict of history? Have we damaged ourselves by our fidelity to the right? Some timid, half-convicted people have doubtless been repelled from our communion by the strictness of Methodist discipline and the boldness with which we have assaulted the wrong, but who believes that the Church would have grown more rapidly by compromise and cowardice? Who believes that it would be wise, even according to the wisdom of this world, to compromise with evil now? Zion is not "lengthening her cords and strengthening her stakes" in a Scriptural manner when she "stretches the curtains of her tent" to shelter dancing, card-playing, and wine-bibbing converts. If these should come in crowds, offering on these conditions to join us, we could not receive them. To do so would be to act as madly as would the general who, in an enemy's country, commands his soldiers

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to throw away their arms, call in the sentinels, and level the intrenchments, in order to gain a few timid recruits who would not wear the uniform an hour if they thought that it meant war.

Nor is our argument disproved by the history of modern ecclesiastical organizations which have been less rigid than our own Church. In an intelligent community, where the Bible is read, their laxity is always against them. And in those very denominations the really pious, whose influence and example are the very salt of the body, to preserve it from putrefaction, and without whom it would hardly be recognized as a religious body at all, do not join in these questionable practices themselves, nor do they advocate them in others.

The way in which the world reasons about a facile Church is well illustrated by a conversation which actually took place not long ago between a sort of a minister and a shrewd,

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irreligious rich man, whom he wished to get in his little fold.

"Mr. B----," said the clergyman, "almost all your family have joined the Church, and I think it is about time for you to do the same."

"O, I am not fit to join the Church. I am not at all pious, you know," was the reply.

"But," said the minister, "you are aware that we are not very strict. Our Church does not require as much as some others."

"But I am not right," said Mr. B----. "I sometimes get angry and swear, and that will not do for a member of the Church."

"O, well," answered the minister, "you do not mean any harm by it, do you? That need not hinder."

"But, parson, that is not all. I am in business. I trade horses, for instance, and make the best bargain I can; and some people say that I tell lies in making my bargains."

"O, well," said the parson, "it is right for

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us to take care of our interests. That need not hinder you."

"Now, look here, parson," said our friend, somewhat excited, "what good will it do me to join your Church if I need not be any thing but what I am? I am not a Christian now, I know; but if I ever join the Church, I mean to be one."

Even the world, unsaved, dim in vision, and hard in heart, has learned enough of the truth to despise those who are ready to sacrifice religion for the sake of numbers, and the pecuniary and social strength which numbers bring. If the Methodist Episcopal Church should abandon her traditions, and retreat from her present high position in morals, her apostasy would be attended by a fearful loss of religious power. If such an exhortation were allowable, I would call on all upon whom devolves the oversight of the Church to stand firm for the strict morals of Methodism. There is always a difficulty in

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maintaining Scriptural discipline. To enforce it is often painful to the pastor. It sometimes disturbs the membership and the community, interrupting friendly intercourse and exciting evil passions; nevertheless, we can not give up Church order. The pressure can be escaped only by a complete abandonment of discipline. Concessions and compromises merely transfer the battle to another point, where we must again fight, our forces demoralized by defeat and the enemy emboldened by victory.

If there is any place which we can hold against the enemy, any line where we can muster our forces and repel invasion, it is on the frontier. The king who fails to meet his foes the moment they set foot within his territory is already conquered. Drawing the line, and taking her stand in favor of total abstinence from all that intoxicates, the Methodist Episcopal Church has kept herself pure from the sin and shame of intemperance, and

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yet not one in ten thousand of her members is ever arraigned for violation of the stringent rule. Could the Church tolerate what is called "moderate drinking" without being compelled to deal with multitudes whom moderate drinking had led into the depths of drunkenness? For the same reason it is easier to keep our young people from objectionable diversions than to discipline them for the grosser inconsistencies into which indulgence would speedily lead them.

Will it be said that if we are so rigid our young people will leave us and join other communions? Be it so, if it must. They who are in haste to sell their membership in the Church for so poor and small a mess of pottage can do us little good if they remain. They go out from us because they are not of us. A thousand dancing, wine-bibbing, card- playing, theater-going Church members will not furnish one worthy candidate for the

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Christian ministry, not one devoted class-leader, not one pious man or woman ready for the spiritual work of the Church of God. If they leave us in order to seek a more congenial home, we can better afford to lose than to keep them. The rubbing out of minus quantities increases the sum total. And if any other Church, so called, imagine that they can make their swarmt he stronger by hiving our drones, they are certainly welcome to try the experiment. If there be a noble emulation that may justly prompt us to "labor more abundantly" than others, and excel them if we may, in Gospel successes, we need not fear the rivalry of any fashionable, worldly, easy-going denomination. Such as these will never "take our crown." Pure doctrine, a faithful ministry, unwavering adherence to the Divine law of morals, a devoted, holy, earnest [l]aity, alone will win the prize.

But let us not flatter ourselves with the idea of a vantage-ground which no one else

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has the wisdom to see nor the grace to occupy. No low degree of morality will suffice to place us at the head of the sacramental host, or even give us a position among the leaders. Others as well as ourselves see the beauty of holiness, and are striving to put on the robe "white and clean" which is "the righteousness of saints." Almost every branch of the church of Christ has taken the alarm, and, by its leading ministers or resolutions passed in ecclesiastical councils, has spoken emphatic words of warning. It would be easy to fill scores of pages with these utterances, coming from Churches differing widely in doctrine and in usage. A few extracts, with the sources whence they emanate, will show us the sentiments and convictions of the general Church in our whole land.

The General Assembly of the Presbyterian Church thus spoke half a century ago:

"On the fashionable though, as we believe,

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dangerous amusements of theatrical exhibitions and dancing, we deem it necessary to make a few observations. The theater we have always considered as a school of immorality. . . With respect to dancing, we think it necessary to observe that however plausible it may appear to some, it is perhaps not the less dangerous on account of that plausibility. . . Let it once be introduced and it is difficult to give it limits. It steals away personal time, dissipates religious impressions, and hardens the heart."

The General Assembly of 1865 reaffirmed the action of the session of 1818, condemned card-playing--to which attention had been called by a memorial--and "affectionately exhorted all the members of the Church" to avoid "all recreations and amusements which are calculated to impair spirituality, lessen Christian influence, or bring discredit upon them in their profession as members of a Christian Church."

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Bishop M'Ilvaine, of the Protestant Episcopal Church, thus declares his judgment on the same subject:

"Let me now turn to two objects, in which there is no difficulty of discrimination--the theater and the dance. The only line I would draw in regard to these is that of entire exclusion. And yet, my brethren, I am well aware how easy it is for the imagination to array both of these in such an abstract and elementary simplicity, to divested of all that gives them their universal character and relish, that no harm could be detected in either. And the same precisely can be easily done with the card-table and horse-race."

Bishop Mead, also of the Protestant Episcopal Church, thus condemns dancing:

"As an amusement, seeing that it is a perversion of an ancient religious exercise, and has ever been discouraged by the sover- minded and pious of all nations, on account of its evil tendencies and accompaniments,

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we ought conscientiously to inquire whether its great liability to abuse, and its many acknowledged abuses, should not make us frown upon it in all its forms. I will briefly allude to some of the objections to it. When taught to the young at an early age, it is attended with an expense of time and money which might be far better employed. It promotes the love of dress and pleasure, to which the young are already too prone; it tempts to vanity and love of display; it induces a strong desire to enter on the amusements of the world at an early period, in order to exhibit the accomplishments thus acquired, and to enjoy a pleasure for which a taste has been formed; it leads the young ones exactly into an opposite direction to that pointed out in the Word of God."

In their Episcopal Address of 1867, the Bishops of the Methodist Episcopal Church South thus speak:

"This is no time to abate our testimony

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against worldliness in all its forms. Our Church has never faltered in its teaching or modified its tone in relation to dancing, theaters, the manufacture and sale of ardent spirits, drunkenness, revelings, and such like, as demoralizing and fatal to godliness. Now that we are threatened with these evils coming in like a flood, we renew our warning."

In 1866 the Young Men's Christian Association held a General Convention in Albany, New York. Delegates were present from all parts of the United States and the British Provinces. The question of amusements was carefully considered, and the conclusion reached was set forth in a formal resolution, thus:

"That we bear our energetic testimony against dancing, card and billiard-playing, as so distinctively worldly in their associations, and unspiritual in their influences, as to be utterly inconsistent with our profession as the disciples of Christ."

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And last of all, but not least in the wisdom of the sentiments uttered, nor in the faithfulness of its warnings, we cite the Pastoral Letter of the Provincial Council of Baltimore, the voice of the Bishops of the Roman Catholic Church. It is dated May 1869:

"The dangerous amusements, prominent among the evils we have to deplore, and which is an evidence of the growing licentiousness of the times, may be reckoned a morbid taste for indecent publications, and the frequency of immoral or positively obscene theatrical performances. No entertainments seem sufficient to satisfy the fast degenerating spirit of the age unless they be highly sensational, and calculated to gratify the most prurient appetites. We can hardly say who deserve a stronger condemnation, the actors who pander to the most vitiated tastes, or the audiences who encourage, by their presence, and applaud these grossly indelicate exhibitions. Both actors and spec-

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tators appear to vie with each in their rapid march down the slippery path of sin. We deem it particularly our solemn duty to renew our warning against the modern fashionable dances, commonly called 'German,' or round dances, which are becoming more and more the occasions of sin. These practices are so much the more dangerous as most persons seem to look upon them as harmless, and indulge in them without any apparent remorse of conscience. But Divine revelation, the wisdom of antiquity, the light of reason and of experience, all concur in proclaiming that this kind of entertainments can not be indulged in by any virtuous persons, unless they be more than human, without detriment to their souls, or even be present to take part in such amusements, where the eye is dazzled by an array of fascinating objects, where the senses are captivated by enchanting music, and the heart is swayed to and fro amid the surrounding gayety and excitement."

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With these facts, arguments, appeals, and testimonies we leave the subject to the solemn consideration of the reader, believing that the position which we have taken is rational, Scriptural, and safe, "by manifestation of the truth commending" itself "to every man's conscience in the sight of God."

"Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue and if there be any praise, think on these things."