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
to receiue the true faith and religion YOVTH They say that they beleeue well and haue the true faith notwithstanding AGE Hearke I praye you what Saint Cyprian sayeth to them Quomodo dicit se credere in Christum qui non facit quod Christus facere praecepit Howe can be say that he beleeueth in Christ that doth not that which Christe hath commaunded Whereby you may see howe wyde these people are from true religion It was well sayde of Saint Augustine Constat fidem stultam non solum minimè prodesse sed etiam obesse It is ' certayne that a foolishe fayth not onely doth no good but also hurteth Therefore if you and they repent not yee shall one daye feele the iust rewarde thereof when in your tormentes and endlesse paynes yee shall bee forced with the wicked in hell to crye and saye Wee haue erred from the waye of truthe and haue wearied our selues in the waye of wickednesse and destruction And wee haue gone throughe daungerous wayes but the waye of the Lorde wee haue not knowne What hath pryde done to vs or what profit hath the pompe of riches brought vs YOVTH I pray you what causes are there to moue and persuade vs that wee oughte to heare and reade Gods holye worde AGE There are foure principall causes YOVTH What are they AGE The first cause to moue vs to heare reade the word of God is the commandement of almightie God our heauenlye father which sayeth Ye shall walke after the Lorde your God and feare him and shall keepe his commaundementes and hearken vnto his voyce Againe the Lord thy God will rayse vp vnto thee a Prophete like vnto me from among you euen of thy brethren vnto him shalt thou hearken c. This is my welbeloued sonne heare him c. He that heareth you heareth me and he that despiseth you despiseth me c. The Scribes and Pharisies sit in Moses seate all therefore whatsoeuer they bid you obserue that obserue and doe c. If ye loue me keepe my commaundements c. Search the Scriptures for in them ye thinke to haue eternall life and they are they which testifie of me c. The seconde cause is the ende that we were created and redeemed for that is to learne to knowe God to honour him worship him glorifie him to feare him loue him and obey him as our God and father as Chrysostome sayth Omnia condita esse propter hominem hunc autem conditum esse propter deum hoc est ad agnoscendum glorificandum deum c. All things were ordeyned to be made for man man was ordeyned to bee made for God to the ende to know and glorifie god c. So Dauid sayd I shall not die but liue and declare the workes of the Lorde So Paule sayeth Glorifie God in your bodie and in your spirite for they are Gods. Againe Whatsoeuer ye doe doe all to the glorie of God. The thirde cause is our owne infirmities for that we are nothing we knowe nothing nor can perceyue any thing as of ourselues without the helpe of Gods spirit and the word of his promise Ireneus sayth Cùm impossibile esset sine deo discere deum per verbum docet Deus homines scire Deum When it was impossible to knowe God without God God by his worde teacheth men to knowe God. So Dauid sayeth that a yong man shall redresse his waye by ruling himselfe according to Gods worde His worde is a lanterne to our feete and a light to our paths c. The lawe of the Lord is perfect conuerting the soule the testimonie of the Lorde is sure and giueth wisedome vnto the simple the cōmaundements are pure giue light vnto the eyes by them is thy seruant made circumspect and in keeping of them there is great rewarde Saint Paule sayeth Whatsoeuer things are written afore time are written for our learning that we through pacience and comforte of the Scriptures might haue hope Againe The whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct and to instructe in righteousnesse that the man of God maye bee absolute being made perfect vnto all good workes That is sayeth Bruno it is profitable to teache them that are ignorant so reproue and conuince them that speake against the faith to correcte sinners to instruct those that are rude and simple Chrysostome also sayth Quicquid quaeritur ad salutem totum iam impletum est in Scripturis qui ignarus est inueniet ibi quod discat qui contumax est peccator inueniet futūri iudicij flagella quae timeat qui laborat inueniet ibi glorias promissiones vitae aeternae Whatsoeuer is sought for saluation is wholy conteyned fulfilled in the scriptures he that is ignorant shall finde there what he ought to learne he that is a stubborne and disobedient sinner shall finde there scourges of the iudgement to come which shall make him feare he that laboureth and is oppressed shall finde there promises and glorye of eternall life The fourth and last cause is the sharpe punishment that God pronounceth againste such as you haue hearde declared before when we talked of Gods curses and plagues Christ sayth himselfe this is the condemnation that light is come into the world and men loued darkenesse rather than light bicause their deedes were euill c. Thus you haue hearde the causes why we oughte to heare sermons preached by those that preach Christ truly and to reade the holy Scriptures YOVTH These causes are excellent and of great importance and of necessitie to be considered of all men AGE You say truly they are so yet for your better instruction I pray you aunswere me to these questions whiche I shall demaunde of you YOVTH I will if I be able AGE Why doth God erect his throne amongst vs YOVTH Bicause we shoulde feare him AGE Why doth he reueale his will vnto vs YOVTH Bicause we should obey him AGE Why doth he giue vs his light YOVTH Bicause we shoulde see to walke in his wayes AGE Why doth he deliuer vs out of troubles YOVTH Bicause we should be witnesses that he is gracious AGE Why doth he giue vs his worde YOVTH Bicause we should heare learne and know him AGE Why doth he call vs by his Preachers YOVTH Bicause we should repent and so come to him AGE Why doth he gyue vs his sacramentes YOVTH Bicause they are seales of his promise that we shuld not be forgetfull of the benefites purchased for vs by the precious bodie and bloud of our sauiour Iesus Christ. AGE Why doth God giue vs vnderstanding YOVTH Bicause we should acknowledge him AGE Why doth he giue vs a wyll YOVTH Bicause we shoulde loue him AGE Why doth he giue vs bodies YOVTH Bicause we shoulde serne him AGE Why doth he giue vs eares YOVTH Bicause
sayth also De hoc primo consistam c. Herein will I first stande whether it be lawfull for the seruant of God to coÌ„municate with whole nations in such things eyther in apparell or in diet or in anye other kynde of their pastimes and mirth Saint Basill sayth Let ydlenesse and superfluous things bee put to silence where Gods churche is What meaneth this sayth Saint Origen leaue hir no maner of remnant The meaning is this Abolishe not certaine of the superstitions of the Chaldes reseruing certaine Therefore he commaundeth that nothing be left in hir be it neuer so little Therefore S. Augustine sayth that his mother left bringing of wine and cakes to the church for that she was warned it was a resemblance of the superstition of the heathen Tertullian reasoneth vehemently that a christian man ought not to go with a Laurell garland vpon his heade and that for none other cause but onely for that the Heathens vsed so to go c. How much more should we leaue off to imitate those filthie Playes and Enterludes that came froÌ„ the Heathens nay from the Deuill himselfe But as one sayth Dolosi hominis dolesae vestis Craftie man craftie coate These Players as Seneca sayth Malunt personam habere quà m faciem They will rather weare a visarde than a naturall face And therefore Saint Cyprian vehemently inueygbeth againste those which contrarie to nature and the lawe doe attire themselues being men in womens apparell and women in mennes apparell with Swannes fethers on their heads Silkes and golden apparell c. shewing forth in their Playes very Venus it self as if they were fully in the kingdome of Sathan c. YOVTH You haue in my iudgement paynted oute those things to the full and opened suche matters by the effectes as will iothe any honest man or good woman to come neare suche Playes AGE Nay truly I haue rather giuen but an ynkling hereof than opened the particular secrets of the matter YOVTH The publishing and opening of the filthie matters thereof is sufficient to proue that they ought to be ouerthrowne and put downe AGE You say truth YOVTH Yet I see little sayd and lesse done vnto them great resort there is daily vnto them and thereout sucke they no small aduantage AGE They are like vnto the citizens of Sybaris whiche were in all kinde of sensualitie delicious farre passing all other for they vsed commonly to bidde their guestes a whole yeare before that neyther the bidder might lacke time to prepare all dainties and delicious fare and costly furniture nor the guestes to adorne and trimme themselues vp with golde c. So they vse to set vp their billes vpon postes certailie dayes before to admonishe the people to make their resort vnto their Theatres that they may thereby be the better furnished and the people prepared to fill their purses with their treasures that they maye sing which Horace sayth Nowe are the braue and golden dayes Nowe same with play we gayne And golde can shewe vs many wayes Mens fauour to attaine For mony they heare the Musicke sweete And Playes they buye with golde We seeke for golde and straight vnmeete Our name by it is solde Therefore of them Boetius sayth Howe they doe get sewe folkes doe care but riches haue they must By hooke or crooke we dayly see they drawe men to their lust No faith nor feare of God haue they which doe those playes pursue Their hands are giuen to sell and spoyle their gaine they call their due YOVTH I doe nowe well perceyue the wickednesse hereof by that I haue hearde of you out of auncient authorities Councels Lawes and Decrees and I woulde to God suche lawes were nowe executed vpon such things which are occasions and loade stones to draw people to wickednes I maruaile the magistrates suffer them thus to continue and to haue houses builded for such exercises and purposes which offende God so highly fithe it came from the Heathen Sathan being the author as you haue proued For my part I shall henceforth Iesus Christ willing absent my selfe from such places and theatres and shall prouoke others to doe the like also .c. Yet I maruayle much fithe the rulers are not onely negligent and stowe herein to do but the Preachers are as dumme to speake and saye in a Pulpitte agaynst it AGE I doubt not but God will so moue the hearts of Magistrates and loose the tounge of the Preachers in such godly sort by the good deuont prayers of the faithfull that both with the sworde and the worde such vnfruitfull and barren trees shall be cut downe to Gods great glorie comfort and safetie of his people and encrease of vertue and christianitis whiche God graunt for his Christ Iesus sake YOVTH Amen Amen good Lorde AGE Nowe that you are resolued in this poynt according vnto your request and desire let this suffice at this time as touching this matter and let vs go forwarde to reason of some other matter YOVTH Before we reason of anye other matter lette me vnderstande your indgement as touching Comedies and suche lyke things whiche Schollers doe manye times practise and vse both in the Uniuersities and also in diuerse other good Schooles AGE Saint Cyprian wryting vnto his friende Euagrius in a certaine Epistle sayth that he is Doctor non erudiendorum sed perdendorum puerorum c. A teacher not of learning but of destroying childreÌ„ which practise them in these Enterlude and Stage playes For sayth he Quod malè didicit cateris quoâ—abque insinuit that euil which he hath learned he both also coÌ„municate vnto others c. Not withstanding you shall vnderstand the S. Cyprian speaketh here of him that did teach and practise only this kynde of vaine pastimes and playes and did allure children vp therein But to shewe you my minde plainlye I thinke it is lawfull for a Scholemaister to practise his schollers to play Comedies obseruing these and the like cautions First that those Comedies which they shall play be not mixt with any ribaudrie and filthie termes and wordes which corrupt good manners Secondly that it be for learning and vtterance sake in Latine and very seldome in Englishe Thirdly that they vse not to play commonly and often but verye rare and seldome Fourthlye that they be not pranked and decked vp in gorgious and sumptuous apparell in their play Firstly that it be not made a common exercise publikely for profit and gaine of mony but for learning and exercise sake And lastly that their Comedies bee not mixte with vaine and wanton toyes of loue These being obserued I iudge it tollerable for schollers YOVTH What difference is there I pray you betwene a Tragedie and a Comedie AGE There is this difference A Tragedie properly is that kinde of Play in the which calamities and miserable endes of Kings Princes and great Rulers are described and sette forth and it
â— a signe of excellent loue betwene that is them when in dede it is vtterly a discredite to both of them and a token that they loue not in the Lorde Thus we are wise sayth the Prophet to doe euill but to doe well we haue no knowledge YOVTH They saye it is written in Ecclesiastes that wee ought not to be too righteous nor too superstitious for that were the way to bring in superstition agayne and to take away christian libertie AGE Saint Paule commaundeth the faithfull not onely to forbeare from that which is euill of it selfe but euen from all shewe of euil But these chaunce and Diceplayes that I haue spoken of or any such like are euill things of themselues not alone simple shewes as you haue hearde before and in effect I would faine knowe what ouerstrait rigour and seueritie of life we do enioyne to Christians if we allowe them honestly and moderately to play and sport themselues at all other games that eyther stand vppon sharpenesse of wit or wholesome and moderate exercise of the bodie Saint Chrysostome in his homilie of Iolenesse in hys time aunswering to like obiections sayth That when we doe restraine from the godly their superfluities we meane not to bring them to too great straitnesse of life To be short christian libertie euen in indifferent things must bee subiect to the politike lawes of the countries and to the edification of our neyghbours therefore we ought much lesse to take libertie in such hurtfull things Let reason sayth Syrach go before euery enterprise and counsell before euery action YOVTH They say there is no harm if they play at this game without swearing chasing or couetousnesse AGE If there be mony layde downe it is impossible that they shoulde play without couetousnesse and desire to win which must needes be vnsemely as I haue declared before and vtterly vnlawfull And where they say they see no harme besides the great mischiefes that is too great in this Diceplay as we haue sayde this my aunswere is ready that the ende of such games sheweth the mischiefe thereof Therfore Salomon speaketh very aptly to this matter There is a waye sayth he that seemeth right vnto men but the ende thereof is the waye to death yea whyle they laugh they shall haue heauie hearts the end of their ioy is sorowe a backslyding heart shall be filled with his owne wayes but the good man shall depart from him And so it seemeth that they do but weene and thinke that there is no harme in it being caried awaye with affections but the triall proueth the harme too too great and therfore good men can perceiue it YOVTH They alledge that there is none but common game-houses and tabling houses that are condemned and not the playing sometimes in their owne priuate houses AGE That game which is called Alea is condemned and not the house alone where the play is vsually kept and what allureth vs to customable and ordinarie playe but onely the beginning to handle Dyce in our owne houses To say that there is a vertue called curtesie which in Greeke is called Eutrapelia that coÌ„sisteth in mans sporting and recreating themselues togither I likewise say so but that vertue alloweth not to playe at such detestable games as this Diceplay is but onely at honest and lawfull games as are the Chesse Tennise c. or such like and also to doe that but at conuenient times and that moderately without any excesse To be shorte there is no vsurie in the worlde so heynous as the gaine gotten by this playe at Dyce where all is gotten with a trice ouer the thumbe without anye trafficke or loane Seing therefore that these games are so contrarie to the worde of God so hurtfull wicked and of so daungerous beginning and mischieuous a consequence we ought vtterly to forbeare and detest them YOVTH They obiect further and saye that Diceplaying is not speciallye forbidden in the Scriptures and therefore they may vse it AGE So likewise there is nothing founde in the scriptures specially of Bakers Brewers Cookes Sadlers Shoomakers Tanners Clothiers Taylers c. Therfore may they do in their occupations what craâ—t and deceite they list to deceyue the commons as to vse false and vnlawfull wares to make vnholesome bread and drinke and meate for the common people c. no wise man will graunt them that libertie and yet you shall not reade of them in the scriptures yet you must learne that all things are founde generally in the holy Scriptures as in this Whether ye eate or drinke or whatsoeuer yee doe doe all to the glory of God Againe Whatsoeuer ye shall doe in worde or in deede doe all in the name of the Lorde Iesus c. I praye you what glorie of God is there in all their Diceplaying nay rather what disglorie is there not what swearing and blaspheming is vsed among them what couetousnesse and craft what falshoode and the euerie what fighting and brawling what pryde and ydlenesse what pouertie shame and miserie with such other like fruites I haue sufficiently declared vnto you already and therefore I am sure no Christian man will say that God is hereby honoured but rather dishonoured and therfore to be left off refused and detested of all good men Yet by their leaue this game of Diceplaying is spoken of in two speciall places in the Scripture that expresly make mention of it with as great detestation as is possible The one is in the olde Testament in the Psalmes And the other is in the newe Testament in Saint Iohn where he speaketh of the game that was played for our Sauiour Christes garment and plainly declareth that it was at lottes that is at Dice to shewe that the Church of God shoulde first be bewitched with suche lyke games to make the breach first to all other losenesse of life that the vnitie of the Church should be broken by such meanes c. YOVTH Hath any honest man of credit and reputation bene euill thought of for playing at Dice before this time AGE That there hath and not of the meanest sorte but Emperours Princes and Counsaylers YOVTH I pray you receite one or two to me for example AGE That I will. First the most noble Emperour Octanius Augustus for that he played at Dice and that but seldome hath among writers in diuers of his actes susteyned in hystories a note of a sharpe reproche and shame for his Diceplaying notwithstanding that he had many great vertues Cicero reproched Marcus Antonius in open senate as with one of the notablest faultes that he coulde cast in his teeth that he played at Dyce which he calleth Aleam Claudius Cesar Emperour of Rome shewed himselfe to be a foole and a very blockhead not onely for his other vices for that he played at Dice Also the Lacedemonians sent an Ambassadour to the citie of Corinth to ioyne
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
Againe My sheepe heare my voice ie Saint Gregory sayth Certissimum signum est nostrae praedestinationis Dei verbum libenter audire that is It is a most sure signe and token of our predestination gladly and willingly to heare the worde of God. Therefore if you will be of God and of his folde beare his voyce pronounced to you by his preachers thereby shall you profite your selfe please God and displease Satan Contrarywise you shall displease God and please Satan to your owne confusion which God forbid YOVTH I beseeche you good father declare to me plainelye by some proofes of holy scripture that Satan is displeased if wee heare the worde preached or read and also that he is so well coutented when as we neither heare nor reade the worde of God but continue in ignorance AGE That I will do good sonne God willing You may very well percevue his nature by that our Sauiour Christ saith Ye do not vnderstande my talke bicause ye cannot heare my word Ye are of your father the deuiil and the lust of your father ye will doe c. Also in these wordes of Christ When the vncleane spirite is gone out of a man he walketh through drie places seeking rest and when he findeth none he sayth I will returne vnto my house whence I came out and when he coÌ„meth he findeth it swepte and garnished then goâ—th he and taketh to himselfe seuen other spirites worse than himselfe and they enter in and dwell there so the last ende of that manne is worse than the first Therfore Saint Peter sayth your aduersarie the Deuil goeth about like a roaring Lion seeking whoÌ„ he may deuour c. Saint Paule sayth If our Gospell be then hid it is hid to them that are loste in whome the God of this worlde hath blinded the mindes that the light of the glorious Gospel of Christ would not shine c. Origen sayth Daemonibus est super omnia genera tormentorum super omnes poenas si quem videant verbo dei operam studijs dare scientiam diuinae legis mysteria scripturaruÌ„ intentis perquirentem In hoc corum omnis flamma est in hoc vruntur incendio Possident enim omnes qui versantur in ignorantia That is Unto the deuils it is a torment aboue all kindes of tormentes and a payne aboue all paines if they see anye man reading or hearing the worde of God and with feruent studie searching the knowledge of Gods lawe and the mysteries and secretes of the Scriptures herein standeth all the flame of the deuils in thys are they are tormented For they are sealed and possessed of all them that remaine in ignorance This you haue heard and may easily perceyue that this is he who by his ministers the Papists shut vp the kingdome of heauen before men This is that serpent that beguileth vs that our mindes shoulde be corrupte from the simplicitie that is in Christ he can transforme himselfe unto an Angell of light This is he that soweth Darnell amongst the Lords wheate This is that ennimie that commeth and raketh away the word of God out of our hearts least we should beleue and so be saued YOVTH What meaneth this latter sentence that you recited I pray you declare it to me AGE Christ hereby manifesteth what is the propertie and nature of Satan how he can abide no maÌ„ for to heare the word of God and obey it knowing wel that faith coÌ„meth by hearing hearing by the word of God and that they cannot heare but by the preaching c. therefore he practiseth by all wayes and meanes to make vs deafe that we may not heare the preaching and so beleeue and be saued Therefore my sonne marke this well that when as you or such others doe little delite or lesse regard to heare Gods worde preached that Satan doth possesse you and them and is become your maister and you his seruauntes and bondmen as Paule sayth Knowe ye not that to whome soeuer you giue your selues as seruants to obey his seruants ye are to whome ye obey whether it be of sinne vnto death or of obedience vnto righteousnesse Thus you see what an ennimie Satan is to mans saluation and his wages that he giueth is eternall death YOVTH Howe many wayes doth Satan go about to hinder vs from hearing the worde of God AGE He doth this by sundry meanes and wayes YOVTH I pray you declare theÌ„ to me as briefly as you may AGE I will so First he doth it by corruptioÌ„ of our natures and also by reason we are accustomed continually to sinne Secondly by a vaine hope and trust in our selues and our freewill Thirdly by an Epicurial and worldly care Fourthly by encouraging our selues to doe wickedly by the examples of other men that daily offende Fiftlye by pleasures pastimes and such like Sixtly by his owne craftinesse and subtiltie Seuenthly by rearing vp slanders vpon the preachers of the word of god Eightlye by open persecution c. These are the wayes and practises that commonly he vseth YOVTH I assure you they are dangerous practises and easie meanes to drawe vs from hearing the worde of god Yet hitherto you haue not expressed to me whether there be any daunger or punishmente threatened against suche as will not heare Gods worde AGE I was about so to doe if you had not interrupted mee in my talke so soone YOVTH I pray you let me heare them that by those threats I may learne to auoyde the daunger that may ensue vpon me in not hearing the Sermons AGE As the curses are greate against the contemners and negligent hearers of Gods worde so the blessings are double fold to the diligent and obedient hearer according to that saying in Logique Contraria inter se opposita magis elucescunt that is CoÌ„traries being set one against the other appeare more euident so by the curses you may the better consider of the blessings YOVTH In deede I shall so therefore speake on I beseeche you AGE It is written in Deuteronomie If thou wilt not obey the voice of the Lord thy God all these curses shall come vppon thee ouertake thee Cursed shalt thou be in the town cursed in the field cursed is thy basket store cursed shall be the fruit of thy bodie and the fruite of thy lande the encrease of thy kyne and the flockes of thy sheepe Cursed shalte thou be when thou commest in and cursed when thou goest out The Lorde shall sende vpon thee cursing trouble and shame in all that whiche thou settest thyne hande to due vntill thou bee destroyed and perishe quickelye The Lorde shall make the Pestilence cleaue vnto thee vntill hee hathe consumed thee from the lande the Lorde shall smyte thee wyth a Consumption and with the feuer and with a burning ague and with feruent heate and with the sworde and with blasting and with meldew c. as in
that Chapter you maye reade throughly wherein you shal finde most terrible plagues vpon those that are contemners and disobeyers of God and his worde In Samuell you may reade also that Saule was reproued for this fault and loste his kingdome for it Hath the Lorde saith Samuell as greate pleasure in burnt offrings and sacrifices as when the voyce of the Lorde is obeyed Behold to obey is better than sacrifices and to harken is better than the fat of Rammes Bicause thou hast cast away the worde of God therefore he hath cast away thee from being king Salomon sayth bicause I haue called and yee refused I haue stretched out my hande and none woulde regarde but ye haue despised all my counsels and wold none of my correction I will laugh at your destruction and mocke when feare commeth Then shall they call vpon mee but I will not annswere they shall seeke me earely but they shall not finde me bicause they hated knowledge and did not choose the feare of the Lorde they woulde none of my counsell Therefore shall they eate the fruite of their owne way and be filled with their owne deuises Againe he sayth He that turneth awaye his eare from hearing the law euen his praier shal be abhominable Reade Ieremie and see what plagues came vpon the people for their neglecting of Gods worde Ezechiell sayth that a booke was deliuered him against those that contemned and woulde not heare the worde of the Lorde and frame their liues aunswerable to it which was writteÌ„ within and without Lamentations mournings and wo. They that were called to the supper and refused to come had pronouÌ„ced against them that none of them which were bidden shall taste of his supper He sayeth also that the kingdome of God shall be taken from you and shall be giuen to a nation which shall bring fruites thereof Also you may perceiue by Christes weeping ouer Ierusalem when hee prophecied of their destruction for not comming to him when he called and for killing his Prophetes who were sent to call them to repentance howe wrathfull Gods indignation is against all such c. Uerye well did Saint Paul saye See that ye despise not him that speaketh for if they escaped not whiche refused him that spake on earth much more shall we not escape if we turne awaye from him that speaketh from heauen c. Chrysostome sayth Quanto naÌ„que maior gratia tanto amplior postea peccantibus poena The greater benefites we receyue at Gods handes and doe abuse them or not regarde them the greater punishment shall fall vppon them afterwarde YOVTH These sayings out of the Scriptures are terrible and pearce my heart and conscience very deepely AGE You knowe that the worde of God is a two edged sworde and entreth through sayth Saint Paule euen to the deuiding asunder of the soule and the spirite and of the ioyntes and the marie and is a discerner of the thoughts and ententes of the heart Whereby you see that it woundeth mortally the rebellious but in the elect it killeth the olde man that they should liue vnto God. YOVTH These paines and curses are terrible which maketh me to tremble for feare AGE Si horrescimus poenam horrescamus etiam causam poenae If we doe abhorre and feare the punishment let vs also abhorre and feare the cause of punishment which is sinne YOVTH I perceyue nowe that it is a greate sinne and they are in a great daunger that conteÌ„ptuously refuse to heare the word of God when it is preached AGE It is most true For as Augustine sayth Non minor erit reus qui verbum dei negligenter audierit quà m ille qui corpus Christi indignè sumit That is He is no lesse guiltie that negligently heareth the worde of God than he that eateth vnworthily the bodie of Christ. Saint Cyrill sayth If we doubt of them that he are the worde preached what shall we doe of them that doe neuer heare the worde preached at all YOVTH Will not ignorance excuse vs AGE Nothing lesse for it will rather accuse vs as Augustine sayth Ignorantia in eis qui intelligere noluerunt sine dubitatione peceatum est in eis autem qui non potuerunt poena peccati Ergo in vtriusque non est iusta excusatio sed iusta damnatio Ignorance in them that woulde not vnderstande without doubt it is sinne in them that coulde not vnderstande it is the punishment of sinne For in eyther of them there is no iuste excusation but iust damnation Therefore was it called the mother not of denotion as the Papistes terme it but of all mischiefe and vice But we maye saye of our aduersaries the Papistes as Ireneus sayde agaynst the Ualentinian heretikes Veritatis ignorantiam cognitionem vocant Ignorance of the truth and blindenesse they call knowledge YOVTH There are a number that persuade with themselues cleane contrary and think no offence lesse nay that is no offence at all to absent themselues from the Sermons and neuer scarce come to the Temple at prayer hauing no iuste but rather vnâ—ust occasions to followe their owne pleasures in whatsoeuer and yet boldly will say and affirme as I my selfe haue heard theÌ„ they are Gospellers and Protestantes and doe beleeue verye well in God and knoweth as much as the Preacher can or is able to say or teach them AGE Christ sayth Not euery one that sayth Lord Lord shall enter into his kingdome nor euerye one that can saye the Lords prayer the beliefe and the ten commandements is a good Protestant but they that doe the will of our heauenly father so the Iewes bragged that they had Abraham to their father and that they were not borne of fornication but that they hadde one father whiche is God yet Christ pronounceth that they are of their father the Deuill for his workes they did And amongst all the workes Christe speaketh of this sinnefull worke of Satan which was their bragging that they were Gods children and yet woulde not heare Gods worde But to those shall be sayd What art thou that takest my couenant in thy mouth and hatest to be reformed and cast my wordes behinde thee c. Although these men can saye well yet for that they shewe not obedience to their heauenlye father that sayeth This is my onely begotten sonne heare him He will destroy them with the hypocrites that professe they knowe God but by workes they denie him and are abhominable and disobedient and vnto euery good worke reprobate as Saint Paule sayth Hillarie speaketh of these men saying Multi sunt qui simulantes fidem non subditi sunt fidei sibique fidem ipsi potius constituunt quà m accipiunt that is There are many that counterfeyte faith and yet they are not subiect or obedient to the true faith these men doe rather prescribe to themselues a fayth than
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
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
qui nullius eget c. Voluntas hominum diuites faciunt pauperes non pecuniarum vel abundantia vel defectus that is to saye He is not a poore man I saye that hath nothing but hee is a poore man that coueteth and lusteth Agayne he is not riche that hath and enioyeth muche goodes but hee that coueteth no other mannes goodes c. the willes and desires of menne maketh riche and poore not the want or abundance of monye Seneca sayeth Diues est non qui magis habet sed qui minus cupit He is riche not that hath much but that coueteth least Therefore Saint Paule sayth Godlynesse is great gaine if a man be content with that he hath c. Whereby you see proued that you and such others are couetous men YOVTH Well let this passe and let vs come agayne vnto our former talke Is it lawfull for Christians to playe at all or not AGE I haue sayde to you my mynde herein alredy what neede you to vrge me so often to tell you YOVTH I will shewe you the reason why that I doe aske you againe AGE What reason is there that so moueth you to reiterate this so often Declare it YOVTH I haue often times hearde affirmed at the mouth of certaine graue learned Diuines that it is not lawfull for any Christian man professing the fayth and true religion of Christe Iesu to play at any game or pastime at all AGE Although in this poynt I am not altogither of their iudgement yet no doubt they seeme to giue reasons for it but yet I must needes confesse these reasons of theirs are sifted very depe and very harde and marueylous precise YOVTH I pray you let me heare what their reasons are that they seeme to persuade by AGE Their reasons are these Seing saye they that wee must yelde account to God of the whole course of our life and of eche particular dede thereof they aske what account we are able to yeelde to God of the time that we leese in playe And seeing say they that we must forbeare euery ydle worde that God rebuketh vs for yea though it be neither othe nor blaspheming of the name of God but onelye bicause it is ydle and spoken to no purpose howe then say they can we excuse our selues of all the ydle time that we spende in playing We must doe all say they that we doe be we great or small riche or poore to the glorye of god And when we playe can we saye that therein wee glorifie God. Paule say they willeth vs to redeme the time which we haue lost in fonde and euill things when we were Idolaters shall we thinke that it is lawfull for vs to leese and spende the same in playe nowe when we are called to the glorie of God It is sufficient for vs sayeth Saint Peter that we haue spent the time past of this lyfe after the lust of the Gentiles walking in wantonnesse lustes drunkennesse in gluttonie drinking and in abhominable Idolatries to the ende that the rest of the time that we shall liue in this fleshe we should liue no more after the concupiscences of men but after the will of god There are so many duties say they that God by his worde requireth of vs so manye meanes and holy exercises and occupations to bestow our selues eyther to the glorie of God or the profit of our neighbours at all houres both daye and night yea though they were longer and that euery daye had eight and fortie houres But in stede of bestowing our selues in holye exercises and better businesses wee spende away our time in playing therefore it is intollerable and by no meanes lawfull for any man that calleth himselfe a Christian to play There is the reading of the worde of God and other good bookes there is comforting the sicke visiting prisoners relieuing the nedy and also the occupations that ech man hath in his estate and particular calling all the whiche with other lyke exercises are expressâ—lye commaunded vs by the worde of God and we can scarce finde in our heartes to doe anye of them and yet can we bestowe say they so long time in playing Certainly all these things well considered we cannot perceyue say they howe it shoulde be seemely or lawfull for a Christian to lose any time be it neuer so little in play Saint Ambrose say they doth generallye condemne all kinde of playe As also Saint Chrysostome YOVTH I promise you they go very neare AGE Although they do yet for my parte I will not bee so straite or scrupulous For I say with Saint Augustine that it is the part of a wise man sometimes to recreate himselfe and reioyce the minde that he may the better away with longer continue and more chearefully returne to his ordinarie labour and vocation S. Ambrose sayth Licet interdum honesta ioca c. Honest pastimes are sometime lawfull YOVTH I woulde very gladly heare your answeres to their reasons which they haue made AGE My answere is this We must make distinction betweene the ordinarie things that a Christian is bounde of necessitie to doe and those things which are permitted and graunted him by God for the refreshing and helping of his infirmitie as to ease him when he is weary to sleepe after labour and to play after long paine Ouid sayth Quid caret alterna requie durabile non est The thing cannot indure that lacketh rest And therefore the holy Scriptures whiche are the rule of good and euill maketh mention of playing and alloweth Christians so to doe Zacharie sayth And the streetes of the citie shall bee full of boyes and girles playing in the streetes thereof Also when Saint Paule sayth Whether ye eate or drinke or whatsoeuer else ye doe doe all to the glorie of god Wee maye by this worde whatsoeuer ye doe vnderstande all honest recreations which certainely is as lawfull and permitted to vs by reason of our infirmttie as is either eating drinking or sleeping when wee haue neede thereof And as our Lorde Iesus Christ sayeth That man is made for the glorie of God and therefore the Sabboth serueth for man and not man for the Sabboth so honest recreation is inuented for man and for his health which maketh vs the better and more deuout to serue god Then to playe at honest games and pastimes is a thing both indifferent and lawfull and such as are lefte to Christian libertie as Paule sayth Brethren ye haue bene called vnto libertie onelye vse not your libertie as occasion vnto the fleshe but by loue serue one another which thing must be obserued in any wise Neuerthelesse I coÌ„fesse we ought not to abuse through too great pleasure which we take in them no more than to abuse any other thing of the lyke kinde In very deede it should seeme too great a crueltie to restraine wearied natures ouertoyled bodies that they
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
religionis that is The Sabboth day was appointed of God not for Idlenesse simplye Idlenesse of it selfe is no where allowed of God therefore the ydlenesse of the Sabboth day was commended for another purpose that is for the studie and diligent desire of religion Therefore he commaunded to rest from our handie labors that wee might bestowe all that time in the exercise of religion It is likewise in the very same commaundement sayde that God rested the seauenth day c. Shall we cōclude with the heretikes that God sitteth ydelly in heauen and hath no care of his creatures by his heauenly prouidence nowe he hath once created them God forbid This rest of God as the Scripture testifieth was à creatione sed non à gubernatione it was from creating but not from gouerning and ordering them For he doth alwayes by his power sustaine them by his prouidence gouerne and rule them and by his goodnesse nourishe them Wee must rest therefore from handie and bodily workes but we must not cease from such works as pertaine vnto the true worshipping of god This seruice among the fathers were vsed in iiij things that is First in reading interpreting and hearing of Scriptures Secondly in prayers publike and priuate in celebrating and receyuing of Sacraments Thirdly in collecting and gathering for the poore and indigent Fourthly in visiting and distributing to the poore and making of peace and vnitie among neighbours where any controuersie was YOVTH Then I perceyue we must refrayne from all other labors vpon the Sabboth except those which you haue specified and so of necessitie we ought not to vse any labour or work what neede or necessitie soeuer there shoulde be AGE You must note that the Sabboth was made for man and not man for the Sabboth and therefore is the sonne of man Lorde ouer the Sabboth The Sabboth was instituted of God to conserue man and not to destroy man and therfore the Sabboth is to be dispensed withall as often as it shall be through our necessitie safetie or health so required Of the which thing our Sauiour Christ disputeth in Mathew and Luke for in such things the libertie of the Christians doth consist And wheras the Priests and Leuites were exercised openly in slaying of beastes in the Temple scumming seething and burning them prepared for their sacrifices were not counted guiltie of the breache of the Sabboth daye In lyke sort it shall be lawfull to prepare meate for our neede on the Sabboth day and to feede the body Mattathius thought it had not bene lawfull to fight vppon the Sabboth day but when he considered the ende of the Sabboth howe it was ordeyned to preserue and not to destroye willed all men to make battell vpon the Sabboth day bicause they might not die all of them as their brethren did whiche were murthered by their enimies So it is lawfull vpon the Sabboth daye to heale the sicke to visit the sicke and prisoners to succour the needy to fight in defence that we may preserue the creature of god If it bee lawfull as Christ sayth to drawe a beast out of a ditch or myre on the Sabboth day why is it not lawfull on the Sabboth daye to saue a house that is ready to fall or a burning or to moore a ship faster that is ready to runne against the rockes Why is it not lawfull on the Sabboth day to gather togither corne or haye which hath layne abrode a long time and to saue it least it shuld through the iniurie and force of the weather and hie floudes and springs of waters be vtterly destroyed YOVTH If it be so as you haue sayde why then did Moses and Aaron commaunde the congregation to stone to death that man that was founde gathering stickes vpon the Sabboth day And why doth God threaten such plagues on those that carie any burthen on the Sabboth day AGE In that he was stoned to death was not simplye for gathering of stickes or that he did this of necessitie or of ignorance and simplicitie as some suppose but for that he did it of set purpose consumeliously obstinately and stubbornely didde breake and violate this commaudement of God Or as it were in spite of Moses Gods magistrate woulde doe this in the open face of all people teaching others by his example to do the like therfore Moses commaunded to stone him to death according to the lawe For if he had done it of ignorance necessitie and simplicitie then shoulde not he haue died as it is expressed in the very same chapter but certaine burnt offerings had bene offered to the Lorde for him c. But sayeth the Lawe if anye person doeth presumptuously despise the worde of the Lorde and breake his commaundements he shall be vtterly cut off from among the people c. Whereby you may perceyue that he was put to death for his contempt against the Lorde And for that cause Lyra◠supposeth this man was first kept in prison vntill it was tryed out whether he did it contemptuously or ignorantly And for that God sayth He that defileth the Sabboth shall die the death c. It was repeated of God for a speciall poynte teaching hereby that the whole keeping of the lawe standeth in the true vse of the Sabboth which is to cease from our workes and to obey the will of god For the obseruation of the Sabboth doth extende as well vnto the faith we haue in God as vnto the charitie of oure neighbors Also by this example we see the authoritie of the magistrate howe it is not onelye to punishe matters and faultes committed agaynst the seconde table but also for faultes and trespasses committed against the first table for matters touching religion So S. Augustine sayth In hoc Reges sicut eis diuinitus praecipitur Deo seruiunt in quantum Reges sunt si in suo regno bona iubeant mala prohibeant non solùm quae partinent ad humanam societatem verum etiam quae ad diuinam religionem that is In this Kings as it is commaunded them of God doe serue God as Kings if in their kingdome they commaunde good things and forbid euill things not onely those things which pertayne to humaine societie but also to all godly religion Some read of Nabuchodonosor howe he serued God when he forbad by a terrible law all men dwelling in his kingdome from blaspheming god So likewise we may reade of that godly king Ezechias how he destroyed the temple of the Idols c. Whereby we see that Princes may lawfully deale in matters of religion and also may lawfully put to death open and obstinate Papistes and heretikes that holde any false doctrine manifestly against the worde and commaundement of God. Whereas Christ sayth Let both the tares and wheate growe togither vntill the Haruest c. appertayneth nothing vnto the Magistrate but vnto the
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
confesse your lewde life which is a token that Gods spirit is in you For as you confesse we ought euery man in his calling to doe good for in doing nothing we learne to doe euill so that you nowe flee from that vaine ydle life which before you haue liued and spent a great time therin notwithstanding Nunquam serum est quòd verum est that is Neuer to late done which is truly done that will come to passe that Ouid sayth Otia si tollas periere Cupidinis areus If thou flee ydlenesse Cupid hath no might His bowe lieth broken his fire hath no light YOVTH By what meanes shall I frame my selfe herevnto and to redresse my former wayes and naughtie ydle playes and pastimes and also my wily wanton lyfe which will be hard for me to bridle according to that saying of Euripides What custome we in tender youth by natures lore receaue The same we loue and like alwayes and lothe our lust to leaue AGE In dede as the Prophet sayth The waye of man is not in himselfe neither is it in man to walke and to directe his steppes Therefore you must with the same Prophet say Thou hast corrected mee and I was chastened as an vntamed calfe Conuert thou me O Lorde and I shall be conuerted The paths of man are directed by the Lorde c. Wherewithall sayeth Dauid shall a yong man redresse his wayes In taking hede therevnto sayth he according to thy worde For it is a lanterne vnto our feete and a light vnto our pathes c. This worde will deliuer thee sayth Salomon from the euill waye and from theÌ„ that leaue the wayes of righteousnesse to walke in the wayes of darknesse which reioyce in doing euill and delite in the frowardnesse of the wicked Therefore walke thou in the wayes of good men and keepe the wayes of the righteous Therefore sayth Saint Paule Bee not ouercome of euill but ouercome euill wyth goodnesse So that you must be nowe an earnest and continuall bearer of Gods worde often to pray and call vpon God through Iesus Christ. Alwayes be you tied to some labour and businesse neuer giue any respit to vnhonest lusts but with godly studies honest occupations resist the pride of the fleshe and with accustomed fasting prayers and repentance kepe vnder your lasciuious life For as S. Ierome sayth Semper age aliquid vt Diabolus adueniens semper te inueniat occupatum non enim facile capitur à diabolo qui bono vacat exercitio that is Alwayes be doing some thing that when the deuill commeth he maye finde thee well occupied for he is not easily taken by the deuill that applieth good exercise c. You must also call to remembrance what vowe promise you made in your baptisme you must remeÌ„ber that we be al called to godlynesse and cleannesse you must remember the shortnesse of your time and the vncertaintie thereof also the paynes of hell for the vngodly c. These things shall drawe you awaye from the companies of the wicked and make you desire the companie of the godly and vertuous men YOVTH I besech God I may folow this your good and godly counsell I beseech you let me craue your earnest and heartie prayers vnto God for me that I may crucifie the fleshe with the affâ—ctions and lusts thereof and as I liue in the spirite so I maye walke in the spirite AGE I will not fayle but pray for you that you maye obtaine this for his mercies sake and nowe I aduise thee hereafter to expresse by thy doings thy inward fayth that God may be glorified and turne no more to the puddle and vomit of your filthye ydle life And thus you see the long sufferance of God and his patience to vs warde that he woulde haue no man to perishe but would all men come to repentance And that you are now righteous bee you more righteous still and that you are holye bee you more holy still c. So that if these things be with you and abounde in you they will make you sayth S. Peter that ye neuer shal be ydle nor vnfruitfull in the knowledge of our Lorde Iesus Christ. YOVTH I perceyue now more and more still how good and profitable it is to accompany alwayes with the godlye thereby a man shall learne godlynesse for in the companie of the wicked there is nothing but wickednesse to be learned AGE It is good counsell my sonne that Salomon giueth saying Bring not euery man into thine house for the deceytfull haue many â—raynes c. Againe he sayth Who can be clensed by the vncleane For he that toucheth pitch shall be defiled with it and he that is familiar with the proude shall be like vnto him c. according to the olde saying If thou with him that haltes doest dwell To learne to halt thou shalt full well YOVTH By this your former discourse against ydlenesse to haue men labour in their vocation and calling doe you hereby include the lame dâ—aâ—e blinde aged impotent sicke c. and suche as are not founde in their members c. AGE Nothing lesse These are exempted and therefore of necessitie must be holpen accordingly with the ayde and comfort of the publike collection Therfore he that giueth to the poore lendeth to the Lorde and what he layeth out shall bee payde him againe c. The poore sayth Christ yee shall haue alwayes wyth you and when ye will ye may doe them good The fruite of the poore that is cast into their bosomes wil returne again with great profit Blessed is he that prouideth for the sick and nedy the Lord shall deliuer him in the time of aduersitie Giue almes sayth Tobie of thy substance and turne not thy face from any poore least God turne his face from thee c. Saint Paul willed the churches of the Corinthians as he willed the churches of Galatia to make gatherings euery first day of the weeke and put aside and laye vp as God hath prospred them that the necessitie of the saynts might be relieued c. Yet there must be a consideration in these also For manye of them which lacke the vse of their feete with their hands may pick wooll and sow garments or tose Oâ—am Many which lacke armes may worke with their feete to blowe Smithes bellowes c. to serue to go in errantes c. so as muche as maye bee in eche respect of persons we must labour to auoyde ydlenesse Herein also we must consider to helpe the broken aged olde men and women which neede to be susteyned of the common collection Also those that be persecuted for the Gospell of Christe must be ayded likewise Also captiues and prisoners eyther at home taken abrode in warres or else with Turkes Also menne that haue bene riche are fallen into pouertie eyther by the
Playes himselfe but also he must not teach others nor encourage them thereto S. Ambrose sayth that all such Playes though they seeme pleasant and full of sport must vtterly be abolished bicause no such Playes are mentioned nor expressed in holy Scripture S. Augustine sayth that such Enterludes and Playes are filthie spectacles For when the Heathen did appoint and ordeyne sayth he Playes and Enterludes to their Gods for the auoyding of the Pestilence of their bodies your Bishops for the auoyding of the pestilence of your soules hath prohibited and forbidden those kynde of Scenicall and Enterlude playes Thus you may perceiue and vnderstande howe those Playes haue bene thought off among the good and godly Fathers afore time which instructe vs thereby to hate and detest the like now in this latter time practised YOVTH Is there no lawes or decrees that haue bene made against such players of Enterludes fith they are so noysome a pestilence to infect a Common wealth AGE Uery many lawes and decrees YOVTH I pray you expresse some of them for the better satisfying of my minde herein AGE I will so doe God willing It was decreed vnder Constantinus the Emperour that all Players of Enterludes shoulde be excluded from the Lordes table Iohannes de Burgo sometime Chauncelour of Cambridge and a Doctor of Diuinitie in his booke entituled Pupilla oculi sayeth that Histriones Enterlude players Non sunt ad ordines promouendi are not to be promoted to any dignitie the reason is sayth he Quia sunt infames for that those Players are infamous persons He noteth further howe they are knowen Hoc intellige de his quihis qui publicè coram pâ—pulo faciunt aspectum siue ludibrium sui corporis exercendo opus illud Understande this of those Players whiche vse to make shewes openly before the people or else in vsing their bodies to this businesse as to make sport to be laughed at In another place he sayth Histrionibus Magicis Scenteis alijs infamibus notorijs manifestis non est Eucharistria conferenda quiatales vitaÌ„ ducunt illicitam The Sacrament of thanksgiuing ought not to be ministred vnto stage players of Enterludes or to Witches Sorcerers or to anye suche infamous and notorious wicked persons for that they leade a lewde and vngodly lyfe In the decrees it is so decreed that all Enterlude players and Comedie players Heretikes Iewes and Pagans are infamous persons and ought to be taken for no accusers of any nor yet to bee produced as witnesses in any matter or cause before any Iudge if they be the law is that the partie may lawfully except against them say they are infamous persons for they are Players of Enterludes And this may you doe also against common Minstrels S. Augustine sayth also that those Enterlude players are infamous persons Cornelius Agrippa sayeth There was in times past no name more infamous than Stage players And all they that hadde played an Enterlude in the Theatre were by the Lawes depriued from all honoure and dignitie Also there is a notable Statute made againste Uagabondes Roges c. wherein is expressed what they are that shall bee taken and accounted for Roges Amongst all the whole rablement Common players in Enterludes are to be taken for Roges and punishment is appoynted for them to bee burnte through the eare with an hote yron of an ynche compasse and for the second fault to be hanged as a Felon c. The reason is for that their trade is such an ydle loytering life a practise to all mischiefe as you haue hearde before YOVTH If they leaue this lyfe and become good true labourers in the Common wealth to gette their owne liuings with their owne handes in the sweate of their face shall not they be admitted and taken againe to the Lords table and afterwarde to be reputed and taken for honest men AGE Yes trulye And therefore in the thirde Councell of Carthage it is put downe in these wordes Scenicis atque Histrionibus caeterisâ— personis huiusmodi vel Apostatis conuersis ad Dominum gratia vel reconciliatio non negetur To Players of Enterludes and Comedies and other such lyke infamous persons and Apostates conuerting and returning to the Lorde by repentance grace and reconciliation is not to bee denyed And this is according to the saying of the Prophete Ezechiell If the wicked will returne from all his sinnes that he hath committed kepe all my statutes and doe that which is lawfull and right he shall surely liue and not die c. YOVTH I pray you shewe mee from whence those kinde of Playes had their beginning and who deuised them AGE Chrysostome sayth the Deuill founde oute Stage playes first and were inuented by his crafte and policie for that they conteyne the wicked actes and whoredomes of the Goddes whereby the consciences of godly men are grieuously wounded and wicked lustes are many wayes stirred vp And therefore the Diuell builded Stages in cities Arnobius sayeth The Heathens supposed to haue pleased and pacified their Gods from their wrath and displeasure when as they dedicated to them the sounds of Instruments and Shalmes c Stage playes and Enterludes Saint Augustine sayth The heathen did appoint Playes and Enterludes to their Gods for the aduoyding of pestilent infections c. Theophylus sayth Gentes suos dies habebant quibus publica spectacula c. religiosa c. The Gentyles had their certaine dayes appointed for open spectacles and shewes c. which they dedicated religiouslye vnto their Gods. Clemens and others say Diabolus sir author Gentilium superstitionum That the Deuil is the author of the Gentiles superstitions For these causes many other sayth Theophilus christians were forbidden to vse any such like Playes c If you will know more hereof I will referre you vnto Polydore Virgil and also vnto Iohn Textor where you shall fully see the originall of all those Playes c. YOVTH I maruaile much this being as you say that these Playes and Enterludes are tollerated and suffred nowe a dayes in a Common wealth being so euill of it selfe and hauing so euill patrons AGE It is much to be maryled at in dede my sonne for where Gods Gospell is preached and taught such vaine ydle and filthie pastimes and myrthes shoulde sur cease and be banished far away from Christians from whence it came Beatus Rhenanus sayth Non solum temperandum fuit quae manifestam pra se ferrent impietatem sed etiam c. It was meete for them to refrayne not onely from such things as haue a manifest shew of wickednesse but also from such things as might bee called indifferent partly least anye of the weaker christians shoulde be corrupted partly also least the Heathens shoulde be encouraged in their errors thinking that thing for that the christians themselues doe it to be the better Tertullian
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
sorts that you speake of are to be reproued but the thirde sorte is to be commended YOVTH I praye you let me heare your iudgement hereof and first of all as you promised of the beginning and institution thereof AGE As touching the first Men of the olde time were accustomed with common vowes to sing certaine solemne ditties both when they gaue thankes to God and also when as they woulde obteyne any thing of him Wherefore Orpheus Limus Pindarus and Horace and suche like Poetes which vsed the Harpe wrote their hymnes for the most part for these vses Also in the Romane publike wealth the Priests of Mars which were called Salij caried shieldes and sang their verses through the citie Furthermore it was the manner that Musicke and verses were had when the prayses of noble men were celebrated chiefly at feastes whereby they which stoode by might be admonished to imitate their noble actes and detest suche vices which were cōtrarie vnto their vertues Moreouer they vsed them to recreate the mindes and to comfort such as were pensiue beauy and sad for the deade As Saule being heauie c. caused Dauid to playe vpon the Harpe to refresh him c. The vse hereof also we maye reade in Mathews when as Christ our Sauiour came into the Rulers house to raise vp his deade daughter the Minstrels and people were making a noyse that is according to their custome to play and sing c. Contrariwise when any great cause of ioye happened it was expressed by Musicke and songs as wee maye reade many examples hereof in the holy Scriptures as of Moyses sister Miriam Iudith Iephtah his daughter c. Likewise in weddings they were wont to playe musically and to sing wedding songs All these things if they bee done moderately and in due time are tollerable For Musicke and songs containe three kindes of good things that is honest profite and pleasantnesse For although singing of it selfe delighteth the mindes of men yet when wordes are ioyned vnto it which are of a iust number and bounde by certaine feete as Uerses are is much more pleasant And vndoubtedly Poetrie had hereof his beginning and cannot be denied but it is an excellent gift of God yet this ought to bee kept pure and chast among men bicause certaine lasciuious men haue and doe filthily defile it applying it to wantonnesse wicked lusts and euery filthie thing YOVTH Why doth Musicke so rapte and vanishe men in a maner wholy AGE The reason is playne For there are certaine pleasures which onely fill the outwarde senses and there are others also which pertaine only to the mynde or reason But Musick is a delectation so put in the middest that both by the sweetnesse of the soundes it moueth the senses and by the artificiousnesse of the number and proportions it deliteth reason it selfe And that happeneth then chiefly when such wordes are added vnto it whose sense is both excellent and learned Pithagoras opinion was that they which studied his doctrine shoulde be brought in sleepe with a harpe and by the accordes thereof also wakened whereby they might quietly enioy the time both of sleeping and waking Cicero affirmeth that rockes and wildernesses doe giue a sounde and cruell beasts by singing are assuaged and made to stande still as it is reported of the Unicorne when as men will take him they put a yong mayden into the wildernesse and when the Unicorne seeth hir he standeth still and when hee heareth the mayde sing and play on an instrument he commeth to his and sleepeth harde by hir and layth his head vpon hir lap and so the hunters kill him I may also speake howe the Poetes fable that when the walles of Thebes the citie were buylt the stones of their owne motion came togither with the founde of the Harpe And no man is ignorant what the same Poetes haue written of Arion who being taken by pyrates playing so melodiously vppon his harpe the Dolphin fishe with the great Whales delyted so muche in his Musicke that when as the Pyrates cast him into the sea the fishes caried him safely vnto the shore So haue they fayned of Orpheus And also who knoweth not howe muche Dauid here and there in his Psalmes prayseth bothe Musicke and Songs Secondly we must consider whether it may be vsed in Churches In the Cast part the holy assemblies euen from the beginning vsed singing which we maye easily vnderstande by the testimonie of Plinie in his Epistle to Traiane the Emperour where he writeth that Christians vsed to sing hymnes before day vnto their Christ and therefore were called Antelucanos coetus the morning assemblies And this is not to bee ouerslipte that these wordes were written in that time that Iohn the Euangelist liued for he was aliue vnto the time of Traian Wherefore if a man shall saye that in the time of the Apostles there was singing in holy assemblies he shall not stay from the truth Paule who was before these tymes vnto the Ephesians sayth Be not drunke with wine wherein is excesse but be filled with the spirite speaking vnto your selues in Psalmes and Hymnes and spirituall songs singing and making melodie to the Lorde in your hearts giuing thankes alwayes for all things vnto God euen the father in the name of Iesus christ To the Colossians he sayth Let the worde of Christ dwell in you plenteously in all wisedome teaching and admonishing your owne selues in Psalmes hymnes and spirituall songs singing with a grace in your hearts to the Lorde To the Corinthians he sayth When ye assemble togither according as euery one of you hath a Psalme or hath a doctrine or hath a tongue or hath reuelation or hath interpretation let all things be done vnto edifying By which wordes is declared that fingers of songs and Psalmes had their place in the Church But the west Churches more lately receyued the manner of singing for Augustine testifieth that it happened in the time of Ambrose For when that holy manne togither with the people watched in the Church least hee shoulde haue bene betrayed vnto the Arrians be brought in singing to anoyde tedrousnesse and to driue away the time But as touching the measure and nature of the song which ought to bee retayned in Musicke in the Church these things must be specially noted Saint Augustine in his booke of Confession confesseth and is also sorie that hee hadde sometime fallen bicause he had giuen more attentiue hede vnto the measures and cordes of Musicke than vnto the wordes which were vnder them spoken Which thing hereby he proueth to be sinne bicause Musicke and singing were brought in for the wordes sake and not wordes for Musicke And he so repented this his faulte that hee exceedinglye allowed the manner of the Churche of Alexandria vsed vnder Athanasius who commaunded the Reader that when he sang hee shoulde but little alter his voyce so that he
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