THE bare reading of my text hath, I doubt not, occasioned a strange emotion of spirits in many of my hearers; by some I may be pitied for my folly, by others, despised and ridiculed. Be this as it may, it gives me little or no concern. If I had not been willing to endure the scoff of the world, I should never have made an open profession of the religion of Jesus; much less should I have become a preacher of his much-despised gospel. He, however, who ventures to at­tack vice, in a public manner, ought to be possessed of some degree of fortitude and re­solution; for sin is a monster of more than a thousand heads; should he slay some, there will be many yet remaining, and he may ex­pect to be attacked on every side; especially if he should dare to level at some popular darling vice; one that hath been much ca­ressed, and that too by the more polite part [Page 6]of the world: in this case, there will be a mighty uproar among the people. The whole city, or country, will be filled with wrath, as Demetrius and his associates were, when they cried out, "Great is Diana of the Ephesi­ans." Or, as Micah, when stripped of his idols, and exclaimed, ‘Ye have taken away my gods, and what have I more?’

However, leaving the event to God, I am determined, in faithfulness to my trust, to maintain an open and vigorous war with all the vices and sinful diversions of the age. Were I to act otherwise, my own conscience would condemn me, and the world might justly reproach me, for my unfaithfulness. This therefore may justify me, for entering on such a subject; which I shall introduce by making some remarks on the context; in which Job seems to be at a loss to ac­count for the dispensations of divine Provi­dence, with regard to the prosperity of the wicked. The friends of Job were far from comforting him, as they proposed, under his afflictions, and which they might have done by observing to him, that one event often happeneth to the righteous and to the wicked; so that no man can certainly judge of love or hatred, by all that is done under the sun; and that chastisements are so far from being positive tokens of divine wrath, they some­times rather indicate love; for whom the Lord loveth he chasteneth, and rebuketh every [Page 7]son whom he receiveth. Such hints as these might have afforded Job some consolation, under his heavy trials. But his three friends took a contrary method, which wounded, in­stead of comforting him. The doctrine which they laid down, and endeavoured to maintain was this, that wicked men only are severely afflicted in this world. Hence, in­stead of comforting Job, as an afflicted saint, they censure him as a vile sinner, and an hypocrite. Job labours to refute their argu­ments, and maintain his own innocence. He affirms that the wicked often flourish, be­come rich and great in the world; when the righteous, on the other hand, are greatly af­flicted, and stripped of all their worldly pos­sessions. He instances in his own case, and then proceeds to point out the prosperous cir­cumstances of the wicked, together with their vain and impious practices.

Mark me, says Job, consider my present do­lorous condition, and be astonished, at the deal­ings of God with me. Can you justly charge me with any gross and impious practices, which according to your hypothesis should bring down the judgments of God upon me? You cannot; therefore lay your hand upon your mouth. Try no more to vindicate your opi­nion, when you have a living instance, in opposition to it, before your eyes. As for my own part, even when I remember my for­mer flourishing circumstances, and consider [Page 8]how I am stripped naked and bare, and vi­sited with the most painful and loathsome disorders, I am afraid of those judgments of the Almighty, and trembling taketh hold on my flesh; not being able to account for my being thus afflicted, while the wicked go on unpunished. Tell me, if you can, where­fore do the wicked live, become old, yea, are mighty in power? How doth this coincide with your opinion, that God will surely take vengeance on the wicked, in this life? The reverse of this seems to be the case, for their houses are safe from fear, neither is the rod of God upon them. They are not afflicted, or plagued like other men. They swim in af­fluence and roll in pleasure; there is no end to their wealth. And with their riches, their families increase, so that they shall not want heirs. Their seed is established in their sight, and their offspring before their eyes. They live to see their childrens children, a numerous progeny, around them. So that they send forth their little ones like a flock, for multitude; they going before them, like a shepherd; not to the house of God, to engage in solemn devotion; rather to balls, assemblies and the play-house, where they take the timbrel and harp, and such like instruments of musick, with which they play, and their children dance. Thus merrily they go on, regardless of a fu­ture state, or eternal judgment. They spend their days in wealth, which they squander up­on [Page 9]their lusts and pleasures, in great abun­dance, although they can spare little or no­thing for the poor, or any other pious pur­poses. After they have thus run their race— in a moment they go down to the pit. Without any apprehension of danger. The wicked have no bands in their death. Their prin­cipal concern in life is to gratify their corrupt inclinations; therefore they say unto God, de­part from us: for we desire not the knowledge of thy ways. The thoughts of God are dis­agreeable to them, and his ways, which are the ways of holiness, they cannot endure. Like Pharaoh, they know not the Lord, nei­ther will they obey him. What is the Al­mighty, say they, that we should serve him? And what profit should we have, if we pray unto him? Thus fullness of riches, honour and pleasure swell mens minds with pride, and beget in them mean, absurd and atheistical notions of the Deity. They look upon him as a mere idol, as nothing in the world; and therefore conclude that they can derive no advantage from praying unto him.

This is the character of the wicked, as drawn by Job; a perfect and upright man, who feared God and eschewed evil. In the midst of which description, and as a part of it, stands that very polite, and much esteem­ed practice of dancing. A diversion, which in all ages hath had its admirers and votaries. To oppose it, will be to incur the censure of [Page 10]all the gay gentry; and, with them however, to forfeit all pretensions to polite breeding, and good manners. I am willing to risque greater consequences than these, that I may maintain a conscience void of offence, to­wards God and towards man. Bear with me then, while I bear my testimony against a practice, which I look upon as sinful, and opposed to the christian character. And which Job, in our text, certainly speaks of as constituting part of the character of the wicked. And their children dance. Observe, it is their children, i. e. the children of such wicked parents as he was describing. By children we do not always understand children as to age; sometimes it intends those who have descended from such or such parents, although they themselves may have arrived at mens or womens estate. And if we take the word children in our text, in this sense, the meaning of Job appears evidently to be this, that the families, or posterity of wicked parents, give into this practice. Would to God that none of the descendants of pious parents, ever imitated their bad example: and that it might never be said of any but wicked parents—And their children dance.

In treating on this uncommon subject, I design

• I. To state the argument, by giving a scriptural definition of the word dance.
• II. Prove, by various arguments, that [Page 11]dancing, according to the common mode, is absolutely sinful.
• III. Reply to the most popular arguments used in favour of dancing.
• IV. Conclude with a brief improvement.

I. I am to state the argument, by giving a scriptural definition of the word dance.

Dancing, according to the scripture ac­count, is sometimes to be taken in a good sense; and then it is expressive of the inward spiritual joy of the heart, which was common­ly manifested by a comely motion of the body:—attended with songs of praise to God, for some deliverance obtained, or mercy re­ceived. Thus was dancing attended to, or practised by the good people of old, in a re­ligious way. When their songs were spiritual, and the musick, as also the motion of their bodies, were suited thereto. Agreeable to which are the words in Psal. cxlix. 3. Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp. It was thus David danced before the ark, 2 Sam. vi. 16. And in this manner most of the dances, which the children of Israel had, were attended to; as you may see by con­sulting the passages in Scripture, where they are recorded. As for instance, when the Lord had destroyed Pharaoh and his army in the Red sea, the Israelitish women sung and danced. See Exod. xv. 20, 21. And Miriam the prophetess, the sister of Aaron, took [Page 12]a timbrel in her hand, and all the women went out after her, with timbrels and dances. And Miriam answered them, sing unto the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.—Such a song as this becomes a rational mind, and is suitable to the taste of the greatest saint in the world. But it would not be so agreeable to our modern dancers; were it to be sung in their assemblies, it would be to them as smoke to the eves, or vinegar to the teeth. Unto such musick and dancing our Lord alludes, in the parable of the prodigal son. Such kind of dancing was lawful and holy, and by no means to be condemned.

But there is another sort of dancing spoken of in scripture, which consists in a motion of the body, seemly, or unseemly, stirred up by natural or carnal joy, to please or satisfy our­selves or others: without any view to the glo­ry of God, or the benefit of souls. Thus that fine young lady, the daughter of Hero­dias, danced, on Herod's birth day; it should seem that she opened the ball, and performed so well as to fill the king with raptures of joy; whereupon, in a courtly dialect, he promised the young lady whatsoever she should ask, even to the half of his kingdom. She, being afore instructed by her mother, very modestly asked no greater a reward, than the head of John the Baptist in a charger. Thus, as a reward for dancing, the harbin­ger [Page 13]of Christ lost his life. Enough, one would think, to cause every serious person to abhor the practice for ever. It is this profane kind of dancing that is intended in our text; the same with what is now in vogue; and which, if it were set in a proper light, would not appear altogether such an innocent diver­sion as is generally imagined. I proceed therefore,

II. To prove that dancing, according to the common, modern mode, is absolutely sinful.

Some may be ready to think that this is a strange undertaking, and that I shall certainly fail in the attempt. It will be but fair, and therefore I have a right to expect, that you should suspend your judgment, until I have done; hear with candour, then weigh the arguments in the ballance of the sanctuary; and if they prove too light, or insufficient to prove the point, reject them.

1. Then, I argue that dancing, according to the modern mode is sinful, because it con­tributes nothing to the chief end of man, nay, is contrary to it. You know that the chief end of man is to glorify God. And this ought to be our principal aim in every thing we do. 1 Cor. x. 31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. Now I would ask our advocates for dancing, what tendency that practice has to glorify God? Can you say that you have any view [Page 14]to the glory of God in it? I am persuaded you will not dare thus to give your conscience the lie. And if it should be proved, as I presume it will, that dancing contributes ra­ther to promote the interest of Satan than the glory of God, it follows that the practice is directly contrary to the chief end of man. Only give this one argument its proper scope, and due weight, and dancing will soon cease.

2. A corroborating argument may be drawn from Rom. xiv. 23. Whatsoever is not of faith is sin: but dancing is not of faith, therefore it is sin. But perhaps some may query, "What has this text to do with our diversions, or any of our trivial concerns?" I shall answer in the words of a learned Ex­positor. "This is a general rule, or axiom, which is not only applicable to the present case, but to any other, whether of a natural, civil, moral, or evangelic kind; whatever is not agreeable to the word and doctrine of faith ought not to be done; whatever is done without faith, or not in the exercise of it, is culpable, for without faith nothing can be pleasing to God." Therefore, until it can be proved that dancing is of faith, you must excuse me if I insist that it is a sinful practice.

3. Whatever action in life we cannot pray for a blessing upon, must be unlawful and sinful; and such an one is dancing; there­fore it ought to be avoided. Will any say "we are not bound to seek the blessing of [Page 15]God upon our ordinary concerns?" I will confront them with the words of Solomon. In all thy ways acknowledge him, and he shall direct thy paths. Prov. iii. 6. Such universal piety may not indeed suit the taste of frolick­ers and dancers; but it well becomes the cha­racter of all the professed disciples of Jesus Christ. But should any query, "Why may we not pray for a blessing on our dances?" I answer, you may nor, because God has never promised to give a blessing to such practices; therefore such a prayer would be sin. Nay, you cannot do it, because it would be a profanation of the deity, and your con­sciences will not admit of it.

4. The injunction which is laid upon us to redeem the time, prohibits our mispending it in such practices. Time is a precious jewel, put into our hands to improve for eternity; and those who trifle it away, are (in the scrip­ture account) very fools. Eph. v. 15, 16. See then that ye walk circumspectly, not as fools, but as wise,—redeeming the time. Can it with truth be said, that the time which is spent at balls, assemblies and dances is redeemed? No such thing. It is squandered away—it is mur­dered—it is consumed on our lusts; and how our dancers will be able to answer to God, for all the time they have thus shamefully misimproved, another day will determine.

5. It occasions an extravagant waste of money; with which great good might be [Page 16]done. After enough hath been thrown away upon a child, at the dancing school, to have educated two or three poor children, then truly miss must be dressed cap-a-pee to make a shining figure at the ball; which expends enough to relieve a virtuous family in distress, or cloath half a dozen orphan children. If this is to be good stewards of our money, I confess I am very much mistaken. And stewards we certainly are, and only stewards of all we possess; and must be accountable unto God for the spending of our substance. I am apprehensive our dancers think but too little of this. Sirs, you would do well to consider, that in a little time the Lord will say, "Come, give an account of thy steward­ship, for thou mayest be no longer steward."

6. The thoughts of having thus squander­ed our precious time, must occasion very un­easy reflections on a dying bed. Unless the conscience should then be asleep, which would avail but for a little while; for at death the illusion must vanish, and then it would be still more terrible to awake in hell. However, those diversions, which were so pleasing to the carnal mind, while in health and strength, can afford no comfortable reflections in a dy­ing hour. The dancer will then be ready to say, "Wretch that I was, thus to squander away my precious time, my health, strength and estate upon my idle diversions! How much better might I have improved the bles­sings [Page 17]which Providence bestowed upon me? How much might I have done for God and my own soul? But, alas, they were objects, too much neglected! How ought I to have redeemed my time, in preparing for death and eternity? But, fool that I was, I spent my life in vain mirth, and sinful pleasures. O, for those precious moments which I have lost! But they are gone—they are lost for ever; and I am afraid my God, my heaven, my soul are lost too! Pity, and pray for me, O my friends; and let my late repentance be a warning to you. O guard against those sin­ful diversions on which my poor soul hath been shipwrecked." Such a scene might af­fect one of our dancers, and for a little time make him serious. But how soon do such impressions wear off? And then the libertine returns to his folly.

7. It behoves us to live each day and hour, as we would wish to die; and not to engage in any thing that would alarm us, in case death should overtake us in the act. The truth and utility of this assertion none will deny. Let me then ask, would you be will­ing to meet with death at a ball, or a dance? You would not. And how do you know, when you venture on the inchanted ground, that you shall come away alive? And is this to hold yourselves in readiness? Think, O my friends, how you would look—how you would feel, should this ever happen. Hor­ror [Page 18]would fasten on your countenance,— trembling seize every joint and nerve, and the convulsive pangs of conscience would be more intolerable than the tortures of the bloody in­quisition. You would probably use the lan­guage of a fair lady, in a dialogue with death,

O, dreadful! To be cut off, in the midst of my pleasures—to be hurried from a ball to the bar—without any time to repent, or pre­pare for eternity! But perhaps you will say, "Would you have us always on our knees, waiting for death? I answer, no. You may boldly meet death when engaged about your secular concerns, or any of the duties of life. I remember to have read, I think, in the life of Lord Chief Justice Hale, that at the time of sessions, while one of the attornies was pleading, there came on a most terrible thun­der storm, which silenced the attorney; upon which the Judge said to him, Sir, why don't you go on? Go on, my Lord, said the at­torney, don't you see how black the heavens are, and the lightning rolling on the ground, while the thunder roars as though the last day were come?—And suppose it is, said his Lordship, are you not in the way of your duty? I am here about my business, and I am as willing to go from hence to judgment, [Page 19]as I should if I were on my knees in my clo­set. The way of duty is the way of safety, and while thus engaged we have nothing to fear; but who could manifest such fortitude at a dance?

8. The conversation at dances is inconsist­ent with christianity; I will appeal to the con­science of those who frequent such places, whether or no flattery, lying, ribaldry and nonsense doth not abound there? Little, I fear, is to be heard, that hath any tendency to reform the manners, or improve the mind; much less, to minister grace to the hearers. There may be enough to corrupt the morals and viciate the taste of both sexes. Is it not from hence, at least in part, that we have so much obscene, vulgar and profane conversa­tion amongst us? Our merry gentry, who delight so much in frolicking and dancing, would do well to consider how they will an­swer for all their filthiness, foolish talking, jesting and such like things; when they come to stand at the bar of God.

9. Again, Many dances are extremely im­modest, and incentive to uncleanness. This is acknowledged by Mr. Addison, although an advocate for dancing. "As for country dancing, saith he, it must indeed be confes­sed, that the great familiarity between the two sexes on this occasion, may sometimes produce very dangerous consequences." But modesty bids me be sparing here, otherwise [Page 20]more might be said. My soul, come not thou into their secrets, and unto their assem­blies, mine honour, be not thou united.

10. Farther, The musick which leads the dance, is often very obscene; the tunes be­ing adapted to the most vulgar and filthy songs; which have a tendency to pollute the imagination, and to raise unchaste thoughts in the mind. Thus the heart becomes a sink of uncleanness—a cage of all manner of abo­minable and filthy lusts.

11. Moreover, The practice we are speak­ing of, cannot be endured in a minister. And why so? If there is no harm in it, and if it may be attended to with advantage, why must ministers be prohibited the practice? The thing speaks for itself: people are conscious that it is an evil, and therefore, although they will indulge themselves in it, they will not allow it in those who have the care of their souls. As for my own part, I think indeed a dancing parson, is an odd character; and a dancing christian, is not much better. And our advocates for dancing would do well to consider, that the Almighty hath no more allowed them a dispensation in this case, than their ministers.

12. Once more, This practice renders per­sons the most unlike to Christ, our great pattern and exempler. Did Jesus ever indulge himself in mirth? No. Frequently did he mourn over such impieties, but never did he countenance [Page 21]them, in any way whatever. The doctrines, precepts and examples of Christ, all prohibit vain mirth—idle and sinful diversions. Those who indulge themselves in these, act diame­trically opposite to the religion of Jesus; which enjoins temperance, mortification, self-denial and the like virtues.

13. In fine, The greatest, and best of men have ever bore a testimony against the prac­tice of dancing. I shall quote some passa­ges from several authors, which I shall do in their own words; hoping that their sentiments may make some impression upon your minds. We shall begin with the observations of that truly great and good man, Mr. Caryl, upon our text and context.

Their children dance, that is, saith Mr. Caryl, they are instructed and taught the art of mu­sick and dancing; or there is rejoicing among them; this is proper to the age and state of children. Christ himself speaks as if this were the trade of children. Matt. xi. 16. Where­unto shall I liken this generation? They are like children sitting in the market place. What do they there? Are they buying or selling? Are they bargaining or trading? No, that is the business of men. What do the children there? They call to their fellows and say, We have piped to you, and ye have not danced; we have mourned to you, and ye have not lamented.— They take the timbrel and the harp. They live in pleasure; hence observe, worldly men [Page 22]breed their children vainly. Here is a de­scription of their education; they are sent forth as a flock in a dance, playing upon the timbrel, &c. Here is all the knowledge and literature they are brought up to; here is all their religion, all the catechism that they are taught. The Lord giveth this report of A­braham, who had a numerous family, I know him that he will command his children, and his houshold after him, and they shall keep the way of the Lord. Gen. xviii. 19. Abraham did not teach his to dance. Here was education in the fear of the Lord.

Thus far are the words of Mr. Caryl. The pious Mr. Henry, upon the place, saith,

They are merry and live a jovial life. They have their balls and musick meetings, at which their children dance; and dancing is fittest for children, who know not how better to spend their time, and whose inno­cency guards them against the mischiefs which commonly attend it. Their children do not pray, or say their catechism, but dance and sing, and rejoice at the sound of the organ. Sensual pleasures are all the delights of carnal people; and as men are themselves so they breed their children.

I shall add the words of the learned and judicious Dr. Gill, in his exposition of the text.

And their children dance, either in an inar­tificial way, skip and frisk, and play like calves and lambs, and so are very diverting [Page 23]to their parents, as well as shews them to be in good health; which adds to their parents happiness and pleasure: or in an artificial way, being taught to dance; and it should be ob­served, it is their children, the children of the wicked, and not of the godly, that are thus brought up; so Abraham did not train up his children, nor Job his; no instance can be given of the children of good men being trained up in this manner, or of their children dancing in an irreligious way.

This is the testimony of the great Dr. Gill. Mr. Baxter speaking of dancings, revellings and idle diversions, interrogates thus,

Dost thou not know that thou hast higher delights to mind? And are these toys be­seeming a noble soul, that hath holy and hea­venly matters to delight in? Dost thou not feel what a plague the very pleasure is to thy affections? How it bewitcheth thee, and be­fooleth thee, and maketh thee out of love with holiness, and unfit for any thing that is good? Again, Is it sport that thou needest? Dost thou not more need Christ, and grace, and pardon, and preparation for death and judgment, and assurance of salvation? Why then are not these thy business? Farther, Hast thou not a God to obey and serve? And doth he not always see thee? And will he not judge thee? Alas! thou knowest not how soon. Though thou be merry in thy youth, and thy heart cheer thee, and thou walk in the ways [Page 24]of thy heart, and the sight of thine eyes, yet know thou that for all these things God will bring thee into judgment.

I shall conclude this head with a passage from Moreland's history of the evangelical churches of the vallies of Piedmont. Here I would observe, that these were the only pure churches in the world, for several centuries. When the world wandered after the beast, these people adhered strictly to the religion of Jesus. They were remarkable for piety, and endured the most cruel persecutions for the cause of Christ. In the tenth article of their discipline, which treats of balls and dances, they say,

A ball is the devil's procession, and who­soever entereth there, entereth into his pro­cession. The devil is the leader, the middle, and the end of the dance. So many paces as a man maketh in a ball, so many leaps he maketh towards hell. They sin in dancing sundry ways, first, in walking, for all their paces are numbered; they sin in touching, in their ornaments, in hearing and seeing, in speaking, in singing, in lies and vanities. A ball is nothing but misery, sin and vanity.

They observe that the dancing of a dam­sel, caused John the Baptist's head to be cut off; and that the dancing of the children of Israel, caused Moses to break the two tables of the law. They also prove that the ten commandments are violated by balls. They [Page 25]cite a passage from St. Augustine, wherein he saith, "The miserable dancer, knoweth not, that so many paces as he maketh at a ball, by so many leaps he draweth nearer to hell."

Thus have I offered some reasons and ar­guments, which have determined me against dancing; which I have enforced by the testi­mony of several great and good men; whe­ther or no the whole hath sufficient force to prove the unlawfulness and sinfulness of the practice, must be left to the candor of seri­ous minds.

After all, it may be thought that my work is but half done, unless I can answer whatever may be brought in support of this favourite, and fallely called, polite diversion. And this brings me,

III. To reply to the most popular argu­ments used in favour of dancing.

1. One of the most popular arguments (or rather excuses) for this practice is, "I can see no harm in it, therefore it can be no crime in me." Poor creature.—You can see no harm in it.—This is of as much force, as if a blind man was to tell us that he could neither distinguish colours, nor see the light. We may pity your unhappiness, but cannot give you eyes. But you conclude, it cannot be a crime in you, because you do not view it in that light. If we are not cognizable for sins of ignorance, Saul was not chargeable with guilt, when he persecuted the church, [Page 26]and yet, for this reason he accounted himself the chief of sinners. But it may be you are wilfully blind. You might be better instruct­ed, if you would. Let me therefore advise you to pray to God for instruction, in this matter, laying yourself open to conviction; and I am persuaded you will soon see an evil in dancing, for which you must be account­able to God.

2. It may be said, "Dancing is a part of good breeding, without which we are not qualified for company, but shall appear sin­gular and be laughed at."

Perhaps custom may have induced the world to look upon dancing as a branch of good breeding, rather than any excellency in itself. However, to give this plea all its force, I will grant that some advantages might be derived from the dancing school, if pro­perly managed; and possibly may as it is, so far as it teaches a graceful mein, an easy car­riage and a genteel behaviour. But these ad­vantages will by no means compensate for the disadvantages which attend it. For first, miss who is educated at the dancing school, soon swells with pride and self-importance, looks down, with an air of disdain, on those who are not as well accomplished, as herself, and but too much copies the description in Isai. iii. 16. The daughters of Zion are haughty, and walk with stretched forth necks, and wan­ton eyes, walking, and mincing as they go. [Page 27]However, the young lady's fine acquirements, are not to be buried, in those avocations which industry inspires; therefore in the next place, immense sums are expended to equip her for public view. And so, rustling in her silks, powdered a-la mode and studded with brilliants, she makes her appearance at the ball; where she is introduced into fine com­pany—gets a taste for pleasure and dissipa­tion, which often ends in the destruction of soul and body. The woman who liveth in pleasure, is dead while she liveth. 1 Tim. v. 6.

And now, suppose you are not qualified for such company, what is the loss? The friendship of the world, is enmity with God. James iv. 4. And our greatest danger lies in our becoming too familiar with it. But you say that you shall be singular and laughed at. This indeed may be mortifying; but are you as careful not to be singular in religious socie­ty? Perhaps when there, you have nothing to say, yet this gives you no concern. As to your being laughed at, it need give you no pain; for if you will shun vice and pursue piety, you shall endure the laugh of the world, al­though you should behave ever so well.

3. To vindicate dancing, it is said that "it unbends the mind, and recreates the body." —This plea can suit none but such as live a studious, sedentary life; and there are many exercises, less exposed to temptation, that will answer those salutary purposes, equally as well. [Page 28]Walking, riding, or manual labour may be as profitable and efficacious. Besides, it doth not appear that dancing hath such a benefi­cent tendency, as alledged. Strange, that being deprived of natural rest—exposed to night damps and inclement air, in a profuse sweat, should be so salutary. The truth is, the reverse is the case; and many have danced themselves into eternity.

4. But perhaps we shall meet with some champion in the cause of dancing, who comes forth, Goliah like, bidding defiance to the ar­mies of Israel, and hath the effrontery to assert, that "the lawfulness of dancing may be sup­ported by scripture." Can it indeed? If so, our business will be done for us, and we will promise to give up the point. Why, says this hero, "did not David dance?" Yes. We know, as well as he, that David danced; but then it was religiously, before the ark. I have already shewn in what sense we are to understand David's dancing; and it is inso­lent, as well as perverting of scripture, to bring this passage to support our irreligious, modern dances. But, says this champion, "Solomon tells us there is a time to dance." True, and Solomon tells us also, there is a time to die. If our dancers thought more of this, they would find less time for that. But let it be proved, if it can, that Solomon intends dancing according to the common mode: and suppose he should, all that can be drawn [Page 29]from hence is, that there is a time, in which numbers will be profane enough to dance.

5. Another plea for dancing, often made use of is this, "We may spend our time a great deal worse." I reply, it always indi­cates a bad cause when one vice is subpoenaed to vindicate another. Nothing therefore, need be said to shew the weakness of this ex­cuse, only, that we may spend our time a great deal better, themselves being judges.

6. Some have endeavoured to plead for this practice, by quoting the example of pro­fessors. "There are such and such, say they, who are professors of religion, and whom we believe to be good people, who will go to heaven, and yet they can dance as well as any body."—More is the pity, that they should lay a stumbling block in the way of others. Often they are heartily despised by the people of the world, for their sinful com­pliances. However, all professors are not christians. Some who have Jacob's voice, have Esau's hands. And even the best are liable to err. Therefore follow none, unless they follow Christ. It will be no excuse in the day of judgment, that you saw professors go to balls and assemblies, and therefore you thought there could be no harm in such di­versions.

Thus, having given a scriptural definition of the word dance; and proved that dancing, according to the modern mode, is sinful and [Page 30]attended with bad consequences; also replied to the most popular arguments, in favour of dancing; I now come, in the last place,

IV. To make some improvement of the subject.

1. From what hath been said, we may see the folly of those parents who put their chil­dren to the dancing-school, and spend such immense sums of money, to bring them up in pride, gaity and all the vanities of life. Is this to bring up our children in the fear of the Lord, as Abraham did? Is it to train up a child in the way he should go, as Solomon directs? Would it not be much bet­ter, to devote our money to pious and chari­table uses? Do such parents take as much care of their childrens souls? Do they instruct them in the principles of the christian religi­on, and warn them against sin and vanity? I fear they do not. Look to it parents; you have the charge of your childrens souls, as well as of their bodies; and a much weightier charge it is. Think, how dreadful it will be to have the blood of your dear childrens souls, crying against you, in the day of judg­ment. How awful would it be, to have a child thus to address you, on that day. "Oh! cruel parent; you were the instrument of my being, or I should not have existed, to have been thus miserable. You cared in­deed for my body, but why did not you care for my soul, and labour to make that happy? [Page 31]You might, and you ought to have restrained me, when pursuing vanity and folly. But instead of that, you placed me in the way of temptation; yea, you went with me yourself, to the devil's seminaries; where I was taught to practise sinful pleasures. And now, alas! I am to reap the fruit of our doings, to all eternity." Is the thought shocking? O! give no occasion for the dolorous complaint.

2. What hath been said, reproves those who are attached to, and engaged in the practice of frolicking, dancing, and such like sinful diversions. I say, such like diversions; for you would do well to consider, that the arguments against dancing, will generally hold good against gaming, horse racing and all sinful diversions. My dear friends, you are highly reprovable; but I rather chuse to address you in soft language. Let the time past suffice you, to have gone on in sin and folly. Forsake the foolish and live, and walk in the way which leads to eternal life. You are surely making work for repentance. God grant that it may be in time.

If after all that hath been said, you still remain unconvinced, and can see no harm in these things,—suffer me to advise you to pray earnestly, that you may be enabled to see things in a proper light; and particularly, that you may have a discovery of the wretch­edness of your own wicked and deceitful hearts. Then seriously ask yourselves these [Page 32]following questions.—For what was I made? Do I answer the end of my being? Is God glorified by all my actions? Is living in plea­sure to live like a christian? Must I not shortly die, and give an account of my ac­tions to God? Have I any time to spare from transacting business for eternity? If this ad­vice were universally regarded, we should hear no more of balls, assemblies and dances; instead of which, our temple gates would be crowded, and the general cry would be, Lord, what shall I do to be saved? May God send us the happy day, and to his name shall be all praise. AMEN.