his harte, because of the presence of God. This was (sayd he) before
the Lord which I haue done in this behalfe: it appeareth by this
aunsweare, that his affection was not in or on the world, and that he
cared not much for the iudgement of Michol, and of all other
worldlings, because he would not please them, nor satisfy or feede
their fine and goodly eyes, by his daunsing. Wherfore we must conclude
that Dauid condemneth the worldlines of his wife, and such other as
shee: yea in that that shee was punished by barrennes, which followed
theruppon. It is an evident argument, that God approued or allowed the
doing and saying of the Prophet.

[Sidenote: Note you that delight in your art of daunsing] Now if al
they, which make daunsinge their god, would imprint this in their hart
and understanding, they should receaue & use the same, rather to their
condemnation, then to be so much without aforehead, that is to say,
shameles, that they woulde abuse the scripture, to couer their
uncleannes & infection. For this is a most detestable & abhominable
sacriledge, to make the unspeakeable truth of God to serue our wicked
and most shamefull affections. Adde thereunto that he will greeuously
& sharply punish all such scoffers, and prodigall persons which do so
much prophane the maiesty and excellency of his name, and that
diuinity, which is contayned and expressed in the holy scriptures.
[Sidenote: Isa. 5.20.] Moreouer, when we so disguise and chaunge the
nature of thinges that we call good euil, and the euil good, we ought
to assure our selues of the curse of God, pronounced by the prophet
Isaiah, saynge: cursed (sayth he) be they, which say that euil is
good, and that good is euil, which put darknes for light, and light
for darknes, which geue sowre thinges for sweete, and sweete for sower
& bytter. [Sidenote: Daunses not indifferent.] But I demaund or aske
now, whether they which allow daunses, and place them among