condition, that some time should be devoted to relaxation, diversion, amusement, or whatever it may be called; and when it involves nothing immoral or pernicious, and is not carried so far as to become enervating, it can be done "to the glory of God."

Conversation, and music, and travel, and company, and healthful games, pictures, and calisthenics, and countless entertaining occupations, passive or active, here subserve a good purpose. And He who said unto his disciples "Come ye yourselves apart into a desert place, and rest awhile," can never condemn his tired servants if they loosen the bow which, if too long bent, will surely lose its elasticity. All will grant, however, that it would be improper to adopt as an amusement, without examination, any thing which may be suggested by others, or may occur to our own minds. It would not be maintained that he who professes to "live unto Christ" can seek amusement as the end of his life, any more than a man can be a Christian and make the sole object of his ambition the accumulation of wealth, or another live to eat instead of eating to live.

Nor should the Christian indulge in amusements

which are of such a character that he will be likely to be so fascinated by them as to interfere with the prosecution of the serious work of his life. It is also plain that any thing which appeals to the lower nature, the sensual appetites, must be discarded. These ever clamor for gratification, ever "obtrude beyond their proper sphere," and he who is taught by his Lord and Master to pray, "Lead us not into temptation," will not amuse himself by stimulating the source from which his most dangerous temptations and worst impulses arise. The rights of others must ever be regarded, and no known command of God violated. The spirit of cruelty, which in former ages pervaded the popular amusements of the world, is antagonistic to that of the Gospel. If a proposed amusement be injurious to the mind or body, it then defeats the only object for which it could with propriety be employed. But if its attractions are strong, but not dangerous-if it is healthful to the mind and body-if it does not excite the lower nature-if it does not inflict pain or disregard the rights or feelings of others-and if it be not carried so far as to occasion the neglect of duty or

the expenditure of time without return or compensation which will justify it in the forum of conscience and reason it is the privilege of the Christian, so far as it relates to his individual experience, to indulge in it. And from such amusement he may turn to work, or meditation, or prayer, with a conscience void of offense toward God or man on this account.

CHAPTER IX.

THE CHRISTIAN'S INFLUENCE.

N the previous chapter we have spoken of the

IN

Christian's privilege as respects his individual experience. There is, however, a principle revealed in the Gospel, and powerfully urged, which may make it necessary for the Christian sometimes to deny himself an amusement which, to his own judgment, seems entirely unobjectionable. He may be obliged, in view of his relation to others, to say “all things are lawful for me, but all things are not expedient."

The duty of denying ourselves of voluntary gratifications when our indulgence in them would injure others, is a direct deduction from the Golden Rule. It finds its sublimest illustration in the sacrifice of Christ for us. The Apostle John (1 John iii, 16) deduces from that sacrifice the duty of the Christian to lay down his life, if necessary, for the brethren.

The logical clearness with which St. Paul states

this application of the law of love leaves nothing further to be said on the subject. As regards the opinion which we hold of what is right or wrong, "Let every man be fully persuaded in his own mind;" and we should not judge our brother, for he is not our servant, but Christ's, and "we shall all stand before the judgment-seat of Christ." "But if thy brother be grieved with thy meat, now walkest thou not charitably." "It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak." "We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification. For even Christ pleased

not himself."

This duty of the Christian to deny himself for the benefit of his "weak brother" has never been very popular in the Church of Christ. Next to forgiving our enemies, and praying for them that despitefully use us, it is the most difficult task imposed upon the average Christian. It has been said that "this weak brother is the greatest bully in the uni