Minister.

Countreyman.

WELL met freinds, whither away so fine and so fast?

Truly sir, I and my brother Scholar are going to a harmlesse recrea­tion, a dancing meeting, a sport I love more then any.

But why do you call it an harme­lesse recreation, which is by many good men condemned as of­fensive and hurtfull?

I hope it is offensive to none, nor at all hurtfull to any, and in case you can make good that charge against it, I shall dis­like it, although as yet, I do not a little delight in it. Give me but one scripture condemning dancing if you can, scripture will prevaile much with me, and in my apprehension that allowes of, and commends Musick and Dancing.

You say well that scripture shall prevaile with you, and that it approves of dancing and musick, which although it con­sists but of few notes▪ curiously varied, yet it makes an hundred Vision of Ba­laams asse. kinds of sounds, wh [...]ch ravish the minds of men, so that Saul [Page 34] affiicted with an evill spirit, was much comforted by playing on a harp, 1 Sam. 16. 25. Peter Hay tells us there is a kind of fu­rious madnesse of the mind in Almayn called Sanvitus, which is not cured but by Musick, and he brings in the cure of the Ta­rantula Pag. 207 208. (recorded by many others) in Italy. By Musick he al­so tells us, that Augustine cites out of Tully a remarkable in­stance, When certain younkers were tipled, and whetted with wan­ton musick, and had attempted to break open the doors of a chast Ma­trons house, Pythagoras called to the Musitians to play a slow and grave tune, upon hearing whereof, their luxurious humour was al­layed presently. I have also read how one Timotheus, with one kind of Harmony, made Alexander in the midst of a Feast, rise from his freinds, and in a fury call for armes, and instantly changing his note, with another kind of melody, did appease and restore him quiet to his guests. Certain it is, that our affe­ctions are diversely moved according to the diverse kind of harmo­ny, Confess. l, 10. c. 33 On Exod. 15. 20. saith Saint Augustine, and therefore we have need to take heed of that which is lascivious: Musick may without doubt be used, saith our learned and laborious Willet, For Recreation, ex­cept it be against common order or honesty, or against the work of grace or Regeneration, and to set forward any act of Grace or God­linesse, as David by his musick allayed the malady and evill spi­rit of Saul. He also affirmes, That women Singers among the Jewes were of three sorts,

First, For Recreation, their voices excelling mens in smallnesse and sharpnesse, in continuance and unchangeablenesse, Eccles. 2. 8. Solomon had women Singers.

Secondly, For the praise of God in publick solemnities, Ezra 2 65.

Thirdly, Extraordinary, as Anna, Deborah and Miriam, who Exod. 15. Chap. 12. pag. 209, pag. 214. took a Timbrell to sing the better in measure and order. According­ly it was the custome of the Religious women, at such times to play with Timbrells, Psal. 68. 26. But as Peter Hay before men­tioned, (who had been a Papist and turned Protestant, writing in defence of Church musick, and answering objections) saith, The Devill hath not only his furnished quire for idolatry, but his minstrelsie for wantonnesse, and affirms out of Bucer, to play ribbald tunes upon Organs is to offer sacrifice to Venus.

And as for dancing, a companion of musick, Luke 15. 25.

First, We read of dancing commanded, Psal. 149. 3. 150. 4. Praise the Lord with the dance.

Secondly, We find it practised by good people, Exod. 15. 20. 1 Sam. 21. 11. 2. Sam. 6. 16.

Thirdly, Amongst other favours this is promised, that the Virgins shall rejoyce in the dance, Jer. 31. 4. 13. Go forth in the dance of them that make merry.

Fourthly, That David praysed God, For turning his mour­ning into dancing, Psal. 30. 11.

Fifthly, Job speaking of favours bestowed on the wicked, saith Their children dance, Job 21. 11.

Sixthly, Jeremy complaining of Judgments inflicted on Israel, saith, Their dance is turned into mourning, Lam 5. 13.

Seventhly, And God who allowes a time for all things, save for sin, allowes a time to dance, Eccles. 3. 4.

Dancing therefore is commendable and lawfull, but those were not such kind of dancing as you use, men and women to­gether, but a man alone, or men with men, women with wo­men, Judg. 20. 21. The daughters of Shiloh no men with them. Doctor Willet mentions some kinds or sorts of dancings from scripture, none mixt.

First spirituall, which proceeded of an extraordinary motion, as David danced before the ark, to testifie his joy.

Secondly civill, used in Triumphs, when they met the captains returning from the conquest of their enemies, with dancing, thus Saul and David were met.

Thirdly, For honest recreation, as the daughters of Shiloh u­sed to dance at their solemne feasts, Judg. 21. 19.

Fourthly, wanton and lascivious, such as Herodias before He­rod to please him, wherewith his amorous and wanton eye was so intangled, Mark 6. 23.

He concludes the two first lawfull and commendable the third indifferent and tollerable, the last wicked and abominable, al­though alone. Divines therefore condemn not all dancing, only that which is mixed, men and women dancing together, or im­modest of either apart.

The Lord promiseth, Jer. 31. 13. That the Virgins [Page 36] shall rejoyce in the Dance, both young men and old together, there­fore mixt dancing is allowed.

There is not the least colour for such a conclusion, the place shews, that the greatnesle of favours shall occasion such greatnesse of joy to women, That the Virgins shall rejoyce in the Dance, and to men, That young men and old shall rejoyce together, answerable to Exod. 15. 1. Moses and the men, verse 20. Miri­am and the women, for no mixt kind of dancing can I think be found in scripture.

2. Chassanion saith, The words are an allegoricall promise of joy to come, by a Metaphor taken from the Rite used in those times in praising God.

But Sir, you may remember the Septuagint reads it thus, [...], then the Virgins shall rejoyce in the Syna­gogue of young men, and the Elders shall rejoice.

First. but observe, it is [...] not [...] in the Synagogue, where they met to worship God, not in a dancing place.

Secondly, And they read it [...] not [...], they shall rejoyce, not dance together.

Thirdly, The Hebrew word is [...] in the dance, I con­fesse, what then? it refers to the Virgins only, as both the Hebr. whose distinction here is Sakeph-Ka­ton, and the English translation hath it, [...] Hebr. [...] Chald. [...] ▪ so the Latine of which forthwith.

Tunc laetabitur caetus Israelis (solet autem virgo appellari ver. 4. & Is. 37. 22) cum infestis vel in tripudijs (quae infestis agitari solent) Juvenes simul sunt una cum senibus. Then shall the congregation of Israel, (which is usually called a Virgin, as v. 4. and Isa. 37. 22.) when in their Feasts or Dances (which they used at their Feasts) young men and old men shall be to­gether. Thus it is rendred by the Chaldee Paraphrase, which in­terpretation, R. David Kimchi repeats also, but refutes not. Then here are no virgins dancing, the vulgar Latine, Tunc laetabitur virgo in choro, juvenes & senes simul, Then shall the virgin re­joice in the dance, the young men and old together, where it [Page 37] doth apparantly distinguish the Virgin from the young and old men, which two later he puts together, and the other alludes to the custome anciently of the virgins and women dancing, Exod. 15. 20. Psal. 68. 26. and this after the Hebrew, so the English as was sayd before.

But who were the first authors of mixt dancing?

I suppose the first Authors are scarce to be traced out, although some say that Orpheus and Mus [...]us were the first in­ventors of it, some the Jewes, but it matters not.

Your discourse with my brother, hath put some scru­ples into my head, for I ever thought dancing a thing indiffe­rent, besides I have read a learned work of a famous Doctor, who condemns the French Ministers for condemning dancing, and I know many Ministers that do not disallow of it.

Amongst Divines there is oft times a difference in judgment about some things E. G.

First, Many who allow of some games at cards for recrea­tion condemn dice, yet there are two men of note who have written in defence of Lusory lots, the one I have read clogd with cautions, I think Dicers do not observe.

Secondly, Tis ordinary and common with people to go to Stage playes, and there are Ministers that approve of doing so, others, as Doctor Renolds, one of the conference at Hampton Court, an Ornament to Oxford and England, whilst hee lived, wrote a learned book against them in answer to Doctor Gentilis and before him the ancient Fathers.

Thirdly, Suppose your Doctor were so learned as you em­blason him, will you oppose him to a whole constellation of brighter stars?

Fourthly, But let me see what your Doctor saith for dancing?

The French, saith he, are so generally affected to dancing, that were it not so much inveighed against by their straight-laced Ministers, it is thought that more of the French Catholicks had been of the reformed Religion, for extreamly are they bent on this sport, that neither age nor sickness, no nor poverty it self, can make them keep their heells when they hear the Musick What makes their Minister inveigh so bitterly against dancing, and punish it with such severity where it is used, I am not able to determine. [Page 38] But being it is a recreation which this people are so given unto, and such a one as cannot be followed, but in a great deal of company, as before many witnesses and spectators of their actions. I must needs think the Ministers of the French Church more nice then wise if they chuse rather to deter men from their Congregations by so strict a stoicisme, then to indulge any thing unto the jollity, and naturall gaity of the people in matters not offensive but by accident only. Thus he.

I know what Doctor you mean, I have read his Cos­mography, and like the book well enough, although I cannot approve of every passage, as not of this in the 146 page of the folio Edition. But what do you gather from this passage?

That this learned man thinks dancing not offensive, and that the French Ministers are to blame in inveighing so a­gainst it.

Hee saith more for dancing in this passage, and in his history of the Sabboth, then ever I read in all other, but how will you argue from his words to prove those particulars you collect from him.

First, Because the French Nation are so naturally given to it.

Secondly, Because it is publickly performed, and b [...]fore ma­ny witnesses.

Thirdly, Because was this indulged, they might fo [...]sake Po­pery.

Fourtly, Because a man so learned and of great reading, knows not why the Minister, of the French Church should so inveigh against it.

Fiftly, Because it is offensive by accident only.

In answer to your arguments from that passage, I assure you that I see no weight at all in them to commend dancing, or to condemn the French Ministers. For

First, According to your first reason, Drunkennesse in Saint Augustines time was to be indulged to the Affricans, since to the Germanes, now the English, because they are much given to it.

Secondly, The abominable filthinesse to Baal Peor, and o­ther heathenish abominations, were publickly performed, and [Page 39] before many witnesses: So the Stage-plaies condemned by the Fathers, not therefore lawfull. Besides, although they are pub­lickly performed, yet may they occasion private pollutions, such as Matth. 5. 28.

Thirdly, Nor is it certain they would forsake popery, was this indulged to them, and if they would, we must not do evill, that good may come thereof. Rom. 3. 8.

Fourthly, His not knowing why they should so inveigh a­gainst it, seemes strange to me, that a man of learning should condemn, before he had read and confuted some of their books. That he who acquaints us with their Synods and Councills con­demning dancing, should see in none any cause why. He tells us it was condemned in a Councill in Sens 1524. at Paris, 1559. at Histor. of Sab. chap. 6. pag. 189. Rhemes and Tours, 1583. at Bourges 1584. and at Rochell, 1571, in these words, All congregations should be admonished by their Ministers, seriously to reprehend and suppresse all Dancings, Mum­meryes, and Interludes, as also all dancing Masters, or those who make any dancing meetings, after they have been oft admonished, to desist, ought to be excommunicated for that contumacy and disobe­dience. I can tell him why Chassanion (one of them I think) concludes dancing unlawfull for Christians, From scriptures, Luke 9. 23. enjoyning us to deny our selves and to follow Christ, Book 3. chap. 3▪ Col 3 5. To mortifie, Rom 12. 1. 2. To offer our bodies sacrifices, Ephes. 4. 5. To shun scurrility, or all which may corrupt, as dan­cing doth, and stirring up of lust.

Secondly, From Fathers, as Origen, Basil, Augustine, Chryso­stome.

Thirdly, From Councills.

Fourthly, From the Originall, the Gentiles.

Fifthly, Heathens condemning them as Tully in his Oration, Pro Muraena, and in Philip Salust in Catelinam, concluding, What will the Patrons of dancing say opposing the word of God, the wri­tings of the Fathers, the judgment of Morall Heathen condemning, let it shame christians to be followers of them.

Fifthly, As for his saying dancing is offensive by accident only, if so, I suppose it is to be shunned as an appearance of evill, such being to be avoided 1 Thess. 5. 2.

Secondly, I confesse ingeniously, that one Augustine, one [Page 40] Chrysostome, one Peter Martyr, with the many thousands of ancient and modern Divines and Churches, moves more with me, then a Divine or two, who speak their minds before they mind the matter, and such who mind it much, and say little to defend their sayings.

Thirdly, Concerning him who so severely taxeth the French Ministers, let me add.

First, That the French Church is very considerable, having been much under persecution, and there being in it seven hun­dred protestant Churches, two Ministers to each Church, and more then a milion of protestants, as Cardinall Bentivoglio, tell us.

Secondly, That this Church hath many able and learned Di­vines, Calvin, Beza, Sadeel, Deodate, Mornaeus, Chamierus, &c. Not to be sleighted by a private Minister.

Thirdly, That these French Ministers preaching and writing so much against dancing, and so crying it down as a most sinfull and unchristian Pastime, as himself saith, He might soon see and know why they are so strict in preaching, and printing against it, and punishing it where it is found.

Fourthly, That if himself consider what he hath written, hee shall find that he hath shewed cause sufficient to justifie their so doing, for in his Hystory of Anatolia page 17. in his folio, speaking against Phrygian musick, it disposing people to lasci­viousnesse, he saith; There are three sorts of Musick, the third stirreth to lascivious gestures, and wanton thoughts, most in use amongst this loose and ungoverned Nation, such as French musick in our age, a sort of musick forbidden by Aristotle save at Theaters. From hence I conclude,

First therefore, There may be just cause, why such straight la-Ministers do so inveigh against it, himselfe being Judge.

Secondly, That there is more evill in it, then by acci­dent.

Thirdly, That himself sees in Anatolia matter enough against it, although whiles he was in France, he did not.

Fourthly, There is cause why he should forbear such kinds of expression as straitlaced, they being laced in this kinde as him­selfe.

Fourthly, Take notice whether popish Divines allow of dan­cing, if not, then it is not dancing which keeps people in the Po­pish Religion▪ I will name some, 1 Bellarmine (the Papists Cham­pion) Observe well Bellarmine, a Pap [...]st, his ex­pressions touch­ing dancing. in a tract of christian Religion upon Com. 7. (with them the 6.) saith, All which prepare the way to adultery and fornica­tion are forbidden, as wanton looks, lascivious kisses &c. which I suppose are there.

Mr. Prin out of some Sermons of Bellarmine, namely the 6: 3. 19. 20. hath gathered diverse passages; some whereof are, When are there more sins committed then on holy dayes? when are there more dances? But peradventure it is no evill or a small evill for men to dance with women; yea verily nothing is more pernici­ous. If strawes can move to the fire and not be burnt, then a young man may dance with women, knowest thou the danger of dancing? how many thinkest thou have entred Virgins into dances, and retur­ned harlots? knowest thou not what Saint Ambrose sayth, Shee who is chast let her learn her daughter prayers and not dancing. Of dancing I will speak one word, If adultery and fornication be e­vill I cannot see how it is not evill for men to dance with women, since it provokes most of all thereunto. Hear holy Job, I have made Job 31. 1. a covenant with mine eyes, that I would not think of a mayd. And shalt thou go and dance with a mayd, and provoke thy self to lust by dancing, and yet no danger hang over thy head? To what end doth the wise man give this admonition, Keepe not company with a woman that is a dancer least happily thou perish in her allurements. But because if chaffe can come to the fire and not be burnt, then a young man may dance with women, and not burne, wilt thou add to the heat of youth the heate of drinking, and then go and laugh and sing, and dance with beautifull maydens, and shall I suspect no harm? But concerning the madnesse of dancing, hear what the Ancients as well prophane as sacred have left written. Tully did so detest the filthinnesse of dances, that he sayd, No sober Nemo sobrius saltat; which we may E [...]glish no man danceth that is not drunke. man almost danceth, Blush therefore O christian, thou art over­come of an Ethnick, and without doubt thou shalt be condemned by an Ethnick. Hee by the light of Nature could teach that dancing was not the practise of any, but either of drunkards or mad men, and thou, &c. Tell thou us O blessed Ambrose, thou most reverend old man the light of the christian Church, what thinkest thou of dances? [Page 42] worthily sayth he, From thence we proceed to the injury of the divinity, for what modesty can there be where they dance shreek and make a noise together? Tell thou us O blessed Hierom what thou deemest of Dancing? Where the Timbrells sound sayth he, the pipes make a noise, the harps chatter, the cymballs strike to­gether, what fear of God can there be? Tell thou us O Chryso­stome the Ornament of Greece, thy opinion of Dancies, Where wanton dancing is, there the devill is certainly present, the de­vill danceth in those dances: Hear the words of Basill the great, a most holy man and most learned, he deplores this madnesse, saying, Men and women together entring into common dances, having delivered their souls unto the drunken devill, wound one ano­ther with the pricks of unchast affections, &c. This and much more he cites out of Bellarmine, at the end of his history of the Bishops of Winchester.

Secondly, Nicalaus Causin a French Jesuit, in his holy Court saith as followeth, Then come the dances, the frisks, capers, ballads, which makes the body dissolve into corruption, with what a consci­ence can a man expect paradise living in this manner? Page 52. A­mongst the breaches of the sixt commandement (with them) hee names dances as attending wantonness. Page 69 How can you count sayth he, a gadding house-wife, a dancing reveller, to be modest? page 107. Hierome saith, The Law of God was not for dancers, drunkards. Page 109. But of idle songs, dancings, &c. such attra­ctives are the forerunners of the losse of Chastity. page 304 in his Diary, which is by it selfe, and also in the folio, in the head of Recreations, he sayth, As for dancing &c. They are dangerous Councellours of wisdome, as ill teachers of modesty, some may be sanctified in them by miracle, but every day more is lost in them by weaknesse, seeing our force is weake, not miraculous, we ought by flying from occasions to seeke those effects we cannot find in our owne strength. See here a French Jesuite will not indulge dancing into his countrymen.

Thirdly, John De Burgo, Chancellour of the University of Cambridge, about the later end of Henry the sixth, in a Book called Pupilla [...]culi (as your Doctor tells us in his Hystory of the Sabbath, page 234.) saith, That they who dance to stirr up themselves or others to carnall lusts, commit a mortall sin.

Fourthly, Brugensis in Matth. 14. 6. saith as followeth, shee (Herodias daughter) danced, Shee used Gestures as in Dances, shee delighted those who were present with lascivious gestures, be­fore them openly, that is, They all beholding, which could not be done, without a foul signe of a whorish wantonnesse: Publick dan­cing of such a mayd, voluntarily passing into the feast, this there­fore did beseem the daughter of an harlot, there is nothing more for­cible then the beholding of the dancing of an unchast woman, applied to musicall instruments. He, that is Herod, did not only suffer dan­cing, but was so delighted with the foolish and lascious dancing of the woman dancer, v. 11. That the Head of John Baptist was gi­ven as a reward of dancing to a mayd, a virgin exceeding all har­lots in impudency, Thus he.

Fifthly, I have read that it was the saying of Frederick the third, an Emperour, that he had rather (Febricitare quam sal­tare) be sick of a Fever then dance.

But Francis Sales, Bishop of Geneva, in his Introdu­ction to a devout life, allowes of dancing.

In that book part 3. Chapter 33. he saith, Dances and balls in their own nature are things indifferent, but as they are or­dinarily used they incline to much to evill, and consequently are full of danger, They are used by night, in darknesse and obscurity, and it is easie to slide obscure, and vicious accidents into a subject so ca­pable of evill. They watch long in their pastimes and afterwards lose the mornings, and by consequence the opportunity of serving God. In a word, it is alwayes folly to change day into night, light into dark­nesse, and good works into wantonesse, every one striveth who shall carry thither most vanity, and vanity is so great a dispposition to depraved affections, dangerous and reprehensible Loves, that all Getard cum Johnson affirm that no sort of Mushromes are wholsome food, p. 1578. and advise such who love such strange meat to beware of lick­ing h [...]ne [...] a­mong thorns p. 1584. those mischeifs are eas [...]ly ingendred in Dancings. I say of Dances Philothea, as Physitians say of Mushrooms, the best of them are no­thing worth, yet thou wilt needs eat mushrooms, be sure they be wel drest, if upon some occasion which thou canst not well excuse, thou must go to a ball, see that thy Dance be well ordered: Bue how must it be well ordered? with modesty, gravity, and modest intention: Eat but little and seldome of Mushromes say the Physitians, for be they never so well drest, the quantity makes them poysonous. Dance little and very seldome Philothea, for otherwise thou puttest thy [Page 44] selfe in danger to become affectionate to it. Mushrooms according to Pliny, being spongy and porous, do easily draw infection to them, so that being neer Serpents and Toads, they receive Ve­nome from them: Maskes, Dances, and other night meetings, ordinarily attract the sins and vices of the time into one place, as quarrells, envy, scoff [...]ng, and wanton love, and these Exercises open the pores of the body, so they also open the heart, by meanes whereof, if any Serpent taking advantage, breath into the eare some wanton wordor lascivious discourse, or if some Basilisk glance an unchast look or immodest eye, the heart then opened is easily seized on and poysoned. O Philothea, those impertinent re­creations are ordinarily dangerous, they distract the spirit of de­votion, weaken the force, & make Charity cold, and stir'in the soul a thousand evill affections, and therefore they are to be used with great discretion. But above all they say, that after Mushroomes, we must drink wine, and I say, that after dancing it is necessary to use good and holy meditations, to hinder the dangerous impressions which the vain pleasure taken in dancing may have left in our mind. But what meditations? That whilst thou wast dancing at Note. the Maske, many soules did burne in hell for sins committed in dancing or by occasion of it, that many religious and devout persons were at that very time in the presence of God singing his prayses, and contemplating his beauty, Oh how much more happily was that time spent then mine? that whilst thou wast dancing many Souls departed out of this world in great anguish, many thousands men and women suffered great payn in their beds, in hospitalls, in the streets, by the stone, gout, and burning fever. Alas they have had no rest, and wilt thou have no compassion on them? And think­est thou not that one day thou shalt groan as they did, whilst thou didst dance as thou didst? That our blessed Saviour and the An­gells behold thee dancing, Oh how did they pitty thee, seeing thy heart busied in these trifles, and so attentive to this trash? alas whilst thou wast there the time is passed away and Death is come neerer. See how he marks thee and calls thee to his dance, in which the groans of thy freinds shall be thy musick, and where thou shalt make but one step from life to death. This dance is the true pastime of mortall men, since by it we pass in a moment of time to eternity of joy or pain. I have set thee downe these few considerations, God [Page 45] will suggest better to thee, if thou fear him. Thus he who with his thunderbolts hath confounded all his cautions which are so far also from being observed by our Dancers, that not any one of them, I fear, drink one drop of his wine, his meditations, but rather think of their own and others vanity and folly with de­light and desire of more.

In Chap. 34. he is more punctuall for dancing, telling us of some Saints who danced.

The next Chapter he doth erroniously affirm, that com­pliance makes indifferent things good, dangerous, tollerable, and even taketh away the mischeif from these things which are in some sort evill. 1. But first this is vain, For we may not do evill that good may come thereof, nor will compliance make drunken­ness no sin, or not so dangerous. 2. His Saints as Ignatius, Loiola, the father of the Jesuits and such like are not much to be regar­ded. 3. Were they such indeed as he affirmes they were, yet hee tells us that their devotion was such that it grew amongst vani­ties, that their fires grew bigger by such windes, whereas little ones (such as our dancers have) are soon blowne out. And so he affirmes, with Nicholas Causin, it was by miracle, they were not prejudiced therby, which is no encouragement to any of ours, he who well weighs him, will think him a poor patron for dancing.

You did speak of Churches and Fathers condemning dancing, name some.

I wil begin with the Waldenses and Albigenses, (Luthers and our forerunners) a people who suffered for Christ a bitter persecution as ever did any; they in their Doctrine, speaking of Sam. Leonard. Hist of Albig. book 2 chap. 9. dancing say, A dance is the devils procession, and he who entreth in­to a dance, entreth into his possession, the devil is the guide, the middle and the and of the dance, so many paces as a man makes in dancing, so many paces he makes to go to hell, in their judgment it is a sin damnable with a witnesse.

As for the ancient Fathers, I shall name some

First. Chrysostome Where there is lascivious dancing, the devill In M [...]tth. 1 [...]. Hom. 49. is certainly present. God hath not given us feete for dancing, but to walke modestly, not to leape impudently like camels, but to stand in the Consort of Angells, in those dances the devill danceth, in these men are deceived by the Ministry of Devills. [Page 46] Here he condemns mixt, or immixt if immodest else where- See how modestly saith hee they behaved themselves at Weddings, hear all In Gen. 29. Hom. 56. you who do so much admire Satanicall pompes, were there then any pipes? were there then any Cymballs? were there then any dive­lish dancings? Tel me why at the beginning dost thou bring into thy house so great an hurt? and dost call those who are conversant in Stages, and with much cost dost hurt the Virgins continency, and make the young men more impudent? it is difficult enough for that Age to bear moderately the Tempest of Affections, without such provocations, but when these are added, as well what are seen and what are heard, the fire is more kindled, and the furnace of concu­piscence is more inflamed, how shall not the Soule of youth perish? from hence all things are corrupted, because the chastity of them are met together is hurt, and often the first day the young man see­ing with incontinent eyes, hee is wounded in Sovl with the devils dart, and the Damsel by those things shee heareth and seeth, is made captive. This Father hath many passages against Dan­cing.

Secondly, Augustine saith, Observe the Sabbath day not in a carnall and fleshly manner, nor in Jewish delights, who abuse their In Psal▪ 32. Conc. prima. leasure to lewdnesse and wickednesse, for doubtlesse it were better they digged all day then danced all day. Where it is evident, that whether it was on the Sabbath or any other day, hee counted dancing a wicked delight and recreation, elsewhere more fully. The Jewes saith he, keep the Sabboth with Luxury and Idlenesse, whereas God commandeth to observe the Sabboth, they spend it in that God hath forbidden, for it is better to plow then to dance, they In Psal. 91. not far from ihe beginning. In Matth. 14. rest from good workts, and are taken up in that which is trifling and foolish. Where it is plain, that he reckons dancing a thing forbidden of God at any time, although worse on that day as is drunkennesse or whoredome worse then, although evill at all things.

Thirdly, Hie [...]ome speaking of Herodias daughter asking John Baptists head, sayth, [...]or the noble work of dancing, shee demanded the worthy price of blood.

Fourthly, Tertullian hath a passage to this purpose, Nam etsi qui modeste spe­ctaculis (& sic de t [...]ipu­dijs) f [...]uitur non tamen immobilis est animi sine ta­cita spiritus passioue De Spectat. Tit. de mun [...]re as if none are so dead but dancing will drumm up, but to what pur­pose do I name some Fathers, whereas they were generally a­gainst all such vanities.

True it is, the ancient Fathers were bitter against dan­cing, Histo. of Sabb. part 2. p. 87. but as the learned Doctor I before named, answereth. The Fathers spake so much against dancing, in reference to the thing or unto the time.

First in reference to the thing, They danced naked, page 85. They used lascivious Gestures, ând to prove it, he quotes Saint Ambrose affirming, That the women in the sight of wanton and lascivious youths, danced immodest dances, tossing about their haire, drawing aside their coates, that so they may lay open what should not be seene, their garments open, their armes quite bare, clapping their hands, capring with their feete, chanting obsoene filthy songs, stirring up the lusts of ungoverned men by those un­comely motions, wanton looks, and shamefull spectacles, page 86. and 88. he quotes Ambrose, restraining all toying, light, and beastly kind of dancing, concluding thence, In case the dances be not toying, light, nor beastly, the Fathers did not intend them.

Secondly, In reference to the time, Men preferring their pastimes b [...]fore their prayers: For this end he quotes Augustine Part 2. pag. 107. in Psalm. 32. better men did dig all the day then dance all day on the Sabbath. He mentions also, a councill held at Petricow in Poland, forbidding dancing on the Lords day, especially at that instant men should be at Church, which saith he, cleerly shewes, they prohibited dancing no otherwise, then they were a meanes to Part 2 p. 169. keep men from Church.

I have read your Authors books, and would have you observe.

First, That he saith, Probably as dancings were in former times they might not be suffered, pag. 85.

Secondly, Nay which is more, it had been an infinite scandall to the church if they had permitted it, pag. 85.

Thirdly, For there was much impurity and immodesty, such as was not to be beheld by a christian eye, Because

First, They used lascivious Gestures, and are ours free from them?

Secondly, They danced naked, for which Ambrose is named, whereas in that place of Ambrose there is no such thing, the neerest words to such a sense are, drawing aside their coates, [Page 48] therefore they were cloathed, and do not many of our Dancers tosse about their hair, and behave themselves according as Saint Ambrose describes them?

Fourthly, that himself affirmeth, page 86. That only common women, or such loose trulls as Messalina, so danced. Which Messa­lina (as Master Greenhill on Ezekiell) gloried that in four and On chap. 16. page 231. twenty houres, she had entertained five and twenty men.

Fifthly, And further saith, page 87. This made the Fathers inveigh generally against all dancings, against the sport it selfe. Thus I think himself hath answered this objection.

Moreover, wheras he infers from these words, Light and beast­ly dancing, therefore those which are not so, are not to be repr [...]hen­ded. This is not rightly concluded, but dancing hath those Epi­thetes given to disgrace it: As if a man should say abominable filthy, swinish drunkennesse, these are Epithetes to disgrace, not to prove there is a drunkennesse which is lawfull. Or as the A­postle Saint Peter, 1 Pet. 4. 3. Abominable idolatries, shewes all to be such, not any to be lawfull idolatries.

Lastly, Concerning Saint Augustines digging or dancing all the Sabbath day. The words will not bear such a conclusion, as if it was forbidden only as keeping men from Church, for

First, I hope neither were lawfull at that time, if both were lawfull at other.

Secondly, The words therefore must carry this sense.

First, Either that the one the worke is lawfull, the other the sport is unlawfull, so dancing is unlawfull.

Secondly, Or if both are lawfull, then that it is more lawfull Answer to Burton c. 4. p. 80. C. 3. p. 112. to labour on the Lords day, then to use lawfull sports on the Lords day, so sports on the Lords day are unlawfull against your Doctors opinion in another book.

But Fathers were particular men, have any Councill forbidden dancing as unlawfull?

Many as of Laodicea, Ilardense, Toledo &c. your Do­ctor mentions diverse. page 185. and from those words added in some, Especially at that instant when men should be at Church, he inferreth, Which cleerly sheweth they prohibited dancing, and the other pastimes there recited, no otherwise then as they were a means to keep men from the Church. Should a Law forbid drun­kennesse, [Page 49] especially when people should be at Church, doth that Law forbid drunkenness no otherwise then as a means to keep men from Church? you are able to see the weaknesse of such conclusi­ons, and that such especially are aggravations of crimes, which are faults at all times.

But these are ancient, what men in the present and prote­stant Church of note condemn dancing, for I do not much regard every one.

First, Peter Martyr, Once professor at Oxford, an emi­nent man, in his common places, divides dancing into four kinds.

First, Pyrrhicam, which was to dance in Armour and Souldiers weapons, invented by Pyrrhus, this souldierlike in commpleat har­nesse he disalloweth not.

Secondly, Lascivious, which saith he all men condemn.

Thirdly, In expression of joy which is not forbidden, because nim­blenesse of body is the gift of God, and if art be added to it, that the body may be moved in order. and fit number and with a grace, it is not to be reprehended so it be in season, for as it is lawfull to sing, and by singing to praise God, so may we testifie the joy of the mind by mode­rate dancing, Exod. 15. 20 1 Sam. 18. 7. 2 Sam. 6. 16.

Fourthly, Mixt, This sayth he ought not to be, because these are nourishers and provocations of wantonnesse and lusts. Neither Miriam nor the women, nor David danced so, but men with men, women with women, and because they who love the Lord with all their Soul, and with all their strength, ought not only to keep his commandements, but are to cut off all wayes whereby the keeping of them is hindred, our dancings are evident occasions of transgressing Gods Law, they are snares and scandalls, not only to the dancers, but also to the spectators, for they provoke and stir up the heart of men, otherwise bad enough, and that which is to be repressed with great study and industry, is stirred up by the allurement of dancing. He cites some Councills, as that at Laodicea, That Christians should not dance at marriages, but that they should dine and sup gravely and modestly, and give God thanks for the benefits of Marriage. In the same Councill, Clergy men may be present at Marriages, but when the singers and Minstrells come who serve to dancing, let them arise and be gone, least by their pre­sence they seem to approve of that wantonesse. And the Councill of I­lerdense, We decree that christians do not dance at marriages, and he quotes diverse heathen men also against dancing

Secondly, Doctor Ames Professor at Franekar, in his cases of Conscience, saith, Mixt dancings are wholy to be condemned.

First, Because they do expresse a certain Arrogancy and madness of the mind, for then are people most disposed to them when they are almost mad with drunkeness or some violent affection, Exod 32. 6. Mar. 6. 2.

Secondly, Because they openly represent with their Gestures those things, which in the order of Nature have shamefullnesse joyned.

Thirdly, because they are Snares and Offences not only to the dan­cers, but others the spectators also, for they stir up wantonnesse and in­flame the hearts of men to lust, which is carried thither with such fa­cility, that by all means it is to be suppressed.

Fourthly, Because in them there is a certain disgracing of that dignity which ought to be preserved in all christians, and therefore a­mongst the most sober Gentiles, such were used only by hirelings, har­lots and singing wenches.

Then he answereth four cautions used to justifie dancing.

First, If dancing be used moderately and not too often.

Answ. Measure is sought in vain, in insolency, in madnesse, and such like, because they are in excesse.

Secondly, It is meerely for recreation or delight, not from lightnesse and lust.

Ans. We are to consider in our consciences, not only the end & inten­tion of the doer, but also the end of the worke, and what is wont to flow from it, especially when the thing it selfe is no ways necessary.

Thirdly, If used in good and honest company.

Answ. First we are not to give scandall to good and honest people.

Secondly, If they be so qualified, that they are without danger of offence, they are worthy so much more Reverence which forbids to use any light and witlesse toyes before them.

Fourthly, If they be used to procure good will between young men and maids, and so of making marriage between them.

Answ. Every way of making marriages is not to be allowed, but only such as are honest wayes of unpolluted marriages.

Thirdly, Your Doctor in his Geography of the Alpes, saith, that Dancing by no means is tollerated at Geneva, and in his history of the Sabboth part 2. page 188. he sheweth, that Calvin in an E­pistle to Farell saith, Corneus and Perinus with one Heinrichus one of the Elders of the church, a Syndike, and some other of their friends being merry at an invitation fell into dancing. Calvin called them be­fore [Page 51] him to the consistory, except Corneus & Perinus, being interroga­ted they denied, he puts them to their oathes about it, they confessed their dancing, and in the house of widow Balthasats, he censures, the Syndick is displaced, the Elder turned out of office, Perin and his wife clapt into pri­son, the rest put to shame, anno 1546.

4ly. Calvin in Job 21 13. saith, That mixt dancing of men and women to­gether, are nothing else then panderships and provocations to whoredome.

Fifthly, A certain writer records the sad effects of bad dancing (al­though not mixt) mentioned in Scripture.

1. Exod 32. 6. They rose up to play, by which saith he, is understood their dancing, singing and leaping before the calfe, as appeareth by the noise which was made, described by Moses and Joshua, before they came to the calf, these who danced did run to their own ruine and slaughter.

2. Matth. 14. Mar. 6. Herodias her dancing is much condemned,

1. Because it was not for good, and nothing tending to the glory of God, or good of others.

2. Because of its sad effects, it doth for the most part corrupt the chast­est, and adds fewell to the fire of lust, both in the dancers and Spectators, few can depart from such exercises, but more prone and ready to violate the Laws of continency.

3. Because of the sad and deplorable end, as in the midst of such laugh­ter the heart is sad, so the end of such mirth is mourning to themselves or to others.

1. To others, The wanton dancer could not be recompenced but with Johns death, His head saith Chrysostome, is the reward of the wanton dancer.

2. To themselves▪ this dancing Herodias being to passe a river which was frozen over, it so pleased the Divine providence, that the ice brake, and swallowed up her whole body to the head, and so that body which did dance so wantonly on earth, did dance miserably in the waters, and by the Justice of God she lost her own head (being beheaded by the meeting of the ice) that was rewarded with the head of the Baptist, in which judgement we may read the sin, so that as Aelian reports of the puffers that being de­ceived with the pipes and dancing of the fishers, they are easily caught, so the fisher of souls the devill, draws many into his nets by this deceit, this being the bait which hides his hook. saith my author.

Sixthly, Bishop Babington upon the seventh Commandement, saith, Dancing is in the number of vain pastimes, an allurement unto uncleanesse, as much experience hath too well proved. The scriptures check it, the Fa­thers [Page 52] mislike it, Councills have condemned it, and the proofes of Gods judgments upon it, bid us beware; he quotes Fathers, and tells us of a sad judgment 1505. in Colbeck in Germany, That certain light persons hopping and dancing in the Church yard of Saint Magnus, being by the Minister admonished to cease, and not ceasing, did for along time, not a­ble to stay, run round about, and at last fell all down dead.

Seventhly, Mr. Perkins upon the seventh Commandement amongst other things forbidden, be reckons lascivious dancing of man and wo­man together, and in his treatise of conscience chap. 3: speaking of re­creations to be neglected, hee instanceth in dancing commonly used in these dayes, in which men and women, young men and maids all mixed to­gether dance to the sound of the instrument or voice in time and measure, with many wanton gestures, this exercise canot be numbr'd among things indifferent, for experience sheweth that it had been usually either a fruit or a follower of great wickedness, as idolatry, fornication, drunkennesse. Hereupon one compareth it to a circle, whose center was the Devill, if we must give account of every idle word, then also of every idle gesture and pace, and what account can be given of these paces backward and for­ward, of cap [...]ings, jumps, gamholls, turnings with many other frisks of lightnesse and vanity, more becoming Goats and apes, of whom they are commonly used, then men, &c.

Eighthly, Mr. Lake in his Christian pastours proofe of his parisho­ners faith, pag. 260 saith, Dancing is the bane of faith, religion and good manners, in all that so use, it as either the high shoe in the barne, or the counterfeit pump in the dancing School do, the great uncleanesse where­of heaven and earth do loath and speak against, for the scriptures not on­ly divine but humane, and those Ethnical as well as Ecclesiasticall have reproved and condemned it. Calv. on Job 21. 11. saith, this sprung not up first in our days, being of such antiquity, Satan seeking therby as by nothing fitter to keep men in fleshly delights, to choak the spirituall, comparing the madnesse of dancers to gadding of beasts, as scared out of their wits, and derides them for this (which a far off a man would think) that they cast themselves in aire as if they would skip out of themselves so great pains) doth lust in the presence and com­pany of a dancing trull, make the country Springhal to bruise his bo­dy and defile his soul, with what fathers Ecclesiasticall have not in their sermons made bitter invectives against it? Ignat. Ambr. &c. the exactness of skill in dancing tendeth either to pride or lechery or both, the two great stains of a christian professed. Theophylact, when the younker thinks he [Page 53] hath a maid by the hand he closeth hand with the devil in the shape of the maid whom he makes his substitute, dancing is a kind of madness; then he calls the fidler the devils baudy factor, the bellows of Satan, stirring to blow up the coals of lust on each side, & yet the miserable wretch seeth not that as his eye cannot go undefiled in his own lust, so besides his own sin he engageth himself as a band and abettor in all the sin that is through his instrument either wrought in heart presently or after upon that entrance concluded upon or committed between parties, or even at the cart or plow side by his disciples thought upon or whistled, as wee shal hear the feilds, & streets to resound of their dances, but never a whit of Davids Psalms. thus he. Ninthly, Mr, Trap on Marke. 6. 22. She danced with immodest gesticulations and tripping on the toe, wherwith the old fornicator was so inflamed that he swore she should have any thing of him, & on Matth. 14. 6 he saith, so as Robert Duke of Normandy passed through Falaise, he be­held among a company of young maids dancing, one Arlet a skinners daughter, whose nimbleness in her dance so inamourd the Duke that hee took her for his concubine, such & no better commonly are the effects of mixt dancing, which made Chrysost. say, where dancing is there the De­vil is, and another ancient calleth dancing a circle, whose center is the devill blowing up the fire of concupiscence in the hearts of the actors, and spectators, Augustine saith, that every caper in the dance is a leap into a deep jakes, no sober man doth dance saith Cicero, thus he.

Thus I have shewed you Divines ancient and modern, protestant and papist, Episcopall and presbyterian condemned dancing as unlawfull.

Some old melancholick men would abridge us young men of lawfull liberty themselves being past it.

Truly freind I do not mention these passages nor those which follow out of a stoicall melancholick humour. 1 I being naturally cheerfull. 2. Nor am I an enemy to musick, I love it, I have had some little skill in it, and have delight in musick, might I hear it from sober persons.

3 Nor do I disswade to abridge you or any of the least lawfull li­berty; for could I be satisfied of the lawfullnesse of dancing, I would diswade no longer.

But the reasons of this my discourse with you being one of my charge, are

1. To free my own soul Ezek. 3. 17. 18. for although I desire to err with no one or many, yet cannot but judge with such & so many who have disswaded from this Particular upon such grounds.

2. And that in recreations

First, you may not give your selves wholy t [...] sports and delights.

Secondly, you carefully look that your recreations agree to time, place and person.

Thirdly, You may not delight in unseemly and unclean words or a­ctions which bring obscene scurrility.

Fourthly, And that you may be fully satisfied in your consciences of the lawfullnesse of such recreations which you use, since he who sins a­gainst conscience, sinneth with a witness within.

Fifthly, And as for dancing that you may see the Fathers unani­mously, Divines Episcopall, presbyterian, and popish, whole Churches (as of the French, Geneva, Waldenses) many Councills and Synods, of which what one are for it? condemn it.

But I see no hurt in it, I think it is good.

First, So say many, for other vicious things they delight in, perhaps you see no hurt in, but think evill thoughts, idle words, and scurrilous to be good, accounting such to be merry talke.

Secondly, Our thinking proves not things to be lawfull or unlawfull, but when we think as we ought or ought not.

We love not to be abridged for our recreations.

Adam had trees enough besides the forbidden fruit, so have people of recreations.

But none will satisfie men so well as dancing.

Then dance the dance of those heathen who danced commen­dably thus.

First. The old men began singing out their valorous actions they had done for their country, to stir up others to do the like.

Secondly, Then the young men following, answered they would be such as the other had been.

Thirdly, then followed the children, promising to imitate both.

Secondly, Or if you will dance, because it is so often mentioned in Scripture, then dance as they did.

First, their dancing was not mixt, but men or women by themselves.

Secondly, Theirs was not accompanied with amorous songs, but psalmes of praise.

Thirdly, Theirs was occasioned by Spirituall joy.

Fourthly, theirs was,

• First to praise and glorifie God.
• Secondly, or for civill recreation only, each sort apart, if any such can be found in Scripture, for that in the last of Judges is mentioned but not commended.

Dance as David did, who then will blame you? what good man, if lame will not endeavour to joyn with you? it is the mixt dancing men and women dance together with wanton gestures, and the single wan­ton dancing, which is condemned

But why should these be condemned?

1 have you not heard sufficiently why? 2, They are justly con­demned. 1. Because they have been the fruits and followers of other sins. 2▪ Because they are accounted as bellows of lust, as causes of much evill. 3. Because they are of evill report. 4. Because at the best, they have an appearance of evill, therefore to be shunned 1 Thes. 5. 22▪ 5. Because they encourage a sort of men who are 1. Vicious, for although they have songs which are civill and perhaps religious, as if they had thoughts of heaven, yet at the wish of some to vex others present, or to shew their own superfluity of naughtiness, they have songs to sing, as if they were before Priapus or Baal Peor, such as if the devil was the inditer of them, too vile for any chast ear. 2. Unprofitable. There is great difference between laudable Musitians who delight with voice, and instrument, yea who teach one or both in a modest manner, and these whose carriage for the most part, is (if not wholly) to corrupt youth 6. Because wantonness is condemned in scripture, 1 As a worke of darkness, Rom. 13. 13. 2, As a worke of the flesh. Gal. 5. 19. 3. As a work of an unregenerate man, Ephes. 4. 19. 4. Hindring the putting on of Christ, Rom 13. 13. 5. And shunned by converted christians, 1 Pet. 4. 3. This wantoness is often forbidden in scripture, in Greek it is [...] which is compounped of α and [...], which Selge, they say was a city between Galatia and Cappadocia, whose inhabitants some say were mo­dest and temperate, and then α is privative, as noting want of modesty others affirm the people to be dissolute & lewd, α is intensive, dilating and increasing the sense. Howsoever wantonesse is thought to be open profession & ostentation of incontinency, by unchast words, gestures apparel &c. and so in wantonness is forbidden. 1 A wanton eye which glanceth, gazeth looks upon, 1 pictures which are unseemly, bringing folly and filthiness to the mind. 2 Persons naked in whole or part of contrary sex, 2 Sam. 11. 2. 3 And often, the 1 Beauty Prov. 6. 25. 2. Attire, Prov. 7. 10. of others. 2 A wanton tongue, so all obscene spee­ches. 1 Such being forbidden, Eph. 4. 29. 2. As signs of an impure heart Luke 6. 45. 3. Such being temptations to the hearers corrupting them 1 Cor. 15. 33. 4. Such being a verbal acting of filthiness. 5 Often and in some sort more dangerous then the act, infecting far more. 6. Disgra­cing [Page 56] men, declaring what they are, for such as the words are, such u­sually are the men. 3. A wanton ear given to scurrilous songs, wanton speeches & discourses, Prov. 7. 11. with her speech she caused him to yeild. 4. A wanton lip given to wanton kissing, for as there are other, so there is the harlots kisse, Prov. 7. 13. 1 with intention to stir up lust. 2 To nourish carnall and sinfull lust. 3 For carnall delight betwixt such who are not married. 5. A wanton foot and a wanton hand given to filthy touching, which is as a dart, a spear, and a sword.

All which or some of these usually accompany such wanton dancing and before we depart let me perswade you to consider.

1. That an account must be given to God (and how soon we know not) of every idle word, Matth. 12. 36. ând must there not (think you) as strict an account be given for idle gestures, glances, paces, much more if they be uncivill, and cleerly sinfull?

2. Do evill communications corrupt good manners, 1 Cor. 15. 33. and do not evill gestures also?

3. Since Solomon saith of laughter, it is mad Eccl. 2. 2. what would he say think you of such kind of dancing, in which ordinarily there is so much obscene scurrility?

4. Should your pleaders for dancing, describe what manner of dan­cings and dancers must be to make a lawfull dancing, I suppose wee should not find the one or the other amongst our dancing companions nor in Sir Thomas Moores Ʋtopia.

5 And that in points disputable, as it is a good rule to take the sa­fest course, so it is the safest and surest course Not to sport on the Lords day, Not to play at dice and cards, Not to be usurers, Not to dance. You having heard so many grave and learned men condemn it, with­out dispute as abominable in the sight of God and men.