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
sumus à natura vt ad ludum iocum facti esse videamur sed seueritatem potius alia studia grauiora Wee are not made and brought forth into this worlde by nature to the intent we might appeare and seeme to be created to the maintenaunce of gaming and pastymes but we are borne to more weightie matters and grauer studies Therfore S. Paule sayth Whatsoeuer ye do do all to the glorie of God. YOVTH It seemeth to me you are so precise as if you wold make vs Stoikes that will thus exclude pastimes and playes froÌ„ vs as we nowe vse them AGE Haue you so quicklye forgotten what I sayde euen nowe that I did allowe of all honest good and lawful pastimes for those endes and purposes wherevnto they were appointed for mans recreation and comfort Cicero sayth in his booke of Offices to this effect and purpose Ludo autem ioco illis quidem vti licet sed sicut somno caeteris quietibus tum cum grauibus serijsque rebus satisfeceremus that is Honest games and pastimes are allowable but we ought to vse them as we doe sleepe and other eases of the bodie and to be taken after such time as we haue laboured inough in weightie matters and serious affaires As we read of the Romane Scruola he vsed often times to play at Tennise onely to recreate his spirites after hee had taken great paynes in weightie matters of the common wealth YOVTH I am verye gladde that you graunt some kynde of pastime and playes although you tye it to times matters and persons AGE Uery good reason it be so graunted as I haue sayde For as Cicero sayth Ludendi est quidem modus retineÌ„dus A measure ought to be kept in all our pastimes as the Poet sayth Est modus in rebus sunt certi denique fines Quas vltra citraque nequit consistere virtus I pray you what measure or meane keepe you your companions now a days that play when you should sleepe and sleepe when you shoulde labour The Lorde biddeth you watch and pray and you watch and play all night long wherby you are not able to doe your dutie in hearing of Gods worde receyuing of his sacramentes praying with the congregation nor yet able to vse your vocation and calling whereby you prouoke and heape Gods heauy displeasure and wrath vppon you therefore you haue greate cause to bee heartily sorye and to repent YOVTH Why sir by my sleepe I hurt no man for therein I thought no euill and therefore I haue not offended that I nede to repent me for it AGE My sonne in manye things we offende all both in thoughts words dedes dreames through corruption of our nature therefore haue wee nede to saye with Dauid Who can vnderstande his faultes Clense mee from secrete faultes O Lorde And whereas you saye by sleeping you hurt no man That is not sufficient to hurt no man but you must do good also Dauid sayth Eschue euill and doe good seeke peace and ensue it What good I pray you hath your sleepe and ydle pastimes done to you which hath hindered you from all good and godly exercises No good at all but rather great hurte for that you abused and not vsed your sleepe in due time and order by reason of your ydle nightwatching playes and ydle wanton pastimes to satisfie the pleasures and desires of the fleshe and therefore you neede repentance Hereby is inferred that generall rule Cuius rei est vsus eiusdem est abusus There is nothing vsed but that also maye be abused For God in mercie giueth vs nothing be it neuer so good but the deuill is presently busie to draw vs to the abuse thereof YOVTH Doe not you remember that Salomon sayth That there is nothing better than that a man shoulde be merye and reioyce in his affayres bicause that is his portion Wherefore then shall not wee in our youthfull dayes playe and pastime AGE Salomon speaketh not there of vaine wanton and ydle playes but declareth that man by his reason can comprehende nothing better in this life than to vse the giftes of God soberly and comfortably Also he speaketh against the greedie carefulnesse of the couetous rich men that vse to become slaues and bondmen to their mucke and riches contrarie to the rule of Dauid which he giueth saying If riches encrease sette not your heartes thereon A little before the place by you recited he sayth I knowe that there is nothing good in them but to reioyce and do good in his lyfe To that ende was it spoken of the wyse man against couetousnesse Auarâ— semper deest quod habet quà m quod non hâ—bet The rich man lacketh that which he hath as well as that he hath not Augustine sayth Non solum ille auarus est qui rapit aliena sed etiam ille auarus est qui cupidè seruat sua He is not onely a couetous man that taketh away another mans goods but also he is a couetous man that greedily and niggardlye keepeth his owne goodes from helping the poore so that it is a manifest token of Gods plague when a rich man hath not a liberall hearte to vse his riches Augustine sayth Siignem mittitur qui non dedit rem propriam vbi putas mittendus est qui inuasit alienum If he shall be cast and sent into fire that giueth not of his owne proper goodes where thinkest thou shall he be cast and sent that inuadeth and taketh away other mens YOVTH Why doe you speake so much to mee of this couetousnesse I am not rich and therfore not couetous AGE You are herein deceyued For Christ in his law saith Thou shalte not couet nor lust whereby he doth declare that a greedy mynded man although he haue no riches may be and is a couetous man. So that riches whiche is the gifte of God is not cause of couetousnesse but the filthye desire and insatiable mynde and heart of manne and also his greedy desire to haue Therefore Paule sayth The desire of mony he sayth not simply mony but the desire is the roote of all euill whiche whyle some lusted after he sayeth lusted they erred from the faith Againe They that will be riche fall into temptation and snares and into many foolishe and noysome lustes which drowne men in perdition and destruction So that wee see it is the lust and will and not the riches per se that doth make vs couetous men Augustine sayeth Tolle superbiam diuitiae non nocebunt Take away pride and vaineglorie and then riches will not hurt Non enim sayth Theophilact diuitiae nocent sed solicitudines earum Riches hurt not but the carefulnesse of them Chrisostome also sayth Non est pauper non est inquam qui nihil habet sed qui multa concupiscit vicissim non est diues qui multa possidet sed
care and businesse Yea and this remember my sonne Youth that filthie lustes are chieflye nourished by excesse and ydlenesse for thereof is the fire brande kindled and thereof is the oyle poured in and ministred so abundantly as not without cause that learned father Peter Martyr sayd Quamuis autem otium alat alioqui multa mala nihil tamen aut facilius aut magis alit quà m lihidinem that is Although ydlenesse otherwise nourisheth many euils notwithstanding the nourisheth nothing more easie than sensualitie and vnlawfull lust of whoredome therfore was it sayde of that wittie Poet Quaeritur Aegisthus quare sit factus Adulter In promptu causa est desidiosus erat That is It is asked wherefore Egisthus was Adulter made The cause is playne and quickly knowne since he with sloth was cladde YOVTH I perceyue the blinde eateth manye a flie For as Christ sayth He that walketh in the darke knoweth not whither he goeth And Saint Paule sayde that hee knewe not lust had bene sinne except the Lawe had sayde Thou shalte not lust Even so may I say that I had not knowne that Idlenesse had bene such a detestable sinne as it is except God had opened this to me by the meanes of you Nor yet that Satan thereby vseth to seduce and bring vs from all vertue to vice from faith to infidelitie according as Ecclesiasticus sayth Idlenesse bringeth much euill And as the saying of olde hath bene Otia dant vitia AGE It is the waye and practise that Satan vseth to steale into our hearts that he may possesse vs as Christ sayth While man slept there came his enimie Satan and sowed tares amoÌ„g the wheate c. As we see in king Dauid when he was yong he exercised himselfe in preparing a house for the Lorde and sayde I will not enter into the tabernacle of mine house nor come vppon my bed nor suffer mine eyes to sleepe nor myne eye lyddes to slumber vntill I finde out a place for the Lorde an habitation for the mightie God of Iacob After when he began to be ydle it is sayde in the booke of Samuel that Dauid went not vppe with Ioab his Captaine but sent him and all his seruants with him against the children of Ammon to besiege Rabbath But sayth the text Dauid remained in Ierusalem and fell to lye ydelly vppon his bed at noone or euening tyde and rose vp and walked vppon the roofe of his pallace and from the roofe he saw Bethsheba Uriah the Hittites wife washing of hir selfe and she was beautifull to looke vpon c. and Dauid sent for hir and she came vnto him and he lay with hir and gate hir with childe c. By this example you maye see the daungerous falles that Gods children fall into by this detestable vice of ydlenesse And therefore that old saying by you alledged is moste true Otia dant vitia Idlenesse bringeth and gathereth wheresoeuer she entreth all maner vices and wicked sinnes Ambrose hath a prety apt similitude to set forth the nature of Satan vnto vs and also his sleightes and craftie practises to deceyue vs to the ende we thereby may the better auoyde his subtilties YOVTH I praye you good father Age declare it to mee that I may learne somewhat thereby to auoyde that wycked enimie AGE The similitude is of a Crabbe and of an Oyster as thus The Crab sayth Ambrose deliteth very much to eate of the meate of Oysters but for that they Oysters are so strongly and well fenced with two harde shelles which he cannot breake by strength therfore he wayteth diligently to bring the Oysters out of the water into the hote sunne Whiles the Oysters open with the sunne and with the ayre and winde the Crab presently putteth a little stone into the Oyster as he gapeth whereby hee cannot close or bring togither againe his shelles then afterwarde the Crab without daunger putteth in his clawes and deuoureth the flesh at his pleasure Euen so sayth he when men are giuen to ydlenesse and open their mindes vnto pleasures the Deuill commeth and casteth into our mindes and hearts filthie cogitations in such sort that our shell which before did defende vs cannot be drawne close togither againe then full easily doth he deuour vs cleane YOVTH I promise you this is a proper similie verye aptly applied by S. Ambrose yet I pray you let me a litle further trouble you about this matter of ydlenesse AGE It shall be no trouble to mee saye on in the name of God what you haue to demaunde and I will aunswere you as God shall giue me leaue and knowledge YOVTH You haue hertofore mightily beaten downe all ydlenesse affirming also that God detesteth it and yet by your pacience I doe reade in the Law that God himselfe commaundeth vs to be ydle saying in the fourth commandement The seuenth day is the Sabboth of the Lord thy God in it thou shalt doe no manner oâ— worke thou nor thy sonne nor thy daughter nor thy man seruant nor thy mayde nor thy beast nor the straunger that is within thy gates c. Whereby it appeareth that the Lord alloweth of ydlenesse c. AGE You must learne to distinguish this word Idlenesse as Saint Augustine teacheth you saying Est otium desidiae otium cogitationis that is There is ydlenesse of sitting still and there is ydlenesse of meditations Uerye well noted also was it of Brentius saying Est otium ignauum quo inertes parant se non ad negotia sed ad delicias voluptates Est otium hâ—nesâ—um neâ—essariuÌ„ quo boni viri reddunt sese aptiores ad negotia vocationes suas sectandas Tale otium non solum suasit sed mandauit Deus in lege dum instituit Sabbatum iuber in co non hominem tantum verumetiam iuuenta quiescere Otiemur non ad luxum quod impij ignaui solent sed ad pietatem c. That is There is a beastly and slothfull ydlenesse which ydle persons get to themselues not for labours but for pleasures and delites There is also an honest and a necessarie ydlenesse whereby good men are made more apte and ready to doe their labors and vocations wherevnto they are called This kinde of ydlenesse God doth not onely persuade but also commaundeth it in his lawe in that he appoynted the Sabboth day and commaunded that in it not onely manne shoulde rest but the beasts also Let vs then be ydle not for carnall pleasures as the wicked and vngodlye are wonte but for godlynesse and vertues sake c. Maister Bullinger also sayeth Sabbatum à Deo institutum est non propter otium per se. Otium enim Deus nuspiam per se approbat proinde otium Sabbati commendantur propter aliud nimirum propter diligens religionis studium ideò enim feriandum praecipitur à laboribus manurijs vt hoc totum tempus impendamus exercitio
Spiritus est vicarius Christi in terra A TREATISE wherein Dicing Dauncing Vaine playes or Enterluds with other idle pastimes c. commonly vsed on the Sabbeth day are reproued by the Authoritie of the word of God and auntient writers Made Dialoguewise by Iohn Northbrooke Minister and Preacher of the word of God. Cicero de officijs lib. 1. We are not to this ende borne that we should seeme to be created for play and pastime but we are rather borne to say onesse to certaine grauer and greater studies AT LONDON Imprinted by H. Bynneman for George Byshop TO THE RIGHT VVORshipfull Sir Iohn Yong Knight his singular good friend Iohn Northbrooke wisheth increase of faith and knowledge in Iesu Christ continual health ioyful prosperity wyth as much increase of worship WHen I cal to minde right worshipful the excellent saying of the diuine Philosopher that saith Non nobis soluÌ„ natisumus ortusque nostri parteÌ„ patria vendicat partem parentes parteÌ„ amici c. we be borne not for our selues alone but some parte of our birth our countrey some part our pareÌ„â—s some part our friends do claime c. Plato did know only by the light of natural reason that al excellente and good giftes came of god and were giuen to the intente that a man shoulde therewith helpe and profite others Of like opinion were all the Philosophers which had tasted of honest discipline and learning made me to enterprise and take this treatise in hand that I mought therby helpe those that are diseased with any of these diseases either of diceplaying dauncing or vaine playes or enterludes whiche raigneth too too much by so much amoÌ„gst ChristiaÌ„s especially in these dayes and light of the Gospel of Christ c. who soeuer therfore doth â—hinke him self to be a member of the commoÌ„ wealth of Christ which is his mistical body he must nedes much more be inforced of Christian knowledge and charitie to imploy his labours in bestowing those giftes which God hath giuen him to the profit of others than those Philosophers which knew not god aright in his word through Iesus Christ. Saint Paul verie aptly by a similitude compareth the churche of Christ to a natural bodie c. As in the natural bodie euerie member helpeth the whole for we see that there is in a natural bodie such an affection and desire of euerie member to helpe and maintaine the other that not only the senses be readie to do their part and office as the eie to see the eare to heare the nose to smel the tong to tast c. so likewise in the rest of the senses but also al the other parts of the bodie do so much care for the whole that they refuse no danger though it be neuer so great to helpe and succour the same If anie man then which beareth the name of a Christian and of a Gospeller shal espy forth anie thing that may conduce and benefite the mystical bodie and doeth not his endeuour to the vttermost to bring the same ther vnto verily he is to be thought an vnprofitable member not worthy in my iudgemeÌ„t to be accompted of that meÌ„ber of whom Christ Iesus is the head And also that he had not tasted of the spirit of god which neither moued with example of the heathen nor with loue towards the brethren considering the great daungers that might ensue here vpoÌ„ would take some paines and endeuour to procure medicines so farfoth as in him lieth to ease help the same VVhich according to my exiled and slender learning haue made this little treatise againste Diceplaying Dauncing and Vaine playes or Enterludes giuing herein medicines and remedies against these diseases which most of al trouble the whole mébers of the body although at the first it seeme not toothsome yet I dare auâ—uch it is holesome VVe can be content for the health of our bodies to drinke sharp potions receiue and indure the operation of extreme purges to obserue precise hard diets to bridle our affectioÌ„s desires c. much more shold we so do for the health of our soules And wher should we seeke for this helth of our soules but only at Christ Iesus who is our only PhisitioÌ„ who calleth eueryone to himself that is burdened hevy lode and he will refresh theÌ„ thâ—s is that syrie serpent that as manie as toke vpon him should liue this is that I sope which purgeth vs this is that red Cow without blemish not vsed to the yoke that maketh vs white This is that sparrow which was staine c. to set vs at libertie This is the Lambe that taketh awaie our sinnes original and actual This is that Peliâ—aÌ„ which giueth out his own hart bloud to remain as his yong ones that haue ben stoong to death by the poyson of SataÌ„ As S. Ambrose saith Omnia Christus est nobis Sivulnus curare desideras medicus est S febribus estuas sons est Si grauaris inquitate iusticia est Si auxilio indiges virtus est Si morté times vita est Si coeâ—uÌ„ desideras via est Si tenebras fugis lux est Si cibÌ„u quaeris alimentuÌ„ est Gustate igitur et videte quam suauis est dominus beatus vir qui sperat in eo That is If thou desire to be healed of thy disease Christ is thy Phisition if thou wilt haue awaie the burning ague of sinne he is thy colde fountaine If thou be grieued with thine iniquities he is thy righteousnesse if thou be weake he is thy strength if thou fearest death he is thy life if thou desirest heauen he is the way if thou wilte auoyde darknesse hee is light if thou be hungry he is thy nourishment O taste therefore and see how sweete the Lord is blessed is the man that trusteth in him After I had gathered togither this simple worke which lay far abroad so had finished this treatise I mused with my selfe vnto what Patron I mought best direct the same In fine I found none more fit than your worship cosidering your vertuous and godly dispositioÌ„ which answereth your zelous and true profession of the gospel for I am assured you vtterlye defie and detest al kinde of Poperie whatsoeuer and for that I perceiue my selfe something addict and tyed with the bondes of singular great friendship flowing from you to me In recoÌ„pence wher of bicause I haue none other treasures to exhibite vnto you but onlie this little talent of my base and simple learning I do here dedicate vnto youre worship this hooke named a treatise against Diceplaying Dauncing and vain playes or Enterluds although rude homely yet I doubt not plaine profitable for these times of ours wherein we liue wherin I haue to craue that nothing more hartily I can obtest then your friendly acceptance of the same for it is a token of my hearty good wil remembring
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
and is worse than an infidell Agayne he sayeth Lette him that stole steale no more but let him rather labour and work with his hands the thing which is good that he may haue to giue vnto him that needeth Howe is it then that man shameth not to liue a trifling and an ydle loyterer considering howe painfully and busilye the poore Ant toyleth in the Summer gathering hir prouision and store for the Winter and also hauing such manifest precepts in holy Scripture to instruct him as you heare of Saint Paule himselfe Therfore he put that precepte to auoyde theft to moue the Ephesians to labour for that ydlenesse maketh one to consume his owne goods and treasures whereby commeth pouertie of that issueth out deceyt from thence commeth thefte he addeth a reason why he should labour not onelye to succour himselfe but those also that haue neede He biddeth them simply to worke but sayth worke that is good that is to saye that worke and vocation which God hath ordeyned and appoynted which is good and profitable to men A learned father sayth herevpon Prohibens pratias ac inutiles artes vt sunt histrioâ—um praestigiatorum Magâ—um Astrologicae alia omnes diuinationes aliaeque curiosae 〈◊〉 sorum generum Forbidding by Paules wordes euill and vnprofitable artes as of Enterludes Stage playes Iugglings and false sleyghts Witchcraftes Speculations Diuinations or fortune tellings and all other vayne and naughtie curious kynde of artes Whereby we haue to note with what kinde of labour and exercise we ought to get our liuings For 〈◊〉 it bee by these or such like wayes and meanes it is most detestable and abhominable before God and man and cannot escape without greate punishment vnlesse they repent and so turne from their wickednesse YOVTH Is there no remedy but that we must get our liuing with our owne labour and trauell AGE There is no remedie for the Lorde hath commanded it and therefore it must be done hee hath so decreed it as Iob sayth A man is borne to trauell as the sparkes to flee vpward Dauid sayth also Man goeth forth to his worke and to his labour vntill the euening Neyther are we borne to our selues onely but to others also Plato sayth Homines hominum causa esse generatos Eche man was borne and brought into this worlde for others sake as one man to helpe another Cicero sayth Non nobis solum nati sumus ortusque nostri partem patria vindicat partem amici c. Wee are not borne and brought into this worlde to our selues onely for owne sake but also for others for part of our birth and being our countrie doth chalenge and the other parte our parents and frendes doe require For otherwise Homo homini lupus est A man is a wolfe to a man that is a deuourer one of another Therfore let vs labour diligently in good exercises that we may haue to minister to the needy brethren remembring alwayes what is sayde It is a blessed thing to giue rather than to receyue Thus you may perceyue throughlye howe commendable the labouring man is and howe detestable and odious the loyterers and ydle persons are in any common wealth Otiosos vagos solitus est appellare fratres muscas quod nihil facientes boni Idlers and wanderers were wont to be called Friers flies which neuer doe any good Teaching hereby that Popishe friers were and are but ydlers and loytering vagabondes good for nothing but euen as flies flie abroade vpon all mennes meate to fill themselues of other mens trauels euen so doe they For they go ydelly a limiting abrode liuing vpon the sweate of other mens trauels Against such ydle Friers and Monkes Saint Augustine wrote a booke reproouing earnestly their ydle couetous life c. Seneca passing by a certaine towne called Uacia he sawe a Citizen of Rome ydle and loytering sayde Hic situs est Vacia Here lieth or sitteth the filth and dung of Uacia It was truly sayde of one Quod otium puluinar est Satanae That Idlenesse is Sathans fetherbed and pillowe that he layeth all ydlers and loyterers to sleepe vpon The Prophet Ezechiell sayth it was one of the sinnes of Sodom for which God plagued them saying This was the iniquitie of thy sister Sodom pryde fulnesse of breade and abundaunce of ydlenesse was in hir c. Saint Paule also reproueth a sorte of yong widowes which were in his time and lyued ydelly saying Refuse the yonger widdowes for they being ydle haue learned to go about from house to house yea they are not onely ydle but also pratlers and busie bodies speaking things whiche are not comely Here may you see what mischiefes ensue of ydlenesse both in men and women In olde time we reade that there was vsually caried before the mayde when she shoulde be maried and came to dwell in hir husbandes house a distaffe charged with flare and a spyndle hanging at it to the intente shee might bee myndefull to lyue by hir labour Also among the Romaynes when anye mayde shoulde be maried it was alwayes solemnized vpon the working daye to teach what they must doe c. Likewise they were wont in olde time to haue paynted Snayles in their houses to teache them thereby alwayes to keepe home within their owne house and to see hir seruants labour in their businesse duly and truly for the auoyding of ydlenesse the mother of all other vices Saint Hierome counsayled the mayde Demetrias to eschue ydlenesse And therfore when shee had made an end of hir prayers he willed hir to go in hande with wooll and weauing that by such change of workes the dayes seeme not long He did hir not to worke for that she was in any pouertie being one of the noblest women in Rome but that by such occasion of working she shoulde put out of hir mynde foolishe and filthie imaginations and fantasies A certaine woman of Lacedemon taken prisoner in warre was asked what she coulde doe I can sayeth she rule an house So Aristotle sayth That in keeping of an house it is the mans part to get and the womans to keepe But if she be spending wastfull prodigall and ydle Ecclesiasticus counsayle must be followed where he sayth Set a good locke where an euill wyfe is and to locke where manye handes are Otiositas ommum vitiorum magistra atque origo est Idlenesse sayeth Chrysostome is the mystres and beginning of all vice and wickednesse Cato sayth Segnitiem fugito qua vita ignauia fertur Nam cuÌ„m animus languet consumet inertia corpus as if he should saye A slothfull and ydle life is to be fled for when the mynde is vnlustie then ydlenesse consumeth the bodie Idlenesse moste delectable to the fleshe which deliteth aboue measure in sloth lithernesse ceasing from occupation sluggishnesse and heauinesse of mynde and it hath a desire to be doing of nothing and to be voyde of all
to care for to morowe for the morrowe shall care for it selfe the day hath inough with his owne griefe c. By this I doe gather that labour is not so necessarie or that wee shoulde haue any care but to cast all our care vpon the Lord for he careth for vs And therefore what neede we to labour AGE Christ doth not here clerely forbidde all kinde of care but onely that which commeth of a diffidence and mystruste in Gods prouidence You must consider that there are two sortes of cares First is that which is ioyned with fayth by honest labour to prouide for his familie things honest and necessarie For otherwise sayth Saint Paule he denieth the fayth and is worse than an infidell The seconde is that which riseth of doubt or despayre of an Epicuriall care and mistrust in the Lorde and this kynde of care is here by Christ reproued For Christs words teach vs that God will prouide for euery day that that shall bee necessarie though wee doe not encrease the present griefe thereof by the carefulnesse howe to liue in time to come And here you must note and marke that Christ our Sauiour doth not say Labour not for meate and drinke but be not carefull sayth he he doth not prohibite or forbid labour but Heathenishe and an Epicuriall carefulnesse Verum incrementum Dei non datur otiosis sed operantibus ac seminantibus God giueth not increase to ydlers but to them that worke and sowe c. So Saint Paule sayth â—nusquisque manibus suis laboret vt habeat vnde des necessitatem indigenti c. Let euery manne labour and worke with his hands that hee maye haue wherewithall to giue them that suffer neede And if your reason did holde true then we should neede neuer to pray for our necessities For that Christ sayth Your heauenlye father knoweth what neede we haue before we aske Againe bee not carefull what you shall eate or drinke c. Shall we therefore conclude herevpon that we must not pray or care litle or nothing what we eate or drinke whether it bee poyson carrion or anye vnwholesome thing No man is so foolishe I nowe so to doe And as for the birdes that doe not sowe or reape and the Lillies that labour not neyther spinne c. Although I may saye to you Legibus enim viuimus non exemplis Wee liue by lawes and not by examples Yet S. Augustine shall aunswere you in this point who hauing iust occasion to reproue certaine ydle Monkes that were in his dayes which woulde not labour for their liuing as they ought to doe but tooke occasion as you doe by the example of the birdes of heauen and Lillies of the fielde to be altogither ydle from any labour or good exercise of their bodies or handy occupations learning thereby to liue like the ydle Dumble Bee in the hyue vpon the sweate and trauels of other mennes labours Si vultis inquit imitari volucres Lilia cur haec quoque illa non imitamini Lilia non comedunt aut bibunt aues non recondunt in crastinum neque congregant in apothecas neque molunt coquuÌ„t at vos editis bibitis studiose reconditis that is If you will imitate and followe the example of the birdes and Lillies not to labour wherefore doe you not imitate them also in this poynte the Lillies neyther eate nor drinke the birdes doe not lay vppe against the morowe neither gather togither into the Sellers neither doe they grinde corne seeth or boyle meate yet you doe eate and drinke and are carefull and diligent to lay vp in store you do grynde corne and seeth and boyle meate for your vse Hoc enim aves non faciunt this the birdes and Lilies doe not sayth Augustine S. Chrysostome sayth Non dixit nolite laborare sed nolite solliciti esse Ergo sollicitiesse vetamur laborare auteÌ„iubemur Sic enim Dominus loquens ad Adam non dixit cum sollicitudine facies tibi panem sed cum labore sudore faciei tuae Ergo non solicitudinibus spiritualibus sed laboribus corporalibus acquirendus est panis Sicut laborantibus enim pro praemio diligentiae Deo praestante panis abundat sic dormientibus negligentibus pro poena negligentiae Desfaciente subducitur c. That is the Lorde did not say labour not but be ye not carefull Therefore we are forbidden to be carefull but we are commaunded to labour so the Lorde sayde vnto Adam he sayde not to him with carefulnesse thou shalt get thy breade but with the labour and sweate of thy face Therefore not with spirituall carefulnesse but with corporall labours our breade is to be gotten as to the labourers for the rewarde of their diligence by the blessing and helpe of God their breade encreaseth so to the slothfull and negligent for the punishment of their slothfulnesse ydlenesse God sendeth them penurie and want c. Nowe my sonne you haue hearde by Gods worde and the ancient Fathers what you ought to doe therefore learne you first to seeke the kingdome of God and his righteousnesse and all these other things shall be ministred vnto you that is applye the hearing of Gods worde and amende your life for God of his owne will begat vs with the worde of truth that we shoulde be the first fruites of his creatures And also to learne to walke in that vocation wherevnto euerye man is called as God maye bee glorified the poore members of Christe comforted and oure selues saued YOVTH By this your long discourse against ydlenesse it semeth to mee that you doe condemne hereby all Princes Noble men Magistrates Preachers Scholemaisters c. for they labor not nor haue any handie craft to get their liuing withall AGE You must note that there are two sortes of labours One is of the mynde and wit the other of the hands and body And so the Prince Rulers Magistrates Preachers Counsaylers c. in their vocation and calling laboureth with great studie and industrie of mynde and witte for the promoting of Gods glorie the good gouernement and state of the Common wealth teaching and preaching to the ignorant people to keepe men in peace and tranquilitie for you must not thinke that they labour not which doe not labour at the Plowe Cart or otherwise with their hands for the eternall God hath appoynted and diuided his Church militant for these foresayde causes into foure partes First into Principalitie Seconde into Nobilitie Thirde into Pastoralitie Fourthly into Vulgaritie So that euery member hath his office and calling not to be ydle but alwayes diligent and laboursome in their vocations accordingly therefore whatsoeuer the diuersitie is yet the profit is common and serueth to the edification of the Church So that it appeareth it is no small carke and care that Princes Rulers Pastours c. haue and take continuallye watching when others sleepe
Matthew and Zacheus among the toll takers Paule among the persecuting lawyers and Scribes c. YOVTH Truely good father I see that as they vsed Lot so are the preachers now vsed for the more they call them backe froÌ„ playing and Dauncing the faster they runne forwarde the harder they crye the deafer they are the more they loue them the worse they hate them AGE That is lamentable that the preachers are become their enimies for telling them truth and their foes for helping them The old saying is true Veritas odium parit Truth getteth hatred yet they must not leaue off to preach the word continually in season and out of season improue rebuke exhort with all long sufferings and doctrine let them cast out the seede of Gods word and let the Lord alone with the increase thereof YOVTH There was neuer more preaching worse liuing neuer more talking and lesse following neuer more professing and lesse profyting neuer more wordes and fewer deedes neuer trewer faith preached and lesse workes done than is now which is to be lamented and sorowed AGE You must not nor ought not to impute it vnto the preaching of Gods word but vnto the wickednesse and peruerse nature of mans corruption you know my sonne by the buds and fruits of trees times are discerned and known So truely by these their fruites which springeth of their corrupt and rotten trees of their flesh we are taught in the Scriptures that the time of haruest is at hand For Christ sayth that as the dayes of Noe were so likewise shall the comming of the sonne of man be for in the dayes before the floude came they did eate and drinke mary and gaue in mariage plant buy and sel c. and knew nothing til the floud came and tooke them al away c. he sayth also iniquitie shal be increased and the loue of many shall abate the preachers shal be hated and euil spoken of they shall bee excommunicated and killed c. And Paul also speaketh of those fruites largely that men shall bring forth in the last dayes saying This knowe also that in the latter dayes shal come perillous times for men shal be louers of their owne selues couetous boasters proude cursed speakers disobedient to parents vnthankful vnholy without natural affection trucebreakers false accusers intemperate fierce despisers of them which are good traytours heady high minded louers of pleasures more than louers of god hauing a shewe of godlinesse c. al which fruites wee may see euidently with our eyes raigning too much in al estats degrees Therfore it is no marueyle if they hate the light of Gods word for that their deedes are so euill and nowe made manifest to the world for he that doth euil hateth y light saith our sauior Christ c. YOVTH Truely you haue declared their fruites wherby we may easily gather that the day of iudgement is not far off but al this while they passe not for any exhortations nor haue any regard and consideration in the day of iudgement for they doe imagine with themselues that there is no immortalitie of the soule and that it is but a fable of Robyn hoode to tel them of the day of iudgemente and thinke death ought neuer to be remembred of them AGE These are the same people that saint Peter speaketh of saying This first vnderstand that there shal come in the last dayes mockers which wil walke after their lusts and say where is the promise of his comming for since the fathers died all things continue alike from the beginning of the creation Euen such as those Epicures and Atheistes which you speake of And Syrach sheweth the reason why these wicked ones cannot abide death O saith he how bitter is the remembrance of death to a maÌ„ that liueth at rest in his possessions and pleasures c. Althoughe they vse to say for a little time come let vs inioy the pleasures that are prâ—sent let vs al be partakers of our wantonnesse let vs leaue some token of our pleasure in euery place For that is our portioÌ„ and this is our Lot but one day they shal cry out and say in bitternesse of conscience if they repent not in time what hath pride profyted vs or what profit hath the pompe of riches and pleasures brought vs al these things are passed away like a shadow and as a post that passeth by Therfore sayth Salomon the hope of the vngodly is like the dust that is blowen away with the winde and like a thinne fome that is scattered abroad with the storme and as the smoke that is dispersed with the winde and as the remembraunce of him passeth that tarieth but for a day but the righteous shal liue for euer their reward also is with the Lord the most high hath care of them c. Now my sonne Youth time calleth me away I wil take my leaue and commit you to the tuitioÌ„ of the Almightie for I must hasten homeward and loke what I haue sayde to you kepe it practise it all your life long loke backe no more to filthy Sodom least it happen to you as did to Lots wife neither turne to your vomet like a dogge neyther yet to your filthy puddle and myre like a swyne for if you do â–ª your portioÌ„ wil be with those that shal be shut out of gods kingdome For if you after you haue escaped from the filthinesse of the worlde through the knowledge of the Lord are yet intaÌ„gled again therin and ouercome the latter end is worse with you than the beginning c. Therfore be neuer obliuious for as the wiseman saith Tantum scimus quantum memoria tenemus So much we know assuredly As we do hold in memory YOVTH I giue you most humble thankes for your good and godly counsel and fatherly instructioÌ„s and by gods grace I shall hereafter hate among al other vices this naughty loytering idlenesse prodigal wastful Diceplaying and filthy wanton Dauncing I wil draw and perswade as many as I can or may by any meanes froÌ„ it likewise by the grace of Iesus Christ I shal neuer let slip out of my minde these your godly sayings and fatherly instructions but wil write them vp in my hart AGE If you so do it is very wel and in al your actions and doings what soeuer you take in hande remember the ende and you shal neuer do amisse YOVTH God graunt that I may so do AGE Farewel my son Youth God blesse thee and rule thee alwayes with his holy spirit in the end and to the end YOVTH And you also good father for his Christes sake Amen FINIS Cicero Lib. 1. de officâ—s 1. Cor. 10.24 Iames. 1.17 1. Cor. 12.12.14.20 Col. 1.18 Rom. 12.4.5.6.7 2. Cor. 11.15.16.17.21.22.27 1. Cor. 12.26 Gal. 6.12 Col. 3.16 Prouerb 27.23 Col. 1.18 Ephe. 5.23 Esay 53.4 Luke 9.17 Cap. 11.28 Numb 21.9 Cap. 3.16