Spiritus est vicarius Christi in terra. A TREATISE wherein Dicing, Dancing, Vain plays or Enterluds with other idle pastimes etc. commonly used on the Sabbeth day, are reproved by the Authority of the word of God and ancient writers. Made Dialoguewise by john Northbrooke Minister and Preacher of the word of God. Cicero de officijs lib. 1. We are not to this end borne, that we should seem to be created for play and pastime: but we are rather borne to say onesse & to certain graver and greater studies. AT LONDON Imprinted by H. Bynneman, for George Bishop. TO THE RIGHT Worshipful, Sir john Young Knight, his singular good friend, john Northbrooke wisheth increase of faith and knowledge in jesus Christ, continual health, joyful prosperity, with as much increase of worship. WHen I call to mind (right worshipful) the excellent saying of the divine Philosopher, that saith, Non nobis solum natisumus, Cicero. Lib. 1. de offices. ortusque nostri part patria vendicat, partem parents, part amici etc., 1. Cor. 10.24. we be borne not for ourselves alone: but some part of our birth, our country, some part our parents', some part our friends do claim, etc. (Plato did know only, by the light of natural reason, that all excellent and good gifts came of god, and were given to the intent that a man should therewith help and profit others. James. 1.17. Of like opinion were all the Philosophers: which had tasted of honest discipline and learning made me to enterprise and take this treatise in hand, that I might thereby help those that are diseased with any of these diseases, either of diceplaying, dancing, or vain plays or interludes, which reigneth too too much by so much amongst Christians, (especially in these days and light of the Gospel of Christ etc.) who soever therefore doth ●hinke himself to be a member of the common wealth of Christ, (which is his mystical body,) he must needs much more be enforced of Christian knowledge and charity, to employ his labours in bestowing those gifts which God hath given him, to the profit of others, than those Philosophers, which knew not god aright in his word, through jesus Christ. Saint Paul very aptly (by a similitude) compareth the church of Christ to a natural body. 1. Cor. 12.12.14.20. Col. 1.18. Rom. 12.4.5.6.7 etc. As in the natural body every member helpeth the whole: for we see, that there is in a natural body such an affection and desire of every member to help and maintain the other, 2. Cor. 11.15.16.17.21.22.27. that not only the senses be ready to do their part and office: as the eye to see, the ear to hear, the nose to smell, the tongue to taste, etc. & so likewise in the rest of the senses: but also all the other parts of the body do so much care for the whole, 1. Cor. 12.26. that they refuse no danger (though it be never so great) to help and secure the same. If any man then, which beareth the name of a Christian, and of a gospeler, Gal. 6.12. Col. 3.16. Proverb. 27.23. Col. 1.18. Ephe. 5.23. shall espy forth any thing, that may conduce and benefit the mystical body, and doth not his endeavour to the uttermost to bring the same ther unto: verily he is to be thought an unprofitable member not worthy (in my judgement) to be accounted of that member of whom Christ jesus is the head: And also that he had not tasted of the spirit of god, which neither moved with example of the heathen, nor with love towards the brethren, considering the great dangers that might ensue here upon, would take some pains, and endeavour to procure medicines, so farfoth as in him lieth, to ease & help the same. Which (according to my exiled and slender learning) have made this little treatise against dice-playing, Dancing, and Vain plays or Interludes, giving herein medicines and remedies against these diseases which most of all trouble the whole mébers of the body: although at the first it seem not toothsome, yet I dare avouch, it is wholesome. We can be content (for the health of our bodies) to drink sharp potions, receive and endure the operation of extreme purges, to observe precise & hard diets, & to bridle our affections & desires etc. much more should we so do for the health of our souls. And where should we seek for this health of our souls, Esay. 53.4. Luke. 9.17. Cap. 11.28. Numb 21.9. Cap. 3.16. 1. Cor. 6.11.12. but only at Christ jesus, who is our only Physician, who calleth everyone to himself that is burdened & hevy load and he will refresh them: th●s is that syrie serpent, that as many as took upon him should live. this is that I soap which purgeth us: this is that read Cow without blemish not used to the yoke, that maketh us white. This is that sparrow which was stain etc. to set us at liberty. This is the Lamb that taketh away our sins, original and actual. This is that Peli●an which giveth out his own heart blood to remain as his young ones that have ben stung to death by the poison of Satan. Ambrosli● de Virgin bus. As S. Ambrose saith. Omnia Christus est nobis Sivulnus curare desideras: medicus est. S febribus estuas, sons est. Si gravaris inquitate: justicia est. Si auxilio indiges virtus est. Si morté times: vita est. Si coe●um desideras: via est. Si tenebras fugis: lux est. Si cibu quaeris: alimentum est. Gustate igitur et videte quam suavis est dominus, beatus vir qui sperat in eo. That is: If thou desire to be healed (of thy disease) Christ is thy Physician: if thou wilt have away the burning ague (of sin) he is thy cold fountain. If thou be grieved with thine iniquities, he is thy righteousness: if thou be weak, he is thy strength: if thou fearest death, he is thy life: if thou desirest heaven, he is the way: if thou wilt avoid darkness, he is light: if thou be hungry, he is thy nourishment. O taste therefore and see, how sweet the Lord is: blessed is the man that trusteth in him. After I had gathered together this simple work (which lay far abroad) & so had finished this treatise, I mused with myself, unto what Patron I might best direct the same. In fine, I found none more fit than your worship, considering your virtuous and godly disposition, which answereth your zealous and true profession of the gospel (for I am assured you utterly defy and detest all kind of Popery whatsoever) and for that I perceive myself something addict and tied with the bonds of singular & great friendship flowing from you to me, In recompense where of (because I have none other treasures to exhibit unto you, but only this little talon of my base and simple learning) I do here dedicated unto your worship this hook (named a treatise against, dice-playing, Dancing, and vain plays or Enterluds) although rude & homely, yet (I doubt not) plain & profitable for these times of ours wherein we live: wherein I have to crave (that nothing more heartily I can obtest) than your friendly acceptance of the same, for it is a token of my hearty good will, remembering the worthy deed of the famous Persian Prince Artaxerxes, so much of every one commended. I humbly obtest your friendly countenance: and by my strong bulwark against the fuming freates and belching ires of saucy sycophants, dice-players, Dancers, & Players, which if you do, I have my whole desire, and croninuallie I will pour out prayers unto the Lord of heaven and earth, to send you in this earthly mansion continual increase of faith, knowledge and zeal in the gospel of Christ jesus: with prosperity, and access of many blessed and happy years: with your good lady (Sarah.) And after this life, never ceasing & endless joys in the heavenly signory. At Bristol. Yours to use in the Lord, john Northbrooke Preacher. ¶ To the Christian and faithful Reader. IF such men, as will be taken for Christians, would flee & abhor so much the deeds of the Epicures, & Saducees (gentle Reader) as they pretéd to detest the name and profession of them, Rom. 2.17.13.19 28. 21.22 24. 1 Timo. 5.6, Gala. 2.14. john. 8.42. 2. Timo. 3. ●. Rom. 2.28.29. verily they would refrain, and temper themselves fró wickedness and mischief, & would use and exercise virtuous & godly life, no less than they now live obstinately in vice, and behave themselves in all their doings both wickedly and ungodly. And again, they would none otherwise observe, and keep the commandments of almighty God, than they now neither fear him, nor dread him at all. Wisdom. 2.3.4. Gene. 2.7. 1 Reu. 10 ●. Psalm. 31.5 Ecclesi. 3.21 Psal. 32. ● Mat. 10 28 Luke 23.46 Act 2.59 Revel. 6.9 Mat. 5.12 2. Timo. 1.8 Wisdom. .10 Mat. 25.41 Rom. 1.18 Phil. 3.18 19 1. Cor 6.9.10 Revel. 22.15. Psal. 14.4.5.53.7 2. Pet. 3 3 jud. 1.18 2. Es●ras. 1.58 2. Pet 33.10 job. 14.1 Luke. 34. Psal. 3●. 4 2 Thes. 5. ● Wisd. ●. 8 Mat. 3.2 Wsl. 12.1.2.3 4.5 6.7. Psal. 9 ●0 Wisd. ●. 9 10 1. Pet 1.24. 1 Pet. 4. ● 2. Pet. 2.9.20 Eccle. 5.7 2. Pet. 10.12.13 14. 1 Pet. 4.3 Esay. 5.20. Mat. 11.18.10 2. Pet. 2.12 But undoubtedly there is not one almost, which doth so much abhor the thing itself in his heart (which thing may plainly appear by our daily conversation, our manners, and all that ever we do) as we eschew and flee the name. For how can those men be assured in their consciences, that souls are immortal, which for the most part live, as brute beasts do. Or that there be rewards reposed for the godly in heaven, or punishment ordained for wicked men in hell, which do inno manner thing fear to trásgresse & break the commandments of God, and do fall headlong into all kind of vice and enormities, as though they did imagine, that either god is but a jesting stock, and a feigned thing, or the souls and bodies do die both at once. (as Pope john the two & twentieth held.) Now I beseech thee (gentle Reader) what man is there, whom either the fear of God's justice doth withdraw from vice and sin, or yet doth induce and bring in mind to reform and amend his life? wherein thou mayest justly lament, and bewail the folly & state of men, and much wonder at their blindness, or rather madness, which in such shortness & uncertainty of life do so behave themselves, that they have no mind of any reformation, or amendment of our life, when we be crooked for old age, and have then fearsely one day to live: far off is it, that we go about, or intent that thing, when we be younkers, and in our flourishing age. When I remember with myself, that such is the folly of men, or madness rather (as I may well call it) in deferring the reformation of their life and manners, Eccle. 5.7 2. Pet. 10.12.13 14. maketh me sorrowful. It is a world to see and to behold the wicked people, 1 Pet. 4.3 Esay. 5.20. Mat3 11. 18.1● 2. Pet. 2.12 how they wrist and turn the names of good things, unto the names of vices. As if a gentleman have in him any humble behaviour, then the Roisters call such a one, by the name of a Lout, a Clinchpoup, or one that knoweth no fashions: if a man talk godly and wisely, the worldlings deride it, and say, the young Fox preacheth, beware your Geese, 1. Peter. 4.3.4 and of a young saint groweth an old devil: if a man will not dice, and play, than he is a niggard and a miser, and no good fellow: if he be no dancer, he is a fool and a blockhead, etc. If a man be a Roister, & knoweth how to fight his fight, than he is called by the name of honesty: if he can kill a man, & dare rob upon the high way, 1. Timo. 5.13 Ephes. 4.28 Eccle 13.16 17.18 19 Esay. 5.11.12 he is called a tall man, and a valiát man of his hands: if he can Dice, play, and dance, he is named a proper and a sign nimble man: if he will loiter and live idly upon other men's labours, & sit all day and night at Cards and Dice, he is named a good companion, and a shopfellow: if he can swear and stare, they say he hath a stout courage. If he be a whoremaster, they say he is an amorous lover and Venus' bird, it is the course of youth, he will leave it when he is old etc. Upon these people will fall that woe and curse that Esay the prophet doth pronounce, Esay. 5.20 saying: woe unto them that speak good of evil, and evil of good, which put drunkenness for light, and light for drunkenness, that put bitter for sweet, & sweto for sour. Sallust also speaketh of them saying, I am pridem equidem ver a rerum vocabula amisimus Sallust de conjures tione catilinania. quia bona aliena largire liberalitas, malarum yerum audatia fortitudu vocatur, that is to say, Now of late days we have lost the true names of things, because the giving away of other men's goods is called liberality, & unshamefastness in noughty things, is called high or gentle coutage. What is a man now a days if he know not fashions, and how to wear his apparel after the best fashion? to keep company, & to become Mummer, 1. Pet. 44 & dice-players, and to play their twenty, forty or 100 li. at Cards, Dice, etc. Post, Cente, Gleke, or such other games: if he cannot thus do, he is called a miser, a wretch, a lob, a cloune, and one that knoweth no fellowship nor fashions and less honesty. prover. 23.20.21 Cap. 28.10. Eccle. 1●. 11.12. And by such kind of plays, many of them are brought into great misery and penury. And there are five causes hereof (as jiudge) specially among all the rest. john. 5.25.28.29. Mat. 25.41.46. 2. Pet. 3.110.11.12 1. Thes. ●. 2. Cap. 4. 1●. Mat. 25.42. 1. Cor. 2. ●. Ca 15. ●2. 43. ●4. 1. These 17. First is unbelief: for if we supposed not, that those things were fables, which are mentioned in the scriptures every where of the last day of judgement, and of the voice of the Archangel, and of the trump of God, and of the throne of God's seat, whereat all men must stand, of the punishment of the wicked, of the everlasting and blessed life, which the godly after this miserable life shall enjoy, of the resurrection of the bodies & souls, either to be partakers together of certain joy, or else of certain pain, and also shall give his account of all things, which he hath done, either intended, by thought, said, or done, and how he hath used gods gifts and creatures, towards his needy members, etc. Without all doubt & question they would not live thus idly & naughtily as they do. The second cause is, the boldness (to sin) upon god's mercy: this boldness is great in very deed, but yet it is such as they may well enough deceive themselves withal. Eccles. 5.6. Ezech. 18.322 1. Pet. 3.9. Rom. 2.4. For of boldness they have no sure trial at al. So Solomon saith, say not, the mercy of God is great: he will forgive me my manifold sins: for mercy and wrath came from him, and his indignation cometh down upon sinners. etc. with this boldness I say, the wicked enemy of mankind keepeth man in sin continually, but like as god granteth forgiveness at the first to the repentant: so doth he also sharply punish those sinners which do continued obstinately (without repentance) in vice and sin. For such men then, as repent not unfeignedly, and purpose to lead new lives, conceive a false hope and boldness of the mercy of God. And by this means that the Devil setteth forth to men this boldness, he bringeth this to pass, that they live on forth quietly, and securely in vice and wickedness, and think little or nothing with themselves at any time of any reformation or amendment. And herein they despise the abundance and riches of the bountifulness & long suffering of god, being ignorant, that the goodness of god doth induce, and lead unto repentance. The third cause is, the custom of sin, which is in a manner, made natural in long continuance. For like as it is hard for a man to altar nature: Wisdo. 14.19. Levit. 18.30. jereme. 13.23. Ecclesi. 4.12.12. so custom, if it be once rooted, cannot easily be plucked up and expelled. And therefore it is that learned men do call custom an other nature. It is as a certain wiseman saith: such vices as we have accustomed ourselves to, from our tender age, cannot be without great difficulty weeded out afterward, which thing though it be very certain and true, yet who seeth not how fond fathers and mothers bring up their children in cockering, Ephe. 6.4. Eccle. 30.7.9. and pampering them: from their infancy they be given to none other thing, but to pride, delicious fare, and vain idle pleasures and pastimes. What prodigious apparel, what undecent behaviour, what boasting, bragging, quarreling and jetting up and down, what quassing, feasting, rioting, playing, dancing and dicesing, with other like fellowship that is among them▪ it is a wonder to see. Eccl. 30.11.12.13. And the parents can hereat rejoice and laugh with them, and give liberty to their children to do what they list, never endeavouring to tame and salve their wild appetites. What marvel is it, if they be found thus naughty and vicious, when they come to their full years, and man's state, which have of children been trained and entered with such vice▪ whereof they will always taste, Horatius. as Horace saith, Quod novatesta capit, inveterata sapit. The Vessel will conserve the taste of liquor very long, With which it was first seasoned, and thereof smelful strong: Even so a child, if that he be in tender years brought up In virtues school, and nurtured well, will smell of Virtues cup. If these men therefore at any time do fully purpose to repent the and reform their living: as when their conscience moveth them, or the burden of their sin pricketh them: Eccle. 5.7. yet custom hath so prevailed in them, that they fall into worse and worse enormities, and like mad men desire the reformation of their life. Consider I pray thee (good Reader) what jolly younkers and lusty brutes these will be, whé they shall come to be Citizens, and intermedlers in matters of the common wealth: Proverb ●3 24. Cap. 23 13. 〈◊〉 7.23. 〈◊〉 .30.1. which by their fathers have been thus nicely and wanton cockered up never correcting nor chasting them for any faults and offences whatsoever. What other thing but this, is the cause that there be now so many adulterers, unchaste and lewd persons and idle Rogues? That we have such plenty of Dicers, Carders, Mummers & Dancers▪ And that such-wickednesse and filthy livers are spread about in every quarter, but only naughty education and bringing up: well then, such as impute this thing to the new learning and preaching of the gospel are shamefully deceived, having no judgement to judge of things No, not, the new learning and preaching of the Gospel is not the cause hereof, but the naughty, wanton and foolish bringing up of children by their parents, as I have declared. Luke. 14.23. Deut. 21 18 19.20.21. Also the slackness and unreadiness of the Magistrates to do and execute their office, is a great cause of this: if they that use taverns, playing, and walking up and down the streets, in time of a Sermon: if disobedient children, to their parents. If Dicers Mummers, ydellers, drunkards, swearers, Rogues & Dancers, and such as have spent and made away their living in belly cheer and unthriftiness were straightly punished, surely there should be less occasion given to offend, & also good men should not have so great cause to complain of the manners of men of this Age. Therefore the magistrate must remember his office: For he beareth not his sword for nought, for he is gods minister and a father of the country appointed of god, to punish offenders: but nowadays by reason of liberty without punishment, and slackness of men in office, which wink at their faults, causeth so many idle players & dancers to come to the Gallows as there are, for as the wise man saith, who so prohibiteth not men so to offend when he may, in a manner commandeth them so to do: 〈…〉, 〈◊〉 12.13.14. for it is better to be a subject to a magistrate under whom nothing is lawful, than under him, to whom all things is lawful. I feareme greatly therefore, lest the heathen més severity, and straightness in punishing vice, shall be a reproach to our magistrars, and accuse them at the last day for their negligence and slackness herein. It is not enough to punish sin only, but also to prevent and take away the causes thereof. The fourth cause is, Luke. 12.15. Security in wealth and prosperity, which doth inebriate the minds of men in such sort, that they neither remember God, nor constantly purpose to reform and amend their lives. Therefore it was well said of one, that like as of prosperity riot proceedeth: Even so of riot cometh both other common vices, and also ungodliness, and the neglecting of God's word and commandments: And as Seneca affirmeth, that into great wealth and prosperity, Seneca. (as it was continual drunkenness) men ●al into a certain sweet and pleasant sleep. For as Publius saith, Riches, maketh him a fool, Publius. whom she cockereth to much. Paul also willeth that warning should be given to the rich men, 1. Timo. 17.18. that they wax not proud, nor have their affiance in uncertain riches, but in the living God, to do good, and be rich in good works. This Security is verily the mother of all vi●e, for by the same a man is made unsensible, 1. Thes. 5.1. I●dges. 18.7.10 2. Pet. 2.19. so that in his consciéce he feeleth not the anger and wrath of god against sin: by Security men's minds are brought into a dead sleep, that they be not pierced one whit with the fear of god's punishment or with the fear of death, or of the last day, to leave off their vice and sin. This security Christ artificially painteth out in Luke, Luke. 12.16. Ecclesi. 11.19. where mention is made of the rich man, which when his land had enriched, and made him wealthy with a fruitful and plentiful crop, did not go about to reform his living, and to repent nor to bestow alms upon the poor, but studied how to enlarge his barns, and to make more ●oome for his corn, and said, Now my soul thou hast a great deal laid up for thee, which will last thee for many years: now therefore take thy rest, eat, drink and be of good cheer. But in this Security, what heard he of god: thou fool, this night thy soul shall be také away etc. markest thou not, how death cometh suddenly upó him thinking to have had all the cómodities & pleasures of the world, as ease, rest, delicious fare, pastimes, delectations, and safeguard of all his goods? For this cause then, Paul commandeth us to awake and be in a readiness at all times against the coming of the Lord. Christ our Saviour also saith, wa●ch and pray lest ye enter into tentation: again, ● Cor. 16. ●. Col. 4.2. 1. Th●s 5.6.7.8. 1. Pet. 5.8. Mat. 26.41. Cap. 24.42.43. 44.45.46.48.49.50.51. Luke. 21.34.35. Genes. 7.5. Luke 17.26. 27.28. ●●. Mat 24.38. ●Pet. 3.20. Luke 17. 3●. 1 Cor. 10.6. Wisdo. 3.17.18 James. 4.13.14. take heed to yourselves, lest at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life, and lest that day come on you at unwares. For as a snare shall it come onal them that dwell on the face of the earth, like as it befell and happened in the time of No, whéal the world was drowned, and in the time of Lot when Sodom was burned with fire from heaven, so verily the last day shall come suddenly, & at the twinkling of an eye, even when men look lest for it. These things might be fair examples and sufficient warnings for us, if we were not more than senseless. The fift cause, is the hope of long life. Among many evils & naughty affections which follow the nature of man corrupted by sin, none bringeth greater inconvenience than the inordinate hope of long life, as Cicero saith, no man is so old and aged, that he persuadeth not himself that he may live a whole year. This is the cause why we defer the reformation of our lives, Luke. 16.2. Ecclesi. 5. ●. Gala. 6.7.8.9.10 1. Kings. 10 2. 1. Chro. 9.1. Luke. 11.31.32 jon 3.5 and reméber not, that we have an account to make at the last day. It is to be wondered, that men do put of, and defer such a great and weighty matter, and look no more of a thing, which profiteth so much, and is so necessary unto salvation. The very heathen I fear me shall in the last judgement be a reproach to us Christians, in that we are so slothful, and have almost mind at no time to repent and amend our livings. Pythagoras' rule and custom was, when he went to take rest, Pythagoras' custom. to reckon and call, to remembrance what thing so ever he had said or done, good or b●d, the day before: which Virgil speaking of a godly and virtuous man, Virgil. painteth out to us learnedly: how he never slept till he called to remébráce all things that he did that day etc. I can not let pass that which Seneca speaketh of this form and order. Seneca. Sextus. Ecclesi. 4.25. Ezra. 10.1. job. 40.9. Cap. 10.15. Cap. 31.1. Proverb. 28. 1●. 1 Cor. 11.28. 2. Cor. 13.5. 1. Cor. 11. ●1. Sextus (saith h●) at the evening ere he went to rest, accustomed to ask of his mind certain questions: what ill and naughty condition hast thou this day amended? what vice hast thou withstanded? what art thou better now than when thou didst arise? And after he addeth this: what better form can there be, than this, to examine the whole day again in this wise? And this rule saint Paul giveth also, saying, let a man therefore examine himself etc. if we would judge ourselves, we should not be judged. But now of the contrary, let us consider our exercises, & how we use to reckon our faults, and examine the whole day again, at night ere we go to rest and sleep: how are we occupied verily, we keep jolly cheer one with an other in banqueting, Eccl. 7.36. job. 7.6.7.9. Esay. 40.6.7. Psal. 3●. ●. Ecclesi 44.18. 1. Pet. 1.24. james ●. 10. Cap. 4.14. job. 14.2. Psal. 102.3.11. Mat. 25.4. Ephes. 5.14. 1. Cor. 6.9.10. Ephes. ●. 3. 1 Timo. ●. surfeiting and drunkenness, also we use all the night long, in ranging from town to town and from house to house with Mummeries and Masks, dice-playing, Carding and Dancing, having nothing less in our memories than the day of death: for Solomon, biddeth us remember our end and last day, and then we shall never do amiss: but they remember it not, therefore they do amiss. The bereviti of our life, is compared in Scriptures, unto the smoke, vapour, grass, a flower, shadow, a span long, to a weavers web, to a post etc. teaching here by that we should be always preparing to die, for that we know not what hour it will come: therefore, as wise Virgins let us prepare oil ready in our lamps, for doubtless the day of the lord is not far off. Dare we take our rest, and boldly to sleep in these our wicked sins, in which if any man should die, 2. Pet. 3.4. Hebre. 9.27. (as no man is sure that he shall live the next morrow following,) he were utterly cast away, & condemned body & soul; but alas, these things they remember not. In such wise they flatter themselves with hope of longer life, (fith with the which so many men be deceived how childish are they, or rather how do they dote, which do persuade themselves, that they be exempted out of the number of those, as it were by some singular privilege and prerogative. These are the chiefest causes that we live so wickedly as we do in these days. Take away therefore the causes, the effects will easily be remedied. And for the curing of three notable vices, (among all the rest) I have here made, (according to my small skill) a Treatise against dice-playing, Dancing, and vain plays or Enterluds, Dialogue wise, between Age & Youth, wherein thou shalt find great profit and commodity, and how in all ages, times and seasons, these wicked &c detestable vices of idleness, dice-playing, Dancing, and vain Interludes, hath been abhorred & detested of all nations, and also among the Heathens, to the great shame & condemnation of Christians, that use no play nor pastime, nor any exercise more than dice-playing, Dancing, and Interludes. Now therefore (friendly Reader) I have laboured for thy sake with my poor pen, to bring forth this small volume that thou seest: Wherein I have to request and desire thy friendly acceptance of the same, because it is a pledge and token of my good heart & will to thee for which if thou canst afourde me thy good word, I ask no more, Psal. 12.2.3.4. Exe. 33.30.31.32. Psal. 14.6. Psal. 101.5. Mat. 5.11. Act. 7.57. James. 3.8. Psal. ●99. 2.3. it shall not be the last (if God lend me life) that thou shalt receive of me. As for. Arista●chus brood, and Zoilus generation, lurking loiterers, Dicers, Dancers, Interlude Players, & frantic find-faults, dispraising and condemning ●uerye good endeavour, I weigh them not, I am not the first (though the simplest and rudest,) that their venomous tongues (tipped with the Metal of infamy and slander) have torn in pieces, & uncharitably abused, god forgive them Accept thou therefore, I beseech, thee (cutteous Reader) this my travel, & good meaning in the best part. Thus I bid thee farewell. From Henbury. john Northbrooke. ¶ A Treatise against Idleness, Idle Pastimes, and Plays. YOUTH. AGE. GOD bless you, and well overtaken good father Age. AGE. And you also good son Youth. YOUTH. From whence came you now good father? if I may be so bold (to presume of your courtesy) to demand of you. AGE. I came from thence, whereas you ought to have been, and resort unto. YOUTH. What place is that, I pray you declare to me? AGE. In good sooth it is that place which you, and such others as you are, delight very little to come unto. YOUTH. I dare hold a rial, you mean the Church. AGE. You had monne your wager if you had laid: it is even the very same place that I mean. YOUTH. That place is more fit for such old fatherly men as you are, than for such young men as I am. AGE. The place is fit, Luc. 14. 2●.22. and open for every man to come and resort unto, of what estate, condition, or years soever he or they be of. YOUTH. I grant that to be true. AGE. Why then resort you not thither as you aught to do, and frequent it oftener? YOUTH. I have great business other ways for my profit, in other places, and therefore must do that first, which is the cause of my slack and seldom coming to the Church. AGE. Christ biddeth you seek first the kingdom of God, Math. 6.33. and his righteousness, and all those things (that you need of for your body) shall be ministered unto you. But I perceive your care is according to the Ports saying: Horatius in Epist. O cives, cives, quarenda pecania primum est, Virtus post nummos, that is, O Citizens, Citizens, first seek for money, and after money for Wertue. Take heed therefore, lest you be one of that crew which S. Augustine exclaimeth against, August ad 〈…〉 33. saying: O quam plures s●nt ex vibes qui prius t●b●rnam visitant, quam templ●n, prius corpus reficittut, quam animam: prius Demonem sequuntur, quám Deum. O how many are there of you, which do first visit the Tatertie, than the Temple, ● Cor 11 21. which dor first seed and refresh their body, than their soul, which do first follow and wait after the devil. John. 2.15. then God. ie. Christ made a s●urge of small cords, and ●aue the buyers and sellers out of the Temple: but now I see that the Magistrates have cause to make scourges with great ●ordes to wine and compel idle persons, Luc. 14.23. and buyers and sellers into the Temple. YOUTH. Cannot I find Christ afwel in a Tavern as in a Temple? Mat. 1●. 20. For he saith: Wheresoever two or three be gathered together in his name, he is in the mids of them. AGE. In deed● Christ is to be found in all places, and is amongst the godly and faithful gathered together according to his will: for his Church and faithful congregation is not tied and bound to any one special place (as the Donatists and Papists affirm) but is dispersed upon the face of the whole earth wheresoever. I pray you, how can you say that you are gathered together in Christ's name, Psal. 50.16. when you do all things to the disglorie thereof, in breaking of his blessed commandments, by your swearings, drunkenness, idleness, violating the Sabbath day, neglecting to hear his word, and to receive his sacraments, and to resort to the house of prayer with the godly congregation. Psal. 145.18. Psal. 119.155. As God is near to them that call upon him in truth, so is he far from the health of the ungodly and wicked. Where did Joseph and Marie find Christ, when as they fought after him? It was in no Tavern or playing place, but it was in the Temple, Luc. 2.46. disputing and apposing the Doctors. (ie. To that purpose Saint Augustine saith: Quaerendus est Christus, sed non in platea ubi est magna vanitas: August. ad fr●tres in Es rem. serm. 43 non in foro ubi est grandis adversitas: non in taberna, ubi est summa ebrietas: non in secularia Curia, ubi est maxima falsitas: non in sch●lis mundanorum philosophorum, ubi est insinita perversitas: Ambro. lib. 3. de viag aib. Christis to be sought for, but not in the streets, where is much vanity: not in the judgement place, where is great trouble: not in the Taverns where is continual drunkenness: not in the worldly courts, where is great deceit: not in the schools of worldly Philosophers, where there is endless contention. YOUTH. I perceive that I have overshot myself in saying and doing, as I have said and done: yet I pray you, give me to understand, why you are so desirous to have had me at Church especially this morning? AGE. Because I wish your soul's health. YOUTH. Was there a Physician at Church this day, Hebr. 13.17. ●. Pet. 5.2. that could minister any medicines? AGE. Yea that there was, who hath ministered such medicines to our souls this day, that no tongue can express the benefit we have gotten and obtained thereby. YOUTH. Was he a Physician for the body, or for the soul? AGE. You may perceive by my words, that it was a Physician for the soul only. YOUTH. So I thought, for if he had been for the body, our Gentlemen and Gentlewomen, with our rich farmers in our parish, would have been there, although they had been carried in Wagons or Coaches. AGE. You have said truth, and the more to be lamented, because they feel not the disease of their fayntie and sleek souls, nor yet remember the words of Christ, that sayeth: The whole need not a Physician, Math. ●. 12. Heb. 13.17. Math. 11.28. but they that are sick. Therefore he calleth (by his Preachers) all those that are weary, and laden, to himself, and promiseth to them that come, that they shall find rest unto their souls. Rom. 3.24. Esa. 55.1. Reu. 22.17. This Physic is given to us freely for nothing, without any our worthiness, merits or deserts. I would to GOD they did feel their sickness, Esay. 55.6. than they would acknowledge it, and make speed to seek for the Physician whiles he may be found, and labour for the life which shall never decay nor perish. john. 6.27. I pray God the old Proverb be not found true: that Gentlemen and rich men are ●enison in heaven (that is) very are and dainty to have them come thither. Math. 1●. 23 Luc. 12.21. YOUTH. Do you mean all Gentlemen and rich men in general? AGE. Not, God forbid, for I ●nowe well that there are a great number of godly, 〈…〉 34.35 zealous, & virtuous Gentlemen, Gentlewomen, and rich men, which do hunger and thirst for the advanncement and continual increasing of God's glory and his kingdom, 〈◊〉. 1.23. 1. Cor. ●. 12. 〈◊〉. 2●. 20 Rom. 4.25, to the utter subversion of all sin, wickedness, vice, and Popery, and also do hunger and thirst to be at home in their everlasting habitation, prepared for the ●ed, through the death and resurrection of jesus Christ our only saviour. YOUTH. I understand your meaning very well, how you will urge and persuade every man to be a bearer of the sermons. AGE. You have said the truth, that is my purpose & whole desire, which with all my heart I wish and pray for. YOUTH. The Church is no wild Cat, it will stand still, where as it is, and as for Sermons they are not dainty, but very plenty, and therefore no such great need or haste to run to hear Sermons. AGE. Although they are plenty (God continued it) yet you must not neglect to hear Sermons in season and ●ute of season. ie. 2. Tim. 4.2. For it is a special argument that Christ our Saviour useth to discern his children from the children of Satan by, when he saith: john. 8.47. 1. joh. 4.6. joh. 10.27. he that is of God, beareth God's word: ye therefore bear them not, because ye are not of God. Again, My sheep hear my voice, ie. Saint Gregory saith: Certissimum signum est nostrae praedestinationis Dei verbum libenter audire, Gregorius. that is, It is a most sure sign and token of our predestination, gladly and willingly to hear the word of God. Luc. 10.16. Mat. 10.40 john. 13.20 Therefore if you will be of God and of his fold, bear his voice. pronounced to you by his preachers, thereby shall you profit yourself, please God, and displease Satan: Contrariwise you shall displease God, and please Satan, to your own confusion, which God forbidden. YOUTH. I beseech you good father, declare to me plainly by some proofs of holy scripture, that Satan is displeased if we hear the word preached or read, and also that he is so well coutented when as we neither hear nor read the word of God, but continued in ignorance. AGE. That I will do good son (God willing.) You may very well percevue his nature by that our Saviour Christ saith: You do not understand my talk, Io. 8.43.44 because ye cannot hear my word: You are of your father the deviil, and the lust of your father ye will do, etc. Luc. 11.24: Math. 12.43 Also in these words of Christ: When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and when he findeth none, he saith, I will return unto my house whence I came out, and when he cometh, he findeth it swept and garnished, then goeth he and taketh to himself seven other spirits worse than himself, and they enter in, and devil there, so the last end of that man is worse than the first. 1. Pet. 5.8 Therefore Saint Peter saith: your adversary the Devil goeth about like a roaring Lion, seeking whom he may devour. etc. Saint Paul saith: 2. Co. 4.3.4 If our Gospel be then hid, it is hid to them that are lost, in whom the God of this world hath blinded the minds, that the light of the glorious Gospel of Christ would not shine. Origin in numer. 〈◊〉 mil. 27. etc. Origen saith: Daemonibus est super omnia genera tormentorum, & super omnes poenas, si quem videant verbo dei operam studijs dare, scientiam divinae legis, & mysteria scripturarum intentis perquirentem. In hoc corum omnis flamma est: in hoc uruntur incendio. Possident enim omnes, qui versantur in ignorantia. That is, Unto the devils it is a torment, above all kinds of torments, and a pain above all pains, if they see any man reading (or hearing the word of God, and with fervent study searching the knowledge of God's law, and the mysteries and secrets of the Scriptures, herein standeth all the flame of the devils: in this are they are tormented. For they are sealed and possessed of all them that remain in ignorance. This you have heard, and may easily perceive that this is he (who by his ministers the Papists) shut up the kingdom of heaven before men. Math. 23.13 2. Cor. 11.3. This is that serpent that beguileth us, that our minds should be corrupt from the simplicity that is in Christ, he can transform himself unto an Angel of light. Math. 13.3. 〈◊〉 8.12. Mar. 4.1. This is he that soweth Darnell amongst the Lord's wheat. This is that enemy that cometh and raketh away the word of God out of our hearts, lest we should believe, and so be saved. YOUTH. What meaneth this latter sentence that you recited, I pray you declare it to me. AGE. Christ hereby manifesteth what is the property and nature of Satan, how he can abide no man for to hear the word of God, Rom. 10.17. and obey it, knowing well that faith cometh by hearing, & hearing by the word of God, and that they cannot hear but by the preaching, etc. therefore he practiseth by all ways and means to make us deaf, that we may not hear the preaching, and so believe, and be saved. Therefore my son mark this well, that when as you, or such others, do little delight, or less regard to hear God's word preached, 2. Tim. 2.26 that Satan doth possess you and them, Rom. 6.16. joh. 8.34. 1. Pet. 2.19. and is become your master, and you his servants and bondmen, as Paul saith: Know ye not, that to whom soever you give yourselves as servants to obey, his servants ye are to whom ye obey, reve. 12.10 Rom. 6.23. whether it be of sin unto death, or of obedience unto righteousness. Thus you see what an enemy Satan is to man's salvation, and his wages that he giveth, is eternal death. YOUTH. How many ways doth Satan go about to hinder us from hearing the word of God? AGE. He doth this by sundry means and ways. YOUTH. I pray you declare them to me as briefly as you may. AGE. I will so. First he doth it by corruption of our natures, and also by reason we are accustomed continually to sin. Secondly by a vain hope and trust in ourselves and our free-will. Thirdly by an Epicurial and worldly care. Fourthly, by encouraging ourselves to do wickedly, by the examples of other men that daily offend. fifthly, by pleasures, pastimes, and such like. Sixtly, by his own craftiness and subtlety. seventhly, by rearing up slanders upon the preachers of the word of God. Eightlye, by open persecution. etc. These are the ways and practices that commonly he useth. YOUTH. I assure you they are dangerous practices and easy means to draw us from hearing the word of God. Yet hitherto you have not expressed to me whether there be any danger or punishment threatened against such as will not hear God's word? AGE. I was about so to do, if you had not interrupted me in my talk so soon. YOUTH. I pray you let me hear them, that by those threats I may learn to avoid the danger that may ensue upon me in not hearing the Sermons. AGE. As the curses are great against the contemners and negligent hearers of God's word, Deut. 28.13. Deut. 28.1. Levit. 26.3. so the blessings are double fold to the diligent and obedient hearer, according to that saying in Logic, Contraria inter se opposita, magis elucescunt, that is, Contraries being set one against the other, appear more evident, so by the curses, you may the better consider of the blessings. YOUTH. In deed I shall so, therefore speak on, I beseech you. AGE. It is written in Deuteronomie: Deut. 28.15 16.17.18.19.20.21.22. Lamen. 2.17. Levi. 26.14. Baruc. 1.20. If thou wilt not obey the voice of the Lord thy God, all these curses shall come upon thee, & overtake thee. Cursed shalt thou be in the town, & cursed in the field, cursed is thy basket & store, cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. Cursed shalt thou be when thou comest in, and cursed when thou goest out. The Lord shall send upon thee, cursing, trouble, and shame, in all that which thou settest thine hand to due, until thou be destroyed, and perish quickly. The Lord shall make the Pestilence cleave unto thee, until he hath consumed thee from the land, the Lord shall smite thee with a Consumption, and with the fever, and with a burning ague, and with fervent heat, and with the sword, and with blasting, and with mildew. etc. as in that Chapter you may read thoroughly, wherein you shall find most terrible plagues upon those that are contemners and disobeyers of God and his word. 1. Sam. 15.22 In Samuel you may read also that Saul was reproved for this fault, and lost his kingdom for it. Hath the Lord (saith Samuel) as great pleasure in burnt offerings and sacrifices, as when the voice of the Lord is obeyed? Behold to obey is better than sacrifices, and to hearken is better than the fat of Rams: jerem. 7.23 Because thou hast cast away the word of God, therefore he hath cast away thee from being king. Prou. 1.24.25.26. Solomon saith, because I have called and ye refused, I have stretched out my hand, and none would regard, but ye have despised all my counsels, and would none of my correction. I will laugh at your destruction, and mock when fear cometh. Then shall they call upon me, but I will not answer, they shall seek me early, but they shall not find me, because they hated knowledge, and did not choose the fear of the Lord, they would none of my counsel. Therefore shall they eat the fruit of their own way, and be filled with their own devices. Again he saith: He that turneth away his ear from hearing the law, Prou. 28.9. jere. 44.23. even his prayer shall be abominable. Read jeremy, and see what plagues came upon the people for their neglecting of God's word. Ezech. 2.10 Ezechiell saith, that a book was delivered him (against those that contemned and would not hear the word of the Lord, Cap. 33.31.32.33. and frame their lives answerable to it) which was written within and without, Lamentations, & mournings and wo. They that were called to the supper, and refused to come, Luc. 14.24. Mat. 21.43. had pronounced against them, that none of them which were bidden, shall taste of his supper. He sayeth also, that the kingdom of God shall be taken from you, and shall be given to a nation which shall bring fruits thereof. Also you may perceive by Christ's weeping over jerusalem, when he prophesied of their destruction, Luc. 19.41. for not coming to him when he called, and for kill his Prophets who were sent to call them to repentance: how wrathful God's indignation is against all such. etc. very well did Saint Paul say: See that ye despise not him that speaketh: for if they escaped not which refused him, Hebr. 12.25. that spoke on earth, much more shall we not escape, if we turn away from him, Chrysost●● populum Antioch. homil. 21. that speaketh from heaven. etc. Chrysostome saith: Quanto namque maior gratia, tanto amplior postea peccantibus poena. The greater benefits we receive (at God's hands) and do abuse them, or not regard them, the greater punishment shall fall upon them afterward. YOUTH. These sayings out of the Scriptures are terrible, and pierce my heart and conscience very deeply. AGE. You know that the word of God is a two edged sword, Heb. 4.12. and entereth through (saith Saint Paul) even to the dividing asunder of the soul and the spirit, and of the joints, and the marry, and is a discerner of the thoughts and intents of the heart. Whereby you see that it woundeth mortally the rebellious: but in the elect it killeth the old man, that they should live unto God. YOUTH. These pains and curses are terrible, which maketh me to tremble for fear. AGE. Si horrescimus poenam, Lavaterus in Paral. p. ca 21. horrescamus etiam causam poenae: If we do abhor and fear the punishment, let us also abhor and fear the cause of punishment (which is sin.) YOUTH. I perceive now that it is a great sin, and they are in a great danger that contemptuously refuse to hear the word of God when it is preached. AGE. It is most true. Augusta. causa. 1. quesi cap. interrog. For as Augustine saith: Non minor erit reus qui verbum dei negligenter audierit, quàm ille qui corpus Christi indignè sumit. That is: He is no less guilty that negligently heareth the word of God, 1. Cor. 11.29. than he that eateth unworthily the body of Christ. Cyril in Leu. Lib. 6. Saint Cyrill saith: If we doubt of them that he are the word preached, what shall we do of them that do never hear the word preached at all. YOUTH. Will not ignorance excuse us? AGE. Nothing less, for it will rather accuse us, as Augustine saith: August in Epist. 105. Ignorantia in eyes qui intelligere noluerunt, sine dubitatione peceatum est, in eyes autem qui non potuerunt, poena peccati. Ergo in utriusque non est justa excusatio, sed justa damnatio. Ignorance in them that would not understand, without doubt it is sin: in them that could not understand, it is the punishment of sin. For in either of them there is no just excusation, but just damnation. Co●●. 〈◊〉. 4. can. 24. Therefore was it called the mother (not of denotion, as the Papists term it) but of all mischief and vice. But we may say of our adversaries the Papists, as Ireneus said against the Valentinian heretics, Iren. lib. 2. Cap. 19 Veritatis ignorantiam, cognitionem vocant, Ignorance of the truth, and blindness, they call knowledge. YOUTH. There are a number that persuade with themselves clean contrary, and think no offence less, nay, that is no offence at all, to absent themselves from the Sermons, and never scarce come to the Temple at prayer, having no just (but rather vn●ust) occasions to follow their own pleasures in whatsoever, and yet boldly will say and affirm (as I myself have heard them) they are Gospelers and Protestants, and do believe very well in God, and knoweth as much as the Preacher can, or is able to say, or teach them. AGE. Math. 7.21. Christ saith: Not every one that saith Lord, Lord, shall enter into his kingdom, nor every one that can say the Lords prayer, the belief, and the ten commandments, is a good Protestant, but they that do the will of our heavenly father, so the jews bragged that they had Abraham to their father, john. 8.41. and that they were not borne of fornication, but that they had one father which is God: yet Christ pronounceth, that they are of their father the Devil, for his works they did. And amongst all the works, Christ speaketh of this sinful work of Satan, which was, their bragging that they were God's children, and yet would not hear God's word. Psal. 50.17. But to those shall be said: What art thou that takest my covenant in thy mouth, and hatest to be reformed, and cast my words behind thee? etc. Although these men can say well, Math. 17.5. yet (for that they show not obedience to their heavenly father, that sayeth: This is my only begotten son, hear him.) He will destroy them with the hypocrites, that profess they know God, Rom. 1.21. Titus. 1.16. but by works they deny him, and are abominable and disobedient, and unto every good work reprobate (as Saint Paul saith.) Hilary speaketh of these men, saying: Multi sunt qui simulantes fidem, Hila. lib. 8. de trinitate. non subditi sunt fidei, sibique fidem ipsi potius constituunt quàm accipiunt, that is: There are many that counterfeit faith, and yet they are not subject or obedient to thee (true) faith, these men do rather prescribe to themselves a faith, than to receive thee (true) faith and religion. YOUTH. They say that they believe well, and have the true faith notwithstanding. AGE. Hark I pray you, Cyprian de simplicitate prelatorum, what Saint Cyprian sayeth to them, Quomodo dicit, se credere in Christum, qui non facit quod Christus facere praecepit? How can be say, that he believeth in Christ, that doth not that which Christ hath commanded? Whereby you may see how wide these people are from true religion. It was well said of Saint Augustine, Augustin quest ex ver. Testamentis quest. 43. Constat fidem stultam non solum minimè prodesse, sed etiam obesse, It is ' certain that a foolish faith not only doth no good, but also hurteth. Therefore (if you and they repent not) ye shall one day feel the just reward thereof: 2. Thess. 1.8. when in your torments and endless pains ye shall be forced, Psalm. 75.8. Wisd. 5.6. with the wicked in hell, to cry and say: We have erred from the way of truth, and have wearied ourselves in the way of wickedness and destruction. And we have gone through dangerous ways: but the way of the Lord we have not known. What hath pride done to us? or what profit hath the pomp of riches brought us? YOUTH. I pray you, what causes are there to move and persuade us, that we ought to hear and read Gods holy word? AGE. There are four principal causes. YOUTH. What are they? AGE. The first cause (to move us to hear & read the word of God) is, Deut. 30.4. the commandment of almighty God our heavenly father, Deut. 30.4. which sayeth: You shall walk after the Lord your God and fear him, Deut. 18.15. and shall keep his commandments, and harken unto his voice. Again, the Lord thy God will raise up unto thee a Prophet like unto me, from among you, even of thy brethren, Math. 1●. 5. Math. 3.17. Luk. 10.16. Mat. 10.40 john 13.20. Mat. 233.3. john. 14.15. john. ●. 39. Act. 17.11. unto him shalt thou harken. etc. This is my well-beloved son, hear him. etc. He that heareth you, heareth me, and he that despiseth you, despiseth me, etc. The Scribes and pharisees sit in Moses seat, all therefore whatsoever they bid you observe, that observe and do. etc. If ye love me, keep my commandments, etc. Search the Scriptures, for in them ye think to have eternal life, and they are they which testify of me. etc. Malac. 1.6. The second cause is, the end that we were created and redeemed for, that is, to learn to know God, to honour him, worship him, glorify him, to fear him, love him, and obey him, as our God and father, Chrisost. as Chrysostome saith: Omnia condita esse propter hominem, hunc autem conditum esse propter deum, hoc est, ad agnoscendum & glorificandum deum. etc. All things were ordained to be made for man, man was ordained to be made for God, to the end to know and glorify God. etc. So David said: I shall not die but live, Psal. 118.17. Psal. 86.12. 1. Cor. 6.20. 2. Thes. 1.12. 1. Cor. 10.31 and declare the works of the Lord. So Paul sayeth: Glorify God in your body and in your spirit, for they are Gods. Again: Whatsoever ye do, do all to the glory of God. 2. Cor. 35. The third cause is our own infirmities, for that we are nothing, we know nothing, nor can perceive any thing, as of ourselves, without the help of God's spirit, and the word of his promise. Ireneus saith: Ireneus. Cùm impossibile esset sine deo discere deum, per verbum docet Deus homines scire Deum: When it was impossible to know God without God, God by his word teacheth men to know God. Psal. 110.9.105. Psalm. 19.7. So David sayeth: that a young man shall redress his way, by ruling himself according to God's word. His word is a lantern to our feet, and a light to our paths. etc. The law of the Lord is perfect, converting the soul, the testimony of the Lord is sure, and giveth wisdom unto the simple: the commandments are pure, Rom. 15.4. & give light unto the eyes: by them is thy servant made circumspect, and in keeping of them there is great reward. Saint Paul sayeth: Whatsoever things are written afore time, are written for our learning, that we through patience, and comfort of the Scriptures might have hope. Again: The whole Scripture is given by inspiration of God, 2. Tim. 3.13. and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works. Bruno in 2. 2. Tim. 316. That is, sayeth Bruno, it is profitable to teach them that are ignorant: so reprove and convince them that speak against the faith: to correct sinners: to instruct those that are rude and simple. Chrysost in Math. 22. homil. 41. Chrysostome also saith: Quicquid quaeritur ad salutem: totum iam impletum est in Scriptures, qui ignarus est, inveniet ibi quod discat, qui contumax est & peccator, inveniet futūri judicij flagella quae timeat, qui laborat, inveniet ibi glorias & promissiones vitae aeternae: Whatsoever is sought for salvation, is wholly contained & fulfilled in the scriptures, he that is ignorant, shall find there what he aught to learn, he that is a stubborn and disobedient sinner, shall find there scourges of the judgement to come, which shall make him fear, he that laboureth and is oppressed, shall find there promises and glory of eternal life. The fourth and last cause is, the sharp punishment that God pronounceth against such, Deut. 28.29.16.17.18. as you have heard declared before, when we talked of God's curses and plagues. Christ saith himself, this is the condemnation, john. 3.19. that light is come into the world, and men loved darkness rather than light, because their deeds were evil. etc. Thus you have heard the causes why we ought to hear sermons preached by those that preach Christ truly, and to read the holy Scriptures. YOUTH. These causes are excellent, and of great importance, and of necessity to be considered of all men. AGE. You say truly, they are so, yet for your better instruction, I pray you answer me to these questions which I shall demand of you. YOUTH. I will if I be able. AGE. Why doth God erect his throne amongst us? YOUTH. Because we should fear him. AGE. Why doth he reveal his will unto us? YOUTH. Because we should obey him. AGE. Why doth he give us his light? YOUTH. Because we should see to walk in his ways. AGE. Why doth he deliver us out of troubles? YOUTH. Because we should be witnesses that he is gracious. AGE. Why doth he give us his word? YOUTH. Because we should hear, learn, and know him. AGE. Why doth he call us by his Preachers? YOUTH. Because we should repent and so come to him. AGE. Why doth he give us his sacraments? YOUTH. Because they are seals of his promise, that we should not be forgetful of the benefits purchased for us by the precious body and blood of our saviour jesus Christ. AGE. Why doth God give us understanding? YOUTH. Because we should acknowledge him. AGE. Why doth he give us a will? YOUTH. Because we should love him. AGE. Why doth he give us bodies? YOUTH. Because we should serve him. AGE. Why doth he give us ears? YOUTH. Because we should hear him. AGE. You have answered truly and directly, whereby I perceive you have read the Scriptures, and have some knowledge of God's will, Luc. 12.47. and therefore sith you know your masters will, and do it not, you shall be beaten with many stripes. YOUTH. Is it sufficient then to hear the word of God preached, and so to be hearers only? AGE. No. For as you aught to hear, so must you be a doer thereof. James. 1.21.22.23.24. Saint james sayeth: receive with meekness the word that is graffed in you, which is able to save your souls. And be ye doers of the word, and not hearers only, deceiving your own selves. For if any hear the word, and do it not, he is like unto a man, that beholdeth his natural face in a glass. For when he hath considered himself, he goeth his way, and forgetteth immediately what manner of one he was. etc. Saint Paul also sayeth: Rom. 2.43. The hearers of the Law are not righteous before God, Ephes. 2.10. but the doers of the Law. We are (sayeth he) his workmanship created in Christ jesus unto good works which God hath ordained, that we should walk in them. john. 15.8. Herein (sayeth Christ) is my father glorified, that we bear much fruit. Math. 7.24. Whosoever heareth of me these words, and doth the same, I will liken him to a wise builder. etc. Christ joineth hearing and doing together, Luc. 11.28. Math. 5.16. 1. Pet. 2.12. James. 2.18. with a true Copulative, saying: Beati qui audiunt sermonem dei & observant eum: Blessed are they that hear the word of God, and keep it. Therefore Christ biddeth our light (that is, our faith and religion) to shine to the world, that the world may see our good works, and glorify our heavenly father. etc. Whereby we may see, that we aught, and must needs have, with hearing, doing: with faith, works: with doctrine, life: with knowledge practise: with science, zeal: with professing, expressing: with hearing, keeping: with words, deeds: Luc. 10.39. with talking, walking. So that these must needs devil together in one house, as Marry and Martha, two sisters, which aught to be tanquam Comites individui: john. 14.21. he that hath my commandments, saith Christ, and keepeth them, is he that loveth me. August in job. tract. 75. etc. Saint Augustine upon these words, sayeth: Qui habet in memoria, & servat in vita: qui habet in sermonibus, & servat in moribus: qui habet in audiendo, & servat in faciendo, aut qui habet in faciendo, & servat in perseverando, ipse est qui diligit me, He that that hath (my word) in his memory, and keepeth it in life: he that hath it in words, and keepeth it in manners: he that hath it in hearing, and keepeth it in doing: or he that hath it in doing, and keepeth it in persevering and continuing, he it is that loveth me. You see then, that we must not only be hearers, but also doers of the word. It shall not be asked (at the dreadful day of judgement) how much we have heard or read, reve. 24.23 Math. 25.35 or how much we do know, but how well we have lived. 2 Cor. 5.10 James. 2.18. What works we have expressed to testify with us of our spiritual regeneration and inward faith. etc. S. Augustine saith: Augustin esil 66. Audire veritatem nihil est, si non auditionem fructus sequatur, To hear that truth is nothing, unless there follow fruits of our hearing. Luk. 8.8. Math. 13.23. Mar. 4.8. Titus. 1.16. Therefore we must be that good ground wherein the seed of God's word is sown, which bringeth fruit an hundredth, sixty, and thirty fold. For we aught not to be like those that profess they know God, Heb. 6.8. and deny him with their works. That ground that bringeth forth such thorns and briars, is near unto cursing, Mat. 25.41. whose end is to be burned For every tree that bringeth not forth good fruit, Math. 3.10. is hewn down and cast into the fire. YOUTH. I perceive now that the doctrine of the Gospel is not a Libertine doctrine, to give a carnal liberty to men, to do and live as they list, or that all works, fasting, prayers, and alms deeds, obedience. etc. are overthrown or denied thereby, as the Popes Catholics have and do report. AGE. By this doctrine of the Gospel, as you hear, is established and confirmed all godly life, Rom. 3.31. and good works. But this hath been always the practices of Satan and his Imps, falsely to report of this doctrine, as we read in the holy Scriptures. YOUTH. You have satisfied me in this point (I thank God for you) yet I pray you give me to understand what he was that preached this day at our Church? AGE. I assure you I know not his name, but whatsoever his name be, he is a godly learned man, one that beateth down mightily by the word of God, Act. 9.22. 2. Cor. 10.4 Rom. 3.10. all Popish religion and superstition, and therewith he is a great enemy to sin and vice which now reigneth too too much amongst all estates and degrees, and a great friend to virtue and true religion. YOUTH. I am very glad to hear so good a report of him as I do, 2. Cor. 1.17.18.19. 2. Tim. 3.14 Exo. 28.30. it is glorious when the Preachers are certain of their doctrine which they teach, constant therein, and lead lives aunsweswereable thereto, having that urim and Thummim which signifieth knowledge, 1. Tim. 4. 1● 2. Tim. 3.10 1. Cor. 9.27 and holiness, declaring thereby what virtues are required in those that are Ministers and Preachers of God's word and sacraments, so as they may build up God's Church, both with doctrine and conversation of life. AGE. God defend but that they should be such, 1. Tim. 4.12. as in all respects they may show themselves to the world, an ensample in word, in conversation, in love, in spirit, in faith, and in pureness, Math 5.14. Titus. 2. ●. and that they show themselves lanterns of light, and ensample of good works, with uncorrupt doctrine, with gravity and integrity. etc. YOUTH. Your great commendation of this Sermon maketh me sorrowful that I had not been at it, but my business was such as by no means I could be there. AGE. Was your business so great, that it might not have been deferred and put off for that present, unto another time? I pray you, may I be so bold as to understand of you, what this great business was, that thus hindered you from hearing so notable and worthy a Sermon as was preached this morning? YOUTH. I may show you, for any great weight that it was of. But whatsoever it was, I put you out of doubt, it was about no matters of any common wealth. AGE. Then belike you were at prayer with all your family, in your own house. YOUTH. I tell you truth, I prayed not, but I have played all this night, that this morning I could scarce hold open my eyes for sleep, and therefore was fain for to recover my lost sleep this forenoon. AGE. You have herein abused God's ordinance, Psa. 104.20.23. Psal. 74.16 Psa. 136.8.9 and yourself also. For God made the day for man to travel in, and the night for man to rest in. etc. YOUTH. Why good father, is it not reason that a man should take his rest, and sleep when he pleaseth. AGE. Yes in deed, so that he useth his rest and sleep moderately and orderly, that he may the better go about those lawful affairs that he hath to do. For otherwise (as you use your rest and sleep) shall happen to you, Prou. 20.13. as Solomon saith: He that loveth sleep shall come unto poverty. etc. Our life is a watching, therefore we aught to take heed, Mark. 1●. 3●●. Peter. 5.8. that we loose not the greatest part of our life with sleep, namely, sith of the same many vices be engendered as well of the body as of the mind. Cato to this effect saith: Plus vigila semper, nec somno deditus esto, Nam diuturna quies vitijs alimenta ministrat. YOUTH. You know that sleep was given for man's preservation, for that nothing having life is there that sleepeth not. Aristotle sayeth, Arist. lib. 4. the 〈◊〉. that all creatures having blood, take their repose and sleep. etc. Sleep is a surceasing of all the senses from travel, which is, or is caused by certain evaporations and fumes rising of our meat and sustenance received, mounting from the stomach immediately unto the brain, by whose great coldness these vapours warm are tempered, casting into a slumber every the forces or senses exterior, at which time the vital spirits retiring to the heart, leave all the members of the body in a sleep, until such time again, as these said vital spirits recover new force and strength to them again, and so these vapours, or ceasing, or diminishing, man again awaketh, and returneth to himself, more apt to his business, than at any time before. And therefore to sleep and take much rest, is not so noisome or hurtful as you affirm. AGE. You have herein showed yourself like a Philosopher and a Physician: but far wide either from good Philosophy or wholesome Physic. Although it be good and necessary for the body, yet must it not be with excess, and immoderately taken: for that to much sleep saith Aristotle, Aristotl●●. weakeneth the spirits of the body, as well, as also of the soul, even as moderate and competent rest bettereth them, increasing their vigour and their force, even so immoderate rest hurteth and weakeneth. For as many things are necessary and needful in man's life, so taking in excess and out of season, annoy and grieve much: as to eat, who feeleth not how hunger us compelleth, and yet he that eateth too much, repenteth it, as we commonly see. Sleep then must be taken, for necessity only, to revive, refresh, and comfort the weary senses, the spirits vital, and other weary members. For too much sleep (besides that it maketh heavy the spirits and senses, the party also becometh slothful, weak, and effeminate with overmuch idleness) engendereth much humidity and raw humours in the body, which commonly assault it with sundry infirmities, messengers of death, and of final ruin. For when we sleep too much, all the moistures and humours of the body, with the natural heat, retire to the extreme parts thereof, no where purging or evacuating whatsoever is redundant. So then unmeasurable sleep is not only forbidden by Philosophers and Physicians but also is a thing odious to the wise. Ovid with other poets, term sleep an Image, or pourtraite of death, saying: What else thou fool, ovid. is sluggish sleep, but form of frozen death? By settled hours of certain rest, approach thy want of breath. Therefore be you (and all such as you are) ashamed then, that spend the greater part of your time in idleness and sleep in your beds, until you be ready to go to your dinner, neglecting thereby all duty of service both towards God and man. Holcot in lib Sap. cap. 4. These are the men that one speaketh of, saying: Diu dormiunt de mane, & sero cito cubant de nocte, They will go very late to bed at night, and sleep long in the morning. surely he that so doth, his offence is nothing less than his, that all day doth sit in fat dishes, surfeiting like a gross and swollen Epicure, considering these creatures should only be taken, to the sole sustentation and maintenance of life, and not to fill or pamper voluptuously the belly. Dionys. in Rom. cap. 13. Dionysius sayeth: Non vivas, ut edas: sed edas ut vivere posses: ad sanitatem, non ad incontinentiam habenda est ratio, Thou livest not to eat, butt eat as thou mayest live: For there must be a government to use it for thy health, and not to incontinency. Chrisostome saith: Chrysost in Gene. cap. 6. homil. 23. Non vita est propter cibum & potum, sed propter vitum cibus & potus. The life is not appointed for meat and drink, but meat and drink is appointed for the life. In which sort we must take our sleep, only for necessity, and nothing for idle pleasure, and that in due time, and not out of season, that we may the better serve God and our neighbour's. If that young man Eutichus, Act. 20.9. for sleeping at Paul's sermon at Troas in a window, fell down (as a punishment of God) from the third loft, dead, what punishment then think you, will God bring upon you and other like, that sleep from the sermon? and never come to divine service, but sleep out Sermons and all, which cometh to pass by your night watchings and idle pastimes, therefore no excuse will serve you herein. YOUTH. Why good father, is not this a lawful excuse for me to be absent from the Temple, at prayer and preaching? AGE. It is no more lawful excuse for you, than it was for them, Luc. 14.19. that were called to the supper, which seemed to make lawfuller and more honest excuses than you do: when as one would go to his farm, another to prove his Oxen, and another to abide with his new married wife. etc. Mat. 10.37. Luc. 14.26. Eccl 39.26. Eccl. 39.27 Prove. 28.9 All which things of themselves, and by themselves, are good and lawful. But when these things are occasions to hinder us, and draw us back from our obedience unto our GOD in his word, then are they turned into sins, as Solomon saith: He that turneth away his ear from hearing the law, even his prayer shall be abominable. The reason is, Rome 10.17. Rom. 14.23 because it is not of faith, which faith is grounded upon God's word. For whatsoever is not of faith, is sin. For where a true faith is, there is always obedience to God's word, for faith hath her certainty of the word of God, and true obedience waiteth upon faith continually, Psal. 122.2 as one of her handmaids. Luc. 14.16. Mat. 10.37 jerem. 7.23. Therefore, if lawful things (of themselves) as Oxen, Fermes, wives, children, setting our household in order, burying of our fathers, prayers, sacrifices, good intents & meanings, our own lives, Math. 8.21. 1 Sam. 15.22 2. Cr. 26.17 1. Cro. 13.10 etc. are not to be preferred before God's calling, or can be any excuse to us at all: How much less shall our vain and idle plays and wanton pastimes, be an excuse unto us at the dreadful day of judgement, Wis. 2.6. Isa. 22.13. 1. Cor. 15.32. though they can say (as Solomon reporteth of them) Come let us enjoy the pleasures that are present, let us cheerfully use the creatures as in youth, let us fill ourselves with wive and ointments, and let not the flower of life pass by us: Let us be partakers of our wantonness, let us leave some token of our pleasure in every place: for that is our portion and our lot: Wisd. 5.7. Yet in the end they shall be forced to say in bitterness of heart (if they repent not) we have wearied ourselves in the way of wickedness and destruction, 8 but the way of the Lord we have not known: what hath pride and pleasures of our youth profited us. Wisd. 2.19 etc. Horrible is the end, sayeth Solomon, of the wicked generation. etc. YOUTH. All this I must needs confess to be true that you have said: Eccle. 3.1.2.3.4.5.6.7. yet as Solomon saith, there is a time for all things, a time to play, a time to work, a time to build, a time to pull down. etc. AGE. If you confess my saying to be true, Luc. 12.47 James. 4.17. and yet do contrary, you shall be beaten with many stripes. For as Saint james saith: To him that knoweth how to do well, and doth it not, to him it is sin. This he spoke to such as said in his time, as you do now, that confessed what was good, but they would not do it. 1. john. 2.17 Marc. 13.31. 2. Pet. 3.11 12. 1. Cor. ●. 31. Esay. 40.8. Luc 12.18. Genes. 6.13. And as for this place of Ecclesiastes or Preacher, by you alleged, to maintain your idle sports and vain pastimes, is not well applied by you. For he speaketh of this diversity of time, for two causes. First, to declare, that there is nothing in this world perpetual, Omne creatum finitum est, All things created be finite, that is, it hath and shall have an end. So Seneca saith: Senec. lib. 1. Nihil est diuturnum, in quo est aliquid extremum. Secondly, jam. 9.7. to teach us to be patient, and not grieved, if we have not all things at once, according to our desires, neither enjoy them so long as we would wish, and not thereby to maintain idleness and vain pastimes. So may the drunkard, Adulterer, Usurer, Thief, etc. (with the whole rabble of wicked and ungodly ones) likewise, and to the same effect and purpose allege this place, and apply it for their practices, as you do for yours. Eccl. 1●. 20. But Syrach teacheth you another lesson, saying: God hath commanded no man to do ungodly, neither doth he give any man licence and time to sin. etc. This doth well appear by the words of Saint Paul, Gal. 6.10. saying: While we have time, let us do good. Ambros in Gal cap. 6. etc. Saint Ambrose upon these words, saith: Tempus enim idcirco conceditur vitae, ut iam justè versemur, that is: Time is therefore granted unto our life, that we should live rightly and justly all the days of our life. Luc. 1.75. The godly man hath always said: Veritas filia temporis est, & matter omnium virtutum, that is: Truth is the daughter of time, and the mother all virtues. And that no time nor hour aught to be spent idly, appeareth by that Christ himself said: The Kingdom of heaven is like unto a certain householder that went to hire labourers into his vinyeard, Math. 20.3. 4.5. Luc. 10.22. Mat. 25.26. he went the third, the sixth, the ninth, and the eleventh hour, found some standing idle, and said to them, why stand ye here all day idle? Go ye also into my vinyeard. etc. Whereby it appeareth that we ought to waste and spend no time, nay, no hour in idleness, but in some good exercise. etc. as it may only redound to the glory of the immortal name of God, and profit of our neighbours. very well was it said of one, Nic. G●rran. in Math. Cap. 20. upon these words that Christ said to them that stood idle all day. etc. Tota die, id est, tota vita, in pueritia, adolescentia, in iuuentute, & in senectute, vobis nihil proficientes, proximis non subvenientes, Deo non seruientes, hostibus non resistentes, & in posterum non providentes, All the day, that is, all the life (to be idle) in thy childhood, in thy boyehoode, in thy youth, in thy age, nothing profitable to themselves, helpful to their neighbours, not serviceable to God, not resisting their enuimies, and less providing against the last day. This made Seneca complain that a great part of our life perisheth, in doing nothing, a greater in doing evil, and the greatest of all, in doing things unprofitable. Chrysostome sayeth, that we must be doing Cord, ment, ore, manu: cord credendo: ment compatiendo: ore confitendo: manu operando, With heart, mind, mouth, and hand: with heart in believing: with mind in patience: with mouth in confessing: with hand in labouring. So that you may well perceive, that to be idle and do no good, is against the law of God & the law of nature, as Hesiodus saith: Illi pariter iudignantur, & dij & homines, quisquis otiosus, both the Gods & men detest those that are idle: Centuria. 13. Cap. 10 & in folio. 1●5● & therefore was it said openly, Otiosos & vagos solitus est appellare, fratres muscas, quod nihil facientes boni, Idlers & wanderers were wont to be called friars flees, the are doing no good. YOUTH. Will you have no leisure times granted unto man? is it not a true saying: Quies laboris remedium, rest is the medicine of labours & weariness. Therefore breathings & refreshings from continual labours must be had, because it driveth away irksomeness gotten by serious toil, & doth repair again that bodies & minds to labour: even as too much bending breaketh a bow, so to be addicted perpetually to labours, & never to refresh the mind with pastimes, must needs cause the mind not long to endure in earnest studies, & therefore it is said, festival days in old time were invented for recreation. AGE. Yes truly, I do allow of honest, moderate, & good lawful active exercises, for recreation & quickening of our dull minds. And where you say, that holidays (as they are termed) were invented in old time for pastimes, I think you say truth. For the Pope appointed them (and not God in his word) and that only to train up the people in ignorance & idleness, whereby half of the year & more was overpassed (by their idle holidays) in loitering & vain pastimes, etc. in restraining men from their handy labours and occupations. S. August speaking of the abuse of the Sabbath day, August in Psalm. 34. saith: It is better to dig & go to plough on the Sabbath day, than to be drunk, and live idly: how much more may we say so of these festival days, never appointed nor commanded by God? etc. YOUTH. If you do allow of exercises and recreations, why then do you so bitterly inveigh and speak against plays & pastimes? AGE. As far as good exercises and honest pastimes & plays do benefit the health of man, and recreate his wits, so far I speak not against it, but the excessive and unmeasurable use thereof, Math. 5.29. taketh away the right institution thereof, and bringeth abuse and misuse, and thereby is an hindrance of man's obedience to God's word (as it is seen in you this present day) and therefore they are rather changed into faults and transgressions, than honest exercises for man's recreation. Therefore we must in all our pastimes remember what Cicero saith: Cic. de office lib. 1 Non ita generati sumus à natura, ut ad ludum & iocum facti esse videamur, sed severitatem potius, & alia studia graviora. We are not made and brought forth into this world by nature, to the intent we might appear and seem to be created to the maintenance of gaming and pastimes, but we are borne to more weighty matters, and graver studies. 1. Cor. 10.31 Therefore S. Paul saith: Whatsoever ye do, do all to the glory of God. YOUTH. It seemeth to me, you are so precise, as if you would make us stoics, that will thus exclude pastimes and plays from us, as we now use them. AGE. Have you so quickly forgotten (what I said even now) that I did allow of all honest, good, and lawful pastimes, for those ends and purposes whereunto they were appointed, for man's recreation and comfort. Cicero saith in his book of Offices, to this effect and purpose: Cicero de office lib. 1. Ludo autem & ioco illis quidem uti licet, sed sicut somno & caeteris quietibus, tum cum gravibus serijsque rebus satisfeceremus, that is: Honest games and pastimes are allowable, but we aught to use them as we do sleep and other eases of the body, and to be taken after such time as we have laboured enough in weighty matters, and serious affairs. As we read of the Roman Scruola, Valer. lib. ●. he used often times to play at Tennis, only to recreate his spirits, after he had taken great pains in weighty matters of the common wealth. YOUTH. I am very glad that you grant some kind of pastime and plays, although you tie it to times, matters, and persons. AGE. Very good reason it be so granted, as I have said. For as Cicero saith: Ludendi est quidem modus retinendus, A measure aught to be kept in all our pastimes, as the Poet saith: Est modus in rebus, sunt certi denique fines. Quas ultra citraque nequit consistere virtus. I pray you what measure or mean keep you & your companions now a days, that play when you should sleep, and sleep when you should labour? Mar. 23. ●● The Lord biddeth you watch and pray, and you watch and play all night long, whereby you are not able to do your duty in hearing of God's word, receiving of his sacraments, praying with the congregation, nor yet able to use your vocation and calling: whereby you provoke and heap Gods heavy displeasure and wrath upon you, therefore you have great cause to be hearty sorry, and to repent. YOUTH. Why sir, by my sleep I hurt no man, for therein I thought no evil, and therefore I have not offended, that I need to repent me for it. AGE. My son, jam. 3.2. Mat. 15.19. 1. Cor. 3.5. Genes. 6.5. Psal. 19.12. Psal. 52.7. in many things we offend all, both in thoughts, words, deeds, & dreams, through corruption of our nature, therefore have we need to say with David: Who can understand his faults? Cleanse me from secret faults (O Lord. And whereas you say, by sleeping you hurt no man: That is not sufficient to hurt no man, but you must do good also. David saith: Psal. 34.14. Psal. 37.27. 1. Pet. 3.11. Eschew evil and do good, seek peace, and ensue it. What good (I pray you) hath your sleep and idle pastimes done to you? which hath hindered you from all good and godly exercises. Not good at all, but rather great hurt, for that you abused, and not used your sleep in due time and order, by reason of your idle nightwatching plays, and idle wanton pastimes, to satisfy the pleasures and desires of the flesh, Rom. 8.5.6, 7.8.13. Gal. 5.19. and therefore you need repentance. Hereby is inferred that general rule, Cuius rei est usus, eiusdem est & abusus. There is nothing used, but that also may be abused. Genes. 3.6. Wis. 2.25. For God in mercy giveth us nothing (be it never so good) but the devil is presently busy to draw us to the abuse thereof. YOUTH. Do not you remember that Solomon saith: Eccl 3.22. That there is nothing better than that a man should be merry and rejoice in his affairs, because that is his portion. Wherefore then shall not we in our youthful days play and pastime? AGE. Solomon speaketh not there of vain, wanton, and idle plays, but declareth that man by his reason can comprehend nothing better in this life, than to use the gifts of God soberly and comfortably. Also he speaketh against the greedy carefulness of the covetous rich men, that use to become slaves and bondmen to their muck and riches (contrary to the rule of David, which he giveth, Psal. 61.10. saying: If riches increase, set not your hearts thereon). A little before the place by you recited, he saith: I know that there is nothing good in them, Eccle. 3.12. but to rejoice and do good in his life. To that end was it spoken of the wise man against covetousness, Auar● semper deest quod habet, quàm quod non h●bet, The rich man lacketh that which he hath, as well as that he hath not. August. Augustine saith: Non solum ille avarus est qui rapit aliena, sed etiam ille avarus est qui cupidè servat sua, He is not only a covetous man that taketh away another man's goods, but also he is a covetous man that greedily and niggardly keepeth his own goods (from helping the poor) so that it is a manifest token of God's plague, when a rich man hath not a liberal heart to use his riches. August. de verb. Apost. Serm. 20. Augustine saith: Siignem mittitur qui non dedit rem propriam, ubi putas mittendus est qui invasit alienum? If he shall be cast and sent into fire that giveth not of his own proper goods, where thinkest thou shall he be cast and sent that invadeth and taketh away other men's? YOUTH. Why do you speak so much to me of this covetousness, I am not rich, and therefore not covetous. AGE. You are herein deceived. Exo. 20.17. Rom. 7.7. For Christ in his law saith: Thou shalt not covet nor lust: whereby he doth declare that a greedy minded man (although he have no riches) may be, and is a covetous man. Psal. 75.6. ● Sam. 2.7. So that riches (which is the gift of God) is not cause of covetousness, but the filthy desire and insatiable mind and heart of man, and also his greedy desire to have. Therefore Paul saith: ● Tim. 6.10 The desire of money, he saith not simply (money) but the (desire) is the root of all evil, which while some lusted after (he sayeth lusted) they erred from the faith. Again: They that will be rich, fall into temptation, and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction. So that we see, it is the lust and will, and not the riches per se, that doth make us covetous men. Augustine sayeth: August. in Serm. 29. Tolle superbiam, & divitiae non nocebunt, Take away pride and vainglory, and then riches will not hurt. Non enim (saith Theophilact) divitiae nocent, Theophil. in Luc. cap. 7. sed solicitudines earum, Riches hurt not, but the carefulness of them. Chrisostome also saith: Chrisost in Epist. ad Phil. cap. 1. Non est pauper, non est, inquam, qui nihil habet, sed qui multa concupiscit: vicissim, non est dives qui multa possidet, sed qui nullius eget. etc. Voluntas hominum & divites faciunt & pauperes, non pecuniarum vel abundantia, vel defectus, that is to say: He is not a poor man I say, that hath nothing, but he is a poor man that coveteth and lusteth: Again, he is not rich that hath and enjoyeth much (goods) but he that coveteth no other man's (goods) etc. the wills and desires of men maketh rich and poor, Seneca. not the want, or abundance of money. Seneca sayeth: Dives est, non qui magis habet, sed qui minus cupit, He is rich, not that hath much, but that coveteth lest. Therefore Saint Paul saith: 1. Tim. 6.6. Godliness is great gain, if a man be content with that he hath. etc. Whereby you see proved, that you and such others, are covetous men. YOUTH. Well, let this pass, and let us come again unto our former talk. Is it lawful for Christians to play at all, or not? AGE. I have said to you my mind herein already, what need you to urge me so often to tell you? YOUTH. I will show you the reason why that I do ask you again. AGE. What reason is there that so moveth you to reiterate this so often? Declare it. YOUTH. I have often times heard & affirmed at the mouth of certain grave learned Divines) that it is not lawful for any Christian man (professing the faith and true religion of Christ jesus) to play at any game or pastime at all. AGE. Although in this point, I am not altogether of their judgement, yet no doubt they seem to give reasons for it, but yet I must needs confess, these reasons of theirs are sifted very deep, and very hard, and marvelous precise. YOUTH. I pray you let me hear what their reasons are, that they seem to persuade by. AGE. Their reasons are these. seeing (say they) that we must yield account to God of the whole course of our life, and of each particular deed thereof, they ask what account we are able to yield to God of the time that we lose in play? And seeing (say they) that we must forbear every idle word that God rebuketh us for, Math 12 36. yea, though it be neither oath nor blaspheming of the name of God, but only because it is idle, and spoken to no purpose, 1. Cor. 19.32. how then (say they) can we excuse ourselves of all the idle time that we spend in playing? We must do all (say they) that we do, be we great or small, rich or poor, to the glory of God. And when we play, can we say that therein we glorify God. Ephe 5.16. Paul (say they) willeth us to redeem the time, which we have lost in fond and evil things when we were Idolaters, shall we think that it is lawful for us to lose and spend the same in play, now when we are called to the glory of God? It is sufficient for us (sayeth Saint Peter) that we have spent the time passed of this life after the lust of the Gentiles, 1. Pet. 4.3. walking in wantonness, lusts, drunkenness, in gluttony, drinking, and in abominable Idolatries, to the end that the rest of the time that we shall live in this flesh, we should live no more after the concupiscences of men, but after the will of God. There are so many duties (say they) that God by his word requireth of us, so many means and holy exercises and occupations, to bestow ourselves either to the glory of God, or the profit of our neighbours, at all hours both day and night, yea, though they were longer, and that every day had eight and forty hours. But in stead of bestowing ourselves in holy exercises, and better businesses, we spend away our time in playing, therefore it is intolerable, and by no means lawful for any man that calleth himself a Christian, to play. There is the reading of the word of God, and other good books, there is comforting the sick, visiting prisoners, relieving the needy, and also the occupations that each man hath in his estate and particular calling: Math. 25. 35-36. all the which, with other like exercises, are express●lye commanded us by the word of God, and we can scarce find in our hearts to do any of them, and yet can we bestow (say they) so long time in playing. Certainly all these things well considered, Amb. lib. 1. off●c. cap. 23● etiam in Psal. 118. Chrisost. in Mat. home 6. we cannot perceive (say they) how it should be seemly, or lawful for a Christian to loose any time, be it never so little, in play. Saint Ambrose (say they) doth generally condemn all kind of play. As also Saint Chrysostome. YOUTH. I promise' you they go very near. AGE. Although they do, yet for my part I will not be so strait or scrupulous. August. lib. 2. Musicae. For I say with Saint Augustine, that it is the part of a wise man sometimes to recreate himself, and rejoice the mind, that he may the better away with, longer continued, and more cheerfully return to his ordinary labour and vocation. Ambr. lib. 1. office cap. 33. S. Ambrose saith: Licet interdum honesta ioca. etc. Honest pastimes are sometime lawful. YOUTH. I would very gladly hear your answers to their reasons which they have made. AGE. My answer is this: We must make distinction between the ordinary things that a Christian is bound of necessity to do, and those things which are permitted, and granted him by God for the refreshing and helping of his infirmity, as to ease him when he is weary, to sleep after labour, and to play after long pain. Ovid saith: Quid caret alterna requie, durabile non est. The thing cannot endure that lacketh rest. And therefore the holy Scriptures (which are the rule of good and evil) maketh mention of playing, and alloweth Christians so to do. Zacharie saith: Zacha 8.5, And the streets of the city shall be full of boys and girls, playing in the streets thereof. Also when Saint Paul saith: 1. Cor. 10.31 Whether ye eat or drink, or whatsoever else ye do, do all to the glory of God. We may by this word, (whatsoever ye do) understand all honest recreations, which certainly is as lawful and permitted to us, by reason of our infirmttie, as is either eating, drinking, or sleeping, when we have need thereof. And as our Lord jesus Christ sayeth: Marc. 2.27. Luc. 6.5. Math. 12.8. That man is made for the glory of God, and therefore the Sabbath serveth for man, and not man for the Sabbath: so honest recreation is invented for man and for his health, which maketh us the better and more devout to serve God. Then to play at honest games and pastimes, is a thing both indifferent and lawful, and such as are left to Christian liberty, Gala. 12 13. as Paul saith: Brethren, ye have been called unto liberty: only use not your liberty as occasion unto the flesh, but by love serve one another: which thing must be observed in any wise. Nevertheless, I confess we aught not to abuse (through too great pleasure which we take in them) no more than to abuse any other thing of the like kind. In very deed it should seem too great a cruelty to restrain wearied natures, overtoyled bodies, that they neither might or durst take some recreation. For although we aught to apply all & every our doings to the glory of God, & edifying & helping of our neighbours, nevertheless when we take our honest recreation to maintain and preserve our vigour and health, or to recover our strength, or to refresh up our spirits, that we may afterward the more cheerfully and freshly go about that business that God hath called us unto, and do it the better. The same in the end redoundeth to the glory of God, whom we shall by this means be more able and ready to serve, and also to seek our neighbour's furtherance and profit. I do not then forbidden or condemn all play, neither mislike that a faithful Christian do sometimes play and sport himself, so that such play and pastime be in lawful and honest things, and also done with moderation. YOUTH. Then I perceive by you, that honest recreation, pastimes and plays are tolerable unto men, and that they may use and frequent it without fault, or offending God, or hurt to the profession of a true faithful Christian. AGE. If it be, as I have said, moderately taken, for recreation sake, after some weighty business, to make one more fresh and agilite, to prosecute his good and godly affairs, and lawful business, I say to you again, he may lawfully do it: yet I would demand one thing of thee my son, if thou wilt answer me. YOUTH. That I william. What is it, let me hear? AGE. What weighty affairs and grave studies have you and your companions been burdened withal? Hath it been studying in your books, either in giving counsel and advise for government of common wealths, or else in labouring and toiling in your handy crafts and vocation, for the sustentation & maintenance of your wives and family at home, that you should have such need to consume this whole night for recreation, pastime, and vain plays? YOUTH. I assure you good father Age, my study is not Divinity, for I have small learning, Luc. 16.3. Prou. 20.4. Cap. 21.25. Cap. 22.13. nor yet am I any Magistrate, or labouring man: for in no wise can I labour, I love not to hear of it, of any thing, much less to use it. AGE. Your father hath the more to answer for, who is commanded by God's holy word to have brought you up (as S. Paul saith) in the discipline and doctrine of the Lord. Deut. 6.7. Ephes. 6.7. Eccles. 7.6. 2. Tim. 3.15. S. Paul commendeth Timothy, that he had known the Scriptures of a child, and commendeth him that he had learned the faith that was in him, 2. Tim. ●. 5. of his grandmother Lois, and his mother Eunice. Whereby appeareth their diligence in bringing up Timothy in godly knowledge, learning, and faithfulness in religion. Solon the Law maker among the Ithenians, Plutarch made a law that the child (whose father never regarded to bring up his son in any good learning or exercise) should not be bound to secure or relieve his father in any respect, in what 〈…〉 he were in. Aristot●●. Aristotle was demanded, what the learned differed from the unlearned: answered, Qua vivi à mortuis, As living men do differ from the dead. Diogenes. Therefore Diogenes said well: Learning and good letters, to young men bringeth sobriety: to old men comfort: to poor men riches: to rich men an ornament, etc. Not without just cause did Chrisostome say: Fathers are loving to the bodies of their children, but negligent & hateful to their souls. Which is the cause that Ecclesiasticus sayeth: Ec. 30.9.10 If thou bring up thy son delicately, he shall make thee afraid: if thou play with him, he shall bring thee to heaviness. Laugh not with him, lest thou be sorry with him. etc. And where you say, you cannot labour, I tell you plainly, 1. Thes. 3.10 Ephe. 4.28. then are you not worthy to eat or drink. For he (sayeth Saint Paul) that will not labour, aught not to eat, that is to say, saith a learned man, Nolite istos otiosos alere, sed fame eos ad laborem cogite, Math. Flace. Illyricus in 2. Thes. cap. 3 Nourish not among you these idle loitering persons, but compel them with very hunger to labour: whereby you may learn, Ephe. 4.28. that none aught to live idly, but should be given to some vocation or calling to get his living withal, that he may do good unto others also. Thom. de Aquino in 2. Thes. cap. 3. Thomas de Aquine sayeth: Quinon habet exercitium, vel officij, vel studij, vel lectionis, periculosè viwnt otiosi, They that have no exercise, either of office, study, or reading, these live dangerously that live ydellye. Ecclesiasticus therefore saith: Eccl. 33.26. Send thy servant to labour, that he go not idle: for idleness bringeth much evil. Cato. Cato saith: Homines nihil agende, discunt male agere, Men in doing nothing, but be idle, do learn to do evil. Genes. 3.15. Adam was put (by God) in Paradise, it is added, that he might dress it, and keep it. Teaching us, that God would not have man idle, Genes. 3.19. though as yet there was no need to labour. Also God said unto Adam (after his fall:) In the sweat of thy face thou shalt eat bread. Psal. 128.2. Prou. 10.13. David saith: Thou shalt eat the labours of thine own hands. Solomon sayeth: A slothful hand maketh poor, but the hand of the diligent maketh rich. You, and such as you are, esteem yourselves happy and blessed which may live in wealth and idleness. But the holy ghost (as you have heard) approveth them blessed that live of the mean profit of their own labours. So that it appeareth, of all things, idleness is most to be eschewed and avoided of all men (especially of those that profess the Gospel of Christ) because it is the fountain and well spring whereout is drawn a thousand mischiefs: for it is the only nourisher and maintainer of all filthiness, as whoredom, theft, murder, breaking of wedlock, perjury, Idolatry, Popery, etc. vain plays, filthy pastimes, and drunkenness. Eccl. 32.26. Bullinger, in decad. 3. ser. 1 Th●ophila. in 1. Tim. cap. 1. Bonavent. in li. meditatione vit. Christ Not without cause did Ecclesiasticus say, that idleness bringeth much evil. Otium fuge ut pestem (sayeth Bullinger) Flee idleness, as thou wouldst flee from the plague of pestilence. Otium enim omne malum edocuit, Idleness teacheth all evil and mischief. Bonaventure saith: Otiositas magister nugarum est, & noverca virtutum, Idleness is the master of fables and lies, and the stepdame of all virtue. So Ambrose saith: Periculosa otia secura esse virtuti, This secure idleness is most dangerous that can be to virtue. Therefore my son do according to the old Proverb, Qui fugit molam, fugit farinam. Solomon reproveth such idle persons as you are, by sending them to the Ant, Prove. 6.6. 7.8. Cap. 30.25. saying: O sluggard, go to the Ant, behold her ways, and be wise, for she having no guide, governor, nor ruler, prepareth her meat in the summer, and gathereth her food in the Harvest. Teaching hereby, that if the word of God cannot instruct us, nor persuade us, yet we should learn at the little Ant, to labour and provide for ourselves, and not to burden others, as Saint Paul saith: 1. Tim. 5.8. If there be any that provideth not for his own, and namely for them of his household, he denieth the faith, Ephe. 4.28. and is worse than an infidel. Again he sayeth: Let him that stole, steal no more: but let him rather labour and work with his hands the thing which is good, that he may have to give unto him that needeth. How is it then, that man shameth not to live a trifling, and an idle loiterer, considering how painfully and busily the poor Ant toileth in the Summer, gathering her provision and store for the Winter, and also having such manifest precepts in holy Scripture, to instruct him, as you hear of Saint Paul himself. Therefore he put that precept to avoid theft, to move the Ephesians to labour, for that idleness maketh one to consume his own goods and treasures, whereby cometh poverty, of that issueth out deceit, from thence cometh theft: he addeth a reason why he should labour, not only to secure himself, but those also that have need. He biddeth them simply to work, but saith work that is good, that is to say, that work and vocation which God hath ordained and appointed, which is good and profitable to men. 〈…〉 A learned father saith hereupon, Prohibens pratias ac inutiles arts, ut sunt histrio●um, praestigiatorum, Mag●um, Astrologicae, & alia omnes divinationes, aliaeque curiosae 〈◊〉 sorum generum: Forbidding (by Paul's words) evil and unprofitable arts, as of Interludes, Stage plays, juggle, and false sleights, Witchcrafts, Speculations, Divinations, or fortune-tellings, and all other vain and naughty curious kind of arts. Whereby we have to note, with what kind of labour and exercise we aught to get our livings. For 〈◊〉 it be by these or such like ways and means, it is most detestable and abominable before God and man, and cannot escape without great punishment, unless they repent, and so turn from their wickedness. YOUTH. Is there no remedy but that we must get our living with our own labour and travel? AGE. There is no remedy, for the Lord hath commanded it, job. 5.7. Psal. 104.23. Act. 20.34. Ephe. 4.28. 1. Cor. 12.25 2. Thes. 3.8. 1. Thes. 4.12 and therefore it must be done, he hath so decreed it, as job saith: A man is borne to travel, as the sparks to flee upward. David saith also: Man goeth forth to his work, and to his labour until the evening. Neither are we borne to ourselves only, but to others also. Plato saith: Homines hominum causa esse generatos, Plato. Each man was borne and brought into this world for other's sake, Cic. lib. 1. de ●fficijs. as one man to help another. Cicero saith: Non nobis solum nati sumus, ortusque nostri partem patria vindicat, partem amici. etc. We are not borne and brought into this world, to ourselves only, for own sake, but also for others, for part of our birth and being, our country doth challenge, and the other part our parents and friends do require. For otherwise, Homo homini lupus est, Gal. 5.35. A man is a wolf to a man, that is, a devourer one of another. Therefore let us labour diligently in good exercises, that we may have to minister to the needy brethren, remembering always what is said: It is a blessed thing to give, rather than to receive. Act. 20.35. Thus you may perceive throughly how commendable the labouring man is, and how detestable and odious the loiterers and idle persons are in any common wealth: Centuria. 13. 〈◊〉 10. foe 1152 Otiosos & vagos solitus est appellare, fratres muscas, quod nihil facientes boni, Idlers and wanderers were wont to be called Friars flies, which never do any good. Teaching hereby that Popish friars were and are but ydlers and loitering vagabonds, good for nothing, but even as flies fly abroad upon all men's meat, to fill themselves of other men's travels: even so do they. For they go idly a limiting abroad, living upon the sweat of other men's travels. Against such idle Friars and Monks, Saint Augustine wrote a book, reproving earnestly their idle covetous life. etc. Seneca passing by a certain town called Uacia, he saw a Citizen of Rome idle and loitering, said: Hic situs est Vacia, Here lieth or sitteth the filth and dung of Uacia. It was truly said of one: Quod otium puluinar est Satanae, That Idleness is Satan's featherbed and pillow that he layeth all ydlers and loiterers to sleep upon. The Prophet Ezechiell saith, Ezec. 16.49 it was one of the sins of Sodom, for which God plagued them, saying: This was the iniquity of thy sister Sodom, pride, fullness of bread, and abundance of idleness was in her. etc. Saint Paul also reproveth a sort of young widows which were in his time, and lived idly, saying: Refuse the younger widows, 1. Tim. 5.13. for they being idle, have learned to go about from house to house, yea they are not only idle, but also prattlers and busy bodies, speaking things which are not comely. Here may you see what mischiefs ensue of idleness, both in men and women. In old time (we read) that there was usually carried before the maid when she should be married, Plin. lib. 8. Cap. 40. and came to devil in her husbands house, Pro. ●1. 10.11.12.13. a distaff charged with flare, and a spindle hanging at it, to the intent she might be mindful to live by her labour. Plutarch. Also among the Romans, when any maid should be married, it was always solemnized upon the working day, to teach what they must do. etc. Likewise they were wont in old time, to have painted Snails in their houses, to teach them thereby always to keep home within their own house, and to see her servants labour in their business duly and truly, for the avoiding of idleness, ●. Cor 14.35 the mother of all other vices. Saint Hierome counseled the maid Demetrias to eschew idleness. And therefore when she had made an end of her prayers, he willed her to go in hand with wool and weaving, that by such change of works the days seem not long. He did her not to work, for that she was in any poverty (being one of the noblest women in Rome) but that by such occasion of working, she should put out of her mind foolish and filthy imaginations and fantasies. A certain woman of Lacedaemon taken prisoner in war, was asked what she could do: I can (sayeth she) rule an house. So Aristotle saith: That in keeping of an house, it is the man's part to get, and the woman's to keep. But if she be spending & wasteful, prodigal and idle, Ecclesiasticus counsel must be followed, where he saith: Eccl. 42.6. Set a good lock where an evil wife is, and to lock where many hands are. Otiositas ommum vitiorum magistra atque origo est, Idleness (sayeth Chrysostome) is the mistress and beginning of all vice and wickedness. Cato saith: Segnitiem fugito, qua vita ignavia fertur, Nam cumm animus languet, consumet inertia corpus, as if he should say: A slothful and idle life is to be fled, for when the mind is unlusty, than idleness consumeth the body. Idleness most delectable to the flesh, which delighteth above measure in sloth, litherness, ceasing from occupation, sluggishness, and heaviness of mind, and it hath a desire to be doing of nothing, and to be void of all care and business. Yea, and this remember my son Youth, that filthy lusts are chiefly nourished by excess and idleness, for thereof is the fire brand kindled, and thereof is the oil poured in and ministered so abundantly, as not without cause that learned father Peter Martyr said: Quamuis autem otium alat alioqui multa mala, P. Martyr●m comment in 2. lib. Sam. cap. 11. nihil tamen aut facilius aut magis alit, quàm lihidinem, that is: Although idleness otherwise nourisheth many evils, notwithstanding the nourisheth nothing more easy than sensuality, and unlawful lust (of whoredom) therefore was it said of that witty Poet: Quaeritur Aegisthus quare sit factus Adulter. ●●id. In promptu causa est: desidiosus erat. That is: It is asked wherefore Egisthus was Adulter made: The cause is plain, and quickly known: since he with sloth was clad. YOUTH. I perceive the blind eateth many a fly. For as Christ saith: joh. 12.35. He that walketh in the dark, knoweth not whither he goeth. And Saint Paul said, that he knew not lust had been sin, Rom. 7.7. except the Law had said: Thou shalt not lust. Even so may I say, that I had not known that Idleness had been such a detestable sin as it is, except God had opened this to me by the means of you. Nor yet that Satan thereby useth to seduce and bring us from all virtue to vice, from faith to infidelity, according as Ecclesiasticus saith: Eccl. 33.26. Idleness bringeth much evil: And as the saying of old hath been: Otia daunt vitia. AGE. It is the way and practice that Satan useth to steal into our hearts, Math. 13.25 that he may possess us, as Christ saith: While man slept, there came his enemy (Satan) and sowed tars among the wheat. Psal. 132.3.4.5. etc. As we see in king David: when he was young, he exercised himself in preparing a house for the Lord, and said: I will not enter into the tabernacle of mine house, nor come upon my bed: nor suffer mine eyes to sleep, nor mine eye lids to slumber, until I find out a place for the Lord, an habitation for the mighty God of jacob. After, when he began to be idle, it is said in the book of Samuel, that David went not up with joab his Captain, 2. Sam. 22. ●. ●. 30 but sent him, and all his servants with him, against the children of Ammon, to besiege Rabbath. But (saith the text) David remained in jerusalem, and fell to lie idly upon his bed at noon, or evening tide, and rose up and walked upon the roof of his palace, and from the roof he saw Bethsheba, Uriah the Hittites wife washing of herself, and she was beautiful to look upon. etc. and David sent for her, and she came unto him, and he lay with her, and gate her with child. etc. By this example you may see the dangerous falls that God's children fall into by this detestable vice of idleness. And therefore that old saying by you alleged, is most true, Otia daunt vitia, Idleness bringeth and gathereth (wheresoever she entereth) all manner vices and wicked sins. Ambrose hath a pretty apt similitude to set forth the nature of Satan unto us, and also his sleights and crafty practices to deceive us, to the end we thereby may the better avoid his subtleties. YOUTH. I pray you good father Age, declare it to me, that I may learn somewhat thereby to avoid that wicked enemy. AGE. Ambros. in Hexameron ●ib. 5. cap. 8. The similitude is of a Crab, and of an Oyster, as thus: The Crab (saith Ambrose) delighteth very much to eat of the meat of Oysters, but for that they (Oysters) are so strongly and well fenced with two hard shells, which he cannot break by strength, therefore he waiteth diligently to bring the Oysters out of the water, into the hot sun. While the Oysters open with the sun, and with the air and wind, the Crab presently putteth a little stone into the Oyster as he gapeth, whereby he cannot close or bring together again his shells, than afterward the Crab without danger putteth in his claws, and devoureth the flesh at his pleasure. Even so (saith he) when men are given to idleness, and open their minds unto pleasures, the Devil cometh, and casteth into our minds and hearts, filthy cogitations, in such sort, that our shell which before did defend us, cannot be drawn close together again, then full easily doth he devour us clean. YOUTH. I promise' you this is a proper simile very aptly applied by S. Ambrose, yet I pray you let me a little further trouble you about this matter of idleness. AGE. It shall be no trouble to me, say on in the name of God, what you have to demand, and I will answer you as God shall give me leave and knowledge. YOUTH. You have heretofore mightily beaten down all idleness, affirming also that God detesteth it, and yet by your patience) I do read in the Law, that God himself commandeth us to be idle, Exo. 20. ●0. saying (in the fourth commandment) The seventh day is the Sabbath of the Lord thy God: in it thou shalt do no manner o● work, thou, nor thy son, nor thy daughter, nor thy man servant, nor thy maid, nor thy beast, nor the stranger that is within thy gates. etc. Whereby it appeareth that the Lord alloweth of idleness. etc. AGE. You must learn to distinguish this word (Idleness) as Saint Augustine teacheth you, A●gust, de v●ra religion ne. Cap. 35. saying: Est otium desidiae, & otium cogitationis, that is: There is idleness of sitting still, and there is idleness of meditations. very well noted also was it of Brentius, ●rentius in Luc. Cap. 9 Homil. 85. saying: Est otium ignawm, quo inertes parant se non ad negotia, sed ad delicias & voluptates. Est otium h●nes●um & ne●essariū, quo boni viri reddunt seize aptiores ad negotia & vocationes suas sectandas. Tale otium non solum suasit, sed mandavit Deus in lege, dum instituit Sabbatum, & iuber in co non hominem tantum, verumetiam iwenta quiescere. Otiemur non ad luxum, quod impij & ignavi solent, sed ad pietatem. etc. That is: There is a beastly and slothful idleness, which idle persons get to themselves, not for labours, but for pleasures and delights. There is also an honest and a necessary idleness, whereby good men are made more apt and ready to do their labours and vocations whereunto they are called. This kind of idleness, God doth not only persuade, but also commandeth it in his law, in that he appointed the Sabbath day, and commanded that in it, not only man should rest, but the beasts also. Let us then be idle, not for carnal pleasures, as the wicked and ungodly are wont, but for godliness and virtues sake. etc. Master Bullinger also sayeth: Sabbatum à Deo institutum est, Bullinger. ● lerem. ca ●● non propter otium per se. Otium enim Deus nuspiam per se approbat: proinde otium Sabbati commendantur propter aliud, nimirum propter diligens religionis studium: ideò enim feriandum praecipitur à laboribus manurijs, ut hoc totum tempus impendamus exercitio religionis, that is: The Sabbath day was appointed of God, not for Idleness simply. Idleness of itself is no where allowed of God: therefore the idleness of the Sabbath day was commended for another purpose, that is, for the study and diligent desire of religion. Therefore he commanded to rest from our handy labours, that we might bestow all that time in the exercise of religion. It is likewise in the very same commandment said: Exo. 20.11. that God rested the seventh day etc. Shall we conclude with the heretics, that God sitteth idly in heaven, and hath no care of his creatures by his heavenly providence, now he hath once created them? (God forbidden.) This rest of God (as the Scripture testifieth, was à creatione, sed non à gubernation, it was from creating, but not from governing and ordering them. For he doth always by his power sustain them, by his providence govern and rule them, and by his goodness nourish them. We must rest therefore from handy and bodily works, but we must not cease from such works as pertain unto the true worshipping of God. This service among the fathers, were used in iiij. things, that is. First in reading, interpreting, and hearing of Scriptures. Secondly, in prayers public and private, in celebrating and receiving of Sacraments. Thirdly, in collecting and gathering for the poor and indigent. Acts. 11.29. 1. Cor. 16.2. Fourthly, in visiting and distributing to the poor, and making of peace and unity among neighbours where any controversy was. YOUTH. Then I perceive we must refrain from all other labours upon the Sabbath (except those which you have specified) and so of necessity we aught not to use any labour or work what need or necessity soever there should be. AGE. You must note that the Sabbath was made for man, and not man for the Sabbath, Math. 12.8. Luc. 6.6. Marc. 3.1. and therefore is the son of man Lord over the Sabbath. The Sabbath was instituted of God to conserve man, and not to destroy man, and therefore the Sabbath is to be dispensed withal, as often as it shall be through our necessity, safety, or health, so required. Of the which thing our Saviour Christ disputeth in Matthew and Luke, Luc. 6.9. Marc. 3.4. for in such things the liberty of the Christians doth consist. And whereas the Priests and Levites were exercised openly in slaying of beasts in the Temple, Rom. 14.6. scumming, seething, and burning them, prepared for their sacrifices, Num. 28.9. & were not counted guilty of the breach of the Sabbath day. Mat. 12.5. In like sort it shall be lawful to prepare meat for our need on the Sabbath day, 1. Macha. 2.40.41. and to feed the body. Mattathius thought it had not been lawful to fight upon the Sabbath day: but when he considered the end of the Sabbath, how it was ordained to preserve, and not to destroy, willed all men to make battle upon the Sabbath day, because they might not die all of them as their brethren did which were murdered by their enemies. Luc. 6.9. Math. 12.11. Luc. 13.15. So it is lawful upon the Sabbath day, to heal the sick, to visit the sick and prisoners, to secure the needy, to fight in defence, that we may preserve the creature of God. If it be lawful (as Christ saith) to draw a beast out of a ditch or mire on the Sabbath day, why is it not lawful on the Sabbath day to save a house that is ready to fall, or a burning, or to moor a ship faster that is ready to run against the rocks? Why is it not lawful on the Sabbath day to gather together corn or hay which hath lain abroad a long time, and to save it, lest it should through the injury and force of the weather, and high floods and springs of waters, be utterly destroyed? YOUTH. If it be so, Num. 15.32.35.30. Exo. 31.13.14. as you have said, why then did Moses and Aaron command the congregation to stone to death that man that was found gathering sticks upon the Sabbath day? jere. 17.21. And why doth God threaten such plagues on those that carry any burden on the Sabbath day? AGE. In that he was stoned to death, was not simply for gathering of sticks, or that he did this of necessity, or of ignorance and simplicity (as some suppose) but for that he did it of set purpose, consumeliously, obstinately, and stubbornly did break and violate this commandment of God: Or as it were in spite of Moses God's magistrate, would do this in the open face of all people, teaching others (by his example) to do the like, therefore Moses commanded to stone him to death according to the law. Num. 15.24 For if he had done it of ignorance, necessity, and simplicity, then should not he have died (as it is expressed in the very same chapter) but certain burnt offerings had been offered to the Lord for him. Levi. 4.17. etc. But (sayeth the Law) if any person doth presumptuously despise the word of the Lord, and break his commandments, he shall be utterly cut off from among the people. etc. Whereby you may perceive that he was put to death for his contempt against the Lord. And for that cause Lyra● supposeth this man was first kept in prison, 〈◊〉 in N●om cap. 15. in Olo. ordi. until it was tried out whether he did it contemptuously or ignorantly. And for that God saith: Exod▪ 31.14 (He that defileth the Sabbath, shall die the death. etc.) It was repeated of God, for a special point, teaching hereby, that the whole keeping of the law standeth in the true use of the Sabbath, which is, to cease from our works, and to obey the will of God. For the observation of the Sabbath doth extend as well unto the faith we have in God, as unto the charity of our neighbours. Also by this example we see the authority of the magistrate, how it is not only to punish matters and faults committed against the second table: Cal●inus in Exod. cap. 15 but also for faults and trespasses committed against the first table, for matters touching religion. August. con●●● Crescen. So S. Augustine saith: In hoc Reges sicut eis divinitus praecipitur Deo serviunt in quantum Reges sunt, si in suo regno bona iubeant, mala prohibeant, non solùm quae partinent ad humanam societatem, verum etiam quae ad divinam religionem, that is: In this Kings, as it is commanded them of God, do serve God as Kings, if in their kingdom they command good things, and forbidden evil things, not only those things which pertain to humane society, Dani. 3.29. but also to all godly religion. Some read of Nabuchodonosor, how he served God, when he forbade by a terrible law, all men dwelling in his kingdom, from blaspheming God. So likewise we may read of that godly king Ezechias, 2. Reg. 18.4 how he destroyed the temple of the Idols. etc. Whereby we see that Princes may lawfully deal in matters of religion, Deute. 13.5. and also may lawfully put to death open and obstinate Papists and heretics, that hold any false doctrine manifestly against the word and commandment of God. Mat. 13.30. Whereas Christ saith: Let both the tars and wheat grow together until the Harvest. Beza de pu● nied. haret. etc. appertaineth nothing unto the Magistrate, but unto the Minister only. etc. As for the place of jeremy, jere. 17.22. you shall note, that he goeth about to show the jews the right keeping of the Law. For by naming the Sabbath day, he comprehendeth the thing that is thereby signified: for if they transgressed in the ceremony, they must needs be culpable of the rest, which is meditating the spiritual Sabbath or rest, hearing of God's word, and resting from worldly travels. And doth also declare, that by the breaking of this one commandment, he maketh them transgressors of the whole law, forasmuch as the first and second table are therein contained, that is, as I have said before, faith towards God, and charity towards our neighbours: Nehe. 13.15. and not for our own fantasy, gain, and pleasure, we should go about our own business, and leave our duty towards God, and give ourselves to all manner idleness, and ethnical sports and pastimes, as is now used too much amongst us. That day is most holy, in the which we must apply and give ourselves unto holy works and spiritual meditations. Nehe. 8.1.2.3.4.5. For if we do but rest (in the Sabbath day) from the works of the body, then do we take that like rest as beasts do, and not as the faithful do. Hieronym. Epist. 17. Saint Hierome to this saith: Non sufficit à malis esse otiosum, si quu fuerit à bonis otiosus, It is not enough for man to rest and cease from evil things, if a man be idle from good things. Likewise Saint Augustine saith: Quod in otio non debet esse iners vacatio, sed aus inquisitio veritatis, aut inventio, that is: In idleness sluggish rest aught to be away, and when he is at rest, there aught to be either inquisition of the truth, or invention of the same. YOUTH. What doth this word Sabbath signify? AGE. It signifieth in Hebrew, quietness or rest. YOUTH. How many Sabboths are there? AGE. Three. The first is corporal: to cease from our bodily labours. second is spiritual: to cease from our sin. third is heavenly: Esay. 66.23 ●. 〈◊〉 2. ●. reve. 14.13 ca 2.2.3.4. ● that is after this our pilgrimage, and end of our life, we shall keep our Sabbath and rest in heaven with jesus Christ for ever and ever. YOUTH. You have throughly satisfied me in this point, I thank you good Father for it. Yet I pray you let me understand what Christ meaneth by saying in S. Mathewe, Mat. 12.36. that of every idle word that men shall speak, they shall give account thereof at the day of judgement. AGE. That is a sharp saying and a true, if we shall give account for every idle word (O Lord be merciful to us) what shall we do then for our idle and sinful works. By these idle words, 〈◊〉 in Math 12. Saint Hierome understandeth all that is spoken without profit to the hearers, letting pass good and gracious talk, and speak of frivolous vain things, full of scurrility and bawdry. Bulling. in Math. 12. etc. Master Bullinger saith: Hereby is forbidden all lies, vanities, and whatsoever springeth of the affections of the flesh. Master Musculus sayeth: M●s●●l in Math. 12. That Christ hereby declareth, that we shall not give accounts to God only for deeds, but also for wicked words, not only for vain words, but for idle words: it for idle words, what for hurtful words? what for lyings? what for slanderings? what for cursings? what for leasting and mockings? what for perjuries, shall be done hereafter to those at the day of judgement? Psal. ●39. 4. We see hereby, that there is not a word in our tongue, but the Lord knoweth them wholly altogether. Not without great cause therefore did David pray unto the Lord, Psal. 141.3. that he would set a watch before his mouth, to keep the door of his lips. 1. Cor. 15.33 Because (sayeth Paul) evil speakings corrupt good manners. Ephe. 5.3.4 Saint Paul saith: that fornication and all uncleanness or covetousness must not be once named among us, as it becometh Saints. Neither filthiness, neither foolish talking, neither ●easting, which are things not comely, but rather giving of thanks. Collo. 4.6. Ephe. 4.29 Let your speech be gracious always, powdered with salt. He saith also: Let no corrupt communication proceed out of your mouths, but which is good to the use of edifying, that it may minister grace to the hearers: In fine therefore he concludeth to the Colossians, Collo. 3.17. thus: Whatsoever ye shall do, in word or deed, do all in the name of the Lord jesus, giving thanks to God even the father by him. August. ad fraires in Erem. ser. 3. O quàm sanctum est os, unde semper coelestia erumpunt eloquia, O (sayeth Augustine) how holy is that mouth wherrout cometh always heavenly speeches. Let them take heed therefore which speak what they list, Psal. 12.4. Psal. 12.3. saying with the wicked in the Psalm: With our tongue we will prevail, our lips are our own, who is Lord over us? But (saith the Prophet) the Lord will cut off all flattering lips, Psal. 120.3. jam. 3.9.6.7 Prou. 18.22. Ecc. 5.24.15 and the tongue that speaketh proud things. David asketh, what the deceitful tongue bringeth unto himself? or what doth it avail him? Solomon sayeth: that life and death are in the power of the tongue, and they that love it, shall eat the fruit thereof. YOUTH. Is it not lawful then to use any kind of jesting or merry talk, when companies are gathered together to make them merry withal? AGE. Yes, Collo. 3. ●7. so that your talk and jesting be not to the disglorie of God's name, or hurt to your neighbour, you may. For there are divers examples in the Scriptures of pleasant talk, which is also godly, 1. Reg. 18.27 Esa. 44.11.12. Baruc. 6.13 14.15.16.17.18.19.20. 2. Cor. 12.23. as Eliah ●easted with Baal's Prophets, saying: Cry loud, for he (meaning Baal the Idol) is a God, either he talketh or pursueth his enemies, or is in his journey, or it may be that he sleepeth, and must be awaked. etc. When honest jesting (to good honest ends) be used, it is tolerable. Therefore Paul sayeth not simply (I●asting) but addeth, which are things not comely, meaning jesting that is full of scurrility and filthiness. YOUTH. Well, let this pass, and let us come again to our talk that we had before, which was, that you went about to drive me to labour for my living, and that every man should walk in his vocation, to get his bread in the sweat of his face. Well, I tell you plain, Plays must be had, and we will have them, say you to the contrary what you list. AGE. Solomon saith: Prou. 21.17. Cap. 20. ●●. He that loveth pastimes, shall be a poor man. Eccle. 10.18. etc. Again he saith: By slothfulness the roof of the house goeth to decay, Prou. 10.4. and by the idleness of the hands, the house droppeth through: again, a diligent hand maketh rich, but a slothful hand maketh poor. Prou. 12.11. He that tilleth his land, shall be satisfied with bread: but he that followeth the idle, is destitute of defence. etc. YOUTH. Math. 6.25. 16.28. And it please you sir, Christ biddeth us not to be careful for our lives, what we shall eat and drink, and sayeth that the Lilies of the field labour not, neither spin, yet Solomon was never arrayed like unto them. And also that the birds do not sow, reap, nor carry into the barn. etc. We are bidden also not to care for to morrow, for the morrow shall care for itself, the day hath enough with his own grief. etc. By this I do gather, ●. Pet. 5.7. that labour is not so necessary, or that we should have any care, but to cast all our care upon the Lord, for he careth for us. And therefore what need we to labour? AGE. Christ doth not here clearly forbid all kind of care, but only that which cometh of a diffidence and mistrust in God's providence. You must consider, that there are two sorts of cares. First is that which is joined with faith, by honest labour to provide for his family things honest and necessary. For otherwise (saith Saint Paul) he denieth the faith, ●. Tim. 5.8. and is worse than an infidel. The second is that, which riseth of doubt or despair, of an Epicuriall care and mistrust in the Lord, and this kind of care is here by Christ reproved. For Christ's words teach us, that God will provide for every day, that that shall be necessary, though we do not increase the present grief thereof by the carefulness how to live in time to come. And here you must note and mark, that Christ our Saviour doth not say: Labour not for meat and drink, but be not careful (saith he:) he doth not prohibit or forbidden labour, but Heathenish and an Epicuriall carefulness: Musculus in Gene. cap. 26. Verum incrementum Dei non datur otiosis, sed operantibus ac seminantibus, God giveth not increase to ydlers, but to them that work and sow. 1. Thes. 4.11 12. 2. Thes. 3.12 etc. So Saint Paul saith: ●nusquisque manibus suis laboret, ut habeat & unde des necessitatem indigenti. etc. Let every man labour and work with his hands, that he may have wherewithal to give them that suffer need. And if your reason did hold true, than we should need never to pray for our necessities. Math. 6.8. Math. 6. 3●. For that Christ saith: Your heavenly father knoweth what need we have before we ask. Again, be not careful what you shall eat or drink. etc. Shall we therefore conclude hereupon, that we must not pray or care little or nothing what we eat or drink, whether it be poison, carrion, or any unwholesome thing. No man is so foolish, I now, so to do. And as for the birds that do not sow or reap, and the Lilies that labour not, neither spin. etc. Although I may say to you, Legibus enim vivimus, non exemplis, We live by laws, and not by examples. Yet S. Augustine shall answer you in this point, (who having just occasion to reprove certain idle Monks that were in his days, which would not labour for their living, as they aught to do, but took occasion (as you do) by the example of the birds of heaven, and Lilies of the field, to be altogether idle from any labour or good exercise of their bodies, or handy occupations, learning thereby to live like the idle Dumble Bee in the hive, upon the sweat and travels of other men's labours.) Si vultis (inquit) imitari volucres & Lilia, August. de-opere Mon. cap. 23. cur haec quoque illa non imitamini? Lilia non comedunt aut bibunt: aves non recondunt in crastinum, neque congregant in apothecas: neque molunt & coquunt, at vos editis & bibitis, & studiose reconditis, that is: If you will imitate and follow the example of the birds and Lilies (not to labour,) wherefore do you not imitate them also in this point? the Lilies neither eat nor drink: the birds do not lay up against the morrow, neither gather together into the Sellers: neither do they grind corn, seeth, or boil meat, yet you do eat and drink, and are careful and diligent to lay up in store, you do grind corn, Ibidem. and seeth and boil meat (for your use) Hoc enim aves non faciunt, this the birds (and Lilies) do not, saith Augustine. S. Chrysostome saith: Chrisost. in Math. cap. 6. homil. 25. Non dixit, nolite laborare, sed nolite solliciti esse. Ergo sollicitiesse vetamur, laborare auteniubemur. Sic enim Dominus loquens ad Adam: non dixit, cum solicitudine facies tibi panem, sed cum labore & sudore faciei tuae: Ergo non solicitudinibus spiritualibus, sed laboribus corporalibus acquirendus est panis: Sicut laborantibus enim pro praemio diligentiae, Deo praestante, panis abundat: sic dormientibus & negligentibus, pro poena negligentiae, Desfaciente, subducitur. etc. That is: the Lord did not say, labour not, but be ye not careful. Therefore we are forbidden to be careful, but we are commanded to labour, so the Lord said unto Adam: he said not to him with carefulness thou shalt get thy bread, but with the labour and sweat of thy face. Therefore not with spiritual carefulness, but with corporal labours our bread is to be gotten, 2. Tim. 2.6. as to the labourers for the reward of their diligence (by the blessing and help of God) their bread increaseth: so to the slothful and negligent, 2. Pet. 2.13. Prove. 12.11. for the punishment of their slothfulness & idleness, God sendeth them penury and want. etc. Now my son, you have heard by God's word, and the ancient Fathers, what you aught to do, therefore learn you first to seek the kingdom of God and his righteousness, Math. 6.33. Deut. 28.1.2.3.4.5. James. 1.18. and all these other things shall be ministered unto you: that is, apply the hearing of God's word, and amend your life, for God of his own will begat us with the word of truth, that we should be the first fruits of his creatures. Rom. 12.7.8 Math. 5.16. ●. Pet. 2.12. Lu. 1.7 4.75 And also to learn to walk in that vocation, whereunto every man is called, as God may be glorified, the poor members of Christ comforted, and ourselves saved. YOUTH. By this your long discourse against idleness, it seemeth to me, that you do condemn hereby, all Princes, Noble men, Magistrates, Preachers, Schoolmasters. etc. for they labour not, nor have any handy craft to get their living withal. AGE. Ro. 13.1.2.3. 1. Cor. 12.28 Ephe. 4.28. Rom. 12.4.5.7.8. 1. Cor, 12.11. 1. Timo. 2 2. Acts. 2.28. 1. Pet. 5▪ 2. 1. Tim. 5.17. You must note, that there are two sorts of labours: One is, of the mind and wit: the other, of the hands and body. And so the Prince, Rulers, Magistrates, Preachers, counsellors, etc. in their vocation and calling, laboureth (with great study, and industry of mind and wit) for the promoting of God's glory, the good government and state of the Common wealth, teaching and preaching to the ignorant people, to keep men in peace and tranquillity, for you must not think, that they labour not, Eccle 17.15. 1. Cor. 12.14. 1. Pet. 2.13. 1. Tim. 2.2. Ephe. 4.11. 1. Cor. 12.28 Ec. 38. 32.3● which do not labour at the Plough, Cart, or otherwise with their hands: for the eternal God hath appointed and divided his Church militant, for these foresaid causes into four parts. First, into Principality. second, into Nobility. third, into Pastoralitie. Fourthly, into vulgarity. So that every member hath his office and calling, not to be idle, but always diligent and laboursome in their vocations accordingly: therefore whatsoever the diversity is, yet the profit is common, and serveth to the edification of the Church. So that it appeareth, it is no small cark and care that Princes, Rulers, Pastors. etc. have and take continually, watching when others sleep, according to this saying: Non decet integram noctem dormire regentem. Inurna● Whom God hath placed to rule aright, Aught not to sleep a full whole night. Notwithstanding, yet we read in ancient histories, that excellent men in old time (when as they had gotten any vacant or leisure time, Eccl. 4.20 either from holy service, or from civil matters) they spent all that leisure time, either about husbandry, or about the art of a shepherd. For they would not consume the time away in idleness, sumptuousness, gluttony, drunkenness, and vain pastimes and plays. judge. 6.11. Act. 20.34, joh. 21.2. 1. Thes. 3. ●● And this shall we not only see in Abraham, Isaac, jacob, Gedeon. etc. and other holy fathers and Apostles of Christ Jesu. etc. but also it manifestly appeareth by the Roman histories, wherein appeareth that Curius and Seranus and such like, were elected chief Magistrates, when they were in the fields at plough tilling the ground. It is also written that Aeerxes' king of Persia, in vacant time from the affairs of his Realm, he with his own hands would plant innumerable trees, which long ere he died, brought forth abundance of fruit. etc. If such men would spend no time idly, how much less should meaner persons do it. Eccle. 22. ● Cap. 33●● For as the wise man saith: A slothful man is to be compared to the dung of Oxen. etc. For idleness bringeth much evil. YOUTH. I pray you show what is idleness, and also whether idleness, be called idleness, only in respect that the mind or body ceaseth from labour. AGE. Alexander part. 2. quest. ●16. mem. 2. Idleness is a wicked will given to rest and slothfulness, from all right, necessary, godly, and profitable works, etc. Also idleness is not only of the body or mind to cease from labour, but especially an omission or letting pass negligently all honest exercises: for no day aught to be passed over without some good profitable exercises, to the praise of God's glorious name, to our brethren's profit, and to ourselves commodity and learning. YOUTH. Was there ever any laws made against this kind of idle life, and sharp punishment appointed for such idle persons? I pray you let me know it, if there were or be any. AGE. Alexand. Severus. Yes: There hath been laws and punishment from time to time appointed and ordained for such. Alexander the emperor saith: Forasmuch as idleness, that is to say (saith he) ceasing from necessary occupations or studies, is the sink which receiveth all the stinking channels of vice, which once being brymfull, suddenly runneth over, through the whole City, and with his pestiferous air infecteth a great multitude of people, ere it may be stopped and cleansed. And that notwithstanding, the people being once corrupted and infected with this pestilence, shall with great difficulty, and with long tract of time be delivered. And therefore he made a law: That if any one of the people had been found idle, by the space of one whole day, he should be whipped, and after by the conservators committed to some one Craft that he was of, and for every day that he was scene to be idle, the person to whom he was committed, should (for a Months space) set him to any labour that he pleased, as his slave and bondman, and that no man should give him meat, or to talk with him, unless it were to chide and rebuke him. Draco. Draco the Lawmaker among the Athenians, made a law, that whosoever was found an idle person, should have his head cut off from his body. Areopagite did also use great diligence to search out what art or science every man had to find himself withal, Areopagite● and those whom he found to be idle, he did sharply punish them. The Massyliens would suffer, nor receive any man to devil within their City, Massyliens. that had not some Art and faculty to get his living withal. For (say they) Nullam urbibus pestem nocentiorem esse otio, There is no worse pestilence to a city than idleness. etc. According as Syrach sayeth: A slothful man is to be compared to the dung of Oxen, Eccl. 22.1.2 and every one that taketh it up, will shake it out of his hand: he is like a filthy stone, which every man mocketh at for his shame. Queen Elizabeth in the xiv. and xviij. years of her gracious reign, Queen E. 8. an. 14. &. 28 two Acts were made for idle vagrant and masterless persons, that used to loiter, and would not work, should for the first offence have a hole burned through the gristle of one of his cares of an inch compass. And for the second offence committed therein, to be hanged. If these and such like laws were executed justly, truly, and severely (as they aught to be) without any respect of persons, favour or friendship, this dung and filth of idleness would easily be rejected and cast out of this Common wealth, there would not be so many loitering idle persons, so many Russians, Blasphemers, and Swinge bucklers, so many Drunkards, Tossepottes, Whoremasters, Dancers, Fiddlers, and Minstrels, dice-players, and Maskers, Fencers, thieves, Interlude players▪ Cutpurses, Cosiners, Masterless servants, jugglers, Rogues, sturdy Beggars, counterfeit Egyptians. etc. as there are, nor yet so many Plagues to be amongst us as there are, if these dunghills and filth in Common weals, were removed, looked unto, and clean cast out, by the industry, pain, and travel of those that are set in authority, and have government. So Moses sayeth: That they must take the evil away forth of the mids of the City. Deut. 13.5. So saith Publianus, Bonis nocet, quisquis pepercerit malis, He is very hurtful to the good men, whosoever favoureth and spareth the evil men. Therefore they must execute justice, as well upon the proper man that is idle, as upon the poor man, as well upon one, as upon another, that it may not be said: Dat veniam coruis, vexat censura columbas. Crabrones abeunt, recidunt in retia musc●. What faults great men always commit, Are pardoned still, and goeth quit. When as the poor and simple band, Are vexed cruelly in the land. Because Hornets are very great, They easily pass through the net, When as the silly little fly, Is taken therein continually. YOUTH. I am very glad (I praise God) that I have had this talk and communication with you, good Father, I perceive that nothing is to be had or gotten in absenting from Sermons, but evilness and loss of good doctrine and instructions, which I have done through vain idle pastimes and plays. For now (by you) I understand, that of idleness cometh no goodness, but rather the contrary, etc. Also I see and learn that every man (in his calling) aught to labour and get his living in the fear of God, and sweat of his brows. And therefore I will henceforth (God willing) speak no more against the word of truth, but will be ashamed of the lies of mine own ignorance, Ec. 4 24.26 Dani. 9 ●. 6.7.8.9.10 Lu. 15.18.19. I will not therefore be ashamed to confess my sins, and will no more resist the course of the river. AGE. I am glad to hear this of you, that you are so reclaimed, and are not ashamed to confess your lewd life, Rom. 8.26 which is a token that God's spirit is in you. For as you confess: we aught (every man in his calling) to do good: for in doing nothing, we learn to do evil, Ephe. 4.23. so that you now flee from that vain idle life, which before you have lived, 1. Pet. 4.3. and spent a great time therein (notwithstanding, Nunquam serum est, Cyprianus. quòd verum est, that is: Never to late done, which is truly done) that will come to pass that Ovid saith: Otia si tollas, ovid. periere Cupidinis areus. If thou flee idleness, Cupid hath no might: His bow lieth broken, his fire hath no light. YOUTH. By what means shall I frame myself hereunto, and to redress my former ways, and naughty idle plays and pastimes, and also my wily wanton life, which will be hard for me to bridle, according to that saying of Euripides. What custom we in tender youth, Euripides by nature's lore receive: The same we love, and like always, and loath our lust to leave. AGE. In deed as the Prophet saith: jere. 10. ●●. The way of man is not in himself, neither is it in man to walk and to direct his steps. Therefore you must with the same Prophet say: Thou hast corrected me, jere. 31.18. Psal. 37.23. and I was chastened as an untamed calf. Convert thou me (O Lord) and I shall be converted. The paths of man are directed by the Lord. Psal. 119.9.105. etc. Wherewithal (sayeth David) shall a young man redress his ways? In taking heed thereunto (saith he) according to thy word. For it is a lantern unto our feet, and a light unto our paths. etc. This word will deliver thee (saith Solomon) from the evil way, Proverb. 2.12.13.14.20. and from them that leave the ways of righteousness, to walk in the ways of darkness, which rejoice in doing evil, and delight in the frowardness of the wicked. Therefore walk thou in the ways of good men, and keep the ways of the righteous. Rom. 12.27. Therefore (saith Saint Paul:) Be not overcome of evil, but overcome evil with goodness. So that you must be now an earnest and continual bearer of God's word, often to pray and call upon God through jesus Christ. Always be you tied to some labour and business, never give any respite to unhonest lusts, but with godly studies, & honest occupations resist the pride of the flesh, and with accustomed fasting, prayers, and repentance, keep under your lascivious life. Hierony. de consec. dist. ● Cap. Nunquam For as S. Jerome saith: Semper age aliquid, ut Diabolus adveniens semper te inveniat occupatum, non enim facile capitur à diabolo, qui bono vacat exercitio, that is: Always be doing some thing, that when the devil cometh, he may find thee (well) occupied: for he is not easily taken by the devil, that applieth good exercise. etc. You must also call to remembrance what vow & promise' you made in your baptism: Roma. 6.4. 1. Thes. 4.7 job. 14.1. Mar. 13.35. Rom. ●. 18. you must remember that we be all called to godliness and cleanness: you must remember the shortness of your time, and the uncertainty thereof: also the pains of hell for the ungodly. etc. These things shall draw you away from the companies of the wicked, and make you desire the company of the godly and virtuous men. YOUTH. I beseech God I may follow this your good and godly counsel, I beseech you let me crave your earnest and hearty prayers unto God for me, that I may crucify the flesh with the affection's and lusts thereof, and as I live in the spirit, so I may walk in the spirit. AGE. I will not fail but pray for you, that you may obtain this for his mercy's sake, and now I advise thee hereafter to express by thy doings, Gal. 5.20. Mat. 15.29. Gal. 1.23. Prou. 29.11. 2. Pet. 2.22. 2. Pet. 3.9. Ezec. 18.32. reve. 22.11 thy inward faith, that God may be glorified, and turn no more to the puddle and vomit of your filthy idle life. And thus you see the long sufferance of God, and his patience to us ward, that he would have no man to perish, but would all men come to repentance. And that you are now righteous, be you more righteous still, and that you are holy, be you more holy still. etc. So that if these things be with you, and abound in you, 2. Pet. 1.8. they will make you (saith S. Peter) that ye never shall be idle, nor unfruitful in the knowledge of our Lord jesus, Christ. YOUTH. I perceive now more and more still, how good and, profitable it is, Eccle. 6.35. Cap. 8.9. Cap. 9.17. to accompany always with the godly, thereby a man shall learn godliness, for in the company of the wicked, there is nothing but wickedness to be learned. AGE. It is good counsel (my son) that Solomon giveth, Eccl. 11.29. saying: Bring not every man into thine house, for the deceitful have many ●raynes. Cap. 34.4. etc. Again he saith: Who can be cleansed by the unclean? Cap. 13.1. For he that toucheth pitch, shall be defiled with it, and he that is familiar with the proud, shall be like unto him. etc. according to the old saying: If thou with him that halts, dost devil, To learn to halt, thou shalt full well. YOUTH. By this your former discourse against idleness, to have men labour in their vocation and calling, do you hereby include the lame, d●a●e, blind, aged, impotent, sick. etc. and such as are not found in their members. etc. AGE. Nothing less. These are exempted, and therefore of necessity must be holpen accordingly, with the aid and comfort of the public collection. Prou. 19.17. Therefore he that giveth to the poor, dareth to the Lord, and what he layeth out, shall be paid him again. etc. Marc. 14.7. The poor, saith Christ, ye shall have always with you, August. de verbis dom. Serm. 25. Psal. 41.1. and when ye will ye may do them good. The fruit of the poor that is cast into their bosoms, will return again with great profit. Blessed is he that provideth for the sick and needy, the Lord shall deliver him in the time of adversity. Give alms (saith Toby) of thy substance, Toby. 4.7. and turn not thy face from any poor, lest God turn his face from thee. etc. Saint Paul willed the churches of the Corinthians, 1. Cor. 16.1.2 Act. 11.29. Rom. 12.13. Acts. 22.25. as he willed the churches of Galatia, to make gatherings every first day of the week, and put aside and lay up as God hath prospered them, that the necessity of the saints might be relieved. etc. Yet there must be a consideration in these also. For many of them which lack the use of their feet, with their hands may pick wool, and sow garments, or tose O●am. Many which lack arms, may work with their feet, to blow Smiths bellows. etc. to serve to go in errantes. etc. so as much as may be in each respect of persons, we must labour to avoid idleness. Herein also, we must consider to help the broken aged old men and women, which need to be sustained of the common collection. Also those that be persecuted for the Gospel of Christ, must be aided likewise. Math. 25.35. Also captives and prisoners, either at home, taken abroad in wars, or else with Turks. Also men that have been rich, & are fallen into poverty, either by the seas, fire, or else by any other casualty, must likewise be holpen & succoured. Also young fatherless and motherless children, James. 1.27. poor scholars, & needy widows. Conc. Thuro. sub. Car. neag a●. 10. & 11. etc. & such other like, must be succoured, aided, and comforted, for the Church goods are the goods of the poor, and therefore you must not judge, that I speak so universally, that these impotent and needy aught not to be holpen. In Institut. canonic. sub Ludovico Imp. an. 830. etc. For as we read in Ludovicus the Emperor's canonical institutions, that Res Ecclesiae vota sunt fidelium, precia peccatorum, & patrimonia pauperum, The goods of the church be the vows and bequests of the faithful, prices to redeem them that are captives and in prisons, and patrimonies to secure them with hospitality that be poor. Prosp. in lib 1 de vita contempl. cap. 9 Prospero also saith: Viros sanctos, res Ecclesiae non vendicasse ut proprias: sed ut commendas pauperibus dimisse, Good men took the goods of the church, not as their own, but distributed them, as given and bequeathed to the poor. Again he saith: Quod habet, cum omnibus nihil habentibus habet common, Whatsoever the church hath, it hath it in common, with all such as have need. It is reported that the churches did distribute these goods into four parts: Hebr. 13.2. one and the greatest part upon the needy people only: the second part for lodging of strangers: thirdly, burying of the dead: fourthly, in healing of diseases. It is reported, that Serapion had under him (Decem millia sub se Monachorum, In tripaxt. hist. li. 8. ca 1. quos omnes sic educabat, ut ex proprijs sudoribus, necessaria compararet, & alijs ministraret egentibus) Ten thousand Monks, who brought them up in such order, that they gate by their own labours, sufficient for themselves, and also wherewithal to aid and help the needy and indigent. etc. Now my son you perceive what sort of people I speak of, and what sort I speak not of. YOUTH. You have herein satisfied me fully, I praise God for it. AGE. You do well, jam. ●. ●7. to ascribe the praise unto God for it, for that every good and perfect gift cometh from him. YOUTH. Seeing that we have somewhat largely talked and reasoned together of idle plays and vain pastimes, let me crave your further patience, to know your judgement and opinion as touching Plays and Players, which are commonly used and much frequented in most places in these days, especially here in this noble and honourable city of London. AGE. You demand of me a hard question: if I should utterly deny all kind of such plays, than should I be thought too Stoical & precise: If I allow and admit them in general, then shall I give way to a thousand mischiefs and inconveniences, which daily happen by occasion of beholding and haunting such spectacles. Therefore let me understand of what sort and kind of Plays you speak of. YOUTH. Are there many kinds and sorts of such like Plays? AGE. Very many. YOUTH. I pray you declare them unto me, that I may learn what they are. AGE. Some are called Ludi Circenses, Ludi Circenses. which used to run with chariots in the great compassed place in Rome called Circus. Others were called Ludi Compatality, Ludi compatalitij. which made Plays in the high ways to the honour of Bacchus. Others were called Ludi Florals, Ludi Florales. which abominable Plays in Rome, to the honour of their trumpetlike Goddess Flora, in which common women played naked, with wanton words and gestures. Another sort were called Ludi Gladiatory, Ludi Gladiatory. Games of Sword players, fight one with another in harness, in the fight of the people, endeavouring each to kill other: a spectacle of cruelty to harden the people's hearts against kill in wars. Luci Gymnici. Others are called Ludi Gymnici, exercises of running, leaping, throwing the dart, and wrestling. Others were called Ludi Iuper●ales, Ludi jupercales. Games wherein young Gentlemen naked having whips in their hands, ran about laughing and beating all that they met. Another sort were called Ludi Magalenses, Ludi Maga●●●ses. Plays made to the honour of the mother of the Gods, with many and sundry other such like vain Plays have been invented. YOUTH. I never heard so much, nor so many sorts of Plays before, yet you have not named those Plays & Players which I would gladly hear of. AGE. What Plays are they which you would so sayne hear of? YOUTH. They are Stage plays and Interludes which are now practised amongst us so universally in town and country. AGE. Histrix is a little beast with speckled prickles on his back, which he will cast of, and hurt men ne with them, which is as Pliny saith, a Porkepine. Those are called Hist●iones, or rather Histrices, which play upon Scaffolds and Stages, Interludes and Comedies, or otherwise with gestures. etc. YOUTH. What say you to those Players and Plays? Are they good and godly, meet to be used, haunted, and looked upon which now are practised? AGE. To speak my mind and conscience plainly & (in the fear of God) they are not tolerable nor sufferable in any common weal, especially where the Gospel is preached. For it is right prodigality, which is opposite to liberality. For as liberality is to help and secure with worldly goods the man which is poor, and standeth needful thereof: and also to give to the marriage of poor Maidens, high ways, or poor scholars, etc. So prodigality is to bestow money and goods, in such sort as it spent, either in banqueting, feasting, rewards to players of Interludes, Dicing, and Dancing. etc. for the which no great fame or memory can remain to the spenders or receivers thereof. YOUTH. I have heard say, that one Plautus a Comical Poet, spent all his substance upon Player's garments. Also one Roscius a Roman and a player in Comedies (whom for his excellency in pronunciation and gesture, noble Cicero called his jewel) the romans also gave him (as histories report) a stipend of one thousand groats for every day (which is in our money xuj. li.xiij.s.iiij.d.) Lucius Silla being dictator, gave to him a ring of gold. etc. Sigh these and such other gave to such uses, why may not we do the like? AGE. Because these are no examples for Christians to follow: Luc. 12.23. Math. 19. 2● Mar 14.7. Mat. 25. ●● 1. Tim. 6. 1● for Christ hath given us a far better rule and order, how to bestow our goods upon his needy members which lie in the streets, prisons, and other places, and also those that are afflicted and persecuted for the testimony of a good conscience for the Gospel's cause. Chrisost. ●. ●●m. home 5●. etc. No man (saith Chrysostome) was ever blamed, because he had not builded up costly temples or churches. etc. but everlasting fire of hell (the punishment of the devils) do hung over us, except we do consider Christ in his members, wandering as strangers, lacking harborough, and as prisoners wanting visitation. etc. The like may I say of the gifts, buildings, and maintenance of such places for Players, a spectacle and school for all wickedness and vice to be learned in. Saint Augustine saith: Aug▪ in job. tract. 100 Donare quip res suas Histrionibus, vitium est immane, non virtus, Whosoever give their goods to Interlude and Stage players, is a great vice and sin, and not a virtue. What do the histories report of Plautus' end that was so prodigal? YOUTH. I know not, therefore I pray you show me. AGE. Histories report, Coop●z● that he was brought into such poverty, that he was fain to serve a Baker in turning a Ouerne or handmill to get his living: etc. Respastan gave out of his coffers six hundred pound to Latin and Greek readers. So did Pliny his Nephew the like, for the which they deserved great fame, and increased in great wealth and riches. YOUTH. Do you speak against those places also, which are made up and builded for such Plays and Enterludis, as the Theatre and Curtain is, and other such like places besides? AGE. Yea truly. For I am persuaded that Satan hath not a more speedy way and fit school to work and teach his desire, to bring men and women into his snare of concupiscence and filthy lasts of wicke● whoredom, than those places and plays, and theatres are: And therefore necessary that those places and Players should be forbidden and dissolved and put down by authority, as the Brothel houses and Stews are. How did the Beniamites overcome and take away the daughters of Israel? but in watching them in a special open place, jud. 21.20 21 where they were accustomed upon the Festival days to sport and dance most idly and wanton. P. Martyr in lud. cap. 21. D. Peter Martyr (that famous learned man) upon this place (saith:) Hereby we may perceive, that the virgins gave themselves to plays and dances, which was to abuse the feast day. It had been better for than to have occupied themselves about graver matters. For the feast days were to this end instituted, that the people should assemble together, to hear (not plays) but the word of God, to be present at the Sacrifices, where they should both call upon God, and communicate together the Sacraments instituted of God. Wherefore it is no marvel if these Maidens were so stolen away, resorting to such open place. etc. Cooper. Romulus (after that Remus his brother was slain) erected and builded up a certain spectacle and place of safeguard for all transgressors that would come thither, practising thereby to ravish all Maidens of the country resorting to their new erected place in Mount Palatine, at solemn games and plays, overcame the people of Cenia, and slew their king. etc. Saint Augustine sayeth: August. li. 2. cap 17. de civitate dei. That the women of Saba being of curiosity desirous to be present at open spectacles, were rapted and ravished by the romans: whereof followed such wars, that both nations were almost destroyed. In consideration of this and the like, job. jodoni. ●ines in li. 1. de civitate dei, cap. 31. Scipio Nasica (that worthy Roman) obtained in the Senate, that all Theatres and Stage plays should be abolished, for that it was so hurtful unto public and civil manners. Also S.C. destroyed utterly that Theatre place, which was so gorgeously builded, and gave commandment, that no such places should be builded again in the city of Rome, and that they should not make any seats or benches to sit upon (for to behold such plays in such places) neither in the city, nor yet within a mile compass thereof. A good wish of the author. etc. I would to God our Magistrates would follow those good and wholesome examples. YOUTH. I have heard many both men and women say, that they can resort to such plays, and behold them without any hurt to themselves, or to others, and that no lust nor concupiscence is inflamed or stirred up in them, in the beholding of any person, or of the plays themselves. How say you, may it be so? AGE. Saint Chrysostome shall answer them, Chrysost. ni Psal. 50. nom. 1. who wrote only of such as you speak of, that resorted to such playing places. Some curious, dainty, and nice persons (sayeth he) hearing this, will say (to excuse their sins and follies) we that do resort to behold and consider the beauty and fairness of women, at theatres and Stage plays, are nothing hurt thereby. David (sayeth he) was sore hurt (in beholding Bersave) and thinkest thou to escape? Prou. 7.6.7 He did not behold an harlot, but on the top of his house. Tu autem in Theatro ubi condemnat animam sapientis, Thou beholdest them in an open theatre, a place where the soul of the wise is snared & condemned: in those places (saith he) thou serst not only Res infauslas, unlawful things: but also hearest spurciloquia, filthy speeches, whereof is (saith he) incessu meretricis, the beginning of whoredom, and the habit of all evilness and mischief, where thou shalt by hearing devilish and filthy songs hurt thy chaste ears, and also shalt see that which shall be grievous unto thine eyes: for our eyes are as windows of the mind, as the Prophet sayeth: jerem. 9.22 Death entered into my windows, that is, by mine eyes. Possible thou wilt say (sayeth he) I am not moved with those sights. jam. 3.5.6. Prou. 6.27. What art thou, iron (saith he) stone, or an Adamant? art thou wiser, stronger, and holier than David? A little sparkle of fire cast into straw, beginneth quickly to kindle & flame, our flesh is straw, and will burn quickly, and for that cause the holy ghost setteth David for an example to us, that we should beware of such contagiousness. job 31. ●. job said: I have made a covenant with mine eyes, why then should I think upon a Maid? Psal. 119.37. David also made his prayer to God, saying: O Lord turn away mine eyes from regarding vanity, and quicken me in thy way. Ambrose in Psal 118. Serm. 5. Saint Ambrose upon these words, calleth Stage plays, Vanity, wishing that he could call back the people which run so last thither, and willeth them to turn their eyes from beholding of such Plays and Interludes. August in Psalm. 81. The like saying hath Saint Augustine. Lactae. Firm. lib. 6. cap. 20 Lactantius sayeth, that the eyes are divers and variable, which are taken by the beholding of things, which are in the use of men, nature, or delectable things. Vitanda ergo spectacula omnia, All such spectacles and shows (sayeth he) are therefore to be avoided, not only because vices shall not enter our hearts and breasts, but also lest the custom of pleasure should touch us, and convert us thereby both from God and good works. YOUTH. I perceive by your communication, that none aught to haunt and frequent those Theatres and places where Interludes are, and especially women and maids. AGE. You have collected the meaning of my sayings (nay rather of the father's sayings.) Truly you may see daily what multitudes are gathered together at those Plays, of all sorts, to the great displeasure of almighty God, and danger of their souls. etc. for that they learn nothing thereby, but that which is fleshly and carnal, which Diogenes saw and well perceived, as appeared by his doings, when as upon a certain day he thrust himself into the Theatre or playing place, when as the people were coming forth. Being demanded why he did so, answered: because (saith he) I will differ from the multitude, for the greatest part of men are led rather by affections and reasons. etc. I wot not what precepts may be given our people, for our custom now is worse than it was amongst the Pagans. Therefore let the people, and especially women, give ear to Pagan Ovid, ●uid▪ if not to Christian precepts, speaking of those common resorting unto Plays, saith: They come to see, Inuernal. lib. satire. and eke for to be seen, Full much chastity quailed thereby hath been. Juvenal the Poet sayeth also: That no wives or maidens, that list to content and please sad and honest men, will be found and seen at common Plays, dancings, or other great resort of people. Lodoci. Viu●● For these Plays be the instruments and armour of Venus and Cupid, and to say good sooth, what safeguard of chastity can there be, where the woman is desired with so many eyes, where so many faces look upon her, and again she upon so many? She must needs fire some, and herself also fired again, and she be not a stone: for what mind can be pure and whole among such a rabblement, and not spotted with any lust? according to the old Proverb, Cypria. lib. 1. Ep saint 10. & lib. 2. Epist. Ex visu amor. And as Virgil saith: at vidi ut perij. etc. Saint Cy●rian persuadeth his f●ende Eucratius mightily, to leave off, and not practise nor teach such Plays and Interludes, showing what inconveniences and wickedness is gotten thereby, and what lust and concupiscence is stirred up thereby in beholding of it, and what filthy and soul acts are done of whoredom and bawdry, to the hurt of the beholders, adding this, Histrionicis gestibus inquinatur omnia, By the gestures of Interlude players, all honesty is defiled and defaced. Read those places of S. Cyprian, which he wrote of purpose against Plays, for the inconveniences that he saw and heard to come thereof. O Lord what would he say & writ of our plays now, if he were alive and saw their order in these days? For these causes was it, that the godly Fathers wrote so earnestly against such Plays and Interludes, and also commanded by Counsels, Conc. 3. Caro ●●●g. cap. 11. Syno. Laodi. an. 368. can. 54. that none should go or come to Plays. As in the third Council of Carthage, and in the Synod of Laodicea, it was decreed that no christians (and especially Priests) should come into any place where Interludes and Plays are, for that christians must abstain from such places where blasphemy is commonly used. Chrysost. be. 31. in job. 4. Chrisostome calleth those places & playing of Interludes, Festa Satana, Satan's banquets, Saluianus doth bitterly reprehended those men and women, that will not abstain from going to such vain Interludes and Plays, 〈◊〉 in 〈◊〉 provid. ●● Pag. 35. saying: Spernitur Dei templum, ut concurratur ad Theatrum: Ecclesia vacuatur, circus impletur: Christum in altario dimittimus, ut adus lterantes visis impurissimo oculos ludicorum turpium fornication pascamus, He despiseth the Temple of God, that he may run to the Theatre: the Church is alway empty and void, the playing place is replenished and full: we leave Christ alone at the altar, and seed our eyes with vain and unhonest sights, and with filthy and unclean plays. And a little after, he declareth what innumerable vices there groweth by those plays, and what sins are committed against God and his laws. Olympiodor. in Ecclesiast. 〈◊〉 4. etc. Also, Olympiodorus saith (to all Christians, men and women in general:) Abstain from profane spectacles and Interludes, for it is not meet that we should go with those feet unto Plays, Interludes, and abominable spectacles, wherewith we use to go into the Temple of God. For they that will go with clean unpolluted feet into the Church of God, must utterly altogether abstain from ungodly and profane places, as these are. YOUTH. Notwithstanding all this that you have alleged out of the Fathers and Counsels, I suppose a man or woman doth not sin to behold and lust one for another, except they commit carnal copulation together. AGE. Math. 5.23. My son, how dost thou read or hear the words of Christ in the Gospel, that saith: He that looketh on a woman, and desireth to have her, he hath committed adultery already in his heart, etc. Rom. 6.23. And surely they are not spiritual, but carnal, which do not believe that they have a spring of ungraciousness within them, and force not what the mind be, 1. Thes. 5.23. but the body. I dare boldly say, that few men or women come from Plays and resorts of men with safe and chaste minds. Therefore Augustus Cesar gave commandment, that no woman should come to see Wrestlers and Players. Henricus Cornelius Agrippa de ●. in. scient. cap. 20. The Massyltens (as Ualerius saith) kept so great gravity, that it would receive into it no Stage players, because the arguments (for the most part) contained the acts and doings of harlots, to the end that the custom of beholding such things, might not also 'cause a licence of following it: and therefore to exercise this art, is not only a dishonest and wicked occupation but also to behold it, and therein to delight, is a shameful thing, because that the delight of a wanton mind is an offence. Alanus. etc. Alas my son, not withstanding all this, are not almost all places in these our days replenished with Inglers, Scoffers, jeasters, Rom. 1. ●● and Players, which may say and do what they list, be it never so filthily and fleshly, and yet are suffered and heard with laughing and clapping of hands. Lacta. Firm. lib. 6. ca 20. Lactantius saith: Histrionum quoque impudicissimi motus, quid aliud nisi libidines docent, & instigant, Those filthy and unhonest gestures and movings of Interlude players, Cypr. lib. 2. Epist. 2. what other thing do they teach, than want on pleasure, and stirring up of fleshly lusts unlawful appetites and desires? with their bawdy and filthy sayings and counterfeit doings. 1. Thes. 5. 2● Saint Paul therefore biddeth us to abstain from all appearance of evil. etc. YOUTH. I marvel why you do speak against such Interludes and places for Plays, seeing that many times they play histories out of the Scriptures. AGE. Assuredly that is very evil so to do, to mingle scurtilitie with Divinity, that is, to eat meat with unwashed hands. Theopompus intermingled a portion of Moses law with his writings, for the which God struck him mad. Theodectes began the same practice, and was stricken stark blind, and will God suffer them unpunished, that with impure and wicked manners and doings, do use and handle upon scaffolds, Gods divine mysteries, with such unreverentnesse and irreligiousness? 2. Cor. 5.24 What fellowship hath righteousness with unrighteousness? what communion hath light with darkness? jame. 3.10. Out of one mouth (sayeth Saint james) proceedeth blessing and cursing, these things aught not so to be. S. Augustine saith: It is better that spiritual things be utterly omitted, than unworthily and unreverently handled and touched. O what rashness and madness is that (saith Bernarde) to handle the word of God with polluted hands, and to utter and speak it with a filthy mouth, mingled with filthy speeches and words. And by the long suffering and permitting of these vain plays, it hath stricken such a blind zeal into the hearts of the people, that they shame not to say and affirm openly, that Plays are as good as Sermons, and that they learn as much or more at a Play, than they do at God's word preached. God be merciful to this Realm of England, 1. Tim. 4.3. Num. 11.4. 5.6.7. for we begin to have itching ears, and loath that heavenly Manna, as appeareth by their flow and negligent coming unto Sermons, and running so fast, and so many, continually unto Plays. &c. Ovid was banished by Augustus into Pontus (as it is thought) for making the book of the Craft of Love. Hiero Syracusanus. Hiero Syracusanus did punish Epicharmus the Poet, because he rehearsed certain wanton verses in the presence of his wife. For he would not have only in his house chaste bodies, but also chaste cares. Why then should not Christians abolish and punish such filthy Players of Interludes, whose mouths are full of filthiness and wickedness. Ephes. 5.4. Saint Paul willed the Ephesians, that fornication and all uncleanness should not once be named among them. Neither filthiness, 5. neither foolish talking, neither feasting, which are things not comely: but rather giving of thanks. He showeth the reason to the Corinthians why they should so abstain: Because evil speakings corrupt good manners (saith he.) Again: 1. Cor. 15.33. 2. Cor. 6.17. Come out from among them, and let us separate ourselves, and touch no unclean thing, and then the Lord will receive us, and abide with us. Tit. 2.11.12 For (saith he) the grace of God that bringeth salvation unto all men, hath appeared, and teacheth us, that we should deny ungodliness and worldly lusts, and that we should live soberly, 13. righteously and godlily in this present world, looking for the blessed hope and appearing of the glory of the mighty God, and of our saviour jesus Christ. YOUTH. Now I perceive it is not good nor godly haunting of such places. AGE. Eccles. 7.4. It is truth. For as the Preacher saith: It is better to go unto the house of mourning, than go to the house of feasting. etc. 6. For the heart of the wise is in the house of mourning: but the heart of fools is in the house of mirth. And therefore it is better (saith Solomon) to hear the rebuke of a wise man, 7. than that a man should hear the songs of fools. YOUTH. Truly I see many of great countenance both men and women resort thither. AGE. The more is the pity, and greater is their shame and pain, if they repent not, and leave it off. Many can tarry at a vain Play two or three hours, when as they will not abide scarce one hour at a Sermon. They will tun to every Play, but scarce will come to a preached Sermon, so much and so great is our folly, to delight in vanity, and leave verity, to seek for the meat that shall perish, and pass not for the food that they shall live by for ever. job 21.2. These people sayeth job, have their houses peaceable, without fear, and the rod of God is not upon them, 11. they send forth their children like sheep, and their sons dance. 12. They take the Tabret and harp, and rejoice in the sound of Instruments. 13. They spend their days in wealth, 14. & suddenly they go down to the grave. They say unto God, departed from us. 15. For we desire not the knowledge of thy ways. Who is the almighty that we should serve him? and what profit should we have, if we should pray to him? Therefore I speak (alas with grief and sorrow of heart) against those people that are so fleshly led, to see what reward there is given to such Crocodiles, which devour the pure chastity, both of single and married persons, men and women, when as in their Plays you shall learn all things that appertain to craft, mischief, deceits, and filthiness. etc. If you will learn how to be false, and deceive your husbands, or husbands their wives, how to play the harlots, to obtain one's love, how to ravish, how to beguile, how to betray, to flatter, lie, swear, forswear, how to allure to whoredom, how to murder, how to poison, how to disobey and rebel against Princes, to consume treasures prodigally, to move to lusts, to ransack and spoil cities and towns, to be idle, to blaspheme, to sing filthy songs of love, to speak filthily, to be proud, how to mock, scoff, and deride any nation, like unto Genesius Aralatensis. Genesius As ●elatensis patria, was a common jester and Player to Domitian the Emperor, which did mock and scoff most filthily with his gestures, the godly christians. etc. etc. shall not you learn then at such Interludes how to practise them? as Palingenius saith: Index est animi sermo morumy ●, fidelis, Haud dubiè testis. The tongue hath oftentimes witness brought, Of that which heart within hath thought: And manners hid in secret place, It doth disclose and often disgrace. Therefore great eeason it is that women (especially) should absent themselves from such Plays. What was the cause why Dina was ravished? Gene 64.1. was it not her curiosity? the Maiden would go forth, and understand the manners of other folks. Curiosity than no doubt did hurt her, and will always hurt women. For if it were hurtful unto the family of jacob (being so great a Patriarch) for a Maiden to wander abroad, how much more dangerous is it for other families, which are not so holy nor acceptable unto God? Titus. 2.4. Ephes. 5.23. But the nature of women is much infected with this vice. And therefore Saint Paul admonisheth women to love their husbands, to bring up their children, and to be byders and tariers at home. And when he entreateth of wanton and young widows: Timo. 5.23. They wander abroad (sayeth he) and run from house to house, and at the last go after Satan. Give the water no passage, Eccl. 25.27. not not a little (saith Syrach) neither give a wanton woman liberty to go out abroad. If thy daughter be not shamefast, hold her straightly, lest she abuse herself thorough overmuch liberty. Math. 7.16. As men cannot gather grapes of thorns, and figs of thistles, neither can any man or woman gather any virtue or honesty in haunting places where Interludes are. As one virtue bringeth in another, so one vice nourisheth another. Pride engendereth envy: and idleness is an entrance into lust. Idleness is the mistress of wanton appetites, and postresse of Lust's gate. For no manentreth into the palace of Lust, unless he be first let in by Idleness, and more Idleness can there not bet, than where such Plays and Interludes are. Math. 6.24. Therefore as Christ saith: The light of the body is the eye: If then the eye be single, thy whole body shall be light. But if thine eye be wicked, than all thy body shall be dark. etc. As if he would say: It thine affections and wicked concupiscence overcome reason, it is no marvel though men be blinded and be like unto beatles, and follow all carnal pleasures. To take away this darkness and blindness, Athenians. the Athenians provided well when they appointed their Areopagites to writ no Comedy or Play, for that they would avoid all evils that might ensue thereof. &c. Theodosius. Theodosius likewise did by express laws decree that dances and wanton dalliance should not be used, Constantinus centur. 4. cap. 3. fo. 76. neither Games or Interludes. Constantinus the Emperor made laws, wherein he did utterly forbid all Interludes and spectacles among the Romans, for the great discommodity that came thereof. Saint Cyprian saith, it is not enough for his friend Eucratius to abstain from such Interlude Plays himself, Cypria. lib. 1. Epist. 20. Ambr. lib. 1. office cap. 23. but also he must not teach others, nor encourage them thereto. S. Ambrose saith: that all such Plays (though they seem pleasant and full of sport) must utterly be abolished, because no such Plays are mentioned nor expressed in holy Scripture. August. lib. 1 cap. 32. the ciui●ate deii. S. Augustine saith: that such Interludes and Plays are filthy spectacles. For when the Heathen did appoint and ordain (saith he) Plays and Interludes to their Gods, for the avoiding of the Pestilence of their bodies: your Bishops for the avoiding of the pestilence of your souls, hath prohibited and forbidden those kind of Scenical and Interlude plays. Thus you may perceive and understand how those Plays have been thought off among the good and godly Fathers afore time, which instruct us thereby to hate and detest the like now in this latter time practised. YOUTH. Is there no laws or decrees that have been made against such players of Interludes, sith they are so noisome a pestilence to infect a Common wealth? AGE. Very many laws and decrees. YOUTH. I pray you express some of them for the better satisfying of my mind herein. AGE. Conc. Arelacensis. 2.20. I will so do God willing. It was decreed under Constantinus the Emperor, that all Players of Interludes should be excluded from the lords table. johannes de Burgo sometime chancellor of Cambridge, job de Burg. in pupilla oeil, 7. partis, cap. 5.0. Distinct. 33. cap. Maritii. and a Doctor of Divinity, in his book entitled Pupilla oculi, sayeth, that Histriones, Interlude players, Non sunt ad ordines promovendi, are not to be promoted to any dignity, the reason is (saith he) Quia sunt infames, for that those Players are infamous persons. He noteth further how they are known, Hoc intellige de his quihis qui publicè coram p●pulo faciunt aspectum sive ludibrium sui corporis exercendo opus illud, understand this of those Players which use to make shows openly before the people, or else in using their bodies to this business, as to make sport to be laughed at. In another place he saith: Pupilla oculi quart partis, Cap. 9.1. Distinct. 86. Cap. Donare. Histrionibus, Magicis, Scenteis, & alijs infamibus notorijs & manifestis, non est Eucharistria conferenda, quiatales vitam ducunt illicitam, The Sacrament of thanksgiving aught not to be ministered unto stage players of Interludes, or to Witches, Sorcerers, Summa Angelica. or to any such infamous and notorious wicked persons, for that they lead a lewd and ungodly life. In the decrees, it is so decreed, that all Interlude players, and Comedy players, Causa. 4. quest. 1. ca 1. Distinc. 2 the consecr. cap. pio dilectione. ff. De his qui no. infra. l. it ● ais praetor vlt. Aug. lib. 1.2 cap. 12. de ciu●tate dei. 11. Cornelius Agrippa de vanit. sciens. cap. 20. Heretics, jews and Pagans, are infamous persons, and aught to be taken for no accusers of any, nor yet to be produced as witnesses in any matter or cause before any judge, if they be the law is, that the party may lawfully except against them, & say, they are infamous persons, for they are Players of Interludes. And this may you do also against common Minstrels. S. Augustine saith also, that those Interlude players are infamous persons. Cornelius Agrippa sayeth: There was in times past no name more infamous than Stage players. And all they that had played an Interlude in the Theatre, were by the Laws deprived from all honour and dignity. Also there is a notable Statute made against Uagabondes, An. Elizab. 14. cap. 5. Rogues, etc. wherein is expressed what they are that shall be taken and accounted for Rogues. Among all the whole rabblement, Common players in Interludes are to be taken for Rogues, and punishment is appointed for them to be burnt through the ear with an hot iron of an inch compass, and for the second fault to be hanged as a Felon. etc. The reason is, for that their trade is such an idle loitering life, a practice to all mischief, as you have heard before. YOUTH. If they leave this life, and become good true labourers in the Common wealth, to get their own livings with their own hands, in the sweat of their face, shall not they be admitted and taken again to the Lords table, and afterward to be reputed and taken for honest men? AGE. Yes truly. Concilium. 3. Carthagine. cap. 35. De consecra. Dist. 2. cap. Scenicis ato que histrionibus. And therefore in the third Council of Carthage, it is put down in these words: Scenicis atque Histrionibus, caeteris● personis huiusmodi, vel Apostatis, conversis ad Dominum, gratia vel reconciliatio non negetur, To Players of Interludes and Comedies, and other such like infamous persons and Apostates, converting and returning to the Lord (by repentance) grace and reconciliation is not to be denied. And this is according to the saying of the Prophet Ezechiell: Ezec. 18.21. If the wicked will return from all his sins that he hath committed, & keep all my statutes, and do that which is lawful and right, he shall surely live and not die. etc. YOUTH. I pray you show me from whence those kind of Plays had their beginning, and who devised them. AGE. Chrysostome saith: Chrisost, in Mat. home 6. the Devil found out Stage plays first, and were invented by his craft and policy, for that they contain the wicked acts and whoredoms of the Gods, whereby the consciences of godly men are grievously wounded, and wicked lusts are many ways stirred up. And therefore the Devil builded Stages in cities. Arnobius sayeth: Arnobius lib. 7. The Heathens supposed to have pleased and pacified their Gods from their wrath and displeasure, when as they dedicated to them the sounds of Instruments and Shawms. &c. August. lib. 2 cap. 32. de ciuilate dei. Stage plays and Interludes. Saint Augustine saith: The heathen did appoint Plays and Interludes to their Gods, for the avoiding of pestilent infections. Theoph. lib. 3 contra Aus colicum. etc. Theophylus saith: Gentes suos dies habebant quibus publica spectacula. etc. religiosa. etc. The gentiles had their certain days appointed for open spectacles and shows etc. which they dedicated religiously unto their Gods. Clem. in oration ad gent Theopb. lib. 2 cont. Autol. Tatianus in orati. contra Graecos. Clemens and others say: Diabolus sir author Gentilium superstitionum, That the Devil is the author of the Gentiles superstitions. For these causes & many other, saith Theophilus, christians were forbidden to use any such like Plays. &c. If you will know more hereof, I will refer you unto Polydore Virgil, and also unto john Textor, Pol. Virgil. de rerum muent lib. 3. cap. 3.10. Ravisij Textoris officin. fo. 906 where you shall fully see the original of all those Plays. etc. YOUTH. I marvel much (this being as you say) that these Plays and Interludes are tolerated and suffered now a days in a Common wealth, being so evil of itself, and having so evil patrons. AGE. It is much to be maryled at in deed, my son, for where God's Gospel is preached and taught, such vain idle and filthy pastimes and mirths should sur cease, and be banished far away from Christians, B. Rhenanus in librum de corona milit. from whence it came, Beatus Rhenanus saith: Non solum temperandum fuit, quae manifestam pra se ferrent impietatem: sed etiam. etc. It was meet for them to refrain, not only from such things, as have a manifest show of wickedness, but also from such things as might be called indifferent, partly lest any of the weaker christians should be corrupted: partly also, lest the Heathens should be encouraged in their errors, thinking that thing, for that the christians themselves do it, Tertul. de Idolaria. to be the better. Tertullian saith also: De hoc primo consistam etc. Herein will I first stand, whether it be lawful for the servant of God, to communicate with whole nations in such things: either in apparel, or in diet, or in any other kind of their pastimes and mirth. Basil, de na●ali Christian. Saint Basill saith: Let idleness and superfluous things be put to silence, where God's church is. What meaneth this (saith Saint Origen) leave her no manner of remnant. Origen in jere. home 34. The meaning is this: abolish not certain of the superstitions of the Chaldees, reserving certain. Therefore he commandeth that nothing be left in her, Aug. cons fess. li. 6. ca 2 be it never so little. Therefore S. Augustine saith, that his mother left bringing of wine and cakes to the church, for that she was warned, it was a resemblance of the superstition of the heathen. Tertul. de coron. militia. Tertullian reasoneth vehemently, that a christian man aught not to go with a Laurel garland upon his head, and that for none other cause, but only for that the Heathens used so to go. etc. How much more should we leave off to imitate those filthy Plays and Interludes that came from the Heathens, Le. 18.3.30. nay from the Devil himself. But as one saith: Dolosi hominis dolesae vestis, Macrobius. Crafty man, crafty coat. These Players, Seneca. as Seneca saith: Malunt personam habere quàm faciem, They will rather wear a visard, than a natural face. And therefore Saint Cyprian vehemently inveygbeth against those which contrary to nature and the law do attire themselves being men, Cypria, lib. 2. Epist. 10. Lib. 2. Epist. 21. in women's apparel, and women in men's apparel, with swans feathers on their heads, Deu. 22.5. Silks, and golden apparel, etc. showing forth in their Plays. very Venus itself, as if they were fully in the kingdom of Satan. etc. YOUTH. You have, in my judgement, painted out those things to the full, and opened such matters by the effects, as will iothe any honest man or good woman to come near such Plays. AGE. Nay truly, I have rather given but an inkling hereof, than opened the particular secrets of the matter. YOUTH. The publishing and opening of the filthy matters thereof, is sufficient to prove that they aught to be overthrown and put down. AGE. You say truth. YOUTH. Yet I see little said and less done unto them, great resort there is daily unto them, and thereout suck they no small advantage. AGE. S. Alanus. They are like unto the citizens of Sybaris, which were in all kind of sensuality delicious, far passing all other, for they used commonly to bid their guests a whole year before, that neither the bidder might lack time to prepare all dainties, and delicious fare, and costly furniture, nor the guests to adorn and trim themselves up with gold. etc. So they use to set up their bills upon posts certailie days before, to admonish the people to make their resort unto their Theatres, that they may thereby be the better furnished, and the people prepared to fill their purses with their treasures, that they may sing, which Horace saith: Hon. lib. le Episto. Now are the brave and golden days, Now same with play we gain, And gold can show us many ways men's favour to attain: For money they hear the Music sweet, And Plays they buy with gold, We seek for gold, and strait unmeet, Our name by it is sold. Therefore of them Boetius saith: How they do get, sew folks do care, but riches have they must, By hook or crook we daily see, they draw men to their lust. 〈◊〉 No faith nor fear of God have they, which do those plays pursue: Their hands are given to cell and spoil, their gain they call their due. YOUTH. I do now well perceive the wickedness hereof, by that I have heard of you, out of ancient authorities, Counsels, Laws, and Decrees, and I would to God such laws were now executed upon such things, which are occasions and load stones to draw people to wickedness. I marvel the magistrates suffer them thus to continued, and to have houses builded for such exercises and purposes which offend God so highly, sith it came from the Heathen, Satan being the author, as you have proved: For my part I shall henceforth (jesus Christ willing) absent myself from such places and theaters, and shall provoke others to do the like also. & c Yet I marvel much, sith the rulers are not only negligent and stowe herein to do, but the Preachers are as dumb to speak and say in a pulpit against it. AGE. I doubt not but God will so move the hearts of Magistrates, and lose the tongue of the Preachers in such godly sort (by the good devout prayers of the faithful) that both with the sword and the word, such unfruitful and barren trees shall be cut down, August. in Psalm. 8. ●. to Gods great glory, comfort and safety of his people, and increase of virtue and christianitis, which God grant for his Christ jesus sake. YOUTH. Amen, Amen, good Lord. AGE. Now that you are resolved in this point, according unto your request and desire, let this suffice at this time, as touching this matter, and let us go forward to reason of some other matter. YOUTH. Before we reason of any other matter, let me understand your judgement as touching Comedies, and such like things, which Scholars do many times practise and use, both in the Universities, and also in diverse other good Schools. AGE. Saint Cyprian writing unto his friend Euagrius in a certain Epistle, Cypr. Epist. 10. lib. 1. saith that he is (Doctor non erudiendorum, sed perdendorum puerorum, etc.) A teacher not of learning, but of destroying children, which practise them in these Interlude and Stage plays. For (saith he) Quod malè didicit, cateris quo●abque insinuit: that evil which he hath learned, he both also communicate unto others. etc. Not withstanding, you shall understand the S. Cyprian speaketh here of him that did teach and practise only this kind of vain pastimes and plays, and did allure children up therein. But to show you my mind plainly, I think it is lawful for a Schoolmaster to practise his scholars to play Comedies, observing these and the like cautions. First that those Comedies which they shall play, be not mixed with any ribaldry and filthy terms and words (which corrupt good manners.) Secondly, 1. Cor. 15.33. that it be for learning and utterance sake, in Latin, and very seldom in English. Thirdly, that they use not to play commonly, and often, but very rare and seldom. fourthly, that they be not pranked and decked up in gorgeous and sumptuous apparel in their play. Firstly, that it be not made a common exercise publicly for profit and gain of money, but for learning and exercise sake. And lastly, that their Comedies be not mixed with vain and wanton toys of love. These being observed, I judge it tolerable for scholars. YOUTH. What difference is there, I pray you, between a Tragedy and a Comedy? AGE. There is this difference: A Tragedy properly is that kind of Play, in the which, calamities and miserable ends of Kings, Princes, and great Rulers are described and set forth, and it hath for the most part a sad and heavy beginning and ending. A Comedy hath in it, humble and private persons, it beginneth with turbulent and troublesome matters, but it hath a merry end. ¶ An invective against Dice playing. SIth you have instructed me so well against Idleness, and vain Pastimes, and Plays, I pray you instruct me further also, as touching other plays (especially of one kind of play) which is commonly used of most people in this land, whether it be evil or good to be used? AGE. According unto my simple talon, I shall be ready to employ it, in what I may, for your better instruction, and therefore declare unto me among all, what play that is which you mean, which you say is so much practised now a days amongst all sorts and degrees. YOUTH. If you will give me a walk or two about the fields, I will declare the whole matter of the play, for I would gladly hear your judgement of it. AGE. I will go with you willingly, and hear your talk gladly, and wherein I may do you any good, I shall be ready (the Lord willing) to satisfy your request, which is my desire, YOUTH. Sir, I yield you humble duty for this your so great and undeserned turtesie, come on, lead you the way, good father, I beseech you, for reverence is due unto the aged, as Boles saith: Levi. 20.32 Pro. 20.30. Rise up before the door bead, and honour the person of the aged. AGE. The honourable age (sayeth Solomon) is not that which is of long time, V Vis. 4. ●. neither that which is measured by the number of years: 9 but wisdom (saith he) is the grey hear, and an undefiled life is the old age. Now my son, say on in God's name what you have to say. YOUTH. In our former communication between us, you have spoken against vain Plays and idle Pastimes, yet you allowed of certain moderate and active pastimes, for exercise and recreations sake. AGE. It is very true, I granted it, and do allow of them, so far forth as they are used to that end wherefore they were appointed. YOUTH. I pray you let me understand what those Plays are, which you allow off, and also of those which you allow not off. AGE. Before I speak of them, it shall be good to distribute and divide Plays into their forms and kinds. YOUTH. I pray you do so. AGE. I must herein make two exceptions: First is, that by this my speech I mean not to condemn such public games or prices as are appointed by the Magistrate: Secondly, that such games as may benefit (if need require) the Common wealth are tolerable. YOUTH. I pray you let me hear your division of Plays in their kinds. AGE. There are some kind of Plays which are utterly referred unto chance, as he which casteth most, or casteth this chance or that (at Dice (carrieth away the reward. There are other, whereby the powers either of the body or mind are exercised. YOUTH. I pray you speak first of those Plays, which are for the exercise of the body and mind. AGE. Those Plays which are for the exercise either of the powers of mind or body, 〈◊〉. are not utterly forbidden. justinian when he had utterly taken away Plays that depended of chance (at Dice) ordained certain kind of Plays, as throwing a round ball into the air (which play is at this day much used among my countrymen of Devonshire) handling and tossing the Pike or staff, running at a mark, or such like, etc. Aristotle in his rhetorics, commendeth these exercises of the body. So we see at this day, public wealths do sometime set forth unto such as can best use weapons, a reward or price, to the end they may have the people the better encouraged and exercised (always taking heed, that those Plays be not hurtful or pernicious, and that it be not dangerous, either to themselves; or to the beholders, as are the Attorneys, and such like, etc. Such kind of plays are forbidden, Decreet. lib. 5 in glos cap. Ludos. Adlegem Aquiliam, in the Law, Nam Ludus, and in the Decretals, it is also expressed, De tornementis. YOUTH. What other Plays are there which are tolerable? AGE. That which was used of old time. YOUTH. What Plays were that I beseech you? AGE. To labour with poises of Lead, or other metal, called in Latin, Alteres, Lifting and throwing of the stone, bar, or bowl with hand or soot, casting of the dart, wrestling, shooting in long Bows, Crossbows, handgurmes, riding, training up men in the knowledge of martial and warlike affairs and exercises, knowledge to handle weapons, to leap and vault, running, swimming, Barriers, running of horses, at the tilt, Hom. lib. 8. Vergil. lib. 5. Eucid. or otherwise, which are called in Latin, Luda, Discus, Cursus, sive, Saltus. Cestus, Certamen equestre vel Currule. All which Plays are recited partly by Homer, partly by Vergil, and partly by Pausanias, etc. YOUTH. What say you by hawking, hunting, and playing at Tennis? AGE. These exercises are good, and have been used in ancient times, Gene. 27.5. Ciccio. as we may read in Genesis. Cicero saith: Suppeditant autem & campus noster, & studia venandi, honesti exempla ludendi, The fields (saith he) hunting of beasts and such other, do minister unto us goodly occasions of passing the time, yet he addeth thereunto this saying: Ludendi est quidem modus retinendui, A measure aught to be kept in pastime. For in these days many Gentlemen will do (almost) nothing else, or at the lest, can do that better than any other thing. And this is the cause why there are found so many raw captains & soldiers in England, among our Gentlemen, when time of service requireth. And also it is the cause of so many unlearned Gentlemen as there are. For they suppose that it is no part belonging to their calling, for to hear sermons, pray, and study for learning, nor to be exercised in heroical acts and martial affairs, but only to hawk and hunt all day long. YOUTH. I have heard old woodmen say, he cannot be a Gentleman which loveth not a dog. AGE. If that be true, he cannot be a dog that loveth not a Gentleman. As I do not hereby condemn all Gentlemen, so must I needs (God be praised) justify many, which are desirous to hear preaching, to use prayer, study for learning, & exercise martial affairs, ready to serve at all commandments for just causes. YOUTH. What say you to Music and playing upon Instruments, is not that a good exercise? AGE. Music is very good, if it be lawfully used, and not unlawfully abused, therefore I think good first to declare, from whence it had his beginning, and to what end it was instituted. Secondly, whether they may be kept in the Churches. Lastly, what kind of songs and measures are profitable and healthful. YOUTH. I beseech you let me hear this thoroughly, and I will give attentive ear thereunto, for that some men dispraise it to much, and think it unlawful, others commend it as much, and think nothing so lawful: and a third sort there are, which make it a thing indifferent. AGE. Two sorts that you speak of, are to be reproved, but the third sort is to be commended. YOUTH. I pray you let me hear your judgement hereof, and first of all, as you promised, of the beginning and institution thereof. AGE. As touching the first: Men of the old time were accustomed with common vows to sing certain solemn ditties, both when they gave thanks to God, and also when as they would obtain any thing of him. Wherefore Orpheus, Lincus, Pindarus, and Horace, and such like poets, which used the Harp, wrote their hymns for the most part, for these uses. Also in the Roman public wealth, the Priests of Mars which were called Salii, Satij. carried shields, and sang their verses through the city. Furthermore it was the manner, that Music and verses were had, when the praises of noble men were celebrated, chief at feasts, whereby they which stood by, might be admonished, to imitate their noble acts, and detest such vices, which were contrary unto their virtues. Moreover, they used them to recreate the minds, and to comfort such as were pensive, bevy, and sad for the dead. 1 Sa. 16.23. As Saul being heavy. etc. caused David to play upon the Harp to refresh him etc. The use hereof also we may read in Mathews, Math. 9.23. when as Christ our Saviour came into the Ruler's house to raise up his dead daughter, the Minstrels and people were making a noise, that is (according to their custom) to play and sing. Exo. 15.2.20 etc. Contrariwise, when any great cause of joy happened, it was expressed by Music and songs, as we may read many examples hereof in the holy Scriptures, as of Moses' sister Miriam, judg. 11.34. judet. 16.2. judith, jephtah his daughter. etc. Likewise in weddings they were wont to play musically, and to sing wedding songs. All these things if they be done moderately, and in due time, are tolerable. For Music and songs contain three kinds of good things, that is, honest, profit, and pleasantness. For although singing of itself delighteth the minds of men, yet when words are joined unto it, which are of a just number, and bound by certain feet (as Verses are) is much more pleasant. And undoubtedly Poetry had hereof his beginning, and cannot be denied but it is an excellent gift of God: yet this aught to be kept pure and chaste among men, because certain lascivious men have and do filthily defile it, applying it to wantonness, wicked lusts, and every filthy thing. YOUTH. Why doth Music so rapt and vanish men in a manner wholly? AGE. The reason is plain. For there are certain pleasures, which only fill the outward senses: and there are others also, which pertain only to the mind or reason. But Music is a delectation so put in the midst, that both by the sweetness of the sounds it moveth the senses, and by the artificiousnesse of the number and proportions, it delighteth reason itself. And that happeneth then chief, when such words are added unto it, whose sense is both excellent and learned. Pythagoras Pythagoras opinion was, that they which studied his doctrine, should be brought in sleep with a harp, and by the accords thereof also wakened, whereby they might quietly enjoy the time both of sleeping and waking. Cicero affirmeth, Cicero. that rocks and wildernesses do give a sound, and cruel beasts by singing are assuaged, and made to stand still, as it is reported of the Unicorn: when as men will take him, they put a young maiden into the wilderness, and when the Unicorn seeth her, he standeth still, and when he heareth the maid sing and play on an instrument, he cometh to his, and sleepeth hard by her, and layeth his head upon her lap, and so the hunters kill him. I may also speak how the poets fable, that when the walls of Thebes the city were built, the stones of their own motion came together with the found of the Harp. And no man is ignorant, what the same poets have written of Arion (who being taken by pirates) playing so melodiously upon his harp, the Dolphin fish, with the great Whales, delighted so much in his Music, that when as the Pirates cast him into the sea, the fishes carried him safely unto the shore. So have they feigned of Orpheus. Psal. 57.8.1. Psal. 4.3.4.1 Psal. 149.3. Psal. 150.4. Psal. 33.2. Psal. 98.5.6. And also who knoweth not how much David here and there in his Psalms, praiseth both Music and Songs. Secondly, we must consider whether it may be used in Churches. In the Cast part the holy assemblies even from the beginning, used singing, which we may easily understand by the testimony of Pliny in his Epistle to Trajan the Emperor: Plinici. where he writeth that Christians used to sing hymns before day unto their Christ, and therefore were called Antelucanos coetus, the morning assemblies. And this is not to be overslipte, that these words were written in that time that john the Evangelist lived, Euseb. lib. 20 cap. 2. for he was alive unto the time of Traian. Wherefore if a man shall say, that in the time of the Apostles there was singing in holy assemblies, he shall not stay from the truth. Paul who was before these times, Ephis. 13.19. unto the Ephesians, saith: Be not drunk with wine, wherein is excess: but be filled with the spirit, speaking unto yourselves in Psalms and Hymns, and spiritual songs, singing and making melody to the Lord in your hearts, giving thanks always for all things unto God even the father, Collo. 3.16. in the name of jesus Christ. To the Colossians he saith: Let the word of Christ devil in you plenteously in all wisdom, teaching and admonishing your own selves in Psalms, hymns, and spiritual songs, singing with a grace in your hearts to the Lord. 2 Cor. 14.26 To the Corinthians he saith: When ye assemble together, according as every one of you hath a Psalm, or hath a doctrine, or hath a tongue, or hath revelation, or hath interpretation: let all things be done unto edifying. By which words is declared, that fingers of songs and Psalms had their place in the Church. But the west Churches more lately received the manner of singing. August. li. 9 confesessed for Augustine testifieth that it happened in the time of Ambrose: For when that holy man together with the people, watched in the Church, lest he should have been betrayed unto the Arrians, be brought in singing, to annoyed tedrousnesse, and to drive away the time. But as touching the measure and nature of the song, which aught to be retained in Music in the Church, Aug. lib. 10. confess. ca 33. these things must be specially noted, Saint Augustine in his book of Confession, confesseth and is also sorry, that he had sometime fallen, because he had given more attentive heed unto the measures and cords of Music, than unto the words which were under them spoken. Which thing hereby he proveth to be sin, because Music and singing were brought in for the words sake, and not words for Music. And he so repented this his fault, that he exceedingly allowed the manner of the Church of Alexandria used under Athanasius, who commanded the Reader, that when he sang, he should but little altar his voice, so that he should be like rather unto one that readeth, than unto one that singeth. Howbeit on the contrary, when he considered, how at the beginning of his conversion, he was inwardly moved with these songs, in such fort, that for the zcale of piety he burst for the into tears, and for this cause he consented, that Music should be retained in the Church: but yet in such manner, that he said be was ready to change his sentence, if a better reason could be assigned. And he addeth: that those do sin deadly (as they were wont to speak) which give greater heed unto Music, Hieron. in Epist. ad E phes. than unto the words of God. Saint Hierome, and also Saint Gregory say: Non vox sed votum, Dist. 92 capt. Cantantes, & in cap. Sancta Romana. non cordula Musica, sed cor, Non clamans, sed amans, cantat in aure Dei, The voice though it cry never so clear, The Lord delights not for to hear: Nor string of Music very sweet, Except the heart conjoin and meet. Franciscus Petrarcha de remedijs us utriusque fortuna. Franciscus Petrarcha declareth that Athanasius did utterly forbidden singing to be used in the Church at service time, because (saith he) he would put away all lightness and vanity, which by the reason of singing doth often times arise in the minds both of the singers and hearers. Distinct. 92. ●n cap. in Sancta Romana. Gregory also saith: Plerunque ut in sacro ministerio dum blanda vox quaeritur, congrua vita negligatur, Whiles the sweetness of the voice is sought for in the holy ministery, the life is neglected. Therefore sayeth Durandus: Propter carnales, Gulielmus Durand. li 2. rat. di offi●. cap de can●ore. non propter spirituales cantandi usus in Ecclesia institutus est. etc. The use of singing in the Church was ordained for carnal men, and not for spiritual minded men. YOUTH. Let me hear then what is to be done and observed, to the end Music may lawfully and fruitfully be used in the Church. AGE. Pet. Martyr in judicum. First we must take heed that in Music be not put the whole sum and effect of godliness, and of the worshipping of God, which among the Papists they do almost everywhere think that they have fully worshipped God, when they have long and much sung and piped. Further we must take heed that in it be not put merit or remission of sins. Thirdly, that singing be not so much used and occupied in the Church, that there be no time in a manner jest to preach the word of God and holy doctrine. Whereby it cometh to pass, that the people departed out of the Church full of Music and harmony, but yet hungerbaned and fasting, as touching heavenly food and doctrine. Fourthly, that rich & large stipends be not so appointed for musicans, that either very little, or in a manner nothing is provided for the ministers which labour in the word of God. Fiftly, neither may that broken and quavering music be used, wherewith the standers by are so letted, that they cannot understand the words, not, though they would never so feign. Lastly, we must take heed, that in the Church nothing be song without choice, but only those things which are contained in the holy Scriptures, or which are by just reason gathered out of them, and do exactly agreed with the word of God. Now to conclude this matter, I say, that godly, and religious songs may be retained in the Church. And yet I confess that there is no precept given in the new testament of that thing. Wherefore if there be any Church, which upon just causes useth it not, the same Church cannot justly be condemned, so that it defend not, that the thing itself of his own nature, or by the commandment of God is unlawful, and that it do not for the same cause reprove other Churches, which use singing and Music, or else exclude them from the fellowship of Christ. Yet this aught to be considered, that if we shall perceive, that christian people do run unto the Church, as to a Stage play, where they may be delighted with piping and singing (and do thereby absent themselves from hearing the word of God preached) in this case we must rather abstain from a thing not necessary, than to suffer thei● pleasures to be cockered with the destruction of their souls. YOUTH. What say you of Minstrels that go and range abroad, and thrust themselves into every man's presence and company to play some mirth unto them. AGE. These sort of people are not sufferable, because they are loiterers and idle fellows, Anno Elizabeth. 14. & are therefore by the laws and statutes of this Realm forbidden to range and rove abroad, counting them in the number of Rogues, and to say truth, they are but defacers of Music. YOUTH. Are there any other good exercises? AGE. Yes, as Scholars to make Orations, to play good and honest Comedies, to play at Tennis, and such like: etc. Notwithstanding in all these exercises that I have spoken off before, this must I add for your instruction, that none of them aught to be a hindrance or let to any man, from his duty towards God's word. YOUTH. Now that you have declared to me what exercises are lawful for the powers of the mind and body, I pray you to show me, what that play is, which you call chance or hap? AGE. These Plays that depend upon chance, are those which we call Dice play, which kind of Play is to be eschewed and avoided of all men. So Cato giveth counsel to all youth, saying: Cato. Trocho lude, aleas fuge, Play with the top, and flee dice-playing. YOUTH. What mean you to speak against dice-playing, sith so many honourable, worshipful, and honest men use so commonly to play at it? AGE. The persons make it not good, but rather it maketh them the worse: for it causeth many of them (oftentimes) to bring a Castle into a Capcase, a whole Manor and Lordship into a Cottage, their Fee simple into Fee single, with other infinite like discommodities, according to the old verse: Dives eram ductum, me secerunt tria nudum: Alea, Vina, Venus, tribus his sum factus egenus. Sometime rich I was, and had thereof great spare, But three things hath me made, to go full poor and bore: Dyce, wine, and Generie, were to me great speed, These three did hasten all my woe, and brought me to great need. Yet notwithstanding, although these men that you speak of, use to play at Dice, and love that game so well, yet in no mice will be called Dice players, or Dicers, it is so ovious a name, the reason is, for that it is an ovious and wicked play: so the these, the Oueane, the Papists, Murderer. etc. will not be called by that name, of that fault and filthy sin which they use, because they know it is most wicked and abominable. YOUTH. This fault of losing their goods, is not to be imputed to the play itself, but to them that play. AGE. Yes sir, it is in the Play also: Take away the whore, there will be no whoredom: take away fire, there will be no burning: take away powder and shot, none shall be murdered: take away poison, none can be poisoned. etc. take away Play, there will be no playing. This did Marcus Antonius the Emperor very well see, who lying in his death head, Aero 〈◊〉 lib. 2. said to his son Commodus these words: It is a most hard thing and a difficiil matter for a man to keep measure in liberty (of Plays) or to be able to restrain the uryble of things desired (unless the things themselves be taken away that are desired) for surely we be all made worse, both old and young, by reason of this liberty to play at Dice, to enjoy our own filthy desires. YOUTH. I pray you, who was the first devisor of Dyce playing? It appeareth that it hath been of a long continuance. AGE. There are diverse opinions hereof. Some say that it was one Attalus: Others suppose that it was devised by one Brulia. Polyd. Virg. in lib. 2. ca 8. de inventos toribus rer. Polydose Virgil sayeth, that one Lydi devised this among the Lydians a people of Asia, of great love and policy, what time a great famine was among them, that by passing away the time with this Play, they bore out their hunger the better, and their victuals endured also the longer. etc. Others say, that one Palamedes, job. Ravisius Textor. being (In an army of the greeks against the Trojans) idle, invented this Diceplaye to pass the time away and also to save victuals. etc. But certainly those that writ of the inventions of things, have good cause to suppose Lucifer the Prince of devils, to be the first inventor thereof, and hell (no doubt) was the place where it was first founded. for what better alective, could Satan devise to allure and bring men pleasantly into damnable servitude, than to purpose to them a form of Play (which is his principal treasury, wherein the more part of sin and wickedness is contained, and all goodness, virtue, honesty, and godliness clean confounded. YOUTH. I assure you, I never heard before, that dice-playing was so wicked, as you say. AGE. 〈◊〉. Publius saith: Quanto Aleator in arte melior est, tant●nequior est, As much more running the Dicer is in that art, so much the more wicked he is. There cannot be a more plain figure of Idleness, than dice-playing is. For (besides that there is no manner of exercise of the body or mind therein) they use great and terrible blaspheming and swearings, wicked brawlings, robbing, and stealing, craft, covetousness, and deceit, ●h, why do we call that a play, which is compact of covetousness, malice, craft, and deceit? YOUTH. What craft, deceit, and robbery can there be in Dice playing? Are not the little Dice cast down upon the table, that every man may see them that hath but half an eye, and may easily tell every prick and point upon them? And therefore I cannot see, how any man should thereby be deceived, I suppose there is not a more plain play, and less deceit (being always before men's eyes) than is dice-playing. AGE. The blind eateth many a fly, and seeth it not. For I perceyne that you are (or else you seem so to be) ignorant of their skill and doings. If you did understand thoroughly of their false Dice, cogging terms, and orders, it will make you to abhor, detest, and defy all Diceplaying. YOUTH. Is there any more to be considered in this Play, than plainly and simply so play with two dice, and cast them out of our hands upon the plain board? AGE. Yea, my son, much more, both for their craft in casting them, and making them, and also for the sundry names of their Dice, to be guile the simple and ignorant withal. YOUTH. I had never thought that there could be such deceits in Dice playing, or that men had any cunning or sleight therein to beguile any. AGE. For the obtaining of this skill (of filthy Dice playing) they have made as it were an art, and have their peculiar terms for it. And a number of lewd persons have and daily do apply it as it were Grammar, or Logic, or any other good service or science, when as they associate together with their harlots and fellow thieves. YOUTH. What have Dicers to do with harlots and thieves? AGE. As much as with their very friends: for they are all of one hall and corporation, and spring all out of one root, and so tend they all to one end, idly to live by ravin and craft, devouring the fruits (like Caterpillars) of other men's labours and travails craftily to get it into their own hands as thieves. YOUTH. I pray you show me the occasion, why men so earnestly are given to Dice playing? AGE. The first occasion to play, is tediousness and loathsomeness of good labours. 1. Tim. 6.10 jerem. 6.13. Secondly, is covetousness and greediness for other men's many, which covetousness, saith S. Paul, is the root of all mischief. YOUTH. I perceive by you, that there groweth great and dangerous inconveniences and mischiefs by this Diceplaying. AGE. You have said truth. For it is a door and a window into all theft, murder, whoredom, swearing, blaspheming, banqueting, dancing, rioting, drunkenness, pride, covetousness, craft, deceit, lying, brawling, fight, prodigality, night-watching, idleness, beggary, poverty, bankcrupting, misery; prisonment, Chrysost, in Ma●, bom. 6. hanging. etc. And what not? Saint Chrysostome ●ayth: that God never invented Plays, but the Devil: for the people sat down to eat and drink, and rose up to play, in the honour of a most filthy idol, Ambr. lib. 1. de offi●. ca 2●. for when they had worshipped the calf, and committed idolatry, they seemed to have obtained this reward of the Devil: Sir Thomas Eliot knight in his book of the governors. namely to play. Saint Ambrose saith also, that Plays and pastimes sweet and pleasant, when as yet they are contrary to the rules of christianity, Sir Thomas Eliot knight saith to such as are dice-players: Every thing (saith he) is to be esteemed after his value: but who hearing a man, whom he knoweth not to be called a Dicer, doth not anon suppose him to be of a light credit, dissolute, vain, and remiss? How many Gentlemen, how many Merchants. etc. have in this damnable pastime (of dice-playing) consumed their substance, as well by their own labours, as by their parents, with great study and painful travel, in a long time acquired, and finished their lives in debt and penury? How many goodly and bold young men (saith he) hath it brought to theft, whereby they have prevented the course of nature, and died by the order of the laws miserably? These are the fruits and revenues of that wicked merchandise (of dice-playing.) YOUTH. Is it lawful for any man to play at any game for money, to win it, keep it, and purse it up or no? I pray you let me know your judgement herein. AGE. I say generally, it is not lawful to play for money, to win it, and purse it up, that is, either to loose his own, or win others, to withhold it as good gain. YOUTH. What reason is there hereof? AGE. The reason is most clear and plain: First that play (whatsoever it be) was not appointed or permitted as a mean and way to get or win money, but only for exercise of the body, or recreation of the mind: so that whosoever useth it to other end, maketh it no game, but abuseth, changeth, and altereth the nature of the recreation, into a filthy and unsufferable gain, and therefore dishonest. Which (be they high, be they low) Christians aught to flee and shun, 2 T●m. 3.8. as Saint Paul saith, August. in Epist. 54. ad Macedoni●i. Distine. 35. 〈◊〉 Episcopus. from filthy lucre. And in the Distinitions out of Augustine, it is said: Hoc autem iure possidetur quod justè: Et hoc justè quod bene, omne ig●tur quod malè possidetur, alienum est. etc. That is rightly possessed, that is rightly gotten: and that is rightly gotten, that is well and truly gotten: therefore whatsoever is possessed falsely and naughtily, is another man's and not thine. etc. Tully saith also: Nihil utile est, quod non sit honestum, Nothing is profitable or gain (to thee) which is not honestly gotten: otherwise it is Turpe lucrum, filthy gains. Furthermore, gaming was never allowed as a kind of bargaining, traffic, or occupying among men: if we either consider God's law or man's. Among all the laws in the world, which have thoroughly decided all means how to get, and justly to possess other men's goods, never make mention that gaming was a just mean. The Roman law, which we call the Civil law, hath very largely and diligently determined of it. But amongst all the honest means whereof the Civil law maketh mention, gaming is not mentioned, nor once within the compass. Yet he speaketh of contracts in sale, of letting to hire, making restitution, and such like, whereby we may justly have and get that which is others: but there is no mention at all made of Play, or that we may thereby win or possess any thing. So that whosoever taketh and keepeth the money of another which he hath won in play, withholds it without lawful cause, and therefore against conscience, and to speak plainly, showeth himself a flat thief. If S. Paul forbiddeth us to use deceit in bargaining and selling, what should we do in gaming? And if this should be suffered, we shall bring in a greedy covetousness, in stead of the recreation of the mind, and to be short, a desire to beguile each other, in stead of folace and pastime. To gain then by play, and especially at Dice, is as much as to steal and rob, notwithstanding any customs, evil uses, or corruptions of manners. Francis H●●toman in lib●. de usuris, cap. 2. One master Francis Hotoman, a notable lawyer and a christian, confirmeth my sentence and judgement, & showeth that by the meaning of the law, that gain gotten & pursed up by play, is forbidden, and to be condemned. And S. Augustine saith, August. in Epist. 54. ad Macedonian. that the money should be given to the poor that is gotten by play, to the end that the loser should not have his loss again, & also that the winner might be disappointed of the hope to have that which he had so evilly gotten. Also it is very reasonable, that besides this loss, the magistrate should put them both (that play) to a good fine, to be bestowed to common uses. For▪ I pray you what reason is there to turn that to covetousness, which was appointed for recreation and comfort of man? The poor which are so many in the Church of God, and so needy, as all the world seeth so many small children that are orphans, lacking schooling for want of help, and that he which counteth himself a christian and a brother to these poor, and acknowledgeth them for the members of jesus Christ, should play away and spend his money at his pleasure, and should not rather give it in a●mes to his brethren, Esay. 58.7. which are, as Esay saith, his own flesh? Alas how dearly is that pleasure sometimes bought of us, and what shame shall we have before God's angels for such lavishness, Mat. 25.44. yea before the poor people of God, as it is written in Saint Mathewe. When rich Churls shall eat and drink, Luc. 12.19. and after fall to play, like to that cursed man of whom Saint Luke speaketh of, Luc. 16.19. and in the mean season poor Lazarus our brethren shall lie and starve at our doors, on whom the very brute beasts to their powers, bestowed their alms in licking their sores, and we that are men of his own likeness, have money to play away, and can find in our hearts to bestow none on them. Luc. 16.9. 1. Tim. 6.17. Let us according to the commandment of God, make friends with our money, not of such as win it of us by play (for they will never con us thank for it) but of the poor people of God, which cause it to be restored again (at that great day of God's judgement) with profit and increase. Prou. 17.19. Saint Augustine saith: Foecundus est ager pauperum, August. de v●rbis dom. sermo. ●5. cito reddit dominantibus fructum: Dei est pro parvis magno pensare, Profitable is the field of the poor, and yieldeth fruit very quickly to the owners, it is God's property to restore great things for small things. Saint Augustine therefore alloweth not that any christian man should give his money to any juggler, or Stage player, although they show us some pleasure with their pains, much less doth he allow us to give our money to a gamester that playeth with us, to whom we show as much pastime as he showeth us: Let me then conclude, that which I have said, is true: that is, that money gotten and pursed up by play, is flat theft: and to gain by such means, is plainly to rob, and to possess other men's goods without just cause, and against conscience, because it is plain against the commandment of God, Exo. 20.15. that saith: Thou shalt not steal. Notwithstanding, that there be a consent of the Players, yet there is a burning lust and desire of each others money, and to obtain this their greedy covetous purpose, they use this wicked and crafty play at Dice to deceive, which is called blind fortune. For that purpose justinianus the Emperor, Cod. lib. 3. tit. ultimo. made a decree that none should play publicly, or privately in their houses. etc. Thus we see what gain and profit by play is gotten, Luc. 6.25. even as Christ saith: They that now laugh, shall weep, and they that now have plenty shall want. etc. Saint Augustine to this saith: Quae est ista rogo animarum insania, August. de verbis dom, sermo. 25. amittere vitam, appettere mortem, acquirere aurum, & perdere coelum, What madness is this of men, to loose life, and desire death, to seek for gold, and loose God. YOUTH. They say, they cannot delight in play, except they play for money. AGE. I would gladly know again to what use they would put that (money gotten) unto. YOUTH. Peradventure they will bestow it upon some feast, or else upon the poor people. AGE. But I say still, it is much better and safer not to play for any money at all, for that (as you have heard) it is not lawful. Again, it may be, that you yourself are not touched with covetousness: but possible the other with whom you play, is touched therewith: 1. Thes. 5.22 therefore let the occasions of evil be taken away, which otherwise are very many which move unto evil, And if there were nothing else to fear them away from this play, yet let them for God's sake weigh this (as I have said before) how great the penury and need is, and what number of poverty there is everywhere replenished, that we may say as S. Jerome said: Hieron. ad Gauden●iū. Nudus atque esuriens ante fores nostras Christus in paupere moritur, Christ naked and hungry, lying before out gates, dieth in the poor. The law of God requireth so many duties, that not our whole life long is able to perform them; and yet will we bestow time in playing at Dice? We are otherwise sufficiently sick with covetousness of money, with ambition to overcome and excel others. etc. Why then do they stir up these diseases with plays? YOUTH. They say, this is not stirred up in them. AGE. Rom. ●4. 21 1. Cor. 8.13. Math. 18.6. Luc. 1●. 1. Marc 9.43. Now they must remember, that they may be easily stirred up, when they enter once in play. And they must see not only to themselves, but that they bring not other also unto the same disease, for though they know their own mind & strength, yet they know not others. YOUTH. What and if they will so play their money? are they not Lords of their own things? They say, they do no wrong to their neighbours, they take away no other man goods by violence, what then can be said unto them? AGE. Haggens. That is not true. For the Prophet saith in the person of God: The silver is mine, and the gold is mine, saith the Lord. For you must note, that God delivereth unto us his riches and treasure, according to his good pleasure, as unto stewards to use them, Tobi. 4.8. Eccl. 20.11. and bestow them as God in his word commandeth. And therefore they aught to understand, that it is the duty of the Magistrates, Psa. 4.17.18 Deut. 26.2. 3.4.5. Levit. 27.32 Gen. 14.20. Cap. 28.22. Exo. 22.29. Leu. 27.30. Nan●● 18.22. 23.24.28.29 Mat. 10.10. Luc 10.7. 1 Tim. 5.8. Pro. 31.15.21 Math. 22.21. Rom. 13.7. Deut. 24.19 Levit. 2●. 9. Cap. 23.2. to see that every man use his own things honestly and well. And they aught more deeply to consider, that God gave them riches and money for four special ca●●es and purposes. First, wherewith they might maintain preaching of God's word. Secondly, for the nourishing and maintaining of themselves and their family. Thirdly, to pay tributes, taxes, and customs to the Prince, for the better maintenance and defence of their people and country. Fourthly, to help the poor and needy members of Christ. etc. those are the ends whereunto riches is given unto us, and not for to waste it foolishly at dice-playing, and so put it to the stippernesse of fortune. Also it behoveth every one (especially those that profess the Gospel) to represent the image of God, who governeth and ruleth all things with reason, Psal. 112.9. Tob. 4.7.8. Eccl. ●. 1.2. 3 4.5. Luc 14.13. Cap. ●9. 8 Math. 25.8. 1. Tim. 9.18. mercy, love, and wisdom. But so to consume their money and goods at Dice, and vain plays, is not to be as Lords over their own things, but tyrants and spoilers, and not to use them with mercy, love, and wisdom, but with unmercifulness, hatred, and foolishness, to abuse them. And on the other part, what thing soever is gotten by this kind of Diceplay, is Turpe lucrum, Habbac. 2. 6. 1●.12. filthy gain: and that gain so gotten, shall be a witness against them at the last day of judgement, if they repent not, and it shall be gain put in a bottomless purse, as the Prophet saith, H●ggai. 1.6 that is, they shall never have joy or good thereof, as the Poet saith: De bonis malè quaesitis, vix gaudebit h●●res tertius: Evil gotten goods shall never prospero. I penny naughtily gotten, saith Chrysostome, is like a rotten apple laid among found apples, which will rot all the rest. Therefore we must hold fast and firmly determine, that such plays are very theft and robbery, and therefore aught not in any wise to be suffered, for that they are governed by chance and rashness, so that thereby goods and money are endangered: and also for that it belongeth to the public wealth, to see that those things be rightly governed: For God giveth goods to be spent to good uses, and not upon vain fond abuses. YOUTH. These Players are honest, substantial, and credible men, and though they play at Dice, yet they give to the poor nevertheless, and pay their duty to the Prince never the latter. AGE. Their credits are much cracked that use this play, so that they can not beautify or garnish it by no policy, but contrary wise, Prou. 21.17 Eccl. 34.18. that doth altogether foil them. And for their giving to the poor, it both no more excuse them, than if they rob a man to give to the poor. They say, they give nevertheless, I pray you do they give by that ever a whit the more? If they do; yet we may not do evil, that good may come thereof. Rom. 3.8. (saith Saint Paul) whose damnation is just. Yet I pray you let me understand what they give weekly to the poor. YOUTH. Every of them giveth according to his ability, some a penny, others two pence, another four pence, and the best commonly giveth but six pence. AGE. What is this to the purpose, in respect of their play, whereat they will not stick to venture at Dice, u s. x. s. xx. s. yea x. li. xx. li. at a cast, and will thereat consume xl. li. or an C. li. yea all that they have. etc. which is lamentable to hear and see. But whatsoever they give to the poor, it is done (contrary to the rule of Scriptures) grudgingly, Roma. 12.8 2. Cor. 9.7. Prou. 11.25. Eccl. 35.10. murmuringly, and unwillingly. Some of them have lost as much in one hour, nay, in one quarter of an hour (at Dice) as they have given to the poor two or three years before. Is not this to be corrected and amended (by the rulers?) If they neglect it, no doubt God will be revenged of it, it is so wicked and ungodly. It is a world to hear and see what ado the Magistrates have to make them and such like to be contributories to the relief of the poor weekly, according to the statutes etc. What excuses, what allegations, what protestations, what loquations, what persuasions will they use, who knoweth not? either that they are not able, or that they are fallen behind hand, or that they are not somuch worth now by a great sum as they have been, or that they have great losses, or that they keep some poor man or woman, or else some fatherless children for alms deed, or else they give every day at their doors to the poor, or that they will give their alms themselves, or that it is not given well. etc. Or what not? so they may not give to the poor. But to give and put into a box for a Mummery or mask to play at Dice, they will not stick at ten pound, twenty pound, or an hundredth pound, so frank and liberal they are to please their own covetous desire, and vain pleasure. But to help needy Christ in his members, they are poor and want money: but to the furnishing forward of dice-playing, we have money and gold plenty, yea, if need be, their wives also are allowed their xx. s. xl s. yea twenty nobles to maintain them to play at Dice, supposing that it is a great taken (to the world) of credit, ● a sign of excellent love between that is them, when in deed it is utterly a discredit to both of them, and a token that they love not in the Lord. jerem. 4.22 Thus we are wise (saith the Prophet) to do evil, but to do well we have no knowledge. YOUTH. Eccle. 7.17. They say it is written in Ecclesiastes, that we aught not to be too righteous, nor too superstitious: for that were the way to bring in superstition again, and to take away christian liberty. AGE. 1. Thes. 5.22. Saint Paul commandeth the faithful not only to forbear from that which is evil of itself, but even from all show of evil. But these chance and Diceplayes that I have spoken of, or any such like, are evil things of themselves, & not alone simple shows (as you have heard before:) and in effect, I would feign know what overstrait rigour and severity of life we do enjoin to Christians, if we allow them honestly and moderately to play and sport themselves at all other games, that either stand upon sharpness of wit, or wholesome and moderate exercise of the body? Saint Chrysostome in his homily of jolenesse, in his time, Chrysost. in home 1. answering to like objections, saith: That when we do restrain from the godly their superfluities, we mean not to bring them to too great straightness of life. To be short, christian liberty (even in indifferent things) must be subject to the politic laws of the countries, Rom. 14.16. 1. Cor. 8.12 1. Cor. 10.23. and to the edification of our neighbours: therefore we aught much less to take liberty in such hurtful things: Let reason (saith Syrach) go before every enterprise, Eccl. 37.16. and counsel before every action. YOUTH. They say, there is no harm if they play at this game without swearing, chase, or covetousness. AGE. If there be money laid down, it is impossible that they should play without covetousness and desire to win: which must needs be unseemly (as I have declared before) and utterly unlawful. And where they say they see no harm: besides the great mischiefs (that is too great) in this Diceplay (as we have said) this my answer is ready, that the end of such games showeth the mischief thereof. Prou. 14.12. 13.14. Therefore Solomon speaketh very aptly to this matter: There is a way (saith he) that seemeth right unto men, but the end thereof is the way to death: yea, while they laugh, they shall have heavy hearts, & the end of their joy is sorrow: a backsliding heart shall be filled with his own ways, but the good man shall departed from him. And so it seemeth that they do but ween and think that there is no harm in it, being carried away with affections, but the trial proveth the harm too too great, and therefore good men can perceive it. YOUTH. They allege that there is none but common game-houses and tabling houses that are condemned, and not the playing sometimes in their own private houses. AGE. Cod. lib. 3. ●●. ultimo. That game (which is called Alea) is condemned, and not the house alone where the play is usually kept, and what allureth us to customable and ordinary play, but only the beginning to handle Dice in our own houses? To say that there is a virtue called courtesy, which in Greek is called Eutrapelia, that consisteth in man's sporting and recreating themselves together: I likewise say so, but that virtue alloweth not to play at such detestable games, as this Diceplay is, but only at honest and lawful games, as are the Chess, & Tennis. etc. or such like, and also to do that but at convenient times, and that moderately, without any excess. To be short, there is no usury in the world so heinous, as the gain gotten by this play at Dice, where all is gotten with a trice over the thumb, without any traffic or loan. Seeing therefore that these games are so contrary to the word of God, so hurtful & wicked, and of so dangerous beginning and mischievous a consequence, we aught utterly to forbear and detest them. YOUTH. They object further and say, that dice-playing is not specially forbidden in the Scriptures, and therefore they may use it. AGE. So likewise there is nothing found in the scriptures, specially of Bakers, Brewers, Cooks, Saddlers, Shoemakers, Tanners, Clothiers, Tailors. etc. Therefore may they do in their occupations what craft and deceit they list, to deceive the commons, as to use false and unlawful wares, to make unwholesome bread, and drink, and meat for the common people. etc. no wise man will grant them that liberty: and yet you shall not read of them in the scriptures yet you must learn, Eccl. 4.4 5. 1. Cor. 10.33. Colo. 3.17. Math. 7.12. Luc. 6.31. job. 4.16. that all things are found generally in the holy Scriptures, as in this: Whether ye eat or drink, or whatsoever ye do, do all to the glory of God: Again: Whatsoever ye shall do in word or in deed, do all in the name of the Lord jesus. etc. I pray you what glory of God is there in all their dice-playing? nay rather, what disglorie is there not? what swearing and blaspheming is used among them? what covetousness and craft, what falsehood and the every, what fight and brawling, what pride and idleness, what poverty, shame, and misery, with such other like fruits, I have sufficiently declared unto you already, and therefore I am sure no Christian man will say, that God is hereby honoured, but rather dishonoured, and therefore to be left off, refused, and detested of all good men. Yet by their leave, this game of dice-playing is spoken of in two special places in the Scripture, that expressly make mention of it with as great detestation as is possible. The one is in the old Testament, Psal: 22.18. in the Psalms. And the other is in the new Testament in Saint john, joh. 19.24. where he speaketh of the game that was played for our Saviour Christ's garment, and plainly declareth that it was at lots (that is at Dice) to show that the Church of God should first be bewitched with such like games, to make the breach first to all other looseness of life, & that the unity of the Church should be broken by such means. etc. YOUTH. Hath any honest man of credit and reputation been evil thought of, for playing at Dice, before this time? AGE. That there hath, and not of the meanest sort, but Emperors, Princes, and counsellors. YOUTH. I pray you receipt one or two to me for example. AGE. That I william. First the most noble Emperor Octanius Augustus, for that he played at Dice (and that but seldom) hath among writers in divers of his acts sustained (in histories) a note of a sharp reproach and shame for his dice-playing, Suetonius●● vita August. Imperat. cap. 71. notwithstanding that he had many great virtues. Cicero reproached Marcus Antonius in open senate, ●●cero in ●illipic●. 2. as with one of the notablest faults that he could cast in his teeth, that he played at Dice, (which he calleth Aleam.) Claudius' Cesar Emperor of Rome showed himself to be a fool and a very blockhead (not only for his other vices) for that he played at Dice. Sueronius. Also the Lacedæmonians sent an Ambassador to the city of Corinth, Lacedæmonians. to join friendship with them: but when the Ambassador found the Princes and Counsellors playing at Dice, departed without doing his message, saying that he would not maculate and defile the honour of their people, with such a reproach, to be said, that they had made alliance with dice-players. ●. Demetrius. Also they sent unto Demetrius the king of the Parthians, for his lightness in playing at Dyce (in a taunt) a pair of golden Dice. For the better credit I will recite to you Chaucer which saith hereof in verses. YOUTH. I pray you do so, for I am desirous to hear what he saith hereof. AGE. Chaucer. Stilbone that was holden a wise Ambassador, Was sent to Corinth with full great honour, Fro Calydon, to make him alliance: And when he came, happened this chance, That all the greatest that were in that land, Playing at Dice he them found: For which as love as it might be, He stolen him home again to his country. And said: there will I not loose my name, I will not take on me so great a shame, For to alley you to no hassardours. For by my truth I had liefer die, Than I should you to hassardours ally: For ye that be so glorious of honours, Shall not ally you with hassardours: As by my will, or by my treaty, This wise Philosopher thus said he. Look thee how King Demetrius The King of Parthes, as the book saith us: Scent a pair of Dice of gold in scorn, For he had used hassardie there before. For which he held his glory and his renown, Of no value or reputation. lords might find other manner play, Honest enough to drive the day away. YOUTH. This is very notable: but yet I pray you show me what Chaucer's own opinion is touching Dice play? AGE. His opinion is this, in verses also: dicing is very mother of leese, And of deceit, and cursed forswearings, Blasphemy of God, manslaughter, and waste also, Of battle, oughtinesse, and other more, It is reproof and contrary to honour, For to behold a common Dicesour. And ever the higher he is of estate, The more he is holden desolate, If thou a Prince dost use hassardie, In all governance and policy. He is as by common opinion, Held less in reputation. Sir Thomas Eliot knight, saith: That every thing is to be esteemed after his value: Sir Thomas Eliot knight in his book of the governor. but who hearing a man (sayeth he) whom he knoweth not, to be called a Dicer, doth not suppose him to be of a light credit, dissolute, vain, and remiss. etc. Nicholas Lyra (in a little book of his entitled Praeceptorium de Lyra) allegeth nine reasons against playing at Dyce. Lyra in lib. praeceptorium, in S. precept. YOUTH. I pray you let me hear what those reasons are? AGE. 1. Tim. 5.10. First reason is: the covetous desire to gain, which is the root of all evil. second reason is, the desire and will to spoil and take from our neighbours by deceit and guile, that he hath. third reason is, the excess gain thereof, which passeth all kind of usury which goeth by month and years, for gain: but this Diceplay gaineth more in an hour, than usury doth in a year. The fourth reason is, the manifold lyings, vain and idle words and communications that always happeneth in this Diceplay. The fift reason is, the horrible and blasphemous oaths and swearings that are thundered out in those Plays against God and his majesty. The sixth reason is, the manifold corruptions and hurt of our neighbours, which they use to receive and take by the evil custom and usage of this Diceplay. The seventh reason is, the offence that it giveth to the good and godly. The eight reason is, the contempt and breach of all good laws both of God and man, which utterly forbiddeth this Diceplay. The ninth and last reason is, the loss of time, and doing of good, which in this time of Diceplay are both neglected. For these causes (saith Lyra) Laws were ordained to suppress Diceplay. etc. YOUTH. Surely these are very good reasons to prove that Diceplay is a very evil exercise, and that in all ages and times it hath been detested and abhorred. AGE. Summa Angel ●a cap. ●aulus. You may look more of Diceplay in summa Angelica, in the Chapter Ludus. Dicing is altogether hazarding, the more studious that a man shall be thereof, Henr. Corn. Agrippa de vanitate setentiarum. the wickeder and unhappier he shall be, whilst that in desiring other men's goods, he consumeth his own, and hath no respect of his patrimony. This art is the mother of lies, of perjuries, of theft, of debate, of injuries, of manslaughter, the very invention of the Devils of hell. An art altogether infamous, and forbidden by the laws of all nations. At this day, this is the most accustomed pastime that Kings and noble men use. What do I call it a pastime: nay rather their wisdom, which herein hath been damnably instructed to deceive. YOUTH. I marvel and wonder very much that ever this wicked Diceplay could be suffered in any Common wealth. AGE. It hath been never suffered, nor tolerable at any time in any good Common wealth. For the Greek and Latin histories (and also our own laws of this Realm of England) be full of notable laws and examples (of good Princes) that utterly exiled and banished dice-playing out of their signiories and countries, and whosoever used dice-playing, was taken, reputed, and holden as infamed persons. YOUTH. I pray you declare to me some examples and laws hereof. AGE. justinian the Emperor made a decree, Cod. lib 3. tit. ultimo. that none should play at Tables and Dice publicly or privately in their houses, Alexander Severus. etc. Alexander Severus the Emperor, did clean banish all dice-players, having always in his mouth ●his saying: Our forefathers trusted in wisdom and prowess, and not in fortune, and desired victory for renown and honour, and not for money. And that game of Diceplaye is to be abhorred, whereby wit steepeth, and idleness with covetousness is only learned. He made a law therefore against all dice-players, that if any were found playing at Dice, he should be taken for frantic and mad, or as a fool natural, which could not well govern himself, and all his goods and lands should be committed to sage and discrete personages, appointed by the whole Senate, employing upon him so much as was necessary for his sustenance. etc. Finally, next unto thieves and extortioners, he hated dice-players most, ordaining that no Diceplayer should be capable or worthy to be called either to any office or counsel. Ludowicke's king of France returning home from Damiata, Centuria. 15. ca 7. fo. 749. commanded that Omnes foeneratores, judaeos, Aleatores. etc. All usurers, jews. dice-players, and such as are railers and evil speakers against the word of God, should departed out of his realm. In the Digests, the Praetor sayeth: If a diceplayer be injured, he will give no aid unto him, and if a man compel another to play at dice, In Dig. de aleatoribus, lib. 9 tit. 5. num. 1. let him be punished, and cast either in the quarries to dig stones, or else into the common prisons. Also in the same Digests it is said: That if any man strike him in whose house he playeth at Dice, or do him any wrong or injury: Or if during the time of their play, any thing be piltered or stolen out of his house, he shall have no law at all for it at my hands (saith the Praetor.) Also whosoever dareth money in this play, or lay any wagers among themselves, they are not firm and good, because it is a wicked exercise, not sufferable, but punishable. Conc. ●liber●●nū, cap. 79. In this Council it was decreed, that if any Christian did use to play at Dice, & would not give over and leave it, he should be debarred from the Communion a whole year at lest. Decret. lib. 3 cap. Clerici. In the Decrees, it is there forbidden that Priests should be present at Plays (Qui Aleator est, repellitur à promotione, nec debe●t inspectores ludi huiusmodi) That Priest which is a Dicer, let him be expelled from his promotion, neither aught they to look upon such play. Distinct 35. cap. Episcop. Also in the Distinctions, it is forbidden them to be drunkards and Dicers. etc. And the Gloze thereupon saith: Simi●iter Laicus priu●tur aut verberetur, Likewise let the Lay man bet restrained, Cano. 41.42. or else let him be beaten and punished. Also in the Canons, that are attributed unto the Apostles) this wicked Dice play is utterly forbidden. So wicked and detestable hath this play been esteemed by all laws. And at one word, this kind of play (as it is reported of a truth) hath overthrown the kings of Asia and all their estate: Juvenal. in Sat. 14. therefore Juvenal counteth Diceplaye among those vices that easiliest corrupt a whole household, and is the worst example that can be in a well governed house, saying: If ancient folk before their youth, do play at Cards or Dice, Their youth will seam to do the like, and imitate their vice. YOUTH. I besecche you let me hear also what our own laws say against this Diceplaying. AGE. An. 12. R. 2. In the time of King Richard the second, all unlawful games were forbidden universally, and namely dice-playing. In the time of king Henry the fourth, An. 21. ●. 2. dice-players should be punished by imprisonment for six days, and if the head Officers and Sheriffs made not diligent search for gamesters, they should forfeit xl. s. And if it were a Constable, for his negligence he should pay vj. s. viij. d. In the time of king Edward the fourth, An. 17. E. 4. it was ordained, that all such as kept any houses for play at dice. etc. should have three years imprisonment, and to forfeit twenty pound. And the players to have two years of imprisonment, and to forfeit ten pound. In the time of king Henry the seventh, An. 11. H. 7. it was also ordained, that dice-players. etc. should be set openly in the stocks, by the space of one whole day. And the housekeepers that suffered them to play, to pay vj. s. viij. d. and to be bound to their good behaviour. In the time of king Henry the eight, An. 33. H. 8. it was ordained, that every housekeeper that used to keep diceplaying within their houses, should forfeit forty shillings, and the players to forfeit vi. s. viii. d. and be bound by recognizance never to play any more at these unlawful games. Also in the reign of the same king Henry the eight, An. 3. H. 8. it was ordained, that if any persons did disguise themselves in apparel, and cover their faces with visors, gathering a company together, naming themselves Mummers, which use to come to the dwelling places of men of honour, and other substantial persons, whereupon Murders, Felony, Rape, and other great hurts and inconveniences have aforetime grown, and hereafter be like to come, by the colour thereof, if the said disorder should continued not reformed. etc. That then they should be arrested by the King's liege people as vagabonds, and be committed to the jail without bail or Mainprize, for the space of three months, and to fine at the King's pleasure. And every one that keepeth any visors in his house, to forfeit xx. s. In the reign of our gracious Queen Elizabeth (that now is, An. E. ●● it was ordained, that all those which use (to go to the country and play) and unlawful games and plays, shall be taken as Rogues, and to be committed to prison, and for the first offence to have a hole made through the gristle of their ear with a hot iron of an inch compass. And for the second offence to be hanged as a felon. YOUTH. These are excellent good laws, whereby I see that in all times (this dice-playing especially) hath been abhorred, detested, and sharp laws made to correct and punish it. AGE. They are good laws in deed: but I fear me it may be answered, as one answered the Athenians (who bragged of their laws) that they had good laws in deed, but few or none duly executed. For I see that a great many of our Rulers and Magistrates, do not only neglect the execution of laws herein, upon dice-players, but are content to receive into their houses very worthily, such loitering dice-players and Mummers: yea, rather than they shall departed without play, they join fellowship with them, and play at Dice themselves, whereby they do great hurt to the people whom they rule over, as Tully saith: Plus nocent exemplo, Tully. quàm peccato, They do more hurt by their example of lewd life, Esay. 1.23. than by the sin itself. Esaye the Prophet said of the rulers in his time, that the rulers were rebellious & companions of thieves. etc. Seneca saith: Gravissimus morbus est qui à capite diffunditur, Seneca. It is a most dangerous disease that cometh from the head. YOUTH. It is most certain that you say, and therefore the more pity: for in so doing they are nurses to foster their evil doings, and allure the people by their examples, as the old saying is: Qualis praeceptor, talis discipulus, As the Master is, such is his scholars. And therefore a greater account have they to make before the throne of God, at the day of judgement. AGE. Eccle. 10.2. It is very true, as Syrach saith: As the judge of the people is himself, so are his officers, and what manner of man the ruler of the city is, Syracides. such are all they that devil therein. Syracides admonisheth rulers to be good examples in manners, life, and doings, that they may shine, and be as lights before the people, that they whom they rule, may behold their doings, and follow their good, just, and virtuous examples, saying: Scilicet in vulgus manant exempla regentum, V●que ducum lituos, sic mores custra sequuntur● Such as do the people rule, according unto law: Examples they must give to them, how they should live in awe. For as the captains trump doth sound, so will his host prepare: To follow him where as he goeth, to sorrow or to care. YOUTH. Is not this gaming condemned likewise by the holy Scriptures? AGE. Yes truly most manifestly. YOUTH. I pray you let me hear how it is forbidden by the holy Scriptures. AGE. First it is ordained against the express and third commandment of God, which saith: Thou shalt not take the name of the Lord thy God in vain. So that whosoever useth this chance of lots in idle and trifling things, taketh the name and providence of God in vain. For the lot is one of the principal witnesses of God's power (as Solomon recordeth) that it is ruled and governed immediately by his hand, Prou. 16.33. Cap. 18.18. power, and providence. And therefore we may not use lots so triflingly, as it were to tempt God, and to try what care he hath of the world, but only in matters of great importance, and where his divine will should be extaordinarily known and understood. as in dividing of goods, Acts 1.26. choosing of Magistrates, and such like, to end all quarrels or corruption of voices, and not in sleight things, as though we would make God servant to our Pastimes and Sports, and try what care he had of them. Secondly, this play is instituted contrary to the true nature and end of that which we in English call Play or Pastime, and the Latins call Ludus. And therefore the Play at Dice is a very corruption of God's holy permission, & of true and honest play. For all plays are appointed and liked of men for two causes only: either for the exercise of the body (whereof Diceplay is wholly contrary, being a sport of a sort of idle unthrifts:) or else Play should serve for the recreation of the mind, and refreshing of our bodies, whereunto Diceplaye is wholly repugnant and contrary: for therein is no exercise of our wits, but we only stay upon the chance of the Dice, while as well he that winneth, as he that loseth, is amazed and unsure of his chance, but always gapeth for the chance of his hap, without any pleasure, but only a covetous desire to gain. Also we see that the more they play at such games, the more they may, without any such contentment or pleasure of the mind as is found in other honest and lawful games. Thirdly, the forbidding thereof by the Civil laws, and commandments of magistrates, maketh these Plays offensive, wicked, and unlawful, though of their own nature they were not so. For Saint Paul saith thus: 2. Cor. 8.13. Though I should forbear from eating of flesh all the days of my life, rather than offend my brother, I aught to do it: Much more aught we for fear of offence to forbear this play, in that it is nothing necessary for the sustaining of man's life, nor of like commodity to the use of flesh, which S. Paul willeth us yet to forbear, if occasion serve. For there are other ways to pastime and sport us, Ephe. 5.16. Colos. 4.5. 1. Pet. 4.2. than by those plays. Fourthly, the spirit of God commandeth us by Saint Paul, to redeem the time that we have lost in idle and unprofitable things, and to bestow the time present in good and holy things to edification, because the days are evil. For when God giveth us leisure either to read his holy word, to visit the poor, to comfort the afflicted, or to do such like dutiful deeds, Mat. 25.36. James. 1.27. we aught to do it quickly, because that incontinently one let or other may happen, which may withdraw our minds therefrom, a thousand afflictions are present before us, and it will be hard to recover that which we so slightly overslip. But I pray you is that well spending the time and the leisure which God giveth us to do good in, Gal. 6.10. to loose it in playing at Dice, which I have declared to be so offensive? Fiftly, the beggarly and greedy desire in that game doth so far exceed all other, that there is nothing that doth more entice and encourage a man to play, than this Diceplay doth. And the reason thereof is manifest, that seeing the loser perceiveth that such loss happeneth not by the cunning of the Player, but rather by his hap and chance for that time, he hopeth to recover his money by the said hap, which is likely to change, being naturally changeable, and therefore playeth on hoping for better chance, and so continueth, feeding himself with looking fur the change of the Dice: so as this game is proved to be the very occupation of loiterers and vagabonds, but in plays of skill and cunning, the cause of the loss is soon espied and to be perceived, and therefore he that perceiveth himself to be the weaker, doth immediately leave play. What shall I speak of the insatiable covetousness that is in this Play, while either party seeketh to win others money, or rather the one of them to undo the other, and also go about to deceive the other? What shall I speak again of the great and excessive losses that have always been, and daily are in the said play? Some play away their houses, horses, clotheses: some all that ever they have, or can borrow, ere they can leave off, till all be gone: so enticing and alluring is this game above all other, which causeth so many come to beggary, stealing, and finally to that untimely death of the gallows. To this effect, a certain Poet and a Doctor of both Laws, saith: The damnable lust of Cards and of Dice, Sebastianus Brant. in lib. Stultifera navis. And other games prohibit by law, To great offences some fools doth attice. Yet can they not themselves therefrom withdraw, They count their labours and loss not worth a straw, Caring nought else, therein is their delight, Till Christ and health be scaped from them quite. There is almost no manner of degree, Man, child, woman, pooreman, or estate, Old or young, that of this game are free, Nor yet the Clergy, both poor Priest and Prelate, They use the same almost after one rate, When by great loss they brought are in a rage, Right few have reason their madness to assuage. And to be plain, great inconveniences, Proceedeth to many by this unlawful game, And by the same often youth doth sue offences, To his destruction, and all his friends shame. Often some by folly falleth to be a thief, And so end in shame, sorrow, and mischief. YOUTH. What say you to Card playing, is that to be used and allowed among men? AGE. I tell you plainly, it is even almost as bad as the other, there is never a Barrel better Herring (as the Proverb is) yet of the two evils it is somewhat the less, for that therein wit is more used, and less trust in chance and fortune (as they term it) and yet I say, therein is no laudable study or good exercise. dice-playing is the mother, and Card playing is the daughter, for they draw both with one string, all the followers thereof unto idleness, loitering, blaspheming, misery, infamy, shame, penury, and confusion. YOUTH. Is there as much craft and deceit at Card playing, as there is in dice-playing? AGE. Almost one, I will not give a straw to choose: they have such sleights in sorting and shuffling of the Cards, play at what game ye will, all is lost aforehand, especially if two be confederate to cousin the third. YOUTH. As how I pray you? AGE. Either by pricking of a Card, or pinching of it, cutting at the nick, either by a Bumbe card finely under, over, or in the mids. etc. And what not to deceive? And therefore to conclude, Cyprian. I say with that good Father Saint Cyprian: The play at Cards is an invention of the Devil, which he found out that he might the easilier bring in idolatry amongst men. For the Kings and coat cards that we use now, were in old time the images of Idols and false Gods: which since they that would seem christian's, have changed into Charlemagne, Lancelot, Hector; and such like names, because they would not seem to imitate their idolatry therein, and yet maintain the play itself, the very invention of Satan the Devil, and would so disguise this mischief under the cloak of such gay names. YOUTH. They use to play at Cards commonly always after Supper. etc. AGE. I will condemn no man that doth so. Plato. But Plato saith in his Banquet, that Players and Minstrels that are used after suppers, is a simple pastime, and fit for brutish and ignorant men, which know not how to bestow their time in better exercises, I may with better reason say the like by all Carders and dice-players. YOUTH. What say you to the play at Tables? AGE. Playing at Tables is far more tolerable (although in all respects not allowable) than Dice and Cards are, for that it leaneth partly to chance, and partly to industry of the mind. For although they cast in deed by chance, yet the casts are governed by industry and wit: In that respect Plato affirmed, Plato. that the li●e of man is like unto the play at Tables. For even as (sayeth he) in Table play, so also in the life of man, if any thing go not very well, the same must be by art corrected and amended. etc. as when a cast is evil, it is holpen again by the wisdom and cunning of the Player. YOUTH. What say you to the play at Chess, is that lawful to be used? AGE. Of all games (wherein is no bodily exercise) it is most to be commended: for it is a wise play (and therefore was named the Philosopher's game) for in it there is no deceit, or guile, the wit thereby is made more sharp, and the remembrance quickened, and therefore may be used moderately. Yet do I read that that notable and constant martyr (john Hus) repented him for his playing at Chess, ●ward● saying: I have delighted to play oftentimes at Chess, and have neglected my time, ●●es and Monuments of the Church in the first volume, so. 747 and thereby have unhappily provoked both myself and other to anger many times by that play: wherefore (saith he) besides other my innumerable faults, for this also I desire you to invocate the mercy of the Lord, that he would pardon me. etc. O merciful Lord, if this good and gracious Father, and faithful martyr of Christ, did so earnestly repent him for his playing at Chess (which is a game without hurt) what cause then hath our Dice and Cardplayers, to repent and crave pardon at God's hands for their wicked and detestable playing? And I pray unto God for his Christ's sake, that this good martyr may be a patron and an ensample for all them to follow. YOUTH. Well, now I perceive by you, that Table playing and Chess playing, may be used of any man soberly and moderately, ● in my judgement you have said well: for that many men who (by reason of sickness and age) cannot exercise the powers of their bodies, are to be recreated with some pleasure, as with Tables or Chess playing. AGE. The sick and aged have more need to pray than to play, job. ● 13. 14. considering they hasten to their grave, and therefore have need to say always with job: The grave is my house, darkness is my bed, rottenness thou art my father, and worms are my mother and sister. etc. Solomon saith: Though a man live many years, and in them all he rejoice, yet he shall remember the days of death, Eccl●. 1.8. all that cometh, is vanity. etc. Yet I do not utterly deny, but that these kind of plays serve such, that sometime they may be permitted, so that they bring no hurt, refresh the powers, be joined with honesty, without playing for any money at all. And that that time which should be spent upon better things, be not bestowed upon these plays in any wise, that henceforth (saith Saint Peter) they should live as much time as remaineth) not after the lusts of men, 1. Pet. 4.2. ●. but after the will of God. etc. ¶ A Treatise against Dancing. Now that you have so well contented my mind as touching Diceplaying etc. I beserche you let me trouble you a little further, to know whether Dancing be tolerable and lawful to be used among Christians or no? AGE. If your demand be general of all kind of dancings, than I must make a distinction. If you speak specially of our kind and manner of Dancing (in these our days) than I say it is not lawful nor tolerable, but wicked and filthy, and in any wise not to be suffered, or used of any christian. YOUTH. Are there divers kinds of Dancing? AGE. Yea that there are. YOUTH. I am desirous to know them, lest I do (through ignorance confound one in another, and one for another. AGE. There are Dances called Chorea, which signifieth joy, because it is a certain testification of joy. And Servius (when he interpreteth this verse of Uergil, Omnis quam chorus & socij comitantur onantes, that is: When all the Dance & fellows followed with mirth) saith that Chorus is the singing and dancing of such as be of like age. There is also another kind of dancing, whereby men were exercised in warlike affairs, for they were commanded to make gestures, and to leap, having upon them their armour: for that afterward they might be the more prompt to fight, when need (for the public weal) should require: Plato lib. 3. de Legibus. this kind of dancing was called Saltatio Pyrrhica, because it was exercised in armour. Of those Dances Plato speaketh largely. etc. There is another kind of Dancing which was instituted only for pleasure and wantonness sake: this kind of Dances Demetrius Cynicus derided, calling it a thing vain and nothing worth. And if you speak only of this kind of Dance, I say as he saith, it is vain, foolish, fleshly, filthy, and devilish. YOUTH. Who was the first inventor and devisor of this latter kind of Dancing? AGE. There are divers opinions hereof. For as Solynus saith: it was first devised in Crete by one Pyrthus, that was one of Sybil's priests. Others say that the Priests of Mars (called Salii.) invented it, Polyd. Virgil de invent. verum, lib. 2. cap. 8. for they were had among the Romans in great horror for their dancing. Others do refer it to Hiero a tyrant of Sicilia: for that he to establish his tyranny, forbade the people to speak one to another. Whereupon men in Sicilia began to express their meanings and thoughts by books and gestures of the body: which thing afterward turned into an use and custom. Some others suppose that men when they beheld the sundry motions of the wandering stars, Rodul, hus Gualterus in Marc. hom. 51. cap. 6. Chrysost. in Mat. home 6. found out dancing. Others affirm that it came from the old Ethnics. etc. But what so ever these say, Saint Chrysostome an ancient Father saith, that it came first from the Devil. For when he saw (saith he) that the people had committed Idolatry to the golden Calf, he gave them this liberty, that they should eat and drink, and rise up to dance. One Sebastian Brant agreeth hereunto, saying: Sebast. 〈◊〉. lib. Stultifer. 〈◊〉. The first beginning and cause original, I say the cause thereof is worthy blame, For when the Devil to deceive men mortal, And do contempt to the high God eternal, Upon a stage had set a calf of gold, That every man the same might clearly behold, So when the fond ground of misgovernance, Caused the people this figure to honour, As for their God, and before the same to dance, When they were drunken, thus fell they in error Of Idolatry, and forget their creator. Before this Idol dancing both wife and man, Despising God: thus dancing first began. Whereby you may easily perceive from whence this dancing came, Math. 7.16. 17.18.20. Luc. 6.43.44.45. Mat. 12.33.34. jam. 3.11.12 even from the devil himself, for there can never come good effects, when the causes are evil, as out of a stinking puddle can not come clean water, nor of thorns men can gather grapes, or figs of thistles. etc. even so out of our kind of dancing can come nothing but that which is evil and nought. YOUTH. Why do you speak so much against dancing? sith we have so many examples in the Scriptures of those that were godly and danced: Exod. 25.20. As Miriam Moses and Aaron's sister took a timbrel in her hand, and all the women came out after her with Timbrels and dances etc. judg. 11.34. Also jephtah when he came at Mizpeh unto his house, his daughter came out to meet him with Timbrels and dances. 1. Sam. 38.6. etc. Also the women came out of all cities of Israel, singing and dancing to meet King Saul, with Timbrels, with Instruments of joy, and with rebecks. etc. King David also danced before the Lord, 2 Sam. 6.14. with all his might. judith. 15.12.13. etc. Also all the women of Israel came together to see Judith. and blessed her, and made a dance among them for her. etc. And she went before the people in the Dance, leading all the women, and all the men of Israel followed in their armour. etc. Solomon sayeth: Eccl. 5.4. There is a time to mourn, and a time to dance. It is said in Saint Luke by Christ himself: We have piped unto you, Luc. 7.32. and ye have not danced. etc. Many such like examples I could recite, to prove Dancing to be laudable, and not so wicked as you seem to make it. AGE. I perceive you use to read the Scriptures, for you have collected out many examples for your purpose, which serve you nothing at all, to maintain your filthy Dance. Herein you show yourself like unto the Papists, for wheresoever they read in Scripture Peter's name, up goeth the Pope's false supremacy. Wheresoever they read this word Cross, they advance out of hand their Rood and rood-loft: where they read Light, they set up their Tapers and Torches: and where they read this word Will, up goeth their free-will works: and where they read of works, there they maintain merits: where they read of fire, there they say is meant of Purgatory. And when they read this word Vow, they apply it unto their single and unchaste life. etc. So play you, and those that maintain Dancing: for wheresoever you read this word (Dance) presently you apply it in such sort, as though were meant thereby your filthy dancings, which is not so, if it be diligently considered. Saint Hierome saith: Hieron. in Epist. ●d Gal. cap. 1. Nec putemus in verbis scripturarum esse evangelium, sed in sensu: non in superficie, sed in medulla, non in sermonum folijs, sed in radice rationis, Let us not think that the Gospel. (saith he) consisteth in the words of the Scriptures, but in the meaning, not in the bark, but in the pith, not in the leaves of words, but in the root of the meaning. YOUTH. I speak not of words only, but I speak to prove Dancing by certain examples. AGE. The Logician saith, that an argument made only upon examples, halteth always upon one foot, that is to say, that it is but half an argument. As if he would say: We must not build and make a rule upon examples only, without there be some other reason and authority. And therefore it is said: L●gibus enim vivimus, non exemplis, We live by laws, and not by examples. If then a Logician so say upon profane arguments, we aught a great deal more so to say, touching divine causes. And if a Logician will not allow an argument which is not made but upon examples, thinkest thou that the holy Scripture doth admit and allow it? YOUTH. And why not, I pray you? AGE. Because the people than would fall into sin and great errors. As a man would say: Abraham had the company of his servant Agar, and therefore I may have the company of my servant. Likewise a man might say, that jacob had two sisters to wife, and therefore I may also have two. A man might likewise say: Abraham pleased God, in that he sacrificed his son Isaac, therefore I shall please him in sacrificing my son unto him. etc. And so if we must argue by examples, without reason, and authority of holy Scripture, there should be nothing but confusion in christian religion. YOUTH. I pray you then, let me hear your reasons to the contrary, that these examples and such like. etc. serve not for the maintenance of Dancing. AGE. Nevertheless (that I have spoken sufficient hereunto) yet I will make answer to your examples. YOUTH. I shall give attentive ear thereunto. AGE. First, that Dance that Miriam Aaron's sister (and the other women used) was no vain and wanton Dance, for carnal and filthy pleasures (as yours is) but it was that kind of Dance which is called (Chorea) for they did it in praising God, signifying and declaring their great joy, that Moses and Aaron, with all the children of Israel, were passed the red sea in safety, and their enemies (Pharaoh and his host) destroyed. etc. And the like order did jephtah his daughter use, for the victory that God gave unto her father against his enemies. etc. And so did the women in meeting king Saul And also judith, and the residue of the women. etc. praised God for the victory that Saul had over the Philistines. And judith with the residue, magnified God (as appeareth in the xuj. Chapter) for that the City of Bethulia was delivered from the enemies by the death of Holofernes, and so in going altogether hand in hand, rejoiced and praised God in Psalms. Also here is to be noted in these examples, that you allege for Dancing, that Miriam and the other women, and jephtah his daughter, the women that danced in meeting Saul, and Judith that danced with the other women of Israel, for joy of their delivery. etc. danced not with young men, but apart by themselves among women and maidens (which celebrated their victories) but severally by themselves among men. Also their dances were spiritual, religious, and godly, not after our hoppings, and leapings, and interminglings men with women. etc. (dancing every one for his part) but soberly, gravely, and matronelyke, moving scarce little or nothing in their gestures at all, either in countenance or body: they had no Minstrels or pipers to play unto them: but they took their Timbrels into their own hands (that could play) and not as our foolish and fond women use to mix themselves with men in their Dance. And as for that place of Solomon that saith: There is a time to dance. etc. He meaneth this kind of dance which these good women used, which is a joyfulness of heart, which bringeth spiritual profit, and not carnal pleasures (as our Dances do.) Also Solomon hereby teacheth us how we should use times in their order: As when there is a time and cause to mourn and lament, then must we use it. When God sendeth again, good things, we must also use that, and to be merry and rejoice in the Lord. A time of sorrow the widow had in losing of her groat. ●uc. 15.9. Another time also when it was found, to be merry and joyful. Teaching us hereby also, that sorrow shall not continued for ever, but God will send some joy and comfort. So likewise joy shall not continued still, but God will send some corrections to nurture us. etc. Therefore you may easily perceive hereby, that Solomon meaneth by this word Dance, joyfulness and comfort. And by the word Mourning, he meaneth sorrow and calamity. etc. Also you must note in these foresaid Dances, that it was an ordinary custom and manner among the jews, to use such kind of godly dancings in certain solemnities and triumphs, when as God did give them good and prosperous successes against their enemies. Are our Dances applied, reserved, and kept to such, uses? nothing less. As for David's dancing before the Lord, it was for no vain pleasure and carnal pastime (as your Dances are, or as Micholl his wife foolishly judged) as appeareth by David's own words, saying: It was before the Lord, which chose me rather than thy fathers. etc. And therefore (sayeth he) I will play before the Lord. In that he danced, it was done in two respects: one for joy that the ark of God was restored again: the other for that God had exalted him to be a King and Ruler over Israel, Amb. in Luc. lib. 6. cap. 7. and this kind of Dance that he danced, may be called Saltatio pyrrhica. Saint Ambrose speaking of David's dancing, saith: Cantavit David, & ante arcam Domini, non pre lascivia, sed pro religione saltavit. Ergo non h●st●ionicis motibus sinuati corporis saltus, sed impigraementis & religiosa corporis agilitas designatur, David did sing and dance before the ark of the Lord, not for wantonness and pleasure, but for religion: not leaping and turning of his body with Playerlyke movings and gestures, but did express his diligent mind, and religious agility of his body. Again: Est honesta saltatio, qua tripudiat animus, & bonis corpus operibus revelatur, quando in salicibus organa nostra suspendimus, There is an honest dancing, when as the mind danceth, and the body showeth himself by good works, when as we hung our instruments upon the Willow trees. In that he sayeth there is an honest dancing, argueth that there is a contrary dancing which is unhonest: and no doubt he meaneth these and such like foolish and filthy Dances, as we use in these days. Therefore he saith: Docuit nos Scriptura cantare graviter, & saltare spiritualiter, The holy Scripture teacheth us to sing reverently, and to dance spiritually (sayeth he.) And that David's dance was a spiritual and religious Dance, appeareth by the Ephod that he put on. etc. If you & such like Dancers (if you will needs dance) had that spirit that David had when he danced, Rodulphus Gualterus in Marc. ho. 51. cap. 6. in praising and lauding God for his great benefits, dance a God's name. M. Gualther sayeth: Nimis frivolum est, cùm de choris sacris intelligi deb a●, in quibus vel solae mulieres, vel viri soli eximia Dei benificia carminibus ad eam rem compositis, non sine concinno & decoro corporis motu celebrabant, It is a great foolishness (to maintain dancings by those examples of Marie Moses sister, David, and others. etc.) For their Dances were holy and religious, in the which all the women together alone, or all the men alone (by themselves) did celebrated and set forth the goodness and benefits of God, in verses made for those purposes, not without a comely and decent order and gesture in moving of their bodies. 〈…〉. And as for that place of Luke, where Christ said: We have piped, and you have not danced. etc. serveth nothing at all to maintain your dancing: It was not to that end and purpose spoken by Christ, but Christ spoke it against the obstinate Pharisees, greatly accusing thereby the invincible hardness of their heart, he doth reproach them, because the Lord had tried by divers means to bring them unto him, and they with froward and rebellious minds and hearts refused and despised his grace offered unto them, as appeareth plainly by these words a little before: then all the people that heard, and the Publicans justified God. etc. But the Pharisees and the expounders of the Law despised the counsel of God against themselves. etc. Then Christ said: Whereto shall I liken the men of this generation. etc. They are like to children sitting in the Market place, and crying one to another, and saying: we have piped unto you, and ye have not danced: we have mourned to you, and ye have not wept. etc. As though Christ would say: Nothing can please this froward generation. john preached the Law, and bad them repent and mourn for their sins. I (being the Messiah) do preach unto them the gospel of joy, peace, comfort, and forgiveness of sins freely, without their merits and deserts, so that they will neither mourn at john's preaching, nor dance at my pipe, notwithstanding I pipe joyful and merry things unto them. Christ teacheth also hereby, that the songs of little children are sufficient to condemn the Pharisees and such like. Christ therefore by this similitude showeth what was the wonted wonted pastime of children, and it seemeth to be taken out of the Prophet Zacharie. Zacha. 8. ●. And as this was spoken of the Pharisees, I fear me it may be likewise verified in us, you may now easily perceive what Christ meant by this piping and dancing, not maintaining thereby your fond, foolish, and vain dancing, but rather it teacheth you, that if you refuse the sweet piping of the preaching of the Gospel of Christ now offered (which will make your heart and soul to leap and dance within you for joy and gladness) and follow these transitory pipes to dance after that tune and fashion. You shall one day (if you repent not) weep for your laughing, sorrow for your joying, having your swinging hands, Mat. 22.13. and leaping legs bound fast and cast into utter darkness, where shall be weeping, wailing, and gnashing of teeth. So that in stead of great houses and palaces, you shall hau● hell: for delicate fare and pastimes, everlasting pains: for pleasant songs, woe and weeping. YOUTH. You cannot deny but there was dancing allowed of in the Scriptures, by your own saying. AGE. I must needs grant, that there is dancing expressed in the Scriptures, but I doubt whether it was allowed of or not. YOUTH. You find nothing to the contrary. AGE. Exod. 32.6. Esa. 5.11.12. Eccl. 9.4. Ro. 13.12.13. Eph. 5.4. 1. Cor. 10.7. Mat. 14.6.7. Mat. 6.22. Yes, I find that dancings were often times reproved: but never commanded (in the Scriptures) to be used, as you may read in Exodus, Esay, Ecclesiasticus, romans, Corinthians, Ephesians, Mathewe and Mark (which places, in the margin you shall find them.) YOUTH. Although it were after another sort and fashion than our dances are, yet you cannot deny but that they danced. For it is one thing to reason and speak of the abuse, and another thing to speak or reason of the thing itself. AGE. I did distinguish Dances at the beginning of our talk. And I wish in God, we might follow those godly people, men and women, who now and then used dancing: but yet such as were moderate, chaste, honest, and religious. So that the men danced by themselves, and the women apart by themselves, and did by such kind of Dances show forth the gladness of their mind: they sang praises unto God, and gave him thanks for some notable benefit which they had received at his hands. But we read not in all the holy Scriptures of mingled Dances of men and women together. And therefore not only the abuse, but also the Dancing itself aught to be taken away, and not to be used of any godly Christian, for that there cometh of it all wantonness and wickedness. YOUTH. Will you say that Dancing simply of itself is vicious and evil? AGE. I say not so, if you speak generally, as you have heard before: but if you speak specially of your kind and fashion of dancings (as it is now used in these days) I say to you, it is not to be used, nor the dance to be allowed, for that it is wicked and filthy. YOUTH. What should move you to be so earnestly bend against this merry and pleasant pastime of Dancing, sith so many Noblemen, Gentlemen, Ladies, and others, use it continually? AGE. Because that they that love God with all their heart, and with all their strength, Heb. 12.1. Math. 3.29. aught not only to observe his commandments: but also to cut off all occasions, whereby the observing of them might be letted or hindered. YOUTH. What occasion of hindrance or let is Dancing unto the observation of God's law and commandments? AGE. They are most manifest occasions of transgressions of the laws of God, they are snares and offences, not only unto the Dancers, but also to the beholders: for they stir up and inflame the hearts of men, which are otherwise evil enough, even from their beginning. And that thing which is to be suppressed and kept under with great study and industry (as the lust of the flesh, 1. joh. 2.16. the lust of the eyes, and the pride of life) the same is stirred up by the wanton enticements of Dances. I may say of Dancing, as Saint Augustine sayeth of Drunkenness, O dolorosa saltatio, August. ad frair. in. Eremo. Serm. 33. omnium malorum matter, omnis luxuriae soror, omnis superbiae pater, O deceitful Dance, it is the mother of all evil, the sister of all carnal pleasures, the father of all pride. Undoubtedly, if a m●n will consider himself, either by experience, or by reason, he shall find the lusts of the mind not a little kindled and inflamed. And he shall perceive that men return home from those Dances less good than they were, and the women also less chaste in their minds (if not in bodies) than they were before. Therefore perils are rather to be avoided than nourished. Psal. 119.37. David therefore prayed unto the Lord, and said: Turn away mine eyes from beholding vanity. etc. Syrach saith: Eccl. 9.7.8. Go not about gazing in the streets of the City, neither wander thou in the secret places thereof. Turn away thine eye from a beautiful woman, and look not upon other's beauty, for many have perished by the beauty of women: for thorough it love is kindled as a fire. It is said therefore, that the sons of God saw the daughters of men, Gen. 6.2. that they were fair, and took them wives of all that liked them. The eyes are therefore called, Fores & foenestrae animae, the doors and windows of the mind. job. 31.1. job said (when as he felt the discommodity in beholding such vain sights) I made a covenant with mine eyes: why then should I think on a maid? As if he would say: Sigh I use not these wanton looks to behold vain pastimes & beauty, I have no desire & lust kindled in me. So that you may perceive, nothing so soon quencheth lust and concupiscence, as not to be present, or to behold such vanities. Otherwise as Solomon saith: Prou. 6.27.28. He which loveth danger, shall fall therein. Can a man (saith he) take fire in his bosom, and his clotheses not be burnt? Or can a man go upon coals, and his foot not be burnt? Eccle. 13.1. Deute. 7.8. for he that toucheth Pitch, shall be defiled with it, and he that is familiar with the proud, shall be like unto him. And for that cause Syrach saith: Use not the company of a woman that is a Singer, and a Dancer, neither hear her, lest thou be taken by her craftiness. Sebastianus Brant saith: Sebastianus Brant. lib. Stultifera na●is. What else is Dancing but even a nursery, Or else a bait to purchase and maintain, In young hearts the vile sin of ribaldry, Them fettering therein, as in a deadly chain: And to say truth in words clear and plain, Uenerous people have all their whole pleasance, Their vice to nourish by this unthrifty dance. And wanton people disposed unto sin, To satisfy their mad concupiscence, With hasty course unto this dance run, To seek occasion of vile sin and offence, And to express my mind in short sentence, This vicious game often times doth attice, By his lewd signs chaste hearts unto vice. YOUTH. Whereas Dancing is so against manners, and do kindle lust, the same cometh rashly and by chance, but every thing is to be judged, not of these things, which happen by chance: but of these things which are in it of itself and by nature. For there are some so chaste and uncorrupt, that they can behold these Dances, with a perfect and chaste mind. AGE. I grant that which you say may sometimes happen, but I add thereunto also, that all accidents are not of one and self same kind. For there are some which happen very rarely. Other some which by their nature may as well be present unto any thing, as absent. And some such as are wont to happen often times, and for the most part, these last accidents aught in every thing to be considered, and most diligently to be weighed. Neither must we take heed only, what may be done: but also what is wont to be done. YOUTH. Aristippus. I read that Aristippus danced in purple, and being reproved, he made an excuse, that he was made never a whit the worse by that dancing: but might in that softness keep still his Philosophical mind chaste. AGE. Demosthenes sayeth (and is also cited of the Lawyers) that we must not consider what some certain man doth at a time, Demosthen. but what is wont to be done for the most part. Grant that there be some one man or other so chaste, that he is nothing moved with such enticements: but how are the people and multitude in the mean time provided? Shall we for the perfectness and integrity of one or two, suffer all the rest to be endangered? una hirundo non facit Ver, One Swallow proveth not that Summer is come. YOUTH. If these reasons of yours hold true, 2. Cor. 2. ● then take away Sermons also, and Sacraments, meat, and drink. etc. For many hear the word of God, 1. Co●. 11. ●●. Eccl. 21.30. sometime to their condemnation, and receive the Sacraments to their damnation, and many eat and drink, and are drunk, and do surfeit. etc. and so die. AGE. You must understand, that certain things are profitable to the salvation of men, and are commanded by the word of God, which things aught by no means to be taken away. And some things that of necessity we must have, as meat, drink. etc. to nourish our weak bodies, or else we cannot live here. etc. And certain other things are indifferent, which if we see they tend to destruction, they are not to be suffered. We have the law of God for hearing of Sermons, receiving of Sacraments, to eat and drink (soberly:) but for dancing there is no commandment given by the word of God. Wherefore these things are not to be compared together. YOUTH. It is well known that by Dances and leapings very many honest marriages are brought to pass, and therefore it is good and tolerable. AGE. It may be as you say (sometime) but we may not do evil, Rom. 3 8. that good may come thereof. For you have heard me say often, that it is evil and not good to dance as you do. But I am not of that opinion to have marriages contracted by these arts and acts, Tob. 4.12. Genes. 6.2. Prou. 31.30. wherein a regard is had only to the agility and beauty of the body, and not unto godliness and true religion. etc. There are other means much more honest, let us use them in God's name, and leave these as little chaste and less shamefastness. Let us remember, that although honest matrimonies are sometime brought to pass by Dancing, yet much more often are Adulteries and Fornications wont to follow of these Dances. YOUTH. You speak more evil of Dancing, than there cometh hurt by dancing, as far as I can judge. AGE. No my son, not half as much evil as it deserveth, can I speak of, nor yet can utter one quarter of the wicked and filthy mischiefs that come thereof. Mark the effects thereof, and then you shall tell me another tale. Is it not written in S. Mathewe, Math. 14.6. Marc. 6.22. that the daughter of Herodias danced at a banquet which the king made: and the king took pleasure in her (whom he would not openly without shame behold, for she was a manifest testimony of his unlawful matrimony and incest) of that Dancing it came to pass, that john Baptist's head was cut off at her desire. etc. so inflamed she the King's heart by her filthy and wanton dance. Theoph. in Mar. cap. 6. Theophilact saith hereupon: Mira collusio: Saltat per pueliam Diabolus: etc. This is a wonderful collusion: for the Devil danced by the maid. She danced not rudely, as do the common sort of people, but finely, and with a comely gesture with measure. etc. as some writ. But that worthy man Erasmus saith: Non subsilijt, ut populus putat, quemadmodum ges●iculantur in choreis, Erasmus in Annot. in Math. ca●. ●4. She danced not with silence and modesty, as the common people suppose, but she danced as others used to dance, with signs and outward gesture. etc. But howsoever she danced, it was evil, as the effect and fruit thereof declareth. Thus you may perceive what fruits you shall gather of this tree. Very well is it noted of Master Rodolphus Gualther upon this, what fruits come hereof: Inflammatur enim libidinis igne concupiscentia, datur scortandi & moechandi occasio, officij & conditionis suae obliviscuntur, Rodolphus Gualt●ran Marc. home 51. cap. 6. qui mundo mori & Deo uni vivere debebant: accedunt sermons lascivij, promissiones inconsideratae, amantium obtestationes, & periuria, & frequentes rixa & pugna incidunt, quas non rarò caedes miserabiles comitari solent, Concupiscence is inflamed (by Dancing) with the fire of lust and sensuality, it giveth occasion of whoredom and adultery, it maketh men forget and neglect their duties and services, which aught to die to the world, & live to God: there are present wanton talks and communications, unadvised, and rash promises, taking God's name to witness in vain, of the lovers, whereby perjury is committed, and many times happeneth brawlings and fightings, by the which oftentimes miserable murders are wont to be committed and done. Sebastian Brant also saith: Such blind follies and inconvenience, Sebast. 〈◊〉 lib. 〈◊〉 navis. Engender great hurt and incommodity, And soweth seed, whereof groweth great offence, The ground of vice, and of all enormity, In it is pride, foul lust and lechery, And while lewd leaps are used in the dance, Often froward bargains are made by countenance. YOUTH. There doth happen no such thing as you speak of in our Dances. etc. that lust is thereby inflamed in them that dance. AGE. If it be so, why then do not men dance with men apart from the women by themselves? And why do not the women and Maids dance by themselves? Why are men desirous more to dance rather with this woman, than with that woman? And why are women so desirous rather to choose this man, than that man to dance withal, before all the residue, but only to declare thereby how they are inflamed each to other in filthy concupiscence and lust. And I am assured that none of you (which are Dancers) can deny this to be true, for that each of you have and do daily feel in yourselves this inflammation whensoever you dance together man and woman. YOUTH. Still I marvel why you speak against Dancing, as against things which are of their own nature evil, and prohibited by the law of God. etc. AGE. I say to thee my son again, that things are not always to be weighed by their own nature, but by the disposition and abuse of our flesh. We cannot deny but that wine of his own nature is good, which yet, is not given to one that is in an ague, not that the wine is evil, but because if agreeth not with a body that is in that manner affected. So the people of Israel made a calf of their golden earrings, ●●od. 32.6. ● Cor. 10.7. to worship it, they sat down to eat and drink, and rose up to play, that is, to dance (as Lyra saith: 〈◊〉 1. Cor. 10. Thomas de Aquino in 1. 〈◊〉 10. Cantabant in choro, They did sing in the Dance. And Thomas de Aquino saith: Surrexerunt ludere, id est, ludes facere sicut choreas, They rose up to play, that is, (saith he) they made plays after the manner of Dances. etc.) So that you may see hereby that these Dances are evil also of their own nature, whereby good natures many times are corrupted by them, as appeareth by the effects, both by john Baptist, and also by the children of Israel, and therefore I may say of it as Augustine said of Drunkenness, August. ad ●● in E●●, Serm. 33. Saltatio est blandus daemon, dulce venenum, suave peccatum, that is, Dancing is a flattering Devil, a sweet poison, & a pleasant sin, which will bring in the end utter destruction to them that use it (if they repent not.) And where you say it is not against God's commandments, that is false. Doth not the Lord in his law command, that ye should not covet the wife, Exo. 10.17. maid, or servant of your neighbours. etc. Much less then, that thou shouldest consent to thy concupiscence, that thou shouldest draw and choose her to thyself, to be thy fellow dancer, which to do, is not lawful for thee. Also, when Christ said: He hath committed adultery already in his heart, Math. 5.28. that looketh on a woman to lust after her. What then shall we say of them, that not only with wanton countenances, and filthy talk allure them, but also embrace them with their arms, handle them, and by all means provoke thereby the burning lust of concupiscence, with their vain kissings? Therefore, Christ saith: Math. 3.10. that tree which bringeth forth no good fruit shall be hewn down, Eccl. 9.11. and cast into the fire. Syrach saith: Sat not at all with another man's wife, neither lie with her upon the bed, nor banquet with her, lest thine heart incline unto her, and so through thy desire fall into destruction. What hurt then ensueth hereof, flat against the law of God, who seeth not? YOUTH. You speak this as of yourself alone. For I believe none of the ancient fathers did ever speak against Dancing, or that it hath been forbidden by any Counsels, or misliked by any good men, or by any good examples that you are able to show and bring forth: therefore I wonder much of your strait order of talk against our dancing in these our days, I suppose it is because you are aged, and now are not able to do as other young men and women do, and this maketh you to envy it so much. AGE. Every truth is to be believed: but every belief doth not justify, neither shall your belief in this point. The cause why I speak against Dancing, is very evil gathered of you, my age is not the cause, nor my inability the reason thereof: but the cause that ●●oueth me thus to speak against dancing, is the word of God, whereon my conscience, talk, and judgement is grounded, which word is so pure and clean, that it cannot abide any impurity or unhonesty (which in your dancings want none, as I have already declared unto you.) And whereas you say, that I speak of myself alone without authority, is untrue. For I have already by the authority of holy Scriptures disproved it, (which authority of itself is sufficient, and to be preferred before all authorities of men whatsoever they are. S. Hierome to this, Hieron. ● Math. cap. 23 saith: Quod de Scriptures non habet authoritatem, eadem facilitate contemnitur, qua probatur, That which hath no authority out of the Scriptures, may be as easily denied as affirmed.) Yet notwithstanding I will prove by the ancient Fathers, Counsels, and many examples, that your dancings are evil, and therefore they envied and decreed against it. If I can declare this to you, than your belief (that you speak of) is vain, and grounded upon your own ignorance, otherwise you would have set your finger upon your mouth. YOUTH. I pray you let me hear it, & then I will believe it. AGE. john. 6.20. Luc. 17. ●. 〈◊〉 1.29. To believe is the gift of God, and not of your own power, therefore you have not spoken well in so saying. YOUTH. I pray you bear with me herein, for it was spoken (I confess) very unadvisedly, therefore I beseech you say on. AGE. Ambros. de 〈◊〉 lib. ●. ad Marcell. 〈◊〉 Saint Ambrose saith (writing to his sister Marcellina) mirth aught to be in a clear conscience, and a good mind, and not in spiced banquets, and wedding feasts full of Minstrelsy. For therein shamefastness is ill defended, and unlawful abusion suspected, where the last end of pleasure is dancing, from which I desire all Virgins of God to keep themselves. For no man (as a certain wise man of the Pagans saith) danceth, if he be sober, except he be mad. Now then, if that either drunkenness or madness be reckoned to be the cause of Dancing among the Pagans, what then shall we count to be commanded in the holy Scripture: where we read that Saint john Baptist (the messenger of Christ) was put to death at the pleasure of a Dancing wench? By the which thing we may take example, that this unlawful pastime of Dancing hath been cause of more hurt, than the frenzy of Robbers and Murderers. This deadly feast was prepared with a kingly largeness and excess, and watch laid when the company was at the most, and then the daughter which was hid up before in secret, was brought forth to dance before the people. What could the daughter learn more of her mother (which was an harlot) but to loose her honesty? For nothing inclyneth folk more to bodily lust, than by uncomely moving and gesture, to show the operation of these parts, which either nature hath hid secretly, or good manner & nurture hath covered: or to play casts with her eye, or shake the neck, or swinge her arms and hear. Wherefore they must needs fall into offence against the majesty of God. For what honesty can be kept there where dancing is? So then the King delighted with that pastime, bid her ask what soever she would. etc. Thus far Saint Ambrose. Chrysost. in Math. ca 14 S. Chrysostome saith (speaking of the dancing of Herodias daughter before Herod:) At this day Christians do deliver to destruction, not half their kingdoms, or another man's head: but even their own souls. For where as wanton dancings are, there the devil danceth together with them, in such Dances his servants delight. God gave us not feet to dance with camels: but that we should be companions with angels. You have heard (saith he) of marriages (entreating of the marriage of jacob) but not of dances, Chrysost. in Gen. home 56. which are very devilish. etc. For the Bridegroom and the Bride are both corrupted by dancing, and the whole family defiled. Thou seest and readest of Marriages (saith he) but thou seest and readest of no dances in holy scripture. Chrysost. home 48. Saint Augustine saith: August. ●● Psal. 32. It is much better to dig all the whole day, than to dance (upon the Sabbath day.) Again he saith: August. de dec●m cords cap 3 It is better that women should pick wool, or spin upon the Sabbath day, than they should dance impudently and filthily all the day long upon the days of the new Moon. Erasmus saith: Erasm. Roter, in lib. de e● temptu m●● di, cap. 7. And when they be weary of drinking and banqueting, than they fall to reveling and dancing. Then whose mind is so well ordered, so sad, stable, and constant, that these wanton dancings, the swinging of the arms, the sweet found of the Instruments, and feminine singing, would not corrupt, overcome, and utterly mollify? Yea, and further the Ballads that they sing, be such, that they would kindle up the courage of the old, and cold Laomedon and Nestor. And when the Minstrels do make a sign to stint, then if thou do not kiss her, that thou leading by the hand didst dance withal, than thou shalt be taken for a rustical, and as one without any good manners and nurture. What filthy acts hereby (sayeth he) are committed: therefore as thou desirest thine own wealth, look that thou flee and eschew this scabbed and scurvy company (of Dancers.) Ludovicus Uives a learned man, Erudit muheris christianae, li. 1. ca 14. saith: Love is bred by reason of company and communication with men (for among pleasures, feastings, laughing, dancing, & voluptuousness) is the kingdom of Venus and Cupid. And with these things folks minds be enticed and snared, and especially the women, on whom pleasure hath sorest dominion. O woman (saith he) how miserably art thou entangled of that company, how much better had it been for thee to have bidden at home, and rather to have broken a leg of thy body, Eodem libro cap. 13. than a leg of thy mind? Again he saith: Some Maids do nothing more gladly, and be taught also with great diligence both of father and mother, that is, to dance cunningly. Feastings out of time, and pleasant sports, and delicate pastime bringeth always Dancing in the last end. So that Dancing must needs be the extreme of all vices. But we now in christian countries have schools of Dancing, howbeit that is no wonder, seeing also we have houses of bawdry. So much the Pagans were better and more sad than we be, they never knew this new fashion of Dancing of ours, and uncleanly handlings, gropings, and kissings, and a very kindling of lechery: whereto serveth all that bassing, as it were Pigeons the birds of Venus? What good doth all that Dancing of young women, holding upon men's arms, that they may hop the higher? What meaneth that shaking unto midnight, and never weary, which if they were desired to go but to the next Church, they were not able, except they were carried on horseback, or in a chariot: who would not think them out of their wits? I remember (saith he) that I heard upon a time say, that there were certain men brought out of a far country into our parts of the world, which when they saw women dance, they ran away wondrously afraid, crying out that they thought the women were taken with an uncouth kind of frenzy. And to say good sooth, who would not reckon women frantic when they dance, if he had never seen woman dance before? And it is a world to see, how demurely and sadly some sit beholding them that dance, and with what gesture, pace, and moving of the body, & with what sober footing some of them dance. Wherein also a man may espy a great part of their folly, that go about to handle such a foolish and mad thing so sadly: neither see themselves have a matter in hand without any wisdom, nor any thing worth, but as Cicero saith, a companion of vices. What holy woman did we ever read of, that was a Dancer? Or what woman now a days (that is sad and wise) will be known to have skill of Dancing? etc. For what chastity of body and mind can be there, where they shall see so many men's bodies, and have their minds enticed by the windows of their eyes, and by the means of the most subtle artificer the Devil. Thus far Ludovicus Uives. Master Marlorat (a famous man) saith: Marlorat in Math. cap. 24. Whatsoever they are, that have had any care of gravity and honesty, have utterly condemned this filthy dancing, and especially in Maidens. Master Bullinger saith: Bullinger Mar. cap. 14. There followeth (in Feastings) unshamefast Dancing, which is the root of all filthiness and wantonness. Master Rodulphus Gualther, Rodolphus Guulterus ●● Marc. cap. 6. hom. 51. an excellent learned man saith: dancings (saith he) which we now a days use, came from the Gentiles and Heathens first unto us. When as they used always at celebrating of their sacrifices to do it with dancings unto their false Gods. Which the Israelites seemed to imitate when as they danced about the golden calf. etc. Afterwards this dancing began to be used publicly in Plays, before the face of the people, of whom afterward the women learned it, and exercised it, lest they should be accounted no body. Then when shame and honesty began to decay, women also and Maidens used to dance, and had their proper dances appointed them. At last (when all shame in deed was past) by reason of the long use and time of their dancing. This increased and went forward, that men and women being mixed, danced together. Of which there can be no more uncomeliness showed, than to see men and women dance together, hand in hand, to lead and carry them about, that the beholders of them may see the quickness and agility of their bodies, by wanton movings and gestures. Contrary to that Saint Paul saith: ●. Thes. 5.22. Abstain from all appearance of evil. etc. and that no filthiness, neither foolish talking, Ephe. 5.3.4 neither jesting, which are things not comely, neither fornication and all uncleanness, or covetousness, be once named among you, as becometh Saintes. etc. By these dancings, concupiscence is inflamed with the fire of carnal lust, thereof cometh also whoredoms, and adultery, neglecting of our duties and services to God and man. By Dancing cometh filthy talk and communication, unadvised promises, crafty bargains and contracts, perjuries, brawlings, and fightings, and many times mischievous murders are wont to be done in dancings. etc. 〈…〉. ●0. Master Caluin upon these words of David: Thou hast turned my mourning into dancing. etc. saith: By the word (dancing) there is not meant every manner of wanton or ruffianly leaping & frisking, but a sober and holy utterance of gladness, such as the holy Scripture maketh mention of, when David conveyed the ark of covenant into his place. ● Cal●●n. in l●b cap. 21. 〈◊〉 75. He writing upon these words (They sand forth their little ones like sheep) & their children dance. They play upon the Taber and the Harp. etc.) saith: We see it is no novelty in the children of this world, to exceed measure in the vanities which God condemneth, as in dancing, and such other like looseness. It hath been so at all times. For the devil (all whose drifts tend to blind men, and to draw them from the regarding of God, and from the spiritual life) hath had these knacks from time to time, and men have willingly followed that which they have liked of, and which pleased the flesh. Therefore whereas now a days we see many seek nothing but to roist it, insomuch as they have none other countenance, but in seeking to hop and dance like stray beasts, and to do such other like things. Let us understand that it is not of late beginning, but that the devil hath reigned at all times. howbeit, let us know also, that the evil is never the more to be excused for the ancientness of it. Men have always done so: yea, and that was because the devil hath always reigned: but must God therefore be quite dispossessed? Music of itself cannot be condemned: Cal●n ●o● i● hi● 80 Ser. 〈◊〉 21. Cap. but forasmuch as the world doth almost always abuse it, we aught to be so much the more circumspect, we see at this day that they which use Music do swell with poison against God, they become hard hearted, they will have their songs, yea, and what manner of songs? Full of all villainy and ribaldry. And afterward they fall to Dancing, which is the chiefest mischief of all. For there is always such unchaste behaviour in dancing, that of itself, and as they abuse it (to speak the truth at one word) it is nothing but an enticement to whoredom. Wherefore we aught to take warning to restrain ourselves, In his 7●. Serm vp●o● the 21. ●●●. and whereas we see there are many whose whole delight is to seek such pastimes, let us say, a mischief on them. And if we will not have the same curse to light upon ourselves: let us learn to absent ourselves from such lose and wanton pastimes: but let us rather advisedly restrain ourselves, and set God always before our eyes, to the end that he may bless our mirth, and we so use his benefits, as we may never cease to travail up to heavenward, so must we apply all our mirth to this end, namely that there may be a melody sounding in us, whereby the name of God may be blessed and glorified in our Lord jesus Christ. To Music belongeth the art of Dancing, Henricus Cornelius Agrippa. very acceptable to Maidens and Lovers, which they learn with great care, and without tediousness do prolong it until midnight, and with great diligence do devise to dance with framed gestures, and with measurable paces to the sound of the Cymbal, harp, or Flute, and do as they think, very wisely, and subtly, the sondest thing of all other, and little differing from madness, which except it were tempered with the sound of Instruments, and as it is said, if vanity did not commend vanity, there should be no sight more ridiculous, nor more out of order than Dancing: this is a liberty to wantonness, a friend to wickedness, a provocation to fleshly lust, enemy to chastity, and a pastime unworthy of all honest persons. There oftentimes a matron (as Petrarcha saith) hath lost her long preserved honour: oftentimes the unhappy maiden hath there learned that whereof she had been better to be ignorant: there the fame and honesty of many women is lost. Infinite from thence have returned home unchaste, many with a doubtful mind, but none chaste in thought and deed. And we have often seen that womanlike honesty in dancing hath been thrown down to the ground, and always vehemently provoked and assaulted: yet some of the Greek writers have commended it, as they have many filthy and wicked things. But it is no marvel that the greeks do in this sort study Philosophy, which have made the Gods authors of Adultery, of whoredom, of murder, and finally of all wickedness. They have written many books of Dancing, in which is contained all the kinds, qualities, and measures, and have reckoned up the names of them, and of what fort every one of them should be, and who invented it: wherefore I will speak no further of them. The ancient romans, grave men by reason of their wisdom and authority did refuse all Dancing, and no honest matron was commended among them for dancing. Dancing is the vilest vice of all, and truly it cannot easily be said what mischiefs the sight, and the hearing do receive hereby, which afterward be the causes of communication and embracing. They dance with disordinate gestures, and with monstrous thumping of the feet, to pleasant sounds, to wanton songs, to dishonest verses. Maidens and matrons are groped and handled with unchaste hands, and kissed, and dishonestly embraced: and the things which nature hath hidden, modesty covered, are then oftentimes by means of lasciviousness made naked, and ribaulorie under the colour of Pastime is dissembled. An exercise doubtless not descended from heaven, but by the devils of hell devised, to the injury of the Divinity, when the people of Israel erected a calf in the desert, which after they had done sacrifice, began to eat and drink, and afterward rose up to sport themselves, and singing, danced in a round. I could allege you many more, if I thought these did not satisfy your mind. YOUTH. Satisfy, quoth you, yea, I assure you, they have even cloyed me and filled me to the full, I never heard so many worthy fathers alleged, as you have done, both of old and later writers, against Dancing, which beginneth to make me loath and even detest this vice and filthy Dancing: Yet for promise' sake, I pray you let me hear what Counsels and examples there are against this dancing. AGE. In the Counsel of Laoditia (holden in the year of our Lord God 364. under Pope Liberius) it was decreed thus: Conc. ●aodicease. ●●. 53. It is not meet for Christian men to dance at their marriages. Let them dine and sup gravely and moderately, giving thanks unto God for the benefit of marriages. Let the Clergy arise and go their ways, when the players on the Instruments (which serve for Dancing) do begin to play, lest by their presence they should seem to allow that wantonness. In this Council (which was holden in the time of Theodoricus the king) it was decreed, Concilium Illerdense. namely that no Christian should dance at any marriages, or at any other time. justinian the Emperor made a decree, justinian in code, titu. de f●ri●s, in lege die. fesl. saying: We will not have men give themselves unto voluptuousness, wherefore it shall not be lawful in the Feast days to use any dancings, whether they be for lusts sake, or whether they be done for pleasures sake. Emilius Probus (in the life of Epiminonda) saith: Emil. Probus That to sing & to dance was not very honourable among the romans, when the Grecians had in it great estimation. Sallust writeth, Sallust. that Sempronia (a certain lascivious and unchaste woman) was taught to sing and dance more elegantly than become an honest matron: saying also, that singing and dancing are the instruments of lechery. Cicero saith, Cicer. lib. 5. the offici●s. that an honest and good man will not dance, in the market place, although he might by that means come to great possessions. And in his oration (that he made after his return into the Senate) he calleth Aulus Gabinius in reproach, Saltator Calamistratus, a fine mincing dancer. It was also objected to Lucius Murena for a great fault, because he had danced in Asia. The same thing also was objected unto the king Deiotarus. Also Cicero answering for Murea, said: Not man danceth being sober, unless peradventure he be mad, neither being alone, neither in the fields, neither yet at a moderate and honest banquet. He did upbraid and cast Anthony in the teeth for his wicked dancing. The Poet Brant saith: S●●●. Brant. ● Stuls●fera 〈◊〉. Than dancing, in earth no game more damnable, It seemeth no peace, but battle openly. They that it use, of mind seem unstable, As mad folk running with clamour, shout and cry: What place is void of this furious folly? None, so that I doubt within a while, These follies the holy Church shall defile. YOUTH. You have alleged strong authorities against this dancing, whereby I do taste how bitter it is unto me, for I perceive by you how full of filthiness and wickedness it is. AGE. It is most certain, that it is full of all wickedness: therefore come you away from it, 2. Cor. 6.17. ●●ay. ●2. 11. and use it no more, nor have you any pleasure in such works of filthiness, as the old saying is: He that will none evil do, Must do nothing belonging thereto. August. in Epist. 144. Saint Augustine saith: Nam qui gehennas metuit, non peocare metuit sed ardere: ille autem peccare metuit, qui peccatum ipsum sicut gehennas odit. Tantum porro quisque peccatum odit, quantum justitiam diligit, He that feareth hell, feareth not to sin, but to burn: Therefore he feareth to sin, that hateth the very sin itself ash hateth hell. So much doth every man therefore hate sin, as he loveth righteousness. So Horace saith: The wicked feareth to sin, because of punishment: the godly man hateth to sin, for the love of virtue, according to this saying: If I knew that God would forgive sin, and that men should not know it: Yet for the vileness of sin, I would not commit it. YOUTH. These your sayings have pierced my heart, and done me very much good, Rom. ●. 4. I pray God that I may follow this good counsel of yours, for I see now, that we must and aught to walk in a virtuous life and conversation, that are baptized into jesus Christ. AGE. You have said right: and therefore you must understand that there be three kinds of lives: One is occupied in action and doing: the second in knowledge and study: the third in obiectation and fruition of pleasures and wanton pastimes. Of which, the last kind of life, delicious, voluptuous, or given to pleasures, is beastlike, brutish, abject, vile, unworthy the excellency of man. Therefore Paul saith (unto all such as are come to the knowledge of Christ) The night is past, Rom. 3.12. and the day is at hand: Let us therefore cast away the works of darkness, and let us put on the armour of light. 13 So that we walk honestly as in the day time, not in riot and drunkenness, neither in chambering and wantonness, Ephes. 5.4. nor in striving and envying. etc. Neither in filthiness, neither foolish talking, neither jesting, which are not comely, but rather giving of thanks. It is sufficient (saith Saint Peter) that we have spent the time passed of our life, 1. Pet. 4.3. Ephes. 4.23. after the lusts of the gentiles, walking in wantonness, lusts, drunkenness, in gluttony, drinkings, and in abominable idolatries. Therefore (saith he) let us henceforward live (as much time as remaineth in the flesh) not after the lusts of men, 1. Cor. 10.31. but after the will of God. And whatsoever we do, let us do all to the glory of God. YOUTH. O Lord, how beastly they are, which are led by the sensuality and pleasures of the flesh. AGE. 1. Pet. 2.12. It is very true my son: for so saith Saint Peter, that those as bruit beasts, led with sensuality, and made to be taken and destroyed, speak evil of those things which they know not, and shall perish through their own corruption, and shall receive the wages of unrighteousness, as they which count it pleasure to live deliciously for a season, spots they are and blots, delighting themselves in their deceivings and feastings. YOUTH. What can be more plainly spoken and said against Dancing, than is already spoken and alleged by you? I thank God it hath done me much good, more than I am able to utter. AGE. What would these Fathers say now, if they were presently alive, to see the wanton and filthy dances that are now used in this clear day and light of the Gospel? What Sabbath days, what other days are there, nay what nights are overpassed without dancing, among a number at this time? In Summer season how do the most part of our young men and maids, in early rising and getting themselves into the ●●lers, at Dancing, what foolish toys shall not a man see among them? what unchaste countenances shall not be used then among them? or what coals shall there be wanting that may kindle Cupid's desire? Truly none. Through this dancing many maidens have been unmaydened, whereby I may say, it is the storehouse and nursery of Bastardy. What ado make our young men at the time of May? Do they not use nightwatching to rob and steal young trees out of other men's ground, and bring them home into their Parish, with minstreels playing before: & when they have set it up, they will deck it with flowers and garlands, and dance round (men and women together, Exo. ●. 6. most unseemly and intolerable, as I have proved before) about the tree, like unto the children of Israel that danced about the golden calf that they had set up. etc. YOUTH. I marvel much that the Magistrates do suffer this to be used, especially where the Gospel is daily taught and preached. AGE. It is greatly to be marveled at in deed. But I may say as S. Paul said to the romans: Roma. 1.3. These men which knew the law of God, how that they which commit such things, are worthy of death, yet not only do the same, but also favour them that do them. Which you know is as much as to consent to them, which is the full measure of all iniquity, as the Prophet Esaye saith: Esay. 1.23. Thy rulers are rebellious, and companions of thieves. etc. Also you shall oftentimes see what grave women (yea such as their either husbands are, or have borne offices in a common weal) and others that make much of their painted sheaths, use to dance: It is for their recreation for sooth (say they) and then it is a world to see, nay a hell to see, how they will swing, leap, & turn, when the pipers and Crowders begin to play, as if they had neither wisdom, gravity, chastity, sobriety, honesty, or discretion, in such sort (do they use themselves in these wanton and unchaste dancings) that I cannot tell whether that Democritus hath more cause to laugh at their follies, than Heraclitus to weep at their miseries. The Poet saith: To dancing come children, maids, and wives, And flattering young men to seek to have their prey, Sebast. ●ran. lib. Stultife. navis. The hand in hand great falsehood often contrives. The old quean also this madness will assay, And the old dotard, though he scantly may For age and lameness stir either foot or hand, Yet playeth he the fool with other in the hand. What new kind of dances, and new devised gestures the people have devised, and daily do devise, it will grieve chaste ears to hear it, good eyes to see it, or tongue to utter it: so that it may truly be verified that the wise man saith: He that will seek for a dancing place, Shall find there all manners that lacketh grace. YOUTH. God grant that we may leave this filthy vice of Dancing among all the rest, and that the Magistrates and rulers may in such sort cut down this wicked vice, that it may be no more used and exercised, and set sharp punishment for the users and teachers thereof, as is most meet for them, so as God may be glorified and sin abandoned. AGE. You have made a very good prayer, which I pray also unto God it may take effect, for his mercy's sake. Amen. YOUTH. Now give me to understand, I pray you good father Age, what answer shall I make unto them that will allege and say, there must be some pleasures in our life and pastimes, whereby we may be recreated, and our wits refreshed, that are wearied with toil, labour, and study. AGE. You must grant them that: but in the mean time they must be admonished, that there are other pleasures more religious and honest, Ephe. 5.19. as Saint Paul saith: Speak unto yourselves in psalms and Hymns, and spiritual songs, singing and making melody to the Lord in your hearts. Colos. 3.16. Again he saith: Let the word of God devil in you plenteously in all wisdom, teaching and admonishing your own selves in Psalms. etc. singing to the Lord with grace in your hearts. jam. 5.13. Also Saint james saith: Is any among you afflicted? let him pray: Is any merry? let him sing. Tertul. in Apologetico. Saint Tertullian saith, that Christians used assemblies together, to their moderate short suppers, and when they were refreshed with meat, they sang divine praises, or recited some thing out of the holy Scriptures, provoking one another by them, and by this means they returned home soberly. So Syrach saith: Eccl. 32.12. 13●14. Stand up betimes, and be not the last: but get thee home without delay, and there take thy pastime, and do what thou wilt, so that thou do no evil, or use proud words. But above all things, give thanks unto him that hath made thee, and replenished thee with his goods. etc. There are other honest pleasures, as Problems, wherewith the wits may be exercised and refreshed. There are notable histories, as the Acts and Monuments of the Church, made by That good and blessed man master john Fox. For histories (saith Cicero) is a witness of times, Cic. lib. de Oratore. the light of truth, the life of memory, the mistress of life, the messenger of antiquity. etc. Those praises certainly are great, and yet they agreed not with every kind of histories, but with those only in which these rules are observed: namely, that it set forth no lies, or be afraid to tell the truth, etc. which in my conscience never none wrote a more true and faithful history, than master john Before hath (whatsoever the carping Papists prate and say to the contrary) so that I say to you, there is no history so slender, which is not very much profitable for some part of man's life. But above all, Psal. 1.2. Deut. 6.6. josua. 1.8. Prou. 6.20. Chrysost. in Mat. 22 ho. ● Grego. ad Leandram. let them read the holy Scriptures, and exercise themselves therein day and night. etc. Saint Chrysostome saith: He that is ignorant shall find to learn there: he that is stubborn and a sinner, may find there scourges: he that is troubled, may find there joys and comfort of eternal life. etc. It is a sea (saith Gregory) for Elephants to swim in, and the silly Lamb to walk in. etc. These are the exercises that we aught to take our repast and pleasure in all the days of our life. etc. Plato saith: That the life of a Philosopher is the meditation of death. The like I may say, that the life of a christian man is a perpetual study and exercise of mortifying the flesh until it be utterly slain, the spirit getting the dominion in us. YOUTH. These are very good and godly exercises, and necessary to be used in these dangerous days wherein we now live. AGE. In deed if they do consider the dangerous times that we are in, 2. Kin. 5.10. they have little cause to use those follies, for in stead of playing they would use praying: in stead of Dancing, repenting: for joy, sorrow: for laughing, mourning: for mirth, sadness: for pride, patience: for wantonness, woefulness. etc. Is it now (think you) a time to be merry, dice, dance, and play? seeing before our eyes, how the bloody Papists murder and slaughter in all places round about us our poor brethren that profess the Gospel of jesus Christ. Luc. 19.41. Christ wept over jerusalem for his eminent and imminent destruction, and do we laugh at our brethren's destruction? Luc. ●3. 2. Christ said to the jews: Suppose ye that those Galileans were greater sinners than all the other Galileans, because they have suffered such things? I tell you nay: But except you amend your lives, ye shall all likewise perish. So I say to thee England: Dost thou suppose that those French men, which were cruelly murdered, 〈…〉. ●● and unnaturally slaughtered by the bloody and unmerciful Papists in France, were greater sinners than thou art? I tell thee nay: But except thou England amend thy manners, and bring forth better fruits of the Gospel, thou wilt likewise perish also. For thou drawest iniquity with cords of vanity and sin, Esay. 5.18. ●. Peter. 3.4. Eccl. 4.17. as with cart ropes. And yet as Solomon sayeth: They know not that they do evil. God grant to open the eyes of England, that it may see his sins, and be ashamed thereof, and fall to repentance, and to rend their hearts and not their garments, joel. 2.13.16. and turn to the Lord God, for he is gracious and merciful. etc. Let the people therefore be gathered together, E●ech. 1●. sanctify the congregation, gather the Elders, assemble the children, and those that suck the breasts: let the Bridegroom go forth of his chamber, and his Bride out of her Bride chamber, let the Priests, the Ministers of the Lord weep between the porch and the Altar, and let them say: Spare thy people (O Lord) and give not thine heritage into reproach, that the Heathen Papists should reign over us. Mica. 7.10. Psal. 42.10. Wherefore should they say among the people: Where is their God? YOUTH. You have made a godly prayer, and the Lord grant it may take effect in us all: But I fear me it is, as it was in the time of Abraham: whiles he prayed, the people played: Goe 19.22.23. whiles he wept, they laughed: whiles he desired, they deferred: and while he persuaded God, they daily provoked God to anger. etc. AGE. Yet my son, Abraham left not to pray for them, neither aught we, 1. King●. 19.18. for no doubt but God hath his children, among the wicked of this world, as he had Lot among the Sodomites, Abdias with Achab and jesabel, Nichodemus among the pharisees. Matthew and Zacheus among the toll takers. Paul among the persecuting lawyers and Scribes, Luke. 19.2. etc. YOUTH. Truly good father, I see that as they used Lot, so are the preachers now used, Psal 58.4.5. 2. Cor. 2.15. for the more they call them back from playing and Dancing, the faster they run forward, the harder they cry, the deafer they are, the more they love them, the worse they hate them. AGE. That is lamentable, Gala. 4.16. that the preachers are become their enemies for telling them truth, and their foes for helping them. 2. Timo. 4.2. Ezech. 2.5. The old saying is true, Veritas odium parit: Truth getteth hatred: yet they must not leave off to preach the word continually, in season and out of season, improve, rebuke, exhort with all long sufferings and doctrine, 1. Cor. 3.7. let them cast out the seed of God's word, and let the Lord alone with the increase thereof. YOUTH. There was never more preaching, & worse living, never more talking and less following, never more professing, and less profiting, never more words and fewer deeds, never truer faith preached and less works done, than is now, which is to be lamented and sorrowed. AGE. You must not nor aught not, to impute it unto the preaching of God's word, Mat. 24.32. Luke. 21.29. Mat. 16 2.3. Mat. 3.12. Mat. 24.37 Markè 13.32. Luke 17.28. but unto the wickedness and perverse nature of man's corruption: you know my son, by the buds and fruits of trees, times are discerned and known: So truly by these their fruits (which springeth of their corrupt and rotten trees of their flesh) we are taught in the Scriptures that the time of harvest is at hand. For Christ saith, that as the days of No were, so likewise shall the coming of the son of man be: Mat. 24.12. for in the days before the flood came, they did eat and drink, marry, and gave in marriage, plant, buy and sell etc. and knew nothing till the flood came and took them all away etc. he saith also, iniquity shall be increased and the love of many shall abate, 〈◊〉 6.2. ●. the preachers shall be hated and evil spoken of, they shall be excommunicated and killed, etc. And Paul also speaketh of those fruits (largely) that men shall bring forth in the last days, saying: This know also, that in the latter days shall come perilous times, for men shall be lovers of their own selves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, intemperate, fierce, despisers of them which are good, traitors, heady, high minded, lovers of pleasures more than lovers of god, having a show of godliness etc. all which fruits we may see evidently with our eyes, reigning too much in all estates & degrees. Therefore, it is no marvel if they hate the light of God's word: for that their deeds are so evil, and now made manifest to the world, for he that doth evil hateth the light, saith our saviour Christ etc. YOUTH. john. 3.19. Truly you have declared their fruits, whereby we may easily gather, that the day of judgement is not far off, but all this while, they pass not for any exhortations, nor have any regard and consideration in the day of judgement: for they do imagine with themselves, that there is no immortality of the soul, and that it is but a fable of Robin hood, to tell them of the day of judgement, and think death aught never to be remembered of them. AGE. 2. Pet. 3.3.4. These are the same people, that saint Peter speaketh of, saying: This first understand, that there shall come in the last days, mockers, which will walk after their lusts, and say, where is the promise of his coming? for since the fathers died, all things continued alike from the beginning of the creation. Even such as those. Eccle. 41.1. Epicures, and Atheists which you speak of. And Syrach showeth the reason, why these wicked ones cannot abide, death. O saith he, how bitter is the remembrance of death to a man that liveth at rest in his possessions and pleasures etc. Although they use to say (for a little time) come let us enjoy the pleasures that are present, let us all be partakers of our wantonness: let us leave, some token of our pleasure in every place: For that is our portion and this is our Lot, but one day they shall cry out and say, in bitterness of conscience (if they repent not in time) what hath pride profited us? Wis. 2.6.7.8.9. Wisdom. 5.8. 9 1. Chro. 29.15. or what profit hath the pomp of riches and pleasures brought us? all these things are passed away like a shadow, and as a post that passeth by. Therefore saith Solomon, the hope of the ungodly is like the dust that is blown away with the wind, Cap. 25. and like a thin foam that is scattered abroad with the storm, and as the smoke that is dispersed with the wind, and as the remembrance of him passeth, that tarrieth but for a day: but the righteous shall live for ever: their reward also is with the Lord, & the most high hath care of them, etc. Now my son Youth, time calleth me away, I will take my leave and commit you to the tuition of the Almighty: for I must hasten homeward: and look what I have said to you, keep it, & practise it all your life long, look back no more to filthy Sodom, lest it happen to you as did to Lot's wife, neither turn to your vomit like a dog, neither yet to your filthy puddle and mire, like a swine, for if you do▪ your portion will be with those that shall be shut out of god's kingdom. For if you, after you have escaped from the filthiness of the world, through the knowledge of the Lord, are yet entangled again therein, and overcome, the latter end is worse with you than the beginning. Eccle. 6●36. etc. Therefore be never oblivious, for as the wiseman saith: Tantum scimus quantum memoria tenemus: So much we know assuredly, As we do hold in memory. YOUTH. I give you most humble thanks, Eccle. 6.36.37. for your good and godly counsel and fatherly instructions: and by god's grace I shall hereafter hate (among all other vices) this naughty loitering idleness: prodigal & wasteful dice-playing, and filthy wanton Dancing, & I will draw and persuade as many as I can or may (by any means) from it likewise, Psal. 51.13 Luke. 22.22 Eccle. 6.36. & by the grace of jesus Christ, I shall never let slip out of my mind, these your godly sayings and fatherly instructions, but will writ them up in my heart. AGE. If you so do, it is very well: and in all your actions and doings, what soever you take in hand, remember the end, and you shall never do amiss. YOUTH. God grant that I may so do. AGE. Farewell my son Youth, God bless thee, and rule thee always with his holy spirit in the end and to the end. YOUTH. And you also good father, for his Christ's sake. Amen. FINIS. IMPRINTED AT LONdon by Henry Bynneman for George Bishop.