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

¶ A Treatise against Idlenes, Idle Pastimes, and Playes.

YOVTH. AGE.

GOD blesse you, and well ouertaken good father Age.

AGE.

And you also good sonne Youth.

YOVTH.

From whence came you nowe good father? if I may be so bolde (to presume of your curtesie) to demaunde of you.

AGE.

I came from thence, whereas you oughte to haue bene, and resort vnto.

YOVTH.

What place is that, I pray you declare to me?

AGE.

In good sooth it is that place whiche you, and suche others as you are, delite very little to come vnto.

YOVTH.

I dare holde a ryall, you meane the Church.

AGE.

You had monne your wager if you had layde: it is euen the very same place that I meane.

YOVTH.

That place is more fitte for such olde fatherly men as you are, than for such yong men as I am.

AGE.

The place is fit,* 1.1 and open for every man to come and resort vnto, of what estate, condicion, or yeares so••uer he or they be of.

YOVTH.

I graunt that to be true.

AGE.

Why then resort you not thither as you ought to do, and frequent it oftener?

YOVTH.

I haue great busines other wayes for my profit, in other places, and therefore must doe that first, which is the cause of my slacke and seldome comming to the Church.

AGE.

Christe biddeth you seeke first the kingdome of God,* 1.2 and his righteousnesse, and all those things (that you neede of for your bodie) shall bee ministred vnto you. But I perceyue your care is according to the Portes saying:* 1.3 O ciues, ciues, qua∣renda pecania primum est, Virtus post nummos, that is, O Citi∣zens, Citizens, first seeke for mony, and after money for Wertue.

Take heede therefore, least you be one of that crewe which S. Augustine exclaimeth againste,* 1.4 saying: O quam plures s••nt ex vibes qui prius t••b••rnam visitant, quam templ••n, prius corpus refi∣cittut, quam animam: prius Demonem sequuntur, quám Deum. O howe many are there of you, which doe first visite the Ta∣tertie, then the Temple,* 1.5 which dor first seede and refreshe their bodie, then their soule, which doe first followe and wayte after the devill.* 1.6 then God. ie. Christe made a s••urge of small cordes, and ••aue the byers and sellers out of the Temple: but nowe I see that the Magistrates haue cause to make scurges with great ••ordes to wine and compell idle persons,* 1.7 and buyers and sellers into the Temple.

YOVTH.

Cannot I finde Christ afwel in a Tauerne as in a Temple?* 1.8 For he sayth: Wheresoeuer two or three be gathe∣red togither in his name, he is in the middes of them.

AGE.

In deed•• Christe is to be founde in all places, and is amongst the godly and faithfull gathered togither according to his will: for his Church and faithfull congregation is not tyed and bounde to any oue speciall place (as the Donatists and Pa∣pists affirme) but is dispersed uppon the face of the whole earth wheresoeuer. I pray you, howe can you say that you are gathe∣red togither in Christes name,* 1.9 when you doe all things to the disglorie thereof, in breaking of his blessed commaunde∣mentes, by your swearings, drunkennesse, ydlenesse, violating the Sabboth daye, neglecting to heare his worde, and to receiue his sacraments, and to resort to the house of prayer with the god∣lye congregation.* 1.10 As God is neare to them that call vppon him in truth, so is he farre from the health of the vngodlye and wic∣ked. Where did Joseph and Marie finde Christ, when as they fought after him? It was in no Tauerne or playing place, but it was in the Temple,* 1.11 disputing and apposing the Doctors. (ie. To that purpose Saint Augustine sayth: Quaerendus est Chri∣stus, sed non in platea vbi est magna vanitas:* 1.12 non in foro vbi est grandis aduersitas: non in taberna, vbi est summa ebrietas: non in secularia Curia, vbi est maxima falsitas: non in sch••lis mundano∣rum

philosophorum, vbi est insinita peruersitas:* 1.13 Christis to bee sought for, but not iu the streetes, where is much vanitie: not in the Iudgement place, where is great trouble: not in the Ta∣uernes where is continuall drunkennesse: not in the worldlye courtes, where is great deceyte: not in the schooles of worldlye Philosophers, where there is endlesse contention.

YOVTH.

I perceyue that I haue ouershotte my selfe in saying and doing, as I haue sayde and done: yet I praye you, gyue mee to vnderstande, whye you are so de∣sirous to haue hadde mee at Churche especiallye thys mor∣ning?

AGE.

Bicause I wishe your soules health.

YOVTH.

Was there a Phisition at Churche this daye,* 1.14 that coulde minister any medicines?

AGE.

Yea that there was, who hath ministred such medi∣cines to our soules this day, that no tongue can expresse the be∣nefite we haue gotten and obtained thereby.

YOVTH.

Was hee a Phisition for the bodye, or for the soule?

AGE.

You may perceiue by my wordes, that it was a Phi∣sition for the soule onely.

YOVTH.

So I thought, for if he had bene for the bodie, our Gentlemen and Gentlewomen, with our rich farmours in oure parish, would haue bene there, although they had bene caried in Wagons or Coches.

AGE.

You haue sayde truth, and the more to bee lamen∣ted, bicause they feele not the disease of their fayntie and sleke soules, nor yet remember the wordes of Christe, that sayeth: The whole neede not a Phisition,* 1.15 but they that are sicke. Ther∣fore hee calleth (by his Preachers) all those that are wearye, and laden, to himselfe, and promiseth to them that come, that they shall finde reste vnto their soules.* 1.16 This Phisicke is gyuen to vs freelye for nothing, withoute anye oure worthy∣nesse, merites or desertes. I woulde to GOD they didde feele their sickenesse,* 1.17 then they woulde acknowledge it, and

make spede to seke for the Phisition whiles he may be found, and labour for the life which shall neuer decaye nor perishe.* 1.18 I praye God the olde Prouerbe be not found true: that Gentlemen and rich men are ••enison in heauen (that is) verye are and daintie to haue them come thither.* 1.19

YOVTH.

Do you meane all Gentlemen and rich men in ge∣nerall?

AGE.

No, God forbidde, for I ••nowe well that there are a great number of godly,* 1.20 zealous, & vertuous Gentlemen, Gentle∣women, and rich men, which doe hunger and thirste for the ad∣uanncement and continuall increasing of Gods glorie and hys kingdome,* 1.21 to the vtter subuersion of all sinne, wickednesse, vyce, and Poperie, and also doe hunger and thirste to be at home in their euerlasting habitation, prepared for the ••ed, throughe the death and resurrection of Iesu Christ our only sauiour.

YOVTH.

I vnderstande your meaning very well, howe you will vrge and persuade euery man to be a bearer of the sermons.

AGE.

You haue sayde the truth, that is my purpose & whole desire, which with all my heart I wishe and pray for.

YOVTH.

The Church is no wylde Cat, it will stande still, where as it is, and as for Sermons they are not daintie, but ve∣ry plentie, and therefore no such great neede or haste to runne to heare Sermons.

AGE.

Although they are plentie (God continue it) yet you must not neglect to heare Sermons in s••ason and ••ute of sea∣son. ie.* 1.22 For it is a speciall argument that Christe our Sauiour vseth to discerne his children from the children of Satan by, whē he sayth:* 1.23 he that is of God, beareth Gods worde: ye therefore beare them not, bicause ye are not of God. Againe, My sheepe heare my voice, ie. Saint Gregory sayth: Certissimum signum est nostrae praedestinationis Dei verbum libenter audire,* 1.24 that is, It is a most sure signe and token of our predestination, gladly and wil∣lingly to heare the worde of God.* 1.25 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 cou∣tented 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,* 1.26 bicause ye cannot heare my word: Ye are of your father the deuiil, and the lust of your father ye will doe, &c.* 1.27 Also in these wordes of Christ: When the vn∣cleane spirite is gone out of a man, he walketh through drie pla∣ces, seeking rest, and when he findeth none, he sayth, I will re∣turne vnto my house whence I came out, and when he cōmeth, he findeth it swepte and garnished, then go••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.* 1.28 Therfore Saint Peter sayth: your aduersarie the Deuil goeth about like a roaring Lion, seeking whō he may deuour. &c. Saint Paule sayth:* 1.29 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.* 1.30 &c. Origen sayth: Daemonibus est super omnia genera tor∣mentorum, & super omnes poenas, si quem videant verbo dei operam studijs dare, scientiam diuinae legis, & mysteria scripturarū intentis perquirentem. In hoc corum omnis flamma est: in hoc vruntur in∣cendio. 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.* 1.31 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.* 1.32 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 reci∣ted, I pray you declare it to me.

AGE.

Christ hereby manifesteth what is the propertie and nature of Satan, how he can abide no mā for to heare the word of God,* 1.33 and obey it, knowing wel that faith cōmeth 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 mea∣nes 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,* 1.34 that Satan doth possesse you and them,* 1.35 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,* 1.36 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 e∣ternall death.

YOVTH.

Howe many wayes doth Satan go about to hin∣der vs from hearing the worde of God?

AGE.

He doth this by sundry meanes and wayes.

YOVTH.

I pray you declare thē to me as briefly as you may.

AGE.

I will so. First he doth it by corruptiō of our natures, and also by reason we are accustomed continually to sinne. Se∣condly by a vaine hope and trust in our selues and our freewill. Thirdly by an Epicurial and worldly care. Fourthly, by encou∣raging 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 rea∣ring vp slanders vpon the preachers of the word of God. Eight∣lye, 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 hither∣to 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,* 1.37 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, Cō∣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:* 1.38 If thou wilt not o∣bey the voice of the Lord thy God, all these curses shall come vp∣pon thee, & ouertake thee. Cursed shalt thou be in the town, & cur∣sed 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 mel∣dew. &c. as in that Chapter you maye reade throughly, wherein you shal finde most terrible plagues vpon those that are contem∣ners and disobeyers of God and his worde.* 1.39 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:* 1.40 Bicause thou hast cast away the worde of God, therefore he hath cast away thee from being king.* 1.41 Salomon sayth, bicause I haue called and yee refu∣sed, I haue stretched out my hande, and none woulde regarde, but ye haue despised all my counsels, and wold none of my cor∣rection. I will laugh at your destruction, and mocke when feare commeth. Then shall they call vpon mee, but I will not ann∣swere, they shall seeke me earely, but they shall not finde me, bi∣cause 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,* 1.42 euen his praier shal be abhominable. Reade Ie∣remie, and see what plagues came vpon the people for their ne∣glecting of Gods worde.* 1.43 Ezechiell sayth, that a booke was deli∣uered him (against those that contemned and woulde not heare the worde of the Lorde,* 1.44 and frame their liues aunswerable to it) which was writtē within and without, Lamentations, & mour∣nings and wo. They that were called to the supper, and refused to come,* 1.45 had pronoūced 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,* 1.46 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 spea∣keth: for if they escaped not whiche refused him,* 1.47 that spake on earth, much more shall we not escape, if we turne awaye from him,* 1.48 that speaketh from heauen. &c. Chrysostome sayth: Quanto nā{que} maior gratia, tanto amplior postea peccantibus poena. The grea∣ter 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,* 1.49 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 rebel∣lious: 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,* 1.50 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 contēptuously refuse to heare the word of God when it is preached.

AGE.

It is most true.* 1.51 For as Augustine sayth: Non minor erit reus qui verbum dei negligenter audierit, quàm ille qui corpus Christi indignè sumit. That is: He is no lesse guiltie that negli∣gently heareth the worde of God,* 1.52 than he that eateth vnworthi∣ly the bodie of Christ.* 1.53 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 Augu∣stine

sayth:* 1.54 Ignorantia in eis qui intelligere noluerunt, sine dubita∣tione peceatum est, in eis autem qui non potuerunt, poena peccati. Er∣go in vtriusque non est iusta excusatio, sed iusta damnatio. Igno∣rance 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.* 1.55 Therefore was it called the mother (not of de∣notion, 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,* 1.56 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 vn∣••ust) occasions to followe their owne pleasures in whatsoeuer, and yet boldly will say and affirme (as I my selfe haue heard thē) 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.

* 1.57Christ 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,* 1.58 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.* 1.59 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,* 1.60 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,* 1.61 but by workes they denie him, and are abhominable and disobedient, and vnto euery good worke repro∣bate (as Saint Paule sayth.) Hillarie speaketh of these men, say∣ing: Multi sunt qui simulantes fidem,* 1.62 non subditi sunt fidei, sibi{que} fi∣dem ipsi potius constituunt quàm accipiunt, that is: There are ma∣ny that counterfeyte faith, and yet they are not subiect or obedi∣ent to the (true) faith, these men doe rather prescribe to themselues a fayth, than 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,* 1.63 what Saint Cyprian sayeth to them, Quomodo dicit, se credere in Christum, qui non facit quod Chri∣stus 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,* 1.64 Constat fidem stultam non so∣lum minimè prodesse, sed etiam obesse, It is 'certayne that a foo∣lishe fayth not onely doth no good, but also hurteth. Therefore (if you and they repent not) yee shall one daye feele the iust re∣warde thereof:* 1.65 when in your tormentes and endlesse paynes yee shall bee forced,* 1.66 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,* 1.67 the commandement of almightie God our heauenlye

father,* 1.68 which sayeth: Ye shall walke after the Lorde your God and feare him,* 1.69 and shall keepe his commaundementes, and hear∣ken vnto his voyce. Againe, the Lord thy God will rayse vp vn∣to thee a Prophete like vnto me, from among you, euen of thy brethren,* 1.70 vnto him shalt thou hearken. &c. This is my welbelo∣ued 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 commaunde∣ments, &c. Search the Scriptures, for in them ye thinke to haue eternall life, and they are they which testifie of me. &c.

* 1.71The seconde cause is, the ende that we were created and redee∣med for, that is, to learne to knowe God, to honour him, wor∣ship him, glorifie him, to feare him, loue him, and obey him, as our God and father,* 1.72 as Chrysostome sayth: Omnia condita esse propter hominem, hunc autem conditum esse propter deum, hoc est, ad agnoscendum & glorificandum deum. &c. All things were or∣deyned 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,* 1.73 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.

* 1.74The thirde cause is our owne infirmities, for that we are no∣thing, we knowe nothing, nor can perceyue any thing, as of our¦selues, without the helpe of Gods spirit, and the word of his pro∣mise. Ireneus sayth:* 1.75 Cùm impossibile esset sine deo discere deum, per verbum docet Deus homines scire Deum: When it was impos∣sible to knowe God without God, God by his worde teacheth men to knowe God.* 1.76 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 testimo∣nie of the Lorde is sure, and giueth wisedome vnto the simple: the cōmaundements are pure,* 1.77 & 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. A∣gaine: The whole Scripture is giuen by inspiration of God,* 1.78 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.* 1.79 That is, sayeth Bruno, it is profitable to teache them that are ignorant: so reproue and con∣uince them that speake against the faith: to correcte sinners: to instruct those that are rude and simple.* 1.80 Chrysostome also sayth: Quicquid quaeritur ad salutem: totum iam impletum est in Scriptu∣ris, qui ignarus est, inueniet ibi quod discat, qui contumax est & peccator, inueniet futūri iudicij flagella quae timeat, qui laborat, inue∣niet 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 la∣boureth 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,* 1.81 as you haue hearde declared before, when we talked of Gods curses and plagues. Christ sayth him∣selfe, this is the condemnation,* 1.82 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 instruc∣tion, 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 we should heare him.

AGE.

You haue aunswered trulye and directly, whereby I perceyue you haue read the Scriptures, and haue some knowledge of Gods will,* 1.83 and therefore sith you knowe your maisters will, and doe it not, you shall be beaten with many stripes.

YOVTH.

Is it sufficient then to heare the word of God prea∣ched, and so to be hearers onely?

AGE.

No. For as you ought to heare, so must you be a do∣er thereof.* 1.84 Saint Iames sayeth: Receyue with meekenesse the worde that is graffed in you, whiche is able to saue your soules. And be ye doers of the worde, and not hearers onelye, deceyuing your owne selues. For if any heare the worde, and do it not, he is

lyke vnto a manne, that beholdeth his naturall face in a glasse. For when he hath considered himselfe, he goeth his waye, and forgetteth immediately what manner of one he was. &c. Saint Paule also sayeth:* 1.85 The hearers of the Lawe are not righteous before God,* 1.86 but the doers of the Lawe. Wee are (sayeth hee) his workemanshippe created in Christe Iesu vnto good workes which God hath ordeyned, that we shoulde walke in them.* 1.87 Here∣in (sayeth Christ) is my father glorified, that wee beare muche fruite.* 1.88 Whosoeuer heareth of mee these wordes, and doth the same, I will liken him to a wyse builder. &c. Christ ioyneth hea∣ring and doing togither,* 1.89 with a true Copulatiue, saying: Beati qui audiunt sermonem dei & obseruant eum: Blessed are they that heare the worde of God, and keepe it. Therefore Christ biddeth our light (that is, our fayth and religion) to shyne to the worlde, that the worlde may see our good workes, and glorifie our hea∣uenly father. &c. Whereby we may see, that wee ought, and must needes haue, wyth hearing, doing: with fayth, workes: wyth doctrine, lyfe: with knowledge practise: with science, zeale: with professing, expressing: with hearing, keeping: with wordes, deedes:* 1.90 with talking, walking. So that these muste needes dwell togither in one house, as Marie and Martha, two sisters, whiche ought to bee tanquam Comites indiuidui:* 1.91 he that hath my commaundementes, sayth Christ, and keepeth them, is hee that loueth mee.* 1.92 &c. Saint Augustine vpon these wordes, sayeth: Qui habet in memoria, & seruat in vita: qui habet in sermonibus, & seruat in moribus: qui habet in audiendo, & seruat in fa∣ciendo, aut qui habet in faciendo, & seruat in perseueran∣do, ipse est qui diligit me, Hee that that hath (my worde) in hys memorie, and keepeth it in lyfe: hee that hath it in wordes, and keepeth it in manners: he that hath it in hearing, and keepeth it in doing: or he that hath it in doing, and keepeth it in perseuering and continuing, he it is that loueth mee. You see then, that wee must not onelye bee hearers, but also doers of the worde. It shall not bee asked (at the dreadfull daye of Iudgemente) howe muche we haue heard or readde,* 1.93 or howe much we do know, but

howe well we haue liued.* 1.94 What workes we haue expressed to te∣stifie with vs of our spirituall regeneration and inward faith. &c. S. Augustine sayth:* 1.95 Audire veritatem nihil est, si non auditionem fructus sequatur, To heare y^t truth is nothing, vnlesse there follow fruites of our hearing.* 1.96 Therefore we must be that good grounde wherein the seede of Gods worde is sowen, which bringeth fruite an hundreth, sixtie, and thirtie folde. For we ought not to be like those that professe they knowe God,* 1.97 and denie him with their workes. That grounde that bringeth forth such thornes and bri∣ers, is neare vnto cursing,* 1.98 whose ende is to be burned For euery tree that bringeth not forth good fruite,* 1.99 is hewen downe and cast into the fire.

YOVTH.

I perceyue nowe that the doctrine of the Gospell is not a Libertine doctrine, to giue a carnall libertie to men, to doe and lyue as they liste, or that all workes, fasting, prayers, and almes deedes, obedience. &c. are ouerthrowne or denyed thereby, as the Popes Catholikes haue and doe report.

AGE.

By this doctrine of the Gospell, as you heare, is esta∣blished and confirmed all godly life,* 1.100 and good workes. But this hath bene alwayes the practises of Satan and his Impes, false∣lye to reporte of thys doctrine, as we reade in the holye Scrip∣tures.

YOVTH.

You haue satisfied me in this point (I thanke God for you) yet I pray you giue me to vnderstand what he was that preached this day at our Churche?

AGE.

I assure you I knowe not his name, but whatsoeuer his name be, he is a godly learned man, one that beateth downe mightily by the worde of God,* 1.101 all Popishe religion and supersti∣tion, and therewith he is a great enimie to sinne and vice whiche nowe reigneth too too much amongst all estates and degrees, and a great frende to vertue and true religion.

YOVTH.

I am very glad to heare so good a report of him as I doe,* 1.102 it is glorious when the Preachers are certaine of their doc∣trine which they teach, constant therein, and leade liues aunswe∣swereable thereto, hauing that Vrim and Thummim which signi∣fieth

knowledge,* 1.103 and holynesse, declaring thereby what vertues are required in those that are Ministers and Preachers of Gods worde and sacraments, so as they may builde vp Gods Church, both with doctrine and conuersation of lyfe.

AGE.

God defende but that they shoulde be such,* 1.104 as in all respectes they may shewe themselues to the worlde, an ensample in worde, in conuersation, in loue, in spirite, in fayth, and in purenesse,* 1.105 and that they shewe themselues lanternes of light, and ensample of good works, with vncorrupt doctrine, with grauitie and integritie. &c.

YOVTH.

Your greate commendation of this Sermon ma∣keth mee sorrowfull that I had not bene at it, but my businesse was such as by no meanes I could be there.

AGE.

Was your businesse so great, that it might not haue bene deferred and put off for that present, vnto another time? I pray you, may I be so bolde as to vnderstande of you, what this great businesse was, that thus hindered you from hearing so no∣table and worthie a Sermon as was preached this morning?

YOVTH.

I may shewe you, for anye great weyght that it was of. But whatsoeuer it was, I put you out of doubt, it was about no matters of any common wealth.

AGE.

Then belike you were at prayer with all your fami∣lie, in your owne house.

YOVTH.

I tell you truth, I prayed not, but I haue playde all this night, that this morning I coulde scarse holde open my eyes for sleepe, and therefore was fayne for to recouer my loste sleepe this forenoone.

AGE.

You haue herein abused Gods ordinance,* 1.106 and your selfe also. For God made the daye for man to trauell in, and the night for man to rest in. &c.

YOVTH.

Why good father, is it not reason that a man shuld take his rest, and sleepe when he pleaseth.

AGE.

Yes in dede, so that he vseth his rest and sleepe mode∣rately and orderly, that he may the better go about those lawfull affayres that he hath to doe. For otherwise (as you vse your rest

and sleepe) shall happen to you,* 1.107 as Salomon sayth: He that lo∣ueth sleepe shall come vnto pouertie. &c. Our life is a watching, therefore we ought to take heede,* 1.108 that wee lose not the greatest part of our life with sleepe, namely, sith of the same many vices be engendred as well of the bodie as of the mynde. Cato to thys effect sayth:

Plus vigila semper, nec somno deditus esto, Nam diuturna quies vitijs alimenta ministrat.

YOVTH.

You knowe that sleepe was giuen for mans preser∣uation, for that nothing hauing lyfe is there that sleepeth not. A∣ristotle sayeth,* 1.109 that all creatures hauing bloude, take their repose and sleepe. &c. Sleepe is a surceasing of all the senses from trauel, which is, or is caused by certaine euaporations and fumes rysing of our meate and sustenance receyued, mounting from the sto∣macke immediately vnto the braine, by whose great coldenesse these vapors warme are tempered, casting into a slumber euerye the forces or senses exterior, at which time the vitall spirites re∣tiring to the heart, leaue all the members of the bodie in a sleepe, vntill such time againe, as these sayde vitall spirites recouer new force and strength to them againe, and so these vapors, or ceasing, or diminishing, man agayne awaketh, and returneth to himselfe, more apt to his businesse, than at any time before. And therefore to sleepe and take muche rest, is not so noysome or hurtfull as you affirme.

AGE.

You haue herein shewed your selfe like a Philosopher and a Phisition: but farre wyde eyther from good Philosophie or wholesome Phisicke. Although it be good and necessarie for the bodie, yet must it not be with excesse, and immoderately taken: for that to much sleepe sayth Aristotle,* 1.110 weakeneth the spirites of the bodie, as well, as also of the soule, euen as moderate and cō∣petent rest bettereth them, increasing their vigor and their force, euen so immoderate rest hurteth and weakeneth. For as manye things are necessarie and needefull in mans lyfe, so taking in ex∣cesse and out of season, annoy and grieue much: as to eate, who feeleth not howe hunger vs compelleth, and yet he that eateth too

much, repenteth it, as we commonly see. Sleepe then must bee taken, for necessitie onely, to reuiue, refreshe, and comforte the wearye senses, the spirites vitall, and other wearye members. For too much sleepe (besides that it maketh heauie the spirits and senses, the partie also becommeth slouthfull, weake, and effemi∣nate with ouermuche ydlenesse) ingendreth much humiditie and rawe humors in the bodie, which commonlye assaulte it with sundrie infirmities, messengers of death, and of finall ruine. For when we sleepe too muche, all the moystures and humors of the bodie, with the naturall heate, retire to the extreme parts therof, no where purging or euacuating whatsoeuer is redundant. So then vnmeasurable sleepe is not onely forbidden by Philosophers and Phisitions but also is a thing odious to the wise. Ouid with other Poetes, terme sleepe an Image, or pourtraite of death, saying:

VVhat else thou foole,* 1.111 is sluggishe sleepe, but forme of frosen death? By setled houres of certaine rest, approch thy want of breath.

Therefore be you (and all suche as you are) ashamed then, that spende the greater parte of your tyme in ydlenesse and sleepe in your beddes, vntill you bee readye to goe to youre dynner, neglecting thereby all dutie of seruice both towardes God and man.* 1.112 These are the men that one speaketh of, saying: Diu dor∣miunt de mane, & sero cito cubant de nocte, They will go verye late to bedde at night, and sleepe long in the morning. Surelye he that so doth, his offence is nothing lesse than his, that all daye doth sitte in fatte dishes, surfetting lyke a grosse and swollen Epicure, considering these creatures shoulde onely bee taken, to the sole sustentation and maintenance of life, and not to fill or pamper voluptuouslye the bellye.* 1.113 Dionysius sayeth: Non viuas, vt edas: sed edas vt viuere posses: ad sanita∣tem, non ad incontinentiam habenda est ratio, Thou lyuest not to eate, butte eate as thou mayest lyue: For there

must be a gouernement to vse it for thy health, and not to incon∣tinencie. Chrisostome sayth:* 1.114 Non vita est propter cibum & po∣tum, sed propter vitum cibus & potus. The life is not appoynted for meate and drinke, but meate and drinke is appoynted for the life. In which sort we must take our sleepe, onely for necessitie, and nothing for ydle pleasure, and that in due time, and not out of season, that we may the better serue God and our ne••ghbours. If that yong man Eutichus,* 1.115 for sleeping at Paules sermon at Troas in a windowe, fell downe (as a punishment of God) from the thirde lofte, deade, what punishment then thinke you, will God bring vpon you and other like, that sleepe from the sermon? and neuer come to diuine seruice, but sleepe oute Sermons and all, which commeth to passe by your night watchings and ydle pastimes, therefore no excuse will serue you herein.

YOVTH.

Why good father, is not this a lawfull excuse for me to be absent from the Temple, at prayer and preaching?

AGE.

It is no more lawfull excuse for you, than it was for them,* 1.116 that were called to the supper, which seemed to make law∣fuller and more honest excuses than you do: when as one would go to his ferme, another to proue his Oxen, and another to a∣bide with his newe maried wife. &c.* 1.117 All which things of them∣selues, and by themselues, are good and lawfull. But when these things are occasions to hinder vs, and drawe vs backe from our obedience vnto oure GOD in his worde, then are they turned into sinnes, as Salomon sayth: He that turneth a∣way his eare from hearing the lawe, euen his prayer shall be ab∣hominable. The reason is,* 1.118 bicause it is not of faith, which fayth is grounded vpon Gods worde. For whatsoeuer is not of faith, is sinne. For where a true fayth is, there is alwayes obedience to Gods worde, for faith hath hir certaintie of the worde of God, and true obedience wayteth vppon fayth continually,* 1.119 as one of hir handmaydes.

* 1.120Therefore, if lawfull things (of themselues) as Oxen, Fer∣mes, wyues, children, setting our housholde in order, burying of our fathers, praiers, sacrifices, good intents & meanings, our own

liues,* 1.121 &c. are not to be preferred before Gods calling, or can be any excuse to vs at all: Howe muche lesse shall our vayne and ydle playes and wanton pastimes, be an excuse vnto vs at the dread∣full day of iudgement,* 1.122 though they can say (as Salomon repor∣teth of them) Come let vs enioy the pleasures that are present, let vs chearefully vse the creatures as in youth, let vs fill our selues with wiue and oyntments, and let not the floure of life passe by vs: Let vs be partakers of our wantonnesse, let vs leaue some token of our pleasure in euery place: for that is our portion and our lot:* 1.123 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,* 1.124 but the way of the Lord we haue not known: what hath pride and pleasures of our youth profited vs.* 1.125 &c. Horrible is the ende, sayeth Salomon, of the wicked ge∣neration. &c.

YOVTH.

All this I must needes confesse to be true that you haue sayde:* 1.126 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,* 1.127 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.* 1.128 And as for this place of Ecclesiastes or Prea∣cher, by you alleaged, to maintaine your ydle sportes and vayne pastimes, is not well applied by you. For he speaketh of this di∣uersitie of time, for two causes. First, to declare, that there is no∣thing 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:* 1.129 Nihil est diuturnum, in quo est aliquid extre∣mum. Secondly,* 1.130 to teach vs to be pacient, and not grieued, if we haue not all things at once, according to our desires, neyther en∣ioy them so long as we would wish, and not therby to maintaine ydlenesse and vayne pastimes. So may the Drunkerde, Adulte∣rer,

Usurer, Thiefe, &c. (with the whole rabble of wicked and vngodly ones) likewise, and to the same effect and purpose al∣ledge this place, and applye it for their practises, as you doe for yours.* 1.131 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,* 1.132 saying: Whyle we haue time, let vs doe good.* 1.133 &c. Saint Ambrose vpon these wordes, sayth: Tem∣pus 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.* 1.134 The godlye man hath alwayes sayde: Veritas filia temporis est, & mater omnium vir∣tutum, 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 la∣bourers into his vineyarde,* 1.135 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 im∣mortall name of God, and profite of our neyghboures. Uerye well was it sayde of one,* 1.136 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 pro∣ficientes, 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, helpe∣full 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 cō∣patiendo: 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 iudignā∣tur, & dij & homines, quisquis otiosus, both the Gods & men detest those that are idle:* 1.137 & therfore was it said opēly, Otiosos & vagos so∣litus est appellare, fratres muscas, quod nihil facientes boni, Idlers & wanderers were wont to be called friers flees, y^e 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 con∣tinuall labors must be had, bicause it driueth awaye irkesomnesse gottē by serious toile, & doth repaire again y^t bodies & minds to la∣bor: euē as too much bēding breketh a bow, so to be addicted perpe∣tually to labors, & neuer to refresh the minde with pastimes, must nedes cause y^e minde not long to endure in earnest studies, & ther∣fore it is said, festiual dais in old time were inuented for recreatiō.

AGE.

Yes truly, I do allow of honest, moderate, & good law∣full actiue exercises, for recreation & quickning of our dull minds. And where you say, that holydayes (as they are termed) were in∣uēted in old time for pastimes, I think you say truth. For y^e 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 oc∣cupations. S. August speaking of the abuse of the Sabboth day,* 1.138 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,* 1.139 taketh away the right institution thereof, and brin∣geth abuse and misuse, and thereby is an hinderaunce of mans o∣bedience 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:* 1.140 Non ita generati sumus à natura, vt ad ludum & iocum facti esse videamur, sed se∣ueritatem 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.* 1.141 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 frō 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 Offi∣ces, to this effect and purpose:* 1.142 Ludo autem & ioco illis quidem vti licet, sed sicut somno & caeteris quietibus, tum cum grauibus serijs{que} rebus satisfeceremus, that is: Honest games and pastimes are al∣lowable, but we ought to vse them as we doe sleepe and other ea∣ses of the bodie, and to be taken after such time as we haue labou∣red inough in weightie matters, and serious affaires. As we read of the Romane Scruola,* 1.143 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 retinēdus, A mea∣sure

ought to be kept in all our pastimes, as the Poet sayth: Est modus in rebus, sunt certi denique fines. Quas vltra citra{que} 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?* 1.144 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 pro∣uoke and heape Gods heauy displeasure and wrath vppon you, therefore you haue greate cause to bee heartily sorye, and to re∣pent.

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,* 1.145 in manye things we offende all, both in thoughts, words, dedes, & dreames, through corruption of our na∣ture, 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 al∣so. Dauid sayth:* 1.146 Eschue euill and doe good, seeke peace, and en∣sue it. What good (I pray you) hath your sleepe and ydle pa∣stimes 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 rea∣son of your ydle nightwatching playes, and ydle wanton pasti∣mes, to satisfie the pleasures and desires of the fleshe,* 1.147 and there∣fore 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.* 1.148 For God in mercie giueth vs no∣thing (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:* 1.149 That there is nothing better than that a man shoulde be merye and re∣ioyce

in his affayres, bicause that is his portion. Where∣fore then shall not wee in our youthfull dayes playe and pa∣stime?

AGE.

Salomon speaketh not there of vaine, wanton, and ydle playes, but declareth that man by his reason can compre∣hende nothing better in this life, than to vse the giftes of God soberly and comfortably. Also he speaketh against the greedie care∣fulnesse of the couetous rich men, that vse to become slaues and bondmen to their mucke and riches (contrarie to the rule of Da∣uid, which he giueth,* 1.150 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,* 1.151 but to reioyce and do good in his lyfe. To that ende was it spoken of the wyse man a∣gainst couetousnesse, Auar•• semper deest quod habet, quàm quod non h••bet, The rich man lacketh that which he hath, as well as that he hath not.* 1.152 Augustine sayth: Non solum ille auarus est qui ra∣pit 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.* 1.153 Augustine sayth: Siignem mittitur qui non de∣dit rem propriam, vbi putas mittendus est qui inuasit alienum? If he shall be cast and sent into fire that giueth not of his owne pro∣per goodes, where thinkest thou shall he be cast and sent that in∣uadeth and taketh away other mens?

YOVTH.

Why doe you speake so much to mee of this coue∣tousnesse, I am not rich, and therfore not couetous.

AGE.

You are herein deceyued.* 1.154 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.* 1.155 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:* 1.156 The desire of mony, he sayth not sim∣ply

(mony) but the (desire) is the roote of all euill, whiche whyle some lusted after (he sayeth lusted) they erred from the faith. A∣gaine: 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:* 1.157 Tolle superbiam, & diuitiae non nocebunt, Take away pride and vaineglorie, and then riches will not hurt. Non enim (sayth Theophilact) diuitiae nocent,* 1.158 sed solicitudines ea∣rum, Riches hurt not, but the carefulnesse of them. Chrisostome also sayth:* 1.159 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 ma∣keth riche and poore,* 1.160 not the want, or abundance of monye. Se∣neca sayeth: Diues est, non qui magis habet, sed qui minus cupit, He is riche, not that hath much, but that coueteth least. There∣fore Saint Paule sayth:* 1.161 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 re∣buketh vs for,* 1.162 yea, though it be neither othe nor blaspheming of the name of God, but onelye bicause it is ydle, and spoken to no purpose,* 1.163 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.* 1.164 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 suf∣ficient for vs (sayeth Saint Peter) that we haue spent the time past of this lyfe after the lust of the Gentiles,* 1.165 walking in wanton∣nesse, lustes, drunkennesse, in gluttonie, drinking, and in abho∣minable Idolatries, to the ende that the rest of the time that we shall liue in this fleshe, we should liue no more after the concupis∣cences of men, but after the will of God. There are so many du∣ties (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 be∣stowing

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 Chri∣stian, to play. There is the reading of the worde of God, and o∣ther 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:* 1.166 all the whiche, with other lyke exercises, are express••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. Certain∣ly all these things well considered,* 1.167 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 Chry∣sostome.

YOVTH.

I promise you they go very neare.

AGE.

Although they do, yet for my parte I will not bee so straite or scrupulous.* 1.168 For I say with Saint Augustine, that it is the part of a wise man sometimes to recreate himselfe, and re∣ioyce the minde, that he may the better away with, longer con∣tinue, and more chearefully returne to his ordinarie labour and vocation.* 1.169 S. Ambrose sayth: Licet interdum honesta ioca. &c. Ho∣nest 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 be∣tweene the ordinarie things that a Christian is bounde of necessi∣tie 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 af∣ter 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. Zacha∣rie sayth:* 1.170 And the streetes of the citie shall bee full of boyes and

girles, playing in the streetes thereof. Also when Saint Paule sayth:* 1.171 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:* 1.172 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 de∣uout 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,* 1.173 as Paule sayth: Brethren, ye haue bene cal∣led vnto libertie: onelye vse not your libertie as occasion vnto the fleshe, but by loue serue one another: which thing must be ob∣serued in any wise. Neuerthelesse, I cōfesse 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 y^e glory of God, & edifying & helping of our neighbours, neuerthelesse whē we take our honest recreation to maintaine and preserue our vi∣gour and health, or to recouer our strength, or to refreshe vp our spirites, that we may afterwarde the more cherefully and fresh∣ly 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, pa∣stimes 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 recrea∣tion 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 aun∣swere 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 stu∣dying in your bookes, eyther in giuing counsell and aduise for go∣uernement of common wealths, or else in labouring and toyling in your handie craftes and vocation, for the sustentation & main∣tenance 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 Di∣uinitie, for I haue small learning,* 1.174 nor yet am I anye Ma∣gistrate, 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.* 1.175 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,* 1.176 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,* 1.177 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.* 1.178 Aristotle was demaunded, what the learned differed

from the vnlearned: answered, Qua viui à mortuis, As liuing men do differ from the deade.* 1.179 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:* 1.180 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,* 1.181 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,* 1.182 Nourish not among you these ydle loytering persons, but compell them with very hunger to labour: wherby you may learn,* 1.183 y^t 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.* 1.184 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:* 1.185 Sende thy seruant to labour, that he go not ydle: for ydlenesse bringeth much euill.* 1.186 Cato sayth: Homines nihil a∣gende, discunt male agere, Men in doing nothing, but be ydle, do learne to doe euill.* 1.187 Adam was put (by God) in Paradise, it is ad∣ded, that he might dresse it, and keepe it. Teaching vs, that God woulde not haue man ydle,* 1.188 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.* 1.189 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 y^t liue of the meane profit of their owne labours. So that it appeareth, of all things, ydle∣nesse

is most to be eschued and auoyded of all men (especiallye of those that professe the Gospell of Christ) bicause it is the foun∣tayne and well spring whereout is drawne a thousande mis∣chiefes: for it is the onely nourisher and mayntainer of all filthi∣nesse, as whoredome, theft, murder, breaking of wedlocke, per∣iurie, Idolatrie, Poperie, &c. vaine playes, filthy pastimes, and drunkennesse.* 1.190 Not without cause did Ecclesiasticus saye, that ydlenesse bringeth much euill. Otium fuge vt pestem (sayeth Bul∣linger) 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 nuga∣rum est, & nouerca virtutum, Idlenesse is the maister of fables and lies, and the stepdame of all vertue. So Ambrose sayth: Pe∣riculosa otia secura esse virtuti, This secure ydlenesse is most dan∣gerous 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,* 1.191 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 o∣thers, as Saint Paule sayth:* 1.192 If there be any that prouideth not for his owne, and namely for them of his housholde, he denyeth the faith,* 1.193 and is worse than an infidell. Agayne he sayeth: Lette him that stole, steale no more: but let him rather labour and work with his hands the thing which is good, that he may haue to giue vnto him that needeth. Howe is it then, that man shameth not to liue a trifling, and an ydle loyterer, considering howe painful∣ly and busilye the poore Ant toyleth in the Summer, gathering hir prouision and store for the Winter, and also hauing such ma∣nifest precepts in holy Scripture, to instruct him, as you heare of Saint Paule himselfe. Therfore he put that precepte to auoyde theft, to moue the Ephesians to labour, for that ydlenesse maketh

one to consume his owne goods and treasures, whereby commeth pouertie, of that issueth out deceyt, from thence commeth thefte: he addeth a reason why he should labour, not onelye to succour himselfe, but those also that haue neede. He biddeth them simply to worke, but sayth worke that is good, that is to saye, that worke and vocation which God hath ordeyned and appoynted, which is good and profitable to men.* 1.194 A learned father sayth herevpon, Pro∣hibens pratias ac inutiles artes, vt sunt histrio••um, praestigiatorum, Mag••um, Astrologicae, & alia omnes diuinationes, aliae{que} curiosae 〈◊〉〈◊〉 sorum generum: Forbidding (by Paules wordes) euill and vnprofitable artes, as of Enterludes, Stage playes, Iugglings, and false sleyghts, Witchcraftes, Speculations, Diuinations, or fortune tellings, and all other vayne and naughtie curious kynde of artes. Whereby we haue to note, with what kinde of labour and exercise we ought to get our liuings. For 〈◊〉〈◊〉 it bee by these or such like wayes and meanes, it is most detestable and abhomi∣nable before God and man, and cannot escape without greate punishment, vnlesse they repent, and so turne from their wic∣kednesse.

YOVTH.

Is there no remedy but that we must get our liuing with our owne labour and trauell?

AGE.

There is no remedie, for the Lorde hath commanded it,* 1.195 and therefore it must be done, hee hath so decreed it, as Iob sayth: A man is borne to trauell, as the sparkes to flee vpward. Dauid sayth also: Man goeth forth to his worke, and to his la∣bour vntill the euening. Neyther are we borne to our selues one∣ly, but to others also. Plato sayth: Homines hominum causa esse generatos,* 1.196 Eche man was borne and brought into this worlde for others sake,* 1.197 as one man to helpe another. Cicero sayth: Non nobis solum nati sumus, ortus{que} nostri partem patria vindicat, partem amici. &c. Wee are not borne and brought into this worlde, to our selues onely, for owne sake, but also for others, for part of our birth and being, our countrie doth chalenge, and the other parte our parents and frendes doe require. For otherwise, Homo homi∣ni lupus est,* 1.198 A man is a wolfe to a man, that is, a deuourer one

of another. Therfore let vs labour diligently in good exercises, that we may haue to minister to the needy brethren, remembring al∣wayes what is sayde: It is a blessed thing to giue, rather than to receyue.* 1.199

Thus you may perceyue throughlye howe commendable the labouring man is, and howe detestable and odious the loyterers and ydle persons are in any common wealth:* 1.200 Otiosos & vagos so∣litus est appellare, fratres muscas, quod nihil facientes boni, Idlers and wanderers were wont to be called Friers flies, which neuer doe any good. Teaching hereby that Popishe friers were and are but ydlers and loytering vagabondes, good for nothing, but euen as flies flie abroade vpon all mennes meate, to fill themselues of other mens trauels: euen so doe they. For they go ydelly a limi∣ting abrode, liuing vpon the sweate of other mens trauels. Against such ydle Friers and Monkes, Saint Augustine wrote a booke, reproouing earnestly their ydle couetous life. &c. Seneca passing by a certaine towne called Uacia, he sawe a Citizen of Rome y∣dle and loytering, sayde: Hic situs est Vacia, Here lieth or sitteth the filth and dung of Uacia. It was truly sayde of one: Quod otium puluinar est Satanae, That Idlenesse is Sathans fetherbed and pillowe that he layeth all ydlers and loyterers to sleepe vpon. The Prophet Ezechiell sayth,* 1.201 it was one of the sinnes of Sodom, for which God plagued them, saying: This was the iniquitie of thy sister Sodom, pryde, fulnesse of breade, and abundaunce of ydlenesse was in hir. &c. Saint Paule also reproueth a sorte of yong widowes which were in his time, and lyued ydelly, saying: Refuse the yonger widdowes,* 1.202 for they being ydle, haue learned to go about from house to house, yea they are not onely ydle, but also pratlers and busie bodies, speaking things whiche are not comely. Here may you see what mischiefes ensue of ydlenesse, both in men and women.

In olde time (we reade) that there was vsually caried before the mayde when she shoulde be maried,* 1.203 and came to dwell in hir husbandes house,* 1.204 a distaffe charged with flare, and a spyndle hanging at it, to the intente shee might bee myndefull to lyue

by hir labour.* 1.205 Also among the Romaynes, when anye mayde shoulde be maried, it was alwayes solemnized vpon the working daye, to teach what they must doe. &c. Likewise they were wont in olde time, to haue paynted Snayles in their houses, to teache them thereby alwayes to keepe home within their owne house, and to see hir seruants labour in their businesse duly and truly, for the auoyding of ydlenesse,* 1.206 the mother of all other vices. Saint Hierome counsayled the mayde Demetrias to eschue ydlenesse. And therfore when shee had made an end of hir prayers, he willed hir to go in hande with wooll and weauing, that by such change of workes the dayes seeme not long. He did hir not to worke, for that she was in any pouertie (being one of the noblest women in Rome) but that by such occasion of working, she shoulde put out of hir mynde foolishe and filthie imaginations and fantasies. A certaine woman of Lacedemon taken prisoner in warre, was as∣ked what she coulde doe: I can (sayeth she) rule an house. So Aristotle sayth: That in keeping of an house, it is the mans part to get, and the womans to keepe. But if she be spending & wast∣full, prodigall and ydle, Ecclesiasticus counsayle must be follo∣wed, where he sayth:* 1.207 Set a good locke where an euill wyfe is, and to locke where manye handes are. Otiositas ommum vitiorum magistra atque origo est, Idlenesse (sayeth Chrysostome) is the mystres and beginning of all vice and wickednesse. Cato sayth: Segnitiem fugito, qua vita ignauia fertur, Nam cūm animus lan∣guet, consumet inertia corpus, as if he should saye: A slothfull and ydle life is to be fled, for when the mynde is vnlustie, then ydle∣nesse consumeth the bodie.

Idlenesse moste delectable to the fleshe, which deliteth aboue measure in sloth, lithernesse, ceasing from occupation, sluggish∣nesse, and heauinesse of mynde, and it hath a desire to be doing of nothing, and to be voyde of all care and businesse. Yea, and this remember my sonne Youth, that filthie lustes are chieflye nouri∣shed by excesse and ydlenesse, for thereof is the fire brande kindled, and thereof is the oyle poured in and ministred so abundantly, as not without cause that learned father Peter Martyr sayd: Quam∣uis

autem otium alat alioqui multa mala,* 1.208 nihil tamen aut facilius aut magis alit, quàm lihidinem, that is: Although ydlenesse other∣wise nourisheth many euils, notwithstanding the nourisheth no∣thing more easie than sensualitie, and vnlawfull lust (of whore∣dome) therfore was it sayde of that wittie Poet:

Quaeritur Aegisthus quare sit factus Adulter.* 1.209 In promptu causa est: desidiosus erat.

That is:

It is asked wherefore Egisthus was Adulter made: The cause is playne, and quickly knowne: since he with sloth was cladde.

YOVTH.

I perceyue the blinde eateth manye a flie. For as Christ sayth:* 1.210 He that walketh in the darke, knoweth not whither he goeth. And Saint Paule sayde, that hee knewe not lust had bene sinne,* 1.211 except the Lawe had sayde: Thou shalte not lust. Even so may I say, that I had not knowne that Idlenesse had bene such a detestable sinne as it is, except God had opened this to me by the meanes of you. Nor yet that Satan thereby vseth to seduce and bring vs from all vertue to vice, from faith to infideli∣tie, according as Ecclesiasticus sayth:* 1.212 Idlenesse bringeth much euill: And as the saying of olde hath bene: Otia dant vitia.

AGE.

It is the waye and practise that Satan vseth to steale into our hearts,* 1.213 that he may possesse vs, as Christ sayth: While man slept, there came his enimie (Satan) and sowed tares amōg the wheate.* 1.214 &c. As we see in king Dauid: when he was yong, he exercised himselfe in preparing a house for the Lorde, and sayde: I will not enter into the tabernacle of mine house, nor come vp∣pon my bed: nor suffer mine eyes to sleepe, nor myne eye lyddes to slumber, vntill I finde out a place for the Lorde, an habitation for the mightie God of Iacob. After, when he began to be ydle, it is sayde in the booke of Samuel, that Dauid went not vppe with Ioab his Captaine,* 1.215 but sent him, and all his seruants with him, against the children of Ammon, to besiege Rabbath. But (sayth the text) Dauid remained in Ierusalem, and fell to lye ydelly vp∣pon

his bed at noone, or euening tyde, and rose vp and walked vp∣pon the roofe of his pallace, and from the roofe he saw Bethsheba, Uriah the Hittites wife washing of hir selfe, and she was beauti∣full to looke vpon. &c. and Dauid sent for hir, and she came vnto him, and he lay with hir, and gate hir with childe. &c. By this example you maye see the daungerous falles that Gods children fall into by this detestable vice of ydlenesse. And therefore that old saying by you alledged, is moste true, Otia dant vitia, Idlenesse bringeth and gathereth (wheresoeuer she entreth) all maner vices and wicked sinnes. Ambrose hath a prety apt similitude to set forth the nature of Satan vnto vs, and also his sleightes and craftie practises to deceyue vs, to the ende we thereby may the better a∣uoyde his subtilties.

YOVTH.

I praye you good father Age, declare it to mee, that I may learne somewhat thereby to auoyde that wycked enimie.

AGE.

* 1.216The similitude is of a Crabbe, and of an Oyster, as thus: The Crab (sayth Ambrose) deliteth very much to eate of the meate of Oysters, but for that they (Oysters) are so strongly and well fenced with two harde shelles, which he cannot breake by strength, therfore he wayteth diligently to bring the Oysters out of the water, into the hote sunne. Whiles the Oysters open with the sunne, and with the ayre and winde, the Crab presently putteth a little stone into the Oyster as he gapeth, whereby hee cannot close or bring togither againe his shelles, then afterwarde the Crab without daunger putteth in his clawes, and deuoureth the flesh at his pleasure. Euen so (sayth he) when men are giuen to ydlenesse, and open their mindes vnto pleasures, the Deuill commeth, and casteth into our mindes and hearts, filthie cogita∣tions, in such sort, that our shell which before did defende vs, can∣not be drawne close togither againe, then full easily doth he de∣uour vs cleane.

YOVTH.

I promise you this is a proper similie verye aptly applied by S. Ambrose, yet I pray you let me a litle further trou∣ble you about this matter of ydlenesse.

AGE.

It shall be no trouble to mee, saye on in the name of God, what you haue to demaunde, and I will aunswere you as God shall giue me leaue and knowledge.

YOVTH.

You haue hertofore mightily beaten downe all ydle∣nesse, affirming also that God detesteth it, and yet by your paci∣ence) I doe reade in the Law, that God himselfe commaundeth vs to be ydle,* 1.217 saying (in the fourth commandement) The seuenth day is the Sabboth of the Lord thy God: in it thou shalt doe no manner o•• worke, thou, nor thy sonne, nor thy daughter, nor thy man seruant, nor thy mayde, nor thy beast, nor the straunger that is within thy gates. &c. Whereby it appeareth that the Lord alloweth of ydlenesse. &c.

AGE.

You must learne to distinguish this word (Idlenesse) as Saint Augustine teacheth you,* 1.218 saying: Est otium desidiae, & otium cogitationis, that is: There is ydlenesse of sitting still, and there is ydlenesse of meditations. Uerye well noted also was it of Brentius,* 1.219 saying: Est otium ignauum, quo inertes parant se non ad negotia, sed ad delicias & voluptates. Est otium h••nes••um & ne∣••essariū, quo boni viri reddunt sese aptiores ad negotia & vocationes suas sectandas. Tale otium non solum suasit, sed mandauit Deus in le∣ge, dum instituit Sabbatum, & iuber in co non hominem tantum, verumetiam iuuenta quiescere. Otiemur non ad luxum, quod impij & ignaui solent, sed ad pietatem. &c. That is: There is a beastly and slothfull ydlenesse, which ydle persons get to themselues, not for labours, but for pleasures and delites. There is also an honest and a necessarie ydlenesse, whereby good men are made more apte and ready to doe their labors and vocations wherevnto they are called. This kinde of ydlenesse, God doth not onely persuade, but also commaundeth it in his lawe, in that he appoynted the Sab∣both day, and commaunded that in it, not onely manne shoulde rest, but the beasts also. Let vs then be ydle, not for carnall plea∣sures, as the wicked and vngodlye are wonte, but for godlynesse and vertues sake. &c. Maister Bullinger also sayeth: Sabbatum à Deo institutum est,* 1.220 non propter otium per se. Otium enim Deus nuspiam per se approbat: proinde otium Sabbati commendantur

propter aliud, nimirum propter diligens religionis studium: ideò enim feriandum praecipitur à laboribus manurijs, vt hoc totum tempus im∣pendamus exercitio religionis, that is: The Sabboth day was ap∣pointed 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 commaun∣dement sayde:* 1.221 that God rested the seauenth day &c. Shall we cō∣clude 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 re∣ceyuing of Sacraments. Thirdly, in collecting and gathering for the poore and indigent.* 1.222 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,* 1.223 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 neces∣sitie,

safetie, or health, so required. Of the which thing our Sa∣uiour Christ disputeth in Mathew and Luke,* 1.224 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,* 1.225 scumming, seething, and burning them, prepared for their sacrifices,* 1.226 & were not counted guiltie of the breache of the Sabboth daye.* 1.227 In lyke sort it shall be lawfull to prepare meate for our neede on the Sabboth day,* 1.228 and to feede the body. Mat∣tathius thought it had not bene lawfull to fight vppon the Sab∣both 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.* 1.229 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,* 1.230 as you haue sayde, why then did Mo∣ses and Aaron commaunde the congregation to stone to death that man that was founde gathering stickes vpon the Sabboth day?* 1.231 And why doth God threaten such plagues on those that ca∣rie 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 igno∣rance 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.* 1.232 For if he had done it of ignorance, necessitie, and sim∣plicitie, then shoulde not he haue died (as it is expressed in the ve∣ry same chapter) but certaine burnt offerings had bene offered to the Lorde for him.* 1.233 &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,* 1.234 vntill it was tryed out whether he did it contemptuously or ignorantly. And for that God sayth:* 1.235 (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 ma∣gistrate, howe it is not onelye to punishe matters and faultes committed agaynst the seconde table:* 1.236 but also for faultes and trespasses committed against the first table, for matters touching religion.* 1.237 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 so∣cietatem, 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 hu∣maine societie,* 1.238 but also to all godly religion. Some read of Na∣buchodonosor, 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,* 1.239 how he destroyed the temple of the Idols. &c. Whereby we see that Prin∣ces may lawfully deale in matters of religion,* 1.240 and also may law∣fully

put to death open and obstinate Papistes and heretikes, that holde any false doctrine manifestly against the worde and com∣maundement of God.* 1.241 Whereas Christ sayth: Let both the tares and wheate growe togither vntill the Haruest.* 1.242 &c. appertayneth nothing vnto the Magistrate, but vnto the Minister onely. &c. As for the place of Ieremie,* 1.243 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 sig∣nified: 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 tra∣uels. And doth also declare, that by the breaking of this one cō∣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 chari∣tie towardes our neyghbors:* 1.244 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.* 1.245 For if we doe but rest (in the Sabboth day) from the works of the bodie, then do we take y^t like rest as beasts do, and not as the faith∣full doe.* 1.246 Saint Hierome to this sayth: Non sufficit à malis esse o∣tiosum, 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 ydle∣nesse sluggish rest ought to be away, and when he is at rest, there ought to be either inquisitiō 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:* 1.247 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,* 1.248 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,* 1.249 Saint Hierome vnderstandeth all that is spoken with∣out profit to the hearers, letting passe good and gracious talke, and speake of friuolous vaine things, full of scurrilitie and bau∣drie.* 1.250 &c. Maister Bullinger sayth: Hereby is forbidden all lyes, vanities, and whatsoeuer springeth of the affections of the fleshe. Maister Musculus sayeth:* 1.251 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?* 1.252 Wee see hereby, that there is not a worde in our tongue, but the Lorde knoweth them wholy alto∣gither. Not without great cause therefore did Dauid pray vnto the Lord,* 1.253 that he would set a watch before his mouth, to keepe the doore of his lippes.* 1.254 Bicause (sayeth Paule) euill speakings cor∣rupt good maners.* 1.255 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 tal∣king, neither ••easting, which are things not comelye, but rather giuing of thanks.* 1.256 Let your speach be gracious alwayes, poudred with salt. He sayth also: Let no corrupt communication pro∣ceede out of your mouthes, but which is good to the vse of edi∣fying, that it may minister grace to the hearers: In fine there∣fore

he concludeth to the Colossians,* 1.257 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.* 1.258 O quàm 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,* 1.259 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,* 1.260 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,* 1.261 so that your talke and ieasting be not to the dis∣glorie 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,* 1.262 as Eliah ••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 (I••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:* 1.263 He that loueth pastimes, shall be a

poore man.* 1.264 &c. Agayne he sayth: By slothfulnesse the roofe of the house goeth to decay,* 1.265 and by the ydlenesse of the handes, the house droppeth through: againe, a diligent hande maketh riche, but a slothfull hande maketh poore.* 1.266 He that tilleth his lande, shall bee satisfied with breade: but he that followeth the ydle, is destitute of defence. &c.

YOVTH.

* 1.267And 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 Salo∣mon 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 to care for to morowe, for the morrowe shall care for it selfe, the day hath inough with his owne griefe. &c. By this I doe gather,* 1.268 that labour is not so necessarie, or that wee shoulde haue any care, but to cast all our care vpon the Lord, for he careth for vs. And therefore what neede we to labour?

AGE.

Christ doth not here clerely forbidde all kinde of care, but onely that which commeth of a diffidence and mystruste in Gods prouidence. You must consider, that there are two sortes of cares. First is that which is ioyned with fayth, by honest la∣bour to prouide for his familie things honest and necessarie. For otherwise (sayth Saint Paule) he denieth the fayth,* 1.269 and is worse than an infidell. The seconde is that, which riseth of doubt or despayre, of an Epicuriall care and mistrust in the Lorde, and this kynde of care is here by Christ reproued. For Christs words teach vs, that God will prouide for euery day, that that shall bee necessarie, though wee doe not encrease the present griefe thereof by the carefulnesse howe to liue in time to come. And here you must note and marke, that Christ our Sauiour doth not say: La∣bour not for meate and drinke, but be not carefull (sayth he:) he doth not prohibite or forbid labour, but Heathenishe and an Epi∣curiall carefulnesse:* 1.270 Verum incrementum Dei non datur otiosis, sed operantibus ac seminantibus, God giueth not increase to ydlers, but to them that worke and sowe.* 1.271 &c. So Saint Paule sayth: ••nus∣quisque manibus suis laboret, vt habeat & vnde des necessitatem in∣digenti.

&c. Let euery manne labour and worke with his hands, that hee maye haue wherewithall to giue them that suffer neede. And if your reason did holde true, then we should neede neuer to pray for our necessities.* 1.272 For that Christ sayth: Your heauenlye father knoweth what neede we haue before we aske. Againe, bee not carefull what you shall eate or drinke. &c. Shall we therefore conclude herevpon, that we must not pray or care litle or nothing what we eate or drinke, whether it bee poyson, carrion, or anye vnwholesome thing. No man is so foolishe, I nowe, so to doe. And as for the birdes that doe not sowe or reape, and the Lillies that labour not, neyther spinne. &c. Although I may saye to you, Legibus enim viuimus, non exemplis, Wee liue by lawes, and not by examples. Yet S. Augustine shall aunswere you in this point, (who hauing iust occasion to reproue certaine ydle Monkes that were in his dayes, which woulde not labour for their liuing, as they ought to doe, but tooke occasion (as you doe) by the example of the birdes of heauen, and Lillies of the fielde, to be altogither ydle from any labour or good exercise of their bodies, or handy oc∣cupations, learning thereby to liue like the ydle Dumble Bee in the hyue, vpon the sweate and trauels of other mennes labours.) Si vultis (inquit) imitari volucres & Lilia,* 1.273 cur haec quoque illa non imitamini? Lilia non comedunt aut bibunt: aues non recondunt in crastinum, neque congregant in apothecas: neque molunt & coquūt, at vos editis & bibitis, & studiose reconditis, that is: If you will imitate and followe the example of the birdes and Lillies (not to labour,) wherefore doe you not imitate them also in this poynte? the Lillies neyther eate nor drinke: the birdes doe not lay vppe a∣gainst the morowe, neither gather togither into the Sellers: nei∣ther doe they grinde corne, seeth, or boyle meate, yet you doe eate and drinke, and are carefull and diligent to lay vp in store, you do grynde corne,* 1.274 and seeth and boyle meate (for your vse) Hoc enim aves non faciunt, this the birdes (and Lilies) doe not, sayth Augu∣stine. S. Chrysostome sayth:* 1.275 Non dixit, nolite laborare, sed nolite solliciti esse. Ergo sollicitiesse vetamur, laborare autēiubemur. Sic enim Dominus loquens ad Adam: non dixit, cum sollicitudine facies tibi

panem, sed cum labore & sudore faciei tuae: Ergo non solicitudini∣bus spiritualibus, sed laboribus corporalibus acquirendus est panis: Si∣cut laborantibus enim pro praemio diligentiae, Deo praestante, panis a∣bundat: sic dormientibus & negligentibus, pro poena negligentiae, Desfaciente, subducitur. &c. That is: the Lorde did not say, la∣bour not, but be ye not carefull. Therefore we are forbidden to be carefull, but we are commaunded to labour, so the Lorde sayde vnto Adam: he sayde not to him with carefulnesse thou shalt get thy breade, but with the labour and sweate of thy face. Therefore not with spirituall carefulnesse, but with corporall labours our breade is to be gotten,* 1.276 as to the labourers for the rewarde of their diligence (by the blessing and helpe of God) their breade encrea∣seth: so to the slothfull and negligent,* 1.277 for the punishment of their slothfulnesse & ydlenesse, God sendeth them penurie and want. &c. Nowe my sonne, you haue hearde by Gods worde, and the an∣cient Fathers, what you ought to doe, therefore learne you first to seeke the kingdome of God and his righteousnesse,* 1.278 and all these o∣ther things shall be ministred vnto you: that is, applye the hea∣ring of Gods worde, and amende your life, for God of his owne will begat vs with the worde of truth, that we shoulde be the first fruites of his creatures.* 1.279 And also to learne to walke in that voca∣tion, wherevnto euerye man is called, as God maye bee glori∣fied, the poore members of Christe comforted, and oure selues saued.

YOVTH.

By this your long discourse against ydlenesse, it se∣meth to mee, that you doe condemne hereby, all Princes, Noble men, Magistrates, Preachers, Scholemaisters. &c. for they labor not, nor haue any handie craft to get their liuing withall.

AGE.

* 1.280You must note, that there are two sortes of labours: One is, of the mynde and wit: the other, of the hands and body. And so the Prince, Rulers, Magistrates, Preachers, Counsay∣lers, &c. in their vocation and calling, laboureth (with great stu∣die, and industrie of mynde and witte) for the promoting of Gods glorie, the good gouernement and state of the Common wealth, teaching and preaching to the ignorant people, to keepe men in

peace and tranquilitie, for you must not thinke, that they labour not,* 1.281 which doe not labour at the Plowe, Cart, or otherwise with their hands: for the eternall God hath appoynted and diuided his Church militant, for these foresayde causes into foure partes. First, into Principalitie. Seconde, into Nobilitie. Thirde, into Pastoralitie. Fourthly, into Vulgaritie. So that euery member hath his office and calling, not to be ydle, but alwayes diligent and laboursome in their vocations accordingly: therefore what∣soeuer the diuersitie is, yet the profit is common, and serueth to the edification of the Church. So that it appeareth, it is no small carke and care that Princes, Rulers, Pastours. &c. haue and take continuallye, watching when others sleepe, according to this saying:

Non decet integram noctem dormire regentem.* 1.282

Whom God hath placed to rule aright, Ought not to sleepe a full whole night.

Notwithstanding, yet wee reade in auncient hystories, that excellent men in olde time (when as they had gotten any vacant or leysure time,* 1.283 eyther from holy seruice, or from ciuill matters) they spent all that leysure time, eyther about husbandrie, or about the arte of a shepehearde. For they woulde not consume the time away in ydlenesse, sumptuousnesse, gluttonie, drunkennesse, and vayne pastimes and playes.* 1.284 And this shall we not onely see in Abraham, Isaac, Iacob, Gedeon. &c. and other holy fathers and Apostles of Christ Iesu. &c. but also it manifestlye appeareth by the Romaine hystories, wherein appeareth that Curius and Se∣ranus and such like, were elected chiefe Magistrates, when they were in the fieldes at plough tilling the grounde. It is also writ∣ten that AEerxes king of Persia, in vacant time from the affayres of his Realme, he with his owne handes woulde plant innume∣rable trees, which long ere he died, brought forth abundance of fruite. &c. If such men woulde spende no time ydelly, how much lesse shoulde meaner persons doe it.* 1.285 For as the wyse man sayth: A slothfull man is to be compared to the dung of Oxen. &c. For

ydlenesse bringeth much euill.

YOVTH.

I pray you shew what is ydlenesse, and also whe∣ther ydlenesse, be called ydlenesse, onely in respect that the mynde or bodie ceaseth from labour.

AGE.

* 1.286Idlenesse is a w••cked will giuen to rest and slothful∣nesse, from all right, necessarie, godly, and profitable works, &c. Also ydlenesse is not onely of the body or mynde to cease from la∣bour, but especially an omission or letting passe negligentlye all honest exercises: for no day ought to be passed ouer without some good profitable exercises, to the prayse of Gods glorious name, to our brethrens profite, and to our selues commoditie and lear∣ning.

YOVTH.

Was there euer any lawes made against this kinde of ydle life, and sharpe punishment appointed for such ydle per∣sons? I pray you let me knowe it, if there were or be any.

AGE.

* 1.287Yes: There hath bene lawes and punishment from time to time appointed and ordeined for such. Alexander the em∣perour sayth: Forasmuch as ydlenesse, that is to say (sayth he) ceasing from necessarie occupations or studies, is the sinke which receyueth all the stinking chanels of vice, which once being brym¦full, sodenly runneth ouer, through the whole Citie, and wyth his pestiferous ayre infecteth a great multitude of people, ere it maye bee stopped and clensed. And that notwithstanding, the people being once corrupted and infected with this pestilence, shal with great difficultie, and with long tract of time bee deliuered. And therefore he made a law: That if any one of the people had bene founde ydle, by the space of one whole daye, hee shoulde bee whipped, and after by the Conseruatours committed to some one Crafte that he was of, and for euery daye that he was scene to be ydle, the person to whome he was committed, shoulde (for a Monethes space) sette him to anye labour that hee plea∣sed, as his slaue and bondman, and that no man should giue him meate, or to talke with him, vnlesse it were to chyde and rebuke him.

* 1.288Draco the Lawmaker among the Athenians, made a lawe,

that whosoeuer was founde an ydle person, should haue his head cut off from his bodie.

Areopagite did also vse greate diligence to search oute what arte or science euery manne had to finde himselfe withall,* 1.289 and those whome hee founde to be ydle, hee didde sharpelye punishe them.

The Massyliens woulde suffer, nor receyue anye manne to dwell within their Citie,* 1.290 that had not some Arte and facultie to get his liuing withall. For (say they) Nullam vrbibus pestem no∣centiorem esse otio, There is no worse pestilence to a citie than ydlenesse. &c. According as Syrach sayeth: A slothfull man is to be compared to the dung of Oxen,* 1.291 and euerye one that taketh it vp, will shake it out of his hande: he is like a filthie stone, which euery man mocketh at for his shame.

Queene Elizabeth in the xiiij. and xviij. yeres of hir gracious reygne,* 1.292 two Actes were made for ydle vagrant and maister∣lesse persons, that vsed to loyter, and woulde not worke, shoulde for the first offence haue a hole burned through the gristle of one of his cares of an ynche compasse. And for the seconde offence com∣mitted therein, to be hanged.

If these and such lyke lawes were executed iustlye, truly, and seuerely (as they ought to be) without any respect of persons, fa∣uour or friendshippe, this dung and filth of ydlenesse woulde easily be reiected and cast oute of thys Common wealth, there woulde not be so many loytering ydle persons, so manye Rus∣sians, Blasphemers, and Swinge Buckelers, so many Drun∣kardes, Tossepottes, Whooremaisters, Dauncers, Fydlers, and Minstrels, Diceplayers, and Maskers, Fencers, Theeues, En∣terlude players▪ Cutpurses, Cosiners, Maisterlesse seruauntes, Iugglers, Roges, sturdye Beggers, counterfaite Egypti∣ans. &c. as there are, nor yet so manye Plagues to bee amongst vs as there are, if these dunghilles and filthe in Common weales, were remooued, looked vnto, and cleane caste oute, by the industrie, payne, and trauell of those that are sette in au∣thoritie, and haue gouernemente. So Moyses sayeth:

That they must take the euill awaye forth of the myddes of the Citie.* 1.293 So sayth Publianus, Bonis nocet, quisquis pepercerit malis, He is very hurtfull to the good men, whosoeuer fauoureth and spareth the euill men. Therefore they must execute iustice, as well vpon the proper man that is ydle, as vpon the poore man, as well vppon one, as vpon another, that it may not be sayde:

Dat veniam coruis, vexat censura columbas. Crabrones abeunt, recidunt in retia musc••.

What faultes great men alwayes committe, Are pardoned still, and goeth quitte. When as the poore and simple bande, Are vexed cruelly in the lande. Bicause Hornets are very great, They easily passe through the net, When as the sillie little flye, Is taken therein continuallye.

YOVTH.

I am very glad (I prayse God) that I haue had this talke and communication with you, good Father, I perceyue that nothing is to be had or gotten in absenting from Sermons, but euilnesse and losse of good doctrine and instructions, which I haue done through vaine ydle pastimes and playes. For nowe (by you) I vnderstande, that of ydlenesse commeth no goodnesse, but rather the contrary, &c. Also I see and learne that euery man (in his calling) ought to labour and get his liuing in the feare of God, and sweate of his browes. And therefore I will henceforth (God willing) speake no more against the worde of truth, but will be ashamed of the lyes of mine owne ignorance,* 1.294 I will not therefore be ashamed to confesse my sinnes, and will no more resist the course of the riuer.

AGE.

I am glad to heare this of you, that you are so reclai∣med, and are not ashamed to confesse your lewde life,* 1.295 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,* 1.296 so that you nowe flee from that vaine ydle life,

which before you haue liued,* 1.297 and spent a great time therin (not∣withstanding, Nunquam serum est,* 1.298 quòd verum est, that is: Ne∣uer to late done, which is truly done) that will come to passe that Ouid sayth:

Otia si tollas,* 1.299 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,* 1.300 by natures lore receaue: The same we loue, and like alwayes, and lothe our lust to leaue.

AGE.

In dede as the Prophet sayth:* 1.301 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,* 1.302 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.* 1.303 &c. Wherewithall (sayeth Da∣uid) shall a yong man redresse his wayes? In taking hede there∣vnto (sayth he) according to thy worde. For it is a lanterne vnto our feete, and a light vnto our pathes. &c. This worde will deli∣uer thee (sayth Salomon) from the euill waye,* 1.304 and from thē that leaue the wayes of righteousnesse, to walke in the wayes of dark∣nesse, 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.* 1.305 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 accusto∣med fasting, prayers, and repentance, kepe vnder your lasciuious life.* 1.306 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 & pro∣mise you made in your baptisme:* 1.307 you must remēber that we be al called to godlynesse and cleannesse: you must remember y^e short∣nesse 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 com∣panie of the godly and vertuous men.

YOVTH.

I besech God I may folow this your good and god∣ly counsell, I beseech you let me craue your earnest and heartie prayers vnto God for me, that I may crucifie the fleshe with the aff••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 ob∣taine this for his mercies sake, and nowe I aduise thee hereafter to expresse by thy doings,* 1.308 thy inward fayth, that God may be glo∣rified, 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 pa∣tience to vs warde, that he woulde haue no man to perishe, but would all men come to repentance. And that you are now righ∣teous, 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 a∣bounde in you,* 1.309 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,* 1.310 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,* 1.311 saying: Bring not euery man into thine house, for the deceytfull haue many ••raynes.* 1.312 &c. Againe he sayth: Who can be clensed by the vncleane?* 1.313 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 in∣clude the lame, d••a••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.* 1.314 Therfore he that giueth to the poore, len∣deth to the Lorde, and what he layeth out, shall bee payde him a∣gaine. &c.* 1.315 The poore, sayth Christ, yee shall haue alwayes wyth you,* 1.316 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 To∣bie) of thy substance,* 1.317 and turne not thy face from any poore, least God turne his face from thee. &c. Saint Paul willed the churches of the Corinthians,* 1.318 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 O••am. Many which lacke armes, may worke with their feete, to blowe Smithes bel∣lowes. &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 col∣lection. Also those that be persecuted for the Gospell of Christe, must be ayded likewise.* 1.319 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 seas, fire, or else by any other casualty, must likewise be holpē & succored. Also yong fatherlesse and motherlesse children,* 1.320 pore scholers, & nee∣dy widowes.* 1.321 &c. & such other like, must be succoured, aided, and cō∣forted, for the Church goodes are the goodes of the poore, and ther∣fore you must not iudge, that I speake so vniuersallye, that these impotent and needy ought not to be holpen.* 1.322 &c. For as we reade in Ludouicus the Emperors canonicall institutions, that Res Eccle∣siae vota sunt fidelium, precia peccatorum, & patrimonia pauperum, The goodes of the church be the vowes and bequestes of the faith∣full, prices to redeme them that are captiues and in prisons, and patrimonies to succour them with hospitalitie that be poore.* 1.323 Pro∣sper also sayth: Viros sanctos, res Ecclesiae non vendicasse vt proprias: sed vt commendas pauperibus dimisse, Good men toke the goodes of the church, not as their owne, but distributed them, as giuen and bequeathed to the poore. Againe he sayth: Quod habet, cum omni∣bus nihil habentibus habet commune, Whatsoeuer the churche hath, it hath it in common, with all such as haue neede. It is re∣ported that the churches did distribute these goods into foure parts:* 1.324 one and the greatest part vpon the nedie people onely: the second parte for lodging of straungers: thirdlye, burying of the deade: fourthly, in healing of diseases. It is reported, that Serapion had vnder him (Decem millia sub se Monachorum,* 1.325 quos omnes sic edu∣cabat, vt ex proprijs sudoribus, necessaria compararet, & alijs mini∣straret egentibus) Ten thousande Monkes, who brought them vp in such order, that they gate by their owne labours, sufficient for themselues, and also wherewithall to ayde and helpe the needye and indigent. &c. Nowe my sonne you perceyue what sorte of people I speake of, and what sort I speake not of.

YOVTH.

You haue herein satisfied me fullye, I prayse God for it.

AGE.

You doe well,* 1.326 to ascribe the prayse vnto God for it, for that euery good and perfect gift commeth from him.

YOVTH.

Seing that we haue somewhat largely talked and reasoned togither of ydle playes and vaine pastimes, let me craue your further pacience, to knowe your iudgement and opinion as touching Playes and Players, which are commonlye vsed and much frequented in most places in these dayes, especiallye here in this noble and honourable citie of London.

AGE.

You demaunde of me a harde question: if I should vt∣terly deny all kinde of such playes, then shoulde I bee thought too Stoicall & precise: If I allowe and admit them in generall, then shall I giue waye to a thousande mischiefes and inconueniences, which daily happen by occasion of beholding and haunting suche spectacles. Therfore let me vnderstande of what sort and kynde of Playes you speake of.

YOVTH.

Are there manye kyndes and sortes of suche lyke Playes?

AGE.

Uerie many.

YOVTH.

I pray you declare them vnto me, that I may learn what they are.

AGE.

Some are called Ludi Circenses,* 1.327 whiche vsed to runne with chariots in the great compassed place in Rome called Circus. Others were called Ludi Compatality,* 1.328 which made Playes in the high wayes to the honour of Bacchus. Others were called Ludi Florales,* 1.329 which abhominable Playes in Rome, to the honour of their trumpetlike Goddesse Flora, in which cōmon women play∣ed naked, with wanton wordes and gestures. Another sorte were called Ludi Gladiatory,* 1.330 Games of Sworde players, fighting one with another in harnesse, in the fight of the people, endeuouring eche to kill other: a spectacle of crueltie to harden the peoples harts against killing in warres.* 1.331 Others are called Ludi Gymnici, exer∣cises of running, leaping, throwing the darte, and wrastling. O∣thers were called Ludi Iuper••ales,* 1.332 Games wherein yong Gentle∣men

naked hauing whyppes in their handes, ranne about laugh∣ing and beating all that they mette. Another sorte were called Ludi Magalenses,* 1.333 Playes made to the honour of the mother of the Goddes, with many and sundrie other such lyke vaine Playes haue bene inuented.

YOVTH.

I neuer hearde so much, nor so manye sortes of Playes before, yet you haue not named those Playes & Players which I woulde gladly heare of.

AGE.

What Playes are they which you woulde so sayne heare of?

YOVTH.

They are Stage playes and Enterludes which are nowe practised amongst vs so vniuersally in towne and country.

AGE.

* 1.334Those are called Hist••iones, or rather Histrices, which play vpon Scaffoldes and Stages, Enterludes and Comedies, or otherwise with gestures. &c.

YOVTH.

What say you to those Players and Playes? Are they good and godly, meete to be vsed, haunted, and looked vppon which nowe are practised?

AGE.

To speake my minde and conscience plainly & (in the feare of God) they are not tollerable nor sufferable in any cōmon weale, especially where the Gospell is preached. For it is right prodigalitie, which is opposite to liberalitie. For as liberalitie is to helpe and succour with worldly goods the man which is poore, and standeth needefull thereof: and also to giue to the mariage of poore Maydens, high wayes, or poore schollers, &c. So prodiga∣litie is to bestow mony and goods, in such sort as it spent, eyther in banketting, feasting, rewardes to players of Enterludes, Di∣cing, and Dauncing. &c. for the which no great fame or memory can remayne to the spenders or receyuers thereof.

YOVTH.

I haue hearde saye, that one Plautus a Comicall Poet, spent all his substance vpon Players garments. Also one Roscius a Romane and a player in Comedies (whom for hys excellencie in pronunciation and gesture, noble Cicero called his iewell) the Romaines also gaue him (as hystories reporte) a stipende of one thousande groates for euery daye (which is in our

mony xvj.li.xiij.s.iiij.d.) Lucius Silla being Dictatour, gaue to him a ring of golde. &c. Sith these and such other gaue to such vses, why may not we doe the like?

AGE.

Bicause these are no examples for Christians to fol∣lowe:* 1.335 for Christ hath giuen vs a farre better rule and order, how to bestowe our goodes vpon his needie members whiche lie in the streetes, prisons, and other places, and also those that are afflic∣ted and persecuted for the testimonie of a good conscience for the Gospels cause.* 1.336 &c. No man (sayth Chrysostome) was euer bla∣med, bicause he had not builded vp costly temples or churches. &c. but euerlasting fire of hell (the punishment of the Deuilles) doe hang ouer vs, except wee doe consider Christe in his members, wandering as straungers, lacking harborough, and as prisoners wanting visitation. &c. The like maye I say of the giftes, buil∣dings, and maintenance of such places for Players, a spectacle and schoole for all wickednesse and vice to be learned in. Saint Augustine sayth:* 1.337 Donare quippe res suas Histrionibus, vitium est immane, non virtus, Whosoeuer giue their goodes to Enter∣lude and Stage players, is a great vice and sinne, and not a ver∣tue. What doe the hystories report of Plautus ende that was so prodigall?

YOVTH.

I knowe not, therefore I praye you shewe me.

AGE.

Histories report,* 1.338 that he was brought into such po∣uertie, that he was fayne to serue a Baker in turning a Ouerne or handmill to get his liuing: &c. Respastan gaue out of his cof∣fers sixe hundred pounde to Latine and Greeke readers. So did Plinie his Nephewe the like, for the which they deserued greate fame, and encreased in great welth and riches.

YOVTH.

Doe you speake against those places also, whiche are made vppe and builded for such Playes and Enterludis, as the Theatre and Curtaine is, and other suche lyke places be∣sides?

AGE.

Yea truly. For I am persuaded that Satan hath not a more speedie way and fitter schoole to work and teach his desire,

to bring men and women into his snare of concupiscence and fil∣thie lastes of wicke•• wh••redome, than those places and playes, and theatr••s are: And therefore n••cessarie that those places and Players shoulde be forbidden and dissolued and put downe by authoritie, as the Brothell houses and Stewes are. Howe did the Beniamites ouercome and take awaye the daughters of Is∣raell? but in watching them in a speciall open place,* 1.339 where they were accustomed vppon the Festiuall dayes to sporte and daunce most ydelly and wantonly.* 1.340 D. Peter Martyr (that fa∣mous learned man) vpon this place (sayth:) Hereby we maye perceiue, that the virgins gaue themselues to playes and daun∣ces, which was to abuse the feast day. It had bene better for thē to haue occupied themselues about grauer matters. For the feast dayes were to this ende instituted, that the people should assem∣ble togither, to heare (not playes) but the worde of God, to bee present at the Sacrifices, where they shoulde both call vpon God, and communicate togither the Sacramentes instituted of God. Wherfore it is no maruayle if these Maidens were so stollen a∣way, resorting to such open place. &c.

* 1.341Romulus (after that Remus his brother was slayne) erected and builded vp a certaine spectacle and place of safegarde for all transgressours that woulde come thither, practising thereby to rauishe all Maidens of the countrie resorting to their newe ere∣cted place in Mount Palatine, at solemne games and playes, o∣uercame the people of Cenia, and slue their king. &c. Saint Au∣gustine sayeth:* 1.342 That the women of Saba being of curiositie desirous to bee present at open spectacles, were rapted and ra∣uished by the Romaines: whereof followed such warres, that both nations were almost destroyed. In consideration of this and the like,* 1.343 Scipio Nasica (that worthie Romaine) obteyned in the Senate, that all Theatres and Stage playes shoulde be aboli∣shed, for that it was so hurtfull vnto publike and ciuill maners. Also S.C. destroyed vtterlye that Theatre place, whiche was so gorgeously builded, and gaue commaundement, that no suche places shoulde be builded againe in the citie of Rome, and that

they shoulde not make any seates or benches to sitte vpon (for to beholde such playes in suche places) neyther in the citie, nor yet within a myle compasse thereof.* 1.344 &c. I would to God our Magi∣strates would folow those good and wholesome examples.

YOVTH.

I haue hearde manye both men and women saye, that they can resort to such playes, and beholde them without a∣ny hurt to themselues, or to others, and that no lust nor concu∣piscence is inflamed or stirred vp in them, in the beholding of a∣nye person, or of the playes themselues. Howe say you, maye it be so?

AGE.

Saint Chrysostome shall answere them,* 1.345 who wrote onely of such as you speake of, that resorted to such playing pla∣ces. Some curious, daintie, and nyce persons (sayeth he) hea∣ring this, will saye (to excuse their sinnes and follies) we that do resort to beholde and consider the beautie and fairenesse of womē, at Theaters and Stage playes, are nothing hurt thereby. Dauid (sayeth he) was sore hurt (in beholding Bersave) and thinkest thou to escape?* 1.346 He did not behold an harlot, but on the top of his house. Tu autem in Theatro vbi cōdemnat animam sapientis, Thou beholdest thē in an open theatre, a place where y^e soule of the wise is snared & condemned: in those places (sayth he) thou serst not on∣ly Res infauslas, vnlawfull things: but also hearest spurciloquia, filthie speaches, whereof is (sayth he) incessu meretricis, the begin∣ning of whoredome, and the habite of all euilnesse and mischiefe, where thou shalt by hearing diuelishe and filthie songs hurte thy chaste eares, and also shalt see that which shall be greeuous vnto thine eyes: for our eyes are as windowes of the mynde, as the Prophete sayeth:* 1.347 Death entred into my windowes, that is, by mine eyes. Possible thou wilt say (sayeth he) I am not mooued with those sightes.* 1.348 What art thou, yron (sayth he) stone, or an Adamant? art thou wiser, stronger, and holyer than Dauid? A little sparkle of fire cast into strawe, beginneth quickly to kindle & flame, our fleshe is strawe, and will burne quickly, and for that cause the holy ghost setteth Dauid for an example to vs, that we shoulde beware of such contagiousnesse.* 1.349 Iob sayd: I haue

made a couenant with mine eyes, why then shoulde I thinke vpon a Mayde?* 1.350 Dauid also made his prayer to God, saying: O Lorde turne away mine eyes from regarding vanitie, and quic∣ken me in thy way.* 1.351 Saint Ambrose vpon these wordes, calleth Stage playes, Uanitie, wishing that he coulde call backe the peo∣ple which runne so last thither, and willeth them to turne their eyes from beholding of such Playes and Enterludes.* 1.352 The lyke saying hath Saint Augustine.

* 1.353Lactantius sayeth, that the eyes are diners and variable, which are taken by the beholding of things, which are in the vse of men, nature, or delectable things. Vitanda ergo spectacula om∣nia, All suche spectacles and shewes (sayeth he) are therefore to bee auoyded, not onelye bicause vices shall not enter our heartes and breastes, but also least the custome of pleasure shoulde touche vs, and conuerte vs thereby both from God and good workes.

YOVTH.

I perceyue by your communication, that none ought to haunt and frequente those Theatres and places where Enterludes are, and especially women and maydes.

AGE.

You haue collected the meaning of my sayings (naye rather of the fathers sayings.) Truly you may see dayly what multitudes are gathe••ed togither at those Playes, of all sortes, to the greate displeasure of almightie God, and daunger of their soules. &c. for that they learne nothing thereby, but that whiche is fleshlye and carnall, which Diogenes sawe and well percey∣ued, as appeared by his doings, when as vpon a certayne day he thrust himselfe into the Theatre or playing place, when as the people were comming forth. Being demaunded why hee did so, answered: bicause (sayth he) I will differ from the multitude, for the greatest parte of men are ledde rather by affections and reasons. &c. I wote not what precepts may be giuen our people, for our custome now is worse than it was amōgst the Pagans. Therfore let the people, and especially women, giue eare to Pa∣gan Ouid,* 1.354 if not to Christian preceptes, speaking of those com∣mon resortings vnto Playes, sayth:

They come to see,* 1.355 and eke for to be seene, Full much chastitie quailed thereby hath beene.

Iuuenall the Poet sayeth also: That no wiues or maydens, that list to content and please sad and honest men, will be founde and seene at common Playes, Dauncings, or other great resorte of people.* 1.356 For these Playes be the instrumentes and armour of Uenus and Cupide, and to saye good soothe, what safegarde of chastitie can there be, where the woman is desired with so many eyes, where so many faces looke vpon hir, and againe she vppon so manye? She must needes fire some, and hir selfe also fired a∣gaine, and she be not a stone: for what minde can bee pure and whole among such a ra••lement, and not spotted with any lust? according to the olde Prouerbe,* 1.357 Ex visu amor. And as Uirgill sayth: at vidi vt perij. &c. Saint Cy••rian persuadeth his f••ende Eucratius mightly, to leaue off, and not practise nor teach such Playes and Enterludes, shewing what inconueniences and wic∣kednesse is gotten thereby, and what lust and concupiscence is stirred vp thereby in beholding of it, and what filthie and soule actes are done of whoredome and baudrie, to the hurte of the be∣holders, adding this, Histrionicis gestibus inquinatur omnia, By the gestures of Enterlude players, all honestie is defiled and de∣faced. Reade those places of S. Cyprian, which he wrote of pur∣pose against Playes, for the inconueniences that hee sawe and hearde to come thereof. O Lorde what woulde he say & write of our playes nowe, if he were aliue and sawe their order in these dayes?

For these causes was it, that the godly Fathers wrote so ear∣nestly against such Playes and Enterludes, and also commaun∣ded by Councels,* 1.358 that none shoulde go or come to Playes. As in the thirde Councel of Carthage, and in the Synode of Laodicea, it was decreed that no christians (and especially Priests) shoulde come into any place where Enterludes and Playes are, for that christians must abstain from such places where blasphemie is cō∣monly vsed.* 1.359 Chrisostome calleth those places & playing of Enter∣ludes, Festa Satana, Sathans banquets, Saluianus doth bitterly

reprehended those men and women, that will not abstaine from going to such vaine Enterludes and Playes,* 1.360 saying: Spernitur Dei templum, vt concurratur ad Theatrum: Ecclesia vacuatur, cir∣cus impletur: Christum in altario dimittimus, vt adus lterantes visis impurissimo oculos ludicorum turpium fornicatione pascamus, He de∣spiseth the Temple of God, that he maye runne to the Theatre: the Church is alwaye emptie and voyde, the playing place is re∣plenished and full: we leaue Christ alone at the aultar, and seede our eyes with vaine and vnhonest sights, and with filthie and vn∣cleane playes. And a little after, he declareth what innumerable vices there groweth by those playes, and what sinnes are com∣mitted against God and his lawes.* 1.361 &c. Also, Olympiodorus sayth (to all Christians, men and women in generall:) Abstaine from prophane spectacles and Enterludes, for it is not meete that we shoulde go with those feete vnto Playes, Enterludes, and ab∣hominable spectacles, wherewith wee vse to go into the Temple of God. For they that will go with cleane vnpolluted feete into the Church of God, must vtterly altogither abstaine from vngod∣ly and prophane places, as these are.

YOVTH.

Notwithstanding all this that you haue alledged out of the Fathers and Counselles, I suppose a man or woman doth not sinne to beholde and lust one for another, except they cō∣mit carnall copulation togither.

AGE.

* 1.362My sonne, howe doest thou reade or heare the words of Christ in the Gospel, y^t sayth: He that looketh on a woman, and desireth to haue hir, he hath cōmitted adulterie alredie in his heart, &c.* 1.363 And surely they are not spirituall, but carnall, which doe not beleeue that they haue a spring of vngraciousnesse within them, and force not what the mynde be,* 1.364 but the bodie. I dare boldlye say, that fewe men or women come from Playes and resorts of men with safe and chaste mindes. Therefore Augustus Cesar gaue cōmandement, that no woman should come to see Wrast∣lers and Players.* 1.365 The Massyltens (as Ualerius sayth) kepte so great grauitie, that it woulde receyue into it no Stage players, bicause the arguments (for the moste part) contayned the actes

and doings of harlots, to the ende that the custome of beholding such things, might not also cause a licence of following it: and therefore to exercise this arte, is not onely a dishonest and wic∣ked occupation but also to beholde it, and therein to delite, is a shamefull thing, bicause that the delite of a wanton mynde is an offence.* 1.366 &c. Alas my sonne, not withstanding all this, are not al∣most all places in these our days replenished with Inglers, Scof∣fers, Ieasters,* 1.367 and Players, which may saye and doe what they lyst, be it neuer so filthilye and fleshlye, and yet are suffered and hearde with laughing and clapping of handes.* 1.368 Lactantius saith: Histrionum quoque impudicissimi motus, quid aliud nisi libidines do∣cent, & instigant, Those filthie and vnhonest gestures and mo∣uings of Enterlude players,* 1.369 what other thing doe they teache, than want on pleasure, and stirring vp of fleshly lustes vnlawfull appetites and desires? with their bawdie and filthie sayings and counterfeyt doings.* 1.370 Saint Paule therefore biddeth vs to abstaine from all appearance of euill. &c.

YOVTH.

I maruayle why you do speake against such En∣terludes and places for Playes, seeing that many times they play histories out of the Scriptures.

AGE.

Assuredly that is very euill so to doe, to mingle scur∣tilitie with Diuinitie, that is, to eate meate with vnwashed hands. Theopompus intermingled a portion of Moses lawe with his writings, for the which God strake him madde. Theo∣dectes began the same practise, and was stricken starke blinde, and will God suffer them vnpunished, that with impure and wicked maners and doings, doe vse and handle vpon scaffoldes, Gods diuine mysteries, with such vnreuerentnesse and irreligious∣nesse?* 1.371 What fellowship hath righteousnesse with vnrighteousnes? what communion hath light with darknesse?* 1.372 Out of one mouth (sayeth Saint Iames) proceedeth blessing and cursing, these things ought not so to be. S. Augustine sayth: It is better that spirituall things be vtterly omitted, than vnworthilye and vn∣reuerently handled and touched. O what rashnesse and madnesse is that (sayth Bernarde) to handle the worde of God with pollu∣ted

handes, and to vtter and speake it with a filthie mouth, min∣gled with filthie speaches and wordes.

And by the long suffring and permitting of these vaine plays, it hath stricken such a blinde zeale into the heartes of the people, that they shame not to say and affirme openly, that Playes are as good as Sermons, and that they learne as much or more at a Playe, than they doe at Gods worde preached. God be mercifull to this Realme of Englande,* 1.373 for we begynne to haue ytching eares, and lothe that heauenly Manna, as appeareth by their flowe and negligent comming vnto Sermons, and running so fast, and so many, continually vnto Playes.&c. Ouid was ba∣nished by Augustus into Pontus (as it is thought) for making the booke of the Craft of Loue.* 1.374 Hiero Syracusanus did punishe Epicharmus the Poet, bicause he rehearsed certaine wanton ver∣ses in the presence of his wife. For he woulde not haue onely in his house chaste bodies, but also chaste cares. Why then shoulde not Christians abolishe and punishe suche filthie Players of Enterludes, whose mouthes are full of filthinesse and wicked∣nesse.* 1.375 Saint Paule willed the Ephesians, that fornication and all vncleannesse shoulde not once be named among them. Ney∣ther filthinesse,* 1.376 neyther foolishe talking, neyther feasting, whiche are things not comely: but rather giuing of thankes. He shew∣eth the reason to the Corinthians why they shoulde so abstayne: Bicause euill speakings corrupt good maners (sayth he.) Again:* 1.377 Come out from among them, and let vs seperate our selues, and touche no vncleane thing, and then the Lorde will receyue vs, and abide with vs.* 1.378 For (sayth he) the grace of God that bringeth saluation vnto all men, hath appeared, and teacheth vs, that we should deny vngodlynesse and wordly lusts, and that we should liue soberly,* 1.379 righteously and godlily in this present worlde, loo∣king for the blessed hope and appearing of the glorie of the migh∣tie God, and of our sauiour Iesus Christ.

YOVTH.

Nowe I perceyue it is not good nor godly haun∣ting of such places.

AGE.

* 1.380It is truth. For as the Preacher sayth: It is better

to go vnto the house of mourning, than go to the house of fea∣sting. &c.* 1.381 For the heart of the wise is in the house of mourning: but the heart of fooles is in the house of myrth. And therefore it is better (sayth Salomon) to heare the rebuke of a wise man,* 1.382 than that a man shoulde heare the songs of fooles.

YOVTH.

Truly I see many of great countenance both men and women resort thither.

AGE.

The more is the pittie, and greater is their shame and payne, if they repent not, and leaue it off. Many can tarie at a vayne Playe two or three houres, when as they will not a∣byde scarce one houre at a Sermon. They will tunne to euerye Playe, but scarce will come to a preached Sermon, so muche and so great is our follye, to delyte in vanitie, and leaue veritie, to seeke for the meate that shall perishe, and passe not for the foode that they shall liue by for euer.* 1.383 These people sayeth Iob, haue their houses peaceable, without feare, and the rod of God is not vpon them,* 1.384 they sende forth their children like sheepe, and their sonnes daunce.* 1.385 They take the Tabret and Harpe, and re∣ioyce in the sounde of Instruments.* 1.386 They spende their dayes in welth,* 1.387 & sodenly they go down to the graue. They say vnto God, depart from vs.* 1.388 For we desire not the knowledge of thy wayes. Who is the almightie that we shoulde serue him? and what pro∣fite shoulde wee haue, if we shoulde pray to him? Therefore I speake (alas with griefe and sorowe of heart) against those peo∣ple that are so fleshlye ledde, to see what rewarde there is giuen to suche Crocodiles, whiche deuoure the pure chastitie, bothe of single and maried persons, men and women, when as in their Playes you shall learne all things that appertayne to crafte, mischiefe, deceytes, and filthinesse. &c. If you will learne howe to bee false, and deceyue your husbandes, or husbandes their wyues, howe to playe the harlottes, to obtayne ones loue, howe to rauishe, howe to beguyle, howe to betraye, to flatter, lye, sweare, forsweare, howe to allure to whore∣dome, howe to murther, howe to poyson, howe to disobey

and rebell agaynst Princes, to consume treasures prodigally, to mooue to lusts, to ransacke and spoyle cities and townes, to bee ydle, to blaspheme, to sing filthie songs of loue, to speake filthi∣ly, to be prowde, howe to mocke, scoffe, and deryde any nation, lyke vnto Genesius Aralatensis.* 1.389 &c. shall not you learne then at suche Enterludes howe to practise them? as Palingenius sayth:

Index est animi sermo morumy^•, fidelis, Haud dubiè testis.

The tongue hath oftentimes witnesse brought, Of that which heart within hath thought: And maners hidde in secret place, It doth disclose and oft disgrace.

Therefore great eeason it is that women (especiallye) shoulde absent themselues from such Playes. What was the cause why Dina was rauished?* 1.390 was it not hir curiositie? the Mayden woulde go forth, and vnderstande the manners of other folkes. Curiositie then no doubt did hurt hir, and will alwayes hurt wo∣men. For if it were hurtfull vnto the familie of Iacob (being so great a Patriarch) for a Mayden to wander abroade, how much more daungerous is it for other families, which are not so holye nor acceptable vnto God?* 1.391 But the nature of women is muche infected with this vice. And therefore Saint Paule admonisheth women to loue their husbands, to bring vp their children, and to be byders and tariers at home. And when he entreateth of wan∣ton and yong widdowes:* 1.392 They wander abroade (sayeth he) and runne from house to house, and at the last go after Satan. Giue the water no passage,* 1.393 no not a little (sayth Syrach) neyther giue a wanton woman libertie to go out abroade. If thy daughter be not shamefast, holde hir straitly, least she abuse hir selfe thorow o∣uermuch libertie.* 1.394 As men cannot gather grapes of thornes, and figges of thistles, neyther can anye man or woman gather anye vertue or honestie in haunting places where Enterludes are. As one vertue bringeth in another, so one vice nourisheth another.

Pryde ingendreth enuie: and ydlenesse is an entraunce into lust. Idlenesse is the mystresse of wanton appetites, and postresse of Lusts gate. For no māentreth into the pallace of Lust, vnlesse he be first let in by Idlenesse, and more Idlenesse can there not bet, than where such Playes and Enterludes are.* 1.395 Therfore as Christ sayth: The light of the bodie is the eye: If then the eye be single, thy whole bodie shall be light. But if thine eye bee wicked, then all thy body shall be darke. &c. As if he would saye: It thine affec∣tions and wicked concupiscence ouercome reason, it is no mar∣uell though men be blinded and be lyke vnto beatles, and followe all carnall pleasures. To take away this darkenesse and blinde∣nesse,* 1.396 the Athenians prouided well when they appoynted their Areopagites to write no Comedie or Play, for that they woulde auoyde all euils that might ensue thereof.&c.* 1.397 Theodosius like∣wise did by expresse lawes decree that daunces and wanton dali∣ance shoulde not be vsed,* 1.398 neyther Games or Enterludes. Con∣stantinus the Emperour made lawes, wherein he did vtterly for∣bidde all Enterludes and spectacles among the Romanes, for the great discommoditie that came thereof.

Saint Cyprian sayth, it is not ynough for his frende Eucra∣tius to abstayne from such Enterlude Playes himselfe,* 1.399 but also he must not teach others, nor encourage them thereto. S. Am∣brose 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.* 1.400 S. Augustine sayth: that such Enterludes and Playes are filthie spectacles. For when the Heathen did appoint and ordeyne (sayth he) Playes and En∣terludes 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 sa∣tisfying of my minde herein.

AGE.

* 1.401I 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,* 1.402 and a Doctor of Diui∣nitie, 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 infa∣mes, for that those Players are infamous persons. He noteth further howe they are knowen, Hoc intellige de his quihis qui pub∣licè coram p••pulo faciunt aspectum siue ludibrium sui corporis exer∣cendo opus illud, Understande this of those Players whiche vse to make shewes openly before the people, or else in vsing their bo∣dies to this businesse, as to make sport to be laughed at. In ano∣ther place he sayth:* 1.403 Histrionibus, Magicis, Scenteis, & alijs infami∣bus notorijs & manifestis, non est Eucharistria conferenda, quiatales vitā ducunt illicitam, The Sacrament of thanksgiuing ought not to be ministred vnto stage players of Enterludes, or to Witches, Sorcerers,* 1.404 or to anye suche infamous and notorious wicked persons, for that they leade a lewde and vngodly lyfe. In the de∣crees, it is so decreed, that all Enterlude players, and Come∣die players,* 1.405 Heretikes, Iewes and Pagans, are infamous per∣sons, 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 Min∣strels. 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,* 1.406 Roges, &c. wherein is expressed what they are that shall bee taken and ac∣counted for Roges. Amongst all the whole rablement, Com∣mon players in Enterludes are to be taken for Roges, and pu∣nishment 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 la∣bourers 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. * 1.407 And therefore in the thirde Councell of Carthage, it is put downe in these wordes: Scenicis atque Hi∣strionibus, caeteris•• personis huiusmodi, vel Apostatis, conuersis ad Dominum, gratia vel reconciliatio non negetur, To Players of Enterludes and Comedies, and other such lyke infamous per∣sons 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:* 1.408 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:* 1.409 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:* 1.410 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 Shal∣mes.&c.* 1.411 Stage playes and Enterludes. Saint Augustine sayth: The heathen did appoint Playes and Enterludes to their Gods, for the aduoyding of pestilent infections.* 1.412 &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.* 1.413 Clemens and others say: Diabolus sir author Genti∣lium 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,* 1.414 where you shall fully see the origi∣nall 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 e∣uill 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,* 1.415 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 wicked∣nesse, 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 er∣rors, thinking that thing, for that the christians themselues doe it,* 1.416 to be the better. Tertullian sayth also: De hoc primo consistam &c. Herein will I first stande, whether it be lawfull for the ser∣uant of God, to cōmunicate with whole nations in such things: eyther in apparell, or in diet, or in anye other kynde of their pa∣stimes and mirth.* 1.417 Saint Basill sayth: Let ydlenesse and super∣fluous

things bee put to silence, where Gods churche is. What meaneth this (sayth Saint Origen) leaue hir no maner of rem∣nant.* 1.418 The meaning is this: Abolishe not certaine of the supersti∣tions of the Chaldes, reseruing certaine. Therefore he commaun∣deth that nothing be left in hir,* 1.419 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.* 1.420 Tertullian reasoneth vehement∣ly, 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 frō the Heathens,* 1.421 nay from the Deuill himselfe. But as one sayth: Dolosi hominis dolesae vestis,* 1.422 Craftie man, craftie coate. These Players,* 1.423 as Seneca sayth: Malunt personam habere quàm faci∣em, 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 be∣ing men,* 1.424 in womens apparell, and women in mennes apparell, with Swannes fethers on their heads,* 1.425 Silkes, and golden appa∣rell, &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 here∣of, 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.

* 1.426They 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 be∣fore, that neyther the bidder might lacke time to prepare all dain∣ties, and delicious fare, and costly furniture, nor the guestes to a∣dorne 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:

* 1.427Nowe 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.

* 1.428No 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 pro∣ued: For my part I shall henceforth (Iesus Christ willing) ab∣sent my selfe from such places and theatres, and shall prouoke o∣thers to doe the like also. &.c. Yet I maruayle much, fithe the ru∣lers are not onely negligent and stowe herein to do, but the Preachers are as dumme to speake and saye in a Pulpitte a∣gaynst it.

AGE.

I doubt not but God will so moue the hearts of Ma∣gistrates, 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,* 1.429 to Gods great glorie, comfort and safetie of his peo∣ple, 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 tou∣ching this matter, and let vs go forwarde to reason of some o∣ther 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 Euagri∣us in a certaine Epistle,* 1.430 sayth that he is (Doctor non erudiendo∣rum, sed perdendorum puerorum, &c.) A teacher not of lear∣ning, but of destroying childrē, which practise them in these En∣terlude and Stage playes. For (sayth he) Quod malè didicit, cateris quo••abque insinuit: that euil which he hath learned, he both also cōmu∣nicate vnto others. &c. Not withstanding, you shall vnderstand y^e 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 Co∣medies, 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,* 1.431 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 sumptu∣ous apparell in their play. Firstly, that it be not made a common exercise publikely for profit and gaine of mony, but for learning and exercise sake. And lastly, that their Comedies bee not mixte with vaine and wanton toyes of loue. These being obserued, I iudge it tollerable for schollers.

YOVTH.

What difference is there, I pray you, betwene a Tragedie and a Comedie?

AGE.

There is this difference: A Tragedie properly is that kinde of Play, in the which, calamities and miserable endes of Kings, Princes, and great Rulers are described and sette forth, and it hath for the most part a sadde and heauy beginning and en∣ding. A Comedie hath in it, humble and priuate persons, it be∣ginneth with turbulent and troublesome matters, but it hath a merie ende.

Notes

• * 1.1

  Luc. 14.2••.22.
• * 1.2

  Math. 6.33.
• * 1.3

  Horatius in Epist.
• * 1.4

  August ad 〈…〉〈…〉 33.
• * 1.5

  •• Cor 11 21.
• * 1.6

  John. 2.15.
• * 1.7

  Luc. 14.23.
• * 1.8

  Mat. 1••.20.
• * 1.9

  Psal. 50.16.
• * 1.10

  Psal. 145.18. Psal. 119.155.
• * 1.11

  Luc. 2.46.
• * 1.12

  August. ad fr••tres in Es rem. serm. 43
• * 1.13

  Ambro.lib. 3. de viag aib.
• * 1.14

  Hebr. 13.17. ••. Pet. 5.2.
• * 1.15

  Math. ••.12. Heb. 13.17. Math. 11.28.
• * 1.16

  Rom. 3.24. Esa. 55.1. Reu. 22.17.
• * 1.17

  Esay. 55.6.
• * 1.18

  Iohn. 6.27.
• * 1.19

  Math. 1••.23 Luc. 12.21.
• * 1.20

  〈…〉〈…〉 34.35
• * 1.21

  〈◊〉〈◊〉. 1.23. 1. Cor. ••.12. 〈◊〉〈◊〉. 2••.20 Rom. 4.25,
• * 1.22

  2. Tim. 4.2.
• * 1.23

  Iohn. 8.47. 1. Ioh. 4.6. Ioh. 10.27.
• * 1.24

  Gregorius.
• * 1.25

  Luc. 10.16. Mat. 10.40 Iohn. 13.20
• * 1.26

  Io. 8.43.44
• * 1.27

  Luc. 11.24: Math. 12.43
• * 1.28

  1. Pet. 5.8
• * 1.29

  2. Co. 4.3.4
• * 1.30

  Or••gen in num••r. 〈◊〉〈◊〉 mil. 27.
• * 1.31

  Math. 23.13 2. Cor. 11.3.
• * 1.32

  Math. 13.3. 〈◊〉〈◊〉 8.12. Mar. 4.1.
• * 1.33

  Rom. 10.17.
• * 1.34

  2. Tim. 2.26
• * 1.35

  Rom. 6.16. Ioh. 8.34. 1. Pet. 2.19.
• * 1.36

  Reue. 12.10 Rom. 6.23.
• * 1.37

  Deut. 28.13. Deut. 28.1. Leuit. 26.3.
• * 1.38

  Deut. 28.15 16.17.18.19.20.21.22. Lamē. 2.17. Leui. 26.14. Baruc. 1.20.
• * 1.39

  1. Sam. 15.22
• * 1.40

  Ierem. 7.23
• * 1.41

  Prou. 1.24.25.26.
• * 1.42

  Prou. 28.9. Iere. 44.23.
• * 1.43

  Ezech. 2.10
• * 1.44

  Cap. 33.31.32.33.
• * 1.45

  Luc. 14.24. Mat. 21.43.
• * 1.46

  Luc. 19.41.
• * 1.47

  Hebr. 12.25.
• * 1.48

  Chrysost•••• populum Antioch. homil. 21.
• * 1.49

  Heb. 4.12.
• * 1.50

  Lauaterus in Paral. p. ca. 21.
• * 1.51

  Augusta. causa. 1. quesi cap. interrog.
• * 1.52

  1. Cor. 11.29.
• * 1.53

  Cyril in Leu. Lib. 6.
• * 1.54

  August in Epist. 105.
• * 1.55

  Co••••. 〈◊〉〈◊〉. 4. can. 24.
• * 1.56

  Iren. lib. 2. Cap. 19.
• * 1.57

  Math. 7.21.
• * 1.58

  Iohn. 8.41.
• * 1.59

  Psal. 50.17.
• * 1.60

  Math. 17.5.
• * 1.61

  Rom. 1.21. Titus. 1.16.
• * 1.62

  Hila. lib. 8. de trinitate.
• * 1.63

  Cyprian de simplicitate prelatorum,
• * 1.64

  Augustin quest ex ver. Testamentis quest. 43.
• * 1.65

  2. Thess. 1.8.
• * 1.66

  Psalm. 75.8. VVisd. 5.6.
• * 1.67

  Deut. 30.4.
• * 1.68

  Deut. 30.4.
• * 1.69

  Deut. 18.15.
• * 1.70

  Math. 1••.5. Math. 3.17. Luk. 10.16. Mat. 10.40 Iohn 13.20. Mat. 233.3. Iohn. 14.15. Iohn. ••.39. Act. 17.11.
• * 1.71

  Malac. 1.6.
• * 1.72

  Chrisost.
• * 1.73

  Psal. 118.17. Psal. 86.12. 1. Cor. 6.20. 2. Thes. 1.12. 1. Cor. 10.31
• * 1.74

  2. Cor. 35.
• * 1.75

  Ireneus.
• * 1.76

  Psal. 110.9.105. Psalm. 19.7.
• * 1.77

  Rom. 15.4.
• * 1.78

  2. Tim. 3.13.
• * 1.79

  Bruno in 2. 2. Tim. 316.
• * 1.80

  Chrysost in Math. 22. homil. 41.
• * 1.81

  Deut. 28.29.16.17.18.
• * 1.82

  Iohn. 3.19.
• * 1.83

  Luc. 12.47.
• * 1.84

  Iames. 1.21.22.23.24.
• * 1.85

  Rom. 2.43.
• * 1.86

  Ephes. 2.10.
• * 1.87

  Iohn. 15.8.
• * 1.88

  Math. 7.24.
• * 1.89

  Luc. 11.28. Math. 5.16. 1. Pet. 2.12. Iames. 2.18.
• * 1.90

  Luc. 10.39.
• * 1.91

  Iohn. 14.21.
• * 1.92

  August in Iob. tract. 75.
• * 1.93

  Reue. 24.23 Math. 25.35
• * 1.94

  2 Cor. 5.10 Iames. 2.18.
• * 1.95

  Augustin ••sil. 66.
• * 1.96

  Luk. 8.8. Math. 13.23. Mar. 4.8. Titus. 1.16.
• * 1.97

  Heb. 6.8.
• * 1.98

  Mat. 25.41.
• * 1.99

  Math. 3.10.
• * 1.100

  Rom. 3.31.
• * 1.101

  Act. 9.22. 2. Cor. 10.4 Rom. 3.10.
• * 1.102

  2. Cor. 1.17.18.19. 2. Tim. 3.14 Exo. 28.30.
• * 1.103

  1. Tim. 4.1•• 2. Tim. 3.10 1. Cor. 9.27
• * 1.104

  1. Tim. 4.12.
• * 1.105

  Math 5.14. Titus. 2.••.
• * 1.106

  Psa. 104.20.23. Psal. 74.16 Psa. 136.8.9
• * 1.107

  Prou. 20.13.
• * 1.108

  Mark. 1••.3•• ••. Peter. 5.8.
• * 1.109

  Arist. lib. 4. de 〈◊〉〈◊〉.
• * 1.110

  Aristotl••••.
• * 1.111

  Ouid.
• * 1.112

  Holcot in lib Sap. cap. 4.
• * 1.113

  Dionys. in Rom. cap. 13.
• * 1.114

  Chrysost in Gene. cap. 6. homil. 23.
• * 1.115

  Act. 20.9.
• * 1.116

  Luc. 14.19.
• * 1.117

  Mat. 10.37. Luc. 14.26. Eccl 39.26. Eccl. 39.27 P••oue. 28.9
• * 1.118

  Rom 10.17. Rom. 14.23
• * 1.119

  Psal. 122.2
• * 1.120

  Luc. 14.16. Mat. 10.37 Ierem. 7.23.
• * 1.121

  Math. 8.21. 1 Sam. 15.22 2. Cr. 26.17 1. Cro. 13.10
• * 1.122

  VVis. 2.6. Isa. 22.13. 1. Cor. 15.32.
• * 1.123

  VVisd. 5.7.
• * 1.124

  8
• * 1.125

  VVisd. 2.19
• * 1.126

  Eccle. 3.1.2.3.4.5.6.7.
• * 1.127

  Luc. 12.47 Iames. 4.17.
• * 1.128

  1. Iohn. 2.17 Marc. 13.31. 2. Pet. 3.11 12. 1. Cor. ••.31. Esay. 40.8. Luc 12.18. Genes. 6.13.
• * 1.129

  Senec. lib. 1.
• * 1.130

  Iam. 9.7.
• * 1.131

  Eccl. 1••.20.
• * 1.132

  Gal. 6.10.
• * 1.133

  Ambros in Gal cap. 6.
• * 1.134

  Luc. 1.75.
• * 1.135

  Math. 20.3. 4.5. Luc. 10.22. Mat. 25.26.
• * 1.136

  Nic. G••rran. in Math. Cap. 20.
• * 1.137

  Centuria. 13. Cap. 10 & in folio. 1••5••
• * 1.138

  August in Psalme. 34.
• * 1.139

  Math. 5.29.
• * 1.140

  Cic. de offic. lib. 1
• * 1.141

  1. Cor. 10.31
• * 1.142

  Cicero de offic. lib. 1.
• * 1.143

  Valer. lib. ••.
• * 1.144

  Mar. 23.••••
• * 1.145

  Iam. 3.2. Mat. 15.19. 1. Cor. 3.5. Genes. 6.5. Psal. 19.12. Psal. 52.7.
• * 1.146

  Psal. 34.14. Psal. 37.27. 1. Pet. 3.11.
• * 1.147

  Rom. 8.5.6, 7.8.13. Gal. 5.19.
• * 1.148

  Genes. 3.6. VVis. 2.25.
• * 1.149

  Eccl 3.22.
• * 1.150

  Psal. 61.10.
• * 1.151

  Eccle. 3.12.
• * 1.152

  August.
• * 1.153

  August. de verb. Apost. Serm. 20.
• * 1.154

  Exo. 20.17. Rom. 7.7.
• * 1.155

  Psal. 75.6. •• Sam. 2.7.
• * 1.156

  •• Tim. 6.10
• * 1.157

  August. in Serm. 29.
• * 1.158

  Theophil. in Luc. cap. 7.
• * 1.159

  Chrisost in Epist. ad Phil. cap. 1.
• * 1.160

  Seneca.
• * 1.161

  1. Tim. 6.6.
• * 1.162

  Math 12 36.
• * 1.163

  1. Cor. 19.32.
• * 1.164

  Ephe 5.16.
• * 1.165

  1. Pet. 4.3.
• * 1.166

  Math. 25.35-36.
• * 1.167

  Amb. lib. 1. off••c. cap. 23•• etiam in Psal. 118. Chrisost. in Mat. hom. 6.
• * 1.168

  August. lib. 2. Musicae.
• * 1.169

  Ambr. lib. 1. offic. cap. 33.
• * 1.170

  Zacha 8.5,
• * 1.171

  1. Cor. 10.31
• * 1.172

  Marc. 2.27. Luc. 6.5. Math. 12.8.
• * 1.173

  Gala. 12 13.
• * 1.174

  Luc. 16.3. Prou. 20.4. Cap. 21.25. Cap. 22.13.
• * 1.175

  Deut. 6.7. Ephes. 6.7. Eccles. 7.6. 2. Tim. 3.15.
• * 1.176

  2. Tim. ••.5.
• * 1.177

  Plutarch
• * 1.178

  Aristot••••.
• * 1.179

  Diogenes.
• * 1.180

  Ec. 30.9.10
• * 1.181

  1. Thes. 3.10 Ephe. 4.28.
• * 1.182

  Math. Flace. Illyricus in 2. Thes. cap. 3
• * 1.183

  Ephe. 4.28.
• * 1.184

  Thom. de A∣quino in 2. Thes. cap. 3.
• * 1.185

  Eccl. 33.26.
• * 1.186

  Cato.
• * 1.187

  Genes. 3.15.
• * 1.188

  Genes. 3.19.
• * 1.189

  Psal. 128.2. Prou. 10.13.
• * 1.190

  Eccl. 32.26. Bullinger, in decad. 3. ser. 1 Th••ophila. in 1. Tim. cap. 1. Bonauent. in li. meditatio∣ne vit. Christ
• * 1.191

  Proue. 6.6. 7.8. Cap. 30.25.
• * 1.192

  1. Tim. 5.8.
• * 1.193

  Ephe. 4.28.
• * 1.194

  〈…〉〈…〉
• * 1.195

  Iob. 5.7. Psal. 104.23. Act. 20.34. Ephe. 4.28. 1. Cor. 12.25 2. Thes. 3.8. 1. Thes. 4.12
• * 1.196

  Plato.
• * 1.197

  Cic. lib. 1. de ••fficijs.
• * 1.198

  Gal. 5.35.
• * 1.199

  Act. 20.35.
• * 1.200

  Centuria. 13. 〈◊〉〈◊〉 10. fo 1152
• * 1.201

  Ezec. 16.49
• * 1.202

  1. Tim. 5.13.
• * 1.203

  Plin. lib. 8. Cap. 40.
• * 1.204

  Pro. ••1.10.11.12.13.
• * 1.205

  Plutarch.
• * 1.206

  ••. Cor 14.35
• * 1.207

  Eccl. 42.6.
• * 1.208

  P. Martyr••m comment in 2. lib. Sam. cap. 11.
• * 1.209

  ••••id.
• * 1.210

  Ioh. 12.35.
• * 1.211

  Rom. 7.7.
• * 1.212

  Eccl. 33.26.
• * 1.213

  Math. 13.25
• * 1.214

  Psal. 132.3.4.5.
• * 1.215

  2. Sam. 22.••.••.30
• * 1.216

  Ambros. in Hexameron ••ib. 5. cap. 8.
• * 1.217

  Exo. 20.••0.
• * 1.218

  A••gust, de v••ra religio•• ne. Cap. 35.
• * 1.219

  ••rentius in Luc. Cap. 9. Homil. 85.
• * 1.220

  Bullinger. •• lerem. ca. ••••
• * 1.221

  Exo. 20.11.
• * 1.222

  Actes. 11.29. 1. Cor. 16.2.
• * 1.223

  Math. 12.8. Luc. 6.6. Marc. 3.1.
• * 1.224

  Luc. 6.9. Marc. 3.4.
• * 1.225

  Rom. 14.6.
• * 1.226

  Num. 28.9.
• * 1.227

  Mat. 12.5.
• * 1.228

  1. Macha. 2.40.41.
• * 1.229

  Luc. 6.9. Math. 12.11. Luc. 13.15.
• * 1.230

  Num. 15.32.35.30. Exo. 31.13.14.
• * 1.231

  Iere. 17.21.
• * 1.232

  Num. 15.24
• * 1.233

  Leui. 4.17.
• * 1.234

  〈◊〉〈◊〉 in N••om cap. 15. in Olo. ordi.
• * 1.235

  Exod▪ 31.14
• * 1.236

  Cal••inus in Exod. cap. 15
• * 1.237

  August. con∣•••••• Crescen.
• * 1.238

  Dani. 3.29.
• * 1.239

  2. Reg. 18.4
• * 1.240

  Deute. 13.5.
• * 1.241

  Mat. 13.30.
• * 1.242

  Beza de pu•• nied. haret.
• * 1.243

  Iere. 17.22▪
• * 1.244

  Nehe. 13.15.
• * 1.245

  Nehe. 8.1.2.3.4.5.
• * 1.246

  Hieronym. Epist. 17.
• * 1.247

  Esay. 66.23 ••. 〈◊〉〈◊〉 2.••. Reue. 14.13 ca. 2.2.3.4.••
• * 1.248

  Mat. 12.36.
• * 1.249

  〈◊〉〈◊〉 in Math 12.
• * 1.250

  Bulling. in Math. 12.
• * 1.251

  M••s••••l in Math. 12.
• * 1.252

  Psal. ••39.4.
• * 1.253

  Psal. 141.3.
• * 1.254

  1. Cor. 15.33
• * 1.255

  Ephe. 5.3.4
• * 1.256

  Collo. 4.6. Ephe. 4.29
• * 1.257

  Collo. 3.17.
• * 1.258

  August. ad fraires in Erem. ser. 3.
• * 1.259

  Psal. 12.4. Psal. 12.3.
• * 1.260

  Psal. 120.3. Iam. 3.9.6.7 Prou. 18.22. Ecc. 5.24.15
• * 1.261

  Collo. 3.••7.
• * 1.262

  1. Reg. 18.27 Esa. 44.11.12. Baruc. 6.13 14.15.16.17.18.19.20. 2. Cor. 12.23.
• * 1.263

  Prou. 21.17. Cap. 20.••••.
• * 1.264

  Eccle. 10.18.
• * 1.265

  Prou. 10.4.
• * 1.266

  Prou. 12.11.
• * 1.267

  Math. 6.25. 16.28.
• * 1.268

  ••. Pet. 5.7.
• * 1.269

  ••. Tim. 5.8.
• * 1.270

  Musculus in Gene. cap. 26.
• * 1.271

  1. Thes. 4.11 12. 2. Thes. 3.12
• * 1.272

  Math. 6.8. Math. 6.3••.
• * 1.273

  August. de-opere Mon. cap. 23.
• * 1.274

  Ibidem.
• * 1.275

  Chrisost. in Math. cap. 6. homil. 25.
• * 1.276

  2. Tim. 2.6.
• * 1.277

  2. Pet. 2.13. Proue. 12.11.
• * 1.278

  Math. 6.33. Deut. 28.1.2.3.4.5. Iames. 1.18.
• * 1.279

  Rom. 12.7.8 Math. 5.16. ••. Pet. 2.12. Lu. 1.7 4.75
• * 1.280

  Ro. 13.1.2.3. 1. Cor. 12.28 Ephe. 4.28. Rom. 12.4.5.7.8. 1. Cor, 12.11. 1. Timo. 2 2. Actes. 2.28. 1. Pet. 5▪2. 1. Tim. 5.17.
• * 1.281

  Eccle 17.15. 1. Cor. 12.14. 1. Pet. 2.13. 1. Tim. 2.2. Ephe. 4.11. 1. Cor. 12.28 Ec. 38.32.3••
• * 1.282

  Inurna••
• * 1.283

  Eccl. 4.20
• * 1.284

  Iudge. 6.11. Act. 20.34, Ioh. 21.2. 1. Thes. 3.••••
• * 1.285

  Eccle. 22.•• Cap. 33••••
• * 1.286

  Alexander part. 2. quest. ••16. mem. 2.
• * 1.287

  Alexand. Seuerus.
• * 1.288

  Draco.
• * 1.289

  Areopagite••
• * 1.290

  Massyliens.
• * 1.291

  Eccl. 22.1.2
• * 1.292

  Queene E.8. an. 14. &. ••8
• * 1.293

  Deut. 13.5.
• * 1.294

  Ec. 4 24.26 Dani. 9.••.6.7.8.9.10. Lu. 15.18.19.
• * 1.295

  Rom. 8.26
• * 1.296

  Ephe. 4.23.
• * 1.297

  1. Pet. 4.3.
• * 1.298

  Cyprianus.
• * 1.299

  Ouid.
• * 1.300

  Euripides
• * 1.301

  Iere. 10.••••.
• * 1.302

  Iere. 31.18. Psal. 37.23.
• * 1.303

  Psal. 119.9.105.
• * 1.304

  Prouerb. 2.12.13.14.20.
• * 1.305

  Rom. 12.27.
• * 1.306

  Hierony. de consec. dist. •• Cap. Nunquā
• * 1.307

  Roma. 6.4. 1. Thes. 4.7 Iob. 14.1. Mar. 13.35. Rom. ••.18.
• * 1.308

  Gal. 5.20. Mat. 15.29. Gal. 1.23. Prov. 29.11. 2. Pet. 2.22. 2. Pet. 3.9. Ezec. 18.32. Reue. 22.11
• * 1.309

  2. Pet. 1.8.
• * 1.310

  Eccle. 6.35. Cap. 8.9. Cap. 9.17.
• * 1.311

  Eccl. 11.29.
• * 1.312

  Cap. 34.4.
• * 1.313

  Cap. 13.1.
• * 1.314

  Prou. 19.17.
• * 1.315

  Marc. 14.7.
• * 1.316

  August. de verbis dom. Serm. 25. Psal. 41.1.
• * 1.317

  Toby. 4.7.
• * 1.318

  1. Cor. 16.1.2 Act. 11.29. Rom. 12.13. Actes. 22.25.
• * 1.319

  Math. 25.35.
• * 1.320

  Iames. 1.27.
• * 1.321

  Conc. Thuro. sub. Car. neag a••. 10. & 11.
• * 1.322

  In Institut. canonic. sub Ludouico Imp. an. 830.
• * 1.323

  Prosp. in lib 1 de vita con∣templ. cap. 9.
• * 1.324

  Hebr. 13.2.
• * 1.325

  In tripaxt. hist. li. 8. ca. 1.
• * 1.326

  Iam. ••.••7.
• * 1.327

  Ludi Cir∣censes.
• * 1.328

  Ludi compa¦talitij.
• * 1.329

  Ludi Flora∣les.
• * 1.330

  Ludi Gladi∣atory.
• * 1.331

  Luci Gym∣nici.
• * 1.332

  Ludi Iuper∣cales.
• * 1.333

  Ludi Maga∣••••••ses.
• * 1.334

  Histrix is a little beast vvith spec∣kled pric∣kles on his back, vvhi∣che he vvil cast of, and hurt men ne vvith them, vvhich is as Plinie sayth, a Porkepine.
• * 1.335

  Luc. 12.23. Math. 19.2•• Mar 14.7. Mat. 25.•••• 1. Tim. 6.1••
• * 1.336

  Chrisost. ••. ••••m. hom. 5••.
• * 1.337

  Aug▪ in Iob. tract. 100.
• * 1.338

  Coop••z••
• * 1.339

  Iud. 21.20 21
• * 1.340

  P. Martyr in lud. cap. 21.
• * 1.341

  Cooper.
• * 1.342

  August. li. 2. cap 17. de ciuitate dei.
• * 1.343

  Iob. Iodoni. ••ines in li. 1. de ciuitate dei, cap. 31.
• * 1.344

  A good vvishe of the author.
• * 1.345

  Chrysost. ni Psal. 50. nom. 1.
• * 1.346

  Prou. 7.6.7
• * 1.347

  Ierem. 9.22
• * 1.348

  Iam. 3.5.6. Prou. 6.27.
• * 1.349

  Iob 31.••.
• * 1.350

  Psal. 119.37.
• * 1.351

  Ambrose in Psal 118. Serm. 5.
• * 1.352

  August in Psalm. 81.
• * 1.353

  Lactae. Firm. lib. 6. cap. 20
• * 1.354

  ••uid▪
• * 1.355

  Inuernal. lib. Satyr.
• * 1.356

  Lodoci. Viu••••
• * 1.357

  Cypria. lib. 1. Ep st. 10. & lib. 2. Epist.
• * 1.358

  Conc. 3. Caro ••••••g. cap. 11. Syno. Laodi. an. 368. can. 54.
• * 1.359

  Chrysost. be. 31. in Iob. 4.
• * 1.360

  〈◊〉〈◊〉 in 〈◊〉〈◊〉 prouid. •••• Pag. 35.
• * 1.361

  Olympiodor. in Ecclesiast. 〈◊〉〈◊〉 4.
• * 1.362

  Math. 5.23.
• * 1.363

  Rom. 6.23.
• * 1.364

  1. Thes. 5.23.
• * 1.365

  Henricus Cornelius Agrippa de ••. in. scient. cap. 20.
• * 1.366

  Alanus.
• * 1.367

  Rom. 1.••••
• * 1.368

  Lacta. Firm. lib. 6. ca. 20.
• * 1.369

  Cypr. lib. 2. Epist. 2.
• * 1.370

  1. Thes. 5.2••
• * 1.371

  2. Cor. 5.24
• * 1.372

  Iame. 3.10.
• * 1.373

  1. Tim. 4.3. Num. 11.4. 5.6.7.
• * 1.374

  Hiero Syra∣cusanus.
• * 1.375

  Ephes. 5.4.
• * 1.376

  5.
• * 1.377

  1. Cor. 15.33. 2. Cor. 6.17.
• * 1.378

  Tit. 2.11.12
• * 1.379

  13.
• * 1.380

  Eccles. 7.4.
• * 1.381

  6.
• * 1.382

  7.
• * 1.383

  Iob 21.2.
• * 1.384

  11.
• * 1.385

  12.
• * 1.386

  13.
• * 1.387

  14.
• * 1.388

  15.
• * 1.389

  Genesius As ••elatensis patria, vvas a common Ieaster and Player to Domitian the Empe∣ror, vvhich did mocke and scoffe most filthi∣ly vvith his iestures, the godly chri∣stians. &c.
• * 1.390

  Gene 64.1.
• * 1.391

  Titus. 2.4. Ephes. 5.23.
• * 1.392

  Timo. 5.23.
• * 1.393

  Eccl. 25.27.
• * 1.394

  Math. 7.16.
• * 1.395

  Math. 6.24.
• * 1.396

  Athenians.
• * 1.397

  Theodosius.
• * 1.398

  Constantinus centur. 4. cap. 3. fo. 76.
• * 1.399

  Cypria. lib. 1. Epist. 20. Ambr. lib. 1. offic. cap. 23.
• * 1.400

  August. lib. 1 cap. 32. de ciui••ate deii.
• * 1.401

  Conc. Arela∣censis. 2.20.
• * 1.402

  Iob de Burg. in pupilla o∣eil, 7. par∣tis, cap. 5.0. Distinct. 33.cap. Maritii.
• * 1.403

  Pupilla oculi quart partis, Cap. 9.1. Distinct. 86. Cap. Donare.
• * 1.404

  Summa An∣gelica.
• * 1.405

  Causa. 4. quest. 1.ca. 1. Distinc. 2 de consecr. cap. pio dilectio∣ne. ff. De his qui no. infra. l. it •• ais pretor vlt. Aug. lib. 1.2 cap. 12. de ciu••tate dei. 11. Cornelius Agrippa de vanit. sciens. cap. 20.
• * 1.406

  An. Elizab. 14. cap. 5.
• * 1.407

  Concilium. 3. Carthagine. cap. 35. De consecra. Dist. 2. cap. Scenicis ato que histrio∣nibus.
• * 1.408

  Ezec. 18.21.
• * 1.409

  Chrisost, in Mat. hom. 6.
• * 1.410

  Arnobius lib. 7.
• * 1.411

  August. lib. 2 cap. 32. de ciuilate dei.
• * 1.412

  Theoph. lib. 3 contra Aus colicum.
• * 1.413

  Clem. in ora∣tione ad gēt. Theopb. lib. 2 cont. Autol. Tatianus in orati. contra Graecos.
• * 1.414

  Pol. Virgil. de rerum muēt lib. 3. cap. 3.10. Rauisij Textoris of∣ficin. fo. 906
• * 1.415

  B. Rhenanus in librum de corona milit.
• * 1.416

  Tertul. de Idolaria.
• * 1.417

  Basil, de na∣••ali Christia.
• * 1.418

  Origen in Iere. hom. 34.
• * 1.419

  Aug. cons fess. li. 6. ca. 2
• * 1.420

  Tertul. de coron.militi••.
• * 1.421

  Le. 18.3.30.
• * 1.422

  Macrobius.
• * 1.423

  Seneca.
• * 1.424

  Cypria, lib. 2. Epist. 10. Lib. 2. Epist. 21.
• * 1.425

  Deu. 22.5.
• * 1.426

  S. Alanus.
• * 1.427

  Hon. lib. le Episto.
• * 1.428

  〈◊〉〈◊〉
• * 1.429

  August. in Psalm. 8.••.
• * 1.430

  Cypr. Epist. 10. lib. 1.
• * 1.431

  1. Cor. 15.33.