foote or hande Yet playeth he the foole with other in the hande What newe kinde of daunces and newe deuised gestures the people haue deuised and daylye doe deuise it will grieue chaste eares to heare it good eyes to see it or tongue to vtter it so that it may truly be verified that the wyse man sayth He that will seeke for a dauncing place Shall finde there all maners that lacketh grace YOVTH God graunt that we may leaue this filthie vyce of Dauncing among all the rest and that the Magistrates and rulers may in such sort cut downe this wicked vice that it may be no more vsed and exercised and set sharpe punishment for the vsers and teachers thereof as is most meete for them so as God may be glorified and sinne abandoned AGE You haue made a very good prayer which I praye also vnto God it may take effect for his mercies sake Amen YOVTH Nowe giue me to vnderstande I praye you good father Age what aunswere shall I make vnto them that will alledge and say there must be some pleasures in our life and pastimes whereby we may be recreated and our wits refreshed that are wearied with toyle labour and studie AGE You must graunt them that but in the meane time they must be admonished that there are other pleasures more religious and honest as Saint Paule sayth Speake vnto your selues in psalmes and Hymnes and spirituall songs singing and making melodie to the Lorde in your heartes Agayne he sayth Let the worde of God dwell in you plenteously in all wisedome teaching and admonishing your owne selues in Psalmes c. singing to the Lord with grace in your hearts Also Saint Iames sayth Is any among you afflicted let him pray Is any merie let him sing Saint Tertullian sayth that Christians vsed assemblies togither to their moderate shorte suppers and when they were refreshed with meat they sang diuine prayses or recited some thing out of the holy Scriptures prouoking one another by them and by this meanes they returned home soberlye So Syrach sayth Stande vp betimes and be not the last but get thee home without delay and there take thy pastime and doe what thou wilt so that thou doe no euill or vse prowde wordes But aboue al things giue thanks vnto him that hath made thee and replenished thee with his goodes c. There are other honest pleasures as Problemes wherewith the wittes may be exercised and refreshed There are notable histories as the Actes and Monumentes of the Church made by That good and blessed manne maister Iohn Foxe For hystories sayth Cicero is a witnesse of tymes the light of truth the life of memorie the mystresse of lyfe the messenger of antiquitie c. Those prayses certainlye are great and yet they agree not with euery kynde of hystoriâ—s but with those onely in which these rules are obserued namely that it sette forth no lyes or bee afrayde to tell the truth c. whiche in my conscience neuer none wrote a more true and faythfull hystorie than maister Iohn Fore hath whatsoeuer the carping Papistes prate and say to the contrarie so that I say to you there is no hystorie so slender which is not verye muche profitable for some parte of mans life But aboue all let them reade the holy Scriptures and exercise themselues therein daye and night c. Saint Chrysostome sayth He that is ignorant shall finde to learne there he that is stubborne and a sinner may finde there scourges he that is troubled may finde there ioyes and comfort of eternall life c. It is a sea sayth Gregorie for Elephants to swimme in and the sillye Lambe to walke in c. These are the exercises that we ought to take our repast and pleasure in all the dayes of our lyfe c. Plato sayth That the life of a Philosopher is the meditation of death The like I may say that the lyfe of a christian man is a perpetuall studie and exercise of mortifying the fleshe vntill it be vtterly slaine the spirit getting the dominion in vs. YOVTH These are very good and godly exercises and necessarie to bee vsed in these daungerous dayes wherein wee nowe lyue AGE In deede if they doe consider the daungerous times that we are in they haue litle cause to vse those follies for in stead of playing they woulde vse praying in steade of Dauncing repenting for ioye sorowe for laughing mourning for myrth sadnesse for pride patience for wantonnesse wofulnesse c. Is it now thinke you a time to be mery dice daunce and playe seeing before our eyes howe the blouddie Papistes murther and slaughter in all places rounde aboute vs oure poore brethren that professe the Gospell of Iesu Christ. Christ wept ouer Ierusalem for his eminent and imminent destruction and doe we laugh at our brethrens destruction Christ sayde to the Iewes Suppose ye that those Galileans were greater sinners than all the other Galileans bicause they haue suffered such things I tell you nay But excepte you amende your liues ye shall all likewyse perishe So I saye to thee Englande Doest thou suppose that those French men whiche were cruellye murthered and vnnaturallye slaughtered by the bloudye and vnmercifull Papistes in Fraunce were greater sinners than thou art I tell thee nay But excepte thou Englande amende thy manners and bring forth better fruites of the Gospell thou wilte likewise perishe also For thou drawest iniquitie with cordes of vanitie and sinne as with Carte roapes And yet as Salomon sayeth They knowe not that they doe euill God graunt to open the eyes of Englande that it maye see his sinnes and be ashamed thereof and fall to repentaunce and to rent their heartes and not their garmentes and turne to the Lorde God for he is gracious and mercifull c. Lette the people therfore be gathered togither sanctifie the congregation gather the Elders assemble the children and those that sucke the breastes let the Bridegrome go forth of his chamber and hys Bryde out of hir Bryde chamber let the Priestes the Ministers of the Lorde weepe betweene the Porche and the Altare and let them saye Spare thy people O Lorde and gyue not thyne heritage into reproche that the Heathen Papistes shoulde reygne ouer vs. Wherefore shoulde they say among the people Where is their God YOVTH You haue made a godlye prayer and the Lorde graunt it may take effecte in vs all But I feare me it is as it was in the tyme of Abraham whyles hee prayed the people played whyles he wept they laughed whyles he desired they deferred and whyle hee persuaded God they daylye prouoked God to anger c. AGE Yet my sonne Abraham left not to pray for them neyther ought we for no doubt but God hath his children amoÌ„g the wicked of this world as he had Lot among the Sodomits Abdias with Achab and Iesabel Nichodemus among the Pharises
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
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
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
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
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
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
seas fire or else by any other casualty must likewise be holpeÌ„ succored Also yong fatherlesse and motherlesse children pore scholers needy widowes c. such other like must be succoured aided and coÌ„forted for the Church goodes are the goodes of the poore and therfore you must not iudge that I speake so vniuersallye that these impotent and needy ought not to be holpen c. For as we reade in Ludouicus the Emperors canonicall institutions that Res Ecclesiae vota sunt fidelium precia peccatorum patrimonia pauperum The goodes of the church be the vowes and bequestes of the faithfull prices to redeme them that are captiues and in prisons and patrimonies to succour them with hospitalitie that be poore Prosper also sayth Viros sanctos res Ecclesiae non vendicasse vt proprias sed vt commendas pauperibus dimisse Good men toke the goodes of the church not as their owne but distributed them as giuen and bequeathed to the poore Againe he sayth Quod habet cum omnibus nihil habentibus habet commune Whatsoeuer the churche hath it hath it in common with all such as haue neede It is reported that the churches did distribute these goods into foure parts one and the greatest part vpon the nedie people onely the second parte for lodging of straungers thirdlye burying of the deade fourthly in healing of diseases It is reported that Serapion had vnder him Decem millia sub se Monachorum quos omnes sic educabat vt ex proprijs sudoribus necessaria compararet alijs ministraret egentibus Ten thousande Monkes who brought them vp in such order that they gate by their owne labours sufficient for themselues and also wherewithall to ayde and helpe the needye and indigent c. Nowe my sonne you perceyue what sorte of people I speake of and what sort I speake not of YOVTH You haue herein satisfied me fullye I prayse God for it AGE You doe well to ascribe the prayse vnto God for it for that euery good and perfect gift commeth from him YOVTH Seing that we haue somewhat largely talked and reasoned togither of ydle playes and vaine pastimes let me craue your further pacience to knowe your iudgement and opinion as touching Playes and Players which are commonlye vsed and much frequented in most places in these dayes especiallye here in this noble and honourable citie of London AGE You demaunde of me a harde question if I should vtterly deny all kinde of such playes then shoulde I bee thought too Stoicall precise If I allowe and admit them in generall then shall I giue waye to a thousande mischiefes and inconueniences which daily happen by occasion of beholding and haunting suche spectacles Therfore let me vnderstande of what sort and kynde of Playes you speake of YOVTH Are there manye kyndes and sortes of suche lyke Playes AGE Uerie many YOVTH I pray you declare them vnto me that I may learn what they are AGE Some are called Ludi Circenses whiche vsed to runne with chariots in the great compassed place in Rome called Circus Others were called Ludi Compatality which made Playes in the high wayes to the honour of Bacchus Others were called Ludi Florales which abhominable Playes in Rome to the honour of their trumpetlike Goddesse Flora in which coÌ„mon women played naked with wanton wordes and gestures Another sorte were called Ludi Gladiatory Games of Sworde players fighting one with another in harnesse in the fight of the people endeuouring eche to kill other a spectacle of crueltie to harden the peoples harts against killing in warres Others are called Ludi Gymnici exercises of running leaping throwing the darte and wrastling Others were called Ludi Iuperâ—ales Games wherein yong Gentlemen naked hauing whyppes in their handes ranne about laughing and beating all that they mette Another sorte were called Ludi Magalenses Playes made to the honour of the mother of the Goddes with many and sundrie other such lyke vaine Playes haue bene inuented YOVTH I neuer hearde so much nor so manye sortes of Playes before yet you haue not named those Playes Players which I woulde gladly heare of AGE What Playes are they which you woulde so sayne heare of YOVTH They are Stage playes and Enterludes which are nowe practised amongst vs so vniuersally in towne and country AGE Those are called Histâ—iones or rather Histrices which play vpon Scaffoldes and Stages Enterludes and Comedies or otherwise with gestures c. YOVTH What say you to those Players and Playes Are they good and godly meete to be vsed haunted and looked vppon which nowe are practised AGE To speake my minde and conscience plainly in the feare of God they are not tollerable nor sufferable in any coÌ„mon weale especially where the Gospell is preached For it is right prodigalitie which is opposite to liberalitie For as liberalitie is to helpe and succour with worldly goods the man which is poore and standeth needefull thereof and also to giue to the mariage of poore Maydens high wayes or poore schollers c. So prodigalitie is to bestow mony and goods in such sort as it spent eyther in banketting feasting rewardes to players of Enterludes Dicing and Dauncing c. for the which no great fame or memory can remayne to the spenders or receyuers thereof YOVTH I haue hearde saye that one Plautus a Comicall Poet spent all his substance vpon Players garments Also one Roscius a Romane and a player in Comedies whom for hys excellencie in pronunciation and gesture noble Cicero called his iewell the Romaines also gaue him as hystories reporte a stipende of one thousande groates for euery daye which is in our mony xvj li.xiij.s.iiij.d Lucius Silla being Dictatour gaue to him a ring of golde c. Sith these and such other gaue to such vses why may not we doe the like AGE Bicause these are no examples for Christians to followe for Christ hath giuen vs a farre better rule and order how to bestowe our goodes vpon his needie members whiche lie in the streetes prisons and other places and also those that are afflicted and persecuted for the testimonie of a good conscience for the Gospels cause c. No man sayth Chrysostome was euer blamed bicause he had not builded vp costly temples or churches c. but euerlasting fire of hell the punishment of the Deuilles doe hang ouer vs except wee doe consider Christe in his members wandering as straungers lacking harborough and as prisoners wanting visitation c. The like maye I say of the giftes buildings and maintenance of such places for Players a spectacle and schoole for all wickednesse and vice to be learned in Saint Augustine sayth Donare quippe res suas Histrionibus vitium est immane non virtus Whosoeuer giue their goodes to Enterlude and Stage players is a great vice and sinne and not a vertue What doe the hystories report of Plautus
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
poysoned c. take awaye Playe there will bee no playing This did Marcus Antonius the Emperour verye well see who lying in his death hedde sayde to his sonne Commodus these wordes It is a most harde thing and a difficiil matter for a man to kepe measure in libertie of Playes or to bee able to restrayne the vryble of things desired vnlesse the things themselues be taken away that are desired for surely we be all made worse both olde and yong by reason of this libertie to play at Dice to enioye our owne filthie desires YOVTH I praye you who was the firste deuisour of Dyce playing It appeareth that it hath bene of a long continuance AGE There are diuerse opinions hereof Some saye that it was one Attalus Others suppose that it was deuised by one Brulia Polydose Virgill sayeth that one Lydi deuised this among the Lydians a people of Asia of great loue and policie what time a great famine was among them that by passing away the time with this Play they bare out their hunger the better and their vittailes endured also the longer c. Others saye that one Palamedes being In an armie of the Greekes agaynst the Troianes ydle inuented this Diceplaye to passe the time away and also to saue vittails c. But certainly those that write of the inuentions of things haue good cause to suppose Lucifer the Prince of Deuilles to be the first inuenter thereof and hell no doubte was the place where it was firste founded for what better alectiue coulde Satan deuise to allure and bring men pleasantly into damnable seruitude than to purpose to them a forme of Play which is his principall treasurie wherin the more part of sinne and wickednesse is contayned and all goodnesse vertue honestie and godlynesse cleane confounded YOVTH I assure you I neuer hearde before that Diceplaying was so wicked as you say AGE Publius sayth Quanto Aleator in arte melior est tantâ—nequior est As much more running the Dicer is in that arte so much the more wicked he is There cannot be a more playne figure of Idlenesse than Diceplaying is For besides that there is no maner of exercise of the bodie or minde therein they vse great and terrible blasphemings and swearings wicked brawlings robbing and stealing craft couetousnesse and deceyte â—h why doe we call that a play which is compact of couetousnesse malice craft and deceyte YOVTH What craft deceite and robbery can there bee in Dice playing Are not the little Dice cast downe vppon the table that euery man maye see them that hath but halfe an eye and may easily tell euery pricke and poynt vppon them And therefore I cannot see howe any man shoulde thereby be deceyued I suppose there is not a more plaine playe and lesse deceyte being alwayes before mens eyes than is Diceplaying AGE The blinde cateth many a flie and feeth it not For I perceyne that you are or else you seeme so to be ignorant of their skill and doings If you did vnderstande throughly of their false Dice cogging termes and orders it will make you to abhorre detest and desie all Diceplaying YOVTH Is there any more to bee considered in this Playe than plainly and simply so play with two dice and cast them out of our handes vpon the plaine boorde AGE Yea my sonne much more both for their craft in casting them and making them and also for the sundrie names of their Dice to be guile the simple and ignorant withall YOVTH I had neuer thought that there coulde be such deceyts in Dice playing or that men had anye cunning or sleyght therein to beguile any AGE For the obteyning of this skill of filthie Dice playing they haue made as it were an arte and haue their peculiar tâ—rmes for it And a number of lewde persons haue and daily doe apply it as it were Grammer or Logike or any other good seruice or science when as they associate togither with their harlots and fellowe theeues YOVTH What haue Dicers to do with harlots and theues AGE As much as with their very frends for they are all of one hall and corporation and spring all out of one roote and so tende they all to one ende ydlely to liue by rauine and craft deuouring the fruites like Caterpillers of other mennes labours and trauailes craftily to get it into their owne handes as theeues YOVTH I pray you shewe mee the occasion why men so earnestly are giuen to Dice playing AGE The first occasion to playe is tediousnesse and lothsomnesse of good labours Secondly is couetousnesse and greedinesse for other mens many which couetousnesse sayth S. Paul is the roote of all mischiefe YOVTH I perceyue by you that there groweth greate and daungerous inconueniences and mischiefes by this Diceplaying AGE You haue sayde truth For it is a doore and a windowe into all theft muriher whoredome swearing blaspheming banketting dauncing rioting drunkennesse pryde couetousnesse craft deceyt lying brawling fighting prodigalitie night-watchings ydlenesse beggerie pouertie bankcrupting miserie prisonment hanging c. And what not Saint Chrysostome â—ayth that God neuer inuented Playes but the Deuill for the people sate downe to eate and drinke and rose vp to play in the honour of a most filthie ydoll for when they had worshipped the calfe and committed ydolatrie they seemed to haue obteyned this rewarde of the Deuill namely to play Saint Ambrose saith also that Playes and pastimes sweete and pleasant when as yet they are contrarie to the rules of christianitie Sir Thomas Eliot knight sayth to such as are Diceplayers Euery thing sayth he is to be esteemed after his value but who hearing a man whom he knoweth not to be called a Dicer doth not aâ—on suppose him to be of a light credit dissolute vaine and remisse How manye Gentlemen howe many Merchants c. haue in this damnable pastime of Diceplaying consumed their substaunce as well by their owne labours as by their parentes with great studie and painfull trauell in a long time acquired and finished their liues in debt and penurie Howe many goodly and bolde yong men sayth he hath it brought to theft whereby they haue preuented the course of nature and died by the order of the lawes miserably These are the fruites and reuenues of that wicked merchandice of Diceplaying YOVTH Is it lawfull for any man to play at any game for mony to wynne it keepe it and purse it vp or no I pray you let me knowe your iudgement herein AGE I saye generally it is not lawfull to play for mony to winne it and purse it vp that is eyther to lose his owne or winne others to witholde it as good gaine YOVTH What reason is there hereof AGE The reason is most cleare and plaine First that play whatsoeuer it be was not appoynted or permitted as a meane and way to get or winne mony but onely for exercise of the bodie or recreation of the minde so that whosoeuer vseth it
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
c. But what so euer these saye Saint Chrysostome an auncient Father sayth that it came firste from the Deuill For when he sawe sayth he that the people had committed Idolatrie to the golden Calfe he gaue them this libertie that they shoulde eate and drinke and ryse vp to daunce One Sebastian Brant agreeth herevnto saying The first beginning and cause originall I saye the cause thereof is worthie blame For when the Deuill to deceyue men mortall And doe contempt to the high God eternall Upon a stage had set a calfe of golde That euery man the same might clearely beholde So when the fonde ground of misgouernance Caused the people this figure to honour As for their God and before the same to daunce When they were drunken thus fell they in errour Of Idolatrie and forget their creatour Before this Idoll dauncing both wyfe and man Despising God thus dauncing first began Whereby you may easily perceiue from whence this dauncing came euen from the deuill himselfe for there can neuer come good effects when the causes are euill as out of a stinking puddle can not come cleane water nor of thornes men can gather grapes or figs of thistles c. euen so out of our kynd of dauncing can come nothing but that which is euill and naught YOVTH Why do you speake so much against dauncing sithe we haue so manye examples in the Scriptures of those that were godly and daunced As Miriam Moses and Aarons sister tooke a timbrell in hir hande and all the women came out after hir with Timbrels and daunces c. Also Iephtah when he came at Mizpeh vnto his house his daughter came out to meete hym with Timbrels and daunces c. Also the women came oute of all cities of Israell singing and dauncing to meete King Saule with Timbrels with Instruments of ioy and with rebecks c. King Dauid also daunced before the Lorde with all hys might c. Also all the women of Israell came togither to see Iudeth and blessed hir and made a daunce among them for hir c. And she went before the people in the Daunce leading all the women and all the men of Israell followed in their armour c. Salomon sayeth There is a time to mourne and a time to daunce It is sayde in Saint Luke by Christe himselfe Wee haue piped vnto you and ye haue not daunced c. Manye suche lyke examples I coulde recite to proue Dauncing to be laudable and not so wicked as you seeme to make it AGE I perceyue you vse to reade the Scriptures for you haue collected out many examples for your purpose which serue you nothing at all to maintaine your filthie Daunce Herein you shewe your seife lyke vnto the Papistes for wheresoeuer they reade in Scripture Peters name vp goeth the Popes false supremacie Wheresoeuer they reade this worde Crosse they aduaunce out of hande their Roode and Roodeloft where they read Light they set vp their Tapers and Torches and where they reade this worde Will vppe goeth their freewill workes and where they reade of workes there they maintaine merits where they reade of fire there they say is ment of Purgatorie And when they reade this worde Uowe they applye it vnto their single and vnchast lyfe c. So play you and those that maintayne Dauncing for wheresoeuer you reade this worde Daunce presently you apply it in such sort as though were ment thereby your filthie Dauncings which is not so if it be diligently considered Saint Hierome sayth Nec putemus in verbis scripturarum esse Euangelium sed in sensu non in superficie sed in medulla non in sermonum folijs sed in radice rationis Let vs not thinke that the Gospell sayth he consisteth in the wordes of the Scriptures but in the meaning not in the barke but in the pith not in the leaues of wordes but in the roote of the meaning YOVTH I speake not of words onely but I speake to proue Dauncing by certaine examples AGE The Logitian sayth that an argument made onely vpon examples halteth alwayes vpon one foote that is to saye that it is but halfe an argument As if he woulde say We must not buylde and make a rule vpon examples onely without there be some other reason and authoritie And therefore it is sayde Lâ—gibus enim viuimus non exemplis We liue by lawes and not by examples If then a Logitian so saye vpon prophane arguments we ought a great deale more so to saye touching diuine causes And if a Logitian will not allowe an argument whiche is not made but vpon examples thinkest thou that the holye Scripture doth admit and allowe it YOVTH And why not I pray you AGE Bicause the people then woulde fall into sinne and great errours As a man woulde saye Abraham had the companie of his seruant Agar and therefore I may haue the companie of my seruant Likewise a man might say that Iacob had two sisters to wife and therefore I may also haue two A man might likewise say Abraham pleased God in that he sacrificed his son Isaac therefore I shall please him in sacrificing my sonne vnto him c. And so if we must argue by examples without reason and authoritie of holy Scripture there shoulde be nothing but confusion in christian religion YOVTH I pray you then let mee heare your reasons to the contrary that these examples and such like c. serue not for the maintenance of Dauncing AGE Neuerthelesse that I haue spoken sufficient herevnto yet I will make aunswere to your examples YOVTH I shall giue attentiue eare therevnto AGE First that Daunce that Miriam Aarons sister and the other women vsed was no vayne and wanton Daunce for carnall and filthie pleasures as yours is but it was that kynde of Daunce which is called Chorea for they did it in praysing God signifying and declaring their great ioye that Moses and Aaron with all the children of Israell were passed the redde sea in safetie and their enimies Pharao and his hoste destroyed c. And the like order did Iephtah his daughter vse for the victorye that God gaue vnto hir father against his enimies c. And so did the women in meeting king Saule And also Iudith and the residue of the women c. praysed God for the victorie that Saule had ouer the Philistines And Iudith with the residue magnified God as appeareth in the xvj Chapter for that the Citie of Bethulia was deliuered from the enimies by the death of Holofernes and so in going altogither hande in hande reioyced and praised God in Psalmes Also here is to be noted in these examples that you alledge for Dauncing that Miriam and the other women and Iephtah his daughter the women that daunced in meeting Saule and Iudeth that daunced with the other women of Israell for ioye of their deliuerye c. daunced not with yong men but apart by themselues among