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