GOD blesse you, and well ouertaken good father Age.

And you also good sonne Youth.

From whence came you nowe good father? if I may be so bolde (to presume of your curtesie) to demaunde of you.

I came from thence, whereas you oughte to haue bene, and resort vnto.

What place is that, I pray you declare to me?

In good sooth it is that place whiche you, and suche others as you are, delite very little to come vnto.

I dare holde a ryall, you meane the Church.

You had monne your wager if you had layde: it is euen the very same place that I meane.

That place is more fitte for such olde fatherly men as you are, than for such yong men as I am.

The place is fit,Luc. 14.2 [...].22. and open for every man to come and resort vnto, of what estate, condicion, or yeares so [...]uer he or they be of.

I graunt that to be true.

Why then resort you not thither as you ought to do, and frequent it oftener?

I haue great busines other wayes for my profit, in other places, and therefore must doe that first, which is the cause of my slacke and seldome comming to the Church.

Christe biddeth you seeke first the kingdome of God,Math. 6.33. and his righteousnesse, and all those things (that you neede of for your bodie) shall bee ministred vnto you. But I perceyue your care is according to the Portes saying:Horatius in Epist. O ciues, ciues, qua­renda pecania primum est, Virtus post nummos, that is, O Citi­zens, Citizens, first seeke for mony, and after money for Wertue. [Page 2] Take heede therefore, least you be one of that crewe which S. Augustine exclaimeth againste,August ad [...] 33. saying: O quam plures s [...]nt ex vibes qui prius t [...]b [...]rnam visitant, quam templ [...]n, prius corpus refi­cittut, quam animam: prius Demonem sequuntur, quám Deum. O howe many are there of you, which doe first visite the Ta­tertie, then the Temple, [...] Cor 11 21. which dor first seede and refreshe their bodie, then their soule, which doe first followe and wayte after the devill.John. 2.15. then God. ie. Christe made a s [...]urge of small cordes, and [...]aue the byers and sellers out of the Temple: but nowe I see that the Magistrates haue cause to make scurges with great [...]ordes to wine and compell idle persons,Luc. 14.23. and buyers and sellers into the Temple.

Cannot I finde Christ afwel in a Tauerne as in a Temple?Mat. 1 [...].20. For he sayth: Wheresoeuer two or three be gathe­red togither in his name, he is in the middes of them.

In deed [...] Christe is to be founde in all places, and is amongst the godly and faithfull gathered togither according to his will: for his Church and faithfull congregation is not tyed and bounde to any oue speciall place (as the Donatists and Pa­pists affirme) but is dispersed uppon the face of the whole earth wheresoeuer. I pray you, howe can you say that you are gathe­red togither in Christes name,Psal. 50.16. when you doe all things to the disglorie thereof, in breaking of his blessed commaunde­mentes, by your swearings, drunkennesse, ydlenesse, violating the Sabboth daye, neglecting to heare his worde, and to receiue his sacraments, and to resort to the house of prayer with the god­lye congregation.Psal. 145.18. Psal. 119.155. As God is neare to them that call vppon him in truth, so is he farre from the health of the vngodlye and wic­ked. Where did Joseph and Marie finde Christ, when as they fought after him? It was in no Tauerne or playing place, but it was in the Temple,Luc. 2.46. disputing and apposing the Doctors. (ie. To that purpose Saint Augustine sayth: Quaerendus est Chri­stus, sed non in platea vbi est magna vanitas:August. ad fr [...]tres in Es rem. serm. 43 non in foro vbi est grandis aduersitas: non in taberna, vbi est summa ebrietas: non in secularia Curia, vbi est maxima falsitas: non in sch [...]lis mundano­rum [Page 3] philosophorum, vbi est insinita peruersitas:Ambro.lib. 3. de viag aib. Christis to bee sought for, but not iu the streetes, where is much vanitie: not in the Iudgement place, where is great trouble: not in the Ta­uernes where is continuall drunkennesse: not in the worldlye courtes, where is great deceyte: not in the schooles of worldlye Philosophers, where there is endlesse contention.

I perceyue that I haue ouershotte my selfe in saying and doing, as I haue sayde and done: yet I praye you, gyue mee to vnderstande, whye you are so de­sirous to haue hadde mee at Churche especiallye thys mor­ning?

Bicause I wishe your soules health.

Was there a Phisition at Churche this daye,Hebr. 13.17. [...]. Pet. 5.2. that coulde minister any medicines?

Yea that there was, who hath ministred such medi­cines to our soules this day, that no tongue can expresse the be­nefite we haue gotten and obtained thereby.

Was hee a Phisition for the bodye, or for the soule?

You may perceiue by my wordes, that it was a Phi­sition for the soule onely.

So I thought, for if he had bene for the bodie, our Gentlemen and Gentlewomen, with our rich farmours in oure parish, would haue bene there, although they had bene caried in Wagons or Coches.

You haue sayde truth, and the more to bee lamen­ted, bicause they feele not the disease of their fayntie and sleke soules, nor yet remember the wordes of Christe, that sayeth: The whole neede not a Phisition,Math. [...].12. Heb. 13.17. Math. 11.28. but they that are sicke. Ther­fore hee calleth (by his Preachers) all those that are wearye, and laden, to himselfe, and promiseth to them that come, that they shall finde reste vnto their soules.Rom. 3.24. Esa. 55.1. Reu. 22.17. This Phisicke is gyuen to vs freelye for nothing, withoute anye oure worthy­nesse, merites or desertes. I woulde to GOD they didde feele their sickenesse,Esay. 55.6. then they woulde acknowledge it, and [Page 4] make spede to seke for the Phisition whiles he may be found, and labour for the life which shall neuer decaye nor perishe.Iohn. 6.27. I praye God the olde Prouerbe be not found true: that Gentlemen and rich men are [...]enison in heauen (that is) verye are and daintie to haue them come thither.Math. 1 [...].23 Luc. 12.21.

Do you meane all Gentlemen and rich men in ge­nerall?

No, God forbidde, for I [...]nowe well that there are a great number of godly, [...] 34.35 zealous, & vertuous Gentlemen, Gentle­women, and rich men, which doe hunger and thirste for the ad­uanncement and continuall increasing of Gods glorie and hys kingdome, [...]. 1.23. 1. Cor. [...].12. [...]. 2 [...].20 Rom. 4.25, to the vtter subuersion of all sinne, wickednesse, vyce, and Poperie, and also doe hunger and thirste to be at home in their euerlasting habitation, prepared for the [...]ed, throughe the death and resurrection of Iesu Christ our only sauiour.

I vnderstande your meaning very well, howe you will vrge and persuade euery man to be a bearer of the sermons.

You haue sayde the truth, that is my purpose & whole desire, which with all my heart I wishe and pray for.

The Church is no wylde Cat, it will stande still, where as it is, and as for Sermons they are not daintie, but ve­ry plentie, and therefore no such great neede or haste to runne to heare Sermons.

Although they are plentie (God continue it) yet you must not neglect to heare Sermons in s [...]ason and [...]ute of sea­son. ie.2. Tim. 4.2. For it is a speciall argument that Christe our Sauiour vseth to discerne his children from the children of Satan by, whē he sayth:Iohn. 8.47. 1. Ioh. 4.6. Ioh. 10.27. he that is of God, beareth Gods worde: ye therefore beare them not, bicause ye are not of God. Againe, My sheepe heare my voice, ie. Saint Gregory sayth: Certissimum signum est nostrae praedestinationis Dei verbum libenter audire, Gregorius. that is, It is a most sure signe and token of our predestination, gladly and wil­lingly to heare the worde of God.Luc. 10.16. Mat. 10.40 Iohn. 13.20 Therefore if you will be of God and of his folde, beare his voyce. pronounced to you by his preachers, thereby shall you profite your selfe, please God, and [Page 5] displease Satan: Contrarywise you shall displease God, and please Satan, to your owne confusion, which God forbid.

I beseeche you good father, declare to me plainelye by some proofes of holy scripture, that Satan is displeased if wee heare the worde preached or read, and also that he is so well cou­tented when as we neither heare nor reade the worde of God, but continue in ignorance.

That I will do good sonne (God willing.) You may very well percevue his nature by that our Sauiour Christ saith: Ye do not vnderstande my talke,Io. 8.43.44 bicause ye cannot heare my word: Ye are of your father the deuiil, and the lust of your father ye will doe, &c.Luc. 11.24: Math. 12.43 Also in these wordes of Christ: When the vn­cleane spirite is gone out of a man, he walketh through drie pla­ces, seeking rest, and when he findeth none, he sayth, I will re­turne vnto my house whence I came out, and when he cōmeth, he findeth it swepte and garnished, then go [...]th he and taketh to himselfe seuen other spirites worse than himselfe, and they enter in, and dwell there, so the last ende of that manne is worse than the first.1. Pet. 5.8 Therfore Saint Peter sayth: your aduersarie the Deuil goeth about like a roaring Lion, seeking whō he may deuour. &c. Saint Paule sayth:2. Co. 4.3.4 If our Gospell be then hid, it is hid to them that are loste, in whome the God of this worlde hath blinded the mindes, that the light of the glorious Gospel of Christ would not shine.Or [...]gen in num [...]r. [...] mil. 27. &c. Origen sayth: Daemonibus est super omnia genera tor­mentorum, & super omnes poenas, si quem videant verbo dei operam studijs dare, scientiam diuinae legis, & mysteria scripturarū intentis perquirentem. In hoc corum omnis flamma est: in hoc vruntur in­cendio. Possident enim omnes, qui versantur in ignorantia. That is, Unto the deuils it is a torment, aboue all kindes of tormentes, and a payne aboue all paines, if they see anye man reading (or hearing the worde of God, and with feruent studie searching the knowledge of Gods lawe, and the mysteries and secretes of the Scriptures, herein standeth all the flame of the deuils: in thys are they are tormented. For they are sealed and possessed of all them that remaine in ignorance. This you haue heard, and may [Page 6] easily perceyue that this is he (who by his ministers the Papists) shut vp the kingdome of heauen before men.Math. 23.13 2. Cor. 11.3. This is that serpent that beguileth vs, that our mindes shoulde be corrupte from the simplicitie that is in Christ, he can transforme himselfe unto an Angell of light.Math. 13.3. [...] 8.12. Mar. 4.1. This is he that soweth Darnell amongst the Lords wheate. This is that ennimie that commeth and raketh away the word of God out of our hearts, least we should beleue, and so be saued.

What meaneth this latter sentence that you reci­ted, I pray you declare it to me.

Christ hereby manifesteth what is the propertie and nature of Satan, how he can abide no mā for to heare the word of God,Rom. 10.17. and obey it, knowing wel that faith cōmeth by hearing, & hearing by the word of God, and that they cannot heare but by the preaching, &c. therefore he practiseth by all wayes and mea­nes to make vs deafe, that we may not heare the preaching, and so beleeue, and be saued. Therefore my sonne marke this well, that when as you, or such others, doe little delite, or lesse regard to heare Gods worde preached,2. Tim. 2.26 that Satan doth possesse you and them,Rom. 6.16. Ioh. 8.34. 1. Pet. 2.19. and is become your maister, and you his seruauntes and bondmen, as Paule sayth: Knowe ye not, that to whome soeuer you giue your selues as seruants to obey, his seruants ye are to whome ye obey,Reue. 12.10 Rom. 6.23. whether it be of sinne vnto death, or of obedience vnto righteousnesse. Thus you see what an ennimie Satan is to mans saluation, and his wages that he giueth, is e­ternall death.

Howe many wayes doth Satan go about to hin­der vs from hearing the worde of God?

He doth this by sundry meanes and wayes.

I pray you declare thē to me as briefly as you may.

I will so. First he doth it by corruptiō of our natures, and also by reason we are accustomed continually to sinne. Se­condly by a vaine hope and trust in our selues and our freewill. Thirdly by an Epicurial and worldly care. Fourthly, by encou­raging our selues to doe wickedly, by the examples of other men [Page 7] that daily offende. Fiftlye, by pleasures, pastimes, and such like. Sixtly, by his owne craftinesse and subtiltie. Seuenthly, by rea­ring vp slanders vpon the preachers of the word of God. Eight­lye, by open persecution. &c. These are the wayes and practises that commonly he vseth.

I assure you they are dangerous practises and easie meanes to drawe vs from hearing the worde of God. Yet hither­to you haue not expressed to me whether there be any daunger or punishmente threatened against suche as will not heare Gods worde?

I was about so to doe, if you had not interrupted mee in my talke so soone.

I pray you let me heare them, that by those threats I may learne to auoyde the daunger that may ensue vpon me in not hearing the Sermons.

As the curses are greate against the contemners and negligent hearers of Gods worde,Deut. 28.13. Deut. 28.1. Leuit. 26.3. so the blessings are double fold to the diligent and obedient hearer, according to that saying in Logique, Contraria inter se opposita, magis elucescunt, that is, Cō ­traries being set one against the other, appeare more euident, so by the curses, you may the better consider of the blessings.

In deede I shall so, therefore speake on, I beseeche you.

It is written in Deuteronomie:Deut. 28.15 16.17.18.19.20.21.22. Lamē. 2.17. Leui. 26.14. Baruc. 1.20. If thou wilt not o­bey the voice of the Lord thy God, all these curses shall come vp­pon thee, & ouertake thee. Cursed shalt thou be in the town, & cur­sed in the field, cursed is thy basket & store, cursed shall be the fruit of thy bodie, and the fruite of thy lande, the encrease of thy kyne, and the flockes of thy sheepe. Cursed shalte thou be when thou commest in, and cursed when thou goest out. The Lorde shall sende vpon thee, cursing, trouble, and shame, in all that whiche thou settest thyne hande to due, vntill thou bee destroyed, and perishe quickelye. The Lorde shall make the Pestilence cleaue vnto thee, vntill hee hathe consumed thee from the lande, the Lorde shall smyte thee wyth a Consumption, [Page 8] and with the feuer, and with a burning ague, and with feruent heate, and with the sworde, and with blasting, and with mel­dew. &c. as in that Chapter you maye reade throughly, wherein you shal finde most terrible plagues vpon those that are contem­ners and disobeyers of God and his worde.1. Sam. 15.22 In Samuell you may reade also that Saule was reproued for this fault, and loste his kingdome for it. Hath the Lorde (saith Samuell) as greate pleasure in burnt offrings and sacrifices, as when the voyce of the Lorde is obeyed? Behold to obey is better than sacrifices, and to harken is better than the fat of Rammes:Ierem. 7.23 Bicause thou hast cast away the worde of God, therefore he hath cast away thee from being king.Prou. 1.24.25.26. Salomon sayth, bicause I haue called and yee refu­sed, I haue stretched out my hande, and none woulde regarde, but ye haue despised all my counsels, and wold none of my cor­rection. I will laugh at your destruction, and mocke when feare commeth. Then shall they call vpon mee, but I will not ann­swere, they shall seeke me earely, but they shall not finde me, bi­cause they hated knowledge, and did not choose the feare of the Lorde, they woulde none of my counsell. Therefore shall they eate the fruite of their owne way, and be filled with their owne deuises. Againe he sayth: He that turneth awaye his eare from hearing the law,Prou. 28.9. Iere. 44.23. euen his praier shal be abhominable. Reade Ie­remie, and see what plagues came vpon the people for their ne­glecting of Gods worde.Ezech. 2.10 Ezechiell sayth, that a booke was deli­uered him (against those that contemned and woulde not heare the worde of the Lorde,Cap. 33.31.32.33. and frame their liues aunswerable to it) which was writtē within and without, Lamentations, & mour­nings and wo. They that were called to the supper, and refused to come,Luc. 14.24. Mat. 21.43. had pronoūced against them, that none of them which were bidden, shall taste of his supper. He sayeth also, that the kingdome of God shall be taken from you, and shall be giuen to a nation which shall bring fruites thereof. Also you may perceiue by Christes weeping ouer Ierusalem, when hee prophecied of their destruction,Luc. 19.41. for not comming to him when he called, and for killing his Prophetes who were sent to call them to repentance: [Page 9] howe wrathfull Gods indignation is against all such. &c. Uerye well did Saint Paul saye: See that ye despise not him that spea­keth: for if they escaped not whiche refused him,Hebr. 12.25. that spake on earth, much more shall we not escape, if we turne awaye from him,Chrysost [...] populum Antioch. homil. 21. that speaketh from heauen. &c. Chrysostome sayth: Quanto nā (que) maior gratia, tanto amplior postea peccantibus poena. The grea­ter benefites we receyue (at Gods handes) and doe abuse them, or not regarde them, the greater punishment shall fall vppon them afterwarde.

These sayings out of the Scriptures are terrible, and pearce my heart and conscience very deepely.

You knowe that the worde of God is a two edged sworde,Heb. 4.12. and entreth through (sayth Saint Paule) euen to the deuiding asunder of the soule and the spirite, and of the ioyntes, and the marie, and is a discerner of the thoughts and ententes of the heart. Whereby you see that it woundeth mortally the rebel­lious: but in the elect it killeth the olde man, that they should liue vnto God.

These paines and curses are terrible, which maketh me to tremble for feare.

Si horrescimus poenam, Lauaterus in Paral. p. ca. 21. horrescamus etiam causam poenae: If we doe abhorre and feare the punishment, let vs also abhorre and feare the cause of punishment (which is sinne.)

I perceyue nowe that it is a greate sinne, and they are in a great daunger that contēptuously refuse to heare the word of God when it is preached.

It is most true.Augusta. causa. 1. quesi cap. interrog. For as Augustine sayth: Non minor erit reus qui verbum dei negligenter audierit, quàm ille qui corpus Christi indignè sumit. That is: He is no lesse guiltie that negli­gently heareth the worde of God,1. Cor. 11.29. than he that eateth vnworthi­ly the bodie of Christ.Cyril in Leu. Lib. 6. Saint Cyrill sayth: If we doubt of them that he are the worde preached, what shall we doe of them that doe neuer heare the worde preached at all.

Will not ignorance excuse vs?

Nothing lesse, for it will rather accuse vs, as Augu­stine [Page 10] sayth:August in Epist. 105. Ignorantia in eis qui intelligere noluerunt, sine dubita­tione peceatum est, in eis autem qui non potuerunt, poena peccati. Er­go in vtriusque non est iusta excusatio, sed iusta damnatio. Igno­rance in them that woulde not vnderstande, without doubt it is sinne: in them that coulde not vnderstande, it is the punishment of sinne. For in eyther of them there is no iuste excusation, but iust damnation.Co [...]. [...]. 4. can. 24. Therefore was it called the mother (not of de­notion, as the Papistes terme it) but of all mischiefe and vice. But we maye saye of our aduersaries the Papistes, as Ireneus sayde agaynst the Ualentinian heretikes,Iren. lib. 2. Cap. 19. Veritatis ignorantiam, cognitionem vocant, Ignorance of the truth, and blindenesse, they call knowledge.

There are a number that persuade with themselues cleane contrary, and think no offence lesse, nay, that is no offence at all, to absent themselues from the Sermons, and neuer scarce come to the Temple at prayer, hauing no iuste (but rather vn­ [...]ust) occasions to followe their owne pleasures in whatsoeuer, and yet boldly will say and affirme (as I my selfe haue heard thē) they are Gospellers and Protestantes, and doe beleeue verye well in God, and knoweth as much as the Preacher can, or is able to say, or teach them.

Math. 7.21.Christ sayth: Not euery one that sayth Lord, Lord, shall enter into his kingdome, nor euerye one that can saye the Lords prayer, the beliefe, and the ten commandements, is a good Protestant, but they that doe the will of our heauenly father, so the Iewes bragged that they had Abraham to their father,Iohn. 8.41. and that they were not borne of fornication, but that they hadde one father whiche is God: yet Christ pronounceth, that they are of their father the Deuill, for his workes they did. And amongst all the workes, Christe speaketh of this sinnefull worke of Satan, which was, their bragging that they were Gods children, and yet woulde not heare Gods worde.Psal. 50.17. But to those shall be sayd: What art thou that takest my couenant in thy mouth, and hatest to be reformed, and cast my wordes behinde thee? &c. Although these men can saye well,Math. 17.5. yet (for that they shewe not obedience to [Page 11] their heauenlye father, that sayeth: This is my onely begotten sonne, heare him.) He will destroy them with the hypocrites, that professe they knowe God,Rom. 1.21. Titus. 1.16. but by workes they denie him, and are abhominable and disobedient, and vnto euery good worke repro­bate (as Saint Paule sayth.) Hillarie speaketh of these men, say­ing: Multi sunt qui simulantes fidem, Hila. lib. 8. de trinitate. non subditi sunt fidei, sibi (que) fi­dem ipsi potius constituunt quàm accipiunt, that is: There are ma­ny that counterfeyte faith, and yet they are not subiect or obedi­ent to the (true) faith, these men doe rather prescribe to themselues a fayth, than to receiue the (true) faith and religion.

They say that they beleeue well, and haue the true faith notwithstanding.

Hearke I praye you,Cyprian de simplicitate prelatorum, what Saint Cyprian sayeth to them, Quomodo dicit, se credere in Christum, qui non facit quod Chri­stus facere praecepit? Howe can be say, that he beleeueth in Christ, that doth not that which Christe hath commaunded? Whereby you may see howe wyde these people are from true religion. It was well sayde of Saint Augustine,Augustin quest ex ver. Testamentis quest. 43. Constat fidem stultam non so­lum minimè prodesse, sed etiam obesse, It is 'certayne that a foo­lishe fayth not onely doth no good, but also hurteth. Therefore (if you and they repent not) yee shall one daye feele the iust re­warde thereof:2. Thess. 1.8. when in your tormentes and endlesse paynes yee shall bee forced,Psalm. 75.8. VVisd. 5.6. with the wicked in hell, to crye and saye: Wee haue erred from the waye of truthe, and haue wearied our selues in the waye of wickednesse and destruction. And wee haue gone throughe daungerous wayes: but the waye of the Lorde wee haue not knowne. What hath pryde done to vs? or what profit hath the pompe of riches brought vs?

I pray you, what causes are there to moue and persuade vs, that wee oughte to heare and reade Gods holye worde?

There are foure principall causes.

What are they?

The first cause (to moue vs to heare & reade the word of God) is,Deut. 30.4. the commandement of almightie God our heauenlye [Page 12] father,Deut. 30.4. which sayeth: Ye shall walke after the Lorde your God and feare him,Deut. 18.15. and shall keepe his commaundementes, and hear­ken vnto his voyce. Againe, the Lord thy God will rayse vp vn­to thee a Prophete like vnto me, from among you, euen of thy brethren,Math. 1 [...].5. Math. 3.17. Luk. 10.16. Mat. 10.40 Iohn 13.20. Mat. 233.3. Iohn. 14.15. Iohn. [...].39. Act. 17.11. vnto him shalt thou hearken. &c. This is my welbelo­ued sonne, heare him. &c. He that heareth you, heareth me, and he that despiseth you, despiseth me, &c. The Scribes and Pharisies sit in Moses seate, all therefore whatsoeuer they bid you obserue, that obserue and doe. &c. If ye loue me, keepe my commaunde­ments, &c. Search the Scriptures, for in them ye thinke to haue eternall life, and they are they which testifie of me. &c.

Malac. 1.6.The seconde cause is, the ende that we were created and redee­med for, that is, to learne to knowe God, to honour him, wor­ship him, glorifie him, to feare him, loue him, and obey him, as our God and father,Chrisost. as Chrysostome sayth: Omnia condita esse propter hominem, hunc autem conditum esse propter deum, hoc est, ad agnoscendum & glorificandum deum. &c. All things were or­deyned to be made for man, man was ordeyned to bee made for God, to the ende to know and glorifie God. &c. So Dauid sayd: I shall not die but liue,Psal. 118.17. Psal. 86.12. 1. Cor. 6.20. 2. Thes. 1.12. 1. Cor. 10.31 and declare the workes of the Lorde. So Paule sayeth: Glorifie God in your bodie and in your spirite, for they are Gods. Againe: Whatsoeuer ye doe, doe all to the glorie of God.

2. Cor. 35.The thirde cause is our owne infirmities, for that we are no­thing, we knowe nothing, nor can perceyue any thing, as of ourselues, without the helpe of Gods spirit, and the word of his pro­mise. Ireneus sayth:Ireneus. Cùm impossibile esset sine deo discere deum, per verbum docet Deus homines scire Deum: When it was impos­sible to knowe God without God, God by his worde teacheth men to knowe God.Psal. 110.9.105. Psalm. 19.7. So Dauid sayeth: that a yong man shall redresse his waye, by ruling himselfe according to Gods worde. His worde is a lanterne to our feete, and a light to our paths. &c. The lawe of the Lord is perfect, conuerting the soule, the testimo­nie of the Lorde is sure, and giueth wisedome vnto the simple: the cōmaundements are pure,Rom. 15.4. & giue light vnto the eyes: by them [Page 13] is thy seruant made circumspect, and in keeping of them there is great rewarde. Saint Paule sayeth: Whatsoeuer things are written afore time, are written for our learning, that we through pacience, and comforte of the Scriptures might haue hope. A­gaine: The whole Scripture is giuen by inspiration of God,2. Tim. 3.13. and is profitable to teach, to improue, to correct, and to instructe in righteousnesse, that the man of God maye bee absolute, being made perfect vnto all good workes.Bruno in 2. 2. Tim. 316. That is, sayeth Bruno, it is profitable to teache them that are ignorant: so reproue and con­uince them that speake against the faith: to correcte sinners: to instruct those that are rude and simple.Chrysost in Math. 22. homil. 41. Chrysostome also sayth: Quicquid quaeritur ad salutem: totum iam impletum est in Scriptu­ris, qui ignarus est, inueniet ibi quod discat, qui contumax est & peccator, inueniet futūri iudicij flagella quae timeat, qui laborat, inue­niet ibi glorias & promissiones vitae aeternae: Whatsoeuer is sought for saluation, is wholy conteyned & fulfilled in the scriptures, he that is ignorant, shall finde there what he ought to learne, he that is a stubborne and disobedient sinner, shall finde there scourges of the iudgement to come, which shall make him feare, he that la­boureth and is oppressed, shall finde there promises and glorye of eternall life.

The fourth and last cause is, the sharpe punishment that God pronounceth againste such,Deut. 28.29.16.17.18. as you haue hearde declared before, when we talked of Gods curses and plagues. Christ sayth him­selfe, this is the condemnation,Iohn. 3.19. that light is come into the world, and men loued darkenesse rather than light, bicause their deedes were euill. &c. Thus you haue hearde the causes why we oughte to heare sermons preached by those that preach Christ truly, and to reade the holy Scriptures.

These causes are excellent, and of great importance, and of necessitie to be considered of all men.

You say truly, they are so, yet for your better instruc­tion, I pray you aunswere me to these questions whiche I shall demaunde of you.

I will if I be able.

Why doth God erect his throne amongst vs?

Bicause we shoulde feare him.

Why doth he reueale his will vnto vs?

Bicause we should obey him.

Why doth he giue vs his light?

Bicause we shoulde see to walke in his wayes.

Why doth he deliuer vs out of troubles?

Bicause we should be witnesses that he is gracious.

Why doth he giue vs his worde?

Bicause we should heare, learne, and know him.

Why doth he call vs by his Preachers?

Bicause we should repent and so come to him.

Why doth he gyue vs his sacramentes?

Bicause they are seales of his promise, that we shuld not be forgetfull of the benefites purchased for vs by the precious bodie and bloud of our sauiour Iesus Christ.

Why doth God giue vs vnderstanding?

Bicause we should acknowledge him.

Why doth he giue vs a wyll?

Bicause we shoulde loue him.

Why doth he giue vs bodies?

Bicause we shoulde serne him.

Why doth he giue vs eares?

Bicause we should heare him.

You haue aunswered trulye and directly, whereby I perceyue you haue read the Scriptures, and haue some knowledge of Gods will,Luc. 12.47. and therefore sith you knowe your maisters will, and doe it not, you shall be beaten with many stripes.

Is it sufficient then to heare the word of God prea­ched, and so to be hearers onely?

No. For as you ought to heare, so must you be a do­er thereof.Iames. 1.21.22.23.24. Saint Iames sayeth: Receyue with meekenesse the worde that is graffed in you, whiche is able to saue your soules. And be ye doers of the worde, and not hearers onelye, deceyuing your owne selues. For if any heare the worde, and do it not, he is [Page 15] lyke vnto a manne, that beholdeth his naturall face in a glasse. For when he hath considered himselfe, he goeth his waye, and forgetteth immediately what manner of one he was. &c. Saint Paule also sayeth:Rom. 2.43. The hearers of the Lawe are not righteous before God,Ephes. 2.10. but the doers of the Lawe. Wee are (sayeth hee) his workemanshippe created in Christe Iesu vnto good workes which God hath ordeyned, that we shoulde walke in them.Iohn. 15.8. Here­in (sayeth Christ) is my father glorified, that wee beare muche fruite.Math. 7.24. Whosoeuer heareth of mee these wordes, and doth the same, I will liken him to a wyse builder. &c. Christ ioyneth hea­ring and doing togither,Luc. 11.28. Math. 5.16. 1. Pet. 2.12. Iames. 2.18. with a true Copulatiue, saying: Beati qui audiunt sermonem dei & obseruant eum: Blessed are they that heare the worde of God, and keepe it. Therefore Christ biddeth our light (that is, our fayth and religion) to shyne to the worlde, that the worlde may see our good workes, and glorifie our hea­uenly father. &c. Whereby we may see, that wee ought, and must needes haue, wyth hearing, doing: with fayth, workes: wyth doctrine, lyfe: with knowledge practise: with science, zeale: with professing, expressing: with hearing, keeping: with wordes, deedes:Luc. 10.39. with talking, walking. So that these muste needes dwell togither in one house, as Marie and Martha, two sisters, whiche ought to bee tanquam Comites indiuidui:Iohn. 14.21. he that hath my commaundementes, sayth Christ, and keepeth them, is hee that loueth mee.August in Iob. tract. 75. &c. Saint Augustine vpon these wordes, sayeth: Qui habet in memoria, & seruat in vita: qui habet in sermonibus, & seruat in moribus: qui habet in audiendo, & seruat in fa­ciendo, aut qui habet in faciendo, & seruat in perseueran­do, ipse est qui diligit me, Hee that that hath (my worde) in hys memorie, and keepeth it in lyfe: hee that hath it in wordes, and keepeth it in manners: he that hath it in hearing, and keepeth it in doing: or he that hath it in doing, and keepeth it in perseuering and continuing, he it is that loueth mee. You see then, that wee must not onelye bee hearers, but also doers of the worde. It shall not bee asked (at the dreadfull daye of Iudgemente) howe muche we haue heard or readde,Reue. 24.23 Math. 25.35 or howe much we do know, but [Page 16] howe well we haue liued.2 Cor. 5.10 Iames. 2.18. What workes we haue expressed to te­stifie with vs of our spirituall regeneration and inward faith. &c. S. Augustine sayth:Augustin [...]sil. 66. Audire veritatem nihil est, si non auditionem fructus sequatur, To heare y^t truth is nothing, vnlesse there follow fruites of our hearing.Luk. 8.8. Math. 13.23. Mar. 4.8. Titus. 1.16. Therefore we must be that good grounde wherein the seede of Gods worde is sowen, which bringeth fruite an hundreth, sixtie, and thirtie folde. For we ought not to be like those that professe they knowe God,Heb. 6.8. and denie him with their workes. That grounde that bringeth forth such thornes and bri­ers, is neare vnto cursing,Mat. 25.41. whose ende is to be burned For euery tree that bringeth not forth good fruite,Math. 3.10. is hewen downe and cast into the fire.

I perceyue nowe that the doctrine of the Gospell is not a Libertine doctrine, to giue a carnall libertie to men, to doe and lyue as they liste, or that all workes, fasting, prayers, and almes deedes, obedience. &c. are ouerthrowne or denyed thereby, as the Popes Catholikes haue and doe report.

By this doctrine of the Gospell, as you heare, is esta­blished and confirmed all godly life,Rom. 3.31. and good workes. But this hath bene alwayes the practises of Satan and his Impes, false­lye to reporte of thys doctrine, as we reade in the holye Scrip­tures.

You haue satisfied me in this point (I thanke God for you) yet I pray you giue me to vnderstand what he was that preached this day at our Churche?

I assure you I knowe not his name, but whatsoeuer his name be, he is a godly learned man, one that beateth downe mightily by the worde of God,Act. 9.22. 2. Cor. 10.4 Rom. 3.10. all Popishe religion and supersti­tion, and therewith he is a great enimie to sinne and vice whiche nowe reigneth too too much amongst all estates and degrees, and a great frende to vertue and true religion.

I am very glad to heare so good a report of him as I doe,2. Cor. 1.17.18.19. 2. Tim. 3.14 Exo. 28.30. it is glorious when the Preachers are certaine of their doc­trine which they teach, constant therein, and leade liues aunswe­swereable thereto, hauing that Vrim and Thummim which signi­fieth [Page 17] knowledge,1. Tim. 4.1 [...] 2. Tim. 3.10 1. Cor. 9.27 and holynesse, declaring thereby what vertues are required in those that are Ministers and Preachers of Gods worde and sacraments, so as they may builde vp Gods Church, both with doctrine and conuersation of lyfe.

God defende but that they shoulde be such,1. Tim. 4.12. as in all respectes they may shewe themselues to the worlde, an ensample in worde, in conuersation, in loue, in spirite, in fayth, and in purenesse,Math 5.14. Titus. 2. [...]. and that they shewe themselues lanternes of light, and ensample of good works, with vncorrupt doctrine, with grauitie and integritie. &c.

Your greate commendation of this Sermon ma­keth mee sorrowfull that I had not bene at it, but my businesse was such as by no meanes I could be there.

Was your businesse so great, that it might not haue bene deferred and put off for that present, vnto another time? I pray you, may I be so bolde as to vnderstande of you, what this great businesse was, that thus hindered you from hearing so no­table and worthie a Sermon as was preached this morning?

I may shewe you, for anye great weyght that it was of. But whatsoeuer it was, I put you out of doubt, it was about no matters of any common wealth.

Then belike you were at prayer with all your fami­lie, in your owne house.

I tell you truth, I prayed not, but I haue playde all this night, that this morning I coulde scarse holde open my eyes for sleepe, and therefore was fayne for to recouer my loste sleepe this forenoone.

You haue herein abused Gods ordinance,Psa. 104.20.23. Psal. 74.16 Psa. 136.8.9 and your selfe also. For God made the daye for man to trauell in, and the night for man to rest in. &c.

Why good father, is it not reason that a man shuld take his rest, and sleepe when he pleaseth.

Yes in dede, so that he vseth his rest and sleepe mode­rately and orderly, that he may the better go about those lawfull affayres that he hath to doe. For otherwise (as you vse your rest [Page 18] and sleepe) shall happen to you,Prou. 20.13. as Salomon sayth: He that lo­ueth sleepe shall come vnto pouertie. &c. Our life is a watching, therefore we ought to take heede,Mark. 1 [...].3 [...] [...]. Peter. 5.8. that wee lose not the greatest part of our life with sleepe, namely, sith of the same many vices be engendred as well of the bodie as of the mynde. Cato to thys effect sayth:

You knowe that sleepe was giuen for mans preser­uation, for that nothing hauing lyfe is there that sleepeth not. A­ristotle sayeth,Arist. lib. 4. de [...]. that all creatures hauing bloude, take their repose and sleepe. &c. Sleepe is a surceasing of all the senses from trauel, which is, or is caused by certaine euaporations and fumes rysing of our meate and sustenance receyued, mounting from the sto­macke immediately vnto the braine, by whose great coldenesse these vapors warme are tempered, casting into a slumber euerye the forces or senses exterior, at which time the vitall spirites re­tiring to the heart, leaue all the members of the bodie in a sleepe, vntill such time againe, as these sayde vitall spirites recouer new force and strength to them againe, and so these vapors, or ceasing, or diminishing, man agayne awaketh, and returneth to himselfe, more apt to his businesse, than at any time before. And therefore to sleepe and take muche rest, is not so noysome or hurtfull as you affirme.

You haue herein shewed your selfe like a Philosopher and a Phisition: but farre wyde eyther from good Philosophie or wholesome Phisicke. Although it be good and necessarie for the bodie, yet must it not be with excesse, and immoderately taken: for that to much sleepe sayth Aristotle,Aristotl [...]. weakeneth the spirites of the bodie, as well, as also of the soule, euen as moderate and cō ­petent rest bettereth them, increasing their vigor and their force, euen so immoderate rest hurteth and weakeneth. For as manye things are necessarie and needefull in mans lyfe, so taking in ex­cesse and out of season, annoy and grieue much: as to eate, who feeleth not howe hunger vs compelleth, and yet he that eateth too [Page 19] much, repenteth it, as we commonly see. Sleepe then must bee taken, for necessitie onely, to reuiue, refreshe, and comforte the wearye senses, the spirites vitall, and other wearye members. For too much sleepe (besides that it maketh heauie the spirits and senses, the partie also becommeth slouthfull, weake, and effemi­nate with ouermuche ydlenesse) ingendreth much humiditie and rawe humors in the bodie, which commonlye assaulte it with sundrie infirmities, messengers of death, and of finall ruine. For when we sleepe too muche, all the moystures and humors of the bodie, with the naturall heate, retire to the extreme parts therof, no where purging or euacuating whatsoeuer is redundant. So then vnmeasurable sleepe is not onely forbidden by Philosophers and Phisitions but also is a thing odious to the wise. Ouid with other Poetes, terme sleepe an Image, or pourtraite of death, saying:

Therefore be you (and all suche as you are) ashamed then, that spende the greater parte of your tyme in ydlenesse and sleepe in your beddes, vntill you bee readye to goe to youre dynner, neglecting thereby all dutie of seruice both towardes God and man.Holcot in lib Sap. cap. 4. These are the men that one speaketh of, saying: Diu dor­miunt de mane, & sero cito cubant de nocte, They will go verye late to bedde at night, and sleepe long in the morning. Surelye he that so doth, his offence is nothing lesse than his, that all daye doth sitte in fatte dishes, surfetting lyke a grosse and swollen Epicure, considering these creatures shoulde onely bee taken, to the sole sustentation and maintenance of life, and not to fill or pamper voluptuouslye the bellye.Dionys. in Rom. cap. 13. Dionysius sayeth: Non viuas, vt edas: sed edas vt viuere posses: ad sanita­tem, non ad incontinentiam habenda est ratio, Thou lyuest not to eate, butte eate as thou mayest lyue: For there [Page 20] must be a gouernement to vse it for thy health, and not to incon­tinencie. Chrisostome sayth:Chrysost in Gene. cap. 6. homil. 23. Non vita est propter cibum & po­tum, sed propter vitum cibus & potus. The life is not appoynted for meate and drinke, but meate and drinke is appoynted for the life. In which sort we must take our sleepe, onely for necessitie, and nothing for ydle pleasure, and that in due time, and not out of season, that we may the better serue God and our ne [...]ghbours. If that yong man Eutichus,Act. 20.9. for sleeping at Paules sermon at Troas in a windowe, fell downe (as a punishment of God) from the thirde lofte, deade, what punishment then thinke you, will God bring vpon you and other like, that sleepe from the sermon? and neuer come to diuine seruice, but sleepe oute Sermons and all, which commeth to passe by your night watchings and ydle pastimes, therefore no excuse will serue you herein.

Why good father, is not this a lawfull excuse for me to be absent from the Temple, at prayer and preaching?

It is no more lawfull excuse for you, than it was for them,Luc. 14.19. that were called to the supper, which seemed to make law­fuller and more honest excuses than you do: when as one would go to his ferme, another to proue his Oxen, and another to a­bide with his newe maried wife. &c.Mat. 10.37. Luc. 14.26. Eccl 39.26. Eccl. 39.27 P [...]oue. 28.9 All which things of them­selues, and by themselues, are good and lawfull. But when these things are occasions to hinder vs, and drawe vs backe from our obedience vnto oure GOD in his worde, then are they turned into sinnes, as Salomon sayth: He that turneth a­way his eare from hearing the lawe, euen his prayer shall be ab­hominable. The reason is,Rom 10.17. Rom. 14.23 bicause it is not of faith, which fayth is grounded vpon Gods worde. For whatsoeuer is not of faith, is sinne. For where a true fayth is, there is alwayes obedience to Gods worde, for faith hath hir certaintie of the worde of God, and true obedience wayteth vppon fayth continually,Psal. 122.2 as one of hir handmaydes.

Luc. 14.16. Mat. 10.37 Ierem. 7.23.Therefore, if lawfull things (of themselues) as Oxen, Fer­mes, wyues, children, setting our housholde in order, burying of our fathers, praiers, sacrifices, good intents & meanings, our own [Page 21] liues,Math. 8.21. 1 Sam. 15.22 2. Cr. 26.17 1. Cro. 13.10 &c. are not to be preferred before Gods calling, or can be any excuse to vs at all: Howe muche lesse shall our vayne and ydle playes and wanton pastimes, be an excuse vnto vs at the dread­full day of iudgement,VVis. 2.6. Isa. 22.13. 1. Cor. 15.32. though they can say (as Salomon repor­teth of them) Come let vs enioy the pleasures that are present, let vs chearefully vse the creatures as in youth, let vs fill our selues with wiue and oyntments, and let not the floure of life passe by vs: Let vs be partakers of our wantonnesse, let vs leaue some token of our pleasure in euery place: for that is our portion and our lot:VVisd. 5.7. Yet in the ende they shall be forced to say in bitternesse of heart (if they repent not) we haue wearied our selues in the waye of wickednesse and destruction,8 but the way of the Lord we haue not known: what hath pride and pleasures of our youth profited vs.VVisd. 2.19 &c. Horrible is the ende, sayeth Salomon, of the wicked ge­neration. &c.

All this I must needes confesse to be true that you haue sayde:Eccle. 3.1.2.3.4.5.6.7. yet as Salomon sayth, there is a time for all things, a time to play, a time to worke, a time to builde, a tyme to pull downe. &c.

If you confesse my saying to be true,Luc. 12.47 Iames. 4.17. and yet doe contrarie, you shall be beaten with manye stripes. For as Saint Iames sayth: To him that knoweth howe to doe well, and doth it not, to him it is sinne. This he spake to such as sayde in hys time, as you doe nowe, that confessed what was good, but they woulde not doe it.1. Iohn. 2.17 Marc. 13.31. 2. Pet. 3.11 12. 1. Cor. [...].31. Esay. 40.8. Luc 12.18. Genes. 6.13. And as for this place of Ecclesiastes or Prea­cher, by you alleaged, to maintaine your ydle sportes and vayne pastimes, is not well applied by you. For he speaketh of this di­uersitie of time, for two causes. First, to declare, that there is no­thing in this worlde perpetuall, Omne creatum finitum est, All things created be finite, that is, it hath and shall haue an ende. So Seneca sayth:Senec. lib. 1. Nihil est diuturnum, in quo est aliquid extre­mum. Secondly,Iam. 9.7. to teach vs to be pacient, and not grieued, if we haue not all things at once, according to our desires, neyther en­ioy them so long as we would wish, and not therby to maintaine ydlenesse and vayne pastimes. So may the Drunkerde, Adulte­rer, [Page 22] Usurer, Thiefe, &c. (with the whole rabble of wicked and vngodly ones) likewise, and to the same effect and purpose al­ledge this place, and applye it for their practises, as you doe for yours.Eccl. 1 [...].20. But Syrach teacheth you another lesson, saying: God hath commaunded no man to doe vngodly, neyther doth he giue any man licence and time to sinne. &c. This doth well appeare by the wordes of Saint Paule,Gal. 6.10. saying: Whyle we haue time, let vs doe good.Ambros in Gal cap. 6. &c. Saint Ambrose vpon these wordes, sayth: Tem­pus enim idcirco conceditur vitae, vt iam iustè versemur, that is: Time is therefore graunted vnto our lyfe, that wee shoulde lyue rightly and iustly all the dayes of our life.Luc. 1.75. The godlye man hath alwayes sayde: Veritas filia temporis est, & mater omnium vir­tutum, that is: Truth is the daughter of time, and the mother all vertues. And that no time nor houre ought to be spent ydelly, appeareth by that Christe himselfe sayde: The Kingdome of heauen is lyke vnto a certayne housholder that wente to hire la­bourers into his vineyarde,Math. 20.3. 4.5. Luc. 10.22. Mat. 25.26. hee went the third, the sixt, the ninth, and the eleuenth houre, founde some standing ydle, and sayde to them, why stande ye here all daye ydle? Goe yee also into my vineyarde. &c. Whereby it appeareth that wee oughte to waste and spende no time, nay, no houre in ydlenesse, but in some good exercise. &c. as it maye onelye redounde to the glorie of the im­mortall name of God, and profite of our neyghboures. Uerye well was it sayde of one,Nic. G [...]rran. in Math. Cap. 20. vppon these wordes that Christe sayde to them that stoode ydle all daye. &c. Tota die, id est, tota vita, in pueritia, adolescentia, in iuuentute, & in senectute, vobis nihil pro­ficientes, proximis non subuenientes, Deo non seruientes, hostibus non resistentes, & in posterum non prouidentes, All the daye, that is, all the life (to be ydle) in thy childehoode, in thy boyehoode, in thy youth, in thy age, nothing profitable to themselues, helpe­full to their neyghbours, not seruiceable to God, not resisting their enuimies, and lesse prouiding againste the last daye. This made Seneca complayne that a great part of our lyfe perisheth, in doing nothing, a greater in doing euill, and the greatest of all, in doing things vnprofitable. Chrysostome sayeth, that [Page 23] we must be doing Corde, mente, ore, manu: corde credendo: mente cō ­patiendo: ore confitendo: manu operando, With heart, minde, mouth, and hande: with heart in beleeuing: with minde in pacience: with mouth in confessing: with hande in labouring. So that you may well perceyue, that to be ydle and doe no good, is against the law of God & the law of nature, as Hesiodus sayth: Illi pariter iudignā ­tur, & dij & homines, quisquis otiosus, both the Gods & men detest those that are idle:Centuria. 13. Cap. 10 & in folio. 1 [...]5 [...] & therfore was it said opēly, Otiosos & vagos so­litus est appellare, fratres muscas, quod nihil facientes boni, Idlers & wanderers were wont to be called friers flees, y^e are doing no good.

Wil you haue no leysure times graunted vnto mā? is it not a true saying: Quies laboris remedium, rest is the medicine of labors & wearines. Therfore breathings & refreshings frō con­tinuall labors must be had, bicause it driueth awaye irkesomnesse gottē by serious toile, & doth repaire again y^t bodies & minds to la­bor: euē as too much bēding breketh a bow, so to be addicted perpe­tually to labors, & neuer to refresh the minde with pastimes, must nedes cause y^e minde not long to endure in earnest studies, & ther­fore it is said, festiual dais in old time were inuented for recreatiō.

Yes truly, I do allow of honest, moderate, & good law­full actiue exercises, for recreation & quickning of our dull minds. And where you say, that holydayes (as they are termed) were in­uēted in old time for pastimes, I think you say truth. For y^e Pope appointed them (and not God in his word) and that only to traine vp the people in ignorance & ydlenesse, whereby halfe of the yeare & more was ouerpassed (by their ydle holydayes) in loytering & vaine pastimes, &c. in restrayning men from their handy labors and oc­cupations. S. August speaking of the abuse of the Sabboth day,August in Psalme. 34. sayth: It is better to dig & go to plowe on the Sabboth day, than to be drunke, and liue ydelly: howe much more may we saye so of these festiual days, neuer appointed nor cōmanded by God? &c.

If you do alow of exercises and recreations, why then do you so bitterly inuey and speak against plays & pastimes?

As farre as good exercises and honest pastimes & plays doe benefite the health of manne, and recreate his wittes, so [Page 24] farre I speake not against it, but the excessiue and vnmeasurable vse thereof,Math. 5.29. taketh away the right institution thereof, and brin­geth abuse and misuse, and thereby is an hinderaunce of mans o­bedience to Gods word (as it is seene in you this present day) and therfore they are rather chaunged into faultes and transgressions, than honest exercises for mans recreation. Therefore we must in all our pastimes remember what Cicero sayth:Cic. de offic. lib. 1 Non ita generati sumus à natura, vt ad ludum & iocum facti esse videamur, sed se­ueritatem potius, & alia studia grauiora. Wee are not made and brought forth into this worlde by nature, to the intent we might appeare and seeme to be created to the maintenaunce of gaming and pastymes, but we are borne to more weightie matters, and grauer studies.1. Cor. 10.31 Therfore S. Paule sayth: Whatsoeuer ye do, do all to the glorie of God.

It seemeth to me, you are so precise, as if you wold make vs Stoikes, that will thus exclude pastimes and playes frō vs, as we nowe vse them.

Haue you so quicklye forgotten (what I sayde euen nowe) that I did allowe of all honest, good, and lawful pastimes, for those endes and purposes wherevnto they were appointed, for mans recreation and comfort. Cicero sayth in his booke of Offi­ces, to this effect and purpose:Cicero de offic. lib. 1. Ludo autem & ioco illis quidem vti licet, sed sicut somno & caeteris quietibus, tum cum grauibus serijs (que) rebus satisfeceremus, that is: Honest games and pastimes are al­lowable, but we ought to vse them as we doe sleepe and other ea­ses of the bodie, and to be taken after such time as we haue labou­red inough in weightie matters, and serious affaires. As we read of the Romane Scruola,Valer. lib. [...]. he vsed often times to play at Tennise, onely to recreate his spirites, after hee had taken great paynes in weightie matters of the common wealth.

I am verye gladde that you graunt some kynde of pastime and playes, although you tye it to times, matters, and persons.

Uery good reason it be so graunted, as I haue sayde. For as Cicero sayth: Ludendi est quidem modus retinēdus, A mea­sure [Page 25] ought to be kept in all our pastimes, as the Poet sayth: Est modus in rebus, sunt certi denique fines. Quas vltra citra (que) nequit consistere virtus. I pray you what measure or meane keepe you & your companions now a days, that play when you should sleepe, and sleepe when you shoulde labour?Mar. 23. [...] The Lorde biddeth you watch and pray, and you watch and play all night long, wherby you are not able to doe your dutie in hearing of Gods worde, receyuing of his sacramentes, praying with the congregation, nor yet able to vse your vocation and calling: whereby you pro­uoke and heape Gods heauy displeasure and wrath vppon you, therefore you haue greate cause to bee heartily sorye, and to re­pent.

Why sir, by my sleepe I hurt no man, for therein I thought no euill, and therefore I haue not offended, that I nede to repent me for it.

My sonne,Iam. 3.2. Mat. 15.19. 1. Cor. 3.5. Genes. 6.5. Psal. 19.12. Psal. 52.7. in manye things we offende all, both in thoughts, words, dedes, & dreames, through corruption of our na­ture, therefore haue wee nede to saye with Dauid: Who can vnderstande his faultes? Clense mee from secrete faultes (O Lorde. And whereas you saye, by sleeping you hurt no man: That is not sufficient to hurt no man, but you must do good al­so. Dauid sayth:Psal. 34.14. Psal. 37.27. 1. Pet. 3.11. Eschue euill and doe good, seeke peace, and en­sue it. What good (I pray you) hath your sleepe and ydle pa­stimes done to you? which hath hindered you from all good and godly exercises. No good at all, but rather great hurte, for that you abused, and not vsed your sleepe in due time and order, by rea­son of your ydle nightwatching playes, and ydle wanton pasti­mes, to satisfie the pleasures and desires of the fleshe,Rom. 8.5.6, 7.8.13. Gal. 5.19. and there­fore you neede repentance. Hereby is inferred that generall rule, Cuius rei est vsus, eiusdem est & abusus. There is nothing vsed, but that also maye be abused.Genes. 3.6. VVis. 2.25. For God in mercie giueth vs no­thing (be it neuer so good) but the deuill is presently busie to draw vs to the abuse thereof.

Doe not you remember that Salomon sayth:Eccl 3.22. That there is nothing better than that a man shoulde be merye and re­ioyce [Page 26] in his affayres, bicause that is his portion. Where­fore then shall not wee in our youthfull dayes playe and pa­stime?

Salomon speaketh not there of vaine, wanton, and ydle playes, but declareth that man by his reason can compre­hende nothing better in this life, than to vse the giftes of God soberly and comfortably. Also he speaketh against the greedie care­fulnesse of the couetous rich men, that vse to become slaues and bondmen to their mucke and riches (contrarie to the rule of Da­uid, which he giueth,Psal. 61.10. saying: If riches encrease, sette not your heartes thereon). A little before the place by you recited, he sayth: I knowe that there is nothing good in them,Eccle. 3.12. but to reioyce and do good in his lyfe. To that ende was it spoken of the wyse man a­gainst couetousnesse, Auar [...] semper deest quod habet, quàm quod non h [...]bet, The rich man lacketh that which he hath, as well as that he hath not.August. Augustine sayth: Non solum ille auarus est qui ra­pit aliena, sed etiam ille auarus est qui cupidè seruat sua, He is not onely a couetous man that taketh away another mans goods, but also he is a couetous man that greedily and niggardlye keepeth his owne goodes (from helping the poore) so that it is a manifest token of Gods plague, when a rich man hath not a liberall hearte to vse his riches.August. de verb. Apost. Serm. 20. Augustine sayth: Siignem mittitur qui non de­dit rem propriam, vbi putas mittendus est qui inuasit alienum? If he shall be cast and sent into fire that giueth not of his owne pro­per goodes, where thinkest thou shall he be cast and sent that in­uadeth and taketh away other mens?

Why doe you speake so much to mee of this coue­tousnesse, I am not rich, and therfore not couetous.

You are herein deceyued.Exo. 20.17. Rom. 7.7. For Christ in his law saith: Thou shalte not couet nor lust: whereby he doth declare that a greedy mynded man (although he haue no riches) may be, and is a couetous man.Psal. 75.6. [...] Sam. 2.7. So that riches (whiche is the gifte of God) is not cause of couetousnesse, but the filthye desire and insatiable mynde and heart of manne, and also his greedy desire to haue. Therefore Paule sayth: [...] Tim. 6.10 The desire of mony, he sayth not sim­ply [Page 27] (mony) but the (desire) is the roote of all euill, whiche whyle some lusted after (he sayeth lusted) they erred from the faith. A­gaine: They that will be riche, fall into temptation, and snares, and into many foolishe and noysome lustes, which drowne men in perdition and destruction. So that wee see, it is the lust and will, and not the riches per se, that doth make vs couetous men. Augustine sayeth:August. in Serm. 29. Tolle superbiam, & diuitiae non nocebunt, Take away pride and vaineglorie, and then riches will not hurt. Non enim (sayth Theophilact) diuitiae nocent, Theophil. in Luc. cap. 7. sed solicitudines ea­rum, Riches hurt not, but the carefulnesse of them. Chrisostome also sayth:Chrisost in Epist. ad Phil. cap. 1. Non est pauper, non est, inquam, qui nihil habet, sed qui multa concupiscit: vicissim, non est diues qui multa possidet, sed qui nullius eget. &c. Voluntas hominum & diuites faciunt & pauperes, non pecuniarum vel abundantia, vel defectus, that is to saye: He is not a poore man I saye, that hath nothing, but hee is a poore man that coueteth and lusteth: Agayne, he is not riche that hath and enioyeth muche (goodes) but hee that coueteth no other mannes (goodes) &c. the willes and desires of menne ma­keth riche and poore,Seneca. not the want, or abundance of monye. Se­neca sayeth: Diues est, non qui magis habet, sed qui minus cupit, He is riche, not that hath much, but that coueteth least. There­fore Saint Paule sayth:1. Tim. 6.6. Godlynesse is great gaine, if a man be content with that he hath. &c. Whereby you see proued, that you and such others, are couetous men.

Well, let this passe, and let vs come agayne vnto our former talke. Is it lawfull for Christians to playe at all, or not?

I haue sayde to you my mynde herein alredy, what neede you to vrge me so often to tell you?

I will shewe you the reason why that I doe aske you againe.

What reason is there that so moueth you to reiterate this so often? Declare it.

I haue often times hearde & affirmed at the mouth [Page 28] of certaine graue learned Diuines) that it is not lawfull for any Christian man (professing the fayth and true religion of Christe Iesu) to play at any game or pastime at all.

Although in this poynt, I am not altogither of their iudgement, yet no doubt they seeme to giue reasons for it, but yet I must needes confesse, these reasons of theirs are sifted very depe, and very harde, and marueylous precise.

I pray you let me heare what their reasons are, that they seeme to persuade by.

Their reasons are these. Seing (saye they) that wee must yelde account to God of the whole course of our life, and of eche particular dede thereof, they aske what account we are able to yeelde to God of the time that we leese in playe? And seeing (say they) that we must forbeare euery ydle worde that God re­buketh vs for,Math 12 36. yea, though it be neither othe nor blaspheming of the name of God, but onelye bicause it is ydle, and spoken to no purpose,1. Cor. 19.32. howe then (say they) can we excuse our selues of all the ydle time that we spende in playing? We must doe all (say they) that we doe, be we great or small, riche or poore, to the glorye of God. And when we playe, can we saye that therein wee glorifie God.Ephe 5.16. Paule (say they) willeth vs to redeme the time, which we haue lost in fonde and euill things when we were Idolaters, shall we thinke that it is lawfull for vs to leese and spende the same in playe, nowe when we are called to the glorie of God? It is suf­ficient for vs (sayeth Saint Peter) that we haue spent the time past of this lyfe after the lust of the Gentiles,1. Pet. 4.3. walking in wanton­nesse, lustes, drunkennesse, in gluttonie, drinking, and in abho­minable Idolatries, to the ende that the rest of the time that we shall liue in this fleshe, we should liue no more after the concupis­cences of men, but after the will of God. There are so many du­ties (say they) that God by his worde requireth of vs, so manye meanes and holy exercises and occupations, to bestow our selues eyther to the glorie of God, or the profit of our neighbours, at all houres both daye and night, yea, though they were longer, and that euery daye had eight and fortie houres. But in stede of be­stowing [Page 29] our selues in holye exercises, and better businesses, wee spende away our time in playing, therefore it is intollerable, and by no meanes lawfull for any man that calleth himselfe a Chri­stian, to play. There is the reading of the worde of God, and o­ther good bookes, there is comforting the sicke, visiting prisoners, relieuing the nedy, and also the occupations that ech man hath in his estate and particular calling:Math. 25.35-36. all the whiche, with other lyke exercises, are express [...]lye commaunded vs by the worde of God, and we can scarce finde in our heartes to doe anye of them, and yet can we bestowe (say they) so long time in playing. Certain­ly all these things well considered,Amb. lib. 1. off [...]c. cap. 23 [...] etiam in Psal. 118. Chrisost. in Mat. hom. 6. we cannot perceyue (say they) howe it shoulde be seemely, or lawfull for a Christian to lose any time, be it neuer so little, in play. Saint Ambrose (say they) doth generallye condemne all kinde of playe. As also Saint Chry­sostome.

I promise you they go very neare.

Although they do, yet for my parte I will not bee so straite or scrupulous.August. lib. 2. Musicae. For I say with Saint Augustine, that it is the part of a wise man sometimes to recreate himselfe, and re­ioyce the minde, that he may the better away with, longer con­tinue, and more chearefully returne to his ordinarie labour and vocation.Ambr. lib. 1. offic. cap. 33. S. Ambrose sayth: Licet interdum honesta ioca. &c. Ho­nest pastimes are sometime lawfull.

I woulde very gladly heare your answeres to their reasons which they haue made.

My answere is this: We must make distinction be­tweene the ordinarie things that a Christian is bounde of necessi­tie to doe, and those things which are permitted, and graunted him by God for the refreshing and helping of his infirmitie, as to ease him when he is weary, to sleepe after labour, and to play af­ter long paine. Ouid sayth: Quid caret alterna requie, durabile non est. The thing cannot indure that lacketh rest. And therefore the holy Scriptures (whiche are the rule of good and euill) maketh mention of playing, and alloweth Christians so to doe. Zacha­rie sayth:Zacha 8.5, And the streetes of the citie shall bee full of boyes and [Page 30] girles, playing in the streetes thereof. Also when Saint Paule sayth:1. Cor. 10.31 Whether ye eate or drinke, or whatsoeuer else ye doe, doe all to the glorie of God. Wee maye by this worde, (whatsoeuer ye doe) vnderstande all honest recreations, which certainely is as lawfull and permitted to vs, by reason of our infirmttie, as is either eating, drinking, or sleeping, when wee haue neede thereof. And as our Lorde Iesus Christ sayeth:Marc. 2.27. Luc. 6.5. Math. 12.8. That man is made for the glorie of God, and therefore the Sabboth serueth for man, and not man for the Sabboth: so honest recreation is inuented for man and for his health, which maketh vs the better and more de­uout to serue God. Then to playe at honest games and pastimes, is a thing both indifferent and lawfull, and such as are lefte to Christian libertie,Gala. 12 13. as Paule sayth: Brethren, ye haue bene cal­led vnto libertie: onelye vse not your libertie as occasion vnto the fleshe, but by loue serue one another: which thing must be ob­serued in any wise. Neuerthelesse, I cōfesse we ought not to abuse (through too great pleasure which we take in them) no more than to abuse any other thing of the lyke kinde. In very deede it should seeme too great a crueltie to restraine wearied natures, ouertoyled bodies, that they neyther might or durste take some recreation. For although we ought to apply al & euery our doings to y^e glory of God, & edifying & helping of our neighbours, neuerthelesse whē we take our honest recreation to maintaine and preserue our vi­gour and health, or to recouer our strength, or to refreshe vp our spirites, that we may afterwarde the more cherefully and fresh­ly go about that businesse that God hath called vs vnto, and doe it the better. The same in the ende redoundeth to the glorie of God, whome we shall by this meanes be more able and readye to serue, and also to seeke our neighbours furtherance and profite. I doe not then forbid or condemne all playe, neither mislike that a faithfull Christian doe sometimes play and sport himselfe, so that such play and pastime be in lawfull and honest things, and also done with moderation.

Then I perceiue by you, that honest recreation, pa­stimes and playes are tollerable vnto menne, and that they maye [Page 31] vse and frequent it without fault, or offending God, or hurt to the profession of a true faithfull Christian.

If it be, as I haue sayd, moderately taken, for recrea­tion sake, after some weightie businesse, to make one more freshe and agilite, to prosecute his good and godly affaires, and lawfull businesse, I saye to you againe, he maye lawfullye doe it: yet I woulde demaunde one thing of thee my sonne, if thou wilt aun­swere me.

That I will. What is it, let me heare?

What weightie affaires and graue studies haue you and your companions bene burthened withall? Hath it bene stu­dying in your bookes, eyther in giuing counsell and aduise for go­uernement of common wealths, or else in labouring and toyling in your handie craftes and vocation, for the sustentation & main­tenance of your wiues and familie at home, that you should haue such neede to consume this whole night for recreation, pastime, and vaine playes?

I assure you good father Age, my studie is not Di­uinitie, for I haue small learning,Luc. 16.3. Prou. 20.4. Cap. 21.25. Cap. 22.13. nor yet am I anye Ma­gistrate, or labouring manne: for in no wise can I labour, I loue not to heare of it, of anye thing, muche lesse to vse it.

Your father hath the more to aunswere for, who is commanded by Gods holy worde to haue brought you vp (as S. Paule sayth) in the discipline and doctrine of the Lorde.Deut. 6.7. Ephes. 6.7. Eccles. 7.6. 2. Tim. 3.15. S. Paule commendeth Timothie, that he had knowne the Scriptures of a childe, and commendeth him that he hadde learned the faith that was in him,2. Tim. [...].5. of his grandmother Lois, and his mother Eunice. Whereby appeareth their diligence in bringing vp Timothie in godly knowledge, learning, and faythfulnesse in religion. Solon the Lawe maker among the Ithenians,Plutarch made a lawe that the childe (whose father neuer regarded to bring vppe his sonne in anye good learning or exercyse) shoulde not be bounde to succour or relieue his father in anye respecte, in what [...] hee were in.Aristot [...]. Aristotle was demaunded, what the learned differed [Page 32] from the vnlearned: answered, Qua viui à mortuis, As liuing men do differ from the deade.Diogenes. Therfore Diogenes said well: Learning and good letters, to yong men bringeth sobrietie: to olde menne comfort: to poore men riches: to rich men an ornament, &c. Not without iust cause did Chrisostome saye: Fathers are louing to the bodies of their children, but negligent & hateful to their soules. Which is the cause that Ecclesiasticus sayeth:Ec. 30.9.10 If thou bring vp thy sonne delicately, he shall make thee afrayd: if thou play with him, he shall bring thee to heauinesse. Laugh not with him, least thou be sorie with him. &c. And where you say, you cannot labor, I tell you plainelye,1. Thes. 3.10 Ephe. 4.28. then are you not worthy to eate or drinke. For he (sayeth Saint Paule) that will not labour, ought not to eate, that is to say, sayth a learned man, Nolite istos otiosos alere, sed fame eos ad laborem cogite, Math. Flace. Illyricus in 2. Thes. cap. 3 Nourish not among you these ydle loytering persons, but compell them with very hunger to labour: wherby you may learn,Ephe. 4.28. y^t none ought to liue ydelly, but should be giuen to some vocation or calling to get his liuing withall, that he maye doe good vnto others also.Thom. de A­quino in 2. Thes. cap. 3. Thomas de Aquine sayeth: Quinō habet exercitium, vel officij, vel studij, vel lectionis, periculosè viuunt otiosi, They that haue no exercise, eyther of office, studie, or reading, these liue daungerously that liue ydellye. Ecclesiasticus therfore sayth:Eccl. 33.26. Sende thy seruant to labour, that he go not ydle: for ydlenesse bringeth much euill.Cato. Cato sayth: Homines nihil a­gende, discunt male agere, Men in doing nothing, but be ydle, do learne to doe euill.Genes. 3.15. Adam was put (by God) in Paradise, it is ad­ded, that he might dresse it, and keepe it. Teaching vs, that God woulde not haue man ydle,Genes. 3.19. though as yet there was no neede to labour. Also God sayde vnto Adam (after his fall:) In the sweate of thy face thou shalt eate breade.Psal. 128.2. Prou. 10.13. Dauid sayth: Thou shalte eate the labors of thine owne handes. Salomon sayeth: A slouthfull hande maketh poore, but the hande of the diligent maketh riche. You, and such as you are, esteeme your selues happie and blessed which may liue in wealth and ydlenesse. But the holy ghost (as you haue heard) approueth them blessed y^t liue of the meane profit of their owne labours. So that it appeareth, of all things, ydle­nesse [Page 33] is most to be eschued and auoyded of all men (especiallye of those that professe the Gospell of Christ) bicause it is the foun­tayne and well spring whereout is drawne a thousande mis­chiefes: for it is the onely nourisher and mayntainer of all filthi­nesse, as whoredome, theft, murder, breaking of wedlocke, per­iurie, Idolatrie, Poperie, &c. vaine playes, filthy pastimes, and drunkennesse.Eccl. 32.26. Bullinger, in decad. 3. ser. 1 Th [...]ophila. in 1. Tim. cap. 1. Bonauent. in li. meditatio­ne vit. Christ Not without cause did Ecclesiasticus saye, that ydlenesse bringeth much euill. Otium fuge vt pestem (sayeth Bul­linger) Flee ydlenesse, as thou wouldest flee from the plague of pestilence. Otium enim omne malum edocuit, Idlenesse teacheth all euill and mischiefe. Bonauenture sayth: Otiositas magister nuga­rum est, & nouerca virtutum, Idlenesse is the maister of fables and lies, and the stepdame of all vertue. So Ambrose sayth: Pe­riculosa otia secura esse virtuti, This secure ydlenesse is most dan­gerous that can be to vertue. Therefore my sonne doe according to the olde Prouerbe, Qui fugit molam, fugit farinam.

Salomon reproueth such ydle persons as you are, by sending them to the Ant,Proue. 6.6. 7.8. Cap. 30.25. saying: O sluggarde, go to the Ant, beholde hir wayes, and be wyse, for she hauing no guyde, gouernour, nor ruler, prepareth hir meate in the summer, and gathereth hir foode in the Haruest. Teaching hereby, that if the worde of God cannot instruct vs, nor persuade vs, yet wee shoulde learne at the little Ant, to labour and prouide for our selues, and not to burthen o­thers, as Saint Paule sayth:1. Tim. 5.8. If there be any that prouideth not for his owne, and namely for them of his housholde, he denyeth the faith,Ephe. 4.28. and is worse than an infidell. Agayne he sayeth: Lette him that stole, steale no more: but let him rather labour and work with his hands the thing which is good, that he may haue to giue vnto him that needeth. Howe is it then, that man shameth not to liue a trifling, and an ydle loyterer, considering howe painful­ly and busilye the poore Ant toyleth in the Summer, gathering hir prouision and store for the Winter, and also hauing such ma­nifest precepts in holy Scripture, to instruct him, as you heare of Saint Paule himselfe. Therfore he put that precepte to auoyde theft, to moue the Ephesians to labour, for that ydlenesse maketh [Page 34] one to consume his owne goods and treasures, whereby commeth pouertie, of that issueth out deceyt, from thence commeth thefte: he addeth a reason why he should labour, not onelye to succour himselfe, but those also that haue neede. He biddeth them simply to worke, but sayth worke that is good, that is to saye, that worke and vocation which God hath ordeyned and appoynted, which is good and profitable to men. [...] A learned father sayth herevpon, Pro­hibens pratias ac inutiles artes, vt sunt histrio [...]um, praestigiatorum, Mag [...]um, Astrologicae, & alia omnes diuinationes, aliae (que) curiosae [...] sorum generum: Forbidding (by Paules wordes) euill and vnprofitable artes, as of Enterludes, Stage playes, Iugglings, and false sleyghts, Witchcraftes, Speculations, Diuinations, or fortune tellings, and all other vayne and naughtie curious kynde of artes. Whereby we haue to note, with what kinde of labour and exercise we ought to get our liuings. For [...] it bee by these or such like wayes and meanes, it is most detestable and abhomi­nable before God and man, and cannot escape without greate punishment, vnlesse they repent, and so turne from their wic­kednesse.

Is there no remedy but that we must get our liuing with our owne labour and trauell?

There is no remedie, for the Lorde hath commanded it,Iob. 5.7. Psal. 104.23. Act. 20.34. Ephe. 4.28. 1. Cor. 12.25 2. Thes. 3.8. 1. Thes. 4.12 and therefore it must be done, hee hath so decreed it, as Iob sayth: A man is borne to trauell, as the sparkes to flee vpward. Dauid sayth also: Man goeth forth to his worke, and to his la­bour vntill the euening. Neyther are we borne to our selues one­ly, but to others also. Plato sayth: Homines hominum causa esse generatos, Plato. Eche man was borne and brought into this worlde for others sake,Cic. lib. 1. de [...]fficijs. as one man to helpe another. Cicero sayth: Non nobis solum nati sumus, ortus (que) nostri partem patria vindicat, partem amici. &c. Wee are not borne and brought into this worlde, to our selues onely, for owne sake, but also for others, for part of our birth and being, our countrie doth chalenge, and the other parte our parents and frendes doe require. For otherwise, Homo homi­ni lupus est, Gal. 5.35. A man is a wolfe to a man, that is, a deuourer one [Page 35] of another. Therfore let vs labour diligently in good exercises, that we may haue to minister to the needy brethren, remembring al­wayes what is sayde: It is a blessed thing to giue, rather than to receyue.Act. 20.35.

Thus you may perceyue throughlye howe commendable the labouring man is, and howe detestable and odious the loyterers and ydle persons are in any common wealth:Centuria. 13. [...] 10. fo 1152 Otiosos & vagos so­litus est appellare, fratres muscas, quod nihil facientes boni, Idlers and wanderers were wont to be called Friers flies, which neuer doe any good. Teaching hereby that Popishe friers were and are but ydlers and loytering vagabondes, good for nothing, but euen as flies flie abroade vpon all mennes meate, to fill themselues of other mens trauels: euen so doe they. For they go ydelly a limi­ting abrode, liuing vpon the sweate of other mens trauels. Against such ydle Friers and Monkes, Saint Augustine wrote a booke, reproouing earnestly their ydle couetous life. &c. Seneca passing by a certaine towne called Uacia, he sawe a Citizen of Rome y­dle and loytering, sayde: Hic situs est Vacia, Here lieth or sitteth the filth and dung of Uacia. It was truly sayde of one: Quod otium puluinar est Satanae, That Idlenesse is Sathans fetherbed and pillowe that he layeth all ydlers and loyterers to sleepe vpon. The Prophet Ezechiell sayth,Ezec. 16.49 it was one of the sinnes of Sodom, for which God plagued them, saying: This was the iniquitie of thy sister Sodom, pryde, fulnesse of breade, and abundaunce of ydlenesse was in hir. &c. Saint Paule also reproueth a sorte of yong widowes which were in his time, and lyued ydelly, saying: Refuse the yonger widdowes,1. Tim. 5.13. for they being ydle, haue learned to go about from house to house, yea they are not onely ydle, but also pratlers and busie bodies, speaking things whiche are not comely. Here may you see what mischiefes ensue of ydlenesse, both in men and women.

In olde time (we reade) that there was vsually caried before the mayde when she shoulde be maried,Plin. lib. 8. Cap. 40. and came to dwell in hir husbandes house,Pro. [...]1.10.11.12.13. a distaffe charged with flare, and a spyndle hanging at it, to the intente shee might bee myndefull to lyue [Page 36] by hir labour.Plutarch. Also among the Romaynes, when anye mayde shoulde be maried, it was alwayes solemnized vpon the working daye, to teach what they must doe. &c. Likewise they were wont in olde time, to haue paynted Snayles in their houses, to teache them thereby alwayes to keepe home within their owne house, and to see hir seruants labour in their businesse duly and truly, for the auoyding of ydlenesse, [...]. Cor 14.35 the mother of all other vices. Saint Hierome counsayled the mayde Demetrias to eschue ydlenesse. And therfore when shee had made an end of hir prayers, he willed hir to go in hande with wooll and weauing, that by such change of workes the dayes seeme not long. He did hir not to worke, for that she was in any pouertie (being one of the noblest women in Rome) but that by such occasion of working, she shoulde put out of hir mynde foolishe and filthie imaginations and fantasies. A certaine woman of Lacedemon taken prisoner in warre, was as­ked what she coulde doe: I can (sayeth she) rule an house. So Aristotle sayth: That in keeping of an house, it is the mans part to get, and the womans to keepe. But if she be spending & wast­full, prodigall and ydle, Ecclesiasticus counsayle must be follo­wed, where he sayth:Eccl. 42.6. Set a good locke where an euill wyfe is, and to locke where manye handes are. Otiositas ommum vitiorum magistra atque origo est, Idlenesse (sayeth Chrysostome) is the mystres and beginning of all vice and wickednesse. Cato sayth: Segnitiem fugito, qua vita ignauia fertur, Nam cūm animus lan­guet, consumet inertia corpus, as if he should saye: A slothfull and ydle life is to be fled, for when the mynde is vnlustie, then ydle­nesse consumeth the bodie.

Idlenesse moste delectable to the fleshe, which deliteth aboue measure in sloth, lithernesse, ceasing from occupation, sluggish­nesse, and heauinesse of mynde, and it hath a desire to be doing of nothing, and to be voyde of all care and businesse. Yea, and this remember my sonne Youth, that filthie lustes are chieflye nouri­shed by excesse and ydlenesse, for thereof is the fire brande kindled, and thereof is the oyle poured in and ministred so abundantly, as not without cause that learned father Peter Martyr sayd: Quam­uis [Page 37] autem otium alat alioqui multa mala, P. Martyr [...]m comment in 2. lib. Sam. cap. 11. nihil tamen aut facilius aut magis alit, quàm lihidinem, that is: Although ydlenesse other­wise nourisheth many euils, notwithstanding the nourisheth no­thing more easie than sensualitie, and vnlawfull lust (of whore­dome) therfore was it sayde of that wittie Poet:

That is:

I perceyue the blinde eateth manye a flie. For as Christ sayth:Ioh. 12.35. He that walketh in the darke, knoweth not whither he goeth. And Saint Paule sayde, that hee knewe not lust had bene sinne,Rom. 7.7. except the Lawe had sayde: Thou shalte not lust. Even so may I say, that I had not knowne that Idlenesse had bene such a detestable sinne as it is, except God had opened this to me by the meanes of you. Nor yet that Satan thereby vseth to seduce and bring vs from all vertue to vice, from faith to infideli­tie, according as Ecclesiasticus sayth:Eccl. 33.26. Idlenesse bringeth much euill: And as the saying of olde hath bene: Otia dant vitia.

It is the waye and practise that Satan vseth to steale into our hearts,Math. 13.25 that he may possesse vs, as Christ sayth: While man slept, there came his enimie (Satan) and sowed tares amōg the wheate.Psal. 132.3.4.5. &c. As we see in king Dauid: when he was yong, he exercised himselfe in preparing a house for the Lorde, and sayde: I will not enter into the tabernacle of mine house, nor come vp­pon my bed: nor suffer mine eyes to sleepe, nor myne eye lyddes to slumber, vntill I finde out a place for the Lorde, an habitation for the mightie God of Iacob. After, when he began to be ydle, it is sayde in the booke of Samuel, that Dauid went not vppe with Ioab his Captaine,2. Sam. 22. [...]. [...].30 but sent him, and all his seruants with him, against the children of Ammon, to besiege Rabbath. But (sayth the text) Dauid remained in Ierusalem, and fell to lye ydelly vp­pon [Page 38] his bed at noone, or euening tyde, and rose vp and walked vp­pon the roofe of his pallace, and from the roofe he saw Bethsheba, Uriah the Hittites wife washing of hir selfe, and she was beauti­full to looke vpon. &c. and Dauid sent for hir, and she came vnto him, and he lay with hir, and gate hir with childe. &c. By this example you maye see the daungerous falles that Gods children fall into by this detestable vice of ydlenesse. And therefore that old saying by you alledged, is moste true, Otia dant vitia, Idlenesse bringeth and gathereth (wheresoeuer she entreth) all maner vices and wicked sinnes. Ambrose hath a prety apt similitude to set forth the nature of Satan vnto vs, and also his sleightes and craftie practises to deceyue vs, to the ende we thereby may the better a­uoyde his subtilties.

I praye you good father Age, declare it to mee, that I may learne somewhat thereby to auoyde that wycked enimie.

Ambros. in Hexameron [...]ib. 5. cap. 8.The similitude is of a Crabbe, and of an Oyster, as thus: The Crab (sayth Ambrose) deliteth very much to eate of the meate of Oysters, but for that they (Oysters) are so strongly and well fenced with two harde shelles, which he cannot breake by strength, therfore he wayteth diligently to bring the Oysters out of the water, into the hote sunne. Whiles the Oysters open with the sunne, and with the ayre and winde, the Crab presently putteth a little stone into the Oyster as he gapeth, whereby hee cannot close or bring togither againe his shelles, then afterwarde the Crab without daunger putteth in his clawes, and deuoureth the flesh at his pleasure. Euen so (sayth he) when men are giuen to ydlenesse, and open their mindes vnto pleasures, the Deuill commeth, and casteth into our mindes and hearts, filthie cogita­tions, in such sort, that our shell which before did defende vs, can­not be drawne close togither againe, then full easily doth he de­uour vs cleane.

I promise you this is a proper similie verye aptly applied by S. Ambrose, yet I pray you let me a litle further trou­ble you about this matter of ydlenesse.

It shall be no trouble to mee, saye on in the name of God, what you haue to demaunde, and I will aunswere you as God shall giue me leaue and knowledge.

You haue hertofore mightily beaten downe all ydle­nesse, affirming also that God detesteth it, and yet by your paci­ence) I doe reade in the Law, that God himselfe commaundeth vs to be ydle,Exo. 20. [...]0. saying (in the fourth commandement) The seuenth day is the Sabboth of the Lord thy God: in it thou shalt doe no manner o [...] worke, thou, nor thy sonne, nor thy daughter, nor thy man seruant, nor thy mayde, nor thy beast, nor the straunger that is within thy gates. &c. Whereby it appeareth that the Lord alloweth of ydlenesse. &c.

You must learne to distinguish this word (Idlenesse) as Saint Augustine teacheth you,A [...]gust, de v [...]ra religio [...] ne. Cap. 35. saying: Est otium desidiae, & otium cogitationis, that is: There is ydlenesse of sitting still, and there is ydlenesse of meditations. Uerye well noted also was it of Brentius, [...]rentius in Luc. Cap. 9. Homil. 85. saying: Est otium ignauum, quo inertes parant se non ad negotia, sed ad delicias & voluptates. Est otium h [...]nes [...]um & ne­ [...]essariū, quo boni viri reddunt sese aptiores ad negotia & vocationes suas sectandas. Tale otium non solum suasit, sed mandauit Deus in le­ge, dum instituit Sabbatum, & iuber in co non hominem tantum, verumetiam iuuenta quiescere. Otiemur non ad luxum, quod impij & ignaui solent, sed ad pietatem. &c. That is: There is a beastly and slothfull ydlenesse, which ydle persons get to themselues, not for labours, but for pleasures and delites. There is also an honest and a necessarie ydlenesse, whereby good men are made more apte and ready to doe their labors and vocations wherevnto they are called. This kinde of ydlenesse, God doth not onely persuade, but also commaundeth it in his lawe, in that he appoynted the Sab­both day, and commaunded that in it, not onely manne shoulde rest, but the beasts also. Let vs then be ydle, not for carnall plea­sures, as the wicked and vngodlye are wonte, but for godlynesse and vertues sake. &c. Maister Bullinger also sayeth: Sabbatum à Deo institutum est, Bullinger. [...] lerem. ca. [...] non propter otium per se. Otium enim Deus nuspiam per se approbat: proinde otium Sabbati commendantur [Page 40] propter aliud, nimirum propter diligens religionis studium: ideò enim feriandum praecipitur à laboribus manurijs, vt hoc totum tempus im­pendamus exercitio religionis, that is: The Sabboth day was ap­pointed of God, not for Idlenesse simplye. Idlenesse of it selfe is no where allowed of God: therefore the ydlenesse of the Sabboth day was commended for another purpose, that is, for the studie and diligent desire of religion. Therefore he commaunded to rest from our handie labors, that wee might bestowe all that time in the exercise of religion. It is likewise in the very same commaun­dement sayde:Exo. 20.11. that God rested the seauenth day &c. Shall we cō ­clude with the heretikes, that God sitteth ydelly in heauen, and hath no care of his creatures by his heauenly prouidence, nowe he hath once created them? (God forbid.) This rest of God (as the Scripture testifieth, was à creatione, sed non à gubernatione, it was from creating, but not from gouerning and ordering them. For he doth alwayes by his power sustaine them, by his prouidence gouerne and rule them, and by his goodnesse nourishe them. Wee must rest therefore from handie and bodily workes, but we must not cease from such works as pertaine vnto the true worshipping of God. This seruice among the fathers, were vsed in iiij. things, that is. First in reading, interpreting, and hearing of Scriptures. Secondly, in prayers publike and priuate, in celebrating and re­ceyuing of Sacraments. Thirdly, in collecting and gathering for the poore and indigent.Actes. 11.29. 1. Cor. 16.2. Fourthly, in visiting and distributing to the poore, and making of peace and vnitie among neighbours where any controuersie was.

Then I perceyue we must refrayne from all other labors vpon the Sabboth (except those which you haue specified) and so of necessitie we ought not to vse any labour or work what neede or necessitie soeuer there shoulde be.

You must note that the Sabboth was made for man, and not man for the Sabboth,Math. 12.8. Luc. 6.6. Marc. 3.1. and therefore is the sonne of man Lorde ouer the Sabboth. The Sabboth was instituted of God to conserue man, and not to destroy man, and therfore the Sabboth is to be dispensed withall, as often as it shall be through our neces­sitie, [Page 41] safetie, or health, so required. Of the which thing our Sa­uiour Christ disputeth in Mathew and Luke,Luc. 6.9. Marc. 3.4. for in such things the libertie of the Christians doth consist. And wheras the Priests and Leuites were exercised openly in slaying of beastes in the Temple,Rom. 14.6. scumming, seething, and burning them, prepared for their sacrifices,Num. 28.9. & were not counted guiltie of the breache of the Sabboth daye.Mat. 12.5. In lyke sort it shall be lawfull to prepare meate for our neede on the Sabboth day,1. Macha. 2.40.41. and to feede the body. Mat­tathius thought it had not bene lawfull to fight vppon the Sab­both day: but when he considered the ende of the Sabboth, howe it was ordeyned to preserue, and not to destroye, willed all men to make battell vpon the Sabboth day, bicause they might not die all of them as their brethren did whiche were murthered by their enimies.Luc. 6.9. Math. 12.11. Luc. 13.15. So it is lawfull vpon the Sabboth daye, to heale the sicke, to visit the sicke and prisoners, to succour the needy, to fight in defence, that we may preserue the creature of God. If it bee lawfull (as Christ sayth) to drawe a beast out of a ditch or myre on the Sabboth day, why is it not lawfull on the Sabboth daye to saue a house that is ready to fall, or a burning, or to moore a ship faster that is ready to runne against the rockes? Why is it not lawfull on the Sabboth day to gather togither corne or haye which hath layne abrode a long time, and to saue it, least it shuld through the iniurie and force of the weather, and hie floudes and springs of waters, be vtterly destroyed?

If it be so,Num. 15.32.35.30. Exo. 31.13.14. as you haue sayde, why then did Mo­ses and Aaron commaunde the congregation to stone to death that man that was founde gathering stickes vpon the Sabboth day?Iere. 17.21. And why doth God threaten such plagues on those that ca­rie any burthen on the Sabboth day?

In that he was stoned to death, was not simplye for gathering of stickes, or that he did this of necessitie, or of igno­rance and simplicitie (as some suppose) but for that he did it of set purpose, consumeliously, obstinately, and stubbornely didde breake and violate this commaudement of God: Or as it were in spite of Moses Gods magistrate, woulde doe this in the open [Page 42] face of all people, teaching others (by his example) to do the like, therfore Moses commaunded to stone him to death according to the lawe.Num. 15.24 For if he had done it of ignorance, necessitie, and sim­plicitie, then shoulde not he haue died (as it is expressed in the ve­ry same chapter) but certaine burnt offerings had bene offered to the Lorde for him.Leui. 4.17. &c. But (sayeth the Lawe) if anye person doeth presumptuously despise the worde of the Lorde, and breake his commaundements, he shall be vtterly cut off from among the people. &c. Whereby you may perceyue that he was put to death for his contempt against the Lorde. And for that cause Lyra [...] supposeth this man was first kept in prison, [...] in N [...]om cap. 15. in Olo. ordi. vntill it was tryed out whether he did it contemptuously or ignorantly. And for that God sayth:Exod▪ 31.14 (He that defileth the Sabboth, shall die the death. &c.) It was repeated of God, for a speciall poynte, teaching hereby, that the whole keeping of the lawe standeth in the true vse of the Sabboth, which is, to cease from our workes, and to obey the will of God. For the obseruation of the Sabboth doth extende as well vnto the faith we haue in God, as vnto the charitie of oure neighbors. Also by this example we see the authoritie of the ma­gistrate, howe it is not onelye to punishe matters and faultes committed agaynst the seconde table:Cal [...]inus in Exod. cap. 15 but also for faultes and trespasses committed against the first table, for matters touching religion.August. con­ [...] Crescen. So S. Augustine sayth: In hoc Reges sicut eis diuinitus praecipitur Deo seruiunt in quantum Reges sunt, si in suo regno bona iubeant, mala prohibeant, non solùm quae partinent ad humanam so­cietatem, verum etiam quae ad diuinam religionem, that is: In this Kings, as it is commaunded them of God, doe serue God as Kings, if in their kingdome they commaunde good things, and forbid euill things, not onely those things which pertayne to hu­maine societie,Dani. 3.29. but also to all godly religion. Some read of Na­buchodonosor, howe he serued God, when he forbad by a terrible law, all men dwelling in his kingdome, from blaspheming God. So likewise we may reade of that godly king Ezechias,2. Reg. 18.4 how he destroyed the temple of the Idols. &c. Whereby we see that Prin­ces may lawfully deale in matters of religion,Deute. 13.5. and also may law­fully [Page 43] put to death open and obstinate Papistes and heretikes, that holde any false doctrine manifestly against the worde and com­maundement of God.Mat. 13.30. Whereas Christ sayth: Let both the tares and wheate growe togither vntill the Haruest.Beza de pu [...] nied. haret. &c. appertayneth nothing vnto the Magistrate, but vnto the Minister onely. &c. As for the place of Ieremie,Iere. 17.22▪ you shall note, that he goeth aboute to shewe the Iewes the right keeping of the Lawe. For by naming the Sabboth day, he comprehendeth the thing that is thereby sig­nified: for if they transgressed in the ceremonie, they must needes be culpable of the rest, which is meditating the spiritual Sabboth or rest, hearing of Gods worde, and resting from worldly tra­uels. And doth also declare, that by the breaking of this one cō ­maundement, he maketh them transgressors of the whole lawe, forasmuch as the first and seconde table are therein contayned, that is, as I haue sayde before, fayth towardes God, and chari­tie towardes our neyghbors:Nehe. 13.15. and not for our owne fantasie, gaine, and pleasure, we shoulde go about our owne businesse, and leaue our duty towards God, and giue our selues to al maner ydlenesse, and Ethnicall sportes and pastimes, as is nowe vsed too muche amongst vs. That day is most holy, in the which we must apply and giue our selues vnto holy workes and spirituall meditations.Nehe. 8.1.2.3.4.5. For if we doe but rest (in the Sabboth day) from the works of the bodie, then do we take y^t like rest as beasts do, and not as the faith­full doe.Hieronym. Epist. 17. Saint Hierome to this sayth: Non sufficit à malis esse o­tiosum, si quu fuerit à bonis otiosus, It is not ynough for man to rest and cease from euil things, if a man be ydle from good things. Likewise Saint Augustine sayth: Quod in otio non debet esse iners vacatio, sed aus inquisitio veritatis, aut inuentio, that is: In ydle­nesse sluggish rest ought to be away, and when he is at rest, there ought to be either inquisitiō of the truth, or inuention of the same.

What doth this worde Sabboth signifie?

It signifieth in Hebrue, quietnesse or rest.

Howe many Sabboths are there?

Three. The first is corporall: to cease from our bodily labours. Seconde is spirituall: to cease from our sinne. Thirde [Page 44] is heauenly:Esay. 66.23 [...]. [...] 2. [...]. Reue. 14.13 ca. 2.2.3.4. [...] that is after this our pilgrimage, and ende of our life, we shall keepe our Sabboth and rest in heauen with Iesus Christ for euer and euer.

You haue throughlye satisfied me in this point, I thank you good Father for it. Yet I pray you let me vnderstand what Christ meaneth by saying in S. Mathewe,Mat. 12.36. that of euerye ydle worde that men shall speake, they shall giue account thereof at the daye of iudgement.

That is a sharpe saying and a true, if we shall giue account for euery ydle worde (O Lorde be mercifull to vs) what shall we doe then for our ydle and sinnefull workes. By these ydle wordes, [...] in Math 12. Saint Hierome vnderstandeth all that is spoken with­out profit to the hearers, letting passe good and gracious talke, and speake of friuolous vaine things, full of scurrilitie and bau­drie.Bulling. in Math. 12. &c. Maister Bullinger sayth: Hereby is forbidden all lyes, vanities, and whatsoeuer springeth of the affections of the fleshe. Maister Musculus sayeth:M [...]s [...]l in Math. 12. That Christ hereby declareth, that we shall not giue accountes to God onely for deedes, but also for wicked wordes, not onely for vaine wordes, but for ydle words: it for ydle wordes, what for hurtfull wordes? what for lyings? what for slaunderings? what for cursings? what for leastings and mockings? what for periuries, shall be done hereafter to those at the daye of iudgement?Psal. [...]39.4. Wee see hereby, that there is not a worde in our tongue, but the Lorde knoweth them wholy alto­gither. Not without great cause therefore did Dauid pray vnto the Lord,Psal. 141.3. that he would set a watch before his mouth, to keepe the doore of his lippes.1. Cor. 15.33 Bicause (sayeth Paule) euill speakings cor­rupt good maners.Ephe. 5.3.4 Saint Paule sayth: that fornication and all vncleannesse or couetousnes must not be once named among vs, as it becommeth Saints. Neither filthinesse, neither foolish tal­king, neither [...]easting, which are things not comelye, but rather giuing of thanks.Collo. 4.6. Ephe. 4.29 Let your speach be gracious alwayes, poudred with salt. He sayth also: Let no corrupt communication pro­ceede out of your mouthes, but which is good to the vse of edi­fying, that it may minister grace to the hearers: In fine there­fore [Page 45] he concludeth to the Colossians,Collo. 3.17. thus: Whatsoeuer ye shall doe, in worde or deede, doe all in the name of the Lorde Iesus, giuing thanks to God euen the father by him.August. ad fraires in Erem. ser. 3. O quàm sanctum est os, vnde semper coelestia erumpunt eloquia, O (sayeth Augustine) howe holy is that mouth wherrout commeth alwayes heauenlye speaches. Let them take heede therefore which speake what they list,Psal. 12.4. Psal. 12.3. saying with the wicked in the Psalme: With our tongue we will preuayle, our lippes are our owne, who is Lorde ouer vs? But (sayth the Prophet) the Lorde will cut off all flattering lippes,Psal. 120.3. Iam. 3.9.6.7 Prou. 18.22. Ecc. 5.24.15 and the tongue that speaketh proud things. Dauid asketh, what the deceitfull tongue bringeth vnto himselfe? or what doth it auayle him? Salomon sayeth: that life and death are in the power of the tongue, and they that loue it, shall eate the fruite thereof.

Is it not lawfull then to vse any kinde of ieasting or mery talke, when companies are gathered togither to make them merie withall?

Yes,Collo. 3. [...]7. so that your talke and ieasting be not to the dis­glorie of Gods name, or hurt to your neighbour, you maye. For there are diuers examples in the Scriptures of pleasant talke, which is also godlye,1. Reg. 18.27 Esa. 44.11.12. Baruc. 6.13 14.15.16.17.18.19.20. 2. Cor. 12.23. as Eliah [...]easted with Baals Prophetes, saying: Crie loude, for he (meaning Baall the Idoll) is a God, eyther he talketh or pursueth his enimies, or is in his iourney, or it may be that he sleepeth, and must be awaked. &c. When honest iesting (to good honest endes) be vsed, it is tollerable. Therefore Paule sayeth not simplye (I [...]asting) but addeth, whiche are things not comely, meaning ieasting that is full of scurrilitie and filthinesse.

Well, let this passe, and let vs come againe to our talke that we had before, which was, that you wente aboute to driue me to labour for my liuing, and that euerye man shoulde walke in his vocation, to get his breade in the sweate of his face. Well, I tell you plaine, Playes must be had, and we will haue them, say you to the contrarie what you lyst.

Salomon sayth:Prou. 21.17. Cap. 20. [...]. He that loueth pastimes, shall be a [Page 46] poore man.Eccle. 10.18. &c. Agayne he sayth: By slothfulnesse the roofe of the house goeth to decay,Prou. 10.4. and by the ydlenesse of the handes, the house droppeth through: againe, a diligent hande maketh riche, but a slothfull hande maketh poore.Prou. 12.11. He that tilleth his lande, shall bee satisfied with breade: but he that followeth the ydle, is destitute of defence. &c.

Math. 6.25. 16.28.And it please you sir, Christe biddeth vs not to bee carefull for our liues, what we shall eate and drinke, and sayeth that the Lillies of the fielde labour not, neyther spinne, yet Salo­mon was neuer arrayed like vnto them. And also that the birdes doe not sowe, reape, nor carie into the barne. &c. We are bidden also not to care for to morowe, for the morrowe shall care for it selfe, the day hath inough with his owne griefe. &c. By this I doe gather, [...]. Pet. 5.7. that labour is not so necessarie, or that wee shoulde haue any care, but to cast all our care vpon the Lord, for he careth for vs. And therefore what neede we to labour?

Christ doth not here clerely forbidde all kinde of care, but onely that which commeth of a diffidence and mystruste in Gods prouidence. You must consider, that there are two sortes of cares. First is that which is ioyned with fayth, by honest la­bour to prouide for his familie things honest and necessarie. For otherwise (sayth Saint Paule) he denieth the fayth, [...]. Tim. 5.8. and is worse than an infidell. The seconde is that, which riseth of doubt or despayre, of an Epicuriall care and mistrust in the Lorde, and this kynde of care is here by Christ reproued. For Christs words teach vs, that God will prouide for euery day, that that shall bee necessarie, though wee doe not encrease the present griefe thereof by the carefulnesse howe to liue in time to come. And here you must note and marke, that Christ our Sauiour doth not say: La­bour not for meate and drinke, but be not carefull (sayth he:) he doth not prohibite or forbid labour, but Heathenishe and an Epi­curiall carefulnesse:Musculus in Gene. cap. 26. Verum incrementum Dei non datur otiosis, sed operantibus ac seminantibus, God giueth not increase to ydlers, but to them that worke and sowe.1. Thes. 4.11 12. 2. Thes. 3.12 &c. So Saint Paule sayth: [...]nus­quisque manibus suis laboret, vt habeat & vnde des necessitatem in­digenti. [Page 47] &c. Let euery manne labour and worke with his hands, that hee maye haue wherewithall to giue them that suffer neede. And if your reason did holde true, then we should neede neuer to pray for our necessities.Math. 6.8. Math. 6.3 [...]. For that Christ sayth: Your heauenlye father knoweth what neede we haue before we aske. Againe, bee not carefull what you shall eate or drinke. &c. Shall we therefore conclude herevpon, that we must not pray or care litle or nothing what we eate or drinke, whether it bee poyson, carrion, or anye vnwholesome thing. No man is so foolishe, I nowe, so to doe. And as for the birdes that doe not sowe or reape, and the Lillies that labour not, neyther spinne. &c. Although I may saye to you, Legibus enim viuimus, non exemplis, Wee liue by lawes, and not by examples. Yet S. Augustine shall aunswere you in this point, (who hauing iust occasion to reproue certaine ydle Monkes that were in his dayes, which woulde not labour for their liuing, as they ought to doe, but tooke occasion (as you doe) by the example of the birdes of heauen, and Lillies of the fielde, to be altogither ydle from any labour or good exercise of their bodies, or handy oc­cupations, learning thereby to liue like the ydle Dumble Bee in the hyue, vpon the sweate and trauels of other mennes labours.) Si vultis (inquit) imitari volucres & Lilia, August. de-opere Mon. cap. 23. cur haec quoque illa non imitamini? Lilia non comedunt aut bibunt: aues non recondunt in crastinum, neque congregant in apothecas: neque molunt & coquūt, at vos editis & bibitis, & studiose reconditis, that is: If you will imitate and followe the example of the birdes and Lillies (not to labour,) wherefore doe you not imitate them also in this poynte? the Lillies neyther eate nor drinke: the birdes doe not lay vppe a­gainst the morowe, neither gather togither into the Sellers: nei­ther doe they grinde corne, seeth, or boyle meate, yet you doe eate and drinke, and are carefull and diligent to lay vp in store, you do grynde corne,Ibidem. and seeth and boyle meate (for your vse) Hoc enim aves non faciunt, this the birdes (and Lilies) doe not, sayth Augu­stine. S. Chrysostome sayth:Chrisost. in Math. cap. 6. homil. 25. Non dixit, nolite laborare, sed nolite solliciti esse. Ergo sollicitiesse vetamur, laborare autēiubemur. Sic enim Dominus loquens ad Adam: non dixit, cum sollicitudine facies tibi [Page 48] panem, sed cum labore & sudore faciei tuae: Ergo non solicitudini­bus spiritualibus, sed laboribus corporalibus acquirendus est panis: Si­cut laborantibus enim pro praemio diligentiae, Deo praestante, panis a­bundat: sic dormientibus & negligentibus, pro poena negligentiae, Desfaciente, subducitur. &c. That is: the Lorde did not say, la­bour not, but be ye not carefull. Therefore we are forbidden to be carefull, but we are commaunded to labour, so the Lorde sayde vnto Adam: he sayde not to him with carefulnesse thou shalt get thy breade, but with the labour and sweate of thy face. Therefore not with spirituall carefulnesse, but with corporall labours our breade is to be gotten,2. Tim. 2.6. as to the labourers for the rewarde of their diligence (by the blessing and helpe of God) their breade encrea­seth: so to the slothfull and negligent,2. Pet. 2.13. Proue. 12.11. for the punishment of their slothfulnesse & ydlenesse, God sendeth them penurie and want. &c. Nowe my sonne, you haue hearde by Gods worde, and the an­cient Fathers, what you ought to doe, therefore learne you first to seeke the kingdome of God and his righteousnesse,Math. 6.33. Deut. 28.1.2.3.4.5. Iames. 1.18. and all these o­ther things shall be ministred vnto you: that is, applye the hea­ring of Gods worde, and amende your life, for God of his owne will begat vs with the worde of truth, that we shoulde be the first fruites of his creatures.Rom. 12.7.8 Math. 5.16. [...]. Pet. 2.12. Lu. 1.7 4.75 And also to learne to walke in that voca­tion, wherevnto euerye man is called, as God maye bee glori­fied, the poore members of Christe comforted, and oure selues saued.

By this your long discourse against ydlenesse, it se­meth to mee, that you doe condemne hereby, all Princes, Noble men, Magistrates, Preachers, Scholemaisters. &c. for they labor not, nor haue any handie craft to get their liuing withall.

Ro. 13.1.2.3. 1. Cor. 12.28 Ephe. 4.28. Rom. 12.4.5.7.8. 1. Cor, 12.11. 1. Timo. 2 2. Actes. 2.28. 1. Pet. 5▪2. 1. Tim. 5.17.You must note, that there are two sortes of labours: One is, of the mynde and wit: the other, of the hands and body. And so the Prince, Rulers, Magistrates, Preachers, Counsay­lers, &c. in their vocation and calling, laboureth (with great stu­die, and industrie of mynde and witte) for the promoting of Gods glorie, the good gouernement and state of the Common wealth, teaching and preaching to the ignorant people, to keepe men in [Page 49] peace and tranquilitie, for you must not thinke, that they labour not,Eccle 17.15. 1. Cor. 12.14. 1. Pet. 2.13. 1. Tim. 2.2. Ephe. 4.11. 1. Cor. 12.28 Ec. 38.32.3 [...] which doe not labour at the Plowe, Cart, or otherwise with their hands: for the eternall God hath appoynted and diuided his Church militant, for these foresayde causes into foure partes. First, into Principalitie. Seconde, into Nobilitie. Thirde, into Pastoralitie. Fourthly, into Vulgaritie. So that euery member hath his office and calling, not to be ydle, but alwayes diligent and laboursome in their vocations accordingly: therefore what­soeuer the diuersitie is, yet the profit is common, and serueth to the edification of the Church. So that it appeareth, it is no small carke and care that Princes, Rulers, Pastours. &c. haue and take continuallye, watching when others sleepe, according to this saying:

Notwithstanding, yet wee reade in auncient hystories, that excellent men in olde time (when as they had gotten any vacant or leysure time,Eccl. 4.20 eyther from holy seruice, or from ciuill matters) they spent all that leysure time, eyther about husbandrie, or about the arte of a shepehearde. For they woulde not consume the time away in ydlenesse, sumptuousnesse, gluttonie, drunkennesse, and vayne pastimes and playes.Iudge. 6.11. Act. 20.34, Ioh. 21.2. 1. Thes. 3. [...] And this shall we not onely see in Abraham, Isaac, Iacob, Gedeon. &c. and other holy fathers and Apostles of Christ Iesu. &c. but also it manifestlye appeareth by the Romaine hystories, wherein appeareth that Curius and Se­ranus and such like, were elected chiefe Magistrates, when they were in the fieldes at plough tilling the grounde. It is also writ­ten that AEerxes king of Persia, in vacant time from the affayres of his Realme, he with his owne handes woulde plant innume­rable trees, which long ere he died, brought forth abundance of fruite. &c. If such men woulde spende no time ydelly, how much lesse shoulde meaner persons doe it.Eccle. 22. [...] Cap. 33 [...] For as the wyse man sayth: A slothfull man is to be compared to the dung of Oxen. &c. For [Page 50] ydlenesse bringeth much euill.

I pray you shew what is ydlenesse, and also whe­ther ydlenesse, be called ydlenesse, onely in respect that the mynde or bodie ceaseth from labour.

Alexander part. 2. quest. [...]16. mem. 2.Idlenesse is a w [...]cked will giuen to rest and slothful­nesse, from all right, necessarie, godly, and profitable works, &c. Also ydlenesse is not onely of the body or mynde to cease from la­bour, but especially an omission or letting passe negligentlye all honest exercises: for no day ought to be passed ouer without some good profitable exercises, to the prayse of Gods glorious name, to our brethrens profite, and to our selues commoditie and lear­ning.

Was there euer any lawes made against this kinde of ydle life, and sharpe punishment appointed for such ydle per­sons? I pray you let me knowe it, if there were or be any.

Alexand. Seuerus.Yes: There hath bene lawes and punishment from time to time appointed and ordeined for such. Alexander the em­perour sayth: Forasmuch as ydlenesse, that is to say (sayth he) ceasing from necessarie occupations or studies, is the sinke which receyueth all the stinking chanels of vice, which once being brymfull, sodenly runneth ouer, through the whole Citie, and wyth his pestiferous ayre infecteth a great multitude of people, ere it maye bee stopped and clensed. And that notwithstanding, the people being once corrupted and infected with this pestilence, shal with great difficultie, and with long tract of time bee deliuered. And therefore he made a law: That if any one of the people had bene founde ydle, by the space of one whole daye, hee shoulde bee whipped, and after by the Conseruatours committed to some one Crafte that he was of, and for euery daye that he was scene to be ydle, the person to whome he was committed, shoulde (for a Monethes space) sette him to anye labour that hee plea­sed, as his slaue and bondman, and that no man should giue him meate, or to talke with him, vnlesse it were to chyde and rebuke him.

Draco.Draco the Lawmaker among the Athenians, made a lawe, [Page 51] that whosoeuer was founde an ydle person, should haue his head cut off from his bodie.

Areopagite did also vse greate diligence to search oute what arte or science euery manne had to finde himselfe withall,Areopagite [...] and those whome hee founde to be ydle, hee didde sharpelye punishe them.

The Massyliens woulde suffer, nor receyue anye manne to dwell within their Citie,Massyliens. that had not some Arte and facultie to get his liuing withall. For (say they) Nullam vrbibus pestem no­centiorem esse otio, There is no worse pestilence to a citie than ydlenesse. &c. According as Syrach sayeth: A slothfull man is to be compared to the dung of Oxen,Eccl. 22.1.2 and euerye one that taketh it vp, will shake it out of his hande: he is like a filthie stone, which euery man mocketh at for his shame.

Queene Elizabeth in the xiiij. and xviij. yeres of hir gracious reygne,Queene E.8. an. 14. &. [...]8 two Actes were made for ydle vagrant and maister­lesse persons, that vsed to loyter, and woulde not worke, shoulde for the first offence haue a hole burned through the gristle of one of his cares of an ynche compasse. And for the seconde offence com­mitted therein, to be hanged.

If these and such lyke lawes were executed iustlye, truly, and seuerely (as they ought to be) without any respect of persons, fa­uour or friendshippe, this dung and filth of ydlenesse woulde easily be reiected and cast oute of thys Common wealth, there woulde not be so many loytering ydle persons, so manye Rus­sians, Blasphemers, and Swinge Buckelers, so many Drun­kardes, Tossepottes, Whooremaisters, Dauncers, Fydlers, and Minstrels, Diceplayers, and Maskers, Fencers, Theeues, En­terlude players▪ Cutpurses, Cosiners, Maisterlesse seruauntes, Iugglers, Roges, sturdye Beggers, counterfaite Egypti­ans. &c. as there are, nor yet so manye Plagues to bee amongst vs as there are, if these dunghilles and filthe in Common weales, were remooued, looked vnto, and cleane caste oute, by the industrie, payne, and trauell of those that are sette in au­thoritie, and haue gouernemente. So Moyses sayeth: [Page 52] That they must take the euill awaye forth of the myddes of the Citie.Deut. 13.5. So sayth Publianus, Bonis nocet, quisquis pepercerit malis, He is very hurtfull to the good men, whosoeuer fauoureth and spareth the euill men. Therefore they must execute iustice, as well vpon the proper man that is ydle, as vpon the poore man, as well vppon one, as vpon another, that it may not be sayde:

I am very glad (I prayse God) that I haue had this talke and communication with you, good Father, I perceyue that nothing is to be had or gotten in absenting from Sermons, but euilnesse and losse of good doctrine and instructions, which I haue done through vaine ydle pastimes and playes. For nowe (by you) I vnderstande, that of ydlenesse commeth no goodnesse, but rather the contrary, &c. Also I see and learne that euery man (in his calling) ought to labour and get his liuing in the feare of God, and sweate of his browes. And therefore I will henceforth (God willing) speake no more against the worde of truth, but will be ashamed of the lyes of mine owne ignorance,Ec. 4 24.26 Dani. 9. [...].6.7.8.9.10. Lu. 15.18.19. I will not therefore be ashamed to confesse my sinnes, and will no more resist the course of the riuer.

I am glad to heare this of you, that you are so reclai­med, and are not ashamed to confesse your lewde life,Rom. 8.26 which is a token that Gods spirit is in you. For as you confesse: we ought (euery man in his calling) to doe good: for in doing nothing, we learne to doe euill,Ephe. 4.23. so that you nowe flee from that vaine ydle life, [Page 53] which before you haue liued,1. Pet. 4.3. and spent a great time therin (not­withstanding, Nunquam serum est, Cyprianus. quòd verum est, that is: Ne­uer to late done, which is truly done) that will come to passe that Ouid sayth:

By what meanes shall I frame my selfe herevnto, and to redresse my former wayes, and naughtie ydle playes and pastimes, and also my wily wanton lyfe, which will be hard for me to bridle, according to that saying of Euripides.

In dede as the Prophet sayth:Iere. 10. [...]. The waye of man is not in himselfe, neither is it in man to walke and to directe his steppes. Therefore you must with the same Prophet say: Thou hast corrected mee,Iere. 31.18. Psal. 37.23. and I was chastened as an vntamed calfe. Conuert thou me (O Lorde) and I shall be conuerted. The paths of man are directed by the Lorde.Psal. 119.9.105. &c. Wherewithall (sayeth Da­uid) shall a yong man redresse his wayes? In taking hede there­vnto (sayth he) according to thy worde. For it is a lanterne vnto our feete, and a light vnto our pathes. &c. This worde will deli­uer thee (sayth Salomon) from the euill waye,Prouerb. 2.12.13.14.20. and from thē that leaue the wayes of righteousnesse, to walke in the wayes of dark­nesse, which reioyce in doing euill, and delite in the frowardnesse of the wicked. Therefore walke thou in the wayes of good men, and keepe the wayes of the righteous.Rom. 12.27. Therefore (sayth Saint Paule:) Bee not ouercome of euill, but ouercome euill wyth goodnesse. So that you must be nowe an earnest and continuall [Page 54] bearer of Gods worde, often to pray and call vpon God through Iesus Christ. Alwayes be you tied to some labour and businesse, neuer giue any respit to vnhonest lusts, but with godly studies, & honest occupations resist the pride of the fleshe, and with accusto­med fasting, prayers, and repentance, kepe vnder your lasciuious life.Hierony. de consec. dist. [...] Cap. Nunquā For as S. Ierome sayth: Semper age aliquid, vt Diabolus adueniens semper te inueniat occupatum, non enim facile capitur à diabolo, qui bono vacat exercitio, that is: Alwayes be doing some thing, that when the deuill commeth, he maye finde thee (well) occupied: for he is not easily taken by the deuill, that applieth good exercise. &c. You must also call to remembrance what vowe & pro­mise you made in your baptisme:Roma. 6.4. 1. Thes. 4.7 Iob. 14.1. Mar. 13.35. Rom. [...].18. you must remēber that we be al called to godlynesse and cleannesse: you must remember y^e short­nesse of your time, and the vncertaintie thereof: also the paynes of hell for the vngodly. &c. These things shall drawe you awaye from the companies of the wicked, and make you desire the com­panie of the godly and vertuous men.

I besech God I may folow this your good and god­ly counsell, I beseech you let me craue your earnest and heartie prayers vnto God for me, that I may crucifie the fleshe with the aff [...]ctions and lusts thereof, and as I liue in the spirite, so I maye walke in the spirite.

I will not fayle but pray for you, that you maye ob­taine this for his mercies sake, and nowe I aduise thee hereafter to expresse by thy doings,Gal. 5.20. Mat. 15.29. Gal. 1.23. Prov. 29.11. 2. Pet. 2.22. 2. Pet. 3.9. Ezec. 18.32. Reue. 22.11 thy inward fayth, that God may be glo­rified, and turne no more to the puddle and vomit of your filthye ydle life. And thus you see the long sufferance of God, and his pa­tience to vs warde, that he woulde haue no man to perishe, but would all men come to repentance. And that you are now righ­teous, bee you more righteous still, and that you are holye, bee you more holy still. &c. So that if these things be with you, and a­bounde in you,2. Pet. 1.8. they will make you (sayth S. Peter) that ye neuer shal be ydle, nor vnfruitfull in the knowledge of our Lorde Iesus, Christ.

I perceyue now more and more still, how good and, [Page 55] profitable it is,Eccle. 6.35. Cap. 8.9. Cap. 9.17. to accompany alwayes with the godlye, thereby a man shall learne godlynesse, for in the companie of the wicked, there is nothing but wickednesse to be learned.

It is good counsell (my sonne) that Salomon giueth,Eccl. 11.29. saying: Bring not euery man into thine house, for the deceytfull haue many [...]raynes.Cap. 34.4. &c. Againe he sayth: Who can be clensed by the vncleane?Cap. 13.1. For he that toucheth pitch, shall be defiled with it, and he that is familiar with the proude, shall be like vnto him. &c. according to the olde saying:

By this your former discourse against ydlenesse, to haue men labour in their vocation and calling, doe you hereby in­clude the lame, d [...]a [...]e, blinde, aged, impotent, sicke. &c. and suche as are not founde in their members. &c.

Nothing lesse. These are exempted, and therefore of necessitie must be holpen accordingly, with the ayde and comfort of the publike collection.Prou. 19.17. Therfore he that giueth to the poore, len­deth to the Lorde, and what he layeth out, shall bee payde him a­gaine. &c.Marc. 14.7. The poore, sayth Christ, yee shall haue alwayes wyth you,August. de verbis dom. Serm. 25. Psal. 41.1. and when ye will ye may doe them good. The fruite of the poore that is cast into their bosomes, wil returne again with great profit. Blessed is he that prouideth for the sick and nedy, the Lord shall deliuer him in the time of aduersitie. Giue almes (sayth To­bie) of thy substance,Toby. 4.7. and turne not thy face from any poore, least God turne his face from thee. &c. Saint Paul willed the churches of the Corinthians,1. Cor. 16.1.2 Act. 11.29. Rom. 12.13. Actes. 22.25. as he willed the churches of Galatia, to make gatherings euery first day of the weeke, and put aside and laye vp as God hath prospred them, that the necessitie of the saynts might be relieued. &c. Yet there must be a consideration in these also. For manye of them which lacke the vse of their feete, with their hands may pick wooll, and sow garments, or tose O [...]am. Many which lacke armes, may worke with their feete, to blowe Smithes bel­lowes. &c. to serue to go in errantes. &c. so as muche as maye bee [Page 56] in eche respect of persons, we must labour to auoyde ydlenesse.

Herein also, we must consider to helpe the broken aged olde men and women, which neede to be susteyned of the common col­lection. Also those that be persecuted for the Gospell of Christe, must be ayded likewise.Math. 25.35. Also captiues and prisoners, eyther at home, taken abrode in warres, or else with Turkes. Also menne that haue bene riche, & are fallen into pouertie, eyther by the seas, fire, or else by any other casualty, must likewise be holpē & succored. Also yong fatherlesse and motherlesse children,Iames. 1.27. pore scholers, & nee­dy widowes.Conc. Thuro. sub. Car. neag a [...]. 10. & 11. &c. & such other like, must be succoured, aided, and cō ­forted, for the Church goodes are the goodes of the poore, and ther­fore you must not iudge, that I speake so vniuersallye, that these impotent and needy ought not to be holpen.In Institut. canonic. sub Ludouico Imp. an. 830. &c. For as we reade in Ludouicus the Emperors canonicall institutions, that Res Eccle­siae vota sunt fidelium, precia peccatorum, & patrimonia pauperum, The goodes of the church be the vowes and bequestes of the faith­full, prices to redeme them that are captiues and in prisons, and patrimonies to succour them with hospitalitie that be poore.Prosp. in lib 1 de vita con­templ. cap. 9. Pro­sper also sayth: Viros sanctos, res Ecclesiae non vendicasse vt proprias: sed vt commendas pauperibus dimisse, Good men toke the goodes of the church, not as their owne, but distributed them, as giuen and bequeathed to the poore. Againe he sayth: Quod habet, cum omni­bus nihil habentibus habet commune, Whatsoeuer the churche hath, it hath it in common, with all such as haue neede. It is re­ported that the churches did distribute these goods into foure parts:Hebr. 13.2. one and the greatest part vpon the nedie people onely: the second parte for lodging of straungers: thirdlye, burying of the deade: fourthly, in healing of diseases. It is reported, that Serapion had vnder him (Decem millia sub se Monachorum, In tripaxt. hist. li. 8. ca. 1. quos omnes sic edu­cabat, vt ex proprijs sudoribus, necessaria compararet, & alijs mini­straret egentibus) Ten thousande Monkes, who brought them vp in such order, that they gate by their owne labours, sufficient for themselues, and also wherewithall to ayde and helpe the needye and indigent. &c. Nowe my sonne you perceyue what sorte of people I speake of, and what sort I speake not of.

You haue herein satisfied me fullye, I prayse God for it.

You doe well,Iam. [...]. [...]7. to ascribe the prayse vnto God for it, for that euery good and perfect gift commeth from him.

Seing that we haue somewhat largely talked and reasoned togither of ydle playes and vaine pastimes, let me craue your further pacience, to knowe your iudgement and opinion as touching Playes and Players, which are commonlye vsed and much frequented in most places in these dayes, especiallye here in this noble and honourable citie of London.

You demaunde of me a harde question: if I should vt­terly deny all kinde of such playes, then shoulde I bee thought too Stoicall & precise: If I allowe and admit them in generall, then shall I giue waye to a thousande mischiefes and inconueniences, which daily happen by occasion of beholding and haunting suche spectacles. Therfore let me vnderstande of what sort and kynde of Playes you speake of.

Are there manye kyndes and sortes of suche lyke Playes?

Uerie many.

I pray you declare them vnto me, that I may learn what they are.

Some are called Ludi Circenses, Ludi Cir­censes. whiche vsed to runne with chariots in the great compassed place in Rome called Circus. Others were called Ludi Compatality, Ludi compatalitij. which made Playes in the high wayes to the honour of Bacchus. Others were called Ludi Florales, Ludi Flora­les. which abhominable Playes in Rome, to the honour of their trumpetlike Goddesse Flora, in which cōmon women play­ed naked, with wanton wordes and gestures. Another sorte were called Ludi Gladiatory, Ludi Gladi­atory. Games of Sworde players, fighting one with another in harnesse, in the fight of the people, endeuouring eche to kill other: a spectacle of crueltie to harden the peoples harts against killing in warres.Luci Gym­nici. Others are called Ludi Gymnici, exer­cises of running, leaping, throwing the darte, and wrastling. O­thers were called Ludi Iuper [...]ales, Ludi Iuper­cales. Games wherein yong Gentle­men [Page 58] naked hauing whyppes in their handes, ranne about laugh­ing and beating all that they mette. Another sorte were called Ludi Magalenses, Ludi Maga­ [...]ses. Playes made to the honour of the mother of the Goddes, with many and sundrie other such lyke vaine Playes haue bene inuented.

I neuer hearde so much, nor so manye sortes of Playes before, yet you haue not named those Playes & Players which I woulde gladly heare of.

What Playes are they which you woulde so sayne heare of?

They are Stage playes and Enterludes which are nowe practised amongst vs so vniuersally in towne and country.

Histrix is a little beast vvith spec­kled pric­kles on his back, vvhi­che he vvil cast of, and hurt men ne vvith them, vvhich is as Plinie sayth, a Porkepine.Those are called Hist [...]iones, or rather Histrices, which play vpon Scaffoldes and Stages, Enterludes and Comedies, or otherwise with gestures. &c.

What say you to those Players and Playes? Are they good and godly, meete to be vsed, haunted, and looked vppon which nowe are practised?

To speake my minde and conscience plainly & (in the feare of God) they are not tollerable nor sufferable in any cōmon weale, especially where the Gospell is preached. For it is right prodigalitie, which is opposite to liberalitie. For as liberalitie is to helpe and succour with worldly goods the man which is poore, and standeth needefull thereof: and also to giue to the mariage of poore Maydens, high wayes, or poore schollers, &c. So prodiga­litie is to bestow mony and goods, in such sort as it spent, eyther in banketting, feasting, rewardes to players of Enterludes, Di­cing, and Dauncing. &c. for the which no great fame or memory can remayne to the spenders or receyuers thereof.

I haue hearde saye, that one Plautus a Comicall Poet, spent all his substance vpon Players garments. Also one Roscius a Romane and a player in Comedies (whom for hys excellencie in pronunciation and gesture, noble Cicero called his iewell) the Romaines also gaue him (as hystories reporte) a stipende of one thousande groates for euery daye (which is in our [Page 59] mony xvj.li.xiij.s.iiij.d.) Lucius Silla being Dictatour, gaue to him a ring of golde. &c. Sith these and such other gaue to such vses, why may not we doe the like?

Bicause these are no examples for Christians to fol­lowe:Luc. 12.23. Math. 19.2 [...] Mar 14.7. Mat. 25. [...] 1. Tim. 6.1 [...] for Christ hath giuen vs a farre better rule and order, how to bestowe our goodes vpon his needie members whiche lie in the streetes, prisons, and other places, and also those that are afflic­ted and persecuted for the testimonie of a good conscience for the Gospels cause.Chrisost. [...]. [...]m. hom. 5 [...]. &c. No man (sayth Chrysostome) was euer bla­med, bicause he had not builded vp costly temples or churches. &c. but euerlasting fire of hell (the punishment of the Deuilles) doe hang ouer vs, except wee doe consider Christe in his members, wandering as straungers, lacking harborough, and as prisoners wanting visitation. &c. The like maye I say of the giftes, buil­dings, and maintenance of such places for Players, a spectacle and schoole for all wickednesse and vice to be learned in. Saint Augustine sayth:Aug▪ in Iob. tract. 100. Donare quippe res suas Histrionibus, vitium est immane, non virtus, Whosoeuer giue their goodes to Enter­lude and Stage players, is a great vice and sinne, and not a ver­tue. What doe the hystories report of Plautus ende that was so prodigall?

I knowe not, therefore I praye you shewe me.

Histories report,Coop [...]z [...] that he was brought into such po­uertie, that he was fayne to serue a Baker in turning a Ouerne or handmill to get his liuing: &c. Respastan gaue out of his cof­fers sixe hundred pounde to Latine and Greeke readers. So did Plinie his Nephewe the like, for the which they deserued greate fame, and encreased in great welth and riches.

Doe you speake against those places also, whiche are made vppe and builded for such Playes and Enterludis, as the Theatre and Curtaine is, and other suche lyke places be­sides?

Yea truly. For I am persuaded that Satan hath not a more speedie way and fitter schoole to work and teach his desire, [Page 60] to bring men and women into his snare of concupiscence and fil­thie lastes of wicke [...] wh [...]redome, than those places and playes, and theatr [...]s are: And therefore n [...]cessarie that those places and Players shoulde be forbidden and dissolued and put downe by authoritie, as the Brothell houses and Stewes are. Howe did the Beniamites ouercome and take awaye the daughters of Is­raell? but in watching them in a speciall open place,Iud. 21.20 21 where they were accustomed vppon the Festiuall dayes to sporte and daunce most ydelly and wantonly.P. Martyr in lud. cap. 21. D. Peter Martyr (that fa­mous learned man) vpon this place (sayth:) Hereby we maye perceiue, that the virgins gaue themselues to playes and daun­ces, which was to abuse the feast day. It had bene better for thē to haue occupied themselues about grauer matters. For the feast dayes were to this ende instituted, that the people should assem­ble togither, to heare (not playes) but the worde of God, to bee present at the Sacrifices, where they shoulde both call vpon God, and communicate togither the Sacramentes instituted of God. Wherfore it is no maruayle if these Maidens were so stollen a­way, resorting to such open place. &c.

Cooper.Romulus (after that Remus his brother was slayne) erected and builded vp a certaine spectacle and place of safegarde for all transgressours that woulde come thither, practising thereby to rauishe all Maidens of the countrie resorting to their newe ere­cted place in Mount Palatine, at solemne games and playes, o­uercame the people of Cenia, and slue their king. &c. Saint Au­gustine sayeth:August. li. 2. cap 17. de ciuitate dei. That the women of Saba being of curiositie desirous to bee present at open spectacles, were rapted and ra­uished by the Romaines: whereof followed such warres, that both nations were almost destroyed. In consideration of this and the like,Iob. Iodoni. [...]ines in li. 1. de ciuitate dei, cap. 31. Scipio Nasica (that worthie Romaine) obteyned in the Senate, that all Theatres and Stage playes shoulde be aboli­shed, for that it was so hurtfull vnto publike and ciuill maners. Also S.C. destroyed vtterlye that Theatre place, whiche was so gorgeously builded, and gaue commaundement, that no suche places shoulde be builded againe in the citie of Rome, and that [Page 61] they shoulde not make any seates or benches to sitte vpon (for to beholde such playes in suche places) neyther in the citie, nor yet within a myle compasse thereof.A good vvishe of the author. &c. I would to God our Magi­strates would folow those good and wholesome examples.

I haue hearde manye both men and women saye, that they can resort to such playes, and beholde them without a­ny hurt to themselues, or to others, and that no lust nor concu­piscence is inflamed or stirred vp in them, in the beholding of a­nye person, or of the playes themselues. Howe say you, maye it be so?

Saint Chrysostome shall answere them,Chrysost. ni Psal. 50. nom. 1. who wrote onely of such as you speake of, that resorted to such playing pla­ces. Some curious, daintie, and nyce persons (sayeth he) hea­ring this, will saye (to excuse their sinnes and follies) we that do resort to beholde and consider the beautie and fairenesse of womē, at Theaters and Stage playes, are nothing hurt thereby. Dauid (sayeth he) was sore hurt (in beholding Bersave) and thinkest thou to escape?Prou. 7.6.7 He did not behold an harlot, but on the top of his house. Tu autem in Theatro vbi cōdemnat animam sapientis, Thou beholdest thē in an open theatre, a place where y^e soule of the wise is snared & condemned: in those places (sayth he) thou serst not on­ly Res infauslas, vnlawfull things: but also hearest spurciloquia, filthie speaches, whereof is (sayth he) incessu meretricis, the begin­ning of whoredome, and the habite of all euilnesse and mischiefe, where thou shalt by hearing diuelishe and filthie songs hurte thy chaste eares, and also shalt see that which shall be greeuous vnto thine eyes: for our eyes are as windowes of the mynde, as the Prophete sayeth:Ierem. 9.22 Death entred into my windowes, that is, by mine eyes. Possible thou wilt say (sayeth he) I am not mooued with those sightes.Iam. 3.5.6. Prou. 6.27. What art thou, yron (sayth he) stone, or an Adamant? art thou wiser, stronger, and holyer than Dauid? A little sparkle of fire cast into strawe, beginneth quickly to kindle & flame, our fleshe is strawe, and will burne quickly, and for that cause the holy ghost setteth Dauid for an example to vs, that we shoulde beware of such contagiousnesse.Iob 31. [...]. Iob sayd: I haue [Page 62] made a couenant with mine eyes, why then shoulde I thinke vpon a Mayde?Psal. 119.37. Dauid also made his prayer to God, saying: O Lorde turne away mine eyes from regarding vanitie, and quic­ken me in thy way.Ambrose in Psal 118. Serm. 5. Saint Ambrose vpon these wordes, calleth Stage playes, Uanitie, wishing that he coulde call backe the peo­ple which runne so last thither, and willeth them to turne their eyes from beholding of such Playes and Enterludes.August in Psalm. 81. The lyke saying hath Saint Augustine.

Lactae. Firm. lib. 6. cap. 20Lactantius sayeth, that the eyes are diners and variable, which are taken by the beholding of things, which are in the vse of men, nature, or delectable things. Vitanda ergo spectacula om­nia, All suche spectacles and shewes (sayeth he) are therefore to bee auoyded, not onelye bicause vices shall not enter our heartes and breastes, but also least the custome of pleasure shoulde touche vs, and conuerte vs thereby both from God and good workes.

I perceyue by your communication, that none ought to haunt and frequente those Theatres and places where Enterludes are, and especially women and maydes.

You haue collected the meaning of my sayings (naye rather of the fathers sayings.) Truly you may see dayly what multitudes are gathe [...]ed togither at those Playes, of all sortes, to the greate displeasure of almightie God, and daunger of their soules. &c. for that they learne nothing thereby, but that whiche is fleshlye and carnall, which Diogenes sawe and well percey­ued, as appeared by his doings, when as vpon a certayne day he thrust himselfe into the Theatre or playing place, when as the people were comming forth. Being demaunded why hee did so, answered: bicause (sayth he) I will differ from the multitude, for the greatest parte of men are ledde rather by affections and reasons. &c. I wote not what precepts may be giuen our people, for our custome now is worse than it was amōgst the Pagans. Therfore let the people, and especially women, giue eare to Pa­gan Ouid, [...]uid▪ if not to Christian preceptes, speaking of those com­mon resortings vnto Playes, sayth:

Notwithstanding all this that you haue alledged out of the Fathers and Counselles, I suppose a man or woman doth not sinne to beholde and lust one for another, except they cō ­mit carnall copulation togither.

Math. 5.23.My sonne, howe doest thou reade or heare the words of Christ in the Gospel, y^t sayth: He that looketh on a woman, and desireth to haue hir, he hath cōmitted adulterie alredie in his heart, &c.Rom. 6.23. And surely they are not spirituall, but carnall, which doe not beleeue that they haue a spring of vngraciousnesse within them, and force not what the mynde be,1. Thes. 5.23. but the bodie. I dare boldlye say, that fewe men or women come from Playes and resorts of men with safe and chaste mindes. Therefore Augustus Cesar gaue cōmandement, that no woman should come to see Wrast­lers and Players.Henricus Cornelius Agrippa de [...]. in. scient. cap. 20. The Massyltens (as Ualerius sayth) kepte so great grauitie, that it woulde receyue into it no Stage players, bicause the arguments (for the moste part) contayned the actes [Page 65] and doings of harlots, to the ende that the custome of beholding such things, might not also cause a licence of following it: and therefore to exercise this arte, is not onely a dishonest and wic­ked occupation but also to beholde it, and therein to delite, is a shamefull thing, bicause that the delite of a wanton mynde is an offence.Alanus. &c. Alas my sonne, not withstanding all this, are not al­most all places in these our days replenished with Inglers, Scof­fers, Ieasters,Rom. 1. [...] and Players, which may saye and doe what they lyst, be it neuer so filthilye and fleshlye, and yet are suffered and hearde with laughing and clapping of handes.Lacta. Firm. lib. 6. ca. 20. Lactantius saith: Histrionum quoque impudicissimi motus, quid aliud nisi libidines do­cent, & instigant, Those filthie and vnhonest gestures and mo­uings of Enterlude players,Cypr. lib. 2. Epist. 2. what other thing doe they teache, than want on pleasure, and stirring vp of fleshly lustes vnlawfull appetites and desires? with their bawdie and filthie sayings and counterfeyt doings.1. Thes. 5.2 [...] Saint Paule therefore biddeth vs to abstaine from all appearance of euill. &c.

I maruayle why you do speake against such En­terludes and places for Playes, seeing that many times they play histories out of the Scriptures.

Assuredly that is very euill so to doe, to mingle scur­tilitie with Diuinitie, that is, to eate meate with vnwashed hands. Theopompus intermingled a portion of Moses lawe with his writings, for the which God strake him madde. Theo­dectes began the same practise, and was stricken starke blinde, and will God suffer them vnpunished, that with impure and wicked maners and doings, doe vse and handle vpon scaffoldes, Gods diuine mysteries, with such vnreuerentnesse and irreligious­nesse?2. Cor. 5.24 What fellowship hath righteousnesse with vnrighteousnes? what communion hath light with darknesse?Iame. 3.10. Out of one mouth (sayeth Saint Iames) proceedeth blessing and cursing, these things ought not so to be. S. Augustine sayth: It is better that spirituall things be vtterly omitted, than vnworthilye and vn­reuerently handled and touched. O what rashnesse and madnesse is that (sayth Bernarde) to handle the worde of God with pollu­ted [Page 66] handes, and to vtter and speake it with a filthie mouth, min­gled with filthie speaches and wordes.

And by the long suffring and permitting of these vaine plays, it hath stricken such a blinde zeale into the heartes of the people, that they shame not to say and affirme openly, that Playes are as good as Sermons, and that they learne as much or more at a Playe, than they doe at Gods worde preached. God be mercifull to this Realme of Englande,1. Tim. 4.3. Num. 11.4. 5.6.7. for we begynne to haue ytching eares, and lothe that heauenly Manna, as appeareth by their flowe and negligent comming vnto Sermons, and running so fast, and so many, continually vnto Playes.&c. Ouid was ba­nished by Augustus into Pontus (as it is thought) for making the booke of the Craft of Loue.Hiero Syra­cusanus. Hiero Syracusanus did punishe Epicharmus the Poet, bicause he rehearsed certaine wanton ver­ses in the presence of his wife. For he woulde not haue onely in his house chaste bodies, but also chaste cares. Why then shoulde not Christians abolishe and punishe suche filthie Players of Enterludes, whose mouthes are full of filthinesse and wicked­nesse.Ephes. 5.4. Saint Paule willed the Ephesians, that fornication and all vncleannesse shoulde not once be named among them. Ney­ther filthinesse,5. neyther foolishe talking, neyther feasting, whiche are things not comely: but rather giuing of thankes. He shew­eth the reason to the Corinthians why they shoulde so abstayne: Bicause euill speakings corrupt good maners (sayth he.) Again:1. Cor. 15.33. 2. Cor. 6.17. Come out from among them, and let vs seperate our selues, and touche no vncleane thing, and then the Lorde will receyue vs, and abide with vs.Tit. 2.11.12 For (sayth he) the grace of God that bringeth saluation vnto all men, hath appeared, and teacheth vs, that we should deny vngodlynesse and wordly lusts, and that we should liue soberly,13. righteously and godlily in this present worlde, loo­king for the blessed hope and appearing of the glorie of the migh­tie God, and of our sauiour Iesus Christ.

Nowe I perceyue it is not good nor godly haun­ting of such places.

Eccles. 7.4.It is truth. For as the Preacher sayth: It is better [Page 67] to go vnto the house of mourning, than go to the house of fea­sting. &c.6. For the heart of the wise is in the house of mourning: but the heart of fooles is in the house of myrth. And therefore it is better (sayth Salomon) to heare the rebuke of a wise man,7. than that a man shoulde heare the songs of fooles.

Truly I see many of great countenance both men and women resort thither.

The more is the pittie, and greater is their shame and payne, if they repent not, and leaue it off. Many can tarie at a vayne Playe two or three houres, when as they will not a­byde scarce one houre at a Sermon. They will tunne to euerye Playe, but scarce will come to a preached Sermon, so muche and so great is our follye, to delyte in vanitie, and leaue veritie, to seeke for the meate that shall perishe, and passe not for the foode that they shall liue by for euer.Iob 21.2. These people sayeth Iob, haue their houses peaceable, without feare, and the rod of God is not vpon them,11. they sende forth their children like sheepe, and their sonnes daunce.12. They take the Tabret and Harpe, and re­ioyce in the sounde of Instruments.13. They spende their dayes in welth,14. & sodenly they go down to the graue. They say vnto God, depart from vs.15. For we desire not the knowledge of thy wayes. Who is the almightie that we shoulde serue him? and what pro­fite shoulde wee haue, if we shoulde pray to him? Therefore I speake (alas with griefe and sorowe of heart) against those peo­ple that are so fleshlye ledde, to see what rewarde there is giuen to suche Crocodiles, whiche deuoure the pure chastitie, bothe of single and maried persons, men and women, when as in their Playes you shall learne all things that appertayne to crafte, mischiefe, deceytes, and filthinesse. &c. If you will learne howe to bee false, and deceyue your husbandes, or husbandes their wyues, howe to playe the harlottes, to obtayne ones loue, howe to rauishe, howe to beguyle, howe to betraye, to flatter, lye, sweare, forsweare, howe to allure to whore­dome, howe to murther, howe to poyson, howe to disobey [Page 68] and rebell agaynst Princes, to consume treasures prodigally, to mooue to lusts, to ransacke and spoyle cities and townes, to bee ydle, to blaspheme, to sing filthie songs of loue, to speake filthi­ly, to be prowde, howe to mocke, scoffe, and deryde any nation, lyke vnto Genesius Aralatensis.Genesius As [...]elatensis patria, vvas a common Ieaster and Player to Domitian the Empe­ror, vvhich did mocke and scoffe most filthi­ly vvith his iestures, the godly chri­stians. &c. &c. shall not you learne then at suche Enterludes howe to practise them? as Palingenius sayth:

Therefore great eeason it is that women (especiallye) shoulde absent themselues from such Playes. What was the cause why Dina was rauished?Gene 64.1. was it not hir curiositie? the Mayden woulde go forth, and vnderstande the manners of other folkes. Curiositie then no doubt did hurt hir, and will alwayes hurt wo­men. For if it were hurtfull vnto the familie of Iacob (being so great a Patriarch) for a Mayden to wander abroade, how much more daungerous is it for other families, which are not so holye nor acceptable vnto God?Titus. 2.4. Ephes. 5.23. But the nature of women is muche infected with this vice. And therefore Saint Paule admonisheth women to loue their husbands, to bring vp their children, and to be byders and tariers at home. And when he entreateth of wan­ton and yong widdowes:Timo. 5.23. They wander abroade (sayeth he) and runne from house to house, and at the last go after Satan. Giue the water no passage,Eccl. 25.27. no not a little (sayth Syrach) neyther giue a wanton woman libertie to go out abroade. If thy daughter be not shamefast, holde hir straitly, least she abuse hir selfe thorow o­uermuch libertie.Math. 7.16. As men cannot gather grapes of thornes, and figges of thistles, neyther can anye man or woman gather anye vertue or honestie in haunting places where Enterludes are. As one vertue bringeth in another, so one vice nourisheth another. [Page 69] Pryde ingendreth enuie: and ydlenesse is an entraunce into lust. Idlenesse is the mystresse of wanton appetites, and postresse of Lusts gate. For no māentreth into the pallace of Lust, vnlesse he be first let in by Idlenesse, and more Idlenesse can there not bet, than where such Playes and Enterludes are.Math. 6.24. Therfore as Christ sayth: The light of the bodie is the eye: If then the eye be single, thy whole bodie shall be light. But if thine eye bee wicked, then all thy body shall be darke. &c. As if he would saye: It thine affec­tions and wicked concupiscence ouercome reason, it is no mar­uell though men be blinded and be lyke vnto beatles, and followe all carnall pleasures. To take away this darkenesse and blinde­nesse,Athenians. the Athenians prouided well when they appoynted their Areopagites to write no Comedie or Play, for that they woulde auoyde all euils that might ensue thereof.&c.Theodosius. Theodosius like­wise did by expresse lawes decree that daunces and wanton dali­ance shoulde not be vsed,Constantinus centur. 4. cap. 3. fo. 76. neyther Games or Enterludes. Con­stantinus the Emperour made lawes, wherein he did vtterly for­bidde all Enterludes and spectacles among the Romanes, for the great discommoditie that came thereof.

Saint Cyprian sayth, it is not ynough for his frende Eucra­tius to abstayne from such Enterlude Playes himselfe,Cypria. lib. 1. Epist. 20. Ambr. lib. 1. offic. cap. 23. but also he must not teach others, nor encourage them thereto. S. Am­brose sayth: that all such Playes (though they seeme pleasant and full of sport) must vtterly be abolished, bicause no such Playes are mentioned nor expressed in holy Scripture.August. lib. 1 cap. 32. de ciui [...]ate deii. S. Augustine sayth: that such Enterludes and Playes are filthie spectacles. For when the Heathen did appoint and ordeyne (sayth he) Playes and En­terludes to their Gods, for the auoyding of the Pestilence of their bodies: your Bishops for the auoyding of the pestilence of your soules, hath prohibited and forbidden those kynde of Scenicall and Enterlude playes. Thus you may perceiue and vnderstande howe those Playes haue bene thought off among the good and godly Fathers afore time, which instructe vs thereby to hate and detest the like now in this latter time practised.

Is there no lawes or decrees that haue bene made [Page 70] against such players of Enterludes, fith they are so noysome a pestilence to infect a Common wealth?

Uery many lawes and decrees.

I pray you expresse some of them for the better sa­tisfying of my minde herein.

Conc. Arela­censis. 2.20.I will so doe God willing. It was decreed vnder Constantinus the Emperour, that all Players of Enterludes shoulde be excluded from the Lordes table. Iohannes de Burgo sometime Chauncelour of Cambridge,Iob de Burg. in pupilla o­eil, 7. par­tis, cap. 5.0. Distinct. 33.cap. Maritii. and a Doctor of Diui­nitie, in his booke entituled Pupilla oculi, sayeth, that Histriones, Enterlude players, Non sunt ad ordines promouendi, are not to be promoted to any dignitie, the reason is (sayth he) Quia sunt infa­mes, for that those Players are infamous persons. He noteth further howe they are knowen, Hoc intellige de his quihis qui pub­licè coram p [...]pulo faciunt aspectum siue ludibrium sui corporis exer­cendo opus illud, Understande this of those Players whiche vse to make shewes openly before the people, or else in vsing their bo­dies to this businesse, as to make sport to be laughed at. In ano­ther place he sayth:Pupilla oculi quart partis, Cap. 9.1. Distinct. 86. Cap. Donare. Histrionibus, Magicis, Scenteis, & alijs infami­bus notorijs & manifestis, non est Eucharistria conferenda, quiatales vitā ducunt illicitam, The Sacrament of thanksgiuing ought not to be ministred vnto stage players of Enterludes, or to Witches, Sorcerers,Summa An­gelica. or to anye suche infamous and notorious wicked persons, for that they leade a lewde and vngodly lyfe. In the de­crees, it is so decreed, that all Enterlude players, and Come­die players,Causa. 4. quest. 1.ca. 1. Distinc. 2 de consecr. cap. pio dilectio­ne. ff. De his qui no. infra. l. it [...] ais pretor vlt. Aug. lib. 1.2 cap. 12. de ciu [...]tate dei. 11. Cornelius Agrippa de vanit. sciens. cap. 20. Heretikes, Iewes and Pagans, are infamous per­sons, and ought to be taken for no accusers of any, nor yet to bee produced as witnesses in any matter or cause before any Iudge, if they be the law is, that the partie may lawfully except against them, & say, they are infamous persons, for they are Players of Enterludes. And this may you doe also against common Min­strels. S. Augustine sayth also, that those Enterlude players are infamous persons. Cornelius Agrippa sayeth: There was in times past no name more infamous than Stage players. And all they that hadde played an Enterlude in the Theatre, were by [Page 71] the Lawes depriued from all honoure and dignitie. Also there is a notable Statute made againste Uagabondes,An. Elizab. 14. cap. 5. Roges, &c. wherein is expressed what they are that shall bee taken and ac­counted for Roges. Amongst all the whole rablement, Com­mon players in Enterludes are to be taken for Roges, and pu­nishment is appoynted for them to bee burnte through the eare with an hote yron of an ynche compasse, and for the second fault to be hanged as a Felon. &c. The reason is, for that their trade is such an ydle loytering life, a practise to all mischiefe, as you haue hearde before.

If they leaue this lyfe, and become good true la­bourers in the Common wealth, to gette their owne liuings with their owne handes, in the sweate of their face, shall not they be admitted and taken againe to the Lords table, and afterwarde to be reputed and taken for honest men?

Yes trulye. Concilium. 3. Carthagine. cap. 35. De consecra. Dist. 2. cap. Scenicis ato que histrio­nibus. And therefore in the thirde Councell of Carthage, it is put downe in these wordes: Scenicis atque Hi­strionibus, caeteris [...] personis huiusmodi, vel Apostatis, conuersis ad Dominum, gratia vel reconciliatio non negetur, To Players of Enterludes and Comedies, and other such lyke infamous per­sons and Apostates, conuerting and returning to the Lorde (by repentance) grace and reconciliation is not to bee denyed. And this is according to the saying of the Prophete Ezechiell:Ezec. 18.21. If the wicked will returne from all his sinnes that he hath committed, & kepe all my statutes, and doe that which is lawfull and right, he shall surely liue and not die. &c.

I pray you shewe mee from whence those kinde of Playes had their beginning, and who deuised them.

Chrysostome sayth:Chrisost, in Mat. hom. 6. the Deuill founde oute Stage playes first, and were inuented by his crafte and policie, for that they conteyne the wicked actes and whoredomes of the Goddes, whereby the consciences of godly men are grieuously wounded, and wicked lustes are many wayes stirred vp. And therefore the Diuell builded Stages in cities.

Arnobius sayeth:Arnobius lib. 7. The Heathens supposed to haue pleased [Page 72] and pacified their Gods from their wrath and displeasure, when as they dedicated to them the sounds of Instruments and Shal­mes.&c.August. lib. 2 cap. 32. de ciuilate dei. Stage playes and Enterludes. Saint Augustine sayth: The heathen did appoint Playes and Enterludes to their Gods, for the aduoyding of pestilent infections.Theoph. lib. 3 contra Aus colicum. &c. Theophylus sayth: Gentes suos dies habebant quibus publica spectacula. &c. religiosa. &c. The Gentyles had their certaine dayes appointed for open spectacles and shewes &c. which they dedicated religiouslye vnto their Gods.Clem. in ora­tione ad gēt. Theopb. lib. 2 cont. Autol. Tatianus in orati. contra Graecos. Clemens and others say: Diabolus sir author Genti­lium superstitionum, That the Deuil is the author of the Gentiles superstitions. For these causes & many other, sayth Theophilus, christians were forbidden to vse any such like Playes.&c. If you will know more hereof, I will referre you vnto Polydore Virgil, and also vnto Iohn Textor,Pol. Virgil. de rerum muēt lib. 3. cap. 3.10. Rauisij Textoris of­ficin. fo. 906 where you shall fully see the origi­nall of all those Playes. &c.

I maruaile much (this being as you say) that these Playes and Enterludes are tollerated and suffred nowe a dayes in a Common wealth, being so euill of it selfe, and hauing so e­uill patrons.

It is much to be maryled at in dede, my sonne, for where Gods Gospell is preached and taught, such vaine ydle and filthie pastimes and myrthes shoulde sur cease, and be banished far away from Christians,B. Rhenanus in librum de corona milit. from whence it came, Beatus Rhenanus sayth: Non solum temperandum fuit, quae manifestam pra se ferrent impietatem: sed etiam. &c. It was meete for them to refrayne, not onely from such things, as haue a manifest shew of wicked­nesse, but also from such things as might bee called indifferent, partly least anye of the weaker christians shoulde be corrupted: partly also, least the Heathens shoulde be encouraged in their er­rors, thinking that thing, for that the christians themselues doe it,Tertul. de Idolaria. to be the better. Tertullian sayth also: De hoc primo consistam &c. Herein will I first stande, whether it be lawfull for the ser­uant of God, to cōmunicate with whole nations in such things: eyther in apparell, or in diet, or in anye other kynde of their pa­stimes and mirth.Basil, de na­ [...]ali Christia. Saint Basill sayth: Let ydlenesse and super­fluous [Page 73] things bee put to silence, where Gods churche is. What meaneth this (sayth Saint Origen) leaue hir no maner of rem­nant.Origen in Iere. hom. 34. The meaning is this: Abolishe not certaine of the supersti­tions of the Chaldes, reseruing certaine. Therefore he commaun­deth that nothing be left in hir,Aug. cons fess. li. 6. ca. 2 be it neuer so little. Therefore S. Augustine sayth, that his mother left bringing of wine and cakes to the church, for that she was warned, it was a resemblance of the superstition of the heathen.Tertul. de coron.militi [...]. Tertullian reasoneth vehement­ly, that a christian man ought not to go with a Laurell garland vpon his heade, and that for none other cause, but onely for that the Heathens vsed so to go. &c. How much more should we leaue off to imitate those filthie Playes and Enterludes that came frō the Heathens,Le. 18.3.30. nay from the Deuill himselfe. But as one sayth: Dolosi hominis dolesae vestis, Macrobius. Craftie man, craftie coate. These Players,Seneca. as Seneca sayth: Malunt personam habere quàm faci­em, They will rather weare a visarde, than a naturall face. And therefore Saint Cyprian vehemently inueygbeth againste those which contrarie to nature and the lawe doe attire themselues be­ing men,Cypria, lib. 2. Epist. 10. Lib. 2. Epist. 21. in womens apparell, and women in mennes apparell, with Swannes fethers on their heads,Deu. 22.5. Silkes, and golden appa­rell, &c. shewing forth in their Playes. very Venus it self, as if they were fully in the kingdome of Sathan. &c.

You haue, in my iudgement, paynted oute those things to the full, and opened suche matters by the effectes, as will iothe any honest man or good woman to come neare suche Playes.

Nay truly, I haue rather giuen but an ynkling here­of, than opened the particular secrets of the matter.

The publishing and opening of the filthie matters thereof, is sufficient to proue that they ought to be ouerthrowne and put downe.

You say truth.

Yet I see little sayd and lesse done vnto them, great resort there is daily vnto them, and thereout sucke they no small aduantage.

S. Alanus.They are like vnto the citizens of Sybaris, whiche were in all kinde of sensualitie delicious, farre passing all other, for they vsed commonly to bidde their guestes a whole yeare be­fore, that neyther the bidder might lacke time to prepare all dain­ties, and delicious fare, and costly furniture, nor the guestes to a­dorne and trimme themselues vp with golde. &c. So they vse to set vp their billes vpon postes certailie dayes before, to admonishe the people to make their resort vnto their Theatres, that they may thereby be the better furnished, and the people prepared to fill their purses with their treasures, that they maye sing, which Horace sayth:

Therefore of them Boetius sayth:

I doe nowe well perceyue the wickednesse hereof, by that I haue hearde of you, out of auncient authorities, Councels, Lawes, and Decrees, and I woulde to God suche lawes were nowe executed vpon such things, which are occasions and loade [Page 75] stones to draw people to wickednes. I maruaile the magistrates suffer them thus to continue, and to haue houses builded for such exercises and purposes which offende God so highly, fithe it came from the Heathen, Sathan being the author, as you haue pro­ued: For my part I shall henceforth (Iesus Christ willing) ab­sent my selfe from such places and theatres, and shall prouoke o­thers to doe the like also. &.c. Yet I maruayle much, fithe the ru­lers are not onely negligent and stowe herein to do, but the Preachers are as dumme to speake and saye in a Pulpitte a­gaynst it.

I doubt not but God will so moue the hearts of Ma­gistrates, and loose the tounge of the Preachers in such godly sort (by the good deuont prayers of the faithfull) that both with the sworde and the worde, such vnfruitfull and barren trees shall be cut downe,August. in Psalm. 8. [...]. to Gods great glorie, comfort and safetie of his peo­ple, and encrease of vertue and christianitis, whiche God graunt for his Christ Iesus sake.

Amen, Amen, good Lorde.

Nowe that you are resolued in this poynt, according vnto your request and desire, let this suffice at this time, as tou­ching this matter, and let vs go forwarde to reason of some o­ther matter.

Before we reason of anye other matter, lette me vnderstande your indgement as touching Comedies, and suche lyke things, whiche Schollers doe manye times practise and vse, both in the Uniuersities, and also in diuerse other good Schooles.

Saint Cyprian wryting vnto his friende Euagri­us in a certaine Epistle,Cypr. Epist. 10. lib. 1. sayth that he is (Doctor non erudiendo­rum, sed perdendorum puerorum, &c.) A teacher not of lear­ning, but of destroying childrē, which practise them in these En­terlude and Stage playes. For (sayth he) Quod malè didicit, cateris quo [...]abque insinuit: that euil which he hath learned, he both also cōmu­nicate vnto others. &c. Not withstanding, you shall vnderstand y^e S. Cyprian speaketh here of him that did teach and practise only [Page 76] this kynde of vaine pastimes and playes, and did allure children vp therein. But to shewe you my minde plainlye, I thinke it is lawfull for a Scholemaister to practise his schollers to play Co­medies, obseruing these and the like cautions. First that those Comedies which they shall play, be not mixt with any ribaudrie and filthie termes and wordes (which corrupt good manners.) Secondly,1. Cor. 15.33. that it be for learning and vtterance sake, in Latine, and very seldome in Englishe. Thirdly, that they vse not to play commonly, and often, but verye rare and seldome. Fourthlye, that they be not pranked and decked vp in gorgious and sumptu­ous apparell in their play. Firstly, that it be not made a common exercise publikely for profit and gaine of mony, but for learning and exercise sake. And lastly, that their Comedies bee not mixte with vaine and wanton toyes of loue. These being obserued, I iudge it tollerable for schollers.

What difference is there, I pray you, betwene a Tragedie and a Comedie?

There is this difference: A Tragedie properly is that kinde of Play, in the which, calamities and miserable endes of Kings, Princes, and great Rulers are described and sette forth, and it hath for the most part a sadde and heauy beginning and en­ding. A Comedie hath in it, humble and priuate persons, it be­ginneth with turbulent and troublesome matters, but it hath a merie ende.

SIth you haue instructed me so well against Idle­nesse, and vaine Pastimes, and Playes, I praye you instruct mee further also, as touching other playes (especially of one kinde of playe) which is commonly vsed of most people in this land, whe­ther it be euill or good to be vsed?

According vnto my simple talent, I shall be readie to imploye it, in what I may, for your better instruction, and ther­fore declare vnto me among all, what playe that is which you meane, which you say is so much practised now a dayes amongst all sortes and degrees.

If you will giue mee a walke or two aboute the fields, I will declare the whole matter of the play, for I woulde gladly heare your iudgement of it.

I will go with you willingly, and heare your talke gladly, and wherein I maye doe you any good, I shall be rea­die (the Lorde willing) to satisfie your request, whiche is my desire,

Sir, I yeelde you humble duetie for this your so great and vndeserned turtesie, come on, leade you the waye, good father, I beseech you, for reuerence is due vnto the aged, as Bo­les sayth:Leui. 20.32 Pro. 20.30. Rise vp before the hore beade, and honour the person of the aged.

The honourable age (sayeth Salomon) is not that which is of long time,V Vis. 4. [...]. neyther that whiche is measured by the number of yeares:9. but wisedome (sayth he) is the gray heare, and an vndefiled life is the old age. Nowe my sonne, say on in Gods name what you haue to say.

In our former communication betweene vs, you haue spoken against vaine Playes and ydle Pastimes, yet you allowed of certaine moderate and actiue pastimes, for exercise and recreations sake.

It is very true, I graunted it, and doe allow of them, so farre forth as they are vsed to that ende wherefore they were appointed.

I pray you let me vnderstande what those Playes are, which you allowe off, and also of those which you allowe not off.

Before I speake of them, it shall be good to distribute and deuide Playes into their formes and kindes.

I pray you doe so.

I must herein make two exceptions: First is, that by this my speach I meane not to condemne such publike games or prices as are appoynted by the Magistrate: Secondly, that such games as may benefite (if neede require) the Common wealth are tollerable.

I pray you let me heare your diuision of Playes in their kyndes.

There are some kinde of Playes which are vtterly re­ferred vnto chaunce, as he whiche casteth moste, or casteth thys chaunce or that (at Dice (carieth away the rewarde. There are other, wherby the powers either of the body or mind are exercised.

I pray you speake first of those Playes, which are for the exercise of the bodie and minde.

Those Playes which are for the exercise eyther of the powers of mynde or bodie, [...]. are not vtterly forbidden. Iustinian when he had vtterly taken away Playes that depended of chance (at Dice) ordeyned certaine kinde of Playes, as throwing a round ball into the ayre (which play is at this day much vsed a­mong my countrimen of Deuonshire) handling and tossing the Pyke or staffe, running at a marke, or such like, &c. Aristotle in his Rhetorikes, commendeth these exercises of the bodie. So we see at this daye, publike wealthes do sometime set forth vnto such as can best vse weapons, a reward or price, to the ende they may haue the people the better encouraged and exercised (alwayes ta­king heede, that those Playes be not hurtfull or pernitious, and that it be not daungerous, eyther to themselues; or to the behol­ders, as are the Turneys, and such like, &c. Such kinde of playes are forbidden,Decreet. lib. 5 in glos cap. Ludos. Adlegem Aquiliam, in the Lawe, Nam Ludus, and in the Decretals, it is also expressed, De tornementis.

What other Playes are there which are tollerable?

That which was vsed of olde time.

What Playes were that I besech you?

To labour with poyses of Leade, or other mettall, called in Latine, Alteres, Lifting and throwing of the stone, barre, or bowle with hande or soote, casting of the darte, wrast­ling, [Page 79] shooting in long Bowes, Crossebowes, handgurmes, ry­ding, trayning vp men in the knowledge of martiall and warre­like affaires and exercises, knowledge to handle weapons, to leap and vault, running, swimming, Barriers, running of horses, at the tilt,Hom. lib. 8. Vergil. lib. 5. Eucid. or otherwise, which are called in Latine, Luda, Disc­us, Cursus, siue, Saltus. Cestus, Certamen equestre vel Currule. All which Playes are recited partly by Homer, partly by Vergil, and partly by Pausanias, &c.

What say you by hauking, hunting, and playing at Tennise?

These exercises are good, and haue bene vsed in anci­ent times,Gene. 27.5. Ciccio. as we may reade in Genesis. Cicero sayth: Suppedi­tant autem & campus noster, & studia venandi, honesti exempla ludendi, The fieldes (sayth he) hunting of beastes and such other, doe minister vnto vs goodly occasions of passing the time, yet he addeth therevnto this saying: Ludendi est quidem modus retinen­dui, A measure ought to be kept in pastime. For in these dayes many Gentlemen will doe (almost) nothing else, or at the least, can doe that better than any other thing. And this is the cause why there are found so many raw captaines & souldiers in Eng­lande, among our Gentlemen, when time of seruice requireth. And also it is the cause of so many vnlearned Gentlemen as there are. For they suppose that it is no part belonging to their calling, for to heare sermons, pray, and studie for learning, nor to be ex­ercised in heroicall actes and martiall affaires, but onely to hauke and hunt all day long.

I haue hearde olde woodmen saye, hee cannot be a Gentleman which loueth not a dogge.

If that be true, he cannot be a dog that loueth not a Gentleman. As I doe not hereby condemne all Gentlemen, so must I nedes (God be praysed) iustifie many, which are desirous to heare preaching, to vse praier, study for lerning, & exercise mar­tiall affaires, readie to serue at al commandements for iust causes.

What say you to Musicke and playing vpon In­struments, is not that a good exercise?

Musicke is very good, if it be lawfully vsed, and not vnlawfully abused, therefore I thinke good first to declare, from whence it had his beginning, and to what end it was instituted. Secondly, whether they may be kept in the Churches. Lastly, what kinde of songs and measures are profitable and healthfull.

I beseech you let me heare this throughly, and I will giue attentiue eare therevnto, for that some men disprayse it to much, and thinke it vnlawfull, others commende it as much, and thinke nothing so lawfull: and a thirde sort there are, which make it a thing indifferent.

Two sorts that you speake of, are to be reproued, but the thirde sorte is to be commended.

I praye you let me heare your iudgement hereof, and first of all, as you promised, of the beginning and instituti­on thereof.

As touching the first: Men of the olde time were ac­customed with common vowes to sing certaine solemne ditties, both when they gaue thankes to God, and also when as they woulde obteyne any thing of him. Wherefore Orpheus, Limus, Pindarus, and Horace, and suche like Poetes, which vsed the Harpe, wrote their hymnes for the most part, for these vses. Also in the Romane publike wealth, the Priests of Mars which were called Salij, Satij. caried shieldes, and sang their verses through the ci­tie. Furthermore it was the manner, that Musicke and verses were had, when the prayses of noble men were celebrated, chiefly at feastes, whereby they which stoode by, might be admonished, to imitate their noble actes, and detest suche vices, which were cōtrarie vnto their vertues. Moreouer, they vsed them to recreate the mindes, and to comfort such as were pensiue, beauy, and sad for the deade.1 Sa. 16.23. As Saule being heauie. &c. caused Dauid to playe vpon the Harpe to refresh him &c. The vse hereof also we maye reade in Mathews, Math. 9.23. when as Christ our Sauiour came into the Rulers house to raise vp his deade daughter, the Minstrels and people were making a noyse, that is (according to their custome) to play and sing.Exo. 15.2.20 &c. Contrariwise, when any great cause of ioye [Page 81] happened, it was expressed by Musicke and songs, as wee maye reade many examples hereof in the holy Scriptures, as of Moy­ses sister Miriam,Iudg. 11.34. Iudet. 16.2. Iudith, Iephtah his daughter. &c. Likewise in weddings they were wont to playe musically, and to sing wed­ding songs. All these things if they bee done moderately, and in due time, are tollerable. For Musicke and songs containe three kindes of good things, that is, honest, profite, and pleasantnesse. For although singing of it selfe delighteth the mindes of men, yet when wordes are ioyned vnto it, which are of a iust number, and bounde by certaine feete (as Uerses are) is much more pleasant. And vndoubtedly Poetrie had hereof his beginning, and cannot be denied but it is an excellent gift of God: yet this ought to bee kept pure and chast among men, bicause certaine lasciuious men haue and doe filthily defile it, applying it to wantonnesse, wicked lusts, and euery filthie thing.

Why doth Musicke so rapte and vanishe men in a maner wholy?

The reason is playne. For there are certaine plea­sures, which onely fill the outwarde senses: and there are others also, which pertaine only to the mynde or reason. But Musick is a delectation so put in the middest, that both by the sweetnesse of the soundes it moueth the senses, and by the artificiousnesse of the number and proportions, it deliteth reason it selfe. And that hap­peneth then chiefly, when such wordes are added vnto it, whose sense is both excellent and learned.Pythagoras Pithagoras opinion was, that they which studied his doctrine, shoulde be brought in sleepe with a harpe, and by the accordes thereof also wakened, whereby they might quietly enioy the time both of sleeping and waking. Cice­ro affirmeth,Cicero. that rockes and wildernesses doe giue a sounde, and cruell beasts by singing are assuaged, and made to stande still, as it is reported of the Unicorne: when as men will take him, they put a yong mayden into the wildernesse, and when the Unicorne seeth hir, he standeth still, and when hee heareth the mayde sing and play on an instrument, he commeth to his, and sleepeth harde by hir, and layth his head vpon hir lap, and so the hunters kill him.

[Page 82]I may also speake howe the Poetes fable, that when the walles of Thebes the citie were buylt, the stones of their owne motion came togither with the founde of the Harpe. And no man is igno­rant, what the same Poetes haue written of Arion (who being taken by pyrates) playing so melodiously vppon his harpe, the Dolphin fishe, with the great Whales, delyted so muche in his Musicke, that when as the Pyrates cast him into the sea, the fishes caried him safely vnto the shore. So haue they fayned of Orpheus.Psal. 57.8.1. Psal. 4.3.4.1 Psal. 149.3. Psal. 150.4. Psal. 33.2. Psal. 98.5.6. And also who knoweth not howe muche Dauid here and there in his Psalmes, prayseth bothe Musicke and Songs.

Secondly, we must consider whether it may be vsed in Chur­ches. In the Cast part the holy assemblies euen from the begin­ning, vsed singing, which we maye easily vnderstande by the te­stimonie of Plinie in his Epistle to Traiane the Emperour:Plinici. where he writeth that Christians vsed to sing hymnes before day vnto their Christ, and therefore were called Antelucanos coetus, the morning assemblies. And this is not to bee ouerslipte, that these wordes were written in that time that Iohn the Euange­list liued,Euseb. lib. 20 cap. 2. for he was aliue vnto the time of Traian. Wherefore if a man shall saye, that in the time of the Apostles there was sin­ging in holy assemblies, he shall not stay from the truth. Paule who was before these tymes,Ephis. 13.19. vnto the Ephesians, sayth: Be not drunke with wine, wherein is excesse: but be filled with the spi­rite, speaking vnto your selues in Psalmes and Hymnes, and spirituall songs, singing and making melodie to the Lorde in your hearts, giuing thankes alwayes for all things vnto God euen the father,Collo. 3.16. in the name of Iesus Christ. To the Colossians he sayth: Let the worde of Christ dwell in you plenteously in all wisedome, teaching and admonishing your owne selues in Psal­mes, hymnes, and spirituall songs, singing with a grace in your hearts to the Lorde.2 Cor. 14.26 To the Corinthians he sayth: When ye assemble togither, according as euery one of you hath a Psalme, or hath a doctrine, or hath a tongue, or hath reuelation, or hath interpretation: let all things be done vnto edifying. By which [Page 83] wordes is declared, that fingers of songs and Psalmes had their place in the Church.

But the west Churches more lately receyued the manner of singing.August. li. 9. confesess'd for Augustine testifieth that it happened in the time of Ambrose: For when that holy manne togither with the people, watched in the Church, least hee shoulde haue bene betrayed vn­to the Arrians, be brought in singing, to anoyde tedrousnesse, and to driue away the time. But as touching the measure and na­ture of the song, which ought to bee retayned in Musicke in the Church,Aug. lib. 10. confes. ca. 33. these things must be specially noted, Saint Augustine in his booke of Confession, confesseth and is also sorie, that hee hadde sometime fallen, bicause he had giuen more attentiue hede vnto the measures and cordes of Musicke, than vnto the wordes which were vnder them spoken. Which thing hereby he proueth to be sinne, bicause Musicke and singing were brought in for the wordes sake, and not wordes for Musicke. And he so repented this his faulte, that hee exceedinglye allowed the manner of the Churche of Alexandria vsed vnder Athanasius, who com­maunded the Reader, that when he sang, hee shoulde but lit­tle alter his voyce, so that he shoulde bee like rather vnto one that readeth, than vnto one that singeth. Howbeit on the con­trarye, when hee considered, howe at the beginning of hys conuersion, he was inwardly moued with these songs, in suche forte, that for the zcale of pietie he burste for the into teares, and for this cause he consented, that Musicke shoulde be retay­ned in the Church: but yet in suche manner, that he sayde bee was readie to chaunge his sentence, if a better reason coulde bee assigned. And he addeth: that those doe sinne deadlye (as they were wont to speake) whiche giue greater heede vnto Mu­sicke,Hieron. in Epist. ad E phes. than vnto the wordes of God. Saint Hierome, and also Saint Gregorie say:

Franciscus Petrarcha de remedijs vs v­triusque for­tuna.Franciscus Petrarcha declareth that Athanasius did vtterlye forbid singing to be vsed in the Church at seruice time, bicause (sayth he) he woulde put away all lightnesse and vanitie, which by the reason of singing doth oft times arise in the myndes bothe of the singers and hearers.Distinct. 92. [...]n cap. in Sancta Ro­mana. Gregorie also sayth: Plerunque vt in sacro ministerio dum blanda vox quaeritur, congrua vita negliga­tur, Whyles the sweetenesse of the voyce is sought for in the ho­ly ministerie, the life is neglected. Therefore sayeth Durandus: Propter carnales, Gulielmus Durand. li 2. rat. di offi [...]. cap de can­ [...]ore. non propter spirituales cantandi vsus in Ecclesia in­stitutus est. &c. The vse of singing in the Church was ordeyned for carnall men, and not for spirituall minded men.

Let me heare then what is to be done and obserued, to the ende Musicke maye lawfully and fruitfully be vsed in the Church.

Pet. Martyr in Iudicum.First we must take heede that in Musicke bee not put the whole summe and effect of godlynesse, and of the worshipping of God, which among the Papistes they doe almost euerywhere thinke that they haue fullye worshipped God, when they haue long and much sung and piped. Further we must take heede that in it be not put merite or remission of sinnes. Thirdly, that sin­ging be not so much vsed and occupied in the Church, that there be no time in a maner lest to preach the worde of God and holye doctrine. Whereby it commeth to passe, that the people depart out of the Church full of Musicke and harmonie, but yet hungerba­ned and fasting, as touching heauenly foode and doctrine. Fourth­ly, that rich & large stipends be not so appointed for Musitians, that eyther very little, or in a maner nothing is prouided for the ministers which labour in the worde of God. Fiftly, neyther may that broken and quauering musicke be vsed, wherewith the stan­ders by are so letted, that they cannot vnderstand the words, no, [Page 85] though they woulde neuer so faine. Lastly, we must take heede, that in the Church nothing be song without choyce, but onelye those things which are contayned in the holye Scriptures, or which are by iust reason gathered out of them, and doe exactly a­gree with the worde of God.

Nowe to conclude this matter, I saye, that godly, and reli­gious songs may be retayned in the Church. And yet I confesse that there is no precept giuen in the new testament of that thing. Wherefore if there be any Church, which vpon iust causes vseth it not, the same Church cannot iustlye be condemned, so that it defende not, that the thing it selfe of his owne nature, or by the commaundement of God is unlawfull, and that it doe not for the same cause reproue other Churches, which vse singing and Musicke, or else exclude them from the fellowship of Christ. Yet this ought to be considered, that if we shall perceyue, that christi­an people doe runne vnto the Churche, as to a Stage playe, where they may be delighted with pyping and singing (and doe thereby absent themselues from hearing the worde of God prea­ched) in this case we must rather abstaine from a thing not ne­cessarie, than to suffer thei [...] pleasures to be cockered with the de­struction of their soules.

What say you of Minstrels that go and range a­broade, and thrust themselues into euery mannes presence and company to play some mirth vnto them.

These sort of people are not sufferable, bicause they are loyterers and ydle fellowes,Anno Eli­zabeth. 14. & are therefore by the lawes and statutes of this Realme forbidden to raunge and roaue abroade, counting them in the number of Roges, and to saye truth, they are but defacers of Musicke.

Are there any other good exercises?

Yes, as Schollers to make Orations, to playe good and honest Comedies, to play at Tennise, and such like: &c. Not­withstanding in all these exercises that I haue spoken off before, this must I adde for your instruction, that none of them ought to be a hinderance or let to any man, from his duetie towardes [Page 86] Gods worde.

Nowe that you haue declared to me what exerci­ses are lawfull for the powers of the minde and bodie, I praye you to shewe mee, what that playe is, which you call chaunce or happe?

These Playes that depende vpon chaunce, are those which we call Dice play, which kinde of Play is to be eschewed and auoyded of all men. So Cato giueth counsell to all youth, saying:Cato. Trocho lude, aleas fuge, Playe with the toppe, and flee Diceplaying.

What meane you to speake against Diceplaying, fithe so manye honourable, worshipfull, and honest men vse so commonly to play at it?

The persons make it not good, but rather it maketh them the worse: for it causeth manye of them (oftentimes) to bring a Castell into a Capcase, a whole Manour and Lorde­shippe into a Cottage, their Fee simple into Fee single, with other infinite lyke discommodities, according to the olde verse:

Yet notwithstanding, although these men that you speake of, vse to play at Dice, and loue that game so well, yet in no myse will be called Dice players, or Dicers, it is so ovious a name, the reason is, for that it is an ovious and wicked play: so the these, [Page 87] the Oueane, the Papistes, Murderer. &c. will not be called by that name, of that fault and filthie sinne which they vse, bicause they knowe it is most wicked and abhominable.

This fault of losing their goodes, is not to be impu­ted to the play it selfe, but to them that play.

Yes sir, it is in the Playe also: Take awaye the whore, there will be no whoredome: take awaye fire, there will be no burning: take awaye powder and shotte, none shall bee murthered: take away poyson, none can be poysoned. &c. take a­waye Playe, there will bee no playing. This did Marcus An­tonius the Emperour verye well see, who lying in his death hedde,Aero [...] lib. 2. sayde to his sonne Commodus these wordes: It is a most harde thing and a difficiil matter for a man to kepe measure in libertie (of Playes) or to bee able to restrayne the vryble of things desired (vnlesse the things themselues be taken away that are desired) for surely we be all made worse, both olde and yong, by reason of this libertie to play at Dice, to enioye our owne fil­thie desires.

I praye you, who was the firste deuisour of Dyce playing? It appeareth that it hath bene of a long conti­nuance.

There are diuerse opinions hereof. Some saye that it was one Attalus: Others suppose that it was deuised by one Brulia.Polyd. Virg. in lib. 2. ca 8. de inuentos toribus rer. Polydose Virgill sayeth, that one Lydi deuised this a­mong the Lydians a people of Asia, of great loue and policie, what time a great famine was among them, that by passing a­way the time with this Play, they bare out their hunger the bet­ter, and their vittailes endured also the longer. &c. Others saye, that one Palamedes,Iob. Rauisius Textor. being (In an armie of the Greekes agaynst the Troianes) ydle, inuented this Diceplaye to passe the time away and also to saue vittails. &c. But certainly those that write of the inuentions of things, haue good cause to suppose Lu­cifer the Prince of Deuilles, to be the first inuenter thereof, and hell (no doubte) was the place where it was firste founded. [Page 88] for what better alectiue, coulde Satan deuise to allure and bring men pleasantly into damnable seruitude, than to purpose to them a forme of Play (which is his principall treasurie, wher­in the more part of sinne and wickednesse is contayned, and all goodnesse, vertue, honestie, and godlynesse cleane confounded.

I assure you, I neuer hearde before, that Diceplay­ing was so wicked, as you say.

[...].Publius sayth: Quanto Aleator in arte melior est, tan­t [...]nequior est, As much more running the Dicer is in that arte, so much the more wicked he is. There cannot be a more playne figure of Idlenesse, than Diceplaying is. For (besides that there is no maner of exercise of the bodie or minde therein) they vse great and terrible blasphemings and swearings, wicked braw­lings, robbing, and stealing, craft, couetousnesse, and deceyte, [...]h, why doe we call that a play, which is compact of couetous­nesse, malice, craft, and deceyte?

What craft, deceite, and robbery can there bee in Dice playing? Are not the little Dice cast downe vppon the ta­ble, that euery man maye see them that hath but halfe an eye, and may easily tell euery pricke and poynt vppon them? And therefore I cannot see, howe any man shoulde thereby be decey­ued, I suppose there is not a more plaine playe, and lesse deceyte (being alwayes before mens eyes) than is Diceplaying.

The blinde cateth many a flie, and feeth it not. For I perceyne that you are (or else you seeme so to be) ignorant of their skill and doings. If you did vnderstande throughly of their false Dice, cogging termes, and orders, it will make you to ab­horre, detest, and desie all Diceplaying.

Is there any more to bee considered in this Playe, than plainly and simply so play with two dice, and cast them out of our handes vpon the plaine boorde?

Yea, my sonne, much more, both for their craft in ca­sting them, and making them, and also for the sundrie names of their Dice, to be guile the simple and ignorant withall.

I had neuer thought that there coulde be such de­ceyts [Page 89] in Dice playing, or that men had anye cunning or sleyght therein to beguile any.

For the obteyning of this skill (of filthie Dice play­ing) they haue made as it were an arte, and haue their peculiar t [...]rmes for it. And a number of lewde persons haue and daily doe apply it as it were Grammer, or Logike, or any other good ser­uice or science, when as they associate togither with their harlots and fellowe theeues.

What haue Dicers to do with harlots and theues?

As much as with their very frends: for they are all of one hall and corporation, and spring all out of one roote, and so tende they all to one ende, ydlely to liue by rauine and craft, de­uouring the fruites (like Caterpillers) of other mennes labours and trauailes craftily to get it into their owne handes as theeues.

I pray you shewe mee the occasion, why men so earnestly are giuen to Dice playing?

The first occasion to playe, is tediousnesse and loth­somnesse of good labours.1. Tim. 6.10 Ierem. 6.13. Secondly, is couetousnesse and gree­dinesse for other mens many, which couetousnesse, sayth S. Paul, is the roote of all mischiefe.

I perceyue by you, that there groweth greate and daungerous inconueniences and mischiefes by this Diceplaying.

You haue sayde truth. For it is a doore and a win­dowe into all theft, muriher, whoredome, swearing, blaspheming, banketting, dauncing, rioting, drunkennesse, pryde, couetous­nesse, craft, deceyt, lying, brawling, fighting, prodigalitie, night­watchings, ydlenesse, beggerie, pouertie, bankcrupting, miserie; prisonment,Chrysost, in Ma [...], bom. 6. hanging. &c. And what not? Saint Chrysostome [...]ayth: that God neuer inuented Playes, but the Deuill: for the people sate downe to eate and drinke, and rose vp to play, in the honour of a most filthie ydoll,Ambr. lib. 1. de offi [...]. ca. 2 [...]. for when they had worshipped the calfe, and committed ydolatrie, they seemed to haue obteyned this rewarde of the Deuill:Sir Thomas Eliot knight in his booke of the go­uernours. namely to play. Saint Ambrose saith also, that Playes and pastimes sweete and pleasant, when as yet they are contrarie to the rules of christianitie, Sir Thomas Eliot [Page 90] knight sayth to such as are Diceplayers: Euery thing (sayth he) is to be esteemed after his value: but who hearing a man, whom he knoweth not to be called a Dicer, doth not a [...]on suppose him to be of a light credit, dissolute, vaine, and remisse? How manye Gentlemen, howe many Merchants. &c. haue in this damnable pastime (of Diceplaying) consumed their substaunce, as well by their owne labours, as by their parentes, with great studie and painfull trauell, in a long time acquired, and finished their liues in debt and penurie? Howe many goodly and bolde yong men (sayth he) hath it brought to theft, whereby they haue pre­uented the course of nature, and died by the order of the lawes mi­serably? These are the fruites and reuenues of that wicked mer­chandice (of Diceplaying.)

Is it lawfull for any man to play at any game for mony, to wynne it, keepe it, and purse it vp or no? I pray you let me knowe your iudgement herein.

I saye generally, it is not lawfull to play for mony, to winne it, and purse it vp, that is, eyther to lose his owne, or winne others, to witholde it as good gaine.

What reason is there hereof?

The reason is most cleare and plaine: First that play (whatsoeuer it be) was not appoynted or permitted as a meane and way to get or winne mony, but onely for exercise of the bo­die, or recreation of the minde: so that whosoeuer vseth it to o­ther ende, maketh it no game, but abuseth, chaungeth, and alte­reth the nature of the recreation, into a filthie and vnsufferable gayne, and therefore dishonest. Which (be they high, bee they lowe) Christians ought to flee and shunne,2 T [...]m. 3.8. as Saint Paule sayth,August. in Epist. 54. ad Macedoni [...]i. Distine. 35. [...] Episcopus. from filthie lucre. And in the Distinitions out of Augu­stine, it is sayde: Hoc autem iure possidetur quod iustè: Et hoc iu­stè quod bene, omne ig [...]tur quod malè possidetur, alienum est. &c. That is rightly possessed, that is rightly gotten: and that is right­ly gotten, that is well and truly gotten: therfore whatsoeuer is possessed falsely and naughtily, is another mans and not thine. &c. Tullie sayth also: Nihil vtile est, quod non sit honestum, Nothing [Page 91] is profitable or gaine (to thee) which is not honestlye gotten: otherwise it is Turpe lucrum, filthie gaines. Furthermore, ga­ming was neuer allowed as a kinde of bargaining, traffike, or occupying among men: if wee eyther consider Gods lawe or mans. Amongst all y^e lawes in the world, which haue throughly decided all meanes howe to get, and iustly to possesse other mens goodes, neuer make mention that gaming was a iust meane. The Romane law, which we call the Ciuile lawe, hath verye largely and diligently determined of it. But amongst all the ho­nest meanes whereof the Ciuile lawe maketh mention, gaming is not mentioned, nor once within the compasse. Yet he speaketh of contractes in sale, of letting to hire, making restitution, and such like, whereby we may iustly haue and get that which is o­thers: but there is no mention at all made of Play, or that wee may thereby wynne or possesse any thing. So that whosoeuer ta­keth and keepeth the mony of another which he hath wonne in play, withholdes it without lawfull cause, and therefore agaynst conscience, and to speak plainly, sheweth himselfe a flat theefe. If S. Paule forbiddeth vs to vse deceyte in bargaining and selling, what shoulde we doe in gaming? And if this shoulde be suffred, we shall bring in a greedie couetousnesse, in steade of the recreati­on of the minde, and to be short, a desire to beguile eche other, in steade of folace and pastime.

To gayne then by play, and especially at Dice, is as much as to steale and rob, notwithstanding any customes, euill vses, or corruptiōs of maners.Francis H [...] ­toman in lib [...]. de vsuris, cap. 2. One maister Francis Hotoman, a notable lawier and a christian, confirmeth my sentence and iudgement, & sheweth that by the meaning of the law, that gaine gotten & pur­sed vp by play, is forbidden, and to be condemned. And S. Augu­stine sayth,August. in Epist. 54. ad Macedoni [...]. that y^e mony should be giuen to the poore that is got­ten by play, to the ende that the loser shoulde not haue his losse a­gaine, & also that the winner might be disappointed of the hope to haue that which he had so euilly gotten. Also it is very reasona­ble, that besides this losse, the magistrate shoulde put them both (that playe) to a good fine, to be bestowed to common vses. [Page 92] For▪ I pray you what reason is there to turne that to couetous­nesse, which was appointed for recreation and comfort of man? The poore which are so many in the Church of God, and so ne­dye, as all the worlde seeth so many small children that are or­phans, lacking schooling for want of helpe, and that he whiche counteth himselfe a christian and a brother to these poore, and ac­knowledgeth them for the members of Iesus Christe, shoulde play away and spende his mony at his pleasure, and shoulde not rather giue it in a [...]mes to his brethren,Esay. 58.7. which are, as Esay saith, his owne fleshe? Alas howe dearely is that pleasure sometimes bought of vs, and what shame shall we haue before Gods aun­gels for such lauishnesse,Mat. 25.44. yea before the poore people of God, as it is written in Saint Mathewe. When riche Churles shall eate and drinke,Luc. 12.19. and after fall to play, like to that cursed man of whō Saint Luke speaketh of,Luc. 16.19. and in the meane season poore Lazarus our brethren shall lye and starue at our doores, on whom the ve­ry brute beastes to their powers, bestowed their almes in licking their sores, and we that are men of his owne likenesse, haue mo­ny to play awaye, and can finde in our heartes to bestowe none on them.

Luc. 16.9. 1. Tim. 6.17.Let vs according to the commandement of God, make frends with our monye, not of such as wynne it of vs by play (for they will neuer conne vs thanke for it) but of the poore people of God, which cause it to be restored againe (at that great daye of Gods iudgement) with profite and increase.Prou. 17.19. Saint Augustine sayth: Foecundus est ager pauperum, August. de v [...]rbis dom. sermo. [...]5. cito reddit dominantibus fructum: Dei est pro paruis magno pensare, Profitable is the field of the poore, and yeeldeth fruite very quickly to the owners, it is Gods pro­pertie to restore great things for small things. Saint Augustine therefore alloweth not that any christian man shoulde giue hys mony to any Iugler, or Stage player, although they shewe vs some pleasure with their paynes, much lesse doth he allowe vs to giue our mony to a gamster that playeth with vs, to whome we shewe as much pastime as he sheweth vs: Let me then conclude, that which I haue sayde, is true: that is, that mony gotten and [Page 93] pursed vp by play, is flat theft: and to gaine by such meanes, is plainly to robbe, and to possesse other mens goodes without iust cause, and against conscience, bicause it is playne against the commaundement of God,Exo. 20.15. that sayth: Thou shalte not steale. Notwithstanding, that there bee a consent of the Players, yet there is a burning lust and desire of eche others mony, and to ob­taine this their greedie couetous purpose, they vse this wicked and craftie play at Dice to deceyue, which is called blinde fortune. For that purpose Iustinianus the Emperour,Cod. lib. 3. tit. vltimo. made a decree that none should play publikely, or priuately in their houses. &c. Thus we see what gaine and profit by play is gotten,Luc. 6.25. euen as Christ sayth: They that nowe laugh, shall weepe, and they that nowe haue plentie shall want. &c. Saint Augustine to this sayth: Quae est ista rogo animarum insania, August. de verbis dom, sermo. 25. amittere vitam, appettere mortem, acquirere aurum, & perdere coelum, What madnesse is this of men, to lose life, and desire death, to seeke for golde, and lose God.

They say, they cannot delite in playe, except they play for mony.

I woulde gladlye knowe agayne to what vse they woulde put that (mony gotten) vnto.

Peraduenture they will bestow it vpon some feast, or else vpon the poore people.

But I say still, it is much better and safer not to play for any mony at all, for that (as you haue hearde) it is not law­full. Againe, it may be, that you your selfe are not touched with couetousnesse: but possible the other with whome you playe, is touched therewith:1. Thes. 5.22 therefore let the occasions of euill bee taken away, which otherwise are very many which moue vnto euill, And if there were nothing else to feare thē away from this play, yet let them for Gods sake weygh this (as I haue sayde before) howe great the penurie and neede is, and what number of po­uertie there is euerywhere replenished, that we maye say as S. Ierome sayde:Hieron. ad Gauden [...]iū. Nudus atque esuriens ante fores nostras Christus in paupere moritur, Christe naked and hungrye, lying before out [Page 94] gates, dieth in the poore. The lawe of God requireth so manye duties, that not our whole life long is able to perfourme them; and yet will we bestow time in playing at Dice? We are other­wise sufficiently sicke with couetousnesse of mony, with ambiti­on to ouercome and excell others. &c. Why then do they stirre vp these diseases with playes?

They say, this is not stirred vp in them.

Rom. [...]4.21 1. Cor. 8.13. Math. 18.6. Luc. 1 [...].1. Marc 9.43.Nowe they must remember, that they may be easily stirred vp, when they enter once in play. And they must see not onely to themselues, but that they bring not other also vnto the same disease, for though they know their owne minde & strength, yet they knowe not others.

What and if they will so playe their mony? are they not Lordes of their owne things? They say, they doe no wrong to their neighbours, they take away no other man goods by violence, what then can be sayd vnto them?

Haggens.That is not true. For the Prophet sayth in the per­son of God: The siluer is mine, and the golde is mine, sayth the Lorde. For you must note, that God deliuereth vnto vs his riches and treasure, according to his good pleasure, as vnto stew­ardes to vse them,Tobi. 4.8. Eccl. 20.11. and bestowe them as God in his worde com­maundeth. And therefore they ought to vnderstande, that it is the dutie of the Magistrates,Psa. 4.17.18 Deut. 26.2. 3.4.5. Leuit. 27.32 Gen. 14.20. Cap. 28.22. Exo. 22.29. Leu. 27.30. Nan [...] 18.22. 23.24.28.29 Mat. 10.10. Luc 10.7. 1 Tim. 5.8. Pro. 31.15.21 Math. 22.21. Rom. 13.7. Deut. 24.19 Leuit. 2 [...].9. Cap. 23.2. to see that euery man vse his owne things honestly and well. And they ought more deepely to consi­der, that God gaue them riches and mony for foure speciall ca [...] ­ [...]es and purposes. First, wherewith they might maintaine prea­ching of Gods worde. Secondly, for the nourishing and main­taining of themselues and their familie. Thirdly, to pay tributes, taxes, and customes to the Prince, for the better maintenaunce and defence of their people and countrie. Fourthly, to helpe the pore and needie members of Christ. &c. those are the ends where­vnto riches is giuen vnto vs, and not for to waste it foolishly at Diceplaying, and so put it to the stippernesse of fortune. Also it behoueth euery one (especially those that professe the Gospell) to represent the image of God, who gouerneth and ruleth all things [Page 95] with reason,Psal. 112.9. Tob. 4.7.8. Eccl. [...].1.2. 3 4.5. Luc 14.13. Cap. [...]9.8 Math. 25.8. 1. Tim. 9.18. mercy, loue, and wisedome. But so to consume their mony and goodes at Dyce, and vaine playes, is not to be as Lordes ouer their owne things, but tyrants and spoylers, and not to vse them with mercie, loue, and wisedome, but with vn­mercifulnesse, hatred, and foolishnesse, to abuse them. And on the other part, what thing soeuer is gotten by this kinde of Dice­play, is Turpe lucrum, Habbac. 2. 6.1 [...].12. filthie gaine: and that gaine so gotten, shall be a witnesse against them at the last daye of iudgement, if they repent not, and it shall be gaine put in a bottomlesse purse, as the Prophet sayth,H [...]ggai. 1.6 that is, they shall neuer haue ioy or good thereof, as the Poet sayth: De bonis malè quaesitis, vix gaudebit h [...] ­res tertius: Euill gotten goods shall neuer prosper. I peny naugh­tily gotten, sayth Chrysostome, is like a rotten apple layd among founde apples, which will rot all the rest. Therfore we must hold fast and firmely determine, that such playes are very theft and robbery, and therefore ought not in any wise to be suffered, for that they are gouerned by chaunce and rashnesse, so that thereby goodes and mony are indaungered: and also for that it belongeth to the publike welth, to see that those things be rightly gouerned: For God giueth goodes to be spent to good vses, and not vppon vaine fonde abuses.

These Players are honest, substantiall, and credi­ble men, and though they playe at Dice, yet they giue to the poore neuerthelesse, and paye their duetie to the Prince neuer the latter.

Their credites are much cracked that vse this play, so that they can not beautifie or garnishe it by no policye, but contrary wise,Prou. 21.17 Eccl. 34.18. that doth altogither foyle them. And for their gi­uing to the poore, it both no more excuse them, than if they rob­bed a man to giue to the poore. They saye, they giue neuerthe­lesse, I pray you doe they giue by that euer a whitte the more? If they doe; yet wee maye not doe euill, that good may come thereof.Rom. 3.8. (sayth Saint Paule) whose damnation is iust. Yet I pray you let mee vnderstande what they giue weekely to the poore.

Euerye of them giueth according to his habilitie, some a peny, others two pence, another foure pence, and the best commonly giueth but sixe pence.

What is this to the purpose, in respect of their playe, whereat they will not sticke to venter at Dice, v. s. x. s. xx. s. yea x. li. xx. li. at a cast, and will thereat consume xl. li. or an C. li. yea all that they haue. &c. which is lamentable to heare and see. But whatsoeuer they giue to the poore, it is done (contrary to the rule of Scriptures) grudgingly,Roma. 12.8 2. Cor. 9.7. Prou. 11.25. Eccl. 35.10. murmuringly, and vnwilling­ly. Some of them haue lost as much in one houre, naye, in one quarter of an houre (at Dice) as they haue giuen to the poore two or three yeares before. Is not this to be corrected and amended (by the rulers?) If they neglect it, no doubt God will be reuen­ged of it, it is so wicked and vngodlye. It is a worlde to heare and see what adoe the Magistrates haue to make them and such like to be contributories to the reliefe of the poore weekely, accor­ding to the statutes &c. What excuses, what allegations, what protestations, what loquations, what persuations will they vse, who knoweth not? either y^t they are not able, or that they are fallē behind hand, or y^t they are not somuch worth now by a great sum as they haue bene, or that they haue great losses, or that they kepe some poore man or woman, or else some fatherlesse children for almes deede, or else they giue euerye daye at their doores to the poore, or that they will giue their almes themselues, or that it is not giuen well. &c. Or what not? so they maye not giue to the poore. But to giue and put into a boxe for a Mūmerie or maske to play at Dice, they will not sticke at tenne pounde, twentie pounde, or an hundreth pounde, so franke and liberall they are to please their owne couetous desire, and vaine pleasure. But to helpe needy Christ in his members, they are poore and want mo­ny: but to the furnishing forward of Diceplaying, we haue mo­ny and golde plentie, yea, if nede be, their wiues also are allowed their xx. s. xl s. yea twentie nobles to maintaine them to play at Dice, supposing that it is a great taken (to the worlde) of credite, [...] a signe of excellent loue betwene that is them, when in dede it is [Page 97] vtterly a discredite to both of them, and a token that they loue not in the Lorde.Ierem. 4.22 Thus we are wise (sayth the Prophet) to doe euill, but to doe well we haue no knowledge.

Eccle. 7.17. They saye it is written in Ecclesiastes, that wee ought not to be too righteous, nor too superstitious: for that were the way to bring in superstition agayne, and to take away chri­stian libertie.

1. Thes. 5.22. Saint Paule commaundeth the faithfull not onely to forbeare from that which is euill of it selfe, but euen from all shewe of euil. But these chaunce and Diceplayes that I haue spo­ken of, or any such like, are euill things of themselues, & not alone simple shewes (as you haue hearde before:) and in effect, I would faine knowe what ouerstrait rigour and seueritie of life we do en­ioyne to Christians, if we allowe them honestly and moderately to play and sport themselues at all other games, that eyther stand vppon sharpenesse of wit, or wholesome and moderate exercise of the bodie? Saint Chrysostome in his homilie of Iolenesse, in hys time,Chrysost. in hom. 1. aunswering to like obiections, sayth: That when we doe restraine from the godly their superfluities, we meane not to bring them to too great straitnesse of life. To be short, christian libertie (euen in indifferent things) must bee subiect to the politike lawes of the countries,Rom. 14.16. 1. Cor. 8.12 1. Cor. 10.23. and to the edification of our neyghbours: there­fore we ought much lesse to take libertie in such hurtfull things: Let reason (sayth Syrach) go before euery enterprise,Eccl. 37.16. and coun­sell before euery action.

They say, there is no harm if they play at this game without swearing, chasing, or couetousnesse.

If there be mony layde downe, it is impossible that they shoulde play without couetousnesse and desire to win: which must needes be vnsemely (as I haue declared before) and vtterly vnlawfull. And where they say they see no harme: besides the great mischiefes (that is too great) in this Diceplay (as we haue sayde) this my aunswere is ready, that the ende of such games sheweth the mischiefe thereof.Prou. 14.12. 13.14. Therfore Salomon speaketh very aptly to this matter: There is a waye (sayth he) that seemeth [Page 98] right vnto men, but the ende thereof is the waye to death: yea, whyle they laugh, they shall haue heauie hearts, & the end of their ioy is sorowe: a backslyding heart shall be filled with his owne wayes, but the good man shall depart from him. And so it see­meth that they do but weene and thinke that there is no harme in it, being caried awaye with affections, but the triall proueth the harme too too great, and therfore good men can perceiue it.

They alledge that there is none but common game­houses and tabling houses that are condemned, and not the play­ing sometimes in their owne priuate houses.

Cod. lib. 3. [...]. vltimo.That game (which is called Alea) is condemned, and not the house alone where the play is vsually kept, and what allureth vs to customable and ordinarie playe, but onely the be­ginning to handle Dyce in our owne houses? To say that there is a vertue called curtesie, which in Greeke is called Eutrapelia, that cōsisteth in mans sporting and recreating themselues togi­ther: I likewise say so, but that vertue alloweth not to playe at such detestable games, as this Diceplay is, but onely at honest and lawfull games, as are the Chesse, & Tennise. &c. or such like, and also to doe that but at conuenient times, and that moderate­ly, without any excesse. To be shorte, there is no vsurie in the worlde so heynous, as the gaine gotten by this playe at Dyce, where all is gotten with a trice ouer the thumbe, without anye trafficke or loane. Seing therefore that these games are so con­trarie to the worde of God, so hurtfull & wicked, and of so daun­gerous beginning and mischieuous a consequence, we ought vt­terly to forbeare and detest them.

They obiect further and saye, that Diceplaying is not speciallye forbidden in the Scriptures, and therefore they may vse it.

So likewise there is nothing founde in the scriptures, specially of Bakers, Brewers, Cookes, Sadlers, Shoomakers, Tanners, Clothiers, Taylers. &c. Therfore may they do in their occupations what cra [...]t and deceite they list, to deceyue the com­mons, as to vse false and vnlawfull wares, to make vnholesome [Page 99] bread, and drinke, and meate for the common people. &c. no wise man will graunt them that libertie: and yet you shall not reade of them in the scriptures yet you must learne,Eccl. 4.4 5. 1. Cor. 10.33. Colo. 3.17. Math. 7.12. Luc. 6.31. Iob. 4.16. that all things are founde generally in the holy Scriptures, as in this: Whether ye eate or drinke, or whatsoeuer yee doe, doe all to the glory of God: Againe: Whatsoeuer ye shall doe in worde or in deede, doe all in the name of the Lorde Iesus. &c. I praye you what glorie of God is there in all their Diceplaying? nay rather, what disglorie is there not? what swearing and blaspheming is vsed among them? what couetousnesse and craft, what falshoode and the eue­rie, what fighting and brawling, what pryde and ydlenesse, what pouertie, shame, and miserie, with such other like fruites, I haue sufficiently declared vnto you already, and therefore I am sure no Christian man will say, that God is hereby honoured, but rather dishonoured, and therfore to be left off, refused, and detested of all good men. Yet by their leaue, this game of Diceplaying is spo­ken of in two speciall places in the Scripture, that expresly make mention of it with as great detestation as is possible. The one is in the olde Testament,Psal: 22.18. in the Psalmes. And the other is in the newe Testament in Saint Iohn,Ioh. 19.24. where he speaketh of the game that was played for our Sauiour Christes garment, and plain­ly declareth that it was at lottes (that is at Dice) to shewe that the Church of God shoulde first be bewitched with suche lyke games, to make the breach first to all other losenesse of life, & that the vnitie of the Church should be broken by such meanes. &c.

Hath any honest man of credit and reputation bene euill thought of, for playing at Dice, before this time?

That there hath, and not of the meanest sorte, but Emperours, Princes, and Counsaylers.

I pray you receite one or two to me for example.

That I will. First the most noble Emperour Octa­nius Augustus, for that he played at Dice (and that but seldome) hath among writers in diuers of his actes susteyned (in hystories) a note of a sharpe reproche and shame for his Diceplaying,Suetonius [...] vita August. Imperat. cap. 71. not­withstanding that he had many great vertues. Cicero reproched [Page 100] Marcus Antonius in open senate, [...]cero in [...]illipic [...]. 2. as with one of the notablest faultes that he coulde cast in his teeth, that he played at Dyce, (which he calleth Aleam.) Claudius Cesar Emperour of Rome shewed himselfe to be a foole and a very blockhead (not onely for his other vices) for that he played at Dice.Sueronius. Also the Lacedemo­nians sent an Ambassadour to the citie of Corinth,Lacedemo­ [...]ans. to ioyne friendshippe with them: but when the Ambassadour founde the Princes and Counsailers playing at Dyce, departed without do­ing his message, saying that he woulde not maculate and defile the honour of their people, with such a reproch, to be sayde, that they had made aliance with Diceplayers.

[...]. Demetrius.Also they sent vnto Demetrius the king of the Parthians, for his lightnesse in playing at Dyce (in a taunt) a payre of golden Dyce. For the better credite I will recite to you Chaucer which sayth hereof in verses.

I pray you do so, for I am desirous to heare what he sayth hereof.

This is very notable: but yet I pray you shew me what Chaucers owne opinion is touching Dice play?

His opinion is this, in verses also:

Sir Thomas Eliot knight, sayth: That euery thing is to be esteemed after his value:Sir Thomas Eliot knight in his booke of the go­uernour. but who hearing a man (sayeth he) whome he knoweth not, to be called a Dicer, doth not sup­pose him to bee of a lighte credite, dissolute, vayne, and re­misse. &c.

Nicholas Lyra (in a little booke of his intituled Praeceptorium de Lyra) alledgeth nine reasons against playing at Dyce.Lyra in lib. praeceptoriū, in S. praecept.

I pray you let me heare what those reasons are?

1. Tim. 5.10.First reason is: the couetous desire to gayne, which is the roote of all euill. Seconde reason is, the desire and will to [Page 102] spoyle and take from our neyghbours by deceyte and guyle, that he hath. Thirde reason is, the excesse gayne therof, which passeth all kinde of vsurie which goeth by moneth and yeares, for gaine: but this Diceplay gayneth more in an houre, than vsurie doth in a yeare. The fourth reason is, the manifolde lyings, vaine and ydle wordes and communications that alwayes happeneth in this Diceplay. The fift reason is, the horrible and blasphemous othes and swearings that are thundred out in those Playes a­gainst God and his maiestie. The sixt reason is, the manifolde corruptions and hurt of our neyghbours, which they vse to re­ceyue and take by the euill custome and vsage of this Diceplay. The seauenth reason is, the offence that it giueth to the good and godly. The eyght reason is, the contempt and breach of all good lawes both of God and man, which vtterly forbiddeth this Diceplay. The ninth and last reason is, the losse of time, and do­ing of good, which in this time of Diceplay are both neglected. For these causes (sayth Lyra) Lawes were ordeyned to sup­presse Diceplay. &c.

Surely these are verye good reasons to proue that Diceplay is a very euill exercise, and that in all ages and times it hath bene detested and abhorred.

Summa An­gel [...]a cap. [...]aulus.You may looke more of Diceplay in summa Ange­lica, in the Chapter Ludus.

Dicing is altogither hazarding, the more studious that a man shall be thereof,Henr. Corn. Agrippa de van tat e set­entiarum. the wickedder and vnhappier he shall be, whilest that in desiring other mens goodes, he consumeth his owne, and hath no respect of his patrimonie. This arte is the mother of lies, of periuries, of theft, of debate, of iniuries, of manslaughter, the very inuention of the Diuels of hell. An arte altogither infa­mous, and forbidden by the lawes of all nations. At this daye, this is the most accustomed pastime that Kings and noble men vse. What doe I call it a pastime: naye rather their wisedome, which herein hath bene damnably instructed to deceyue.

I maruaile and wonder verye much that euer this wicked Diceplay could be suffred in any Common welth.

It hath bene neuer suffered, nor tollerable at anye tyme in any good Common wealth. For the Greeke and Latine hystories (and also our owne lawes of this Realme of England) be full of notable lawes and examples (of good Princes) that vt­terly exiled and banished Diceplaying oute of their seigniories and countries, and whosoeuer vsed Diceplaying, was taken, re­puted, and holden as infamed persons.

I pray you declare to me some examples and lawes hereof.

Iustinian the Emperour made a decree, Cod. lib 3. tit. vltimo. that none shoulde play at Tables and Dice publikely or priuately in their houses,Alexander Seuerus. &c. Alexander Seuerus the Emperour, did cleane banishe all Diceplayers, hauing alway in his mouth [...]his saying: Our forefathers trusted in wisedome and prowesse, and not in for­tune, and desired victorie for renoume and honour, and not for mony. And that game of Diceplaye is to be abhorred, whereby wit steepeth, and ydlenesse with couetousnesse is onely learned. He made a lawe therefore against all Diceplayers, that if anye were founde playing at Dice, he shoulde be taken for franticke and madde, or as a foole naturall, which could not well gouerne himselfe, and all his goodes and landes shoulde be committed to sage and discrete personages, appoynted by the whole Senate, imploying vpon him so much as was necessarie for his susti­nance. &c. Finally, next vnto theeues and extorcioners, he hated Diceplayers most, ordeyning that no Diceplayer should be capa­ble or worthie to be called eyther to any office or counsell.

Ludowicke king of Fraunce returning home from Damiata, Centuria. 15. ca. 7. fo. 749. commanded that Omnes foeneratores, Iudaeos, Aleatores. &c. All vsurers, Iewes. Diceplayers, and such as are raylers and euill speakers against the word of God, shuld depart out of his realm.

In the Digests, the Pretor sayeth: If a diceplayer bee iniu­red, he will giue no ayde vnto him, and if a man compell ano­ther to playe at dice,In Dig. de aleatoribus, lib. 9. tit. 5. num. 1. let him be punished, and cast eyther in the quarries to digge stones, or else into the common prisons. Also in the same Digestes it is sayde: That if any manne [Page 104] stryke him in whose house he playeth at Dice, or doe him anye wrong or iniurie: Or if during the time of their play, any thing be piltered or stollen out of his house, hee shall haue no lawe at all for it at my handes (sayth the Pretor.) Also whosoeuer len­deth mony in this play, or lay any wagers among themselues, they are not firme and good, bicause it is a wicked exercise, not sufferable, but punishable.

Conc. [...]liber­ [...]nū, cap. 79.In this Councell it was decreed, that if anye Christian did vse to play at Dice, & would not giue ouer and leaue it, he should be debarred from the Communion a whole yeare at least.

Decret. lib. 3 cap. Clerici.In the Decrees, it is there forbidden that Priestes shoulde be present at Playes (Qui Aleator est, repellitur à promotione, nec de­be [...]t inspectores ludi huiusmodi) That Priest which is a Dicer, let him be expelled frō his promotion, neyther ought they to looke vpon such play.Distinct 35. cap. Episcop. Also in the Distinctions, it is forbidden thē to be drunkards and Dicers. &c. And the Glose therevpon sayth: Simi­ [...]iter Laicus priu [...]tur aut verberetur, Likewise let the Lay man bet restrayned,Cano. 41.42. or else let him bee beaten and punished. Also in the Canons, that are attributed vnto the Apostles) this wicked Dice play is vtterly forbidden. So wicked and detestable hath this play bene estemed by all lawes. And at one word, this kinde of play (as it is reported of a truth) hath ouerthrowne the kings of Asia and all their estate:Iuuenal. in Sat. 14. therefore Iuuenall counteth Diceplaye among those vices that easi [...]iest corrupt a whole houshold, and is y^e worst example that can be in a well gouerned house, saying:

I besecche you let mee heare also what our owne lawes say against this Diceplaying.

An. 12. R. 2. In the time of King Richarde the seconde, all vn­lawfull games were forbidden vniuersally, and namely Dice­playing.

[Page 105]In the time of king Henrie the fourth,An. 21. [...]. 2. Diceplayers shoulde be punished by imprisonment for sixe dayes, and if the heade Offi­cers and Sherifes made not diligent search for gamesters, they should forfeyte xl. s. And if it were a Constable, for his negligence he should paye vj. s. viij. d.

In the time of king Edwarde the fourth,An. 17. E. 4. it was ordeyned, that all such as kept any houses for play at dice. &c. shoulde haue three yeares imprisonment, and to forfeyte twentie pounde. And the players to haue two yeares of imprisonment, and to forfeyt ten pounde.

In the time of king Henrie the seauenth,An. 11. H. 7. it was also ordeyned, that diceplayers. &c. shoulde be set openlye in the stockes, by the space of one whole day. And the housekeepers that suffered them to playe, to paye vj. s. viij. d. and to be bounde to their good be­hauiour.

In the time of king Henrie the eyght, An. 33. H. 8. it was ordeyned, that euerye housekeeper that vsed to keepe diceplaying within their houses, should forfeite fortie shillings, and the players to forfeyte vi. s. viii. d. and be bounde by recognisance neuer to playe any more at these vnlawfull games.

Also in the reigne of the same king Henrie the eyght,An. 3. H. 8. it was ordeyned, that if any persons did disguise themselues in apparel, and couer their faces with visors, gathering a company togither, naming themselues Mummers, which vse to come to the dwel­ling places of men of honour, and other substantiall persons, wherevpon Murders, Felonie, Rape, and other great hurts and inconueniences haue aforetime growen, and hereafter bee like to come, by the colour thereof, if the sayde disorder shoulde conti­nue not reformed. &c. That then they shoulde be arreasted by the Kings liege people as vagabondes, and bee committed to the Gaole without bayle or Mainprise, for the space of three mo­nethes, and to fine at the Kings pleasure. And euery one that ke­peth any visors in his house, to forfeyte xx. s.

In the reigne of our gracious Queene Elizabeth (that nowe is,An. E. [...] it was ordeyned, that all those which vse (to go to the countrie [Page 106] and play) and vnlawfull games and playes, shall bee taken as Roges, and to be committed to prison, and for the first offence to haue a hole made through the gristle of their eare with a hote yron of an ynche compasse. And for the seconde offence to be han­ged as a fellon.

These are excellent good lawes, whereby I see that in all times (this Diceplaying especially) hath bene abhorred, de­tested, and sharpe lawes made to correct and punish it.

They are good lawes in dede: but I feare me it may be aunswered, as one aunswered the Athenians (who bragged of their lawes) that they had good lawes in dede, but fewe or none duely executed. For I see that a great many of our Rulers and Magistrates, doe not onely neglect the execution of lawes here­in, vpon Diceplayers, but are content to receyue into their hou­ses very worthily, such loytering Diceplayers and Mummers: yea, rather than they shall depart without play, they ioyne fel­lowship with them, and play at Dice themselues, whereby they do great hurt to the people whom they rule ouer, as Tully sayth: Plus nocent exemplo, Tully. quàm peccato, They doe more hurt by their example of lewde life,Esay. 1.23. than by the sinne it selfe. Esaye the Pro­phet sayde of the rulers in his time, that the rulers were rebelli­ous & companions of theues. &c. Seneca sayth: Grauissimus mor­bus est qui à capite diffunditur, Seneca. It is a moste daungerous disease that commeth from the heade.

It is most certaine that you say, and therefore the more pitie: for in so doing they are nurses to foster their euill do­ings, and allure the people by their examples, as the olde saying is: Qualis praeceptor, talis discipulus, As the Maister is, suche is his scholers. And therfore a greater account haue they to make before the throne of God, at the day of iudgement.

Eccle. 10.2.It is very true, as Syrach sayth: As the Iudge of the people is himselfe, so are his officers, and what maner of man the ruler of the citie is,Syracides. such are all they that dwell therein. Syra­cides admonisheth rulers to be good examples in manners, lyfe, and doings, that they maye shine, and bee as lightes before [Page 107] the people, that they whome they rule, maye beholde their do­ings, and followe their good, iuste, and vertuous examples, saying:

Is not this gaming condemned likewise by the ho­ly Scriptures?

Yes truly most manifestly.

I pray you let me heare howe it is forbidden by the holy Scriptures.

First it is ordeyned against the expresse and thirde commaundement of God, which sayth: Thou shalt not take the name of the Lorde thy God in vaine. So that whosoeuer v­seth this chaunce of lottes in ydle and trifling things, taketh the name and prouidence of God in vaine. For the lot is one of the principall witnesses of Gods power (as Salomon recordeth) that it is ruled and gouerned immediately by his hande,Prou. 16.33. Cap. 18.18. power, and prouidence. And therefore we maye not vse lottes so triflinglye, as it were to tempt God, and to trie what care hee hath of the worlde, but onely in matters of great importaunce, and where his diuine will shoulde be extraordinarilye knowne and vnder­stoode. as in diuiding of goodes,Actes 1.26. choosing of Magistrates, and such lyke, to ende all quarrels or corruption of voyces, and not in sleyght things, as thoughe wee woulde make God seruaunt to our Pastymes and Sportes, and trye what care hee hadde [Page 108] of them. Secondly, this play is instituted contrarye to the true nature and ende of that which we in Englishe call Play or Pa­stime, and the Latines call Ludus. And therefore the Playe at Dice is a very corruption of Gods holy permission, & of true and honest play. For all playes are appointed and lyked of men for two causes onely: eyther for the exercise of the bodye (whereof Diceplay is wholy contrarie, being a sport of a sorte of ydle vn­thriftes:) or else Playe shoulde serue for the recreation of the minde, and refreshing of our bodies, wherevnto Diceplaye is wholy repugnant and contrarie: for therein is no exercise of our wittes, but we onely stay vpon the chaunce of the Dyce, whyle as well he that winneth, as he that loseth, is amazed and vnsure of his chaunce, but alwayes gapeth for the chaunce of his happe, without any pleasure, but onely a couetous desire to gayne. Also we see that the more they play at such games, the more they may, without any such contentment or pleasure of the mynde as is founde in other honest and lawfull games. Thirdly, the forbid­ding thereof by the Ciuill lawes, and commaundements of ma­gistrates, maketh these Playes offensiue, wicked, and vnlawful, though of their owne nature they were not so. For Saint Paule sayth thus:2. Cor. 8.13. Though I shoulde forbeare from eating of fleshe all the dayes of my life, rather than offende my brother, I ought to doe it: Much more ought we for feare of offence to forbeare this play, in that it is nothing necessarie for the sustayning of mans lyfe, nor of like commoditie to the vse of fleshe, which S. Paule willeth vs yet to forbeare, if occasion serue. For there are other wayes to pastime and sport vs,Ephe. 5.16. Colos. 4.5. 1. Pet. 4.2. than by those playes. Fourthly, the spirit of God commaundeth vs by Saint Paule, to redeeme the time that we haue lost in ydle and vnprofitable things, and to bestow the time present in good and holy things to edification, bicause the dayes are euill. For when God giueth vs leysure ey­ther to read his holy word, to visit the poore, to comfort the afflic­ted, or to doe such lyke dutifull deedes,Mat. 25.36. Iames. 1.27. we ought to doe it quick­ly, bicause that incontinently one let or other may happen, which may withdrawe our mindes therefrom, a thousande afflictions [Page 109] are present before vs, and it will be harde to recouer that whiche we so sleightly ouerslippe. But I pray you is that well spending the time and the leysure which God giueth vs to doe good in,Gal. 6.10. to lose it in playing at Dyce, which I haue declared to be so offen­siue? Fiftly, the beggerly and greedie desire in that game doth so farre exceede all other, that there is nothing that doth more entise and encourage a man to play, than this Diceplay doth. And the reason thereof is manifest, that seeing the loser perceyueth that such losse happeneth not by the cunning of the Player, but rather by his happe and chaunce for that time, he hopeth to recouer hys mony by the sayde hap, which is likely to chaunge, being natu­rallye chaungeable, and therefore playeth on hoping for better chaunce, and so continueth, feeding himselfe with looking fvr the chaunge of the Dice: so as this game is proued to be the very oc­cupation of loyterers and vagabondes, but in playes of skill and cunning, the cause of the losse is soone espied and to be perceyued, and therefore hee that perceyueth himselfe to be the weaker, doth immediatly leaue playe. What shall I speake of the insatiable couetousnesse that is in this Play, while eyther partie seeketh to winne others mony, or rather the one of them to vndoe the other, and also go about to deceyue the other? What shall I speake a­gaine of the great and excessiue losses that haue alwayes bene, and daily are in the sayde play? Some play away their houses, horses, clothes: some all that euer they haue, or can borowe, ere they can leaue off, till all be gone: so entising and alluring is this game aboue all other, which causeth so many come to beg­gery, stealing, and finallye to that vntimely death of the gal­lowes. To this effecte, a certaine Poet and a Doctor of both Lawes, sayth:

What say you to Carde playing, is that to be vsed and allowed among men?

I tell you plainly, it is euen almost as badde as the other, there is neuer a Barrell better Herring (as the Prouerbe is) yet of the two euils it is somewhat the lesse, for that therein wit is more vsed, and lesse trust in chance and fortune (as they terme it) and yet I say, therein is no laudable studie or good exercise. Diceplaying is the mother, and Carde playing is the daughter, for they drawe both with one string, all the followers thereof vn­to ydlenesse, loytering, blaspheming, miserie, infamie, shame, pe­nurie, and confusion.

Is there as much craft and deceit at Card playing, as there is in Diceplaying?

Almost one, I will not giue a strawe to choose: they haue such sleightes in sorting and shuffling of the Cardes, playe at what game ye will, all is lost aforehande, especially if two be confederate to cousin the thirde.

As howe I pray you?

Eyther by pricking of a Carde, or pinching of it, cut­ting at the nicke, eyther by a Bumbe carde finely vnd [...]r, ouer, or in the middes. &c. And what not to deceyue? And therefore to conclude,Cyprian. I saye with that good Father Saint Cyprian: The playe at Cardes is an inuention of the Deuill, which he founde out that he might the easilier bring in ydolatrie amongst men. For the Kings and Coate cardes that we vse nowe, were in olde time the images of Idols and false Gods: which since they that woulde seeme Christians, haue chaunged into Charlemaine, Launcelot, Hector; and such like names, bicause they would not seeme to imitate their idolatrie therein, and yet maintaine the playe it selfe, the verye inuention of Satan the Deuill, and woulde so disguise this mischiefe vnder the cloake of suche gaye names.

They vse to playe at Cardes commonly alwayes after Supper. &c.

I will condemne no man that doth so. Plato. But Plato sayth in his Banket, that Players and Minstrels that are vsed after suppers, is a simple pastime, and fit for brutish and ignorant men, which knowe not howe to bestowe their time in better ex­ercises, I may with better reason say the lyke by all Carders and Diceplayers.

What say you to the play at Tables?

Playing at Tables is farre more tollerable (although in all respectes not allowable) than Dyce and Cardes are, for that it leaneth partlye to chaunce, and partly to industrie of the mynde. For although they cast in deede by chaunce, yet the castes are gouerned by industrie and witte: In that respecte Plato affirmed,Plato. that the li [...]e of manne is lyke vnto the playe at Tables. For euen as (sayeth he) in Table playe, so also in the lyfe of man, if anye thing go not verye well, the same must bee by arte corrected and amended. &c. as when a caste is euill, it is holpen agayne by the wysedome and cunning of the Player.

What say you to the play at Chesse, is that lawfull to be vsed?

Of all games (wherein is no bodilye exercise) it is most to be commended: for it is a wise play (and therefore was named the Philosophers game) for in it there is no deceyte, or guyle, the witte thereby is made more sharpe, and the remembraunce quickened, and therefore maye bee vsed mo­derately. Yet doe I reade y^t that notable and constant martyr (Iohn Hus) repented him for his playing at Chesse, [...]ward [...] saying: I haue delighted to play oftentimes at Chesse, and haue neglected my time, [...]es and Monumēts of the Church in the first vo­lum, so. 747 and thereby haue vnhappily prouoked both my selfe and other to anger many times by that playe: wherefore (sayth he) besides other my innumerable faultes, for this also I desire you to inuocate the mercie of the Lorde, that he would pardon me. &c. O mercifull Lorde, if this good and gracious Father, and fayth­full martyr of Christ, did so earnestly repent him for his playing at Chesse (which is a game without hurt) what cause then hath our Dice and Cardplayers, to repent and craue pardon at Gods hands for their wicked and detestable playing? And I pray vnto God for his Christes sake, that this good martyr maye be a pa­trone and an ensample for all them to followe.

Well, nowe I perceiue by you, that Table playing and Chesse playing, may be vsed of any man soberly and mode­rately, [...] in my iudgement you haue said well: for that many men who (by reason of sickenesse and age) cannot exercise the powers of their bodies, are to be recreated with some pleasure, as with Tables or Chesse playing.

The sicke and aged haue more neede to pray than to play,Iob. [...] 13. 14. considering they hasten to their graue, and therefore haue neede to say alwayes with Iob: The graue is my house, darke­nesse is my bed, rottennesse thou art my father, and wormes are my mother and sister. &c. Salomon sayth: Though a man lyue many yeares, and in them all he reioyce, yet he shall remember the dayes of death,Eccl [...]. 1.8. all that commeth, is vanitie. &c. Yet I doe not vtterly deny, but that these kinde of playes serue suche, that [Page 113] sometime they may be permitted, so that they bring no hurt, re­freshe the powers, be ioyned with honestie, without playing for any mony at all. And that that time which shoulde be spent vpon better things, be not bestowed vpon these playes in anye wise, that henceforth (sayth Saint Peter) they shoulde liue as muche tyme as remayneth) not after the lusts of men,1. Pet. 4.2. [...]. but after the will of God. &c.

NOwe that you haue so well contented my minde as touching Diceplaying &c. I beserche you let me trouble you a little further, to knowe whether Dauncing be tollerable and lawfull to be vsed a­mong Christians or no?

If your demaunde be generall of all kynde of Daun­cings, then I must make a distinction. If you speake speciallye of our kynde and maner of Dauncing (in these our dayes) then I say it is not lawfull nor tollerable, but wicked and filthie, and in any wyse not to be suffered, or vsed of any christian.

Are there diuers kyndes of Dauncing?

Yea that there are.

I am desirous to knowe them, least I do (through ignorance confounde one in another, and one for another.

There are Daunces called Chorea, which signifieth ioye, bicause it is a certayne testification of ioye. And Seruius (when he interpreteth this verse of Uergil, Omnis quam chorus & socij comitantur onantes, that is: When all the Daunce & fellowes folowed with myrth) sayth that Chorus is the singing and daun­cing of such as be of like age. There is also another kynde of dauncing, whereby men were exercised in warrelike affayres, for they were commaunded to make gestures, and to leape, hauing [Page 114] vpon them their armour: for that afterwarde they might be the more prompt to fight, when neede (for the publike weale) should require:Plato lib. 3. de Legibus. this kynde of dauncing was called Saltatio Pyrrhica, bi­cause it was exercised in armour. Of those Daunces Plato spea­keth largely. &c. There is another kynde of Dauncing which was instituted onely for pleasure and wantonnesse sake: this kynde of Daunces Demetrius Cynicus derided, calling it a thing vayne and nothing worth. And if you speake onely of this kynde of Daunce, I say as he sayth, it is vaine, foolish, fleshly, filthie, and diuelishe.

Who was the first inuentour and deuisor of thys latter kinde of Dauncing?

There are diuers opinions hereof. For as Solynus sayth: it was first deuised in Crete by one Pyrthus, that was one of Sybilles priestes. Others saye that the Priestes of Mars (called Salij.) inuented it,Polyd. Virgil de inuent. verum, lib. 2. cap. 8. for they were had among the Romanes in great horrour for their dauncing. Others doe referre it to Hiero a tyrant of Sicilia: for that he to establishe his tyrannie, forbade the people to speake one to another. Wherevpon men in Sicilia began to expresse their meanings and thoughts by books and ge­stures of the body: which thing aftewarde turned into an vse and custome. Some others suppose that men when they behelde the sundrie motions of the wandring starres,Rodul, hus Gualterus in Marc. hom. 51. cap. 6. Chrysost. in Mat. hom. 6. founde out daun­cing. Others affirme that it came from the olde Ethnickes. &c. But what so euer these saye, Saint Chrysostome an auncient Father sayth, that it came firste from the Deuill. For when he sawe (sayth he) that the people had committed Idolatrie to the golden Calfe, he gaue them this libertie, that they shoulde eate and drinke, and ryse vp to daunce. One Sebastian Brant agreeth herevnto, saying:

Whereby you may easily perceiue from whence this dauncing came,Math. 7.16. 17.18.20. Luc. 6.43.44.45. Mat. 12.33.34. Iam. 3.11.12 euen from the deuill himselfe, for there can neuer come good effects, when the causes are euill, as out of a stinking puddle can not come cleane water, nor of thornes men can gather grapes, or figs of thistles. &c. euen so out of our kynd of dauncing can come nothing but that which is euill and naught.

Why do you speake so much against dauncing? sithe we haue so manye examples in the Scriptures of those that were godly and daunced:Exod. 25.20. As Miriam Moses and Aarons sister tooke a timbrell in hir hande, and all the women came out after hir with Timbrels and daunces &c.Iudg. 11.34. Also Iephtah when he came at Mizpeh vnto his house, his daughter came out to meete hym with Timbrels and daunces.1. Sam. 38.6. &c. Also the women came oute of all cities of Israell, singing and dauncing to meete King Saule, with Timbrels, with Instruments of ioy, and with rebecks. &c. King Dauid also daunced before the Lorde,2 Sam. 6.14. with all hys might.Iudith. 15.12.13. &c. Also all the women of Israell came togither to see Iu­deth. and blessed hir, and made a daunce among them for hir. &c. And she went before the people in the Daunce, leading all the women, and all the men of Israell followed in their armour. &c. Salomon sayeth:Eccl. 5.4. There is a time to mourne, and a time to daunce. It is sayde in Saint Luke by Christe himselfe: Wee haue piped vnto you,Luc. 7.32. and ye haue not daunced. &c. Manye suche lyke examples I coulde recite, to proue Dauncing to be lauda­ble, and not so wicked as you seeme to make it.

I perceyue you vse to reade the Scriptures, for you haue collected out many examples for your purpose, which serue you nothing at all, to maintaine your filthie Daunce. Herein you shewe your seife lyke vnto the Papistes, for wheresoeuer they reade in Scripture Peters name, vp goeth the Popes false su­premacie. Wheresoeuer they reade this worde Crosse, they ad­uaunce out of hande their Roode and Roodeloft: where they read Light, they set vp their Tapers and Torches: and where they reade this worde Will, vppe goeth their freewill workes: and where they reade of workes, there they maintaine merits: where they reade of fire, there they say is ment of Purgatorie. And when they reade this worde Uowe, they applye it vnto their single and vnchast lyfe. &c. So play you, and those that maintayne Daun­cing: for wheresoeuer you reade this worde (Daunce) presently you apply it in such sort, as though were ment thereby your fil­thie Dauncings, which is not so, if it be diligently considered. Saint Hierome sayth:Hieron. in Epist. [...]d Gal. cap. 1. Nec putemus in verbis scripturarum esse E­uangelium, sed in sensu: non in superficie, sed in medulla, non in ser­monum folijs, sed in radice rationis, Let vs not thinke that the Go­spell. (sayth he) consisteth in the wordes of the Scriptures, but in the meaning, not in the barke, but in the pith, not in the leaues of wordes, but in the roote of the meaning.

I speake not of words onely, but I speake to proue Dauncing by certaine examples.

The Logitian sayth, that an argument made onely vpon examples, halteth alwayes vpon one foote, that is to saye, that it is but halfe an argument. As if he woulde say: We must not buylde and make a rule vpon examples onely, without there be some other reason and authoritie. And therefore it is sayde: L [...]gibus enim viuimus, non exemplis, We liue by lawes, and not by examples. If then a Logitian so saye vpon prophane argu­ments, we ought a great deale more so to saye, touching diuine causes. And if a Logitian will not allowe an argument whiche is not made but vpon examples, thinkest thou that the holye Scripture doth admit and allowe it?

And why not, I pray you?

Bicause the people then woulde fall into sinne and great errours. As a man woulde saye: Abraham had the compa­nie of his seruant Agar, and therefore I may haue the companie of my seruant. Likewise a man might say, that Iacob had two sisters to wife, and therefore I may also haue two. A man might likewise say: Abraham pleased God, in that he sacrificed his son Isaac, therefore I shall please him in sacrificing my sonne vnto him. &c. And so if we must argue by examples, without reason, and authoritie of holy Scripture, there shoulde be nothing but confusion in christian religion.

I pray you then, let mee heare your reasons to the contrary, that these examples and such like. &c. serue not for the maintenance of Dauncing.

Neuerthelesse (that I haue spoken sufficient herevnto) yet I will make aunswere to your examples.

I shall giue attentiue eare therevnto.

First, that Daunce that Miriam Aarons sister (and the other women vsed) was no vayne and wanton Daunce, for carnall and filthie pleasures (as yours is) but it was that kynde of Daunce which is called (Chorea) for they did it in praysing God, signifying and declaring their great ioye, that Moses and Aaron, with all the children of Israell, were passed the redde sea in safetie, and their enimies (Pharao and his hoste) destroyed. &c. And the like order did Iephtah his daughter vse, for the victorye that God gaue vnto hir father against his enimies. &c. And so did the women in meeting king Saule And also Iudith, and the re­sidue of the women. &c. praysed God for the victorie that Saule had ouer the Philistines. And Iudith with the residue, magnified God (as appeareth in the xvj. Chapter) for that the Citie of Be­thulia was deliuered from the enimies by the death of Holofer­nes, and so in going altogither hande in hande, reioyced and prai­sed God in Psalmes. Also here is to be noted in these examples, that you alledge for Dauncing, that Miriam and the other wo­men, and Iephtah his daughter, the women that daunced in mee­ting [Page 118] Saule, and Iudeth that daunced with the other women of Israell, for ioye of their deliuerye. &c. daunced not with yong men, but apart by themselues among women and maydens (which celebrated their victories) but seuerally by themselues a­mong men. Also their daunces were spirituall, religious, and godly, not after our hoppings, and leapings, and interminglings men with women. &c. (dauncing euery one for his part) but so­berly, grauely, and matronelyke, mouing scarce little or nothing in their gestures at all, eyther in countenance or bodie: they had no Minstrels or pypers to play vnto them: but they tooke their Timbrels into their owne handes (that coulde play) and not as our foolishe and fonde women vse to mixe themselues with men in their Daunce. And as for that place of Salomon that sayth: There is a time to daunce. &c. He meaneth this kynde of daunce which these good women vsed, which is a ioyfulnesse of heart, which bringeth spirituall profite, and not carnall pleasures (as our Daunces doe.) Also Salomon hereby teacheth vs howe we shoulde vse tymes in their order: As when there is a tyme and cause to mourne and lament, then must we vse it. When God sendeth agayne, good things, we must also vse that, and to bee mery and reioyce in the Lorde. A time of sorowe the widow had in losing of hir groate. [...]uc. 15.9. Another time also when it was founde, to be mery and ioyfull. Teaching vs hereby also, that sorowe shall not continue for euer, but God will sende some ioye and comforte. So likewyse ioye shall not continue still, but God will sende some corrections to nurture vs. &c. Therefore you maye easily perceyue hereby, that Salomon meaneth by this worde Daunce, ioyfulnesse and comforte. And by the worde Mourning, hee meaneth sorrowe and calamitie. &c. Also you muste note in these foresayde Daunces, that it was an or­dinarie custome and manner among the Iewes, to vse suche kinde of godly Dauncings in certaine solemnities and triumphs, whē as God did giue them good and prosperous successes against their enimies. Are our Daunces applied, reserued, and kept to such, [Page 119] vses? nothing lesse.

As for Dauids dauncing before the Lorde, it was for no vayne pleasure and carnall pastime (as your Daunces are, or as Micholl his wife foolishly iudged) as appeareth by Dauids owne wordes, saying: It was before the Lorde, which chose mee ra­ther than thy fathers. &c. And therefore (sayeth hee) I wyll playe before the Lorde. In that he daunced, it was done in two respectes: one for ioye that the arke of God was restored a­gayne: the other for that God had exalted him to be a King and Ruler ouer Israell,Amb. in Luc. lib. 6. cap. 7. and this kynde of Daunce that he daun­ced, may be called Saltatio pyrrhica. Saint Ambrose speaking of Dauids dauncing, sayth: Cantauit Dauid, & ante arcam Do­mini, non pre lasciuia, sed pro religione saltauit. Ergo non h [...]st [...]io­nicis motibus sinuati corporis saltus, sed impigraementis & religiosa corporis agilitas designatur, Dauid did sing and daunce before the arke of the Lorde, not for wantonnesse and pleasure, but for religion: not leaping and turning of his bodie with Player­lyke mouings and gestures, but did expresse his diligent mynde, and religious agilitie of his body. Agayne: Est honesta saltatio, qua tripudiat animus, & bonis corpus operibus reuelatur, quando in salicibus organa nostra suspendimus, There is an honest daun­cing, when as the mynde daunceth, and the bodye sheweth hym selfe by good workes, when as we hang our instrumentes vppon the Willowe trees. In that he sayeth there is an honest daun­cing, argueth that there is a contrary dauncing which is vnho­nest: and no doubt he meaneth these and suche lyke foolyshe and filthie Daunces, as we vse in these dayes. Therefore he sayth: Docuit nos Scriptura cantare grauiter, & saltare spiritualiter, The holye Scripture teacheth vs to sing reuerentlye, and to daunce spiritually (sayeth he.) And that Dauids daunce was a spirituall and religious Daunce, appeareth by the Ephod that he put on. &c. If you & such like Dauncers (if you will nedes daunce) had that spirit that Dauid had when he daunced,Rodulphus Gualterus in Marc. ho. 51. cap. 6. in praysing and lauding God for his gret benefits, daūce a Gods name. M. Gual­ter sayeth: Nimis friuolum est, cùm de choris sacris intelligi deb a [...], [Page 120] in quibus vel solae mulieres, vel viri soli eximia Dei benificia carmi­nibus ad eam rem compositis, non sine concinno & decoro corporis mo­tu celebrabant, It is a great foolishnesse (to maintayne dauncings by those examples of Marie Moses sister, Dauid, and others. &c.) For their Daunces were holy and religious, in the which all the women togither alone, or all the men alone (by themselues) didde celebrate and set forth the goodnesse and benefits of God, in verses made for those purposes, not without a comely and decent order and gesture in mouing of their bodies.

[...].And as for that place of Luke, where Christe sayde: Wee haue piped, and you haue not daunced. &c. serueth nothing at all to maintayne your dauncing: It was not to that ende and pur­pose spoken by Christ, but Christ spake it against the obstinate Phariseys, greatly accusing thereby the inuincible hardnesse of their heart, he doth reproch them, bicause the Lorde had tried by diuers meanes to bring them vnto him, and they with frowarde and rebellious mindes and heartes refused and despised his grace offered vnto them, as appeareth plainly by these words a little be­fore: then all the people that hearde, and the Publicanes iustified God. &c. But the Phariseys and the expounders of the Law de­spised the counsell of God against themselues. &c. Then Christe sayde: Whereto shall I liken the menne of this generation. &c. They are like to children sitting in the Market place, and crying one to another, and saying: we haue pyped vnto you, and yee haue not daunced: we haue mourned to you, and ye haue not wept. &c. As though Christe woulde saye: Nothing can please this frowarde generation. Iohn preached the Lawe, and badde them repent and mourne for their sinnes. I (being the Messias) doe preach vnto them the gospell of ioye, peace, comfort, and for­giuenesse of sinnes freely, without their merites and desertes, so that they will neyther mourne at Iohns preaching, nor daunce at my pype, notwithstanding I pipe ioyfull and mery things vn­to them. Christ teacheth also hereby, that the songs of little chil­dren are sufficient to condemne the Phariseys and such lyke. Christ therefore by this similitude sheweth what was the wonted [Page 121] wonted pastime of children, and it seemeth to be taken out of the Prophet Zacharie.Zacha. 8. [...]. And as this was spoken of the Phariseys, I feare me it may be likewise verified in vs, you may nowe easilye perceyue what Christ ment by this pyping and dauncing, not mayntaining thereby your fonde, foolishe, and vayne dauncing, but rather it teacheth you, that if you refuse the sweete pyping of the preaching of the Gospell of Christ nowe offered (which wyll make your heart and soule to leape and daunce within you for ioye and gladnesse) and followe these transitorie pypes to daunce after that tune and facion. You shall one day (if you repent not) weepe for your laughing, sorrow for your ioying, hauing your swinging handes,Mat. 22.13. and leaping legges bounde fast and cast into vtter darkenesse, where shall be weeping, wayling, and gnashing of teeth. So that in steade of great houses and pallaces, you shall hau [...] hell: for delicate fare and pastimes, euerlasting paynes: for pleasant songs, wo and weeping.

You cannot deny but there was dauncing allowed of in the Scriptures, by your owne saying.

I must needes graunt, that there is dauncing ex­pressed in the Scriptures, but I doubt whether it was allowed of or not.

You finde nothing to the contrarie.

Exod. 32.6. Esa. 5.11.12. Eccl. 9.4. Ro. 13.12.13. Eph. 5.4. 1. Cor. 10.7. Mat. 14.6.7. Mat. 6.22. Yes, I finde that dauncings were often times re­proued: but neuer commaunded (in the Scriptures) to be vsed, as you may reade in Exodus, Esay, Ecclesiasticus, Romaines, Corinthians, Ephesians, Mathewe and Marke (which places, in the margent you shall finde them.)

Although it were after another sort and facion than our daunces are, yet you cannot deny but that they daunced. For it is one thing to reason and speak of the abuse, and another thing to speake or reason of the thing it selfe.

I did distinguishe Daunces at the beginning of our talke. And I wishe in God, we might followe those godly peo­ple, men and women, who nowe and then vsed dauncing: but yet such as were moderate, chast, honest, and religious. So that [Page 122] the men daunced by themselues, and the women apart by them­selues, and did by such kinde of Daunces shewe forth the glad­nesse of their mynde: they sang prayses vnto God, and gaue him thanks for some notable benefit which they had receyued at hys hands. But we reade not in all the holy Scriptures of mingled Daunces of men and women togither. And therefore not onely the abuse, but also the Dauncing it selfe ought to be taken a­waye, and not to be vsed of any godly Christian, for that there commeth of it all wantonnesse and wickednesse.

Will you say that Dauncing simply of it selfe is vitious and euill?

I say not so, if you speake generally, as you haue hearde before: but if you speake specially of your kynd and fashi­on of Dauncings (as it is nowe vsed in these dayes) I saye to you, it is not to be vsed, nor the daunce to be allowed, for that it is wicked and filthie.

What shoulde moue you to be so earnestly bent a­gaynst this merye and pleasant pastyme of Dauncing, sithe so many Noblemen, Gentlemen, Ladies, and others, vse it con­tinuallye?

Bicause that they that loue God with all their heart, and with all their strength,Heb. 12.1. Math. 3.29. ought not onely to obserue his com­maundementes: but also to cut off all occasions, wherby the ob­seruing of them might be letted or hyndered.

What occasion of hinderance or let is Dauncing vnto the obseruation of Gods lawe and commaundements?

They are most manifest occasions of transgressions of the lawes of God, they are snares and offences, not only vnto the Dauncers, but also to the beholders: for they stirre vp and inflame the hearts of men, which are otherwise euill inough, e­uen from their beginning. And that thing which is to be suppres­sed and kept vnder with great studie and industrie (as the lust of the flesh,1. Ioh. 2.16. the lust of the eyes, and the pride of lyfe) the same is stir­red vp by the wanton enticementes of Daunces. I maye saye of Dauncing, as Saint Augustine sayeth of Drunkennesse, [Page 123] O dolorosa saltatio, August. ad frair. in. Ere­mo. Serm. 33. omnium malorum mater, omnis luxuriae soror, omnis superbiae pater, O deceytfull Daunce, it is the mother of all euill, the sister of all carnall pleasures, the father of all pryde. Undoubtedly, if a m [...]n will consider himselfe, eyther by expe­rience, or by reason, he shall finde the lustes of the mynde not a little kindled and inflamed. And he shall perceyue that men re­turne home from those Daunces lesse good than they were, and the women also lesse chaste in their mindes (if not in bodies) than they were before. Therefore perilles are rather to be auoy­ded than nourished.Psal. 119.37. Dauid therefore prayed vnto the Lord, and sayde: Turne awaye mine eyes from beholding vanitie. &c. Syrach sayth:Eccl. 9.7.8. Go not about gasing in the streetes of the Ci­tie, neyther wander thou in the secrete places thereof. Turne a­way thine eye from a beautifull woman, and looke not vpon o­thers beautie, for many haue perished by the beautie of women: for thorowe it loue is kindled as a fire. It is sayde therefore, that the sonnes of God sawe the daughters of men,Gen. 6.2. that they were fayre, and tooke them wiues of all that liked them. The eyes are therefore called, Fores & foenestrae animae, the doores and win­dowes of the minde.Iob. 31.1. Iob sayde (when as he felt the discommo­ditie in beholding such vaine sightes) I made a couenant wyth mine eyes: why then should I thinke on a mayde? As if he would say: Sith I vse not these wanton lookes to behold vaine pastimes & beautie, I haue no desire & lust kindled in me. So that you may perceyue, nothing so soone quencheth lust and concupiscence, as not to be present, or to behold such vanities. Otherwise as Salo­mon sayth:Prou. 6.27.28. He which loueth daunger, shall fall therein. Can a man (sayth he) take fire in his bosome, and his clothes not bee burnt? Or can a man go vppon coales, and his foote not bee burnt?Eccle. 13.1. Deute. 7.8. for he that toucheth Pitche, shall be defiled with it, and he that is familiar with the prowde, shall be like vnto hym. And for that cause Syrach sayth: Use not the companye of a woman that is a Singer, and a Dauncer, neyther heare hir, least thou bee taken by hir craftynesse. Sebastianus Brant sayth:

Whereas Dauncing is so agaynst maners, and do kindle lust, the same commeth rashly and by chaunce, but euerye thing is to bee iudged, not of these things, whiche happen by chaunce: but of these things which are in it of it selfe and by na­ture. For there are some so chast and vncorrupt, that they can be­holde these Daunces, with a perfect and chaste mynde.

I graunt that which you say maye sometimes hap­pen, but I adde therevnto also, that all accidentes are not of one and selfe same kynde. For there are some which happen very rare­ly. Other some which by their nature may as well be present vn­to any thing, as absent. And some such as are wont to happen often times, and for the most part, these last accidentes ought in euery thing to be considered, and most diligently to be weyghed. Neyther must we take heede onely, what may be done: but also what is wont to be done.

Aristippus.I reade that Aristippus daunced in purple, and be­ing reproued, he made an excuse, that he was made neuer a whit the worse by that dauncing: but might in that softnesse kepe still his Philosophicall minde chast.

Demosthenes sayeth (and is also cited of the Law­iers) that we must not consider what some certayne man doth at a time, Demosthen. but what is wont to be done for the most part. Graūt that there be some one man or other so chaste, that he is nothing mo­ued with such inticements: but howe are the people and multi­tude in the meane time prouided? Shall we for the perfectnesse and integritie of one or two, suffer all the rest to be indaungered? Vna hirundo non facit Ver, One Swallowe proueth not that Summer is come.

If these reasons of yours holde true, 2. Cor. 2. [...] then take a­way Sermons also, and Sacramentes, meate, and drinke. &c. For many heare the worde of God,1. Co [...]. 11. [...]. Eccl. 21.30. sometime to their condem­nation, and receyue the Sacramentes to their damnation, and many eate and drinke, and are drunke, and doe surfeyte. &c. and so dye.

You must vnderstande, that certayne things are pro­fitable to the saluation of men, and are commaunded by the word of God, which things ought by no meanes to be taken awaye. And some things that of necessitie wee must haue, as meate, drinke. &c. to nourishe our weake bodies, or else we cannot lyue here. &c. And certayne other things are indifferent, which if wee see they tende to destruction, they are not to be suffred. We haue the lawe of God for hearing of Sermons, receyuing of Sacra­ments, to eate and drinke (soberly:) but for dauncing there is no commaundement giuen by the worde of God. Wherefore these things are not to be compared togither.

It is well knowne that by Daunces and leapings very many honest mariages are brought to passe, and therefore it is good and tollerable.

It may be as you say (sometime) but we maye not doe euill, Rom. 3 8. that good may come thereof. For you haue hearde mee say often, that it is euill and not good to daunce as you do. But I am not of that opinion to haue mariages contracted by these artes and actes,Tob. 4.12. Genes. 6.2. Prou. 31.30. wherein a regarde is had onely to the agilitie and beautie of the bodie, and not vnto godlynesse and true religion. &c. [Page 126] There are other meanes much more honest, let vs vse them in Gods name, and leaue these as little chaste and lesse shamefast­nesse. Let vs remember, that although honest matrimonies are sometime brought to passe by Dauncing, yet muche more of­ten are Adulteries and Fornications wonte to followe of these Daunces.

You speake more euill of Dauncing, than there commeth hurt by dauncing, as farre as I can iudge.

No my sonne, not halfe as much euill as it deserueth, can I speake of, nor yet can vtter one quarter of the wicked and filthie mischiefes that come thereof. Marke the effectes thereof, and then you shall tell me another tale. Is it not written in S. Mathewe,Math. 14.6. Marc. 6.22. that the daughter of Herodias daunced at a banket which the king made: and the king tooke pleasure in hir (whome he woulde not openly without shame beholde, for she was a ma­nifest testimonie of his vnlawfull matrimonie and incest) of that Dauncing it came to passe, that Iohn Baptists head was cut off at hir desire. &c. so inflamed she the Kings heart by hir filthie and wanton daunce.Theoph. in Mar. cap. 6. Theophilact sayth herevpon: Mira collusio: Sal­tat per pueliam Diabolus: &c. This is a wonderfull collusion: for the Deuill daunced by the mayde. She daunced not rudely, as doe the common sort of people, but finely, and with a comelye gesture with measure. &c. as some write. But that worthie man Erasmus sayth: Non subsilijt, vt populus putat, quemadmodum ge­s [...]iculantur in choreis, Erasmus in Annot. in Math. ca [...]. [...]4. She daunced not with silence and mode­stie, as the common people suppose, but she daunced as others v­sed to daunce, with signes and outwarde gesture. &c. But how­soeuer she daunced, it was euill, as the effect and fruite thereof de­clareth. Thus you may perceyue what fruites you shall gather of this tree. Uery well is it noted of Maister Rodolphus Gual­ter vpon this, what fruites come hereof: Inflammatur enim libi­dinis igne concupiscentia, datur scortandi & moechandi occasio, officij & conditionis suae obliuiscuntur, Rodolphus Gualt [...]ran Marc. hom. 51. cap. 6. qui mundo mori & Deo vni vi­uere debebant: accedunt sermones lasciuij, promissiones inconsidera­tae, amantium obtestationes, & periuria, & frequentes rixa & [Page 127] pugna incidunt, quas non rarò caedes miserabiles comitari solent, Concupiscence is inflamed (by Dauncing) with the fire of lust and sensualitie, it giueth occasion of whoredome and adulterie, it maketh men forget and neglect their duties and seruices, whiche ought to die to the world, & liue to God: there are present wanton talkes and communications, vnaduised, and rashe promises, ta­king Gods name to witnesse in vaine, of the louers, whereby per­iurie is committed, and many times happeneth brawlings and fightings, by the which oftentimes miserable murthers are wont to be committed and done. Sebastian Brant also sayth:

There doth happen no such thing as you speake of in our Daunces. &c. that lust is thereby inflamed in them that daunce.

If it be so, why then doe not men daunce with men apart from the women by themselues? And why do not the wo­men and Maydes daunce by themselues? Why are men de­sirous more to daunce rather with this woman, than with that woman? And why are women so desirous rather to chuse this man, than that man to daunce withall, before all the residue, but onely to declare thereby howe they are inflamed eche to other in filthie concupiscence and lust. And I am assured that none of you (which are Dauncers) can denie this to be true, for that eche of you haue and doe daily feele in your selues this inflā ­mation whensoeuer you daunce togither man and woman.

Still I maruayle why you speake against Daun­cing, as agaynste things whiche are of their owne nature [Page 128] euill, and prohibited by the lawe of God. &c.

I saye to thee my sonne agayne, that things are not alwayes to be weyghed by their owne nature, but by the disposi­tion and abuse of our fleshe. We cannot denye but that wyne of his owne nature is good, which yet, is not giuen to one that is in an ague, not that the wyne is euill, but bicause if agreeth not with a bodie that is in that maner affected. So the people of Is­raell made a calfe of their golden earings, [...]od. 32.6. [...] Cor. 10.7. to worship it, they sate downe to eate and drinke, and rose vp to play, that is, to daunce (as Lyra sayth: [...] 1. Cor. 10. Thomas de Aquino in 1. [...] 10. Cantabant in choro, They didde sing in the Daunce. And Thomas de Aquino sayth: Surrexerunt ludere, id est, ludes facere sicut choreas, They rose vp to playe, that is, (sayth he) they made playes after the maner of Daunces. &c.) So that you may see hereby that these Daunces are euill also of their owne nature, whereby good natures many times are corrupted by them, as appeareth by the effectes, both by Iohn Baptist, and also by the children of Israell, and therefore I may saye of it as Augustine sayde of Drunkennesse,August. ad [...] in E [...] [...], Serm. 33. Saltatio est blandus daemon, dulce venenum, suaue peccatum, that is, Dauncing is a flattering Diuell, a sweete poyson, & a pleasant sinne, which will bring in the ende vtter destruction to them that vse it (if they repent not.) And where you say it is not against Gods commaundementes, that is false. Doth not the Lorde in his lawe commaunde, that ye shuld not couet the wife,Exo. 10.17. maid, or seruant of your neighbors. &c. Much lesse then, that thou shouldest consent to thy concupis­cence, that thou shouldest drawe and choose hir to thy selfe, to bee thy fellowe dauncer, which to doe, is not lawfull for thee. Also, when Christ sayde: He hath committed adulterie already in his heart,Math. 5.28. that looketh on a woman to lust after hir. What then shall we say of them, that not onely with wanton countenances, and filthie talke allure them, but also embrace them with their armes, handle them, and by all meanes prouoke thereby the burning lust of concupiscence, with their vayne kissings? Therefore, Christe sayth:Math. 3.10. that tree which bringeth forth no good fruite shal be hewen downe,Eccl. 9.11. and cast into the fire. Syrach sayth: Sit not at all with [Page 129] another mans wife, neyther lie with hir vpon the bed, nor banket with hir, least thine heart incline vnto hir, and so through thy de­sire fall into destruction. What hurt then ensueth hereof, flat a­gainst the lawe of God, who seeth not?

You speake this as of your selfe alone. For I beleue none of the auncient fathers did euer speake against Dauncing, or that it hath bene forbidden by any Counsels, or mislyked by a­ny good men, or by any good examples that you are able to shew and bring forth: therefore I wonder much of your straite order of talke agaynst our dauncing in these our dayes, I suppose it is bicause you are aged, and nowe are not able to doe as other yong men and women do, and this maketh you to enuy it so much.

Euery truth is to be beleeued: but euery beliefe doth not iustifie, neither shall your beliefe in this point. The cause why I speake against Dauncing, is verye euill gathered of you, my age is not the cause, nor my inhabilitie the reason thereof: but the cause that [...]oueth me thus to speake agaynst dauncing, is the worde of God, whereon my conscience, talke, and iudgement is grounded, which worde is so pure and cleane, that it cannot abyde any impuritie or vnhonestie (which in your Dauncings want none, as I haue already declared vnto you.) And whereas you say, that I speake of my selfe alone without authoritie, is vntrue. For I haue already by the authoritie of holy Scriptures disproued it, (which authoritie of it selfe is sufficient, and to bee preferred before all authorities of men whatsoeuer they are. S. Hierome to this,Hieron. [...] Math. cap. 23 sayth: Quod de Scripturis non habet authorita­tem, eadem facilitate contemnitur, qua probatur, That which hath no authoritie out of the Scriptures, may be as easilye denyed as affirmed.) Yet notwithstanding I will proue by the auncient Fathers, Councels, and many examples, that your Dauncings are euill, and therefore they enuied and decreed agaynst it. If I can declare this to you, then your beliefe (that you speake of) is vayne, and grounded vpon your owne ignorance, otherwise you woulde haue set your finger vpon your mouth.

I pray you let me heare it, & then I will beleeue it.

Iohn. 6.20. Luc. 17. [...]. [...] 1.29.To beleue is the gift of God, and not of your owne power, therefore you haue not spoken well in so saying.

I pray you beare with me herein, for it was spoken (I confesse) very vnaduisedly, therefore I besech you say on.

Ambros. de [...] lib. [...]. ad Marcell. [...]Saint Ambrose sayth (wryting to his sister Mar­cellina) myrth ought to bee in a cleare conscience, and a good mynde, and not in spiced bankets, and wedding feastes full of Minstrelsie. For therein shamefastnesse is yll defended, and vn­lawfull abusion suspected, where the last ende of pleasure is daun­cing, from which I desire all Uirgins of God to keepe them­selues. For no man (as a certayne wise man of the Paganes sayth) daunceth, if he be sober, except he be madde. Nowe then, if that either drunkennesse or madnesse be reckened to be the cause of Dauncing among the Paganes, what then shall we counte to be commaunded in the holy Scripture: where we reade that Saint Iohn Baptist (the messenger of Christ) was put to death at the pleasure of a Dauncing wench? By the which thing we may take example, that this vnlawfull pastime of Dauncing hath bene cause of more hurte, than the phrensie of Robbers and Murtherers. This dedly feast was prepared with a kingly large­nesse and excesse, and watch layde when the company was at the most, and then the daughter which was hidde vp before in secret, was brought forth to daunce before the people. What coulde the daughter learne more of hir mother (which was an harlot) but to lose hir honestie? For nothing incly neth folke more to bodilye lust, than by vncomely mouing and gesture, to shewe the ope­ration of these partes, which eyther nature hath hydde secretely, or good maner & nurture hath couered: or to playe castes wyth hir eye, or shake the neck, or swinge hir armes and heare. Wher­fore they muste needes fall into offence agaynst the maiestie of God. For what honestie can be kepte there where dauncing is? So then the King delighted with that pastime, bid hir aske what soeuer she woulde. &c. Thus farre Saint Ambrose.

Chrysost. in Math. ca. 14S. Chrysostome sayth (speaking of the dauncing of Herodias daughter before Herod:) At this daye Christians doe deliuer to [Page 131] destruction, not halfe their kingdomes, or another mans heade: but euen their owne soules. For where as wanton dauncings are, there the deuill daunceth togither with them, in such Daun­ces his seruants delite. God gaue vs not feete to daunce with ca­mels: but that we shoulde be companions with angels.

Ye haue hearde (sayth he) of mariages (intreating of the ma­riage of Iacob) but not of daunces,Chrysost. in Gen. hom. 56. which are verye diuelishe. &c. For the Bridegrome and the Bryde are both corrupted by daun­cing, and the whole familie defiled.

Thou seest and readest of Mariages (sayth he) but thou seest and readest of no daunces in holy scripture.Chrysost. hom. 48.

Saint Augustine sayth:August. [...] Psal. 32. It is much better to dygge all the whole day, than to daunce (vpon the Sabboth daye.) Agayne he sayth: August. de dec [...]m cordes cap 3. It is better that women shoulde picke wooll, or spynne vpon the Sabboth day, than they should daunce impudently and filthily all the day long vpon the dayes of the newe Moone.

Erasmus sayth:Erasm. Roter, in lib. de e [...] temptu m [...] di, cap. 7. And when they be wearye of drinking and banketting, then they fal to reuelling and dauncing. Then whose mynde is so well ordered, so sadde, stable, and constant, that these wanton dauncings, the swinging of the armes, the sweete founde of the Instrumentes, and feminine singing, woulde not corrupte, ouercome, and vtterlye mollifie? Yea, and further the Ballades that they sing, be such, that they woulde kindle vp the courage of the olde, and colde Laomedon and Nestor. And when the Minstrels doe make a signe to stinte, then if thou doe not kisse hir, that thou leading by the hande didst daunce withall, then thou shalt be taken for a rusticall, and as one without anye good maners and nurture. What filthy actes hereby (sayeth he) are committed: therfore as thou desirest thine owne wealth, looke that thou flee and eschewe this scabbed and scuruie companye (of Dauncers.)

Ludouicus Uiues a learned man,Erudit muh­eris christia­nae, li. 1. ca. 14. sayth: Loue is bred by reasō of company and cōmunication with men (for among pleasures, feastings, laughing, dauncing, & voluptuousnesse) is the kingdom of Uenus and Cupide. And with these things folkes myndes be [Page 132] entised and snared, and especially the women, on whome plea­sure hath sorest dominion. O woman (sayth he) howe miserably art thou entangled of that company, howe much better hadde it bene for thee to haue bidden at home, and rather to haue broken a legge of thy bodye,Eodem libro cap. 13. than a legge of thy mynde? Agayne he sayth:

Some Maydes doe nothing more gladly, and be taught also with great diligence both of father and mother, that is, to daunce cunningly. Feastings out of time, and pleasant sportes, and de­licate pastime bringeth alwayes Dauncing in the last ende. So that Dauncing must needes be the extreme of all vices. But wee nowe in christian countries haue schooles of Dauncing, howbeit that is no wonder, seeing also we haue houses of baudrie. So much the Paganes were better and more sadde than we be, they neuer knewe this newe fashion of Dauncing of oures, and vncleanlye handlings, gropings, and kissings, and a very kind­ling of lechery: whereto serueth all that bassing, as it were Pi­geons the birds of Uenus?

What good doth all that Dauncing of yong women, holding vpon mens armes, that they may hop the higher? What mea­neth that shaking vnto midnight, and neuer weary, which if they were desired to go but to the next Churche, they were not able, except they were caried on horsebacke, or in a chariot: who would not thinke them out of their wittes?

I remember (sayth he) that I hearde vpon a time saye, that there were certaine men brought out of a farre countrie into our partes of the worlde, whiche when they sawe women daunce, they ranne awaye wonderouslye afrayde, crying out that they thought the women were taken with an vncoth kynde of phren­sie. And to saye good sooth, who woulde not recken women fran­tike when they daunce, if hee had neuer seene woman daunce before?

And it is a world to see, howe demurely and sadly some sit be­holding them that daunce, and with what gesture, pace, and mo­uing of the bodie, & with what sober footing some of them daunce. [Page 133] Wherein also a man may espie a great part of their follie, that go about to handle such a foolishe and madde thing so sadly: ney­ther see themselues haue a matter in hande without anye wise­dome, nor any thing worth, but as Cicero sayth, a companion of vices. What holy woman did wee euer reade of, that was a Dauncer? Or what woman nowe a dayes (that is sadde and wyse) will be knowne to haue skill of Dauncing? &c. For what chastitie of body and minde can be there, where they shall see so many mens bodies, and haue their myndes entised by the win­dowes of their eyes, and by the meanes of the most subtill arti­ficer the Deuill. Thus farre Ludouicus Uiues.

Maister Marlorat (a famous man) sayth:Marlorat in Math. cap. 24. Whatsoeuer they are, that haue had any care of grauitie and honestie, haue vtter­ly condemned this filthie dauncing, and especially in Maidens.

Maister Bullinger sayth:Bullinger Mar. cap. 14. There followeth (in Feastings) vnshamefast Dauncing, which is the roote of all filthinesse and wantonnesse.

Maister Rodulphus Gualter,Rodolphus Guulterus [...] Marc. cap. 6. hom. 51. an excellent learned man sayth: Dauncings (sayth he) which we nowe a dayes vse, came from the Gentiles and Heathens first vnto vs. When as they vsed al­wayes at celebrating of their sacrifices to doe it with Dauncings vnto their false Gods. Which the Israelites seemed to imitate when as they daunced about the golden calfe. &c. Afterwards this dauncing began to be vsed publikely in Playes, before the face of the people, of whome afterwarde the women learned it, and exer­cised it, least they shoulde be accounted no bodie. Then when shame and honestie began to decay, women also and Maydens vsed to daunce, and had their proper daunces appointed them. At last (when all shame in deede was past) by reason of the long vse and time of their dauncing. This encreased and went for­warde, that men and women being mixt, daunced togither. Of which there can bee no more vncomelynesse shewed, than to see men and women daunce togither, hande in hande, to leade and carie them about, that the beholders of them may see the quicke­nesse and agilitie of their bodies, by wanton mouings and ge­stures. [Page 134] Contrarie to that Saint Paule sayth: [...]. Thes. 5.22. Abstaine from all appearance of euill. &c. and that no filthynesse, neyther foolishe talking,Ephe. 5.3.4 neyther ieasting, which are things not comely, neyther fornication and all vncleannesse, or couetousnesse, be once named among you, as becommeth Saintes. &c. By these Dauncings, concupiscence is inflamed with the fire of carnall lust, thereof commeth also whoredomes, and adulterie, neglecting of our du­ties and seruices to God and man. By Dauncing commeth fil­thie talke and communication, vnaduised promises, craftie bar­gaynes and contra [...]tes, periuries, brawlings, and fightings, and many times mischieuous murthers are wont to be done in daun­cings. &c.

[...]. [...]0.Maister Caluin vpon these words of Dauid: Thou hast tur­ned my mourning into dauncing. &c. sayth: By the word (daun­cing) there is not ment euery maner of wanton or ruffianly lea­ping & frisking, but a sober and holy vtterance of gladnesse, suche as the holy Scripture maketh mention of, when Dauid conuey­ed the arke of couenant into his place.

[...] Cal [...]n. in l [...]b cap. 21. [...] 75.He writing vpon these words (They send forth their little ones like shepe) & their children daunce. They play vpon the Taber and the Harpe. &c.) sayth: We see it is no noueltie in the children of this worlde, to excede measure in the vanities which God con­demneth, as in dauncing, and suche other like loosenesse. It hath bene so at all times. For the deuill (all whose driftes tende to blinde men, and to drawe them from the regarding of God, and from the spirituall lyfe) hath had these knacks from time to time, and men haue willingly followed that which they haue lyked of, and which pleased the flesh. Therefore whereas nowe a dayes we see many seeke nothing but to royst it, insomuche as they haue none other countenance, but in seeking to hoppe and daunce like stray beastes, and to doe suche other like things. Let vs vnder­stande that it is not of late beginning, but that the deuill hath raygned at all times. Howebeit, let vs knowe also, that the euill is neuer the more to be excused for the auncientnesse of it. Men haue alwayes done so: yea, and that was bicause the deuill hath [Page 135] alwayes reigned: but must God therfore be quite dispossessed?

Musicke of it selfe cannot be condemned:Cal [...]n [...]o [...] i [...] hi [...] 80 Ser. [...] 21. Cap. but forasmuch as the worlde doth almost alway abuse it, we ought to be so much the more circumspect, we see at this daye that they which vse Mu­sicke doe swell with poyson against God, they become hard hear­ted, they will haue their songs, yea, and what maner of songs? Full of all villanie and ribauldrie. And afterwarde they fall to Dauncing, which is the chiefest mischiefe of all. For there is al­wayes such vnchast behauiour in dauncing, that of it selfe, and as they abuse it (to speake the truth at one worde) it is nothing but an enticement to whoredome.

Wherefore we ought to take warning to restrayne our selues,In his 7 [...]. Serm vp [...]o [...] the 21. [...]. and whereas we see there are manye whose whole delight is to seeke such pastymes, let vs saye, a mischiefe on them. And if we will not haue the same curse to light vppon our selues: lette vs learne to absent our selues from such loose and wanton pastimes: but let vs rather aduisedly restrayne our selues, and set God al­wayes before our eyes, to the ende that hee maye blesse oure myrth, and we so vse his benefites, as wee maye neuer cease to trauaile vp to heauenwarde, so must we apply all our myrth to this ende, namelye that there maye bee a melodye sounding in vs, whereby the name of God maye be blessed and glorified in our Lorde Iesus Christ.

To Musicke belongeth the arte of Dauncing,Henricus Cornelius Agrippa. very acceptable to Maydens and Louers, which they learne with great care, and withoute tediousnesse doe prolong it vntill midnight, and with great diligence doe deuise to daunce wyth framed gestures, and with measurable paces to the sounde of the Cymball, Harpe, or Flute, and doe as they thinke, very wisely, and subtilly, the son­dest thing of all other, and little differing from madnesse, whiche except it were tempered with the sounde of Instrumentes, and as it is sayde, if vanitie did not commende vanitie, there should be no sight more ridiculous, nor more out of order than Daun­cing: this is a libertie to wantonnesse, a friende to wickednesse, a prouocation to fleshlye lust, enimie to chastitie, and a pastime [Page 136] vnworthye of all honest persons. There oftentimes a matrone (as Petrarcha sayth) hath lost hir long preserued honor: often­times the vnhappie mayden hath there learned that whereof she had bene better to be ignorant: there the fame and honestie of many women is lost. Infinite frō thence haue returned home vn­chast, many with a doubtfull minde, but none chaste in thought and dede. And we haue often seene that womanlike honestie in dauncing hath bene throwne downe to the grounde, and always vehemently prouoked and assaulted: yet some of the Greeke wri­ters haue commended it, as they haue many filthie and wicked things. But it is no maruaile that the Greekes doe in this sorte studie Philosophie, which haue made the Goddes authors of A­dulterie, of whoredome, of murther, and finallye of all wicked­nesse. They haue written many bookes of Dauncing, in whiche is contayned all the kindes, qualities, and measures, and haue reckened vp the names of them, and of what forte euerye one of them shoulde be, and who inuented it: wherefore I will speake no further of them. The auncient Romaines, graue men by rea­son of their wisedome and authoritie did refuse all Dauncing, and no honest matrone was commended among them for daun­cing.

Dauncing is the vilest vice of all, and truly it cannot easily be sayde what mischiefes the sight, and the hearing do receyue here­by, which afterwarde be the causes of communication and em­bracing. They daunce with disordinate gestures, and with mon­strous thumping of the feete, to pleasaunt soundes, to wanton songs, to dishonest verses. Maydens and matrones are groped and handled with vnchast handes, and kissed, and dishonestly em­braced: and the things which nature hath hidden, modestie coue­red, are then oftentimes by meanes of lasciuiousnesse made na­ked, and ribaulorie vnder the colour of Pastime is dissembled. An exercise doubtlesse not descended from heauen, but by the Deuilles of hell deuised, to the iniurie of the Diuinitie, when the people of Israel erected a calfe in the desert, whiche after they had done sa­crifice, began to eate and drinke, and afterwarde rose vp to sport [Page 137] themselues, and singing, daunced in a rounde.

I coulde alledge you many more, if I thought these did not satisfie your minde.

Satisfie, quoth you, yea, I assure you, they haue euen cloyed me and filled me to the full, I neuer hearde so many worthy fathers alledged, as you haue done, both of olde and la­ter writers, against Dauncing, which begynneth to make mee lothe and euen detest this vice and filthie Dauncing: Yet for promise sake, I pray you let me heare what Councels and exam­ples there are against this dauncing.

In the Counsell of Laoditia (holden in the yeare of our Lorde God 364. vnder Pope Liberius) it was decreed thus:Conc. [...]aodi­cease. [...].53. It is not meete for Christian men to daunce at their mariages. Let them dyne and suppe grauely and moderately, giuing thāks vnto God for the benefite of mariages. Let the Cleargie aryse and go their wayes, when the players on the Instruments (whiche serue for Dauncing) doe begynne to playe, least by their presence they shoulde seeme to allowe that wan­tonnesse.

In this Councell (which was holden in the time of Theodo­ricus the king) it was decreed,Concilium Illerdense. namely that no Christian should daunce at any mariages, or at any other time.

Iustinian the Emperour made a decree,Iustinian in code, titu. de f [...]ri [...]s, in lege die. fesl. saying: We wyll not haue men giue themselues vnto voluptuousnesse, wherefore it shall not be lawfull in the Feast dayes to vse any dauncings, whether they be for lustes sake, or whether they be done for plea­sures sake.

Emilius Probus (in the lyfe of Epiminonda) sayth:Emil. Probus That to sing & to daunce was not very honorable among the Romaines, when the Grecians had in it great estimation.

Salust writeth,Salust. that Sempronia (a certayne lasciuious and vnchast woman) was taught to sing and daunce more elegant­lye than became an honest matrone: saying also, that singing and dauncing are the instruments of lecherie.

Cicero sayth,Cicer. lib. 5. de offici [...]s. that an honest and good man will not daunce, [Page 138] in the market place, although he might by that meanes come to great possessions. And in his oration (that he made after his re­turne into the Senate) he calleth Aulus Gabinius in reproche, Saltator Calamistratus, a fine mincing dauncer. It was also ob­iected to Lucius Murena for a great fault, bicause he had daun­ced in Asia. The same thing also was obiected vnto the king Deiotarus. Also Cicero aunswering for Murea, sayd: No man daunceth being sober, vnlesse peraduenture he be madde, neyther being alone, neyther in the fieldes, neyther yet at a moderate and honest banket. He did vpbraide and cast Anthonie in the teeth for his wicked dauncing. The Poet Brant sayth:

You haue alledged strong authorities agaynste this dauncing, whereby I doe taste howe bitter it is vnto me, for I perceyue by you howe full of filthinesse and wickednesse it is.

It is most certayne, that it is full of all wickednesse: therefore come you away from it,2. Cor. 6.17. [...]ay. [...]2.11. and vse it no more, nor haue you anye pleasure in suche workes of filthynesse, as the olde saying is:

August. in Epist. 144.Saint Augustine sayth: Nam qui gehennas metuit, non peoca­re metuit sed ardere: ille autem peccare metuit, qui peccatum ipsum sicut gehennas odit. Tantum porro quisque peccatum odit, quantum iustitiam diligit, He that feareth hell, feareth not to sinne, but to burne: Therefore he feareth to sinne, that hateth the very sinne [Page 139] it selfe ashe hateth hell. So much doth euery man therefore hate sinne, as he loueth righteousnesse. So Horace sayth: The wic­ked feareth to sinne, bicause of punishment: the godly man ha­teth to sinne, for the loue of vertue, according to this saying:

These your sayings haue pierced my hearte, and done me very much good,Rom. [...].4. I pray God that I maye followe this good counsell of yours, for I see nowe, that we must and ought to walke in a vertuous life and conuersation, that are baptised into Iesus Christ.

You haue sayde right: and therfore you must vnder­stande that there bee three kindes of liues: One is occupied in action and doing: the seconde in knowledge and studie: the third in obiectation and fruition of pleasures and wanton pastimes. Of which, the last kinde of lyfe, delicious, voluptuous, or giuen to pleasures, is beastlike, brutishe, abiect, vile, vnworthy the ex­cellencie of man. Therefore Paule sayth (vnto all suche as are come to the knowledge of Christ) The night is past,Rom. 3.12. and the day is at hande: Let vs therefore cast away the works of darkenesse, and let vs put on the armour of light.13 So that we walke honest­ly as in the daye tyme, not in ryot and drunkennesse, neyther in chambering and wantonnesse,Ephes. 5.4. nor in striuing and enuying. &c. Neyther in filthinesse, neyther foolishe talking, neyther iea­sting, which are not comely, but rather giuing of thankes. It is sufficient (sayth Saint Peter) that wee haue spent the tyme past of our lyfe,1. Pet. 4.3. Ephes. 4.23. after the lustes of the Gentyles, walking in wantonnesse, lustes, drunkennesse, in gluttonie, drinkings, and in abhominable ydolatries. Therefore (sayth he) let vs hencefor­warde liue (as much time as remayneth in the flesh) not after the lusts of men,1. Cor. 10.31. but after the will of God. And whatsoeuer we doe, let vs doe all to the glorie of God.

O Lorde, howe beastly they are, which are ledde by the sensualitie and pleasures of the fleshe.

1. Pet. 2.12.It is very true my sonne: for so sayth Saint Peter, that those as bruite beastes, ledde with sensualitie, and made to be taken and destroyed, speake euill of those things whiche they knowe not, and shall perish through their owne corruption, and shall receyue the wages of vnrighteousnesse, as they which count it pleasure to liue deliciouslye for a season, spottes they are and blots, delyting themselues in their deceyuings and feastings.

What can be more plainly spoken and said against Dauncing, than is alreadye spoken and alledged by you? I thanke God it hath done me much good, more than I am able to vtter.

What woulde these Fathers say nowe, if they were presently aliue, to see the wanton and filthie daunces that are nowe vsed in this cleare daye and light of the Gospell? What Sabboth dayes, what other dayes are there, naye what nightes are ouerpassed without dauncing, among a number at this time? In Summer season howe doe the moste part of our yong men and maydes, in earely rising and getting themselues into the [...]lers, at Dauncing, what foolishe toyes shall not a man see a­mong them? what vnchast countenances shall not be vsed then among them? or what coales shall there be wanting that maye kindle Cupids desire? Truly none. Through this daūcing many maydens haue bene vnmaydened, whereby I may saye, it is the storehouse and nurserie of Bastardie. What adoe make our yong men at the time of May? Do they not vse nightwatchings to rob and steale yong trees out of other mens grounde, and bring them home into their Parishe, with minstreels playing before: & when they haue set it vp, they will decke it with floures and garlandes, and daunce rounde (men and women togither,Exo. [...].6. moste vnseemely and intollerable, as I haue proued before) about the tree, like vn­to the children of Israell that daunced about the golden calfe that they had set vp. &c.

I maruayle much that the Magistrates doe suffer [Page 141] this to be vsed, especially where the Gospell is daily taught and preached.

It is greatly to be maruayled at in dede. But I may say as S. Paule sayd to the Romaines:Roma. 1.3. These men which knew the lawe of God, howe that they which commit such things, are worthy of death, yet not onely do the same, but also fauour them that doe them. Which you know is as much as to consent to thē, which is the full measure of all iniquitie, as the Prophete Esaye sayth:Esay. 1.23. Thy rulers are rebellious, and companions of theeues. &c. Also you shall oftentimes see what graue women (yea suche as their either husbands are, or haue borne offices in a cōmon weale) and others that make muche of their paynted sheathes, vse to daunce: It is for their recreation for sooth (say they) and then it is a worlde to see, nay a hell to see, howe they will swing, leape, & turne, when the Pypers and Crowders begin to play, as if they had neyther wisedome, grauitie, chastitie, sobrietie, honestie, or discretion, in such sort (doe they vse themselues in these wanton and vnchaste dauncings) that I cannot tell whether that Demo­critus hath more cause to laugh at their follies, than Heraclitus to weepe at their miseries. The Poet sayth:

What newe kinde of daunces, and newe deuised gestures the people haue deuised, and daylye doe deuise, it will grieue chaste eares to heare it, good eyes to see it, or tongue to vtter it: so that it may truly be verified that the wyse man sayth:

God graunt that we may leaue this filthie vyce of Dauncing among all the rest, and that the Magistrates and ru­lers may in such sort cut downe this wicked vice, that it may be no more vsed and exercised, and set sharpe punishment for the vsers and teachers thereof, as is most meete for them, so as God may be glorified and sinne abandoned.

You haue made a very good prayer, which I praye also vnto God it may take effect, for his mercies sake. Amen.

Nowe giue me to vnderstande, I praye you good father Age, what aunswere shall I make vnto them that will alledge and say, there must be some pleasures in our life and pa­stimes, whereby we may be recreated, and our wits refreshed, that are wearied with toyle, labour, and studie.

You must graunt them that: but in the meane time they must be admonished, that there are other pleasures more re­ligious and honest,Ephe. 5.19. as Saint Paule sayth: Speake vnto your selues in psalmes and Hymnes, and spirituall songs, singing and making melodie to the Lorde in your heartes.Colos. 3.16. Agayne he sayth: Let the worde of God dwell in you plenteously in all wisedome, teaching and admonishing your owne selues in Psalmes. &c. sin­ging to the Lord with grace in your hearts.Iam. 5.13. Also Saint Iames sayth: Is any among you afflicted? let him pray: Is any me­rie? let him sing.Tertul. in Apologetico. Saint Tertullian sayth, that Christians vsed assemblies togither, to their moderate shorte suppers, and when they were refreshed with meat, they sang diuine prayses, or reci­ted some thing out of the holy Scriptures, prouoking one ano­ther by them, and by this meanes they returned home soberlye. So Syrach sayth:Eccl. 32.12. 13 [...]14. Stande vp betimes, and be not the last: but get thee home without delay, and there take thy pastime, and doe what thou wilt, so that thou doe no euill, or vse prowde wordes. But aboue al things, giue thanks vnto him that hath made thee, and replenished thee with his goodes. &c.

There are other honest pleasures, as Problemes, wherewith the wittes may be exercised and refreshed. There are notable hi­stories, as the Actes and Monumentes of the Church, made by [Page 143] That good and blessed manne maister Iohn Foxe. For hystories (sayth Cicero) is a witnesse of tymes,Cic. lib. de Oratore. the light of truth, the life of memorie, the mystresse of lyfe, the messenger of antiqui­tie. &c. Those prayses certainlye are great, and yet they agree not with euery kynde of hystori [...]s, but with those onely in which these rules are obserued: namely, that it sette forth no lyes, or bee afrayde to tell the truth, &c. whiche in my conscience neuer none wrote a more true and faythfull hystorie, than maister Iohn Fore hath (whatsoeuer the carping Papistes prate and say to the contrarie) so that I say to you, there is no hystorie so slender, which is not verye muche profitable for some parte of mans life.

But aboue all,Psal. 1.2. Deut. 6.6. Iosua. 1.8. Prou. 6.20. Chr sost. in Mat. 22 ho. [...] Grego. ad Leandram. let them reade the holy Scriptures, and exer­cise themselues therein daye and night. &c. Saint Chrysostome sayth: He that is ignorant shall finde to learne there: he that is stubborne and a sinner, may finde there scourges: he that is trou­bled, may finde there ioyes and comfort of eternall life. &c. It is a sea (sayth Gregorie) for Elephants to swimme in, and the sillye Lambe to walke in. &c. These are the exercises that we ought to take our repast and pleasure in all the dayes of our lyfe. &c. Plato sayth: That the life of a Philosopher is the meditation of death. The like I may say, that the lyfe of a christian man is a perpe­tuall studie and exercise of mortifying the fleshe vntill it be vtter­ly slaine, the spirit getting the dominion in vs.

These are very good and godly exercises, and neces­sarie to bee vsed in these daungerous dayes wherein wee nowe lyue.

In deede if they doe consider the daungerous times that we are in,2. Kin. 5.10. they haue litle cause to vse those follies, for in stead of playing they woulde vse praying: in steade of Dauncing, re­penting: for ioye, sorowe: for laughing, mourning: for myrth, sadnesse: for pride, patience: for wantonnesse, wofulnesse. &c. Is it now (thinke you) a time to be mery, dice, daunce, and playe? see­ing before our eyes, howe the blouddie Papistes murther and slaughter in all places rounde aboute vs oure poore brethren [Page 144] that professe the Gospell of Iesu Christ.Luc. 19.41. Christ wept ouer Ieru­salem for his eminent and imminent destruction, and doe we laugh at our brethrens destruction?

Luc. [...]3.2.Christ sayde to the Iewes: Suppose ye that those Galileans were greater sinners than all the other Galileans, bicause they haue suffered such things? I tell you nay: But excepte you a­mende your liues, ye shall all likewyse perishe. So I saye to thee Englande: Doest thou suppose that those French men, whiche were cruellye murthered, [...]. [...] and vnnaturallye slaughtered by the bloudye and vnmercifull Papistes in Fraunce, were greater sinners than thou art? I tell thee nay: But excepte thou Eng­lande amende thy manners, and bring forth better fruites of the Gospell, thou wilte likewise perishe also. For thou drawest ini­quitie with cordes of vanitie and sinne,Esay. 5.18. [...]. Peter. 3.4. Eccl. 4.17. as with Carte roapes. And yet as Salomon sayeth: They knowe not that they doe euill.

God graunt to open the eyes of Englande, that it maye see his sinnes, and be ashamed thereof, and fall to repentaunce, and to rent their heartes and not their garmentes,Ioel. 2.13.16. and turne to the Lorde God, for he is gracious and mercifull. &c. Lette the peo­ple therfore be gathered togither,E [...]ech. 1 [...]. sanctifie the congregation, ga­ther the Elders, assemble the children, and those that sucke the breastes: let the Bridegrome go forth of his chamber, and hys Bryde out of hir Bryde chamber, let the Priestes, the Ministers of the Lorde weepe betweene the Porche and the Altare, and let them saye: Spare thy people (O Lorde) and gyue not thyne heritage into reproche, that the Heathen Papistes shoulde reygne ouer vs.Mica. 7.10. Psal. 42.10. Wherefore shoulde they say among the people: Where is their God?

You haue made a godlye prayer, and the Lorde graunt it may take effecte in vs all: But I feare me it is, as it was in the tyme of Abraham: whyles hee prayed, the people played:Ge. 19.22.23. whyles he wept, they laughed: whyles he desired, they deferred: and whyle hee persuaded God, they daylye prouoked God to anger. &c.

Yet my sonne, Abraham left not to pray for them, neyther ought we,1. King [...]. 19.18. for no doubt but God hath his children, amōg the wicked of this world, as he had Lot among the Sodomits, Abdias with Achab and Iesabel, Nichodemus among the Pha­rises. Matthew and Zacheus among the toll takers. Paule a­mong the persecuting lawyers and Scribes,Luke. 19.2. &c.

Truely good father, I see that as they vsed Lot, so are the preachers now vsed,Psal 58.4.5. 2. Cor. 2.15. for the more they call them backe frō playing and Dauncing, the faster they runne forwarde, the har­der they crye, the deafer they are, the more they loue them, the worse they hate them.

That is lamentable,Gala. 4.16. that the preachers are become their enimies for telling them truth, and their foes for helping them.2. Timo. 4.2. Ezech. 2.5. The old saying is true, Veritas odium parit: Truth getteth hatred: yet they must not leaue off to preach the word continual­ly, in season and out of season, improue, rebuke, exhort with all long sufferings and doctrine,1. Cor. 3.7. let them cast out the seede of Gods word, and let the Lord alone with the increase thereof.

There was neuer more preaching, & worse liuing, neuer more talking and lesse following, neuer more professing, and lesse profyting, neuer more wordes and fewer deedes, neuer trewer faith preached and lesse workes done, than is now, which is to be lamented and sorowed.

You must not nor ought not, to impute it vnto the preaching of Gods word,Mat. 24.32. Luke. 21.29. Mat. 16 2.3. Mat. 3.12. Mat. 24.37 Markè 13.32. Luke 17.28. but vnto the wickednesse and peruerse nature of mans corruption: you know my sonne, by the buds and fruits of trees, times are discerned and known: So truely by these their fruites (which springeth of their corrupt and rotten trees of their flesh) we are taught in the Scriptures that the time of har­uest is at hand.

For Christ sayth, that as the dayes of Noe were, so likewise shall the comming of the sonne of man be:Mat. 24.12. for in the dayes before the floude came, they did eate and drinke, mary, and gaue in ma­riage, plant, buy and sel &c. and knew nothing til the floud came and tooke them al away &c. he sayth also, iniquitie shal be increa­sed [Page 146] and the loue of many shall abate, [...] 6.2. [...]. the preachers shal be hated and euil spoken of, they shall bee excommunicated and killed, &c. And Paul also speaketh of those fruites (largely) that men shall bring forth in the last dayes, saying:

This knowe also, that in the latter dayes shal come perillous times, for men shal be louers of their owne selues, couetous, boa­sters, proude, cursed speakers, disobedient to parents, vnthankful, vnholy, without natural affection, trucebreakers, false accusers, intemperate, fierce, despisers of them which are good, traytours, heady, high minded, louers of pleasures more than louers of god, hauing a shewe of godlinesse &c. al which fruites wee may see e­uidently with our eyes, raigning too much in al estats & degrees. Therfore, it is no marueyle if they hate the light of Gods word: for that their deedes are so euill, and nowe made manifest to the world, for he y^t doth euil hateth y^• light, saith our sauior Christ &c.

Iohn. 3.19.Truely you haue declared their fruites, wherby we may easily gather, that the day of iudgement is not far off, but al this while, they passe not for any exhortations, nor haue any re­gard and consideration in the day of iudgement: for they doe i­magine with themselues, that there is no immortalitie of the soule, and that it is but a fable of Robyn hoode, to tel them of the day of iudgemente, and thinke death ought neuer to be remem­bred of them.

2. Pet. 3.3.4.These are the same people, that saint Peter speaketh of, saying: This first vnderstand, that there shal come in the last dayes, mockers, which wil walke after their lusts, and say, where is the promise of his comming? for since the fathers died, all things continue alike from the beginning of the creation. Euen such as those.Eccle. 41.1. Epicures, and Atheistes which you speake of. And Syrach sheweth the reason, why these wicked ones cannot abide, death. O saith he, how bitter is the remembrance of death to a mā that liueth at rest in his possessions and pleasures &c. Althoughe they vse to say (for a little time) come let vs inioy the pleasures y^t are pr [...]sent, let vs al be partakers of our wantonnesse: let vs leaue, some token of our pleasure in euery place: For that is our portiō [Page 147] and this is our Lot, but one day they shal cry out and say, in bit­ternesse of conscience (if they repent not in time) what hath pride profyted vs?VVis. 2.6.7.8.9. VVisdom. 5.8. 9. 1. Chro. 29.15. or what profit hath the pompe of riches and plea­sures brought vs? al these things are passed away like a shadow, and as a post that passeth by. Therfore sayth Salomon, the hope of the vngodly is like the dust y^t is blowen away with the winde,Cap. 25. and like a thinne fome that is scattered abroad with the storme, and as the smoke that is dispersed with the winde, and as the re­membraunce of him passeth, that tarieth but for a day: but the righteous shal liue for euer: their reward also is with the Lord, & the most high hath care of them, &c.

Now my sonne Youth, time calleth me away, I wil take my leaue and commit you to the tuitiō of the Almightie: for I must hasten homeward: and loke what I haue sayde to you, kepe it, & practise it all your life long, loke backe no more to filthy Sodom, least it happen to you as did to Lots wife, neither turne to your vomet like a dogge, neyther yet to your filthy puddle and myre, like a swyne, for if you do▪ your portiō wil be with those that shal be shut out of gods kingdome. For if you, after you haue escaped from the filthinesse of the worlde, through the knowledge of the Lord, are yet intāgled again therin, and ouercome, the latter end is worse with you than the beginning.Eccle. 6 [...]36. &c. Therfore be neuer ob­liuious, for as the wiseman saith:

I giue you most humble thankes,Eccle. 6.36.37. for your good and godly counsel and fatherly instructiōs: and by gods grace I shall hereafter hate (among al other vices) this naughty loytering idle­nesse: prodigal & wastful Diceplaying, and filthy wanton Daun­cing, & I wil draw and perswade as many as I can or may (by any meanes) frō it likewise,Psal. 51.13 Luke. 22.22.Eccle. 6.36. & by the grace of Iesus Christ, I shal neuer let slip out of my minde, these your godly sayings and fa­therly instructions, but wil write them vp in my hart.

If you so do, it is very wel: and in al your actions and doings, what soeuer you take in hande, remember the ende, and you shal neuer do amisse.

God graunt that I may so do.

Farewel my son Youth, God blesse thee, and rule thee alwayes with his holy spirit in the end and to the end.

And you also good father, for his Christes sake. Amen.