The Amendment of Life, Book 2 · Chapter 18
Of Dances. Chap. 18.
ANd hereto will we yet adde two kindes of pleaſure or voluptuouſneſſe. Dancing and playes. And we wil begin with dancing, as with that which many times miniſtreth occaſion of who… dome before ſpoken of. As it is not meete to condemne al recreation and paſtime, ſo is it no reaſon to alow dancing, in maner as it is now vſed among Chriſtians, to our great ſhame and confuſiō, where men and women, yong men and maides, al mixed together, doe dance with many geſtures of wantonnes, vanitie and ſlippery behauiour, whether to the noyſe of inſtruments or of ſongs for the moſt part diſhoneſt, and ſeeming only as bellowes to kindle fornication & to miniſter pleaſure & delight. Firſt ſuch dances hauehave alwaies been either effects, or fruits or dependances of great wickednes, as Idolatry, drunkennes & fornication: And vſed among ſuch as neuer were led, or reſtrained by the feare of God. Among the heathen ſuch feaſts as implyed moſt villanie, lewdneſſe and diſhoneſtie as thoſe that were dedicated to Bacchus, Pan, and ſuch like, were vſually celebrated for the moſt part with dancing.1. Cor. 10.7. Eod. 32.6. & 18.19. Yea euen the Iewes when they had erected the golden Calſe and ſacrificed thereto, ſat downe to eate and drinke, and riſe vp to playe, which moſt interpreters doe referre to dancing. As alſo Moſes noteth that comming downe the mountaine, he heard the noyſe of ſinging and piping. The like is alſo vſuall in the Church of Rome, in their conſ…aries, dedications and holy daies, wherein they apply themſelues to dancing. Great feaſtes likewiſe and belly cheere are for the moſt parte accompanyed with this vanitie of dancing, wherof is growne this prouerbe After the paunche came the daunce. And indeede dauncing is ſeldome vſed in the morninges, or whiles men bee faſting. After the Amalekites had ſacked Siceleg,1. Sam. 30.16. Baſill in his Serm. againſt drunkenneſſe and had beene merrie in eating and drinking, Dauid ſound them dancing. And Baſill reprouing the dances vſed in his time, layeth the blame vponupon wine. If dances therefore vſually bee the fruites of Idolatrie and drunkenneſſe, who dare aduow the fruite of ſuch trees to be good.
2 Well, let vsus now conſider of the dance it ſelfe. The caperings, iumpes, gambolds, turnings, windings, courteſies, paces, firſt forward, then backward, wheeling about, ſtamping vponupon the ground, with other like toies, follies & vanities, what els do they repreſent, but the geſtures rather of a franticke or mad-man, then of a ſober perſon? Their skips and wanton friskes doe better beſeeme Kids or Gotes, as by the tearme of capraying themſelues do confeſſe: or rather Apes as a certaine heathen Poet hath noted, ſaying:Ouid in his Metam, Iupiter being offended with a people that gaue themſelues too much to dancing, transformed them into Apes. Whereby hee declareth vntounto vsus that ſuch as follow dancing are vnworthie to bee reckoned among men, but rather deſerue to bee transformed into Apes. Alſo that the heathen and their Gods were of the ſame opinion. But albeit we leaue them the name of men, yet are we to eſteeme them but as drunken and mad men, conſidering their countenaunces and geſtures quite altered from the ſhape of ſober and wiſemen. And among the Romaines it was an approued ſentence that none ſhoulde dance but ſuch as were either mad or drunke. Beſides if from a farre off wee ſhoulde ſee ſome companye dancing and leaping, and heare no noyſe of Muſicke or ſinging, we ſhould veryly take them to bee mad-drunken, or diſtraught of their wittes.
3 And as for ſuch as being giuen to dancing cannot broke to be thought drunke or beſides their wittes, yet muſt they at the leaſt confeſſe that moſt of them are led by ſome pleaſures of the fleſh, which will engender filthy and curſed concupiſcence, which likewiſe would induce them to fornication,Sueton. in Catelin. were it not that God by his power, and in mercy doth mightilie reſtraine them. In this reſpect hath a heathen man tearmed dances the inſtruments of fornication: Others, the Deuils baudery, as wee ſhall heereafter perceiue. Is it not therfore the ſhameleſſe impudencie and inuention of the Deuill, euen among Chriſtians to admit of the erection of publique ſchooles, to teach dancing, that is to ſay, to transforme youth into Apes,Ouid: drunkerds or mad men, and to giuegive precepts how to intiſe mens harts to luſt and fornication? The time was when a heathen Emperor baniſhed a heathē Poet, for writing a litle booke of the Art of louelove: Yet can we Chriſtians alow of ſchooles wherin to teach the practiſe, alurements, and occaſions to draw, or bee drawen into fornication. But it were rather to be wiſhed that theſe dancers, men or women would carefully apply themſelues in the ſchoole of the holy Ghoſt, which is the heauenly doctrine, to ſtudy how to forget dancing, in ſuch manner that neither it, neither any ſuch folly, vanity or wantonnes might henceforth be remembred among Chriſtians.
4 Now let vsus ſee what is taught in this ſchoole for the reiecting, condemning, & vtter aboliſhing of ſuch dances as we ſpeake of, together with the memoriall of the ſame.1. Pet. 43. Firſt, S. Peter ſaith. It is ſufficient for vsus that we hauehave ſpent the time paſt of the life, after the luſts of the Gentiles, walking in wantonnes, lusts, drunkennes, gluttonie, drinkings and in abhommable Idolatries. True it is that in expreſſe words hee ſaith not Dance not: but let the proctors for dances aunſwere what he meaneth by wantonnes conioyned to luſts, drunkennes & Idolatrie: Is it not any thing that is repugnant to the modeſtie, ſobrietie, & chaſtitie, required in the children of God? And conſequently all theſe ſports, toyes, ſollies, gamboulds, & other vanities vſed in dances? And doth not experience teach that drunkenneſſe is vſually accompanied with ſuch inſolencie, and profane & vaine ſongs? And fornication with ſuch villanous ſpeeches & ſongs, toyings, geſtures, & other laſciuious faſhions practiſed in dances? what elſe are dances therefore but the inſolencies, fruits, pathes and in a maner vnſeparable companions both to whoredome & drunkenneſſe? And conſequently who ſeeth not that dances and al dependances thereof are by the ſpirit of God prohibited in that it doth forbid all wantonneſſe, fornication and drunkenneſſe.
5 If we ſhould adde that dances are ſignified in the word gluttonie, our dancers cannot well alow thereof. Yet doth the worde which the Apoſtle vſeth, ſometime ſignifie feaſts and meetings to be merry in wantonneſſe and diſſolute geſtures, and ſometime the dances that vſually do accompanie ſuch feaſts. Which is more, the God whom the heathen termed the God of good cheere, riot, and dances, was called by the name of Comus, from whence the Grecians, as they wel know that vnderſtand the tongue, hauehave deriued a verb that ſignifieth, to dance. Muſt we not then confeſſe that by this word wherby we hauehave ſignified, gluttonie, the holy Ghoſt forbiddeth dancing, meetings for belly cheere, and al diſſolutions?Ephe. 5.11. Rom. 13.1…. S. Paul writing to the Epheſians, prohibiteth al cōmunication in the vnfruitful works of darknes, & to the Romains he exhorteth vsus to caſt thē off, and to put on the garmēts of light. Who therefore dare place dancing elſe wher then among the works of darknes, rather then of light, eſpecially conſidering this title Ʋnfruitfull, which the Apoſtle ioyneth with the works of darknes? For the leaſt that we can ſay of dances, is to cal thē vnfruitful, conſidering they alſo are in many ſorts hurtfull as hereafter we wil declare.
6 The ſame Apoſtle in another place propoundeth two ſorts of works or fruits, viz. Of the fleſh & of the ſpirit,Gal. 5. but ſith we cannot without great impudencie place theſe dances among the fruites of the ſpirit, we muſt in reaſon acknowledge them to be the works of the fleſh. And indeed in dances we find the ſame pollution & inſolencie ye S. Paul expreſly mentioneth among the works of the fleſh: but not that temperance which he tearmeth the fruit of the ſpirit.1. Ioh. 2.15. Iohn ſaith. LoueLove not the world, neither the things that are in the world, and for example which they be, he nameth, Luſt of the fleſh, lust of the eyes, & pride of life. Is not al this found in dances? No doubt thē, they be of the world & not of God. And ſo conſequently as he addeth: Who ſo loueth them, the louelove of the father is not in him. If in a picture we ſee ſome eating & drinking, ſome dancing & ſo forth, will we terme this a picture of the children of God, & not rather a repreſentation of the world? Againe to what end is dancing, but to delight the world & the fleſh? As the affectiōs of the fleſh be enemies to god, ſo he that loueth the world maketh himſelf an enemy to God. It therfore plainly appeareth in this prohibition of Saint Iohn, that we ſhould not louelove the world, dancing is forbidden, and applying our ſelues therto we muſt needs fal at enmitie with God.Ephe, 5.4. Mat. 12.36.
7 Saint Paul willeth vsus to abſtaine from al foliſh & vaine ſpeeches, as things not beſeeming the Saints. And Ieſus Chriſt ſaith, that in the day of iudgement we ſhall giuegive accompt of eueryevery Idle word. If the holy Ghoſt condemneth al tauntes, quippes, pleaſant and idle talke, that tend onelyonly to delight the companie, and conſequently beſeeme Apes and ieſters, but are not any way conuenient among Chriſtians and the children of God, ſurely the ſollies, mirth & vanitie of dances, are without compariſon more vnſeemly among the Saints, and rather to be condemned.Ephe. 5.16. The Apoſtle repreſenting vntounto vsus the time that wee hauehave loſt during our ignorance, whiles we yet ſerued the Deuill, the world, and the fleſh exhorteth vsus to redeeme it. And how? In forſaking the pleaſures of our fleſh for the price of the purchace. But doe we obey his admonition, when we looſe the whole day, yea and ſpend the night in dancing, making our ſelues beſides wearie, and vnfit for our vocation in the morning.
8 The holy Scripture in many places exhorteth vsus to be ſober, modeſt,1. Pet. 5.8. Phil. 4.5. Luk. 12.35. Phil. 3.20. 1. Theſ. 5.6. 1. Pet 5.8. Col. 3.5. Gal. 5.24. 1. Cor. 9.27. Eccleſ. 7 3. Mat. 16 24. Phil. 2.11. ſtedfaſt in al parts of our life, to hauehave our loyns girt vp: that is, not to ſuffer the affections of our ſoules to cleaue to the ground in the deſires and vanities therof: to hauehave our conuerſation in heauen: to watch: to mortifie our members: to crucifie our fleſh: and the luſts thereof: to tame and ſubdue our bodies: to goe rather to the houſe of mourning then of mirth: that is to ſay, to ſeeke meanes to quench our pleaſures & vanities by the repreſentation of death: to deny our ſelues: to beare our croſſe: to weepe when the world reioyceth: To be ſhort, to employ our ſelues in our vocation in feare & trembling. But ſuch as vſe dancing, do little thinke vponupon theſe rules and duties of Gods children. The onelyonly remembrance of theſe exhortations and admoni…ions might ſuffice, were they not deſperate, to make them renounce ſuch vanitie, inſolenc…e, & lightnes, yea euen to abhorre and deteſt them. If when they were in the ch…efe of their dance, God ſhould ſend ſome extraordinarie thunder or earthquake, they would ſtraight leaue off: Yea if the ſame ſhould long continue, with other tokens from heauen, then would all this mirth and vaine dancing bee conuerted into ſorrow and griefe for their dancing, and ſo their conſciences would teſtifie that dances are repugnant to that diſpoſition that ſhould be in vsus to watch for the comming of the Lord.
9 Now to proceede to another conſideration. By three principal points we may iudge whether our deeds and works be good. Firſt, whether they concurre with our vocation: Secondly, whether they edifie our neighbours: Laſtly, whether they tend to the glory of God. As concerning our vocation, it cōſiſteth in this: That we being freed from ſin do ſhe from it, and ſhunne all apparance of euill. As touching edification, the ſame reſteth in this, that our conuerſation be ſuch as may beſeeme the profeſsion of the Goſpell, that others may be induced to embrace & follow the ſame. And for the glory of God, Saint Paul ſaith. Whether we eate or drinke, or whatſoeuer we doe, let all be done to the honour and glory of God. Now we referre our eating and drinking to the glorie of God, when wee vſe the ſame in ſoberneſſe and thankeſgiuing, that wee may euerie of vsus bee the better diſpoſed to ſerue God in our vocations. The like is in our ſleepe, and all other the recreations of our bodies or mindes. But is not dauncing directly repugnant to our vocation, becauſe that where we ſhould ſhunne ſinne and all apparance of euill, with all occaſions and allurements thereto, it miniſtereth nothing but apparance and entiſement to the ſame? Likewiſe, for the edification of our neighbours. This folly and vanitie is to no other vſe, but to be an offence vntounto them, in that thereby the dancers ſeeme to inferre, that the Goſpel therein concurreth with the world and the fleſh, conſidering that we that profeſſe the Goſpell, and therefore ought to renounce ſuch vanitie, are ſo bent & giuen thereunto. And as touching the glorie of God, what dancer dare be ſo impudent, as to mayntaine that God is glorified in dancing, either that hee danceth to the ende to glorifie God, or to bee the more apt to ſerue him in his vocation? Moreouer, the rule of good workes reſteth not in the cuſtome and vſe of the world, but in the teſtimonie of the will of God.Rom. 1….…. Faſhion not your ſelues like vntounto this world (ſayth Saint Paul) but proue what is the good will of God. As for dancing, wee muſt therefore place it among the wicked woorkes, becauſe it is repugnant to our vocation, to the edification of our neighbours, to the glorie of God, and to the rule of his will.Rom. 14.23 Agayne, if euerie worke that is not of ſaith bee ſinne, as Saint Paule affirmeth, and that there can bee no faith without the teſtimonie of Gods will, let our dancers eyther prooue that it is Gods wyll that they ſhoulde dance, or elſe acknowledge and confeſſe that dancing is ſinne.
10 Furthermore, let vsus conſider the perſons. If they be ſtroken in yeeres, dancing is an vnſeemly lightneſſe, yea, euen vnnaturall, in reſpect that great yeeres require grauitie & reſt.Tit. 1.2. As alſo S. Paul willeth, that elder men ſhould be ſober, honeſt, & diſcreet. Wherby it appeareth, that Gods word forbiddeth them to dance. And as concerning youth, true it is that they are more nimble, yet doth it not follow,2. Tim. 1.2. that they are allowed to abuſe theyr actiueneſſe in folly and vanitie. Saint Paul warneth Timothie, that hee ſhoulde not followe the luſts of youth. What elſe doth youth then in their dancing, but contrarie to this doctrine, ſeeke & cheriſh their luſts, heape towe vponupon the fire, kindle that which they ſhould quench, put a ſwoord into a mad mans hand, haſten thoſe into danger who of themſelues are readie to runne, offer him wine to drinke that is poſſeſſed with a feauer, heate that which alreadie burneth, caſt thoſe headlong into miſchiefe that are readie to fall? Saint Paule warneth Titus; to exhort young men to bee wiſe.Tit. ….… This wiſedome comprehendeth grauitie, modeſtie, and temperance, which maketh youth honorable, and ſuch as want the ſame doo deſerue to be placed among fooles and lyght perſons.
Tit. 3 4 1. Tim. 2.9.11 Modeſtie beſt beſeemeth women, as ſayth the Apoſtle in the ſame place, and in another place hee ioyneth ſhamefaſtnes wyth modeſtie. Neyther wyll anie man allowe of, or commend bolde, ſhameleſſe, light, fooliſh, and wanton women & maides. All which vices notwithſtanding are the ornaments of dancers. A wel taught maiden, ſayth S. Ambroſe, coueteth neither to ſee nor to be ſeene: and contrary wiſe, ſuch as haunt dancing doo deſire both, ſayeth a certaine Poet,Ouid. to ſee and to bee ſeene. There doo they boaſt their perſons, and craue prayſe for theyr vanitie and light behauiour, which euerie honeſt woman and maiden that couet to bee true Chriſtians, and ſeeke to bee reputed modeſt, chaſt, and vertuous, ought eſpecially to ſhun.
12 Againe, wee are alſo to conſider of the mingling of men and women, young men and maides in theyr dancing. But Ieſus Chriſt ſayth,Math. 5.28 If thou ſee a woman, to luſt after her, thou haſt alredie committed adulterie with her. The eyes are as windowes wherby the poiſon of luſt doo enter into the heart. Into what danger doo men and women, young men and maides aduenture themſelues, when they are at libertie to looke and contemplate, to approach, to entertaine, and cheriſh, to ſporte and kiſſe each other? Bee not all theſe allurementes and entiſementes to kindle the fyre of luſt? Is it not a meere baudrie & inuention of the deuill, to leade, and as it were euē to force men to thoſe things that they ought vtterly to abhor? The deuill knowing that there yet abideth ſome ſparke of the feare of God in man, doeth not at the firſt comming and ſight ſaie, Commit fornication or adulterie, for ſo hee might ſoone bee driuen awaie of many that deteſt ſuch groſſe iniquities: but this is his pollicie: he firſt allureth vsus from our ordinarie buſyneſſes and exerciſes befitting our vocations: Then hee bringeth vsus to feaſtes, banquets, and pleaſant companie that might delyght vsus: Hauing heerewyth ſhaken vsus, and taken ſome ſmall holde, it is no harde matter to allure vsus from pleaſure to pleaſure, and ſo to greater ſportes, as wee ſee in dauncing, where the heart ſwelling in fleſhly ioye, and finding obiectes and allurements correſpondent to the pleaſures thereof, doo more and more growe dronken in this poyſon, whereby to intangle it ſelfe and ſlippe into luſtes, and (ſo farre as it may) to proceede and goe forwarde in the enioying of the ſame. In this ſenſe were the pleaſures and delightes of Pharaohs Court,Heb. 11.25. tearmed The delightes of ſinne. For as Apothecaries doo couer theyr bitter pilles with ſome ſweete ſubſtance, whereby to make them goe downe the eaſier, ſo the deuill, vnderunder the ſporte and pleaſure of daunces, maketh men to ſwallowe luſtfull deſires, and albeit they proceede to no greater iniquitie, yet is this a mortall wounde to the ſoule, conſidering that we knowe that ſuch luſts are accurſed in the ſight of God.
13 Moreouer, ſome men hauehave compared man and woman to two earthen veſſels, wherein we learne, that when the deuill bringeth them together in the ſtorme and paſtime of dancing,Eccle. 9.1… it is enough to breake them both. Many (ſayth Eccleſiaſticus) wondering at the beautie of a strange woman, hauehave bene reproued. And therefore hee addeth, Banquet not with her, least thy heart encline vntounto her, and ſo through thy deſire thou fall into deſtruction. Into what danger then do they aduenture, who hauing alreadie banqueted with them, doo chooſe them, doo take them by the handes, doo leade them a daunce, doo approach vntounto them, doo kiſſe them, do ſhew them theyr actiuitie and nimble behauiour: wherein the woman or mayden doeth aunſwere them with the ſame? Bee not theſe mightie windes to kindle and inflame the heartes that doo alreadie burne in luſt? Beſides all this, in theyr dauncing they hauehave villanous and ſhamefull ſonges, which the ſound of inſtruments doo returne to theyr remembrance. Is not this a pouring of oyle into fire, and an increaſe of daunger, according to the wordes of the Apoſtle Saint Paul, that euill wordes corrupt good manners? 1. Cor. 15.33.God in his lawe inhibited man from wearing the womans apparell, as alſo the woman from wearing the mans, leaſt they might peraduenture peruert theyr wayes, the one incurring effeminate niceneſſe, the other impudent boldneſſe, and ſo hee ſought to preuent the occaſions and wayes to wantonneſſe. Yet is this in manner nothing, in reſpect of ſuch lyghtneſſe, attouchments, and others the manners and geſtures of dauncing, wholie ſauouring of impudencie, and ſeruing onelyonly for allurementes to the ſame. And in deede the dance is no other but the deuils diſpenſation and licenſe, each to looke, beholde, and kiſſe other, to conferre of louelove, to vſe ſuch countenance and geſtures, as (were it not in the dance) would bee accounted euident tokens of want of chaſtitie, and except in danſing, they would be aſhamed either in wordes or deeds to aſſume anie ſuch licentious libertie. In this reſpect hauehave Chriſoſtome and other notable ſeruants of God, euermore pronounced dances to be the baites, poiſons, and band…es of ſathan.
14 Saint Paul forbiddeth all vnchaſt-ſpeeches, euen the naming of fornication.Epheſ. 5.3 Why? Becauſe euen the name containeth ſome poiſon, and offereth vncleanneſſe to the vnderſtanding. What ſhall wee then ſaie of the geſtures, talke, ſongs, and ſound of inſtruments in dances, which repreſent this villanie to the eyes both of the bodies & minds, of ſuch perſons as by a delight in dancing do take pleaſure therein, and bee euen alreadie ſet on fire? Is it not a meere conſuming of them in ſuch a ſlaine? Touch the gunpouder with a match and it is preſently inflamed: in like reaſon two perſons inclined to the fire of louelove, approching & comming together with the bellowes of pleaſure and ſport in dancing, wyll ſoone bee readie to imbrace. The coniunction of two heates will ſoone hatch a damnable deſire, and ſuch as we are to ſhun all occaſion of, as a mortall plague.
15 Howbeit wee wyll not ſaie that all that doo dance do leuell at fornication, but to the contrarie will confeſſe, that they neuer thinke of anie ſuch matter, yet doo wee vpholde, that it is a laying together of fyre, and winde that kindleth it. And it is moſt certaine, that moſt dances doo not end in ſuch chaſtitie as they began. And therefore whereſoeuer wee ſee anie daunger, wee are to feare and flie from it. Neyther muſt wee euer imagine, that there is no danger, when the occaſions are euident, eyther preſume that wee are ſtrong inough to ſurmount the danger whereinto voluntarilie wee thruſt our ſelues: but let vsus thinke vponupon this ſaying, He that loueth danger ſhall fall into it, and that it is the reward of fooliſh preſumption. Can a man, ſayth Salomon, take fyre in his boſome, and his clothes not be burnt? Prouer. 6 27.Or ſhall a man walke vppon hot coales, and not burne his feet? Hee that feareth the plague ſhunneth the infection: all come not to actuall fornication: yet is not that inough, for vnderunder theſe wordes, Thou ſhalt not commit adulterie, are compriſed all thoughts, deſires, luſts, beginnings, allurements, and apparance of fornication. And who is hee that taking pleaſure in dancing, can exempt himſelfe? To prooue a diſeaſe to bee contagious, it is enough to ſhew that many are infected, though not all. In a matter of perill we hauehave regard what commeth often to paſſe, though not alwaies.
16 Neyther is it inough, that ſome are of conſtancie to auoyde pollution heerein. For if ſuch a one miniſtreth cauſe to drawe others into ſuch luſts, is not he the cauſe of theyr deſtruction? Doth not his pleaſure breed the loſſe of him, for whom Ieſus Chriſt hath dyed?Rom 14 15 Luke 17 2 Had it not beene better for him to hauehave bene caſt into the ſea, according to the ſaying of Chriſt, with a milſtone about his necke, than that his neighbour ſhould by him hauehave taken occaſion to offend God?
17 Now let vsus giuegive care to the agreement and conſent of the good fathers and moſt excellent doctors of the Church, with the teſtimonies of Gods word, the reaſons and neceſſarie conſequences gathered of the ſame, as alredie they hauehave bene alledged. With one conſent they all condemne dancing, as the ſweet baits, allurements, and kindlers of luſt tending to fornication. In briefe, as follies, lightnes, and vanitie, pernitious, ſcandalous, and vtterlie vnworthie all Chriſtians. Great Baſil complaining of the lewdneſſe of women in his time, ſayth: Theſe wanton women,Baſil in a Sermon of dronkenneſſe, forgetting all feare of God, ſtand in no awe of the threates of euerlaſting fyre. In lien of thinking how to purge theyr hearts from all wicked luſts, to waſh awaie theyr former ſinnes with teares, to prouide to be redie in the greate daie of the appearing of Ieſus Chriſt, reiecting his yoake, moſt villanouſly vncouering theyr heads, to ſpite God and his Angels, like ſhameleſſe wretches, wyth theyr haire layde open to the ſight of men, in theyr garmentes vttering all tokens of wantonneſſe, and in this maner tripping and mincing it with their ſeet, with ſhameleſſe eyes, and laſciuious countenances, mad after dancing, and alluring the intemperaunce of youth after them, are commen into holy places, nere the towne wals, to follow their dā ces, and therby hauehave prophaned them, & made them the markets of all filthynes. They hauehave infected the aire with theyr brothell ſongs, and polluted the earth wyth theyr feet, leaping moſt lewdly, and enuironed with troupes of young people, as it were wyth a Theater. Shameleſſe & foliſh women, that hauehave forborne novillany or folly: How can I hide theſe things, or what a iuſt cōplaint may I make? It is wine that hath bred vsus the loſſe of ſo manye ſoules. In this diſcourſe, among other things, this good Doctour noteth, that ſuch as giuegive themſelues to dauncing, are not greatly touched wyth the fear of God, wyth ſorrow for theyr ſinne, wyth remembrance of the comming of Chriſt, neyther wyth anie cogitations of a better lyfe: that in dances there is folly and weaknes of minde: that they bee allurements of mens affections vntounto women: that wyth dances & louelove ſongs the ayre is infected, the earth not ſo much worne as polluted wyth feet, and that the holy places are conuerted into markets of all vncleanneſſe: that the women that frequent there, are paſt ſhame. To bee ſhort, that dances doo implie ſo many miſchiefes, that they cannot bee ſufficiently complayned of. To conclude, that wine is the occaſion of dances, and conſequently the deſtruction of many ſoules.
18 Proſecuting this argument in the ſame treatiſe, hee ſayth: Men and women in their dancing and deliuering theyr wretched ſoules to the deuill, doo pierce and rent each other with ſhaftes of luſt. All theyr actions are the actiuities and feates of iuglers, lewd ſongs, and brothe like ieſtures, and laſciuious prouoking to fornication. Behold, thou dallieſt and ſporteſt in a fooliſh ioy, when thou ſhouldeſt weep and be ſorry for thy miſdeeds. Forgetting the pſalmes and hymnes that thou haſt learned, thou applieſt thy ſelfe to prophane ſongs, thou moueſt thy feet, & deuoid of thy ſenſes doſt friske vp and downe. O foole, when thou ſhouldeſt lend thy knee to the ſeruice of God and our Lorde Ieſus Chriſt, thou danceſt. Whom ſhall I bewaile, maidens or married women? Doth he not heere againe laie open great inconueniences in dancing? Doth he not affirme, that they bee repugnant to all holy duties of Chriſtians? Alſo, that the inconueniences are ſuch, as may giuegive occaſion to all good men to weepe, ſo oft as they thinke thereupon.
Chriſo. in his 49. hom. vpō Mathew.19 As for Chriſoſtome, hee hath written whole homelies againſt dancing. But for breuities ſake, wee will onelyonly collect ſome places. Expounding the dance at Herods feaſt, hee ſayth: It was the deuill that taught the damſell to pleaſe Herode, and to depriue him of his ſenſes, for ſurely the deuill is euer in the middeſt of theſe laſciuious leapings and dances. God gaue vsus our legges to walke modeſtly, not to fetch ſuch friskes and gambaldes: to ſtand in the fellowſhip of Angels, not to hoppe vp and downe moſt villanouſly. If the bodie ſo wreatheth and deformeth it ſelfe in ſuch impudent geſtures, may we not think that the ſoule is made more foule and villanous? To theſe tunes, and in theſe dances doth the deuill dance, & by them doo the deuills miniſters ſeduce men. Agayne, in theſe dayes hauehave wee lyke aſſemblyes and feaſtes as was Herodes, not that Saint Iohn is in them beheaded, but that the members of Chriſt are there rent from him, and other offences, more wicked and abhominable are there committed. For the dancers doo not now craue the head of Saint Iohn, but the ſoules of the aſsiſtants. There making them the ſlaues of luſt, and entangling them in filthie louelove and delights, they pluck away, not a head, but a ſoule from Chriſt, making the beholders, fornicators and effeminate perſons. And well I wot, that thou dareſt not reply that being ouercome with wine, the womens ſongs and dances did not much moue thee, for truely thou art entiſed to impudencie, and in thee is this horrible ſinne accompliſhed, that of the members of Chriſt, thou makeſt the members of an harlot. True it is, that Herodias daughter is not there, but the deuill is, which at that time danced in her, and now in that woman whom thou beholdeſt, and leadeth into captiuitie the deceiued ſoules of thoſe that ſit and looke on. Agayne, after many lyke exhortations, Theſe thinges, ſayth hee, doo I propound vntounto you, and not without cauſe,Chriſoſt. in his laſt homilie vponupon the Col. Chriſoſt. in his ſecond homily vponupon Gen. but onelyonly to the end you may ſhunne all ſuch marriages, dances, and deuilliſh paſtimes. Alſo, expounding the hiſtories and marriages of Iſaac & Iacob, hee exhorteth the people wel to note, that there was no dancing. You ſee, ſayth he, with what modeſtie thoſe marriages were celebrated. Note this all you that make ſuch account of thoſe deuilliſh pompes, and euen at the beginning, doo pollute the honour of marriage with ſuch abhomination. Were ther then anie viols? Had they anie tabers and pipes? Did they practiſe ſuch deuilliſh dancing?Ambroſe in his 3. book of Virginitie.
20 Among our Latine Doctors, Saint Ambroſe alſo ſpeaketh of dancing. Where the laſt meſſe of good cheere is dancing, ſhamefaſtnes hath but ſmall aſſurance, and allurements are greatly to be feared. I could wiſh maidens to keepe them awaie. For as a learned man, euen in wordly affaires, doth ſaie. No man danceth, vnles he be either dronke or mad. What counſels do we looke for in the Scriptures, when Saint Iohn, the herald of righteouſnes, was put to death at the requeſt of a dancer: which is an example, that the entiſement of one dance hath procured more hurt, than the rage of ſacrilegious madnes and furie? Againe, what can a daughter learne of her adulterous mother, but the loſſe of her honour? Can anie thing tend more to villanous luſt, than by diſordinate motions to diſcouer ſuch partes of the bodie, as either nature hath hidden, or diſcipline couered? To plaie with the eies, to turn the head about, to caſt the lockes here and there. Not without cauſe hauehave ſome there learned to do iniurie to God. For what modeſtie or ſhamefaſtnes can there be where they dance, and friske about with ſuch noiſe? And ſpeaking of the villanous Herodias, that taught her daughter ſo to dance, he addeth this: What ſaie you, yee holy women? you ſee what you are to teach your daughters, alſo what they ſhould forget. Let a daughter dance, but if a daughter dance, let it be the daughter of that vild inceſtuous perſon. But as for her that is modeſt and chaſt, let her teach her daughters godlineſſe, not dancing.
31 Saint Auguſtine complaining of the corruptions of his time,Aug againſt Petil. cap. 6. ſaith thus: Biſhoppes were wont to ſuppreſſe fooliſhe and laſciuious dances: but now we may finde ſome Biſhops that wyll bee lookers on, yea, and ſomtimes dance with women, ſo farre are they from ſuppreſsing them.Auguſt vponupon the 32. pſalm. Where is he which ſufficiently ſheweth, that before through the diligence of Gods good ſeruants, dances were ſuppreſſed and baniſhed from among Chriſtians, as diſſolutions vtterly vnworthie theyr profeſsion, and therefore in another place, hee vpholdeth that it is better vppon the holy daie to worke than to dance.
22 As for the Doctors of our dayes, they alſo concurre with the former, ſome calling dances, the deuils baudry, others ſaying, that dancing is as a circle,Viret in his Inſtit. vponupon the 7. commandement of the law. whereof the deuill is the center, and the circumference are all his Angels. Among the reſt one thus writeth, What brimſtone or bellowes can a man finde more ſit and infernall wherewith to inflame and kindle the fyres of youth, that doo alreadie by nature ſo burne, that wee can hardly finde water enough to quench the ſame? For albeit women and maides doo dance theyr rounds alone, yet by theyr ſongs and laſciuious motions, they entice not onelyonly themſelues, but the lookers on and hearers to laſciuiouſneſſe, and are to themſelues and others as drums, muſitions, trumpets, & ſpectacles of the deuill. If they hauehave yong men among them, ſo much the woorſe, for ſo is the fyre neerer at hand and more kindled. If they bee at anie other dances, whereof the numbers are infinite, how many meanes hath ſathan to allure to his ſtewes both men and women, olde and young, dancers, and ſtanders by? There ſhall yee hauehave inſtrumentes, by theyr laſciuious tunes to ſerue as the deuils trumpets, to prouoke the hearers to all villanie, the fouleſt ſpeeches that may bee, laſcinious geſtures, ſignes, motions, and as diſhoneſt touchings as may bee found out, let ſuch conſider heereof as hauehave had experience. Speaking alſo of Herodias daughter: We reade (ſayth hee) of the daughter of a whoore that daunced. Wherein hee ſheweth, that dances are the doctrine of the ſchoole of whoores and ſtrumpets, not of honeſt women.
23 If all theſe authorities may not ſuffice, whole aſſemblies of Biſhoppes hauehave lykewiſe condemned dancing. In the yeere 364. in a councell holden at Laodicia, it was decreed by the common aduice of all good men there preſent, that Chriſtians ſhoulde vſe no dancing at marriages, onelyonly they might there dine and ſup together in all chaſt conuerſation, as it beſeemeth Chriſtians. The ſame was afterward confirmed in the ſixt vniuerſall councell of three hundred Biſhoppes, holden at Conſtantinople. Lykewiſe in the Councell of Agatha holden about the yeere 430. chap. 39, all dancing, & louelove ſongs, or laſciuious behauiours, were alſo condemned and prohibited among all Chriſtians of whatſoeuer eſtate. Agayne, the Councell of Ilerd in Spaine about the yeere 515. forbadde all dauncing and laſciuious ſinging at Chriſtian marriages. The Sinodes and aſſemblies of the paſtors of our time hauehave euermore condemned dauncing, as an exerciſe pernitious & vnworthy the profeſſors of reformed religion. To conclude, at the laſt Eſtats holden at Orleans, France by her deputies required to take awaie all publike dancing, and thereupon obtayned a decree that yet is extant.
24 If the authoritie of Gods worde, the verie vanitie and moſt daungerous corruption of daunces, the teſtimonies of the holie Fathers and Doctours of the Church both olde and new, the decrees of Councels and Sinodes, and of Chriſtian princes bee no ſufficient groundes to ſuppreſſe dauncers, of neceſsitie we muſt put them to ſchoole among the Heathen, eſpecially the Romanes, of them to learne euen to theyr ſhame, what modeſtie, holyneſſe, honeſtie and temperance is to bee required amonge Chriſtians. Whereas among other ſuperſtitions and corruptions brought from Greece into their common welth, they had taken vp a cuſtome in theyr Bacchanalian feaſtes, that men and women ſhould daunce together: in reſpect of ſuch great inconueniences as thereby dyd enſue, they banniſhed that faſhion out of theyr Citie, and coulde not by anie meanes bee well perſwaded of that man that was addicted to dauncing. This lawe was in force in the dayes of the Oratour Cicero, about the declining of theyr common wealth: notwithſtanding theyr manners were alreadie much corrupt and degenerate from the former integritie.
25 For the teſtimonie of the truth heereof wee wyll alleadge ſome parte of his writinges.Cic. for Murena, orat. 25. Lucius Murena was a noble man and choſen to bee Conſull at Rome, ſome enuiers of his aduancement, and his enemyes, to the ende to declare him vnworthie that dignitie, accuſed him of many crimes, among the reſt, that hee had daunced. Cicero who had vndertaken his defence, comming to that point of the accuſatōi, ſayth not that it was no fault to dance, and ſo the ſame was a vaine obiection: but acknowledgeth it in deede to bee a greate fault, and therefore for his clyent ſayeth, that there was no apparance to beleeue that Murena daunced: his reaſons: becauſe dauncing is euermore accompanyed with many other vices. As alſo that a man coulde not giuegive himſelfe to dancing, vnles he were eyther dronke or mad. That the vices that miniſter preſumption of dauncing, (as the cauſes of their effectes) are for the moſt parte villanous and diſſolute banquets, dronkenneſſe, luſt, and fornication: But no man coulde accuſe Muraena of anie ſuch, and therefore it was not to bee thought that euer hee daunced. Heere wee ſee, that among the Romanes dauncing was a great fault, verie ignominious, and ſufficient to denounce a man vncapable of preferment in the common wealth. Alſo, that they were reſolued, that dauncing was alwayes accompanyed wyth mightie and moſt villanous vices. To bee ſhort, that a vertuous man woulde neuer daunce. All this was thought moſt true among the Romanes. Otherwyſe, neither had Cato accuſed Muraena for dauncing, neither had Cicero alleadged this ground for his defence.
26 Agayne, Deiotarus a king in Aſia, beeing lykewiſe accuſed before Caeſar for dauncing at a banquet, the ſame Cicero in his defence for that crime, declared that there was no ſuch preſumption in ſuch a man: firſt, becauſe hee was a king, who vſed not to be dronke: next, that hee reſembled not many other kinges, ſuch as preſuming of theyr lybertie, applyed themſelues to all ryot and luſtfull pleaſure. But that he was a modeſt, ſober, and ſtay de man, one who in his youth gaue himſelfe to more honeſt exerciſes, as …ding of horſes, practiſe of weapons, &c. Heere agayne wee ſee, that the Romanes were fully perſwaded, that dauncing and dronkenneſſe went commonly together: that they are exerciſes more fit for men drowned in pleaſures, than for ſuch as are endued with modeſtie: alſo that all young princes well brought vp, omitting all ſuch vanitie, ſhould giuegive themſelues to the exerciſes of vertue.
27 The ſame Cicero, after his returne from exile, repreſenting to the Senate the life and behauiour of one of his enemies, Aulus Gabimus, among other the good qualities of a ruffian and effeminate perſon, entituleth him to be a gallant dancer, and verſe nimble. Hauing alſo to deale with Anthonie, a man drowned in all kinde of vice, among other his reproches of fornication and ordinarie dronkenneſſe, he alſo obiecteth that hee had danced. Hereto let vsus adde the ſaying of the ſame Orator in his third booke of Offices. There hee ſheweth, that a wiſe man, ſuch a one as maketh account, or profeſſeth vertue, ſhould neuer meddle with any ſuch villanous or diſhoneſt action, notwithſtanding whatſoeuer greate profite might be gotten thereby. And for example, he putteth this caſe: If a man by Will ſhould chance to bequeath to one that profeſſeth vertue, two or three millions of crownes, vponupon condition, that before he tooke poſſeſsion of this legacy, he ſhould come into the common place, and there dance, and that he ſhould promiſe ſo to doo: he hereupon demandeth, whether this man in performing his promiſe, and dancing in the face of the world, ſhould ſhew him ſelfe either vertuous or wiſe: Then he aunſwereth, that hee ought not to hauehave promiſed, ſo had he ſhewed his grauitie. Likewiſe, that hee ought not for anie thing to doo that which in the accompliſhment imported anie villanie. Theſe ſentences of Cicero a hethen, may bee a reproch and iuſt condemnation againſt Chriſtians, with whome dancing is ſo common, that ſome hauehave erected publyke ſchooles wherein to teach dancing.
28 All the premiſes tending to condemne dauncing, might ſuffice to cut off all replication: yet leaſt wee ſhould omit anie thing that might make with the atturneys thereof, and dazell the eies of the fleſh enclined to this corruption: we will anſwere to theyr vſuall propoſitions in defence thereof. Firſt, they obiect that wee ſeeke to aboliſh all pleaſure & recreation, which were a matter repugnant to nature, to right and reaſon, conſidering that reſt and recreation are as neceſſarie as meate, drinke, ſleepe, and ſuch lyke, which wee vſe for the preſeruation of lyfe. But we do confeſſe, that both bodie and minde doo require recreation. Yet albeit it bee permitted ſometimes to take recreation, it doth not therfore follow, that they muſt bee allowed to dance. All recreations are not permitted, otherwiſe it would be lawfull for men to recreate them ſelues in lewd and fooliſh ſpeeches, in dronkennes, fornication, &c. But all recreation muſt tend to prepare vsus either in body or mind to our vocation: euerie other recreation conioyned with apparance of euill, occaſion or entiſement to wantonneſſe, or offence to our neighbour, is by Gods mouth accurſed. To be ſhort, euerie recreation repugnant to the modeſtie, temperance, and holines required in Chriſtians, is to be condemned and reiected. Therefore this obiection is falſe, If it bee lawfull to take recreation, it is alſo lawfull to dance.
29 They alſo replie: To leape, friske, and daunce, are thinges indifferent, therefore to make them a ſinne is iniurie to Chriſtian libertie. Wee aunſwere: Thoſe thinges are indifferent, which with faith and for the glory of God, & without danger of offence, a man may eyther doo or leaue, as to eate fleſh or to eate none, but dances cannot be drawen into that compaſſe. The vanities, lightneſſe, and exceſsiue ſport of dances, the ordinarie companions to dronkenneſſe, the manifeſt allurements to laſciuiouſneſſe, and the apparant occaſions of ſundry notable inconueniences doo forbidde them to be accounted among things indifferent. For it were meere impudencie to maintaine, that ſuch vanitie or corruption may pleaſe God, and ſo wee may applie our ſelues thereto in faith, which if wee hauehave not, all that wee doo is ſinne. Alſo, albeit wee ſhould admit them (which we cannot) to be things indifferent,Rom. 14.23 Rom 14 1. Cor. 8.13 yet ought we to practiſe the ſame which Saint Paule proteſteth, That rather than to offend our neighbour, for whom Ieſus Chriſt hath dyed, we will neuer vſe it while we liue.
30 Some do cōfeſſe, that in deed ther is abuſe, yet the ſame may be taken awaie, & not the whole exerciſe therof ſimplie condemned. This reformation were good in things of themſelues good as thus. Wee muſt not aboliſh the vſe of the Sacramentes, becauſe they hauehave bene abuſed, but we muſt take awaie the abuſe. The bodie becauſe it is ſicke muſt not bee killed, but the feauer taken awaie: but dances conſidered in theyr originall, in theyr forme, in their ends and naturall vſe cannot be placed in this courſe: but as things in themſelues and in euerie their partes vicious, they are to bee aboliſhed: Euen as a tree venimous in her leaues, fruites, and bodie, muſt not be lopped, but quite cut downe by the roote. But let vsus aske theſe reformers of dances what they thinke good to be taken awaie? Some will ſaie, all laſciuious ſongs: others will adde, that women and maides ſhall not bee mixed with men and young frie. This is ſomewhat, yet not all. Some will go farther, and ſaie, let him that liſt to leape & dance, do it priuatly in his chamber, not openly. All theſe reformations in deed, will cut off moſt part of our dances, which cannot be performed but in companie, & cauſe men to looſe all affection and vſe of the ſame. For take away the mixture of men and women, the lewd ſonges and tunes, the publyke mirth and paſtime, the ſpeeches, communication, and geſture that proceed of the fleſh and the world, who will dance? Such a reformation will vtterly aboliſh all dances: ſo vicious, infected, and corrupt they are in themſelues. As alſo there is no reforming of the ſtewes but by taking of them awaie.
31 Some wyll ſaie, If it bee not lawfull to daunce, farewell all good fellowſhippe. Truelie it were farre more wiſedome to forbeare ſuch fellowſhip, than thereby to ſtand in danger of offending God. But if we chance thereinto, let vsus practiſe the counſell of Saint Paul, & not participate in the vnfruitfull workes of darknes, but reproue them, not in wordes onelyonly, but alſo in deeds, that our conſtant deniall to dance, may be a reall reprehenſion and actuall reproofe of ſuch as do dance.
32 Others will replie, that if they denie to dance,Epheſ. 5.11 they ſhall bee tearmed hypocrites & ſcrupulous perſons. But it is better wrongfully to beare ſuch tants, than to ioyne with the wicked, & worke wickedneſſe with them. Alſo, what reaſon is it that hee that doeth euill, ſhould hauehave more power to draw vsus to do euil with him, than wee by our conſtancie to drawe him to vertue? In this caſe therefore it were good to practiſe the decrees of the auncient counſels, which command, that when wee hauehave ſoberly and honeſtly eaten and dronken together, if anie prepare to dance, we ſhould depart awaie from theyr ſocietie. But they will replie, that ſo we ſhall miniſter offence to ſome: yet is it more tollerable ſo to doo, than to offend God. Beſides,1. Pet. 4.4 Saint Peter armeth vsus agaynſt this temptation, aduertiſing vsus that worldlings wyll bee grieued, if we runne not wyth them to the ſame exceſſe of ryot. But the worſt they can ſaie of vsus, ſhall be, that we would not dance, that is, that we would doo nothing vnbeſeeming Chriſtians. And this conſtancie maye peraduenture touch ſome, of the company, & procure them alſo to leaue ſuch inſolencie and riot. Howſoeuer it bee, there can bee no excuſe in the ſight of almightie God to doo euill. And better it is, to be a lyght in theſe darkneſſes and diſordered companies, than to ſuffer our ſelues to be lead by the blinde, and to followe theyr faults and ſinnes.
33 Some will alleadge diuerſe the profites that come of dauncing. Firſt, that it is an exerciſe fit for health, but the iudgments of the Phiſitions doo ſaie otherwiſe: for all vehement exerciſes are dangerous after meate, and commonly dancing followeth the full belly. Beſides that, theyr owne conſciences doo teſtifie, that in dancing the bodily health is the leaſt parte of the minde: yea, if wee may beleeue experience, wee ſhall finde that by the violent motions of dauncing, more hauehave incurred mortall ſickneſſe, than bodily health. Likewiſe, albeit dancing might be healthfull to the bodie, yet beeing ſo preiudiciall to the ſoule, as is before declared, wee are to forbeare the ſame. The vſe of fleſh is more requiſite for the preſeruation of lyfe, than dauncing: yet doeth Saint Paule ſaie, that rather will hee eate no fleſh while hee liueth, 1. Cor. 8.13than he will offend his brother. How much ſooner would he hauehave proteſted of dancing? Others doo propound agilitie of the bodie. But as this agilitie is not required in all, ſo doo they not in dancing practiſe the getting of it, but rather to boaſt of that which they hauehave, and therein to take a pride. Withall, there bee many other exerciſes farre exempt from ſuch daungers of the ſoule as wee finde in dancing.
34 But among all commodities and profits by dancing, ſome do alleadge that they bee pathes to marriage, and meanes to attayne thereto. But how? As when Herodias daughter had pleaſed Herod in dauncing, hee offered her the one halfe of his kingdome: ſo ſome noting the grace, geſture, and amorous behauiours of ſome dancers, doo fall into liking, and ſo doo offer vntounto them their bodies and goods, crauing and taking them to their wiues. But this allegation doth euidently confirme our former demonſtrations, that dances are bellowes to kindle the hearts in luſt. Beſides, that albeit they may bring forth marriage in ſome, yet ſurely not in the thirtith part of thoſe that by dances are inflamed and mooued to luſt. And therefore as ſuch luſts are accurſed by God, euen ſo are the dances that breede and inflame them. Moreouer, what bleſſings of God are men to attend of ſuch mariages, practiſed by ſuch daungerous, vicious, and offenſiue means, ſo repugnant to the modeſtie and holyneſſe that is required in the children of God. Agayne, marriages forced by luſt, are for the moſt part vnequall, yet cannot bee reſtrained, neyther the luſt quenched, but by concluding the marriage, and therefore can yeelde no better fruites but trouble and other inconueniences: ſo that it were better to roote out dancing out of the common wealth, than to miniſter occaſion of ſuch wretched marriages. So many vices therefore accompaniing dancing, we ought with Cicero, to reſolue neuer to daunce, albeit thereby wee might gaine a million of golde, eſpecially if wee remember the ſaying of the holie Apoſtle Saint Paule, that wee must not doo euill that good may come of it. Rom. 3.8.Such holy thinges as marriage muſt bee dealte in, in holyneſſe and lawfully. Beſides, ſo many vices and pernitious dangers concurring in daunces, can bee no beginning or foundation of anie good worke.
35 Our dauncers atturneys alleadge ſome examples out of the holy Scripture for theyr allowance. Marie, ſaie they, the ſiſter of Moſes and Aaron, daunced among the women of Iſrael, after theyr paſſage ouer the redde ſea. When Dauid had ouercome Goliah, the women of Iſrael daunced. When Iudith returned from the ſlaughter of Holophernes, the wiues of Bethulia daunced. Dauid alſo leaped and daunced before the arke of the Lorde. But to take ſome ground in theſe examples: Firſt,Exod 15.20. 1. Sam. 18.6 Iud. 15.14 2. Sam. 6.16 in our dances it is requiſite that women and maides ſhould dance aparte, wythout anie companie of men and batchelers. Secondlye, it were ſit that our dancing ſhoulde bee accompanyed wyth ſuch ſonges as tend to the honour and glorie of God, and that the ſame might bee the purpoſe of our dancing, as in olde time it was. And therefore theſe examples are as ſit to approue the dances of our dayes, as the example of the coniunction of man and woman in the holy eſtate of Matrimonie, maye be to allowe theyr coniunction in the ſtewes. Moreouer, how few examples can wee finde of women that daunced in olde time? And of men all the holy Scripture mentioneth onelyonly Dauid, who daunced before the Arke of the Lorde in ſpirituall and holy reioycing. For as concerning that hee ſayeth, Thou haſt turned my mourning into dauncing. Alſo that Ieremie propheſied, Thou ſhalt bee adorned with thy timbrels, O virgin Iſrael, Pſal. 30.11. Iere. 31.4and ſhalt goe foorth in the daunce of them that bee ioyfull. Lykewiſe that which the bleſſed Euangeliſt Saint Luke reporteth, that after the prodigall childe was returned,Luke 15.15 Math. 15.16 his elder brother hearde melodie and dancing. Alſo, that the children beeing in the market place, ſayd. Wee hauehave piped to you, but yee hauehave not danced. Theſe bee phraſes of ſpeech in parables, which the holy Ghoſt doeth vſe, not to allowe dauncing, but onelyonly to repreſent myrth and ioy. As lykewiſe the laying of Ieſus Chriſt of vſurers, in the parable of the talents. Alſo of the vniuſt ſteward commended for the wrong done to his maſter, doo tend neyther to approue vſury, neyther to teach ſeruants to robbe theyr maſters: but that eueryevery one ſhoulde faythfully imploie the giftes and graces that wee hauehave receiued of the Lorde, and liberally diſtribute to the poore of thoſe gifts that God hath giuen vntounto vsus. Neyther may we denie but that ſome abuſed their daunces euen in thoſe dayes,Math. 25.27 Luke 16.8 as appeareth in the example of the daughters of Siloh, who while they danced, were rauiſhed by the Beniamites, and ſo receiued the reward and recompence of theyr vanitie. Finally, ſuch daunces as in olde time reſembled ours in theſe dayes, were neuer propounded as examples to bee imitated and followed,Iud. 21.21. no more than all other corruptions and abuſes whatſoeuer, that hauehave beene euer ſince the beginning of the world.
36 Others there bee that doo deſyre, that at the leaſt wee woulde permitte and ſuffer ſuch daunces onelie to bee vſed, as by example are allowed in the holy Scriptures. Euen Martine Bucer, an excellent Doctour of our time, is of opinion, that they ſhould bee ſo reeſtabliſhed among Chriſtians.Bucer of the kingdome of Chriſt. l. 2. c. 34 But wee wyll aunſwere. Firſt, that vſe wyll ſoone be worne out. For dancing would quayle, if men ſhoulde not bee mixed with women, eyther that they ſhoulde ſing nothing but the praiſes of God. Beſides, they ſhuld not be often in vſe, but only vponupon occaſion of ſome victory, or other extraordinarie benefit from God. Withall, we are to vnderſtand, that theſe holy dances were as dependances of the Iewiſh ceremonies, in liew whereof Chriſtians hauehave in theſe dayes, prayers, praiſes, and thankes giuinges, with much greater ſimplicitie.
37 But ſaie ſome, if at marriage feaſts, and other great meetings men ſhould not dance, they would do worſe. For either they wold fall to drinking, or elſe batchelers and maidens falling into companie, would paſſe the time in more liberal communication & free behauiour, and ſo miniſter occaſion of farther inconueniences: all which by dancing might bee preuented. Thus for the ſhunning of one wickedneſſe, they can diſpenſe to commit another, and ſo couer themſelues with a wet ſacke. Oh woorde and deede vnworthie a Chriſtian! That we ſhould bee ſo peruerſe and corrupt, that wee muſt needes offend God in one ſorte, that wee may not offend him in another: That wee cannot auoyd ſinne but by ſinne: That wee muſt needes followe one beaten path to hell, that wee may eſcape another: Yet is this all that they do conclude, who for the auoyding of dronkenneſſe, vpholde that men muſt daunce. It is but an inſtruction how to argue which ſinnes are greater or ſmaller, and to diſpenſe wyth the leſſer, that wee may eſchue the greater. But how ſhall they paſſe awaie the time, ſaie they? Alas, Time wyll awaie faſt enough when wee are diſpoſed ſo to looſe and abuſe it. This is faire from the practiſe of the Apoſtle Saint Paules commaundement afore mentioned, Redeeme the time: conſidering we hauehave but too much time,Epheſ. 5.16 when we know not how to ſpende it vnleſſe wee offend God. Where the holy Apoſtle Saint Paule proteſteth,Epheſ. 5.3.4 that fooliſh woordes and iesting are not comely among the Saintes, but rather giuing of thankes: hee teacheth vsus, that it is ſufficient that wee ſpend the time in prayſing of God. Where the ſame Apoſtle Saint Paule exhorteth the Epheſians, To flie dronkenneſse, Epheſ. 5.18 Col. 3.16and other exceſſe, he wylleth and exhorteth them alſo to be fulfylled with the ſpirit, and to reioyce, ſpeaking together in Pſalmes, hymnes, and ſpirituall ſonges, ſinging and making melodye to the Lorde in their heartes, giuing thankes to God the father in the name of our Lord Ieſus Christ. Let then their communication tend to edification, and let them ſing Pſalmes. Let eueryevery man returne to his home, & not paſſe away all the night euen vntounto day in banqueting. To be ſhort, if there be any recreation, let it be modeſt and holy, farre from all that may miniſter occaſion of offence to God or our neighbour.
38 Wel we know that ther be dances that ſeem graue & modeſt, as in many parts of Germanie. But in as much as Ieſus Chriſt admoniſheth vsus to Amend our liues: The faithfull Magiſtrates ſhall performe the office of true Chriſtians, if out of their lands and iuriſdictions they baniſh not onelyonly meere laſciuious dances, but generally all others, thereby to preuent all beginnings, motions, apparnaces and allurements to euil, and thereby vndoubtedly cut off all ſuch as are manifeſtly repugnant to the modeſtie, holineſſe and chaſtitie, required in the children of God. And as it is the dutie of the Preacher to reproue ſuch inſolencies, ſo is it the part of euerie man to ſhunne the ſame, and to endeuour rather to draw others to their modeſtie, then to ſuffer themſelues by worldlings to be carried away to all vanitie and riot. If there bee any who by the reading of this diſcourſe is not ſufficiently moued or reſolued to condemne and giuegive ouer dancing, I woulde exhorte him to reade a more large treatiſe of dances, printed by Frances Stephens in the yeere 1579. From whence I hauehave taken the moſt parte of this diſcourſe. There ſhall hee finde dances ſo liuely deſcribed, and with ſuch learned, holye, euident and pregnant groundes condemned, that of neceſsitie he muſt yeeld and be conuict: and if he be not a very ſcorner and prophane Atheiſt, acknowledge that they are not only to be condemned and reiected, but alſo to be vtterly abhorred and had in abhomination.