PROMISCUOUS DANCING- A TESTIMONY AND WARNING AGAINST SOME PREVAILING SINS AND IMMORALITIES: ADDRESSED TO CHRISTIANS IN GENERAL, BY THE REFORMED PRESBYTERY.

We read this in Covenanter Fellowship a couple of moths back and it is excellent!
Let me know your thoughts on it!

Shared from: http://www.truecovenanter.com/

THE more congenial any practice is to the depraved human mind, and the more fuel it furnishes to its favourite lusts, the greater is the difficulty of convincing men of their mistake, and of persuading them to discontinue the practice. Whatever tends to excite, and to gratify the depravity of the heart, gives it an additional influence over the whole man. By means of this it accomplishes its designs more easily. A more striking proof of this will scarcely be found, than in the practice of promiscuous dancing. The greater part of mankind, in every stage, and in every sphere, of life, are exceedingly fond of the practice. Nor is it easy to convince them that there is any impropriety or evil in it. When men are hurried on under the violent impulse of the passions, neither the voice of reason nor religion can be allowed {47} a fair hearing. The serious consideration of such things is left to morose, scrupulous, weak, and melancholy minds. Though, in such an age as the present, little success may be expected from an attempt to expose this vain, sinful, and pernicious practice, yet this ought not to supersede the Church's testimony against it.

The kind of dancing, which we have chiefly in view to expose, is that which is practiced in the promiscuous assemblies of the two sexes, is a plain indication of carnal mirth, levity, and wantonness, and has been condemned by the best Reformed Churches, as well as by the most eminent evangelical ministers, of various denominations.

Although it has been alleged that this practice has been warranted by Scripture, yet not a single passage of {48} the sacred volume can be produced to sanction promiscuous dancing. We indeed find dancing, in some instances mentioned, as expressive of religious joy: but the religious dance recorded in the Old Testament was a part of the worship of the ancient Jewish Church, and like the instruments of music, then in use, was peculiar to that dispensation. See Exod. 15.20; 2 Sam. 6.16; Psalm 149.3; and 150.4. Therefore no argument can be drawn from this in favour of that species of it, which is here condemned.

The words of the wise man have often been adduced as a warrant for the practice. Eccl. 3.4, "A time to dance." This passage contains no warrant for any of the things that are mentioned. Its design is to show that there is a time fixed by God, at which all these things shall take place, and that man cannot alter them; to show the vanity of all sublunary things, and to induce man to pursue more elevated and durable objects. Every wicked purpose, and every sinful action of man are here included. "To every thing there is a season, and a time to every purpose under heaven." verse 1. It is not affirmed, That every thing that men do, and every purpose which they form, is lawful; but only that there is a time and season at which they shall do so. And it is only said that there is a time to dance, not that there is a warrant for it. It is said, in general, "That there is a time to kill," not that it is lawful. The time at which men shall lose their lives, whether by accident, by the hand of the magistrate, or by the hands of murderers. Moreover, there is nothing of promiscuous dancing here, and though the passage were understood to contain a warrant for, or approbation of dancing, it could only be that kind of it which is approved in Scripture. It is plain that dancing here is only another word for rejoicing, because it is opposed to mourning. "A time to mourn, and a time to dance." If the dancing here be warranted, then the time of it must mean the season or proper occasion of it. The season of any thing is that time in which it is proper to do it, in contradistinction to another time in which it would be {49} improper. There is one season proper for joy, and another for mourning. When the captives hanged their harps upon the willow trees, it would not have been proper for them, "To have gone forth in the dances of them that make merry." [Jer. 31.4.] But the time and season proper for doing any thing must always respect things lawful. There is no season proper to steal, murder, or bear false witness, &c. This text then cannot be dragged in to support any species of dancing but what is otherwise approved in Scripture. But that is never promiscuous dancing.

Promiscuous dancing has a powerful influence upon the passions and lusts, and leads the way to various sins. The influence of the passions is a blind, undiscerning, yet irresistible impulse. Man cannot be in a more dangerous situation, than to be wholly under their influence. The affections, passions, and desires, when spiritual, and under the influence of grace, are the seat of religion. The more powerfully these act, and influence the soul, the more vigorous will be the life and power of religion. These can never be too powerfully excited, nor can the soul ever be too much under their influence, nor can too much attention be paid to the means and motives proper to excite them. Much of the perfection of the spiritual man and of the heavenly life lies here. The object of these, thus excited, is God and his law. The desires of the soul are to God. They lead to delightful contemplation on his excellencies, and on his works, and relish with great pleasure, the words of his mouth. But the heart is naturally under the dominion of sin. Even in believers much of this remains. They find a law in their members warring against the law of their mind, and bringing them into captivity to the law of sin which is in their members. Rom. 7.23. This is nothing but the affections and passions, powerfully excited by innate corruption, opposing the spiritual exercise of the soul, and drawing it into sin. "The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would." Gal. 5.17. {50} When the flesh assumes the ascendancy over the passions, the soul is irresistibly hurried on to what is sinful. Whatever tends to excite lust, to carnalize the affections, and to divert them from spiritual objects, ought to be carefully guarded against. When these are excited, they tend to certain objects, congenial to their nature, and calculated to gratify them. These objects are pursued in proportion to the violence of the passions, and to the want of contrary principles. The voice of reason is silenced, the remonstrances of conscience are disregarded, and the motion of religious principles, if there be any, are completely checked. The mind is now prepared to banish modesty, trample upon morality, and prostitute religion; and even for the criminal gratification of these furious lusts. Thus were the passions of Herod excited, when the daughter of Herodias danced before him. His reason was suspended, and his judgment warped. An unlimited promise is made to the wanton female, and confirmed by an oath. "And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom." Mark 6.23. Instructed by her abandoned and spiteful mother, she demands the head of Christ's harbinger, and obtains it. He was indeed already disposed to murder the Baptist, but feared the people. So far he acted rationally. But when passion had assumed the ascendancy over his reason, he promises—he swears, to give, he knows not what, and acts accordingly. It will be pretended by none that dancing tends to improve religious affections. And many are not ashamed to avow that they are never more under the power of unclean lust, than when engaged in this practice, and if they wished to seduce an unwary female, they know no better method, than to lead her to a dance. All the artifice possible is used, in dress, in the various attitudes of the body and its affected motions, to excite the passions. It is the influence of the passions that lead to it. And the practice furnishes fuel to inflame them still more. It has a powerful tendency to destroy that modesty in youth, especially in females, which is one of their chief {51} ornaments, and an impregnable defence to their chastity. "Women are commanded to adorn themselves with modest apparel, with shame-facedness and sobriety." 1 Tim. 2.9. Dancing strips them of this triple ornament. The dress must be vain, otherwise it is unsuitable to the occasion. Modesty must be banished. The modest blush gives way to the wanton impudent look. Sobriety gives place to a fit of voluntary madness, and a display of vanity, pride, and folly. Numerous instances of uncleanness, that have fallen under the cognizance of Church Courts, have been traced to a ball as their origin. This need not be wondered at, since every guard of chastity was removed, and means leading to the prostitution of it adopted.

The practice will be found very unfavourable to religion. Those who have not attained to the knowledge and truth of religion will, by this practice, be set at a greater distance from it. And those, who have already attained to religion and know any thing of its power and exercise, will suffer much injury by it. Much time and exercise ought to be spent by sinners about the means of their salvation. It is a matter of deep regret, that these hours, which may be spared from lawful civil pursuits, should be wasted at a ball. Then it is, that the sinner should retire to his closet, institute a close and serious inquiry into the state and the concerns of his soul, seek to be properly affected with it, and to deal with God about it. Balls must have time, though this can be ill spared from lawful pursuits; and matters of eternal concern must be altogether excluded. The money lawfully and laboriously gained is expended purely for the purpose of dissipation and revelling. While this waste of time and of means is indulged, and concerns of infinite moment neglected, the mind is totally unhinged, distracted, and rendered incapable of any serious exercise. Religious exercise requires a composed tranquil state of mind, free from agitation and distraction. Without this, faith, love, and holy meditation are impossible. In religion, divine things lay hold of the soul, and the mind gives itself {52} wholly to them. In the prospect of a ball or of any promiscuous dance, the attention of the mind is preengaged. Preparation must be made; partners engaged, and a suitable dress, &c. prepared. Loose reins are given to the fancy. It invents and presents unto the mind a thousand vain, foolish, and imaginary things, momentary pleasures, and bewitching pernicious gratifications. These lay hold of the mind, banish the thoughts of other things, and destroy any serious impressions formerly acquired. During the phrensical revel the mind reaches the summit of its distraction, its pride, its vanity and folly. It is now like a vessel in a storm, without her rudder, driven by the impetuous tempest. The passions are now become ungovernable. Their voice alone is heard; and their dictates are obsequiously obeyed. To this, as the native cause, are to be ascribed all these wicked and disgraceful consequences that often succeed these associations. When it is over, the mind, disappointed in many of its imaginary hopes, its momentary gratifications having entirely subsided, and being a little recovered from its delirium, begins to feel remorse. The waste of time and money, the neglect of matters of the utmost importance, and the corrupting of both body and soul, rush upon the conscience, and fill it with fear and disquiet. The uneasiness now felt more than counter-balances all the carnal satisfaction formerly enjoyed. This however is but temporary. When it has subsided, the mind is fully prepared to repeat its former irregularities, and takes the first opportunity for that purpose. Where this does not take place, the mind takes a retrospect view of what is past, as it formerly anticipated it, and still seeks gratification. Other things are excluded from a place in it. Nay more, the mind is rendered totally incapable of attending to them. This state of mind is, of all others, most unfavourable to religion. It is produced by exercises the very reverse of religious ones. These beget in the soul habits and dispositions of a similar nature. Thus the soul is become listless, and indifferent about spiritual {53} things. It is rendered incapable of relishing these, or the pleasures which they afford. If an attempt is made to attend to divine things, the attention is immediately called off, by these other objects which have laid hold of the mind. If religious exercises are persisted in, the whole of them is spent in the soul's running from one thing to another in the greatest distraction. Its attention is no sooner turned to divine things than it runs off, and every new attempt to fix it proves equally abortive. There is not in the mind a simple indifference; but there is a positive aversion to religious exercises, and a positive powerful inclination to the opposite of them. This aversion will be best discovered to the person's self, when he essays any religious duty. It is then, that he attempts to divert the heart from its favourite objects, and to engage it in something else. The attachment to other pleasures is so powerful, that the mind recoils at the thought and forcibly resists the effort. This attempt puts the soul in fetters, and abridges its lawless liberty. It tries every effort to escape, and is so far successful as to destroy the real exercise of religion in the heart. If any soul will attend to, and compare its frame and exercise in religion, before he admits the thoughts of a ball into his mind, with these after he has attended the revel; he will be able to form a better idea of the injury he has sustained, and will be more fully convinced of the impropriety of his conduct, than by any thing that can be offered by another. But such a comparison is not to be expected, because the mind is totally disqualified for it. If any serious soul shall, through inadvertence or temptation, be led to join in such a practice, the loss, in spirituals, which he sustains, will render him more cautious in future, not to tread on such enchanted and forbidden ground. The Apostle draws a brief, but striking character of such a person: 1 Tim. 5.6, "She that liveth in pleasure is dead while she liveth." The body is lively, vigorous and active, in pursuing carnal pleasures, while the soul is spiritually dead, incapable either of exercising religion, or of relishing its pleasures. It is given as the character of such as belong to Christ, {54} that they crucify the flesh, with the affections and lusts. Gal. 5.24. These affections, which lead men to attend balls and other promiscuous dancings, belong either to the flesh or to the Spirit. If they belonged to the Spirit, they would be gracious religious affections. Nothing could be more favourable to religion than to be under their influence, and to indulge them. But this will not be pretended, even by the keenest patrons of the practice. If these affections were of such a kind, the mind would be most spiritual in the heat of the revel, because then the passions are most excited. But the truth is, they belong to the flesh, as the indulgence of them is most pernicious to religion. They must of course be mortified by all, who would be found interested in Christ. The indulgence of them is, "Making provision for the flesh, to fulfil the lusts thereof." Rom. 13.14. It is, "To live after the flesh," which if we do, "we shall die; but if we, through the Spirit, do mortify the deeds of the body we shall live." Rom. 8.13. The practice discovers the soul to be spiritually dead; or otherwise greatly obstructs spiritual life in it. The practice must either be from Christ, or from the world. Not the former, otherwise it would tend to promote the advancement of his kingdom, in the conversion of souls, and the building up and establishment of believers. It must belong to the world; not as lawfully considered, for it would then promote the civil interests of society, whereas it has a contrary tendency. It must then belong to the world as sinful. It is fairly included in the Apostle's description of the world. 1 John 2.16, "All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world." Hence the command, Rom. 12.2, "Be ye not conformed to this world; but be ye transformed by the renewing of your mind." The indulging of these lusts and affections is inconsistent with the power and progress of religion in the soul, and every exertion ought, on that account, to be made to mortify these. That time, which is spent in these pernicious practices, ought to be employed about the means of salvation, {55} in order to obtain grace where it is not, and to strengthen the habits of spiritual life where they have been already formed. Attention to divine things must often be intermitted. Lawful civil business demands it. During such intermission the greatest care and vigilance are necessary, lest spiritual attainments be either weakened or lost. Things that necessarily have this tendency are ever to be avoided. Such is promiscuous dancing. The divine injunctions, "Be fervent in spirit—continue instant in prayer—pray always—pray without ceasing," [Rom. 12.11,12; Luke 21.36; 1 Thess. 5.17.], certainly imply that a frame for religious exercises ought ever to be preserved, and that every sinful and unnecessary thing, tending to destroy or weaken it, ought to be avoided. When the proper frame is awanting, no spiritual duty or exercise can be performed.

Many things sinful, and prejudicial to men, attend the practice of promiscuous dancings, either as concomitants, or as consequences. The waste of precious time has been already mentioned. This is considerable, both in preparing for, and during, the ball, &c. Considerable sums of money are expended. As dancing is now accounted a part of a polite education, many parents spare neither time nor expense, to have their children instructed in the art, whilst in many instances they can neither read the Scriptures, nor repeat the Shorter Catechism. Children are thus educated, not for the service of God, but of Satan. The time thus wasted is equally precious as any other part of time, and might be employed in a manner more advantageous to ourselves and to others. The money so expended is equally valuable with what we apply to other purposes. Neither our time nor our money are our own absolutely; nor is it lawful for us to do with them as we please. They are the gift of God. He allows us the use, but not the abuse of them. He has fixed the purposes, to which we are to apply them. When persons thus devote their time and money to vanity, folly, and madness, they ought seriously to consider whether God will approve of their conduct, and what account they will give him when he shall demand it. Often, families may be seen clothed in rags, and, in {56} times of scarcity and dearth, half starved, while their children must be sent to the dancing school, and completely fitted out for a ball. In many instances, children, who are more advanced in life, expend their substance on such practices, while their parents are supported, in part at least, by the Church and the public. Were this waste of time and money duly redeemed, the situation of many might be much more comfortable, and the necessities of the poor more amply relieved. If dancing be viewed as a part of a polite education, we may be certain, that it does not belong to the school of Christ. It is not to be found among his institutions. It makes no part of the work assigned to his ministers. It has no relation to the affairs of his kingdom. And in place of contributing to its success, it impedes it. It must belong to another department. Men are taught neither religion nor morality by it. In its very nature and tendency, it is equally unfavourable to both. From its peculiar connection with the lusts of the flesh, it is much better calculated to fit persons for being proper subjects of Satan's kingdom.—Dancings are often connected with drinking, and lead to quarreling and fighting. Dancing and drinking seem to be twin-sisters. They are both lusts of the flesh. They both possess something of a bewitching nature. Men are charmed by both. Whether men be under the power of liquor, or of the lust of dancing, they are equally under a suspense of the proper exercise of their reason. In both cases the effect is produced by the power of unmortified lust. Hence it is that these are often found in company. It rarely happens that dances are altogether disconnected from drinking. By both the passions are powerfully excited, and reason almost completely silenced. Pride, self-importance, and jealousy begin to appear. Strife and animosity ensue. The consequences are often serious. It will be urged, that all this might take place, and often does, where there is no dancing. True. Nevertheless, in this case it is the occasion of it. Were persons to attend their lawful business, or the study of religion, at home, there would be no such association, and {57} so no such consequences. And though these consequences do not follow in every instance, yet it is sufficient that the practice natively tends to produce them, as it excites those passions which lead to them. As the consequences of such a practice, some have lost their health, others their chastity and character, and others their lives.—There is a particular practice of this sin not to be omitted in this Testimony against it, viz. Charity Drinkings, as they are vulgarly denominated. As these are practiced only in some parts of the country, it may not be unnecessary to give an account of them. There is some little difference in the manner of conducting them, so immaterial as not to deserve notice here. The thing is done for the benefit of some poor person. An entertainment of meat and drink is provided by that person, sometimes to a considerable extent. A day is fixed, and an invitation is given to the neighbourhood to attend. A very large promiscuous company of both sexes often assemble. These all contribute so much money for their entertainment. This is given partly to defray the expense of the entertainment, and partly to relieve the necessities of the poor person who provided it. The party very frequently eat, at least drink to excess. A promiscuous revel of dancing always accompanies. The scene often terminates with beastly intoxication, fighting, and abominable lewdness. Instead of answering the pretended design of it, the poor person often does not receive what will defray the expense of the entertainment. It were indeed to be wished that this were always the consequence, as no mean would more effectually abolish the practice. That the poor ought to be provided for, there can be no doubt. God has left them as a charge upon others, to whose hand he has laid more plentifully. This ought to be done by lawful means, and from Christian principles. The poor who adopt this method of relieving their wants are the occasion of all the excess, irregularity, abuse, and wickedness, gone into on such occasions. Such a mode of obtaining support can never be blessed to them. The motives which induce people to attend are not principles {58} of charity, and regard to the poor. They have an opportunity of gratifying their lusts. All is conducted, however, under the pretense of charity. This heightens the wickedness exceedingly. A religious duty—relieving the poor, is the ostensible reason for this assemblage of people. Under this mask they hesitate not to run any length in excess and sin. An occasion of this kind is truly a revel. Were charity the motive, it would more effectually relieve the poor to give them the sum of money without any revel of eating and drinking, dancing, &c. But this would not furnish fuel for their lusts, consequently would not take place. The person providing such entertainment, takes the advantage of men's lusts and the dissipation of the time; throws a temptation in their way, and leads them into wickedness. The things which tend most to inflame the passions must be had, drink and dancing. These prepare them for other irregularities.

When this sinful practice is considered, and the consequences of it duly weighed, it must appear exceedingly improper, and sinful for serious disposed persons, or testimony bearers to be present where it is practiced, though they do not actually take part in it. Dancing is often connected with what is in itself lawful, as marriages, &c. These occasions ought not to be countenanced, when such irregularities are connected with them. This would be a decided testimony against the practice. Some think there is no evil in being present, while they join not in the practice. But doubtless they expose themselves to temptation: and many have been imposed on and led into the sin, and by means of it to abandon their profession. One may receive injury by being present where sin is practiced, though they join not actually in it. It does not appear that Herod danced along with Salome. She danced in the circle, while he looked on. He was foolishly affected, and acted rashly. It will ever be found safe to avoid temptation, and to abstain from all appearance of evil. [1 Thess. 5.22.]

It is pled that dancing is an innocent and harmless recreation. Recreation in some cases may be necessary {59} both to relieve the mind of the studious, and to exercise and invigorate the bodies of the sedentary. The greater part of those who go into the practice have no need of it on either of these accounts. Besides it is well known that dancing affords no amusement, but by a mixture of the sexes. As an ancient Divine says, "Take away the promiscuousness of dancing, and itself will cease." This shews, that there is nothing in it as a recreation, considered in itself; but as promiscuous with women.

But something must be urged for the practice while it prevails. It may deserve notice, that wherever reformation in religion obtained, the practice has been condemned; and when religion has declined, and profanity, immorality, and licentiousness abounded, dancing has prevailed. The more enlightened heathens themselves had no favourable opinion of it. The great Roman Orator, Cicero, calls it, The last of vices, because it follows former bad actions.

We therefore earnestly warn those that are parents not to send their children to dancing schools, these seminaries of wickedness, to acquire this part of what is called polite education. O consider, how contrary this is to the solemn obligations that you came under for them at baptism, to bring them up in the fear, nurture, and admonition of the Lord; and beware, lest, by such education, you form their minds and dispositions for promoting the interest of Satan's kingdom. Attend to the divine injunction, "flee youthful lusts," [2 Tim. 2.22,] and this will preserve you from putting your children in the very way of exciting and indulging these. Be not so cruel, as to permit their attendance on those places, which tend to rob them of their modesty, which God has given them as a defence against many temptations; but rather use your utmost influence, by precept and example, to keep them from the paths in which destroyers go. [Psalm 17.4. (1650).]

We have represented to you, dear brethren, the dangerous tendency of promiscuous vain dancing. We entreat your deep and serious consideration thereof. Let not the prevalence of the practice, nor your own attachment to it, induce you to pass over the matter slightly. {60} Consider the nature of true religion, and the manner of its progress in the soul: consider also the innate depravity of the human heart, in its opposition to genuine holiness. Whatever has a tendency to add fuel to the sinful lusts, and to draw forth the latent seeds of corruption, ought to be carefully avoided by the Christian. Among these things we have classed promiscuous dancing: and none who are properly acquainted with the internal workings of sin and lust in the soul will deny it. The votaries of this exercise may well be denominated lovers of pleasures more than lovers of God. [2 Tim. 3.4.] No real Christian can say, that he ever reaped any advantage from it, and we are confident, that many have sustained much injury from it. We beseech you, take a serious view of the precious time, that you have wasted in it; of the dangers to which you have exposed yourselves by it; and of the inconsistency of it, with a life of faith; and especially consider, how unsuitable it is to times like the present, when the aspects of providence are truly alarming, and the vengeance of heaven impending over us. See Ezekiel 21.10. Such provocations of sons and daughters may add to the bitter ingredients in that cup of Jehovah's righteous judgments, which he is threatening to pour down upon our guilty heads.