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DISCOURSE ON DANCING, 



DELIVERED IN THE 



CENTRAL PRESBYTERIAN CHURCH, 



CINCINNATI, 



/ 
/ 

BY N. L. RICE, D. D 



PUBLISHED BY REQUEST. 



^inctnttatt: 

For Sale at tk Presbjterian Book Depository, No. 12 West Fourth St, and W. H. Moore, 

Printed by Holland & Hitchler, 32 West Fourth Street. 

1847. 



« 



DISCOURSE ON DANCING. 



Rom. xii. 2. — And be not conformed to this world: but be ye transformed 
by the renewing of your mind, that ye may prove what is that good, and 
perfect will of God."^ 



In the preceding verse the Apostle beseeches Christians, by the 
mercies of God, to present their bodies, a living sacrifice, holy and 
acceptable unto God, which, he says, is their "reasonable service." 
He would have them regard themselves as consecrated to the service 
of God, as completely and exclusively, as was the sacrifice on the 
Jewish altar. That they might do this, he urges them not to be 
conformed to this world, but to be transformed, their minds being 
renewed, that they might understand and obey the good, perfect 
and acceptable will of God. That we may properly understand 
and apply the passage before us, we may remark' — 

1 — That in the Scriptures the Church of Christ and the world 
are constantly represented as standing in opposition to each other. 
" The world," said our Savior, " cannot hate you ; but me it hateth, 
because I testify of it, that the works thereof are evil." "Love 
not the world," says John the apostle, "neither the things that are 
in the world. If any man love the world, the love of the Father 
is not in him. For all that is in the world, the lust of the flesh, 
and the lust of the eyes, and the pride of life, is not of the Father, 
but is of the world. And the world passeth away and the lust 
thereof: but he that doeth the will of God abideth forever." I 
need not attempt to adduce further proof, that conformity to the 
world is inconsistent with piety, and will inevitably ruin the soul. 

2 — Scripture warnings, such as the text and those just quoted, 
as well as the history of the church, prove but too conclusively, 
that the tendency of christians, and, therefore, of the church, is 



ss 



4 ADISCOURSE 



to Avorldly conformity. Tlie causes of this tendency are obvious. 
Christians very naturally desire to please those unconverted persons 
with Avhom they are connected by ties of kindred or of friendship, 
and to secure the good opinion of those whom they respect. And 
they would fain escape the reproachful imputations of bigotry and 
illiberality, which will certainly be cast upon those who separate 
themselves from the world. Never is the danger of conformity so 
great, as when we are urged by those who profess great respect 
for rehgion, just to participate with them in those innocent amusements ^ 
as they are called, which, whilst they afford relaxation from the 
cares and business of life, surely injure no one. There is in the 
\ followers of Christ sufficient remaining depravity and liability to err, 
\ to give power to such solicitations, unless they are on their guard. 
^ Those who hear me, will bear witness to the truth of the declaration 

il now make — that one of the chief reasons why the moral influence 
of individual christians, and of the church upon the unconverted 
is not greater, is to be found in their conformity to the world. They 
so far transact their business on worldly principles, and show such 
an inclination to conform to the fashions and seek the pleasures of 
the world, that non-professors doubt whether religion either controls 
the conduct of those who embrace it, or affords the happiness it 
claims to impart. It was evidently the purpose of our Savior, that 
the line which separates his church from the world, should be broad, 
and distinctly seen ; that the members of his church should indeed 
"walk as children of the light;" and christians never more seriously 
err, than when they expect to secure the conversion of their friends 
by approximating them in their religious views and conduct. On 
the contrary, there is far better reason to hope for their conversion, 
when they are constrained constantly to see the evidence that the 
kingdom of Christ "is not of this world." 

If these things be true, then it is evident, that, in enquiring 
concerning the lawfulness and expediency of conformity to the world 
in any particular case, we should not forget on which side the danger 
lies. Christians are warned solemnly and frequently against being 
conformed to the world ; but they are never warned against too 
great separation from it. The conclusion is unavoidable, that the 
danger is all on one side. For if christians had been in danger of 
withdrawing themselves too far from the world, surely they would 
have been put on their guard. For illustration, in the Scriptures 
we read — "Let no man think of himself more highly than he ought 



ONDANCING. 5^ 



to think; " but we never read ■ — " Let no man think more meanly of 
himself than he ought to think." Why do the Scriptures contain 
no such warning as this last ? Because there is no danger that any 
will think too meanly of themselves. The danger is all on one side. 
Just so it is with regard to worldly conformity. Professors of religion 
and others ought, therefore, to be extremely cautious in condemning 
that strictness of discipline by which the church of God would 
guard her members against a worldly spirit and life. As the tendency 
of things is toward the world, there is far greater danger that the 
discipline of the church will be too lax, than that it will be too strict. 

The sin against which, in the text, christians are guarded, is 
being conformed to the world. There are many particulars embraced 
in this divine precept. 1. They must not be conformed to the world 
in faith and in moral piinciples. These the christian derives from 
the word of God, the world does not. 2. They must not be conform- 
ed to the world in their affections, tempers, and desires. 3. Nor in 
their deportment. They must "walk as children of the light." 
4. Nor in their amusements and pleasures. On this last subject I 
wish to speak on the present occasion. 

The world have invented many amusements by which to beguile 
their tedious hours, and gratify their unholy dispositions; amongst 
which I may mention the Circus, the Race, the Theatre, Card-playing, 
and Dancing. The time would fail me to speak particularly of all 
these. I shall to-day confine myself chiefly to the last mentioned. 
Dancing ; though many of my remarks will be equally applicable 
to the others. In discussing this subject I propose, first, to give 
some account of dancing, as it is spoken of in the Scriptures; and, 
secondly, to enquire whether participation in dancing, as now 
conducted as a fashionable amusement, is consistent with a christian 
profession. 

First. — It is certain that dancing of some kind was practiced at a 
very early period, amongst the Jews, and amongst other nations. In 
regard to the design, the occasions and the manner of dancing, we 
remark — 

1st. — It was considered a part of religious service. Thus w^e 
read, that "Miriam the prophetess, the sister of Aaron, took a 
timbrel in her hand; and all the women w^ent out after her, with 
timbrels and with dances. And Miriam answered them. Sing ye 
to the Lord, for he hath triumphed gloriously: the horse and his 
rider hath he thrown into the sea." The Israelites had passed 



«-^ 



6 A DISCOURSE 



through the Red sea, the waters forming a \vall on either side of 
them ; and Pharaoh and his army pursuing them were overwhehned 
in the waters. Miriam, accompanied by the Jewish women, went 
forth in a procession, singing the praises of God, and dancing — thus 
not only by their songs but by bodily action expressing their joy 
and their gratitude to God. So David, when the ark of the covenant 
was brought into Jerusalem, "danced before the Lord with all his 
might." He leaped for joy at an event so propitious as the return 
of the ark, which had long been absent. It is to such dancing the 
I Psalmist refers, w^hen he says of the children of Zion — " Let them 
praise his name in the dance: let them sing praises unto him with 
the timbrel and harp." Dancing was also considered amongst some 
pagans a part of their religious service. This practice seems to 
have prevailed among the Egyptians ; and therefore the Jews when 
worshipping the golden calf, feasted and danced. The same practice 
existed also amongst the Romans. 

2d — Dancing was considered specially proper on joyful occasions, 
when some imminent danger had been escaped, or some great blessing 
enjoyed. The Jewish women danced when the Egyptians were 
overthrown, and the people of God delivered. David danced when 
the ark was restored. In the parable of the prodigal, the family are 
represented as feasting and dancing, when he returned. Solomon 
refers to such occasions, when he speaks of "a time to dance." 

3d — Dancing among the Jews seems to have been confined chiefly 
to females. At least, there is no intimation that the sexes ever 
danced together. Possibly they may have done so, when they 
worshipped the golden calf. Miriam and the Jewish w'omen sung 
and danced at the overthrow of the Egyptians. On an annual 
religious festival, we read, that the daughters of Shiloh came out " to 
dance in dances." And when David returned, after having slain 
Goliah, "the women came out of all the cities of Israel, singing and 
dancing, to meet King Saul, with tabrets, with joy, and with 
instruments of music." The daughter of Herodias, we are told, on 
a public occasion, displayed herself as a dancer before Herod, his 
lords, high captains, and chief estates of Gallilee. In doing so, she 
proved herself as destitute of modesty, as of humanity, when after- 
wards she demanded as her reward the head of John the Baptist. It 
is indeed an instructive fact, that the dancing of an immodest and 
foolish girl was the immediate occasion of the death of the greatest 
and best man who then had lived on the earth! It was probably of 



» 



ON DANCING 



one of those public dancers, such as in our theatres, attract such crowds | 
even of respectable persons, male and female, that Sallust spoke, of : 
as " too fine a dancer for a virtuous woman." | 

It is evident, that in the Scriptures there^is found absolutely nothing \ 
to countenance dancing, as conducted in our day. From dancing, as \ 
practiced amongst the Jews — the dancing of females alone — we would \ 
not apprehend any serious evils as likely to result. Indeed, it would \ 
perhaps be found no easy matter to awaken an interest in such I 
dancing, amongst the youth of the present day. ^ 

Secondly — We proceed now to enquire, whether dancing, as now | 
conducted as a fashionable amusement, can be participated in by \ 
christians, without sinful conformity to the world. Is it an amusement | 
which the church can safely tolerate in her members? And is it one in \ 
which pious parents can, without violating their most solemn vows, and \ 
disregarding their most sacred duties, have their children instructed? 

Perhaps it may be well, first, to enquire, whether dancing is of any 
very great advantage to those who participate in it? Is it a thing of 
such importance, that it cannot well be dispensed with ; and so pecuhar 
in its desirable features, that no substitute, less objectionable, can be 
found? For if it is of essential advantage; if our children must be 
seriously injured by dispensing with it ; we might reasonably hesitate 
to condemn it. But if such is not the fact ; if it is little more than a 
fascinating amusement — one which might be denied them without 
serious detriment; surely no christian of proper feehngs would be 
disposed to disturb the peace of the church, or to wound the feelings 
of brethren, for the sake of participating in it himself, or of having his 
children do so. Were we to judge of its importance by the zeal with 
which even some professors of religion contend for it, and their 
exceeding reluctance to give it up ; we should indeed regard it as 
almost essential to the enjoyment of life ! WTiat, then, are the great 
advantages to be derived from dancing ? 

It will not be pretended, that it is required as a healthy exercise to 
the young. For exercise, to be healthy, must be regular; it must be 
enjoyed daily. Dancing parties cannot be so constantly attended. 
Moreover, no one will pretend, that the excessive exercise so constantly 
taken at balls and dancing parties, in heated rooms, followed by 
exposure to a cold night air, contributes to health. No one acquainted 
with facts of frequent occurrence, will deny, that the health of many 
young females is destroyed by excessive exertion on such occasions, 
the consequent exhaustion of the system, and exposure to a cold 



8 A DISCOURSE 



atmosphere, on leaving at a late hour, the place of amusement. The 
young, blooming in health and buoyant in spirits, are not aware of the 
danger to which they are exposed ; nor can the repeated admonitions 
of parents make them rea^ze it. The excitement produced by the 
company, the dance, the music, the prevailing levity, banishes from 
their minds all thought of danger to health ; and fatal disease has 
often seized on the system, before the slightest apprehension is felt. 
Thousands of the gay and thoughtless are thus hurried into eternity, 
and thousands more drag through a hfe of disease and suffering. Of 
all the amusements yet invented, there is no one, so far as I know, in 
which the health, especially of females, is so much endangered. I 
cannot but wonder, that prudent parents do not see the risk they run 
in having their children taught to seek pleasure in the excitement of 
the ball room. Could they forgive themselves, if called to bury a 
beloved daughter, in consequence of exposure in attending a dancing 
party or a ball? 

Dancing is not necessary as an amusement. I cheerfiiUy admit, that 
the mind, — especially of the young — should not be kept constantly 
employed either in study or in business ; — that relaxation is desirable 
and necessary. But in this matter, children ( and if dancing is ever 
harmless, it is among children, ) can take care of themselves. They 
require relaxation, as also do adults, much more frequently than 
dancing parties can be attended, and their minds are fruitful in 
inventing: or learning? amusements. You never saw half a dozen of 
them together, at a loss for something to amuse them. And surely no 
one will pretend, that adults, young gentlemen and ladies, can find no 
suitable relaxation, but in dancing. Reading, w^alking, riding, social 
intercourse, &c. are abundantly sufficient. And if, in spending a 
social evening, conversation becomes dull, and the time drags heavily; 
we cannot but think, it may be well to separate and add to the stock 
of ideas. 

But it is said, dancing is quite important, inasmuch as it gives to 
the young a graceful carriage, not easily attained other\vise. Of this 
I would not pretend to be a very competent judge; nor would I at all 
undervalue such an accomplishment. I cannot but think, however, 
that it w^ould require quite a critic in the graces, to determine which 
of several young persons, otherwise equally well educated, had learned 
to dance. Indeed, I doubt very much whether parents generally send 
their children to the dancing school, or whether their children dance 
chiefly for this particular reason. Whether they do or not, if there be 



^9 



®- 



ON DANCING. 9 



valid objections to dancing as now practiced, — if it be inconsistent 
with the profession and practice of true, elevated piety, — and if it be 
morally and religiously injurious to the young, all must acknowledge 
that a graceful carriage should be sought in some other way. 

But the question is asked — why do you object to dancing.^ What 
sin is there in it ? Wliy must you be so illiberal and bigotted as to 
oppose an amusement so graceful, and so agreeable to the young .'' 
WTiy so unreasonable, as to deprive them of pleasures they so much 
desire.' To these questions I proceed to reply. And allow me to 
say — 

1 — That I am far from being disposed to condemn that which is 
innocent, and equally far from desiring to deprive the young of one 
solid enjoyment. I would that their pleasures were an hundred times 
greater than they are ; and for this reason I oppose the fashionable 
dancing of the day. I am sure, there are objections to it, which in 
maturer years, if not now, they will appreciate — especially should 
they ever become devoted christians. 

2 — I know, that in attempting to prove the impropriety of dancing, 
I labor under serious disadvantages in regard to a part of the 
community, perhaps a part of my audience. For many, especially 
amongst the young, have become so fascinated with it, that they 
cannot, with any degree of impartiality, hear and weigh the arguments 
advanced; and yet, like all others under the influence of prejudice, 
they are not at all aware of the extent to which their judgments are 
warped by their feehngs. Again — many, having no experience of 
reUgion, can form no proper judgment concerning what might promote 
or injure personal piety. Nothing is more certain, than that the 
rehgious opinions and views of every individual converted to God, 
undergo a great and radical change. "Old things are passed away; 
behold, all things are become new." Things before admired, are 
disapproved ; and those formerly regarded as quite innocent, are often 
deemed deeply sinful. It would be strange if it were not so, since 
eveiy real christian has been "called out of darkness into marvellous 
light;" and since " many things highly esteemed among men are 
abomination with God." 

But notwithstanding the disadvantages under which I must present 
this subject to the minds of some, I think, I shall be able to satisfy 
the impartial, that to participate in the dancing of the present day, is 
to be conformed to the worid, and that Christians who encourage their 
children to dance, do throw great obstacles in the way of their 



10 A DISCOURSE I 

conversion, and do violate their solemn covenant to " train them up 
in the nurture and admonition of the Lord." 

We do not object to the mere bodily exercise of dancing, nor to 
dancing after music. In the mere exercise there is nothing good or 
evil. But we object to it as now conducted, with its attendant 
circumstances and influences. These, taken together, we are con- 
strained to regard as most unfriendly to true religion; as wholly 
inconsistent with that devoted piety which the Scriptures require all 
to cultivate, and which is essential alike to their happiness and their 
usefulness. 

I proceed to prove, that dancing, as now conducted, presents 
temptations, numerous and strong, to levity, vanity, impinidence, and 
irreligion. And if it does, it evidently cannot receive the countenance 
of consistent christians. They are in the habit of praying daily, 
"lead us not into temptation;" and, they know they cannot con- 
sistently offer this prayer, and then needlessly go where they are sure 
to be tempted. As well might they pray, — "give us this day our 
daily bread," and then neglect all the means by which food can be 
secured. It is our duty to watch, as well as to pray. Means must 
be employed to avoid the evil, as well as to secure the good. And 
certainly no pious parent would be willing to place his children under 
the influence of temptation to irreligion and sin ; for to his grief he is 
constrained to see, that even under influences the most favorable, they 
are strongly inchned to wander from the path of virtue. 

I am aware, that there is some difficulty in the discussion of this 
subject, arising from the various phases it assumes, from the family 
dance in the parlor of a professor of religion, under the eye of the 
head of the family, to the gayest and most brilliant ball, and even the 
masquerade dance. We labor under the same difficulty in showing the 
sinfulness of card-playing, horse-racing, and the theatre. It might be 
difficult to prove it a sin in itself for a few young persons to amuse 
themselves, an hour or two, by playing at cards. We know, however, 
that it is an attractive and exciting amusement ; that when once our 
children have become pleased with it, they are likely to yield to the 
suggestion, that by risking a few cents, additional interest will be 
imparted to the game ; and we know, that, having gone thus for, they 
are fairly introduced to the gaming table, and that they are likely 
enough to become regular gamblers. We proceed, therefore, upon 
the Latin adage " obsta principiis,^^ — resist the beginnings of evil. 



ONDANCING. 11 



Or rather, we are guided by the word of inspiration — " Abstain from 
all appearance of evil." 

It must be admitted, too, that all theatrical performances are not 
necessarily evil. Dramatic pieces might be written without an 
objectionable sentiment ; and, for the amusement of the young, they 
might be performed in the private parlor or elsewhere. But we know, 
that theatrical performances are very attractive. We also know 
something of the history of theatres ; and we know, that, so far from 
being, as their advocates pretend, schools of morals, they have been, 
in every age and country, the hot-beds of vice — the places where the 
principles of youth have been corrupted, their evil passions excited, 
and where multitudes of the most promising have taken the first step to 
infamy and ruin. And, theorise as you may, it is impossible to 
improve the character of the theatre. The great majority of the 
patrons of the theatre will ever be the gay, the dissipated, the irreli- 
gious and the unchaste ; and the writers of plays and play-actors will 
ever cater to the corrupt taste of those from whom they expect their 
chief patronage. Knowing, therefore, what has been, and what must 
be the character of the theatre, the enlightened and consistent christian, 
far from attending, or having his children attend it, will stand in the 
attitude of firm, uncompromising opposition. 

On the same general principle we oppose dancing, as now con- 
ducted. Suppose Ave admit, that there is nothing improper in the 
family dance in your parlor; we know perfectly well, that this is but 
the commencement of the difficulty. Your children learn to dance; 
they are delighted with dancing,; you have admitted that there is 
nothing improper in it ; and now that the principle is conceded, they 
will carry it out for you. And you will find it no easy matter to 
prove to them, that dancing in the parlor is proper enough, but 
dancing in a large and elegant ball-room, quite sinful. They will 
attend balls, the gayest and most brilliant of them; and you cannot 
prevent it. You have introduced them to an amusement of the most 
fascinating character; you have conceded and contended that dan- 
cing is not wrong ; and now that they have reached the age when 
they claim to act for themselves, they will pay little regard to your 
prudent advice. It is like the temperate use of ardent spirits. 
When once the taste is formed, counsel is in vain. We, therefore, 
take dancing as it has been, as it is, and as it will be; and we 
oppose it. The parlor dance is the beginning of evil,^ — the begin- 
ning of an evil not to be controlled, if at all countenanced. 



«' 



12 A DISCOURSE 



But I must now present those considerations which induce me 
to oppose dancing. 

1. — Dancing, as now conducted, is an extremely fascinating 
amusement. For days before one of your balls, how completely it 
takes possession of the gay dancers. The selection and arrangement 
of articles of dress, the company they are to meet, the display they 
are to make, exclude almost every thing else from their minds ; and 
then for days afterwards, the scenes and occurrences of the evening 
furnish themes of thought and conversation. When a student, and 
afterwards a teacher in College, I observed that few young men 
who danced graceftdly, stood well in their classes, or graduated with 
honor. They were delighted with the excitement of the ball room; 
their graceful motion was complimented by the ladies ; and by intense 
excitement and consequent prostration, they WTre wholly disqualified 
for study. Thus every ball that occurred, would cause them the loss 
from study of several days. I have observed the same thing in female 
schools ; and I have known experienced teachers positively refiise 
to instruct young ladies who, at the same time, proposed to attend 
either dancing schools or dancing parties. 

Now I submit it to the judgment of every reflecting mind, whether 
it is wise, whether it is proper to select for our children amusements 
which are so likely to disqualify them for useftd employments. And 
I submit to every Christian, to every parent who desires the conver- 
sion of his children, whether an amusement, which so completely 
excludes from the mind, for the time being, sober thought and 
reflection, can be favorable to permanent religious impressions. Can 
we hope for their conversion, unless they can be induced " to consider 
their ways," to think seriously and seek earnestly the salvation of their 
souls. 

2. — The different steps or dances, like the fashionable plays of 
the day, are arranged and directed by those who, for their prudence 
and modesty, have no claims whatever to our confidence. Their aim 
is to please those from whom they expect their chief patronage ; and 
they are not generally remarkable for that prudence with which a 
christian would be satisfied. It cannot be denied, that in some of 
the fashionable dances, liberties are taken, and are expected to be 
taken, by gentlemen, which at other times would be offensive. Take 
in connection with this, another fact, viz : 

3. — That dances and balls are generally, if not always, conducted 
by the young, the thoughtless, the gay, the irreligious. Sober persons 



ON DANCING. 13 



may occasionally or even frequently attend ; but they are not present 
in such numbers or with such firmness as to give character to them. 
This is one of the amusements which properly belongs to the world ; 
and rightly enough the world claims to manage its own pleasures. 
Christians and their children, therefore, if they participate in them 
at all, must be conformed to the world. 

Now, these things being so, let me ask considerate christians, 
and especially christian parents, what assurance they can have, that 
things will be conducted in the dances, with becoming prudence and 
modesty.'* Will there be prudence as to the tijne spent? How often 
are they continued until after midnight ? What would be said, 
if christians should venture, in the midst of the most powerful revival, 
to protract religious services to such an hour? Their fanaticism 
would be proclaimed throughout the city ; and all prudent people, 
and especially the irreligious, would cry out against them. It is, by 
the way, a little remarkable, that not a few of those who can remain 
till so late an hour at the theatre and in the ball room, strongly 
disapprove of religious services in the evening, and are quite unwilling 
for their families to attend them ! Yet the exposure of health in the 
ball room, and in leaving it, is tenfold greater — so great that, as 
already remarked, not a few females lose their health and their lives 
by it. 

Is there any assurance, that the dance will be conducted in a 
prudent manner ? Ladies who attend such places, must dress 
fashionably ; and we certainly know that Madam Fashion is not one 
of the most prudent ladies, particularly w^hen she displays her taste 
on special occasions. There are, too, as already remarked, certain 
dances in which liberties are taken which no prudent lady w^ould 
allow at other times ; and they are taken by those who have no 
just claims to intimacy. Your daughter may, if she have reflection 
enough, disapprove of these dances ; but she has gone to one of the 
world's amusements; and she will probably not be wilhns:, by 
objecting to them, to expose herself to the sneers of those who might 
intimate, that she is modest overmuch. But the young, excited as 
they are in the ball room, are not likely to indulge in much reflection. 
You cannot put old heads on young shoulders ; and if you could, 
they would not dance at all. Those who will take the trouble to read 
Addison's views of dancing, will see that, without wholly condemning 
it, he strongly objected to the manner in which it was often conducted. 



14 ADISCOURSK 



and presented some thoughts bearing on the general subject, which 
prudent persons and especially parents, would do well to consider. 

I have said, that dancing is a worldly amusement, and is controlled 
by the worldly, the gay, the thoughtless, the irreligious. WTien 
professing christians allow themselves to participate in this amusement, 
they become identified in fact and in feeling with this class of the 
community. They throw themselves into an atmosphere which is 
most unfavorable to the cultivation of piety. They place themselves 
in a circle from which serious conversation on religious subjects is, 
by general consent, excluded ; and where the excitement of the music, 
the dance, the company, the wine, all tend to produce the highest 
I degree of levity. I defy the christian who has any degree of spiritu- 
'/ ality, to mingle in such a scene, \\ithout feeling himself seriously 
I injured, almost wholly disqualified for religious devotion. Let him, 
I after spending an evening in this way, retire to his closet for the 
i purpose of reading the Word of God, and offering the evening sacrifice 
i of prayer, thanksgiving and praise. His own experience, one would 
'i think, would be sufficient to determine him never to spend a second 
j evening in the same way. The absence of devotional feeling, and 
I the distraction caused by wandering thoughts, constrain him to feel, that 
\ his religious exercises are little better than a solemn mockery, and that 
his soul is unrefreshed. It was from feeling the sad effects of such 
scenes, that that eminent servant of God, Rev. R. M. McCheyne, of 
Scotland, at an early period of his christian experience, wrote in his 
diary — " This last bitter root of worldliness that has so often betrayed 
me has this night so grossly, that I cannot but regard it as God's 
chosen way to make me loathe and forsake it forever. I would vow; 
but it is much more like a weakly worm to pray. Sit thou in the dust, 
my soul." To me it is not at all surprising, that the gay and 
thoughtless delight in the excitement and the levity of the dance; 
for whilst it affords them the kind of pleasure they reUsh, it is 
admirably adapted to banish from the mind those sober reflections to 
which they are so averse. But how a christian can enjoy it, I profess 
myself wholly unable to conceive. I certainly do not understand the 
religious feelings of such. I stand in doubt of them. Let me ask 
such persons, whether before going to a dance, they can, with a good 
conscience and in faith, ask their Savior to be with them, and 
to accompany the exercises of the evening with his blessing ? Can 
they pray — "Lead us not into temptation, but deliver us from evil.-"' 
And suppose it were proposed, after the last set have danced, to sing 



ON DANCING. 15 



a hymn and offer prayer to God before the company should disperse ; 
would not even they, professors of religion though they are, feel that 
there was a singular incongruity in closing such exercises in such \ 
a way? It is a most salutary rule adopted by Dr. Watts, and by him \ 
recommended to others, never to do any thing upon which he could 
not, or upon which he did not, ask the blessing of God. | 

But there are professing Christians who tell us, they have no '. 
taste for such amusements, but who are quite ready to have their I 
children taught to dance, and to send them, dressed in the extreme ^ 
of the fashion, to dances and balls. They thus throw them into j 
the society of the worldly, the gay, the irreligious; and from the I 
very fact, that in that circle they find the warmest advocates of l 
their favorite amusement, and the most graceful dancers, they be- < 
come identified with them in feeling, and make them their most \ 
intimate associates. '■'■Evil communications corrupt good manners.'^'' \ 
It is impossible that the sentiments of your children shall not be < 
influenced, and their habits and characters formed, to a great extent, 
by the society they choose. And by no class of intelligent people 
is true religion treated with less respect, or the gospel more lightly 
spoken of, than by those who most dehght in the giddy dance. — \ 
There may be exceptions ; but the general rule I know to be as I ', 
have stated. Would you have your children think more of the \ 
latest fashions, graceful carriage in the ball-room, the theatre, and \ 
the novel, than of religion and eternity; teach them to dance, and \ 
throw them into this gay, thoughtless, Christless circle. And if they 
soon talk skeptically of the Bible, and disrespectfully of true rehgion, 
be not surprised. 

There is no duty devolved on religious parents, more important, 
and upon which the piety and the happiness of their children more | 
depend, than the selection of the society in which they are to 
mingle. There are multitudes of the most unprincipled, dissipated ^ 
and worthless young men, who can display themselves to great \ 
advantage in the ball-room. Their connexions and their wealth . 
give them a respectable standing in society. Your daughters, unac- 
quainted with their true character, pleased with their polished man- \ 
ners, and deceived by the flattery they know so w^ell how" to employ, \ 
form attachments you cannot control, and which make them wretched \ 
through life. Nor are the most graceful dancers amongst young \ 
females, those who will best fill the important station of wives and 
mothers. \ 



16 A DISCOURSE 



9 



The introduction of children to this fascinating amusement, and | 

to the circle where it is most prized, places a mighty obstacle in the \ 

way of their conversion. I am aware, that many religious parents j 

desire to have their children dance, not for the sake of the amuse- \ 

ment itself, but because it is commonly practiced in the circle into \ 

which they would introduce them. But they would do well first to < 

consider the effect this course is likely to produce in hindering > 

their conversion to God. That their children may, at an early age, I 

become true Christians, is certainly the chief desire of all truly pious i 

parents; and most solemnly have they covenanted to use all the \ 
means of divine appointment to secure this desirable result. Are 

they, then, at liberty — will their feehngs or their principles allow \ 

them, for any worldly consideration, to place them under powerfiil \ 

influences adapted to harden their hearts, and neutrahze all God's j 

means of grace ? I 

Not only will their sentiments and habits be influenced by their \ 
thoughtless and pleasure-seeking associates, but their attachment to 

them, and their familiarity with them, will be one of the most ef- \ 
fectual reasons why they will not think seriously, and why they 

will struggle to smother any convictions which the Word and the | 

Spirit of God may fasten upon their minds. Human nature does / 

not easily bear the taunting remark — "Such a one is becoming quite > 

religious ; her face is getting very long ; she is too conscientious to j 

dance." "What numbers of young persons have plunged into scenes \ 

of gaiety and dissipation, which they could no longer enjoy, for the | 

express purpose of concealing and of smothering those deep convic- I 

tions impressed by the Spirit of God upon their souls. And how ; 
many have avoided every place where such impressions were likely 

to be made. " What will my associates think ? — what will they j 
say .'"' These are the inquiries suggested to those who have moved 

in the gay and thoughtless circle, when the first serious impressions I 

are fastened upon their minds; and often they are sufficient to j 

determine them not to yield to their convictions. How much less j 
difficulty would they feel, had they been accustomed from childhood, 

to refuse on principle to conform to the world, and to participate in | 

its levity and folly. Then they would not be ashamed to have it I 

known, that they are seeking to do their duty. | 

I have alluded to the feverish excitement and the levity of the j 

ball-room. Few things are so well adapted to dissipate all serious j 
reflections, and eradicate religious feelings. I do not object to 



ON DANCING. 17 



cheerfulness in the young ; but levity — that levity, which revels un- 
controlled in the ball-room, is folly unbecoming rational and ac- 
countable beings. If deep religious impressions should be made on 
the mind of a daughter of one of the members of this church, by the 

solemn exercises of the Sabbath; and if during the week, one of \ 

your dances should be attended by her; I should have little hope \ 

of finding her thoughtful on the following Sabbath. It is indeed \ 
possible that the Spirit of God may follow her into the scenes of 
gaiety and folly, and distress her there; but there is great reason 

to fear his final withdrawal from the soul. Those who will trifle, \ 

wiien the Holy Spirit is bidding them pause and " consider their ) 

ways," must expect to be abandoned to their own hardness of | 

heart. And will not your daughter, accustomed to dance, be \ 

prevailed on to go, even though deeply convinced that she ought \ 

not? Is she likely to resist, when her young associates gather round \ 

her, and first entreat, and then taunt her with being serious ? She is \ 

now powerfully tempted, and will in all probability yield. Wlio \ 

exposed her to this temptation? Her parents, who had her taught \ 

to dance, and introduced her to this gay and ungodly circle; and \ 

they will be responsible for the result. j 

This is not all. Wlien your children shall think of the duty of \ 



becoming members of the church on their owti profession, will they \ 

not hesitate long, before they will agree to part with the gay circle \ 

and the fascinating dance ? And this is a sacrifice, which, if they \ 

become Presbyterians, they must make. Our church has, from the \ 

beginning, taken her stand on this subject; and I verily believe, \ 

she will never recede from it. Particular churches may be lax in \ 

discipline ; but that the Presbyterian church will ever tolerate dancing \ 

in her members, is not to be expected. Read the answer to the | 

139th question in the larger Catechism, and see what she thinks of it. \ 

Is it wise, is it right, for Presbyterians to place their children under \ 

such influences, that they will be imwilling to be members of the ^ 

same church? — or indeed of any spiritual church? \ 

An excellent minister, who has been, for several years, the pastor ;; 

of a wealthy church in one of our large cities, recently informed me, \ 

that young persons, under deep religious impressions, had frequently \ 

called to converse with him, who, in consequence of their exceeding | 

fondness for dancing and their consequent unwilHngness to give it up, \ 

had returned to the world and become as thoughtless as before. \ 



18 A DISCOURSE 



Multitudes who never converse ^nth a minister of the gospel, succeed 
in stifling their convictions in view of the same temptation. 

Perhaps it will be said, our children will have no inclination to 
dance, when they become settled in life. Do you, then, expect 
them to continue unconverted, till their youth is past? Is it not the 
solemn duty of pious parents to seek the conversion of their children 
in early youth? Is it not written — "Out of the mouths of babes 
and sucklings thou hast perfected praise? " But what if they die in 
the bloom of youth, in the midst of that gaiety and levity which you 
think maturer years will lead them to abandon? WTiy do even 
religious parents seem to forget, that youth and health afford no 
certain protection against the arrows of death ? And how awful the 
death of one whose days have been spent in giddy thoughtlessness ! 
How overwhelming to truly pious parents to have a child die thus! 

But suppose them to live to that period, when, as you imagine, 
they will cease to take pleasure in dancing ; wdll the habits early 
formed, and the moral impressions made on their minds, be easily 
eradicated ? God has said — " Train up a child in the way he should \ 
go, and when he is old, he will not depart from it." Is it in view | 
of this divine direction that religious parents have their children j 
taught to dance, and encourage them to attend dancing parties and I 
balls? And even should God, notwithstanding the inconsistency v 
and unfaithfulness of their parents, turn their hearts to the ways of \ 
wusdom, will not early habits and practices add to the number of | 
their temptations? I beg leave here to quote the language of one \ 
of the most popular female writers of our day on this subject — I \ 
mean, Caroline Fry. "Surely, if these parents knew how the images 
of bygone things stay by the imagination when the heart regrets them ; 
how they pursue us in our devotions, follow us to the very presence 
of our Maker — disturb our prayers, pollute our offerings, mix their 
unhallowed images with our visions of delight, and cross every 
sunbeam of heavenly consolation — surely they would spare to stain 
the young memory with one needless image of forbidden things. | 
And how is it that they do not know ? When I think of these things | 
I am at a loss. I ask myself, if it is possible, that one believer's \ 
heart is so unlike another's, that the memory of folly should be no }. 
pain, and the habit of sin no fetter, and earthly associations no \ 
temptation." | 

But it is replied to all this, that young persons desire to dance | 
and to attend balls ; and preventing them will only increase their \ 



ON DANCING. 19 



anxiety to participate in them. Then why restrain them in any ^ 

indulgence they may desire ? Why not cease to exercise parental \ 

authority, and let them follow their own inclinations ? You say, this j 

is carrying the thing to an extreme. It is only carrying out your ^ 

own principles ; for if it is wise and right to restrain your children \ 

from improper indulgencies in one case, why not in another ? The l 

principle is false. Indulgence in that which is improper, especially I 

in that which affords excitement and pleasure, sharpening the appe- \ 

tite, increases the desire for it. True — it will be of little advantage to c 

prevent your children dancing, unless you give them reasons \ 

for so doing ; and it may prove positively injurious if, whilst you s 

restrain them, you declare your opinion in favor of it, and censure ; 

the Church of Christ for her opposition to it. But restrain them, and : 

assign your reasons ; and though their desire to participate in such ^ 

amusements, may prevent them from acknowledging themselves ; 

convinced; they will yet, to some extent, feel their force, and will, ^ 

in years to come, thank you for your firmness and fidelity. < 

Another objection is urged, viz: that many of the plays and much / 

of the conversation in which young persons engage, when they meet • 

together, are quite as objectionable as dancing ; and large, fashionable > 

parties not a whit less so. I freely admit, that the foolish play and ; 

silly conversation in which young persons sometimes engage, are < 

objectionable, and that christians, young and old, should discounten- > 

ance them. Nor will I deny, that the same may be true of large, ; 

fashionable parties. But it does not follow, that because these things ; 

are improper, dancing must be right. It is not admitted, however, \ 

that they are as injimous either to health or religion, as dancing, as ■ 

now conducted. But are we to be told, that young persons, properly ; 

educated and trained, cannot spend a few hours together in the I 

enjoyment of music, or rational conversation, but that they must I 

and will resort to something that is foolish or wrong .'' What an ; 

imputation to cast upon the children of pious parents ! - It cannot be \ 

so; we have often seen it otherwise. l 

4. — It is an objection of no trifling weight to dancing parties and \ 

balls, that they are often the cause of most unpleasant feelings 5 

and of serious difficulties. Envy and jealousy often find place in \ 
the bosoms of the dancers ; and under the excitement produced by 

the circumstances and by the wine which circulates freely, difficul- ^ 

ties arise, which chivalrous young gentlemen feel bound to settle by \ 



20 A DISCOURSE 



a duel, or in some equally honorable way ! These things are not of ^ 
unfrequent occurrence. I 

5. — But suppose, after all, you are not convinced that it is wrong I 
to attend dancing parties, and to have your children taught to dance; \ 
I have another consideration to present, which must, I think, have \ 
weight with every Christian. You will agree with me, that the great I 
business of the Christian's life is to do good in the chiu'ch ; "Whether. \ 
therefore, ye eat or drink, or whatsoever ye do, do all to the glory -of \ 
God." " Ye are not your own ; ye are bought with a price; there- \ 
fore glorify God in your body and in your spirit, which are God's." \ 
The text and context are in point here. The Christian, as we have 
seen, is to be wholly consecrated to the service of God, as was the | 
sacrifice on the Jewish altar. You will admit, too, that they who I 
would glorify God in the church, must be able to exert a favorable j 
influence on the minds of men. " Let your light so shine before meriy > 
that they may see your good works, and glorify your Father which is ^ 
in heaven." 

Such being the great business of life, has the Christian the right, 
for any amusement either for himself or his children, to destroy, or 
seriously to diminish his power to do that work? I can anticipate 
your answer; you will admit that he has not. 

Now it is a fact, of which you cannot be ignorant, that vast num- 
bers of serious Christians, the large majority of those in our own 
church, do regard attendance upon dancing parties and balls, and 
sending children to dancing-schools, as wholly inconsistent with a 
Christian profession. Nor will it do to say, that such objections 
come only from the ignorant and the bigotted — from those who 
know little or nothing on the subject, or who cannot themselves par- I 
ticipate in those refined amusements. They come from multitudes j 
of the wisest and best members in our church and in other churches; I 
persons who, (at least many of them,) have danced as gracefully and 
with as much pleasure, as those who now advocate the amusement. 
They know by experience the evils to which it introduces the young, 
the temptations it places before them, and the obstacles it throws in 
the way of their salvation. 

But syppose them all in error — all under the influence of mere 

prejudice. Still the prejudice exists ; it is very extensive, and deeply 

fixed ; and you cannot remove it. Now, if you attend dancing parties, 

\ or send your children to dancing schools, you deeply wound the 

\ feelings of all those whom you perhaps regard as weak brethren, and 



ON DANCING. 21 



shake their confidence in your piety. Your christian influence over them 
is thus destroyed, and the christian fellowship which ought to exist 
between you and them, is no longer enjoyed. In vain would you tell 
them, however kindly, of a fault you might observe in them ; in vain 
might you exhort them to higher attainments in piety, or seek to 
comfort them in affliction. You have not their confidence. 

The evil extends much further. There are not a few unconverted 
persons who do not, and never will, believe that christians can 
consistently practice or encourage dancing ; and many even of those 
who are most anxious to have it recognised by the church as innocent, 
have the same convictions. Dancing occupies a kind of half-way 
ground between the church and the world, seemingly less injurious to 
religion, than the theatre, the circus, or the card-table, and is therefore 
a most effectual introduction to all the follies of the world. Hence 
the desire amongst the worldly to have the church patronize it, or at 
least tolerate it as innocent. But let it be known, that a professor of 
religion attends the dance, or has his children taught to dance; and 
he has lost all his christian influence over those whose convictions, 
secret or expressed, are such as I have mentioned. In vain would he 
attempt to point them to the Saviour, and urge them to embrace 
religion. They doubt or wholly disbelieve his piety, and are disgusted 
with his apparent zeal. It appears to them nothing more nor less than 
hypocrisy. 

And is dancing of so much importance to you, my friends, or to 
your children, that for the sake of enjoying it, you Avill, to so great an 
extent, destroy your usefulness in the church of Christ? Paul would 
eat no meat as long as he lived, if by so doing he should cause a 
brother to offend. Even politicians carefully avoid exciting the preju- 
dices of those over whom they would exert political influence. And 
cannot you give up dancing, that you may glorify your Redeemer, and 
do good to the souls of men? I am a minister of the gospel; but I 
am as deeply interested in the prosperity of my country, as any other 
man. Suppose, then, I give notice that on a certain day of this week 
I will make a speech in some pubhc place, in favor of the political 
doctrines of the Whigs or the Democrats, as my convictions may be. 
Have I the right to do so ? Would it be proper ? Every member of 
my church, I am persuaded, would condemn such a course. Why? 
I may say, that all this public sentiment against ministers who make 
political speeches, is an unreasonable prejudice — that there is nothing 
in the Bible to sustain it. You are prepared with an answer. You 



22 ADISCOURSE 



tell me that, right or \vrong, the prejudice exists ; and that it would 
be a great sin for me to injure my usefulness as a minister of the 
gospel, for the sake of publicly advocating any controverted political 
principles. I admit the conclusiveness of your reasoning. Now 
apply it to the case in hand. Has an elder, a deacon, or a private 
member of the church, any better right to destroy or injure his 
usefulness, than I have to injure mine ? His position in the church 
may not be so important and so responsible as mine ; but if he have 
only one talent, has he the right to bury that ? The argument appears 
to me conclusive. 

But let us approach a little nearer the subject in hand. Suppose 
your pastor should commence attending dancing parties, should 
occasionally dance, and should send his children to the dancing-school ; 
would you regard such a course as proper? Would you desire to 
continue his labors among you ? If there is no harm in dancing, why 
should not he dance ? Does not he need relaxation ? And is it not 
quite as important for his children to acquire a graceful carriage, as 
for the children of his people ? Yet you would condemn in him such 
a course. You would insist, that he has no right, for the sake of this 
amusement, or even for the purpose of having his children walk 
gracefully, to cripple his usefulness in the church. Your reasoning is 
sound. Apply it to your own case; and you will never attend a 
dancing-party, nor send your children to a dancing-school. 

6 — Finally, when an individual voluntarily unites himself to a 
society of any kind, knowing its rules and making no objections to 
them, he stands pledged, so long as he continues to hold his member- 
ship, to regard those rules. If, then, after having secured a standing 
as a member, he begins to -condemn one or all of them as unwise 
and improper, and to disregard them ; he is justly chargeable with 
having practiced deep deception, and with dishonorably violating an 
expressed or implied pledge ; — a pledge without which he would not 
have been received. Now it is well known, that the Presbjierian 
church has ever regarded dancing, and having children taught to dance, 
as inconsistent with a christian profession, and has by her rules excluded 
those chargeable with such conduct. Particular churches may have 
neglected to enforce her discipline ; but yet her principles have been 
well known. Those who have joined the church, have sought 
admission, knowing her rules, aware of her opposition to worldly 
amusements, and most solemnly promising, virtually or expressly, to 
regard them strictly, and thus to seek the peace, as well as the purity, 



ON DANCING. 23 



of the church. Now how can they, without being chargeable with 
conduct which no christian will defend, trample the rules of the church 
under foot, disturb its peace, and set at defiance its constituted 
authorities? I would most solemnly press this question upon the 
conscience of every Presbjlerian w^ho hears me, and who ( if there be 
any such present ) patronizes dancing. 

I hold, that all Presbyterians are most solemnly bound so long as 
they occupy a place in the church, to abstain from every thing of the 
kind, and to honor and sustain her discipline. For it cannot be 
brought into contempt or disregard in one particular, without losing 
its moral power in all others, Wlienever one law of the land is 
disregarded with impunity, the government is greatly weakened. 
Those Christians who, relying on their high standing in society, seem 
to defy the pubhc sentiment, and the discipline of the church, 
certainly know not what they do. They pursue a course which the 
church of Christ can never safely permit. 

My friends, we are moving on rapidly to eternity. The time is 
short ; and we have a great work to do. We have no time to loiter 
by the way — no time to turn aside to enjoy the vain amusements of a 
thoughtless world. We shall feel this truth on our dying bed. When 
the light of eternity begins to break upon the mind, we shall see 
many things in a new light. We shall be amazed at the manner in 
which we spent many of our precious hours and days; — amazed at 
the indifference with which we now mingle with the unconverted who 
are in danger of eternal death ; — amazed that these vain amusements 
should have had power to tempt us for a moment. Let us now look 
at these things in the clear light of God's word. Let us redeem the 
time, because the days are evil. Let it be our effort and prayer to 
"walk worthy of the vocation wherewith we are called." 

Let me address myself to the young professors of religion in the 
audience. My young friends, it was but the other day, you professed 
to choose Jesus as your Savior, and his service as the business and the 
joy of your life. You solemnly renounced the world and all its 
vanities, the emptiness of which you professed to have seen ; and in 
the awful name of the adorable Trinity, the water of purification, the 
seal of his covenant was applied to you. Thus were you conse- 
crated to^ his service exclusively and forever. Then you sat, 
with hearts heaving with deep emotion, at the table of your Savior ; 
and with his children, over the emblems of his broken body and shed 
blood, swore eternal allegiance to him. Can you so far forget those 



S5-' 



24 A DISCOURSE ON DANCING. 



solemn scenes, and so far disregard your solemn promises as to mingle 
ao-ain in the giddy dance, to your own injury, to the reproach of the 
cause of Christ, and the triumph of those who anxiously look for your 
hahing? Will you not now serve God more faithfully, and make it your 
daily business to let your light shine before men ? Will you not persuade 
your gay companions to abandon their follies and go with you, instead 
of coniirming them in their ruinous course by again uniting ^vith them? 
Will you harden their hearts by giving them reason to say, you 
are no better than they ? I cannot but hope, and believe, that you 
are truly converted to God ; and if you are, you will walk circum- 
spectly toward them without, and endeavor prayerfully, by a consistent 
walk, to adorn the profession you have made, and to win them to 
Christ. 

Need I say a word more to professing parents } Remember, my 
friends, your covenant to train up your children for God and for 
heaven. Set them such an example, so train them, that when you 
on your dying bed bid them adieu, you may have nothing to 
regret. Seek their speedy conversion to God, first and above all, 
and other things in subordination to this great object. 

My unconverted friends, I cannot wonder that many of you, 
especially the young, are pleased with the world's exciting pleasures; 
but most sincerely do I desire for you more enduring and more 
exalted enjoyment. Abandon those things which an inspired man of 
extensive experience pronounced " vanity of vanities," and the 
utter emptiness of which a very little reflection will enable you to see. 
"Seek first the kingdom of God and his righteousness," and in his 
service and the glorious ho*pes imparted by his grace, w-e promise 
you real, elevated, enduring happiness. The religion of Christ is not 
a gloomy religion. Far from discouraging cheerfidness, it lays a 
foundation not for cheerfulness only, but for the most exalted and 
imperishable happiness — a happiness which will not forsake you 
when, in the decline of life, you can no longer participate in the vain 
pleasures with which the world tempts you. " Godliness is profitable 
unto all things ; having the promise of the life that now is, and of 
that which is to come." He who lives as a rational, immortal being — 
who lives for eternity — will have little to regret in the retrospect of 
life ; and, washed in the atoning blood of Christ, he will have nothing 
to fear in the eternal fiirture. 



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