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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76409	Chorotheologon or Two breife but usefull treatises, [part 2: the nature and accidents of mixt dancing] the one touching the office and quality of the ministry of the gospell. The other of the nature and accidents of mixt dancing. In this later, the questions which concern the lawfullnesse or expediency of mixed dancing are professedly handled and resolved. By Joseph Bentham. Sometimes rector of the church of Broughton in Northampton Shire, now pastour of Neather Winchingdon, in the county of Bucks.	Bentham, Joseph, 1594?-1671.	1657 (1657)	Wing B1908_pt2; Thomason E925_7; ESTC R207559	20,002	28

which is mixed men and women dancing together or immodest of either apart Countr. The Lord promiseth Jer. 31. 13. That the Virgins shall rejoyce in the Dance both young men and old together therefore mixt dancing is allowed Min. There is not the least colour for such a conclusion the place shews that the greatnesle of favours shall occasion such greatnesse of joy to women That the Virgins shall rejoyce in the Dance and to men That young men and old shall rejoyce together answerable to Exod. 15. 1. Moses and the men verse 20. Miriam and the women for no mixt kind of dancing can I think be found in scripture 2. Chassanion saith The words are an allegoricall promise of joy to come by a Metaphor taken from the Rite used in those times in praising God Schol. But Sir you may remember the Septuagint reads it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Virgins shall rejoyce 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 rejoyce not dance together Thirdly The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dance I confesse 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 Latine 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 rendred by the Chaldee Paraphrase which interpretation R. David Kimchi repeats also but refutes not Then here are no virgins dancing the vulgar Latine 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 apparantly distinguish the Virgin from the young and old men which two later he puts together and the other alludes to the custome anciently of the virgins and women dancing Exod. 15. 20. Psal 68. 26. and this after the Hebrew so the English as was sayd before Countr. But who were the first authors of mixt 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 Jewes but it matters not Schol. 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 judgment 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 clogd with cautions I think Dicers do not observe Secondly T is ordinary and common with people to go to Stage playes 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 hee 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 Schol. 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 Catholicks had been of the reformed Religion for extreamly are they bent on this sport that neither age nor sickness no nor poverty it self can make them keep their heells when they hear the Musick 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 then wise if they chuse rather to deter men from their Congregations by so strict a stoicisme then to indulge any thing unto the jollity and naturall gaity 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 Schol. That this learned man thinks dancing not offensive and that the French Ministers are to blame in inveighing so against it Min. Hee saith more for dancing in this passage and in his history of the Sabboth then ever I read in all other but how will you argue from his words to prove those particulars you collect from him Schol. First Because the French Nation are so naturally given to it Secondly Because it is publickly performed and b●fore many witnesses Thirdly Because was this indulged they might fo●sake 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 Drunkennesse in Saint Augustines time was to be indulged to the Affricans since to the Germanes now the English because they are much given to it Secondly The abominable filthinesse to Baal Peor and other heathenish abominations were publickly performed and before many witnesses So the Stage-plaies condemned by the Fathers not therefore lawfull Besides although they are publickly 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 evill that good may come thereof Rom. 3. 8. Fourthly His not knowing why they should so inveigh against it seemes strange to me that a man of learning should condemn before he had read

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 Schol. In Chap. 34. he is more punctuall for dancing telling us of some Saints who danced Min. The next Chapter he doth erroniously affirm that compliance makes indifferent things good dangerous tollerable and even taketh away the mischeif from these things which are in some sort evill 1. But first this is vain For we may not do evill 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 affirmes they were yet hee tells us that their devotion was such that it grew amongst vanities that their fires grew bigger by such windes whereas little ones such as our dancers have are soon blowne out And so he affirmes with Nicholas Causin it was by miracle they were not prejudiced therby which is no encouragement to any of ours he who well weighs him will think him a poor patron for dancing Schol. You did speak of Churches and Fathers condemning dancing name some Min. I wil begin with the Waldenses and Albigenses Luthers 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 devils procession and he who entreth into a dance entreth 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 judgment it is a sin damnable with a witnesse As for the ancient Fathers I shall name some First Chrysostome Where there is lascivious dancing the devill In M●tth 1● Hom. 49. is certainly present God hath not given us feete for dancing but to walke modestly not to leape impudently like camels but to stand in the Consort of Angells in those dances the devill danceth in these men are deceived by the Ministry of Devills Here he condemns mixt or immixt if immodest else where See how modestly saith hee they behaved themselves at Weddings hear all In Gen. 29. Hom. 56. you who do so much admire Satanicall pompes were there then any pipes were there then any Cymballs were there then any divelish dancings Tel 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 Virgins 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 Soule 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 hee is wounded in Sovl with the devils dart and the Damsel by those things shee heareth and seeth is made captive This Father hath many passages against Dancing Secondly Augustine saith Observe the Sabbath day not in a carnall and fleshly manner nor in Jewish delights who abuse their In Psal 32. Conc. prima leasure to lewdnesse and wickednesse for doubtlesse it were better they digged all day then danced all day Where it is evident that whether it was on the Sabbath or any other day hee counted dancing a wicked delight and recreation elsewhere more fully The Jewes saith he keep the Sabboth with Luxury and Idlenesse whereas God commandeth to observe the Sabboth they spend it in that God hath forbidden for it is better to plow 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 drunkennesse or whoredome worse then although evill at all things Thirdly Hie●ome speaking of Herodias daughter asking John Baptists head sayth ●or the noble work of dancing shee 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 passioue De Spectat Tit. de mun●re as if none are so dead but dancing will drumm up but to what purpose do I name some Fathers whereas they were generally against all such vanities Schol. 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 spake 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 haire drawing aside their coates that so they may lay open what should not be seene their garments open their armes quite bare clapping their hands capring with their feete chanting obsoene filthy songs stirring up the lusts of ungoverned men by those uncomely motions wanton looks and shamefull 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 intend 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 councill held at Petricow in Poland forbidding dancing on the Lords day especially at that instant men should be at Church which saith he cleerly shewes they prohibited dancing no otherwise then they were a meanes to Part 2 p. 169. keep men from Church Min. I have read your Authors books and would have you observe First That he saith Probably as dancings were in former times they might not be suffered pag. 85. Secondly Nay which is more it had been an infinite scandall 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 neerest words to such a sense are drawing aside their coates therefore they

were cloathed and do not many of our Dancers tosse about their hair and behave themselves according as Saint Ambrose describes them Fourthly that himself affirmeth page 86. That only common women or such loose trulls as Messalina so danced Which Messalina as Master Greenhill on Ezekiell gloried that in four and On chap. 16. page 231. twenty houres she had entertained five and twenty men Fifthly And further saith page 87. This made the Fathers inveigh generally against all dancings against the sport it selfe Thus I think himself hath answered this objection Moreover wheras he infers from these words Light and beastly dancing therefore those which are not so are not to be repr●hended This is not rightly concluded but dancing hath those Epithetes given to disgrace it As if a man should say abominable filthy swinish drunkennesse these are Epithetes to disgrace not to prove there is a drunkennesse which is lawfull Or as the Apostle Saint Peter 1 Pet. 4. 3. Abominable idolatries shewes all to be such not any to be lawfull idolatries Lastly Concerning Saint Augustines 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 lawfull at that time if both were lawfull at other Secondly The words therefore must carry this sense First Either that the one the worke is lawfull the other the sport is unlawfull so dancing is unlawfull Secondly Or if both are lawfull then that it is more lawfull Answer to Burton c. 4. p. 80. C. 3. p. 112. to labour on the Lords day then to use lawfull sports on the Lords day so sports on the Lords day are unlawfull against your Doctors opinion in another book Schol. But Fathers were particular men have any Councill forbidden dancing as unlawfull Min. Many as of Laodicea Ilardense Toledo c. your Doctor mentions diverse page 185. and from those words added in some Especially at that instant when men should be at Church he inferreth Which cleerly sheweth 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 forbid drunkennesse especially when people should be at Church doth that Law forbid drunkenness no otherwise then as a means to keep men from Church you are able to see the weaknesse of such conclusions and that such especially are aggravations of crimes which are faults at all times Schol. 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 Souldiers weapons invented by Pyrrhus this souldierlike in commpleat harnesse he disalloweth not Secondly Lascivious which saith he all men condemn Thirdly In expression of joy which is not forbidden because nimblenesse 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 lawfull to sing and by singing to praise God so may we testifie the joy of the mind by moderate dancing Exod. 15. 20 1 Sam. 18. 7. 2 Sam. 6. 16. Fourthly Mixt This sayth he ought not to be because these are nourishers and provocations of wantonnesse 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 commandements but are to cut off all wayes whereby the keeping of them is hindred our dancings are evident occasions of transgressing Gods Law they are snares and scandalls 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 cites some Councills 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 Councill Clergy men may be present at Marriages but when the singers and Minstrells come who serve to dancing let them arise and be gone least by their presence they seem to approve of that wantonesse And the Councill of Ilerdense We decree that christians do not dance at marriages and he quotes diverse heathen men also against dancing Secondly Doctor Ames Professor at Franekar in his cases of Conscience saith Mixt dancings are wholy to be condemned First Because they do expresse 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 joyned Thirdly because they are Snares and Offences not only to the dancers but others the spectators also for they stir up wantonnesse 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 disgracing 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 justifie dancing First If dancing be used moderately and not too often Answ Measure is sought in vain in insolency in madnesse and such like because they are in excesse Secondly It is meerely for recreation or delight not from lightnesse and lust Ans We are to consider in our consciences not only the end intention of the doer but also the end of the worke and what is wont to flow from it especially when the thing it selfe is no ways necessary Thirdly If used in good and honest company Answ First we are not to give scandall 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 witlesse toyes 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 wayes of unpolluted marriages Thirdly Your Doctor in his Geography of the Alpes saith that Dancing by no means is tollerated at Geneva and in his history of the Sabboth part 2. page 188. he sheweth 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