THE SECOND TREATISE, Propounded by Way of DIALOGUE, Touching the Nature and Accidents of MIXED DANCING. WHEREIN The Questions concerning its lawfulness and Expediency, are handled, and resolved. BY JOSEPH BENTHAM. Pastor sometimes of the Church of Broughton in Northampton Shire, but now of Neather-Wickenden, in the County of Bucks. LONDON, Printed in the Year, 1656. To the Christian READER. Christian Reader, THE Exercise of my Ministry being by God's Providence in a place, where dancing was used much, and unseasonably, I considering the dangerous effects usually accompanying that Exercise, and finding private discourses, and persuasions fruitless, I began to preach on that Subject. The substance of which Sermons (being but two) I put into the form of a Treatise and Dialogue, and then gave it to some friends of my own profession to peruse: Some of whom, men of judgement and ability, persuaded me to commit it to the press, which I do, not being Magisteriall for my opinion, nor Dicta●our-like, obtruding my Conceptions upon others: But proposing them with moderation of spirit upon such grounds of Scripture, reason, and experience, (together with the Testimony of several grave Authors of both parties) as may sufficiently bottom the Negative in this controversy: With all, desiring such of my profession, who upon disquisition may conclude mixed dancing juctly faulty, to unite their forces to remove it; and such who are otherwise minded, to show us what kind of mixed dancing it is they plead for, and to bond it within such limits, which lawfully and possibly may be observed. For my part, until I see the grounds I go on, sound confuted, (which I suppose I shall not) I cannot alter my Judgement, Yet remain, Thine in the Lord, J. B. THE SECOND TREATISE, Propounded by Way of DIALOGUE, Touching the Nature and Accidents of MIXED DANCING. Minister. Countryman. Min. WELL met friends, whither away so fine and so fast? Count. Truly sir, I and my brother Scholar are going to a harmless recreation, a dancing meeting, a sport I love more than any. Min. But why do you call it an harmless recreation, which is by many good men condemned as offensive and hurtful? Count. I hope it is offensive to none, nor at all hurtful to any, and in case you can make good that charge against it, I shall dislike it, although as yet, I do not a little delight in it. Give me but one scripture condemning dancing if you can, scripture will prevail much with me, and in my apprehension that allows of, and commends Music and Dancing. Min. You say well that scripture shall prevail with you, and that it approves of dancing and music, which although it consists but of few notes▪ curiously varied, yet it makes an hundred Vision of Balaams' ass. kinds of sounds, wh●ch ravish the minds of men, so that Saul affiicted with an evil spirit, was much comforted by playing on a harp, 1 Sam. 16. 25. Peter Hay tells us there is a kind of furious madness of the mind in Almayn called Sanvitus, which is not cured but by Music, and he brings in the cure of the Tarantula Pag. 207 208. (recorded by many others) in Italy. By Music he also tells us, that Augustine citys out of Tully a remarkable instance, When certain younkers were tippled, and whetted with wanton music, and had attempted to break open the doors of a chaste Matron's house, Pythagoras called to the Musicians to play a slow and grave tune, upon hearing whereof, their luxurious humour was allayed presently. I have also read how one Timotheus, with one kind of Harmony, made Alexander in the midst of a Feast, rise from his friends, and in a fury call for arms, and instantly changing his note, with another kind of melody, did appease and restore him quiet to his guests. Certain it is, that our affections are diversely moved according to the divers kind of harmony, Confess. l, 10. c. 33 On Exod. 15. 20. saith Saint Augustine, and therefore we have need to take heed of that which is lascivious: Music may without doubt be used, saith our learned and laborious Willet, For Recreation, except it be against common order or honesty, or against the work of grace or Regeneration, and to set forward any act of Grace or Godliness, as David by his music allayed the malady and evil spirit of Saul. He also affirms, That women Singers among the Jews were of three sorts, First, For Recreation, their voices excelling men's in smallness and sharpness, in continuance and unchangeableness, Eccles. 2. 8. Solomon had women Singers. Secondly, For the praise of God in public solemnities, Ezra 2 65. Thirdly, Extraordinary, as Anna, Deborah and Miriam, who Exod. 15. Chap. 12. pag. 209, pag. 214. took a Timbrel to sing the better in measure and order. Accordingly it was the custom of the Religious women, at such times to play with Timbrels, Psal. 68 26. But as Peter Hay before mentioned, (who had been a Papist and turned Protestant, writing in defence of Church music, and answering objections) saith, The Devil hath not only his furnished choir for idolatry, but his minstrelsy for wantonness, and affirms out of Bucer, to play ribbald tunes upon Organs is to offer sacrifice to Venus. And as for dancing, a companion of music, Luke 15. 25. First, We read of dancing commanded, Psal. 149. 3. 150. 4. Praise the Lord with the dance. Secondly, We find it practised by good people, Exod. 15. 20. 1 Sam. 21. 11. 2. Sam. 6. 16. Thirdly, Amongst other favours this is promised, that the Virgins shall rejoice in the dance, Jer. 31. 4. 13. Go forth in the dance of them that make merry. Fourthly, That David praised God, For turning his mourning into dancing, Psal. 30. 11. Fifthly, Job speaking of favours bestowed on the wicked, saith Their children dance, Job 21. 11. Sixthly, Jeremy complaining of Judgements inflicted on Israel, saith, Their dance is turned into mourning, Lam 5. 13. Seventhly, And God who allows a time for all things, save for sin, allows a time to dance, Eccles. 3. 4. Dancing therefore is commendable and lawful, but those were not such kind of dancing as you use, men and women together, but a man alone, or men with men, women with women, Judg. 20. 21. The daughters of Shiloh no men with them. Doctor Willet mentions some kinds or sorts of dance from scripture, none mixed. First spiritual, which proceeded of an extraordinary motion, as David danced before the ark, to testify his joy. Secondly seville, used in Triumphs, when they met the captains returning from the conquest of their enemies, with dancing, thus Saul and David were met. Thirdly, For honest recreation, as the daughters of Shiloh used to dance at their solemn feasts, Judg. 21. 19 Fourthly, wanton and lascivious, such as Herodias before Herod to please him, wherewith his amorous and wanton eye was so entangled, Mark 6. 23. He concludes the two first lawful and commendable the third indifferent and tolerable, the last wicked and abominable, although alone. Divines therefore condemn not all dancing, only that which is mixed, men and women dancing together, or immodest of either apart. Countr. The Lord promiseth, Jer. 31. 13. That the Virgins shall rejoice in the Dance, both young men and old together, therefore mixed dancing is allowed. Min. There is not the least colour for such a conclusion, the place shows, that the greatnesle of favours shall occasion such greatness of joy to women, That the Virgins shall rejoice in the Dance, and to men, That young men and old shall rejoice together, answerable to Exod. 15. 1. Moses and the men, verse 20. Miriam and the women, for no mixed kind of dancing can I think be found in scripture. 2. Chassanion saith, The words are an allegorical promise of joy to come, by a Metaphor taken from the Rite used in those times in praising God. Scholar But Sir, you may remember the Septuagint reads it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than the Virgins shall rejoice in the Synagogue of young men, and the Elders shall rejoice. Min. First. but observe, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Synagogue, where they met to worship God, not in a dancing place. Secondly, And they read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall rejoice, not dance together. Thirdly, The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dance, I confess, what then? it refers to the Virgins only, as both the Hebr. whose distinction here is Sakeph-Katon, and the English translation hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ so the Latin of which forthwith. Tunc laetabitur caetus Israelis (solet autem virgo appellari ver. 4. & Is. 37. 22) cum infestis vel in tripudijs (quae infestis agitari solent) Juvenes simul sunt una cum senibus. Then shall the congregation of Israel, (which is usually called a Virgin, as v. 4. and Isa. 37. 22.) when in their Feasts or Dances (which they used at their Feasts) young men and old men shall be together. Thus it is rendered by the Chaldee Paraphrase, which interpretation, R. David Kimchi repeats also, but refutes not. Then here are no virgins dancing, the vulgar Latin, Tunc laetabitur virgo in choro, juvenes & senes simul, Then shall the virgin rejoice in the dance, the young men and old together, where it doth apparently distinguish the Virgin from the young and old men, which two later he puts together, and the other alludes to the custom anciently of the virgins and women dancing, Exod. 15. 20. Psal. 68 26. and this after the Hebrew, so the English as was said before. Countr. But who were the first authors of mixed dancing? Min. I suppose the first Authors are scarce to be traced out, although some say that Orpheus and Mus●us were the first inventors of it, some the Jews, but it matters not. Scholar Your discourse with my brother, hath put some scruples into my head, for I ever thought dancing a thing indifferent, besides I have read a learned work of a famous Doctor, who condemns the French Ministers for condemning dancing, and I know many Ministers that do not disallow of it. Minist. Amongst Divines there is oft times a difference in judgement about some things E. G. First, Many who allow of some games at cards for recreation condemn dice, yet there are two men of note who have written in defence of Lusory lots, the one I have read clogged with cautions, I think Dicers do not observe. Secondly, 'tis ordinary and common with people to go to Stage plays, and there are Ministers that approve of doing so, others, as Doctor Renolds, one of the conference at Hampton Court, an Ornament to Oxford and England, whilst he lived, wrote a learned book against them in answer to Doctor Gentilis and before him the ancient Fathers. Thirdly, Suppose your Doctor were so learned as you emblason him, will you oppose him to a whole constellation of brighter stars? Fourthly, But let me see what your Doctor saith for dancing? Scholar The French, saith he, are so generally affected to dancing, that were it not so much inveighed against by their straight-laced Ministers, it is thought that more of the French Catholics had been of the reformed Religion, for extremely are they bend on this sport, that neither age nor sickness, no nor poverty itself, can make them keep their heells when they hear the Music What makes their Minister inveigh so bitterly against dancing, and punish it with such severity where it is used, I am not able to determine. But being it is a recreation which this people are so given unto, and such a one as cannot be followed, but in a great deal of company, as before many witnesses and spectators of their actions. I must needs think the Ministers of the French Church more nice than wise if they choose rather to deter men from their Congregations by so strict a stoicism, then to indulge any thing unto the jollity, and natural gaiety of the people in matters not offensive but by accident only. Thus he. Min. I know what Doctor you mean, I have read his Cosmography, and like the book well enough, although I cannot approve of every passage, as not of this in the 146 page of the folio Edition. But what do you gather from this passage? Scholar That this learned man thinks dancing not offensive, and that the French Ministers are to blame in inveighing so against it. Min. He saith more for dancing in this passage, and in his history of the Sabbath, than ever I read in all other, but how will you argue from his words to prove those particulars you collect from him. Scholar First, Because the French Nation are so naturally given to it. Secondly, Because it is publicly performed, and b●fore many witnesses. Thirdly, Because was this indulged, they might forsake Popery. Fourtly, Because a man so learned and of great reading, knows not why the Minister, of the French Church should so inveigh against it. Fiftly, Because it is offensive by accident only. Min. In answer to your arguments from that passage, I assure you that I see no weight at all in them to commend dancing, or to condemn the French Ministers. For First, According to your first reason, Drunkenness in Saint Augustine's time was to be indulged to the Africans, since to the Germans, now the English, because they are much given to it. Secondly, The abominable filthiness to Baal Peor, and other heathenish abominations, were publicly performed, and before many witnesses: So the Stage-plays condemned by the Fathers, not therefore lawful. Besides, although they are publicly performed, yet may they occasion private pollutions, such as Matth. 5. 28. Thirdly, Nor is it certain they would forsake popery, was this indulged to them, and if they would, we must not do evil, that good may come thereof. Rom. 3. 8. Fourthly, His not knowing why they should so inveigh against it, seems strange to me, that a man of learning should condemn, before he had read and confuted some of their books. That he who acquaints us with their Synods and Councils condemning dancing, should see in none any cause why. He tells us it was condemned in a Council in Sens 1524. at Paris, 1559. at Histor. of Sab. chap. 6. pag. 189. Rheims and Tours, 1583. at Bourges 1584. and at Rochel, 1571, in these words, All congregations should be admonished by their Ministers, seriously to reprehend and suppress all Dance, Mummeryes, and Interludes, as also all dancing Masters, or those who make any dancing meetings, after they have been oft admonished, to desist, aught to be excommunicated for that contumacy and disobedience. I can tell him why Chassanion (one of them I think) concludes dancing unlawful for Christians, From scriptures, Luke 9 23. enjoining us to deny ourselves and to follow Christ, Book 3. chap. 3▪ Col 3 5. To mortify, Rom 12. 1. 2. To offer our body's sacrifices, Ephes. 4. 5. To shun scurrility, or all which may corrupt, as dancing doth, and stirring up of lust. Secondly, From Fathers, as Origen, Basil, Augustine, chrysostom. Thirdly, From Councils. Fourthly, From the Original, the Gentiles. Fifthly, Heathens condemning them as Tully in his Oration, Pro Muraena, and in Philip Sallust in Catelinam, concluding, What will the Patrons of dancing say opposing the word of God, the writings of the Fathers, the judgement of Moral Heathen condemning, let it shame christians to be followers of them. Fifthly, As for his saying dancing is offensive by accident only, if so, I suppose it is to be shunned as an appearance of evil, such being to be avoided 1 Thess. 5. 2. Secondly, I confess ingeniously, that one Augustine, one chrysostom, one Peter Martyr, with the many thousands of ancient and modern Divines and Churches, moves more with me, than a Divine or two, who speak their minds before they mind the matter, and such who mind it much, and say little to defend their say. Thirdly, Concerning him who so severely taxeth the French Ministers, let me add. First, That the French Church is very considerable, having been much under persecution, and there being in it seven hundred protestant Churches, two Ministers to each Church, and more than a million of protestants, as Cardinal Bentivoglio, tell us. Secondly, That this Church hath many able and learned Divines, Calvin, Beza, Sadeel, Deodate, Mornaeus, Chamierus, etc. Not to be slighted by a private Minister. Thirdly, That these French Ministers preaching and writing so much against dancing, and so crying it down as a most sinful and unchristian Pastime, as himself saith, He might soon see and know why they are so strict in preaching, and printing against it, and punishing it where it is found. Fourthly, That if himself consider what he hath written, he shall find that he hath showed cause sufficient to justify their so doing, for in his History of Anatolia page 17. in his folio, speaking against Phrygian music, it disposing people to lasciviousness, he saith; There are three sorts of Music, the third stirreth to lascivious gestures, and wanton thoughts, most in use amongst this lose and ungoverned Nation, such as French music in our age, a sort of music forbidden by Aristotle save at theatres. From hence I conclude, First therefore, There may be just cause, why such strait la-Ministers do so inveigh against it, himself being Judge. Secondly, That there is more evil in it, then by accident. Thirdly, That himself sees in Anatolia matter enough against it, although whiles he was in France, he did not. Fourthly, There is cause why he should forbear such kinds of expression as straitlaced, they being laced in this kind as himself. Fourthly, Take notice whether popish Divines allow of dancing, if not, than it is not dancing which keeps people in the Popish Religion▪ I will name some, 1 Bellarmine (the Papists Champion) Observe well Bellarmine, a Pap●st, his expressions touching dancing. in a tract of christian Religion upon Com. 7. (with them the 6.) saith, All which prepare the way to adultery and fornication are forbidden, as wanton looks, lascivious kisses etc. which I suppose are there. Mr. Prin out of some Sermons of Bellarmine, namely the 6: 3. 19 20. hath gathered divers passages; some whereof are, When are there more sins committed then on holy days? when are there more dances? But peradventure it is no evil or a small evil for men to dance with women; yea verily nothing is more pernicious. If straws can move to the fire and not be burnt, than a young man may dance with women, knowest thou the danger of dancing? how many thinkest thou have entered Virgins into dances, and returned harlots? knowest thou not what Saint Ambrose saith, She who is chaste let her learn her daughter prayers and not dancing. Of dancing I will speak one word, If adultery and fornication be evil I cannot see how it is not evil for men to dance with women, since it provokes most of all thereunto. Hear holy Job, I have made Job 31. 1. a covenant with mine eyes, that I would not think of a maid. And shalt thou go and dance with a maid, and provoke thyself to lust by dancing, and yet no danger hang over thy head? To what end doth the wise man give this admonition, Keep not company with a woman that is a dancer least happily thou perish in her allurements. But because if chaff can come to the fire and not be burnt, than a young man may dance with women, and not burn, wilt thou add to the heat of youth the heat of drinking, and then go and laugh and sing, and dance with beautiful maidens, and shall I suspect no harm? But concerning the madness of dancing, hear what the Ancients as well profane as sacred have left written. Tully did so detest the filthinnesse of dances, that he said, No sober Nemo sobrius saltat; which we may E●glish no man danceth that is not drunk. man almost danceth, Blush therefore O christian, thou art overcome of an Ethnic, and without doubt thou shalt be condemned by an Ethnic. He by the light of Nature could teach that dancing was not the practice of any, but either of drunkards or mad men, and thou, etc. Tell thou us O blessed Ambrose, thou most reverend old man the light of the christian Church, what thinkest thou of dances? worthily saith he, From thence we proceed to the injury of the divinity, for what modesty can there be where they dance shriek and make a noise together? Tell thou us O blessed Hierom what thou deemest of Dancing? Where the Timbrels sound saith he, the pipes make a noise, the harps chatter, the cymbals strike together, what fear of God can there be? Tell thou us O chrysostom the Ornament of Greece, thy opinion of Dancies, Where wanton dancing is, there the devil is certainly present, the devil danceth in those dances: Hear the words of Basill the great, a most holy man and most learned, he deplores this madness, saying, Men and women together entering into common dances, having delivered their souls unto the drunken devil, wound one another with the pricks of unchaste affections, etc. This and much more he citys out of Bellarmine, at the end of his history of the Bishops of Winchester. Secondly, Nicalaus Causin a French Jesuit, in his holy Court saith as followeth, Then come the dances, the frisks, capers, ballads, which makes the body dissolve into corruption, with what a conscience can a man expect paradise living in this manner? Page 52. Amongst the breaches of the sixth commandment (with them) he names dances as attending wantonness. Page 69 How can you count saith he, a gadding housewife, a dancing reveller, to be modest? page 107. Hierome saith, The Law of God was not for dancers, drunkards. Page 109. But of idle songs, dance, etc. such attractives are the forerunners of the loss of Chastity. page 304 in his Diary, which is by itself, and also in the folio, in the head of Recreations, he saith, As for dancing etc. They are dangerous Counsellors of wisdom, as ill teachers of modesty, some may be sanctified in them by miracle, but every day more is lost in them by weakness, seeing our force is weak, not miraculous, we ought by flying from occasions to seek those effects we cannot find in our own strength. See here a French Jesuit will not indulge dancing into his countrymen. Thirdly, John De Burgo, Chancellor of the University of Cambridge, about the later end of Henry the sixth, in a Book called Pupilla ●culi (as your Doctor tells us in his History of the Sabbath, page 234.) saith, That they who dance to stir up themselves or others to carnal lusts, commit a mortal sin. Fourthly, Brugensis in Matth. 14. 6. saith as followeth, she (Herodias daughter) danced, She used Gestures as in Dances, she delighted those who were present with lascivious gestures, before them openly, that is, They all beholding, which could not be done, without a foul sign of a whorish wantonness: Public dancing of such a maid, voluntarily passing into the feast, this therefore did beseem the daughter of an harlot, there is nothing more forcible than the beholding of the dancing of an unchaste woman, applied to musical instruments. He, that is Herod, did not only suffer dancing, but was so delighted with the foolish and lascious dancing of the woman dancer, v. 11. That the Head of John Baptist was given as a reward of dancing to a maid, a virgin exceeding all harlots in impudence, Thus he. Fifthly, I have read that it was the saying of Frederick the third, an Emperor, that he had rather (Febricitare quam saltare) be sick of a Fever then dance. Scholar But Francis Sales, Bishop of Geneva, in his Introduction to a devout life, allows of dancing. Min. In that book part 3. Chapter 33. he saith, Dances and balls in their own nature are things indifferent, but as they are ordinarily used they incline to much to evil, and consequently are full of danger, They are used by night, in darkness and obscurity, and it is easy to slide obscure, and vicious accidents into a subject so capable of evil. They watch long in their pastimes and afterwards lose the mornings, and by consequence the opportunity of serving God. In a word, it is always folly to change day into night, light into darkness, and good works into wantonness, every one striveth who shall carry thither most vanity, and vanity is so great a dispposition to depraved affections, dangerous and reprehensible Loves, that all Getard cum Johnson affirm that no sort of Mushrooms are wholesome food, p. 1578. and advise such who love such strange meat to beware of licking h●ne● among thorns p. 1584. those mischiefs are easily engendered in Dance. I say of Dances Philothea, as Physicians say of Mushrooms, the best of them are nothing worth, yet thou wilt needs eat mushrooms, be sure they be well dressed, if upon some occasion which thou canst not well excuse, thou must go to a ball, see that thy Dance be well ordered: Bue how must it be well ordered? with modesty, gravity, and modest intention: Eat but little and seldom of Mushrooms say the Physicians, for be they never so well dressed, the quantity makes them poisonous. Dance little and very seldom Philothea, for otherwise thou puttest thy self in danger to become affectionate to it. Mushrooms according to Pliny, being spongy and porous, do easily draw infection to them, so that being near Serpents and Toads, they receive Venom from them: Masks, Dances, and other night meetings, ordinarily attract the sins and vices of the time into one place, as quarrels, envy, scoffing, and wanton love, and these Exercises open the pores of the body, so they also open the heart, by means whereof, if any Serpent taking advantage, breath into the ear some wanton wordor lascivious discourse, or if some Basilisk glance an unchaste look or immodest eye, the heart then opened is easily seized on and poisoned. O Philothea, those impertinent recreations are ordinarily dangerous, they distract the spirit of devotion, weaken the force, & make Charity cold, and stir'in the soul a thousand evil affections, and therefore they are to be used with great discretion. But above all they say, that after Mushrooms, we must drink wine, and I say, that after dancing it is necessary to use good and holy meditations, to hinder the dangerous impressions which the vain pleasure taken in dancing may have left in our mind. But what meditations? That whilst thou wast dancing at Note. the Mask, many souls did burn in hell for sins committed in dancing or by occasion of it, that many religious and devout persons were at that very time in the presence of God singing his praises, and contemplating his beauty, Oh how much more happily was that time spent then mine? that whilst thou wast dancing many Souls departed out of this world in great anguish, many thousands men and women suffered great pain in their beds, in hospitals, in the streets, by the stone, gout, and burning fever. Alas they have had no rest, and wilt thou have no compassion on them? And thinkest thou not that one day thou shalt groan as they did, whilst thou didst dance as thou didst? That our blessed Saviour and the Angels behold thee dancing, Oh how did they pity thee, seeing thy heart busied in these trifles, and so attentive to this trash? alas whilst thou wast there the time is passed away and Death is come nearer. See how he marks thee and calls thee to his dance, in which the groans of thy friends shall be thy music, and where thou shalt make but one step from life to death. This dance is the true pastime of mortal men, since by it we pass in a moment of time to eternity of joy or pain. I have set thee down these few considerations, God will suggest better to thee, if thou fear him. Thus he who with his thunderbolts hath confounded all his cautions which are so far also from being observed by our Dancers, that not any one of them, I fear, drink one drop of his wine, his meditations, but rather think of their own and others vanity and folly with delight and desire of more. Scholar In Chap. 34. he is more punctual for dancing, telling us of some Saints who danced. Min. The next Chapter he doth erroneously affirm, that compliance makes indifferent things good, dangerous, tolerable, and even taketh away the mischief from these things which are in some sort evil. 1. But first this is vain, For we may not do evil that good may come thereof, nor will compliance make drunkenness no sin, or not so dangerous. 2. His Saints as Ignatius, Loiola, the father of the Jesuits and such like are not much to be regarded. 3. Were they such indeed as he affirms they were, yet he tells us that their devotion was such that it grew amongst vanities, that their fires grew bigger by such winds, whereas little ones (such as our dancers have) are soon blown out. And so he affirms, with Nicholas Causin, it was by miracle, they were not prejudiced thereby, which is no encouragement to any of ours, he who well weighs him, will think him a poor patron for dancing. Scholar You did speak of Churches and Fathers condemning dancing, name some. Min. I will begin with the Waldenses and Albigenses, (Luther's and our forerunners) a people who suffered for Christ a bitter persecution as ever did any; they in their Doctrine, speaking of Sam. Leonard. Hist of Albig. book 2 chap. 9 dancing say, A dance is the devil's procession, and he who entereth into a dance, entereth into his possession, the devil is the guide, the middle and the and of the dance, so many paces as a man makes in dancing, so many paces he makes to go to hell, in their judgement it is a sin damnable with a witness. As for the ancient Fathers, I shall name some First. chrysostom Where there is lascivious dancing, the devil In M●tth. 1●. Hom. 49. is certainly present. God hath not given us feet for dancing, but to walk modestly, not to leap impudently like camels, but to stand in the Consort of Angels, in those dances the devil danceth, in these men are deceived by the Ministry of Devils. Here he condemns mixed, or immixed if immodest else where- See how modestly saith he they behaved themselves at Weddings, hear all In Gen. 29. Hom. 56. you who do so much admire Satanical pomps, were there then any pipes? were there then any Cymbals? were there then any devilish dance? Tell me why at the beginning dost thou bring into thy house so great an hurt? and dost call those who are conversant in Stages, and with much cost dost hurt the Virgin's continency, and make the young men more impudent? it is difficult enough for that Age to bear moderately the Tempest of Affections, without such provocations, but when these are added, as well what are seen and what are heard, the fire is more kindled, and the furnace of concupiscence is more inflamed, how shall not the Soul of youth perish? from hence all things are corrupted, because the chastity of them are met together is hurt, and often the first day the young man seeing with incontinent eyes, he is wounded in Soul with the devil's dart, and the Damsel by those things she heareth and seethe, is made captive. This Father hath many passages against Dancing. Secondly, Augustine saith, Observe the Sabbath day not in a carnal and fleshly manner, nor in Jewish delights, who abuse their In Psal▪ 32. Conc. prima. leisure to lewdness and wickedness, for doubtless it were better they digged all day than danced all day. Where it is evident, that whether it was on the Sabbath or any other day, he counted dancing a wicked delight and recreation, elsewhere more fully. The Jews saith he, keep the Sabbath with Luxury and Idleness, whereas God commandeth to observe the Sabbath, they spend it in that God hath forbidden, for it is better to blow then to dance, they In Psal. 91. not far from ihe beginning. In Matth. 14. rest from good workts, and are taken up in that which is trifling and foolish. Where it is plain, that he reckons dancing a thing forbidden of God at any time, although worse on that day as is drunkenness or whoredom worse then, although evil at all things. Thirdly, Hie●ome speaking of Herodias daughter ask John Baptists head, saith, ●or the noble work of dancing, she demanded the worthy price of blood. Fourthly, Tertullian hath a passage to this purpose, * Nam etsi qui modeste spectaculis (& sic de t●ipudijs) f●uitur non tamen immobilis est animi sine tacita spiritus passiove De Spectat. Tit. de mun●re as if none are so dead but dancing will drum up, but to what purpose do I name some Fathers, whereas they were generally against all such vanities. Scholar True it is, the ancient Fathers were bitter against dancing, Histo. of Sabb. part 2. p. 87. but as the learned Doctor I before named, answereth. The Fathers spoke so much against dancing, in reference to the thing or unto the time. First in reference to the thing, They danced naked, page 85. They used lascivious Gestures, ând to prove it, he quotes Saint Ambrose affirming, That the women in the sight of wanton and lascivious youths, danced immodest dances, tossing about their hair, drawing aside their coats, that so they may lay open what should not be seen, their garments open, their arms quite bare, clapping their hands, capering with their feet, chanting obsoene filthy songs, stirring up the lusts of ungoverned men by those uncomely motions, wanton looks, and shameful spectacles, page 86. and 88 he quotes Ambrose, restraining all toying, light, and beastly kind of dancing, concluding thence, In case the dances be not toying, light, nor beastly, the Fathers did not intent them. Secondly, In reference to the time, Men preferring their pastimes b●fore their prayers: For this end he quotes Augustine Part 2. pag. 107. in Psalm. 32. better men did dig all the day then dance all day on the Sabbath. He mentions also, a council held at Petricow in Poland, forbidding dancing on the Lord's day, especially at that instant men should be at Church, which saith he, clearly shows, they prohibited dancing not otherwise, than they were a means to Part 2 p. 169. keep men from Church. Min. I have read your Author's books, and would have you observe. First, That he saith, Probably as dance were in former times they might not be suffered, pag. 85. Secondly, Nay which is more, it had been an infinite scandal to the church if they had permitted it, pag. 85. Thirdly, For there was much impurity and immodesty, such as was not to be beheld by a christian eye, Because First, They used lascivious Gestures, and are ours free from them? Secondly, They danced naked, for which Ambrose is named, whereas in that place of Ambrose there is no such thing, the nearest words to such a sense are, drawing aside their coats, therefore they were clothed, and do not many of our Dancers toss about their hair, and behave themselves according as Saint Ambrose describes them? Fourthly, that himself affirmeth, page 86. That only common women, or such lose trulls as Messalina, so danced. Which Messalina (as Master Greenhill on Ezekiell) gloried that in four and On chap. 16. page 231. twenty hours, she had entertained five and twenty men. Fifthly, And further saith, page 87. This made the Fathers inveigh generally against all dance, against the sport itself. Thus I think himself hath answered this objection. Moreover, whereas he infers from these words, Light and beastly dancing, therefore those which are not so, are not to be reprehended. This is not rightly concluded, but dancing hath those Epithets given to disgrace it: As if a man should say abominable filthy, swinish drunkenness, these are Epithets to disgrace, not to prove there is a drunkenness which is lawful. Or as the Apostle Saint Peter, 1 Pet. 4. 3. Abominable idolatries, shows all to be such, not any to be lawful idolatries. Lastly, Concerning Saint Augustine's digging or dancing all the Sabbath day. The words will not bear such a conclusion, as if it was forbidden only as keeping men from Church, for First, I hope neither were lawful at that time, if both were lawful at other. Secondly, The words therefore must carry this sense. First, Either that the one the work is lawful, the other the sport is unlawful, so dancing is unlawful. Secondly, Or if both are lawful, then that it is more lawful Answer to Burton c. 4. p. 80. C. 3. p. 112. to labour on the Lord's day, then to use lawful sports on the Lord's day, so sports on the Lord's day are unlawful against your Doctor's opinion in another book. Scholar But Fathers were particular men, have any Council forbidden dancing as unlawful? Min. Many as of Laodicea, Ilardense, Toledo etc. your Doctor mentions divers. page 185. and from those words added in some, Especially at that instant when men should be at Church, he inferreth, Which clearly showeth they prohibited dancing, and the other pastimes there recited, no otherwise then as they were a means to keep men from the Church. Should a Law forbidden drunkenness, especially when people should be at Church, doth that Law forbidden drunkenness no otherwise then as a means to keep men from Church? you are able to see the weakness of such conclusions, and that such especially are aggravations of crimes, which are faults at all times. Scholar But these are ancient, what men in the present and protestant Church of note condemn dancing, for I do not much regard every one. Min. First, Peter Martyr, Once professor at Oxford, an eminent man, in his common places, divides dancing into four kinds. First, Pyrrhicam, which was to dance in Armour and Soldiers weapons, invented by Pyrrhus, this soldierlike in commpleat harness he disalloweth not. Secondly, Lascivious, which saith he all men condemn. Thirdly, In expression of joy which is not forbidden, because nimbleness of body is the gift of God, and if art be added to it, that the body may be moved in order. and fit number and with a grace, it is not to be reprehended so it be in season, for as it is lawful to sing, and by singing to praise God, so may we testify the joy of the mind by moderate dancing, Exod. 15. 20 1 Sam. 18. 7. 2 Sam. 6. 16. Fourthly, Mixed, This saith he ought not to be, because these are nourishers and provocations of wantonness and lusts. Neither Miriam nor the women, nor David danced so, but men with men, women with women, and because they who love the Lord with all their Soul, and with all their strength, ought not only to keep his commandments, but are to cut off all ways whereby the keeping of them is hindered, our dance are evident occasions of transgressing God's Law, they are snares and scandals, not only to the dancers, but also to the spectators, for they provoke and stir up the heart of men, otherwise bad enough, and that which is to be repressed with great study and industry, is stirred up by the allurement of dancing. He citys some Councils, as that at Laodicea, That Christians should not dance at marriages, but that they should dine and sup gravely and modestly, and give God thanks for the benefits of Marriage. In the same Council, Clergy men may be present at Marriages, but when the singers and Minstrels come who serve to dancing, let them arise and be gone, lest by their presence they seem to approve of that wantonness. And the Council of Ilerdense, We decree that christians do not dance at marriages, and he quotes divers heathen men also against dancing Secondly, Doctor Ames Professor at Franekar, in his cases of Conscience, saith, Mixed dance are wholly to be condemned. First, Because they do express a certain Arrogancy and madness of the mind, for then are people most disposed to them when they are almost mad with drunkeness or some violent affection, Exod 32. 6. Mar. 6. 2. Secondly, Because they openly represent with their Gestures those things, which in the order of Nature have shamefullnesse joined. Thirdly, because they are Snares and Offences not only to the dancers, but others the spectators also, for they stir up wantonness and inflame the hearts of men to lust, which is carried thither with such facility, that by all means it is to be suppressed. Fourthly, Because in them there is a certain disgrace of that dignity which ought to be preserved in all christians, and therefore amongst the most sober Gentiles, such were used only by hirelings, harlots and singing wenches. Then he answereth four cautions used to justify dancing. First, If dancing be used moderately and not too often. Answ. Measure is sought in vain, in insolency, in madness, and such like, because they are in excess. Secondly, It is merely for recreation or delight, not from lightness and lust. Ans. We are to consider in our consciences, not only the end & intention of the doer, but also the end of the work, and what is wont to flow from it, especially when the thing itself is no ways necessary. Thirdly, If used in good and honest company. Answ. First we are not to give scandal to good and honest people. Secondly, If they be so qualified, that they are without danger of offence, they are worthy so much more Reverence which forbids to use any light and witless toys before them. Fourthly, If they be used to procure good will between young men and maids, and so of making marriage between them. Answ. Every way of making marriages is not to be allowed, but only such as are honest ways of unpolluted marriages. Thirdly, Your Doctor in his Geography of the Alps, saith, that Dancing by no means is tolerated at Geneva, and in his history of the Sabbath part 2. page 188. he showeth, that Calvin in an Epistle to Farell saith, Corneus and Perinus with one Heinrichus one of the Elders of the church, a Syndike, and some other of their friends being merry at an invitation fell into dancing. Calvin called them before him to the consistory, except Corneus & Perinus, being interrogated they denied, he puts them to their oaths about it, they confessed their dancing, and in the house of widow Balthasats, he censures, the Syndick is displaced, the Elder turned out of office, Perin and his wife clapped into prison, the rest put to shame, anno 1546. 4ly. Calvin in Job 21 13. saith, That mixed dancing of men and women together, are nothing else then panderships and provocations to whoredom. Fifthly, A certain writer records the sad effects of bad dancing (although not mixed) mentioned in Scripture. 1. Exod 32. 6. They risen up to play, by which saith he, is understood their dancing, singing and leaping before the calf, as appeareth by the noise which was made, described by Moses and Joshua, before they came to the calf, these who danced did run to their own ruin and slaughter. 2. Matth. 14. Mar. 6. Herodias her dancing is much condemned, 1. Because it was not for good, and nothing tending to the glory of God, or good of others. 2. Because of its sad effects, it doth for the most part corrupt the chastest, and adds fuel to the fire of lust, both in the dancers and Spectators, few can departed from such exercises, but more prone and ready to violate the Laws of continency. 3. Because of the sad and deplorable end, as in the midst of such laughter the heart is sad, so the end of such mirth is mourning to themselves or to others. 1. To others, The wanton dancer could not be recompensed but with John's death, His head saith chrysostom, is the reward of the wanton dancer. 2. To themselves▪ this dancing Herodias being to pass a river which was frozen over, it so pleased the Divine providence, that the ice broke, and swallowed up her whole body to the head, and so that body which did dance so wantonly on earth, did dance miserably in the waters, and by the Justice of God she lost her own head (being beheaded by the meeting of the ice) that was rewarded with the head of the Baptist, in which judgement we may read the sin, so that as Aelian reports of the puffers that being deceived with the pipes and dancing of the fishers, they are easily caught, so the fisher of souls the devil, draws many into his nets by this deceit, this being the bait which hides his hook. saith my author. Sixthly, Bishop Babington upon the seventh Commandment, saith, Dancing is in the number of vain pastimes, an allurement unto uncleanness, as much experience hath too well proved. The scriptures check it, the Fathers mislike it, Councils have condemned it, and the proofs of God's judgements upon it, bid us beware; he quotes Fathers, and tells us of a sad judgement 1505. in Colbeck in Germany, That certain light persons hopping and dancing in the Church yard of Saint Magnus, being by the Minister admonished to cease, and not ceasing, did for along time, not able to stay, run round about, and at last fell all down dead. Seventhly, Mr. Perkins upon the seventh Commandment amongst other things forbidden, be reckons lascivious dancing of man and woman together, and in his treatise of conscience chap. 3: speaking of recreations to be neglected, he instanceth in dancing commonly used in these days, in which men and women, young men and maids all mixed together dance to the sound of the instrument or voice in time and measure, with many wanton gestures, this exercise cannot be numbered among things indifferent, for experience showeth that it had been usually either a fruit or a follower of great wickedness, as idolatry, fornication, drunkenness. Hereupon one compareth it to a circle, whose centre was the Devil, if we must give account of every idle word, than also of every idle gesture and pace, and what account can be given of these paces backward and forward, of cap●ings, jumps, gamholls, turn with many other frisks of lightness and vanity, more becoming Goats and apes, of whom they are commonly used, than men, etc. Eighthly, Mr. Lake in his Christian pastors proof of his parishioners faith, pag. 260 saith, Dancing is the bane of faith, religion and good manners, in all that so use, it as either the high shoe in the barn, or the counterfeit pump in the dancing School do, the great uncleanness whereof heaven and earth do loath and speak against, for the scriptures not only divine but humane, and those Ethnical as well as Ecclesiastical have reproved and condemned it. Calv. on Job 21. 11. saith, this sprung not up first in our days, being of such antiquity, Satan seeking thereby as by nothing fit to keep men in fleshly delights, to choke the spiritual, comparing the madness of dancers to gadding of beasts, as scared out of their wits, and derides them for this (which a far off a man would think) that they cast themselves in air as if they would skip out of themselves so great pains) doth lust in the presence and company of a dancing trull, make the country Springhal to bruise his body and defile his soul, with what fathers Ecclesiastical have not in their sermons made bitter invectives against it? Ignat. Ambr. etc. the exactness of skill in dancing tendeth either to pride or lechery or both, the two great stains of a christian professed. Theophylact, when the younker thinks he hath a maid by the hand he closeth hand with the devil in the shape of the maid whom he makes his substitute, dancing is a kind of madness; then he calls the fiddler the devils bawdy factor, the bellows of Satan, stirring to blow up the coals of lust on each side, & yet the miserable wretch seethe not that as his eye cannot go undefiled in his own lust, so besides his own sin he engageth himself as a band and abettor in all the sin that is through his instrument either wrought in heart presently or after upon that entrance concluded upon or committed between parties, or even at the cart or blow side by his disciples thought upon or whistled, as we shall hear the fields, & streets to resound of their dances, but never a whit of David's Psalms. thus he. Ninthly, Mr, Trap on Mark. 6. 22. She danced with immodest gesticulations and tripping on the toe, wherewith the old fornicator was so inflamed that he swore she should have any thing of him, & on Matth. 14. 6 he saith, so as Robert Duke of Normandy passed through Falaise, he beheld among a company of young maids dancing, one Arlet a skinner's daughter, whose nimbleness in her dance so enamoured the Duke that he took her for his concubine, such & no better commonly are the effects of mixed dancing, which made Chrysost. say, where dancing is there the Devil is, and another ancient calleth dancing a circle, whose centre is the devil blowing up the fire of concupiscence in the hearts of the actors, and spectators, Augustine saith, that every caper in the dance is a leap into a deep jakes, no sober man doth dance saith Cicero, thus he. Thus I have showed you Divines ancient and modern, protestant and papist, Episcopal and presbyterian condemned dancing as unlawful. Count. Some old melancholic men would abridge us young men of lawful liberty themselves being past it. Min. Truly friend I do not mention these passages nor those which follow out of a stoical melancholic humour. 1 I being naturally cheerful. 2. Nor am I an enemy to music, I love it, I have had some little skill in it, and have delight in music, might I hear it from sober persons. 3 Nor do I dissuade to abridge you or any of the least lawful liberty; for could I be satisfied of the lawfulness of dancing, I would dissuade no longer. But the reasons of this my discourse with you being one of my charge, are 1. To free my own soul Ezek. 3. 17. 18. for although I desire to err with no one or many, yet cannot but judge with such & so many who have dissuaded from this Particular upon such grounds. 2. And that in recreations First, you may not give yourselves wholly t● sports and delights. Secondly, you carefully look that your recreations agree to time, place and person. Thirdly, You may not delight in unseemly and unclean words or actions which bring obscene scurrility. Fourthly, And that you may be fully satisfied in your consciences of the lawfulness of such recreations which you use, since he who sins against conscience, sinneth with a witness within. Fifthly, And as for dancing that you may see the Fathers unanimously, Divines Episcopal, presbyterian, and popish, whole Churches (as of the French, Geneva, Waldenses) many Councils and Synods, of which what one are for it? condemn it. Count. But I see no hurt in it, I think it is good. Min. First, So say many, for other vicious things they delight in, perhaps you see no hurt in, but think evil thoughts, idle words, and scurrilous to be good, accounting such to be merry talk. Secondly, Our thinking proves not things to be lawful or unlawful, but when we think as we ought or ought not. Count. We love not to be abridged for our recreations. Min. Adam had trees enough besides the forbidden fruit, so have people of recreations. Count. But none will satisfy men so well as dancing. Min. Then dance the dance of those heathen who danced commendably thus. First. The old men began singing out their valorous actions they had done for their country, to stir up others to do the like. Secondly, Then the young men following, answered they would be such as the other had been. Thirdly, than followed the children, promising to imitate both. Secondly, Or if you will dance, because it is so often mentioned in Scripture, then dance as they did. First, their dancing was not mixed, but men or women by themselves. Secondly, Theirs was not accompanied with amorous songs, but psalms of praise. Thirdly, Theirs was occasioned by Spiritual joy. Fourthly, theirs was, First to praise and glorify God. Secondly, or for civil recreation only, each sort apart, if any such can be found in Scripture, for that in the last of Judges is mentioned but not commended. Dance as David did, who then will blame you? what good man, if lame will not endeavour to join with you? it is the mixed dancing men and women dance together with wanton gestures, and the single wanton dancing, which is condemned Count But why should these be condemned? Min. 1 have you not heard sufficiently why? 2, They are justly condemned. 1. Because they have been the fruits and followers of other sins. 2▪ Because they are accounted as bellows of lust, as causes of much evil. 3. Because they are of evil report. 4. Because at the best, they have an appearance of evil, therefore to be shunned 1 Thes. 5. 22▪ 5. Because they encourage a sort of men who are 1. Vicious, for although they have songs which are civil and perhaps religious, as if they had thoughts of heaven, yet at the wish of some to vex others present, or to show their own superfluity of naughtiness, they have songs to sing, as if they were before Priapus or Baal Peor, such as if the devil was the inditer of them, too vile for any chaste ear. 2. Unprofitable. There is great difference between laudable Musicians who delight with voice, and instrument, yea who teach one or both in a modest manner, and these whose carriage for the most part, is (if not wholly) to corrupt youth 6. Because wantonness is condemned in scripture, 1 As a work of darkness, Rom. 13. 13. 2, As a work of the flesh. Gal. 5. 19 3. As a work of an unregenerate man, Ephes. 4. 19 4. Hindering the putting on of Christ, Rom 13. 13. 5. And shunned by converted christians, 1 Pet. 4. 3. This wantonness is often forbidden in scripture, in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is compounped of α and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Selge, they say was a city between Galatia and Cappadocia, whose inhabitants some say were modest and temperate, and then α is privative, as noting want of modesty others affirm the people to be dissolute & lewd, α is intensive, dilating and increasing the sense. Howsoever wantonness is thought to be open profession & ostentation of incontinency, by unchaste words, gestures apparel etc. and so in wantonness is forbidden. 1 A wanton eye which glanceth, gazeth looks upon, 1 pictures which are unseemly, bringing folly and filthiness to the mind. 2 Persons naked in whole or part of contrary sex, 2 Sam. 11. 2. 3 And often, the 1 Beauty Prov. 6. 25. 2. Attire, Prov. 7. 10. of others. 2 A wanton tongue, so all obscene speeches. 1 Such being forbidden, Eph. 4. 29. 2. As signs of an impure heart Luke 6. 45. 3. Such being temptations to the hearers corrupting them 1 Cor. 15. 33. 4. Such being a verbal acting of filthiness. 5 Often and in some sort more dangerous than the act, infecting far more. 6. Disgracing men, declaring what they are, for such as the words are, such usually are the men. 3. A wanton ear given to scurrilous songs, wanton speeches & discourses, Prov. 7. 11. with her speech she caused him to yield. 4. A wanton lip given to wanton kissing, for as there are other, so there is the harlot's kiss, Prov. 7. 13. 1 with intention to stir up lust. 2 To nourish carnal and sinful lust. 3 For carnal delight betwixt such who are not married. 5. A wanton foot and a wanton hand given to filthy touching, which is as a dart, a spear, and a sword. All which or some of these usually accompany such wanton dancing and before we depart let me persuade you to consider. 1. That an account must be given to God (and how soon we know not) of every idle word, Matth. 12. 36. ând must there not (think you) as strict an account be given for idle gestures, glances, paces, much more if they be uncivil, and clearly sinful? 2. Do evil communications corrupt good manners, 1 Cor. 15. 33. and do not evil gestures also? 3. Since Solomon saith of laughter, it is mad Eccl. 2. 2. what would he say think you of such kind of dancing, in which ordinarily there is so much obscene scurrility? 4. Should your pleaders for dancing, describe what manner of dance and dancers must be to make a lawful dancing, I suppose we should not find the one or the other amongst our dancing companions nor in Sir Thomas Moores Utopia. 5 And that in points disputable, as it is a good rule to take the safest course, so it is the safest and surest course Not to sport on the Lord's day, Not to play at dice and cards, Not to be usurers, Not to dance. You having heard so many grave and learned men condemn it, without dispute as abominable in the sight of God and men. FINIS.