Three diuers opinions of learned men, concer­ning Dances.

CReat is the diuersitie of opinions about the vsage of dances, euen as it is about a thousand other matters of no slender im­portance. Some men of good vnderstanding and litterature, doe affirme dances to bee holy of themselues: and their chiefe allegation regardeth the sixt Chapter of the second booke of Samuel, where it is writ­ten, that the Prophet Dauid danced before the Arke of the Lord, when it was carried from the house of Obed-Edom to the Citie of Dauid, with shouting and sound of Trumpet. Many others doe maintaine, that such an exercise is pro­phane: and doe principally inferre out of the [Page]32. chapter of Exodus, that the corrupted Is­raelites did dance in their idolatrie about the molten Calfe, which they compelled Aaron to make. But after the iudgement of the grea­ter number, it is a thing altogether indifferent: and their highest argument doth embrace one speech of Christ in the 7. chap. of the Gospell according to Saint Luke, which is this, They are like vnto little children sitting in the mar­ket place, and crying one to another, and say­ing, VVee haue piped vnto you, and ye haue not danced: wee haue mourned vnto you, and you haue not wept. Let the hearers and readers open their mindes vnto vs, or vnto others, vpon such di­uersities.

It may easily be perceiued, in marking some places of the Old and New Testaments, that the holinesse, prophanation, and indifferencie of dances, must be considered vpon the causes of dancing. Wherefore wee are minded to set downe, by the permission of the Almightie, some instructiue obseruations touching that purpose.

Of the Dances vsed in the Old Age, and formerly of the holy.

THat Dance was holy, which, as wee read in the 15. chap. of Exodus, was effected by Miriam the Prophetesse, sister of Aa­ron and Moses, with all the other Israelitish wo­men, when God had mi­raculously destroyed their deadly foes the Ae­gyptians, to wit, King Pharao and his mightie hoste, in ouerthrowing and drowning them all at once in the red Sea. For they danced in sin­ging prayses vnto God for their deliuerance: and so the cause of their dancing was godly, and consequently the dance it selfe was ho­ly. That Dance was holy likewise, which the Scripture sheweth vs in the 11. chap. of Iudges, when Iptah had vanquished his ad­uersaries the Ammonites, and returned to his house: which Ammonites had beene verie cruel oppressors of the Israelits eighteen years. [Page]For the daughter of Iaphtah with her compa­nions went out to meete her father, and dan­ced in magnifying the Lord, because he had giuen him the victorie ouer his enemies.

Is not the like argument to be framed vpon the like subiect, in the 18. chap. of the first book of Samuel? We see there, how that the women of Israel came out of all their Cities, to ho­nour Dauid returning from the slaughter of Go­liath the Philistim: and how that they danced in giuing glorie to the Almightie, because hee had auenged his people Israel of their foes the Philistims, which were slaundering and blaspheming idolaters. And the 15. Chapter of the booke of Iudith doth confirme this mat­ter of dancing, in that it manifesteth the Dan­ces of that most vertuous, godly, and valiant widow Iudith, after she had saued the Citie of Bethulia, and discomfited the Persians, Medes, and all the rest, by smiting off, with her heroi­call hand, the head of Olofernes, chiefe Cap­taine of Nabuchodonosor King of the Assyrians.

Vpon what occasions, in the Old Age, the dances were vsed.

NOw euerie man may learne by those premis­ses, that the godly wo­men of Israell did dance publikly, after some great victorie, in praysing and glorifying the name of the Lord for the same: and that they did not vse that kinde of exercise with any minde toward some worldly pleasure. But was it onely about victories? It was also a­bout the celebration of some solemne feast consecrated vnto God: as we haue the example thereof in the 21. Chap. of Iudges. For the Elders of Israel hauing no wiues for two hun­dreth men of Beniamin bad them goe to Shiloh, where a feast of the Lord was celebrated euery yeare: saying, Goe and lye in wait in the Vine­yards, and when ye see the daughters of Shiloh come out to dance in Dances, then come yee out of the Vineyardes, and catch you euery [Page]man a wife of the daughters of Shiloh, and goe into the land of Beniamin. So ye may clearely see, that the vsage of dancing was not onely or­dained for victories, but also for solemne feasts: and that a conclusion may be gathered out of it, to be lawfull to reioyce with dances, at the time of mariages, and of all other holy and great occasions. But it were meete and conuenient, ye should alwaies remember one thing: that whensoeuer the occasions of dan­cing are holy, then the forme of dancing ought to represent holinesse, as the indifferent doe require indifferencie: the discerning wher­of must be left to the iudgement of godly and well learned persons.

Wee doe not adde to this place the historie contained in the sixt chap. of the second booke of Samuel, which saith, That the Prophet Da­uid danced before the Arke of God: because a doubt may rise thereupon, whether that mo­tion of Dauid was a dance, or not. For as in the 82. Psalme, and in other doctrines of the holy Bible, Princes and Magistrates are called Gods, because in a manner they bee like vnto God: so that motion of Dauid might be taken in the number of dances, because it had some likenesse with them. What is that, which com­pelleth [Page]vs to argue in this sort? I pray you, hearken a little. Dances are motions com­posed with measure: but that motion of Dauid was without measure: as it is not difficult to be comprehended, in that he discouered himselfe before his maids, whereupon hee was mocked of his wife Michal. What might haue beene the cause of such a motion in him? His minde was transported and carried away, through the great vehemencie of the burning zeale, where­with hee was altogither inflamed.

Of the Vnlawfull Dances, which are commonly cal­led prophane.

AS touching prophane Dances, that Dance which the Apostle Saint Mat­thew in the 14. Chapter of his Gospell, writeth to haue beene danced before Herod by the daugh­ter of Herodtas, may be a sufficient testimoniall. There it clearely appeareth to all persons en­dued with some discretion, that in her Dance [Page]she had no regard vnto God, but onely vnto Herod: that she might most excellently please the said Herod, to the intent that he should make her some extraordinarie high promise, whereby she might purchase to her selfe the head of Saint Iohn Baptist, for to carrie it to her mother Herodias, which did hate that good Prophet with a deadly hatred. And wee con­clude thereupon, that euery dancer and dance­resse, which in their dances haue no remem­brance of God, are greatly culpable before the eyes of God himselfe, although they seeme to be without fault in the sight of men.

Wee do not bring hither the dancing men­tioned in the 23. Chap. of Exodus: because those stubborn and stiffe hearted Israelites, which dan­ced about the molten Calfe, were become I­dolaters. For it might be in that consideration, that such dances were part of their religion.

Of such Dances, as by reason are estemed to be indifferent.

BVt for the indifferencie of Dances, wee haue the 15. Chapter of the Euangelist S. Luke: where our Saui­our Iesus Christ speaking of the Prodigall Sonne, which had wasted abroad all his portion of Goods, and afterward was returned to his Father, with humble confession of his offence, sayth in good part, & in the narration of a godly deed, that they made great mirth for his sake in the house, with Bankets, Melodie, and Dances. And there that indifferencie of Dancing, is to be more plainely seene in these wordes, Let vs eate, and be merrie. King Salomon among many indifferent thinges, which he setteth down for our instruction, in the 3. Chapter of his Ecclesiastes, doeth also teach vs this: That as there is a time to mourne, so there is a time to Dance. And such a thing may also serue vs heere, for the proofe of the indifferencie of [Page] Dances: concluding besides that, by the last ex­ample and doctrine now deduced, that it is not any action displeasant vnto God, to vse Dances for an honest recreation, in the ioyfull meetings of faythfull friendes, or deare kinsfolkes; and in all other occasions like vnto that same.

Wee do not vse heere, that comparison of the little Children, inuiting other little Children to Dance, comprehended in the 7. Chap. of the Gospell according to S. Luke, which compari­son the Lord Iesus vttered for himselfe, and for the Prophet S. Iohn Baptist, against the Pharises and Expounders of the Law. For it is well kno­wen euery where, that many thinges are to be tollerated in Children, which are not to be tol­lerated in other persons: as the ryding vpon Stickes, and the playing with Babies; with such other foolish pastimes.

What sort of Dancing is more conuenient for the health.

A Mong the indifferent Dances, those Dances as we thinke, must be numbred, which are practised for the exercise of the body, that thereby the bodily health may be better preserued. Wher­fore [Page]in regarding the diuersitie of dispositions, which is founde at all times in the humaine kinde, it will not bee amisse, to set downe one worde in this purpose, to declare what sort of Dancing is more conuenient for these, and what for those.

Such Dances as doe strongly stirre the body, ought to be chosen of them, which haue some obstructions in the wayes of the Vrine, or some other like impediment. And the contrarie must be vsed of such persons, as doe perceiue their owne Braines to be weake, or the like infirmi­tie to be in some other part. But to the others that Dancing is fitter, which exerciseth the bo­die in a meane measure of agitation. Therefore let all those persons, which doe ordinarily exer­cise them selues in Dances, carefully obserue and regard the constitutions of their bodyes: to the intent, that they should not vse any kind of Dan­cing, which by repugnancie might be hurtfull to their complxions: Remembring assidually within themselues, and so much the more in this matter, to acknowledge God to be the Au­thor of all good thinges: because the Apostle S. Paul in the 4. Chap. of his first Epistle to Timo­theus doth condemne the bodily exercise, when it is not accompanied with godlines.

Of the ordinarie Dances, vsed euerie where, in these dayes.

NOw that we haue handled the Dances of the old Age, shall wee make euident in few lines, what wee thinke of the Dances of our dayes? These Dances (I speake of the greater part of them) doe seeme vnto our iudge­ment, to be partly vaine, and partly prophane. Vaine, because neither men nor women are a­ble to attaine vnto the knowledge and practise of the art of such Dancing, without vexation of the Spirit, and losse of time. Prophane, because in the old age, the women Danced to this intent, that thereby their spirituall Songes and Diuine prayses should waxe more seruent; and conse­quently become more acceptable vnto GOD: wheras now very often, in a great many places, among the Christians them-selues, not onely the Women, but also the Men, doe Dance to please the world. Notwithstanding God alone is hee, which seeth their heartes and intentions: and without difficultie it may be, that our con­iectures [Page]are not sufficiently iudicious.

The vexation of the Spirit is so much spoken against, by that wise Salomon in his Booke of Eccesiastes, that it is a wonderfull thing, to see so many, & so many againe, that neuer keepe them selues from the tearing clawes of that monster. And the losse of Time, might be better auoy­ded, if men would but note the admonition of the Apostle S. Paul, in the 5. Chap. of his Epistle to the Ephesians, where hee biddeth them Re­deeme the time: when hee admonisheth them, To walke circumspectly, not as Fooles; but as Wise, and to vnderstand what the will of the Lord is.

Moreouer, many of these Dances are so much artificiall (at the least within our cogitations, and within the cogitations of some other persons, which haue also obserued in the holy Histories of the old Testament, the manner of Dancing practised among the Israelitish women, that liued in the feare of God) many of these Dances (I say) are so much artificiall, that the humaine mindes can not be intended nor attentiue to the Art of Dancing, and to the prayse of God together.

Whether it bee lawfull for men to dance with women.

MAny men doe argue, that it is lawfull for them, to dance with women: be­cause (say they) the Pro­phet Dauid exhorteth vs in one of his Psalmes, to praise God in Dances. But that argument cannot bee strong enough. For besides that the Hebrewe word doth carry diuers significations, the later and riper Translations, both in English and in other Languages, doe not name any Dance. Therefore we would rather counsell them to take an other way, and sende them to that Text of the Prophet Ieremie in the 31. Chapter, The Virgine shall reioyce in the Dance, and the yong men and the olde men together: for I will turne their mourning into ioy, & will comfort them, and giue them ioy for their sorrowes.

Heere many others do endeuour themselues, to make an opposition in this manner. As the flowing of milke and hony (say they) is taken in the Scripture, for the aboundance of all things [Page]necessary to the humane life; so the Dance is put in that Text for the greatnes of ioy. But let them marke, or remember one thing: The wordes must be vnderstood in an other sense, when they are repugnant vnto reason but the word Dance, is not repugnant vnto reason, in that text of Ie­remie aboue recited.

To what estates the Dances are thought to be more becomming.

IF wee will but marke meanely well a little part of the 15. Chap. of Exodus alreadie mentioned, it shall be sufficiently manifest vn­to vs, that the Israelitish women Danced with Mi­riam the Prophetesse, for that they were moo­ued and brought to it by the sayd Miriam, which began to Dance, and was the leader of them. Whereby wee shall remaine fully perswaded, that those women did not embolden themselues towardes that exercise, in the presence of her, which was aboue them in dignitie, vntill they were bidden and inuited to it by her example. [Page]And this doth cause the opinions of many Lear­ned men to be, that such an exercise is rather ap­pertayning to the Nobilitie and Gentilitie, then to the other estates: and that the inferiours ought not to vse it among the superiours, nor in the presence of them, except the superiours doe bidde or inuite the inferiours to the same, whe­ther it be by speach, or otherwise. Concluding thereupon, that same Art to be much abused in our age, because (say they) it is practised by a great many, without any diseretion at all.

Let vs giue some insight to a few words of the 11. Chap. of Iudges, which wee haue alledged in another line of this Treatise. No mention is made of any person in those Dances, but of the daughter of Iephtah, which was Captaine ouer the people of Israel. Doth not this argue with great probabilitie, that the said daughter of Ieph­tah, was the moouer and guider of that dancing, as shee was the highest in estate and condition among her fellowes? And doth it not by con­sequence come to agree with that purpose, which now we haue holden in a brief deduction, a very little before, about the dauncing of Mi­riam the Prophetesse with the other women of Israel? None extraordinarie sharpnesse, or viua­citie of wit is necessarie, to make it enter into [Page]the comprehension of that point.

We haue already touched the fifteenth chap­ter of the Booke of Iudeth, which wee must touch againe at this present time, vpon the dis­course which we haue in hand. For these words are written in the end of it, concerning the sayde most honorable Iudeth, They also crowned her with Olines, and her that was with her, and shee went before the people in the Dance, leading all the Women. Which words do greatly aug­ment, without any part of doubt, the strength and vigour of our argumentation: to wit, that the Dances do not seeme to become so well the lower sort, as the higher: and that we may thinke according vnto reason, to be somewhat incon­nenient for the lower, to haue the exercitation of dancing neere the higher, vnlesse some leaue be giuen of these vnto those, one way or other. And herevnto this very short addition, as we do perswade our selues, cannot bee but fitly apply­ed: that by the Histories of daunces contained in the holy Scripture, it seemeth vnto the con­sideration of many godly persons, that the pra­ctise of Dancing is more becomming vnto wo­men, then vnto men.

Why Dances are forbidden in some places among the Christians.

THe prohibition of Dan­ces in Geneua, & in some other Territories, which do keepe all the orders of the same in matters of Religion, and Ecclesiasti­call Discipline, was made because of the great abu­ses of them: to cut off the pernicious euils, which oftentimes happened thereby. Is not this a suf­ficient argument, to prooue such an action to be good? Behold, our Messias in the 18. Chap. of the Gospel according to S. Matthew, doeth com­mand euery one of vs, to cast away his hand, or his foote, or his eyes if they cause him to offend: saying, that it is better, to enter into life, with one hand, or with one foote, or with one eye, then hauing two hands, or two feete, or two eyes, to be cast into euerlasting fire. Therefore if in that case we must needs he depriued of things, which are so much profitable & necessarie: why should those nations haue refused to suppresse a thing, which among them was become altogether [Page]vaine and prophane?

Wee read in the 21. Chap. of Numbers, that Moses by the commandement of God, did make a Serpent of Brasse, and erected it for a signe vnto the Israelites. And we read in the 18. Chap. of the second Booke of Kings, that the religious King Hezekiah did beat downe, and breake in peeces the sayd Brasen Serpent, because he saw that the people of Israel continued yet to adore the same, in burning Incense vnto it. If then it haue been lawfull, to abolish the Sacrament of God, in con­sideration that it was abused; why should it not be lawfull, to put away the inuentions of men for the like cause?

Mee thinketh it were enough, to make vs leaue and forsake the vsage of such Dances, as are onely effected for the pleasure of our eyes, to obserue and consider with studious diligence one thing in the 14. chap. of the Apostle S. Matthew, How that through the meanes & occasion of a Dance, S. Iohn Baptist was put to death: which was a most excellent Prophet, & a most faythfull fore­runner of our Sauiour Iesus Christ. To whom, with the Father, and the Spirit, be all magnifi­cence, and glorie perpetually. Amen.