❧ A brief Treatise, Concerning the use and abuse of Dancing. Collected out of the learned works of the most excellent Divine Doctor, Peter Martyr, by Master Rob. Massonius: And translated into English by I. K. Ecclesiasti. 9 ver. 4. ¶ Use not the company of a woman that is a singer, and a dancer: neither hear her, lest thou be taken by her craftiness. ¶ Imprinted at London by john jug, dwelling at the North door of Paul's. To the right worshipful Master Alexander Nowell, Deane of the Cathedral Church of Saint Paul: Happy health with grace from God. Having (right worshipful) a Treatise sent unto me to be Imprinted, as touching the use and abuse of dancing: Collected out of the works of the most worthy, and well learned Divine Doctor, Peter Martyr. I fancied to present the same (especially and above the rest) to your worship and worthy person, only enforced thereto by the common brute of your rare zeal, singular virtue, and godly Religion. The party by whose pen and pain it was translated, and changed from Roman rob, to English vesture, is both virtuous, learned, and godly: and being stirred, as it were stinged forward of very zeal, seeing these disordered and daily dancings in the rude Country, marring men's manners, breeding much beastly behaviour: and being desirous to have such rudeness reform in those quarters where he is acquainted, requested and wild me to procure in print the publishing thereof: Which having accomplished, I most humbly present the same to your worship, emboldened the rather under your name to have it published and put forth in print, to the view of the world, for that it hath been overlooked and liked of Divines, zealous, Religious, learned, and godly. Wherefore desiring you good Master Nowell, so it may be taken as a token of my good will to your worship: I forbear any farther to molest you with my unlettered lines, beseeching the ever and over ruling jehova through his Christ jesus our only joy, to continue his good blessings upon you, and to make perfect the good he hath begun in you, and in us all. Amen. ¶ Your worships to command. T.K. ❧ To the Christian Reader. THat I, who am as I am. Undertake this matter (good Christian) when other of our English Nation, writing both learnedly with judgement, and zealously with knowledge, against diverse and sundry abuses crept in amongst us, nothing or very little handle the same, may to many perhaps, who are lightly weighed to the worse part, offer occasion of this common objection: What meaneth he to meddle with this thing, seeing he seeth others hold their peace? what? thinketh he if it were so necessary and needful a thing to be published in print, that among so many Books, there should be none, or nothing in them set forth? This kind of cavil, because I see it first & most of all others in the mouths of many, it seemed not therefore to me a miss at the first to meet herewith: aswell to remove the sinister opinion they conceive (I dare say) of the godly, as also the prejudicial verdict this may breed upon this my true, though not trim style of writing. Whether there be not diverse that have written freely & frankly against the abuse of Dancing, not only in the Latin and French, but likewise in our mother tongue: who will pluck the beam out of his eyes, may soon espy. But why our late learned men have not purposely penned some piece of work, (if it be long ago or little, these men forget it, or never see it) forasmuch as it may be imputed to the want, neither of will nor ability, to what it may be, I certainly know not: for who knoweth what things are in man, saving God and the spirit in him) yet to use a probable conjecture, I take the occasion to be in these virtuous persons: Because God hath either given them the peaceable state of Solomon, that they need not come forth into the field: or if not the peaceable state, yet the ready yielding of the people under EZra, that there required no assault to be given: or if not the ready yielding, yet the speedy conquest of captain josua, that the only certain sound of the Trump, the scripture hath overthrown the walls of jericho: and the walls overthrown, the bright Lamps of the gospel so shined out of their earthen vessels, that the eyes of the adversaries were in such sort dazzled, that Phineas with his spear thrust this Madianitishe woman clean thorough: or if none of all these come to pass, (as oft times for the abundance of our iniquities in these latter days they do not) yet because God hath sent them a Moses' zealous in his cause, Exo. 32.19 to put down such outrageous pastime, that their shoulders are eased of this heavy burden. But will some Salome's say, this comparison you make between us, & the children of Israel, is odious. far be it from us, that our disport should be like, or likened unto their. Whether there be such dissolute disports in all places or no, I am utterly ignorant, and God for bid there should: Neither include I in this my comparison all manner of dances, no more than mine Author doth, and so I beseech thee (gentle Reader) interpret both our meanings. But truly to report what I have heard with mine ears, seen with mine eyes, and mine hands have as it were handled, I see no cause why ours & theirs may not justly he coupled together. Theirs (who knoweth not) tended to the dishonouring of God: and to tell thee how many ways God is dishonoured by ours: I may deal with thee, as the spirit of the Lord dealt with the Prophet Ezechiel. Son of man, behold the abominations flowing out of this filthy fountain. Math. 12.36. For every idle word that man shall speak, shall he give account at the day of judgement: And whether at this play, there be any other almost, then idle words uttered, if man will not, I call heaven and earth to witness. But yet turn thee, and thou shalt see greater abominations than this. That filthy communication proceed not out of our mouths, Eph. 4.29 &. 5.3. but that which is good to the use of edifying, that no uncleanness be once named amongst us, as it becometh Saints: neither filthiness, neither foolish talking, neither jesting, which are things not comely, but rather giving of thanks, we are by the Apostle charged. And whether at these meetings, these things be not commonly used: notwithstanding, we find them forbidden us by God's word: if the offenders will not give glory to the Lord God of Israel, by making confession of their faults, I appeal to their conscience, bearing them witness, & their thoughts accusing one another, or excusing. But yet turn thee, and thou shalt see greater abominations than these. Christ condemneth him of adultery, that looking upon a woman lusteth after her: Mat. 5.28 but quallyfying the condemnation of adultery, because the Law of man requireth so precise proof: yet how the looks are a provocation thereunto, believe the wise man, and follow his good counsel. Use not the company of a woman that is a singer, and a dancer, neither hear her: Eccle. 9.4. lest thou be taken in her craftiness. Gaze not on a Maid, that thou fall not by that, that is precious in her. The sons of God gazed on the daughters of men, Gene. 6. and seeing them fair, took them wives of all that they liked. Therefore the Lord said: my spirit shall not always strive with man, because he is but flesh, his days shall be an hundred and twenty years. Now of those gazinges what became? Unlawful copulations. Of these copulations what? mighty men, and of great renown, who usurped authority over others, and degenerated from the simplicity of their forefathers. Of these men what? they were miserably drowned in the great deluge. Behold of this small sparkle, what raging fire of concupiscence flameth: & see of this little drop what a wonderful huge water falleth from out the windows of Heaven, and issueth from the bowels of the earth, to quench this furious fire, and that about the beginning of May, when all things flourish. You O ye sons of men keep company with dancing Damsels, you gaze upon them in the month of May: beware, you hear out of Gods own mouth, what evil ends ensue. A wise man will not enter the brims of dangerous depths, lest he suddenly slip over head and ears: These be the brims, come not nigh them my beloved, (you are not, I fear me, all joseph's) come not nigh them. For though the Rainbow be a certain sign, that neither of the Heaven above, nor of the earth beneath, the water will destroy you: yet will there fire descend from the throne of the almighty jehovah & with brimstone ascend out of the fiery lake, Revel. 21.8 to be a portion for them that proceed to the end of these beginnings. But yet turn thee & thou shalt see greater abominations than these. Idleness, and Pride, two notable vices spring also here-hence, as the masters of many, for the one, who see it by experience in their business: And for the other their gay gear above their degree & ability, their proud behaviour and words towards their betters, their rude manners towards their elders, well witness and declare. The children of Israelles dancing was done to the golden Calf, and therefore Idolatry: ours though to term it Idolatry, would seem to some, not so strange as untrue, yet in diverse qualities dot hit agree therewith. The Apostle calleth a covetous person an Idolater, Ephe. 5.5. not because he causeth an Idol to be made and set up, that be might adore and worship the same: but because he serveth Mammon, and who so serveth Mammon, cannot serve God, and who so serveth his riches, when they should serve him, is an Idolater. In like sort, who so leaveth the service of God, to serve his dancing, & who so taketh more delight in the strength of his legs, agility, and nimbleness of his joints, then in the Gospel of Christ: let the Apostles sentemce-iudge what he is, and for my part, I say nothing, but that such abuse hath been amongst us. Notwithstanding, if a Christian once creak against these works of the flesh, and with as gentle words & mild means, as possible he may devise, seek to suppress them: When as the very Heathens reprehend it with sharp terms, accounting the users thereof wanton, unhonest, unchaste, unsober, mad, & worthy great reproach: And when the faithful fathers going somewhat rounder to work, call it devilish, with other like phrases, as appeareth in the tract following: with cheese colours, when these men blaze these abuses: if now a days, I say, one do but cipher, he is sure straight ways to be assayed with the pharisees weapons: either with over curious reasons of man's device, impertinent and wrested places of Scriptures, frivolous and fruitless questions: or if these prevail not, then with injurious and unjust slanders: first for the first sort, to touch only those, either unremembered, or as it is more likely not at all uttered in mine authors days, or at least those, which he not upon want of knowledge, but upon hope he had wrote enough (as in deed enough for any reasonable man) wyttinglye (as it seemeth) omitted. To touch these I say, their chiefest arguments they would feign fetch from the examples of the godly men and virtuous women. How say ye (say they) by Iepthes dear Daughter? judg. 11.34 jud. 15.12. Luk. 15.25 met not she her Father with Tymbrelles & dances? by the noble judith? led not she the dance herself? by the pitiful father? had not be melody, and dancing in his house, for joy his dead son was revived? these you cannot deny were virtuous people, and these their doings virtuous. But good it is, yea, our bounden duty it is, to follow the footings of our Forefathers in their virtuous actions: and therefore do we well in this thing, to imitate their examples which are written for our instruction. They are (as the rest of the Scripture) to this end left in writing: but beware, least as the sword taken by the handle, helpeth, and by the point hurteth: so this which rightly received, serveth for instruction, wrongfully received, & taken by the wrong end, serve not to destruction. In the right imitation of our Ancients, three things are chief to be considered: first that we play not the deceivable coiner, who layeth gold upon copper or brass, or some such base metal, to the intent the one might go currant by the means of the other: so that we gild not, and flourish over the deeds of the wicked with the doings of the righteous, and then take them both as currant: take judas in with the eleven Apostles, & Satan with the sons of God, accept none as our fathers, saving those as be the sons of God. And secondarily, in these men we must not imitate all things, but only the good. And thirdly of the good not all too, nor in all respects: but we must have herewith, these three notes in consideration: upon what spirit, in what order, to what end they did them. For otherwise, those that made their doings commendable in the sight of the Lord: if they or any of them want in us, will make ours abominable. For the two first of the general division you have them, good fathers, & godly Matrons: the last you lack with the three branches, which turneth the other two into bitter wormwood, as by comparing them together will evidently appear. Abraham's offering up his dear son & only Isaac, Gene. 22. was to him an high praise by the mouth of the Angel, saying: I know that thou fearest God. The Ammonites, 1. Kin. 11.7 offering up their sons and daughters to Moloche, is accounted an abomination: because the one was of the spirit of God, the other of the devils, the one by faith, the other by infidelity, the one to God's glory, the other to the idolatrous service of Moloche. 2. King. 1. The Prophet Elias prayer and invocation, was so well liked of the Lord, that twice at his request came fire from Heaven, and consumed the two captains with their fifties: Luke. 9.54 James and john ask Christ their Master, whether they should command that fire come down from heaven to devour the Samaritans, were so much misliked, that they were sharply reprehended. Behold here, how the fact being all one, the circumstances make the one good, the other stark nought. The Prophet moved by the spirit of God, desired this plague to fall upon them: the Apostles moved by an undiscreet zeal, and ignorant of what spirit they were, required the like. Ahaziah the wicked Apostatate, under the pretence of holiness sent to slay the Prophet: the Samaritans denied, but lodging to Christ as he passed buy. The Prophet had to deal with them, that having the word of God, forsook it: the Apostles with them that never knew the same. The Prophet at the pleasure of almighty God, called down fire from above, to show forth his glory: the Apostles by human affection, were pricked to revenge the injury. The Prophet was sent to punish the infidelity of the israelites (as it may likewise appear by his killing the four hundredth & fifty Prophets of Baal, 1. Kin. 18. & of the groves four hundredth:) the Apostles were sent to preach the Gospel, and not to punish the contemners thereof, except extraordinarily: neither was their Master's kingdom of this world, that his servants should defend or revenge his quarrel by any such means. Now as we have laboured in laying these together, (and much the more because like the Captain we would bestow the greatest part of our pains, in battering this your principallest bulwark: for this once won, that ye have no hold of scripture, (as truth you have not) many of your soldiers will soon, I doubt not, yield) so set we theirs and yours, the one by the others. The Daughter of judge Iepthes, judith, & the good Father, delighted in dancing, and danced some themselves: you in this point do the like. But go further with than in this wide wilderness of the world, until you come, (as Herculus did) to the two ways, the one virtuous, the other voluptuous: and they enter the way of virtue, you of voluptuousness, as apparauntlye declare your usual & wanton words, lascivious gestures, and unchaste behaviour. If you can say that good men, and godly women, have used this exercise, you have said, you suppose something. But alas, this some thing is nothing, by that time you confer it with those three things, that make or mar all. For though the external actions be in a manner all one, as were those of Abraham, and the Ammonites' Elias, and the two disciples, james, and john, yet the cause, the manner, & the end, make as great difference in these, as they did in those. The cause of the chaste Virgin, & worthy woman's dancing, was in token of a joyful heart that the Lord had given them or their friends victory over their, and the Lords enemies: your cause to satisfy your voluptuous pleasure. Their manner was modest & moderate to refresh their minds & recreate their bodies: yours immodest, if immodesty itself be immodest, and immoderate, if dancing all day long, & part of the night be immoderate: if to toil & sweat thereat as if a man were at mowing: nay, they that sweat so much hereat, never so much and seldom at all sweat at work. The cause again of the dancing and melody made in the Father's house, was for joy his Prodigal child was returned, and the sinner repented: and I pray you, which of you ever danceth for joy the wasteful youth becometh thryftye, or wicked forsaketh his naughty ways? daily experience teacheth us the contrary, that many young men somewhat thrifty, after they give themselves to dancing fall to prodigality? and somewhat virtuous, become altogether vicious: or being before but up to the shoe latchets, now are they sunk up to the chin, and without great heed, over head and ears. The end of theirs tended to the glory and honour of almighty God, they sang the praises & mighty works of the almighty, in their sober dances: and at what time I beseech you, at these meetings sing you the praises, and wondrous works of God? Nay, at what time is not he or she laughed to scorn, that should so behave themselves? so far are you from their godly pastimes. Wherefore for shame cease to city this that makes so much against you, and as pure white setteth forth your fowl and stained black: and if you have any other & better, bring them forth. Better we have not, neither can we (for where so good may be found, as in holy Scripture) but other we have, whereby we will no more contend, that this lascivious leaping of ours is sufferable at all times, but only at Whytsontide, and that for three causes: that we may use rejoicing in remembrance the holy Ghost descended to illuminate the hearts & minds of men: that the Church might be the better by this means maintained: and that the youth might eschew idle thoughts, which by sitting still and doing nothing would soon possess their heads, and thereout would quickly flame evil deeds. The Kings of juda that walked in the ways of their father David, pulled down all Monuments of Idolatry, saving that the high places stood still: God forbid my beloved Brethren, that you should root out other opportunities of dancing, and disallow all other times and places, and yet suffer this high place to continue. If it be evil, or evilly used, then play the part of good King Josias, 1. King. 23 down with all, yea, even with this high place too, wherein and in which time this abomination is at the highest. If it be good, yet let us not do this good, that the evils already rehearsed may follow. Roma. 3.8. But these general examples and exhortations because they point not (as they think) directly at them: I will (God willing) therefore enter into particular examination, and answer them severally by themselves. first for rejoicing at the feast of Pentecost, that the comforter came down in the visible form of fiery cloven tongues: what other joy is better & meeter, than the comforter himself requireth? and what is that joy be showeth by the mouth of his servant jaemes, saying, jam. 2.13. is any among you afflicted? let him pray▪ is any merry? let him sing. And what he should sing, he declareth by the pen of his ready writer the apostle Paul, saying: Eph. 5.19. Speak unto yourselves in Hymns and Psalms and spiritual songs, singing and making melody, to the Lord in your hearts. More over if we will rejoice for the coming of the holy spirit, what other rejoicing is so good and meet for a Christian, as that primative and first rejoicing at his visible descension? what decenter order, what goodlier and godlier exercise, than the Apostles and the religious multitude gathered together out of many Nations to serve the Lord, kept at that feast of Whitsuntide? We rejoice (we say) and we gather ourselves together out of many towns: but in what order rejoice we and to what end flock we so fast together? in no such order, to no such end (the Lord knoweth) as those Apostles and Apostles Disciples bid. The apostles when the day of Penticost was come, Acts. 2. were all with one accord in one place, and were filled with the holy Ghost: the people wondered at the wonderful working of the spirit: the Apostle Peter painfully preached the word of God, the people heard him and constantly continued in the Disciples doctrine. The Apostles ministered the supper of the Lord (so much signifieth to us the breaking of bread) the people accompanied them in that godly fellowship. And to be brief both Apostles and people persevered together in prayer, in gladness, and in singleness of heart. Mark this manner of gladness and tell me whether ours in respect hereof be not mere madness. We are together but full far from one accord, as our daily debates declare: we are filled, not with the holy Ghost, but with strong ale: we come together from diverse places, to serve the Lord? no, to serve our voluptuous pleasures. We preach, but what preach we? the Gospel of Christ, or the sins & abhominatione of the people, Mich. 2.11 as Peter then did? nothing less: but we prophesy & preach of pleasure, of strong drink, of wine, and then are we Prophets for this people, then are we accounted honest men. We communicate, and what do we cumunicat, the supper of the Lord? nay that were to sad a matter for so merry a time, and it would let much good sport. But we communicate many idle words, many unseemly jests, I will say no more for sparing you. So that this unchristian behaviour of ours showeth us to celebrate the feast rather of Bacchus then of the holy Ghost. Secondarily for the maintenance of the Church, there are other and better means then this, as you yourselves right well know. Oh, but you must consider, (will they say) that they would not give at all were it not to this end. Now truly, better well spared then so evil spent: and as for the reperations of the Church, 2 Kin. 12.4 King joas showeth a seem liar order, & though this law be abolished, yet have our own laws provided the like: use that a God's name, and as for this unlawful & wicked way, let it serve the synagogue of Satan, for the Temple of the Lord was at no time by the godly, by these ungodly ways upholden. thirdly for banishing idle thoughts out of your children's & servants minds, who worketh this way, drowneth a fish in the water, & putteth out alamp with oil, as plainly appeareth both by that which goeth, before and that which cometh, after. These are one sort of the Weapons, the other (as I said) are slanders, wherewith they entreat them which reprehend these abuses, much after the manner the Libertines entreated Stephen. When Stephen replete with the holy Ghost disputed against certain Libertines Cirenians, Acts. 6. Alexandrians, and Cilicians, they not able to resist the wisdom and the spirit by which be spoke, suborned false witness, who testified they heard him says that jesus of Nazareth should destroy that place and change the ordinances which Moses gave them? and thus moved they the Scribes, the elders▪ and the people against him. In like sort these lose Libertines reason with those arguments and auctthorities before mentioned and when they be not able to withstand the word of God and spirit that speaketh in his true ministers, then seek they out and set up false witness, who slanderously report that we go about to destroy all, to change the ancient ordinances Moses gave them, to alter all old customs their forefathers left them, to put down all honest and laudable pastime, to end all friendly and neyghbourlye meetings and merry makings, to cut of good occasions of love among men and charity towards the poor: and thus stir they the Scribes, the Elders and the people against us well, for them I say no more, but remember the commandment of almighty God, thou shalt not bear false witness against thy neighbour. For you, ye Magistrates, Ministers and people I exhort in the Lord, that ye be not over credulose in these matters, least in quitting Barrabas you condemn Christ, and in letting go these slanderous witness, ye punish innocent Stephen. Suffer me a while to plead our own cause in your presence, and you shall plainly perceive, how these unjust accusations they lay to our charge, may justly be turned upon them: For first they by their abominations, endeavour to destroy all, to break the ordinances of Moses and old customs of the primative Church, and purest times. There are many things committed in this lewd and licentious exercise: flat against Moses mind, as his deed declared: against his ordinances, as his laws (who list to confer them with ezechiel's for showed sight) make manifest. By their voluptuous sport they put down all honest lawful and laudable pastime, namely shuting, and especially at that season, when for the number and length of the holy days they are at most leisure, and for the freshness of the air and sweetness of the fields, they may take most delight. The Prince commands it, the wise commends it, the war compels it, and yet rude royat shall prevail against them all. By their uncivell and unmannerly usage, friendly and neighbourly company and communication is quite dissolved and broken of. The cater's chief care, must it not be for the youth, howsoever the age? for the servant howsoever the master? for the son, howsoever the father fareth. The best and highest rooms, be they not kept for the young men and maidens, wheresoever the ancient substantial, and honest of the parish sit? nay if they be sat, be their meetings never so neighbourly, their communication never so friendly, their matters never so weighty, must they not away, my Lord cometh? But this is but once a year, and in jest many will answer, no more is this opportunity of this neighbourly meeting, but once a year, and therefore to be preferred this once: and this jest, turneth commonly to such earnest all the year after, that God's commandment is broken, Honour thy Father and Mother: Ephe. 6.5. the Apostles precept neglected, Servants obey your masters. By their brawls and sometime blows between company and company, the links of love are often severed a sunder. By their overmuch eating and drinking, charity to the poor waxeth cold. For do they not ride from town to town, go from village to village gulling in strong drink, and glutting in good meat, nature being before sufficed, that might be better bestowed upon the necessity of the saints? I will say nothing here of the gluttony and drunkenness committed neither of the practice and sport that I have seen to make a man overcome with nappy ale: but what if I (to spare you) say nothing, nevertheless the Apostle saith, That drounkardes shall not inherit the kingdom of heaven: 1. Cor. 6.10 Aba. 2.15 And the Prophet crieth, Woe unto him that giveth his neighbour drink to make him drunken. far better were it (beloved brethren) that this Dancing the cause of this great and grievous sin (for take away Dancing and down falls all) should be utterly abolished, then that on soul should perish, or one of these woes should light upon us. It is a sore and terrible thing to fall into the hands of the Lord. Tush will sum say, he that so delighteth in drinking & dancing if he have it not here, will have in it another place & will do it though this were not: & therefore it is better to let them have than at home, them they should range about. As though other places be not, or ought not to be in this good order? or as though thou shouldest nourish naughtiness, because others do so? or as though thy fatherly fear, and masterly authority were not sufficient to suppress this sin & wickedness? In excusing this one fault, thou makest three. First thou apeachest other places of like lewdness: next that thou mayst follow their examples: and last of all, that thyself wantest wisdom & discretion to rule thine unruly family. If other Towns were so untoward as thou makest them, doth it follow that thou shouldest associate them? If other youth be so evil bend, must thine needs accompany them? God forbid. Abraham that good father, & godly master, when all other Nations round about him, were wholly given to all manner of abomination, kept his household in such fear of God, & so well instructed them in his word, that they willingly received Circumcision at his hands: Gen. 17.23 If Abraham had said as you say, I were best to suffer my family to run royat at home, for otherwise they will in other places round about me: would they, think you, without resistance have suffered the impression of this covenant, being so grievous a sore, that the Seheehemites sick therewith, Gen. 34.25 were a great number overcome by two persons, Simeon and Levi? Neither the multitude of many countries could move Abraham to let lose the reins to his tender youth: nor the grievous sore again of Circumcision, could cause his household to withstand his doing: You have not (God be praised) so many (though too many) against you: Act. 16.10 neither would I wish you, nor is it my mind to lay this, or the like yoke on your necks, which neither our fathers, nor we were able, to bear as some complain, saying, we would have them live like Saints, (as who would say that were evil (which is to straight for them) but we desire to lay on your shoulders the yoke of Christ and his light burden. And if it fall out that all townships round about you, or, if all the town which you inhabit maintain this misdemeanour, yet would I counsel a Christian to say with Captain josua, Chose you whether you will serve God, josu. 24.15 as your vain pleasure, I & mine house will serve the Lord. This account if every man would make as he ought, this disorder would be quickly redressed. Thus have you heard how they are fallen into the pits they digged for others and now a word or two how Stephen is not only clear of these slanderous accusations, but also earnestly desireth that whereof they accuse him. They accuse him to say that jesus of Nazareth (it can be none other so long as he preacheth none but jesus) would change the ordinances Moses gave them, the ancient customs their forefathers left them, where he teacheth that Christ came not to destroy the laws of Moses but to fulfil them. They from this general and false position, descend to as false particulars, bringing certain late and new orders of merry makings and friendly meetings of neighbours, and of relieving the needy, thinking them old orders if they can call them so, or if they be out of their remembrance, or if they have been used an age or two before them: whereas he endeavoureth to abolish the strange innovations & new fangles, and to call them back to the old custumes and ancient orders in deed. In the primative Church the faithful made feasts among themselves, Jude ver. 12 partly to protest their brotherly love, and partly to relieve the poor people. The ancient Father chrysostom saith. Chriso. upon Gen. ho. 10. Let one of you take the holy book, and let him call his neighbours about him, and by the heavenly words let him water and refresh both their minds, and also his own, that by this means we may be able to escape the deceipts of the devil. You that stick so fast to old customs and have always in your mouths let us keep old customs, leave those your new and nought, and keep these old and good customs: or at the least change your common song, and sing another while: Ours be of late since iniquity hath got the upperhand, & yours of old in the primitive Church, & time of the ancient Fathers. But for as much as neither the good counsel of this ancient Father, nor the shining mirror of this primitive Church, so much move many as the commandment of the Prince and her Magistrates, I will therefore thereof speak somewhat, that I may win some. The queens Majesty in the twenty article of her Injunctions, Commandeth that her faithful and loving subjects celebrate, & keep their holy days according to God's holy will & pleasure: that is, in hearing the word of God read & taught: in private & public prayers: in acknowledging their offences to God, and amendment of the same: in reconciling themselves charitably to their neighbours, where displeasure hath been: in often receiving the Communion, in visiting the poor and sick, in using all soberness and godly conversation. Hitherto the words of the Injunction: Wherein albeit dancing be not named, & namely forbidden, yet is it as straightly denied, as if it were expressed. For in commanding godliness to be used, wickedness is denied: & whosoever accomplisheth her majesties most godly mind in these points, shall have (I warrant him) little leisure and less pleasure to dance and dally: and wheresoever these godly exercises be put in practice, dancing Dagon will down before the ark, the severest Saul that seeketh to persecute such as speak against these abuses, will himself fall to prophecyeing? The sturdiest soldier that cometh to take Christ will stagger, and fall flat to the ground, as many happy places and blessed persons in these days well witness and declare: where & among whom the ark (the bible containing the testimonies not of Aaron's rod & the pot of Manna alone, but many more miracles, together with the two tables) is so set up, that the idol of dancing breaks his neck. The spirit of God so mightily worketh, that diverse, of persecutors, are become defenders of God's people: the words of Christ so effectually pronounced, that such as will not yield, they strike down to the earth. This is the Lords doing and it is marvelous in our eyes. notwithstanding some much like Thomas Didimus, will not believe that this article of the Princes toucheth this disorder, because they hear not dancing expressly named. These men I refer to Master Godwinnes. 47. article, under the title of Church wardens & sworn men: who are sworn to see the same abbollished, God give them his grace to discharge their oath: Which that they might the rather do, this beside diverse other, was one cause I took this task in hand. Others were to move the Magistrates by the example of Moses, Exo. 32.19 to stop this outrageous pastimes, to stir my brethren, whom the Lord hath appointed watchmen over his flocks, to admonish them of their wicked ways, Ezech. 3.18. & 33.6 lest their blood be not one day required at their hands: and for part of discharge of this my charge among the rest, to declare unto the people these abominations: that the mouths of the malicious may be muzzled, reading and judging (by this means) at their leisure, the doctrine I have taught them, to be no old wives tale, nor corrupt custom, nor vain invention of man, as theirs is, but the word of the Lord, rebuking their sins, whereof I and such as I am: upon pain (you heard even now of everlasting death, are straightly charged to admonish you, and that the hearts of the honest, who more for want the watchman warneth them not these offences, 2. Cro. 29.36. & 30.14.15. & 31.1 Ezra. 8.15 then for obstinate and wilful frowardness (for truly to report as I find, the people are often readier to do their duty to the Lord, than the Priests and Levites, and willinger to obey his will then the sons of Levy) that these men's hearts (I say) seeing now how they have heretofore of ignorance in the word of God, and not thinking it to be so evil as they here in mine Author's tract see it is, done amiss may be so inwardly touched that they may say: Men and brethren, what shall we do? Act. 2.27. And because no Prophet is esteemed in his own country, I have thought it good to take a worthy Prophet of another country, that thou mightest not disdain to be taught, at his hands, who once taught the learned Divines in Oxford: and that thou mightest not refuse to be told thy fault, whether it be of malice or ignorance (for if of ignorance, levit. 4. yet a fault, as showeth the oblations offered therefore) by such a one as rebuked even Kings for Christ's sake, and Princes by the weighty words of his writings. finally that thou mightest in little time read in thy mother tongue: and for a little money buy not so much a little book according to the quantity, as a whole library of books according to the quallitye. For by the wonderful pains of this sedulous be, hast thou here the honey of most arts concerning this matter. Art thou a divine, and of the divines a favourer of the truth? Here hast thou examples of the scripture, general councils and ancient Fathers: or a favourer of the Pope? here hast thou pope's & popish schoolmen. Art thou a lawyer, and of the lawyers a civilian? here is civil law: or a canonist? here are Cannons, distinctions, and decrees: Studiest thou Philosophy? here Philosophers speak their minds: Delightest thou in oratory? here Orators utter their eloquent sentences: or in Historiography? here Histories are declared: dwellest thou in the country, and desirest to have their objections answered? here are they answered. Briefly he is of a very strange decree and condition of life that may not in this small tract of Master Martyrs, in his own profession be brought familiarly from this vice to the better knowledge of Christ, as were the Astronomers by a star, and Peter the fisherman by a miraculous draught of fish: which God to the glory of his name grant. So be it. ❧ A brief tract con cerning Dancing collected out of Master Doctor Peter Martyr, by Master Massonius. Dancing, as Plato saith, is said to be of rejoicing: for that it is a certain testimony of joy and gladness. And servius interpreting that verse of Virgil. Omnis quam chorus et socij commitantur ovamtes. Whom all the company of dancers and fellows followed rejoicing: saith the same to be a singing and leaping of them that are of one age. But from whence this should take it beginning, there are diverse opinions. Some suppose, that men beholding the motions of the fixed and wandering Stars, invented this, thereby to represent that variety of the motion. Others think that it rather sprang first of Religion, because among the ancient Ethnics, no sacred things were well nigh done without dancing. For they lead their dances from the left to the right side of the Altar, to show the turning of Heaven from the east to the West, than returned they from the right side to the left, to signify the course of the movable and unmovable stars: which thing peradventure Virgil meant, when be said: Instaurantque choros mixtique altaria circum. They begin to dance afresh one with another round about the altars. salij were priests of Mars in Rome, which danced about the city with targatts called Ancilia. Also Salij the priests of Mars among the Romans were had in great estimation. And there be that refer the original hereof to Hiero Siculus the tyrant: who, as they report, to establish his tyranny, forbade the people mutual communication. By means whereof it came to pass, that the men of Sicilia began to exprsse their minds and thoughts by becks & gestures of the body: which afterwards grew to an use and custom. But whether this be so or Noah, dances in the old time were not enstraunged from religion: albeit afterwards they were applied to public and common rejoicing: Besides these, there was another kind exercised by young men in Martial affairs. For as much as they were commanded to leappe and make much gesture and signs of mirth in their Harness, to th'end they might be readier and apt for battle, when the cause of the common welath so required. Pyrricha a certain form of dancing used of soldiers, and ivented by Pyrehus. This manner of dancing was called Pyrrhicha, and because it was used in armour, armed, hereof mention is made in the civil laws, (that is to say) in the digest of punishments, F. de poenis: L. ad damnum. And sometime young men, when they trespassed, were not forthwith adjudged to die, but either to hunt in the theatre, or to dance in their armour: and they were called Pyrrhicharij. Another kind also there was, which was appointed for pleasure, only and lasciviousness, called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rude rustical and rydiculouse kind of dancing in comaedies. Moreover of them that expressed by the gestures of their bodies the meaning of their minds: writeth Lucianus in his Treaty of dancing, & likewise Athenaeus: Which came to that pass at length, that Demetrius Cynicus in derision called this counterfeit dancing a vain thing and nothing worth. Whereupon a worthy dancer, who then was had in honour at Rome, desired him that he would but one only time behold him, and then that he would judge and report whatsoever pleased him. He came to the Theatre, the counterfeit began by his gestures to express the common fable of Mars and Venus, taken in adultery. Wherein in such sort, he showed the Son disclosing, Vulcan knitting nets, Venus all ashamed, and Mars humbly entreating, in so much as Demetrius astonished cried out. I not only see, O man, the things thou dost, but also hear them. For by thy hands thou seemest to speak unto me. At the same time, as it happened, there repaired to Rome, the king of Pontus: Who when he had seen this dancer play his gesturs in the Theatre, afterwards willed to demand of Nero, the thing he chiefly wished to be bestowed upon him, he asked the gesturer: whereat Nero marveling, seeing he might have requested other things of much more value, inquired the cause of his request. He made answer, because I have many nations under my subjection, whom without an interpreter, I cannot understand, and eftsoomes it falleth out, that interproters declare not faithfully enough my words unto them, nor again theirs unto me: But this fellow by his gestures will declare all things most faithfully. Plato in his third book of laws, maketh two manners of dances, the one warlike, which above we named Pyrrhicha, the other peaceable, wkich he termeth placable. The unclean and filthy kind I omit to speak of, because it is manefestslye condemned by the laws. The exercise in harness and that which was showed by signs, may serve to some use in the common wealth: but to our purpose they pertain not. Wherefore of the peceable and placable sort, shall somewhat be said in this place, how far forth it may be lawful, when for rejoicing sake it is used. This kind of exercise seemeth to me of it own nature neither vicious nor to be prohibited, for asmuch as agillitye and nimbleness of the boddye, is the gift of God: and if there be added some art, that the boddye be moved with decency, just pace, & comeliness, I see not why it ought to be reprehended, so it be done in due season, moderately and without offence. For as it is lawful to sing, & use singing to give thanks to god, & celebrat his praises: So likewise moderate dancing to testify our joy and gladness. 2. Sam. 6.14 David doubtless danced openly before the Ark. 1. Sam. 18.6 The maiden's renowned his victory over Goliath with dancing and singing. Miriam Moses sister, Exo. 15.20 when Pharo was laid a long and slain, danced with other women, and sang a song of triumph and victory. Wherefore sith holy men and chaste women have used dances, we can not say they are faulty of their own nature: but as they are now a days done, that men should dance togeyther with women, they be untolerable: For that they are the nutriments and provocations of lasciviousness and voluptuous pleasures. Mirriam Moses sister traced not with young men, but apparte with women: neither David with women, nor the maidens who honoured his conquest, with young men but by themselves. Now they that with all their mind and might love God, it is not enough for them to observe his commandments, unless they cut of also all occasiones, whereby their observations may be impaired. But our dances are most evident occasions of transgressing the divine law: snares they are and stumbling blocks, not to the doers alone but to the beholders also: For they stir and inflame the heart of men, wicked enough otherwise from it very beginning: and what with much a do and industry, is to be repressed, that the flickering enticements of these light leapinges raise & stir up. Verily if a man would take counsel either of himself, or of experience, or of reason, he shall find the lustre of the mind not a little to be kindled, and set on fire by these sights: and he shall perceive men with wave of their goodness, and women with eclipses of their chastity return home. Furthermore, perils are rather to be taken heed of then nourished: For as Solomon saith, Who loveth peril shall fall thereinto. But some man will object, that dancings so much endamage manners, and kindle lust, cometh to pass by rashness and by accedentarye means: and judgement ought not of every thing to be given, according to those things which come by chance, but according to these things that are here in themselves. Some are found so chaste and pure, that they can with a chaste and pure mind see these sights. I grant it may sometime so fall out, but take this with you, all accedentes not to be of the same condition. Some there are which very seldom happen, some either way, which of their nature may be aswell present at any thing, as absent: and some which for the most part are wont to fall out: these last in each thing ought to be most diligently considered and regarded: neither must we respect what may, but what was wont to be done. Aristippus danced in purple, and thereof accused, excused himself that thereby he waxed never the worse, and that he could even in that niceness and delicacy retain a Philosopher's mind. But such sayings are not to be hearkened unto: because as Demosthenes saith, and is cited of the Laweiers, we must not concider what any man doth now and then, but what is accustomed to be done for the most part. Imagine a man to be so chaste, that he may not be moved with these allurements, yet in the mean while how are the people provided for, and the multitude seen unto? For the integrity & uprightness of some one or other, shall we suffer all the rest to remain in danger? But so, will some man mutter, take a way Sermons and Sacraments, for many hear sometime the word of God to their own condemnation, and to their own condemnaetion many eat & drink the holy Mysteries. Here is it necessary to be known that some things make for men's salvation, and are commanded by the word of God, which by no means ought to be taken away. Some things again are indifferent, which if we see them tend to hurt, are not tolerable. Concerning Sermons & Sacraments, we have the law of God that we should hear and receive them: touching dancing there is nothing commanded: Wherefore these are not to be compared together. But by this means (say diverse) are many honest marriages made. It may be so otherwhile, notwithstanding for my part, it could never sink into mine head, that I would wish Matrimonies to be by these means contracted, wherein the nimbenesse only & beauty of the body are respected. There are other means far honester, let us use them, and as for these scarce honest and chaste, let us leave them. Weigh we with ourselves, that although sometime honest marriages be gotten by dancing: yet a great deal oftener adultery and whoredom are wonnte to ensue of these sights. We should follow the footings of our godly Fatherrs, who now and then used dancing, yet chaste and moderate, the men by themselves, and the women by their selves: By these dances testified they the mirth of their minds, sangs they praises to God, gave they thanks unto him for some singular benefit received at his hands. And as for the confused dances of men and women together, we read them not in the holy scripture. But our men will say, who would dance after this sort? These things while they utter, they bewray themselves what they seek for in this pastime. Hither flock the effects of dancing recorded in Matthew, how the daughter of Herodias skipped in the kings feast, the king took pleasure in her, whom without shame he could not openly gaze upon: for it was a most evident token of the forbidden marriage & whoredom: for Herod had taken unto him the wife of his brother, and mother of this damsel: of that dance it followed that john was be headed. Many are misgréeved with us, that we cye out upon dances, as upon things: evil of their nature and prohibited. We again make answer, that things ought not always to be measured, by their nature, but by the disposition and abuse of our flesh: wine, we cannot, deny, of itself is good: yet is it not administered to the sick of the Fever: not in that it is evil, but in that it agreeth not with the body so affected. In Exodus when the people made to themselves a golden calf, which they might worship, they sat down, they eat, they drank, and they rose up to play: In which place to play seemeth to be nothing else then to dance. But that I may not seem singular and alone man in these my sayings and censure, I will annex certain testimonies of the forefathers. Augustine in the sixth Chapter of his book against Petilian, saith: Bishops were evermore wont to punish vain and lascinious dances: but now a days, there be many Bishops not only present at the dances, but dancers themselves with women: so far are they from correcting this vice. The same Augustine while he expoundeth those words of the .32. Psalm Upon an instrument of ten strings will I sing unto thee: those ten strings he maketh the ten commandments, and when he had said some what upon every one of them, at the last he cometh to the Saboth: of which it is written, remember that thou keep holy the Saboth day: I say not (saith he) that thou shouldest be so drowned in delicacy, as the jews are accustomed: for better it is all day to dig, then to dance on the Saboth, chrysostom in .56. Homely upon Genneses, entreating of jacobs' Marriage, Marriage (quoth he) have ye heard, but no dancing, which there he calleth Diabolical: and many more matters hath he in the same place, which make for us. And among all the rest be writeth how by dancing, the Bride and Bridegrume are corrupted, and the whole family defiled. Again in his .48. Hom. Thou seest, saith he, Marriages but dances thou seest not. For at that time they were nothing so wanton as they are in these days. diverse other things hath he in the .14. of Matthew, where reciting Herodius dancing to the people, among the rest, he saith now a days Christians deliver not half their kingdom nor another man's head, but their own soul into destruction. And he addeth, where this lascivious dancing is set up, there danceth the Devil together with them. In the counsel of Laodicia we find written, that it is not convenient for Christian men to dance at Marriages. Let them dine and sup discreetly and moderately, giving God thanks for the benefit of Matrimony. In the self same council it is also written. Let not Clerks approach the Theatre, or matiages to gape after Pageants: they may be at Marriages, but after the singers and Harpers be come in, who serve for dances, arise they and departed, least by their presence they may seem to allow and approve that wantonness. In the Council of Illerden, holden under Simmachus and Hormisda Popes, and king Theodoricke, the same is decreed: that Christians should not dance at weddings. In the Council of Arrisidoren, which was under Pope Deus dedit, this seemeth to be restrained to Clerks: for there is, there a Proviso, that no Clerks might in the feast either sing or dance, as if to others it were after a fort lawful. Of the same opinion are the schoolmen of the divines in the 3. Senten. Distinct. 37. Who refer these restraints unto the holly days. richard of the middle Village, accounteth it a most grievous sin, to dance on the holly days as though on other days it might be permitted; But far waightere is the judgement of the Fathers and sound Councils, than these men's; Who hurtfully set at large those things, which are to be kept in, seeing they have with them the hazard of souls, and not the hazard only, but the slidings and falls most grievously to be lamented▪ And yet these men seem to borrow this their Sentence, whereby they deny dancing on the holly days of the civil laws, in the Code forsooth, in the title of holy days, and law holy days. C. tit. deferijs L. dies festos. We let at liberty vacation on the holy days, but we will that men be restrained from inordinate delectations. And therefore it shall not be lawful on the holly days to use dancings, whether they be sensual or prepared for sensuallitye. Aemilius Probus in the life of Epaminondas, saith, that singing and dancing among the Romans were smalie regarded, when among the Grecians they were had in great estimation. Sallust in his Catilinaria weighteth that Sempronia, a certain lewd and lascinious woman, was trymlier trained up in singing and dancing, them be seemed a honest Matron. And in the same place, he callteh these two instruments of excess in carnal pleasure. Cicere in the third book of his offences, is of this mind, that an honest & virtuous man, will not dance in the common concourse of people, though he might thereby become the greatest heir in the world. And in his oration, which he made after his return to the Senate, he termed in remoche Aulus Gabinus his adversary O tricksye dancer. It was laid in Lutius Murena his dish as a fault, that he danced in Asia: with the same also was king Deiotarus hit in the teeth. Cicero for Murena answers, that no sober person danceth, either in solitariness, either in an honest and moderate banquet, except he be out of his wits. The same Cicero in his Philip. among other vices upbraided Antonius with dancing. It appeareth furthermore, that the men of the East and West were not of like disposition: they being of a merry mind and nimble bodies, so much the more delight in dancing. For to let others pass, David danced in open sight. And they which now travel to us out of Syria, testify the the Christians which inhabit those Regions, upon the day of the lords resurrection, and likewise upon other famous festivals, come to the Church with haps and Harmony, singing psalms and dancing together. For those spirits of those people are quick and quiver, where the sprrites of our Country men are heavy and lumpish, yet for all that, they report that they dance discreetly and modestly, the men and women one from another. (⸫) FJNIS.