USA > Virginia > Ecclesiastical law and discipline. A charge to the clergy of the Protestant Episcopal church of Virginia > Part 8
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than these to look at. He has solid Satisfactions in his Power which will please and improve him at the same time."
ST. CHRYSOSTON.
'Most people fancy the Unlawfulness of going to Plays is not clear. But by their favour, a world of Disorders are the Consequences of such a Liberty.
'Let us not only avoid downright Sinning, but the Tendencies to it. Some indifferent Things are fatal in the Consequence, and strike us at the rebound. Now who would choose his standing within an Inch of a Fall, or swim upon the Verge of a Whirlpool? He that walks upon a Precipice, shakes though he does not tumble; and commonly his Con- cern brings him to the Bottom. The Case is much the same in refer- ence to Conscience and Morality. He that won't keep his Distance from the Gulph, is oftentimes sucked in by the Eddy, and the least over- sight is enough to undo him.'
He says what is most to be lamented, you are not at all uneasy at such Licentiousness. You Laugh when you should Frown, and Com- mend what you ought to Abhor. Hark you, you can keep the Lan- guage of your own House in order. If your Servant's or your Child- ren's Tongues run Riot, they presently smart for it. And yet at the Play House you are quite another thing. These little Buffoons have a strange Ascendant! A luscious sentence is hugely welcome from their mouth ; and instead of Censure, they have thanks and encouragement for their Pains. Now if a man would be so just as to wonder at himself, here is Madness and Contradiction in Abundance.
' But I know you'll say, what is this to me, I neither sing nor pro- nounce any of this lewd stuff? Granting your plea, what do you get by it? If you don't repeat these Scurrilities, you are very willing to hear them. Now whether the Ear, or the Tongue is mismanaged, comes much to the same reckoning. The difference of the Organ does not alter the Action so mightily as you may imagine. But pray how do you prove you don't repeat them ? They may be your Discourse, or the entertainments of your Closet, for ought we know to the contrary. This is certain, you hear them with pleasure in your Face, and make it your business to run after them; and to my mind, these are strong Ar- guments of your Approbation.
' You'll say, I can give you many Instances where the Play-House has done no harm. Don't mistake. Throwing away of Time, and ill example has a great deal of Harm in it; and thus far you are guilty at the best. For granting your own Virtue impenetrable and out of Reach, granting the Protection of your Temper has brought you off unhurt, are all People thus fortified? By no means. However, many a weak Bro- ther has ventured after you, and miscarried upon your Precedent. And since you make others thus Faulty, how can you be Innocent yourself? All the people undone There, will lay their Ruin at your Door. The Company are all Accessary to the mischief of the Place. For were there no Audience, we should have no Acting; and therefore those who join in the Crime, will ne'er be parted in the Punishment. Granting your Modesty has secured you, which, by the way, I believe nothing of ;
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yet since many have been debauched by the Play-House, you must ex- pect a severe Reckoning for giving them Encouragement. Though after all as Virtuous as you are, I doubt not, you would have been much Better had you kept away.
' In fine, let us not dispute to no purpose; the practice won't bear De- fence. Where the cause is naught, "tis in vain to rack our Reason, and strain for Pretences. The best excuse for what is past, is to stand clear from the danger and do so no more.'
One citation more from St. Chrysostom, and I take leave. In the Preface of his Commentary upon St. John's Gospel speaking of Plays and other Public Shows, he has these words :-
' But what need I branch out the lewdness of those Spectacles, and be particular in Description ? For what's there to be met with but lewd Laughing, but Smut, Railing, and Buffoonry? In a word, "Tis all Scan- dal and Confusion. Observe me, I speak to you all, Let none who par- take of this Holy Table unqualify himself with such Mortal Diversions." Again, " What harm say you is there in going to a play? Is that suffi- cient to keep one from the Communion? I ask, can there be a more shameless sin than to come to the holy table defiled with adultery? Hear the words of him who is to be our Judge. Jesus Christ saith, " Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart." What can be said of those who spend whole days in these places in looking on women of ill fame? With what face will they pretend to say, they did not behold them to lust after them? They see women adorned on purpose to inspire lust, and if in the Church itself, where Psalms are sung, the Scriptures read, and the face of the Almighty appears, lust will creep in like a thief, how shall they overcome the motions of concupiscence who frequent the Stage?"
TESTIMONIES AGAINST THE STAGE AS IT HAS BEEN CONDUCTED IN MORE MODERN TIMES.
Whoever has carefully read the foregoing description and condemna- tions of the ancient stage, and the pleas put in for it by some Christians of these days, and know any thing by personal observation, reading or hearing of modern plays and their advocates among the professors of religion, must be forcibly struck with the resemblance between them all. That connection will be increased by a few passages from later writers and the censure of more modern branches of the Church of Christ.
As to the latter suffice it to say, that all the Protestant Churches of Europe have, in one form or other, condemned it, or enacted regulations against it, as existing since the Reformation. The Churches of France, Holland and Scotland have declared it to be unlawful to go to comedies, tragedies, interludes, farces, or other stage plays, acted in public or pri- vate ; because in all ages these have been forbidden among Christians, as bringing in a corruption of good manners."
Let us hear the testimony of a few eminent individuals. Chief Jus- tice Hale thus speaks :-
"Gaming and plays, as they are pernicious, and corrupt youth, so if they had no other fault, they are justly to be declined in respect to their
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excessive expence of time, and habituating men to idleness and vain thoughts, and disturbing passions when they are past as well as when they are used."
MR. WILBERFORCE.
" There has been much argument concerning the lawfulness of theat- rical amusements. Let it be sufficient to remark, that the controversy would be short indeed, if the question were to be tried by the criterion of love to the Supreme Being. If there were any thing of that sensibili- ty for the honor of God, and of that zeal in his service, which we show in behalf of our earthly friends, or of our political connections, we should not seek our pleasures in that place, which the debauchee in- flamed with wine, or bent on the gratification of other licentious appe- tites, finds most congenial to his state and temper of mind. In that place, from the neighborhood of which decorum, and modesty, and regu- larity retire, while riot and lewdness are invited to the spot, and invaria- bly select it for their chosen residence; where the sacred name of God is often profaned; where sentiments are often heard with delight, and mo- tions and gestures often applauded, which would not be tolerated in private company."
To this let me add the testimony of Sir John Hawkins, who, as one says, was never considered over rigid or illiberal :- " Although it is said of plays that they teach morality, and of the stage, that it is the mirror of life; these assertions are mere declamations, and have no foun- dation either in truth or experience. On the contrary, a play-house and the region about it are the very hotbeds of vice."
I might add the testimonies of many professed unbelievers to the above. Let it suffice to say, that Lord Kaimes denounces the Theatre as most poisonous to the youth of England, and that even Rosseau opposed the establishment of a Theatre at Geneva, speaking of it thus: "It is impossible that an establishment so contrary to our ancient manners can be generally applauded. Where (he asks) would be the imprudent mother who would dare to carry her daughter to this dangerous school ; and how many respectable women would think they dishonoured them- selves in going there ?"
I conclude these European testimonies, by referring to one of the best treatises against the stage that has ever appeared. I allude to the one written by Mis. Hannah More, who has sometimes been quoted as a friend to the stage, because in early life she wrote two plays, which were acted with much applause, an applause excited by the loud huzzas of Johnson, Boswell and others. But let it be remembered, it was at that very time that she awakened to the evil of the stage, absented herself from her own applauded performances, and perhaps was meditating that admirable argument against the theatre, by which she hoped to counter- act any evil of her own previous example. Let it be remembered also, that it was that same inconsistent Dr. Johnson who said concerning Bishop Collier's book against the Stage, from which I have taken the preceding extracts, that such was its effect, " that the wise and pious caught the alarm; and the nation wondered why it had suffered irreligion and licentiousness to be openly taught at the public charge."
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AMERICAN PROTESTS.
As to American protests against the Theatre and other corrupting amusements, one would think that the following, to which I have al- ready alluded, from our own American Congress, ought to suffice. On the 12th of October, 1778, the following preamble and resolution were adopted :
" Whereas true religion and good morals are the only solid foundation of public liberty and happiness :
"Resolved, That it be and is hereby earnestly recommended to the several States to take the most effectual measures for the encouragement thereof, and for the suppressing of theatrical entertainments, horse racing, gaming, and such other diversions as are productive of idleness, dissipa- tion, and a general depravity of manners."
Eighteen members voted against it. Amongst those in its favor, we are happy to see the names of such men as Samuel Adams and Gerry, of Massachusetts; Sherman and Ellsworth, of Connecticut; Robert Mor- ris and Roberdean, of Pennsylvania ; Richard Henry Lee and Marsden Smith, of Virginia ; Laurens and Matthews, of South Carolina.
As to the protests of different denominations of Christians in our land, and the discipline exercised by them in relation to the same, I need not speak. The earliest protest against the Theatre in anything like an ar- gument, was one set forth by the clergy of all denominations in Philadel- phia, and written, I believe, either by Bishop White or Dr. Green. In the writings of Dr. Witherspoon and Dr. Dwight, Presidents of Prince- ton and Yale Colleges, we have some forcible and just appeals to the piety of Christians and the purity of the female sex to discountenance this evil entertainment.
The burning of the Richmond Theatre called forth throughout our land the most powerful arguments and pathetic addresses on the subject, while the erection of the Monumental Church on the ruins of the same, and the choice of Bishop Moore as its pastor, excited the proud hope that another would never rear its head in Richmond, or, if so, would never be encouraged by a communicant of the Episcopal Church.
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SOME NOTICES OF DANCING AS A RELIGIOUS EXERCISE, AS WELL AS WORLDLY AMUSEMENT.
Although both the resolution and canon referred to in the foregoing pages, specify public balls as the object of their condemnation, because in them dancing is more apt to be seen in its most objectionable form, and with its greatest concomitant evils, of dress, expense, excess, evil com- munications, etc., yet, as the exercise of it elsewhere but prepares for, and tempts to it here, and it is liable to some of the same objections in any place where it is practiced, a few remarks as to its origin, history, and usual effects, are subjoined, and more especially because the Scrip- tures are often appealed to for authority.
Considered as a mere movement of the limbs, unstudied and untaught, it is the natural and innocent expression of the light and joyous feelings of children in their pastimes, and in which the voice will be apt to take some part. Older persons also of a peculiar temperament, when under some high pleasurable excitement, whether from wine, strong drink, or other stimulus, are apt thus to leap and sing. Deranged persons too, if of a happy instead of melancholy turn, are sometimes disposed to this use of the limbs and voice. Wherefore we find Cicero, when condemn- ing the exercise as unbecoming a Roman citizen, says, "Scarcely any sober person dances, unless he is deranged, either in solitude or at a modest supper." (Nemo fere saltat sobrius, nisi insanit, neque in soli- tudine, neque in convivio honesto.) He says it was done at the conclu- sion of unseasonable feasts, in merry places, with many luxuries. The question whether it was wrong in itself was, it seems, as difficult then as now, since it was never practised by itself. The history of dancing, however, apart from this tendency of our nature to its simple, unstudied exercise, when highly excited, is peculiar, and deserves consideration. We read of it at an early period in the history of all nations, in connec- tion with certain religious celebrations, in which thanksgivings were offered up for some great deliverances or favors. Thus, immediately after the passage through the Red sea, we find Moses and the Israelites singing a noble song of praise to Jehovah, while Miriam and her women responded, she with a timbrel in her hand, and both she and they using some becoming and sympathetic motions of body called dances, but doubtless very different from those now used. There is no reason for supposing that this was the first time such a mode of thanksgiving was adopted, but much for believing that it had a previous existence among the Jews and other nations. Soon after this we find the fickle and impa- tient Jews, at the very foot of Mount Sinai, dancing around the golden calf which they had made to be their god. They sacrificed to him, then sat down to eat and to drink of the sacrifice, and rose up to play or dance. Again, when David brought the ark up to the city, he laid aside his royal robes, put on a linen ephod, and was seen "leaping and danc- ing before the Lord with all his might;" insomuch that Michael, his wife, despised him in her heart, for thus uncovering himself and making
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himself as one of the foolish young men. Out of this circumstance in David's life there grew up a custom in Israel for a number of persons to meet together once a year, and by the stimulus of the whole choir, and all the instruments of music in the temple, to dance and clap their hands with joy. We read the same also in Church history of certain Chris- tians in the east, who celebrated the resurrection of Christ at Easter by singing, dancing and clapping their hands in the temples. In our coun- try to this day there are some small societies who thus worship. Such persons have not only justified themselves by the examples of David, Miriam and others, but by certain passages in the Psalms which speak of praising God "in the dance," or "with dances." Learned men, however, have thought that those passages do not refer to the motions of the limbs, in such dancings, but rather to the instruments of music, and the playing on them in public worship, though certain motions of the arms and head may have accompanied them. Similar exercises were used in pagan worship. As paganism in all its forms was only a corrup- tion of the true Patriarchal religion, so many modes of its worship were borrowed from God's ancient people, and most probably this. Athencus tells us that at the first, when they believed that the gods were their in- visible guests, their dancing after sacrificial feasts was modest and their eating and drinking temperate. Afterwards, both himself and Plato say, that they degenerated into occasions of impurity and excess. Do we not see something of this very tendency in the sad account given by St. Paul of the abuse of the Lord's supper, even among the first Christians, which made it necessary to have it placed under the strongest safeguards. Nothing can be more clear from all history than that dancing, both be- fore and for sometime after its corruption, formed a large part of the heathen worship, and that as unworthy views of their deities became prevalent, so their worship became more corrupt. Nor was it to be ex- pected that this use of the body would always be employed only in the service of God. From praising the deity or deities, men began to praise heroes and heroines in song and dance, and to gratify all their own tastes, passions and lusts in the same. From the sacrificial feasts, music and dancing found their way to other entertainments, though something of their religious character may have gone with them, for the heathen had household gods whom they sought to propitiate. Cicero, Atticus and others inform us, that the more sober-minded, instead of the music and dancing at their feasts, performed by a band of persons hired for the pur- pose, would have some one to read choice passages from their best books to those who were at supper. Amongst the Egyptians, a skeleton was introduced to remind the guests of their mortality, and admonish them to be temperate. Among the Romans and Grecians who adopted the custom, this was soon perverted. Instead of its being a " memento mori," the Romans made the master of the feast to point to it, saying, " Vivamus, dum licet esse, bene," (let us live while we live) ; while the Grecians made him say words to this effect : "Drink and be merry, for thus shalt thou be after death." No one, after reading these words, can be at a loss for St. Paul's allusion when he says, though in condemnation, "Let us eat and drink, for to-morrow we die." 'Thus does man pervert the best institutions, whether human or divine. Let me illustrate this by another instance. We read that God divided the
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land of Israel among the tribes and families by lot, and directed its use for other purposes, saying, "The lot is cast into the lap, but the whole disposing thereof is of the Lord." Believing in this assurance, it has been used on certain occasions among Jews and Christians, ever since, even to the choice of an Apostle to supply the place of Judas. The Pagans soon had their god, to whom they appealed in like manner. " Sed te nos facimus fortuna Deam, coloque locamus." The Philoso- phers laughed at both Jews and Gentiles, and called it chance. All men know how soon this religious institution was perverted. Augustus introduced into his feasts a game called the Lottery, which is substan- tially the same with our lotteries at this day. And what are all the games of chance which have been and are to this day, but perversions of God's ordinance? What mischief have they not done ? What vice and misery have they not spread over the world,-baffling all the efforts of Churches and civil rulers to suppress them ? Christians have always objected to them, because there was either pagan idolatry or philosophi- cal atheism in them,-either an appeal to an imaginary deity, fortune, or else to the atheist's god, chance. Thus has it been with this once re- ligious exercise of dancing. So entirely has it been applied to other and different purposes, that the Church of God, by her. laws and ministers, has at different times been obliged to denounce it, as displeasing to God, because used in the service of the world, the flesh and the devil, though she has very properly used some explanatory word, as wanton or immod- est, that she might not even seem to cast reproach on what the pious have practised, as we read in Scripture.
In pursuing the history of this amusement, we find that it was not used among the ancients as an exercise for promoting health (a plea sometimes put in for it), since far more manly and suitable sports were adopted for this end, but was cultivated as an art by certain persons, in connection with music, for purposes of gain. It was seen with more or less that was objectionable at private or public entertainments .* Others,
* To such music and dancing our Lord most probably refers in the parable of the prodi- gal son. Approbation, however, of such, cannot fairly be inferred. It is only a compari- son instituted between the joy of an earthly father, at the reformation and return of a son, exhibited by a part of the good things of this world, and that of angels at the conver- sion of a sinner to God. If we press the analogy further than this, we shall feel called upon to celebrate the conversion of a sinner to God at this day by feasting and mirth, which all would condemn. Our Lord and all the inspired writers were in the habit of representing heavenly by earthly things, even by some confessedly sinful. Thus, in the very next chapter, our attention to the future welfare of the soul is urged by the parable
of the unjust steward, whose wise forethought is commended to our imitation, but surely not his unjust manner of showing it. St. Paul, in several places, refers to the races and bloody combats of the ancient amphitheatres, when he exhorts Christians to "be temper- ate in all things," "to press towards the prize," "to strive as in an agony," "to resist even unto blood :" following the example of those who, after much previous training, put forth all their strength in the combat, were often covered with blood, and sometimes died in the strife, amidst the shouts of the spectators. He even compares all that host of holy men mentioned in his epistle to the Hebrews, "of whom the world was not worthy, and who died in the faith," to those thousands, and sometimes hundreds of thousands, of idle, dissolute and blood-thirsty persons, who hung like clouds in the air on the seats around and above the combatants, and bids Christians be animated by the invisible presence of these faithful departed ones, in running their race and fighting their fight, as these others were by those who encouraged them to the contest. And yet, horrid as were these amusements, the Apostle in using them as comparisons does not stop to condemn them. If, indeed, we had heard of our Lord or any of the Apostles frequenting such places for amusement, then their silence might fairly be considered as approbation, and we might follow their example as to similar things of the present day. Our Lord did once honor
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with a view to pleasure and admiration, imitated the exquisite skill of these performers. Thus we find Herodias so delighting Herod, whose family had introduced all Roman and Grecian amusements into Judea, as to lead to the tragic death of John the Baptist. At the time of the in- troduction of Christianity into the world, dancing by practiced performers made a part of all the public shows and theatrical exhibitions of Greece and Rome, as well as of many private entertainments. Together with all its companions, it was denounced as being a part of that "lust of the flesh, lust of the eye, and pride of life," which the Scriptures declare to be not of God, but of the world, and the Church reckoned to be among those pomps and vanities renounced at baptism. We do not find that there was any recognition of it as practiced in any form, so as to be en- couraged among Christians ; but as the sober-minded of the Romans con- sidered it unbecoming a citizen to dance, as public performers were de- prived of certain privileges of citizenship, so the Fathers speak of it as unbecoming Christians, from their childhood up, taught and practised as it was at that day. Wherefore we find St. Ambrose saying of such things, " Let mothers teach their children prayers, not dances." As to the places where it was practiced, he says, " Where the timbrels sound, the pipe makes a noise, the harp clatters, the cymbals shake together, what fear of the Lord can there be." St. Chrysostom says of the act itself, " God hath not given us legs to dance, but to walk modestly." " Where wanton dancing is, there the devil is present." St. Basil says, "Instead of stirring up thy feet, and jumping furiously, thou oughtest to bend thy knees in prayer." These expressions shew, that the same pleas were put in for the amusement at that day which are now used, and that the same answers were made. The exciting and engrossing entertain- ment still continued, however, to be indulged by some, and as the days of thick darkness and deep depravity came on, was more and more the
with his presence a marriage in Galilee, as his ministers have done ever since, when called on to legalize and bless the nuptials, and we have reason to believe that music and dan- cing, more or less unbecoming, was oftentimes, then as now, introduced, though the mode of it may have differed much. But as in far the greater number of marriages at this day they are not admitted, being objected to by the more pious and sober minded, so it doubt- less was then, since we find even some of the Pagans banishing them from their feasts and substituting more sober enjoyments. Even some ministers of religion, it must be acknowledged, have, in every age, preferred the more festive and merry weddings, while the graver and more devoted ones have discouraged them and soon left the places where they were introduced, as the primitive canons enjoined it on all Christians to do. Whether our Lord preferred the more sober or the others, whether, if now on earth, he would unite in practice with those few of his ministers. who encourage such things by their presence, or with those many who disapprove, let the reader judge. There is a circum- stance mentioned in connection with the marriage in Galilee which merits a passing notice, as it has perplexed and distressed some pious persons to whom it seems to repre- sent our Lord as encouraging not only merry making, but drunkenness. The wine being consumed more was wanted, and our Lord, by a miracle, furnished some of the best kind. The master of the feast institutes a comparison between our Lord and others, as to the supply of wine, his being the best, their's of a meaner sort. There is not the slightest inti- mation of any thing like intemperance at that feast, that our Lord should, by a miracle, have increased it, and thereby given a perpetual sanction to intemperance, while scripture declares that drunkards should never enter heaven, is utterly incredible. The fact which is stated of its being the best wine is worthy of notice. It is well established, that the purest and best wine in ancient times was the least intoxicating. He who did all things well, doubtless furnished the guests with that least liable to be abused to intemperance, while it was still most healthful and pleasant. We only add, that if figures, parables and allusions, justify all those things from whence they are drawn, and to which they refer, then may almost any cvil custom or act be sanctioned, not only by Scripture, but by every sermon that is preached or book that is written.
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delight of those who knew not what the happiness of true religion is. It surely ought to be a source of jealousy and apprehension with the Christian as to this amusement, that not content with appropriating to it- self a portion of the time allotted to worldly pursuits, it made such large inroads upon that blessed day which God has commanded us to keep holy, and this too without the least pretence of restoring the exercise to its original use ; for if that were attempted, the amusement would soon be abandoned by those most devoted to it. If religion were now seen mingling with the dance, as has been said, the ball room would scon be deserted. For many centuries, with some kindred diversions, it has pos- sessed itself of a portion of the Sabbath through a large part of Chris- tendom, that is, wherever the Romish Church prevails, which thus not only robs us of one-half of a sacrament, but gives up one-half of the Lord's-day to the world. With great difficulty was it dispossessed in our mother Church and land, and it is believed that it still holds some possession in parts of Protestant Europe where Romish influence and example are great. The increase of Romanism in our land, especially in the west, by the immense European emigration going on, is not likely to preserve our Sabbaths from some share of this desecration. From being delighted with the amusement during the evenings of the week, even until the hour that ushers in the Sabbath morning, the lovers there- of, even some born of Protestant parents, may become reconciled thus to close the Sabbath, and so neither the out-goings of its morning or even- ing may be made to praise him who has commanded us to keep that day holy. That such a reconciling of ourselves to that, of which at the first there is a shuddering horror, which makes one exclaim, " Am I a dog, that I should do this thing," is not impossible, I mention the following circumstance :- A few years since, when traveling in a public stage through one of our western States, I heard a young lady, who was re- turning fiom a Romish school to spend her vacation at home, give an account of the Sabbath exercises there. A part of the day was spent in dancing, which at first so distressed her, being brought up a Protestant, that she hung her head out of the window, and would not look at it. After a time, however, she learned to witness it without emotion, and then with pleasure, and then to take part in it, and at length to delight in it. She also entreated the person to whom she was speaking not to let her mother, who was a pious woman, hear of it, as she feared it might prevent her being allowed to go back to the delightful place.
Such being the history of this exercise, the question is, as to its con- tinuance, whether as a religious act, or as an amusement? Since it was never enjoined as a part either of Jewish or Christian worship, we are under no obligation to restore it, and can have no sufficient inducement to do it, seeing that it could only suit, even in its best form, a very early and simple state of society. As an amusement, seeing that it is a per- version of an ancient religious exercise, and has ever been discouraged by the sober-minded and pious of all nations on account of its evil ten- dencies and accompaniments, we ought conscientiously to enquire, whether its great liability to abuse, and its many acknowledged abuses, should not make us frown upon it in all its forms? I will briefly allude to some of the objections to it.
Ist. When taught to the young at an early age, it is attended with an
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expense of time and money which might be far better employed; it pro- motes the love of dress and pleasure, to which the young are already too prone; it tempts to vanity and the love of display; it induces a strong desire to enter on the amusements of the world at an early period, in order to exhibit the accomplishments thus acquired, and to enjoy the pleasures for which a taste has been formed; it promotes forwardness instead of modesty; it leads the young ones exactly in the opposite direction to that pointed out by the word of God and pledged in the bap- tismal vows. Thus educated, they are, in this respect at least, trained not in the way they ought to go, but in the way they should forsake, according to almost universal consent, if by divine grace they are ever turned to God in true penitence and faith.
2dly. In relation to those more advanced in years, it is liable to all the above objections in a still higher degree, beside some others. It is acknowledged to be, by the help of exciting music and the mingling to- gether of both sexes, and quick action of the limbs, the most exhilirating, fascinating, and absorbing of all exercises; quite different from any of those to which it has been compared, and by which it is sought to be justified, so that it is almost always indulged to excess; extended to a Jate hour of the night; followed by exhaustion of mind and body, and sometimes sickness. Instead of being sober-minded, as young men are exhorted to be by the Apostle, those engaged in this exercise are more or less beside themselves through high excitement, uttering idle words in great abundance, and being high minded and mannered. Great is the temptation not only to expensive dressing, but to improper dressing and exposure of the person, to the display of vanity, the seeking after admi- ration for qualities having no real worth in them. Those who think they excel in a more private way are tempted to exhibit themselves in some more public one. Those who see it performed with great skill in private are tempted to see it performod more admirably in the theatre, and this will reconcile them to the more immodest performances in pri- vate, which at first were offensive to the feelings.
Is this a proper entertainment or practice for the Christian? It has always been considered so disreputable to excel in this as a public per- former, that such an one has been excluded, sometimes from civil, and always from religious privileges, and from respectable society. Can the practice of it then, even in a more private way, be suitable and becom- ing to a serious Christian ? Very few persons can be found who do not answer, No. How many there are who say that the ministers of the gospel need not, should not, preach against it, but only seek to insinuate religion into the heart, for if that be changed, this, and all such things, are forsaken as insipid and uncongenial. Young converts feel this to be so, and are distressed at the suggestion that they may one day be drawn back to the love of these things; but when their love grows cold, when they cease to watch and pray against temptation, but go into it, then old tastes and desires return, and if they yield, then are they brought into still closer intimacy with the lovers of pleasure, and if they do not relin- quish their profession, continue it only to be a burden to themselves, a matter of grief to some and of railery to others. If such persons could only know what is thought, and often said of them, by many of the vota- ries of pleasure who wonder at their inconsistency, it surely would not be
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without its effect upon their conduct in this matter. The men of this world are wise in their generation and good judges of consistency. In such matters let their testimony be heard. Only one remark now, and I am done. Let any persons doubting or hesitating on this subject, just compare their feelings and views, when first converted to the Lord, if truly so, their preparation for renewing the baptismal vows, for kneeling the first time at the sacred chancel, and their exercises while there, with their preparation for the ball-room and their exercises of mind and body while there, and thus test the compatibility of the two; and if any should still say, as some have said, that they have been as pious in a ball-room or theatre as at the table of the Lord, let them seriously enquire whether the piety they have exercised in either place is such as will be accepted in the great day, or make them meet for the purer joys of that great temple above where the sons of God shall shout for joy, and every mem- ber of their glorified bodies be made to take some part in the heavenly worship ?
ERRATA.
Page 37, note, Baron,
should be Jason,
42, line 25, nine,
nine hundred,
48, line 24, of,
for,
51, line 3, forbidden,
commanded,
~ 60, line 13, 1832,
1818,
72, line 7, 72, line 23,
greatest,
their gratification,
66
these gratifications,
76, line 8,
members,
numbers,
Persona intronesta,
Personc inhonestæ,
66 81, line 33, 87, line 37,
connection,
- 66
impression,
89, line 13, 89, line 16,
eighteen,
only seven,
Roberdean,
66
Roberdeau,
89, line 30, proud,
fond,
Deam,
Deum,
92, line 7, 92, note, part,
66
feast,
95, line 24, high minded,
6€
light minded,
96, line 3, now,
more.
-
greater,
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