,a ,treatise ,of ,daunses1 wherin it is shewed1 that they are as it were accessories and dependants 7or thynges annexed7 to whoredome3 where also by the way is touched and proued1 that ,playes are ioyned and knit togeather in a rancke or rowe with them4 ,i4 ,thessal4 #e4 ,let eurie one possesse his vessel in holines and honor4 ,anno #aeha4 ,a ,treatise of ,daunses1 in which is shewed1 that daunses bee intisementes to whoredome1 and that the abuse of playes ought not to be among ,christians4 ,i ,doubt not1 but that some1 into whose handes this little treatise shall come1 will thinke me to be at greate leasure1 that haue enterprised largely to leuie out and handle this argument3 which to their seeming is not otherwise of great importaunce4 ,for be it that daunses were allowed or condemned1 or els yet they were putt in the rowe of thinges indifferent men might easily iudge according to their opinion1 that that should not bring great profit or hurt to our christian common wealth1 seeing that ther are diuers pointes of greater weight and consequence1 which trouble the spirits of manye learned men1 make afraide the consciences of the weake and simple ones3 which poyntes haue verye much nede to be opened and made plaine1 rather then to trouble a mans selfe to write agaynst playes and daunses4 ,furthermore men should be in very great forwardnes1 if euery thinge were so well refourmed1 that they were come euen unto daunses1 that is to say1 that all that which is corrupted1 and those abuses which beare the sway among ,christians were so cut off1 and this so sick a body againe so wel restored to his soundnes and health1 that there should remayne nothing els but to debate the question of leaping skippings and daunses4 ,ther will be found an other manner sort of people1 who will make no accoumpte at all to mocke at this matter3 as indeede the world is ful of mockers1 and men without ,godlines1 without ,god1 and without religion4 ,now as concerninge these persons1 they deserue no manner of aunsweare at al1 because they do as soone scoffe at the principall pointes of christian religion1 and that which directly concerneth the seruice of ,god1 as matters of lesse weight and importaunce4 ,wherefore ,i not much regarding or caringe for the iudgement of such iudges1 will let them runne to the water with the bridle uppon their head1 or in their necke1 as they say4 ,but as touchinge the first1 because they bee not altogeather malicious and obstinate1 ,i hope1 that ha uing aunsweared their obiections1 and declared the reasons which haue moued1 yea rather driuen me forward or inforsed mee to descipher and sett out this matter1 they will iudge my labour not to haue bene altogeather unprofitable4 ,it is then in the first place to bee wished and desired1 that troubles beyng pacified1 and all dissentions repressed1 and put out1 the spirits and consciences of men1 should be assured and thorowly perswaded of that which appertaineth to their saluation4 ,and indeede our ,lorde hath stirred and raised up so perfect an age in al sciences know ledge1 in which so many learned men1 and of excellent learning and knowledge1 haue so blessedly and diligently imployed them selues to teach us the order and maner to liue well1 some after one sort and fashion1 and some after an other1 that those which be not yet satisfyed1 can not1 or ought not1 to lay the fault in any but in themselues4 ,next all good men ought to wishe and desire that those which put their hande to 7this is to say trauaile for7 the reformation of maners1 should do it with such good argumentes1 that there shoulde remayne1 or be left1 but euen a very litle to be corrected and amended4 ,and yet this wish desire should not let or hinder the trauaile of such as do indeuor to pull up by the rootes such herbes as be hurtful to the field of the ,lord1 be they neuer so small and little3 and ,i do1 or which thing ,i labour to do in this little boke according to the talente graces which are geuen me from aboue4 ,adde also that if any do deeply seasonably consider this matter1 ,i hope he shal not finde it so barren and of little edification1 that it ought to be dispised or troden under foote3 for many men of quality 7yea euen in the company of notable personages7 of name and authority1 make no conscience to demaunde and aske whether it be yll done to daunce1 demaunding also a formall or playne parcell and text of ,scripture1 by which it may appeare that daunses be prohibited and forbidden1 otherwise they think not that they do euill in daunsing4 ,some others goe further and alledging or rather indeede abusing some peece of the ,scripture1 where it appeareth that the faithfull haue leaped and daunsed3 they thinke verily that they haue founde the beane in the cake1 as though this were a proper couerture cloke to couer the infection and filthines of their daunces4 ,seyng then that many be foulie grosely deceaued in this behalfe1 and that possible for want of beyng sufficiently instructed and informed or taught touching this matter1 ,i haue bene so much the more willing to ease them in this question1 by how much ,i hope to profit in common1 that is1 to do good to the greatest multitude1 as also being willing hereby to satisfy some which haue earnestly and instantly required it at my handes4 ,now to answeare them which demaund and aske a playne peece or text of ,scripture in which daunses should be forbidden1 let them know that there be many wicked and euill thinges which are not euidently and playnly expressed in the ,scripture1 to be forbidden1 notwithstanding they bee of the same kynd and nature1 or else dependences of some thynges which are therein expressed1 and under which they ought to be comprehended1 or els when the contrary of these things is praised and commended1 we are sufficiently taught and instructed to cast them away1 as things condemned by the holy ,ghost1 because ther is one the selfe same reason in contrary things4 ,i will place1 put in the order or rowe of the first1 playes and daunses3 ,i meane such playes as by which man draweth or getteth to hymselfe1 his neighboures money4 ,it is true that wee fynd not in the ,scripture these words4 ,thou shalt not play1 but wee find indeede these wordes4 ,thou shale not steale3 ,now that to gayne or get an other mans money at play shoulde not be a most manifest plaine thieuery3 none of sound iudgement will denie it4 ,for hee which hath wonne or gotten it1 by what title or right can he say1 that such money is his3 ,verily when we get or win the money1 or the goods of our brother1 it must be with the sweate of our face or browe1 that our laboure bringe him some profite1 that is to be profitable unto him3 and euen as we receaue his money or good3 so must hee thorow our diligence and trauaile receaue some profite4 ,but when a man hath gotten his money by the hazard or chaunce1 as a man would say1 of play1 ,i pray you what commoditye and profite commeth to him thereby3 we must then conclude1 that this is a kind of theft3 which although it be not playnly expressed in the holye scripture1 yet neuertheles it ought to bee referred to the eight commaundement1 in which it is sayd1 ,thou shalt not steale4 ,the like is of daunses which wee may put in the first second row or order4 ,for although wee haue not any playne and expresse forbidding1 where it should be sayd1 ,thou shalt not daunse1 yet we haue a formall and plaine commaundement1 ,thou shalt not commit adultery1 or whoredome3 to which the daunses ought to be referred4 ,sidenote3 ,a definition of daunses4 ,now if one would aske me what daunses were3 ,i wil answeare1 that considering the sway which they haue at this day amongest us ,cristians1 they bee nothing else but impudent1 shameles1 and dissolute gestures1 by which the lust of the flesh is awaked1 stirred by1 and inflamed1 as wel in men as in women4 ,sidenote3 ,deut4 #bb4 ,titus4 #b4 ,bat if honesty1 modesty1 and sobernes1 be required in apparaile1 adorning of mens selues1 as we see that it is commended and commaunded in ,deuteronomie1 seing that ,s4 ,paule also in his epistle to ,titus1 willeth that there should be among us a sober and holy countenaunce1 singularly and specially in women1 which ordinarily be very curious in their garmentes1 it is certayne and sure1 that there is some poyson or venym hidden under the grasse4 ,sidenote3 ,i4 ,pet4 #c4 ,and because it is so1 ,s4 ,peter in his first canonicall or generall epistle1 forbiddeth that women should appeare1 shew1 and sett out themselues by theyr apparayle and neatnes4 ,add that in many other places of the sayd holy scripture1 the diuersity and difference in attire and garmentes1 is condemned1 as prouoking to whoredome1 and slipperines1 by more stronge reason the dissolute and lewde gestures1 which be practised by the proper and owne members of a mans bodye1 ought to be cutt of1 and banished from among christians4 ,sidenote3 ,jud4 #bc4 ,and ,s4 ,jude exhorteth us1 to haue1 yea and that in hatred the garment which is defiled by the flesh1 meaning under this figure manner of speech1 all inticementes allurements which might draw us to any pollution1 uncleannes1 and fylthynes3 what ought we to iudge in the excellency 7as a man woulde say7 value and estimation of the flesh itselfe1 which is so polluted and defyled1 that it bringeth forth1 and setteth out the pollution and filthines thereof1 by villanous and dishonest gestures4 ,sidenote3 ,ephe4 #d4 #bi4 ,colos4 #c4 ,and when ,s4 ,paule in his epistles to the ,ephesians and ,colossians1 forbiddeth us all corrupt1 infected1 and filthy speech1 or woordes1 is there not at the least as much1 or as greate occasion3 ,sidenote3 ,the eies4 yea more or greater to condemne dissolute and lewd gestures3 for as concerning dishonest and unmeete woordes1 they be gathered or receaued with our eares onely1 but as for villanous dishonest gestures1 they be so many obiects1 or thinges set before our eyes1 as if one shoulde set before us a painted table1 in which all villany infection1 and filthines should be liuely pourtraited and set out4 ,sidenote3 ,mat4 #e4 ,now that the sighte of all our senses is it which hath most force strength to make us incline to uncleannes and filthynes1 ,i will haue none other iudge but our ,lord himselfe1 when he hath uttered and spoken with his mouth1 that hee which hath cast his eye uppon his neighbours wife1 for to couet1 desyre1 and with her is already a whoremonger in his hart3 ,sidenote3 ,i ,john4 #b4 behold also wherefore ,s4 ,john in his first canonicall or generall epistle1 putteth or ioyneth with the concupiscence or lust of the flesh1 the concupiscence lust of the eyes4 finally when ,s4 ,paule placeth or putteth sobernes1 modestie1 and temperaunce among the effects and fruites which the grace of ,god ought to bring forth in us1 doth hee not sufficiently forbid all dissolutenes1 lightnes1 outrages1 and disorders1 as wel in our manners as in our gestures1 other manner of doings4 ,but for as much as all the former argumentes are founded and grounded upon that definition of daunses1 which ,i haue before geuen and made1 and that some men might deny it me1 we must answeare that which they haue bene accustomed to obiect against it4 ,first of al ,i haue heard of some which denye daunses to be shamelesse and dissolute gestures1 because that when they daunse1 they do it not1 but for a recreation of themselues and bodily exercise1 yea that they use it as a certayne thing1 which of itselfe is neither good nor euill4 ,but let such people be answeared after this manner1 that is to say1 that their affection cannot so chaunge the nature of the thing1 that it doth not alwaies kepe and hold fast1 his proper or owne name4 ,we see that if one enter or goe into a ,brothel house1 or ,stewes1 yea without affection or mind to commit whoredome ther1 yet neuerthelesse the place shal not cease or leaue of to be called a stewes1 or ,brothell house4 ,likewise let them say1 that in daunsing they haue not any shamelesse or vilanous mynde1 affection1 which notwithstanding1 may not well1 easily1 or lightly be beleeued1 yet so it is1 yet daunses cease not to be called shamelesse gestures4 ,but what3 ,the question is not onely of their persons1 but of a thing1 which ought not to be in any use among ,christians4 ,and moreeuer this is not all1 to haue respect or regard onely of a mans owne selfe1 but we must loke also to our neighbours1 who is he which dare assure or warrant him selfe others1 that when he daunseth1 or after that he hath daunsed he hath not prevoked stirred up the lust of the flesh in some one of the standers by3 ,but yet it is so1 the effect sute declareth it1 because that the daughter and sister of the ,county or ,earle of ,a4 was so enamoured or rauished with the loue of a very simple and base gentleman whom she had seene daunse in the courte1 and it printed so wel1 that is1 toke such deepe impression and roote in her hart1 and understanding1 that against the will of ,father and ,mother1 parentes and friends shee maried him4 ,now let us come to the poynt or matter1 what prouoked this young gentlewoman beyng rych1 wise1 learned1 fayre1 of good countenaunce to loue a base man1 of litle discretion1 unlearned1 cockbrained1 yea1 which with great payne or much adoe knoweth to write his owne name1 and besyde1 or moreouer very deformed in face countenaunce1 if not to daunce onely1 and to see in him some small experience skill to runne at the ringe3 ,men will say1 that shee shewed not hir wifedome1 in that shee chose her husbande for daunsing onely3 but what is that the flesh doth not intise and allure1 with his snares baytes3 ,for albeit ther is so much difference betweene the two parties1 as betweene fayre gold and leade1 yea so much indeed yet by her wifedome shee kept him backe1 or made him to refrayne from striking1 fighting1 slaying1 and casting the house out at the windowes1 as we say1 for the least flee1 which came before his eies3 yet so it is1 that he obtayned and got her by the meane abouesayde3 notwithstanding if ther fell out no worse by daunsing1 this were somewhat to be supported1 or borne withall4 ,but now if he reply1 and say hee careth not or regardeth not1 what other men think1 seyng hee hath no maner of euil or naughty meaninge in himselfe4 ,i answere1 that here we see an offense geuen1 and the very bond of loue broken and violated4 ,for put the case1 or graunt that daunsing were put reckoned among things indifferent1 in respect and consideration of it selfe1 is it meete or dutifull that for an indifferent and light thing1 a man should geue an occasion of falling or stumbling to his neighboure3 ,but so farr of is it1 that daunses should bee put in the rome and number of thinges indifferent1 that euery one ought to make an accompt of them1 and to holde them altogeather wicked1 and unlawful3 in so much that ,i send all them againe back to their owne consciences1 which say1 that in daunsing they haue not any impudent shamelesse affection4 ,for the thing beyng so vilanous1 and so infected of his own nature1 as daunsing is1 it is impossible1 that he which useth it1 should not bee infected1 neither more nor lesse3 then it is impossible to touch any filthines1 and not to bee once uncleane1 infected1 and defyled4 ,sidenote3 ,the beginning of daunses4 ,and that it is so1 let us somewhat1 or a little serch and seeke out the beginning of daunses1 and we shal fynd that men cannot geue them a better nor more apt and proper definition1 then that which hath bene brought heretofore4 ,for if wee would in this matter refer our selues to them1 which haue written of the antiquities1 as well of the ,grecians as of the ,romains1 yea1 and that to some ,poets1 wee shall fynd how that daunses haue taken their begynning1 from ,pagans and ,heathen men1 which haue then first used them1 when they did sacrifyce to their ,gods4 ,for beeing plunged into very thick1 as it were palpable dark nesses1 after that they had forged and advised ,gods according to their owne fantasy1 they thought and supposed that they should bee delighted and pleased1 with the selfe same delightes and pleasures1 wherein1 or wherewith they delighted themselues4 ,whereupon wee neede not doubt hereof1 but that it was the deuil which did guide and leade them1 whom al superstition1 false religion1 and erronious doctrine pleaseth1 aboue all thinges1 speciallye when such a toy and trifle is accompanied with al wantonnesse and villanie4 ,now that such manner of doing1 that is to say1 custome of ,pagans and heathen men1 hath bene followed and practiced1 by the children of ,israel1 after that hauing sacrificed to the golden calf2 they gaue themselues to play1 the scripture assureth us thereof1 in the ii4 chapter of ,exodus4 ,afterward men began to daunce in open playes1 spectacles1 and shewes1 from which notwithstanding the people were driuen1 prohibited1 and forbidden1 for feare lest they should be constrained there to behold and see1 an unhonest1 and unseemly thinge1 for their fere or kynd4 ,afterwarde when in a small space of tyme all honesty and shame did begin1 to vanish and weare away1 then mens daughters and women were admitted and receaued to daunses3 and yet withall it is true1 that this was a part by themselues1 and in priuie places4 ,finally a short time after1 men haue so far disordered themselues1 and broken the bondes and limits of honesty1 that men women haue daunsed togeather1 or as wee would say1 in mingle mangle1 and namely and specially in feastes and banquets1 in so much that we see1 that this wicked and ungodlye custome1 hath stretched forth it selfe euen unto us1 and hath yet1 or already the sway at this daye1 more then euer it had4 ,beholde the beginninge of daunses1 togeather with their fruits and properties1 which if they be well considered1 and deeply waighed by sound and rype understandinge1 it will not1 or shall not bee thought straunge maruailous1 that ,i condemne them1 hauing indeede on my syde as well the authority of the doctors of the ,church1 as of the fathers which were found or present at certayne auncient1 and olde councels4 ,sidenote3 ,augustine against ,petilian cap4 #f4 ,saint ,augustine in his booke agaynst ,petilian1 speaketh in this manner3 ,the ,byshops haue always accustomed to represse and beate downe vayne and wanton daunses3 but there are at this day some1 which are found in daunses1 yea1 and they themselues daunse with women1 so farre of is it1 that they reproue1 correct1 or amend such a greate vice4 ,sidenote3 ,augustine uppon the #cb4 psa4 ,and uppon the thirtie and two psalme1 he condemneth also1 or lykewyse the daunces which be had or used on the ,sondaies or ,lordes dayes4 ,sidenote3 ,chrisos4 in the #bf homily upon ,gen4 ,saint ,john ,chrisostome in the fiftie sixt homily uppon the booke of ,genesis1 intreatinge or speaking of the mariage of ,jacob1 doth very much condemne daunsescalling them diuilish4 ,sidenote3 ,chrisos4 in the #dh4 homily upon ,gen4 ,sidenote3 ,chrisos4 in #ad4 chap4 of ,s4 ,mat4 ,the like is founde in the fourty and eighte ,homily4 ,and upon the fourteenth chapiter of ,saint ,mathew1 speakinge of the daunsynge of ,salome1 the ,daughter of ,herodias1 hee sayth1 that when a wanton daunsynge is hadde1 or used1 the ,deuill1 daunseth by and by1 or altogeather4 ,sidenote3 ,in the #ec4 cannon4 ,in the counsell of ,laodicea1 which was holden in the yeare #cfh4 ther was a cannon made1 in these proper tearmes1 or wordes4 ,it must be not admitted that the ,christians1 which either goe or come to mariages1 leape or daunse1 but that chastlye soberly they sup or dyne1 and as it is seemly and conuenient for christians4 ,likewise in the yeare #fgf4 there was holden kept the sixt councell of ,constantinople1 where daunses were forbidden1 principally to women as greatly hurtfull4 ,sidenote3 ,in the canon #bb4 ,the third councel of ,toletum1 condemneth the peruerse and wicked custome of suche people which occupied themselues in vile and infected daunses3 and aboue all uppon the ,sondayes1 and holy dayes when they should haue imployed themselues in the seruice of ,god4 ,sidenote3 ,article #bc4 ,according to these ,canons1 there was made by the estates lately holden at ,orleans1 in the young age or minority of ,charles the #i4 an article1 in which1 amongest other thinges all iudges are forbidden to permit or suffer any publicke daunses1 uppon the sondayes1 and other solonme holy dayes4 ,but in the first place it were to be desired1 and wished1 that this ordinance might be straitly obserued and kept4 ,secondlye1 that it were more generall1 that is to say1 that it did wholly and altogeather forbidd daunses1 as wicked and unlawful thinges3 for if we be ,christians indeede1 we ought not to suffer1 that some pore and blinde ,pagans should surmount and ouercome us in honesty modesty4 ,we fynd that amongest the ,romains1 they which were ouermuch geuen to daunsinge1 caried1 or bare with them so greate a note or marke of infamy1 sklaunder1 that they oftentimes accounted and estemed them unworthy to exercise or haue a publicke and honorable office3 as appeareth by the censure1 punishment1 and correction1 of ,domitian1 who1 for thys only cause1 cast out of the ,senate a citizen of ,rome1 as unmeete1 and unworthy of such a degree of honor4 ,saluit in his ,oration against ,catilina1 speaking of a certaine woman1 named ,sempronia1 sayeth that shee could daunse more delicately and fynely1 then did appertaine to an honest and good woman4 ,cicero much reprocheth and upbraydeth1 yea and constantly obiecteth1 to ,gabinius the studying and practisinge of daunses1 as an infamous thing4 ,he both like in his ,philippickes agaynst ,antonius1 and in the oration of ,durena1 he sayth that a sober man neuer daunseth1 neither a part or priuily1 neyther in an honest moderate banquet1 unlesse perhaps hee be unwyse1 or out of his wit4 ,sidenote3 ,daunsers are folish senseles persons4 ,varro writeth1 that ,scipio was wont to say1 that there was no difference at all betweene a furious1 outragious1 or mad man and a daunser1 sauing that this man1 that is to say1 the daunser was then onely mad when he daunsed1 and the other was so all his life long4 ,from thence commeth the ,latine prouerbe1 that daunsers play the fooles1 or wantons1 but it is with measure4 ,here wee euidently and playnly see1 in what estimation and regard daunses were among ,pagans and infidels1 which trulye could not iudge otherwise therof1 ,i speake of them which had the best and more sound iudgement1 and which were able to weigh and consider1 as well the daunses themselues1 as their so pretious fruites1 and excellent effectes4 ,for if it be1 yet after feastes and banquets1 men commonly set1 or geue themselues to daunse1 and after that men be full of wyne and good meates1 they bee then prouoked pricked forwarde1 by the prickes of the flesh1 to what end serue such manner of gestures1 if not1 to make manifest set out their intemperency4 ,now if men would refer it1 or bringe it to bodily exercise1 this would be very folishly done4 ,for the body of her owne health1 requireth not to be so shaken1 tossed1 and as a man woulde say1 hunted after meate1 for feare to hinder digestion1 as the ,phisition placed it amonge their rules of diet4 ,moreouer seeing yet men may exercise themselues in many other maners and sortes of exercises1 hee1 as mee thinketh openly sheweth1 yet he hath not modesty1 nor temperance1 nor his health it selfe in estimation1 yet is1 he estemeth regardeth not4 c4 which choseth daunsing for his exercise4 ,daunses then were neuer heretofore otherwise accounted of1 nether be at this present otherwise thought of1 then mere vilany1 a most certaine1 plaine1 and evident testimony of the filthines intemperancy of them which delighted themselues therin4 ,now1 that so it is1 the ,prouerbe sayeth1 ,de la panse1 vient la ,danse3 from the panch commeth the daunce3 ,sidenote3 ,math4 #ad4 ,mark4 #f ,and if we durst ioine therto whoredom their elder daughter1 we shal find that she followeth after immediately4 which thing we shall easily fynd1 if we consider the most ordinary common effectes of daunsing4 what was the cause that ,herode so lightly promised1 to that goodlye daunser ,salome1 the daughter of ,herodias1 euen the one halfe of his ,realme1 and kingdome1 but that by her vilanous1 and shameles daunsing1 shee had stirred up and set on fyre his concupiscence and lust who was already a villanous adulterer1 and infamous whoremonger1 so that the delighte and pleasure which he take therin1 provoked him to be willing to make so excessiue and unmeasurable a recompence3 ,moreouer let us marke more narrowly in ,genesis1 that which is written of ,dina the daughter of ,jacob1 and we shall find that daunses were partly the cause of her rauishing1 or deflouring4 ,for albeit1 that in that place1 there is no expresse mention made of daunses1 yet so it is1 that when it is sayde1 that ,dina went to see the daughters of the countrey or land1 there is some appearance and likelihod that the daughters had this custome1 to assemble themselues togeather in daunse1 and that to the end1 that in shewing the nimblenes of their body1 their bewty1 and wery conceyts1 they might bee coveted and desyred of young men1 as indeede ,dina was by ,sichem4 ,and in this our tyme and age1 do not men daily see many such thinges1 which daunses bring with them3 ,the example by mee heretofore brought forth and alleged1 ought to serue for an example to all great lords1 to withdraw their daughters from such baites4 ,but setting all the rest aside1 do wee not see that duncing hath cost1 this holy man1 and great prophet of ,god so deare1 that it hath taken away from him the head from aboue his shoulders4 ,by the way or meane of daunsing1 the children of ,israell1 were willing to geue honour to an ydole1 to a calfe of ,gold1 to a dead thing1 and which they themselues had molten framed after the imitation manner of ,pagans1 which in such a sort fashion serued their gods4 ,bee not these things sufficient to make a man flie daunses1 to prouoke a christian man to haue them in abomination1 to abhore them as things which haue ordinarilye1 and commonlye serued to idolatry1 and haue prouoked to whoredome1 and haue chaunged and altered many daughters of good house and stocke1 from the loue and fauour of their parentes1 and finally haue caused infinite murthers3 murthers ,i say1 for in all the #c peeces of ,scripture before alledged1 we euer fynd ther the death of some4 ,in the daunse before ,herod the death of ,john ,baptist4 ,in the rape or rauishing of ,dina1 ,sichem1 his father1 all his sobiectes1 died there4 ,in the worshipping of the golden calfe1 where the children of ,israel daunsed and leaped so nimblie1 cherefully1 merily1 before that their belly was full1 there died then aboute three thousande in recompence of their ioy and gladnes4 ,if then we would consider the issues1 and effectes1 which come from daunses1 the fayre or goodly fruites which they bring forth1 we would neuer thinke1 but that the heares would stand upright upon our very heades when the question is of daunsing4 ,it remaineth now to answeare them1 who would serue themselues with certaine parcels and peeces of the scripture1 in which mention is made1 that the faithfull people haue daunsed4 ,sidenote3 ,exo4 #ae #bj4 ,first they alledge that which is written in ,exodus1 that ,mary the prophetesse1 the sister of ,aaron1 who after that ,god had ouerwhelmed and drowned ,pharao his army in the red sea1 toke a taberet in hir hand1 being attended1 or waited upon by other women1 song with them a songe to the lord3 as also ,moses1 and the children of ,israel song another4 ,the like is founde in the booke of ,samuel1 after that ,dauid had slaine ,goliath1 that many women came out of all the townes of ,israel singing and daunsing before ,king ,saule1 with tabours1 rebeckes1 and other instrumentes of harmonie1 or musicke4 ,but when these which loue to leape and daunse1 seeing there is here spoken not only of daunses1 but also of taberets and other musicall instrumentes1 do thinke that they are already in the hall of leapinge or skipping1 and do daunse according to the note and measures that the ,minstrels and ,pipers wil sound or play to them3 inferringe that the holy scripture before alleged maketh for them1 and that by it daunses are approued1 they are indeede fouly deceaued and very farre of from their reckoninge1 because that reckoning without the host1 it was meete for them to reckon twyse4 ,for it is most certaine that there is as much difference betweene their daunses1 and those which holy men haue used1 as there is betwene mariage and fornication4 ,i meane betweene chastity whoredome4 ,and euen as it is no maner of way permitted or suffered to committe whoredome1 so our daunses and the usage of them may not be allowed nor receiued4 ,but to cut it short1 that is to say1 to be short1 wee can not gather that any appearaunce or shew of euil1 or any signe of watonnes or dissolutenes1 was euer found in the daunses of holy men1 but altogeather contrariwise1 they therein behaued themselues with such honor1 fear1 and reuerence towardes ,god1 the whole matter it selfe beyng accompanied1 with so great honesty and sobernesse1 as nothinge more4 ,and in which mens deede #c4 pointes are to be considered and marked1 which can not be at any hand found in the ,prophane and wicked daunses of our tyme4 ,first the occasions which thrust them forwarde to do it1 was such a great ioy which they had conceaued of the fauoure which ,god had shewed to them1 that they coulde not conceale1 or kepe hidden1 but needes must manifest it1 let it abroad1 by all the meanes and wayes that they could inuent or deuise4 ,sidenote3 ,psal4 #fh4 ,which thinge also ,dauid declareth in the sixty and eight psalme1 saying1 the ,lord hath geuen an argument1 occasion or matter unto the women1 who also haue song accordingly3 ,it was then a solomne 7as a man would say7 or publicke thankes geuing1 which they rendred1 or gaue unto ,god1 singing or setting forth him to be the author of their deliuerance4 ,what fellowship1 agreement1 or likenes1 can there bee1 between the daunce of these holy fathers1 and these which wee behold nowe at this day among christians4 ,is it a question when men daunce to acknowledge or confesse the graces goodnesses of ,god1 to thanke him therfore1 reioicing themselues in him3 ,when the lusty and fyne man should holde a young damosel1 or a woman by the hand1 and keeping his measures he shal remoue himselfe1 whirle about1 shake his legges alofte 7which the daunsers call crosse capring7 for pleasure1 doth not she in the meane while make a good threede1 playing at the ,moris on her behalfe3 but ,i pray you3 what can ther by there of ,god1 of his worde1 of of honestye in such folishnes3 ,i holde my tounge1 that is1 ,i speake nothing of their wordes1 amorous deuises1 or deuises of loue1 wanton communications or speeches or markes only knowen to the ,ladye1 or ,gentlewoman4 ,it is true1 that a man will say to me1 that he must reioyce and be mery1 which thing also ,i graunt1 but yet not with a worldly1 dissolute1 and leuse ioy4 ,the seconde pointe is1 that euen as the people of ,israell were instructed in the seruice of ,god by very many cerimonies1 and outward manners or fashions1 so when they would honor him1 and geue him some duety which they did owe1 they did not content themselues to do it with the harte1 and with the mouth1 but by and by they added1 and ioyned there withall some outwarde gestures1 to witnes that1 which was within4 ,euen unto this present or hetherto we haue founde very little affinitye or agreement betweene the daunses of the auncient patriarches1 and of good and religious people1 and these1 which we use at this present1 or in these dayes4 ,it is certaine and true1 that the daunsers of our tyme would very fayne make themselues equall with them1 and be in the selfe same degree of honor3 sauing notwithstanding1 that they content not them selues to haue a shameles and villanous harte1 but they will also discouer and lay open their own shame villany1 by dissolute gestures4 ,the third and last poynt sheweth us the fashion of the nations or people of the ,east1 the outward gestures1 and custome receaued among them1 contrary herein to the westerne people4 ,the reason is because euery nation hath alwayes some proper and particuler inclination1 which another hath not4 ,moreouer those which draw nigh unto the ,east and ,south1 are by reason of the heate1 mor easie to moue themselues1 and consequently to make or shew gestures1 then they are which be in the ,east1 or ,north who by reason of the cold be more heauy weighty3 ,from whence it commeth1 that the ,italian in his communications or speeches1 but especially if he speake with an affection or good hart1 intermingleth and useth so many gestures1 that if an ,english man should see him a farre of1 not hearing his words1 would iudge him out of his wit or els playing some comedy upon a scaffold4 ,let a man on the other side beholde an ,almain or ,germain in the ,pulpit1 and hee would thinke him benummed1 and impotent1 or lame in all his members or partes1 of his bodie4 ,and to confirme this1 lett us beholde and call to remembraunce1 how the auncient ,romains were remoued farr from the opinion and mind of the ,greks4 ,these1 that is the ,greekes1 esteemed daunsing verye much1 and all these which knew howe to helpe and comfort themselues with an instrument of musicke4 ,the other1 that is the ,romains made very small account of both daunsyngs1 and lesse of the daunsers themselues4 ,here appeareth the difference of ,climates1 and of such as dwell under those climates4 ,from thence it commeth that the people of the ,east partes did breake and rent in peeces their garmentes when they had understanding of euil newes4 ,wherefore they did lye weltering and tumblinge upon the ground1 put on sackcloth1 put on ashes1 or dust upon their heads1 yea then1 when they pretended to shew some repentance1 and to manifest or set out an inward greefe3 all which thinges would bee founde1 and thought rediculous1 foolish1 and to bee laughed at amonge nations peoples1 on this side of them3 ,and if that women should take tabourets in their handes1 as we read that the women of ,israel haue done3 would not men thinke that they were out of their witt3 which notwihstanding was not found in thought straung among the ,israelites1 because this was the custome of the nation and people4 ,it is true1 that a man may also referr the tabourets other instrumentes of musicke to the ceremonies of ,moyses law3 which ceremonies haue bene abolished at the comming of ,jesus ,christ1 in so much that at this day where we are under the ,gospell1 wee must use the same more soberly1 and sparingly1 with greater modesty3 but all that1 hath nothinge common with the daunses of this present time or age4 ,these three poyntes being dispatched we fynd and see cleerely1 what affinity agreement there is1 betweene these twoo maners of daunses4 ,sidenote3 #b4 ,sam4 #f4 ,our daunsers do yet further alledge an other parcel or peece of the scripture written in the booke of the ,kinges1 where it is said1 that ,dauid leaped and daunsed before the ,arke of the ,lord4 ,sidenote3 ,mark this you that folowe daunsing scholes4 ,but so far of is it1 that this serueth them to mayntayne their daunses1 that ,i would not wish to haue a more proper1 fitt1 playne1 and agreeable place to confute them4 ,for if ,dauid hath had a like affection in his daunse1 as they haue in theirs1 that is to say1 to please the gentlewoman and ,ladies1 as our daunsers endeuor1 studye deuise to please their minions and flattering dames1 ,michol his wife1 had neuer mocked him4 ,he might then haue daunsed more pleasantly1 and after a fashion more agreeable to the flesh3 and for trueth1 hee might haue done it beyng light or nimble by nature1 and able or meete to do al thinges4 ,but the answeare which he made his wife ,michol1 very well declareth1 that hee pretended or purposed no other thinge but to set out by outward gestures1 the greatnes of the ioy which he had conceaued in his harte1 because of the presence of ,god4 ,this was 7sayd he7 before the ,lord which ,i haue done in this behalfe3 it appeareth by this aunsweare1 that his affection was not in or on the world1 and that he cared not much for the iudgement of ,michol1 and of all other worldlings1 because he would not please them1 nor satisfy or feede their fine and goodly eyes1 by his daunsing4 ,wherfore we must conclude that ,dauid condemneth the worldlines of his wife1 and such other as shee3 yea in that that shee was punished by barrennes1 which followed theruppon4 ,it is an evident argument1 that ,god approued or allowed the doing and saying of the ,prophet4 ,sidenote3 ,note you that delight in your art of daunsing ,now if al they1 which make daunsinge their god1 would imprint this in their hart and understanding1 they should receaue use the same1 rather to their condemnation1 then to be so much without aforehead1 that is to say1 shameles1 that they woulde abuse the scripture1 to couer their uncleannes infection4 ,for this is a most detestable abhominable sacriledge1 to make the unspeakeable truth of ,god to serue our wicked and most shamefull affections4 ,adde thereunto that he will greeuously sharply punish all such scoffers1 and prodigall persons which do so much prophane the maiesty and excellency of his name1 and that diuinity1 which is contayned and expressed in the holy scriptures4 ,sidenote3 ,isa4 #e4bj4 ,moreouer1 when we so disguise and chaunge the nature of thinges that we call good euil1 and the euil good1 we ought to assure our selues of the curse of ,god1 pronounced by the prophet ,isaiah1 saynge3 cursed 7sayth he7 be they1 which say that euil is good1 and that good is euil1 which put darknes for light1 and light for darknes1 which geue sowre thinges for sweete1 and sweete for sower bytter4 ,sidenote3 ,daunses not indifferent4 ,but ,i demaund or aske now1 whether they which allow daunses1 and place them among indifferent things1 do not call good euil1 and euil good3 and by consequent do not inflame and kindle the wrath of ,god upon them themselues1 and al their fautors or fauourers4 ,all which thinges beyng considered1 ,i hope that diuers knowing what euil1 and mischief there is in daunses1 will giue them ouer and cast them away1 thinking or supposing1 that in that1 that thei haue retained fauoured them1 euen unto this present1 they haue rather done it thorowe ignoraunce1 than thorowe stubburnesse or selfe will4 ,but as concerning others1 whiche will preseuer and continue in their dissolutnes and loosenesse1 the ,lord withdraw and plucke them therefrom1 when it pleaseth him1 least they incurre or runne headlong into his wrath and vengeance1 which hangeth ouer their heads1 for that they haue obstinatelie and stubburnlie gainesaide and withstood1 so manifest plaine a truth4 99 99 99 ,prayse be to ,,god4 ,stamp3 ,lambeth ,palace ,library