A DIALOGUE between Custom and Verity concerning the use and abuse of Dancing and Minstrelsy. Rom. 13.12.13.14. The night is past, and the day is at hand, let us therefore cast away the works of Darkness, and let us put on the armour of light, so that we walk honestly as in the day, not in gluttony and drunkenness neither in chambering and wantonness, nor in strife and envying: but put ye on the Lord jesus Christ, and take no thought for the flesh to fulfil the lusts of it. Imprinted at London at the long Shop adjoining unto Saint Mildred's Church in the Pultrie by john Allde. To the godly and faithful Ministers of Christ and preachers of the Gospel. Master Robert Crowley and Master Thomas Brasbridge, grace and peace from God the Father through Christ jesus our Lord be multiplied. THe benefits which God hath mercifully powered upon us (most vile & wretched sinners) are multitude innumerable, in value inestimable, so that the slender capacity of our weak wits is not able thoroughly to comprehend them. Much less the feeble voice of our stambring tongues worthily to declare them. Among which manifold and rich graces: this is to be reckoned of greatest price, that he hath blessed us with the comfortable wrood and glad tidings of our eternal salvation, freely purchased unto us by his well-beloved son & our only savour Christ jesus, and hath by the princely authority of his worthy Minister our most gracious Queen brought in again, established, and these three and twenty years continued the same (God grant that long it may abide, flourish and fructify among us for all which his unspeakable blessings, he requireth nothing of us but that we cheerfully take the cup of salvation, and give hearty thanks unto our loving Lord, and yield dutiful obedience unto the divine precepts of our gracious God. But alas who truly performeth these: Is he a grateful receiver, which contemptuously rejecteth such a bountiful gift? Doth he perform loyal obedience, which stubbornly rebelleth against his Lords lawful commandment? Is not the comfortable message of our happy reconciliation unto God only by Christ jesus, despitefully contemned of many? Do not the most part rebelliously in deed resist the perfect law of the Lord? And how then can we be laid dutifully to render unto our heavenly father that which in respect of his great bountifulness he may rightly challenge? As truly as the Lord liveth: unthankful ingratitude is abomination unto the Lord, and stubborn rebellion as the sin of withcraft. Why then do we not daily and hourly even every moment tremble and quake for fear lest his heavy vengeance & terrible wrath fall upon us disobedient children, for these and the like sins which we have ungodly committed But the holy Scriptur●e contain a large volume, and the whole law consists of many precepts, so that perfectly to draw forth and in lively colours to express the manifolds and grievous offences which we most wickedly have committed against the testimonies of the highest, doth require a longer discourse than I purpose to prefix or set before this short treatise Yet that we may partly behold the evil favoured deformities & filthy stains that abound even among them that account themselves most handsome and beautiful. let us look as it were by a glimpse into the clear mirror of the p●●re word of the Lord. The almighty jehova spoke unto his servant Moses and gave him this commandment to deliver unto the children of Israel. Keep ye my Saboths', Exo. 31 14. for it is a sign between me and you in your generations that ye may know that I the Lord do sanctify you. Ye shall therefore keep the Saboth, for it is holy unto you. He that defileth it shall die the death. etc. Here are two forcible reasons added to the commandment, to move the people of Israel diligently to observe the Saboth. First for that it is a sure sign of their sanctification that they being defiled by the loathsome flithynes of sin, are sanctified by the Lord and made pleasant in his sight. Secondarily for that they which pollute the holy Saboth shall surely die. These aught to be sufficient to cause men to keep holy the Saboth day, either for profit, in respect of all worldly things incomparable: or for death, not withstanding all man's devices inevitable But wherein consisteth the right use of the Saboth? and what is it truly to keep holy the Saboth day? If we will (as we ought) use and observe it according to that exquisite order which the Lord hath prescribed in his Sacred word: we must not do the thing that pleaseth ourselves: we must not speak our own words: 56. 2. we must not do after our own imagination, neither seek our own will▪ 58. 13. we must keep ourselves that we do no evil in the Lords holy day. But it is not enough to eschew evil: but we must also do good. Therefore in hallowing the Lords day of rest, we must hold greatly of the things that pleaseth the Lord, and keep his covenant, Esay. 56 we must stick to the Lord to serve him & to love his name, to be his servants to fulfil his covenant, to give him the honour. Now if this strait line be laid to our crooked lives, and this just rule to our unruly behaviour: oh how far out of square shall we be found? For when do we more practise our vain pleasures: When do we more after our own wicked imagination? When do we more seek our own froward will? When do we more speak our own filthy & corrupt words? When do we exercise more evil then on the Lord's day? As for other days every man in his vocation (if he have any natural care to maintain himself and his family) will apply his worldly business, he will not let a char. But the holy Saboth is so unholyly spent, as if it were consecrated to the abominable idol of fleshly pleasure, rather than to the true service of the almighty God: for if there be any match made for the trial of any mastery, or meeting for merriment (as they term it) either between town & town, or neighbour & neighbour, or if there be any keeping ales, either for the maintenance of the Church, or for some that are fallen into decay. When must these be tried or done but upon the Saboth day? If any go about with a pewter or rather pilfering game (because by offering a show of profit, it privily robbeth men) when must it be played but upon the Sabaoth day? And who more to be blamed for this then such justices under whose licence they do it? is this the way for Magistrates to show themselves men fearing God, to give men licences whereby they may rebelliously break God's commandments themselves, exod 18.21. Chro. 19.7. and be wicked instruments to cause others to do the same? Let such know that the Lord shall justly lay to their charge, that their hands have been chief in this trespass. Moreover whereas many Minstrels live idly moste part of the week when they should work, do not they by wicked abuse of their instruments provoke the people to vnhallow the Lords holy day, by devilish dancing the Nurse of much naughtiness, and do not to to many of all degrees with tooth and nail endeavour to uphold this Idol of wanton pleasure, which provoketh God's indignation? The youth do service unto it with their bodies, they commit filthy fornication with it, being before married unto their husband and head Christ jesus in Baptism. The elder sort offer sacrifice unto this Idol, sun wheat, some malt, some Barley, some other victuals, some money, and by these means show themselves shameless Bands to maintain their Children and servants in this spiritual whoredom, being by duty bound to bring them up as Chaste Virgins, and undefiled members of Christ. The ancients or Officers (some of them) are present at this Idol service and by their presence (it may be also by their words promising them aid, and by their deeds giving them some maintenance) encourage these Idolaters to continue and go forward in their abominable service, being appointed of God (to whom they shall yield and account) for the punishment of them that do evil. Rom. 13. 1. ●e●t. 2. Num. 27. Psal 119 Psal. 5.5 for the suppressing of vice, which should have the spirit, and pray with David. O turn away mine eyes lest they behold vanity, and quicken thou me in thy way. In such places where GOD by good Magistrates hath quite thrown down this Idol, ●sal. 119. ●sal. 5. ver 5 sharply reproved the Idolaters, and justly banished thamnuz (I mean vain minstrilles) The women mourn & lament for him, so that of all sorts to to many conspire to maintain this wanton and fleshly Idolatry. czech. 8.14 The like might be said of divers other abuses, which reign among us, whereby the Lords Saboth is greatly profaned, but for brevity sake omit them. Now as we defile the holy Saboth by doing that which we ought not to do: so we commit the same offence by leaving undone the which we should do. For we should hold greatly of the thing that pleaseth the Lord. but few regard it, few profess it, few name it. We should fulfil his covenant and keep it, but few do it, few know it, few read it. we should stick to the Lord to serve him, but who performeth his service? who acknowledgeth it? nay who fléeeth not from it? who yieldeth not himself as a bondslave to obey sin? We should love his name, but is it not of the greater part contemned, spited, and hated in the faithful Christians? We should give him the honour, but how shamefully do we dishonour him by drawing sin together as it were with Cart ropes? far of then are we from rightly observing the Saboth day. And shall not the consideration of our great disobedience in transgressing this divine law for every one of us to say with David. Psal. 119. Psal. 20.6. Psal. 7.5. I saw the transgressors & was grieved because they kept not thy word, fear is come upon me for the wicked, that forsake thy law. For if that man of God, the holy Prophet was so touched with grief, and stricken with such a fear for the wickedness of other: how much more ought we to be grieved at the very heart, and to be astonished for fear of God's just iudgemen, which hang over our heads, and are ready to fall upon us (but that his endless mercy as yet striveth with his justice) for our own manifold and grievous transgressions, Ezech. 20.21 even of this precept? For the Lord hath threatened to pour out his wrathful indignation upon such as pollute his Saboth. jere. 17: 27. If we will not be obedient unto him to hallow it: then shall he set fire upon the gates of our Cities and towns and it shall burn up our houses and no man shall be able to quench it. These and far more grievous threats uttered by him that is able to bring them to pass, should be fearful and terrible unto our guilty consciences, and should perforce drive us to remove (as much as in us lieth) all occasions which the subtle enemies of our salvation do offer to break this commandment of the Lord Neither is it sufficient to have regard of ourselves only, but we are bound by the rule of Christian charity to seek one an others wealth, the which hath been as a spur to prick me forward to attempt this means to reclaim some if it maybe, from the shameful abusing of the Saboth, which is done by heathenish dancing and vain Minstrelsy. But it may peradventure be thought an unadvised enterprise and needless work, for me to attempt the publishing of any thing in print touching this argument seeing other before have both taken in hand, and prosecuted the same. Unadvised: because I may seem to forget that they have diligently laboured herein. Needles: for that the matter is already thoroughly handled, as in other languages so especially in our mother tongue for the use and benefit of the vulgar sort. To this I answer, that I am neither forgetful of other men's painful travail herein: neither yet doth their diligent discoursing hereof cause me to leave o● this mine attempt as a thing needless. Nay it did rather encourage me, & stir me forward to take this little pains that I have bestowed herein for the infectious contagion of sin in general, and this special kind of poisonable plague of the devilish abuse of dancing and disordered minstrelsy, hath infected as it were the whole Realm, and run in a manner over all the body, almost from top to toe in times past: but there hath been a most sovereign medicine prescribed, composed of divers manners of herbs of great virtue, gathered out of sundry gardens. I mean many good and grave sentences collected out of the word of God, and writings of learned men both Christian and heathenish, being united and knit together of such singular operation that it purgeth the infected, and preserveth the whole and serveth for all complexions, if they will receive it. This hath been with great diligence & labour by divers godly Preachers in their Sermons, and some in writing, applied unto the infected, and infinite numbers the spirit of God working inwardly together with the outward application hereof, have been clean purged from this noisome disease, & many well amended, though it stick so deep in the bones of many that it will hardly out of the flesh. I considering with myself the great commodity the redoundeth to the Church of God generally, and as it were sensibly feeling the health that hath been restored to many by these means, was encouraged to minister this medicine (according to that small skill wherewith God in mercy hath endued me) as occasion was offered, in teaching. But seeing many stomachs so queasy that they could not brook and digest it, many also so full with surfeiting by excess of worldly pleasures and fleshly delights, that they would not at all receie it: I studied with myself in what sort I might deal, that they might accept it At the last remembering that some delight in prose and some in verses: I addressed myself to comprehend this argument in verses (though not pleasant to the ears of such as delight in vanity: yet I hope (by Gods working) profitable to the hearts of such as rejoice in Verity that thereby some might taste how good and wholesome this medicine is, and if may be that one kind of meat diversly dished, may provoke divers men's appetites to taste of it, and one bit may 〈◊〉 〈◊〉 another, so that they may feed well of the same. Now that if may be certainly known, that I minister the same that they do: I have referred the readers to the same gardens and borders, from whence they gathered the several herbs whereof this compound is made, so that not the substance: but the manner of dressing of it is altered. And if this may be a mean to add, though it be but one, to the number of them which by their diligent labour have been restored: I have my desire, and the perfect recovery of one disordered person being reclaimed from the unchristian profaning of the Sabbath by the wicked practices before mentioned: shall rejoice me more, than all the scoffing taunts of curious brains shall make me sorry, for my plain and simple handling hereof, the which is done partly of set purpose for the capacity of the ignorant, that they might reap the more profit to their better instruction. And I doubt not but either the grave sentences of heathenish men will move some even for shame lest they should be worse than heathens, or the godly sayings of christians will persuade them, or the divine majesty of the testimonies of God's word constrain them to renounce these vain delights of the flesh, and delight them selves in the holy exersises of faithful christians. But that it may take the better effect: I have thought good (in some respect) to follow the godly practice of the Apostle Saint Paul, Gal. 2.2. who after he had certain years preached the gospel among the gentiles: went up to jerusalem and declared to them that were chief of the Apostles that gospel which he had preached among the Gentiles, lest by any means he should run or had run in vain, not that the Apostle doubted of the doctrine which he had taught, or that the certainty of faith dependeth upon the consent of men: but that he had a brotherly love towards the babes in Christ, which had scarcely tasted of sound doctrine, that his painful preaching might be more profitable unto than, he sought to take away the stumbling block which the deceivers & false teachers had cast in their way to hinder their edification, namely that the doctrine which he taught was contrary to the doctrine of the Apostles. This was a great temptation to the weak consciences of young christians, to hear that the chief doctors and principal pillars of the Church did disagree, and dissent in doctrine, Paul therefore by conferring with the Apostles, and thereby making it manifest that their doctrine was all one, and that it was a devilish lie which was bruited abroad by the seducers touching the contrariety of his doctrine with peter's & the other Apostles: taketh away that let whereby Satan craftily went about to stay the the free course of the gospel. For when this was apparent his former labours perished not as fruitless, and he might go forward with the more fruit. In like manner dealeth this subtle serpten in this cause I have in hand, for he would bear the simple folk in hand, that this heathenish dancing and vain piping hath not been gainsaid but of late, and that by young heads; which have little learning, and that such, which for age are more grave, and for knowledge are of more sound judgement do either hold with, or at the least not against the same: and so would keep them in practice still. Therefore to redress this mischief, and to prove that the Devil herein speaketh of himself being the father of lies and that that which hath been already taught either by preaching or writing, or hereafter shallbe touching these abuses may become more profitable to the ignorant people: I thought good to dedicate this my simple labour unto you (good Master Crowley and Master Brasbridge) of whom the one for his old age being found in the way of righteousness, is to be honoured as a reverend Father: the other in respect of that which he hath done towards me, is of me to be reverenced as a liberal Master, and both for your singular knowledge to be heard of all men, as learned Masters in Israel. For I doubt not but many, when they shall see your learned consents hereunto, will embrace that which heretofore they have rejected without due consideration or diligent examination of the matter. especially it shall confirm many of your native country men, which are by God's merciful gifts reclaimed from those fleshly vanities, when they shall perceive that you (the godly fame of whose effectual faith soundeth among us) approve that which they have received of their own pastors. I therefore not doubting of the matter (for I certainly know that such abuses are not tollorable, nor yet fearing the proof of it, for I am thoroughly persuaded that it is sufficient for such which are not contentious▪ but only that it might be more profitable to our country where these abuses are overmuch used) crave your godly consents here unto, and desire to publish it under the protection of your names, who are well known to be careful furtherers of all godliness. Which God grant (if it be his will) that ye may long be to the great advancement of his glory, the singular profit of his Church, and the continual quiet and comfort of your own consciences. Yours to command in the Lord, Thomas Lovel. To the Readers of this treatise, Robert Crowley wisheth the direction of God's spirit. YOu have here (dear Christians) the labours of Thomas Lovel (a faithful minister of christ, and disposer of God's secrets) weerin he hath showed himself godly, painful, and learned. Godly, in seeking to set forth God's glory, in suppressing (yea rather rooting out) of vice, and advancing of virtue: in labouring to reduce the Saboth or days of rest, to their right use: in striving to stop the course of wanton youth in Christians▪ in discharging the office of a good Pastor, not only in ministering of spiritual food to the sheep of his own fold: but also in writing, which may be profitable to the whole flock that Christ hath bought with so dear a price. Painful he hath showed himself, in that he hath done this in a dialogue or talk between two, wherein is objected, and fully answered whatsoever the fleshly minded is or can be able to object against that which he taketh in hand to teach. Yea, and further, he hath done it in (verse, wherein is much more difficulty then in prose) that thereby the careless minds of wanton people, might be moved to read or hear, that which otherwise they would never regard. Learned he hath showed himself in that he hath confuted all objections, and confirmed his own assertions, by sufficient authority of holy scriptures, and also by the judgement, both of ecclesiastical and profane writers, yea, and by the laws and constitutions made in general counsels, and in our own parliaments also. Receive thankfully therefore these (our brothers) labours so godly, so painful, and so learned. Embrace verity, we he not married to custom: but to Christ. He never said, I am custom: But thus he hath said. I am the way, the truth, and the life. Let us therefore walk in him: that when our journey shallbe ended: we may enter with him into that endless rest, whereof the rest of the seventh day is a figure. And live with him in that endless life that he hath prepared for us, which God for his mercy sake grant us all to do. Amen. ❧ Yours in Christ Robert Crowley. A Dialogue between Custom and verity concerning Dancing and Minstrelsy. Custom. When I behold the discord great 'bout things of sundry kind: one thing above the rest there is that runs oft in my mind. Some friend therefore I seek to find, to him the same to show: And it discussed betwixt us two, the truth thereof to know. Ah friend, well met for one I wished, a matter to dissolve: Whereof I greatly stand in doubt, and oft in mind revolve Verity. If my small skill in any wise, to you may profit bring: In honest cause it shall not want, therefore declare the thing. Custom. But first your name I do demand, and that the truth be told: Even as you think herein and that, you nothing do with hold. Verity. In truth my name is Verity, the truth therefore I tell: And hate all lies and flattery, though few do like me well: Custom. For to discourse my cause you are, the chéefst that could be found: For Custom I, and you the truth, thereof shall search the ground. The knot that I would have untied is in the great dissent: Of men conscerning dancing, which hear in have right judgement. Verity. Your cause is hard to be discussed, and truth therein to tell: Gets many foes of all degrees, Dancing they like so well. Yet sith that truth is great, and doth prevail in spite of all: Confirm thy cause, if thou have aught, confute the same I shall. Custom. In this conflict and battle fierce, in front shall Scripture be: As Armour strongest that thou therewith, dismayed, the rest mayst flee. Sam. 6 26 That princely Prophet David eke, and king of Israel: Did leap and dance before the Ark, as sacred Scriptures tell. Verity, That noble king and man of God, before the Ark did spring: With dancing leaps, with all his heart but for no worldly thing. But praised the Lord, which had him set, on royal seat as King: And eke because the mighty Ark, they back again did bring. And Micol, which this humble king, Sam. 6 2 did rashly scoff and scorn: Had this reward, that of her womb, no Child at all was born. Custom. When David Victor did return, Sam. 18. and great Goliath killed: With songs the women & with dance, did meet him in the field. Verity. They sung & danced and music made, not for their fleshly lust: But for to see that Giant quailed, and lie now dead in dust. Which did before blaspheme their God, and sore their heart's affright: But ah alas in these our days, in this dance few delight. Custom. Exod. 15.20 Miriam Aaron's sister, and the women danced and joyed: When jews did pave the sea as land and nothing them annoyed. Verity. The cause of mirth, as was before, for that the Lord did save: His own, and did his foes all drown, with water's surging wave Custom. Likewise when jephtha Captain stout, with triumph home did fleet: His daughter sole, with Timbrel shrill, and dances him did meet. Also when judith had cut of proud Holofernes head: judg. 11.34 The women danced, and in that dance, she all the women led. Verity. In brief to these, as to the rest, judith. 15. ●. 13. this only I reply: To Iewes a common use it was, to joy at victory. ●uk. 13.25. Because with music, dance and song, they praised the high God's name: ought be no cloak for filthy rhymes, or wanton dances shame. Custom. But what to that Saint Luke to us, doth show in Gospel plain: When the lost Child and prodigal returned home again? His parents made great melody, glad dancing eke was heard: I déem therefore that men may mirth and pleasant dance regard. Verity. Ah, where's the parent that doth dance, or mirth for his cause make: To see his son leave his lewd life, and wicked ways forsake? Our custom is clean contrary, we laugh and merry be; To see them wanton, proud, unchaste, and live in lechery. And practice that which doth us make, to stink before the Lord: For which, except we do repent, we shall be clean abhorred. Custom. The word of God you wrist a wry, to make your cause seem right: From it I flee, and for defence, will run to reasons might. Verity. God's Gospel and his worthy word, I neither wrist nor wring: But as the text will teach all those, that will attend reading. Turn to the books, weigh well the words where these recorded be: That I the truth hearin have told, most plainly shalt thou see. Then dancing dames delight falls down in God's word hath no stay: Now let us hear what reasons reach, too save the same can say. Custom. First reason saith that dances neat, cause many men to catch, A faithful wife, with whom too live, if they can wisely watch. Verity. A worser way who can devise, an honest Spouse to choose: Then at such foolish fantasies, where lewd life they do use? God's book bid'th man use other means Pro. 31.30 if wife he mind to wed: That she have better qualities, than traces fine to tread. The Virgin's virtues let him view, if viewed he do mind: Tob. 4.12. In honest sort let him demand, chaste marriage may them bind. Her Parents paths eke let him pry, what life they long have led: What law they love, & how they have, their tender babes up bred. Let parents in this case consent, so better may they thrive: A wary way he ought to work, which doth begin to wive. What godly properties should prove. her fit to be thy mate: Of sacred scriptures counsel learn, This cause they do debate. Where one by dancing doth obtain, a spouse that may him make: Twenty do make dear friends their foes while wives they rashly take. For making one, and that by chance, let many not be marred: Let men therefore those honest means, in wedding, wives regard. Custom. Again, while they do tread their trace, and lightly leap about: They from their minds vain fancies and evil thoughts do banish out. Verity. While Silla they do seem to shun, in Charibd they do fall: While thoughts they flee, evil deeds they do to still to sin are thrall. But he that sin by sin doth seek, out of his mind to thrust: Walks not the way he ought to tread, if that in God he trust. If foolish fancies thou shalt find, thy soul sore to assault: Psal. 11●. ●. ●●t. ●. ●● Psal. 3.8 And if that subtle Satan shall, himself in thee exalt. Salue of the sacred Scriptures seek, which put such foes to flight: Use godly games and modest mirth, and that in seemly sight. So shall these hellish sins so fierce, no hold in thy heart have: And solace eke thou mayst thyself, if honest mirth thou crave. Custom. Our youthful race how shall we run, will lusty Lads reply: On Saboths', Feasts and holy days, if you lay dancing by? Shall we sit dampish, dumb, and still, All day like stones in street? Exod. 31.15 With tripping toys, and footing fine, we will each other meet. Verity. Six days of seven the Lord hath left, our worldly works to ply: And on the seventh from them to cease, and only to him high. On this day if we leave the Lord, and sin do exercise: What may we plead to claim a place, or part in Paradise? The Master will his Servant mark, the Father will his Child: In transitory trade, that they of them be not beguiled, But how they serve the Lord of Lords, his Saboths' to observe: And laws to learn, they pass not though their souls for ever starve. If Master, man, Parent or Child, the dreadful doom dost mind: To seek and serve the Lord make haste, while here thou mayst him find. Custom. A goodly sight it seems to me, and pleasant to the eye: To see young men and maidens dance, each other tracing by. At tune of Tabret, pipe or harp, or Rebecks merry note: They trip on toe, and turn it trim, and shout with shrilling throat. Psal. 119. Par. ●. v. 5 p. 7. v. 5 p. 20● v. 6. This race while jetting round they run, with jumps and comely grace: They merry make themselves, and all the people in that place. Verity. What godly eye can it delight, what pleasure in it dwell: Which is the line that leads to vice, and headlong unto hell. While men with maids in wanton unseemly oft do turn: Their hearts blind Cupid oft doth cause dance, with Venus' games to burn. Thus flames of love incensed are, the effect is yet behind: Which to obtain, by secret means, they show each others mind. If that his mate do seem to like, the game that he would have: He trips her toe and clicks her chéek, to show what he doth crave. Such jests they used, and jumps unchaste that make unmodest mean: Such filthy words, that they may seem, chaste hearts to ravish clean. While many fond view this fact, before which lived chaste: Return corrupt, and unto sin, with great desire haste. So dancing whereof you do dame, much pleasure to arise: Doth purchase pain and many plunge, Into great miseries. Custom. Though such effects for lack of heed, and wit to some do chance: The sober, wise, and wary take, no harm at all by dance. So preaching and the sacraments, of things by chance which come: If you esteem you must reject: for death they are to some. Verity. Admit there may a man be found, so fenced with virtues force, (Like phoenix rare, and swan so black) whom dancing cannot worse. For silly souls where is your care, which Satan cannot shun: while one doth stand shall number fall and eke with Satan run? Of things that chance how oft they chance men judgement ought to take: And things whereof evil oft do come, they ought clean to forsake Some things there are, that which to keep the Lord commanded strait: And unto man's salvation, are counted of great weight. Of this sort are the sacraments, and preaching of gods word: For wanton dancing doth appear, no precept of the Lord. Concerning things indifferent, (while they do good) them use: But if much sin of them do spring, than should we them refuse. Custom. Though often dancing some mislike, sometime use it they may: At whitsuntide for church's wealth, else youth will nothing pay. Verity. 〈◊〉 119. p 8. 4. 2 74. 75 Sin may at no time well be used, we ought abhor it ay: And chiefly at that feast we ought, no filthy sport to play. ● 30 For than we celebrate the time, when holy ghost was sent: That we wit good might be inflamed, and vices might be brent. When we the flesh should mortify, Ephes. 5.6 Col. 3.6 shall we put sin in ure? For this abuse, the wrath of God to feel we may be sure. And though the Lord will have an house, where people may frequent: By evil that it maintained should be, is far from his intent. But what to God we consecrate, must godly be always: Men ought provide by honest means, that Church do not decay. And they which will no penny pay, if dancing be denayed: To dance, and not for Temples sake, to give they may be said. I think if dancing quite were done, that many servants might If so they weuld, give more to Church, yet be in better plight. At that feast men may merry be, in sober honest wise: But aught to flee such heathenish sports, whereof much evil doth rise. Custom. Christmas is a merry time, good mirth therefore to make: young men and maids together may, their legs in dances shake. We see it with some gentlemen, a common use to be: At that time to pruide to have, some pleasant minstrelsy. Verity. ●uke. 2.10. ●. The time of Christ's nativity, to christians is a joy: ●. Cor. 15.55. ●eb. 2.14.15 ●. john. 3.8. For that he came to save us lost, our enemies to destroy. To lose us out of satans bands, from sin to make us free. That sin we should no more obey, ●om. 6.24 Tit. 211.12 but serve him holily. Then filthy dancing is no mirth, for children of the light: Such fleshly lusts frequented are of children of the night. In time of sinful darkness and of antichristian mass: Ro. 1●. 12.13 4● This vice as many other more, highly esteemed was. ●. Thes. 5.5 ●●●, 8. But night is past, the day is come, Salvation draweth near: As Children of the light, let's walk so long as we are here. And that our time we have evil spent, 1. Pet. 4.2. Sufficient let it be: Like wantoness, drunkards, gluttons, and in lusts, Idolatry. If men of countenance and wealth, have play at Cards and Dice: And heathenish dancing in their house, and eke a sea of vice. (As some men have) they show themselves contemnors of God's word: Because they practise that which is forbidden by the Lord. For which contempt, the Lord their joy, ●m. 8.10. To heaviness shall turn: Their mirth to mourning cheer, if him To serve they will not learn. But where as they have cards and dies for all that come to play: And minstrels for the dancing dames, and youths that go so gay. If they some larned men would have, to teach their guests what gain: They have by Christ his birth and death and take themselves some pain. To hear the same: Christyde aright, then should these men observe: And while they feed the body, not suffer the soul to starve. But (ah alas) this seems to men, a gréeuous charge to be: Then to procure by whom we may, the light from darkness see. To further their salvation, what so men do bestow: They count a charge, but nothing dear, for that which bringeth wo. Like unto Esop's cock God grant, we may not fools remain: Before the peerless pearl of price, Still to prefer the grain. Custom. Sun think when weddings feast is kept where many men do meet: That youthful years in pleasant dance, may nimbly move their feet. Verity. That feast is sign that man hath chosen 1. Cor. 7.2 a wife, so to live chaste: To unchaste and adulterous life, vain dancers other haste. For this estate of marriage, men should praise and thank the Lord: Those fleshly wicked workers of them ought clean to be abhorred. When man and wife do firmly join, and faithful promise make: Oh let not us like faithless whores, our husband Christ forsake. Custom. If dance with sin be so replete, and virtues shine do dim: men's wits of late are very quick, and they in knowledge swim. For dancing hath been long in use, 'mong men of learned skill: They found no fault but thought it well, why then count you it ill? Verity, God's gifts, they are not tied to time, nor any age of men: He pours them forth when he thinks good both how, to whom and when. job. 32.7 Long custom ought to be no rule, Ma. 5.21. jer. 6. 1● thereby our lives to frame: Except it be the way of truth, then may we use the same. By multitude your argument, if you do mind to prove: Both God and godliness always, the smaller sort do love. Noah and his family were few, saved in pinetrée Ark: When all the world beside for sin, were drowned with waters dark. When just Lot and his daughters two, were saved from fiery flame: The Sodomites and many were, consumed with the same. Elyas seemed alone to be, sin than did so abound: And to be short, in number few, the Godly have been found. The way that leads to life is strait, and few therein do trace: Brode is the way that leads to hell, there many run their race. ●●c. 1.4. ●ech. 20. Our Father's steps and multitude to follow we denay: exod 23.2. ●su. 24.25. Where they from law of God have erred, Else follow them we may. Though sun which seem Clerks of great skill, and others to excel: with dancing hold against God's word, they may not bear the bell. Though other all one far surpass, yet being but a man: If from right way he tread a wry, we may not follow than. Respect of persons set apart, and judge with upright mind: Whose proof on word of God is ground, and thereto do incline. The Scribe and the proud Pharisee, was thought a learned wight: And Christ unlearned, yet in deed Christ had the truth and light. Philosophers were counted wise, and Paul a fool was thought: Yet Paul said truth, and taught them Christ which hath us dearly bought. Let not the lofty countenance of men, whom many praise: Nor noble birth, nor worldly wealth, dazzle thine eyes always. Let word of God the tuchstone be, and not the face of men: To try who hath in this discourse, the truth set down with pen. If that the noble Berreans, Acts. 17.11 or such like now did live: They rightly would discuss this cause, and best to truth would give, If by right rule of God's good word, this cause might squared be: Such trifling dances clean abhorred, then shortly should we see. Custom. Though this thy part thou hast well proved, that it doth firmly stand: From dancing yet I will not yield, nor give thee upper hand. Though all my proof thou hast disproved and I no proof can bring: This shift I have, say what thou wilt, I will believe nothing. Verity. Sith thou art froward and self-willed, 'gainst truth and reason bend: To talk with them whom reason ruleth a while is mine intent. God hath with reason you endued, let reason yield to right: With equal balance weigh this cause, and in the truth delight. Of sundry sorts of dance we read, and eke whereof it sprung: But we will talk of that which doth, to this discourse belong. plato. lib. 3. de legibus, There is a dance called Choria, which joy doth testify: An other called Pyrricha, which warlike feats doth try. For men in armour gestures made, and leapt, that so they might: When need required, be more prompt, for public weal to fight, An other instituted was, for only pleasures sake: Which fleshly, foolish is and vain, Solinu this dance should no man make. Some from Sibyl's priests affirm, this dancing first did spring: Some from the Priests of Mars, & some from Hiero Sicil king. Some say from ethnics old it came, Polid. Viirgil. de inven ●●tam. lib. 2. cap Rodolph Gualtet● in Mar. 51. ca 6. Chrisost. mat. hor but Chrisostom doth tell: How that this dance did first proceed, from Satan Prince of hell. Theffects cannot be good, that from such causes do proceed. Therefore I wish all godly men, of this to take great heed. All kind of dance is not misliked, but men should use it well: By gift of God in joints of man, agility doth dwell. In comely manner if he move, apt measures if they trace? With mean, in time, without offence, it is a seemly grace. As songs, so dances may be used, to praise Gdds holy name: So David danced and many more, and we may do the same. Psal. 148 For as almighty God hath made, all things his praise to tell: So chiefly man, who o'er the rest, on earth as king doth dwell. For mortal man with reasons might, high things to comprehend: God hath endued, that his good Lord to know he should attend. What he in inward heart doth know, and constantly believe: Other to tell a tongue he hath, but God the praise to give. As tongue and voice, so members all, God's worthy praise to sound: In sundry sort created were, ●sal. 15●. as is in Scripture found. The Princely Prophet doth provoke, with sound of Trumpet shrill: With pleasant lute and warbling harp, and pipe that playeth not ill. With Cymbals loud, & dancing swift, By all means that we can: Our gracious God to magnify, before the face of man. But in this dance this must we note, that men should dance alone: And eke the women by themselves, thus separate each one. When David danced, no women danced, with him, as scriptures tell: No men did dance with Miriam if thou dost mark it well. When jephthas' daughter did with dance, her Father meet in haste: She was alone, she did not dance, with men, as read thou mayst. Then men with men must dance, & eke the female kind apart: If dancing they will use aright, to praise God in their heart. Custom. But some reply what fool would dance, if that when dance is done: He may not have at ladies lips, that which in dance he won. Verity. By this their minds they utter plain, what they in dancing seek: To feed their fancy and their lust, not God in mind to keep. Such dancing where both men and maids, together trace and turn: Stirs up the flesh to Venus' games, cause men with lust to burn. If we the living God do fear, and dread his laws to break: What so might move us unto evil, we should ne do nor speak. So if the causes we cut of, th'effect we take away: In holy life our loving Lord, than better serve we may. Lest I alone with dance do fight this battle should be thought: Out of the works of worthy men, let's see what may be brought. ●●le. 9.4.5 Sirach that sage in chapter ninth, this counsel doth thee give: In company with dancing dame, see that thou do not live. Gaze not upon her beauty brave, hear not her mermaids noise: Lest thou be snared, and lest that she enchant thee with her voice. Bishops (saith Augustine) were wont, vain dances to reprove: But they are now so far from it, ● in psal that they to dance do love. Better (he saith) on Saboth rest, it were all day to ditch: Then on that day to be defiled ad frain cresermo. with dancing as with pitch. Dancing is a flattering devil, (saith he) a pleasant sin: A poison sweet destroying them, that take delight therein. O would that men their sin could see, how dance doth them defile: Though pricked in pride and garnished gay, and they like wantonness smile. And Chrisostom that golden mouth, for so his name may spell: Where he of jacobs' wedding writes Chrisost. in gen. Hom. 56. et Hom. 48. this doth he plainly tell. Weddings thou heardst, but there thou mightst no wanton dancing hear: Which dances diabolical, he plainly calleth there. The Bride and eke the Bridegroom is with dance (saith he) beguiled: And the whole house and family Idem in Math. 14. therewith also defiled. And writing of Herodias, her daughters dancing nice: Before the king which to her gave, john Baptists head of price He faith that many now a days, whom Christian's men do judge: Not half their kingdom for to give, nor others head do grudge. But their own souls most dear of all, they give to be destroyed: While by their devilish dancing they are daily sore annoyed. Yea where that wanton dancing is erected, he doth say: The Devil himself doth dance with them in that ungodly play. I wish that dancers than would way the Author of their sport: Which is the devil, and that he doth in dance with them resort. Let them that dancing do defend, whose cause they plead, regard For they are proctors for the devil, and he will them reward Such as maintain this in their house Cap. 53. consider what a gest They entertain: the devil himself, with whom is little rest. The counsel of Laodicen saith, Christians may not use Vain dances, when they weddings make, the aught on God to muse. That Pastures pure to such vain sport, should not give their consent: Tempore Theodorici Regis. No not in being present there, but should themselves absent. Also the Counsel Ilerdense, enacted a decree: That at the time of wedding, there no dancing used should be. Eras● R●●● lib. 〈◊〉 cont●●mun● Cap. What mind so sad, so stable and so constant, and so well: In order, that the wanton dance, the sound that pipers yell, The swinging arms, and feminine singing would not infect: And mollify, and overcome, except men these reject? Lodovicus vives saith, Etud● lieris tian● cap. 1● voluptuousness and dance: The kingdom of blind Cupid, and of Venus do advance. Ma●l. matu●● They that any care have had, of honest gravity: Have filthy dancing clean condemned, Bullit Math. in maids especially. Vnshamfast dancing is the root, of filthy wantonness: Gualt●●at 〈◊〉 Hom. ● And dancing unto us did come, from gentiles heathnishnes. Dancing the chiefest mischief is, Ca●. in in his 8 seta. v. Cap. 2●● in it there is unchaste behaviour, to whoredom it enticeth men to haste. The fondest of all other things is dancing, not unlike: Cornel Agripp● To maidens, save on instruments to this men use to strike. So that if vanity did not, commend such vanity: More ridiculous than dance no sight should seem to be. For if a man remove himself from place where they do skip: And stop his ears from sound of pipe, and see them only leap. He would suppose them to be mad, like men not well in wit: To see them leap towards heaven, & eke the ground thump with their feet. Plead for this play the best they can, a wanton play it is: 5. 19 And wantonness who so doth use, of heavenly joys shall miss. justinian this law did make, ●nian, dice, de fe●●in se●●e fest. we will not have men give: Themselves unto voluptuousness, wherefore for men to live. Lawful it shall not be, in feast days, any dance to use: Whether for pleasure or for lust, but they shall it refuse. Sallust doth say in his story, although an Ethnic he: Sempronia was taught to sing, and dance more passingly Then doth an honest matron seem, and there he doth them call: The instruments and snares whereby men unto royal fall. Cicero would no honest man, Lib. 3. de. offices. in common place to dance: Although he thereby might attain, to great inheritance, Gabin a dauncer-pinned fine, accused was to be: To muren as a fault was laid, in Asia danced he. In solitude or modest feast, no man with sober head: Except perhaps he frantic be, will trifling dances tread. Both Christians and heathenish men. I many more might cite: Let these suffice, in wanton dance that men should not delight. If Sirach neither Augustin, Chrisostom, nor Council, Nor Sallust nor yet Cicero, nor such as I the tell. Can thee withdraw from devilish dance in few words then attend: That thou mayst learn of wanton dance ●at. 14.6 what sometime was the end. Herod with wanton wenches grace bewitched, did rashly swear: And vowed a vow unseemly for a king in royal cheer. Half of his kingdom he did grant, if she the same would crave: But she enticed by mother, chose john Baptists head to have. And sin to sin the king did add, for dancing damsels sake? By killing john most cruelly, whose head the wench did take. The like to others may be fall, in dancers which delight: Beware betimes, prevent this evil, of dancing flee the sight. Sith cruel murder doth proceed, and filthy whoredom spring: And many evils of dancing come, let's leave that devilish thing. Gal. 5.24. For if of Christ we Christians be, and with his spirit lead: The flesh we ought to crucify, and unto sin be dead. For if that raging lusts do rule, and in us mortal reign: Though pleasant hear a while it seem, it will be to our pain. Vain pleasures of the world do pass, but their reward is sure: Luk. 16 2● Which is the second death, in hell for ever to endure. Custom, Sith dancing is so dangerous, and of sin such a sink: Of minstrels, which do cause the same, I would hear what you think. Verity. Music mislike I not at all, musicians may play: In time and measure if it be, 'gainst them nothing I say. But minstrels which go commonly, about from town to town: Whereon their calling for to build, have but a sandy ground. With us the law of man doth not, their kind of life maintain: In sacred scripture doth thereof no proof at all remain. If neither law of man nor God, doth minstrels life uphold: That it is built on sandy ground, to say I may be bold. Custom. A thing is quickly said, but not so soon by reason proved Prove that you say, and then I grant minstrels should be removed. Verity. Anno Eli●abeth. 14. They are accounted vagrant rogues, by act of Parliament: (What reason why they should not then like Rogues to jail be sent The Rogues do lead an idle life, most minstrels do the same: The Rogues do beg from house to house, most minstrels use that game. Though cleanly they do cloak the same, under pretence of sport: Yet cunningly they money crave, all men can this report. In other points aswell as these, I might them both compare: Wherein they rightly do agree, but that I do them spare. Except they do belong to men, which are of high degree: As in that act by words set down, expressly we may see. To such I think, but few of these vain Pipers do pertain: To men so grave a shame it were, fond Fiddlers to maintain. A great disgrace it were to them, their cloth abroad to send: Upon the backs of them which do, their life so lewdly spend. And as for those that shrouded are, under the cloth of men: Which have not licence so to do, I may set down with pen. Their cloth cannot exempt them from, the note of roguish name: Which term is not of my devise, the act doth give the same. Therefore if they do think this name, to sharp and hard to be: Upon the Statutemakers let the blame light, not on me. Custom. The laws of this our Realm, I see, the minstrels use deny: Whether the word of God forbidden the same, I pray you try. Verity. The word of God will not allow men, any trade to use: Ephe But that which good and honest is, the evil we must refuse. Most minstrels by ungodly means, there maintenance obtain: What evil, a penny to possess, to do will they refrain? Their instruments if you respect, they use them to entice. Wild youth, old age (which should be grave) oftimes to practise vice. Thereby they call young men & maids, together on an heap: In wanton and lascivious dance, unchristianly to leap. On Saboth days, which God commands us holily to keep: To hear, and read, and search his word, his honour for to seek. 〈◊〉. 5●. 1. Even then do we dishonour him, then do we our own will: Then moste we practise wicked works, which God forbiddeth still. The minstrels with their mermaids sound, do so bewitch lewd youth: That they prefer the devilish dance, before the wholesome truth. From minstrels which do cause such evil to Church they will not come: To learn the Catechism, of true Religion the some. But out of Church at Tabrets' sound, both old and young have run: In haste, before the reading of God's word hath quite been done. This to be true I dare affirm, for I them not ● do know: Why minstrels then should be denayed, Good cause there is I trow. Their singing if you do regard, it is to be abhorred: It is against the sacred word, and Scripture of the Lord. As fountain at one place (saith james) both water salt and sweet: ja. 3.10, 11 Doth not send forth (for nature's course denieth that to be meet). So godly blessing to proceed, and devilish blasphemy: Out of one mouth in no wise aught, this sin doth God deny. But this do minstrels clean forget, some Godly songs they have: Some wicked Ballads and vnméet, as companies do crave. For filthies they have filthy songs, for bands lascivious times: For honest good, for sober grave. songs, so they watch their times. Among the lovers of the truth, Ditties of truth they sing: Among the Papists, such as of their godless legend spring. And as with mouth they thus apply, themselves to every kind Of men, to do the same by deeds, they be not far behind. With modest men they modest be, with sober they be grave: With lewd and naughty company they also play the knave. For he that cannot give and jest, ungodly scof and trump: Is thought unmeet to play with pipe, on Tabret or to thump. The minstrels do with instruments, with longs or else wish jest: Maintain themselves, but as they use, of these nought is the best. Sith then the mean is nought whereby, they do their lives maintain: The word of God doth not allow, that such use should remain. Custom. Though thou thy saying hast confirmed, and minstrels use do seem: Against the word of God to be, yet many men do déem That by their godly songs there doth, much porfit oft arise: For some by them instructed are, how to be godly wise. And sun from that which minstrels sing, a great deal more will bear: Then when of godly Preachers they a learned sermon hear. Therefore if you do still deny the singing, I may say: You are an enemy to that, which teacheth the right way. But all men ought that to esteem, with might and main uphold: Which teacheth good, therefore I think, to sing they may be bold. Verity. Where one by minstrels godly songs doth learn an honest race: To run, ten times so many learn to practise sin a pace. Be wicked songs which they do use, for such they practise more: And we are apt unto sin, then unto virtues lore. Again what office to instruct have they? not publicly In Church, they are not of the word called to the ministry. Ne do they use the order of private instruction: Where by all men each other teach Christ's true religion. For that is freely to be done, without respect of gain: But gain remove, and to instruct the minstrels take no pain. Sith public office they have none, instruction to use: And private order, as it should be they seem to refuse. And seeing many more by them are hurt, than taught aright: Directly I conclude in them men should not so delight. If I should grant that many be thereby instructed well: Yet that they should still practise it, ●ark. 1.24 d 5. 7 I may it thus refel. The devils confessed that they knew, jesus the holy one: Of God to be, and of the same, high God to be the son. The devils said true herein, and some hereby might have been taught: To know both God the Father, and the son which hath us bought. The maid possessed with the sprite, of divination: Said, Paul and other taught the way, of man's salvation. Act. 16.17 And that they were the servants of the most high God above: And so they were, this many might, have moved the truth to love. Yet Christ the devils to silence put, and cast them out of man: And would not suffer them to speak, what they did know him than. Paul cast the sprite out of the maid, and took it grievously: That she (though true it was indeed) of them did testify. The learned yield this reason, why Christ and his Servant Paul Cast out the devil because he sought hereby no good at all. But craftily he went about, by telling truth to get: Credit with men, the better to ensnare them in his net. And this persuade them, if he could, that there agreement was: Between the devils and living God. 1. Cor. 10 which cannot come to pass. ●or. 6.14. ●. And being once in credit, he might all the evil, he could Devise, perform men to destroy, and never be controlled. The Lord the mischiefs did prevent, which after might ensue: By Satan's sleights, whereby in fine to men great profit grew. For that they were delivered from Satan's subtle wile: Whereby under pretence of good, he sought them to beguile. The devil the same is now, as then, his purpose is all one: In minstrels singing godly songs, he long about hath gone. Thereby such credit he hath got, that now say what he will: Though handy wicked blasphemous, the same he may say still. For wanton and lascivious rhymes, are cloaked under mirth: And blasphemies go uncontrolled, though they be Satan's breath. And why? forsooth because these men, some Godly songs do sing: All must be good nothing refused, that from the devil doth spring. Thus Satan by permission, his purpose hath obtained: Because so long uncasten out, in men he hath remained. These mischiefs therefore to redress, the course of them to stay: Is sathan to cast out of men, this is the ready way. The Lord for this, this mean hath left, the preachers with the word: Must sharply Sathanists rebuke, the Magistrates with sword, If these together joined be, the devil for fear will quake: And out of men run to the Swine, and haste to hellish lake. The cause why men remain possessed, as yet with this foul sin: Is men to execute their charge, strain curtune to begin. The younger post it to the old, the old with custom drowned: For virtue vice, for mirth do take oft Satan's deadly sound. The minister, that magistrates should first begin, do look: The magistrates, by ministers that Satan first be struck. But neither strike So Satan hath his pleasure and his will: His whistle doth deceive the birds, and them for ever kill. But ministers and magistrates, that such sins should remove: Ezech. 3.18 a●d 33.6 Heb. 13.17 And too neglect, for these men's blood shall give account above To God, whom custom, multitude Nor yet the face of man: May mitigate, but they for this shall feel his anger than. If this could sink into our heads, and take root in our heart: It would constrain us, wittingly not from God's law to start. But (O●▪ mens ears are dull to hear, their hearts more hard than stone: Nothing can pierce their loathsome lives to cause them to bemoan. God make us fleshly hearts (not works of flesh to put in ure) And therein print his holy laws, for ever to endure. If all things you do bear in mimde, which I rehearsed have: I think you will, to prove my cause, no farther reason crave. Custom. Thy proof is firm, no more I crave, but yet I marvel much: That learned men in former times, 'gainst minstrels brought no such. Verity. When learned wights in time of old, blamed dancers fond delight: hereof which are the cause against vain minstrels they did write. By name therefore again to thee, I will not them rehearse: This may suffice a godly mind therefore I end my verse. Custom. God grant I Custom leave my course, and may be called to grace: To yield to truth▪ and not cause men to live in sinful race. That I by length of time, and long continuance of ill: May not persuade the simple sort, The same to practise still But that I which in time began, may yield to him that was Before all time, is and shallbe, when all things else shall pass. Verity. Me, for that which is said and proved, let no man rashly spite: Not 'gainst right use, but the abuse of things hath been my fight. God grant his spirit may quicken us, good fruit our trees may bring: We may not fall in fiery lake, where doth no mercy spring. God grant our noble Queen may reign long time with happy days: To purge out clean all popish dregs, to godliness great stays. That godly magistrates may strike, and good laws straightly use: That devilish sin they sharply scourge, that men may vice refuse. And that both Prince and magistrates, and Subjects by God's grace: After this life may rest in heaven, all Christians dwelling place. FINIS.