A Dialogue against light, lewd, and lascivious dancing: wherein are refuted all those reasons, which the common people use to bring in defence thereof. Compiled and made by Christopher Fetherston.  Eccle. 9 4. ¶ Use not the company of a woman, that is a singer and a dancer, lest thou be entrapped in her snares. 
Imprinted at London, by Thomas Dawson. 1582.   

To the right worshipful M. D. Lewyn, doctor of the civil Laws, one of the Queen's majesties high commissioners, and Chancellor to the reverent father in God, john Bishop of Rochester: Christopher Fetherston, wisheth long life, happy days, and eternal felicity.  
IF we inquire of the times of old (right worshipful) and seek out what hath been done in the days which are passed: If we go through that sacred volume, wherein are contained, the statutes of the most highest, and the glad tidings of our salvation, and diligently ●oate the histories therein contained: if we read the ancient histories wherein are recorded the facts of our forefathers, & those things which have happened heretofore: we shall plainly see & perceive, that they have always had some cloak in readiness to cover eve their most abominable sin, to that end it might appear unto men, to be no sin at all. When as our great Grandfather Adam had transgressed the Law▪ which God had given him, & violated the commandment of his creator, by eating the forbidden fruit: being asked why he did so, he could quickly cover the matter with a fig leaf, & say that it was the woman which thou gavest me, which gave it me to eat, where he hath no other to lay the blame upon, but upon God himself. When Cain, the murderer, had slain his brother Abel, being asked of God where his brother was, he could answer God very disdainfully, & say, numquid ego suncustos fratris me●? am I the keeper of my brother▪ When as that I sraelites would commit idolatry, they said they would have gods to go before them into Canaan, for they knew not what was become of that Moses which brought them forth of the land of Egypt, where they cloaked their sin with zeal. When Ahab would have Naboaths vineyard, the possession of his fathers, it was because he would make a garden of herbs thereof. When as that cursed jesabel (whose life was lewd, & death shameful) did go about to have Naboth stoned to death, she did cast this covering upon her pre●●ce, & said, he had spoken against god▪ & against the king. When as Saul had transgressed the commandment of God, in not killing the Amelekyts, & all that was theirs▪ he excused his fact with his good intent, and said, he saved the best of the sheep & of the oxen to offer in sacrifice unto the Lord. The jews would put Christ to death, because he had transgressed their law, by making himself a king, Caesar being yet alive. And Stephan was stoned for sooth, because he spoke blasphemy when he spoke the truth. Out of which examples we see that thing evidently proved, where of I have spoken before. Now if we come nigher home, & take a full view of those times which are now, we shall plainly see that the men of these days are not behind their ancestors in these things, for they cambring a thin skin over their festered sore, that it may seem to be hole, when it is nothing so. The usurer can say for himself, that it is lawful for a man to make the most of his own. The covetous man draweth this vail over his sin, it is good saving a penny against a wet day, & he whose teeth doth go before his hands▪ shall never be worth one halfpenny.  
The fornicator hath gone to scho●●● with the Papists, and there hath he learned this lesson, Simplex fornicatio non est adulterium, that single fornication is not adultery, and this is his last refuge, when he can say no more for himself. The Drunkard can say that he is a good fellow, and such are to be well thought on. The lascivious Dancer hath all those colours which in this Dialogue are recited, and many more than these, to paint his dancing withal, that it may seem to be gold, whereas it is but copper, that it may seem good, whereas it is evil, and that it may seem an honest recreation, whereas it is inhonest, & of all those which will seem to be honest, utterly to be abhorred. And now (right worshipful) as it hath been the custom of all those holy men (which lived in those days when those former sins were committed) to pull away those cobwebs where with they covered their sins, that they might appear as they were in deed: so it behoveth those which live in these days, to pluck away the visurs from the faces of their vices which reign in these days. Which thing I have gone about to do (with what diligence I cold) in the last vice which I repeated which was lascivious dancing, sithence it hath pleased God here to fore, and even now of late, to stir up those which have sufficiently refuted whatsoever could have been said in defence of these other vices. And though I may seem to some to have enterpriced this thing more rashly then wisely, and more impudently then prudently, sithence there are a great many which might better have taken this same in hand: yet the causes which moved me here unto were such, that I thought I had better take this thing upon me (though I should do it but simply), then to let it alone, lest when all men do strain courtesy, it should be left undone. It is not only the common sort of people which doth render these reasons for dancing: but it is even some of those which carry some credit, and are of great countenance, which use to object as followeth. So that it is to be feared, least lascivious dancing in time be taken for a virtue, where as in deed it is but a vice, as it is now a days used. And now (right worshipful) the especial causes which moved me to dedicate this my simple Dialogue unto your worship, are two in number. The first was this, because I meant hereby (not in any case reaching you your duty) to certify you (in whose hand it is to reform this and such like vices in these our diocese) how commonly this lewd pastime is used upon the Sabboath day, and again, how the ministers of God's word are contemned, because they would debar the youth from dancing, so that it is to be doubted, that unless speedy reformation be had, they shall utterly be set at nought. To whom shall the servant, who hath espied weeds in the fields complain, if not to the master whose the field is? And whom should I rather certify of this thing than you, who hath authority to pluck up such weeds by the roots. The last cause, but not the least, which enforced me to offer unto you the first fruits of my labours, was, because you are he at whose hands I have received as much as I have desired, but more than I have deserved. So that I thought myself bound by duty not only to do this, but also to pray unto God uncessantlye for your worship, whom I beseech long to preserve you in life and health, and also to endue you with such graces, as shall be necessary for your calling, to the which God, together with his son Christ, and the holy Ghost, ●e all praise, glory, and honour, now and for ever. Amen.  
Yours in the Lord always Christopher Fetherston.   

¶ To the Christian reader. C. F. wisheth grace, mercy, and peace, from God the father, & from our Lord jesus Christ.  
AS Iron furnaces, do not at the first blowing send out the greatest, nor yet the soundest sows of Iron, yet those which are then cast, are not cast away: As out of the finest fountain of water, there doth not at the first issue out the greatest abundance of water, yet men do not refuse, but rather choose the same, if it be but only (quia nova delectant) because they are delighted in novelties: so (gentle reader) authors do not at the first publish either in quantity the biggest, or in quality the best books: and yet are not they ashamed to put forth these their first labours, sithence nisi per principia ad summum pervenire non possunt, they can not come unto perfection but by certain beginnings. Which thing being so, doth not a little encourage me, to publish this poor piece of work of mine (which is so simple, that it is scant worthy to appear in print) and also I am the more bold to let it show the face, because I hope that the good and godly will gratefully accept the same, if it be but only because it is some testimony of my good will which I bear towards them. The silly shepherd having no better stuff, presented unto a famous prince a greasy bottle full of fair water: the poor farmer having no greater store, gave unto a rich Citizen his land lord, a few apples, and poor Conon, presented unto the king, a silly root in token of his good will. All which did thankfully accept these simple gifts, nothing respecting the gifts, but the good will of the giver. Whose examples, hoping the godly will follow, in receiving this simple gift of mine, I pray instantly unto the Lord God almighty, that it would please his divine majesty, to finish that good work which he hath begun in them, and that he will daily increase in them that hunger and thirst, which they have after righteousness, so shall they be sure to be satisfied in the life to come, with the fruition of those joys which all those shall have which love Christ and his coming. Which joys the Lord God grant unto us all, for his mercy's sake. Amen.   

¶ A Dialogue against dancing, wherein are refuted all those reasons which the common people of the country use to bring in the defence of dancing.  
Compiled by Christopher Fetherston.  juvenis. Minister. juvenis. 
GOD give you good morrow good master Vicar.  Minister. 
And you the like good juvenis: and as I do desire him to give you a good morrow, so I beseech him to grant that you may bestow this whole day in such exercise, as may tend to the setting forth of his glory, the profit of this common wealth, and the health of your own soul.  Iu. 
I thank you most hearty sir for your gentle wish, but I pray you sir how far all our friends in ubique (the broadest parish as I suppose in Ailgna)?  Min. 
They enjoy the health of the body, and I could wish, they were aswell endued, with the health of the soul.  Iu. 
I am glad to hear, that they be in bodily health, for truly I stoonde somewhat in doubt lest all things had not gone well amongst you, because I see you walk so soberly in these goodly green fields, which are not only pleasant to the eye, but do also sand out such a fragrant smell from those sweet flowers wherewith they are adorned, that me think they should cause you rather to laugh then weep, & make you rather sing then procure your sorrow.  Min. 
It is so in deed, yet the pleasure which I do bear take doth not so much augment my solace as other things do increase my sorrow, neither can choose sights which I now see with the eyes of my body, so much make memerrie, as those things which I now behold with the eyes of my mind do cause me to mourn.  Iu. 
I pray you sir (if I may be so bold as to ask you) what things be these which do so turn your solace into sorrow?  Min. 
Upon condition you will resolve me the like question I do grant to tell you.  Iu. 
I will, if your question shall seem reasonable.  Min. 
The first then of all these is this. When as I do consider with myself, with what great good gifts the Lord God almighty, hath endued man, and especially, how he hath given unto him a Pilot most prudent, to govern him upon the surging seas of this mortal life, which is even reason, how he hath given unto him all things which are necessary for this present life, how he hath made him lower than the Angels to crown him with majesty and honour, how he hath given his only son Christ jesus to die for man, that man might be delivered from eternal death & destruction; how he hath suffered him to be set at nought, to the end man might be bought, how he hath suffered him to be pained that man might be gained, how he hath suffered him to be scourged, that by his stripes man might be healed, how he hath suffered him to be accursed, that man might be delivered from the curse: so often doth it make me sob and sigh, to see how ungratefully man doth behave himself towards so kind a father. Again, when as I come nigher home, and look round about me in this our Country of Ailgna, and do well weigh with myself with what blessings the Lord hath endued us above all other nations, and how we by our lewd and wicked lives do more dishonour him, almost, than any nation under the sun:  
It maketh me to burst out into bitter tears, and to bewail our great unthankfulness. What nation under the heavens hath tasted of those blessings whereof we have had great abundance, or unto what country in all the world hath the Lord been so favourable, as unto this of ours:  
The heavens are not made unto us as brass, nor the earth is not unto us as Iron: but the clouds drop fatness and the earth yieldeth her increase, and yet behold more blessings than these.  
Our oxen are strong to labour, and our sheep bring forth thousands, and ten thousands, and yet behold more blessings than these. There is no leading into captivity, neither any complaining in our streets, and yet behold more blessings than these. We have a prudent Princes, a gracious Queen, a godly judith, a chaste Susanna, a virtuous Hester, a discreet Deborah, which these four and twenty years hath judged Israel with equity and right, and yet behold more blessings than these. We have sage Senators which take counsel at the word of the Lord in all their enterprises, and do nothing without the warrantise thereof, and yet behold more blessings than these. The Lord himself is our defence, and the God of jacob is our protector, and yet behold more blessings than these. We are but an handful in respect of all other nations, and yet all other nations stand in awe of us, because we are in safety under the shadow of the wings of the Lord, and in the mercy of the most highest we shall not miscarry, and y●● behold more blessings thenith ease: We need not to go t●●● jerusalem with Sa●a the queen of the South to hear the wisdom of Solomon fo● we ha●e at home with us great st●re of sage salomon's, prudent Prophets, preaching Prelates, literace Leg●●●s, and yet ●sholde more blessings than these. We can go to no Market in this part of Ailgna, but we shall have gre●●●t or● of ●●●de, both for our souls, and bodies, so plentifully is the word preached amongst us and yet Ailgna how 〈…〉 thou for all these benefits: Nay so great is thine unthankfulness, that it causeth those which are afraid lest the day of thy visitation be at hand to shed great abundance of tears. And this is the first thing O juvenis which causeth me to be sorry now, when thou sayest other men would sing.  
The second thing which turneth my melody into mourning is this: because I see such negligence in a great many of Magistrates (I had almost said in all Magistrates) that sin is left unpunished, and offences are almost never called in question.  
Money which is gotten by usury is counted lawful gains, and men do almost make an occupation thereof, so that I ●●●nke it will come to pass (if there be no● speedy reformation wrought) that the Scriviners shall spend one penny, nay, one pound more by year, for making indencures for those which shall be bound apprentices to the usurers. The adulterer braggeth amongst his companions, that although he have watched all night, yet in the morning came he to his purpose: and so maketh he no conscience of sin, but is rocked on sleep in the cradle of security. The Papists lie hissing like a snake under the green herbs of courteous countenances, and there is no man to put them to flight, so that the godly may still look when they shall be stung. The extortioner wresteth and wringeth, to the end he may augment his gains. The rich man stretcheth himself upon his bed of evorie, he eateth the fattest of the flock, and the calf out of the stall, he drinketh wine in bowls, and singeth to the sound of the instrument, and regardeth not the afflictions of jacob, nor careth not for the calamities of Israel. The poor crieth, but he heareth them not, the fatherless complaineth, but he stoppeth his ears, and the woeful wailing of the widow doth not once make him wag. He joineth house to house, and land to land, so that the poor hath not an hole wherein to hide his head. And are these all the abominations which are to be found in Ailgna▪ no, no: there be thousands more than these. Our sabbaths are profaned, the word of God is obstinately refused, the preachers thereof are shamefully abused, and yet behold more abominations than these. The name of God is blasphemed, Magistrates are disobeyed, good laws are violated, and yet behold more abominations than these. Ahab will have Naboths' vineyard, because it is good to make a Garden of herbs thereof. The rich man will have the poor man's possession, because it lieth in his way, and the covetous man will not suffer the needy to dwell nigh him, because he can not abide the smell of his smoke, and yet behold more abominations than these. Our fasting is turned into feasting, our mourning into mumming, our praying into playing, our alms deeds into all misdeeds. High and low, rich and poor, one with another are lulled on sleep in the bed of security, and no man thinketh on the day to come. But it fareth with us as it did with the men of Jerusalem, for as they did not think upon the time of their visitation, until they were swallowed up of their enemies: no more do we think upon the judgements of God pronounced against impenitent sinners, god grant we may not taste thereof as they sometime did. Nay furthermore, as they did interpret every sign and token which God did send amongst them to call them home, for the best, even so do we. When they saw blazing Stars and other ●●erie impressions in the air, they did ascribe it unto nature. When Ananias went up and down in Jerusalem, crying continually vae Jerusalem, vae Jerusalem: Woe be to Jerusalem, woe be to Jerusalem, they did at tribute it unto madnis. When as the brazen gate of the temple which twenty men were not able to open, did 〈◊〉 〈◊〉 open of it own accord, they say de: it was a ●●ken of good luck.  
But yet at length their enemies came and did cast a babicke about them; and besieged them in on every side, they bent their force against them, and erecred engines at every corner: so that at length they razed their walls, they sacked their city, they turned their tower's topsie ●●ruye, and made Jerusalem an heap of stones. Whereby it came to pass that the inhabit a● is thereof had in stead of wealth, want and woe: in stead of plenty, pain and ponertie▪ in stead of store, stark nothing: and they which bought Christ for thirty pence, were themselves sold thirty for a penny.  
A ruin most ruthful, a case most careful, an hap most hard, a subversion most sudden, a desolation deserved, a destruction most due, & example most excellent for all men to be ware by, that they do not commit the like sins, lest they taste of the same sour sauce. I marvel we can so often hear with our ears what destruction fell upon Sodom and Gomorra for their sins, and that we will never be warned by them to forsake sin. The earth under our feet hath shaken, because the Lord was wroth with us, & the he avens from above have foretold our destruction, unless we repent. Our sins are many in number; & great are our iniquities, & our offences are gone over our heads, and are become a burden to. heavy for us to bear. I am no Prophet, nor the son of a prophet, I am no dreamer of dreams, neither yet an interpreter of the same, I was not nourished up in Nayoth, nor yet did I eat bread in mount Ephraim amongst the children of the prophets: & yet when the figtree & all other trees do shoot out their buds, it is a token that summer is near, and when the fields are white, it is a sign that harvest is at hand: so when sin is ripe, a man may easily judge that it shallbe cut down. Wherefore I say once again O Ailgna repent. These, these are the things O junenis, which do procure my meditation, whereat thou dost so much marvel.  Iu. 
You have said well sir, me think this was even a good sermon, you might have kept this till an none you had come to Church, & so might you have done well to have preached it, amongst your parishioners in the pulpit. But now I pray you what is your question you said you would ask me, despatche I pray you, it is time I were gone, I sit upon nettles till I come at ubique.  Min. 
Soft sir I pray you, for soft ●ire maketh sweetemalt.  Iu. 
And let me be gone sir, I desire you, for delay breedeth danger.  Min. 
The hasty man never wanceth woe.  Iu. 
And yet it is good striking while the iron is hot.  Min. 
But haste maketh waste.  Iu. 
And yet the tide tarrieth for no man.  Min. 
Yet is it better to lose your tide, then to put both body and soul in danger: But now to my question. I pray you sir, what business have you at ubique.  Iu. 
For promise sake I will resolve your question. I mean: first to hear divine service, then after dinner I will have a cast at dancing, that done, I will have one bout at football, than perchance I shallbe somewhat hot, and then I mean to toss the pot, till perhaps I shall be thrice out, that is, I shall have both my money out of my purse, my wit out of my head, and all the drink out of the pot. Then perhaps if I do reserve any money unspent, I will see what melody a pair of bones will make, if I can get any company, as I hope I shall not miss but have some and that good store.  Min. 
Dancing, dicing, drunkenness, football play, marry sir, here willbe a Sabboath day spent with a witness. Here will be work for the Devil, his dam, his eldest son, and one of his household servants.  Iu. 
Why so I pray you sir? not one whit the more for this, for these be good exercises, and the Devil is seldom wont to set men on work in that which is good.  Min. 
Good quoth you, so are the enticements unto sin good, so is robbery and co●●●ousnes good, so is the abuse of gods benefices good, so is the pretence to do mischief good, if these things be good.  Iu. 
Not so sir, for that doth not follow: but because you seem to be one of these busibodies which cannot abide dancing, I will see what you can say against it, for my business doth not sister me to stand to defend the other.  Min. 
I am very desireus to enter that combat, but. I pray you first set down some grounds for the same, and I will try what I can do at the overthrowing thereof.  Iu. 
I am content, in defence therefore of danncing I say, that it is a good recreation, and I do think that this were sufficient for the defence of it, if I should say nothing else.  Min. 
When as the Spider (having taken a sore displasure at the swallow, because she did eat the slips which are her meat) had hung up her thin coppewebbe in the doors through which the swallow was wont to fly, she thought she had made her work enough for one while: yet the swallow coming after her accustomed manner, did fly quite thorough, which thing did not a little anger the poor spider, because she was not as well able ●● catch her as every little fly. So fareth it with you, you think you have se●●ee work enough to do, when as you have hung up this slender coppewebbe in my way, which is your strong reason, which you bring to defend dancing withal, yet perhaps you shall speed as well as did the Spider. I pray you therefore answer me to this question. You say that dancing is a recreation, whether therefore doth it recreate the body or the mind?  Iu. 
It doth recreate both, and for that cause men's servants having laboured hard all the week, do use to dance upon the Sundays.  Min. 
You say that dancing doth recreate both body and mind, if therefore I shall prove that it doth recreate neither of both, you will think yourself to be in the backhouse ditch.  
Can you de●●ne recreation unto me, or do you know what recreation meaneth?  Iu. 
Not very well, I pray you therefore tell me what it is?  Min. 
In this you bewray your grossness and ignorance, that you will say you cannot tell what: You will say that dancing is a good recreation when as you know not what recreation meaneth. But it appeareth that this bolt which you have already shot, came never out of your own quiver, Recreation is a second making, or a making again of that thing which was once made, and by a metaphor we call it a refreshing of that thing which is wearied with much labour, (if it be applied unto the body): but if it be applied unto the mind, we say it is a renewing of the mind being worn with much labour & study, great cares, and unmeasurable sorrow. This definition being thus set down, I come to that which you have said before, and I will first prove (if God shall assist me) that dancing is no recreation of the body, secondly that it is no recreation of the mind. If dancing were a recreation for the body, then should it refresh the same being weary, it should make nimble the joints, strengthen the legs, make soft the feet, and finally, it should bring the body being out of temper, into good temperature: but it doth none of all these things, therefore dancing is no recreation for the body. My mayor proposition is certain and sure, for it is grounded upon the definition of recreation, as for the minor it is no hard matter for me to prove it, sithence common experience doth tell us that it is true.  
For dancing is so far from refreshing the body being weary, that it maketh the same more weary. For I have heard tell of those which have danced one half day for pleasure, and have laid in bed two whole days for pain. Call you this a recreation? if this be your recreation much good eat you with it, I will none. I do omit to speak how many have been lamed with dancing, which in their youth have been such dancers that they were able to leap over logs, but in their age have scant been able to step over straws. I will not say what incurable diseases have risen in many men's bodies, through the extreme heat wherinto they have cast themselves in time of dancing. I need not to tell what agues & shakings men have caught by dancing, so that they have almost him undone by it: and yet for sooth dancing is a good recreation for the body. What leavines, sleepiness, and siuggishnes doth dancing procure: How many men's servants being set to work, do after their dancing days lie snorting in hedges, because they are so weary that they cannot work: Whereby their masters do reap but small gains. If masters (especially those which have dancers to their servants) did well consider with themselves what great discommodities do arise unto them by their servants dancing, they would give the minstrels money to hold their peace faster, than the dancers would give them money to pipe, and yet they should be no leesers by it at the years end.  
But now will I prove in a word or two that dancing is no recreation for the mind. All Philosophers do grant this in general, that temperatura animise, quitur temperaturam corporis: that the temperature of the mind, doth follow the temperature of the body. Which words do serve very much to the overthrowing of your position. For if so be it the body be made sluggish, and sleepy with dancing, and altogether unapt to do any thing, (as I have before sufficiently proved) then must the mind needs be brought into like case. So that you see, that whereas you said that dancing was a recreation both for body & mind, I have proved it to be neither a recreation for the body, nor yet for the mind.  Iu. 
You have made a fair speak of it, it were great pity but you were shut up in a Cloister amongst Monks, you can lead such a sober life.  Min. 
If I could not lead a more sober life than they. I might well enough dance, for truly the sins which amongst them are committed, do far pass your dancing, and yet is it bad enough.  
They are not sober and holy, because they seem so to be. They do wash the outside of the cup and platter, but within they are full of deadly poison.  
They are like painted sepulchres, which on the outside do seem fair and beautiful: but inwardly they are full of dead men's bones, and all filthiness.  Iu. 
You are out of your text sir, I pray you return to it again. Will you then admit no recreation at all for those which are labourors, & take great pains all the whole week in their vocation:  Min. 
Yes that I will, and that such a recreation as shall be acceptable in the sight of God, and laudable in the sight of the godly.  Iu. 
And I pray you sir what is that?  Min. 
When a man hath kept the first part of the fourth commandment, which is this, that he must labour all the whole six days, and do all that he hath to do, let him keep the seventh day which is the Sabboath day holy, unto the Lord. That is, `let him rest from bodily labour, and let him attend unto God's hests, let him behave himself as a true Christian ought, and as it becometh him which will be a good keeper and sanctifier of the Sabbath day: so shall he find recreation both for his body and also for his mind.  Iu. 
Nay not so, me think ye cannot prove, that by this either the body or mind is recreated.  Min. 
Yes truly both of them, for first and foremost it is a great recreation to a weary body to have rest, for as the old proverb goeth: Fessum quies plurimum invat, rest is no small help to a weary man. And truly this rest he shall have, if he keep the Sabboath according to gods holy will and pleasure.  
Again (if you do well remember) I said even now, that that doth recreate the body, which maketh it more apt and able to do that which it ought: And truly rest doth this. For as we do unbend our bows when as they have been long bend, to the end they may shoot more strongly when as we do bend them again: so labouring men do grant some rest to their bodies, that when men go to work again, they may both be stonger to labour, and also endure longer. As for the mind, who seethe not that it taketh great recreation by keeping the Sabbath day aright.  
And to the end I may better prove this to be true: let us briefly consider what ought to be the exercise of a Christian upon that day, wherein he resteth from bodily labour. He must repair unto the Church, where all the faithful are gathered together, to offer up their sacrifice, even that spiritual sacrifice which is spoken of by the prophet David in the 50. Psalm: Which is praise, prayer, and thanksgiving. This done, he must join with them in prayer unto the Lord, lifting up clean hands towards the holy heavens, where dwelleth God, even the father of our Lord jesus Christ. Then must he give ear unto that which is red and taught by the minister, he must hear, mark, and learn, so much as he possibly can. If opportunity shall serve, he must receive the Sacraments of the body and blood of our Saviour Christ, and that worthily, and thankfully.  
He must meditate upon that which he hath heard, when he returneth home again. He must visit the sick, he must cloth the naked, he must help those which are in need and necessity, (if he be able,) he must procure concord where discord hath been: finally ●ee must bewail his sins, and be hearty sorry for that which is past, and he must determine with himself that he will never commit the same again.  
Who so doth these things, shall no doubt have his mind well recreated. For when a man is wearied with sin, when he seethe death & destruction before his face, due unto him for his sins, (whereby it cometh to pass that he is even swallowed up of sorrow,) what greater joy can chance unto him then to hear out of the word of God, (which is red every: Sabboath) these sweet comforts,  
Come unto me all ye that travail and be heavy laden, and I will refresh you.  
Whosoever shall believe he shallbe saved.  
Who so ever shall believe shall not be confounded, and many hundredth more than these.  Iu. 
Will you then permit those men which have laboured sore all the whole week, to have no pastime upon the sunday?  Min. 
Better pastime then that which I have spoken of can they not use, neither can they possibly pass the time after a better sort, for by such pastime shall they redeem the time, which they have lewdly let pass.  Iu. 
Yea but will you not permit them to use some sport or play upon sundays, as dancing bowling and such like?  Min. 
You harp still upon that one string, which methinks maketh no good harmony. I can in no case permit that which god hath not permitted in his law, for if I should add any thereto, great plagues should be added unto me. I am no pope, I cannot grant men licences to sin.  Iu. 
But how do you prove out of the commandments, that we may not dance upon the sundays.  Min. 
We must keep holy the Sabboath day, therefore we must not dance upon the Sabboath day.  Iu. 
This agreeth as well as if I should say, there is a bridge at Rochester, therefore there is a barge at Billingsgate.  Min. 
Not so neither, for mine argument hangeth better together then so.  Iu. 
How do you prove it then?  Min. 
Marry sir thus, Dancing doth dishallowe the Sabboath day, therefore if we must keep holy the Sobboath day▪ w●e must not dance upon the Sabboath.  Iu. 
How prove you that dancing doth dishallowe the Sabboath day?  Min. 
It is easy to prove. All vanity ●●th dishallow the Sabboath day, but dancing is vanity, therefore dancing doth dishallowe the Sabboath day.  Iu. 
You are still rapping me upon the lips with your logic, reason me coldly after the custom of the country.  Min. 
In deed meethinke I do so, for my reasons ●e so cold that they have almost made you ●rease, for all that heat which ye were in even now, when you begun to defend dancing, ●o that you do now gad from your text.  Iu. 
Good God, I do much marvel why you do speak so much against daunching: dancing hath been used in your father's time, and in your father's father's time, and will be used when you are both dead and rotten.  Min. 
Yea marry sir, there you hirte the nail upon the head, there g●eth the hare away. This is even like the reason which you did of late reci●e. As if all things were good which were committed in the time of our forefathers. Adam our first father disobeyed God, is therefore disobedience good▪ David (who lived many hundred years ago) did ●●e with Bersabee, and caused Urias to be slain, are therefore adultery and murder good▪ judas be●rayed his master one thousand five hundred and odd years a go, is therefore treason tolerable▪ Absalon rebelled against his father long ago, is therefore rebellion commendable▪ You spoke even now of cold reasoning, but me thinks this reason is so cold that it hath at all no force. But in this point you do not degenerate from the Papists, who as they did suffer men to use all kind of sensuality, so did they never find fault with this same vanity, I mean dancing. As they reasoned from customs and antiquity, even so do you. But we must not rengarde what hath been done in times past, we must mark diligently what God hath commanded us to do, who was before all times. If the Magistrate should govern as his fathers have done before him, he should oftentimes do injury to the fatherless, and oppress the poor widow. If the preacher should always preach as his auncest ours have done, he should sometime deliver false doctrine. If we should live as our forefathers did, we should most times wander out of the way of virtue. Which thing Chremes in Terence▪ well considering, he burst out into these words: Quam m●lta iniusta ac prava moribus fiunt, many unjust and wicked things do come to pass through custom.  Iu. 
I pray you sir, are you wiser than your forefathers, do you loath that which they did like▪  Min. 
If wisdom did come unto men by nature, or if knowledge were an inheritance like unto lands, which did descend unto the son in like quantity as his father had the same: then could not we say that we are wiser than our fathers: but for as much as wisdom, discretion, & knowledge are gifts that come from above, even from the father of lights, with whom there is no change nor shadow of change (as Saint james doth testify): we may boldly say we are wiser than our fathers, if it have pleased God to bestow upon us greater store of knowledge and wisdom than he gave unto them. For wisdom is not proper unto grey hairs, so that all those which have grey hairs must of necessity be wise, and they only can be wise, and that they can always be wise: neither is knowledge knit up in white locks.  Iu. 
Well then sir, I perceive you will be wiser than your forefathers: but what say you to our justices will you be also wiser than are they▪ It appeareth that they can like of dancing, else would they never grant any licences to minstrels.  Min. 
I will in no case compare myself unto them in wit, for comparisons are odious: again, I know that they are called to such high degree, because of that talon of wit and knowledge, which God hath bestowed upon them above their brethren, and I beseech God daily to increase the same, that they may be answerable in all points to so high a calling. But now as touching these lic●nces which they do grant to minstrels, I answer, that sure I am, that whatsoever they have done heretofore, there will none of them (especially such as do fear Bod, as I hope they do all) hereafter grant any licence (if they do grant any)▪ but they will put in this proviso, that if the said minstrel to whom this licence is granted, shall pipe or fiddle upon the Sabboath day, or any other day, to the end he may procure any lascivious dancing: or if he shall pipe at any unlawful time of the night, to the end he may keep men's servants out of their masters houses: that then the licence, granted shall be altogether void and of none effect.  Iu. 
In all this you do not answer directly to my question, I pray you why have justices heretofore granted licences to minstrels if they did not think that dancing was lawful▪  Min. 
Truly my friend they did not grant licences to minstrels because they thought that dancing was lawful: but they did grant them to the end they might use such sober music as might delight the ears of them godly, and also such as hath been used amongst the holy fathers of old.  Iu. 
But now if you will take away dancing, what rejoicing shall men have, for in dancing men do rejoice.  Min. 
I will in no case admit lascivious dancing, and yet will I grant, that men must and aught to rejoice: but yet this rejoicing must not be in dancing, nor in any such lewd pastime, but it must be such a manner of rejoicing as is spoken of by the Prophet jeremy in his ninth Chapter, where Bee induceth the Lord himself, speaking on this wise: Let not the strong man rejoice in his strength, nor the wise man in his wisdom, nor the rich man in his riches, but let every man rejoice in this, that he knoweth me to be the Lord, which do equity, justice, and judgement.  
This is that rejoicing which we must use, and if dancing were such a kind of rejoicing, I would grant unto you liberty to dance, not only on the Sabboath day, but also all the whole week. Again, Saint Paul writing unto the philippians in his 4. Chapter of the same Epistle, writeth thus. Rejoice in the Lord always, and again I say rejoice. Where he telleth the godly where in they ought to rejoice, not in a bawdy pipe or tabor, but in the Lord. If you will dance this dance, not only I but all the Godly will dance with you.  Iu. 
Marry sir then God help us if we must be so straight tied. I perceive you would have us to live like saints: But I have heard an old proverb, that he which is a Saint when he is young, shall be a Devil when he is old.  Min. 
A more devilish proverb could not that dwell himself have invented. But I tell thee plainly juvenis, that unless men do endeavour themselves to live like saints, (that is, to lead an holy and uncorrupt life) when they be young, they may chance to prove devils in deed. For both common experience, and also that sage saying of the prudent Poet Horace tell us this, that: quo semel est imbutarec●ns servabit od●rem testa diu, What savour so ever the cask hath when he is new, he will retain the same a long space: so that we must study to live virtuously in our youth, else we may chance to be vicious in our age, and then beware that we become not very devils as did judas the traitor.  Iu. 
Tush tush, we will have our swindg while we be young, age will come soon enough, and it will make us forsake all these sports: and then will we be sober and virtuous.  Min. 
Beside this that age hath his proper vices, yet doth neither age nor nature bring virtues upon their back. For virtues are habits, which are gotten by many actions of our own, so that you are greatly deceived in so saying.  Iu. 
Well well, dancing is used every where upon Sundays, and will be used whether you will or no. Again, why are you so scrupulous and curious about dancing, for I am sure the Church wardens of ubique (upon whose oath it lieth to for bid the same if it were unlawful) will suffer both the minstrels to play, and us to dance upon Sundays, so we do not dance in time of service.  Min. 
If you remember yourself, you promised to lay such groundworkes for dancing, as should be sufficient to uphold the same: but you have here set up such a couple of shoores to stay dancing, as I do think will make me sweat before I shall shove them away. Your first shore or stay is the lewdness of the multitude, the second, the negligence of Church wardens and sworn men. You have now paid it home. Well, have a lift at your first shore, which is this, dancing is used every where, therefore is it lawful for you to use the same. It is written in Exod. 23. 2. That we must not follow a multitude to do evil. Which place maketh much against you, because you see that it is no sufficient excuse for us when we do evil, to say the multitude doth so: and doubtless to dance as we do dance in these days is evil, therefore must we not dance, because the multitude danceth.  
If your reason which you bring were sufficient to defend dancing, then surely God should have dealt very unjustly with the men of the old world in destroying them for their sins which were most horrible, because there was not one of them which could not have alleged for himself, that they sinned every where.  
If your defence were strong enough, then surely the Sodomites and Gomorreans had great wrong, for they might every one of them have said for himself that their sin was universal, and did reign in every corner and street of their city. If your position might stand for a principle, then surely Moses did the Israelites great wrong to break the tables of the covenant, because they committed Idolatry, for all of them might have said that they did eat and drink through the whole host, and when their paunches were well stuffed, they rise up to play.  
They might have said generally, that they consented to turn their glory, into the similitude of a Calf that eateth hay. They might have said, that with one mind and one mouth, they bad Aaron make them gods of silver, and gods of gold, to go before them, for as for that Moses, which brought them out of Egypt, they knew not where he was become.  
If your reason were sound, why did the Lord plague Jerusalem for Idolatry, for their superstition, for their abominations: for without doubt they could have said that it fared so every where.  
But this was no sufficient excuse for them, but the old world was destroyed with the deluge of water, the Sodomites were brent up with fire from heaven, the Israelites were sore plagued, & Jerusalem came to a shameful end, this notwithstanding that their sins were committed every where.  
No more can we allege for ourselves, that dancing and lasciviousness is lawful, because it is used every where, for it is contrary to the will and word of God as were all their sins, wherefore that shore beginneth to shake. It is not sufficient for us to do that which other men do, unless they do that which ought to be done. We must not do that which is done, unless that be done which God hath commanded to be done. Therefore away with that foolish answer, which men do use most commonly to make when as they are reprehended for their faults, they do so in all places.  
When as God had by a mighty hand and stretched out arm, delivered his people (even the sons of jacob & joseph) out of the land of Egypt, he straightly commanded them, that they should not do as they had seen the Egyptians do, neither should they do according to the 
Exod. 18. 3  customs of the land of Canaan, whether they went to possess it: but they should do according to his judgements. Thou shalt not do that which seemeth good in thine own eyes, but do that only which I command thee. Upon which words, Chrysostom in his oration against the jews, sayeth thus: Of a truth, that which is done according to the will of God, although it seem displeasant: yet is it altogether pleasant and acceptable in the sight of God. Contrariwise, whatsoever is done beside the word of God, and otherwise then he would have it done, though it be as a thing acceptable to God: yet it is of all other the worst and most wicked. Out of all which places we gather this, that though dancing or any other exercise whatsoever, have been used never so long. or though it be used in never so many places: yet if it be contrary to the word and will of God, and forbidden by the same, it is detestable, and of all men to be eschewed.  Iu. 
Yea but how do you prove that dancing is forbidden by the word of God.  Min. 
We are commanded by the word of God to use sobriety, therefore we are forbidden by the word of God to use lascivious dancing.  Iu. 
Yet again, here is a wise reason. The cowlstaff standeth in the corner, therefore the Pope is at Rome: my dagger hangeth at my back, therefore my staff is in my hand.  Min. 
In deed (juvenis) your reasons have in them no reason, but I will prove that my reasons are framed according to reason.  Iu. 
Do so then I pray you, but the Doctor's doubt whether you can do it or no.  Min. 
My reason then is this. We are commanded by the word of God, to use sobriety, therefore we are forbidden by the word of God, to use lascivious dancing. I prove it thus. Whensoever any virtue is commanded, all vices which are contrary to that virtue are forbidden: as for examples sake, when men are commanded to practise liberality, they are forbidden to use covetousness, or to embrace prodig al●tie, and when we are commanded to love truth, we are commanded to hate and detest theft, etc. Therefore when as we are commanded to use sobriety, we are forbidden to use lascivious dancing.  Iu. 
Yea, but how do you prove this, you are as far from the matter as you were.  Min. 
Lascivious dancing is a vice with is opposite to the virtue sobriety, therefore, if when the virtue is commanded, the vice be forbidden, sobriety being commanded, lascivious dancing is forbidden.  Iu. 
You are always wrangling with me with your Logic, if I should suffer you to chop logic at your pleasure, you would make me believe that the Moon were made of green cheese, and that the crow were white: but I pray you sir, remember your promise.  Min. 
My promise (as I remember) was this, that I would remove those 2. shoores which you had set up to stay dancing▪ the former whereof I think is quite plucked away, and I mean the other shall follow him, which is this, the Churchwardens of ubique do not forbid men to 〈◊〉 〈◊〉 save only in time of divine service, therefore may you lawfully dance upon the Sabboath day, so it be not in time of divine service. A more rotten shore then this could not have been set up, unto a more crazy staff than this could you not ●●and, and a more bale reason to prove your matter to be good, could you not have brought. Is it therefore lawful for you to do what you list, because the Churchwardens do neglect their duty, not regard their oath, not consider what burden lieth upon their backs? Shall you be excused by their sin? will you be lewd because they are lowsse? Shall this be a sufficient excuse for you in the day of judgement, when as standing before the judgement seat of God, the breach of the Sabboath day shall be laid to your charge, to say, your Churchwardens suffered you so to ●o●▪ Nay nay, you shall bear your own offences, and they shall be plagued for their iniquities. If your reason were forcible, then was the idolatry of the Israelites tolerable, because Aaron who was their priest suffered them so to do. If your argument were strong yn 〈◊〉 〈◊〉, them did the Israelites well to crucify Christ, because the high Priests and Elders consented thereto. For it is all one to say, Aaron gave his consent to make the Israelites a Calf, and therefore is Idolatry good: as to say, the Churchwardens do suffer men to dance upon the Sabboath day, therefore is dancing lawful upon the Sabboath day.  Iu. 
By this you seem to burden Churchwardens and sworn men with perjury, because they do suffer us to dance upon the Sabbath day.  Min. 
In deed if they do willingly permit you to dance upon the Sabboath day, without certifying of those which have authority to punish such faults, they can scarcely excuse themselves of perjury.  Iu. 
In deed you do charge them very deeply now, but they say they are charged no further but only to see that men do not dance in service time.  Min. 
Yea, but they are charged to see men keep the Sabboath day holy, according to God's holy will and pleasure, and they are commanded upon their oath to present all those whom they do see to do the contrary, so that unless they do present comen and lascivious dancers, they can in no case excuse themselves of perjury: for even those dancers do break the Sabboath day, and that grossly, as I have sufficiently proved already.  Iu. 
Yea but they say, if they should deal as strictly as they are commanded by their articles, they should present themselves and you also.  Min. 
In truth this is their common answer, but whiles they say thus, they are like to saint George on horseback, who doth always spur cut, but he doth not ride a mile in a moon. They are still presenting, but whiles they may not present all, they will present none at all.  
But let them take heed to themselves, for surely that God, who hath said, that he will not hold him guiltless who taketh his name in vain, will lay this negligence to their charge, when as they shall stand trembling before his judgement seat, where they can fee no Lawyer for money nor gold to plead their case, where no shift will serve, where no bribe will be taken, where they cannot smooth over matters with lies, for there, there, the secrets of all hearts shall be opened. Let them not think that God is ignorant what their doings are.  
Let them not thrust themselves out of God's favour, because they will win man's favour. Let them not lose a great commodity, yea the greatest commodity, because they will purchase a small commodity. Let them beware that they do not taste of the punishment eternal, because they will save their neighbour from that punishment which is temporal.  
What shall this avail them to win the shell, & lose the egg? to win the saddle, and lose the horse? what availeth it them to to win the whole world and to lose their own soul: They shall be in favour with men, but they shall have no friendship with God, they shall here have pleasure, but after death pain, here shall they have mirth and melody but when as they are gone hence, moan and mourning, here shall they have solace and singing, but when they have left this life, sorrow, sobbing, and sighing: here shall they have wealth, but when death hath done his message, they shall have want and woe, and all their weal shall be away. Therefore say I once again, let them look to their oath, let them not put themselves in hazard, because they will save other men harmless. He that made the eye can see their doings, and he that planted the ear can he are their counsels, and he that nurtereth the heathen, doth understand their imaginations. Let them take heed and that good heed to themselves, non enim sapiunt si sibi non sapiunt: for they are not wise if they do not provide for themselves.  Iu. 
You have said meetly well in this, but now to return to our former talk, I marvel very much why you should dispraise dancing, sithence a great many have gotten their wives, and that rich wives also only by dancing.  Min. 
The Papists in times past, and now also affirm, that ignorance was the mother of devotion: and truly it was the best much cow that ever they did grass, it was the most profitable opinion that ever they did hold. For by this did they debar the simple people from reading the word, whereby it came to pass that they could never espy out their juggling. But I do now see and perceive, that ignorance was the mother of all mischief, that she was the head wellspring from whence did proceed all errors, and finally, that she was that bowl from whence did spring all those rotten branches of devilish, detestable, and damnable heresies. For unless you had been ignorant of Gods eternal truth, you would never have said thus.  
If you knew who it is that bringeth marriages to pass, and knitteth men & women together with an undissoluble knot, which is holy wedlock, you would never have said that many men do get their wives by dancing. It is god alone and none but he, which coupleth both man and woman together. He it is that hath determined before the foundations of the world were laid, who those be that shall so come together. He is able to bring to pass this his determination without any such secondary means as dancing.  
Therefore most fond, foolish, and fantastical is the opinion of those men, which do think that dancing was the only thing whereby they came by their wives.  
When as God did institute the first marriage in paradise, he did not send for a piper or ●idler, (for they were at that time unhatched) to play, that Adam might dance, and so please Eva. And is not God as well able to bring marriages to pass without dancing, as he was then? His arm is not shortened, neither is his power weakened, but he is able to do as much now, as he was able to do then.  
In his hands are the hearts of all men, and he ruleth them as he seemeth best to his godly will and pleasure.  Iu. 
I pray you sir, where shall young men and may dens meet together, if not at the dancing place, and playing oak▪  Min. 
I count him but a fool, which being destitute, will go to the dancing place and playing oak, to choose his mate, and I take her to be but a noddy, which lacking an husband, will thither run to look for him with whom she will match. For first and foremost, he for his part shall chance sooner to light upon a wild wanton, then on a mild matron, which will become rather a gadding Dina, which will be running abroad to see the Country, than a sage Sara, which will keep herself within the door of the tent, which will become rather a careless grasshopper, than a careful amity: he shall rather chance to choose one that will be a pasincoine then a chaste penelope: he shall chance sooner to win an whorish Helena as did paris, them a virtuous Electra as did pylades: finally, he shall chance rather to catch a faithless Clytaemnestra then a faithful philomela. Sallust in his Catalinario writeth, that Sempronia a certain lascivious and wanton woman was taught to sing & dance more elegantly than became an honest matron: in which place he calleth these two things the instruments of lechery. Out of which words we may well gather this, that they are never of the chastest sort which do use lascivious dancing, though I do not altogether deny, but that those which are now modest matrons, may sometimes have been dancers in their days.  
And now as for the women, if she chance to choose her husband in the place aforesaid, it may be that she shall sooner catch a spendall then a sparer, she may sooner have one which shall be amongst all men rather reviled then reverenced: one which may be rather an adviterous Agisthus then a faithful Ulysses.  
Gicero in his book of offices writeth thus, that an honest and good man will not dance in the market place though he might by that means come to great possessions. And in his oration which he made after his return into the senate, he could find no more reproachful name to call Aulus Gabinius, his mortal enemy by, th●n to call him Saltator Calami● stratus, the fine dancer.  
It was objected to Lucius Aurona for a great fault, because he had danced in Asia: which thing was also cast in king deiotarus his teeth. Cicero answering for Murena, sayeth after this sort:  
No man danceth being sober, unless peradventure he be mad, neither in the wilderness, neither at a moderate and honest banquet. The same Cicero upbraideth unto Anthony among other his vices, dancing. Did the heathens think thus evil of dancing, and shall not Christians think much worse of the same?  
Did the heathens loathe it, and shall Christians like it? did the heathens count it as a vice, and shall Christians embrace it as a virtue?  Iu. 
I pray you sir then, whether shall we go to look for our wives? will you have us love those on whom we did never look?  Min. 
juvenis, I will tell thee whither thou shalt go when thou art disposed to wed.  
Resort unto sermons, & there mark her well whom thou shalt see most usually resort to weekly lectures, and to behave herself most Christianlike, or if thou shalt hear of any maid, which shall be have herself virtuously towards all men, which shall be of sound religion, and which shall have the fear of God before her eyes, her choose, all other refuse, her take, the rest forsake. For be thou well assured, that such shall receive the blessing from the Lord, she shall be blessed at home, and in the field, she shall be blessed herself, and her seed after her.  Iu. 
I thank you sir for your good counsel: but I pray you how think you of this, may not men dance at bridals, and upon feast days?  Min. 
I will answer you briefly (god willing) to both parts of this question, & that answer which I shall make to the first, shall not be taken up at my foot, but I will fet it out of the ancient father Chrys. who in his 56. homily upon Genesis, when he entreateth of the marriages of jacob, saith thus: You have heard (saith he) of marriages, but not of dances, which dances he furthermore calleth devilish, in which homely he speaketh much against dancing. And amongs all other he saith thus, the bridegroom and the bride are corrupted by dancing, and all the whole family is defiled. And again, in his 48. hom. he saith, thou seest marriages, but thou seest no dancing, for at that time they were not so lascivious as they be now a days. Furthermore he proceedeth to speak of the dancing of the daughter of Herodias, and he sayeth: At this day Christians do deliver to destruction not half their kingdom, not another man's head, but even their own souls. And he addeth, that whereas is wanton dancing, there the Devil danceth also with them. Hear may you see what the opinion of this holy father is concerning dancing at marriages. And as for the second thing, whether we may not dance upon feast days, I say flatly we may not. For if we should, we should be like to the Israelites, who sat down to eat and drink, & again rose up to play: whereby we should provoke God's wrath And indignation against us. and for as much as it is the common custom in ubique, to dance and hoy upon our Idol feast days, let us beware that the like plagues do not befall us which befell them.  Iu. 
Will you have men to come together to make merry, & will you not suffer them to be merry, to dance and sport themselves.  Min. 
Such mirth will I in no case admit. Tobias called his friends to a feast, but we do not read that they did dance after dinner: and let us follow the example of that godly man. If we be merry, let us give ear unto the exhortation of Saint james, who biddeth him that is afflicted, pray, and him that is merry, biddeth he sing Psalms. Let us therefore make merry in singing of Psalms, and Hymns, and spiritual Songs, praising and ●auding God always.  
Pythagoras did gather by the foot of Hercules, how huge his whole body was: and we may gather by that one dance which the daughter of Herodias did dance upon her uncle and father's birth day, what mischief cometh to pass by dancing at feasts.  
job in his 21. chap. 11. verse, saith that the wicked run after the Tabour and Flute, and he sayeth, that the sons of the wicked do lead dances▪ Upon which words M. Calu●● writeth after this forte● It is true (sayeth ●ee) that the Flute and Tabour, and such like things, are not to be condemned simply of their o●●ie nature▪ but only in respect of men's ab●sing of them, for most commonly they pervert take good use of them. For the tabor and pipe doth no sooner sound to make men merry, but there is always lightly some vanity, I say not superstitious, but beastly. For behold men are so carried way, as they cannot sport themselves with moderate mirth, but the fling themselves into the air, as if they would leap out of themselves. This than job meant to note a cursed mirth, and a mirth that God condemned. Whereby we ought to take warning to restrain ourselves from such lose and wanton pastimes: but ●et us rather advisedly restrain ourselves, and set God always before our eyes, to the end he may so bless our mirth▪ and we so use his benefits, as we may never cease to travel up to heaven ward.  
Thus you see, that it behoveth us to apply our mirth to this end: namely, that there may be a melody sounding in us whereby the name of God may be blessed, & glorified in our Lord jesus Christ.  Iu. 
Well sir, all that which I have hitherto said, hath been but as a ●leebite, but I have that yet in store where▪ with I can easily pervert all the answers which you have hitherto made ●s you have hitherto dis●r●●ed dancing by scriptures▪ so▪ will I prove out of the Scripture th●● dancing is lawful, for I have red that David danced, & he was an holy man, therefore why may not we also dance?  Min. 
In deed David did dance I do not deny, but yet after I shall have said a few words, I will let you see that this can be no sufficient warrant for your dancings. As it is lawful to sing, and we do use singing to give thanks to God, and to celebrate his praises: so also by a moderate dancing, we may testify the joy and mirth of the mind. Such a kind of dancing was that which the maid us did use, when they did celebrate with songs and dances the victory of David over Goliath. Such a kind of dancing was that which Myriam the sister of Moses, and other women did dance, when as they sung a song of victory after that Pharaoh and his host was drownued in the sea. And such was that▪ dance which David danced before the ark of the Lord. But yet none of all these do serve for your purpose, for their dances were far unlike to yours with you do now use. For their dances were sage & sober, but yours are light & lascivious: their dances were mild and moderate, but yours wild and wanton & they made no mixture of sexes in their dances, but the men danced by themselves, and the women by themselves: but you in your dances must have women, or else the market is marred.  
Which thing is intolerable, because that, that thing is an intiser and provoker unto wantounes and lust. Myriam the siser of Moses; danced not with young men, but a part by herself amongst women. Neither did david dance among women: and the maidens which celebrated his victory; danced by themselves, and not among men. Wherefore you see, that this can be now a●●antise for your dancing, that you read of those in holy Scripture which did dance, because your dances are in no point liken unto theirs, as I have said before.  
For their dances were a moderate motion of the body, which served to set forth and express the joys of the mind, but you in your dances do frisk and fling like wild colts. And in you is verified almost that saying of Faustus in Mantuane, which he uttered concerning the lasciviousness of the people of his time.  
Rusticagens, nullagenus arte domabile, semper  
Irrequietum animal, gaudet sudore peracto,  
Mane sacrafesta (quando omnibus otia) luce  
Ipsa otiac fa●●is impatiens epulatur, & implet  
Ingluniem, audita properat tibicine adulmum.  
Hic fury, hic saltufertur bovis instar adaras.  
Q●●m●●str●s versar●ne●●●, & vome●e, terr●●●▪  
Calcibus ob●●●…is, & inerti mole fatigat, Ac fe●●t & ●●t a Baccho fai●t orgia luce, Vociferans, ridens, saliens, & poc●la siccan●▪  

The clow●● she country people rude, which art can neither rule●or tame,  
And eke the unruly creature which no skill can reform, or frame,  
In sweat do doth take a pleasure great.  
On holy day (the service done)  
When others rest and quiet are, to banqueting with speed they run:  
Because that hunger they detest,  
And idleness can not digest.  
The dinner done when pipe doth play unto the Elm in haste they go,  
Here do they rage's, they frisk they fling, they scipe and leap oft to and fro,  
As the ox which at the aulcer stands  
And feareth still the priest his hands.  
That ground (which wickedness is thought) with plough or ●ake to overturn,  
With heavy heels & weight most rude they often time do ●eate and spurn.  
And all the day to the drunkards God whom Bacchus they do call by name  
Great feasts they keep, with laughters loud,  
with cries, and shouts, and hallows main:   
And still they trow●e about the cup, Till all dri●● be quite drunk up. Again, your dances and the dances of those holy men: and women do differ both in respect of the cause, and also in respect of the end. For they danced because they had received great blessings at the hands of the Lord, and because they would set forth his praise: but you dance because you have obtained your wicked purposes, and because you will entice others to naughtiness.  Iu. 
Methinks by you, you would have men to dance alone without women, there would be a wise piece of work, how can we dance so?  Min. 
By this you bewray yourself what you do seek for in dancing, even to lay baits for those with whom you do dance.  Iu. 
Perhaps you said truer there than you were aware off. But well I can not tell, there were never so many whores and thieves as there have been since dancing was so much left.  
For when as dancing was used, than men & women came abroad, and now they creep into corners, either to filch or else to play the naughtipackes.  Min. 
You have said fare, and far ●al your heart. I remember M. Latimer in one of his sermons maketh mention of an old man, who being asked by the kings Commissioners, what was the cause (as he thought) of Good win sands, he answered, the building of Tenterden Steeple, for he said there were no sands there before it was builded.  
And truly I may well compare your talk to his answer. I pray you, is the absenting of menselues from dancing, the cause of theft and who oredome, or is that same natural corruption, which raineth most chief in the hearts of those which are most set upon dancing, the cause thereof? And where as you say there were never so many whores and thieves as there ●e in these days, when as there is so little dancing, I say you are greatly deceived in that, for there were ●●uer so many of that stamp, as there were in those days, when as they would dance even at the Church door, For where do lewd persons so over meet together, ●● where have they a more convenient place to meet together, then at comen dancing places? And where may noughty packs better obtain their wicked purposes then when as they do dance till midnight?  Iu. 
Will you gaynestande me in all things? what say you to may-games, will not they down with you? me thinks it is good that we should dance, when as we see all things so pleasant in May.  Min. 
If you do think that I will better like of your May-games then I do of other your common dancings, which you do commonly use, you are much deceived, and you have caught the staff by the wrong end. For I am so far from liking well thereof, that I can like better of your common dances, and yet the liking which I have thereof is but a little. For the abuses which are committed in your maygaymes are infinite. The first whereof is this, that you do use to attire men in woman's apparel, whom you do most commonly call maymarrions, whereby you infringe that strait commandment which is given in Deut. 22. 5. That men must not put on women's apparel for fear of enormities. Nay, I myself have seen in a may gaime a troop, the greater part whereof hath been men, and yet have they been attired so like unto women, that their faces being hid (as they were in deed) a man could not discern them from women. What an horrible abuse was this? what abominable sins might have here upon ensued?  
The second abuse, which of all other is the greatest, is this, that it hath been told that your morris dancers have danced naked in nets: what greater enticement unto naughtiness, could have been devised? The third abuse, is, that you because you will lose no time) do use commonly to run into woods in the night time, amongst maidens, to fet vows, in so much, as I have heard of ten maidens which went to fet May, and nine of them came home with child.  Iu. 
Belike they left the tenth for the person, because they would deprive him of none of his right.  Min. 
What was their pretence herein I cannot tell, but sure I am, the fact was most abominable. But are these all the abuses which do follow your may games? nay, nay, there be many more than these.  
What mere madness is this, that a man whom God hath endued with wit & reason, should put on a noddy's coat, and feign himself to be a fool, and to be desticute of both these most precious gifts? doth he not think that if the Lord should deal with him in justice, that he doth deserve to be made a fool against his will, which playeth the fool so willingly? What a shame, nay what a sin is it for him, who willbe angry with that man which shall not call him a Christian: to play the part of a devil, who is an utter enemy to Christ and all Christians?  
But truly these two persons, I mean your fool and your devil, do make manifest what you are when you use such wicked exercises.  
By your fool (who is most commonly amongst the thickest) men do plainly see, that all the company are but fools: and by your devil you do manifestly declare, that you do follow the devil and not God, so long as you are so idly occupied. And this is to be noted that your devil doth always lead the dance.  
Many more are the vanities which are used in your may-games, but time: will not permit me to repeat them up. Yet this I say, that they are altogether so vain, that the godly may pray thus, and use these words of the Prophet David, when soever they be desirous not to see maygaimnes, Turn thou away mine eyes (O Lord) lest they behold vanity.  Iu. 
Good Lord is the wind in that door now? this is a marvelous sudden change. I have known the day when as you have been as great a dancer as the best of them, and when you would have gone as far to see a may game as another man, and are you become so sober now? the Priest hath quite forgotten that ever he was clerk.  
Is dancing worse now than it was when you did use it?  Min. 
This is your last refuge, which you have to fly unto, you are almost upon the suds, you are now in a manner at a non plus. When as you are out of matter, you begin to rail, and to object to me the lewdness of my former life. In deed it is acommon custom amongst men, to object unto those which have forsaken vice, and be taken themselves to virtue, what thing soever hath been amiss in their life past, nothing regarding what they are now: but yet hereby men do see how greatly they bewray their foolishness. Should not he have been accounted a dolt, which would have refused Paul the faithful preacher, because he had sometime been Saul the severe persecutor? Should not he have been worthily taken for a noddy, which should have rejected Matthew the zealous Evangelist, because he had sometime been an extorting Publican.  
And should not he have been thought a very fool, who finding in those comfortable psalms of David, sin reprehended, and vices reprovid, should have also replied thus:  
He needeth not so much to find fault with these vices, the time hath been, when he himself was both an adulterer, and a murderer?  
Was Peter never good afterward, because he denied his master once?  
Was Marie Magdalene never honest, because she had sometime played the whore? And now whereas you ask me this question, whether dancing be worse now than it was when I did use it, I answer, that it was as evil then as it is now, but yet it did not please God so to open mine eyes then, as he hath done now, that I, might see mine own folly. Sin doth so blind the eyes of men, that they cannot see when they do evil. It is not my using or refusing of dancing which maketh it good or evil: but the seeing of the vanity thereof then, and the ignorauce of the same then, made me think that it was then good, and maketh me now think that it is evil. Take me as I am, and not as I have been. A tree which hath sometime borne evil fruit, may bear good, if his head have been cut off, and a new grafted in his place. A man that hath been some time a vicious person, may become a good man, if this head of vice be cut off, with the two edgged sword of God's word (which pierceth between the bones and marrow) and the good grafts of virtue be grafted in his place. The leapar is sound after he is cleused. And though Naaman the Assyrian his flesh was through leprosy as white as snow, yet having washed himself seven times, it came again like to the flesh of a young child: so, though the soul of man be never so filthy and fowl through sin, yet if she wash herself by earnest repentawce, and a steadfast faith in the blood of Christ jesus, she shall be clean.  
And now (O juvenis) that I may turn my talk unto thee, thine own conscience telleth thee how lewd a life thou hast hitherto led, how frowardly thou hast behaved thyself in the commandments of God.  
What great delight hast thou taken in blaspheming the name of the most highest: so that thou hast thought it the best quality, and greatest ornament that a young man could have, to rap out oaths one in the neck of another, for then didst thou think thyself half a gentleman, when as thou couldst swear so lustily.  
Again, thou hast thought the Sabboath day never better spent, then when thou hast rise up early in the morning to toss the pot, to bib, to swill and dance till night. How disobedient a mind hast thou always borne toward not only thy natural parents, but even all those which have authority over thee? With what filthy concupiscence hath thine heart been fraughted, and how desirous hast thou been, to have the which was none of thine own: These are no small faults (O juvenis) but they are such offences as do provoke the most highest unto indignation. These are not parva peccadulia, but they be maxima peccata, they be not minor sins, but they are even such transgressions as do pull down the heavy wrath and vengeance of God upon our heads. Therefore (good juvenis) let it be sufficient, that thou hast behaved thyself wickedly heretofore. Redeem the time which thou hast lewdly let pass, amend that thing which heretofore hath been amiss. Flatter not thyself in thyself, and say not with thyself, I am but young, and I shall live many years, and I will repent when I am old, for why, thou art uncertain how long thou hast to live: Thou seest as well the young as the old go to grave like flocks of sheep. Again, repentance is not in thine own hands, but it is the good gift of God. Hell, death, and damnation are prepared for the impenitent after this life, & in this life great plagues remain for the ungodly, as saith the Psalmist.  
Encourage not thyself to sin, because thou seest that the Lord doth spare thee: for as the Lord is merciful, so there proceedeth wrath from him, and be thou well assured, he will wound the heirie scalp of such an one as goeth on still in his wickedness. Lay thy hand upon thy heart, and cast thy counts afresh. Awake out of sleep, and stand up, and the Lord shall give thee light. Put off the old man, and put upon thee the new man. Cast off the works of darkness, and put upon thee the armour of light. Take heed, for there remaineth for impenitent sinners, a worm that gnaweth the conscience: and there is prepared for the wicked, fire, which never goeth out: where is horror, terror, weeping, wailing, wring of hands, gnashing of teeth, continual death, yet those which are there do never die.  
Tantalus his apples, Sisyphus his stone, and those ravening Harpyiae (where of the poets do speak) are nothing in respect of those torments, where of the wicked shall taste, unless in this life they do repent. Wherefore I say once again (juvenis) come away from amongst the wicked, and choose henceforth to lead a new life: nunquam sera est ad bonos mores via, the way to good manners is never to late.  
Ne dicas quod tibi non praedictum ●it cave, say not but that thou hast had a fair warning.  Iu. 
Oh how am I now altered from my former estate, oh what a sudden change do I feel in myself, even in a moment: I have heretofore said in my heart, tush, there is no God. I have thought with myself, that if there were a God, yet was he ignorant of those things which are done upon earth. I thought I might have committed sin, and God could not have seen me, If I had committed the same in the dark: but now I see that he seethe as clearly at midnight as at noon day. Now I perceive that the darkness and light are all one to him: and that there is nothing hidden from his presence. I thought I might have committed sin, and he would not have punished me: but now I am afraid that he will presently punish me, so horrible are my sins. Now do I perceive that, that is true which you said even now, namely that the word of God is like a two edged sword, which pierceth between the marrow & the bones. Oh what shall I do? now may I run up and down upon the face of the earth, as did Cain, for often times have I in heart murdered my brother at football. Now may I go hang myself, as did judas, for his sin was but one, but mine are infinite. What torments do I feel in myself? I see before my face nothing but death and destruction due unto me for sin, I am sorry that ever I led my life so lewdly.  Min. 
juvenis, as it is the part of a good and skilful Chirurgeon to apply such plasters unto the sores of his patient, as may be sharp corasyves to cut away the dead flesh, and then afterward to lay to the same some more pleasant salves: as wise Physicians do minister unto the diseased at the first bitter drinks, but afterward they give them more pleasant potions: so have I hitherto (which I hope am come to cure thy soul) set thy sins in order before thee, that thou mayest see the greatness of thy sin: hitherto have I depainted out before thee, God in his justice, which both things have been unto thee I know as bitter potions: but now will I declare unto thee his mercy, which shall be a pleasant drink. Though there be in God the sharp vinegar of his justice, yet doth he so temper the same with the smooth oil of his mercy (which lieth always uppermost) that it maketh a most pleasant and savoury sauce. Though he be a great, fearful, and almighty God, which punisheth the wicked: yet is he a merciful Saviour which preserveth the penitent▪ Though he wound the heirie scalp of such an one as goeth on still in his wickedness: yet at what time so ever a sinner doth repent him of his sins from the bottom of his heart, he will put all his wickedness out of his remembrance. Though he be that God which turneth man to destruction: yet is he the same which saith, come again ye children of men. Though he be that God which plagueth the land for the wickedness of the people which dwelleth therein: yet it is he that maketh the sins of the penitent, which were as red as scarlet to be as white as snow. If we turn unto him he will turn unto us: and he will be favourable unto us for his great mercy's sake.  Iu. 
O what great comfort do I take in these words: but tell me I pray you, how I may appear before that great and fearful God, whom I have thus displeased? how shall I crave pardon at his hands, or whereunto shall I trust.  Min. 
I will tell thee what thou must do. Catch in thine arms by faith, Christ jesus thy saviour and redeemer. Cast all thy sins upon his back, for he hath made satisfaction for them all upon the cross. Creep under the shadow of his wings: so mayst thou boldly appear before this great and fearful God, and he will for his sake pardon all thy sins, and forgive thee all thine offences, though they were more in number then the heirs of thy head, than the sands of the sea, than the stars of heaven.  Iu. 
O but how shall I be delivered from this bu● then of sin, which presseth me down so sore.  Min. 
Thou mayest play Marry magdalen's part, who was as great a sinner as thou. Thou must fall down at Christ jesus his feet, and wash them with thy tears, because thou hast so grievously offended him. Then must thou most steadfastly believe, that he by his most precious death and bloodshedding hath purged thy soul from sin. Then mayst thou boldly apply unto thyself the sweet saying of Christ, go thy way, thy faith hath saved thee. Repent and be hearty sorry for thy sins, and let not the greatness of thy sin discourage thee: for jesus Christ came into the world to save sinners. Believe and thou shalt be saved, believe and thou shalt not be confounded. Give thyself wholly to the reading and hearing of the word of God: for it is the staff and stay of our weak consciences, and by the reading and hearing thereof, do we come by faith. Be thou fervent in prayer, which is an exercise most meet for a Christian man.  Iu. 
Me thinks I do feel in myself already, some motion of the good spirit, provoking me unto all these things whereof you have spoken: and I beseech God daily to increase his spirit in me. Methinks I begin already to say within myself, unto my heavenly father, father, I have sinned against heaven and in thy sight, and I am no more worthy to be called thy son. And me thinks I see him already come to meet me, and to receive me home again most joyfully. Now do I detest dancing & all such vanity, & I am minded henceforth (if God shall assist me) to fly from sin as from a serpent. I will henceforth resort as fast to Sermons, as I have gone unto dancings, and unto other vain pastimes. And now blessed be the name of my good God, which brought me this way to meet with you.  Min. 
The Lord God continue thee in this mind good juvenis, so shalt thou be sure to come unto those joys, which neither eye hath seen, neither ear hath heard, neither hath it ever entered into the heart of man, to conceive how great they be. Unto the which joys, the Lord bring us all for jesus Christ his sake, to whom with the father and the holy ghost, be all praise, glory, and honour, now and for evermore. Amen.  
FINIS.