"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 shown 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 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 show the weakness of this excuse, only, that we may spend our time a great deal better, themselves being judges.

6. Some have endeavored to plead for this practice by quoting the example of 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 stumblingblock 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 attended with bad consequences; also replied to the most popular arguments in favor 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 dancingschool, and spend such immense sums of money to bring them up in pride, gayety, 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 it 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 children's 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 children's 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 children's 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: "O 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 you not care for my soul, and labor to make that happy? 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? Oh, 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 suchlike sinful divisions, I say, suchlike diversions; for you would do well to consider, that the arguments against dancing will generally hold good against gaming, horseracing and all sinful diversions. My dear friends, you are highly reprovable; but I rather choose 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 heart. Then seriously ask yourselves these following ques

tions.

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.

SAMUEL STILLMAN, D. D.

THIS eminent divine was a native of Philadelphia, in Pennsylvania, where he was born, February twenty-seventh, 1737. While quite a child, his parents removed to Charleston, South Carolina, at which place he was educated; soon after he attained his twentysecond year, he was ordained and settled at James's Island. Il health prevented his remaining in this position but for eighteen months, at the termination of which he removed to Bordentown, New Jersey. In 1762, he visited New England, and after being an assistant about a year, in the Second Baptist Church, in Boston, he was installed the minister of the First, as successor of Mr. Bound, in January, 1765.

Dr. Stillman was by nature endowed with a good capacity, and an uncommon quickness of apprehension. His feelings were peculiarly strong and lively, which gave activity to whatever he did, and, under the influence and control of religious principles, served to increase that eminent piety, in which nature no less than grace, seemed to have aided him. To this constitutional ardor, both of sentiment and action, which led him to enter with his whole heart in whatever he engaged, he united a delicacy, that he would not intentionally wound the feelings of any one; and such