I am come to ſée how you doe ſir, for me thinke it is long ſince I ſawe you.

It is long ſince I ſawe you in déede, but I will not ſaie you are therefore welcome, for if you would come oftener, you ſhould be much more welcome.

Well, bicauſe as you ſaie, I come ſo ſeldome, I will tarrie with you ſo much the longer, & if it were not for hindering your ſtudie, you ſhould haue me dwell with you this whole after-noone, for I haue manie things to talke with you off, you ſhall ſée I will make you werie of me before I go. The laſt time we were in companie together, if you remember, there was much talke had to and fro, how we ſhould vſe this preſent world. And me thinke it was well ſaid of one, that ſéeing it is the will of God to haue vs liue in this world: It is likewiſe his pleſure to haue vs inioy the pleaſures of this life. And yet on the other ſide, the riotous life of a great manie was found fault withall, & that alſo not without good cauſe. I would therefore gladlie learne ſome certeintie in this matter, I would gladly learne I ſaie, when we vſe the pleaſures of this world aright, and when we abuſe them. But to the end you might vnderſtand my meaning aright, you ſhall vnderſtand that I call thoſe the pleaſures of this life, not which are ſimplie euill as adultrie is, or ſuch things as we inioie by ſtelth, but I ſpeake of ſuch as maie be both vſed, & not vſed without anie breach of the commaundement: And bicauſe I am ſomwhat doubtfull what thoſe are that are of this kinde, I praie you tell me what they are, and how a man maie be bolde to vſe them.

The pleaſures of this life maie verie well bée diuided into ſuch as are common to all men, as meate, drinke, & ſuch like: or elſe into ſuch as are vſed but of ſome men, of this kind are games, for all men you knowe, are not gameſters. Concerning the firſt kinde the Apoſtle telleth vs, that the earth is the Lords, & all that there in is. And therefore we maie boldlie féed on anie thing that is ſolde in the Shambles. We maie be bolde I ſaie to delight our taſt with anie kinde of foule that flieth in the aire, with anie kinde of liuing thing that goeth on the earth, with anie kinde of fiſh that liueth in the water, or with anie kinde of fruite that groweth out of the earth. It is lawfull to delight our hearing, our eie-ſight, our ſmelling, our taſt, our féeling: with the vſe of anie thing that ye Lord hath made, for example, it is lawfull to delight our hearing with the ſinging of birds, or with anie other kind of honeſt melodie. It is lawfull to delight our eies wt beholding ye glorious maieſtie of ye heauens, yt are drawne out like a curtein. We maie behold the Sun when he commeth out of his chamber, like a bridegrome to run his race, we maie beholde all the hoſt of heauen, and all the glorie of the earth, we may delight our eies with looking vpon anie amiable coulour or pleaſant ſight, we may take pleaſure in anie freſh & ſwéet ſmelling ſauour. We may féed as I ſaid before on whatſoeuer is pleaſant to our taſt: we maie refreſh our ſelues with heat in Winter, and with cooling things in Summer. And1. Tim. 4. 1. as the Apoſtle is bolde to call the forbiddng of anie kinde of meat the doctrine of diuels: Bicauſe the occaſiion of giuing God thankes therefore, is therby taken awaie: ſo I dare boldlie ſaie, that the forbidding a man to refreſh anie of his other ſenſes with anie honeſt delight, is likewiſe ye doctrine of diuels, ſo far am I frō condē ning anie honeſt pleaſures. We maie therefore ſport our ſelues as I haue ſaid, or to ſpeake more particularlie, we may with delight view the earth ye is apparelled, with flowers, hearbs, & trées, & with all kinde of fruite. The incredible multitude wherof is diſtinguiſhed with an inſatiable vareitie, whervnto we maie adde fountaines,Tullie de natura deorum. 2. booke. goodlie ſprings, cléere waters, riuers, with their gréene bankes. The huge height of mountaines, the largneſſe of the wide fields: to conclude, the whole earth, with the rich treaſures that are hid in ye bowels therof, what a comelie grace haue golde and ſiluer aboue other mettels? what alſo and how manie kinde of beaſts are there, both wilde and tame? how trimlie doe the birds fall vpon the earth? the ground is diuided by the diligence of man, ſome to paſture, ſome to tillage, and ſome is taken vp for places to dwell in. The ſea is full of fiſhes, both great & ſmall. If we conſider the beaſts of the earth it is wonderfull, what care the dammes haue to defend their little ones? how louinglie do the hen gather her chickins vnder hir wings? Now if we ſhall come to the comelie proportion of euerie liuing thing, eſpeciallie of man, how trimlie are our bones knit together fit, for the mouing and for euerie action of the bodie. The ſences beeing the interpreters & meſſengers of things, are verie fitlie placed in ye head, as it were in a caſtle, ye eies as ſpies, poſſeſſe the vppermoſt part of the face, as it were a tower, by their warning the bodie, auoideth manie harmes. All ſounds and all ſauours doe naturallie aſſend vpward, our eares therefore and our noſtrels, which are made to receiue ſounds & ſauours, are verie fitlie placed aloft. Our taſt which trieth all thoſe kinde of meates and drinks which we féede on, dwelleth in that part of ye mouth, where through all meats and drinks doe goe. Our féeling is diſpearſed throughout our whole bodie, by which meanes, if anie harme come to the bodie by féeling, it maie ſoone be eſpied and remedied. Our eies haue a couering which is made ſoft, leaſt our eie ſight ſhould be hurt. Our eares are made winding and haue waxe in them, leaſt by béeing plaine and emptie, ſome thing ſhuld enter in & annoy vs. Our eies are able to iudge of the order and comlineſſe of euerie thing they looke on. Our eares can tel which is a ſwéet, & which is an harſh ſound, wherby were found out ſundrie kind of inſtruments, and the whole art of Muſicke. What our taſt can doe, we are taught by the ſundrie kinde of diſhes that are dailie deuiſed. With theſe and all ſuch like pleaſant meditations maie we delight our ſelues. Now concerning the right vſe of all theſe thinges that I haue ſpoken of, we ſhall haue a good direction, if wée cōſider that they are all the creatures of God, and that we cannot haue the vſe of anie thing which is not his, for he made all, of him, for him, and through him are all thinges, and therefore it is good reaſon that he ſhould be glorified in all. Wée doe not glorifie the Lord in his creatures as we ought to doe, when either wée barre our ſelues to much from the vſe of thoſe thinges that hée hath left fit for vs: or elſe when we vſe them too much. Concerning the firſt kinde we are to-learne that the creatures of God are as ſteps and ſtaires wherby we ariſe to the acknowledgeing of ye creator theſe gifts of God, are as it were his hands, whereby he doth lead vs vnto himſelf, that gaue them. But how can we be leade vnto him, when wée refuſe to take him by the hand? how can we be thankfull for that which we caſt a ſide & make no account of? How can we acknowledge the bountifull goodneſſe of God toward vs, when we refuſe thoſe things which would cauſe vs to haue a ſencible feeling of it within our ſelues? for this cauſe is the forbidding of meates called the doctrine of diuels. And although this voluntarie abſtinence may ſéeme to haue a glorious ſhew in the ſight of men: yet theColoſ. 2. 16 Apoſtle is verie carefull to haue vs take héede of it. And we are to take the better view of this the Apoſtles admonition, bicauſe for want of due conſideration thereof, the Pope hath of along time beguiled vs. For though he hath opened a gappe to all kinde of loſeneſſe of life, though hée hath giuen vs great libertie to break all the commandements of God, yet in this matter he hath bene verie ſtrait two daies in euerie wéeke thorough out the yeare, and all the Lent long we might eate neither beaſt, nor foule, nor of any thing that came from either of them. Freſh fiſh, and the cheriſhing meate that is to be ſold at the Poticaries is deere and hard to come by, ſo that the meat that was left vnto vs to feede vpon, was drie & tough ſalt fiſh that hath no wholſome moiſture in it. I remember, Fuccius ye Phiſition in his inſtitutions, ſpeaketh merelie of this matter. It was to be feared (ſaith he) that if the Pope had reigned ouer vs ſtill, he would haue made vs eate haie with the beaſts of the field. This ſtrait charge of the Pope, had a goodlie outward ſhowe: but if wée looke well vpon the matter, we ſhall ſée it was nothing but méere Hipocriſie. In forbidding theſe meates, the taming of the bodie was pretended: but why then was not wine forbidden? Why were not Poticarie Iuncates & delicates taken awaie? which are able to ſet ye fleſh aloft more a gret deale, thē béefe, or mutton. Beſide this ſaltfiſh is not ye beſt meate, to prepare our harts to praier as ye Papiſts wold make vs beleue: nay, this cold watriſh windie meate, doth trouble & diſquiet our bodie, & maketh vs more vnfit for good meditatiōs, thē any other kind of meate. And therefore it is not without good cauſe, yt the Apoſtle hath giuen vs this admonitiō. I denie not, but a man may haue a good meaning in this kind of voluntarie abſtinence, & yet if his ſtraitnes be ouer great he maie offēd. Timothie was a good man, and yet he did amiſſe, in yt he weakened his bodie too much And therefore ye Apoſtle willeth him to drink no longer water, but to vſe a litle wine, for his ſtomackes ſake, & his oftē infirmities. The Lord1. Tim. 3 is not like a couetous houſholder yt cō pelleth his ſeruants to faſt, yt his vittels might be ſpared, neither doth he enuie vs our meat. He is rich inough, & is alwaies able to giue in great abū dance all ſuch things as we haue néed of. Indéed if we abſtain from meat, to yt end we might be more fit to praie, this kind of abſtinēce is very acceptable vnto him: but if we faint & pine away we too long faſting, ſo ye we cannot pray, or walk in our calling ſo chéerefullie as otherwiſe we might, we are thē in as great falt, as if we had ouer eate our ſelues, or as if by ouer drinking our ſelues, we were made vnfit to do anie good thing, & therfore when faſting is cōmanded vnto vs in ye ſcripture, praier is alwaies ioined withall. The heathē philoſophers, eſpeciallie ye Stoicks, were wont to ſpeak very cō tēptuouſlie of all ye cōmodities of this life: but yet we Chriſtians like neuer awhit ye better of thē: for their affections, which were not delighted with ye cōmodities of this preſent life, were not ſet vpō a better life: but we make ſome account of them: & although in reſpect of Chriſt, we account all the world as dounge: yet otherwiſe we take them as ſignes and ſcales of the fauourable loue of God towards vs. By them we are aſſured that he hath greater goods in ſtore for vs, againſt ſuch time as he ſhall take vs vnto himſelfe. We maie alſo abuſe the creatures of God, by vſing of them too much: for whether we eat or drinke, or whatſoeuer we doe, we muſt do all1. Cor. 10. 31 to the glorie of God. And therefore when the lawfull vſe of meats and drinkes is ſet downe in the ſcripture, there is alſo mention made of giuing1. Tim. 4. 4 Rom. 14. 6. of thankes: but when we ſtuffe our bodies, with meates and drinkes, the heart is kept downe ſo, that it cannot aſcend vnto the acknowledging of the giuer. When we put on gorgeous or curious apparell, to maruaile at our ſelues and to contemne other, we cannot be thankfull. For, how can thankfulneſſe proceed from a voluptuous and a proud heart? How can we lift vp a thankfull heart vnto the creator, when we ſtaie ſo much in the creature it ſelfe that we are neuer ſatiſfied therewith? For this cauſe are we commanded if riches increaſe, not to ſet our hearts vpon them. Looke not (ſaith Salomon) vpon the winePro. 23 31. when it is red, and when it ſheweth his colour in the cup, or goeth downe pleaſantlie, we muſt not make a God of our bellie, for we read, that the Iewes that had ſuch a greedie deſire to their meate, died with Quailes in their mouthes. For though a man haue abundaunce, yet his life ſtandeth not in his riches: Man liueth not by bread, but by the prouidence of God. It was ſaid to the rich man that reioiced ſo much in his riches, and ſaid to his ſoule, Soule thou haſtLuke. 12. 17 much goods laid vp for manie yeres, liue at eaſe, eate, drinke, and take thy paſtime: O foole, this night will I fetch awaie thy ſoule from thée, then whoſe ſhal thoſe things be which thou haſt prouided? The Lord doth ſometimes of purpoſe leſſen thoſe meanes wherby he wil ſaue vs, leaſt we ſhuld ſtaie our ſelues too much vpon them: for this cauſe, the Lord doth ſtrike theIudg 7, 2. earth with barrenneſſe, leaſt our minde ſhould bée too much buſied in thinking what great crops we haue had: for this cauſe by ſicknes he dot • often take frō vs, ye vigor of our taſt & doth mingle all our pleaſures with griefe, as it were with an vnſauerie tongue as the booke of ye preacher teacheth vs. He ſometimes taketh from vs our wiſe counſellers, our valiant & politicke capitanes. He ſometimes ſēdeth earthquakes. He beateth down our ſtrong holdes & caſtels, & all our munition of war, to ye end we might ſee what a vaine thing it is to truſt in any earthlie defenſe. An horſe ſaith ye Prophet is but a vaine thing to ſaue a mans life. It is but a vaine thing to truſt in Princes, for except the Lord kéepe the citie, the kéeper watcheth in vaine. Our truſt therefore muſt be in ye name of God, that made both heauē Pſal. 127. & earth, thoſe yt truſt in him ſhalbe as mount Sion, which cānot be remoued but remaineth for euer. Héere alone doth the difference conſiſt betweene ye child of God, & a naturall man: ye child of God, hath his hart knit vnto him yt made all things: but the natural man is altogether linked to the creature, they make it ye place, where all their affections haue their abode, it is their Summū bonum, it is their happines, it is their onlie ioie. The philoſophers wer verie diligent markers of ye goodlie properties that wer in ye creatures of God, they ſpake verie plentifullie of the vertue of hearbs & mettals, & of yt nature of euerie liuing thing. They knewe by ye creatures yt there was a God, yet did they neuer worſhip him as God, neither were they thankfull, but became vain in their imaginatiōs, & their fooliſh hart was ful of darknes. Euē Tullie their chiefe Orator, in hisRom. 1. 21. booke De natura deorū, when he had diſcourſed at large, of ye great wiſdom & bountifulnes yt was to by ſéene in the workmanſhip of ye creatures, yet as if he had bene halfe a god himſelf, or onlie an idle looker on, & had no benefit by thē, he vſeth not one word of thankſgiuing. He was a very eloquēt man, & had tounge at will, yet whē he ſhuld come to ſound foorth ye praiſe of God, he was altogether ſpeachles: but ye Prophet Dauid intreting of ye ſame matter, breaketh out into thankfull ſpeaches. O Lord ſaith he, how manifold are thy workes? In wiſedome haſt thou made them all: the earth is full of thy riches. And againe, I will ſing vnto the Lord all my life, I will praiſe my God while I liue. And againe, O my ſoule praiſe thou the Lord, Praiſe ye the Lord. LikewiſePſal. 104. in the 8. Pſalme, O Lord, our Lord, how excellent is thy name in all the world? His whole Pſalmes are full of ſuch meditations, for this thankefulneſſe that I ſpeake of, was alwaies the foote of his ſong. O that the Papiſts would but aduiſedlie conſider this thankfulneſſe of the Prophet Dauid, our controuerſie then about Organes, & chaunting of ſongs, would ſoone be at an ende. They can readilie alleadge, all the kinde of inſtruments that Dauid vſed, but they will neuer remember withall, that he praiſed the Lord in them. They maie vnderſtand if they will, by the 14. of the firſt to the Corinths, that there was made a diſtinction in the ſoundes, and that the people knew what was piped, and what was harped.Pſa. 106. 4 • But they think it maketh no matter though Engliſh men ſing a ſong in the Latine tongue that they vnderſtand not. The note is the thing that they take pleaſure in, ſo that as we ſée they ſing not to the Lord, but to their owne eares. And that makes them ſpeake ſo baſelie of our ſongs. We all with one voice in a plaine and diſtinct note ſing luſtelie vnto the Lord with a good courage. And that they like not of, their hearts are ſet vpon the melodie of the deſcant: they worſhip him that made the note, they doe not ſing to the Lord. Where do they finde that the ſongs of Dauid, vſed in ye ſeruice of God, were of fiue or ſix parts? Where doe they finde that they quauered and deuided the note ſo, that the people could not vnderſtand what was ſung. In the 25. of the firſt booke of the Chronicles, the order of muſick that the Iewes vſed in the ſeruice of God is ſet down, but there is no mention made of • uch babbling muſicke. The end wherefore their ſongs were ſung, is directlie againſt this chaunting. 1. Chro. 16. the. 4. &. 7. verſe. The Lord will be worſhipped in ſpirit & in truth. And if we will ſing Dauids Pſalmes, we muſt bring Dauids ſpirit, or els the Lord cares not for our melodie. Our delight muſt not reſt in anie thing but in the Lord, he is the Lord our God, & we muſt haue none other Gods but him. The Lord himſelfe hath commaunded vs to honour thoſe that he hath ſet ouer vs, & the Apoſtle teacheth vs, that it is the firſt commandement wt a promiſe to obay our parents. And yet he yt loueth father or mother better then Chriſt, is not worthie of him. He yt taketh more pleſure in his parents then in Chriſt, is reiected of him. Likewiſe we muſt haue in eſtimation the miniſters of the word for their works ſake, yet we1. Cor. 3. 21. muſt not abſolutelie reſt our ſelues vpon thē, we muſt not reioice in mē, but we muſt reioice in God yt worketh by men. Now if the Lord will not haue vs depend too much vpon men yt ſowe into our hearts yt immortall andPſa. 014 incorruptible ſéed of eternal life: how greatlie ſhal we think wil it diſpleaſe ye Lord, to delight ſo much in yt dunghil1. Cor. • things of this world which periſh with the vſe? We maie reioice (as I ſaid before) in vſing theſe corruptible creatures of God, for wine maketh glad the heart of man (as the Prophet ſaith) but yet we muſt reioice as if we reioiced not. For if it be too vehement, the Lord cannot awaie withall. Woe be vnto you (ſaith Chriſt) thatLu. 6. 2. • are rich, for you haue receiued your conſolation, woe be vnto you that are full, for you ſhall hunger, woe be to you yt now laugh, for you ſhall waile and wéepe. They lie vpon beds of Iuorie (ſaith ye prophet Amos) & ſtretch themſelues vpon their beds, & eat the Lambes of ye flocke, & the Calues out of the ſtall, they ſing to the ſound of the violl. They inuent to themſelues inſtruments of Muſicke like Dauid. Dauid was neuer ſo buſie in deuiſing Inſtrumentes to ſerue Gods glorie, as they were in deuiſing of them to ſerue their wanton luſts. It is lawfull no doubt to laugh. ItKing. 18. is lawfull to eate a fat Lambe or a fat Calfe. It is lawfull to delight our ſelues with muſicke, for the earth is the Lords, as the Apoſtle ſaith. Yet vnto that people yt bathed themſelues in theſe pleaſures, that wallowed & laid themſelues downe in them, neuer remembring the Lord that gaue them, theſe terrible woes of the Prophet are thundered againſt. The reaſon why the rich glutton béeing in torments • uke. 16, • uke. 8. could receiue no comfort was, becauſe of the pleaſures that he enioied in this world. Remember (ſaith Abraham) that thou in thy life time receiuedſt thy pleaſure, & likewiſe Lazarus paines, now therefore is hée comforted, and thou art tormented. And we are to conſider that one kinde of men that heare the word vnprofitablie, and remaine ſtill in their curſed eſtate, are thoſe into whoſe hearts voluptuous liuing enters in, & makes the ſéede vnfruitefull. And therefore Chriſt our Sauiour ſetting downe vnto vs the ſuddainneſſe of his comming, willeth vs in anie caſe to take héede of ſurfetting and dronkenneſſe. I would to God, we would wiſelie conſider of this admonition, we ſhuld not then ſurfet as we doe, we ſhould not then haue ſo manie and ſo ſundry kindes of diſhes as we haue. Wée vſe to ſaie, doe not men knowe when they haue eate inough, and maie not a man eate of ſundrie diſhes without ſurfetting? They alwaies marke what maie be done, but they neuer conſider what is like to be done, and what is commonlie done. They think that becauſe no man will be knowne of it, when hée hath eaten too much, that therefore men ſeldome or neuer ouer eate themſelues: But our ſauiour Chriſt would haue vs to ſuſpect our ſelues. He giueth vs a watch word, Take héede, ſaith hée: If there were no daunger in the matter, this warning had bene in vaine. How is it poſſible but that at our feaſting, as we vſe the matter, we ſhould offend againſt this commaundement of Chriſt? Firſt we muſt haue brawne and muſcadine, next to that we muſt haue ſtewde meate, (the reſt of our meat muſt not be ſéene all this while) when men haue wel dined with theſe two ſeruices, then muſt we haue roſt meate and baked meate: laſt of all, we muſt haue a newe dinner with ſundrie kinde of fruits. I graunt at ſuch méetings we maie haue a more liberal diet then we wer accuſtomed, neither are ſundrie kindes of meates to be miſliked of, if they come roundlie in together, ſo that euerie man maie eate where he thinketh good. But if our ſundrie diſhes, come at ſuch ſundrie times, with ſuch a pauſe betwéene them, it is a thouſand to one, that we ſhall breake this commaundement. It is not for naught, that the godlie man Iob was afraid that his ſonnes had offended at their banketting. This rioting ſetteth vs altogether vpon the hoigh, it ſtealeth from our hearts the conſideration of our owne vileneſſe, and ſo long as we are thus aloft, we can haue no thankfull remembraunce of him that gaue theſe things vnto vs, for thankes giuing if it be in truth, is done with the beating downe of the heart, and with abaſing of our ſelues. And therfore the wiſe man ſaith, It is better to goe to the houſe of mourning: then to the houſe of feaſting: this reaſon that I ſpeake of is added, becauſe ſaith he, this is the ende of all men, and the liuing ſhall laie it to his heart. And againe, Anger is better then laughter: for by a ſad looke the heart is made better. The hart of the wiſePreac. 7. 4. is in the houſe of mourning: but the heart of fooles, is in the houſe of mirth.

The proofes that you haue brought are plaine proofes, I cannot ſaie againſt it: And yet I haue a probable reaſon, which maie ſéeme to make ſomewhat againſt that which you haue ſaide, my reaſon is this. I thinke, you nor no man els of anie iudgement, will denie, that he that teacheth, that it is not lawfull for anie man, at anie time to eate anie kinde of meate (ſo that in the forbidding thereof reſpect be not had to the common wealth) ſetteth downe the doctrine of diuels, although he neither forbid all kinde of meate, nor at all times, nor to all men. How then can you ſaie, that it is not lawfull, when one hath comforted himſelfe ſufficientlie with ſome kinde of meat, to haue the vſe of new delicates without béeing in the like fault?

The Papiſts I graunt you in forbidding fleſh and white meat in Lent, and in forbidding Prieſts (as they call them) to marrie, taught the doctrine of diuels. For they forbadde meates, they forbadde marriage. And although they forbadde not meate at all times, nor marriage to all perſons, yet they forbadde both: and as Maiſter Iewel telleth them, Magis & minus non mutant ſpeciem. For as he that killeth a fewe men, is a murtherer: ſo he that forbiddeth meate at ſome time of the yeare, forbideth meate. But I doe not forbid anie meate to anie man, at anie time. For when I ſee a man that hath eaten inough, and yet is readie to eate more, if I forbid him, and tell him it is gluttonie to do ſo: doe I by ſo ſaieng forbid anie kinde of meat? Who ſéeth not that I forbid the ſtuffing of his bodie with gorge vpon gorge, and not anie kinde of meat, for if his ſtomake were emptie, the meate were lawfull inough, euen at that time, for that perſon.

Yet I doe not ſée how you can call it vnlawfull, when a man excéedeth in eating. For where is then that difference, betwéene lawfull and1. Co. 10. 29 expedient that the Apoſtle ſpeaketh of?

The Apoſtles meaning was not to tell vs, that abuſing of anie indifferent thing was onelie not expedient, but not vnlawfull. His purpoſe was not to make anie ſuch nice diſtinction, but onelie this, that all indifferent things, though in themſelues they were lawfull, yet the circumſtaunces might make them vnlawfull. The Apoſtle beſtoweth thrée or foure whole Chapters, in teaching the Romanes and the Corinthes, how to vſe indifferent things. He tellethCor. 8. 12. the Corinthes, that by vſing their libertie too much, they did ſinne againſt Chriſt, ſo that as we ſée, they ſaie no thing, which when a thing is indifferent, ſaie it maketh no matter how it bée done.

You haue ſpoken ſufficientlie of thoſe pleaſures that are common to all men: ſpeake I praie you in like manner, of ſuch as are vſed but of ſome men, of gaming I meane.

Gaming is an exerciſe, which a man taketh in hand to delight himſelfe withall. By calling it an exerciſe, I make a difference betwéene it, and other pleaſures that are alredie ſpoken of, for we do not vſe to call eating, drinking, ſmelling, and ſuch like delightes, by the name of exerciſes. And I make a difference betweene it and the continuall exerciſes which we dailie labour in, when I ſaie, that the ende of gaming is to delight a man withall, for other exerciſes doe eſpeciallie reſpect profite.

I praie you ſir, what thinke you of this matter? ſome me thinke are verie ſtrait which would not haue vs ſpend one minute of an houre in anie recreation: they bring their reaſon out of the Apoſtle,Ephe. 5. 16. which would haue vs redéeme the time, becauſe the daies are euill.

It is a cléere caſe, that a man doth redéeme the time ſufficientlie, when hée maketh anie lawefull delight, an occaſion to lift vp a thankfull minde vnto God for it. And it is certeine, that the dumpiſh ſadneſſe which drieth vp a mans bones doth diſpleaſe the Lord. The Lord was not one whitte diſpleaſed with the inwarde fretting, and1. Kings. 21. 4. penſiueneſſe of wicked king Achab. He liketh well inough of a merrie and chéerefull countenaunce, and if a mans talke be wittie, and hath no vnſauerie vanitie in it, though it be pleſant, the Scripture will beare a man out in it well inough. Notwithſtanding, thus much one maie well gather by that place. Bicauſe men commonlie run at riot, and make themſelues dronken with delighting in the creatures: For this cauſe the children of God ought to vſe them warilie, that as on the one ſide, the euill example of manie is of great force to drawe them to inordinate deſire to them: ſo on the other ſide, their watchfull & warie taking héed, ſhould be as forcible to driue them to godlie moderation in them, & this is it that the Apoſtle calleth the redéeming of the time. Now, concerning gaming, to ye end we maie know what games are lawfull, and what are vnlawful, we are to conſider, that all games whatſoeuer, muſt be made ſutable to the commaundement, they muſt agrée in euerie point with Chriſtian doctrine. Euen an heathen man by the light of nature could ſée, that this ruleTullie. 2. his office, 1. booke. is to be obſerued, and therfore it is a ſhame, that we Chriſtians ſhould refuſe it Our plaie, ſaith he, muſt not be, Alienus ab honeſtatis actionibus. Séeing therfore this rule muſt ſtand, we maie be bolde to condemne all the whole rable and rout of games that are vſed at Chriſtmas as we call it. We know that Chriſt was neuer anie Chriſtmas Lord, he was neuer Lord of miſrule, whie then doe we celebrate his feaſt with vnrulie gaming? Towards Chriſtmas the ſcholers maie ſhutte their maiſter out of ſchoole. A fellowe whome they call the Chriſtmas Lord, maie bée checkmate with his betters. But the Lord Ieſus would haue vs to ſhew in outward behauiour, that reuerend eſtimation that we haue of our ſuperiours in our hearts. This vnruly fellow, maie cauſe thoſe which offend againſt his vnrulie lawes, to haue ten pound and a purſe, to be ſtockt or pumpt, which they call beheadding. At this time, if men can get a ſimple fellow, & put him to paine with mumling a ſparrow, they thinke it is trim ſport. At an other time of the yeare, women haue a daie, which they call rock mundaie, then vſe they to binde, and otherwiſe to abuſe ſuch men asDeut. 22. 7. they can maſter, but our Ieſus Chriſt abhorreth all kinde of crueltie. Hée will not haue vs deale cruellie, no not with little birdes, how much more then doth he hate it towardes men, which are made according to his owne Image? There be alſo games that be filthie which tend to the ouerthrow of yt commaundement wherin all vncleanenes is forbidden. Of this kinde are our light kinde of daunſing, ſawing of gréene timber, ſeruing men in ſackes, and ſuch like. But the Lord Chriſt commandeth vs to haueMat. 5. chaſt hearts, chaſt eies, & chaſt hands. The Lord ſo abhorreth this ribauldrie, ye when men ſtriue together one with an other, if the wife of the one come néere for to rid hir huſband out of the hands of him yt ſmiteth him, & putteth foorth hir hand, and take him by his priuities, then ſaith the LordDeu. 25. 1 • . to the magiſtrate, thou ſhalt cut off hir hand: thine eie ſhall not ſpare hir. We ſée the ſelfe ſame filthineſſe that we vſe, was reuenged with the loſſe of a hand, notwithſtanding the partie that offended ment thereby to deliuer hir huſband from violence. Wée haue games alſo which conſiſt in getting moneie one from another, and yet the Lorde Chriſt hath forbidden all couetous deſires. Wée haue games wherein we make ſome or other laughing ſtockes to the whole companie. Of this kinde are hinch, pinch, and laugh not, and ſuch like: But the Lorde Chriſt would haue vs mainteine as much as wée can, the good report of our brother: and how is this done when wée goe about to make the companie beléeue, that hée is a foole, and deſerueth to be laughed at. In the fiue and twentie of Deuteronomie wée are commaunded to kéepe a moderation in correcting a man, although he doth deſerue, and ought to be puniſhed, leaſt he ſhould ſéeme deſpiſed in our ſight, how much more ought we to auoide this thing, when our brother hath not offended? WéeLeui. 19. 14 muſt not ſpeake euill to him that is deafe, the Lord vnder this one kinde forbiddeth vs to twit our brother by anie of his infirmities or wants, we therefore ſinne againſt the commaundement, when by anie kinde of ſport we vpbraide him with ſimplicitie, and want of wit, we ought to be féete to the lame, and eies to the blinde,Iob. 29. 15. wiſdome to the fooliſh, and not vpbraide them with their wants. Men I knowe will make but a light matter of it, for fooles count it but a ſport to ſinne, they think there is no harme done, except there be an arme or a legge broken. But the Lord doth make more account of his commaundement then ſo. When Adam had eaten of the forbidden trée, there was no harme done, as they call harme. Yet this ſinne, that they make ſo light account of, waied him downe to the pit of hell, and if he had not had a redéemer, he and all his poſteritie ſhould moſt certeinlie haue bene ſwallowed vp of eternall confuſion, and Chriſt came not to deſtroie the lawe, but to fulfill it. Whoſoeuer ſaith Chriſt, breaketh the leaſt commaundementMat. 5. and teacheth men ſo, he ſhall be leaſt in the kingdome of God, that is to ſaie, hée ſhall not bée in the kindgome of God at all, for it followeth immediatlie, Except your righteouſneſſe excéede the righteouſneſſe of the Scribes and Phareſies, ye ſhall not enter into the kingdome of heauen: and wée knowe that their righteouſnes had reſpect to outward murther, to outward theft, till heauen and earth periſh, one iotte or title of the lawe ſhall not ſcape, till all thinges be fulfilled. I read not long ſince a learned & a godlie treatiſe, wherein is conteined a ſpeach belonging to this matter, which becauſe it is excellent, and becauſe a notable iudgement of God did followe vpon the preaching thereof, which did as it were from heauen, féele the truth of it, I will repeate it vnto you. Hath Ieſus Chriſt come into the fleſh to laie the bridle of our necks, to runne after our owne vaine deuiſes? Hath he obtained by his comming twelue daies of God the father, for carding, diſing, maſking, muming, for mocking and mowing, for crieng and laughing, for the practiſing of euerie vaine deuiſe that commeth to our heads all the yeare. Or doe we thinke that this prophaning of ſo earneſt a matter, this turning of the grace of God into licence and wantonneſſe, ſhall be vnpuniſhed? What is this but euen to giue a réede into the hand of Ieſus Chriſt, and to mocke his kingdome? What crowning of him is it in this vaine mirth and wantonneſſe, but with briers and thornes to pricke his head? Is this the ioie ſpoken off by the Angell that came to declare his birth, tolde hée tidinges of this gladneſſe? Is this the benefite that thou haſt purchaſed to vs by that wonderfull myſterie of thine incarnation, O Emmanuel? Oh I am aſhamed that it ſhould euer be hearde of among the Iewes and Turkes, that the Chriſtians at that time of the yeare when their ſauiour was borne, ſhuld giue themſelues for manie daies, from their ordinarie modeſt, and ſhamefaced behauiour, from walking ordinarilie in their vocation & ſtudies, to vnmodeſt & ſhamefull practiſes, to vnmodeſt & waking, & all for vaine & vnfruitfull works of darkneſſe. Wherin differeth our celebration of the natiuitie of Chriſt from the popiſh Chriſtians? How doe we looke to call Papiſts from their vaine conuerſation: whē we are not our ſelues a foot from them? I think if but thus much were ſpoken amongſt the Heathen againſt ſo great an abuſe, they would repent in ſackcloth and aſhes. And yet I know that this people will not be brought from this vaine conuerſation, for they loue it and delight in that: without theſe thinges, they complaine that it is but a dead Chriſtmas. Theſe men will neuer confeſſe the truth of this doctrine, till God haue ſealed it with ſome plague or other. This plague of God was threatened by a godlie learned young man in a ſermon that he made at Trinitie Colledge, ſomewhat before Chriſtmas, after Chriſtmas the plague that was threatened fell. For a ſcholler of Trinitie Colledge ſtrangled himſelfe right ouer the place where he with other kept ſuch reuell route. Who is wiſe ſaith Dauid, and will marke theſe thinges? The ſinne which before ſéemed as light as a feather, did then lie heauie at his heart, his merrie companions could not take awaie the ſting thereof from him, this ſinne ſo troubled his minde, that the violent renting aſunder of the ſoule from the vodie, ſéemed nothing ſo gréeuous, nay, hée vſed this violent renting that I ſpeake off as a remedie to eaſe himſelfe of the other. The Lord would awake vs by this his fearefull iudgement out of our déepe ſléepe of ſinne, leaſt we ſhould go to hell as it were in a ſléepe before we are aware of it, and yet wée are ſtill fooliſh, and can take no profit by it. Becauſe theſe iudgements of God come ſo ſeldome, wée ſoone forgette them: but if the Lorde ſhould thus dailie puniſh vs, wée would not thinke that there is anie iudgement to come. Becauſe this fearfull plague was not executed vpon our own perſons, we are therefore without feare: but it pleaſeth the Lord to admoniſh vs by this his iudgement: and how could this thing haue bene, if we our ſelues had bene thus puniſhed: wée thinke we haue wit inough to auoide this thing, but in thinking ſo wée thinke amiſſe, for the Scholler had wit inough: and if hée had not, I am ſure Achitophel had, and yet did he thus violentlie deſtroie himſelfe. When the iudgements of God fall vpon vs, all the witte we haue cannot auoide them, the onelie waie to auoide the fearefull iudgements of God, is to forſake our rioting, which is the cauſe thereof.

I praie you ſir, what thinke you of hunting? doe you thinke it an vnméet exerciſe for a Chriſtian? I haue heard that ſome haue vtterlie diſalowed of it, becauſe Eſau a wickedman hunted.

What ſome men doe I cannot tell, for my part I dare not condemne it: as for the reaſon of Eſau, his hunting it is nothing worth. For as euerie thing that a godlie man doth, is not by and by to bée allowed off, ſo is not euerie thing that a wicked man doth alwaies to be miſliked. Beſide this, though Eſau béeing a wicked man hunted, yet he did it at the commandement of his father which was a good man, my reaſon wherefore it ought not to be condemned is this. The Lord hath giuen the free vſe of all his creatures to vs Chriſtians, wée maie ſafelie féede of them all. In giuing therfore the vſe of thē, he alloweth of the meanes wherby we come to haue ye vſe of them, for otherwiſe he ſhould but mocke vs. Onelie the faultes of hunters and fawkners I will not take vpon me to defende. The ſpoiling of mens douehouſes for the prouiſion of their hawkes, the ſpoiling of mens corne, with the entring of their hawkes, at the beginning of harueſt, the breaking of gaps, whereby mens ground is laide open to the ſpoile, theſe thinges cannot bée allowed off, for if the Lorde cannot abide that wée ſhould profit our ſelues by the hurt of an other, he can much leſſe abide that for our pleaſure we ſhould be an hinderaunce to anie. The generall thing that is to be obſerued in all games is this, that no man beſtowe too much time in them although they be lawfull, for euerie man without exception, muſt buiſie himſelfe in ſome certeine & dailie calling, but thoſe that followe gaming cannot doe ſo: therfore no man muſt followe gaming. But to the ende it might bée knowne what I meane, I tearme this a calling (not to paie to euerie man that which is his, or to doe as a man would bée done to,) for that is a generall thing wherevnto all men are called, but dailie to exerciſe himſelfe in ſome certeine trade to the profit of others, this is it which I terme a calling. But becauſe you do not yet vnderſtand my minde, I will ſpeak more plainlie. This calling which I ſpeake off conſiſteth either of the dailie laboure of the minde, or of the dailie trauell of the bodie. Thoſe callings which conſiſt of the labour of the minde, are Phiſicke, Lawe, or Diuinitie. He which doth diligentlie ſéeke wiſelie to applie thoſe Phiſicke helpes which the Lord hath apointed for the preſeruing or reſtoring of our health, he behaueth himſelfe well in his calling. In the profeſſion of the Lawe likewiſe, he which bendeth his pleading, his counſelling or giuing of ſentence, to this ende that euerie man maie enioie that which is his, he liueth well in a good calling. In Diuinitie he which féedeth his flocke diligentlie, liueth honeſtlie in an honeſt calling. He I ſaie which exerciſeth himſelfe painefullie in anie of theſe profeſſions, or teacheth the tongues, or anie liberall art, whereby men maie be made fitte to practiſe more profitablie anie of theſe profeſſions. He liueth in an honeſt calling: the like maie be ſaid of anie occupation or bodilie trauell, whereby the neceſſities of this preſent life are conuaied vnto our bretheren. But euerie bodie will not graunt me that euery man is bound to labour in ſome one and certeine calling, and therefore I will ſtand ſomewhat in the proofe of it. The Scripture ſaith, that man is borne vnto trauell. AndIob. 5. it was ſaid to Adam, and in him to all his ofſpring, In the ſweate of thyGen. 3. face ſhalt thou eate thy bread. Euerie man will graunt that this commaundement, laieth holde of that ofſpring of Adam that is poore, and not otherwiſe able to mainteine it ſelfe.

But whether it laieth hold of thoſe that haue ſufficient to followe their pleaſures, that is a queſtion with ſome. Belike they thinke that if a man haue enough for himſelfe he néedeth not to haue anie care of other. Euerie man for himſelfe as they ſaie, and God for vs all. But whoſoeuer ſaith ſo, God will not ſubſcribe to this their ſaieng, for it is flatte contrarie to his commaundement. Loue ſaith the Apoſtle is the fulfilling of the Lawe, not that loue that hath reſpecte to himſelfe, but that loue that hath reſpecte to others.

And the Scripture bindeth himEphe. 4. 28. that liueth euen of his handie worke to labour, that he maie haue to giue2. Cor. 8. 13. vnto him that néedeth, neither yet was it the Apoſtles minde, that others ſhould bée eaſed, and hée grieued, but that that which remained of the honeſt prouiſion for him and his, ſhould bee beſtowed vppon ſuch as haue more néede, of ſuch I ſaie, as either by reaſon of age, or ſickneſſe, coulde not labour for their owne maintenaunce.

Now, if the Apoſtle aſketh thus much at the handes of a labouring man: ſhall wée not thinke that hée would haue that money which is ſpent vppon ſuperfluous gaming beſtowed vppon the poore? If this be true, as it is moſt true, then is not a man to make an ordinarie trade in ſporting himſelfe anie waie, ſéeing that aſketh great charges, which might be beſtowed much better vpon thoſe that haue neede. Neither is he onlie to abſtaine from theſe néedleſſe expences: but he is alſo to ſée that his houſe be well gouerned. He is to haue a care not onelie to thoſe reuenewes which he hath: but alſo by all honeſt meanes to increaſe them, not that he might enlarge his worldlie delights, but that hee might haue to miniſter to ſuch as haue need, as the Apoſtle commandeth. In the laſt chapter of the Prouerbs, where the properties of a vertuous woman are ſet down, it is ſaid, yt ſhe laboureth chéerefullie with her hands: And leſt ſome ſhould cauill, and ſaie, the ſcripture ſpeaketh of a poore woman which could not otherwiſe liue. We are giuen to vnderſtand, that it ſpeaketh of a wealthie woman, ſhe maketh herſelfe carpets ſaith the text: fine linnen and purple is her garment, ſhée ſtretcheth out her hand to the poore, and putteth foorth her hand to the néedie. Naie, though there ſhould come no profite either to a mans own ſelfe, or to anie other, yet labour is ſo well pleaſing in the ſight of God, that he will haue a man occupied in it. Hée will not haue a mans minde wander about he cannot tell what. In the ſweat of thy face ſhalt thou eate thy bread, ſaith he vnto Adam, although he had all the earth before him, and had none to prouide for, but for himſelfe and his wife. Euen before man ſinned, when the earth brought foorth all things of her owne accord, when there was no néede to labour, yet the Lord would not haue him liue idlie, but put him in the garden of Eden, that he might dreſſe and kéepe it, how then dare we ſaie that a Gentleman and one that hath inough, maie liue idlie, and as he liſt? Doth not the Scripture tell vs plainlie that theEzech. 16. ſinnes of Sodom and Gomorre, were pride, fulneſſe of bread, and abundance of idleneſſe? Doeth not I ſaie, the Scripture tell vs, that idleneſſe was one of thoſe faults, which pulled fire and brimſtone from heauen vpon the ſtinking Sodomites? The Cities of Sodom and Gomorre were fruitefull Cities, they were as the garden of the Lord like the land of Aegypt, as thou goeſt vnto Zoar, and the people thereof had as little neede to labour for their commodities by reaſon of the fruitfulneſſe of the ſoile, as anie people vnder the Sunne: yet was idleneſſe one cauſe of their deſtruction. Why then ſhould a man that hath all commodities brought him to his hand, thinke he maie liue idlie? There is no man whom the Lord hath created for naught. Hée will haue euerie one placed in ſome calling, that one maie bée for the benefite of another: thoſe therefore that followe gaming what doe they but trouble the order that God hath appointed. And therefore the Apoſtle ſpeaking of thoſe that liued idlie, ſaith, that they liued inordinatelie:2. The. 3. 11 thereby he giueth vs to vnderſtand, that it is an order ſet downe by the Lord, that euerie one ſhould labour. But men are meruailous ſuttle now a daies, and verie cunning to deceiue themſelues. They will eaſilie graunt you that a man which ſitteth buzzing all daie long liueth idlie: but hée which vſeth ſuch pleaſures as aſke the exerciſe of the bodie though hée doeth nothing els, yet it will not ſinke into their heades that ſuch a one liueth idlie. Shall we thinke then that the idle Sodomites did nothing but lie and tumble all daie long? Naie, the Scripture telleth vs that an idle bodie doth occupie himſelfe more in his kinde then anie labouring man. Hée maketh a ſigne with his eies, hée ſignifieth with his féete, hée inſtructeth with his fingers, lewde things are in his heart, hée imagineth euill at all times, and raiſeth vp contention ſaith the holie Ghoſt. The Apoſtle calleth thoſe which liued idlie buſie bodies. And none commonlie meddle more with other mens matters, then thoſe that haue no buſineſſe of their owne. You ſhall heare them talke of aniePro. 6. 13. thing that can come in queſtion, for as Salomon ſaith, A ſluggarde is2. The. 3. 11. wiſer in his owne conceipt, then ſeauen men that can render a reſon. We ſée therefore, contrarie to that which they ſuppoſe, that a man maie liue idlie and yet be occupied. When wée haue done our neceſſarie affaires, we vſe to ſaie, that we are at leaſure to doe ſuch things, as are not of the like importaunce: but hée which is alwaies thus at leaſure, what is he but alwaies idle, notwithſtanding hée moue his bodie ſometimes. For what other thing is idleneſſe, but not to buſie a mans ſelfe about ſame profit. He which plaieth at football or at tennis, though for the time he laboureth as ſore as he doth yt goeth to plough: yet we make a difference betwéene theſe labours, for the one is a trauell, and the other is a recreation: of the one there commeth ſome profite: the other is but a paſtime: ſo that though we moue our bodies, yet we maie bée idle. And if we will define idleneſſe to be a continuall quietneſſe both of the bodie and of the minde: we ſhall not finde out an idle bodie in the whole world euen Sardanapalus was neuer ſo idle, but that he would ſpin ſometimes amongſt his harlottes. Neither doe I thinke that there was euer anie glutton ſo lazie, but that hée would exerciſe his bodie ſometimes before meales, to make his meate goe downe more pleaſauntlie. He alone maie trulie be ſaid to be no idle bodie, which betaketh himſelfe to ſome ordinarie trade. He (I ſaie) which giueth not himſelfe libertie to doe whatſoeuer his wandring head ſhall by fittes moue him vnto: but ſetteth downe ſome certeine, and dailie kinde of exerciſing, either his bodie or minde to the profit of others, and tieth himſelfe thereto, ſuch a one liueth in an honeſt calling. A man maie vſe recreations, as I ſaid before: but this honeſt calling that I ſpeake of, muſt haue the chiefe part of his life. It muſt alwaies haue the vpper hand, we ſée that huſbandmen and all ſuch as vſe anie honeſt trade are an helpe vnto vs: For by them the neceſſities of this preſent life are conuaied vnto vs: But an idle bodie, what good doeth hée? Why is it ſette downe in the Scripture that Caine, Abel, Noah, Lot, Iſaacke, and Iacob, were huſbandmen? Why are we taught thatGen. 3. Tit. 3. 13. Col 4. 14. Tubulkan wrought cunninglie euerie craft of braſſe and of yron? that Iubal was a maker of tents, that Ioſeph was a Carpenter, that the Apoſtles were fiſhers, that Peters hoſt was a Tanner, that Luke was a Phiſition, that Zeans was a Lawier, that Ioſeph, Moſes, Dauid, and others were Magiſtrates, and gouerned the people? The Scripture is ſhort and telleth vs in a word, that theſe all had a ſet calling wherein they exerciſed themſelues. This no doubt, as all other things was written for our learning: And what other thing can wée learne thereby but to doe the like? what though a man maie recreate himſelfe ſometime, maie a man therefore doe nothing els? Doe not men make a God of plaie, when they knowe no other pleaſure but it? If the morning be faire and calme, come ſaie they, heere is a goodlie morning to haue a game at boules in. If the weather be boiſterous, then it is a iollie cloſe daie, to haue a game at cardes in, no weather commeth amiſſe, faire or foule, they can paſſe awaie the time well enough. If dinner bée once done, come then, what ſhall we doe? for the time they thinke is loſt that is not ſpent that waies. After ſupper they cannot ſléepe, except they firſt plaie a ſette at Mawe.

Thus when they are at plaie, then their minde is vpon their game, when they are from plaie, then muſt they tell what a game they loſt with dalieng too long, or for not croſſing a trumpe in their fellowes waie. Then muſt they that are preſent continue the talke, with telling the like lucke that they haue ſéene. If their ſport bée hawking, then muſt all their talke be of the faire flight they had. The like maie bée ſaid almoſt of all other games. So that, as you ſée, all their thoughts are taken vp of plaie. And what a miſerable life is this, that when there are ſo manie good things to enquire after, yet that men ſhould chuſe to ſpende all their thoughtes vpon ſo vile and ſo baſe a thing as plaie is. I haue heard men ſpeake much againſt Atheiſtes, and Epicures, which thinking that there is no other life after this, imbrace and giue themſelues ouer to the delights of this preſent world: But if both their dooings were inquired after, I meruaile what difference a man could finde, betweene them and the gameſters of our time. They maie ſaie they looke for another life after this: but lette them ſhowe mée their faith by their déedes. No, no: if they thought not that the ſeconde comming of Chriſt to iudge both the quicke and the dead, were a tale of Robin hood, they would neuer doe as they doe. The rich reuenewes of Noble men and Gentlemen, are as it were the ſtore houſes of the Lord, by theſe maiſter conductes, hée conuaieth foode and raiment, and other neceſſaries vnto euerie man. The Noble men therefore, which haue ſo great truſt committed vnto them, ought to liue carefullie and faithfullie in their calling: they ought to haue an eie to their offices, leaſt they abuſe their tenaunts: they ought to looke that nothing bée ſpent prodigallie, but to good purpoſe. Lette nothing bée loſt, ſaithIohn. 6. Chriſt, for that is the beſt houſekéeping when all is done. Then ſhall they make men reuerence them indéede, when they thus ſhowe themſelues fathers and nurſes of whole countreies. I ſpeake of them, becauſe I am occaſioned by that matter which I haue in hande: for their hands are chiefe in this treſpaſſe. They doe not onelie followe gaming themſelues, but they cauſe their whole traine to offende with them: And becauſe all men will willinglie followe the examples of the beſt, all the whole countreie almoſt, by meanes of the outragious gaming of their ſuperiours, are brought to ſette their hearts vpon the like vanities. If they would conſider well of the matter, they might ſoone perceiue that they are placed in ſo high a calling, for a farre more excellent purpoſe, for they are God his ſtewards, and ſhall no doubt giue account of their ſtewarſhip. If all that which they poſſeſſe, were for themſelues alone, what good could come to the owners thereof, but the beholdding of it with their eies? The great maſſe of wealth therefore which they haue in their hands, is not for themſelues alone: but they haue the ordering of the matter onelie, and are to ſée that the Lord his prouiſion bée beſtowed, vpon his people.

If they were thus carefull in the Lords matters, and would not negligentlie giue ouer this their charge vnto others, a great deale of their time which is now loſt in riottous and ſuperfluous gaming ſhould bée verie well beſtowed, and to good purpoſe.

It is reported of my olde Lord of Oxford, that hée kept Lawiers in his houſe, which might iudge betwéene plea and plea, ano take vp the controuerſies which might fall out betwéene his tenaunts, or thoſe which were vnder his gouernment.

If the Noble men in our daies would followe this worthie patterne, men ſhould not be hindered ſo in their calling with following Lawe matters, their eies ſhould not be ſo wearied with waiting and looking Tearme after Tearme for a daie of hearing.

If they would leaue of from following ſo gréedelie their paſtimes, and bend themſelues to ouerrule ſuch troubleſome fellowes, as without cauſe moleſt ſimple men. If they would deliuer the poore, the fatherleſſe, and ſuch as haue none to helpe them.

If they would, (as Iob ſaith)Iob. 29. 17. breake the chawes of the vnrighteous, and plucke the praie out of his téeth, I dare be bold to ſaie, that the tongues not onelie of thoſe that receiue benefite by this their honourable paines, but euen as manie as heard of it, would bleſſe them: the ſpending of a thouſand pound at a Chriſtmaſſe, will not doe them halfe the like honour. It is méete, I graunt, that in their diette, in their apparell, and in euerie parte of their ciuill behauiour, they ſhould haue ſome outward marke of eccellencie aboue the reſt: they maie hunt, they maie hawke, or vſe anie other kinde of moderate exerciſe: but the executing of Iuſtice and Iudgement is the thing they are called vnto, and it is an honourable calling. This labouring in ſome honeſt calling, is ſo well pleaſing in the ſight of God, that beſide the profitte which commeth thereby, he maketh men take great delight in it. You ſhall oftentimes heare one that goeth to cart, make a more chéerefull ſound with whiſtling, then anie idle fidler that goeth about the countrie can do with his inſtrument. The Tailers, Schomakers, and other men of occupation, that ſing at their worke, how merrie are they? for their labour, by reaſon of the diligent minding of that they goe about, is not perceiued of them. And when a man hath fullie purpoſed with himſelfe to do anie thing, hée doth it then chéerefullie without anie buiſineſſe, he ſetteth himſelfe to it, & delighteth his minde therein. On the contrarie part, an idle bodie hath alwaies a variable minde: Becauſe he is not throughlie perſwaded to goe through with anie thing, his minde cannot tell what to doe. The ſléepe ſaith Salomon, of him that trauailethPreacher. 5. 11. is ſwéete, whether he eate little or much: but the ſacietie of the rich will not ſuffer him to ſléepe. The thing that deceiueth a great manie is this: they thinke, becauſe the matter, where about gameſters and labouring men buſie themſelues is all one, becauſe they both do perteine to this preſent life, they thinke it maketh no matter whether they followe labour or gaming, but they doe not conſider wiſelie of this thing. For labour is commaunded of God: And therefore though labour in it ſelfe ſéeme to bée but a baſe thing, yet to obeie the voice of the great God is a precious matter. Beſide this, though wée inioie profite by our labour, yet our brother alſo is profited thereby: wée doe good to ſome, and harme to none. The like cannot be ſaide of vs, when we followe gaming, though we vſe no deceite in it: but if our labour be without deceite, it maie truelie be ſaid of vs. The moſt that can bée ſaid for games is, that wée maie vſe them, and it is alreadie graunted, that a moderate vſe of ſuch games as are lawfull, ought not to be condemned: but we haue no commandement for them, as we haue for labouring in ſome honeſt calling. Amongſt other miſchifes that come by following plaie, this is not the leaſt that men thereby fall into euill companie, euen amongſt ſuch as ſcoffe at all religion, and goodnes, which thing is of great force to driue vs from God. He that delighteth ſo much in plaie, he cannot alwaies haue his choice of companie, but for the moſt part is faine to take ſuch as come next hand, and therefore gameſters vſe ſuch places as are open & common for euerie bodie. Though a man be neuer ſo wicked, yet if he be a gameſter, hée is a good fellow, vnleſſe he be a raſcall, for that is ſome diſcredit to them. But otherwiſe though in the ſight of God he be as vile as anie lothſome begger that goeth from doore to doore, his companie is good. They neuer marke the common prouerbe, which béeing rife in euerie mans mouth, is noted of all men to bée true, that a ſcabbed ſhéepe infecteth the whole flocke. Knowe ye not ſaith the Apoſtle, that a little leauen leaueneth a whole lumpe of dowe. And what is1. Cor. 4. 6. it but an intollerable pride, to thinke our ſelues ſo ſtrong, that no companie can infect vs? We maie, I graunt, haue to doe with the wicked, ſo farre foorth as we ſhall be conſtrained by the neceſſities of this preſent life: for otherwiſe we muſt goe out of the world, as the Apoſtle ſaith: but yet we muſt be no companions withEphe. 5. 7. them. We maie, I graunt, haue an other purpoſe in kéeping companie then to be infected with them. But as one that walketh in the Sunne, ſhall be ſunburnt, though the end of his walking in it bée not to be ſunburnt, ſo likewiſe will it bée with vs in kéeping companie with ye wicked.

I but ſir you knowe we are all ſinners, whie then ſhould I auoide an other mans companie, when I am a ſinner as well as hée?

Wée are all ſinners in déed but all men doe not make a ſport of ſinne, if there were no difference amongſt ſinners, whie ſhould the holie Ghoſt forbidde the godlie to vſe the companie of the wicked?

But how can I iudge, when a man is ſuch a ſinner as ought to be auoided.

The iudgement of this matter is eaſie inough. For though I be forbidden to eſpie a mote in my brothers eie, when I can well inough abide to haue a beame in mine owne eie. Though I muſt not iudge before the time, but thinke the beſt, ſo long as a thing maie be well taken: yet muſt I not be without all iudgement. Though loue be not ſuſpitious, yet it maketh not a man a foole. When I heare a man ſpew out blaſphemies, when I heare him talke filthilie, when I heare him rage, ſhall I not iudge him to be a wicked man? Whē Abraham came into Gerar, ſeing the peoples conuerſation, he ſaid:Gen. 20. 11. ſurelie the feare of God is not in this place: yet wée muſt not accuſe him of raſh iudgement. O it were a fearfull thing: if the Lord when hée commeth, ſhould finde vs eating and drinking, with publicans & ſinners. And whie ſhould a man be ſo gréedie of their •• mpanie? for though they can be content to vſe the companie one of an other, and by kéeping companie together, to paſſe awaie the time pleaſantlie. Yet, when the companie is broken vp, & euerie man gone to his ſeuerall abiding place, If then anie thing ſhal be ſpoken in the commendation of anie of their cōpanions, they cannot abide it: for by & by they thinke they are diſpraiſed by it. They will then vſe ſuch woordes as tend to the abaſing one of an other, and what good fellowſhip call you that? But the loue of good men, though it bée vnperfect: yet it is in truth, the difference betwéene the euill and outward curteſie of worldlie men, and the Chriſtian vnitie of ſuch as feare God, is meruailous great. Who then would not rather wiſh to be of this companie? The worldlings at their feaſting vſe curious delicates, They féede the eies of their geſſe with a great manie trimme things, to the ende they maie make report, that other men of their wealth, haue not the like furniture and prouiſion that they haue. But the children of God eate their meate together with gladneſſe, and ſingleneſſe of heart, without anie ſuch curioſitie. Whether a man be poore or rich, he is neither enuied nor diſdained of them. The loue of Paule the Apoſtle, though he were an excellent man, was yet meruailous great towards Oeneſimus béeing a ſeruaunt.

For he writeth thus, I beſéech thée for my ſonne Oeneſimus whom I haue begotten in my bondes, receiue him that is mine owne bowels, receiue him as my ſelfe: If hée hath hurt thée, or oweth thée ought, that put on mine accounts: yea brother, let mée obtaine this pleaſure of thée in the Lorde, comfort my bowels in the Lord. The like abundaunce of more then motherlie affection did the faithfull at Epheſus ſhew towardes the Apoſtle, béeing moſt ſorrie, becauſe he ſaide they ſhould ſée his face no more. Neither are they onelie tender harted towardes the godlie, but euen towarde the wicked. The wicked Iewes perſecuted Hieremie for diſcouering their ſins, but when the iudgements of God were vpon them, his eies caſt foorth teares and ceaſed not. Men of the world will be ſorie, when they haue loſt a dailie friend, or a merrie companion: but the children of God are ſorie without anie ſuch reſpect. When wicked Abſolon a falſe traitour, and an open rebell againſt his father, was taken away by death: yet the Prophet Dauid could not but be moued, He went vp to ye chamber ouer the gate and wept: and as he went, thus he ſaid, O my ſonne Abſolon, my ſonne, my ſonne Abſolon, would God I had died for thée, O Abſolon my ſonne, my ſonne. Who would not wiſh to be amongſt this louing companie, whoſe talke is, how they might obeie the voice of the great God, when other talke of trifles? They ſing Pſalmes & hymnes together to the Lord, for all his goodneſſe yt he ſheweth vnto the children of men. The godlie are readie euen with chéerfulneſſe, to do a man good: But the wicked will not be at leaſure, euerie little thing will be anPro. 12 10. hinderaunce in the matter, ſo that euen their mercies are cruell. Whie then ſhould a man be ſo gréedie of their acquaintance? Whie ſhould a man forſake an honeſt calling, to followe their fancies? And whie are we ſo fond of theſe worldlie delights? Are they not common to vs with all Turkes and Infidels? Is not the Turke better able to haue all kinde of glorious triumphes, then anie of vs? Maie he not haue whatſoeuer is pleaſant to his eie, or delightſome to his taſt? Maie hée not haue whatſoeuer in this world his heart can deſire? Hath not the beaſt of the fielde pleaſure in eating, in drinking, in ſléeping? Doe not the birdes ſport themſelues with ſinging among the gréene braunches? Doe not the young bullockes ſkippe and leape in the gréene meddowes? naie, do not the beaſts of the field go beyond vs in this thing? Doth not the hawke take a greater delight in following hir praie, then ye fawkners doe in looking on? doth not ye hound or the ſpaniell take delight in an higher kinde, with ye hope of obteining their praie, then the hunters do in hearing or beholding the ſport a far of? Whie then are we ſo gréedie of gaming.

This your treatiſe of continuance at gaming, hath ben verie lōg, & therfore, for memories ſake, I praie you gather your reaſons that you haue vſed into a narrowe roome, y• I maie ye better carrie them away. Paule. The ſum of that which I haue ſaid in this treatiſe, is this: ſéeing euerie man without exception, muſt exerciſe ye moſt part of his life in ſome certeine & dailie calling: ſéeing continuance at plaie cannot be mainteined without infinit charges, which ought rather to be beſtowed vpon ſuch as haue néed: ſéeing the Lord hath ioined an honeſt delight, to a dailie calling, which continuance at gaming doth want: ſeing by cōtinuāce at gaming, men muſt of neceſſitie fall into euill cōpanie, which is of gret force to driue vs from God: ſéeing by this meanes we bar our ſelues frō y• louing companie of ye godlie: ſéeing by following our dailie calling, we obeie the voice of ye great God, & do ſome good to our brethren, which cannot be done with continuall gaming: laſt of all, ſéeing yt delight yt we haue in gaming is common to vs with all Turks & Infidels & with the beaſts of the field, I conclude, yt no man muſt follow gaming.

You diuided games into ſuch, wherin men are the chife doers: & into ſuch, wherein they are the lookers on You haue ſpoken of ye firſt kinde, though in few words, yet in as manie as I deſire: I praie you ſpeake now of the other kinde, of this kind is daunſing: what thinke you of it?

Peter Marter vpon ye laſt chapter of the Iudges, ſpeaketh of manie kindes of daunces. But if you ſpeake of yt kinde of dauncing, yt is receiued wt vs in euerie place, wher daūſing is vſed, all good conſciences muſt néedes condemne it. For, is it a ſeemelie thing (thinke you) that a Chriſtian man, or a Chriſtian woman ſhould be ſo much delighted with hearing a prophane, and ſometimes a filthie ſong plaide vppon an inſtrument, that they ſhould leape for ioie at the hearing of it? Shall the Lord thunder out his terrible iudgements againſt the ſtinking ſinne of adulterie, and ſhall we holde it lawfull to laie baites and allurements to intrappe our ſelues therein? In the long pauſing that is vſed in maſ king, betwéene daunce and daunce, doe they not vſe all kinde of filthie talke that they can deuiſe? In other kindes of daunſing where they doe not vſe to talke together, what wanton ieſtures are vſed? The young man muſt ſhew himſelfe as youthfull as maie bée, his turning on the toe, his capering, and all his other trickes want their grace, if they bée not done in the ſight of his ladie. The woman muſt ſet out hir bodie, and minſe it farre vnſéemelie, either for the baſhfull modeſtie of a virgin, or the chaſt behauiour of a married woman. A man maie ſuppoſe in déede that fire and flaxe maie be together without anie daunger: But what a ſtraunge fondneſſe is this? Wée condemne the popiſh Phareſies of intollerable pride, for lifting vp the power of man, and for ſaieng that they are able to keepe themſelues from anie ſinne: And yet we thinke our ſelues ſo ſtrong, that we maie delight our eies with gaſing vpon anie woman, yt we maie beholde anie kinde of wanton looke, or light ieſture whatſoeuer, without anie harme done: or anie wicked thought, ſo much as once conceiued thereby, either of the dauncers themſelues, or ye lookers on. If we thought not our ſelues ſo ſtrong, whie would we ſuffer ſuch prouocations which are as bellowes, to inflame the hearts of young men, and to ſet on fire the heartes of young women towardes them againe. He that loueth daunger muſt néeds fall into it. And the diuell knoweth that temptations come no waie ſo forceablie to our fancie, as by the eieſight: And therefore he did not tempt Chriſt, by deſcribing vnto him in manie wordes the glorie of the world: but he taketh him vp on high, and ſheweth it him: he knewMath. 4. that this was the better waie. The courtier confeſſeth that a wanton loke is of greater force to ingēder filthilie luſt, which he calleth loue, then a thouſand words. The godlie man Iob, knowing the weakneſſe of man, how great it was, had alwaies a godlie ſuſpition of himſelfe, and was ſo farre from vſing trifling wordes, or light geſtures towards anie woman: that hée made a couenant with hisIob. 31. eies, leaſt by looking wiſtlie vppon hir, he ſhould thinke on a maide. How dare anie of vs then giue ouer our ſelues to daunſing, where ſuch light geſtures are not onelie vſed, but alſo openlie profeſſed. HoweEſaie. 3. 16. can wée beholde the ſtretched out neckes, and the wandering eies: but that (as Salomon ſaith) wée ſhall bée in as great daunger, as one that ſléepeth in the middeſt of the ſea, and as he that ſléepeth in the top of a maſt? And yet hée that ſhall finde fault with vs for it, is a new fangled fellowe, & nothing can pleaſePro. 23. 34. him. In other thinges we will eaſilie graunt ye force of temptations by our eie-ſight: ſée for your loue (ſaie ye merchaunts) and bye for your moneie. They knowe by looking vpon their wares, we are ſooner brought to bye them: and therefore the thriftie huſband giueth counſell to kéepe purſe at market, onelie in this thing we will acknowledge no ſuch matter.

Yet we read, that godlie women haue daunced: And Dauid, Exo. 15. 20. a man according to God his owne heart did daunce.

The modeſt and ſober daunſing that godlie women vſed, a part by themſelues after ſome notable victorie, to giue thanks therefore, ought to be no cloke for our wanton daunſing. For we count it no ſport, except men & women daunce together: wherby is eaſilie perceiued the filthy ende of our dauncing. Dauid daunced in déede, but is his dauncing and ours anie thing like? Dauid lift vs his bodie, and daunced before the Arke: becauſe, béeing a ſigne of the fauourable preſence of God, it was brought home from the Philiſtines, vnto the people of God againe. But marke (I praie you) what the text ſaith: Michol ſawe his dauncing, and mocked him: belike it was no courtlie daunce, for then it ſhould haue pleaſed hir well inough. And Dauid aunſwering hir1. Sam 6. mockes, ſaith: I will be yet more vile then thus, and will be lowe in mine owne ſight. We vſe to braue it, and to ſhewe our ſelues as gallant as maie be in our dauncing: But Dauid abaſed himſelfe in his dauncing, and for this cauſe was he contentemned of Michol. He choſe no wanton Dame to daunce withall, neither daunced hée after anie vaine Heatheniſh ſong: but after a Pſalme of thankeſgiuing. Neuer compare Dauid his daunſing with ours, for there is no more likelihood betwéene them, then is betwéene heauen and hell. Dauid cauſed not ſo manie inſtruments to be made to ſerue God his glorie, as we doe to ſerue our wanton luſts: as the prophet Amos telleth vs. So that, if we will haue our daunſing approued of the Lord, we muſt vſe ſome other kinde. For I dare boldlie ſaie, vpon my reaſons alleadged, the word of God is my warrant, that the daunſing we now vſe, is abhominable. Thoſe that are deſirons to heare more of this matter, maie read a learned treatiſe written in French, and dedicated by the French Miniſters of the reformed Churches, vnto the king of Nauarre: the argument whereof is altogether againſt our filthie kinde of daunſing.

Trulie ſir, I doe not thinke that you haue ſpoken anie thing, to gall anie man, but onelie of méere loue: and therefore in my iudgement, you ſhould doe well, if you would ſet downe a remedie againſt ſuch faults as you haue diſcouered.

The Lord that ſhall iudge both me and all other at the laſt daie, can that loue towards my countreie, my natiue towne, and eſpeciallie towards my kindſ folke and bretheren, hath cauſed me to ſpeake as I haue done. And therefore I beſéech them, in the bowels of Ieſus Chriſt, that they would looke to theſe faults, that I haue laid before them, and amend them. I haue ſhewed them inéed, that their fault is more grieuous then perhaps they take it to be. For how could I els admoniſh them at all? In the ninetéene of Leuiticus we are commaunded, that we ſhould not hate our brother: but rebuke him plainlie. If I had ſpoken coldlie, and a farre of, that had bene a waie to rock them a ſléepe in their ſinnes, they would haue thought then, that there is no daunger in continuing ſtill the courſe which they haue begun. For, as one trulie ſaith, hée that demaundeth a thing fearefullie, teacheth a man to denie him his demaund, and it is as true a principle in Diuinitie, as it is in Surgerie, that ſoft hands make a foule ſore. Deſiring them therefore to take this my proteſtation, as it is ment, I will goe on forward to that remedie you ſpeake of. In intreating of the which thing, I will betake my ſelfe to that ſame order, which I haue alreadie ſet downe. It hath bene ſaid, that we maie offend in vſing the creatures of God, either too little, or too much. Concerning the firſt kind, thoſe that offend that waies, I would deſire them to conſider the inconueuience that commeth by their too much ſtraitneſſe. For, when men abſolutelie condemne hunting, hawking, or taking delight in anie pleaſure, men that vſe theſe delights too much, thinke that it is vnpoſſible, but that a man ſhould take pleaſure in the creatures of God, and indéede, they thinke aright: ſo, through too much ſtraitneſſe, they giue themſelues ouer to their accuſtomed delights, whereas, if the libertie that God hath graunted, were ſet downe, and men inſtructed in the right vſe thereof, it is to be hoped, that men would come to a godlie moderation in theſe things. I will therefoe alleadge ſuch texts of ſcripture, as maie remedie this too much ſeueritie. We are taught in the ſcripture, that if there were anie, who had not eaten ye fruits of their labours, they ſhould retourne home euen in the vrgent neceſſitie of warres. A notable teſtimonie to ſhew how wel it liketh ye Lord, yt men ſhuld take comfort of their owne. The honeſt delight that a man maie take in anie thing ye the Lord beſtoweth vpon vs, is verie plainlie ſet downe in the parable of Nathan to Dauid. There was (ſaith he) a poore man, yt had only one litle ſhéepe, which he had bought, & noriſhed vp: & it grew vp with him, & with his children alſo, & did eate of his owne murſels, and dranke of his owne cup, & ſlept in his boſome, and was vnto him as his daughter. This delight doth ſo wel pleaſe ye Lord, that in the Prouerbs it is ſet downe as aChap. 5. 18. ſufferaine remedie againſt ſinne. For there ye holie Ghoſt diſſwading of vs from whoredome, willeth vs in anie caſe to take delight in our wiues. His words be theſe, Reioice with the wife of ye youth, let her be as ye louing hinde & pleaſant Roe: let her breaſts ſatiſfie thée at all times: & delight in her loue continuallie. For why ſhouldeſt thou delight (my ſonne) in a ſtrange womā, or imbrace the boſome of a ſtranger? If theſe texts doe not proue plainlie enough, yt a man maie vſe recreatiōs, let vs heare what Zacharie ſaith. TheChap. 8. 5. Prophet foretelling the returne of the Iewes from their captiuitie, ſetteth it downe in theſe words: The citie ſhal be ful of boies & girles, plaieng in the ſtréets thereof: ye Lord knoweth yt we cannot alwaies haue our mind bent & faſtned vpō waightie matters, & therfore he hath giuen vs leaue to vnbend our wits, & to leaue of our hold, to refreſh our weriſom ſpirits: to ye end we might come to thē again wt greater delight: yt which ſome allege, is nothing. They ſaie, we muſt giue account for euery idle word, & much more for ſpē ding our time in this order: but when I delight my ſelfe ſome honeſt waie, to the ende I might be fitter and better able afterward to do better things, where as otherwiſe my memorie would be dulled, and vnapt to good meditations, I doe not now ſpend my time in vaine, but to good purpoſe. To vſe ſuch things as maie moue me chéerefullie to giue thankes, is no vaine paſtime. They ſaie we muſt reioice in the Lord onlie. The ſtaie in déed of our ioie muſt be in ye Lord, he muſt be the reſting place of our ioie: but yet it hath bene proued, that wée maie reioice in his creatures. When we vſe the creatures as ſteppes to clime vppe to himſelfe: God then and his creatures are ſub alterna, as the Logitians vſe to ſpeak, one is vnder the other. They maie both ſtand together, the one doth not take awaie the other. There is another ſort of men that delight too much in the creature. The name of an Epicure is not liked of this kinde of men: and therfore if it can bée proued vnto them, that the life of an Epicure is all one with theirs, there is ſome hope, that they will forſake this wicked ſect. Marcus Ciecro, writing of this kindeDe finibus. of men, ſaith that they liked verie wel of wiſedome: becauſe thereby they knewe how to procure to themſelues ſuch things as are pleaſaunt, and to auoid all kind of griefe. They thought if a man did hazard himſelfe, to ſuffer anie griefe, to the ende his pleaſures might be increaſed, he was to be commended. Intemperate ſurfetting, becauſe it afterward brought griefe of bodie, and ſomewhat diſquieted their merrie thoughts, they could not like of it. Doing of Iuſtice and liberalitie, becauſe it procured them the louing fauour of the people, they méetelie well allowed of. They were not ſuch drunken ſottes as we imagine, that would ſit gulling all daie long at the Alehouſe: No, they were iollie neat fellowes, and could behaue themſelues verie well, what companie ſo euer they came into, as it maie be ſéene in that notable Epicure Ouid in his Courtier, otherwiſe called his booke De arte amandi. They wold delight themſelues, either with ſuch pleaſures as are preſent, or with calling to minde ſuch pleaſant things as are paſt, or els wt a calme & quiet looking after ſuch things as wer to come. The end of one paſtime, was alwaies the beginning of another. Labouring in an honeſt trade, they did not like of: becauſe it was not pleaſant. Now let gameſters iudge thēſelues, & ſée whether they be of this ſect or no. A remedie againſt the continuall delighting of our ſelues in the things of this world, is ſet downe in infinite places of the ſcripture. We are taught that we are pilgrimes & ſtrangers in this world, and that we haue not héere anie abiding citie: Our conuerſation muſt be in the heauens, from whence we looke for a Sauiour. The time isCor. 71. ſhort, and therefore he that reioiceth, muſt be as if he reioiced not. All fleſh is graſſe, and the glorie thereof as the flower of the field. Ʋanitie of vanities (ſaith the Preacher) all is vanitie. The whole booke of Ecleſiaſtes is of this matter. Chriſt telleth vs, yt wher our treaſure is, there will our hearts be alſo. We maie therfore deceiue our ſelues, and ſay, we looke to be ſaued as well as the beſt: but the ſcripture wil not beare vs out in anie ſuch ſpeach: for, if there wer anie treaſure laid vp for vs in heauen, our meditations, our talke, our doings, though they cō ſiſt of earthlie matters: yet they ſhuld tend to an heauenlie end. For whereas our treaſure is, there will our hearts be alſo. The delicate fellowes of this world, can not abide, yt a man ſhould be ſorrowfull for his ſinnes. What néed ſuch a buſineſſe (ſay they) do not men know yt God is merciful? The Prophet Dauid ſhould be a foole by their reckning, for all his pſalmes are full of ſighing & ſobbing for offending ſo good a God. The Apoſtle Paul reioiced, & did as it were triumph, becauſe of ye godly ſorrow of ye Corinths. What great care hath it wrought? Yea, what cléering of your ſelfe? Yea what indignatiō? yea, what feare? yea, how gret deſire? yea, what a zeale? yea, what puniſhment? & indéed there was great cauſe why the Apoſtle ſhould thus reioice: for godlie ſorrow cauſeth repentaunce vnto ſaluation not to be repented of. What a pitifull thing is it, that a man ſhould imagine ſuch a kinde of repentaunce, as is no where to be found? For if we looke into that moſt mercifull promiſe of God, wherin his excéeding goodnes is abundantlie ſet out, Come vnto me all ye that labour and I will eaſe you: yet wée ſhall ſée, that it onelie belongeth vnto them, that are grieued with the burden of their ſinnes. As long as wée make no more account of the bloudie ſweates and horrible torments that Chriſt ſuffered for vs miſerable men, then to ſaie, we are all ſinners: he will haue nothing to do with vs. For what is this, but blaſphemouſlie to accuſe the Lord God of méere tyrannie, for tormenting his onelie ſonne with ſuch agonies, reproch, & villanie, and all (as we ſéeme to thinke) for a thing of nothing? We muſt acknowledge our redemption to be a benefit indéed, before he will doe vs anie good. He came not to call thoſe that make ſo light account of ſinne. He came not to call the righteous, but ſiuners to repentaunce. If they had once felt the vnſpeakable ioie and comfort that this godlie ſorrow bringeth to a wounded conſcience, we ſhould ſoone agrée in this point. For to whom ſhall I looke (ſaith the Lord by his Prophet) but to him that trembleth at my words? A contrite and a broken heart (ſaith Dauid) O Lord ſhalt not thou deſpiſe. The teares that come from the godlie, maie verie well be likened to April ſhowers, for they moiſten the conſcience as it were, with a ſwéet deaw, and make it (as the prophet ſpeaketh) like a new watred garden The ſwéet reconcilement then that Ieſus Chriſt hath wrought betweene God and vs, doth make vs féele more ſound ioie then the Epicures do in the midſt of Chriſtmas, euen in the twelfe night, when their iolitie is at ye higheſt. For being iuſtified by faith, we haue peace with God, & if God doth iuſtifie, who ſhall condemne? Ieſus Chriſt that ſaued vs, ſhall be our Iudge, and therefore we are bolde to looke & long for, without feare, the iudgement daie, which the wicked are ſo afraid of. Thoſe that are gameſters cannot bée perſwaded, that we ſhould auoid the occaſions of euill: & yet we all know, that he that will no harme doe, muſt doe nothing that belongs thereto. This is no preciſe rule. For that looſe fellowe Ouid in his booke De remedio amoris, doth ſet it downe. If wée miſlike of our former wantonnes, he telleth vs we muſt read no wanton books: we muſt auoid the company of thoſe with whom we haue abuſed our ſelues, euen ye places wher we haue a buſed our ſelues muſt be auoided: we muſt in no caſe be idle, but we muſt alway be buſied about ſome good matter. The holie Ghoſt maketh ſuch account of ye means, yt lead vs vnto ſin, yt he termeth the meanes by ye name of ſinne. We know the ſinnes of Sodom & Gomor were monſtrous & vnnaturall: we know ye fulnes of bread, & idleneſſe, were but the meanes that brought on thoſe vglie ſinnes: & yet the Prophet Ezechiel ſaith, that theCap. 16. 49. ſinnes of Sodom & Gomor, were fulneſſe of bread, pride, and idleneſſe: the place is plaine inough, it néedeth no interpetation, onelie a godlie meditation will ſerue ye turne. This kind of men yt I ſpeake of, thinke that little ſinnes are not to be made account of: & yet we will laugh at that fooliſh & papiſticall diſtinction betwéene mortal & veniall ſinnes. For whorebome, theft & murder, is not that deadlie ſin that the Apoſtle ſpeaketh of? No ſinne is veniall, & euerie ſin is deadlie. For1. Iohn. 5. 16 the reward of ſinne is death, & all vnrighteouſneſſe is ſinne, as Iohn teacheth vs: & accurſed is he that ſhall not continue in euerie thing that is written in the booke of the Law, to do it: & we muſt loue the Lord with all our hearts, & with al our thoughts. When men chafe at cards or at tables, we vſe to ſpeake fauourablie of this ſin. It is in their heat: but afterward they are good fellowes againe. But the holie Ghoſt, when he intreateth of this matter, he ſets it out after an other ſort. He that worketh wrathPro. 21. 24. in his arrogancie, proud, hautie, and ſcornfull is his name. A théefe maie leſſen his ſinnes, by conſidering yt vnworthineſſe of the partie, from whom he ſtealeth: he is a churle, and doth no good with his monie, and therefore it were a good turne to rob him. So likewiſe may the murderer: if he be a godlie man whom he killeth, he may ſay, he did him a good turne: if hée bée a wicked man that he killeth, then he did the common wealth a good turne: but where is the cōmandement of the great God all this while? It is true, that ſo long as we liue, the roote of ſinne ſhall dwell with vs, in our mortall bodie. We are not pure as yt Famileſt ſuppoſeth: but yet we muſt ſtriue to be pure, as ye ſcripture teacheth. Luſt, after it hath conceiued, it bringeth forth ſin, as Iames teacheth. We ought therefore to be vexed and wearied wt it, & to deſire after a patient manner, to haue this tickle eſtate changed. The Apoſtle Paul crieth out, not onelie in his owne perſon, but in the perſon of euerie regenerate man, Wretched man that I am, who ſhall deliuer me from this bodie of ſinne? If ſo ſinguler a man was not throroughlie caſt downe, before hée had wraſteled with the iuſtice of God in this commaundement, we are to take héede leaſt in ſuſpecting yt to be in vs, which we want, we become careleſſe in ſéeking the mercie of Chriſt, without the which there is no helpe. We muſt iudge our ſelues, leaſt we bée iudged of the Lord: wée muſt be confounded in our ſelues, our deliuerie muſt be from the gates of death, wée muſt knowe, that our ſaluation doth cōſiſt in his frée grace, ſéeing euen our thoughts are poiſoned. If this doctrine ſéemeth to rough we muſt remember that it was the ſaieng of our mercifull & louing God, euen of that God that loueth man déerelie, and ſent his onelie ſonne to ſuffer a moſt horrible and a ſhamefull death for vs miſerable men: and that alſo, euen when we were his enimies, I ſaie it was the ſaieng of this God, Whenſoeuer thou eateſt of the forbidden trée, thou ſhalt die yt deth. Cōtrariwiſe, it was ye ſaieng of ye enuious ſerpēt, which was a manſlaier frō ye beginning, ye father & prince of tyrāts, which gapeth continually for bloud, & goeth about like a roaring Lion, ſéeking whom he may deſtroy, I ſay it was ye ſaieng of this our profeſt & ſworne enimie yt can abide no truce wt vs, you ſhal not die at al. But if we mark to what a ſower death, ye ſwéet words of this flatterer tended, we ſhall be forced to confeſſe, yt they wer more bitter thē wormwood: & that ye wounds of him yt loueth are farre better thē ye kiſſes of him yt hateth. We muſt therfore reſiſt yt diuel, & thē he wil flie frō vs: I grone for ye amendmēt of theſe men, & what ſhold I ſaie vnto thē? I wil ſhew vnto thē yet a little their owne eſtate, to the end they may repēt I wold deſire thē therfore in ye feare of God to examine thēſelues, by ſuch places of ſcripture as I will ſhew thē. We read in. ye. 4. verſe of the. 28. of ye Prouerbs, yt thoſe that forſake the lawe praiſe the wicked: but thoſe that kéep ye law do fight againſt thē. We read in. ye. xv. pſalme that he ſhall dwell in ye tabernacle of God, in whoſe eies a wicked man is deſpiſed, & which doth honour thoſe yt feare God. He yt approueth ye wicked, & condemneth ye innocent, both of thē are an abhominatiō to ye Lord. Now let them marke themſelues, whether they be more readie to blaze abrode yt infirmitie of thoſe, which are not aſhamed openlie to profeſſe Chriſt, & his religion: thē they are to vtter ye lewd behauior of thoſe, yt for any thing they can perceiue, lie ſtill in their accurſed eſtate: when an vnſatiable man reſident, or a wicked vaine man, is but a little touched, then we muſt iudge yt beſt: we do not know their hearts, we cannot indéed ſée directlie into their hearts, no more then I can ſée ye hart of him yt hath cōmitted actual whoordome, or actuall murder: but by their couetous, vaine & proud behauiour, & words, we knowe they haue proude hearts, vaine, and couetous heartes, for out of the abundance of the heart the mouth ſpeaketh. How can I ſet my ſelfe againſt a wicked man. How can I diſpiſe him, if I cannot tell (without iudgeing) who is wicked? In the Chapter of the Prouerbs that I laſt alledged, it is ſaid, that he that hideth his ſinne, ſhall not proſper: but he that confeſſeth & forſaketh them, ſhall haue mercie. Happie is he that alwaies ſtādeth in awe: but he which hardneth his hart ſhall fall into euill. Reioice O yoūg man (ſaith the Precher) in thy youth, walke in ye waies of thine heart, and in the ſight of thine eies: but knowe, that for all theſe things God will bring thée to iudgement. We vſe to alledge the naturall inclination to naughtineſſe that is in man, to the end more libertie of ſinning might be graunted him: we are no Angels, and ſo foorth: but the conſideration thereof ought to make vs more warie, and more afraide of ſin, & of the occaſions of ſinne, as the 12. verſe of the. 6. Chapter to the Epheſians teacheth vs. We thinke if wée maie haue ſo much time, a lit ••• before we die, as to ſaie, Lord hau • mercie vpon me, they ſhall doe well enough. But the Scripture ſaith, not euerie one that ſaith, Lord Lord, ſhall enter into the kingdome of heauen: They ſhall call vppon me (ſaith the Lord) and I wil not heare them. ThePre. 1. reaſon is, becauſe they aſke not in faith: for euerie man beléeueth not, faith is no light opinion. We thinke we maie repent timelie enough, whē we are olde, or whē we are gréeuouſlie ſicke: but ye Scripture ſaith, driue not off from daie to daie, to turne to the Lord: for ſodeinlie ſhall his wrath come. Chriſt ſaith to all ſuch, that their maiſter wil come at ſuch a time as they leaſt looke for him. Hieremie in his lamentations giueth vs better counſell then ſo: It is good (ſaith he) for a man to beare the yoke in his youth, contrarie to that diuelliſh ſaieng of ſome, A young Saint, and an olde diuell. For teach a childe in the trade of his youth, & when he is olde he wll not depart from it. I remember maiſter Aſcham ſaith, that there was a Iudge in England, that had a companie of wilde Gentlemen brought before him for their miſbehauiour: they deſire the Iudge yt he would conſider their caſe by his owne, becauſe he himſelfe had ben ſomtimes wilde as they were. But the Iudge willeth thē in anie caſe not to preſume of his recouerie, for whē I was young, ther was twelue of vs (ſaith he) that rioted then, as you do now, but onelie two of vs came to good, the reſt were hanged. I doe not ſpeake this, to the end that anie gameſter, that hath a miſliking of his preſent eſtate, ſhould diſpaire of himſelfe: for though the waie be ſtraight yt leadeth vnto life, yet the Lord can make vs crucifie our affections, & denie our ſelues: his yoke ſhall then be eaſie, and his burden light, the keping of the commandement, (as Iohn ſaith) ſhall not then1. Iohn. 5. 3. be gréeuous: for all yt is borne of god, ouercommeth yt world. Salomon, ſpeaking of theſe waies of wiſdome, ſaith, yt her waies are waies of pleaſure, & all her paths proſperitie. Throw thy ſelfe downe therefore before the footſtole of Ieſus Chriſt, whatſoeuer t • ou art, with ſighing & ſobbing: then hough gamſters haue ben thine onelie ioie, & darling, yet he can make thée forget all, euen by that mightie power whereby he is able to ſubdue all things vnto himſelf, ſhal he bring this thing to paſſe. Though by this meanes thou doeſt well perceiue, that thou ſhalt forgoe the louing counteuance of a great manie: yet the Lord will be vnto thée in ſtéed of all. For he will comfort thée on this manner. If you were of ye world, yt world wold loue you, for ye world loueth hir owne, ſuch loue as it is wont to vſe, you ſhould haue part of it: but now you are not of the world, therefore the world hates you. If the world hateth you, it hated me before you: be of good chéere, I haue ouercome the world, feare not little flock, for it is your fathers will to giue you a kingdome. Thoſe that ſow in teares, ſhall reape in ioie.