The anatomie of abuses contayning a discouerie, or briefe summarie of such notable vices and imperfections, as now raigne in many Christian countreyes of the worlde: but (especiallie) in a verie famous ilande called Ailgna: together, with most fearefull examples of Gods iudgementes, executed vpon the wicked for the same, aswell in Ailgna of late, as in other places, elsewhere. Verie godly, to be read of all true Christians, euerie where: but most needefull, to be regarded in Englande. Made dialogue-wise, by Phillip Stubbes. Seene and allowed, according to order.

The horrible Vice of pestiferous dauncing, vsed in Ailgna.

Philoponus.

DAuncing, as it is vsed (or rather abused) in these daies, is an introductiō to whor∣dom, a preparatiue to wantonnes, a pro∣uocatiue to vncleanes, & an introite to al kind of lewdenes, rather than a pleasant exercyse to y^• mind, or a holsome practise for y^e body: yet notwithstanding, in Ailg. both men, wemen & childrē, are so skilful in this laudable sciēce, as they maye be thought nothing inferiour to Cynoedus, y^• prostitut ribauld, nor yet to Sar∣danapalus that effeminat varlet. Yea thei are not ashamed to erect scholes of daūcing, thin∣king it an ornament to their childrē, to be ex∣pert in this noble science of heathen diuelrie: and yet this people glory of their christianitie & integritie of life: Indead,

verbo tenus Chri∣stiani boni vocitentur: But vita & moribus Ethnicis, & paganis peiores reperiētur.

Frō

y^• mouth outward, they may be said to be good Christians, but in life & maners, farre worser than the heathen, or Paganes: Wherof, if they repent not, & amend, it shalbe easier for that Land of Sodoma and Gomorra at the day of iudgement then for them.

Sp.

I haue heard it said, y^• dauncing is both a recreation for the minde, & also an exercyse for the body, very holsome, and not only that, but also, a meane wherby loue is acquired.

Ph.

I will not much denie, but being vsed in a meane, in tyme and place conueniente, it is a certē solace to the minds of such as ta∣ke pleasure in such vanities, but it is not good reason to say, some mē take pleasur in a thing ergo, it is good, but the cōtrarie is true rather: For this is (basis veritatis) a ground of truth, y^• whatsoeuer a carnall man with vncircum∣cised heart, either desireth, or taketh pleasure in, is most abhominable & wicked before god: As on the other side, what the spirituall man regenerat, & borne anew in Christ, by the di∣rection of God his spirit desireth or taketh de∣light in, is good, and according to the will of God. And seeing mās nature is too procli••e of it selfe to sinne, it hath no need of alluremēts & allections to sin (as dauncing is) but rather of restraints & inhibitiōs frō the same▪ which are not there to be found. For what clipping, what culling, what kissing and bussing, what

smouching & s••abbering one of another, what filthie groping and vncleane handling is not practised euery wher in these dauncings? yea the very deed and action it selfe, which I will not name for offending chast eares, shall be purtrayed and shewed foorth in their bawdye gestures of one to another. All which, whi∣ther they blow vp Venus cole, or not, who is so blind that séeth not? wherfore, let them not think that it is any recreation (which word is abusiuely vsed to expresse the ioyes, or de∣lightes of y^• mind, which signifieth a making againe of that, which before was made) to the mind of a good Christian, but rather a cor∣rosiue most sharp and nipping. For seing that it is euill in it self, it is not a thing wherin a Christiā Mans heart may take any comfort.

The ••nely, summum bonum, wherin a true Christians heart is recreated and comforted, is the meditatiō of y^• passion of Iesus Christ, the effusion of his blood, the remission of sins, and the contemplation of the ineffable ioyes and beatituds after this life, prepared for the faithfull, in the blood of Iesus Christ. This is the only thing, wherin a Christian mā ought to reioyse, and take delight in, all other plea∣sures & delights of this lyfe set a parte, as a∣marulent and bitter, bringing foorth fruit to eternall destruction, but the other, to eternall lyfe: And wheras they conclude, it is a hole∣some

exercise for the bodie, the contrary is moste true, for I haue knowen diuers by the immoderate vse therof, haue in short time be∣come decrepit and lame, so remaining to their dying day. Some haue broke their legs with skipping, leaping, turning and vawting, and some haue come by one hurt, some by another but neuer any came from thence without sōe parte of his minde broken and lame, such a wholsome exercise it is. But say they it indu∣ceth looue, so I say also, but what looue?

Truely a lustful loue, a venereous looue, a con¦cupiscencious, baudie & beastiall looue, such as procéedeth from the stinking pump and loth∣some sink of carnall affection, and fleshly ap∣petite, and not such as distilleth from the bow¦els of the hart ingenerat by the spirit of God.

Wherfore, I exhort them in the bowels of Iesus Christ to eschue not only from euil, but also from all apperance of euil, as the Apostle willeth them, proceeding from one vertue to another, vntil they growe to perfect men in Christe Iesus, knowing that we must giue accoūts at y^• day of iudgment of euery minut and iote of time, from the day of our birth to the time of our death: for there is nothing more precious, then time, which is giuen vs to glorifie God in good-woorks, and not to spend in luxurious exercises after our owne fantasies and delights.

Spud.

But I haue heard then: affirme that daūcing is prouable by the woord of God: for (say they) did not the women come foorth of all the Cities of Israel to méet king Saule? and Dauid returning from the slaughter of Goli∣ath, with psalteries, flutes, tabrets, Cymbals and other musicall Instruments, dauncing & leaping before them? Did not the Israelites hauing passed ouer the red sea bring foorth their Instruments and danced for ioy of their deliuerance?

Againe••, did they not daunce before th•• golden Calf, which they had made, in Horeb or Sinai? Did not king Dauid daunce be∣fore the Ark of the Lord? Did not the Daugh¦ter of Iephtah daunce with tabret and harp at the return of her Father from the Féeld? Did not the women of the Israelits dance com¦ming to visit•• good Iudith? Did not the Dam∣sel dance before King Herod? Did not Christ blame y^e people for their not dancing, when he said, wee haue pyped vnto you, but you haue not daunced?

Saith not Salomon,

there is a tune to wéep and a time to laughe, a time to mourne and a time to daunce?

And dooth not the Prophet Dauid in many places of his Psalmes commend and com∣maund dauncing and playing vpon Instru∣ments of Musick.

Wherfore (for thus they conclude) séeing these holy Fathers (wherof some were guided by the instinction of God his Spirit) haue not only taught it in doctrine, but also expressed it by their Examples of life, who may open his mouth once to speake against it.

Philo.

The Fathers as they were men had their errors and erred as men, for Ho∣minis est errare, decipi et labi: it is naturall for man to erre, to be deceiued & to slide from the trueth. Therfore the Apostle saith: follow mée in all things as I follow Christ: but to y^e intent that they who perpend the Examples of the Fathers, and Scripture falsly wrested, to maintaine their•• deuilish dauncings with∣all, may sée their owne impietie & grosse igno∣rance discouered, I wil cōpendiously set down the true sence and meaning of euery place, as they haue cyted them perticulerly. For the first: wheras they say that the Women came foorth in daunces with timbrels and Instru∣ments of Ioy to méet Dauid and Saule, I aske them for what cause they did so?

Was it for wantonnes or for very ioye of hart, for their Uictorie gotten ouer the Phili∣stines their sworne Enemies? Was it in prayse of GOD? or to stirre vp filthie lust in them selues, or for nicenes onely, as our daunces bée?

Did men and women daunce togither, as is now vsed to be doon: or rather was it not doon amongst women only? for so saith the text, the women came foorth &c. But admit it were neither so, nor so, wil they conclude a generall rule, of a particuler example? it is no good reason to say such and such did so, ther¦fore it is good, or we may doo so, but all things are to be poysed in y^e balance of holy scripture and therby to be allowed or disalowed, accor∣ding to the meaning of the holy Ghost, who is only to be heard and obeyed in his woord.

The Israelitish women hearing of the fame of Dauid, and how he had killed their deadly enemie Goliath, came foorth to méet him play¦ing vpon instrumēts, dancing & singing songs of ioye and thanks-giuing to the Lord who had giuen them victorie and deliuered them, from the deadly hostilitie of him, who sought their distruction euery way. Now what ma∣keth this, for our le••d, wanton, nice and vbi∣quitarie dauncings, for so, I may call them because they be vsed euery where, let the god¦ly iudge: who seeth not rather y^• this example, (let Cerberus the dog of hel alatrate what he list to the cōtrary) clean ouerthroweth them. Theirs was a godly kind of dācing in praise of God: ours a lustful, baudie kinde of dea∣me••our, in praise of our selues: the••rs to shew their inward ioy of minde for the blessings of

God bestowed vpon them, ours to show our actiuitie, agilitie and curious nicitie and to procure lustful looue and such like wickednes infinit: But to their second allegation: y^e Chil∣dren (say they) of Israel danced being deliuered out of the seruitude of Pharo and hauing pas∣sed ouer the red sea: I graunt they did so, and good cause they had so to doo: For were they not emancipate and set frée from thrée great calamities and extreame miseries? First frō the serui••e bondage of Egipt, from the swoord of Pharo, who pursued the rereward of their hoste, and from the danger of the red sea, their enemies béeing ouerwhelmed in the same.

For these great and inestimable benefits and blessings receiued at the hands of God, they played vpon Instruments of musick, leaped, daunced, and sung godly songs vnto y^e Lord, shewing by these outward gestures y^e inward ioy of their harts and mindes. Now what conduceth this, for the allowance of our luxu∣rious dauncings? Is it not directly against them? They danced for ioy in thanks to god, wée for vainglorie••: they for looue to God, wée for looue of our selues: they to shew the inte∣rior ioy of the minde for God his blessing, hea¦ped vpon them: we to shew our concinitie, dex∣teritie, and vain curiositie in the same: they to stir vp and to make them selues the apter to praise God, we to stir vp carnall appetites

and fleshlie motions: they to shewe their hu∣militie before God, and we to shew our pride both before God and y^e world. But how so e∣uer it be, sure I am, their dauncing was not like ••ures, cōsisting in measures, capers, qua∣uers, & I cannot tel what, for thei had no such leas••re in Egigt to learne such vaine curiosi∣ty in that lustfull bawdie schoole, for making of brick and tyles. And notwithstanding, it is ambiguous whether this may be called a daū¦cing or not, at lest not like oures, but rather a cer••••̄ kind of modest leaping, skipping, or moo∣uing of the body to expresse the ioye of y^e mind in prayse of God, as the Man did, who being 〈◊〉〈◊〉 by the power of our S••uiour Christe, ••••alked in the Temple, leapping, skipping, & praising God.

We neuer read, that they euer daunced, but at some wonderfull por••ent, or straunge iudgment of God, and therfore, made not a common practise of it, or a daylie occupation as it were, much lesse set vp schools of it, and frequenting nothing els night and day, Saba¦oth day, and other, as we do. But to their third Reason: The Israelits daūced be∣fore the Calf in Horeb. And what than? They made a Golden Calf, and adored it, maye we therfore do the like? They com∣mitted ydolatrie there, therfore is ydolatrie good, because they committed it?

Adam, disobyed GOD, and obeyed the deuil: is obedience therfore to the deuil good, because hee did so?

Therfore wée must not take héede what man hath doon héertofore, but what God hath commaunded in his woord to be doon, and that followe, euen to the death. But to be short, as it is a friuilous thing to say, because they committed Idolatrie, therfore may wée doo the like, so it is no lesse ridiculous, to say, be∣cause they daunced, therfore wée may doo the same: for as it is not lawful to commit Idola∣trie, because they did so, so is it not lawfull to daunce, because they daun••ed.

So that if this place inferre any thing for dauncing, it inferreth that wee must neuer daunce but before a golden Calf, as they did: but I think by this time, they are ashamed of their dances: therfore, of this place I néed to sayn•• more, giuing thē to note, that this their dauncing in respect of the end therof, was farre dissonant from ours: for they daunced in honour of their Idol, wee clean contrary though neither the one nor the other be at a∣ny hand tollerable.

Their fourth reason, Did not Dauid daunce before the Ark, say they? very true: and this place (as the rest before) refelleth their customarie dauncings of men and wo∣men togither moste excellentlie. For

Dauid danced him selfe alone, without either woman, or musicall Instrument to effemi∣nate the minde. And this dauncing of Dauid was no vsuall thing, nor frequēted euery day but that one time, and that in prayse of God, for the deliuerie of the Ark of God his testa∣ment out of the hands of the Infidels and he∣then people: the ioy of this holy Prophet was so vehement, for this great blessing of GOD (such a feruēt zeale he bore to the trueth) that it burst foorth into exterior action, y^• more to in¦duce others to prayse God also. Would God we would dance as Dauid daunced héer, for the deliuerie of his alsauing woord out of the hands of that Italian Philistin & archenemy of all trueth, the Pope of Roome, for in this re∣spect I would make one to daunce, to leap, to skip, to triumph, and reioyce as Dauid did before the Ark. By this I trust any indiffe∣rent man séeth, that by this place, they gain as much for the maintenance of their▪ leude dancings, and baudie chorusses, as they did by citing the former places, that is iust no∣thing at all, which they may put in their eies and see neuer the w••rsse?

Their fift reason. Did not Ieptath his daugh¦ter méet her Father when he came from war dancing before him, and playing vppon In∣struments of Ioy. Ieptath going foorth to warre against the Amonites promised the

Lord (making a rashe vowe) that if it would please his Maiestie to giue him victorie ouer his Ennemies, he wold sacrifice the first ly∣uing thing that shuld meet him frō his house: It pleased GOD that his sole daughter and heire hearing of her Fathers prosperous re∣turn (as the maner of the Cuntrey was) ran foorth to meete her Father playing vppon in∣struments, in praise of GOD, and dauncing before him for ioye. Now what prooueth this for their daunces? Truely, it ouerthroweth them if it be well considered: for first, we read that she did this but once, we daylie: She in prayse of God, we in prayses▪ of our selues: she for ioy of her Fathers good successe, we to stere vp filthie and vncleane motions: She with a virginall grauitie, we with a babish leuitie: she in comly maner, we in bawdie ge∣sture. And moreouer, this sheweth, that wo∣men are to daunce by themselues (if they wil néeds daunce▪) and men by themselues, for so importeth the Tert, making no mention of any other her collegues, or Companions dan∣cing with her.

Their .vi. Reason: Did not y^• Israelitish we∣men daunce before Iudith, comming to visit her? I graunt they did s••: the storie is thus.

Holofernes, opposing himselfe, against the Israelits, the chosen people of GOD, and in∣tending to ouerthrowe them, and to blot out▪

their remembrance for euer from vnder hea∣uen, assembled a huge power, and besieged them on euery side.

The Israelits, séeing themselues circum∣valled and in great daunger on eachside, su∣borned good Iudith, a vertous Godlye Wo∣man (for without some stratagem, or pol∣licie wrought, it was vnpossible for them in the eyes of y^e world, to haue escaped) to repai∣re to Holofernes, & by some meanes or other to work his destruction: who guided by the hand of God, attempted the thing & brought it happely to passe. For she cut of his head with his owne fauchine, wrapping his body in the canopie, wherin he lay sléepingly possest as he was with y^e spirit of drunkennesse: this done, the Women of Israell came together, and went to visit this worthie Woman, and to cōgratulat her prosperous successe, with in∣struments of musick, singing of Godly songs, and dauncing for ioye, in h••nor and prayse to God, for this great victorie obtained. Now who s••eth not, that these women sang, daūced, and played vppon instrumentes in prayse of God, & not for any other lewdnes, or wanton∣nes, as cōmonly the world doth now adaies? This also ouerthroweth the dauncinges of Men and Women together in one companie: for though there was an infinite number of People by, yet the Text saith, there daunced

none, but onely Women, which plainly ar∣gueth the vnlawfulnesse of it in respecte of Man. And this being but a particular fact of a sort of imprudent Women, shall we draw it into example of lyfe, and thinke it lawfull, or good, because they did practife it?

It was a custome in those dayes, when God had powred foorth and notable blessing vpon his People from his Heauenly Pallace, the People in honour, praise and thankesgiuing to God for them▪ would, play vppon their in∣struments, sing Godly Songs, daunce, leape, skip and triumphe, shewing foorth the ioye of their mindes, with their thankefulnesse to GOD, by all exteriour gestures, that they could deuyse. Which kinde of thankefull dauncing, or spirituall reioycing, wold God, we did follow, leauing all other wanton dan∣cing to their Father the Deuill.

Their .vij. Reason: Did not (quothe they) the Damosell daunce before Kinge Herode, when the head of Iohn Baptist was cut of? She daunced indeed: And herein they maye sée the fruite of dauncing, what goodnesse it bringeth: For, was not this the cause of the beheading of Iohn the Bap∣tist? Sée whether dauncing, styreth not vp lust and inflameth the mind.

For, if Herode with séeing her daunce, was so inflamed in her loue, and rauished in her

behauiour, that he promised her, to giue her whatsoeuer she wold desire, though it were half of his Emperie, or Kingdome: what wold he haue béene, if he had daunced with her? and what are those that daunce with them, hand in hand, chéek by chéek, with bussing and kissing, slabbering and smearing, most beastly to behold? in so much, as I haue heard many impudently say, that they haue chosen their Wyues, and wyues their Husbands by dauncing: Which plainely proueth the wic∣kednesse of it. Their .viij. reason: Did not Christ rebuke the People, for not dauncing, saying: we haue pyped vnto you, but you haue not daunced. They may as well conclude that Christ in this place, was a Pyper, or a Minstrell, as that he alowed of dauncing, or reproued them, for not excercysing the same.

This is a Metaphoricall, or Allegoricall kinde of speach, wherin our Sauiour Christ, goeth about to reprooue and checke the styf∣neckednes, the rebellion and pertinacious cō∣tumacy of y^• Scribes and Phariseis, who were neither mooued to receiue the glad tydings of the Gospell by the austeritie of Iohn the Baptiste, who came preaching vnto them the doctrine of repētaunce, in mourning sort: nei∣ther yet at the preaching of our Sauiour him selfe, breaking vnto them the pure Ambrosia, the Coelestial Manna, the word of life in ioy∣full,

and gladsome maner.

Ihon the Baptist he piped vnto them, that is, he preached vnto them, austeritie of life, to mourn for their sinnes, to repent, to fast, pray and such like. Our Sauiour Christ he py∣ped (that is) preached vnto them, the glad & comfortable tidyngs of y^e Gospell, yet at nei∣ther of these kinde of concions, they were any whit mooued, either to imbrace Christ, or his gospell: Wherfore he, sharply rebuketh them, by a similitude of foolishe Children sitting in the market place, and piping vnto them that wold not daunce. This is the true vndoubted sence of this place, which, whether it ouer∣throw not all kinde of lewd dauncing (at lest maketh nothing for them) allowing a certen king of spirituall dauncing, and reioysing of the heart vnto God (that I may suspend my owne iudgement) let wyse men determine.

Their .ix. Reason: Saith not Salomon, there is a time to wéep, & a time to laugh, a time to mourn, and a time to daunce? This place is directly against their vsuall kinde of daun∣cing. For, saith not the Text, there is a time, meaning, somtime, now and than, as the Is∣raelites did in prayse to GOD, when anie notable thing happened vnto them, and not euery daye and howre as we do, making an occupatiō of it, neuer leauing it, vntil it leaue vs. But what, and if Salomon speaketh here

of a certen kind of spiritual dauncing, and re∣ioysing of y^e heart in praise to GOD? This is easily gathered by the circumstances of the place, but specially by the sentence precedent (vz. there is a time to mourn, & a time to dā∣ce &c.) that is, a time to mourn for our sinnes, & a tyme to daūce or reioyse, for the vnspeak∣able treasures purchased vnto vs by y^e death & passion of Iesus christ. How much this pla∣ce maketh for defence of their nocturnall, diu∣turnall, wanton, lewde and lascivious daun∣cings (if it be censured in the imparciall bal∣lance of true iudgement) all y^e world may sée aud iudge. And now to draw to an end, I will come vnto their vltimum refugium. That is: Doth not Dauid both commend, and also cō∣maunde dauncing and playing vpon instru∣ments in diuerse of his Psal. In all those pla∣ces, y^e Prophet speaketh of a certē kind of spi∣rituall dauncing and reioysing of the heart to y^• Lord for his graces & benefits in mercie be∣stowed vpon vs. This is the true kinde of dauncing, which the word of God doth allow of in any place, and not that we should trippe like rammes, skip like goats, & leap like mad men. For, to y^• end our féet were not giuē vs, but rather to represent y^eimage of God in vs, to keep Companie with the Angels, & to glo∣rifie our heuenly Father thorow good works.

Spud.

Do you condemne al kinde of daun∣cing,

as wicked and prophane?

Ph.

All lewde, wanton, & lasciuious daun∣cing in publique assemblies & conuenticles, without respect either of sex, kind, time, place, Person, or any thing els, I by the warrant of the word of God, do vtterly condemne: But that kind of dauncing which is vsed to praise and laud the name of God withall (as weare the daūces of the people of the former world) either priuatly or publiquely is at no hand to be dysallowed, but rather to be greatly com∣mended. Or if it be vsed for mans comfort, recreation, and Godly pleasure▪ priuatly (eue∣ry sex distincted by themselues) whether with musick, or otherwyse, it cannot be but a very tollerable exercise, being vsed moderatly, and in y^e feare of God. And thus, though, I condē∣ne all filthie, luxurious and vncleane daun∣cing, yet I condemne not al kind of dauncing generally. For certen it is, the exercyse it self, in it own nature, qualitie & proprietie, though to some it is lawfull, to othersome vnlawfull in dyuerse respects, is both ancient & general, hauing been vsed euer in all ages, as wel of y^e Godly, as of y^e wicked, almost from the begin∣ning. Wherfore, when I cōdemne the same in some, my meaning is, in respecte of the manifold abuses therof. And in my iudge∣ment as it is vsed now a dayes, an occupatiō being made of it, and a continuall exercyse,

without any difference or respect had either to time, Person, sex or place in publique assem∣blies and frequencies of People, with suche beastlie slabberings, bussings & smouchings and other filthie gestures & misdeameanors therein accustomed, it is as vnpossible to be vsed without doing of inf••nit hurt, as it is for a naked Man to lye in the middest of a hote burning fire, and not to consume. But these abuses with other y^• like (as there be legions moe in it) being cut of from the ex••ercyse it selfe, the thing remayneth very commendable in some respectes. Or els, if our daunces tended, as I haue said, to the setting foorth of GOD his glorie (as the daunces vsed in pre∣ter time did) to draw others to pietie and san∣ctitie of life, and to praise and reioyce in God, to recreat y^• minde oppressed with some great toyle, or labor taken in true virtue and god∣lynes, I would not (being don in the feare of GOD, men by them selues, and Wemen by thē selues, for els it is not possible to be with∣out sinne) much gainstand it. But I see the contrarie is euery where vsed to y^e great dis∣honor of God, and corruption of good maners, which God amend.

Spud.

And wherfore, would you haue Men to daunce by them selues, and Women by them selues?

Philo.

Because it is without all doubte▪ a

prouocation to lust and venery, and the fire of lust once conceiued, (by some irruption or other) bursteth foorthe into open action of whoredome and fornication. And therfore a certain godly Father saidwel, Omnis sal∣tus in chorea, est saltus in profundum inferni, Euery leap or skip in dance, is a leap toward hel. Yet notwithstanding in Ailgna it is coū¦ted a vertue, and an ornament to a man, yea, and the onely way to attaine to promotion & aduancement, as experience teacheth.

Spud,

Notwithstanding, for my further in∣struction, I pray you showe mée what Fa∣thers and Councels haue iudged of it, and what they haue writ and decréed against it.

Philo.

If I should goe foorth to shew all the inuectiues of Fathers, all the decrées of coun∣cels, and all the places of holy Scripture a∣gainst the same, I should neuer make an end: wherfore, of many I wil select a few, hoping that they wil suffice any reasonable man.

Syrach saith, frequent not the company of a woman, that is a singer or a dauncer, neither heare her, least thou be intrapped in her craf∣tines. Chrisostome, dylating vpon Mathew saith: In euery dance, the deuil daunceth by, for companie, though not visible to y^e eye, yet palpable to y^e minde. Theophilus, writing v∣pon Mark y^• sixt Chapter saith, Mira collusio saltat per puellam Diabolus This is a wun∣derful

deceit, for the deuil danceth amōgst thē for company. Augustine writing vpon the 32. Psalme, saith, it is better to digge all the Sabaoth day, then to dance. Erasmus, in his Booke, de contemptu Mundi, saith, Whose minde is so well disposed, so stable, or wel setled, which these wanton dances, with swinging of armes, kicking of legs, playing vpon instruments, and such like would not o¦uercome and corrupt: Wherfore saith hée, as thou desirest thine owne credit, and welfare, eschew these scabbed and scuruy companie of dauncers.

Ludouicus Viues saith, amongst all plea∣sures, dauncing and voluptuousnes is the kingdome of Venus, and the empire of Cu∣pid: wherfore, saith hée, it were better for thée to stay at home, and to break either a leg, or an arme of thy body, then to break the legges and armes of thy minde & soule, as thou doost in filthie scuruy dauncings. And as in all Feasts and pastimes, dauncing is the last, so it is the extream of all other vice: And again, there were (saith he) from far cuntries, cer∣tain men brought into our parts of y^e world, who when they saw men daunce, ran away, meruelously affraid: crying out and thinking thē to haue béen mad. And no meruaile, for who seing them leap, skip & trip like Goates & and hindes, if hee neuer saw thē before, would

not think them either mad, or els possest with some furie? Bullinger, paraphrasting vpō Ma∣thew, 14. saith, After feasting swilling and gulling commeth dancing, the root of all filthy∣nes and vncleannes.

Maister Caluin, writing vpon Iob, Ser. 8. Cap. 12. calleth dauncing the chéefe mischéef of all mischéefs, saying there be such vnchast gestures in it, as are nothing els, but intice∣ments to whordome.

Marlorate, vpon Mathew saith, whosoeuer hath any care either of honestie, sobrietie or grauitie, haue long since bad adieu to all fil∣thie dauncing.

No man (saith a certaine heathen Writer) if hée be sober daunceth, except hée be mad.

Salustius, commending Sempronia that renowmed whore, for many goodly gifts, con¦demneth her for her ouer great skil in daun∣cing: concluding, that dauncing is the In∣strument of lecherie.

Cicero, saith, a good man would not dance in open assembles, though hee might by it get infinite treasure.

The Councel of Laodecea decréed that it should not be lawful for any Christiā to dance at mariages or at any sollemne feast.

It an other Councel it was enacted, that no man should daunce at any marriage, nor yet at any other time.

The Emperour Iustinian decréed, that for no respect in feasts or assemblies, there should be any dauncing, for feare of corrupting the Beholders, and inticing men to sinne.

Thus you may see, bothe Scripture, coun∣cels and Fathers, holy and prophane, heathen and other, euen all ingenerall, haue detested and abhorred this ••ilthie dauncing, as the quauemire or plash of all abhomination: and therfore, it is no exercise for any Christians to followe: for it stirreth vp the motions of y^e flesh, it induceth lust, it inferreth ••a••drie, af∣foordeth ribaldrie, maintaineth wantonnes, & ministreth oile to y^• stinking lamp of deceitful pride: and in summa, nourisheth a world of wickednes and sinne.

Spud

Now that the wickednes of it, is so manifestly shewed, that no man can denie it, I pray you who inuented this noble science, or from whence sprang it?

Philo.

Héereof, there be sundry and diuers opinions: for some holde and opinion (and ve∣ry likely) that it sprang from the heathen ido∣latrous Pagans ••nd Infidels, who hauing of∣fred vp their sacrifices victimats and holo∣caustes to their false Gods, in reuerence of them, and for ioy of their so dooing, vsed to daunce, leape, and skip before them.

And this may be prooued by the Israelits thē∣selues, who hauing seen and learned the same

practise in Egipt, feared not to imitate the like in the wildernes of Horeb: some again, sup∣pose that Pyrrhus one of Sibils Preists deui∣se•• it in Creet. Others holde that the Priests of Mars, who in Roome were had in great estimation for their dexteritie in daūcing, in∣uented it: Others think y^• one Hiero a trucu∣lent and bloody Tirant in Sicilia, who to set vp his tyrannie the more, inhibited the peo∣ple to speake one to an other, for feare of in∣surrections and commotions in his kingdome was the occasiō of y^• inuenting therof: for whē the Sicilians, sawe that they might not vnder pain of death one speak to another, they inuē∣ted dauncing to expresse the inward meaning and intentiōs of the minde by outward ••ecks and exteriour gestures of the body, which vse afterward grew into custome, and now into nature. But what so••uer men say of it, or from whence soeuer it sprang, S. Chrisostom saith plainly (to whom I willingly subscribe) that it sprang from the t••ates of the Deuils brest, from whence all mischeef els dooth flow: Therfore to conclude, if of the egges of a Co¦katrice, may be made good meat for man to eat, and if of the web of a spider, can be made good cloth for mans body, then may it be proo¦ued that dancing is good and an exercise fitte for a christian man to followe, but not before:

Wherfore God of his mercy take it away

from vs.

Spud,

What say you of Musick, is it not a laudable science?

Notes

• ••choles of d••uncing e••ected.
• Dauncing a pleasure to them that de∣light in vani∣ties.
• What a ••ure∣ments to sin, be in daun∣cing.
• Dauncing no recreation, but a corro∣siue to a good Christian.
• The onely thing, wherin a good chri∣stian doth delight.
• Dancing no holsom exer∣cise for the Bodie.
• What looue dancing pro∣cureth.
• We must ren¦der accounts for time heer lent vs.
• 1 Sa. 18.
• Exo. 15.
• Exo. 32.
• 2. Sa. 6.
• Iudic, 11.
• Iudic. 15,
• Mat. 14,
• Luc. 7.
• Eccle. 3.
• No mā wit••¦out errors both in lyfe•• and doctrin••
• 1. Sa. 18.
• The first pil∣lare of daun¦cing ouer∣throwen.
• 〈◊〉〈◊〉 good cō∣••uent to say ••ers did so, ••o it is ••od, or wee ••y doo the ••e.
• ••he differēce ••etween the ••ances of our ••orefathers, ••nd ours.
• Their s••co•• Pillar shak••
• How the Isr••••••lits danced••
• The daūcing of our Forfa∣••hers mai not ••e called a 〈◊〉〈◊〉, but 〈…〉〈…〉 God∣ly 〈…〉〈…〉. for ioy
• Their .3. Reason▪ ••examined.
• Their .4. Reason.
• Why Dauid d••unced be∣fore the Ark.
• Their fift Re¦son exami∣ned.
• Wherfore & how the Daughters of Iepthath daū∣ced.
• Ther. 6. Reason. Iudith. Ca. 15.
• Iudith cut∣teth of the head of holo∣fernes.
• The vnlaw∣fullnes of dauncing of men and wo∣men together
• A customet daunce in prayse of God.
• Ther. 7. Reason.
• Dauncing styrreth vp lust.
• Their. 8. Reason. Luc. 7.
• The more than obdu••at hardnes of the Iewes.
• Eccle. 3. Their. 9. Reason.
• Salomō mea∣neth a certen kind of a spi∣tuall daūcing or reioying of the heart.
• Their vltimū refugium.
• Why our feet were giuē vs.
• What daun∣cing is con∣demned by the word of God.
• Why men ••••old daunce ••y themselfes and women by themselfs.
• Why men should dance by thē selues and Women by thē selues.
• Testimonies of Fathers councels, and Writers a∣gainst daun∣cing.
• Eccle. 131
• Mat. ••••.
• Augustine.
• Erasmus.
• Lodouicus viues.
• Dauncers thought to be mad-men.
• Bullinger.
• Caluin.
• Salust.
• Cicero.
• All Writers bothe holy and prophane against daun¦cing.
• Dauncing a World of sin
• Who inuen∣ted dauncing and from whome it sprang,
• A Supposall who inuēted dauncing.
• Vnpossible that dancing should be good.