FAMILIAR DIALOGUES ON DANCING, BETWEEN A MINISTER AND A DANCER, TAKEN PROM MATTER OF FACT WITH
AN APPENDIX CONTAINING SOME EXTRACTS FROM THE WRITINGS OF PIOUS AND EMINENT MEN AGAINST THE
ENTERTAINMENTS OF THE STAGE, AND OTHER VAIN AMUSEMENTS RECOMMENDED TO THE PERUSAL OF CHRISTIANS
OF EVERY DENOMINATION. 

BY JOHN PHILLIPS, 

"What, know ye not that your body is the temple of the Holy Ghoft-For ye are bought with a price;
therefore glorify GOD in your body and in your fpirit which are GOD'S." 

1. COR. vi. xix. 

"Wherefore come out from among them and be ye feparate faith the Lord, and touch not the unclean
thing, and I will receive you, and will be a Father unto you, and ye fhall be my fons and daughters,
faith the Lord Almighty." 

2 COR. vi. xvii. 

"Ubi eft faltatis ibe eft Diabolus, Chryfoft." 

"Nemo fobries faltet Cicero." 

New-York: PRINTED BY T. KIRK, No. 112, CHATHAM-STREET, 1798. PREFACE. 

What we receive by tradition from our parents relatives, or tutors; what we are initiated into,
and the impreffions, which are made on our minds, at an early period of life, are contended for
with the greateft warmth, and ten perfevered in with the fame integrity, as if altogether innocent.
Tho' at the fame time may have a moft deftructive and baneful influence, on both body and mind,
being contrary to truth; and if not abandoned, will terminate the deftruction of both. The
whole ungodly world, lieth wickednefs; that is, in the arms of the wicked one. They are fulled
into a lethargy: their minds are blinded by the God of this world, who works with mighty energy
on their hearts, left they fhould awake to righteoufnefs and fin left they fhould believe in
the Lord Jefus Chrift and be faved. I have written the following with a view to facilitate the
downfall of Satan's Kingdom, and with a fincere defire to affift unhappy beings in efcaping
out of the fnare of the devil in which they are taken, captive that they may come to Chrift for
life and falvation. 

Charleston Feb. 4, 1797. DIALOGUES, &c. 

D. I am glad of this interview with you, and having heard of your oppofition to dancing, I fhall
meet you on your own ground, and prove its utility from the facred fcriptures. The Hebrew verb
rakad , is rendered by Buxtorf, falire, fubfalire , to leap, to fkip, to jump, which I fhall prove
to be full to the purpofe. Had you been a member of the Church of England, you would approve dancing
yourfelf. I prefume then the difference between us, arifes merely from education; but however,
I fee no evil in it, and therefore it cannot be fin in me to practife it. Moreover, we may fafely
follow the example of our clergy, as they are an "holy priefthood by fucceffion." 

M. I will patiently hear what you can advance from the holy fcriptures in defence of dancing;
for if the fcriptures juftify it, you have gained your point, meanwhile, permit me to fay that
affetions are not proofs, and that the example of your clergy muft not be followed, as it is contrary
to our Lord's example, &c. that their holinefs by fucceffion is a cunningly devifed fable,
in as much as a good free cannot bring forth evil fruit, that, were your clergy holy, they would
walk as Christ walked; and confequently would not approve dancing. I was alfo a member of the
Church of England, but on mature deliberation, law that I could not partake at the Lord's table,
and at the table of devils. I mean that I could not attend balls, plays, cards, &c. and then, by
a feigned repentance, under the mark of religion, pretend to fhew forth our Lord's death, by
coming to to his table. Your feeing no evil in what you do, is no proof of your innocence, for the
God of this world, viz. (the devil,) may have blinded your mind, and your confcience may be fo
hardened, that you fee no evil in any thing that comports with the gratification of your carnal
mind which is enmity againft God. And as I do not object to fkipping, &c. in a modeft way, your
quotation from Baxfort, is nothing to the purpofe. And I prefume, the Canons of your church
do not authorize you to live an unholy life, as all dancers moft certainly do. 

The dancing now under confideration, I call a practical fcience, the end of which, is either
emolument, or elfe vain and idle amufement. 

And firft, I call it a fcience, becaufe it is a theory confifting of a number of rules, arranged
in a regular order. Secondly, I call it a practical fcience, becaufe its theory is not intended
to be a matter or mere fpeculation; but rather confifts of rules which are to be put in practice.

Thirdly, I faid, the end of which is either emolument or amufement: it is emolument in thofe
who dance for hire, either in public or private, as well as in all who make a livelihood thereof
by teaching in, but the general defign of it is mere amufement. 

Fourthly, I call it vain amufement; becaufe it does not anfwer the end. 

Amufement is nearly the fame as diverfion. Now diverfion properly fpeaking, is intended to
relieve the body, mind, from the feverity of too intenfe labours; that after this relief, we
may refume our labours with greater advantage. But dancing will not do this, for it rather fatigues,
and diffipates our powers, than revives and ftrengthens them hence it is that however unfit
for labour perfons have been before dancing, they have been abundantly more fo after it. Again
I call it an idle amufement, becaufe it. Again I call it an idle amufement, becaufe it originates
in idlenefs, and is generally followed by idle perfons. 

Thofe who are quite intent on ufeful labour, either of the body our mind, have little inclination
for dancing, of confequence are feldom, if ever exercifed therein. Secondly, it is generally
followed by idle perfons. Perfons moft addicted addicted to dance, are either fuch as think
they have little or nothing elfe to do, or elfe fuch as know they have bufinefs, but are too idle
to do it. 

Now it is this dancing, and his only which is the fubject of our prefent difpute. 

D. "Dancing, may be viewed, 1. as a natural manner of expreffing our joy." 

M. I anfwer, it is not fo natural a manner of expreffing it, but that there may be dancing when
there is no joy expreffed, nor is it fo natural but that there may be joy expreffed when there
is no dancing. 

And firft, it is not fo natural but that there may be dancing when there is no joy expreffed. In
idea, the joy which is expreffed muft be prior to the expreffion of it, as that joy is the foundation
on which the expreffion is built, or the fource from whence it flows. Now I afk, is it becaufe
dancers have caufe to rejoice, and therefore do actually rejoice, that they go to dance in order
to exprefs that joy? Do they not rather dance without any prior joy exciting them to it? Do they
not dance in general merely for the fake of dancing, while their hearts are far from rejoicing
as the heart of an oak? Nay, do they not frequently dance in order to footh her forrows, to banifh
their fears, and to drive conviction quite away? It is certain, then that perfons may dance
when no joy is the caufe of it or can be expreffed thereby. 

Secondly, It is not fo natural, but that there may be joy, and every proper expreffion of it,
without dancing. When our Lord rejoiced in fpirit, Luke 10. 21. doubtlefs he properly expreffed
it; but did he dance in order to that end? So when the Virgin Mary faid, my fpirit hath rejoiced
in God my Saviour, the expreffed it in a very "natural manner," yet we have no account of her dancing.
Again, we are told, Acts 5. 41. That Peter and John, went away from the council, rejoicing that
they were counted worthy to fuffer fhame for his name; but it is not faid that they danced in order
to a full and proper expreffion of it. St. Paul faith, Phil. 4. 10. I rejoice in the Lord greatly,
but he gives no account in what manner he danced to exprefs it. Hebrews Hebrews 10. 34. tells
us that the Hebrew chriftians took joyfully the fpoiling of their goods; and no doubt but they
expreffed their joy in a very natural and becoming manner, though we have no account of their
dancing. Once more, when St. Paul faid Phil. 4. 4. Rejoice in the Lord always, he hardly expected
the Phillippians to dance always, in order to exprefs it in the "moft natural manner." 

D. But "David we are told in 2. Sam. vi. 14, 16. leaped and danced before the Lord with all his might."

M. True, but in what manner did he dance? Certainly not in that way now under confideration.

D. Rakad is by. Buxtorf renders " falire fubfalire , to leap, to jump, to fkip. This verb is ufed
in Pfal. cxiv. 4. 6. where it is faid the mountains fkipped like rams, and the little hills like
lambs. And in Pfal. xxix. 6. defcribing the awful effects of lightning and thunder under the
idea of the voice of Jehovah which makes the cedars of Lebanon to fkip like a calf. Lebanon and
Sirion like a young unicorn. And in its participle form in 1. Cron. xv. 29. Michal the daughter
of Saul looking out at a window, faw king David dancing and playing." 

M. Obferve, the dancing of David before the ark confifted of leaping, jumping and fkipping:
of fkipping like rams and young lambs: of fkipping like a calf and a young unicorn: and therefore
it is nothing to the prefent purpofe, feeing it bears no refemblance to the dancing taught by
dancing mafters, which is prohibited by me and fome others. And that the dancing of David was
of the fort mentioned above, and not of that genteel and fafhionable fort now in ufe among princes
and others, appears from the fneers and contempt which Michal fhewed on the occafion. For it
is faid, 2 Sam. vi. 16. That when Michal faw king David leaping and dancing before the Lord, fhe
defpifed him in her heart. And the reafon the gave for this is mentioned ver. 20. Becaufe he uncovered
himfelf to day in the eyes of the handmaids of his fervants, as one of the vain fellows fhamelefsly
uncovereth himfelf. It was therefore on account of his uncovering himfelf, and leaping and
fkipping in a moft inartificial cial and ruftic manner, which caufed Michal to defpife him,
and to upbraid him with imitating the vain and fhamelefs fellows. 

D. "We are told (Judges xi. 3, 5.) that Jeptha returning from the flaughter of the Ammonities,
was met by his daughter and her companions with timbrels and with dances." 

M. With regard to this paffage I obferve firft, that the inftance is fo remote, and the circumftances
are fo different, that if we allow it to be any argument in favor of modern dancing, it muft be
owned to be a very far fetched one. But I do not allow it to be any argument at all; for the dancing
which is taught and practifed by art. But will you fay that there was any fuch dancing in Ifrael
in the days of the Judges? I believe you will not. And yet you will allow, there was that among
them which we call dancing; fuch as leaping, jumping, fkipping, &c. by which the people expreffed
their gladnefs on a great variety of occafions: and this, or fomething like it, was the dancing
of Jepthah's daughter and her companions. 

D. "But they came with timbrels; therefore it muft be dancing by rule, feeing it was dancing
with mufic." 

M. I anfwer, it is certain that the mufic of thofe times, and long after, was as rude, and inartificial
as their dancing poffibly could be, and therefore I conclude that their dancing muft be equally
inartificial, and of confequence that it bore no analogy to the dancing now in difpute. The
truth of the matter feems to be this: Jepthah returning from the flaughter of the Ammonites,
his daughter and her companions went out to meet him, playing on timbrels, and with fuch other
expreffions of joy as became their fex, and the folemnity of the occafion. 

D. "But it is faid 1 Sam. xviii. 6. 7. that "the women came out of all the cities of Ifrael, finging
and dancing, with tabrets, with joy, and with inftruments of mufic, and they anfwered as they
played and faid, Saul hath flain his thoufands, and David his ten thoufands." 

M. Now on this paffage I obferve firft, that it is faid, the B women women came out of all the tribes
of Ifrael: that is, they came in great multitudes, even thoufands upon thoufands. 

Now if we add to thefe all the men who came before them, with them, and after them, there muft have
been quite too many for artificial dances; for we all know that in fome dances a fingle couple
will occupy the greateft part of a confiderable room. Now if there were only twenty thoufand
prefent, it muft take up the whole fide of a country, to make fufficient room for fuch a number
to dance regularly and artificially. Secondly, thefe dancers muft be uncommonly induftrious
in their dancings; for they muft firft obferve tune and time in playing with their hands: and
fecondly attend to all the diverfity of fteps in artificial dancings with their feet, and make
the refponfes with their voices, fome of them crying, Saul hath flain his thoufands, and others
replying, David his tens of thoufands; which is too abfurd to be fuppofed; but the truth feems
rather to be this. When the people had heard what Saul and David had done, they gathered together
in multitudes from all parts, and expreffed their joy in a promifcuous manner, and with fuch
triumphant founds and motions as cannot poffibly be expreffed by artificial dancing. 

D. "It is written Exod. xv. 20, 21. that Miriam the prophetefs, the fifter of Aaron, took a timbrel
in her hand, and all the women went after her with timbrels and with dances, and Miriam anfwered
them, Sing unto Jehovah, for he hath triumphed glorioufly. May we not fuppofe that Mirriam
and her company of women formed themfelves into a feperate choir, and that their joyous motions
were regulated by mufic, vocal and inftrumental, while they repeated the triumphant words
of the twenty-firft verfe?" 

M. I anfwer, we have no reafon to believe any fuch thing, quite the contrary. To make this appear,
let us firft confider the ftate of the Hebrews, both men and women. A little before this, they
were in abfolute flavery in Egypt, where their four fathers had been for four hundred and forty
years. Secondly, that for a long time, they had fuffered moft cruel oppreffions, which were
intended, not only to prevent their flourifhing, but even to deftroy them. To this this end
they were appointed to labour in the moft ferviles employment of making bricks. And left this
fhould not opprefs them enough, they were obliged to make the quantities even without ftraw,
fo that the men may with great propriety be called the brickmakers of Egypt, and the women, the
brickmakers mothers, wives, fifters, and daughters,. Now was it ever known that fuch women
were great adepts at artificial mufic and dancing. And can we fuppofe that while the men were
toiling under the rod of their mafters, their women were improving under the pofition of their
dancing mafters! Even while their cries and greans were entering into the cars of the God of
heaven? It is certain, then, that unlefs they did this, they could know nothing of artifical
mufic, and dancing, and whatever and dancing was found among them, muft be of the and moft inartificial
kind, and the fuppofition that Miriam and her company of women, formed themfelves into rate
choir, as our modern dancers do, is quite groundlefs all we can fuppofe they did, was to found
in a rude and artthefs manner, the imperfect inftruments they brought out of Egypt, and to dhew
fuch other demonftrations of joy, as is natural to a poor and oppreffed people, juft efcaped
out of the jaws of deftruction. 

D. "But David in Pfalm 30. 11. fays, Thou haft "turned my mourning into dancing." 

M. I anfwer, in the old tranflation, which is in many refpects by far the beft, it is rendered,
"Thou haft turned my heavinefs into joy. And the copy of the 72 anciently, as well as now read
it eis charan , into joy, and fo is followed by the latin, Syriac, and Arabic. D. Again it is laid,
in Pfal. 149. 3. Let them "praife his name in the dance." 

M. I anfwer, the marginal reading is, Let them praife name with the pipe; fo in Pfalm 150. 4. the
margin reads it with the pipe; fo in Pfalm 150. 4. the margin reads it with the pipe. So that neither
of thefe are any thing to the purpofe. 

D. "Again, Pfal. 87. 7. is rendered by Buxtorf in his Hebrew Lexicon, Et cantantes aequa ac tripudiantes
: i. e. As well the fingers as the "dancers fhall be there." 

M. To this I anfwer as the text is; as well the fingers as as the players on inftruments fhall be
there; fee Dr. Hammonds paraphrafe? "but the fingers as well as the minftrels fhall come, &c."
From what has been faid, it is evident that there is nothing faid in the above about dancing,
either of one fort or another. 

D. "Again from the above paffages we may conclude, that dancing was practifed in the religious
worfhip of the Jewifh church, and that it was connected with, and regulated by mufic, both vocal
and inftrumental." 

M. I anfwer, that no fuch thing appears from any paffage which has been quoted, and that is was
no part of the religious worfhip of the Jewifh church, appears from hence, that though we have
a full and particular account of all the officers of the Tabernacle and Temple, we have no account
of the dancers, either mafters or others. In I. Chron. 15. 18. we are told that Zacheriah, Ben
Jaziel, Shemiramoth, Jehial, Unni, Eliab, Benaiah, &c. were the heads of the porters, then
over the fingers, Heman, Afeph, and Ethan, were appointed to found with cymbals of brafs. The
Zechariah, Aziel, Shemiramoth, were over the Pfalteries on the Abamoth, Mattithiah, &c.
were over the harps on the Sheminith to excell. Chenaniah, chief of the Levites, was for, or
over the fong, becaufe he was fkillful. Berechiah and Elkanah, were doorkeepers for the ark,
and Shebaniah, &c. did blow the trumpets. 

We have here a diftinct account of all the fervices, and officers of the Tabernacle and temple,
even from the higheft prieft down to the meaneft porter, and particularly of the feveral forts
of mufic, and the mafters thereof, but we have not one by fyllable concerning dancing mafters;
which is an infallible proof that there were no fuch beings employed in any part of the "religious
worfhip of the Jewifh church." 

D. "The next fcripture is, Matt. 11. 17, where our Lord faith, "We have piped and ye have not danced."

M. To this I anfwer, if the dancing here fpoken of, is to, be underftood literally, we muft fay
that our Lord and the Baptift literally piped; which was not the cafe. All therefore, that can
be meant, is that there was fomething in the preaching of Chrift and the Baptift, which bore
fome refemblance to children piping to their fellows; and fomething thing in the Jews, which
refembled the others refufing to dance. 

D. "Again in Matt. 14. 6. we are informed that "the daughter of Herodias orchesato danced and
pleafed Herod." 

M. She did, and by fo doing, was the caufe of one of the greateft murders ever committed on earth.

Would you ferioufly propofe the dancing of a ftrumpet, before a debauched and an adulterous
king, as an example for chriftians to imitate? What muft the religious matron, and thofe who
are communicants too, teach their daughters to dance as the daughter or Herodias did? Shudder
at the thought. 

D. "Again St. Luke mentions, chap. 15. 25. "that the return of the prodigal fon was celebrated
in his fathers houfe with mufic kai chocon and dancing." 

M. On this paffage I obferve firft, that the whole ftory is a mere parable, as every one ought
to know, fecondly, that in all parables a great variety of circuftances are introduced, only
for the fake of making the narrative complete, and thirdly, that for this purpofe inftances
are fometimes introduced, for wife and moral purpofes, which in themfelves are unwife and
immoral. Take one inftance. The Lord is faid to commend the unjuft fteward. Now would you not
fhudder if you heard any one recommend injuftice, becaufe the Lord is faid to do it? And yet there
is better reafon for fo doing, than for recommending dancing from what is faid in this parable;
feeing it is not, either here or elfewhere faid in the Bible that the Lord commended dancers
or dancings. 

D. "But there is a paffage in the Acts, viz. 3. 8. "which militates in favour of dancing, as being
an innocent expreffion of joy, and even allowable in fome circumftances, in religious worfhip."

M. (One would think that the grand argument remained which fhould give ftrength and weight
to all the reft, but I think it is the weakeft of all, however let it be examined.) D. 

D. "The impotent man who had never walked, being miraculoufly endued with ftrength,in his
limbs by Peter, in the name of Jefus Chrift, leaped up from the ground where he had lain, ftood
and walked, and his loving grateful heart, urging him publicly to acknowledge the incftimable
favour, he entered into the Temple with Peter and John, not only walking, but leaping and praifing
God." 

M. On this paffage I obferve, firft, that the impotent man is faid to be fo lame from his mother's
womb, that he was carried wherever he went, of confequence he never could be under the tuition
of a dancing mafter; fecondly, that when he was reftored, he leaped up, ftood, and walked and
entered into the Temple walking, leaping, and praifing God. Now it is allowed that the Greek
verb allomai falio , I leap or jump from which the participles allomenos leaping, and exallemenos
leaping up; comes from the Hebrew verb calal, faltare, tripudiare to leap, to dance, to fkip
along. It is known that every interpreter, or commentator, &c. ought to chufe that term which
beft agrees with the fubject under confideration, and not that which does not agree with it
at all. But the terms, walking, and leaping, beft agree with the lame man entering into the Temple,
in a joyous manner, immediately after receiving fo miraculous a cure, and therefore our tranflators
muft be in the right in rendering the words walking and leaping, and praifing God. But fuppofe
they had rendered them walking and dancing, &c. I fhould be glad to know what fort of dancing
it was; whether artificial, or inartificial? If it was artificial, confifting of minuets,
jigs, hornpipes, or country dances, I fhall be glad to know firft, who was the dancing mafter
that taught him? And fecondly, who were his partners! furely you will not fay that Peter and
John, were either the one or the other! tho' they were the only perfons we have any account of,
who fpake to him, took him by the hand, lifted him up, and walked with him into the Temple. If it
was inartificial dancing, confifting of leaping, jumping, and fkipping, then it is nothing
to the purpofe; for I allow children to leap, fkip, and jump, to exercife their limbs, and unbend
their minds, and preferve their health and vigour of fpirit. D. 

D. "But dancing may be confidered as an art we are taught good carriage, a graceful and easy way
of moving our limbs, and a genteel manner of addrefs." 

M. I anfwer these may be learnt without the help of dancing master; instance, multitudes of
the rich Quakers, both male and female, for tho' these hold dancing in abommation, yet it is
a fast that thousands of them have as good a carriage, a graceful and easy way of moving their
limbs, and as genteel a manner of address as any who have much time and money, under the instruction
of a dancing master. (And I might have added, much more modesty.) The means used by the Quakers
to give children good carriage same effect on others. This I know by experience, for the young
ladies who were under my wife's tuition in England, were admired for their genteel carriage
and address; and was frequently asked who is their dancing master, tho' they had never been
instructed by any, but only taught how walk, to enter, and to leave a room, &c. by S-h P-s. 

D. "But dancing is conducive to health." 

M. What, artificial dancing, taught by a dancing With regard to health, I must beg leave for
want of learning to dance, there have been thousands who have lost both health and life together
by means of dancing; to say nothing of the numberless Abortions caused thereby, in adults.
Instance. Mifs H-l, who went from Charleston to vifit her friends in the country, where cost
her, her life. She was a young lady in the bloom of life, and of a very amiable disposition; are
parents devoid of feeling? Or why do they not renounce this abominable practice? And the Rev,
Mr. J-n's, daughter lost her life, thro a dance; and so have many others. 

D. "You have had your child taught to read, and you with him, or her, to contrast a fondnefs for
reading. are at last gratified in your wish. But the only book your son will read, are the loofeft
novels and plays which he can lay his hands on, &c. &c. Was it wrong to have had these children
taught reading in their childhood; becaufe they now make a bad use of the education they then
received?" 

M. I anfwer, the cafe is in no wise parallel; for reading is one of the moft excellent and useful
accomplishments, parent can give his son; and whether the fon makes a right or wrong use of it,
the parent is to be commended for having performed a moft necessary duty towards his child,
if therefore the son abufe the nebefit, he only is to blame, For inftance, if a parent puts a pious
book into the hands of his son, that he may improve by it, in the knowledge of religion, the parent
is to be highly commenced for what he has done; but if the son throws it into the fire, he only is
blameworthy. But this cannot be laid of dancing, seeing as I have shewn above, it is in itself,
an unnecessary qualification, and seeing the evils attendant on it, are not abuses thereof,
but follow almost of unavoidable consequence: so that the parent is the original cause of them
all. 

D. "But we do not mean by any thing we have faid to encourage or defend the practice of frequenting
balls, affemblies, &c. we know how dangerous such entertainments are for young minds." 

M. Is it not surprising then, you do not see that whatever has any tendency towards, it must be
of dangerous consequence and that learning to dance, in children has this tendency? 

D. But children without dancing contract ungraceful ward habits of fitting, ftanding and
walking. 

M. To this I answer, who stand or walk with more gracefulness and accuracy than the common well
disciplined foldiers in the marching regiments? Who ftand more exact? Who use their hands,
arms, legs and feet, with more exact propriety? and yet, though they were aukward and clownish
to the last degree till they were even grown up to manhood, with only the inftruction of a corporal
and a fergeant, who themselves were absolutely clowns a few years before, all their awkwardnefs
and clownifhnefs is perfectly removed. Now I fhould have a very poor opinion of parents and
teachers who could not do as much by precepts and examples, a ferjeant and corporal can fo expeditioufly
do for a number of clownifh recruits. 

D. "But a dancing master can teach these things sooner and better." M. 

M. I deny this. For they may be taught much fooner and as well by the parent or tutor &c. who have
not to attend to the particular bows, ferapes, fteps and capers, of the different dances, but
only to what is effential to the bufinefs in hand. 

D. "But experience affures us, that mufic greatly affifts them in receiving inftructions,
therefore the ufe of mufic cannot be prohibited." 

M. Whatever ufe mufic may be of in learning to dance minuets, &c. the common foldiers in a marching
regiment, the gentcel Quakers, and thoufands befides, fhew that it is not neceffary in order
to a good carriage. I cannot fee what need there is of mufic in order to teach a child, or a grown
perfon to ftand erect, to adjuft the different members of his body, to turn upon the heel, to
open or that a door, &c. If I am not miftaken, the brayings of an af, or the fqualls of a parrot,
are as much connected with thefe as the founds of the flute or the violin. But let us fuppofe for
argument fake, that dancing is a little thing, do we not know that the little foxes will ruin
the vine, Cant. ii. 15. and that he who contemneth fmall things fhall fall by little and little,
Eccl. 19, I. 

The Primitive Fathers fpoke of dancing as a moft atrocidus and fcandalous evil; fo St. Ambrofe;
"None may dance but the daughter of an adulterefs; but the who is chafte, let her teach her daughter
prayer, not dances." Again, faith he, "What modefty can there be where dancers fhrick and make
a noife together?" 

St. Hieron faith, "Where the timbrels found, the pipe makes a noife, the harp chatters, the
cymbals ftrike together, what fear of God can their be?" Hieron lib. contr. Helvid . 

St. Chryfoftom faith, "Where wanton dancing is, there certainly the devil is prefent; for
God hath not given us legs to dance but that we fhould walk modeftly not fkip like camels; but
if the body be polluted by dancing impudently, how much more may the foul be thought to be defiled?
The devil danceth in thefe dances." See Hom. 49. on Matt. 

St. Bafil faith, "Men and women together entering into C common common dances, having delivered
their fouls to the drunken devil, wound one another with the pricks of unchaste affections:
profuse laughter is cherished, and filthy songs, meretricious habit inviting unto petulancy
are there used. Laugheft thou, and delightest thou thyself with an arrogant delight, whereas
thou oughteft to pour out tears and sighs for what is past. Dost thou stir thy feet and caper furisoufly,
and dance unhappily, whereas thou oughteft to bend thy knees in prayer." See Orat. contra.
Ebr. St. Augustine faith, "Every caper in a dance is a step into a deep jakes." Befides thefe
we have large accounts of dancing being condemned and prohibited by councils and fynods in
former ages. In the council of Laodicea it was decreed that christians should not go to wedding
&c. ( habare vel faltare ) bleat or dance: but sup or dine chastely as becometh chriftians. See
c. 52. 

The univerfal council of Conftantinople, &c. forbad dancing, efpecially at weddings. Afted.

Befides thefe, dancing has been condemned by a great number of other councils, &c. too numerous
to mention.-And also by Peter Martyr, Erasmus, Pellican, Calvin, Aristotle, Seneca, Macrobius,
Sallustius, Plautus, Polux., &c. Pope Clement V. Innocent III &c. To these I shall add a few
more of those christians who bore testimony against dancing. The ancient Waldenfes, it is
said, make dancing to be a breach of the Ten Commandments. Angel de Clavafio, is full upon the
point. Quem. wide, page 55 where he makes dancing a mortal fin. 

Cardinal Bellarmine inveighs very bitterly against it, and cites the authorities both of
the Greek and Latin Fathers as on his side. Con. 6. 3. 19. 20. 21. 

The titular Bishop of Geneva, (S. Fr. Sales) is very fevere, but at last concludes that they
(dancings) are like mushrooms, the best are bad and dangerous, at least nothing worth. See
Sales Introd. 

Cardinal Barrowmeus faith, when he was a young man at the University, he and his companions
prevailed with one of their professor, a grave young man, to go with them to a ball, who observed-&c.
told them it was an invention of the devil devil to deftroy souls. See Author of the Education
of young Gentleman. Mr. de Rhodez faith, "Nothing more dissipate the Spirits than the ravishing
harmony of dancing, and charms of women."-Doubtlefs it was a conviction of this which caused
Cicero long before to say, Nemo fobrius faltat . No modeft man danceth. 

I fhall only add what Mr. Chambers fays, viz. that Cicero reproached Gabinius on account of
dancing, that Tiberius expelled the dancers out of Rome; and that Domitian excluded several
members from the Senate for having danced. See Chambers' Cyclopoedia. We have many instances
of later date which mention the great distress which dancers have felt when near death; how
they blamed their parents, &c. 

Having confidered your arguments and the fcriptures you have advanced in favor of dancing,
I cannot conclude with oat a few obfervations on the great impropriety of Christian Parents
permitting their children to learn to dance. 

As thefe parents desire their own Salvation, it would be absurd to fuppofe that they did not
also desire the falvation of their children. In order to this end, they must with them to be bible
christians, i.e. they must with them to be thoroughly acquainted with the principles of our
holy religion, posses the tempers, and walk in all the ways described therein. And if they wish
this in earneft, they will think it their duty to warn and guard them against whatever may have
the finallest tendency to divert their attention, and draw them aside these important concerns.
Now one mean of this, most certainly is dancing; which will be evident from the following considerations.
First, it is the duty of every christian parent, to use all possible means to bring up his child
in the instruction and discipline of the Lord; inform him that it is his duty to love God with
his whole heart, soul, mind, and ftrength, and his neighbour as himself. That this is commanded
by the Almighty God . Now that he may be brought to be thoroughly acquainted with this important
duty, the parent ought to endeavour to fix his child's attention, and to cause him to think as
closely of it as his capacity will admit. In order to this great end, the parent parent ought
to guard his child againft every thing which will divert his attention, and turn his thoughts
into a quite different channel. Now it is infallibly certain, that fetting him to learn to dance
has this tendency, as it fills his mind with thoughts of the pleafing amufement, and of various
other particulars connected with it. It is therefore no wonder that fo many profeffing chriftian
parents have canfe to complain, that their children, even thofe who are ten, twelve, or fourteen,
years of age, are more ignorant of God, and themfelves, (having oppofed the dictates of confcience)
than if they were fo many young Hottentots! which is really the cafe of multitudes of them, particularly
of the young dancers, and thofe who follow the fafhionable vices of the age. Where then is the
prudence, the confcience, the fear of God, the love, the duty that fuch parents owe to their
children, in putting fuch ftumbling blocks in their way, as to prevent their taking one ftep
towards the kingdom of glory. Secondly, It children as foon as they know how to refufe the evil,
and to choofe the good, are accountable to God for their actions, if they are free agents, if
their obedience or difobedience depends on a right or wrong ufe of their moral free agency,
how neceffary is it that they fhould be guarded from the evil, and be exhorted to choofe the good?
That having done wrong, the parent may by feafonable reproofs and kind admonitions, caufe
them to feel forrow, and fhame. Which being attended by a holy mourning, and true contrition,
may be productive of that repentance unto life which needeth not to be repented of. And the parent
muft do this without delay, knowing that actual fin renders them guilty before God, and obnoxious
to his divine difpleafure; and that they may experience this repentance unto life, parents
ought to guard them againft every thing which has the fmalleft tendency to prevent it; and caufe
them to ufe every mean to raife and perfect it. But will teaching them to dance do this? Have the
founds of the vial, the light airy frothy capers and inftructions of a dancing mafter any tendency
this way? The cafe is too obvious to require an anfwer, or even a moment's confideration; for
every man, woman, and child, fees at once, that the the only tendency of fuch things, muft be
to drive all penitential forrow far away. 

Thirdly, Prayer alfo is a moft neceffary duty incumbent on all children who are capable of it,
and they ought to be taught this, as foon as they know good from evil. They ought alfo to be taught
that the heart fhould be engaged therein, and alfo that they muft be in good earneft, feeing
God is the rewarder of thofe only, who diligently feek him. 

Parents ought to be very cautions how they engage their children in any thing which tends to
caufe or encreafe, in them, an averfion to prayer! If they would do this, they muft keep them
from dancing, and all other vain amufement. As nothing can be more oppofite than the fpirit
of prayer and the fpirit of dancing. 

Fourthly, In order to our falvation, whether we are parents or children, there muft be a relifh
for all the ordinances of God. We must delight in the word and facrament, in hearing, reading,
and meditation, and alfo in converfing with the followers of Chrift. Now I afk, even thofe parents
who fuffer their children to dance, if they think that dancing has any tendency this way? Partial
as they are, they cannot but own the contrary; they cannot but own that, if their children fpoke
freely, they would own that they have a thoufand times more pleafure in hearing the mufic of
their dancing mafter, than in hearing any minifter of Chrift; and that half an hours converfe
with the people of God, or even with religious children, about any thing ferious, would be irkfome
to them, while the converfation of their companions in dancing, would for hours together,
be the very joy of their hearts. 

Fifthly, As the work of our falvation is a matter of the moft ferious concern, parents ought
to teach their children to be ferioufly engaged therein, to think, pray, read, and hear the
word in the moft ferious manner, and thus to grow in wifdom and in ftature, and in favour with
God and men, until they arrive at the meafure of the ftature, of a perfect man in Chrift Jefus.
Has dancing any tendency to promote this ferioufnefs? Is it not rather as great an antidote
againft it, as can be poffibly conceived? For what can be a more effectual guard againft, even
a ferious thought, than the appearance appearance and performance of a dancing fchool, or
a ball room, plays, horse races, cards, &c. 

Sixthly, Every parent who wifhes the prefent and eternal welfare of his children, ought to
teach them to fet God ways before their eyes; to remember, that he is about their bed, and about
their path, and fpieth out all their ways: that there is not a word in their tongue, nor a thought
in their heart, but he knoweth it altogether. Now as this is really the cafe, ought not children,
long before the times they are capable of learning to dance, to be instructed in, and deeply
imppreffed with a sense of this most awful truth? But if instead of doing this, we send them to
learn dancing, and other worldly amufements, what wonder that they can spend days and weeks,
if not months and years, without having, God in all their thoughts? 

Seventhly, That parent is moft shamefully wanting who does not teach his children to redeem
their time. The great work of anfwering the end of our creation, which is manifest the glory
of God, and thereby, to fecure eternal life, is not the bufiness of a moment. We ought to begin
it as foon as we are capable of knowing good from evil, and earneftly purfue it all our days. It
fo, What time for learning to dance in our youth, and for following it afterwards Certainly
none at all. The mighty concerns we all have on our hands, demand all our attention, all our care,
and all our endeavours, and therefore, he who fquander away any part of his momentary exiftence,
knows but little of the portance either of time, or eternity. 8thly Every wife parent, who wifhes
to preferve his children from destruction, endeavour to instil into them, a deep fenfe of their
danger. To this end, he muft inform them, that their adverfary the devil, as a roaring lion walketh
about feeking whom he may devour, and then muft ftrongly urge them to take themfelves the whole
armour of God, that they may be able to ftand in the evil day; and that they ought to watch in all
things, left their inexperienced hearts fhould be beguiled by the fubtlity of fatan. Suppofe
the parent, after giving fuch solemn, such neceffary admonitions, fhould talk of fending
thefe children to a dancing fchool, or fuffer them to to frequent balls, or to appear at the public,
fo called, &c. could they poffibly think he was in earneft? Could they think their parent believed
one word of the danger he had been fpeaking to them of? For, would they not naturally conclude,
if he really believed the caution he had been giving them, he could not be fo inconfiftent as
to wifh them to learn or fee any thing which fo naturally tends to alienate their minds from God,
and to fet them off their guard. 

Ninthly, The parent who wifhes well to his children muft guard them againft conformity to the
world. For if he is wise, he will fee how enfnaring the vanities of the world are to youthful minds,
therefore he will daily, and almoft hourly, be ringing in their ears. Be not conformed to this
world, but be ye transformed by the renewing of your minds; for all that is in the world, the laid
of the flefh the luft of the eye, and the pride of life, (that is, the defire of the pleafure of
the outward fenfes, of the pleafures of the imagination, all that pomp in clothes, houfes,
furniture, &c. which generally proure honor from the bulk of mankind, and fo gratify pride
and vanity,) is not of the father, but is of the world; and the world paffeth away and the luft
thereof. Now if a parent really defires his children to ftand clear in this refpect, will he,
can he put them under the tuition dancing roarer, whole very profeffion is to sow, water, and
bring up to maturity the feeds of folly and vanity. 

Tenthly, A wife and humble parent cannot but wifh that his children may learn of Chrift to be
meek and lowly of heart, that they may find reft unto their fouls; and will wifh them to appear
so in all their outward deportment. And muft urge them to, this by telling them that God refifteth
the proud, but giveth grace unto the humble. But fuppofing after all thofe important warning,
and admonitions; Mifs is told that (he is going to learn to, dance, and that fhe muft mind her
master and be very clever, and that fhe muft not fuffer herself to be excelled by the firfth lady
in the fchool; moreover, when fhe comes home fhe muft give her mamma, pappa a fpecimen of her
improvement, (i.e. if fhe goes abroad to learn,) and if all is not done to a nicety, there is this
fault in her carriage, and ten or twenty more in her ungenteel appearance. pearance. I afk after
this, what notion can this young lady (fo called) have of the lectures on humility fhe fo lately
and fo often received? Will fhe not think that humility is of no great importance? Or elfe that
her parents are dreadfully inconfiftent. 

Eleventhly, It is the indifpenfable duty of all chriftians, both parents and children, to
deny themfelves, and to take up their crofs daily, and follow Chrift. Ought not parents then
to labour to inftil into their children a true notion of the neceffity of this? And ought they
not likewife to endeavour to give them a habit of doing it, before the principal of felf-indulgence
takes too deep root within them? I afk, has learning to dance any fuch tendency? Quite the reverfe,
as every one may fee at firft view. Hence the generality of thofe who are ufed to follow dancing
and dancing mafters, have no more defire to follow Chrift in the regeneration, than to fink
into the bottom of the fea. 

Twelfthly, Parents who are not flothful in bufinefs, but rather labour to be ufeful members
of fociety, ought to bring up their children in fuch a manner, that they alfo may be ufeful in
their day and generation. But of what ufe can it be, either to themfelves or others that they
are taught to dance? With refpect to themfelves, will it either in their childhood or at any
other time be a mean of helping them to glorify God in their bodies and fpirits in this life, or
add one pearl to their crown in that which is to come? And as to others, what will they be the better
for our learning to dance? Will it give more weight to our inftructions, warnings and admonitions?
will it enable us or our children to caufe our light, our chriftian light, to fhine before men,
that they feeing our good works, both we and they may glorify our Father who is in Heaven? Certainly
nothing of this kind is, or can be expected. 

Thirteenthly, As all chriftian parents are taught to glorify God with their bodies and their
fpirits which are his, and that they muft do this in eating and drinking, and in whatever elfe
they do, they ought to teach their children to do the fame. But will teaching them to dance do
this? Who will be fo abfurd, fo ridiculous, fo prophane, as to fay, a child glorifies God with
his body in learning to dance? Or, that a grown perfon does it in the act of dancing? Fourteenthly,

Fourteenthly, Whatever a chriftian does in word or deed, he ought to do it to the glory of God
in the name of our Lord Jefus Chrift. 

I afk, (if it is not too abfurd to be mentioned) can any parent, while putting his child under
the tuition of a dancing-mafter fay, In the name of our Lord Jefus Chrift I put my child to learn
to dance! And ought not every parent to teach his children alfo to do all things in the name of
our Lord? Suppofe he has done this, and then hears them fay, particularly thofe who are ten or
twelve years of age, In they name O Chrift! I am going to dance! Is not the thought almost too fhocking
to be mentioned? And yet chriftian children muft, in effect, thus exprefs themfelves or elfe
have nothing to do with dancing. 

Fifteenthly, St. Paul faith that chriftians ought in every thing to give thanks, that is they
are to thank God in every affliction, on account of its not being greater, and to thank him for
every favor, or in the poffeffion thereof. I afk, can a chriftian parent thank God for giving
him an inclination, and an opportunity of getting his children taught to dance? Or can the children
thank God for the affiftance they have had in dancing? and for the great proficiency they have
made therein? If a child of five years old was to mention fuch a thing, would not one who is only
a year older be ready to reprove the great impiety of fuch a propofal. 

Laftly, As God has promifed to reward his people for all their virtuous actions in this life,
no chriftian parent ought to do any thing but what he believes is in its own nature rewardable.
But what reward can he expect for having his children taught to dance? Certainly none at all:
and therefore all the pains and expence they have been at on this occafion, to fay the leaft,
muft go without a reward. And the fame may be faid of their children; for they have no caufe to
think that Chrift will fay unto them, on account of their dancing, Well done good and faithful
fervants, enter ye into the joy of your Lord. All, therefore, that remains for fuch parents
and children to expect on account of dancing, is, that they be either pardoned or punifhed,
for rewarded they cannot be. And although fome of thefe dancers, who dance for emolument, D
ment and fome of the play actors have done apparent acts of Charity, to blind the eyes of the public,
yet notwithftanding thefe as their gifts, were a part of the wages of unrighteoufness, or of
their unjuft gain, they cannot be rewarded for them, as none can be rewarded but he who does God's
commandments. And as God has no where commanded us to do evil that good may come, the damnation
of all dancers, and play-actors, &c. &c. will be juft, if they die as they live! Yea, though they
fhould fay we have ate and drank in thy prefence, and in thy name done many wonderful things;
God will fay unto them, together with their auditors, "Depart from me ye workers of iniquity."-"There
fhall be wailing and gnafhing of teeth!" Tate Wilkinfon (manager of the Theatres Royal at York
and Hull) fays, that Play-actors are agitated fiends, that it requires a fpice of the devil,
to make a good actor, &c. Is it not ftrange that many ladies fo called, will not keep company with
or countenance an actrefs, yet they will go to hear them! What is the reafon, do you think they
are immodeft, why do you encourage them in it by frequenting the play houfe? Know you not that
thefe fhall be your companions in hell fire unlefs you amend your ways, come out from among the
wicked, and become altogether chriftians, all your mock modefty will avail you nothing! Be
not deceived, God is not mocked, for whatfoever feed a man foweth that fhall he alfo reap. 

From all that hath been faid we learn that it is abfolutely inconfiftent with the duty which
chriftian parents owe to God-their families and themfelves, to fuffer their children to learn
artificial dancing; and that it is more efpecially fo, and at the fame time highly criminal,
if in any degree they have an active part therein. Some of the Clergy (to their fhame be it fpoken)
have moft fhamefully degraded themfelves, and expofed their children to prefent fhame and
future contempt through fuffering them to be inftructed in this fafhionable vice. O! how will
they look God in the face, on account of their thus conniving at, and publicly abetting the damnation
or men? O ye Clergy, another day will teach you terrible things! O! what will you think when death
lays hold upon you, and when the wrath of God comes upon you to the uttermoft? A 

A young lady in England, (at an early period of life) was fent to Mifs O-as fchool at P-bl-w, (where
fhe under the miniftry of the word through divine grace) experienced juftification from fin,
and peace with God through our Lord Jefus Chrift. But her father, who moved in a high circle,
not content with the inward adorning of her mind, and the plainnefs of her drefs, ( though in
the fight of God of great price .) would often put her to the blufh before company, becaufe of
the plainnefs of her drefs, or, becaufe fhe did not drefs fuitable to her ftation, as he termed
it; but all to no purpofe till at length he promifed her that he would purchafe a very grand country
feat and a coach for her, if the would alter her drefs, &c. by which means, he, with ftrong importunity,
prevailed on her to yield to his wifhes. He fometime after this married her to a Gentleman of
refpectability by whom fhe had feveral children. But what was the confequence of her being
prevailed on by her Father thus to deny Chrift for earthly peafures? It was that Chrift left
her to purfue her unhappy choice, as the event has proved; for fhe has eloped from her hufband
with the father of her fifter's hufband (who is a Col. in the Army) to the unfpeakable grief at
her Father who was brought near the gates of death through it; and her Mother-in-law died, it
is probable through mere forrow of heart. How foolifh then beyond defcription, are thofe parents
who do not inftruct their children, to fhun the very appearance of evil, and who do not reduce
every effort to practice, to prejudice them againft all fafhionable vices, and in favor of
genuine religion. I have juft received the above relation from England, the family I was well
acquainted with, I hope it may be a warning to others, whether parents or children, how they
trifle with God and divine things, left he give them up to a hard heart and a reprobate mind, and
fwear in his wrath that they fhall not enter into his reft. 

O ye parents! Can you reconcile light with darknefs, or Chrift with Belial? You cannot! Why
then are you fo vain, as to imagine that your children, when trained up in the fafhionable vices
and amufements of the age, will love God and religion? Or can it poffibly be, that you are fo much
blinded by the God of this world, as to fuppofe that they can ferve ferve God and the world at one
and the fame time; Or are you living without God in the world, in a fhamelefs, Chriftlefs, thoughtlefs
and carelefs manner? Regardlefs whether they are faved or fhames? Know ye not that the friendfhip
of the world is enmity with God? That the pleafure takes is dead while the liveth? Dead to God,
dead in trefpaffes and in fins? O ye parents! Are you not afhamed to couress Christ openly? Let
it be remembered that Chrift will be afhamed of you before his Father and the Holy. Angels! Do
you not refign your dignity in your families, neglecting prayer, left you fhould give offense
to your pretended friends? And when they fcoff at religion, do you not trifle with them, when
you ought to reprove them? Or by conniving at their fins, fuffer your children to be led aftray?
O! how will you meet death and judgment? Muft the sentence "Depart ye curfed,." convince you
of fin and its evil nature and confequences? AN APPENDIX, CONTAINING SOME EXTRACTS, &c. FROM
THE TRULY GRAT PASCALL. 

THERE is nothing more capable of letting us into the knowledge of human mifery, than an enquiry
after the real caufe of that perpetual hurry and confusion, in which we pafs our lives. The foul
is fent into the body, to be the fojourner of a few days. She knows this is but a ftop, till fhe may
embark for eternity; and that a fmall fpace allowed her to prepare for the voyage. The main part
of ibis fpace is ravifhed from her by the neceffities of nature; and but a flender pittance left
to her own difpofal: and yet this moment that remains does fo ftrangely opprefs and perplex
her, that the only studies how to lofe it. She feels an intollerable burthen, in doing obliged
to live with herself, and think of herfelf; and therefore, her principal care is to forget forget
herfelf, and to let this fhort and precious moment pafs away without reflection, by amufing
herfelf with things that prevent her notice of its fpeed. This is the ground of all the tumultuary
bufiness, of all the trifling diverfions amongft men; in which our general aim is to make the
time pafs off our hands without feeling it, or rather without feeling ourfelves; and, by getting
rid of this fmall portion of lie, to avoid that inward difguft and bitternefs, which we should
not fail to meet with, if we found leifure to defcend into our own breafts. 

-Having no infallible remedy againft ignorance, mifery, and death, we imagine that at leaft
fome refpite, fome fhelter may be found, by agreeing to banifh them from our meditation. This
is the only comfort which mankind have been able to invent under this numerous calamities.
But a moft miferable comfort it proves, becaufe it does not tend to the removal of thefe evils,
but only to the concealment of them for a fhort feafon; and becaufe, in thus concealing them,
it hinders us from applying fuch proper means as would remove thong. Thus, by a ftrange revolution
in the nature of man, that grief and inward difquite which he dreads as the greateft of fenfible
evils, is in one refpect, his greateft good, becaufe it might contribute, more than all things
besides, to the putting of him in a fuccefsful method of recovery. On the other hand, his diverfions,
which he feems to prize as his fovereign good, are indeed his greateft evil, becaufe they are
of all things the moft effectual in making him negligent trader his diftemper: they do but amufe
and beguide him; and, in the conclufion, lead him down blindfolded into the grave. It is indeed
one of the miracles of chriftianity, that by reconciling man to God, it restores him to his own
good opinion; that it makes him able to bear the fight of himfelf; and in fome cafes, renders
folitude and filence more agreeable than all the intercourfe and action of mankind. Nor is
it by fixing man in his own perfon, that thefe wonderful effects are produced; it is by carrying
him to God, and by fupporting him under the fenfe of his miferies, with the hopes of an affured
and complete deliverance in a better life. FROM 

It is impoffible to confider the bufinefs of a player, and to compare it with the chriftian profeffion,
without being fenfible that there is nothing more unworthy of a child of God, and of a member
of Jefus Chrift, than this employment. I do not fpeak of the grofs irregularities only, and
the diffolute manner in which the women appear on the ftage, becaufe thofe who juftity plays,
always feparate thofe loft of diforders from them in their imagination, though they are never
feparated in effect. I fpeak only of that which is abfolutely infeparable from them. 'Tis an
employment, the end of which is the diverfion of others, where men and women appear on a Theatre,
to reprefent the paffions of Hatred, Anger, Ambition, Revenge, and chiefly that of Love. They
muft exprefs them as lively, and as naturally, as is poffible for them; and they cannot do fo,
it they do not, in fome manner, excite them in themfelves, and if their fouls do not take all the
changes which we fee in their faces. Thofe then who reprefent a paffion, muft be, in fome meafure
touched with it whilft they reprefent it; and it is not to be imagined, that they can prefently
efface from their minds that impreffion, which they have voluntarily excited in it, and that
it does not leave a great difpofition to that fame paffion which they have been fo willingly
fenfible of. Thus, plays are, even in their nature, a fchool and an exercife of vice, fince it
is an art in which one muft neceffarily excite in himfelf vicious paffions. And it we confider
that the whole life of players is employed in this exercife, that they pafs it entirely, either
in learning by themfelves, or rehearfing among one another, or in reprefenting to fpectators,
the image of fome vice; and that they have fcarce any thing in their minds but thefe follies;
we fhall eafily fee, that it is impoffible to join this employment with the purity of our religion.
And thus, it muft be owned, it is a prophane employment, and unworthy of a chriftian; and that,
by confequence, it is not allowable for others to contribute to maintain them in a profeffion
contrary to chriftianity, tianity or to authorize it by their prefence. 

-'Thofe deceive themfelves extremely, who think that plays make no ill impreffion on them,
becaufe they do not find them excite any formed evil defire.-There are many degrees before
one comes to an entire corruption of mind, and it is always extremely hurtful to the foul, to
deftroy the ramparts which fecured it from temptation. 

'One does not begin to fall when the fall becomes fenfible; the fallings of the foul are flow,
they have progreffions and preparations; and it often happens, that we are overcome by temptations
only by our having weakened ourfelves in occafions, which feemed of no importance; it being
certain, that he who defpifes little things, fhall fall by little and little.' 

-'It muft not be imagined that thefe wicked maxims, of which plays are full, are not hurtful,
becaufe people do not go there to form their fentiments, but to divert themfelves; for they
do not fail of making impreffions, notwithftanding, without being perceived; and a gentleman
will more fenfibly refent an affront, and be the more eafily tranfported to avenge it in the
criminal manner which is common in France, when he has heard fuch fort of verfes recited; the
reafon of which is, that our paffions are excited by the objects, and the falfe opinions with
which the mind is prepoffeffed. The opinion that the Chimera of honor is fo great a good, that
it muft be preferved, even at the expenfe of life, is what produces the brutal rage of the gentlemen
of France. If thofe who fight a duel were never fpoke of but as fools and madmen, as indeed they
are; if that phantom of honor, which is their idol, was never reprefented but as a chimera and
a folly; if care was taken never to form any image of revenge, but as of a mean and cowardly action;
the refentment which men feel upon an affront would be infinitely weaker; but that which exafperates
and renders it the more lively, is the falfe impreffion, that there is cowardice in bearing
an affront. Now, it cannot be denied, that plays, which are full of thefe evil maxims, do greatly
contribute to fortify that impreffion, becaufe the mind being by them tranfported, and entirely
out out of itfelf, inftead of correcting thofe fentiments, abandens itfelf to them without
refiftance, and delights to feet the motions they infpire, which difpose it to produce the
like upon occasion.' 

-'Plays and romances not only indifpofe the foul for all acts of religion and piety; but they
give it a difguft, in fome meafure, of all ferious and ordinary actions. As nothing is reprefented
in them but gallantries, or extraordinary adventure, and the difcourfes are far diftant from
fuch as are ufed in ferious affairs, one infenfibly takes from them a romantic difpofition
of mind; the head is filled with heroes and heroines, and women feeing the adorations which
in them are given to their fex (of which they find the image and practice in companies of diverfion,
where young men talk to them what they have learned in romances, treating them as nymphs and
goddeffes) imprint that fort of life fo much in their fancy, that the little affairs of their
family and houfewifery become infupportable to them; and when they return to their houfes,
with minds thus evaporated and filled with there follies, they find every thing there difagreeable,
and efpecially their hufbands, who, being taken up with their affairs, are not always in the
humour of paying them thofe ridiculous complaifances which are given to women in plays, in
romances, and in the romantic life.' 

-'The need which men have of diverfion, is not by far fo great as is thought, and it confifts more
in imagination, or in cuftom, than in a real neceffity. Thofe who are employed in bodily labour,
have only need of a bare ceffation from it. Thofe who are employed in affairs to it fome to the
mind, and but little laborious to the body, have need to recollect themfelves from that difpofition
which thofe fort of employments naturally caufe, and not to diffipate themfelves yet more,
by diverfions which extremely engage the the mind. 'Tis a jeft to fancy that one has need to pafs
three hours in filling the mind with follies at a play. Thofe who find in themfelves this need,
ought to look on it, not as a natural weaknefs, but as a vice of cuftom, which they muft cure by
ferious employments.' 'If 

-'If the foul abandons itfelf to thefe falfe pleafures, it immediately lofes the relifh of
fpiritual ones, and finds nothing but difguft for the word of God. Thefe are thofe four grapes,
of which the prohpet fays, "They benumb, and fet on edge, the teeth of thofe who eat them."-Jer.
xxx. 31.-That is to fay, when one feeds himfelf with the vain pleafures of the world, the fpiritual
fenfes become ftupified, and incapable of relifhing, or underftanding the things of God.
Now, among the pleafures of the world which extinguifh the love of the word of God, it may be faid
that plays and romances hold the firft rank; becaufe there is nothing more, oppofite to truth,
and that the Spirit of God, being a fpirit of truth, can have no part with the vanities, of the
world.' 

-'There will be many perfons ready to afsert that they have never received any ill imprefsions
from comedy; but I maintain either that they are very few in number, or that they are not fincere,
or that they have not reflected enough on themfelves to perceive it, or elfe, that the only feafon
why comedy has not corrupted their manners, is, becaufe it found them already corrupted, and
that had left it nothing to do in this matter.' 

-'God does not impute to us the coldnefs which proceeds from the withdrawing of his light, or
merely from the heavinels of this body; but, no doubt he imputes to us that, to which we have contributed,
by our negligence, and our vain diverfions. It is his will that we fhould efteem nothing fo much
as the gracious gifts, which he has made us of his love, and that we fhould be careful to preferve
it by giving it nourifhment. This command he has made to all Chriftians in the perfons of the
priefts of the ancient law, whom he ordains always to maintain the fire on the altar, and to take
care to put wood upon it, every day in the in the morning. This altar is the heart of man, and every
chriftian is the who ought to be careful to nourifh the fire of charity on the altar of his heart,
by putting wood every day up on it; that is to fay, maintaining it by the meditation of divine
things, and by exercifes of piety. Now, if thofe who go to plays have yet any fenfe of piety, they
cannot E difown difown that plays deaden, and entirely extinguifh devotion; fo that, they
fhould not doubt, God judges them extremely guilty, for having made fo little account of his
love; that inftead of nourifhing and endeavouring to augment it, they have not feared to extinguifh
it by their vain diverfions; and that he will imput to them as a great fin, the abatement or the
lofs of their love to him. For if a difsipation of the goods of the world, and of earthly riches,
by luxury and gaming, is no little fin, what muft be judged of a diffipation of the goods of grace,
and of that precious treafure fcripture the fcripture fpeaks of, which we ought to purchafe,
by the lofs of all the goods, and all the pleafures of this life?' FROM CHIEF JUSTICE HALE. 

BEWARE of too much recreation. Some bodily exercife is neceffary, for fedentary men efpecially;
but let it not be too frequent, nor too long. Gaming, faverns, and play, as they are pernicious,
and corrupt youth, fo, if they had no other fault, they are juftly to be declined, in refpect
to their exceffive expenfe of time, and habituating men to idlenefs and vain thoughts, and
difturbing paffions and fymptons, when they are paft, as well as while they are ufed. 

CLARKE, in his Effay on ftudy, fpeaking of plays romances, fays, 'By what I have feen of them,
I believe they are generally very indifferently and foolifhly written, in a way proper to recommned
vanity and wickednefs, rather than difcredit them; they have a ftrong rendency to corrupt
and debanch the mind with filly, mifchievous nations of love and honor, and other things relating
to the conduct of life.' 

ARCHBISHOP TILLOTSON, mentioning plays, fays, They are intolerable, and not fit to be permitted
in a civilized vilized much lefs a Chriftian nation: they do moft notorioufly minifter to vice
and infidelity; by their profanenefs, they are apt to inftil bad principles into the minds
of men, and to leffen that awe and reverence which all men ought to have of God and religion; and
by their lewdnefs, they teach vice, and are apt to infect the minds of men, and difpofe them to
fewd and diffolute practices.'-AND 

Again, 'fome parents are fuch monfters, as not "to know how to give good things to their children;
but instead of bread give them a ftone; inftead of fifh give them a ferpent; inftead of an egg
give them a fcorpion,' as our Saviour expreffes it. 

'Thefe are evil indeed, who train up their children for ruin and deftruction. 'Who, inftead
of teaching them the fear of the Lord,' infufe into them the principles of Atheifm, irreligion,
and profanenefs; inftead of teaching them to love and reverence religion, they teach them
to hate and defpife it, and to make a mock of both fin and holinefs; inftead of training them up
in the knowledge of the holy fcriptures, which are able to make men wife unto falvation, they
allow them to profane that holy book, and to abufe the word of God, which they ought to tremble
at, by turning it into jeft and raillery; inftead of teaching them to pray and blefs the name
of God, they allow them to blafpheme that great and terrible name, and to profane it by their
continual oaths and imprecations; and inftead of bringing them to God's church, they carry
them to play-houfes, and places of debauchery, thofe fchools and nurferies of lewdnefs and
vice.' The following are taken from the Works of WILLIAM LAW . 

'CAN any one think that he has a true Chriftian fpirit, that his heart is changed as it ought to
be, whilft he is diverting himfelf with the polifhed lewdnefs, profanenefs, and impure difcourfes
of the ftage? Can he think that he is endeavouring to be holy, as Chrift is holy, to live by his
wifdom, and be full of his fpirit, fo long as he allows himfelf in fuch entertainments? For there
is nothing in the the nature of chriftian holinefs, but what is contrary to the fpirit and temper
of thefe diverfions.' 

-'You own that God has called you to great purity of converfation; that you are forbid all foolifh
difcourfe and filthy jeftings , as exprefsly as you are forbid fwearing; and that you are told
to let no corrupt communication proceed out of your mouth ; and yet you go to a houfe of corrupt
communication: you hire perfons to entertain you with ribaldry, profanenefs, rant, and impurity
of difcourfe, who are to prefent you with poifonous fentiments, and lewd imaginations, dreffed
up in elegant language, and to make wicked, vain, and impure difcourfe more lively and delightful,
than you could poffibly have it in any ill company. Is not this finning with a high hand, and grofsly
offending againft the plainneft doctrines of fcripture?' 

-'As prejudices, the force of education, the authority of numbers, the way of the world, the
example of great names, may make people believe, fo the fame caufes may make people act, againft
all fenfe and reafon, and be guilty of practices which are utterly in confiftent with the purity
of their religion.' 

-'The pleafures and diverfions of people are certain means for judging of the ftate of their
minds; nothing can pleafe or affect us, but what is according to our nature, and which finds
fomething within us that is fuitable to itfelt. Had we not inward difpofitions of tendernefs
and compaffion, we fhould not find ourfelves foftened with miferable objects. In like manner,
was there not fome inward contracted corruption that finds itfelf gratified, by the irregular
paffions that are there reprefented, we fhould find no more pleafure in the ftage, than blind
men find in pictures.-If impure fpeeches, if wanton amours, if wild paffions, and immoral
rant, can give us any delight, is it not paft all doubt, that we have contracted fomething of
all thefe diforders? And that we nourifh and ftrenghten them by thofe gratifications? 

-'There is no doctrine of our bleffed Saviour, that more concerns all Chriftians, or is more
effential to their falvation, than this: "bleffed are the pure in heart, for for they fhall
fee God." 'Now, take the ftage in its beft flate, when fome admires tragedy is upon it; are the
extravagant paffions of diftructed lovers, the impure ravings of inflamed heroes, the joys
and torments of love, and refined defcription of hills; are the indecent actions, the amours,
tranfports, the wanton addrefs of the actors, which makes fo great a part of the moft fober and
modeft tragedies; are thefe things confiftent with this chriftian ductrine of purity of heart?'

-'All people who enter into thefe houfes of entertainment, or conftribute the finalleft mine
towards them muft look on themfelves, as having been, fo far, friends to the moft powerful inftruments
of fenfuality, and to be guilty of contributing to an open and public exercife of fplendid impurity
and protanenefs. When we encourage any good defign, either with our confent, our money, or
prefence, we are apt to take a great deal of merit to ourfelves; prefently conclude that we are
partakers of all that is good and praifeworthy in it, of all the benefit that arifes from it,
becaufe we are contributors towards it. A man does not think that he has no fhare in fome public
charity becaufe he is but one in ten thoufand that contributes towards it ( or becaufe it would
go forward without his contribution ;) but if it be a religious charity, and attended with great
and happy effects, his confcience tells him, that he is a fharer of all that great good to which
he contributed. Now, let this reach us how we ought to judge of the guilt of encouraging any thing
that is bad, either with our confent, our money, or our preaence. We muft not confider how much
our fingle part contributes towards it, how much lefs we contribute than feveral thoufands
of other people, nor that work would go for ward if he did not at all contribute to it ; but we muft
look at the whole thing in itfelf, and whatever there is of evil in it, or whatever evil arifes
from it, we muft charge ourfelves with a fhare of the whole guilt of fo great an evil.' 

-'People of fafhion and quality have great advantage above the vulgar; their condition and
education give them a livelinefs and brightnefs of parts, from whence; one might might juftly
expect a more exalted virtue. How comes it then, that we fee as ill morals, as little religious
wifdom and as great diforders among them, as among the moft rude, uneducated part of the world?
It is becaufe the pointenefs of the relives, their courfe of diverfions and amufements; and
their way of fpending their time , as much extinguifh, the wifdom and light of religion, as the
groffnefs and ignorance or the dulleft part of the world.-Any way of the line that darkens our
minds, that misemploys our underftanding, that fills us with a trifting fpirit, that a forders
our paffions, that feparates us from the Spirit of God , is the fame certain road to deftruction,
whether it arifes from thipid feufuality, rude ignorance or polite pleafures. Had any one,
therefore, the power of an Apoftle, or the tongue of an angel, it would be well employed, in expofing,
and difsmanding from thofe ways of life, which wealth, corruption, and politenefs, have brought
among us. We indeed only call them diverfions, but they do the whole work of idolatry and infidelity,
and fill people with fo much blindnefs and hardnefs of heart, that they neither live by wifdom,
nor feel the want of in, but are content to play away their lives with fcarce any attention to
the approaching fcenes of death, judgement, and eternity.' 

It appear evident, to every fober and unprejudiced mind, that the fentiments of thefe virtuous
and enlightened men, againft fuch dangerous ways of fpending our time, are, indeed, folid
and awakening truths. Let us therefore, as rational beings, as chriftians, who are travelling
towards a better country, and who are called fo renounce the vanities of this perifhing world,
affert the dignity of our nature, and act conformably to the excellence of our deftination.
A new fleeting years will bring us all to the verge of an awful fcene, where, the vain diverfions
and paftimes or this, will appear in their true light, a moft lamentable abufe of that precious
time and talent, with which we have been entrufted, for the great purpofe of working out our
foul's falvation. At that folemn period, the great bufinefs of religion, a pious and virtuous
life, dedicated to the love and fervice to God, will appear of ineftimable value, and the only
thing worthy the purfuit of reafonable beings. Happy therefore will it be for for us, if we become
wife in time, take up the crofs to all enfharing pleafures, for the few remaining days of our
live, and headily perfevere, under the divine aid, in fulfill the various duties affigned
us, and in making fortable returns to the Author of all good, for the unmerited belffings which
he has acondantly poured forth upon us. In thefe exalted employments, we that experience the
noblefs pleafure, and feel us want of empty and injurious entertainments, to occupy our minds,
or fill up our time. We fhall abhor the pretence of acquiring moral and refined fentiments,
from fuch polluted, and feel ourfelves deeply concerned to difcountenance, by our example
and influence, thofe splendid engines of impiety and diffipation. 

FINIS .