Chapter 1

Note: Images of the original pages are available in the American Memory Collection of the Library of Congress. See http://memory.loc.gov/ammem/index.html

THERE IS NO HARM IN DANCING

by

W. E. PENN

With an Introduction by Rev. J.H. STRIBLING, D.D.

St. Louis, Mo. Lewis E. Kline, Publisher and Bookseller.

1884

"Buy the TRUTH and sell it not; also WISDOM and INSTRUCTION and UNDERSTANDING."--PROV. 23-23.

"There is a way that SEEMETH right unto a man, but the end thereof are the ways of DEATH."--PROV. 14-25

This little book is respectfully and kindly dedicated to all Husbands, Fathers and Brothers, who love their Wives, Daughters and Sisters, by

THE AUTHOR.

PREFACE.

During the past seven years I have delivered the substance of the foregoing Lecture on Dancing, as a part of my work as an Evangelist, before not less than one hundred thousand people. I have been requested by hundreds of FATHERS and mothers, young men and girls, HUSBANDS and BROTHERS, and pastors of churches to publish the Lecture in the form of a book, that its influence may be extended to fields I shall never visit. It is in compliance with these requests that the little book is written, with the hope that at least some good may result in begetting and fostering a better state of morals in our day and generation, and in checking the terrible increase of crime which is rolling over the earth like a mighty wave of the ocean. If I shall ever hear that this little book has had some humble part in stopping one poor soul from taking one more step down the "BROAD ROAD," _or that it has done any good in the world_, I shall feel well paid for all the time and trouble it has cost me in getting it into the hands of the printer. Most of persons speaking or writing on the subject of the dance, are "_hear-say_" witnesses, but I profess to having been an "_eye-witness_," which I propose to prove by all the _bad_ men, or those who have been _bad_ men, who may carefully read this book. Their verdict will be: "HE HAS BEEN THERE."

While I believe that hundreds of thousands of fathers and mothers, husbands and wives, brothers and sisters, and pastors, and Christians, will bless the day this little book was written, and will offer many earnest prayers for the author, I shall expect many Othellos to curse me with all the bitterness of their souls, because I hope it may be said wherever the book is read: "OTHELLO'S OCCUPATION IS GONE."

THE AUTHOR.

INTRODUCTION.

Major W.C. Penn, the author of the following treatise on the modern dance, has requested the writer to pen a few thoughts introductory to a theme he has presented with such pith and power to listening thousands in his travels as an Evangelist.

Various inquiries have been made as to how Major Penn, a lawyer in a lucrative practice, and with all the attractions of wealth and of fame before him, and in a quiet, lovely and elegant home, with a wife who has ever been as a guardian angel to his pathway, was led to change his vocation to that of a wandering Evangelist, and how it is that he now stands before the world beside Knapp, and Earle, and Moody, and other world-renowned Evangelists of the 19th century, in leading multitudes to Christ as a Savior?

It is answered and centered in the sublime truth: "The love of Christ constraineth us." As the stars are dimmed and lost sight of in the brilliancy of the rising sun, so earthly pleasures, riches and honors fade and dwindle in the glory of the Cross. As God was pleased to use the writer as an instrument in getting brother Penn into this work, so it seemed proper that a few incidents and facts which led to it, as remembered in our associations together, should be stated.

It was in Jefferson, Texas, where our brother then resided, that I first saw him, in May, 1874, during the session of the Southern Baptist Convention, at that place. But it was in June, the year after, at his own home and during a series of meetings in the Baptist Church, that I began to know more of him, as he brought up in our social interviews a review of his life religiously--as he told of the time when, in the ardor and vigor of youth, in Tennessee, at a meeting, he sought to defy and brave a gospel message from the venerable brother James Hurt, by taking a front seat; and then how his soul was convulsed and his heart melted, as God's message wrenched the bolted door of that heart; how he struggled with the agonies of conviction for sin, during the long, weary hours of night; and how the joys of pardoning love through Christ came to his soul with the brightness of the morning. As these conversations were reviewed, he told of frequent backslidings, and how far away from God he had been. Then he told of some things he had done in the Sunday School and in the Church, and then at times gave his opinion as to the best way of conducting a series of meetings and other things pertaining to Christ's Kingdom. During these conversations the question was asked: "Bro. Penn, are you satisfied and sure that you are in full discharge of your duty?" After a pause he replied, as if conscience was awakened:

"No Sir. I am not satisfied, and have not been for years past." Then said he: "You are the first man that ever asked me that question." Then the writer made known some impressions about him that must have been made by the spirit of God, for he never had just such an interest to burden his heart previously, and that was that God had a peculiar and wonderful work for him to do. "But," said Bro. Penn, "at my age, in my profession and in my condition, I cannot believe it to be my duty to preach the Gospel"--his age being at that time forty-two years. Among other things said at this time by the writer, as he now remembers them one was: That the Spirit of God leads and teaches us in strange ways, often, as to what God would have us do, and that our methods of holding meetings seemed to the writer as being deficient in some things, and that the good of the cause required a change from the ruts and grooves in which these meetings had been run, and that we were making our services monotonous and chilling out spirituality by common methods of conducting divine service, in protracted meetings. Another thought was: That he and men like himself, as lawyers, that were given to talking and that knew much of men and the world, if the love of Christ was burning in their souls, might do a great work in going out and helping in such meetings, even if they never engaged regularly in the ministry.

But it was in Tyler, Texas, at a Sunday School Institute, in July, 1875, that a new era was to dawn on Major Penn.

It was a fixed impression in the mind of the pastor that there ought to be a change in our manner of conducting revival services; that the time had come to begin the work, and that Bro. Penn was the man to inaugurate such a change. In prayer this matter was carried to the Lord for His direction. It was a settled impression in the heart of the writer, as pastor of the Baptist Church, that the Church and community needed a series of meetings at this time. There were preachers present of experience, piety and ability, and he had no doubt they would remain and aid in such services if invited to do so. But contrary to what was a common practice at the close of such meetings, and after imploring the Lord to direct him, he could not, from his heart, ask any of these preachers to stay and aid in a meeting.

While singing the last song, at the close of the service on Sunday night, the writer approached Major Penn, who had been aiding in the singing, and said to him: "Bro. Penn, I am going to appoint a prayer meeting at 9 o'clock in the morning, and as your train does not leave until 2 o'clock to-morrow evening, I shall expect to see you at the meeting; will you come?" To which he replied. "I have some business with the clerk of the Federal Court, and if I get through in time, I will try and be here." A prayer meeting was announced for 9 o'clock the next morning. At the appointed hour a fair congregation had assembled, and a few minutes after 9 o'clock Maj. Penn came in and took a seat not far from the door. The writer approached him and said: "I want you to conduct this meeting." He replied: "You must excuse me, I am a lawyer, and do not believe in mixing things in this way. You conduct the meeting or get one of those preachers sitting there to do it, and I will help in singing or lead in prayer, if desired." To which the writer replied: "If all the preachers in the world were here I could not permit one of them to conduct this meeting, and I am not physically able. You _must_ do it." To which he answered. "Very well, I will conduct a prayer meeting."

The meeting was opened as is usual, when Brother Penn arose and read a portion of the 20th chapter of John, and then talked about fifteen minutes, which seemed to awaken a very deep interest throughout the entire congregation. At the close of this talk quite a number of wives, fathers, mothers, brothers and sisters arose one after another and in great earnestness asked prayer for their loved ones. While singing the last song, the writer asked Brother Penn to remain and conduct a service at night, which he positively refused to do, saying that he must go home. Whereupon the writer publicly entered a protest against his leaving. Sister Penn and others of the company from Jefferson consenting, he agreed to remain one more day. At night the house was crowded, and great interest manifested by Christians and by many unconverted. A prayer meeting was announced for 9 o'clock the next morning. At this meeting the house was well filled, with a decided increase of interest. One or two conversions-and a number of inquiries were made.

At the close of this meeting the writer said to Brother Penn, "You cannot leave this meeting, it will never do, there never has been such an interest in this town since I have been here." To which he replied "I am bound to go home, I have no partner and no one to attend to my business." The writer then arose, and in the name of the Lord Jesus Christ entered another solemn protest against his leaving, saying: "I believe before God that it is Bro. Penn's solemn duty to remain here and carry on this meeting, and it is my firm conviction that if he leaves he will commit the great sin of his life, and I call upon every member of this church and of this congregation, who will join me in this protest, to stand up." The entire congregation were standing in a moment. He then said to the writer privately: "I tell you I am bound to go home; I promised my wife yesterday that I would be certain to go home with her to-day, and I know that she is bound to go home." The writer said: "Bro. Penn, you are mistaken; Sister Penn would not have you leave this meeting to go home with her. She will go with the young people." He then went to where his wife was sitting and said to her: "I promised you yesterday that I would go home with you to-day, and I am going to do it." Sister Penn looked up in his face with tearful eyes and trembling lips, and said, as only a true, noble hearted Christian woman could have said: "I can go home with the young people, I do not think you ought to go." This seems to have been the last hair that broke the camel's back. We have seen many striking photographs of the Major as taken by artists in his travels, and in various attitudes, but a picture delineating his features on this occasion would be preferable to all others.

As he rose to respond to the protest of the pastor, Church and congregation, with his head thrown back, his eyes dilated, his lips quivering, his voice stammering and tears coursing their way down his cheeks, he tried to give expression to his astonishment and the deep emotion of his heart; he seemed to realize that it was _God's call_, and that he could not resist it.

It was circulated through the town that a _lawyer_, and not a _preacher_, was to conduct services at the Baptist Church. Some thought it a strange freak in the pastor to suggest, and in the Church to approve such a thing. Various opinions were freely expressed as to the leader in these services. Then it was spoken in low tones of voice among some good people, in substance, after this fashion: "Did you ever hear of such a thing? Here are preachers all over the country that we know, good men, who can preach the gospel, and here they've called in a _lawyer to carry on the meeting_. Lord have mercy on us, what are we coming to any how?"

At every street corner and place of business, in the saloons, offices and homes throughout Tyler, Maj. Penn and the services were discussed, while his Satanic Majesty and his allies were busy in trying to cripple and crush the good effects. A mighty and irresistable attraction drew crowds to the house of God.

At times it was apparent that the leader was embarrassed; now and then fretted and and chafed; then at a loss what to say or do; and more than once was he tempted to say he would leave the meeting; and that he had not remained there to be slandered and persecuted. But he was reminded that the best of men had thus suffered, that God had furnaces through which we must pass, to burn up the dross, and that in the midst of this state of things the Church was being revived, wanderers brought back, souls awakened and converted from day to day, and that he had the sympathy, prayers and co-operation of many pious, devoted hearts. Again the new leader, after wrestling in prayer for grace and direction, took courage and was renewed by the spirit of God to go on in pulling down the strong-holds of iniquity. But Satan was not yet overcome, he made another powerful assault upon him.

When the meeting had been in progress about ten days, abuse, misrepresentation, lying, together with the basest and most contemptible slanders, were hurled at him with unmeasured severity. It was a new ordeal, and he was tempted stronger than ever to lay off his armor and leave the meeting. He decided to go home, and so stated to the pastor, saying: "You have already kept me here longer than any man on earth could have done, and now I am determined to go." "Well," said the pastor, "I am sorry to hear it, and believe you will commit a great wrong, and will incur the displeasure of Almighty God in leaving here at this time, and still further, I beg you to bear in mind this truth, that duty never points in two ways. If it is your duty to be in Jefferson practicing law, then it is not your duty to remain here and carry on this meeting. God only can guide you aright." This conversation occurred in the afternoon. At night the Major was in his place, and said to the large congregation: "My friends, I have heard to-day of so many slanderous reports about me that I determined to go home, but remembering that so persecuted they the prophets, which were before me, and that they persecuted my Master even unto death, I have only to say: 'Father, forgive them, for they know not what they do?' I shall go on with the meeting, 'looking unto Jesus, the author and finisher of my faith,' to sustain, protect and guide me in all things." It was, perhaps, the drinking of this cup of persecution that passed our brother across the Rubicon, that burned all the bridges behind him and caused him to bow in humble submission to the will of Almighty God.

"'Tis ever so thy faithful love Does all thy children's graces prove; 'Tis thus our pride and self must fall That Jesus may be all in all."

As the meeting continued, and as the scores and hundreds came together "at the sound of the church-going bell," from day to day the leader seemed to develop in power from God to move, melt and sway the hearts of the listening crowds, as he sung and prayed and talked "of Jesus and his dying love." After more than five weeks' continuance, the services closed. Scores were converted, many valuable additions were made to the Church, Christians were renewed and developed in piety of heart and life, and the leavening and saving power of the Gospel was extended through the town and surrounding country.

This meeting was the beginning and earnest of the blessings and success that has attended Bro. Penn's labors for more than nine years past, while in his life we see that,

"Defects thro' nature's best productions run. The saints have spots, and spots are in the sun, And that he, with all of Adam's race, Are only 'sinners' saved by grace."

Yet we rejoice and praise God for what has been manifested in his growth and development in his work mentally and spiritually, for the life, power and efficiency infused into our churches by his ministrations--for his rebukes, exposures and denunciations of sin, in and out of the Church; for holding up Christ at all times, as the only hope of lost sinners; for tearing away the mask of a heartless formality in the profession and practice of religion; for the thousands of all classes and ages in the forests and prairies of Texas, where he has pitched his great gospel tent, and in the cities of Galveston, Houston, San Antonio, Dallas, Ft. Worth, Mobile, Memphis, Louisville, St. Louis, and in the cities of California, in scores of crowded places of worship; in smaller towns and in the country, who have been brought to Christ as lost sinners through his instrumentality; and that at all times and through his whole ministry he has declared "the whole counsel of God," and made no compromises with error and heresy.

As to the disquisition of Maj. Penn, which frowns on the modern dance, we ask for it a careful reading and an honest and practical application of its facts, arguments and illustration, as the prize, practical essay of the age on this subject, so far as is known. That it is clear, pointed and overwhelming in its exposures of the evils and crimes, the corruptions and abominations of the modern dance is confirmed by experience and observation.

Let every lover of the dance, every friend of morals and of religion, and each professing Christian, read and circulate this production among all classes of men and women.

And may the blessings of God attend it's circulation, as it may be scattered into thousands of homes, and an increasing blessing attend its author and his labors.

J. H. STRIBLING,

Rockdale, Texas. October 14, 1884.

"There is No Harm in Dancing."

"Every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit."--Matt. 7, 17.

If "THERE IS NO HARM IN DANCING," it must be a good tree, and if it is a good tree, we shall be certain to find that it bears good fruit, and if we find the fruit hanging on its boughs to be sound and wholesome food for the _physical, mental_ and _spiritual_ man, we should strive to have these trees planted in all our homes, our churches, Sabbath-schools, school-houses, colleges, seminaries, or other institutions of learning. But if we find the fruit injurious, to either the physical, mental or spiritual, to such a degree that its injurious effects are not overcome and destroyed by the benefits conferred upon us by the other two, it should be condemned by every friend of humanity.

Every tree should be cut down, and every dealer regarded as an enemy to his race. Some trees are very tall and _graceful_, and dressed in beautiful foliage, but the fruit is deadly poison. Some trees are not comely to look upon, but the fruit very good and wholesome. So it is not the tree, but the fruit, to which we must look. Some fruit may be very bad but not dangerous to society, because of the very small quantity on the market, and because it is not good to the _taste_, but little, if any, of it is used. But this is not the case with dancing, for there is a large quantity of it on hand all the time, and a great deal of it is used, because it is _palatable_ to the _natural_ taste of men and women. The demand is always far greater than the supply.

This fruit being so very popular, of such great demand, we must conclude that, as it is bound to be either good or bad, it must be _very_ good, or _very_ bad. Now, reader, before we proceed to examine this fruit, please do the author and yourself the justice to sign your name to the following vow:

"I do _solemnly vow_ that I will carefully read the following pages as nearly as possible free from all _prejudice_ and _partiality, with a desire to know the truth_, and that I will a true verdict render, according to the honest conviction of my own mind and heart.

"(Here sign name.)________________"

When and where are the trees of dancing to be found? They grow in the night and generally perish with the darkness when the morning light appears.

"This is the condemnation that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light; neither cometh to the light lest his deeds should be reproved."--John 3-19-20.

The trees are to be found in many private residences, dancing schools, dancing academies, seminaries and colleges, where our girls are educated; in public halls, in side shows, in some of our _so-called_ churches, in beer shops, beer gardens, variety theatres, music halls and houses of ill-fame. In the five last-mentioned these trees grow much taller, larger and more luxuriant than anywhere else, because it is supposed by _naturalists_ that they are more indigenous to this kind of soil. In these places those are the favorite trees, the trees admired above all others, because of the fruit they bear. Why the virtuous and the vulgar are so fond of the same fruit, I shall not try to explain. I must leave this knotty, ugly problem to be solved by _wiser_ and more experienced heads than mine. I asked the proprietors and proprietresses of these last-mentioned places where they procured the sprouts from which all these great trees had grown; these trees that have grown so tall and strong, and the bark so thick, that they do not vanish with the darkness when the morning light appears, but grow and flourish in the brightest day, _even better on_ SUNDAYS _than any other time_.

They all, without a dissenting voice, made answer and said: "_The seeds_ were planted in the decent, respectable parlors, generally among the polished and refined people of the towns and cities--were watered and cultivated by the fathers and mothers, and then transplanted into the dancing schools, church festivals, and then they are removed to the public halls, and here they are kept until the bark on _some_ of them becomes hard enough to be carried to the beer gardens, masquerades, variety theaters, music halls and other towns and cities in Sodom and Gomorrah."

Without the fascination for dancing, which is _germinated_ and _cultivated_ in the private parlors among the _nice, respectable, refined_ people, many of the largest towns and cities of Sodom and Gomorrah would soon be depopulated. We next come to enquire who it is that attends dancing parties, balls, hops, etc., and when they usually break up. But one answer can be given, viz.: young men and young women, together with young married people, with an occasional _sear and yellow leaf repainted_.

With a very few exceptions, dancing parties, balls and hops are made up of young men and girls of every grade of society, from the poorest to the wealthiest in the community. Now it must be admitted that there is as great a desire in the hearts of the poor young men, and as great a desire in the hearts of the girls of poor parentage to make a favorable impression in society, as there possibly could be with the wealthier classes. As a rule, it may be said that not more than one in twenty of all who participate in dancing parties have a sufficient "cash balance" to gratify their pride in the purchase of the supposed necessary outfits in clothing, jewelry, etc., without any misgivings as to the future comforts and necessaries of life.