I say the wicked enimie of mankinde kepeth man in sinne continually but like as god graunteth forgiuenesse at the first to the repentaunt so doeth he also sharply punish those sinners which do continue obstinately without repentance in vice and sin For such men then as repent not vnfainedly and purpose to leade newe liues conceiue a false hope and boldenesse of the mercie of god And by this meanes that the Diuell setteth forth to men this boldnesse he bringeth this to passe that they liue on forth quietly and securely in vice and wickednesse and thinke little or nothing with themselues at any time of anye reformation or amendment And herein they despise the aboundance and riches of the bountifulnesse long suffering of god being ignoraunt that the goodnesse of god doth induce and lead vnto repentaunce The third cause is the custome of sinne which is in a manner made naturall in long continuance For like as it is harde for a maÌ„ to alter nature so custome if it be once rooted cannot easily bee plucked vp and expelled And therefore it is that learned men doe cal custome an other nature It is as a certaine wiseman saith such vices as we haue accustomed our selues to from our tender age cannot be without great difficultie weeded out afterward whiche thing though it be very certaine and true yet who seeth not how fondly fathers and mothers bring vp their children in cockering and pampering them from their infancie they bee giuen to none other thing but to pride delicious fare and vaine idle pleasures and pastimes VVhat prodigious apparel what vndeceÌ„t behauiour what boasting bragging quarelling and ietting vp and down what quassing feasting ryoting playing dauncing and dicesing with other lyke felowship that is among them â–ª it is a wonder to see And the parents can hereat reioyce and laugh with them and giue libertye to their children to doe what they liste neuer endeuouring to tame and salue their wilde appetites VVhat marueyle is it if they bee found thus naughtie and vicious when they come to their full yeares and mans state which haue of children bene trayned and entred with suche vice â–ª whereof they wil alwayes taste as Horace saith Quod nouatesta capit inueterata sapit The Vessel wil conserue the tast of lycour very long With which it was first seasoned and thereof smelful strong Euen so a child if that he be in tender yeares brought vp In Vertues schoole and nurtred wel wil smel of Vertues cup. If these men therfore at any time do fully purpose to repent the and reforme their liuing as when their conscience moueth them or the burthen of their sinne pricketh them yet custome hath so preuailed in them that they fal into worse and worse enormities and like mad men desire the reformation of their life Consider I pray thee good Reader what ioly yonkers and lusty brutes these wil be whé they shal come to be Citizens and intermedlers in matters of the common welth which by their fathers haue ben thus nicely and wantonly cockered vp neuer correcting nor chasting them for any faults and offences whatsoeuer VVhat other thing but this is the cause that there be now so many adulterers vnchast and lewde persons and ydle Rogues That we haue such plentie of Dicers Carders Mummers Dauncers â–ª And that such-wickednesse and filthy liuers are spred about in euery quarter but only naughty education and bringing vp wel then suche as impute this thing to the newe learning and preaching of the gospel are shamefully deceiued hauing no iudgement to iudge of things No no the newe learning and preaching of the Gospell is not the cause hereof but the naughty wanton and foolish bringing vp of children by their parents as I haue declared Also the slacknesse and vnreadinesse of the Magistrates to doe and execute their office is a great cause of this if they that vse tauernes playing and walking vp and downe the streates in time of a Sermon if disobedient children to their parents If Dicers MuÌ„mers ydellers dronkerds swearers Rogues Dauncers and such as haue spent and made away their liuing in belly cheare and vnthriftinesse were streightly punished surely ther shuld be lesse occasion giuen to offend also good men should not haue so great cause to complain of the maners of men of this Age. Therfore the magistrate must remeÌ„ber his office For he beareth not his sworde for naught for he is gods minister and a father of the couÌ„trey appointed of god to punish offenders but nowadayes by reason of libertie without punishmente and slackenesse of men in office which wink at their faults causeth so many idle players dauÌ„cers 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 maner coÌ„maundeth them so to do for it is better to be a subiect to a magistrate vnder whom nothing is lawfull than vnder him to whome al things is lawful I feareme gretly therfore least the heathen més seueritie and streightnesse in punishing vice shal be a reproch to our magistrars and accuse them at the last day for their negligence and slacknesse herein It is not inough to punish sinne only but also to preuent and take away the causes thereof The fourth cause is Securitie in wealth and prosperitie which doth inebriate the mindes of men in suche sort that they neyther remember God nor constantlye purpose to reforme and amende their liues Therfore it was wel sayd of one that like as of prosperitie riot proceedeth Euen so of riot coÌ„meth both other coÌ„mon vices and also vngodlynesse and the neglecting of Gods word and commaundements And as Seneca afâ—iâ—meth that into great welth and prosperitie as it was continual dronkennesse men â—al into a certaine sweete and pleasaunt sleepe For as Publius saith Riches maketh him a foole whom she cockereth to much Paul also willeth that warning should be giuen to the rich men that they waxe not proude nor haue their affiance in vncertaine riches but in the liuing God to do good and be rich in good workes This Securitie is verily the mother of al viâ—e for by the same a man is made vnsensible so that in his consciéce he feeleth not the anger and wrath of god against sinne by Securitie mens mindes are brought into a dead sleepe that they be not pierced one whit with the feare of gods punishment or with the feare of death or of the last day to leaue off their vice and sin This securitie Christ artificiallye painteth out in Luke where mention is made of the rich man which when his land had enriched and made him welthy with a fruitful and plentiful croppe did not goe about to reforme his liuing and to repent nor to bestow almes vpon the poore but studied how to enlarge his barnes and to make more â—oome for his corne and sayd Now
neyther might or durste take some recreation For although we ought to apply al euery our doings to the glory of God edifying helping of our neighbours neuerthelesse whē we take our honest recreation to maintaine and preserue our vigour and health or to recouer our strength or to refreshe vp our spirites that we may afterwarde the more cherefully and freshly go about that businesse that God hath called vs vnto and doe it the better The same in the ende redoundeth to the glorie of God whome we shall by this meanes be more able and readye to serue and also to seeke our neighbours furtherance and profite I doe not then forbid or condemne all playe neither mislike that a faithfull Christian doe sometimes play and sport himselfe so that such play and pastime be in lawfull and honest things and also done with moderation YOVTH Then I perceiue by you that honest recreation pastimes and playes are tollerable vnto menne and that they maye vse and frequent it without fault or offending God or hurt to the profession of a true faithfull Christian. AGE If it be as I haue sayd moderately taken for recreation sake after some weightie businesse to make one more freshe and agilite to prosecute his good and godly affaires and lawfull businesse I saye to you againe he maye lawfullye doe it yet I woulde demaunde one thing of thee my sonne if thou wilt aunswere me YOVTH That I will. What is it let me heare AGE What weightie affaires and graue studies haue you and your companions bene burthened withall Hath it bene studying in your bookes eyther in giuing counsell and aduise for gouernement of common wealths or else in labouring and toyling in your handie craftes and vocation for the sustentation maintenance of your wiues and familie at home that you should haue such neede to consume this whole night for recreation pastime and vaine playes YOVTH I assure you good father Age my studie is not Diuinitie for I haue small learning nor yet am I anye Magistrate or labouring manne for in no wise can I labour I loue not to heare of it of anye thing muche lesse to vse it AGE Your father hath the more to aunswere for who is commanded by Gods holy worde to haue brought you vp as S. Paule sayth in the discipline and doctrine of the Lorde S. Paule commendeth Timothie that he had knowne the Scriptures of a childe and commendeth him that he hadde learned the faith that was in him of his grandmother Lois and his mother Eunice Whereby appeareth their diligence in bringing vp Timothie in godly knowledge learning and faythfulnesse in religion Solon the Lawe maker among the Ithenians made a lawe that the childe whose father neuer regarded to bring vppe his sonne in anye good learning or exercyse shoulde not be bounde to succour or relieue his father in anye respecte in what 〈…〉 hee were in Aristotle was demaunded what the learned differed from the vnlearned answered Qua viui à mortuis As liuing men do differ from the deade Therfore Diogenes said well Learning and good letters to yong men bringeth sobrietie to olde menne comfort to poore men riches to rich men an ornament c. Not without iust cause did Chrisostome saye Fathers are louing to the bodies of their children but negligent hateful to their soules Which is the cause that Ecclesiasticus sayeth If thou bring vp thy sonne delicately he shall make thee afrayd if thou play with him he shall bring thee to heauinesse Laugh not with him least thou be sorie with him c. And where you say you cannot labor I tell you plainelye then are you not worthy to eate or drinke For he sayeth Saint Paule that will not labour ought not to eate that is to say sayth a learned man Nolite istos otiosos alere sed fame eos ad laborem cogite Nourish not among you these ydle loytering persons but compell them with very hunger to labour wherby you may learn that none ought to liue ydelly but should be giuen to some vocation or calling to get his liuing withall that he maye doe good vnto others also Thomas de Aquine sayeth Quinō habet exercitium vel officij vel studij vel lectionis periculosè viuunt otiosi They that haue no exercise eyther of office studie or reading these liue daungerously that liue ydellye Ecclesiasticus therfore sayth Sende thy seruant to labour that he go not ydle for ydlenesse bringeth much euill Cato sayth Homines nihil agende discunt male agere Men in doing nothing but be ydle do learne to doe euill Adam was put by God in Paradise it is added that he might dresse it and keepe it Teaching vs that God woulde not haue man ydle though as yet there was no neede to labour Also God sayde vnto Adam after his fall In the sweate of thy face thou shalt eate breade Dauid sayth Thou shalte eate the labors of thine owne handes Salomon sayeth A slouthfull hande maketh poore but the hande of the diligent maketh riche You and such as you are esteeme your selues happie and blessed which may liue in wealth and ydlenesse But the holy ghost as you haue heard approueth them blessed that liue of the meane profit of their owne labours So that it appeareth of all things ydlenesse is most to be eschued and auoyded of all men especiallye of those that professe the Gospell of Christ bicause it is the fountayne and well spring whereout is drawne a thousande mischiefes for it is the onely nourisher and mayntainer of all filthinesse as whoredome theft murder breaking of wedlocke periurie Idolatrie Poperie c. vaine playes filthy pastimes and drunkennesse Not without cause did Ecclesiasticus saye that ydlenesse bringeth much euill Otium fuge vt pestem sayeth Bullinger Flee ydlenesse as thou wouldest flee from the plague of pestilence Otium enim omne malum edocuit Idlenesse teacheth all euill and mischiefe Bonauenture sayth Otiositas magister nugarum est nouerca virtutum Idlenesse is the maister of fables and lies and the stepdame of all vertue So Ambrose sayth Periculosa otia secura esse virtuti This secure ydlenesse is most dangerous that can be to vertue Therefore my sonne doe according to the olde Prouerbe Qui fugit molam fugit farinam Salomon reproueth such ydle persons as you are by sending them to the Ant saying O sluggarde go to the Ant beholde hir wayes and be wyse for she hauing no guyde gouernour nor ruler prepareth hir meate in the summer and gathereth hir foode in the Haruest Teaching hereby that if the worde of God cannot instruct vs nor persuade vs yet wee shoulde learne at the little Ant to labour and prouide for our selues and not to burthen others as Saint Paule sayth If there be any that prouideth not for his owne and namely for them of his housholde he denyeth the faith
women and maydens which celebrated their victories but seuerally by themselues among men Also their daunces were spirituall religious and godly not after our hoppings and leapings and interminglings men with women c. dauncing euery one for his part but soberly grauely and matronelyke mouing scarce little or nothing in their gestures at all eyther in countenance or bodie they had no Minstrels or pypers to play vnto them but they tooke their Timbrels into their owne handes that coulde play and not as our foolishe and fonde women vse to mixe themselues with men in their Daunce And as for that place of Salomon that sayth There is a time to daunce c. He meaneth this kynde of daunce which these good women vsed which is a ioyfulnesse of heart which bringeth spirituall profite and not carnall pleasures as our Daunces doe Also Salomon hereby teacheth vs howe we shoulde vse tymes in their order As when there is a tyme and cause to mourne and lament then must we vse it When God sendeth agayne good things we must also vse that and to bee mery and reioyce in the Lorde A time of sorowe the widow had in losing of hir groate Another time also when it was founde to be mery and ioyfull Teaching vs hereby also that sorowe shall not continue for euer but God will sende some ioye and comforte So likewyse ioye shall not continue still but God will sende some corrections to nurture vs c. Therefore you maye easily perceyue hereby that Salomon meaneth by this worde Daunce ioyfulnesse and comforte And by the worde Mourning hee meaneth sorrowe and calamitie c. Also you muste note in these foresayde Daunces that it was an ordinarie custome and manner among the Iewes to vse suche kinde of godly Dauncings in certaine solemnities and triumphs wheÌ„ as God did giue them good and prosperous successes against their enimies Are our Daunces applied reserued and kept to such vses nothing lesse As for Dauids dauncing before the Lorde it was for no vayne pleasure and carnall pastime as your Daunces are or as Micholl his wife foolishly iudged as appeareth by Dauids owne wordes saying It was before the Lorde which chose mee rather than thy fathers c. And therefore sayeth hee I wyll playe before the Lorde In that he daunced it was done in two respectes one for ioye that the arke of God was restored agayne the other for that God had exalted him to be a King and Ruler ouer Israell and this kynde of Daunce that he daunced may be called Saltatio pyrrhica Saint Ambrose speaking of Dauids dauncing sayth Cantauit Dauid ante arcam Domini non pre lasciuia sed pro religione saltauit Ergo non hâ—stâ—ionicis motibus sinuati corporis saltus sed impigraementis religiosa corporis agilitas designatur Dauid did sing and daunce before the arke of the Lorde not for wantonnesse and pleasure but for religion not leaping and turning of his bodie with Playerlyke mouings and gestures but did expresse his diligent mynde and religious agilitie of his body Agayne Est honesta saltatio qua tripudiat animus bonis corpus operibus reuelatur quando in salicibus organa nostra suspendimus There is an honest dauncing when as the mynde daunceth and the bodye sheweth hym selfe by good workes when as we hang our instrumentes vppon the Willowe trees In that he sayeth there is an honest dauncing argueth that there is a contrary dauncing which is vnhonest and no doubt he meaneth these and suche lyke foolyshe and filthie Daunces as we vse in these dayes Therefore he sayth Docuit nos Scriptura cantare grauiter saltare spiritualiter The holye Scripture teacheth vs to sing reuerentlye and to daunce spiritually sayeth he And that Dauids daunce was a spirituall and religious Daunce appeareth by the Ephod that he put on c. If you such like Dauncers if you will nedes daunce had that spirit that Dauid had when he daunced in praysing and lauding God for his gret benefits dauÌ„ce a Gods name M. Gualter sayeth Nimis friuolum est cùm de choris sacris intelligi deb aâ— in quibus vel solae mulieres vel viri soli eximia Dei benificia carminibus ad eam rem compositis non sine concinno decoro corporis motu celebrabant It is a great foolishnesse to maintayne dauncings by those examples of Marie Moses sister Dauid and others c. For their Daunces were holy and religious in the which all the women togither alone or all the men alone by themselues didde celebrate and set forth the goodnesse and benefits of God in verses made for those purposes not without a comely and decent order and gesture in mouing of their bodies And as for that place of Luke where Christe sayde Wee haue piped and you haue not daunced c. serueth nothing at all to maintayne your dauncing It was not to that ende and purpose spoken by Christ but Christ spake it against the obstinate Phariseys greatly accusing thereby the inuincible hardnesse of their heart he doth reproch them bicause the Lorde had tried by diuers meanes to bring them vnto him and they with frowarde and rebellious mindes and heartes refused and despised his grace offered vnto them as appeareth plainly by these words a little before then all the people that hearde and the Publicanes iustified god c. But the Phariseys and the expounders of the Law despised the counsell of God against themselues c. Then Christe sayde Whereto shall I liken the menne of this generation c. They are like to children sitting in the Market place and crying one to another and saying we haue pyped vnto you and yee haue not daunced we haue mourned to you and ye haue not wept c. As though Christe woulde saye Nothing can please this frowarde generation Iohn preached the Lawe and badde them repent and mourne for their sinnes I being the Messias doe preach vnto them the gospell of ioye peace comfort and forgiuenesse of sinnes freely without their merites and desertes so that they will neyther mourne at Iohns preaching nor daunce at my pype notwithstanding I pipe ioyfull and mery things vnto them Christ teacheth also hereby that the songs of little children are sufficient to condemne the Phariseys and such lyke Christ therefore by this similitude sheweth what was the wonted wonted pastime of children and it seemeth to be taken out of the Prophet Zacharie And as this was spoken of the Phariseys I feare me it may be likewise verified in vs you may nowe easilye perceyue what Christ ment by this pyping and dauncing not mayntaining thereby your fonde foolishe and vayne dauncing but rather it teacheth you that if you refuse the sweete pyping of the preaching of the Gospell of Christ nowe offered which wyll make your heart and soule to leape and daunce within you for ioye and gladnesse and followe these transitorie pypes to daunce after that tune and facion You shall
the worthy deed of the famous Persian Prince Artaxer◠xes so much of euerie one commended I humblie obtest your friendlie countenance and by my strong bulwarke against the fuming freates and belching ires of saucie sicophants Diceplayers Dauncers Players which if you do I haue my whole desire and crōinuallie I wil poure out prayers vnto the Lord of heauen and earth to sende you in this earthlie mansion continual encrease of faith knowledge and zeale in the gospel of Christ Iesu with prosperitie and accesse of manie blessed and happie yeares with your good ladie Sarah And after this life neuer ceassing endlesse ioyes in the heauenly seniorie At Bristow Yours to vse in the Lord Iohn Northbrooke Preacher ¶ To the Christian and faithful Reader IF such men as wil be taken for Christians would flee abhorre so much the deedes of the Epicures Saduces gentle Reader as they pretéd to detest the name and profession of them verylye they would refraine and temper themselues fró wickednesse and mischiefe would vse and exercise vertuous godly life no lesse than they now liue obstinatly in vice and behaue themselues in al their doings both wickedly and vngodly And again they woulde none otherwise obserue and kepe the commaundements of almighty God than they now neither feare him nor dread him at all But vndoubtedly there is not one almost which doth so much abhorre the thing it selfe in his hart which thing may plainely appeare by our dayly conuersation our maners and al that euer we do as we eschew and flee the name For how can those men be assured in their consciences that soules are immortal which for the most part liue as brute beastes do Or that there be rewards reposed for the godly in heauen or punishment ordeyned for wicked mē in hel which do inno maner thing feare to trásgresse breake the cōmaundements of God and do fal headlong into al kinde of vice and enormities as though they did imagin that either god is but a iesting stocke and a sayned thing or the soules and bodies do dye both at once as Pope Iohn the two twentith held Now I beseech thee gentle Reader what man is there whome either the feare of Gods iustice doth withdraw from vice and sin or yet doth induce and bring in minde to reforme and amende his life wherin thou mayest iustly lament and bewaile the folly state of men and much wonder at their blindnesse or rather madnesse which in such shortnesse vncertainty of life do so behaue themselues that they haue no mind of any reformation or amēdment of our life when we bee croked for olde age and haue then fearsely one day to liue far off is it that we go about or intēd that thing when we be yonkers and in our flourishing age VVhen I remember with my selfe that such is the follie of men or madnesse rather as I may wel cal it in deferring the reformatiō of their life and manners maketh me sorowful It is a world to see and to behold the wicked people how they wrest and turne the names of good things vnto the names of vices As if a gentleman haue in him any humble behauiour thê the Roysters cal such a one by the name of a Loute a Clinchpoup or one that knoweth no fashions if a man talke godly and wisely the worldlings deride it and say the yong Fox preacheth beware your Geese and of a yong saint groweth an old deuil if a man will not dice and play then he is a nigard and a miser and no good fellow if he be no dauncer he is a foole and a blockhead c. If a man be a Royster knoweth how to fight his fight then he is called by the name of honesty if he can kil a man dare rob vpon the high way he is called a tall man and a valiát man of his hands if he can Dice playe and daunce hee is named a proper and a syne nimble man if he wil loyter and liue idlely vpon other mens labours sit al day and night at Cards and Dice he is named a good companion and a shopfellow if he can sweare and stare they say he hath a stout courage If he be a whoremaister they say he is an amorous louer and Venus byrde it is the course of youth he wil leaue it when he is olde c. Vpon these people wil fal that woe and curse that Esay the prophet doth pronounce saying wo vnto them that speake good of euil and euil of good which put dronkennesse for light and light for dronkenesse that put bitter for swete sweto for sowre Salust also speaketh of them saying I am pridem equidem ver a rerum vocabula amisimus quia bona aliena largire liberalitas malarum yerum audatia fortitudu vocatur that is to saye Now of late dayes we haue lost the true names of things bycause the giuing away of other mens goods is called liberalitie vnshame fastnesse in noughtie things is called high or gentle coutage VVhat is a man now a dayes if he know not fashions and how to weare his apparel after the best fashion to kepe company to become Mummer Diceplayers and to play their twentie forty or 100. li. at Cards Dice c. Post Cente Gleke or such other games if he cannot thus do he is called a myser a wretch a lobbe a cloune and one that knoweth no felowship nor fashions and lesse honesty And by such kinde of playes many of them are broughte into great miserie and penurye And there are fyue causes hereof as Iiudge specially among al the rest First is vnbeliefe for if we supposed not that those things were fables which are mentioned in the scriptures euery where of the last day of iudgement and of the voyce of the Archangell and of the trump of God and of the throne of Gods seate wherat al mé must stand of the punishment of the wicked of the euerlasting and blessed life which the godly after this miserable life shal enjoy of the resurrection of the bodies soules eyther to be partakers togither of certaine ioye or else of certaine paine and also shall giue his accompt of al things which he hath done either intended by thought saide or done and how he hath vsed gods giftes and creatures towards his needy members c. VVithout al doubt question they would not liue thus ydlely naughtily as they do The second cause is the boldnesse to sinne vpon gods mercie this boldnesse is great in very deede but yet it is such as they may well ynough deceiue thēselues withal For of boldnesse they haue no sure trial at al. So Salomon saith say not the mercie of God is great he wil forgiue me my manifold sinnes for mercy and wrath came from him and his indignation commeth downe vpon sinners c. with this boldnesse
my soule thou hast a great deale layd vp for thee which wil last thee for many yeares now therfore take thy rest eate drinke and be of good cheare But in this Securitie what heard he of god thou foole this night thy soule shal be také away c. markest thou not how death coÌ„meth sodainly vpó him thinking to haue had al the cómodities pleasures of the world as ease rest delicious fare pastimes delectations and safegard of al his goods For this cause then Paule commaundeth vs to awake and bee in a readinesse at al times against the comming of the lord Christ our Sauiour also saith waâ—ch and pray least ye enter into tentatioÌ„ againe take heed to your selues least at any time your heartes bee oppressed with surfeting and dronkennesse and cares of this life and least that day come on you at vnwares For as a snare shall it come onal thé that dwel on the face of the earth like as it befell and happened in the time of Noe whéal the world was drowned and in the time of Lot when Sodome was burned with fire from heauen so verily the last day shal come sodainely at the twinckling of an eye euen when men loke least for it These things might be faire examples and sufficient warnings for vs if wee were not more than senselesse The fift cause is the hope of long life Among many euilles naughty affections which folow the nature of man corrupted by sinne none bringeth greater inconuenience than the inordinate hope of long life as Cicero saith no man is so olde and aged that he perswadeth not himselfe that he may liue a whole yeare This is the cause why we defer the reformation of our liues and reméber not that we haue an account to make at the last day It is to be wondered that men do put of and defer such a great and weightie matter and loke no more of a thing which profiteth so much and is so necessarie vnto saluation The very heathen I feare me shal in the last iudgement be a reproch to vs Christians in that we are so slouthfull and haue almost minde at no time to repent and amend our liuings Pythagoras rule and custome was wheÌ„ he weÌ„t to take reste to recken and call to remembraunce what thing so euer he had said or done good or bâ—d the day before which Virgil speaking of a godlye and vertuous man painteth out to vs learnedly how he neuer slept til he called to remébráce al things that he did that day c. I can not let passe that which Seneca speaketh of this form and order Sextus saith hâ— at the euening ere he weÌ„t to rest accustomed to aske of his minde 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 diddest arise And after he addeth this what better forme can there be than this to examine the whole day againe in this wise And this rule saint Paul giueth also saying let a man therfore examine himself c. if we would iudge our selues we should not be iudged But now of the contrarie let vs consider our exercises how we vse to recken our faultes and examine the whole day again at night ere we go to rest and slepe how are we occupied verily we kepe ioly cheare one with an other in banquetting surfeting and dronkennesse also we vse al the night long in ranging from town to town and from house to house with Mummeries and Maskes Diceplaying Carding and Dauncing hauing nothing lesse in our memories than the day of death for SalomoÌ„ byddeth vs remember our end and last day and theÌ„ we shal neuer do amisse but they remeÌ„ber it not therfore they do amisse The bereuiti of our life is compared in Scriptures vnto the smoke vapour grasse a flower shadow a span long to a weauers web to a post c. teaching here by that we should be alwayes preparing to die for that we know not what hour it wil come therfore as wise Virgins let vs prepare oyle readie in our lampes for doubtlesse the day of the lord is not farre off Dare we take our rest and boldely to sleape in these our wicked sinnes in which if any man should die as no man is sure that he shall liue the next morow folowing he were vtterly cast away condemned body soule but alas these things they remeÌ„ber not In such wise they flatter theÌ„selues with hope of longer lyfe fith with the which so many men be deceiued how childish are they or rather how do they dote which do perswade themselues that they be exempted out of the number of those as it were by some singular priuiledge and prerogatiue These are the chiefest causes that we liue so wickedly as we do in these dayes Take away therfore the causes the effectes wil easily be remedied And for the curing of three notable vices amoÌ„g all the reste I haue here made according to my small skill a Treatise against Diceplaying Dauncing and vayne playes or Enterluds Dialogue wise betwene Age Youth wherin thou shalt finde great profit and commoditie and how in al ages times and seasoÌ„s these wicked c detestable vices of ydlenesse Diceplaying Dauncing and vaine Enterludes hath bin abhorred detested of al nations and also among the Heathens to the great shame condemnation of Christians that vse no playe nor pastime nor any exercise more than Diceplaying Dauncing and Enterludes Now therfore friendly Reader I haue laboured for thy sake with my poore penne to bring forth this small volume that thou seest VVherin I haue to request and desire thy friendly acceptaunce of the same bycause it is a pledge and token of my good hart will to thee for which if thou canst afourde me thy good worde I aske no more it shal not be the last if God leÌ„d me life that thou shalt receiue of me As for Aristaâ—chus broode and Zoilus generation lurking loyterers Dicers Dauncers Enterlude Players frantike findefaults dispraysing and condemning â—uerye good endeuour I wey them not I am not the first though the simplest and rudest that their venemous tongs typped with the Mettal of infamy and slaunder haue torne in pieces vncharitably abused god forgiue theÌ„ Accept thou therfore I beseech the cutteous Reader this my trauel good meaning in the best part Thus I bid thee farewel From Henbury Iohn Northbrooke ¶ A Treatise against Idlenes Idle Pastimes and Playes YOVTH AGE GOD blesse you and well ouertaken good father Age. AGE And you also good sonne Youth YOVTH From whence came you nowe good father if I may be so bolde to presume of your curtesie to demaunde of you AGE I came from thence whereas you oughte to haue bene and resort vnto YOVTH What place is that I pray you declare to me AGE In good sooth it is that place whiche you
to receiue the true faith and religion YOVTH They say that they beleeue well and haue the true faith notwithstanding AGE Hearke I praye you what Saint Cyprian sayeth to them Quomodo dicit se credere in Christum qui non facit quod Christus facere praecepit Howe can be say that he beleeueth in Christ that doth not that which Christe hath commaunded Whereby you may see howe wyde these people are from true religion It was well sayde of Saint Augustine Constat fidem stultam non solum minimè prodesse sed etiam obesse It is ' certayne that a foolishe fayth not onely doth no good but also hurteth Therefore if you and they repent not yee shall one daye feele the iust rewarde thereof when in your tormentes and endlesse paynes yee shall bee forced with the wicked in hell to crye and saye Wee haue erred from the waye of truthe and haue wearied our selues in the waye of wickednesse and destruction And wee haue gone throughe daungerous wayes but the waye of the Lorde wee haue not knowne What hath pryde done to vs or what profit hath the pompe of riches brought vs YOVTH I pray you what causes are there to moue and persuade vs that wee oughte to heare and reade Gods holye worde AGE There are foure principall causes YOVTH What are they AGE The first cause to moue vs to heare reade the word of God is the commandement of almightie God our heauenlye father which sayeth Ye shall walke after the Lorde your God and feare him and shall keepe his commaundementes and hearken vnto his voyce Againe the Lord thy God will rayse vp vnto thee a Prophete like vnto me from among you euen of thy brethren vnto him shalt thou hearken c. This is my welbeloued sonne heare him c. He that heareth you heareth me and he that despiseth you despiseth me c. The Scribes and Pharisies sit in Moses seate all therefore whatsoeuer they bid you obserue that obserue and doe c. If ye loue me keepe my commaundements c. Search the Scriptures for in them ye thinke to haue eternall life and they are they which testifie of me c. The seconde cause is the ende that we were created and redeemed for that is to learne to knowe God to honour him worship him glorifie him to feare him loue him and obey him as our God and father as Chrysostome sayth Omnia condita esse propter hominem hunc autem conditum esse propter deum hoc est ad agnoscendum glorificandum deum c. All things were ordeyned to be made for man man was ordeyned to bee made for God to the ende to know and glorifie god c. So Dauid sayd I shall not die but liue and declare the workes of the Lorde So Paule sayeth Glorifie God in your bodie and in your spirite for they are Gods. Againe Whatsoeuer ye doe doe all to the glorie of God. The thirde cause is our owne infirmities for that we are nothing we knowe nothing nor can perceyue any thing as of ourselues without the helpe of Gods spirit and the word of his promise Ireneus sayth Cùm impossibile esset sine deo discere deum per verbum docet Deus homines scire Deum When it was impossible to knowe God without God God by his worde teacheth men to knowe God. So Dauid sayeth that a yong man shall redresse his waye by ruling himselfe according to Gods worde His worde is a lanterne to our feete and a light to our paths c. The lawe of the Lord is perfect conuerting the soule the testimonie of the Lorde is sure and giueth wisedome vnto the simple the cōmaundements are pure giue light vnto the eyes by them is thy seruant made circumspect and in keeping of them there is great rewarde Saint Paule sayeth Whatsoeuer things are written afore time are written for our learning that we through pacience and comforte of the Scriptures might haue hope Againe The whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct and to instructe in righteousnesse that the man of God maye bee absolute being made perfect vnto all good workes That is sayeth Bruno it is profitable to teache them that are ignorant so reproue and conuince them that speake against the faith to correcte sinners to instruct those that are rude and simple Chrysostome also sayth Quicquid quaeritur ad salutem totum iam impletum est in Scripturis qui ignarus est inueniet ibi quod discat qui contumax est peccator inueniet futūri iudicij flagella quae timeat qui laborat inueniet ibi glorias promissiones vitae aeternae Whatsoeuer is sought for saluation is wholy conteyned fulfilled in the scriptures he that is ignorant shall finde there what he ought to learne he that is a stubborne and disobedient sinner shall finde there scourges of the iudgement to come which shall make him feare he that laboureth and is oppressed shall finde there promises and glorye of eternall life The fourth and last cause is the sharpe punishment that God pronounceth againste such as you haue hearde declared before when we talked of Gods curses and plagues Christ sayth himselfe this is the condemnation that light is come into the world and men loued darkenesse rather than light bicause their deedes were euill c. Thus you haue hearde the causes why we oughte to heare sermons preached by those that preach Christ truly and to reade the holy Scriptures YOVTH These causes are excellent and of great importance and of necessitie to be considered of all men AGE You say truly they are so yet for your better instruction I pray you aunswere me to these questions whiche I shall demaunde of you YOVTH I will if I be able AGE Why doth God erect his throne amongst vs YOVTH Bicause we shoulde feare him AGE Why doth he reueale his will vnto vs YOVTH Bicause we should obey him AGE Why doth he giue vs his light YOVTH Bicause we shoulde see to walke in his wayes AGE Why doth he deliuer vs out of troubles YOVTH Bicause we should be witnesses that he is gracious AGE Why doth he giue vs his worde YOVTH Bicause we should heare learne and know him AGE Why doth he call vs by his Preachers YOVTH Bicause we should repent and so come to him AGE Why doth he gyue vs his sacramentes YOVTH Bicause they are seales of his promise that we shuld not be forgetfull of the benefites purchased for vs by the precious bodie and bloud of our sauiour Iesus Christ. AGE Why doth God giue vs vnderstanding YOVTH Bicause we should acknowledge him AGE Why doth he giue vs a wyll YOVTH Bicause we shoulde loue him AGE Why doth he giue vs bodies YOVTH Bicause we shoulde serne him AGE Why doth he giue vs eares YOVTH Bicause
let vs leaue some token of our pleasure in euery place for that is our portion and our lot Yet in the ende they shall be forced to say in bitternesse of heart if they repent not we haue wearied our selues in the waye of wickednesse and destruction but the way of the Lord we haue not known what hath pride and pleasures of our youth profited vs. c. Horrible is the ende sayeth Salomon of the wicked generation c. YOVTH All this I must needes confesse to be true that you haue sayde yet as Salomon sayth there is a time for all things a time to play a time to worke a time to builde a tyme to pull downe c. AGE If you confesse my saying to be true and yet doe contrarie you shall be beaten with manye stripes For as Saint Iames sayth To him that knoweth howe to doe well and doth it not to him it is sinne This he spake to such as sayde in hys time as you doe nowe that confessed what was good but they woulde not doe it And as for this place of Ecclesiastes or Preacher by you alleaged to maintaine your ydle sportes and vayne pastimes is not well applied by you For he speaketh of this diuersitie of time for two causes First to declare that there is nothing in this worlde perpetuall Omne creatum finitum est All things created be finite that is it hath and shall haue an ende So Seneca sayth Nihil est diuturnum in quo est aliquid extremum Secondly to teach vs to be pacient and not grieued if we haue not all things at once according to our desires neyther enioy them so long as we would wish and not therby to maintaine ydlenesse and vayne pastimes So may the Drunkerde Adulterer Usurer Thiefe c. with the whole rabble of wicked and vngodly ones likewise and to the same effect and purpose alledge this place and applye it for their practises as you doe for yours But Syrach teacheth you another lesson saying God hath commaunded no man to doe vngodly neyther doth he giue any man licence and time to sinne c. This doth well appeare by the wordes of Saint Paule saying Whyle we haue time let vs doe good c. Saint Ambrose vpon these wordes sayth Tempus enim idcirco conceditur vitae vt iam iustè versemur that is Time is therefore graunted vnto our lyfe that wee shoulde lyue rightly and iustly all the dayes of our life The godlye man hath alwayes sayde Veritas filia temporis est mater omnium virtutum that is Truth is the daughter of time and the mother all vertues And that no time nor houre ought to be spent ydelly appeareth by that Christe himselfe sayde The Kingdome of heauen is lyke vnto a certayne housholder that wente to hire labourers into his vineyarde hee went the third the sixt the ninth and the eleuenth houre founde some standing ydle and sayde to them why stande ye here all daye ydle Goe yee also into my vineyarde c. Whereby it appeareth that wee oughte to waste and spende no time nay no houre in ydlenesse but in some good exercise c. as it maye onelye redounde to the glorie of the immortall name of God and profite of our neyghboures Uerye well was it sayde of one vppon these wordes that Christe sayde to them that stoode ydle all daye c. Tota die id est tota vita in pueritia adolescentia in iuuentute in senectute vobis nihil proficientes proximis non subuenientes Deo non seruientes hostibus non resistentes in posterum non prouidentes All the daye that is all the life to be ydle in thy childehoode in thy boyehoode in thy youth in thy age nothing profitable to themselues helpefull to their neyghbours not seruiceable to God not resisting their enuimies and lesse prouiding againste the last daye This made Seneca complayne that a great part of our lyfe perisheth in doing nothing a greater in doing euill and the greatest of all in doing things vnprofitable Chrysostome sayeth that we must be doing Corde mente ore manu corde credendo mente cōpatiendo ore confitendo manu operando With heart minde mouth and hande with heart in beleeuing with minde in pacience with mouth in confessing with hande in labouring So that you may well perceyue that to be ydle and doe no good is against the law of God the law of nature as Hesiodus sayth Illi pariter iudignātur dij homines quisquis otiosus both the Gods men detest those that are idle therfore was it said opēly Otiosos vagos solitus est appellare fratres muscas quod nihil facientes boni Idlers wanderers were wont to be called friers flees the are doing no good YOVTH Wil you haue no leysure times graunted vnto mā is it not a true saying Quies laboris remedium rest is the medicine of labors wearines Therfore breathings refreshings frō continuall labors must be had bicause it driueth awaye irkesomnesse gottē by serious toile doth repaire again that bodies minds to labor euē as too much bēding breketh a bow so to be addicted perpetually to labors neuer to refresh the minde with pastimes must nedes cause the minde not long to endure in earnest studies therfore it is said festiual dais in old time were inuented for recreatiō AGE Yes truly I do allow of honest moderate good lawfull actiue exercises for recreation quickning of our dull minds And where you say that holydayes as they are termed were inuēted in old time for pastimes I think you say truth For the Pope appointed them and not God in his word and that only to traine vp the people in ignorance ydlenesse whereby halfe of the yeare more was ouerpassed by their ydle holydayes in loytering vaine pastimes c. in restrayning men from their handy labors and occupations S. August speaking of the abuse of the Sabboth day sayth It is better to dig go to plowe on the Sabboth day than to be drunke and liue ydelly howe much more may we saye so of these festiual days neuer appointed nor cōmanded by God c. YOVTH If you do alow of exercises and recreations why then do you so bitterly inuey and speak against plays pastimes AGE As farre as good exercises and honest pastimes plays doe benefite the health of manne and recreate his wittes so farre I speake not against it but the excessiue and vnmeasurable vse thereof taketh away the right institution thereof and bringeth abuse and misuse and thereby is an hinderaunce of mans obedience to Gods word as it is seene in you this present day and therfore they are rather chaunged into faultes and transgressions than honest exercises for mans recreation Therefore we must in all our pastimes remember what Cicero sayth Non ita generati
Minister onely c. As for the place of Ieremie you shall note that he goeth aboute to shewe the Iewes the right keeping of the Lawe For by naming the Sabboth day he comprehendeth the thing that is thereby signified for if they transgressed in the ceremonie they must needes be culpable of the rest which is meditating the spiritual Sabboth or rest hearing of Gods worde and resting from worldly trauels And doth also declare that by the breaking of this one coÌ„maundement he maketh them transgressors of the whole lawe forasmuch as the first and seconde table are therein contayned that is as I haue sayde before fayth towardes God and charitie towardes our neyghbors and not for our owne fantasie gaine and pleasure we shoulde go about our owne businesse and leaue our duty towards God and giue our selues to al maner ydlenesse and Ethnicall sportes and pastimes as is nowe vsed too muche amongst vs That day is most holy in the which we must apply and giue our selues vnto holy workes and spirituall meditations For if we doe but rest in the Sabboth day from the works of the bodie then do we take that like rest as beasts do and not as the faithfull doe Saint Hierome to this sayth Non sufficit à malis esse otiosum si quu fuerit à bonis otiosus It is not ynough for man to rest and cease from euil things if a man be ydle from good things Likewise Saint Augustine sayth Quod in otio non debet esse iners vacatio sed aus inquisitio veritatis aut inuentio that is In ydlenesse sluggish rest ought to be away and when he is at rest there ought to be either inquisitioÌ„ of the truth or inuention of the same YOVTH What doth this worde Sabboth signifie AGE It signifieth in Hebrue quietnesse or rest YOVTH Howe many Sabboths are there AGE Three The first is corporall to cease from our bodily labours Seconde is spirituall to cease from our sinne Thirde is heauenly that is after this our pilgrimage and ende of our life we shall keepe our Sabboth and rest in heauen with Iesus Christ for euer and euer YOVTH You haue throughlye satisfied me in this point I thank you good Father for it Yet I pray you let me vnderstand what Christ meaneth by saying in S. Mathewe that of euerye ydle worde that men shall speake they shall giue account thereof at the daye of iudgement AGE That is a sharpe saying and a true if we shall giue account for euery ydle worde O Lorde be mercifull to vs what shall we doe then for our ydle and sinnefull workes By these ydle wordes Saint Hierome vnderstandeth all that is spoken without profit to the hearers letting passe good and gracious talke and speake of friuolous vaine things full of scurrilitie and baudrie c. Maister Bullinger sayth Hereby is forbidden all lyes vanities and whatsoeuer springeth of the affections of the fleshe Maister Musculus sayeth That Christ hereby declareth that we shall not giue accountes to God onely for deedes but also for wicked wordes not onely for vaine wordes but for ydle words it for ydle wordes what for hurtfull wordes what for lyings what for slaunderings what for cursings what for leastings and mockings what for periuries shall be done hereafter to those at the daye of iudgement Wee see hereby that there is not a worde in our tongue but the Lorde knoweth them wholy altogither Not without great cause therefore did Dauid pray vnto the Lord that he would set a watch before his mouth to keepe the doore of his lippes Bicause sayeth Paule euill speakings corrupt good maners Saint Paule sayth that fornication and all vncleannesse or couetousnes must not be once named among vs as it becommeth Saints Neither filthinesse neither foolish talking neither â—easting which are things not comelye but rather giuing of thanks Let your speach be gracious alwayes poudred with salt He sayth also Let no corrupt communication proceede out of your mouthes but which is good to the vse of edifying that it may minister grace to the hearers In fine therefore he concludeth to the Colossians thus Whatsoeuer ye shall doe in worde or deede doe all in the name of the Lorde Iesus giuing thanks to God euen the father by him O quà m sanctum est os vnde semper coelestia erumpunt eloquia O sayeth Augustine howe holy is that mouth wherrout commeth alwayes heauenlye speaches Let them take heede therefore which speake what they list saying with the wicked in the Psalme With our tongue we will preuayle our lippes are our owne who is Lorde ouer vs But sayth the Prophet the Lorde will cut off all flattering lippes and the tongue that speaketh proud things Dauid asketh what the deceitfull tongue bringeth vnto himselfe or what doth it auayle him Salomon sayeth that life and death are in the power of the tongue and they that loue it shall eate the fruite thereof YOVTH Is it not lawfull then to vse any kinde of ieasting or mery talke when companies are gathered togither to make them merie withall AGE Yes so that your talke and ieasting be not to the disglorie of Gods name or hurt to your neighbour you maye For there are diuers examples in the Scriptures of pleasant talke which is also godlye as Eliah â—easted with Baals Prophetes saying Crie loude for he meaning Baall the Idoll is a God eyther he talketh or pursueth his enimies or is in his iourney or it may be that he sleepeth and must be awaked c. When honest iesting to good honest endes be vsed it is tollerable Therefore Paule sayeth not simplye Iâ—asting but addeth whiche are things not comely meaning ieasting that is full of scurrilitie and filthinesse YOVTH Well let this passe and let vs come againe to our talke that we had before which was that you wente aboute to driue me to labour for my liuing and that euerye man shoulde walke in his vocation to get his breade in the sweate of his face Well I tell you plaine Playes must be had and we will haue them say you to the contrarie what you lyst AGE Salomon sayth He that loueth pastimes shall be a poore man. c. Agayne he sayth By slothfulnesse the roofe of the house goeth to decay and by the ydlenesse of the handes the house droppeth through againe a diligent hande maketh riche but a slothfull hande maketh poore He that tilleth his lande shall bee satisfied with breade but he that followeth the ydle is destitute of defence c. YOVTH And it please you sir Christe biddeth vs not to bee carefull for our liues what we shall eate and drinke and sayeth that the Lillies of the fielde labour not neyther spinne yet Salomon was neuer arrayed like vnto them And also that the birdes doe not sowe reape nor carie into the barne c. We are bidden also not
ytching eares and lothe that heauenly Manna as appeareth by their flowe and negligent comming vnto Sermons and running so fast and so many continually vnto Playes c Ouid was banished by Augustus into Pontus as it is thought for making the booke of the Craft of Loue. Hiero Syracusanus did punishe Epicharmus the Poet bicause he rehearsed certaine wanton verses in the presence of his wife For he woulde not haue onely in his house chaste bodies but also chaste cares Why then shoulde not Christians abolishe and punishe suche filthie Players of Enterludes whose mouthes are full of filthinesse and wickednesse Saint Paule willed the Ephesians that fornication and all vncleannesse shoulde not once be named among them Neyther filthinesse neyther foolishe talking neyther feasting whiche are things not comely but rather giuing of thankes He sheweth the reason to the Corinthians why they shoulde so abstayne Bicause euill speakings corrupt good maners sayth he Again Come out from among them and let vs seperate our selues and touche no vncleane thing and then the Lorde will receyue vs and abide with vs. For sayth he the grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that we should deny vngodlynesse and wordly lusts and that we should liue soberly righteously and godlily in this present worlde looking for the blessed hope and appearing of the glorie of the mightie God and of our sauiour Iesus Christ. YOVTH Nowe I perceyue it is not good nor godly haunting of such places AGE It is truth For as the Preacher sayth It is better to go vnto the house of mourning than go to the house of feasting c. For the heart of the wise is in the house of mourning but the heart of fooles is in the house of myrth And therefore it is better sayth Salomon to heare the rebuke of a wise man than that a man shoulde heare the songs of fooles YOVTH Truly I see many of great countenance both men and women resort thither AGE The more is the pittie and greater is their shame and payne if they repent not and leaue it off Many can tarie at a vayne Playe two or three houres when as they will not abyde scarce one houre at a Sermon They will tunne to euerye Playe but scarce will come to a preached Sermon so muche and so great is our follye to delyte in vanitie and leaue veritie to seeke for the meate that shall perishe and passe not for the foode that they shall liue by for euer These people sayeth Iob haue their houses peaceable without feare and the rod of God is not vpon them they sende forth their children like sheepe and their sonnes daunce They take the Tabret and Harpe and reioyce in the sounde of Instruments They spende their dayes in welth sodenly they go down to the graue They say vnto God depart from vs. For we desire not the knowledge of thy wayes Who is the almightie that we shoulde serue him and what profite shoulde wee haue if we shoulde pray to him Therefore I speake alas with griefe and sorowe of heart against those people that are so fleshlye ledde to see what rewarde there is giuen to suche Crocodiles whiche deuoure the pure chastitie bothe of single and maried persons men and women when as in their Playes you shall learne all things that appertayne to crafte mischiefe deceytes and filthinesse c. If you will learne howe to bee false and deceyue your husbandes or husbandes their wyues howe to playe the harlottes to obtayne ones loue howe to rauishe howe to beguyle howe to betraye to flatter lye sweare forsweare howe to allure to whoredome howe to murther howe to poyson howe to disobey and rebell agaynst Princes to consume treasures prodigally to mooue to lusts to ransacke and spoyle cities and townes to bee ydle to blaspheme to sing filthie songs of loue to speake filthily to be prowde howe to mocke scoffe and deryde any nation lyke vnto Genesius Aralatensis c. shall not you learne then at suche Enterludes howe to practise them as Palingenius sayth Index est animi sermo morumy ◠fidelis Haud dubiè testis The tongue hath oftentimes witnesse brought Of that which heart within hath thought And maners hidde in secret place It doth disclose and oft disgrace Therefore great eeason it is that women especiallye shoulde absent themselues from such Playes What was the cause why Dina was rauished was it not hir curiositie the Mayden woulde go forth and vnderstande the manners of other folkes Curiositie then no doubt did hurt hir and will alwayes hurt women For if it were hurtfull vnto the familie of Iacob being so great a Patriarch for a Mayden to wander abroade how much more daungerous is it for other families which are not so holye nor acceptable vnto God But the nature of women is muche infected with this vice And therefore Saint Paule admonisheth women to loue their husbands to bring vp their children and to be byders and tariers at home And when he entreateth of wanton and yong widdowes They wander abroade sayeth he and runne from house to house and at the last go after Satan Giue the water no passage no not a little sayth Syrach neyther giue a wanton woman libertie to go out abroade If thy daughter be not shamefast holde hir straitly least she abuse hir selfe thorow ouermuch libertie As men cannot gather grapes of thornes and figges of thistles neyther can anye man or woman gather anye vertue or honestie in haunting places where Enterludes are As one vertue bringeth in another so one vice nourisheth another Pryde ingendreth enuie and ydlenesse is an entraunce into lust Idlenesse is the mystresse of wanton appetites and postresse of Lusts gate For no māentreth into the pallace of Lust vnlesse he be first let in by Idlenesse and more Idlenesse can there not bet than where such Playes and Enterludes are Therfore as Christ sayth The light of the bodie is the eye If then the eye be single thy whole bodie shall be light But if thine eye bee wicked then all thy body shall be darke c. As if he would saye It thine affections and wicked concupiscence ouercome reason it is no maruell though men be blinded and be lyke vnto beatles and followe all carnall pleasures To take away this darkenesse and blindenesse the Athenians prouided well when they appoynted their Areopagites to write no Comedie or Play for that they woulde auoyde all euils that might ensue thereof c Theodosius likewise did by expresse lawes decree that daunces and wanton daliance shoulde not be vsed neyther Games or Enterludes Constantinus the Emperour made lawes wherein he did vtterly forbidde all Enterludes and spectacles among the Romanes for the great discommoditie that came thereof Saint Cyprian sayth it is not ynough for his frende Eucratius to abstayne from such Enterlude
sayth also De hoc primo consistam c. Herein will I first stande whether it be lawfull for the seruant of God to coÌ„municate with whole nations in such things eyther in apparell or in diet or in anye other kynde of their pastimes and mirth Saint Basill sayth Let ydlenesse and superfluous things bee put to silence where Gods churche is What meaneth this sayth Saint Origen leaue hir no maner of remnant The meaning is this Abolishe not certaine of the superstitions of the Chaldes reseruing certaine Therefore he commaundeth that nothing be left in hir be it neuer so little Therefore S. Augustine sayth that his mother left bringing of wine and cakes to the church for that she was warned it was a resemblance of the superstition of the heathen Tertullian reasoneth vehemently that a christian man ought not to go with a Laurell garland vpon his heade and that for none other cause but onely for that the Heathens vsed so to go c. How much more should we leaue off to imitate those filthie Playes and Enterludes that came froÌ„ the Heathens nay from the Deuill himselfe But as one sayth Dolosi hominis dolesae vestis Craftie man craftie coate These Players as Seneca sayth Malunt personam habere quà m faciem They will rather weare a visarde than a naturall face And therefore Saint Cyprian vehemently inueygbeth againste those which contrarie to nature and the lawe doe attire themselues being men in womens apparell and women in mennes apparell with Swannes fethers on their heads Silkes and golden apparell c. shewing forth in their Playes very Venus it self as if they were fully in the kingdome of Sathan c. YOVTH You haue in my iudgement paynted oute those things to the full and opened suche matters by the effectes as will iothe any honest man or good woman to come neare suche Playes AGE Nay truly I haue rather giuen but an ynkling hereof than opened the particular secrets of the matter YOVTH The publishing and opening of the filthie matters thereof is sufficient to proue that they ought to be ouerthrowne and put downe AGE You say truth YOVTH Yet I see little sayd and lesse done vnto them great resort there is daily vnto them and thereout sucke they no small aduantage AGE They are like vnto the citizens of Sybaris whiche were in all kinde of sensualitie delicious farre passing all other for they vsed commonly to bidde their guestes a whole yeare before that neyther the bidder might lacke time to prepare all dainties and delicious fare and costly furniture nor the guestes to adorne and trimme themselues vp with golde c. So they vse to set vp their billes vpon postes certailie dayes before to admonishe the people to make their resort vnto their Theatres that they may thereby be the better furnished and the people prepared to fill their purses with their treasures that they maye sing which Horace sayth Nowe are the braue and golden dayes Nowe same with play we gayne And golde can shewe vs many wayes Mens fauour to attaine For mony they heare the Musicke sweete And Playes they buye with golde We seeke for golde and straight vnmeete Our name by it is solde Therefore of them Boetius sayth Howe they doe get sewe folkes doe care but riches haue they must By hooke or crooke we dayly see they drawe men to their lust No faith nor feare of God haue they which doe those playes pursue Their hands are giuen to sell and spoyle their gaine they call their due YOVTH I doe nowe well perceyue the wickednesse hereof by that I haue hearde of you out of auncient authorities Councels Lawes and Decrees and I woulde to God suche lawes were nowe executed vpon such things which are occasions and loade stones to draw people to wickednes I maruaile the magistrates suffer them thus to continue and to haue houses builded for such exercises and purposes which offende God so highly fithe it came from the Heathen Sathan being the author as you haue proued For my part I shall henceforth Iesus Christ willing absent my selfe from such places and theatres and shall prouoke others to doe the like also .c. Yet I maruayle much fithe the rulers are not onely negligent and stowe herein to do but the Preachers are as dumme to speake and saye in a Pulpitte agaynst it AGE I doubt not but God will so moue the hearts of Magistrates and loose the tounge of the Preachers in such godly sort by the good deuont prayers of the faithfull that both with the sworde and the worde such vnfruitfull and barren trees shall be cut downe to Gods great glorie comfort and safetie of his people and encrease of vertue and christianitis whiche God graunt for his Christ Iesus sake YOVTH Amen Amen good Lorde AGE Nowe that you are resolued in this poynt according vnto your request and desire let this suffice at this time as touching this matter and let vs go forwarde to reason of some other matter YOVTH Before we reason of anye other matter lette me vnderstande your indgement as touching Comedies and suche lyke things whiche Schollers doe manye times practise and vse both in the Uniuersities and also in diuerse other good Schooles AGE Saint Cyprian wryting vnto his friende Euagrius in a certaine Epistle sayth that he is Doctor non erudiendorum sed perdendorum puerorum c. A teacher not of learning but of destroying childreÌ„ which practise them in these Enterlude and Stage playes For sayth he Quod malè didicit cateris quoâ—abque insinuit that euil which he hath learned he both also coÌ„municate vnto others c. Not withstanding you shall vnderstand the S. Cyprian speaketh here of him that did teach and practise only this kynde of vaine pastimes and playes and did allure children vp therein But to shewe you my minde plainlye I thinke it is lawfull for a Scholemaister to practise his schollers to play Comedies obseruing these and the like cautions First that those Comedies which they shall play be not mixt with any ribaudrie and filthie termes and wordes which corrupt good manners Secondly that it be for learning and vtterance sake in Latine and very seldome in Englishe Thirdly that they vse not to play commonly and often but verye rare and seldome Fourthlye that they be not pranked and decked vp in gorgious and sumptuous apparell in their play Firstly that it be not made a common exercise publikely for profit and gaine of mony but for learning and exercise sake And lastly that their Comedies bee not mixte with vaine and wanton toyes of loue These being obserued I iudge it tollerable for schollers YOVTH What difference is there I pray you betwene a Tragedie and a Comedie AGE There is this difference A Tragedie properly is that kinde of Play in the which calamities and miserable endes of Kings Princes and great Rulers are described and sette forth and it
hath for the most part a sadde and heauy beginning and ending A Comedie hath in it humble and priuate persons it beginneth with turbulent and troublesome matters but it hath a merie ende ¶ An Inuectiue against Dice playing SIth you haue instructed me so well against Idlenesse and vaine Pastimes and Playes I praye you instruct mee further also as touching other playes especially of one kinde of playe which is commonly vsed of most people in this land whether it be euill or good to be vsed AGE According vnto my simple talent I shall be readie to imploye it in what I may for your better instruction and therfore declare vnto me among all what playe that is which you meane which you say is so much practised now a dayes amongst all sortes and degrees YOVTH If you will giue mee a walke or two aboute the fields I will declare the whole matter of the play for I woulde gladly heare your iudgement of it AGE I will go with you willingly and heare your talke gladly and wherein I maye doe you any good I shall be readie the Lorde willing to satisfie your request whiche is my desire YOVTH Sir I yeelde you humble duetie for this your so great and vndeserned turtesie come on leade you the waye good father I beseech you for reuerence is due vnto the aged as Boles sayth Rise vp before the hore beade and honour the person of the aged AGE The honourable age sayeth Salomon is not that which is of long time neyther that whiche is measured by the number of yeares but wisedome sayth he is the gray heare and an vndefiled life is the old age Nowe my sonne say on in Gods name what you haue to say YOVTH In our former communication betweene vs you haue spoken against vaine Playes and ydle Pastimes yet you allowed of certaine moderate and actiue pastimes for exercise and recreations sake AGE It is very true I graunted it and doe allow of them so farre forth as they are vsed to that ende wherefore they were appointed YOVTH I pray you let me vnderstande what those Playes are which you allowe off and also of those which you allowe not off AGE Before I speake of them it shall be good to distribute and deuide Playes into their formes and kindes YOVTH I pray you doe so AGE I must herein make two exceptions First is that by this my speach I meane not to condemne such publike games or prices as are appoynted by the Magistrate Secondly that such games as may benefite if neede require the Common wealth are tollerable YOVTH I pray you let me heare your diuision of Playes in their kyndes AGE There are some kinde of Playes which are vtterly referred vnto chaunce as he whiche casteth moste or casteth thys chaunce or that at Dice carieth away the rewarde There are other wherby the powers either of the body or mind are exercised YOVTH I pray you speake first of those Playes which are for the exercise of the bodie and minde AGE Those Playes which are for the exercise eyther of the powers of mynde or bodie are not vtterly forbidden Iustinian when he had vtterly taken away Playes that depended of chance at Dice ordeyned certaine kinde of Playes as throwing a round ball into the ayre which play is at this day much vsed among my countrimen of Deuonshire handling and tossing the Pyke or staffe running at a marke or such like c. Aristotle in his Rhetorikes commendeth these exercises of the bodie So we see at this daye publike wealthes do sometime set forth vnto such as can best vse weapons a reward or price to the ende they may haue the people the better encouraged and exercised alwayes taking heede that those Playes be not hurtfull or pernitious and that it be not daungerous eyther to themselues or to the beholders as are the Turneys and such like c. Such kinde of playes are forbidden Adlegem Aquiliam in the Lawe Nam Ludus and in the Decretals it is also expressed De tornementis YOVTH What other Playes are there which are tollerable AGE That which was vsed of olde time YOVTH What Playes were that I besech you AGE To labour with poyses of Leade or other mettall called in Latine Alteres Lifting and throwing of the stone barre or bowle with hande or soote casting of the darte wrastling shooting in long Bowes Crossebowes handgurmes ryding trayning vp men in the knowledge of martiall and warrelike affaires and exercises knowledge to handle weapons to leap and vault running swimming Barriers running of horses at the tilt or otherwise which are called in Latine Luda Discus Cursus siue Saltus Cestus Certamen equestre vel Currule All which Playes are recited partly by Homer partly by Vergil and partly by Pausanias c. YOVTH What say you by hauking hunting and playing at Tennise AGE These exercises are good and haue bene vsed in ancient times as we may reade in Genesis Cicero sayth Suppeditant autem campus noster studia venandi honesti exempla ludendi The fieldes sayth he hunting of beastes and such other doe minister vnto vs goodly occasions of passing the time yet he addeth therevnto this saying Ludendi est quidem modus retinendui A measure ought to be kept in pastime For in these dayes many Gentlemen will doe almost nothing else or at the least can doe that better than any other thing And this is the cause why there are found so many raw captaines souldiers in Englande among our Gentlemen when time of seruice requireth And also it is the cause of so many vnlearned Gentlemen as there are For they suppose that it is no part belonging to their calling for to heare sermons pray and studie for learning nor to be exercised in heroicall actes and martiall affaires but onely to hauke and hunt all day long YOVTH I haue hearde olde woodmen saye hee cannot be a Gentleman which loueth not a dogge AGE If that be true he cannot be a dog that loueth not a Gentleman As I doe not hereby condemne all Gentlemen so must I nedes God be praysed iustifie many which are desirous to heare preaching to vse praier study for lerning exercise martiall affaires readie to serue at al commandements for iust causes YOVTH What say you to Musicke and playing vpon Instruments is not that a good exercise AGE Musicke is very good if it be lawfully vsed and not vnlawfully abused therefore I thinke good first to declare from whence it had his beginning and to what end it was instituted Secondly whether they may be kept in the Churches Lastly what kinde of songs and measures are profitable and healthfull YOVTH I beseech you let me heare this throughly and I will giue attentiue eare therevnto for that some men disprayse it to much and thinke it vnlawfull others commende it as much and thinke nothing so lawfull and a thirde sort there are which make it a thing indifferent AGE Two
friendshippe with them but when the Ambassadour founde the Princes and Counsailers playing at Dyce departed without doing his message saying that he woulde not maculate and defile the honour of their people with such a reproch to be sayde that they had made aliance with Diceplayers Also they sent vnto Demetrius the king of the Parthians for his lightnesse in playing at Dyce in a taunt a payre of golden Dyce For the better credite I will recite to you Chaucer which sayth hereof in verses YOVTH I pray you do so for I am desirous to heare what he sayth hereof AGE Stilbone that was holden a wise Ambassadour Was sent to Corinth with full great honour Fro Calidon to make him aliaunce And when he came happened this chaunce That all the greatest that were in that lande Playing at Dyce he them fande For which as looue as it might bee He stale him home agayne to his countree And sayde there will I not lose my name I will not take on me so great a shame For to ally you to no hassardours For by my truth I had leuer dye Than I should you to hassardours allye For ye that be so glorious of honours Shall not allye you with hassardours As by my will or by my treatie This wise Philosopher thus sayde he Looke thee howe King Demetrius The King of Parthes as the booke sayth vs Sent a paire of Dice of golde in scorne For he had vsed hassardie there beforne For which he helde his glorie and his renoume Of no value or reputation Lordes might finde other maner play Honest ynough to driue the day away YOVTH This is very notable but yet I pray you shew me what Chaucers owne opinion is touching Dice play AGE His opinion is this in verses also Dycing is very mother of leesings And of deceyte and cursed forswearings Blasphemie of God manslaughter and waste also Of battayle oughtinesse and other mo It is reprofe and contrarie to honour For to beholde a common Dicesour And euer the higher he is of estate The more he is holden desolate If thou a Prince doest vse hassardie In all gouernance and policie He is as by common opinion Holden lesse in reputation Sir Thomas Eliot knight sayth That euery thing is to be esteemed after his value but who hearing a man sayeth he whome he knoweth not to be called a Dicer doth not suppose him to bee of a lighte credite dissolute vayne and remisse c. Nicholas Lyra in a little booke of his intituled Praeceptorium de Lyra alledgeth nine reasons against playing at Dyce YOVTH I pray you let me heare what those reasons are AGE First reason is the couetous desire to gayne which is the roote of all euill Seconde reason is the desire and will to spoyle and take from our neyghbours by deceyte and guyle that he hath Thirde reason is the excesse gayne therof which passeth all kinde of vsurie which goeth by moneth and yeares for gaine but this Diceplay gayneth more in an houre than vsurie doth in a yeare The fourth reason is the manifolde lyings vaine and ydle wordes and communications that alwayes happeneth in this Diceplay The fift reason is the horrible and blasphemous othes and swearings that are thundred out in those Playes against God and his maiestie The sixt reason is the manifolde corruptions and hurt of our neyghbours which they vse to receyue and take by the euill custome and vsage of this Diceplay The seauenth reason is the offence that it giueth to the good and godly The eyght reason is the contempt and breach of all good lawes both of God and man which vtterly forbiddeth this Diceplay The ninth and last reason is the losse of time and doing of good which in this time of Diceplay are both neglected For these causes sayth Lyra Lawes were ordeyned to suppresse Diceplay c. YOVTH Surely these are verye good reasons to proue that Diceplay is a very euill exercise and that in all ages and times it hath bene detested and abhorred AGE You may looke more of Diceplay in summa Angelica in the Chapter Ludus Dicing is altogither hazarding the more studious that a man shall be thereof the wickedder and vnhappier he shall be whilest that in desiring other mens goodes he consumeth his owne and hath no respect of his patrimonie This arte is the mother of lies of periuries of theft of debate of iniuries of manslaughter the very inuention of the Diuels of hell An arte altogither infamous and forbidden by the lawes of all nations At this daye this is the most accustomed pastime that Kings and noble men vse What doe I call it a pastime naye rather their wisedome which herein hath bene damnably instructed to deceyue YOVTH I maruaile and wonder verye much that euer this wicked Diceplay could be suffred in any Common welth AGE It hath bene neuer suffered nor tollerable at anye tyme in any good Common wealth For the Greeke and Latine hystories and also our owne lawes of this Realme of England be full of notable lawes and examples of good Princes that vtterly exiled and banished Diceplaying oute of their seigniories and countries and whosoeuer vsed Diceplaying was taken reputed and holden as infamed persons YOVTH I pray you declare to me some examples and lawes hereof AGE Iustinian the Emperour made a decree that none shoulde play at Tables and Dice publikely or priuately in their houses c. Alexander Seuerus the Emperour did cleane banishe all Diceplayers hauing alway in his mouth â—his saying Our forefathers trusted in wisedome and prowesse and not in fortune and desired victorie for renoume and honour and not for mony And that game of Diceplaye is to be abhorred whereby wit steepeth and ydlenesse with couetousnesse is onely learned He made a lawe therefore against all Diceplayers that if anye were founde playing at Dice he shoulde be taken for franticke and madde or as a foole naturall which could not well gouerne himselfe and all his goodes and landes shoulde be committed to sage and discrete personages appoynted by the whole Senate imploying vpon him so much as was necessarie for his sustinance c. Finally next vnto theeues and extorcioners he hated Diceplayers most ordeyning that no Diceplayer should be capable or worthie to be called eyther to any office or counsell Ludowicke king of Fraunce returning home from Damiata commanded that Omnes foeneratores Iudaeos Aleatores c. All vsurers Iewes Diceplayers and such as are raylers and euill speakers against the word of God shuld depart out of his realm In the Digests the Pretor sayeth If a diceplayer bee iniured he will giue no ayde vnto him and if a man compell another to playe at dice let him be punished and cast eyther in the quarries to digge stones or else into the common prisons Also in the same Digestes it is sayde That if any manne stryke him in whose house he playeth at Dice or doe him
what not to deceyue And therefore to conclude I saye with that good Father Saint Cyprian The playe at Cardes is an inuention of the Deuill which he founde out that he might the easilier bring in ydolatrie amongst men For the Kings and Coate cardes that we vse nowe were in olde time the images of Idols and false Gods which since they that woulde seeme Christians haue chaunged into Charlemaine Launcelot Hector and such like names bicause they would not seeme to imitate their idolatrie therein and yet maintaine the playe it selfe the verye inuention of Satan the Deuill and woulde so disguise this mischiefe vnder the cloake of suche gaye names YOVTH They vse to playe at Cardes commonly alwayes after Supper c. AGE I will condemne no man that doth so But Plato sayth in his Banket that Players and Minstrels that are vsed after suppers is a simple pastime and fit for brutish and ignorant men which knowe not howe to bestowe their time in better exercises I may with better reason say the lyke by all Carders and Diceplayers YOVTH What say you to the play at Tables AGE Playing at Tables is farre more tollerable although in all respectes not allowable than Dyce and Cardes are for that it leaneth partlye to chaunce and partly to industrie of the mynde For although they cast in deede by chaunce yet the castes are gouerned by industrie and witte In that respecte Plato affirmed that the liâ—e of manne is lyke vnto the playe at Tables For euen as sayeth he in Table playe so also in the lyfe of man if anye thing go not verye well the same must bee by arte corrected and amended c. as when a caste is euill it is holpen agayne by the wysedome and cunning of the Player YOVTH What say you to the play at Chesse is that lawfull to be vsed AGE Of all games wherein is no bodilye exercise it is most to be commended for it is a wise play and therefore was named the Philosophers game for in it there is no deceyte or guyle the witte thereby is made more sharpe and the remembraunce quickened and therefore maye bee vsed moderately Yet doe I reade that that notable and constant martyr Iohn Hus repented him for his playing at Chesse saying I haue delighted to play oftentimes at Chesse and haue neglected my time and thereby haue vnhappily prouoked both my selfe and other to anger many times by that playe wherefore sayth he besides other my innumerable faultes for this also I desire you to inuocate the mercie of the Lorde that he would pardon me c. O mercifull Lorde if this good and gracious Father and faythfull martyr of Christ did so earnestly repent him for his playing at Chesse which is a game without hurt what cause then hath our Dice and Cardplayers to repent and craue pardon at Gods hands for their wicked and detestable playing And I pray vnto God for his Christes sake that this good martyr maye be a patrone and an ensample for all them to followe YOVTH Well nowe I perceiue by you that Table playing and Chesse playing may be vsed of any man soberly and moderately â— in my iudgement you haue said well for that many men who by reason of sickenesse and age cannot exercise the powers of their bodies are to be recreated with some pleasure as with Tables or Chesse playing AGE The sicke and aged haue more neede to pray than to play considering they hasten to their graue and therefore haue neede to say alwayes with Iob The graue is my house darkenesse is my bed rottennesse thou art my father and wormes are my mother and sister c. Salomon sayth Though a man lyue many yeares and in them all he reioyce yet he shall remember the dayes of death all that commeth is vanitie c. Yet I doe not vtterly deny but that these kinde of playes serue suche that sometime they may be permitted so that they bring no hurt refreshe the powers be ioyned with honestie without playing for any mony at all And that that time which shoulde be spent vpon better things be not bestowed vpon these playes in anye wise that henceforth sayth Saint Peter they shoulde liue as muche tyme as remayneth not after the lusts of men but after the will of god c. ¶ A Treatise against Dauncing NOwe that you haue so well contented my minde as touching Diceplaying c. I beserche you let me trouble you a little further to knowe whether Dauncing be tollerable and lawfull to be vsed among Christians or no AGE If your demaunde be generall of all kynde of Dauncings then I must make a distinction If you speake speciallye of our kynde and maner of Dauncing in these our dayes then I say it is not lawfull nor tollerable but wicked and filthie and in any wyse not to be suffered or vsed of any christian YOVTH Are there diuers kyndes of Dauncing AGE Yea that there are YOVTH I am desirous to knowe them least I do through ignorance confounde one in another and one for another AGE There are Daunces called Chorea which signifieth ioye bicause it is a certayne testification of ioye And Seruius when he interpreteth this verse of Uergil Omnis quam chorus socij comitantur onantes that is When all the Daunce fellowes folowed with myrth sayth that Chorus is the singing and dauncing of such as be of like age There is also another kynde of dauncing whereby men were exercised in warrelike affayres for they were commaunded to make gestures and to leape hauing vpon them their armour for that afterwarde they might be the more prompt to fight when neede for the publike weale should require this kynde of dauncing was called Saltatio Pyrrhica bicause it was exercised in armour Of those Daunces Plato speaketh largely c. There is another kynde of Dauncing which was instituted onely for pleasure and wantonnesse sake this kynde of Daunces Demetrius Cynicus derided calling it a thing vayne and nothing worth And if you speake onely of this kynde of Daunce I say as he sayth it is vaine foolish fleshly filthie and diuelishe YOVTH Who was the first inuentour and deuisor of thys latter kinde of Dauncing AGE There are diuers opinions hereof For as Solynus sayth it was first deuised in Crete by one Pyrthus that was one of Sybilles priestes Others saye that the Priestes of Mars called Salij inuented it for they were had among the Romanes in great horrour for their dauncing Others doe referre it to Hiero a tyrant of Sicilia for that he to establishe his tyrannie forbade the people to speake one to another Wherevpon men in Sicilia began to expresse their meanings and thoughts by books and gestures of the body which thing aftewarde turned into an vse and custome Some others suppose that men when they behelde the sundrie motions of the wandring starres founde out dauncing Others affirme that it came from the olde Ethnickes