GOD the mightie ma­ker of thynges, by his power and word (that is his welbeloued sōne and our sauiour Christ Iesu) intending for his pleasure onelie, to fa­shion that noble creature, and of moste delectation in all the woorkes of his han­des, saied as the scripture witnesseth: let vs make man vnto our owne similitude and likenesse.Gene. 1. In these twoo woordes, similitude, and likenesse, knifyng or cou­plyng manne vnto hym self, disceueryng him farre bothe in knowledge and liuyng from the other woorkes of his makyng, for asmuche as he ordained all other thin­ges for his commoditie and pleasure, to obeye and serue hym, and that he should [Page] serue, and bee obediente to none of them all, but onely to his creatour and maker, the celestiall God of heauen and yearth, vnto whose similitude, and likenesse he is made, in that he is made vnto his likenes it certifieth vs that he is inuested, and in­dued with the knowledge, and vnderstā ­dyng of Gods beneuolence toward hym, and with affections obsequious vnto rea­son, kindeled with the Lanterne of Gods bright countenaunce, as to knowe where as a little before, he was but a vile peece of yearth, and the dounge of the filthie grounde, that he is now made of that ca­ranous yearthly slime, a creature moste noble and worthie, not made vnto the li­kenesse, either of the yearth, or water, either of fishe or foule, either of Aungell, or Archaungell, but onely vnto the like­nesse of his Lorde GOD in memorie, vn­derstanding, and pure will, the whiche he bestowed vnto the glorie of his God that made hym, and not in vaine trifles, mu­singes of folie, phantasies of a transitorie and waueryng mynde, and that sheweth well the woorde that followeth, that is, [Page] that manne was made to his similitude, certifiyng vs that manne, beside that he was indewed with the Image of his lord God, with the properties before recited, yet notwithstandyng, in as muche as mā representyng his Lorde GOD in simili­tude, is not onely indued with these noble giftes: as memorie, vnderstandyng, pure will, after the Image of his maker, but also with moste excellente, and higheste vertues after his similitude, as with ori­ginall Iustice, whiche is els nothyng, sa­uyng the innocencie of a pure godlie life, and a Religion of righteousnesse, newlie ingraffed in his harte, toward his Lorde God, and a pure obedience vnto his com­maundementes, with a single eye to his neighbours profite, with the whiche pro­perties is he righte made vnto the simili­tude of his Lorde God, accordyng to the saiyng of the holie Ghoste in the thirde booke of Moises:Leuiti. 11. Bee ye holie, for I am holie, nowe is it manifeste with what comely qualities, man is like his Lorde God, bothe in Image, and in similitude, and thus adourned with these Godly or­namentes [Page] and graces, he appoincted a place for hym to exercise these noble ver­tues, and that thei should not throughe slothfulnesse dye in hym, as thynges of small estimation and worthinesse, and so sente hym into Paradise. What to dooe there? To Bowle, or to plaie at Dise, or Cardes, Penipricke, or slipthrift? Were these noble giftes of no higher worthi­nesse, then to be bestowed in suche trifles of folie? Is the memorie that his Lorde God gaue him to vse, to the remēbraunce of his firste makyng, no better worthe then to be exercised, in packyng of a carde or settyng of a Dye, or deliueryng of a Bowle, or inuentyng of crafte to deceiue his neighboure? For these or suche like trifles, did not God prepare Paradice for Adā, with his notable giftes, and in ear­nest, to professe the truthe, it is to muche shame, to graunte these goodlie giftes to bee receiued at the handes of the moste pure, and glorious God, and so wickedlie bothe againste Goddes blessed pleasure, and the vtilitie of our neighbour to bee v­sed, for our GOD prepared Paradice for [Page] Adam to woorke in, saieth the texte.Gene. 2▪ Is Bowlyng woorkyng? Is Carde plaiyng woorkyng? Is the blasphemie of Goddes moste holie name a woorkyng? Yea, and meete for Paradice. Is crafte, disceiyte, guile, and dissimulation, a woorke fitte for hym that should enter into Paradice? If these vices and suche like, be not found in gamenyng, beside chaunging of the co­lour: sighyng from the harte, for the losse of a pilde halfpenie, more then for the vaine takyng of Gods blessed name, with the whorlyng of the Pottes aboute the house, the Cardes into the fire, the Dice vnder the feete, where shall ye finde thē? In gamening I saie, and not in working, and for this cause did God ordaine Para­dice for manne to worke in, indued with all these Godlie qualities, meete to enter into suche a worthie place, and there at his pleasure to exercise theim to the ho­nour of his Lorde GOD. But a lacke for pitie, long did no manne continue in this godlie state and vocation, to occupie hym self in Goddes Commaundementes, for, foorthwith did the Serpente (disdainfull [Page] of mannes felicitie) blowe suche blaste [...] into his fleshely eares, that he sette a side his Lordes will, and gaue attendaunce, and listened to the voice of the Serpent, and in a momente, he loste quite all these Godlie giftes, wherewith he was made vnto the Image, and similitute of his Lorde God, and was redacte to suche pe­nurie and beggerie, that he had nothyng lefte hym but shame onely, and had not (as the common saiyng is) one good poinct aboute him, and thus he ranne awaie frō the presence of his Lorde GOD, and the farther he ranne, the worse he was, and the more shame followed hym, for he had neither the shape nor similitude, that he receiued of his Lorde God to shewe him, as obedience, singlenesse of mynde, pure abstinence from carnall affections, origi­nall equitie, true religion of his celestiall father, subiection of the harte. &c. But ra­ther the similitude of the Serpente, as shame, disobedience, presumption of sto­macke, to be like his lorde God in know­ledge and vnderstandyng, ready to clime vp to heauen by folly, breakyng of his co­uenaunte [Page] with suche like shamefull, and wicked enormities, what remeadie now to restore this lost Image again? Whiche is the waie to obtain this deformed simi­litude, to his pristine and former shape a­gaine? Is idlenesse the waie? Is phansi­yng the waie? Is the waie by plaiyng, and sportyng, or resting of thy wearie bo­nes, with the bones of a paire of Dice, or with a paire of Cardes (otherwise nowe called the bookes of life) and though it be spoken but in iestyng, yet is it not altoge­ther for naught, for the nature of some is to reste more in theim, and are more at quiete with the Ace, Kyng, Queene, or Varlet of Spades, then thei can be with a Spade to digge or delue honestly after Goddes preceptes for their liuyng: yea, and delighte quietlier in the Ace, Kyng, Queene, or Varlette of the Hartes, then thei dooe in the booke of life, regestered with the death of an vnspotted Lambe, and sealed with the bloud of Christ, sprin­gyng from his tender harte, and thei are the moste parte (I saie) verie sorie that thei haue not wherewith to maintaine [Page] suche an idle life continually, is this the waie now to claime the Image and simi­litude loste again? No, no, whiche is then the waie? Surely Paule (moued by the spirit of God) findeth how to restore this loste Image againe right well, [...]e. 4. saiyng. So then, as concernyng the conuersation in tyme paste, laie from you that old man whiche is corrupte through deceiueable lustes, and bee ye renewed in the spirite of your myndes, and putte on that newe man, whiche after the Image of God, is shapen in righteousnesse and true holi­nesse. Here haue ye of saincte Paule the Image of GOD repaired againe a right. Wherin thinke ye? in deceiueable lustes and phansiynges of the wanton fleshe, af­ter the Image of the olde man, corrupted by nature, no surely. But in righteousnes saith Paule, well, is this then right that for my restitution and restauration per­formed in Christ, I shall now quitte and recompence the same, with a payre of Cardes or Dice? I would also learne ve­rie faine whether such vaine pastime be­longeth to the olde man, or to the newe, [Page] if it pertaine to the new mā, then are we bound in cōscience continually to be plai­yng, carding, dicing, bowling, faring, kai­lyng, or such like. For christ saith plainly.Iohn. xiii. I haue geuē you to an example, that ye do as I haue doen.i. Peter. ii. Also Christ left vs an exāple y^t we should folow his foote steps, now therefore, if these thynges pertayne to the newe man fashioned after Christ, shewe vnto vs clearely by the manifest Scriptures where wee shall finde them, that we may folowe christ in them. The text saieth plainely, that the newe man is fashioned to the Image of God in holi­nes.i. Peter. ii. That as hee whiche called you is holye, euen so be ye holye in all maner of conuersation, all this waie, yet finde I none occasion to followe Christe in suche trifling phantasies. And to helpe the matter for the.Luke. [...]. In his Gospell the first Cha­piter saieth, verie godly on this wise, that we beyng deliuered out of the handes of our enimies, might serue hym without feare all the daies of our life, in suche ho­linesse and righteousnesse as are accepts before hym: Peter saieth in all maner of [Page] conuersation, we must be holy as Christe is holy, but the olde man saieth, for a faire touche and vse it not, wee muste some time beare with the weakenesse of our neighbour, and if we liue in the worlde, wee must nowe and than dally with the worlde, the newe man saieth, fashion not your selues like vnto this world. [...]m. xii. And I would not aduise thée, for the pleasure of this blinde world, to folowe the folish ap­petite thereof, and so to bee condempned with the world.Cor. ii. Thou wilt saie, I pur­pose not to remaine in it, but pastime for a daie or twoo, and so to leaue of. Well, thou dooest well to laie for thy selfe, and to sette Christe to scole, hee saieth for thy deliueraunce out of thy enimies handes, thou must serue hym in holines and righ­teousnesse all the daies of thy life, & thou as sum what wiser then he, wilte keepe a daie or twoo for thyne owne pastyme, to serue thy worldely affection. Nowe then belike we can not learne no such daliance or vaine pastime to pertaine to the Chri­sten or newe man regenerate in Christe. For it is yet vnproued, and the scriptures [Page] vnsought, and therefore on our parte vn­beleued: therefore sore if ye will haue be credite them, proue it vnto vs by reason, and the sacred Scriptures, and laie them plainely before vs as we haue doen, and we wil willingly receiue it with thākes, and tyll ye haue so doen, I praie you hold vs excused though wee beleue them not.

Then it séemeth most lyke, that suche vaine triflyng pastimes beelong to the olde man vnaquainted with Christe and his worde if it so be as it is in déede, then the text commaundeth vs to laie them a side, and to haue nought to do with them.Col. iii. Paule also in the spirite of GOD coun­celleth vs to put from vs all thynges, as wrath, fearcenes, maliciousnes, cursed speaking, filthy speaking out of our mou­thes. Nowe tell mee I praie thée, where shall ye finde more wrathe, displeasure, hart burnyng, hate, enuie from the verie hearte, then ye shal doe in dicyng and car­dyng? Yea it chaunceth oftentimes, that twoo shal enter into gamenyng, very good louers and fréendes, and or euer their ga­mening be ended, they shall be mortall e­nemies, [Page] and the one readie to reuile the other so spitfully, that it is a thousande to one if they parte without blowes. Than foloweth straight waies such anger that runneth into the daunger of iudgement, and Racha. That is worthy of councell, yea, and thou foole that is worthy of Hell fyre. [...]th. [...]. Ought not now gamenyng, which engendereth suche incommoditie, and in­conuenience, to bee auoyded as a thyng most daungerous, and most pestilent, a­mong them that professe thē selues chri­stians? Yea, ought not rather the verye Iewes and infidels, the whiche are with­out all godly lawes, sauing only the lawe of their conscience, excusing and accusyng them. [...]m. ii. As their wickednes are enormi­ous to shunne suche vngodly pastymes? yes truely ought they, then muche more thou beyng the professour of Christes ho­ly Euangely, oughtest to be an abstayner from all thynges that haue any shewe or likelihoode of vice. As the good and true disciple of Iesu Christe. Sainct Peter te­stifieth. [...]. Peter. ii. I beséeche you brethren as Pyl­grims and straungers to abstaine from [Page] fleshely lustes, whiche fight against the soule: and sée that ye haue honest conuer­sation among the Gentiles, that, they whiche backebite you as euill doers, maie see your good workes, and prayse God in the daie of visitation. But thou wilt per­chaunce saie, that I am to harde to repre­hende that thyng, that maie for an honest recreation bee frequented, where as the companie is sober, and purposed of a gen­tle intent, secludyng blaphemie, riot, drō ­kenship and such like excesse, only for the passyng of tyme, to refreshe our wittes. Wel, I heare thine excuse verie wel, my thinke thou callest it an honest recreatiō, and that I am to hard to reprehende such an honest recreation, if plaiyng at cardes or tables, scalyng or bowlyng, be suche an honest recreation, I pray thée for the loue of God, finde it out of the worde of God, and shewe it me, that I may also refreshe my selfe, and geue thée thankes.

We haue proued a little before, that they are suche actes as appertaine to the olde man. For we could not finde them méete for them that were fashioned after [Page] the Image of God, and so borne a newe, and regenerate in Christ, and in as much as they are the feares and béedes of the olde man, call them by what name or vo­cable so euer thou wilte, yet maie not we for the honest terme that thou geuest vn­to it, receiue the thing that is naught and wicked neuer the soner: for Paule calleth it the olde man corrupt through deceiua­ble lustes. [...]e. iiii. And here Peter would haue vs as well acquainted with them, as a waie faryng man is in the countrie, that he neuer was acquainted or came in al his life tyme, and calleth them plainly, flesh­ly lustes, fightyng against the soule, hee would also we should haue good woorkes to shewe among the Heathen to praise God with, in the daies when thou shalte be circumuented of the enemies of Chri­stes crosse, and chauncest to be persecuted for thy maisters sake, whiche hee calleth the day of visitation, what wilt thou haue to shewe for thy selfe? shall any of these honest recreations, sober pastimes, refre­shyng of the witte, be taken then for good workes? bicause thou geuest them honest [Page] names, no, no, surely, Matthewe decla­reth very plainely,Math. [...]. where he would haue our good workes for to shine before men, that they maie sée our good workes, and glory our father whiche is in heauen, and ye shal finde that he there speaketh of the sacred Gospell with his workes. Wil ye see what goodnes ensueth of your honest termed pastimes? firste where dooe chil­dren pitiously crie out for meate & drinke and can not get it? forsooth, where their father is giuen to Bowlyng, Di [...]ng, or Cardyng, Tennis plaiyng, frailyng, and suche like. Where doe seruauntes lacke worke, and stande whirlyng their knife aboute their fingers, and gasing idlely a­boute the streates and walles, to occupie the whole halfe daie in vaine language? where their maisters be addicte to Bow­lyng, Dicyng, Tables, Cardes, Tennis-plaiyng, Scailyng with such like. Where wanders women aboute the towne mid­daie and midnight, with, wot ye where my husband is? when se ye my good man? where might she best inquire for her vn­thriftie husbande? but where the man is [Page] geuen to suche vncomely vices?

Where is the name of God wickedly blaspemed, but in suche vnméete assem­blies? where is twelue pence spente be­fore eight pence bee earned? but in suche vnlawfull gamenyng? Where flye the portes aboute the howse? where fal men together by the eares? how come menne into extreme pouertie? when fall manne and wife to sighyng and sorrowyng and startyng in their sleepes, and wryngyng of their handes? but where is geuen to such excesse in pastime? Wher are fraies raised? menne stabbed in with woundes, and lie at their wiues handes, which hath thrée or fower children, and little woorke and small frendes, and colde charitie? but where there is vsed such riote and excesse in gamenyng. And wilt thou nowe saie, that a christen man maie exercise with a good conscience that thyng that all this mhischefe spryngeth on? séeyng also they pertaine to the olde man which we ought to put from vs? and are called of Peter fleshely lustes also, the whiche we muste absteine from, loke now and marke if thy [Page] honest recreation, gentle pastime, and conuenient refreshing of thy witte, with suche like comely tearmes, wyll make a wicked, a sinfull, a detestable, a fleshelie and corrupte thyng good? No, no, it will not be: therefore I hartely beseeche thee (good christen reader) call me not an hard reprehender, for (before the righteous God I speake it) I reprehende it none o­therwise then I haue a cause, and no har­der then thou thy self (if thou doest right) oughtest for to dooe, and I praie thee in­stantly desire God of his fatherly affecti­on,i. Timo. ii. in thy praier, that he will graunt to the compiler of this simple and rude mat­ter.Roma. i. (Yet god he taketh to his conscience faithfull and true) that he wyll kindle his hartei. Peter. i. With his sacrifiyng spirite, that he maie leaue of (as he entendeth none o­ther) suche vaine and idle trifelyng. Also thou saist where a sober company is met, suche pastimes may be vsed that maketh mee sore to muse, for I can not thinke that sober company will take an vnsober matter in hande, yea though they were as sober as euer was Abstemius, as con­staunt [Page] as euer were the Rechabites, in abstinence. [...]em. xxxii. As austere in liuing as euer was Iohn the Baptiser. [...]ath. xiii. As circumspect as euer was Iosephe in Egypte vnder Pharao. [...]nesis. xli. Yet if they shoulde goe aboute suche trifles of follye, and occupie them­selues in phantasis, inhibit by the mouth of God, I can see in them no sobernes, no wisedome, no circumspection. But rather folly, sobernesse, that is corrupt with de­ceiuable lustes. The olde man fashioned after the Deuill, and not after the Image of God. For what sober companie can ye appointe me, that frequētate suche vaine pastimes, the whiche after the custome of the realme when they are inhibite, are called vnlawfull games? Excepte dron­kerdes, blaspemers, railers, gesters, ydle talkers, that parteine nothyng to the matter. [...]phe. v. Be a sober companie? excepte craftie deceiuers, sulbtill workers, false dissembles be a sober cōpanie? for marke the most honest gamesters that will pro­fesse themselues before they enter into plaie by their false fidelitie, that thei will plaie neuer a Carde false, nor neuer an [Page] Ace wrong, and when they are once en­tered into plaie, there shall be packyng of Cardes, winkyng with the eyes, blaryng out the tongue, renouncyng the Trompe and commyng in againe, and when that disceite is spied, then shall thei fall to rea­sonyng why he did so, then will thei haue an aunswere why he hath broke his pro­mise, as though he would haue him kéepe his promise in a foolishe matter, when he breaketh his promise daily in a weightier and more deeper matter made betweene God and his neighbour, is not this good stuffe thinke you? is not this méete for a sober companie? well go to, admitte it be méete for a sober companie, as to take so­ber men for the discrete men of the world (for more honestlier can ye not take so­bernes) is it therefore (and speake of pure conscience) mete for a christen company? I dare boldely saie that the corrupt olde man shall neuer enter into the kingdome of heauen.Colos. iii. Ephe. iii. And if these bee the workes meete for a christen companie, then shall the Christen companie neuer come in heauen, and I marueile much also if these [Page] workes be so meete for a christen compa­nie, why Christ taught not his Disciples suche méete workes, and the people also in the heauenly Sermon that he made in the Mountaine. [...]ath. v.vi.vii. Where hee blessed the poore in spirite, the mourners, the méeke, the hungrie and thirstie for rightousnes, the mercifull, the pure in harte, the peace makers, the sufferers of persecution for his names sake, he blessed thē also which were reuiled, and suffered all maner euill saiynges for his names sake, these with suche like were the woorkes whiche hee blessed. But I here not in this place that he blessed, either Cardes, or Dice, Coun­ters to plaie at Pen [...]pricke with, or pay­sed Groates to plaie at slipthrifte, Ten­nis balles or bowles horse bones for scai­les, nor kniues for muggle pricke, nor Shaftes to darte ouer Beames in rainie daies? No, neither Dicers nor Carders, Penipricke plaiers, nor Slidethrifters, Scailers, nor Darters, Tennis plaiers nor muggle prickers, but if they had been workes méete for a christen companie, he would not haue forgotten them no more [Page] then they did the other. But what was the occasion that he remembred not the laste workes in his sermon, as well as he did the firste? Loke and searche the Cha­piters (I praie thée) and thou shalt mani­festly see that the former workes (which are méete in deede for a christen compa­nie) haue the promises of the kyngdome of heauen. But the latter workes meete for the olde man and the deuill hath not so, and in deede (to professe the truth) thei that are well acquainted with the firste workes, will haue no deintie in the laste. Nowe then if the first workes be appro­ued of God, méete for a christen assembly, and suche as haue the promises also of the kingdome of GOD, and the latter beyng fleshely lustes.i. Peter. ii. Fightyng against the soule, not shapen after the Image of god, but after the olde man, corrupt with de­ceiuable lustes,Coloss. iii. destitute also of the pro­mises of the celestiall kyngdome.i. Corin. v. Iudge I praie thee good reader) if thou bee not corrupt with like infection (whiche wor­kes bee meetest for a christen companie, as for the first workes we will not make [Page] much mention of, for they are in case good enough.

But let vs touche a little of the second, that it maie bee to the glorie of God, and to the reformation (if it maie bée) of suche shamefull vices. What is the occasion that the mother many tymes lacketh all the pinnes on her Pincase? But because the parentes without the feare of GOD, bryng vp their children in wanton game­ning, and will not rebuke them, but make theim delicate and wilfull. [...]cle [...]. xxx. What mea­neth that the father lacketh now and then an halfpenie, or a penie out of his pourse? Euen for because their parentes suffer theim to licenciously, to rage after their owne reane, whose songe at lengthe shall be full of heauinesse. For asmuche as thei haue rather maintained their folie in riot and gamenyng, and haue spared the rodde of correction, that ministered wisedome, and therefore shall thei bee bothe father and mother broughte to shame. [...]ouerb. xxix. Kinges. iii. What meaneth it, that a sober manne takyng greate care, watche, and studie abroade, for his wife and childrens liuyng, cometh [Page] home at night, and findeth in his house, in steede of a sober houswife, a thyng worse then a Dragon, and Lyon, the Serpentes heade, chaungyng her countenaunce like a Beare, a drounken houswife? But bi­cause she loueth daliaunce, and pastyme,Eccle. xxv. riottyng, & gamenyng, one potte a beare a broade, better then twentie at home? What meaneth it that poore menne ta­kyng muche paine for their wiues, and their own liuyng, and walke circumspec­tly abroade, to fetche with their honeste labour somewhat home, and at his re­tourne, findeth neither platter, nor dishe charger, nor saucer, spones, nor trenchers panne, nor potte, meate, nor drinke, be­cause thei left shreude houswifes at home delightyng in riotte, and gamenyng, bow­lyng, Cardyng, or Dicyng? What mea­neth that wee haue so many Gailes, lod­ges, and prisones, with as many yrons as thei maie bee thrust, so many stockes and Pillories, Gose houses, and Cokestoles, Barres for thieues to holde their handes at, and Galowe trees.Romanes. xi [...] But because the people is so sore sette on riotte.Prouer. xxvi [...] As the [Page] games before recited, with other wicked­nesse. The lord in heauen suppresse these vices once, that there maie bee many of these swordes, and corrections taken a­waie. What meaneth that wee haue so many lane Sermones, and so many fatte banquettes? Because there is more affec­tion had to the tables, then to the Testa­mente, to the booke with twoo and fiftie leaues, then to the Bible? What is the occasion that the woorkes of mercie are so sore abated? [...]ath. xxv. Because the woorkes of the deuill, and vaine pastyme is so sore increased. [...]ath. xxiiii. Many mo pastymes there bée which I am not acquainted with (though I am acquainted with to many) that sup­presse the glorie of GOD, and depriue vs from the Image of his glorious sonne Ie­sus Christe, by whom onely wee haue an enteraunce vnto the father. [...]n. vi. Marke now good Christian reader, and ponder well, whether these woorkes of ignoraunce, meete companions for the deuill. [...]me. v. These deceiueable lustes. [...]l. iii. Fleshely affections, woorkes of dampnation, the deedes of synne, bee meete for an honest companie, [Page] or not.Galat. [...]. Yea, and for a Christian compa­nie, and specially to bee blessed of Christ, without he blesse them, as he promised to Moises, with carefull curses.Leuit. xxvi. Deut. xxvi [...]. In the ci­tie, and in the Toune, and in the fielde, in the storehouse, and in the baskette, in the fruicte of thy bodie, that thou shall bée ba­raine, and if thou haste any children, thei shall bee blinde, dombe, lame, or halte, or in the fruicte of thy lande, and curses vpon thy Oxen, and vpon thy Shepe: In thy in going, and in thy out going, to thy destruc­tion, and rebuke: to all that thou setteste thy hande to, till he bryng thee to naught quickely, for the wickednesse of thyne in­uentions, because thou hast forsaken thy Lorde God, and giuen thy mynde, and set thy hart of other trifles, with an hundred suche like: wee maie chaunce to haue our deedes blessed on this maner, and excepte we amende in tyme, after many plagues, pestilences, and [...]earthes, without con­trouersie, looke for none other blessynges and that shortly.

God open the eyes of our Magistrates that thei maie se a redresse for these thin­ges [Page] in season, that in steede of speakyng to a Bowle, or Die, or Carde, vnreasona­ble, and dombe thinges, we maie through our praiers, and their aide, speake vnto our neighbour, and our owne fleshe, and bloudde, thynges out of the volume of the sacred Bible, to his edification and soules healthe. [...]t. xvii. [...]suc. i. As the good Disciple of Iesu Christe saincte Peter counsaileth vs.i. Peter. iiii. If any man speake, lette hym talke as the woordes of God. Nowe Peter would not onely haue our deedes sauour, and taste of God, but also our speache, language, and communication, would he haue sounde as the woordes of God, or els not to speake at all. Nowe then, dooe Sise Ace, Kater Deuce, Sinke Trey, Ambes Ace, twoo Deuces, take hym nowe Dice if ye can, gentle Dice what ye will, I care not. A shame take these euill fauoured bones, a pestilence on the [...] ▪ with bloud, woundes Nailes, and Harte, I would these Dice were burnte. Sounde these tearmes, I saie, like the woordes of GOD? Dooeth marke, well the Cardes, take heede howe he packeth them. I haue the Ace, therfore [Page] muste I robbe, with puttyng your hande to your cappe, your fiste on a heape, your finger to your harte, kissyng of the Car­des, takyng your self by the nose, with it is myne alreadie, ye plaie naughteilye, whorle, take vp, the tricke is mine, sham­fully caste: I muste deale now, dooe these woordes I saie, sounde as the woordes of God? Thei sounde in deede but after the trade of the old man, and not after Christ after the fleshe and her appetite, and not after the motiōs of the spirite, and in that S. Peter willeth here, that our speache should bee as the woordes of God. Paule to the Collossians.Col. iii. Addeth to the wordes of Peter, as it were a Paraphrases, put­tyng it clearely out of question, that all thynges what soeuer wée doe in woorde, or in deede, should bee dooen in the name of the Lorde Iesu, giuing thankes to God the father by hym. Looke if these wordes or deedes that are spoken of before, bee doen in the name of the Lorde Iesu, or as Dauid in his twelue Psalme declareth,Psalme. xii. what maner of woordes, the woordes of the Lorde bee, to giue the more lighte to [Page] Peters sentence, saiyng: the woordes of the Lorde are pure woordes. Euen as the Siluer whiche from the yearth is tried, and purified seuē tymes in the fire. Now ponder, how the wordes of the Lorde are pure woordes: and our woordes are vn­pure, filthie, and wicked, and specially in suche light pastymes: pure as the Siluer tried from the yearth, are the woordes of the Lorde, and our woordes are as filthie as dounge, tried out of a filthie, and styn­kyng stomacste, pollutyng, and defilyng the man. [...]ath. xv. Whereby we shall not misse, but bee condempned. [...]ath. xii. And therefore ap­poincte with thy self assuredly to giue ac­coumptes for all suche idle, vnprofitable, and vaine woordes, before the high iudge, that shall waigh bothe thy actes, woordes, and woorkes in a paire of euen balaunce, and rewarde thee after thy desertes, as thou hast wrought them in thy caranous bodie.Cor. v. Now yet once againe I saie, take heede, and bee well aduised what woor­kes ye will prepare, to appeare with be­fore the glorious Iudge, thou haste nowe warnyng, and bothe the woorkes of the [Page] fleshe, and the woorkes of the spirite laied openly before thyne eyes, with the woor­des and communication, mete for a sober, an honeste, and a Christian companie, with the contrary, and both their rewar­des, therefore take heede and bee wise in tyme. Beside this thou saiest that a sober companie, nowe and then maie exercise suche honeste recreations, for the passyng awaie of the time, excludyng blasphemie, riotte, and excesse. I would gladlie heare these recreations, whiche ye call honeste, to bee firste proued honeste: before ye call theim honeste recreations, if that bee an honest recreation, to exercise that thing, that thieues, whoremōgers, blasphemers murtherers, dronkerdes, railers, iesters, mockers, and scorners doe occupie, it is a wonders honest recreation. Now then I perceiue verie well, that ye can bee par­takers with that wickednesse, that suche a shamefull rable of riottoures and dron­kardes vsed, with the vēgeaunce of God annexed vnto them, for where is the vē ­geaunce of GOD more presente, then where the deedes of the fleshe are exerci­sed. [Page] Gala. v. Cor. v. Then ye can be partakers with the poore flocke of Christe, that doe abhorre suche phantasies, and imaginations of the Deuill, [...]n. viii. wholie addicte to an honeste pu­ritie of liuyng, and to the searchyng of the sacred will of God, out of the holie Bible, Christ beyng in the middes of them. [...] xvi. Ho­neste recreations are meete for honeste menne, but Cardyng, Dicyng, Bowlyng, Scailyng, and Tennis plaiyng, are not honest recreatiōs: Ergo thei are not méete for honeste menne. If thei bee honeste re­creations, then thefte is an honest recrea­tion, then is murther an honeste recrea­tion, then is whoredom an honest recrea­tion, for thynges worthie like praise, are of like honestie, and worthy like reward: But thefte, murther, whoredome, with other like deedes of the fleshe, are worthy like praise. Ergo like honest, and worthie like reward. For what praise is a wicked thyng worthie, but the cursse of God and dampnation? As the Scribe in the nine­tene of Matthewe, [...]. xix. demaunded of Christe what he might doe to haue eternall life? Christe aunswered, thou shalt not steale: [Page] Thou shalte not breake wedlocke: Thou shalte not kill. Now if the Scribe, or any other Christian man, will haue eternall life, he must obserue these preceptes, that he be no thiefe, no whoremonger, nor no murtherer. If he bee, then lette hym not looke for eternall life: for he that keepeth the commaundementes, dwelleth in God and God in hym.i. Iohn. iiii. Then let vs thus rea­son, he that keepeth not the commaunde­mentes, dwelleth not in God. But he that is a theife, whoremonger, or murtherer, kepeth not the commaundementes. Ergo he is a thiefe, whoremonger, or murthe­rer, dwelleth not in GOD: and he that dwelleth not in God, hath no life in hym.Iohn. i. In him is life, and the life was the light of menne. &c. Also Dauid saieth plainely.Psalme. i. The wicked shall not rise in iudgement because thei are alwaie deade (saieth Au­gustine) from GOD, and shall not rise to life; and he that hath not life in God, is al­waie addicte to dampnation. Example of Cain the firste murtherer,Gene. iiii. whiche ran awaie from the presence of God, in whō is life: and the whoredome of the people [Page] of Israell, with the doughters of Moab. [...]um. xxv. Nume. xxv. Reade the whole Chapiter, I praie thee. Iudas the thiefe and purse­bearer. [...]hn vi. [...]ath. xxvi. Now the thiefe, the whoremon­ger, and murtherer haue no life in God, therefore the thiefe, whoremonger, and murtherer, are addicte to dampnation, then if the deedes of the fleshe (for better deedes can ye not make them, for thei wil in no wise agree with the deedes of the spirite) bee worthie like rewarde and dampnation: then it followeth, that they are like euill and wicked vices, like abhominable in the sight of GOD, are worthie like dampnation: but Bowlyng, Dicyng, Cardyng, Tennesyng, with such like actes and deedes of the fleshe, are of like rewarde and dampnation, with mur­ther, whoredome, and theft. Ergo thei are like abhominable and wicked, that thei are of like dānation is manifest. [...]om. viii. Where with a godly antithesis or contrarietie he pronounceth it on this sorte, there is no dampnation to them, which are in Christ Iesu, whiche walke not after the fleshe, but after the spirite. Now saieth Paule, [Page] to be in Christ Iesu is no damnation, bi­cause they walke in a newe Godly life, after the spirite fashioned, and not after the fleshe, then if there be no damnation to them that are in Christe Iesu, bicause they walke after the spirite, it foloweth on the other partie, that there is damna­tion to them that are not in Christ Iesu, bicause they walke after the fleshe. But Dicers, Bowlers, Carders, Scailers, Crossers and Pilers, Tenessers, Cheste­rers with such like a thousand mo, when they are in their most honestest pastime, secluding (as thei say) blasphemyng, riot, and excesse, yet are they in the deedes of the fleshe. Therefore is there also suche damnation after the sentence of Saincte Paule, For bee not a shamed hardely to nomber these honest recreations amon­gest deedes of the fleshe, till ye can by the Scripture discharge them thereof. Loke also,Math. vii. where he maketh a difference be­twéene the good Trée and her fruite, and the bad tree and her fuicte: and saie of an honest hearte, in whiche of these Trees, bowlyng cardyng, with the residue of [Page] their fruites, growe. And he saieth in the same place, that euerie Tree that bryn­geth not foorth good fruite, shall be caste into the fyre.Gala. v. And Paul to the Gallathi­ans, verie plainly declareth the sentence of Matthewe, and nameth both the trees with their fruites, and calleth the good tree, the spirite, and the deedes thereof, the fruites of the spirite. But in those fruites shall ye finde no place for none of these dedes, the words are these: the frui­tes of the spirite, loue, Ioye, long suffe­raunce, gentlenes, faithfulnes, mekenes, goodnes, temperaunce. Now marke wel this good trée, and shewe me what fruite or braunche thereof ye can finde meete, for to place your honest pastimes, good re­freshyng of the witte, the passyng awaie of the tyme, and with riot and suche lyke vaine trifles. The fruites of the euill tree are these: aduoutrie, fornication, vnclea­nes, wantonnes, Idolatrie, witchcrafte, hatred, variaunce, wrath, strife, sedicion, sectes, enuie, murther, dronkennes, glo­tonie, couetousnes, pride, lecherie, bacbi­tyng, discorde, and innumerable suche [Page] like. If you marke these fruictes wel, you maie chaunce to finde some braunches, meete for your purpose. How be it, if any manne bee so addicte to follie, that though he seeth it, he will not see it, leaste his synne should be reproued, I shall take the paines my self (though I haue little thāke therefore) to sette one or twaine before your eyes, and if you haue any felicitie or pleasure, in the searchyng out of the holie worde of God, you shall verie easily with your studious indeuour, finde out the re­sidue right well. Firste, what saie you to this braunche of vncleanesse, maie it not take place (thinke you) emong your vaine pastyme? I suppose the deedes of the flesh bee not cleanly, but your recreations are before proued to be dedes of the flesh. Er­go your foolishe vaine recreatiōs, are not verie cleanly, therefore laie vp this fruict of vncleanesse, to bee one of your preci­ous iewelles to serue you a purpose. How like ye also by wantonnesse, maie ye not bee nombred well inoughe emong youre vaine sporte and pastyme?i. Peter. iiii. Looke the first and fowerth Chapiter, where he decla­reth [Page] how we should arme our selfes with the same mynde, to cease from synne, by sufferyng in the fleshe, as Christe did, and to liue after the will of GOD. He addeth straight waies, that it is sufficient for vs, that we haue spent the tyme that is past, of the life, after the will of the Heathen, and Gentiles, walkyng in wantonnesse, fleshely lustes, in excesse of wines, in ex­cesse of eating, in dronkennesse, and in ab­hominable Idolatrie. Here Peter rehear­seth wantonnesse, to pertaine to the life of the wicked Gentiles. [...]er. ii. To lustes, Peter before in the seconde Chapiter saith, that thei fighte againste the soule: and here he saieth plainely, that thei induce vs vnto abhominable Idolatrie. For what can bée greater Idolatrie, then to departe from the Lorde GOD, through inticyng of the fleshe, and wantonnesse, to cleaue to the wicked Gentiles, whiche are straungers from the life that is in GOD, blinded in their vnderstandyng, and walkyng in the vanitie of their foolishe myndes? [...]e. iiii. Now good Christian Reader, accordyng to the affection that thou haste to Goddes moste [Page] blessed woorde, searche out the residue. Nowe maie you expressely perceiue and see,Math. vii▪ bothe what Matthewe in the seuenth chapiter, meaneth by the good tree, which Paule calleth the spirite, and her fruictes, doeth Paule call the deedes of the spirite. Where he excludeth the fleshe, with all her appetites, lustes, and concupiscences. And that, that Matthewe calleth the euil tree, Paule calleth the fleshe: and by the fruictes thereof, the deedes of the fleshe. In the whiche is conteined, all your flesh­ly pastymes, honest recreations, sober re­freshyng of the wit, with suche like. And where Matthewe saieth, that euery euill tree shall bee cutte doune, and caste into the fire: Paule saieth manifestly, that as many as commit suche thynges, shall not inherite the kyngdome of God. And to be excluded out of the kyngdome of GOD, and to be hewen doune, and caste into the fire: Is to taiste dampnation. For howe farre was that braunche from dampnati­on, that was cutte from the tree, and cast into the fire? After his fine Reines and Purple, and delicious fare, doeth not the [Page] texte saie, that he descended into hell, and was sore tormēted in the flambe. [...]ke. xvii. [...]e. [...]. Paule also to the Ephesians saieth, that neither filthinesse, neither foolishe talkyng, nei­ther iestyng, whiche are not comely, nei­ther any vncleane persone, hath any in­heritaunce in the kyngdome of Christe, and of GOD. And how farre is it (thinke ye) from dampnation to bee separate, and deuided from the kyngdome of Christe and God. Is there any Saluation, but in Christe onely? [...]ctes. iiii. Luke saieth plainly naye. There is none other name giuen vnto vs wherin we must be saued: And therefore saieth Matthewe in his firste Chapiter, [...]ath. .i that he shall saue the people from their synne. Then is there no Saluation saue onely in Christe, then without Christe is there nothyng but dampnation. And is there any life but in GOD onely? Sainct Ihon saieth naie in his firste Chapiter of his Gospell. [...]hn. i. Nowe, for as muche as there is no saluation but in Christe onely, and no life but in God: and seyng also, that to haue no saluation, nor life in god, is plain dampnation, then the deedes of the fleshe [Page] as youre fore saied pastymes, are plaine dampnation, because thei haue no salua­tion in Christe, nor life in God, nor any inheritaunce in the kyngdome of God and Christe. Now see you plainely, that these filthie deedes of the fleshe (as the games before named, when thei are moste pure­ly vsed) are of like dampnatiō, with mur­ther and thefte: Ergo thei are like wicked and abhominable. At this tyme satisfie your selues (I praie you) with these smal warnynges, gentle admonitions, and daungerous threatenynges: and if ye re­garde not this, then suppose not the con­trarie, but that there shall bee a more weightier matter laied to your charge, and the spirit of Goddes mouthe shall de­stroye bothe you and thē together. Therefore awake betyme, and putte from you the woorkes of darkenesse, that you maie walke honestly while it is daie.Roma. xiii. Now at the laste you saie, for the passing awaie of the tyme: wee maie exercise suche vaine pastymes and recreations, and that I wil goe aboute to withdrawe honeste menne from their honeste fellowshippes, famili­are [Page] neighbourhoode, neighbourly metin­ges and assemblies. And will also (I am sure) demaunde of me, what I would ho­neste companie should doe? How I would thei should bee occupied, and passe awaie the tyme, the howers, the daies, and the nightes? If all these before named pasty­mes, and recreations were laied a side, I shall shortely saciate this question, euen with the saiyng of Salomon in his Pro­uerbes, [...]ouerb. xxvi. who saith thus. Giue not the foole an aunswere after his foolishenesse, least thou become like vnto hym. But make the foole an aunswere, accordyng to his foolishnesse, least he bée wise in his owne conceipte. Here maie you perceiue (if you liste) that I compte not this question ve­rie wise. For the fleshely children of this wicked worlde, thinke this a right nota­ble question. Yea, and worthie to bee so­luted or aunswered, with greate witte, discretion and learnyng, when in verie deede it is nothing els, but vnlearned and witlesse, and therefore, accordyng to the Prouerbes of Salomō, not worthie to be aunswered, leaste the foolishe reioyce in [Page] his folie. For if this question, or suche like were worthie aunswere, and that a man were bounde to satisfie them, I dare bold­ly saie, that there should bee more questi­ons, then might well either with reason, or learnyng bée aunswered. For this que­stion is a greate deale meeter for Ethe­nickes, Turckes, Iewes, and Sarasins, then it is for sober menne, then it is for discrete menne, then it is for Christian men, or for godlie disposed persones. For will not the banketters (thinke ye) after their gurgitation, and rauenous deuou­ryng of their deintie meates, and sweete wines, demaunde with idle braines and beallies, what shall wée dooe all this daie? How shall we bryng this longe daie at an ende? How shall we spende our tyme? Is not there (thinke you) good, honeste, and verteous bargaines made, with, we twoo against you twoo, for what wager so euer ye will, either at Tables, Dice, Cardes, Tennis, or Bowles, as longe as a Riall, twentie shillynges, or fowertie shillyn­ges will laste, or till wee goe to Supper? And to make vp the bargaine, thei lashe [Page] out one othe vpon an other, in suche wise, that there shall bee neuer a member of Christ, vnsought, or torne, so that it maie come to memorie. Yea, the honestest mā in a toune, if he beginne once to face, will thinke scorne to bee outsworne for four­tie shillynges at Bowles, Cardes, Ta­bles, or Dice. Will not drounkardes also muse with them selues, where thei maie gette a companie meete for their diete, to passe awaie the tyme, in glossyng and gul­lyng, either at suche tyme as it wer more méete for them to please their Lorde god. If thei be of the Spirituall sorte, with la­bouryng in the sacred woorde of God, to [...]eede their flocke on the Sabboth, or holy daie nexte insuyng: Or if thei bee of the laye sorte, to bee occupied in his misterie, or occupation for his housholde or fami­lie: or els at suche tyme, as it were meete for sober, discrete, and honeste menne to be at their rest: For the which thing, God made the night? What dooe poore labou­ryng menne, that haue twoo or three chil­dren, and nothyng but their manuall, and handie craft, to succour them selues, their [Page] wife and familie. Will not thei (thinke you) also studie to riotte aboute streates, and lanes, searching out a companie mete for them, in Ale houses, and béere houses, and inuente how their may bryng the day at an ende, and occupie their tyme in riot and gamenyng, their wiues and children in the meane while at home, criyng out for victualles, and can gette none, for the good manne of the house, hath bestowed al his money so warely at Sice and Cinck or haue at all: or at the Spades, Hartes, Diamondes, and Clubbes, and commeth home at nighte, with as many faces as a Shéepe, & can speake neuer a good worde, neither to wife nor childe, and yet not­withstandyng, muste it bee called an ho­neste pastime, and sober refreshyng of the witte. And thus dooe thei passe awaie the tyme, the howers, the daies, and the nigh­tes. And why is this vice so slowely defa­ced? Because that in the myndes of the Starres, the Moone shineth verie darck­ly, and thei are bothe giltie of one offence, so that if the heades would redresse these vices, the members would aunswere. O [Page] Hypocrite, caste out the beame that is in thyne eye firste, that thou maiest perfect­ly see, to pull out the moate, that is in thy brothers eye.Luke. vi. For what doe we, but that wee see it firste spryng from you? Well, you wote what I meane, amende it ther­fore in time, least you chaunce to gette an afterclappe, I meane the sworde, Pesti­lence, or dearth sente from GOD, for the correction of the same.

Will not the whoremonger also muse with hym selfe, how he maie bestowe the tyme, to obteine his fleshelie and filthie purpose of an harlot? Will not the thiefe likewise, and Scailers and Euesdroppers of mens houses, perpend and waie with­in themselues, where they maie bestowe the tyme to obteine their preie, put man, woman and child, in sore feare and dread, and many tymes in ieopardie of their ly­ues? And now at the last commeth forth these sober men, with their honest felow­ships, sometyme from their couches be­fore they haue giuen GOD thankes for their rest, and as soone as they haue saied good morrowe to their neighbour, do de­maunde [Page] of hym what they maie dooe, to passe awaie the tyme, till they goe to din­ner. And some, to make the matter sure, smite vp the bargaine ouer night, to bee in a readinesse against the next morning. Some at their vnthankefull breakefast or dinner, shall couenaunt, to prayse God all the daye vnto night for his aboundant benefites, with blaphemies, periuries, and abhominable othes, in their honest pastimes? Call you this your neighbour­lie meetynges, assembles, honest neigh­bourhoode and familiare fellowshippe to passe awaie the tyme? Consider (I praie you) what a wicked rable ye haue anne­xed vnto you. For in that demaunde wyll théeues, whoremongers, murtherers, dronkardes, railers, scoffers, vilanes, sla­ues, Iesters and scorners bee partakers with you. And thinke you that this is not a blessed company, to be matched withal, in these shamefull and detestable vices of the fleshe. Might not a man (if nede were) aske you also this question, whether all thinges be so surely staied, so circumspect­lie ordered, so warely prouided for, and in [Page] suche pure state, that there maie so great leasure bee had to suche vanities of pa­stime, to the daungerous losse of tyme, so precious a Iewell? Is all (thinke you) so rightly handeled, both towards god & our neighbour, that eche of these thynges set a part, ye maie fréely apply your mindes, to dalliyng with wanton sportes and ga­menyng? Is the true worship of God so mainteined in all places, that there lac­keth nothyng to bee redressed therein.Iohn. iiii. And will you yet aske mée, how ye should bee occupied and passe the tyme awaie, if suche vanities were laied aside? Is the worde of the most high God, purely, since­rely and truelie preached in all Congre­gations, [...]ke. xix. and euery Churche rid of a pa­piste, and a true preacher in his roome? Is true praier, that should incense vs, with ardent affection to our heauenly fathers will, allowed for his anointed Christes sake, exercised aright in all places? Is blasphemie so well abated, [...]d. xx. that there nedeth no reformation for it? Is hipocri­sie and the straunge worshippyng of the true God, with the obscuryng of daies, ti­mes [Page] and monethes.Gala. iiii. And the holdyng in of the people,Esaie. i. with such trifles as he can not abyde, cleane taken awaie from the christen congregation? Are Burroughes, Villages, Townes, Corporations and Cities, indued with sober, graue and pru­dent officers and councellers,Exodus. viii. abhorring auarice, coueteousnes, seking the publike and common commoditie, handlyng the lawe in the true feare of god, without re­specte of persons.Leuiticus. xix Are lawes so indiffe­rently vsed, withouth fauouryng of the poore, and honouryng of the mightie in righteous iudgemēt,Leuiticus. xi. without rewards, giftes and bribes, that no man hath cause to complaine? Is the pouertie so honestly prouided for, both in meate, drynke and cloth, and houses founded for the sicke, sore, blind, domme and lame, with honest pencions parteining to the same, and the deacons appointed for the purpose, beyng men notable in word and wisedome, and of honest report, and ful of the holy ghost: meete for such a nedefull busines and ne­cessarie office.Actes. vi. Doe the Curates so ten­derly fauour the flocke of the lorde, with­out [Page] hauocke makyng of the same: prea­ching to them the pure and sincere trueth and veritie, without fainyng Fables, ta­les or lyes: [...]ro. xxxiii. Conuertyng the hearers, both with woordes and life, seekyng the health of his poore afflicted, comfortyng them that be in heauines and care, byn­dyng vp the wounded heartes, preaching deliueraunce to them that be captiue, de­claryng the acceptable yere of the Lorde and the feareful daie of vengeaūce of our God [...]ic. xli.? Are there suche honest and godlie scholes, and places of vertuous and godly exercise, in corporations, borrowes tow­nes and faire Cities,Regum. 16. for the bryngyng vp and honest nurteryng of children, and their tutours and scholemaisters,Regum. 2. tryed by men of grauetie and pure literature, in what kynde of doctrine they exercise them, either, with suche learnyng as shal afterwarde make for the glory of our heauenly father, and the edification of the cō ­gregation of Christes flocke, or in suche wicked doctrine, as shall pertaine to the subuersion both of themselues and of the communaltie, (for in them is the expec­tation, [Page] as well of vertue as of vice in all realmes) and is the due inquisition of the same made in all quarters? Is there also diligente searche in all places, for false waightes and measures: that menne in buiyng and sellyng, susteine neither da­mage nor losse.Prouerb. xvi. Is there suche loue a­mongest neighbours, that euery manne would no worse to his neighbour, then to his owne hearte.Math. vii. And if it do happen or chaunce that any persone breake loue, so that strife, variaunce, discorde, debate and hatred do rise and growe betwene neigh­bour and neighbour, are the curates (for the which thyng they receiued that same appellation) or the eyes of the parishe (o­therwise called, in our phrase of speache, the heades of the parishe) readie (as their duetie is) to reconciliate and to bring this putrified wound to a concorde.Math. v. If these thinges, with many other, be in such case that in none of them there needeth refor­mation: there maie the more libertie bee geuen, to your honest recreatiō and sober pastimes. But if they be not dooen, take heede, how ye meddle with the other ho­nest [Page] recreations and pastimes. For re­member that ye are thei that must beare the greate charge and burden of the peo­ple.Deut. i. Vnto whom, for conscience sake, the people must be in subiection.Roma. xiii. Foras­muche as ye haue the ouersight of them, and ought so diligētly to studie and waite for them, as if you should giue accoumpte (as you shall in deede) for the soules of the subiectes. Therfore beware, that ye may make that greate accoumpte, with ioye and not with griefe.Hebre. xiii. Now, therefore do I sore muse, how this question (except it were by the priuy suggestion of Sathan,Sene. iii. worker of all mischiefe) coulde sinke in­to any honest, & specially, into any Chri­stian mans stomake, to demaunde, what they shoulde doe, or howe they shoulde be occupied, if these sinfull pastymes (other­wise called honeste recreations) were laied aside? If you woulde be as diligent to demaunde howe ye shoulde liue well, howe ye shoulde behaue youre selues to please GOD, howe ye might remaine in the feare and dreade of God, as ye are to inquire for suche vaine trifles: oh lorde [Page] what a worlde should we then haue shor­tly? And in conscience, I suppose, that this is the more meeter question of bothe, for a Christian man to demaunde. For with what face, dareste thou enterprise, to in­quire how thou shalte consume the daie, in suche wicked pastymes: with the abho­minations that longeth there to (as the blasphemie of Goddes moste holy name, dronkennesse, excesse, with many other more suche like) seyng and consideryng, that thou art not certain, nor sure to liue the halfe daie? Dooest thou thinke it no daunger, to fall into the handes of the Lorde,Hebrewes. x. Haste thou no more dread of him that is able to kille bothe thy bodie and soule, and to caste theim bothe into helle fire?Math. x. Now ponder (I praie thee) the Sa­cred Scriptures that followe, what occu­pation and businesse, ye should by their counsaile haue, if these foolishe pastymes were set a parte.Math. xxiiii. Matthewe saith, wake because you knowe not what hower your maister will come. Of this be you sure, y^t if the housholder knewe, what houre the thefe would come, he would surely watch [Page] and not suffer his house to bee broken vp. Therefore bee ye also readie. For, in an hower as you thinke not, will the soonne of manne come. Heare ye this ye sluggar­des? Matthewe biddeth you wake: ye wil saie. We are neuer lesse disposed to slepe, then when wee are at Tables, Cardes, Dice, Bowles, Tennes, or Chesse. I graunt that to be very true. But wil that businesse please youre heauenly maister, when he commeth sodainely vppon you? Matthewe would haue you as diligente to prepare, againste the commyng of the Lorde: to vanquishe and driue awaie, the assaultes of the Deuill, as the housholder is diligente to prepare weapons againste the commyng of the Theefe, that would breake vp his house, And would the hous­holder (thinke you) fall to Cardes, Dice, Tennes, or Bowles, if he knewe when the theefe would come vpon hym? Mat­thewe saieth plainely naye, but he would watche saieth he, if he knewe what ho­wer the theefe would come, and prepare weapons to keepe hym of. And wilt thou (seeyng thou arte vncertaine, when the [Page] Lorde will come, as the housholder is, what hower the theefe will come) applie thy self to Dice, Tables, and Cardes, and suffer the house of the liuyng God to bee broken vp? For the temple of God is ho­ly (saieth saincte Paule) whiche are ye, i. Cor. iii. and thinke ye that there oughte not as greate studie to bee taken, for to defende the house that God made to his owne si­militude and likenesse.Gene. 1. And redeemed with his precious death.i. Peter. i. From the sna­res of the wicked, againste the commyng of his maister: as there oughte to bee for an house, that is made of lime and stone, and is in subiection to euery tempeste of water and winde? The whiche also was builded of a synfull manne, and paied for, with corruptible siluer and golde, that at his diyng daie, shall bidde his Maister a­dewe, and neuer doe hym pleasure after? The instrumentes that ye must prepare, to keepe awaie the theefe, againste youre Maisters commyng, are not Boules, dice Cardes, Tables, Bowes, Kniues, Ten­nes, Balles, Chessemen, Counters, pai­sed Grotes, Toppes and Scourges, with [Page] suche like a thousande mo: whiche the de­uill hath inuented, [...]ke. xiii. no, no. Sainct Luke in his thirtene Chapiter, telleth vs of o­ther maner of instrumentes, to passe a­waie the tyme with, then these bee, he saieth with a deepe stomacke, take héede, watche and praie, for ye knowe not whē the tyme is, and that I saie to you, I saie to you all, watche. Luke would haue a Christian mannes instrumente to occu­pie hymself withall, and to passe awaie the tyme, to consist in watchyng and prai­yng, and the fleshly children of this world would haue it to consiste in Dicing, Car­dyng, Boulyng, and Tennes plaiyng, thou wilte saie that it will irke, and wea­rie one, euer to be watchyng and praiyng. I saie vnto thee, that of the aboundaunce of the harte, the mouthe speaketh, for a good manne, out of the good treasure of his harte, bryngeth for the good thynges. [...]th. xii. As to doe all thyng what soeuer thei go aboute, either in woorde or deede, in the name of the Lorde Iesu, giuyng thankes to God the father, by hym: And to applie them selues, to watchyng, praiyng, and [Page] readyng of the sacred scripture: as the fru­tes that spring out of the good treasure of their hartes. But an euill manne, out of the euill treasure of his harte, bryngeth for the euill thynges, as Dicyng, Carding with suche more a greate noumber. For, if he had any better treasure, liyng in his hearte, he would surely bryng it foorthe. But he hath no better, that he can take a manne of truste, therefore euill as thei bee, so he vttereth them: For as thei lye Canckerfretted at his hearte, so he laieth theim foorthe, take theim vp who liste: therefore of thyne owne mouthe I iudge thee. Thou euill seruaunte,Luke. xix. canste thou finde in thy harte, to passe awaie the time with Cardes, Tennis, Tables and Dice daie and nighte, without wearinesse and care? And saiest thou, to watche and pray and to be giuen to the wholsome medita­tion of Goddes woorde, will wearie any manne? Seyng the firste is abrode pathe, leadyng to destruction, the whiche these vnthriftie gamesters, can finde out readi­ly enough. The laste is a verie narrowe pathe, leadyng to life and saluation,Math. vii. the [Page] whiche is not yet troden out of theim: for it is vnsearched for. [...]ke. xxii. Luke in the twelue Chapiter also saieth, Lette your loynes bee girte rounde aboute, and your lightes burnyng, and your selues ready like men, that waite for their maister, when he cō ­meth from the weddyng, that as sone as he commeth, and knocketh, thei maie opē vnto hym. Blessed are those seruauntes, whiche the lorde when he commeth, shall finde wakyng. Here I thinke Christe bo­roweth a similitude of theim, that in the night tyme, vse to prepare them selues in a readinesse, against their maisters com­myng home from the weddyng, because he would haue them so handsomely girte, that thei maie walke with the lesse lette and impedimente. But I thinke, if wee should walke in the nighte, after our ho­neste passyng awaie of the tyme, to mete with our maister, we had néede I suppose to be well couered about our heades, least the winde make our braines dissie, and we stagger out of the righte pathe, and reele like nighte riottours, and dronkar­des, and thei that walke in the night. For [Page] the moste parte vse to carrie lighte with theim (specially if thei fetche home any greate manne) for in the broade daie, thei vse to carrie no lightes (as the superstiti­ous sorte haue vsed now of late daies: and as some yet at this presente dooe, if thei were well sought out) for no better will their Curates teache them: but to lighte Candelles in the clearest Sonne shine in the yere, and sticke thē vpon postes, stoo­les, and walles, before Idolles, to shewe them light, and yet thei them selues with their Idols remaine starke blinde. What thinke ye that these lightes hee, that ye muste meete hym with, cardes, tables, or Dice, and other suche like tromperies? Surelie thei shall shewe a faire lighte. And as well shall hee welcome you with them, as he did the fiue foolishe virgines, which had no oyle of their owne, but whē Christ came, they were faine to go a bor­rowyng, and when they came and knoc­ked, were shut out of the doores.Math. xxv. Be­ware ye passe not awaie the tyme so long with suche vaine follye, that youre good workes bee to séeke, and then ye knocke [Page] tarde at Heauen Gates, and for lacke of knowledge, ye be shut out of the doores. Take heede in tyme, for those seruauntes shalbe blessed, whom the Lorde when he commeth, shall finde wakyng. [...]ke. xii. Thes. v. saieth, that the daie of the Lorde, shall come as a thiefe in the night, for when they shall say, peace and no daunger, then commeth there on them sodaine destruction, as the trauailyng of a woman with childe: and they shall not escape. Heare ye this ye blasphemers? Heare ye this thyng, ye wicked gamesters? Heare ye this thyng, ye wittie & fleshly children of this world? Nowe go to, applie your busines, to the Cardes, Tables, Dice, Tennes, Chesse and Bowles, as faste as ye can: for the Lorde will come at your pleasure, when ye will, and not before ye will haue hym come. So will the thiefe come and reaue vp your house, and not before. Plie youre busines, as faste as ye can: haste vp your wickednesse, and lette not for it: neither care for any threatnyngs at gods mouth, for he is to weake to perfourme his pro­mise. But of this be ye sure, that as iust­ly [Page] as a teming woman that is with child, must needes suffer the trauaile thereof, whether she will or no, and can not auoid it. Euen so, thinke not the contrarie, but when the Lorde commeth, ye shalbe ta­ken as he findeth you, and shal not escape, but as ye haue wrought the woorkes of your bodie, so must ye (spite of youre gut­tes) appeare before the iudgement seate of Christe, to giue your accomptes.i. Cor. v. Be pacient and settle youre heartes, for the commyng of the lorde draweth nigh. Be­holde the iudge standeth before the doore, Iaco. v Here Iames plaieth the bug with you, and in a maner, mouth to mouth:Iames. v. he maketh hym to knock at the doore of your conscience, that ye shoulde in tyme, if it might bee, withdrawe your selues from suche vanitie. Is it meete thinke you to passe awaie the tyme with suche trifles, when the iudge standeth at the doore? but if ye will needes vpon such folishnes not­withstanding al these comminations and threatninges, beware I saie, for the com­myng of the Lorde draweth nigh.i. Peter. v. Bee sober and watche, for your oduersary the [Page] deuill as a roaring Lyon, walketh about, séekyng whom he maye deuoure: whom resiste, stedfast in the faith. Who is this, saieth Peter, that prouoketh you to this wicked inuention, that ye demaunde so wittely what we shall doe, if these vaine pastymes were laide a parte? he saieth plainely that it is the Deuil, who goeth roryng about seekyng whom he maie de­uoure, where doeth he searche to deuour you? in your faieth saith the Apostle, for if ye applie youre selues to the deedes of faith, without the whiche (saieth Paule) it is impossible to please God. [...]ebrewes. xi. As to pu­renesse of liuing, [...]uke. i. to the forsaking of the deuill with all his woorkes, [...] Peter. i. to followe the deedes of the spirite. [...]ala. v. Then foorth­with rageth the aduersarie, then fumeth the deuill, then seeketh he whom he maie deuour. But followe the appetite of the wicked fleshe, and saciate her lust and de­sire, and ye shall be his faire children, ye shalbe chekens méete for his owne tooth, he shall strike your heades, and make ve­ry muche of you, for ye are well worthie, seyng ye are seruantes meete for such a [Page] maister.Psalme. xviii. Dice, carde, tennes, boule, play and chesse, with al other fleshly pastimes, day & night. Laie on othes, teare god with al his holy members as small as hearbes to the pot. And the deuil wil neuer hinder you, neuer roare at you, hee will neuer séeke who he may deuour: for he hath you fast knit to the deedes of darkenes.Rom. xiii. And kéepeth you stil in the same, as children of vnbeléefe.Ephe. ii. And what needeth the deuill to seeke for them, seyng thei seeke so fast to runne to hym, with the passyng awaie of time, in such vaine sportes and recrea­tions of the wit, and solacing of the mind? Therefore after the counsell of Peter, be sober and watche yet a very little while, and he that shall come, will come and wil not tarie.Hebrewes x He will not tarie (saith Paul) againe or twoo at the Tables, Cardes, Chesse or Dice, and then haue with ye, saie you, passe awaie the tyme at youre pleasure, apply your selues to suche vani­ties as long as ye liste, demaunde what ye should doe, how ye shoulde spende the tyme, if these wicked gamenynges were laide aside, as often as ye list? Paule ma­keth [Page] you a plaine aunswere, that he that commeth, will come, and will not tarie. For if with all expedition and readines, he would haue his disciple followe hym, whē he intended a matter of no lesse god­linesse, then necessarie: as to burie his fa­ther. [...]atth. viii. He graunted hym no libertie, but cōmaunded hym, to followe him straight waie, and to suffer the dead to burie their deade. And thinke you that he will tarie your leasure, tyll ye haue plaide a game or two, in a matter of wickednes that de­faceth Gods glory (for as muche as it is a deede of the fleshe (and preiudiciall to the edification of your neighbour? no, no. He that commeth: will come and will not tarie. Therfore if thou wilt knowe, how thou shouldest be occupied, if these vaine pastymes were laied a side, resort nowe and then, yea, rather continually, [...]c. i. to the moste holsome worde of God, and there meditate and exercise thy selfe, and if thou canste not reade, then lette thy ser­uauntes or Children reade vnto thee, if none of theim can reade, then feare the vengeaunce of GOD, for thy negligente [Page] bryngyng vp of theim. For the good free shall bee knowen by his fruicte, and the had tree like wise.Math. vii. And Paule compteth hym that prouideth not for his owne and specially for theim of his housholde: to de­ny the faithe, and to bée worse then an in­fidell.i. Timo. v. And to the GalathiansGalat. v. he calleth the housholde of faithe, that in Timothe he called his owne housholde. Let there­fore your youthe bee godlie instructe. For as the common biworde is, suche a father suche a sonne, suche a maister, suche a ser­uaunt: and as the heade of the housholde is, so are the membersPsalme. xvii And Dauid also, calleth the familie blessed, that feare the Lorde.Psalme. cxx [...] For in the verteous nourte­ryng of the children, consisteth the quiet­nesse of all Realmes, and namely in suche as are made vnto the similitude of their Lorde GOD.Genesis. i. Therefore in season, let theim taste of the sweete woorde of God, and sauour of the kyngdome of heauen,Psalm. xxxi that thei in the same holie woorde, com­forte bothe you and theim selues. And as I saied vnto you, if ye liste to knowe how to passe awaie the tyme: busie your myn­des [Page] in the Sacred Bible, and taste howe pleasaunte the Lorde is.Peter. i. And when ye haue saciate your myndes therein, fall to praier and supplication, and desire thy al­mightie Father, who fulfilled the whole somme of his woorde, in his sonne Christ.Timo. i. That for his reuerence and worthines, he will illuminate the eyes of thy fleshly harte, that thou maiest obtaine the per­fecte sence of the same. [...]lm. cxviii. Then marke what vocation thou art of. If thou art the chief ruler of the people, and the principal emong the members, and the heade of the congregation. I exhort thee, for conscience sake, lette neuer this question enter into youre stomacke, to demaunde what shall wee doe to passe awaie the tyme in trifles of follie? But rather ponder these three thynges, what knowledge is there in our Realme, if that bée wantyng, fall to drea­myng with Salomon that wise ruler, and God shall appeare, and giue you your re­queste, therefore inquire for knowledge, and ye shall haue it aboundantly, and the thynges also that ye require not, shall bee giuen vnto you.Regum. 3. Wherefore looke dili­gently, [Page] what knowledge raigneth in your Realme: Then marke what feare of God there is in you, to delate the true woorde of GOD, and what an harte you haue to maintaine the same. For the feare of God is the beginnyng of wisedome.Prouer. i. And therfore, ye that be the gouernours of the peo­ple, feare GOD, and ye shall ratefie the thynges that be good.Ecclesi. xv. Thirdly, mittigate youre hartes, and subdue your myndes, hauyng no respecte vnto the sublimitie, and superioritie of your state, in compari­son to your subiectes, but rather in subiec­tion to your Lorde God. And marke well that you are ministers, yea, ministers I saie to hym, vnto whom you shall make a straight accompte.Hebre. xiii. And here remember, that in as muche as ye are the ministers of God, God hath giuen you a sworde in your hande, to deface malefactours, and to preserue the innocent. Therefore, occupie it to Goddes glorie.Roma. xiii. And to the subuersi­on of the bloudie kingdome of Antichrist: after the example of kyng Ihon.iiii. Regum And all wee your true louyng subiectes, will har­tely maintaine you, with our praiers to [Page] GOD, who alwaies preserue you.Timo. ii. And here reste and quiete youre selues, to the glorie of God: for in these three thynges, are many thynges to bewailed. If thou be a Spirituall iudge of Christes flocke, or a superintendent of his congregation. Is it meete to demaunde, how thou shalt passe awaie the tyme, if suche vaine pastymes are laied a side? No, no, there should be no suche vndiscrete woordes or language, and specially emong suche persones. For, youre communication, is a sore incitation to the common sorte of the people: For of your woordes dooe thei wholie depende. The more pitie, if it pleased God: without thei were as the wordes of God.Peter. iiii. You re­ioyce very muche, to haue taken your po­wer and aucthoritie of Peter, and learne ye these lessons of hym, then am I decei­ued? For I am sure, he made no suche an­swere vnto Christe, when he demaunded of him, [...]on. xxi. whether he did loue hym or no. He aunswered hym, yea lorde, thou knowest that I loue thée. If ye compte Peter to be your predecessour, then folowe the insam­ple of hym, and loue Christe. What must [Page] ye dooe then, if ye loue? Muste ye applie youre selues to Dicyng, Cardyng, Hun­tyng, and Haukyng? No, that is not the waie to folowe Peter. What then? Fede my sheepe, saieth Christe to Peter. Now then, if ye loue Christe with Peter, ye must with Peter feede, feede, not Palfre­yes, Geldynges, Horses, and a kenell of Dogges, but my sheepe, saieth Christ. In deede Christe, often tymes by a certaine metapher, and phraise of speakyng, doeth mutuate and borowe, the vnreasonable, for the reasonable, as it appeareth in the xxj. and also in the tenth of saincte Ihon,Ihon. x. &. x▪ where he saieth, a good Shepherde will giue his life for his Sheepe. Yet all the worlde in a maner will testifie, that he died neither for Sheepe, nor Oxen.i. Corin. ix. But for the Christian Congregation he died.Esaic. liii. So when he commaunded Peter, and you in Peter (if ye be his true successors) with pasce, pasce, fede, fede, that ye should feede that Congregation, the whiche he died for, that his beloued spouse, the holie Catholike Churche, of the whiche he is the heade.Ephe. vi. But I praie GOD, ye feede [Page] them not, as the Prophet Ezechiel in his xxxiiij. [...]. xxxiiii. Chapiter specifieth, saiyng. Wo bee vnto the Shepheardes of Israel, that feede them selues: should not the Shepe­heardes feede their flockes? Ye haue ea­ten vp the fatte, ye haue clothed your sel­ues with the wolle. The beste fedde haue ye slaine, but the flocke haue ye not nou­rished. The weake haue ye not holden vp The sicke haue ye not healed, the broken haue ye not bounde together. The outca­stes haue ye not brought againe. The lost haue ye not soughte, but churlishely, and moste cruelly haue ye ruled them. These thinges are right contrary, and cleane be­side the commaundement, that Peter re­ceiued of our sauiour Christ. For he com­maunded hym to feede the flocke, and not to eate awaie the fat from their beardes, and feede theim selues, and (in the meane while) lette the flocke starue for lacke of foode. This is not to feede of loue, but of compulsion. [...]ter. v. Not for Christes sake, but for the beallies sake. [...]i. iii. Marke nowe Eze­chielles Prophecie with a single eye: and fulfill the thynges that he, with the resi­due [Page] of the Prophets appoincteth you, and ye shall finde more necessary thinges per­tainyng to your office, then to caste holie water, and deale holie breade, or to bidde fastyng, or holie daies on the Sōdaie. For if you looke well on your duetie, and ran­sacke euery corner thereof, none other­wise, then ye shall at the comptyng daie, giue an aunswere therefore.Ezech. iii. Ye shall (if ye haue any conscience, or any dreade of god before your eyes) haue small affection to demaunde, how ye shal passe awaie the tyme, if these vanities were laied aside. But in no wise howe soeuer ye doe, what so euer is written, or spoken vnto you, take little héede to your selues. But yet I saie, beware againste the tyme, and haue youre aunswere in a readinesse, when it shall bee saied vnto you, giue accompte of thy Bailiwike: for thou maiest no longer bee Bailife.Luke. xvi, Therefore bée not offended, although I write the truth, for ye knowe where the woordes bee conteined: not in my imagination, but in the sacred Scrip­ture. If ye bee offended therewith, remē ­ber that God and his woorde are all one [Page] [...]n. i. Nowe conclude the sequele your selues, for ye know my minde. If thou be a tem­porall, or seculare iudge, remember well that then there is no tyme reserued, for thee to demaunde, howe ye shall passe a­waie the tyme in suche trifles of folie: but rather daie and night, ponder and weighe what is lawful and right. [...]che. ii. In your iudge­mente bee equall and righteous: and dili­gently searche out the truthe. [...]eremi. v. If ye haue executed the law vnrightously (the which of it selfe, is verie iuste and true) learne now to doe right, applie your selues to e­quitie, deliuer the oppressed, helpe the fa­therlesse to his right: lette the widdowes complainte come before you. [...]e, i. Remem­ber that ye oughte to bee learned, ye that exercise the lawes vpon the yearth, least ye perishe from the right waie. [...]m. ii. So that by suche knowledge, ye maie discerne, neither to fauour the poore, neither to ho­noure the mightie, [...]ter. v. but to pronounce the iudgement of the lorde, [...]i. iii. and to iudge your neighbours in righteousnesse.iticus. xix. Nowe, weigh these thynges a right, and exercise theim accordyng vnto youre office, as ye [Page] shall giue accompte for it, at the laste daie when ye your selues shall bee iudged, as ye haue iudged other.Luke. vi. And ioyne a chri­stian mannes life thereto, that is, to serue GOD in holinesse and righteousnesse, al the daies of your life.Luke. i. And then marke in what corner of a pure conscience, thou shalte demaunde how thou shalte occupie the daies and nightes, to passe awaie the tyme. If thou bée of the inferiour sort, and of the vulgare companie, thou haste thy duetie shewed thee before: Sauyng this one thyng remaineth, that ye muste con­sider, in as muche as ye are subiectes, ye must liue in all submission, and lowlines, and in true obedience toward your rulers & gouernours, as Paul plainely recordeth to the Romaines.Roma. xiii Let euery soule sub­mitte hym self vnto the aucthorite of the higher powers. Here GOD excepteth no manne, no not hym, that weareth three Crownes at once, nor none of his rable, be he spiritual or temporall, if he be com­prehended vnder the name of a subiect (as all men be, sauyng the Rulers only) For that Paule here calleth euerie liuyng [Page] soule: mē that are expert in the Hebrewe tongue dooe call it euery liuyng man. Now of the triple crowned gentleman, that Antechrist of Rome be a liuing man (as I thinke he is, without there bee an alteration made in nature, as there hath before this time béen in his predecessour) he muste by the rule of Paule, put of his crownes, and laye them at the temporall rulers feete. And fall to repentance, that by his vsurped power he hath suffered so many of his superiours to kneele and to kisse his filthie feete. And therfore in this behalfe, I compte hym, as I doe all other of his order beside, verie subiectes, euen equall with them, that are of the lowest sorte, of the temporalitie: yea equal with them that ought to washe mens feete. [...]n. xiii. And therefore as manye as bee subiectes, muste liue in all lowlines and iust obedi­ence vnto their rulers and gouernours, yea, although they be infidels. [...]n. xiii. And to this doeth Peter well agree, saiyng, sub­mit your selues vnto all maner of ordi­naunce of man for the lordes sake. &c. So long as they ordeine nothyng contrarie [Page] to the expresse woorde of God.Daniel. iii. If they dooe: yet resist them not with power of violēce, but with the word and pacience,Ierem. xxx [...] but be thou stedfaste in the promise,Math. v. and suffer for conscience sake. For he that resisteth, shall receiue to hym selfe damp­nation: for as much as he resisteth the or­dinaunce of God.Roma. xiii. I would therfore that our spirituall father should take heede in tyme, and put his Sworde into the Sca­barde againe.Math. xxvi. For without the greate mercie of God, they are all damned with the deuill of hell. Now therfore I exhort you by the mercifulnes of GOD, and by that affection that ye haue to bee buried with Christe in baptisme.Roma. vi. And in that ye desire to be holy as he is holy, in al ma­ner of conuersation,s. Peter. i. auoyde the wicked deedes of the fleshe.Gala. v. And if ye be risen a­gaine with Christe, seeke those thinges which are aboue, where he sitteth on the right hande of God. Set your affections on heauenly thynges, and not on earthly thynges.Colloss. iii. And backebite not this poore and simple inuectiue, against these swar­mes of vices if ye do, marke where ye re­prehende [Page] it, and conferre the Scriptures withall, (for in a maner without Gods word is nothing spoken. Then if the scri­pture be true (as I truste ye will graunt no lesse) beware ye resiste not the trueth against your conscience: but rather forte­fie it to youre power and strength, to the glory of God, and to the subuersion of vices. And thus I commit you to the worde of his grace. God saue the Queene and her most hono­rable Counsell, with the whole Com­mons.

AMEN.