(2.) But, further still. There is conformity to the world when we go into those amusements which are _decidedly worldly in their character_. As I have already shown, there may be thorough worldliness where there is no profligacy; and in such a case it is for the people of God to keep clear. On this principle, I believe we should abstain from balls. There is no denying that the fashionable ball is altogether of the world. The dress, the flirtation, the excitement, the late hours, are all of the world; and the moral sense is sufficient to decide that any thing savouring of the Gospel, or of the Lord Jesus Christ, is utterly out of place in such a scene. If balls are not worldly, I cannot imagine what is. I went to some in early life—sober, quiet, well-conducted family balls, and I do not hesitate to express my conviction that I never met with anything in which I have seen so complete a combination as in the ball-room of the three things mentioned by St. John, ‘The lust of the flesh, the lust of the eye, and the pride of life,’ which are ‘not of the Father, but of the world.’ Some dances, such as polkas and waltzes, I believe to be objectionable on moral grounds; and I have known instances in which perfectly steady young men have been exposed to great temptation through them. I can quite believe, however, that this is not the case with all, and therefore it is not the point on which I rest my chief objection. It is the thorough, avowed, open worldliness of all balls that I think should lead the Christian to abstain. The whole thing is of the world. The conversation is of the world; the gratifications are all of the world; the excitement is altogether of the world; the society assembled there is, for the most part, of the world; and, therefore, I cannot believe that they are the fitting enjoyments for those who wish to carry out the Apostolic precept, ‘Be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God.’ (3.) Surely the Christian is out of place _where he cannot reasonably hope to enjoy the presence and companionship of God_. If the whole scene is of such a character that it would be clearly out of place to speak of the things of His kingdom, and if the effect of the whole is likely to be such as to forbid secret communion at the time, or to unfit us for stated prayer afterwards, it is surely a clear case that such is not the amusement for those whose earnest desire it is to walk with God, and to do His will.