e mere overt act? That is, as you imply, past and over
when the evening is past; but it is not so with the feelings which _may_
make the ball either delightful or disagreeable to you; feelings, which
may be then for the first time excited, never to be stilled
again,--feelings which, when they once exist, will remain with you
throughout eternity; for even if by the grace of God they are finally
subdued, they will still remain with you in the memory of the painful
conflicts, the severe discipline of inward and outward trials, required
for their subjugation. Do not, however, suppose that I mean to attribute
exclusive or universally injurious effects to the atmosphere of a
ball-room. In the innocent smiles and unclouded brow of many a fair
girl, the experienced eye truly reads their freedom from any taint of
envy, malice, or coquetry; while, on the other hand, unmistakeable and
unconcealed exhibitions of all these evil feelings may often be
witnessed at a so-called "religious party."

This remark, however, is not to my purpose; it is only made _par
parenthese_, to obviate any pretence for mistaking my meaning, and for
supposing that I attribute positive sin to that which I only object to
as the possible, or rather the probable occasion of sin. I always think
this latter distinction a very important one to attend to in discussing,
in a more general point of view, the subject of amusements of every
kind: it is, however, enough merely to notice it here, while we pass on
to the question which I urge upon you to apply personally to yourself,
namely, whether the ball-room be not a more favourable atmosphere for
the first excitement and after-cultivation of many feminine failings
than the quieter and more confined scenes of other social intercourse.

It is by tracing the effect produced on our own mind that we can alone
form a safe estimate of the expediency of doubtful occupations. This is
the primary point of view in which to consider the subject, though by no
means the only one; for every Christian ought to exhibit a readiness in
his own small sphere to emulate the unselfishness of the great apostle:
"If meat make my brother to offend, I will eat no flesh while the world
standeth, lest I make my brother to offend."[89] The fear of the awful
threatenings against those who "offend," _i.e._ lead into sin, any of
"God's little ones,"[90] should combine with love for those for whom the
Saviour died, to induce us freely to sacrifice