CONCLVSIONS VPON DANCES, BOTH OF THIS AGE, AND OF THE old.  
Newly composed and set forth, by an Out-landish Doctor.  
LONDON, Printed for John Orphinstrange, and are to be sold at his shop near holborn Bridge. 1607.   

TO THE RIGHT honourable Lord, my Lord DENNIE.  
MY LORD, when I make a dedication of some writing of mine, it is not for to follow the common and ordinary proceedings of other writers: but onely because J see such a dead to haue been effected by the evangelist S. Luke, which dedicated his writings to that great man, most honourable Theophilus. The certainty whereof doth manifestly appear about the beginning of his gospel, as also in the entrance of his other book, commonly called, The Acts of the Apostles. And now I dedicate these my Conclusions vpon dances to your Lordship, because I was once moved to speak of them in your Lordships company: which matter I could not then handle so pertinently in speech, as I can at this time in ink and paper. Thus in London, with my prayer to God for you, my Lord, the 23. of november. 1606.  
Your Lordships humble seruant I. L. ROSCIO.   

THE PRINTER TO the Reader.  
LEt me now entreat thee, courteous & tractable Reader, not to stay thy mind vpon the word, Dances: but to make thy recourse thorough the matters, which are deduced under that title. For what cause? Otherwise the subject of this purpose, as I think, shall seem unto thy iudgement, to be vain and frivolous, whereas of itself, it is altogether serious, and of agreat moment. hear me a little. The Author of this Treatise concerning Dances, doth not lay the foundation of his arguments vpon his own opinion, nor vpon the fantastical imaginations of some others: but vpon the word of GOD itself, which is comprehended in the Holy books of the old and new Testaments. The which thing may very plainly be discerned, by the union, or congruity of this small Treatise, being not framed according to the pleasure of the eye, but for the comfort of the heart: In which comfort these holy men and women( which he hath name, and before our eyes here erected) magnified the most mighty Creator of all visible and invisible creatures, holding it to bee their duty, not onely privately to laud and rejoice in him for the victories they received: but also to stir up the people( which they ruled,) by the actiuenes and agility of their bodies in Dances, to praise and land the immortal worker of their triumphs: Therefore bee thou instructed by the doctrine herein contained: and the Lord haue thee always under his protection.  
Your friend John ORPHINSTRANGE.   

CONCLVSIONS VPON DANCES, BOTH OF THIS AGE AND OF THE OLD.  

Three diuers opinions of learned men, concerning Dances.  
CReat is the diversity of opinions about the usage of dances, even as it is about a thousand other matters of no slender importance. Some men of good understanding and literature, do affirm dances to bee holy of themselves: and their chief allegation regardeth the sixth Chapter of the second book of Samuel, where it is written, that the Prophet david danced before the ark of the Lord, when it was carried from the house of Obed-Edom to the city of david, with shouting and sound of Trumpet. Many others do maintain, that such an exercise is profane: and do principally infer out of the 32. chapter of Exodus, that the corrupted Israelites did dance in their idolatry about the melted calf, which they compelled Aaron to make. But after the iudgement of the greater number, it is a thing altogether indifferent: and their highest argument doth embrace one speech of Christ in the 7. chap. of the gospel according to Saint Luke, which is this, They are like unto little children sitting in the market place, and crying one to another, and saying, we haue piped unto you, and ye haue not danced: wee haue mourned unto you, and you haue not wept. Let the hearers and readers open their mindes unto us, or unto others, vpon such diversities.  
It may easily be perceived, in marking some places of the Old and New Testaments, that the holinesse, profanation, and indifferency of dances, must be considered vpon the causes of dancing. Wherefore wee are minded to set down, by the permission of the almighty, some instructiue observations touching that purpose.   

Of the Dances used in the Old Age, and formerly of the holy.  
THat Dance was holy, which, as wee red in the 15. chap. of Exodus, was effected by miriae the prophetess, sister of Aaron and Moses, with all the other Israelitish women, when God had miraculously destroyed their deadly foes the egyptians, to wit, King pharaoh and his mighty host, in overthrowing and drowning them all at once in the read Sea. For they danced in singing praises unto God for their deliverance: and so the cause of their dancing was godly, and consequently the dance itself was holy. That Dance was holy likewise, which the Scripture sheweth us in the 11. chap. of Iudges, when Iptah had vanquished his aduersaries the Ammonites, and returned to his house: which Ammonites had been very cruel oppressors of the Israelits eighteen years. For the daughter of Iaphtah with her companions went out to meet her father, and danced in magnifying the Lord, because he had given him the victory over his enemies.  
Is not the like argument to be framed vpon the like subject, in the 18. chap. of the first book of Samuel? We see there, how that the women of Israel came out of all their Cities, to honour david returning from the slaughter of Goliath the Philistim: and how that they danced in giuing glory to the almighty, because he had avenged his people Israel of their foes the philistines, which were slandering and blaspheming idolaters. And the 15. Chapter of the book of judith doth confirm this matter of dancing, in that it manifesteth the Dances of that most virtuous, godly, and valiant widow judith, after she had saved the city of Bethulia, and discomfited the Persians, Medes, and all the rest, by smiting off, with her heroical hand, the head of Olofernes, chief captain of Nabuchodonosor King of the Assyrians.   

Vpon what occasions, in the Old Age, the dances were used.  
NOw every man may learn by those premises, that the godly women of Israell did dance publicly, after some great victory, in praising and glorifying the name of the Lord for the same: and that they did not use that kind of exercise with any mind toward some worldly pleasure. But was it onely about victories? It was also about the celebration of some solemn feast consecrated unto God: as we haue the example thereof in the 21. Chap. of Iudges. For the Elders of Israel having no wives for two hundreth men of benjamin bad them go to Shiloh, where a feast of the Lord was celebrated every year: saying, go and lie in wait in the Vineyards, and when ye see the daughters of Shiloh come out to dance in Dances, then come ye out of the vineyards, and catch you every man a wife of the daughters of Shiloh, and go into the land of benjamin. So ye may clearly see, that the usage of dancing was not onely ordained for victories, but also for solemn feasts: and that a conclusion may be gathered out of it, to be lawful to rejoice with dances, at the time of marriages, and of all other holy and great occasions. But it were meet and convenient, ye should always remember one thing: that whensoever the occasions of dancing are holy, then the form of dancing ought to represent holinesse, as the indifferent do require indifferency: the discerning whereof must be left to the iudgement of godly and well learned persons.  
Wee do not add to this place the history contained in the sixth chap. of the second book of Samuel, which saith, That the Prophet david danced before the ark of God: because a doubt may rise thereupon, whether that motion of david was a dance, or not. For as in the 82. psalm, and in other doctrines of the holy Bible, Princes and Magistrates are called Gods, because in a manner they bee like unto God: so that motion of david might be taken in the number of dances, because it had some likeness with them. What is that, which compelleth us to argue in this sort? I pray you, harken a little. Dances are motions composed with measure: but that motion of david was without measure: as it is not difficult to be comprehended, in that he discovered himself before his maids, whereupon he was mocked of his wife Michal. What might haue been the cause of such a motion in him? His mind was transported and carried away, through the great vehemency of the burning zeal, wherewith he was altogether inflamed.   

Of the unlawful Dances, which are commonly called profane.  
AS touching profane Dances, that Dance which the Apostle Saint Matthew in the 14. Chapter of his gospel, writeth to haue been danced before Herod by the daughter of Herodtas, may be a sufficient testimonial. There it clearly appeareth to all persons endowed with some discretion, that in her Dance she had no regard unto God, but onely unto Herod: that she might most excellently please the said Herod, to the intent that he should make her some extraordinary high promise, whereby she might purchase to herself the head of Saint John Baptist, for to carry it to her mother Herodias, which did hate that good Prophet with a deadly hatred. And wee conclude thereupon, that every dancer and danceresse, which in their dances haue no remembrance of God, are greatly culpable before the eyes of God himself, although they seem to be without fault in the sight of men.  
Wee do not bring hither the dancing mentioned in the 23. Chap. of Exodus: because those stubborn and stiff hearted Israelites, which danced about the melted calf, were become Idolaters. For it might be in that consideration, that such dances were part of their religion.   

Of such Dances, as by reason are esteemed to be indifferent.  
but for the indifferency of Dances, wee haue the 15. Chapter of the evangelist S. Luke: where our saviour Iesus Christ speaking of the prodigal son, which had wasted abroad all his portion of Goods, and afterward was returned to his Father, with humble confession of his offence, saith in good part, & in the narration of a godly dead, that they made great mirth for his sake in the house, with banquets, melody, and Dances. And there that indifferency of Dancing, is to be more plainly seen in these words, Let us eat, and be merry. King Salomon among many indifferent things, which he setteth down for our instruction, in the 3. Chapter of his Ecclesiastes, doth also teach us this: That as there is a time to mourn, so there is a time to Dance. And such a thing may also serve us here, for the proof of the indifferency of Dances: concluding besides that, by the last example and doctrine now deduced, that it is not any action displeasant unto God, to use Dances for an honest recreation, in the joyful meetings of faithful friends, or dear kinsfolks; and in all other occasions like unto that same.  
Wee do not use here, that comparison of the little Children, inviting other little Children to Dance, comprehended in the 7. Chap. of the gospel according to S. Luke, which comparison the Lord Iesus uttered for himself, and for the Prophet S. John Baptist, against the pharisees and Expounders of the Law. For it is well known every where, that many things are to be tolerated in Children, which are not to be tolerated in other persons: as the riding vpon sticks, and the playing with Babies; with such other foolish pastimes.   

What sort of Dancing is more convenient for the health.  
A 'mong the indifferent Dances, those Dances as we think, must be numbered, which are practised for the exercise of the body, that thereby the bodily health may be better preserved. wherefore in regarding the diversity of dispositions, which is found at all times in the humane kind, it will not bee amiss, to set down one word in this purpose, to declare what sort of Dancing is more convenient for these, and what for those.  
Such Dances as do strongly stir the body, ought to be chosen of them, which haue some obstructions in the ways of the urine, or some other like impediment. And the contrary must be used of such persons, as do perceive their own brains to be weak, or the like infirmity to be in some other part. But to the others that Dancing is fitter, which exerciseth the body in a mean measure of agitation. Therefore let all those persons, which do ordinarily exercise themselves in Dances, carefully observe and regard the constitutions of their bodies: to the intent, that they should not use any kind of Dancing, which by repugnancy might be hurtful to their complxions: remembering assidually within themselves, and so much the more in this matter, to aclowledge God to be the Author of all good things: because the Apostle S. Paul in the 4. Chap. of his first Epistle to Timotheus doth condemn the bodily exercise, when it is not accompanied with godliness.   

Of the ordinary Dances, used every where, in these dayes.  
NOw that we haue handled the Dances of the old Age, shall wee make evident in few lines, what wee think of the Dances of our dayes? These Dances( I speak of the greater part of them) do seem unto our iudgement, to be partly vain, and partly profane. vain, because neither men nor women are able to attain unto the knowledge and practise of the art of such Dancing, without vexation of the Spirit, and loss of time. profane, because in the old age, the women Danced to this intent, that thereby their spiritual songs and divine praises should wax more wont; and consequently become more acceptable unto GOD: whereas now very often, in a great many places, among the Christians themselves, not onely the Women, but also the Men, do Dance to please the world. Notwithstanding God alone is he, which seeth their heartes and intentions: and without difficulty it may be, that our conjectures are not sufficiently judicious.  
The vexation of the Spirit is so much spoken against, by that wise Salomon in his book of Eccesiastes, that it is a wonderful thing, to see so many, & so many again, that never keep themselves from the tearing claws of that monster. And the loss of Time, might be better avoyded, if men would but note the admonition of the Apostle S. Paul, in the 5. Chap. of his Epistle to the Ephesians, where he biddeth them redeem the time: when he admonisheth them, To walk circumspectly, not as fools; but as Wise, and to understand what the will of the Lord is.  
moreover, many of these Dances are so much artificial( at the least within our cogitations, and within the cogitations of some other persons, which haue also observed in the holy Histories of the old Testament, the manner of Dancing practised among the Israelitish women, that lived in the fear of God) many of these Dances( I say) are so much artificial, that the humane mindes can not be intended nor attentive to the Art of Dancing, and to the praise of God together.   

Whether it bee lawful for men to dance with women.  
MAny men do argue, that it is lawful for them, to dance with women: because( say they) the Prophet david exhorteth us in one of his psalms, to praise God in Dances. But that argument cannot bee strong enough. For besides that the hebrew word doth carry diuers significations, the later and riper Translations, both in English and in other Languages, do not name any Dance. Therefore we would rather counsel them to take an other way, and send them to that Text of the Prophet ieremy in the 31. Chapter, The virgin shall rejoice in the Dance, and the young men and the old men together: for I will turn their mourning into ioy, & will comfort them, and give them ioy for their sorrows.  
here many others do endeavour themselves, to make an opposition in this manner. As the flowing of milk and hony( say they) is taken in the Scripture, for the abundance of all things necessary to the human life; so the Dance is put in that Text for the greatness of ioy. But let them mark, or remember one thing: The words must be understood in an other sense, when they are repugnant unto reason but the word Dance, is not repugnant unto reason, in that text of ieremy above recited.   

To what estates the Dances are thought to be more becoming.  
IF wee will but mark meanly well a little part of the 15. Chap. of Exodus already mentioned, it shall be sufficiently manifest unto us, that the Israelitish women Danced with miriae the prophetess, for that they were moved and brought to it by the said miriae, which began to Dance, and was the leader of them. Whereby wee shall remain fully persuaded, that those women did not embolden themselves towards that exercise, in the presence of her, which was above them in dignity, until they were bidden and invited to it by her example. And this doth cause the opinions of many Learned men to be, that such an exercise is rather appertaining to the nobility and gentility, then to the other estates: and that the inferiors ought not to use it among the superiors, nor in the presence of them, except the superiors do bid or invite the inferiors to the same, whether it be by speech, or otherwise. Concluding thereupon, that same Art to be much abused in our age, because( say they) it is practised by a great many, without any discretion at all.  
Let us give some insight to a few words of the 11. Chap. of Iudges, which wee haue alleged in another line of this Treatise. No mention is made of any person in those Dances, but of the daughter of jephtah, which was captain over the people of Israel. Doth not this argue with great probability, that the said daughter of jephtah, was the mover and guider of that dancing, as shee was the highest in estate and condition among her fellowes? And doth it not by consequence come to agree with that purpose, which now we haue holden in a brief deduction, a very little before, about the dancing of miriae the prophetess with the other women of Israel? None extraordinary sharpness, or viuacitie of wit is necessary, to make it enter into the comprehension of that point.  
We haue already touched the fifteenth chapter of the book of Iudeth, which wee must touch again at this present time, vpon the discourse which we haue in hand. For these words are written in the end of it, concerning the said most honourable Iudeth, They also crwoned her with Olines, and her that was with her, and shee went before the people in the Dance, leading all the Women. Which words do greatly augment, without any part of doubt, the strength and vigour of our argumentation: to wit, that the Dances do not seem to become so well the lower sort, as the higher: and that we may think according unto reason, to be somewhat inconnenient for the lower, to haue the exercitation of dancing near the higher, unless some leave be given of these unto those, one way or other. And hereunto this very short addition, as we do persuade ourselves, cannot bee but fitly applied: that by the Histories of dances contained in the holy Scripture, it seemeth unto the consideration of many godly persons, that the practise of Dancing is more becoming unto women, then unto men.   

Why Dances are forbidden in some places among the Christians.  
THe prohibition of Dances in Geneua, & in some other Territories, which do keep all the orders of the same in matters of Religion, and ecclesiastical Discipline, was made because of the great abuses of them: to cut off the pernicious evils, which oftentimes happened thereby. Is not this a sufficient argument, to prove such an action to be good? Behold, our messiah in the 18. Chap. of the Gospel according to S. Matthew, doth command every one of us, to cast away his hand, or his foot, or his eyes if they cause him to offend: saying, that it is better, to enter into life, with one hand, or with one foot, or with one eye, then having two hands, or two feet, or two eyes, to be cast into everlasting fire. Therefore if in that case we must needs he deprived of things, which are so much profitable & necessary: why should those nations haue refused to suppress a thing, which among them was become altogether vain and profane?  
Wee red in the 21. Chap. of Numbers, that Moses by the commandement of God, did make a Serpent of brass, and erected it for a sign unto the Israelites. And we red in the 18. Chap. of the second book of Kings, that the religious King Hezekiah did beat down, and break in pieces the said brazen Serpent, because he saw that the people of Israel continued yet to adore the same, in burning Incense unto it. If then it haue been lawful, to abolish the Sacrament of God, in consideration that it was abused; why should it not be lawful, to put away the inventions of men for the like cause?  
me thinketh it were enough, to make us leave and forsake the usage of such Dances, as are onely effected for the pleasure of our eyes, to observe and consider with studious diligence one thing in the 14. chap. of the Apostle S. Matthew, How that through the means & occasion of a Dance, S. John Baptist was put to death: which was a most excellent Prophet, & a most faithful forerunner of our saviour Iesus Christ. To whom, with the Father, and the Spirit, be all magnificence, and glory perpetually. Amen.  
FINIS.