Spiritus est vicarius Christi in terra. A treatise wherein dicing, dauncing, vaine playes or enterluds with other idle pastimes [et]c. commonly vsed on the Sabboth day, are reproued by the authoritie of the word of God and auntient writers. Made dialoguewise by Iohn Northbrooke minister and preacher of the word of God

¶ To the Christian and faithful Reader.

IF such men, as wil be taken for Christians, would flee & abhorre so much the deedes of the Epicu∣res, & Saduces (gentle Reader) as they pretéd to detest the name and profession of them,* 1.1 verylye they would refraine, and temper themselues fró wickednesse and mischiefe, & would vse and ex∣ercise vertuous & godly life, no lesse than they now liue obstinat∣ly in vice, and behaue themselues in al their doings both wicked∣ly and vngodly. And again, they woulde none otherwise obserue, and kepe the commaundements of almighty God, than they now neither feare him, nor dread him at all.

* 1.2But vndoubtedly there is not one almost, which doth so much abhorre the thing it selfe in his hart (which thing may plainely ap∣peare by our dayly conuersation, our maners, and al that euer we do) as we eschew and flee the name. For how can those men be as∣sured in their consciences, that soules are immortal, which for the most part liue, as brute beastes do. Or that there be rewards repo∣sed for the godly in heauen, or punishment ordeyned for wicked mē in hel, which do inno maner thing feare to trásgresse & breake the cōmaundements of God, and do fal headlong into al kinde of vice and enormities, as though they did imagin, that either god is but a iesting stocke, and a sayned thing, or the soules and bodies do dye both at once. (as Pope Iohn the two & twentith held.)

Now I beseech thee (gentle Reader) what man is there, whome either the feare of Gods iustice doth withdraw from vice and sin, or yet doth induce and bring in minde to reforme and amende his life? wherin thou mayest iustly lament, and bewaile the folly & state of men, and much wonder at their blindnesse, or rather mad∣nesse, which in such shortnesse & vncertainty of life do so behaue themselues, that they haue no mind of any reformation, or amēd∣ment of our life, when we bee croked for olde age, and haue then fearsely one day to liue: far off is it, that we go about, or intēd that thing, when we be yonkers, and in our flourishing age. VVhen I re∣member with my selfe, that such is the follie of men, or madnesse

rather (as I may wel cal it) in deferring the reformatiō of their life and manners,* 1.3 maketh me sorowful.

It is a world to see and to behold the wicked people,* 1.4 how they wrest and turne the names of good things, vnto the names of vi∣ces. As if a gentleman haue in him any humble behauiour, thê the Roysters cal such a one, by the name of a Loute, a Clinchpoup, or one that knoweth no fashions: if a man talke godly and wisely, the worldlings deride it, and say, the yong Fox preacheth, beware your Geese,* 1.5 and of a yong saint groweth an old deuil: if a man will not dice, and play, then he is a nigard and a miser, and no good fellow: if he be no dauncer, he is a foole and a blockhead, &c. If a man be a Royster, & knoweth how to fight his fight, then he is called by the name of honesty: if he can kil a man, & dare rob vpon the high way,* 1.6 he is called a tall man, and a valiát man of his hands: if he can Dice, playe, and daunce, hee is named a proper and a syne nimble man: if he wil loyter and liue idlely vpon other mens labours, & sit al day and night at Cards and Dice, he is named a good compa∣nion, and a shopfellow: if he can sweare and stare, they say he hath a stout courage. If he be a whoremaister, they say he is an amorous louer and Venus byrde, it is the course of youth, he wil leaue it when he is olde &c. Vpon these people wil fal that woe and curse that Esay the prophet doth pronounce,* 1.7 saying: wo vnto them that speake good of euil, and euil of good, which put dronkennesse for light, and light for dronkenesse, that put bitter for swete, & sweto for sowre. Salust also speaketh of them saying, I am pridem equidem ver a rerum vocabula amisimus* 1.8 quia bona aliena largire liberalitas, ma∣larum yerum audatia fortitudu vocatur, that is to saye, Now of late dayes we haue lost the true names of things, bycause the giuing a∣way of other mens goods is called liberalitie, & vnshame fastnesse in noughtie things, is called high or gentle coutage.

VVhat is a man now a dayes if he know not fashions, and how to weare his apparel after the best fashion? to kepe company, & to become Mummer,* 1.9 & Diceplayers, and to play their twentie, forty or 100. li. at Cards, Dice, &c. Post, Cente, Gleke, or such other ga∣mes: if he cannot thus do, he is called a myser, a wretch, a lobbe, a cloune, and one that knoweth no felowship nor fashions and lesse

honesty.* 1.10 And by such kinde of playes, many of them are broughte into great miserie and penurye. And there are fyue causes hereof (as Iiudge) specially among al the rest.

* 1.11 First is vnbeliefe: for if we supposed not, that those things were fables, which are mentioned in the scriptures euery where of the last day of iudgement, and of the voyce of the Archangell, and of the trump of God, and of the throne of Gods seate, wherat al mé must stand, of the punishment of the wicked, of the euerlasting and blessed life, which the godly after this miserable life shal enjoy, of the resurrection of the bodies & soules, eyther to be partakers to∣gither of certaine ioye, or else of certaine paine, and also shall giue his accompt of al things, which he hath done, either intended, by thought, saide, or done, and how he hath vsed gods giftes and crea∣tures, towards his needy members, &c. VVithout al doubt & que∣stion they would not liue thus ydlely & naughtily as they do.

The second cause is, the boldnesse (to sinne) vpon gods mercie: this boldnesse is great in very deede, but yet it is such as they may well ynough deceiue thēselues withal.* 1.12 For of boldnesse they haue no sure trial at al. So Salomon saith, say not, the mercie of God is great: he wil forgiue me my manifold sinnes: for mercy and wrath came from him, and his indignation commeth downe vpon sin∣ners. &c. with this boldnesse I say, the wicked enimie of mankinde kepeth man in sinne continually, but like as god graunteth forgi∣uenesse at the first to the repentaunt: so doeth he also sharply pu∣nish those sinners which do continue obstinately (without repen∣tance) in vice and sin. For such men then, as repent not vnfainedly, and purpose to leade newe liues, conceiue a false hope and bolde∣nesse of the mercie of God. And by this meanes that the Diuell setteth forth to men this boldnesse, he bringeth this to passe, that they liue on forth quietly, and securely in vice and wickednesse, and thinke little or nothing with themselues at any time of anye reformation or amendment. And herein they despise the aboun∣dance and riches of the bountifulnesse & long suffering of god, being ignoraunt, that the goodnesse of god doth induce, and lead vnto repentaunce.

The third cause is, the custome of sinne, which is in a manner,

made naturall in long continuance. For like as it is harde for a mā to alter nature:* 1.13 so custome, if it be once rooted, cannot easily bee plucked vp and expelled. And therefore it is that learned men doe cal custome an other nature. It is as a certaine wiseman saith: such vices as we haue accustomed our selues to, from our tender age, cannot be without great difficultie weeded out afterward, whiche thing though it be very certaine and true, yet who seeth not how fondly fathers and mothers bring vp their children in cockering,* 1.14 and pampering them: from their infancie they bee giuen to none other thing, but to pride, delicious fare, and vaine idle pleasures and pastimes.

VVhat prodigious apparel, what vndecēt behauiour, what boa∣sting, bragging, quarelling and ietting vp and down, what quassing, feasting, ryoting, playing, dauncing and dicesing, with other lyke felowship that is among them▪ it is a wonder to see.* 1.15 And the pa∣rents can hereat reioyce and laugh with them, and giue libertye to their children to doe what they liste, neuer endeuouring to tame and salue their wilde appetites. VVhat marueyle is it, if they bee found thus naughtie and vicious, when they come to their full yeares, and mans state, which haue of children bene trayned and entred with suche vice▪ whereof they wil alwayes taste,* 1.16 as Horace saith, Quod nouatesta capit, inueterata sapit.

The Vessel wil conserue the tast of lycour very long, With which it was first seasoned, and thereof smelful strong: Euen so a child, if that he be in tender yeares brought vp In Vertues schoole, and nurtred wel, wil smel of Vertues cup.

If these men therfore at any time do fully purpose to repent the and reforme their liuing: as when their conscience moueth them, or the burthen of their sinne pricketh them:* 1.17 yet custome hath so preuailed in them, that they fal into worse and worse enormities, and like mad men desire the reformation of their life.

Consider I pray thee (good Reader) what ioly yonkers and lusty brutes these wil be, whé they shal come to be Citizens, and inter∣medlers in matters of the common welth:* 1.18 which by their fathers haue ben thus nicely and wantonly cockered vp neuer correcting nor chasting them for any faults and offences whatsoeuer. VVhat other thing but this, is the cause that there be now so many adul∣terers, vnchast and lewde persons and ydle Rogues? That we haue such plentie of Dicers, Carders, Mummers & Dauncers▪ And that such-wickednesse and filthy liuers are spred about in euery quar∣ter, but only naughty education and bringing vp: wel then, suche as impute this thing to the newe learning and preaching of the gospel are shamefully deceiued, hauing no iudgement to iudge of things No, no, the newe learning and preaching of the Gospell is not the cause hereof, but the naughty, wanton and foolish brin∣ging vp of children by their parents, as I haue declared.

* 1.19Also the slacknesse and vnreadinesse of the Magistrates to doe and execute their office, is a great cause of this: if they that vse ta∣uernes, playing, and walking vp and downe the streates, in time of a Sermon: if disobedient children, to their parents. If Dicers Mū∣mers, ydellers, dronkerds, swearers, Rogues & Dauncers, and such as haue spent and made away their liuing in belly cheare and vn∣thriftinesse were streightly punished, surely ther shuld be lesse oc∣casion giuen to offend, & also good men should not haue so great cause to complain of the maners of men of this Age. Therfore the magistrate must remēber his office: For he beareth not his sworde for naught, for he is gods minister and a father of the coūtrey ap∣pointed of god, to punish offenders: but nowadayes by reason of libertie without punishmente, and slackenesse of men in office, which wink at their faults, causeth so many idle players & daūcers to come to the Gallows as there are, for as the wise man saith, who so prohibiteth not men so to offend when he may, in a maner cō∣maundeth them so to do:* 1.20 for it is better to be a subiect to a magi∣strate vnder whom nothing is lawfull, than vnder him, to whome al things is lawful. I feareme gretly therfore, least the heathen més seueritie, and streightnesse in punishing vice, shal be a reproch to our magistrars, and accuse them at the last day for their negligence

and slacknesse herein. It is not inough to punish sinne only, but al∣so to preuent and take away the causes thereof.

The fourth cause is,* 1.21 Securitie in wealth and prosperitie, which doth inebriate the mindes of men in suche sort, that they neyther remember God, nor constantlye purpose to reforme and amende their liues. Therfore it was wel sayd of one, that like as of prospe∣ritie riot proceedeth: Euen so of riot cōmeth both other cōmon vi∣ces, and also vngodlynesse, and the neglecting of Gods word and commaundements: And as Seneca af••i••meth, that into great welth and prosperitie,* 1.22 (as it was continual dronkennesse) men ••al into a certaine sweete and pleasaunt sleepe. For as Publius saith, Riches, maketh him a foole,* 1.23 whom she cockereth to much. Paul also wil∣leth that warning should be giuen to the rich men,* 1.24 that they waxe not proude, nor haue their affiance in vncertaine riches, but in the liuing God, to do good, and be rich in good workes.

This Securitie is verily the mother of al vi••e, for by the same a man is made vnsensible,* 1.25 so that in his consciéce he feeleth not the anger and wrath of god against sinne: by Securitie mens mindes are brought into a dead sleepe, that they be not pierced one whit with the feare of gods punishment or with the feare of death, or of the last day, to leaue off their vice and sin. This securitie Christ artificiallye painteth out in Luke,* 1.26 where mention is made of the rich man, which when his land had enriched, and made him welthy with a fruitful and plentiful croppe, did not goe about to reforme his liuing, and to repent nor to bestow almes vpon the poore, but studied how to enlarge his barnes, and to make more ••oome for his corne, and sayd, Now my soule thou hast a great deale layd vp for thee, which wil last thee for many yeares: now therfore take thy rest, eate, drinke and be of good cheare. But in this Securitie, what heard he of god: thou foole, this night thy soule shal be také away &c. markest thou not, how death cōmeth sodainly vpó him thinking to haue had al the cómodities & pleasures of the world, as ease, rest, delicious fare, pastimes, delectations, and safegard of al his goods?

For this cause then, Paule commaundeth vs to awake and bee in a readinesse at al times against the comming of the Lord. Christ

our Sauiour also saith, wa••ch and pray least ye enter into tentatiō: againe,* 1.27 take heed to your selues, least at any time your heartes bee oppressed with surfeting and dronkennesse, and cares of this life, and least that day come on you at vnwares. For as a snare shall it come onal thé that dwel on the face of the earth, like as it befell and happened in the time of Noe, whéal the world was drowned, and in the time of Lot when Sodome was burned with fire from heauen, so verily the last day shal come sodainely, & at the twinck∣ling of an eye, euen when men loke least for it. These things might be faire examples and sufficient warnings for vs, if wee were not more than senselesse.

The fift cause, is the hope of long life. Among many euilles & naughty affections which folow the nature of man corrupted by sinne, none bringeth greater inconuenience than the inordinate hope of long life, as Cicero saith, no man is so olde and aged, that he perswadeth not himselfe that he may liue a whole yeare. This is the cause why we defer the reformation of our liues,* 1.28 and remé∣ber not, that we haue an account to make at the last day. It is to be wondered, that men do put of, and defer such a great and weigh∣tie matter, and loke no more of a thing, which profiteth so much, and is so necessarie vnto saluation. The very heathen I feare me shal in the last iudgement be a reproch to vs Christians, in that we are so slouthfull, and haue almost minde at no time to repent and amend our liuings. Pythagoras rule and custome was, whē he wēt to take reste,* 1.29 to recken and call, to remembraunce what thing so e∣uer he had said or done, good or b••d, the day before: which Virgil speaking of a godlye and vertuous man,* 1.30 painteth out to vs lear∣nedly: how he neuer slept til he called to remébráce al things that he did that day &c. I can not let passe that which Seneca speaketh of this form and order.* 1.31 Sextus (saith h••) at the euening ere he wēt to rest, accustomed to aske of his minde certain questions: what ill and naughty condition hast thou this day amended? what vice hast thou withstanded? what art thou better now than when thou did∣dest arise? And after he addeth this: what better forme can there be, than this, to examine the whole day againe in this wise? And this rule saint Paul giueth also, saying, let a man therfore examine

himself &c. if we would iudge our selues, we should not be iudged.

But now of the contrarie, let vs consider our exercises, & how we vse to recken our faultes, and examine the whole day again, at night ere we go to rest and slepe: how are we occupied verily, we kepe ioly cheare one with an other in banquetting,* 1.32 surfeting and dronkennesse, also we vse al the night long, in ranging from town to town and from house to house with Mummeries and Maskes, Diceplaying, Carding and Dauncing, hauing nothing lesse in our memories than the day of death: for Salomō, byddeth vs remem∣ber our end and last day, and thē we shal neuer do amisse: but they remēber it not, therfore they do amisse. The bereuiti of our life, is compared in Scriptures, vnto the smoke, vapour, grasse, a flower, shadow, a span long, to a weauers web, to a post &c. teaching here by that we should be alwayes preparing to die, for that we know not what hour it wil come: therfore, as wise Virgins let vs prepare oyle readie in our lampes, for doubtlesse the day of the lord is not farre off. Dare we take our rest, and boldely to sleape in these our wicked sinnes, in which if any man should die,* 1.33 (as no man is sure that he shall liue the next morow folowing,) he were vtterly cast away, & condemned body & soule; but alas, these things they re∣mēber not. In such wise they flatter thēselues with hope of longer lyfe, (fith with the which so many men be deceiued how childish are they, or rather how do they dote, which do perswade themsel∣ues, that they be exempted out of the number of those, as it were by some singular priuiledge and prerogatiue.

These are the chiefest causes that we liue so wickedly as we do in these dayes. Take away therfore the causes, the effectes wil ea∣sily be remedied. And for the curing of three notable vices, (amōg all the reste) I haue here made, (according to my small skill) a Treatise against Diceplaying, Dauncing, and vayne playes or En∣terluds, Dialogue wise, betwene Age & Youth, wherin thou shalt finde great profit and commoditie, and how in al ages, times and seasōs, these wicked &c detestable vices of ydlenesse, Diceplaying, Dauncing, and vaine Enterludes, hath bin abhorred & detested of al nations, and also among the Heathens, to the great shame & condemnation of Christians, that vse no playe nor pastime, nor

any exercise more than Diceplaying, Dauncing, and Enterludes. Now therfore (friendly Reader) I haue laboured for thy sake with my poore penne, to bring forth this small volume that thou seest: VVherin I haue to request and desire thy friendly acceptaunce of the same, bycause it is a pledge and token of my good hart & will to thee for which if thou canst afourde me thy good worde, I aske no more,* 1.34 it shal not be the last (if God lēd me life) that thou shalt receiue of me. As for. Arista••chus broode, and Zoilus generation, lurking loyterers, Dicers, Dauncers, Enterlude Players, & fran∣tike findefaults, dispraysing and condemning ••uerye good ende∣uour, I wey them not, I am not the first (though the simplest and rudest,) that their venemous tongs (typped with the Met∣tal of infamy and slaunder) haue torne in pieces, & vncharitably abused, god forgiue thē Ac∣cept thou therfore, I beseech, the (cutte∣ous Reader) this my trauel, & good meaning in the best part. Thus I bid thee farewel. From Henbury.

Iohn Northbrooke.

Notes

• * 1.1

  Rom. 2.17.13.19 ••8.21.22 24. 1 Timo. 5.6, Gala. 2.14. Iohn. 8.42. 2. Timo. 3.••. Rom. 2.28.29.
• * 1.2

  VVisdom. 2.3.4. Gene. 2.7. 1 Rev. 10 ••. Psalm. 31.5 Ecclesi. 3.21 Psal. 32.•• Mat. 10 28 Luke 23.46 Act 2.59 Reuel. 6.9 Mat. 5.12 2. Timo. 1.8 VVisdom. .10 Mat. 25.41 Rom. 1.18 Phil. 3.18 19 1. Cor 6.9.10 Reuel. 22.15. Psal. 14.4.5.53.7 2. Pet. 3 3 Iud. 1.18 2. Es••ras. 1.58 2. Pet 33.10 Iob. 14.1 Luke. 34. Psal. 3••.4 2 Thes. 5.•• VVisd. ••.8 Mat. 3.2 VVsl. 12.1.2.3 4.5 6.7. Psal. 9.••0 VVisd. ••. 9 10 1. Pet 1.24. 1 Pet. 4.•• 2. Pet. 2.9.20 Eccle. 5.7 2. Pet. 10.12.13 14. 1 Pet. 4.3 Esay. 5.20. Mat. 11.18.10 2. Pet. 2.12
• * 1.3

  Eccle. 5.7 2. Pet. 10.12.13 14.
• * 1.4

  1 Pet. 4.3 Esay. 5.20. Mat3 11.18.1•• 2. Pet.2.12
• * 1.5

  1. Peter. 4.3.4
• * 1.6

  1. Timo. 5.13 Ephes. 4.28 Eccle 13.16 17.18 19. Esay. 5.11.12
• * 1.7

  Esay. 5.20
• * 1.8

  Salust de coniures tione catilinania.
• * 1.9

  1. Pet. 44
• * 1.10

  Prouer. 23.20.21 Cap. 28.10. Eccle. 1••.11.12.
• * 1.11

  Iohn. 5.25.28.29. Mat. 25.41.46. 2. Pet. 3.110.11.12 1. Thes. ••.2. Cap. 4.1••. Mat. 25.42. 1. Cor. 2.••. Ca. 15.••2.43.••4. 1. Thes 17.
• * 1.12

  Eccles. 5.6. Ezech. 18.322 1. Pet. 3.9. Rom. 2.4.
• * 1.13

  VVisdo. 14.19. Levit. 18.30. Iereme. 13.23. Ecclesi. 4.12.12.
• * 1.14

  Ephe. 6.4. Eccle. 30.7.9.
• * 1.15

  Eccl. 30.11.12.13.
• * 1.16

  Horatius.
• * 1.17

  Eccle. 5.7.
• * 1.18

  Proverb ••3 24. Cap. 23 13. 〈◊〉〈◊〉 7.23. 〈◊〉〈◊〉.30.1.
• * 1.19

  Luke. 14.23. Deut. 21 18 19.20.21.
• * 1.20

  〈…〉〈…〉, 〈◊〉〈◊〉 12.13.14.
• * 1.21

  Luke. 12.15.
• * 1.22

  Seneca.
• * 1.23

  Publius.
• * 1.24

  1. Timo. 17.18.
• * 1.25

  1. Thes. 5.1. I••dges. 18.7.10 2. Pet. 2.19.
• * 1.26

  Luke. 12.16. Ecclesi. 11.19.
• * 1.27

  •• Cor. 16.••. Col. 4.2. 1. Th••s 5.6.7.8. 1. Pet. 5.8. Mat. 26.41. Cap. 24.42.43. 44.45.46.48.49.50.51. Luke. 21.34.35. Genes. 7.5. Luke 17.26. 27.28.••••. Mat 24.38. ••Pet. 3.20. Luke 17.3••. 1 Cor. 10.6. VVisdo. 3.17.18 Iames. 4.13.14.
• * 1.28

  Luke. 16.2. Ecclesi. 5.••. Gala. 6.7.8.9.10 1. Kings. 10 2. 1. Chro. 9.1. Luke. 11.31.32 Ion 3.5
• * 1.29

  Pythagoras cu∣stome.
• * 1.30

  Virgil.
• * 1.31

  Seneca. Sextus. Ecclesi. 4.25. Ezra. 10.1. Iob. 40.9. Cap. 10.15. Cap. 31.1. Prouerb. 28.1••. 1 Cor. 11.28. 2. Cor. 13.5. 1. Cor. 11.••1.
• * 1.32

  Eccl. 7.36. Iob. 7.6.7.9. Esay. 40.6.7. Psal. 3••.••. Ecclesi 44.18. 1. Pet. 1.24. Iames ••.10. Cap. 4.14. Iob. 14.2. Psal. 102.3.11. Mat. 25.4. Ephes. 5.14. 1. Cor. 6.9.10. Ephes. ••.3. 1 Timo. ••.
• * 1.33

  2. Pet. 3.4. Hebre. 9.27.
• * 1.34

  Psal. 12.2.3.4. Exe. 33.30.31.32. Psal. 14.6. Psal. 101.5. Mat. 5.11. Act. 7.57. Iames. 3.8. Psal. ••99.2.3.