The human system is formed for alternate labor and rest, and not for incessant activity; and to provide for this, the night follows the day and the Sabbath the six days of labor. But not only is rest necessary after labor, but activity in a different direction. When you are carrying a burden of any kind, you find relief in a change of position. A poor boy was employed in turning a wheel, by which he was enabled to do something for his mother. A lady, observing him steadily employed at what appeared to be a very laborious occupation, inquired whether he did not get tired. He replied that he was often very tired. “And what do you do when you are tired?” she further inquired. “O,” said he, “I take the other hand.” He had learned that a change of position gave him rest. Neither the mind nor the body is capable of being incessantly exerted, in one direction, without injury. Like the bent bow, they will lose their elasticity. The body, after labor, and the[182] mind, after study, need unbending, especially in youth, while the muscles of the body have not acquired maturity or solidity, and the powers of the mind are yet developing. At this period of life relaxation and amusement are especially necessary; and those young persons who eschew all play, and confine themselves to books and labor, must, in the natural course of things, suffer both in health and spirits. Healthful play is natural to the young, throughout the whole animal creation. The lamb, that emblem of innocence; is seen sporting in the fields, blithely bounding over the hills, as if desirous of expressing a grateful sense of its Creator’s goodness. There is no more harm in the play of children than in the skipping of the lambs. It is necessary to restore the bent bow to its natural elasticity. It is the voice of nature, which cannot be hushed.

But having said so much, it is necessary to guard against improprieties and excesses in amusements. And yet, to determine what amusements are to be allowed, and what condemned, is no easy matter; for, while some kinds of amusement are evil in their own nature, and necessarily injurious, others are evil and injurious only on account of their excess, or of the manner in which they are pursued, or of the[183] evils that are associated with them. My object is, not so much to point out what amusements are wrong, as to give you some rules by which you can judge for yourself.

I. Never engage in recreation at an unsuitable time.—To neglect duty for the sake of amusement is not only wrong, but it will exert a bad influence upon your character. It tends to produce an immoderate love of amusement, and to break up all orderly and regular habits. Let your invariable rule be, “Business first, and then pleasure.” Never suffer any kind of amusement to break in upon the time appropriated to labor or study.

II. Never do any thing that is disapproved by your parents or guardians.—They desire your happiness, and will not deprive you of any enjoyment, unless they see good reason for it. They may see evil where you would not perceive it. They regard your highest welfare. They look beyond the present, to see what influence these things will have on your character and happiness hereafter. They are also set over you of the Lord; and it is your duty not only to submit to their authority, but to reverence their counsel.

III. Engage in no amusement which is disapproved by the most devoted and consistent[184] Christians of your acquaintance. I do not mean the few cross and austere persons, who always wear an aspect of gloom, and cannot bear to see the countenances of youth lighted up with the smile of innocent hilarity. But I mean those Christians who wear an aspect of devout cheerfulness, and maintain a holy and consistent life. Their judgment is formed under the influence of devotional feeling, and will not be likely to be far from what is just and right.

IV. Do nothing which you would be afraid God should see.—There is no darkness nor secret place, where you can hide yourself from his all-searching eye. Contemplate the Lord Jesus Christ as walking by your side, as he truly is in spirit; and do nothing which you would be unwilling that he should witness, if he were with you in his bodily presence.

V. Do nothing the preparation for which unfits you for religious duty.—If an amusement in which you are preparing to engage so takes up your mind as to interfere with your devotional exercises; if your thoughts run away from the Bible that you are reading to anticipated pleasures; or if those pleasures occupy your thoughts in prayer; you may be sure you are going too far.

VI. Engage in nothing on which you cannot[185] first ask God’s blessing. Do you desire to engage in any thing in which you would not wish to be blessed and prospered? But God only can bless and prosper us in any undertaking. If, therefore, your feelings would be shocked to think of asking God’s blessing on any thing in which you would engage, it must be because your conscience tells you it is wrong.

VII. Engage in no amusement which unfits you for devotional exercises.—If, on returning from a scene of amusement, you feel no disposition to pray, you may be sure something is wrong. You had better not repeat the same again.

VIII. Engage in nothing which tends to dissipate serious impressions.—Seriousness, and a sense of eternal things, are perfectly consistent with serenity and cheerfulness. But thoughtless mirth, or habitual levity, will drive away such impressions. Whatever you find has this effect is dangerous to your soul.

IX. Reject such amusements as are generally associated with evil.—If the influences which surround any practice are bad, you may justly conclude that it is unsafe, without stopping to inquire into the nature of the practice itself. Games of chance are associated with gambling and dissipation; therefore, I conclude that they[186] cannot be safely pursued, even for amusement. Dancing, also, is associated with balls, with late hours, high and unnatural excitement, and dissipation; it is therefore unsafe. You may know the character of any amusement by the company in which it is found.

X. Engage in nothing which necessarily leads you into temptation.—You pray every day, (or ought to,) “lead us not into temptation.” But you cannot offer up this prayer sincerely, and then run needlessly in the way of temptation. And if you throw yourself in the way of it, you have no reason to expect that God will deliver you from it.

XI. If you engage in any recreation, and return from it with a wounded conscience, set it down as evil.—A clear conscience is too valuable to be bart............