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the same means also, to intimate our immortality. The times, and seasons, and days, and years flying on, with a swiftness that portends annihilation, can yet break over no boundary. Nature is ever returning into herself. She does not stand waxing old without renovation; nor does she move on a straight line of progress, passing by land-marks never again to be seen. But she comes round, in ever returning circles, to begin her course anew and renovate all her decays. All that perishes she regenerates. Every day has its resurrection in the day that comes after it. Every year returns, in a renewed circle of months and seasons. The dying flowers come to life again, blossoming out of the seeds in which they have folded their beauty, and the grave of the year, which autumn closes, the spring re-opens. And thus it is made to be the habit and familiar attitude of our minds to look for a reproduction of all that perishes-of our friends who die, of ourselves-a habit which is intellectually confirmed and sealed by revelation. Times and seasons do not kill. We see, in death, no destroyer, but the transit only of that circular motion, which we doubt not shall still roll on with a renewed and ever renewing immortality.

year, have no more per

The twelve who have gone from us, the last ished than the twelve signs of the zodiac; and, as these are set by the Almighty to renew their presence in the heavens, so shall they be ever renewing their inextinguishable life before the throne of God. The bands of Orion, which cannot be loosed, encompass them all. The infant child, so soon removed from life, has, so soon, renewed its being at the great fountain of immortality. The widowed mother's son still lives, though her heart breaks over his grave. The placid head of the worthy father, who prayed with us, and handed us, so often, the cup of Christ, has only ascended to a new circle of regenerated youth, and become a higher star, shedding a genial and more tranquil light. These all-all live. And so shall all of us. before us, a being that cannot end, let every day, and night, and seaWe cannot die. Seeing, then, son, and year, that God has ordained, remind us of it, and hasten our preparation for the life that is to come. Seek ye Him that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night. The Lord is His name.

Another impression, closely related to the one here described, is also forced upon us, and forms a natural close to these meditations. The impression, I mean of some stable and changeless empire of being, which the established round of seasons and years, and the mechanical order of heaven, itself suggests and confirms. Were there no motion of times and seasons, nothing but a standing posture in the worlds, stability, permanency itself would be scarcely more than a pause, and we might only wait for some unknown explosion to end it. Our idea of stability is generated, by observing how change prosecutes a perpetual war, and yet cannot break the peace. The times and seasons fly, universal motion swings the orbs along, as a whole, rests in stable repose. stability which change cannot shake.

and yet the great celestial fabric,
The change, we see, reveals a
Time is measured out, as it were,

by eternity; and the clock of the seasons and years is the heaven of heavens, where God Himself rests the basis of his throne. We do our day's works, by the measurement Heaven gives us, and are thus, in every transitory moment, kept in sight of our home. Nor is this a labored and difficult thought, which has no practical verity. The impression of which I speak, is one that we all feel, however we may reason or neglect to reason concerning it. And, therefore, heaven is the word that signifies the eternity of the righteous. This eternal home and stable rest is the goal of our being. Here below all is fugitive; and God, in the flight of times and seasons, is but chasing us home to the rest for which we sigh. There is such a rest, He declares, by the very signs that measure out our fugitive moments-a rest of changeless good, as firm as the everduring order of heaven-an inheritance that is incorruptible and undefiled and that fadeth not away. Nor could He ever show you the meaning of time, till He had shown you also this, which is the errand of time and the term of its flight.

And now, my hearers, let there be an end to all your complaints and sentimental repinings over the swiftness of time and the fugitive nature of earthly good. Should it not be so? An end, also, to all your vain endeavors to settle a condition of permanence here. The great original decree of times and seasons, and days and years, is against you. God makes all fugitive round you, that He may hasten you onward to that world which is to be your proper home and mansion. With a ready mind consent to His decree. Let go any hope that fastens on this fugitive world. Let it pass, as rapidly as it may. And now, as this new year opens, take the lesson God gives you. Be content, as a mortal, to suffer your mortality. Consecrate the flying moments of your life wholly to God, and seize, with a determined faith, on that enduring substance which is set before you.

SERMON CCCLXV.

BY THE REV. ALBERT BARNES.

OF PHILADELPHIA, PA.

ON DANCING.

"But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend."-1 Cor. viii. 12, 13.

THIS was the resolution of a great and generous mind. It was such a determination as only noble minds and hearts can make. It evinces a superiority to self-indulgence, a disposition to consult the feelings and views of others, a readiness to sacrifice that which might conduce to one's own comfort, in order to save others from falling into sin, such as only large-hearted and liberal souls possess. The case was this. It was a question among the early converts to Christianity whether it was lawful to eat the meat which had been offered in sacrifice to idols. Many held that as idolatry was unlawful, to buy and participate of the meat which had been so offered, and which was exposed for sale in the market, would be in fact lending countenance to idolatry, and would be unlawful. On this subject the mind of Paul was made up. He had no doubt that it was in itself lawful. But if his indulgence in a thing of the lawfulness of which he had no doubt, should offend another member of the Church, or lead him into sin, he would wholly abstain ever afterward. The purity, peace and welfare of the Church; the preservation of a good conscience in all its members, was of more importance than it was for him to gratify his appetite even in a matter that seemed to him to be entirely lawful, and he was willing to abstain for ever. I doubt whether such a determination was ever formed except under the influence of true religion; I am certain it never was but by a large-hearted and liberal man.

It is worthy of remark, also, that the persons whose consciences were to be consulted in this matter, were confessedly among the "weaker" of the brethren." And through thy knowledge shall thy weak brother perish." "Ye sin against the brethren and wound their weak conscience." It was not the rich, the learned, the great, or the gay who were concerned, and whose delicate and refined feelings it might be naturally supposed any one would be likely to consult. It was confessedly the less learned, the less stable, the less influential—

the class of persons who would be usually thought to be "not worth minding." Of what consequence,' some might have asked, is their opinion in the case? Their apprehensions are the effect of mere ignorance and prejudice-resulting from their obscure training, and want of refined education-and whether they approve or disapprove of our conduct, whether they are edified or not, can make little difference. If we follow our own views, and if we secure the good opinion of those more elevated in life, we need not be concerned about their pleasure or displeasure.' Not thus reasoned Paul. It was of importance what they thought, and how they felt ;-and the bearing of a certain course of conduct, even if it was lawful, on the weakest member of the Church, was to be regarded. It was of so much consequence in his view, that he was prepared to sacrifice his own comfort and convenience during all his life, rather than be the occasion of offence to the weakest member of the flock. Again I say, that it is doubtful whether such a principle was ever acted on except under the influence of religion; it is certain that it never was but by a large-hearted and liberal man. The bearing of this principle on the subject which I propose to discuss at this time you will see presently.

I propose to apply this principle to the subject of dancing, and particularly to the question whether it is consistent and proper for professing Christians to engage in the dance, and to train up their children for it. It is often said of a certain class of Christians and Christian ministers, that they are bigoted, narrow-minded, and Puritanical in this matter; that there is a remarkable ignorance of the world and of what is necessary to enjoyment in refined life in such views as I shall now submit to you; and that we make war on innocent amusements, and are disposed rudely "to trample down the flowers that grow by the way-side, and to strew the eternal path with brimstone." Whether it has been the general character of my preaching to make war on that which goes to promote our real happiness here and hereafter, those who are accustomed to hear me are well able to judge. I may remark, also, that I am much less concerned with the observation that these views are narrowminded and Puritanical, than I am with the inquiry whether the practice under consideration is consistent with the Christian profession, and in accordance with the spirit of the New Testament. My impression may differ from that of some of you, but it has not seemed to me that the charge of greatest force which can be brought against Christians of the present time is, that they are in danger of not being sufficiently liberal and accommodating in worldly matters; that they are likely to draw the reins too close about worldly indulgences and amusements; or that they are likely to debar themselves and their children too much from whatever pleasures the world may have to confer.

I propose to arrange my observations under two general heads.

I. I shall make some preliminary and explanatory remarks, that we may have the question fairly before us; and

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II. I shall consider the question whether it is expedient and proper for Christians to unite with others in the dance, and to train their children for it.

I. Under the first general head, I would observe,

(1.) The question before us is not whether it is proper to train up a family to appear well in life; to be characterized by urbanity, courtesy, and true refinement of heart and manners. It is not whether it is desirable that children should be so reared as to demean themselves well in any situation where they may be placed; so as to avoid painful awkwardness and embarrassment, and so as to appear with ease and propriety in any social circle. No question will be raised on that point, in this house; and as to the importance of the thing itself, there will be no difference of opinion. Bible, or studied the nature of Christianity, as to suppose that it has We have not so read the any precepts that countenance roughness and boorishness of manners; that it is the patron of bluntness, incivility, or sourness of temper; or that there is any holiness in disregarding the courtesies of life, or in awkwardness of mien or gesture. We do not believe that roughness of exterior can be made to demonstrate that the heart is peculiarly intent on spiritual things, or that neglect of the ordinary usages of refined society can be regarded as among the means of grace, or a passport to the Divine favor. The precept "be courteous," cannot be forgotten. The example of Paul may be referred to as of one of singular urbanity of manners; and the whole life and the precepts of the Lord Jesus may be mentioned also, as illustrating the importance of true courtesy and refinement. We might also observe, that it is by the precepts and influence of Christianity, far more than by the rules of men like Chesterfield, that true refinement will be, and is kept up in the world. A man under the full influence of the Gospel from his early years, will be a truly refined and courteous man. exceptions to the laws of true courtesy among Christians, they occur in If there are cases where conversion takes place at a period of life too far advanced to have the manners moulded by the new system, or where by perverted vision, some special merit seems to be attached to coarseness of manners, as if this were a means of grace. But of the importance of all that is meant by true courtesy, ease, refinement of mind and manners, no question will be raised here. The only question is, whether that is to be gained only in the dancing school; or whether it may not be obtained elsewhere, without the dangers incident to an attempt to seek it there.

(2.) The question is not whether " balls" are or are not as proper as large and expensive fashionable parties; whether it may not be as consistent for a professing Christian to join in the dance, as to give such a party, or to mingle in such scenes of frivolity. On that question, which is often raised, it is not necessary to go into a discussion, or even to express an opinion in order to elucidate the subject before As "two wrongs do not make a right," so it does not prove that one thing is right to show that it is no worse than another, or prove

us.