Skip to main content

Full text of "A treatise against dicing, dancing, plays, and interludes. With other idle pastimes"

See other formats 


THE  LIBRARY 

OF 

THE  UNIVERSITY 
OF  CALIFORNIA 

LOS  ANGELES 


A  TREATISE 


AGAINST 


DICING,  DANCING,  PLAYS,  AND 
INTERLUDES, 

WITH  OTHER  IDLE  PASTIMES. 
BY  JOHN  NORTHBROOKE, 

MINISTER. 

FROM  THE  EARLIEST  EDITION,  ABOUT  A.D.  1577- 
WITH  AN  INTRODUCTION  AND  NOTES. 


LONDON: 
REPRINTED  FOR  THE  SHAKESPEARE  SOCIETY. 

1843. 


LONDON  : 

P.  SHOBERL,  JDN.,  51,  RDPBRT  STREET,  HAVMARKKT, 
PRINTER  TO  H.  R.  H.  PRINCE  ALBERT. 


College 

Library 


COUNCIL 


THE    SHAKESPEARE    SOCIETY. 


THE  MOST  NOBLE  THE  MARQUESS  OF  NORMANBY. 


RT.  HON.  LORD  BRAYBROOKE,  F.S.A. 

RT.  HON.  LORD  F.  EGERTON,  M.P. 

RT.  HON.  THE  EARL  OF  GLENGALL. 

RT.  HON.  EARL  HOWE. 

RT.  HON.  LORD  LEIGH. 

RT.  HON.  THE  EARL  OF  POWIS. 

AMYOT,  THOMAS,  ESQ.,  F.R.S.,  TREAS.  S.  A. 

AYRTON,  WILLIAM,  ESQ.,  F.R.S.,  F.S.A. 

BOTFIELD,  BERIAH,  ESQ.,  M.P. 

BRUCE,  JOHN,  ESQ.,  F.S.A. 

COLLIER,  J.  PAYNE,  ESQ.,  F.S.A.,  DIRECTOR. 

CRAIK,  GEORGE  L.,  ESQ. 

CUNNINGHAM,  PETER,  ESQ.,  TREASURER. 

DYCE,  REV.  ALEXANDER. 

FIELD,  BARRON,  ESQ. 

HALLAM,  HENRY,  ESQ.,  F.R.S.,  V.P.S.A. 

HALLIWELL,  J.  O.,  ESQ.,  F.R.S.  F.S.A. 

HARNESS,  REV.  WILLIAM. 

MACREADY,  WILLIAM  C.,  ESQ. 

MILMAN,  REV.  HENRY  HART. 

OXENFORD,  JOHN,  ESQ. 

PETTIGREW,  T.  J.,  ESQ.,  F.R.S.,  F.S.A. 

PLANCHE,  J.  R.,  ESQ.,  F.S.A. 

THOMS,  WILLIAM  J.,  ESQ.,  F.S.A. 

TOMLINS,  F.  GUEST,  ESQ.,  SECRETARY. 

WATSON,  SIR  FREDERICK  BEILBY,  K.C.H.,  F.R.S. 

WRIGHT,  THOMAS,  ESQ.,  M.A.,  F.S.A. 


1323387 


The  Council  of  the  Shakespeare  Society  desire  it  to  be  understood 
that  they  are  not  answerable  for  any  opinions  or  observations  that 
may  appear  in  the  Society's  publications  ;  the  Editors  of  the  several 
works  being  alone  responsible  for  the  same. 


INTRODUCTION. 


Although  dramatic  performances  in  England  had 
been  incidentally  condemned  in  several  anterior  pro- 
ductions, the  tract  now  reprinted  is  the  earliest,  sepa- 
rate, and  systematic  attack  upon  them.  It  therefore 
forms  the  first  of  the  series  of  publications  of  the  kind, 
which  from  time  to  time  will  be  presented  to  the  mem- 
bers of  the  Shakespeare  Society,  because  such  works  are 
importantly  illustrative  of  the  condition  and  history  of 
the  stage,  and  of  the  nature  and  character  of  the  pieces 
exhibited  upon  it,  only  a  few  years  before  our  great 
dramatist  joined  a  theatrical  company  in  London. 

It  will  be  remarked  that  the  title-page  is  without 
date ;  but  it  was  entered  at  Stationers'  Hall  for  publi- 
cation in  1577,  and  there  is  little  doubt  that  it  came 

| 

from  the  press  either  at  the  end  of  that  year,  or  in  the 
beginning  of  the  next.  A  second  edition  of  it,  with  the 
date  of  1579,  and  with  the  name  of  Thomas  Dawson  as 
the  printer,*  is  known :  it  differs  in  no  respect  from  the 
earlier  undated  impression,  an  exact  reprint  of  which 

*  The  accurate  Ritson  appears  to  have  supposed  that  there  was 
but  one  edition  of  the  tract — that  printed  in  1579,  4to.  See  Biblio- 
graphia  Poetica,  p.  288. 


VI  INTRODUCTION. 

is  comprised  in  the  ensuing  pages.  Either  edition  is 
of  extremely  rare  occurrence.  Malone  could  never  pro- 
cure the  tract:  he  conjectured  that  it  first  appeared 
"  about  the  year  1579  or  1580,"  and  the  only  copies  of 
the  first  impression  with  which  we  are  acquainted  are 
the  one  in  the  British  Museum,  and  that  from  which 
our  transcript  was  made. 

It  may  be  necessary  to  touch  briefly  upon  the  state 
and  prospects  of  theatrical  affairs,  especially  in  London, 
out  of  which  may  be  said  to  have  grown  this  specimen 
of  puritanical  hostility. 

Dramatic  performances  seem  to  have  received  a  strong 
impulse  almost  from  the  moment  Queen  Elizabeth  as- 
cended the  throne;  and  although  the  earliest  public 
acts  of  her  reign  bore  a  somewhat  hostile  appearance 
(such,  for  instance,  as  the  proclamation  of  the  16th  of 
May,  1559)  there  is  no  doubt  that  in  her  own  person, 
and  by  means  of  many  of  her  nobility,  she  gave  them 
much  private  encouragement.  A  remarkable  and  early 
proof  of  this  fact  has  been  handed  down  to  our  day  in  a 
letter  from  the  great  favourite,  the  Earl  of  Leicester, 
when  Sir  Robert  Dudley,  who,  in  June  following  the  pro- 
clamation to  which  we  have  alluded  in  May,  wrote  the 
following  letter  to  the  Earl  of  Shrewsbury,  Lord  Presi- 
dent of  the  North,  in  favour  of  a  company  of  actors,  tra- 
velling round  the  country  under  the  sanction  of  his  name. 
The  original  is  preserved  in  the  Heralds'  College,  and 
we  are  indebted  for  a  correct  transcript  of  it  to  the 
kindness  of  Sir  Charles  G.  Young,  Garter.  It  has 
already  been  printed,  but  very  defectively,  in  Lodge's 
"  Illustrations  of  British  History"  (vol.  i.,  p.  307) ;  and 


INTRODUCTION.  vii 

from  thence  in  "  The  History  of  English  Dramatic  Poetry 
and  the  Stage, "  (vol.  i.,  p.  1 70)  and  we  are  greatly 
obliged  to  Sir  Charles  G.  Young  for  the  means  of  giving 
so  curious  and  interesting  a  document  with  the  accuracy 
in  such  cases  so  desirable. 

"  My  good  Lorde, 

"  Where  my  servuuntes,  bringers  hereof  unto  you,  be  suche  as  ar 
plaiers  of  interludes,  and  for  the  same  haue  the  licence  of  diverse  of 
my  lordis  here,  under  ther  seales  and  handis,  to  plaie  in  diverse 
shieres  within  the  realme  under  there  aucthorities,  as  rnaie  amplie 
appere  unto  your  L.  by  the  same  licence.  I  haue  thought,  emong 
the  rest,  my  lettre  to  beseche  your  good  L.  conformitie  to  them 
likewise,  that  they  maie  haue  your  hand  and  seale  to  ther  license,  for 
the  like  libertye  in  Yorke  shiere ;  being  honest  men,  and  suche  as 
shall  plaie  none  other  matters  (I  trust)  but  tollerable  and  convenient, 
whereof  some  of  them  haue  bene  herde  here  alreadie  before  diverse 
of  my  Lordis :  for  whome  I  shall  haue  good  cause  to  thank  your  L. 
and  to  remaine  your  L.  to  the  best  that  shall  lie  in  my  litle  power. 
And  thus  I  take  my  leave  of  your  good  L.  From  Westm.  the 
of  June,  1559. 

"  Your  good  L.  assured, 

"R.  DUDDLEY. 

"  To  the  right  Honourable,  and  my  verie  good 
Lord,  the  Erie  of  Shrewisburie." 

Of  what  actors  the  company  of  Sir  Robert  Dudley's 
players  consisted  in  1559,  we  are  without  informa- 
tion ;  but  at  that  date,  and  for  many  years  afterwards, 
the  different  companies,  who  either  performed  in  London 
or  in  the  provinces,  exhibited  in  the  name,  and  under 
the  real  or  supposed  patronage  and  protection  of  some 
nobleman,  or  other  person  of  distinction.  Let  who 
would  be  Sir  R.  Dudley's  theatrical  servants,  we  find 


viii  INTRODUCTION. 

them  playing  for  the  amusement  of  Queen  Elizabeth, 
when  she  was  at  Saffron  Walden,*  in  1571. 

*  Bristol  (where  Northbrooke  resided)  seems  from  an  early  date 
to  have  been  much  frequented  by  different  companies  of  players. 
Upon  this  point  we  are  much  indebted  to  Mr.  Tyson,  of  that  city, 
for  the  following  valuable  information,  shewing,  not  only  that 
the  Earl  of  Leicester's  players  were  there  in  the  year  between 
Michaelmas,  1577,  and  Michaelmas,  1578,  but  that  the  theatrical 
retainers  of  Lord  Berkley,  Lord  Charles  Howard,  and  Lord  Shef- 
field also  presented  dramatic  performances  in  Bristol.  The  extracts 
are  from  the  original  records  of  the  corporation,  and  they  are  the 
more  curious  because  the  very  names  of  the  pieces  represented  are 
given  in  the  entries. 
First  Quarter  : 

Third  weke.  Item,  paid  to  my  L.  of  Leycestre's  players  at  the 
end  of  their  play,  in  the  Yeld  hall,  before  Mr.  Mayer  and  the 
Aldermen,  and  for  lyngks  to  geve  light  in  the  evening,  the  play 
was  called  Myngs,  the  sume  of  xxij8. 

Fourth  Quarter : 

Seconde  weke.  Item,  paid  to  my  Lord  Berckley's  players,  at 
thend  of  their  play,  in  the  Yeld  hall,  before  Mr.  Mayer  and  the 
Aldermen,  the  matters  was  what  mischief  workith  in  the  mind  of 
man.  I  say  paid  theym  x«. 

Tenthe  weke.  Item,  paid  to  my  Lord  Charles  Haward's  players, 
at  the  end  of  their  play,  before  Mr.  Mayer  and  the  Aldermen, 
in  the  Yeldhall,  their  mattier  was  of  the  Q.  of  Ethiopia,  x8. 

The  xijth  weke.  Item,  paid  to  my  Lord  Sheffield's  players,  at  the 
end  of  their  play,  in  the  Yeld  hall,  before  Mr.  Mayer  and  the 
Aldermen,  the  play  was  called  The  Court  of  Comfort,  xiijs.  iiijd. 

What  may  have  been  the  subject  of  the  performance  called  Myngs, 
by  the  Earl  of  Leicester's  players,  perhaps  it  would  be  vain  to  con- 
jecture. Mr.  Tyson  very  plausibly  suggests  that  the  drama  called 
What  Mischief  Worketh  in  the  Mind  of  Man,  might  be  the  MS.  drama 
called  "Mankind,"  an  analysis  of  which  will  be  found  in  "The 
Hist,  of  Engl.  Dram.  Poetry  and  the  Stage,"  ii.  293.  The  Court 


INTRODUCTION.  IX 

"In  1572,  [we  quote  "  The  History  of  Engl.  Dram. 
Poetry  and  the  Stage,"  vol.  i.,  p.  203]  we  have  a  legis- 
lative proof,  if  any  were  wanting,  of  the  extreme  com- 
monness of  the  profession  of  an  actor  over  the  whole 
kingdom.  We  have  seen  that  companies  of  players, 
acting  as  the  servants  of  the  nobility,  travelled  round 
the  country  as  early  as  the  reign  of  Edward  IV. ;  and 
from  that  date  until  1572,  itinerant  performers,  calling 
themselves  the  retainers  of  the  nobility,  had  become  so 
numerous,  that  it  was  found  necessary  to  pass  a  statute 
for  their  regulation  and  control.  The  14th  of  Eliza- 
beth, c.  5,  was  devised  for  this  purpose ;  and  in  sect.  5, 
it  provides,  that  '  all  fencers,  bearwards,  common- 
players  in  interludes,  and  minstrels,  not  belonging  to 
any  baron  of  this  realm,  or  towards  any  other  ho- 
nourable personage  of  greater  degree ;  all  juglers,  ped- 
lars, tinkers,  and  petty  chapmen,  which  said  fencers, 
bearwards,  common-players  in  interludes,  and  minstrels, 
&c.  shall  wander  abroad,  and  not  have  license  of  two 
justices  of  the  peace  at  the  least,  shall  be  deemed  and 
dealt  with  as  rogues  and  vagabonds.'  The  evil  was  that 
many  companies  strolled  about  the  kingdom  without 
any  authority  or  protection,  although  pretending  to 
have  it ;  and  all  such  by  the  statute  are  declared  rogues 
and  vagabonds,  and  liable  to  the  treatment  and  punish- 
ment inflicted  upon  such  persons/' 

The  manner  in,  and  the  extent  to  which  theatrical 
performances  were  at  this  period  patronized  by  the 

of  Comfort,  acted  by  Lord  Sheffield's  players,  was,  no  doubt,  also 
a  morality,  or  moral  play ;  but  The  Queen  of  Ethiopia  would  seem  to 
have  been  of  a  romantic,  or  historical  character. 


X  INTRODUCTION. 

queen,  is  amply  illustrated  in  curious  detail  by  Mr.  P. 
Cunningham,  in  his  work  entitled  "  Extracts  from  the 
Accounts  of  the  Revels  at  Court,"  printed  by  this  So- 
ciety. The  documents  are  continued  in  a  tolerably  un- 
broken series,  from  1571  to  1587,  which  last  is  about 
the  date  when  it  is  conjectured  Shakespeare  first  came 
to  London,  and  attached  himself  to  the  company  of 
players  acting  under  the  name  and  authority  of  the 
Lord  Chamberlain.* 

*  Mr.  Tyson  of  Bristol  has  also  favoured  us  with  the  subsequent 
quotation  from  the  records  of  the  corporation,  establishing  that  the 
players  of  the  Lord  Chamberlain,  (the  Earl  of  Sussex)  acted  there 
between  the  29th  of  July  and  the  5th  of  August,  1576.  Here  like- 
wise we  have  the  name  of  the  drama  they  represented  : 

"  Fourth  Quarter. 

"  Sixth  Weke.  Item  paid  to  my  Lord  Chamberlayn's  Players,  at 
thend  of  their  Play  called  The  Red  Knight,  before  Mr.  Mayer 
and  thaldermeuin  theYeld  hall,  the  sume  of  xxs." 

The  subsequent  memorandum,  dated  three  weeks  afterwards,  most 
likely  (as  Mr.  Tyson  observes)  relates  to  the  same  representation, 
and  tends  to  show  how  much  crowded  the  temporary  theatre  was  on 
the  occasion. 

"  Item  paid  for  two  ryngs  of  iren,  to  be  set  upon  the  houses  of 
thouside  of  the  Yeld  hall  dore,  to  rere  the  dore  from  the  ground  ; 
and  for  mending  of  the  cramp  iren  which  shutteth  the  barre, 
which  cramp  was  stretchid  with  the  presse  of  people  at  the  play 
of  my  Lord  Chamberleyn's  servaunts  in  the  Yeld  hall,  before 
Mr.  Mayer  and  thaldermen,  vjd." 

As  to  the  name  of  the  play,  Mr.  P.  Cunningham,  in  his  "Extracts 
from  the  Revels' Accounts,"  p.  51,  mentions  "  Herpetulus,  the  blewe 
Knight,"  but  we  know  nothing  of  any  drama  of  the  time  called 
"  The  Red  Knight." 

Edward  Alleyn  and  his  company  were  playing  at  Bristol  in  1593. 
See  his  Memoirs,  printed  by  this  Society,  p.  25. 


INTRODUCTION.  XI 

The  Lord  Mayor  and  aldermen  of  London  seem  at  all 
times  to  have  shown  themselves  determined  opponents 
of  theatrical  representations  within  the  boundary  to 
which  their  power  extended.  On  the  other  hand,  some 
leading  personages  among  the  nobility  endeavoured  to 
obtain  for  regular  associations  of  players  an  established 
footing  within  the  city ;  and  it  is  a  fact  which  was  not 
known  to  any  historian  of  our  early  stage,  that  in  the 
spring  of  1573,  a  person  of  the  name  of  Holmes  had 
been  appointed  by  the  Lord  Chamberlain  to  select 
places  within  the  city  for  the  performance  of  plays  and 
interludes.  This  attempt  was  instantly  resisted  by  the 
metropolitan  authorities,  as  is  evident  from  the  subse- 
quent original  letter,  signed  by  the  Lord  Mayor  for  the 
time  being,  by  six  of  the  aldermen,  and  by  eleven  other 
members  of  the  corporation.  It  is  copied  from  the 
original  in  the  Cotton  MSS.,  Roll  xxvi.,  41. 

"  To  the  right  honorable,  our  singuler  good  Lord,  the  Erie  of 
Sussex,  Lord  Chamberlan  of  the  Queue's  Matles  most  honorable 
household. 

"  Our  dutie  to  yor  good  L.  humbly  done.  Where  yor  L.  hath 
made  request  in  favor  of  Mr.  Holmes,  for  our  assent  that  he  might 
haue  the  apointement  of  places  for  playes  and  enterludes  within  this 
citie.  It  may  please  your  L.  to  reteine  vndouted  assurance  of  our 
redinesse  to  gratifie,  in  any  thing  that  we  reasonably  may,  any  per- 
sone  whom  yor.  L.  shal  favor  and  commend.  Howbeit  this  case  is 
such,  and  so  nere  touching  the  governance  of  this  citie  in  one  of  the 
greatest  maters  therof,  namely,  the  assemblies  of  multitudes  of  the 
Quene's  people,  and  regard  to  be  had  to  sondry  inconveniences 
wherof  the  peril  is  continually  vpon  euerie  occasion  to  be  foreseen  by 
the  rulers  of  this  citie,  that  we  can  not,  with  our  duties,  byside  the 
president  farre  extending  to  the  hurt  of  our  liberties,  well  assent  that 
the  sayd  apointement  of  places  be  committed  to  any  priuate  persone. 


Xll  INTRODUCTION. 

For  which,  and  other  i*esonable  considerations,  it  hath  long  since 
pleased  yor.  good  L.,  among  the  rest  of  her  maties  most  honorable 
counsel!,  to  rest  satisfied  with  our  not  graunting  the  like  to  such 
persone,  as  by  their  most  honorable  lettres  was  heretofore  in  like 
case  commended  vnto  vs.  Byside  that,  if  it  might  with  resonable 
conuenience  be  graunted,  great  offres  haue  ben,  and  be  made  for  the 
same,  to  the  relefe  of  the  poore  in  the  hospitalles,  which  we  hold  vs 
assured  that  yor.  L.  will  well  allow  that  we  preferre,  before  the 
benefit  of  any  priuate  persone.  And  so  we  commit  yor.  L.  to  the 
tuition  of  Almighty  God.  At  London,  this  second  of  March,  1573. 

"  Yor.  L.  humble 

"  lohn  Ryvers,  Maior. 

"  Row.  Haywarde,  Alder. 

"  William  Allyn,  Aldarman. 

"  Leonell  Duckett,  Alder. 

"  Jaruys  Haloys,  Aldarman. 

"  Ambrose  Nicholas,  Aid. 

"  John  Langley,  Aid. 

"  Thomas  Ramsey. 

"  Wyllyam  Bond. 

"  lohn  Olyffe. 

"  Richard  Pype. 

"  Wm.  Box. 

"  Thomas  Blanke. 

"  Nicholas  Woodrof. 

"  John  Branch. 

"  Anthony  Gamage. 

"  Wyllm.  Kympton. 

"  Wolstan  Dixe." 

It  appears  from  other  documents  that  the  Lord 
Mayor  and  his  brethren  were  successful  in  their  oppo- 
sition to  the  wishes  of  the  court,  and  that  no  companies 
of  players,  from  that  time  to  the  present,  ever  obtained 
any  fixed  place  of  exhibition  within  the  limits  of  the 
City  of  London.  It  was  only  two  months  after  the  date 


INTRODUCTION.  Xlll 

of  the  preceding  remonstrance,  that  the  queen,  at  the  in- 
stance of  the  Earl  of  Leicester,  issued  a  privy  seal  for  the 
grant  of  a  patent  under  the  great  seal  to  James  Burbage, 
John  Perkyn,  John  Lanham,  William  Johnson,  and  Ro- 
bert Wilson,  empowering  them  to  act  comedies,  tragedies, 
interludes,  and  stage  plays,  not  only  in  any  part  of  the 
country,  but  "  within  our  city  of  London,  and  liberties 
of  the  same."     The  copy  of  this  instrument,  preserved 
among  Rymer's  unpublished  papers,  does  not  contain  the 
important  clause  respecting  the  city  of  London ;  and  it 
seems  probable,  as  it  certainly  never  was  acted  upon, 
that  it  was  not  included  in  the  patent  itself,  which  was 
made  out  in  pursuance  of  the  privy  seal.     That  thea- 
trical performances  took  place  on  different  occasions  in 
the  city  is  quite  clear,  but  they  were  exhibitions  in  inn- 
yards  (surrounded  by  galleries)  which  for  the  time  were 
converted  into  theatres.     The  father  of  Edward  Alley n 
(founder  of  Dulwich   College)  was   an   inn-holder  in 
Bishopgate,  and  there  can  be  little  doubt  that  his  yard 
was  employed  in  this  way,  and  that  thus  his  son  became 
originally  connected  with  the  stage.     (See  the  Memoirs 
of  Alleyn,  p.  3.) 

The  different  companies  having  been  thus  excluded 
from  any  permanent  establishment  in  the  city,  began 
about  this  date  to  fix  themselves  in  the  liberties  and 
suburbs ;  and,  as  nearly  as  can  be  ascertained,  no  fewer 
than  three  theatres  were  constructed  in  the  years  1575 
and  1576.  These  were  the  Blackfriars'  Theatre,  within 
the  precinct  of  the  dissolved  monastery  ;  the  Curtain,  in 
Shoreditch,  and  a  house  which  was  always  called  by  the 
name  of  The  Theatre,  in  its  immediate  vicinity.  Of  the 


XIV  INTRODUCTION. 

two  last,  we  apprehend,  the  following-  tract  contains  the 
earliest  mention  by  name ;  because,  although  it  is  stated 
in  "  The  Hist,  of  Engl.  Dram.  Poetry  and  the  Stage," 
vol.  iii.,  p.  265,  that  in  the  first  edition  of  Lambarde's 
"  Perambulation  of  Kent,"  4to,  1576,  there  is  a  notice 
of"  The  Theatre,"  a  subsequent  reference  to  that  volume 
has  not  confirmed  the  statement,  originally  made  by 
Strutt  in  his  "  Sports  and  Pastimes." 

Various  writers  of  the  time  bear  witness  to  the  extreme 
popularity  of  dramatic  representations  about  this  date  ; 
and  they  took  place  not  only  during  the  week,  but  espe- 
cially on  Sundays.*  They  were  frequently  denounced 
from  the  pulpit ;  and  one  divine,  of  the  name  of  White, 
in  a  sermon  delivered  at  Paul's  Cross,  on  the  9th  Dec., 

*  A  sermon  preached  by  John  Stockwood  in  1578  contains  some 
very  singular  and,  as  far  as  our  memory  goes,  un-reprinted  notices 
upon  this  point.  "  If  you  resorte,"  (says  he)  "  to  the  Theatre,  the 
Curtaine,  and  other  places  of  playes  in  the  citye,  you  shall,  on  the 
Lorde's  daye,  haue  these  places  so  full  as  possibly  they  can  throng." 

Northbrooke  was  only  just  anterior  to  Stockwood  in  his  mention 
of  the  Theatre  and  Curtain  by  name ;  and  he,  too,  at  the  same  time, 
speaks  of  "  such  like  places  besides,"  alluding,  perhaps,  among  others, 
to  the  Blackfriars'  theatre,  built,  as  is  believed,  in  1575.  When 
Stockwood  tells  us  that  the  Theatre  and  Curtain  were  "  in  the  city," 
he  means  in  the  immediate  vicinity  of  the  city,  for  they  were  in 
Shoreditch,  and  looked  into  the  fields.  See  Stow's  "  Survey  of 
London,"  by  Thorns,  p.  158.  Stockwood  adds  as  follows,  which  is  an 
extremely  strange  and  curious  piece  of  information  : — 

"  Insomuche  that  in  some  places  they  [the  players]  shame  not  in 
the  tyme  of  divine  service  to  come  and  dance  about  the  churche,  and 
without  to  have  naked  men  dauncing  in  nettes,  which  is  most  filthie  ; 
for  the  heathen,  that  had  never  further  knowledge  than  the  light  of 
nature,  haue  counted  it  shamefull  for  a  player  to  come  on  the  stage 
without  a  slop." 


INTRODUCTION.  XV 

1576  (printed  by  F.  Coldock,  in  1578,  12mo),  exclaims, 
"  Looke  but  upon  the  common  playes  in  London,  and  see 
the  multitude  that  flocketh  to  them,  and  followeth  them  : 
beholde  the  sumptuous  theatre  houses,  a  continual  mo- 
nument of  London's  prodigality  and  folly."  He  after- 
wards proceeds :  "  But  the  old  world  is  matched,  and 
Sodome  overcome ;  for  more  horrible  enormities,  and 
swelling  sins  are  set  out  by  those  stages,  than  euery  man 
thinks  for,  or  some  would  believe,  if  I  shold  paint  them 
out  in  their  colours." 

Northbrooke  wrote  his  "  Treatise  "  against  Dicing, 
Dancing,  Vain  Plays,  or  Interludes  about  the  year  1576  : 
indeed,  as  it  was  entered  for  publication  at  Stationers' 
Hall  in  1577,  we  may  fairly  presume  that  it  was 
penned  just  after  the  Theatre,  the  Curtain,  and  the  play- 
house in  the  liberty  of  Blackfriars  had  been  constructed 
and  opened.  The  reader  may  find  a  good  deal  of  heavy 
wading  at  the  commencement  of  the  tract,  where  the 
author  dilates  upon  the  evils  of  idleness  generally,  and 
is  not  behind  any  of  his  contemporaries  in  the  abundance 
of  his  quotations  from  Scripture.  However,  even  in  this 
part  of  his  work  there  is  much  that  is  characteristic 
of  the  times,  and  amusingly  illustrative  of  prevailing 
manners ;  as,  for  instance,  where,  in  his  prefatory  matter, 
he  observes  :  "  If  a  man  be  a  royster,  and  knoweth  how 
to  fight  his  fight,  then  he  is  called  by  the  name  of  ho- 
nesty :  if  he  can  kill  a  man,  and  dare  rob  upon  the  high 
way,  he  is  called  a  tall  man,  and  a  valiant  man  of  his 
hands :  if  he  can  dice-playe  and  daunce,  hee  is  named  a 
proper  and  a  fyne  nimble  man  :  if  he  will  loyter  and  live 
idlely  upon  other  mens  labours,  and  sit  all  day  and  night 


XVI  INTRODUCTION. 

at  cards  and  dice,  he  is  named  a  good  companion,  a  shop- 
fellow  :  if  he  can  swear  and  stare,  they  say  he  hath  stout 
courage,"  &c.  "  What  is  a  man  now  a  dayes  if  he  know 
not  fashions,  and  how  to  weare  his  apparel  after  the 
best  fashion  ?  to  kepe  company,  and  to  become  mummers 
and  dice-players,  and  to  play  their  twentie,  fortie,  or 
100U  at  cards,  dice,  &c.,  poste,  cente,  gleke,  or  such  other 
games :  if  he  cannot  thus  do,  he  is  called  a  myser,  a 
wretch,  a  lobbe,  a  clowne,  and  one  that  knoweth  no 
felowship  nor  fashions,  and  less  honestie."  Such  pas- 
sages as  these  the  reader  must  be  content  to  receive,  as 
a  compensation  for  much  that  may  be  considered  dry 
and  dull,  but  which  could  not  be  omitted  when  we  un- 
dertook to  present  the  whole  tract  of  so  early  a  date, 
and  upon  so  important  a  subject,  in  its  original  and 
ungarbled  state. 

The  performance  of  s(  histories  out  of  the  Scriptures" 
is  strongly  censured  on  p.  92  ;  but  the  passage  on  p.  94, 
where  the  author  speaks  of  the  general  nature  of  thea- 
trical representations  in  his  time,  is  very  remarkable,  since 
we  have  nothing  of  so  remote  a  period  which  proves 
the  great  variety  of  subjects  then  actually  exhibited  on 
our  public  stages.  Here  allowance  must,  we  appre- 
hend, be  made  for  the  heated  zeal  of  the  author,  and 
for  the  strong  and  sometimes  coarse  language  he  em- 
ploys ;  but  the  effect  of  what  he  says  is  that,  even  as 
early  as  1576,  stories  of  every  kind,  and  of  every  age, 
were  converted  to  the  purposes  of  the  drama. 

The  writer  was  a  staunch  Protestant,  but  we  hardly 
know  how  to  call  him  a  puritan,  considering  the  libe- 
rality of  some  of  his  notions ;  as,  for  instance,  where  he 


INTRODUCTION.  xvii 

allows  of  academic  and  school  plays,  p.  103,  although 
he  so  strenuously  resists  any  public  performances  of  the 
kind.  In  the  same  spirit  he  tells  us,  p.  52,  that  he  does 
not  object  to  "  honest  recreation,  and  done  with  mode- 
ration;" and  afterwards,  p.  65,  he  goes  so  far  as  to 
admit  that  it  may  be  proper  even  to  make  hay  on  a  Sun- 
day ;  though  in  the  very  next  page  he  breaks  out  into 
most  zealous  railing  against  papists  and  heretics,  and  in 
a  fire-and-faggot  fury  justifies  their  utter  destruction 
and  extermination. 

His  arguments  against  "  vain  plays  and  interludes," 
by  which,  of  course,  he  means  dramatic  representations 
such  as  they  then  existed,  occupy  much  of  his  treatise ; 
and  it  is  singular  that,  while  condemning  every  thing 
like  plays,  he  conveys  his  arguments  in  a  dramatic  form 
—  a  dialogue  between  Youth  and  Age.  The  first  is  a 
very  misguided,  but  extremely  docile  and  easily  con- 
vinced pupil,  and  the  last  a  very  learned,  patient,  and 
pious  man,  who  has  innumerable  texts  at  his  fingers' 
ends,  and  is  extremely  well  seen  in  the  fathers  and 
early  divines.  Stephen  Gosson  was  guilty  of  a  some- 
what similar  inconsistency  in  his  "  Plays  confuted,  in 
Five  Actions,"*  meaning  Jive  acts,  like  those  of  a  play  ; 
and  Prynne,  following  in  the  same  track  about  fifty 

*  This  very  valuable  tract  in  relation  to  the  early  condition  of  our 
stage,  and  the  performances  then  popular  upon  it  (which  we  shall 
reprint  on  some  future  occasion)  came  out  without  date  about  the 
year  1581,  after  Lodge  had  produced  his  reply  to  the  "  School  of 
Abuse,"  1579.  We  make  the  following  quotation  from  "  Plays 
confuted  in  Five  Actions,"  which  will  shew  how  interesting  it  is,  if 
only  with  reference  to  Gosson's  personal  history,  to  say  nothing  of 
the  highly  curious  information  it  supplies  respecting  various  plays, 

C 


INTRODUCTION. 

years  afterwards,  not  only  divides  his  "  Histriomastix  " 
into  acts,  but  subdivides  it  into  scenes.  In  the  course 
of  his  work,  Prynne  makes  not  a  little  use  of  North- 
brooke,  and  tells  us,  on  p.  485  of  his  Histriomastix,  that 
this  "  Treatise"  was  printed  "  by  authority."  There  is, 
certainly,  no  writer  who  conveys  such  a  notion  of  the 
excess  to  which  theatrical  amusements  were  then  car- 
ried ;  and,  on  pp.  82,  84,  88,  91,  94,  and  101  of  our 
reprint,  will  be  found  passages  which  establish  how  ex- 
traordinary a  portion  of  public  attention  was  directed 
to  them.  Northbrooke  sometimes  enters  into  minutiae 
on  the  subject;  and  what  he  says,  on  p.  102,  on  the 
subject  of  play-bills,  recollecting  that  he  wrote  so  early, 

most  of  which  are  spoken  of  by  their  titles,  and  some  few  of  which 
have  survived  to  our  own  day. 

"  I  was  very  willing  [says  Gosson,  addressing  the  students  of 
both  universities]  to  write  at  this  time,  because  I  was  informed  by 
some  of  you,  which  heard  it  with  your  ears,  that,  since  my  publish- 
ing The  ScTiole  of  Abuse,  two  plays  of  my  making  were  brought  to 
the  stage  :  the  one  was  a  cast  of  Italian  devises,  called  The  Comedie 
of  Captain  Mario,  the  other  a  Moral,  Praise  at  Parting.  These  they 
very  impudently  affirme  to  be  written  by  me,  since  I  had  set  out  my 
invective  against  them.  I  can  not  denie  they  were  both  mine,  but 
they  were  both  penned  two  yeares  at  the  least  before  I  forsoke  them, 
as  by  their  own  friends  I  am  able  to  prove ;  but  they  haue  got  such 
a  custome  of  counterfaiting  upon  the  stage,  that  it  is  growne  to  a 
habit,  and  will  not  be  lefte  ....  I  could  purge  my  self  of  this 
sclaunder  in  many  words,  both  how  I  departed  from  the  city  of  Lon- 
don, and  bestowed  my  time  in  teaching  yong  gentlemen  in  the 
countrie,  where  I  continue  with  a  very  worshipfull  gentleman,  and 
reade  to  his  sonnes  in  his  owne  house ;  but  the  men  are  so  vaine, 
and  their  credite  so  light,  that  the  least  worde  I  speake  is  inough  to 
choke  them." — Sign.  A  8. 


INTRODUCTION. 

is  very  curious.  We  know  of  but  one  older  authority 
on  the  point :  Strype,  in  his  "  Life  of  Grmdall,"  informs 
us  that,  before  1563,  the  Archbishop  had  complained  to 
the  Queen's  secretary  of  the  players  who  "  then  daily, 
but  especially  on  the  holidays,  set  up  their  bills,  inviting 
to  plays." 

Northbrooke's  "  Inuectiues  "  against  dicing  and  dan- 
cing form  a  separate  portion  of  his  tract.  The  former 
had  been  violently  and  frequently  assailed  many  years 
before,  and  the  last  continued  to  be  attacked  for  many 
years  afterwards,  by  the  enemies  of  such  recreations. 
We  introduce  here  the  name  of  that  excellent  and 
elegant  scholar,  Thomas  Newton,  of  Chester,  because  he 
was  one  of  the  few  who,  while  he  opposed  gaming  with 
much  vigour,  and  incidentally  touched  upon  theatrical 
amusements  with  some  censure,  did  not  go  all  lengths 
with  their  bigoted  adversaries  :  in  his  "  Treatise  touch- 
ing Dyce-play,  and  Prophane  Gaming,"  1586,  he  re- 
marks, "  Augustine  forbiddeth  us  to  bestowe  any  money 
for  the  seeing  of  stage-playes  and  enterludes,  or  to 
give  any  thing  unto  players  therein ;  and  yet  these 
kind  of  persons  doe,  after  a  sorte,  let  out  their  labour 
unto  us,  and  their  Industrie  many  times  is  laudable." 

Respecting  the  author  of  the  following  pages  we 
know  little  or  nothing.  He  tells  us  himself,  in  the  course 
of  his  work,  that  he  was  born  in  Devonshire ;  but,  at 
the  earliest  period  at  which  we  hear  of  him,  he  dates 
"  from  Redcliffe  in  Bristol :"  this  was  in  the  year  1571, 
when,  with  the  same  motto  as  that  at  the  head  of  the 
present  "  Treatise,"  he  published  a  small  work,  called 
"  A  breefe  and  pithie  sumine  of  the  Christian  faith ;" 


XX  INTRODUCTION. 

and  on  the  title-page  of  that  tract  he  also  calls  himself 
"  Minister  and  Preacher  of  the  Word  of  God."  It  was 
reprinted  in  1582;  and  a  third  production  by  him  was 
so  popular  as  to  have  gone  through  at  least  four  impres- 
sions :  it  was  entitled  "  The  Poor  Man's  Garden ;"  but 
the  only  edition  with  a  date  seems  to  have  been  the  last, 
in  1600.  When  it  first  appeared  we  have  no  means  of 
ascertaining.  He  always  seems  to  have  been  resident 
in  or  near  Bristol ;  from  thence  he  dates  the  dedication 
of  his  "  Treatise  "  against  dicing,  dancing,  and  plays, 
although  "  From  Henbury  "  is  at  the  close  of  the  ad- 
dress to  the  Reader. 

He  has  obtained  a  place  in  Ritson's  "  Bibliographia 
Poetica,"  (p.  288)  in  consequence  of  the  scraps  of  trans- 
lated verse  dispersed  through  the  ensuing  pages,  besides 
the  "  Admonition  to  the  Reader,"  which  introduces  the 
text.  He  seems  to  rhime  with  some  facility  for  the 
period  at  which  he  lived;  and,  although  it  cannot  be 
said  that  he  versifies  his  originals  with  exactness  and 
brevity,  he  conveys  accurately  the  point  and  meaning  of 
his  author.  His  Latin  prose  quotations,  especially  from 
the  Fathers,  are  extremely  numerous,  and  as  it  was  im- 
possible to  verify  them,  by  reference  to  the  works  from 
which  they  were  taken,  without  more  research  than  the 
subject  seemed  to  require,  they  have  generally  been  left 
in  the  state  in  which  he  allowed  them  to  go  forth  to  the 

world. 

J.  P.  C. 


Spiritvs  est  vicarius  Christi  in  terra. 

A  TREATISE 


wherein  Dicing,  Dauncing,  Vaine  playes,  or  En- 
terluds,  with  other  idle  pastimes,  &c.,  com- 
monly vsed  on  the  Sabboth  day,  are 
reproued  by  the  Authoritie  of 
the  word  of  God  and 
auntient  writers. 


Made  Dialoguewise  by  John  Northbrooke,  Minister 
and  Preacher  of  the  word  of  God. 


Cicero  de  officijs,  lib  i. 

We  are  not  to  this  ende  borne  that  we  should  seeme  to  be  created 

for  play  and  pastime  ;  but  we  are  rather  borne  to 

sagenesse,  and  to  certaine  grauer 

and  greater  studies. 


AT  LONDON 

Imprinted  by  H.  Bynneinan  for  George  Byshop. 


To  the  Right  Worshipfull  Sir  lohn  Yong,  Knight,  his 

singular  friend,  lohn  Northbrooke,  wisheth 

increase  of  faith  and  knowledge  in 

lehu  Christ,  continuall  health, 

ioyful  prosperity,  wyth 

as  much  increase 

of  worship. 

When  I  cal  to  minde  (right  worshipful)  the  excellent 
saying  of  the  diuine  philosopher,  that  sayth,  Non  nobis  Cicero  lib.  1. 
solum  nati  snmus,  ortusque  nostri  partem  patria  vendicat,  c 
partemparentes,partem  amici,  &c. — We  be  borne  not  for  1  Cor.  10,24 
our  selues  alone,  but  some  parte  of  our  birth  our  country, 
some  part  our  parents,  some  part  our  friends  do  claim,  &c. 
(Plato  did  know  only  by  the  light  of  natural  reason,  that 
al  excellence  and  good  gifts  came  of  God,  and  were  giuen 
to  the  intente  that  a  man  should  therewith  helpe  and  James,  1, 17 
profit  others  :  of  like  opinion  were  all  the  philosophers, 
which  had  tasted  of  honest  discipline  and  learning)  made 
me  to  enterprise,  and  take  this  treatise  in  hand,  that  I 
mought  thereby  helpe  those  that  are  diseased  with  any 
of  these  diseases,  either  of  dice-playing,  dauncing,  or  vain 
playes  or  enterludes,  which  raighneth  too  too  much  by 
so  much  amongst  Christians  (especially  in  these  dayes  and 
light  of  the  gospel  of  Christ,  &c.)  :  whosoeuer  doth  think 
himselfe  to  be  a  member  of  the  commonwealth  of  Christ 
(which  is  his  mistical  body),  he  must  nedes  much  more 
be  inforced,  of  Christian  knowledge  and  charitie,  to  im- 
ploy  his  labours  in  bestowing  those  giftes  which  God  hath 
giuen  him  to  the  profit  of  others,  than  those  philosophers 
which  knew  not  God  aright  in  his  word  through  Jesus 
Christ. 


4  AGAINST  DICING,  DAUNCING, 

1  Cor.  12, 12,       Saint  Paul  verie  aptly  (by  a  similitude)  compareth  the 

Col  1  18        churche  of  Christ  to  a  natural  bodie,  &c.     As  in  the  na- 

Rom.  12,4,5,  tural  bodie  euery  member  helpeth  the  whole  ;  for  we  see 

1  Cor.  12, 15,  that  there  is  in  a  natural  bodie  such  an  affection  and  de- 

16,17,21,22,  sire  of  euery  member  to  helpe  and  maintaine  the  other, 

that  not  only  the  senses  be  ready  to  do  their  part  and 

office  —  as  the  eie  to  see,  the  esre  to  heare,  the  nose  to 

smel,  the  tong  to  tast,  &c.,  and  so  likewise  in  the  rest 

1  Cor.  12,26    of  the  senses — but  also  all  the  other  parts  of  the  bodie  do 

so  much  care  for  the  whole,  that  they  refuse  no  danger 

(though  it  be  neuer  so  great)  to  helpe  and  succour  the 

same. 

If  anie  man,  then,  which  beareth  the  name  of  a  Chris- 
Gol.  6, 1,  2  tian,  and  of  a  gospeller,  shall  espy  forth  any  thing  that 
p?  '  u  27  mav  con(luce  an(^  benefite  the  mystical  bodie,  and  doeth  not 
23  his  endeauour  to  the  uttermost  to  bring  the  same  there- 

f^nl     1      1  ft 

Eplie.  '5,  23  unto,  verily  he  is  to  be  thought  an  vnprofitable  member, 
not  worthy  (in  my  iudgement)  to  be  accounted  of  that 
number  of  whom  lesus  Christ  is  the  head  ;  and  also  that 
he  had  not  tasted  of  the  spirit  of  God,  which  neither 
rnoued  with  example  of  the  heathen,  nor  with  loue  to- 
wards the  brethren,  considering  the  great  dangers  that 
might  ensue  here  upon,  would  take  some  paines,  and  en- 
.  deavour  to  procure  medicines,  so  farforth  as  in  him  lieth, 
to  ease  and  helpe  the  same:  which  (to  my  exiled  and 
slender  leaning)  haue  made  this  little  treatise  againste 
diceplaying,  dauncing,  and  vaine  playes  or  enterludes, 
giuing  herein  medicines  and  remedies  against  these 
diseases,  which  most  of  all  trouble  the  whole  members  of 
the  body.  Although  in  the  first  it  seeme  not  toothsome, 
yet  I  dare  avouch  it  is  holesome. 

We  can  be  content  (for  the  health  of  our  bodies)  to 
drink  sharpe  potions,  receiue  and  indure  the  operation  of 
enbreame  purges,  to  obserue  precise  and  hard  diets,  and 
to  bridle  our  affections  and  desires,  &c. :  much  shold  we  so 


PLAYES,  AND  ENTERLUDES.  5 

do  for  the  health  of  our  soules.     And  wher  shold  we  Ksay/53,4 
seeke  for  this  health  of  our  soules,  but  only  in  Christ  c&^\l',2S 
lesus,  who  is  our  only  phisition,  who  calleth  euery  one  Numb.  2^  9 
to  himselfe  that  is  burdened  and  heauy  loden,  and  he   iCor/6,  11, 
will  refresh  them  ?  this  is  that  fyrie  serpent,  that  as  many 
as  looke  vpon  him  should  liue ;  this  is  that  isope  that 
purgeth  us ;  this  is  that  red  cow  without  blemish  not 
vsed  to  the  yoke,  that  maketh  vs  white ;    this  is  that 
sparrow  which  was  slaine,  &c.  to  set  vs  at  libertie  ;  this 
is  the  lambe  that  taketh  away  our  sinnes,  original  and 
actual  ;   this  is  the  pelican  which  giueth  out  his  own 
hart  bloud  to  remain  as  his  yong  ones,  that  haue  beene 

stung  to  death  by  the  poyson  of  Satan.     As  S.  Ambrose  Ambros.  lib. 

*  .        *  J  5,  de  Virgini- 

saith  :  Omnia  Chnstus  est  noois  :  si  vulnus  curare  desi-  bus 

deras,  medicus  est :  sifebribus  estuas,  fons  est :  si  gra- 
uaris  iniquitate,  iusticia  est :  si  auxilio  indiges,  virtus 
est  :  si  mortem  times,  vita  est :  si  ccelum  desideras, 
via  est :  si  tenebras  fugis,  lux  est :  si  cibum  quceris, 
alimentum  est.  Gustate  igitur,  et  videte  quam  suavis 
est  dominus,  beatus  vir  qui  sperat  in  eo.  That  is :  If 
thou  desire  to  be  healed  (of  thy  disease),  Christ  is  thy 
phisition ;  if  thou  wilt  have  awaie  the  burning  ague  (of 
sinne) ,  he  is  thy  colde  fountaine ;  if  thou  be  grieved  with 
thine  iniquities,  he  is  thy  righteousnesse  ;  if  thou  be 
weake,  he  is  thy  strength ;  if  thou  fearest  death,  he  is 
thy  life ;  if  thou  desirest  heauen,  he  is  the  way  ;  if  thou 
wilt  avoyde  darknesse,  hee  is  light ;  if  thou  be  hungry, 
he  is  thy  nourishment.  O  !  taste,  therefore,  and  see  how 
sweete  the  lord  is :  blessed  is  the  man  that  trusteth  in 
him.  After  I  had  gathered  togither  this  simple  worke 
(which  lay  far  abroad),  and  had  so  finished  this  treatise,  I 
mused  with  my  selfe  unto  what  patron  I  mought  best 
direct  the  same.  In  fine,  I  found  none  more  fit  than 
your  worship,  considering  your  vertuous  and  godly  dispo- 
sition, which  answereth  your  zealous  and  true  profession 


6  AGAINST  DICING,  DAUNCING, 

of  the  gospel  (for  I  am  assured  you  utterlye  defie  and 
detest  al  kinde  of  Poperie  whatsoeuer)  ;  and  for  that  I 
perceiue  my  selfe  something  addict  and  tyed  with  the 
bondes  of  singular  and  great  friendship  flowing  from  you 
to  me,  in  recompence  wherof  (bicause  I  haue  none  other 
treasure  to  exhibite  unto  you,  but  onlie  this  little  talent 
of  my  base  and  simple  learning)  I  do  here  dedicate  unto 
youre  worship  this  booke  (named  a  Treatise  against  Dice- 
playing,  Dauncing,  &  vain  Playes  or  Enterluds),  although 
rude  and  homely,  yet  (I  doubt  not)  plaine  and  profitable 
for  these  times  of  ours,  wherein  we  live  :  wherein  I  haue 
to  crave  (that  nothing  more  hartily  I  can  obtest  than) 
your  friendly  acceptance  of  the  same ;  for  it  is  a  token  of 
my  hearty  good  wil,  remembring  the  worthie  deed  of 
the  famous  Persian  prince,  Artaxerxes,  so  much  of 
everie  one  commended.  I  humblie  obtest  your  friendlie 
countenance,  and  be  my  strong  bulwarke  against  the 
fuming  freates  and  belching  ires  of  saucie  sicophants, 
diceplayers,  dauncers,  and  players ;  which  if  you  do,  I 
haue  my  whole  desire,  and  continuallie  I  wil  poure  out 
prayers  unto  the  Lord  of  heauen  and  earth  to  send  you 
in  this  earthlie  mansion  continual  encrease  of  faith,  know- 
ledge, and  zeale  in  the  gospel  of  Christ  Jesu,  with  pro- 
speritie  and  accesse  of  manie  blessed  and  happie  yeares 
with  your  good  ladie  (Sarah),  and  after  this  life  neuer 
ceasing,  and  endless  ioyes  in  the  heavenly  seniorie. 

At  Bristow, 
Yours  to  vse  in  the  Lord, 

IOHN  NORTHBROOKE,  Preacher. 


PLAYES,  AND  ENTERLUDES. 


TO  THE  CHRISTIAN  AND  FAITH- 
FUL  READER. 

If  such  men  as  wil  be  taken  for  Christians  would  flee, 
and  abhorre  so  much  the  deedes  of  the  Epicures  and 
Saduces  (gentle  reader)  as  they  pretend  to  detest  the  Rom-  2>  !7» 
name  and  profession  of  them,  veryle  they  would  refraine  22!  24 
and  temper  themselues  from  wickednesse  and  mischiefe,  p.  iimo  14 
and  would  use  and  exercise  vertuous  and  godly  life,  no  John,  8, 42 
lesse  than  they  now  Hue  obstinatly  in  vice,  and  behaue  j^om  2  2829 
themselues  in  al  their  doings  both  wickedly  and  ungodly, 
And  againe,  they  woulde  none  otherwise  obserue  and  kepe 
the  commaundements  of  Almighty  God,  then  they  now 
neither  feare  him,  nor  dread  him  at  all. 

But  undoubtedly  there  is  not  one  almost,  which  doth  Wisdom,  2, 3, 

A 

so  much  abhorre  the  thing  itself  in  his  harte  (which  thing  (jene.  2  7 
may  plainely  appeare  by  our  dayly   conversation,  our  J,R^'o?'t 

J.   S-lilll  * '  I  ,    f> 

maners,  and  all  that  euer  we  do)  as  we  eschew  and  flee  the  Ecclesi.  3, 21 

name ;  for  how  can  those  men  be  assured  in  their  con-  ™ at '  JQ  ^o 

sciences  that  soules  are  immortal,  which  for  the  most  part  Luke  23, 46 

liue  as  brute  beastes  do  ?     Or  that  there  be  rewards  re-  Revel.  6  9 

posed  for  the  godly  in  heauen,  or  punishment  ordeyned  Mat.  5>  * l 

for  wicked  men  in  hel,  which  do  in  no  maner  thing  feare  Wisdom,  1,10 

to  transgresse  and  breake  the  commaundments  of  God,  and  »  at'  ^'.i1 

Kom.  1,  lo 
do  fal  headlong  into  al  kinde  of  vice  and  enormities,  as   Phil.  3, 18, 19 

though  they  did  imagin,  that  either  God  is  but  a  iesting   Revel.  22  15 
stocke,  and  a  fayned  thing,  or  the  soules  and  bodies  do  dye  P,?al.  14, 4, 8, 
both  at  once?    (as  Pope  lohn   the  two   and   twentith  2 Pet. 3,3 

held}  Jud- 1}  18 

"*'•  2Esdra9,l,58 


8  AGAINST  DICING,  DAUNCING, 

2  Pet.  3,  10         Now,  I  beseech  thee  (gentle  reader)  what  man  is  there, 
Luke,  3*,  4       whome  either  the  feare  of  God's  iustice  doth  withdraw 


^rom  v*ce  an(^  s*n>  or  yet  ^otn  induce  and  bring  in  minde 
Wisd.  11^8  to  reforme^and  amende  his  life?  wherein  thou  mayest 
Wisd  12  1  2  ius%  lament  and  bewaile  the  folly  and  state  of  men,  and 
3,4,5,6,7  much  wonder  at  their  blindnesse,  or  rather  madnesse, 
Psal.  90,  10  i  •  u  •  u  u  j  4.  •  A.  t-i-r  j 

Wisd.  11,  9,10  wmcnj  m  sucn  shortnesse  and  uncertainty  of  life,  do  so 

1  p  et'2'  24    behaue  themselves  that  they  haue  no  mind  of  any  reforma- 

2  Pet.  2,  19,  tion  or  amendment  of  our  life,  when  we  bee  croked  for 

olde  age,  and  haue  then  scarsely  one  day  to  liue  :  far  oft' 

is  it  that  we  go  about,  or  intend  that  thing  when  we  be 

yonkers,  and  in  our  flourishing  age.     When  I  remember 

Ecle.5,7         witn  myselfe  that  such  is  the  follie  of  men,  or  madness 

^3*14  10'  12'  ratner  (as  I  may  well  cal  it)  in  deferring  the  reformation 

of  their  life  and  manners,  maketh  me  sorrowful. 

1  Pet.  4,  3  it  is  a  world  to  see  and  behold  wicked  people,  how 
Esay.  5,  20  .    ,  . 

Mat.  11,  18,  they  wrest  and  turne  the  names  of  good  things  vnto  the 

2  P  t  2  12      names  °f  vices.     As,  if  a  gentleman  haue  in  him  any 

humble  behauiour,  then  the  roysters  cal  such  one  by  the 
name  of  loute,  a  clinchpoup,  or  one  that  knoweth  no 
fashions.  If  a  man  talke  godly  and  wisely,  the  wordlings 
deride  it,  and  say  the  yong  fox  preacheth,  beware  youre 
geese,  and  of  a  yong  saint  groweth  an  old  deuil  :  if  a  man 

1  Peter,4,  3,  4  wiH  not  dice  and  play,  then  he  is  a  nigard  and  a  miser, 
and  no  good  fellow  :  if  he  be  no  dauncer,  he  is  a  fool 
and  blockhead,  &c.  If  a  man  be  a  royster,  and  knowing 
how  to  fight  his  fight,  then  he  is  called  by  the  name  of 
honesty.  If  he  can  kil  a  man,  and  dare  rob  vpon  the 

1  Timo.  5,  13  high  way,  he  is  called  a  tall  man,  and  a  valiant  man  of 
8  13  16  his  hands  :  if  he  can  dice,  playe,  and  daunce,  hee  is 


17,  18,  19         named  a  proper  and  a  fine  nimble  man  :  if  he  wil  loyter 
Esay.  5,  11,12         _  ..  .   .  ,     .       ,,     . 

and  hue  idly  vpon  other  mens  labours,  ana  sit  all  day 

and  night  at  cards  and  dice,  he  is  named  a  good  compa- 
nion, and  a  shopfellow  :  if  he  can  sweare  and  stare,  they 
say  hee  hath  a  stout  cowrage  :  if  he  be  a  whoremaster, 


PLAYES,  AND  ENTERLUDES.  9 

they  say  hee  is  an  amorous  louer  and  Venus  byrde,  it  is 

the  course  of  youth,  he  will  leaue  it  when  he  is  olde,  &c. 

Vpon  these  people  will  fall  that  woe  and  curse,  thatEsay  Esay.  5,  20 

the  prophet  doth  pronounce,  saying,  Woe  vnto  them  that 

speake  good  of  euil,  and  euil  of  good  ;  which  put  dronken- 

nesse  for  light,  and  light  for  dronkennesse  ;  that  put 

bitter  for  swete,  and  swete  for  sowre.    Salust  also  speak- 

eth   of  them,  saying,  Jampridem  equidem    vera   rerum  Sallustde 

,    ,  .  .  .      ,  ,.          7        •        7-1       7.,         coniuratione 

vocabula  ammmus,  qma  bona  ahena  largire  hberahtas,  Catilinaria 

malamm  rerum  audatia  fortitude  vocatur,  that  is  to  saye  : 
Now  of  late  days  we  haue  lost  the  true  names  of  things, 
because  the  giuing  away  of  other  mens  goods  is  called 
liberalitie,  and  vnshamefastnesse  in  noughtie  things  is 
called  high  or  gentle  courage. 

What  is  a  man  now  a  dayes  if  he  know  not  fashions, 
and  how  to  wear  his  apparel  after  the  best  fashion,  to  kepe 
company,  and  to  become  mummers  and  diceplayers,  and  1  ^et-  44 
to  play  their  twentie,  forty,  or  100  li.  at  cards,  dice,  &c. 
post,  cente,  gleke,  or  such  other  games  ?  If  he  cannot 
thus  do,  he  is  called  a  miser,  a  wretche,  a  lobbe,  a  clowne, 

and  one  that  knoweth  no  fellowship  nor  fashions,  and  Prouer.23,20, 

21 
lesse  honestie.  And  by  such  kinde  of  playes  manie  of  them  Cap.  28,  19 

are  broughte  into  great  miserie  and  penurye.   And  there  ^c'e-  *5,  11, 
are  fiue  causes  hereof  (as  I  iudge)  specially  among  al 
the  rest. 

First  is  vnbeleife  :  for  if  we  supposed  not  that  those  lohn,  5,  25, 

28  29 
things  were  fables,  which  are  mentioned  in  the  scriptures  j^at   2s   41 

of  the  last  day  of  iudgement,  and  of  the  voy  ce  of  the  arch-  46 
angell,  and  of  the  trump  of  God,  and  of  the  throne  of  11,12 


God's  seate,  wherat  all  men  must  stand,  of  the  punish- 

ment  of  the  wicked,  and  the  euerlasting  and  blessed  life  Mat.  25,  42 

which  the  godly  after  this  miserable  life  shal  enjoy,  of  Ca  ^5  42  43 

the  resurrection  of  the  bodies  and  soules,  eyther  to  be  44 

1  Thes.  17 
partakers  togither  of  certaine  ioye,  or  else  of  certaine 

paine,  and  also  shall  giue  his  accompt  of  al  things  which 


10  AGAINST  DICING,  DAUNCING, 

he  hath  done,  either  intended,  bythought,  saide,  or  done, 
and  how  he  hath  vsed  God's  giftes  and  creatures,  towards 
his  needy  members,  &c.  without  all  doubt  and  ques- 
tion they  would  not  Hue  thus  ydlely  and  naughtily  as 
they  do. 

The  second  cause  is,  the  boldnesse  (to  sinne)  vpon 
God's  mercie.  This  boldnesse  is  great  in  very  deede,  but 
yet  it  is  such  as  they  may  well  enough  deceiue  them- 

Ecclesi.  5, 6      selues  withal ;  for  of  boldnesse  they  haue  no  sure  trial 

Ezech.18,321  J 

2  Pet.  3, 9        at  al.     So  Salomon  saith,  Say  not,  the  mercy  of  God 

2, 4  -g  grea^  ne  win  forgiue  me  my  manifold  sinnes  ;  for 
mercy  and  wrath  came  from  him,  and  his  indignation 
cometh  down  vpon  sinners,  &c.  With  this  boldnesse,  I 
say,  the  wicked  enimie  of  mankind  kepeth  man  in  sinne 
continually ;  but  like  as  God  granteth  forgiuenesse  at 
the  first  to  the  repentaunt,  so  doth  he  also  sharply 
punish  those  sinners  which  doe  continue  obstinately 
(without  repentance)  in  vice  and  sin  :  for  such  men, 
then,  as  repent  not  vnfainedly,  and  purpose  to  lead  newe 
Hues,  conceiue  a  false  hope  and  boldnesse  of  the  mercie 
of  God.  And  by  this  meanes  that  the  diuell  setteth 
forth  to  men  this  boldnesse,  he  bringeth  this  to  passe, 
that  they  Hue  on  forth,  quietly  and  securely,  in  vice  and 
wickednesse,  and  thinke  little  or  nothing  with  themsftlues 
at  any  time  of  anye  reformation  or  amendment.  And 
herein  they  despise  the  aboundance  and  riches  of  the 
bountifulnesse  and  long  suffering  of  God,  being  ignorant 
that  the  goodnesse  of  God  doth  induce,  and  lead  vnto 
repentance. 

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

manner  made  naturall  in  long  continuance.    For  like  as 

Wisdo.  14, 15  ft  jg  harde  for  a  man  to  alter  nature,  so  custome,  if  it  be 

1  ,fiiit .  lo,  oU 

Iereme.13,23  once  rooted,  cannot  easily  bee  plucked  vp  and  expelled  ; 

j2°  esi'  '     '  and  therefore  it  is,  that  learned  men  doe  cal  custome 

another  nature.    It  is,  as  a  certaine  wise  man  saith,  such 


PLAYES,  AND  ENTERLUDES.  1 1 

vices  as  we  haue  accustomed  ourselves  to  from  our  tender 
age  cannot  be  without  difficulty  weeded  out  afterward  ; 
whiche  thing,  though  it  be  very  certaine  and  true,  yet  who 

seeth  not  how  fondly  fathers  and  mothers  bring  vp  their  Ephe.  6, 4 
,  .„  ,      .  0   *     '         .     Eccle. 30,7,9 

children  in  cockering,  and  pampering  them  ?  from  their 

infancie  they  bee  giuen  to  none  other  thing  but  to  pride, 
delicious  fare,  and  vain  idle  pleasures  and  pastimes. 

What  prodigious  apparel,  what  vndecent  behauiour, 
what  boasting,  bragging,  quarelling,  and  ietting  vp  and 
down,  what  quaffing,  feasting,  rioting,  playing,  daunc- 
ing,  and  diceing,  with  other  like  felowship  that  is  among 

them,  it  is  a  wonder  to  see  :   and  the  parents  can  hereat  Eccle.  30, 11, 

.        .        .  12  13 

reioice  and  laugh  with  them,  and  giue  libertie  to  their 

children  to  doe  what  they  liste,  neuer  endeauouring  to 

tame  and  salue  their  wilde  appetites.     What  marueylle 

is  it  if  they  bee  found  thus  naughtie  and  vicious,  when 

they  come  to  their  full  yeares  and  mans  state,  which 

haue  of  children  been  trayned  and  entered  with  such 

vice  ?  whereof  they  will  always  taste,  as  Horace  said :  Horatius 

Quod  nova  testa  capit,  inveterata  sapit. 

The  vessel  will  conserue  the  tast 

Of  lycour  very  long, 
With  which  it  was  first  seasoned, 

And  thereof  smel  ful  strong  : 
Euen  so  a  child,  if  that  he  be 

In  tender  yeares  brought  vp 
In  vertues  schoole,  and  nurtred  wel, 

Wil  smel  of  vertue's  cup. 

If  these  men,  therefore,  at  any  time  do  purpose  to  re 
pent  them  and  reform  their  liuing,  as  when  their  con- 
science moueth  them,  or  the  burthen   of  their   sinne 
pricketh  them,  yet  custome  hath  so  prevailed  in  them,  Eccle.  5,  7 
that  they  fal  into  worse  and  worse  enormities,  and  like 
mad  men  d  sire  the  reformation  of  their  life. 

Consider,  I  pray  thee  (good  reader)  what  jolly  yonkers, 


12  AGAINST  DICING,  DAUNCING, 

and  lusty  brutes,  these  wil  be  when  they  come  to  be 

Prouerb,   13,  citizens,  and   intermedlers   in  matters  of   the  common 

24 

Cap.  23, 13      welth,  which  by  their  fathers  have  beene  thus  wantonly 

Ecclesi.  7,  {23  cockered  vp,  neuer  correcting  them,  or  chasting  them  for 
any  faults  and  offences  whatsoever.  What  other  thing 
but  this  is  the  cause  that  there  be  now  so  many  adulterers, 
vnchast,  and  lewde  persons,  and  idle  rogues?  that  we 
haue  such  plentie  of  dicers,  carders,  mummers,  and 
dauncers  ?  and  that  such  wickednesse,  and  filthy  liuers 
are  spred  about  in  euery  quarter,  but  onely  naughty  edu- 
cation and  bringing  vp.  Wei  then,  such  as  impute  this 
thing  to  the  new  learning,  and  preaching  of  the  Gospell 
are  shamefully  deceiued,  hauing  no  iudgement  to  iudge 
of  things.  No,  no  j  the  new  learning,  and  preaching  of 
the  Gospell  is  not  the  cause  hereof,  but  the  naughty, 
wanton,  and  foolish  bringing  vp  of  children  by  their 
parents,  as  I  have  declared. 

Luke,  14,  23  Also  the  slacknesse,  and  vnreadinesse  of  the  magis- 
19,  20,  21  '  trates  to  doe  and  execute  their  office,  is  a  great  cause  of 
this :  if  they  that  vse  tauernes,  playing  and  walking  vp 
and  downe  the  streetes  in  time  of  a  sermon  j  if  disobe- 
dient children  to  their  parents,  if  dicers,  mummers, 
ydellers,  dronkerds,  swearers,  rogues,  and  dauncers,  and 
such  as  haue  spent  and  made  away  their  liuing  in  belly 
cheare  and  vnthriftinesse,  were  straightly  punished,  surely 
there  shud  be  lesse  occasion  giuen  to  offend,  and  also 
good  men  should  not  haue  so  great  cause  to  complain  of 
the  maners  of  men  of  this  age.  Therefore,  the  magis- 
trate must  remember  his  office  ;  for  he  beareth  not  his 
sworde  for  naught,  for  he  is  God's  minister,  and  a  farther 
of  the  country,  appointed  of  God  to  punish  offenders : 
but  now  a  dayes,  by  reason  of  libertie  of  punishmente  and 
slacknesse  of  men  in  office,  which  wink  at  their  faults, 
causeth  so  many  idle  players  and  dauncers  to  come  to 
the  gallows  as  there  are ;  for,  as  the  wise  man  sayeth, 
whoso  prohibiteth  not  men  so  to  offend,  when  hee  may, 


PLAYES,  AND  ENTERLUDES.  13 

in  a  maner  commandeth  them  so  to  do :  for  it  is  better  Mat.  11,  20, 

21,22,23,24 
to  be  a  subject  to  a  magistrate  vnder  whom  nothing  is  law-  Luke,  10, 12, 

ful,  than  vnder  him  to  whom  all  things  is  lawful.  I  feare  13> 14 
me  gretly,  therefore,  least  the  heathens  men's  seueritie  and 
streightnesss  in  punishing  vice  shal  be  a  reproch  to  our 
magistrates,  and  accuse  them  at  the  last  day  for  their 
negligence  and  slacknesse  herein.  It  is  not  inough  to 
punish  sinne  only,  but  also  to  preuent  and  take  away  the 
causes  thereof. 

The  fourth  cause  is,  securitie  in  wealth  and  prosperity,  Luke,  12,  15 
which  doth  inebriate  the  mindes  of  men  in  such  sort,  that 
they  neyther  remember  God,  nor  constantly  purpose  to 
reforme  and  amende  their  liues.     Therefore,  it  was  wel 
sayd  of  one,  that  like  as  of  prosperity  riot  proceedeth, 
euen  so  of  riot  cometh  both  other  common  vices,  and 
also  vngodlinesse,  and  the  neglecting  of  God's  word  and 
commandements.     And,  as  Seneca  affirmeth,  that  into 
great  wealth  and  prosperity  (as  it  was  continual  dron-  Seneca 
kennesse)   men  fal  into  a  sweet  and  pleasant  sleepe  : 
for,  as  Publius  sayeth,  riches  maketh  him  a  foole  whom   Publius 
she  cockereth  so  much.     Paul  also  willeth  that  warning    .  ™-       1710 
should  be  given  to  the  rich  men,  that  they  wax  not 
proude,  nor  have  their  affiance  in  vncertaine  riches,  but 
in  the  liuing  God,  to  do  good,  and  to  be  rich  in  good 
workes. 

This  securitie  is  verily  the  mother  of  all  vice,  for  by 
the  same  a  man  is  made  vnsensible,  so  that  in  his  con-   i  Thes.  5, 1 
science  he  feeleth   not   the  anger  and   wrath   of  God  Judges,  18, 7, 
against  sinne :  by  securitie  men's  mindes  are  brought  2.  Pet.  2,  19 
into  a  dead  sleepe,  that  they  bee  not  pierced  one  whit 
with  the  feare  of  God's  punishment,  or  with  the  feare  of 
death,  or  of  the  last  day,  to  leaue  off  their  vice  and  sin.   Luke,  12,  16 
This  securitie  Christ  artificiallie  painteth  out  in  Luke, 
where  mention  is  made  of  the  rich  man,  which,  when  his 
land  had  enriched  and  made  him  wealthy  with  a  fruitful 


14  AGAINST  DICING,  DAUNCING, 

and  plentiful  croppe,  did  not  goe  about  to  reforme  his 
liuing,  and  to  repent,  nor  to  bestow  almes  vpon  the  poore, 
but  studied  how  to  enlarge  his  barnes,  and  to  make  more 
roome  for  his  corne,  and  sayd,  Now,  my  soule,  thou  hast  a 
great  deale  layd  vp  for  thee,  which  will  last  thee  for  many 
yeares  j  now,  therefore,  take  thy  rest,  eate,  drinke,  and 
be  of  good  cheare.  But  in  this  securitie,  what  heard  he 
of  God  :  Thou  foole,  this  night  thy  soule  shall  be  taken 
away,  &c.  Markest  thou  not  how  death  cometh  sodainly 
vpon  him,  thinking  to  haue  had  al  the  commodities  and 
pleasures  of  the  world,  as  ease,  rest,  delicious  fare,  pas- 
times, delectations,  and  safegard  of  all  his  goods. 
IP  ifi  13  For  this  cause,  then,  Paule  commaundeth  vs  to  awake, 
Col.  4,2  and  to  be  in  readinesse  against  the  coming  of  the  Lord. 
7  g  '  '  Christ  our  Sauiour  also  saith,  Watch  and  pray,  least  you 

1  Pet.  5,  8       enter  into  tentation  ;  aeraine,  Take  heed  to  yourselues, 

Mat.  26  41 

Cap.  24',  42,  least  at  any  time  your  heartes  bee  oppressed  with  surfi ting, 

40' 1/q  4Px  If/  and  dronkennesse,  and  cares  of  this  life,  and  least  that 

Luke  21,  34,  day  come  on  you  vnawares.     For  as  a  snare  shal  it  come 

35 

Genes  7  5      vPon  al  them  that  dwell  vpon  the  face  of  the  earth,  like 

Luke,  17,  26,  as  it  befell  and  happened  in  the  time  of  Noe,  when  al  the 

27  28  29 

Mat.  2*4,  38     world  was  drowned,  and  in  the  time  of  Lot,  when  So- 

Pet.  3,  20  dome  was   burned  with  fire  from  heauen,  so  verily  the 
Luke,  17,  39 

1  Cor.  10, 6  last  day  shall  come  sodainely,  and  at  the  twinkling  of  an 
is  o.   ,  17,  e^e^  euen  when  men  loke  least  for  it.     These  things 

James,  4,  13,  might  be  faire  examples  and  sufficient  warnings  for  us, 
if  we  were  not  more  than  senselesse. 

The  fift  cause,  is  the  hope  of  long  life.  Among  many 
Luke,  16,  2  euilles  and  naughty  affections  which  follow  the  nature  of 
GatTg  5^  '8  man,  corrupted  by  sinne,  none  bringeth  greater  inconve- 
9»  1.0  nience  than  the  inordinate  hope  of  long  life :  as  Cicero 

2  Chron'.  9,'  1   saith,  no  man  is  so  old  and  aged,  that  he  perswadeth  not 
I^ike,  11, 31,  himselfe  that  he  may  Hue  a  whole  yeare.     This  is  the 
lob.  3,  5          cause  why  we  defer  the  reformation  of  our  Hues,  and  re- 
member not  that  we  haue  an  account  to  make  at  the  last 


PLAYES,  AND  ENTERLUDES.  15 

day.    It  is  to  be  wondered  that  men  do  put  off,  and  defer 

such  a  great  and  weighty  matter,  and  loke  no  more  of  a 

thing  which  profiteth  so  much,  and  is  so  necessarie  vnto 

saluation.     The  very  heathen  I  feare  me  shal  in  the  last 

iudgement  be  a  reproach  to  us  Christians,  in  that  we  are 

so  slouthfull,  and  haue  almost  minde  at  no  time  to  repent 

and  amend  our  liuings.     Pythagoras  rule  and  custome  Pythagoras 

was,  when  he  went  to  take  reste,  to  reckon  and  call  to 

remembrance  what  thing  soeuer  he  had  said  or  done, 

good  or  bad,  the  day  before  ;  which  Virgil,  speaking  of  a  Virgil 

godlye  and  vertuous  man,  painteth  out  to  us  learnedly, 

how  he  neuer  slept  till  he  called  to  remembrance  al  things 

that  he  did  that  day,  &c.     I  cannot  let  passe  that  which 

Seneca  speaketh  of  this  form  and  order  :    Sextus  (saith  Seneca 

he)  at  the  eueninar  ere  he  went  to  rest,  accustomed  to  Sextus. 

Ecclesi.  4,  25 
aske  of  his  minde  certain  questions  :  what  ill  and  naughty  Ezra,  10,  1 

condition  hast  thou  this  day  amended  ?  what  vice  hast  i°  '  IQ  ^ 
thou  withstanded?  what  art  thou  better  now  than  when  Cap.  31, 1 
thou  diddest  arise?  and  after  he  addeth  this  :  what  better   ^3 
forme  can  there  be  than  this,  to  examine  the  whole  day  1  Cor. 11>  ^8 
againe  in  this  wise  ?     And  this  rule  Saint  Paule  giueth  i  Cor.  11,  31 
also,  saying,  Let  a  man,  therefore,  examine   himselfe, 
&c.,   if  we  would  iudge   ourselues,  we  should  not  be 
iudged. 

But  now,  of  the  contrarie,  let  vs  consider  our  exercises, 
and  how  we  vse  to  reckon  our  faultes,  and  examine  the  j^  7679 
whole  day  againe  at  night  ere  we  go  to  rest  and  slepe.  Esay.  40,6,7 
How  we  are  occupied?   Verily,  we  kepe  ioly  cheare  one  Ecclesi.  i4, 18 

•with  another  in  banquetting,  surfeiting,  and  dronken-  \  Pet- 1> 24 
I'll  *        f          James,  1,  10 

nesse  ;  also  we  vse  all  the  night  long  in  ranging  from  Cap.  4, 14 

town  to  town,  and  from  house  to  house,  with  mummeries  p^j   JQ|  3 
and  maskes,  diceplaying,  carding  and  dauncing,  hauing      11 

iviof   2^5   4 

nothing  lesse  in  our  memories  than  the  day  of  death :  for  Ephes.5J4 

Salomon  byddeth  us  remember  our  end  and  last  day,  and  1  Cor.  6, 9, 10 

V       .     Ephes.  5,  3 
then  we  shall  neuer  do  amisse ;  but  they  remember  it  i  Timo.  9 


16  AGAINST  DICING,  DAUNCING, 

not,  therefore  they  do  amisse.     The  brevitie  of  our  life 
is   compared    in   Scriptures   vnto   the    smoke,   vapour, 
grasse,  a  flower,  shadow,  a  span  long,  to  a  weauer's  web, 
to  a  post,  &c.,  teaching  hereby  that  we  should  be  always 
preparing  to  die,  for  that  we  know  not  what  hour  it  will 
come  :  therefore,  as  wise  virgins,  let  vs  prepare  oyle 
ready  in  our  lampes,  for  doubtlesse  the  day  of  the  Lord 
2  Pet.  3,  4      is  not  farre  °ff-     Dare  we  take  our  rest,  and  boldly  to 
Hebre  9,  27    sleape  in  these  our  wicked  sinnes,  in  which  if  any  man 
should  die  (as  no  man  is  sure  that  he  shall  Hue  the  next 
morrow  folowing)  he  were  vtterly  cast  away,  and  con- 
demned body  and  soule  :  but,  alas  !  these  things  they  re- 
member not.     In  such  wise,  they  flatter  themselues  with 
hope  of  longer  lyfe  (sith  with  the  which  so  many  men  be 
deceived)  how  childish  are  they,  or  rather  how  do  they 
dote,  which  do  perswade  themselues,  that  they  be  ex- 
empted out  of  the  number  of  those,  as  it  were  by  some 
singular  priuiledge  and  prerogatiue. 

These  are  the  chiefest  causes  that  we  liue  so  wickedly 
as  we  doe  in  these  dayes.     Take  away,  therefore,  the 
causes,  the  effectes  wil  easily  be  remedied.     And,  for  the 
curing  of  three  notable  vices  (among  al  the  reste)  I  haue 
here   made    (according   to   my  small  skill)   a  Treatise 
against  Diceplaying,  Dauncing,  and  vayne  Playes,  or  En- 
terluds,  dialogue  wise,  betweene  Age  and  Youth,  wherin 
thou  shall  finde  great  profit  and  commoditie ;  and  how, 
in  al  ages,  times,  and  seasons,  these  wicked  and  detest- 
able vices  of  ydlenesse,  diceplaying,  dauncing,  and  vaine 
enterludes,  hath  beene  abhored  and  detested  of  al  nations, 
and  also  among  the  heathens,  to  the  great  shame  and 
condemnation  of  Christians,  that  vse  no  play  nor  pastime, 
nor  any  exercise,  more  than  diceplaying,  dauncing,  and 
enterludes.      Now,  therefore   (friendly  reader)   I  haue 
laboured  for  thy  sake,  with  my  poore  penne,  to  bring 
forth  this  small  volume  that  thou  seest:  wherein  I  haue 


PLAYES,  AND  ENTERLUDES.  17 

to  request  and  desire  thy  friendly  acceptance  of  the  same, 
because  it  is  a  pledge  and  token  of  my  good  hart  and 
will  to  thee  ;  for  which,  if  thou  canst  afourd  me  thy  good 
worde,  I  aske  no  more,  it  shall  not  be  the  last  (if  God 
lend  me  life)  that  thou  shalt  receiue  of  me.     As  for 
Aristarchus  broode,  and  Zoilus  generation,  lurking  loy-  Psal.  12, 2, 8, 
terers,  dicers,  dauncers,  enterlude  players,  and  frantike  j.       03    q0 
findefaults,  dispraysing  and  condemning  euery  good  en-   31,  32 
deauour,  I  wey  them  not :  I  am  not  the  first  (though  the  psai[  loi,  5 
simplest  and  rudest)  that  their  venomous  tongs  (typped   Mat.  5, 11 
with  the  mettal  of  infamy  and  slander)  haue  torne  in   James's,  8 
peices,  and  vncharitably  abused.    God  forgiue  them  !  Ac-  ^sal-119»2, 3 
cept  thou,  therefore,  I  beseech  thee  (curteous  reader)  this 
my  travel  and  good  meaning  in  the  best  part.    Thus 
I  bid  thee  farewel.     From 
Henbury. 

JOHN  NORTHBROOKE. 


18 


AN  ADMONITION  TO 
THE  READER. 

Reade  this  booke  with  good  aduise  ; 

Perpend  and  wey  with  diligence, 
The  counsels  graue  herein  containde, 

Then  iudge  according  to  the  sence  : 
And  so  you  shal  ful  soone  espie 

The  great  good  wil  this  authour  beares 
To  countries  wealth,  to  al  mens  ioy, 

To  profit  youth,  and  old  of  yeares. 
Wherefore  do  read,  and  read  againe, 

Then,  put  in  practise  what  you  finde  ; 
So  shal  you  fullie  recompence 

In  ech  respect  the  authour's  minde. 
And  as  for  scornful  sycophants, 

Or  dauncers  mates  whatso  they  say, 
He  needes  not  care  although  they  rage, 

Let  them  go  packe  and  trudge  away. 
These  paines  he  toke  for  all  good  men, 

For  whom  he  made  this  little  booke, 
And  for  all  such  as  mindeful  are 

For  vertue's  cause  therein  to  looke. 
Therefore,  in  fine,  to  God  I  pray, 

That  he  wil  graunt  vs  of  his  grace, 
Our  harts  and  mindes  may  ioyne  for  aye, 
Stil  to  persist  in  vertue's  trace. 


PLAYES,  AND  ENTERLUDES.  19 


A  TREATISE  AGAINST  IDLENES, 
IDLE  PASTIMES,  AND  PLAYES. 


Youth. — Age. 

God  blesse  you,  and  well  ouertaken,  good  father  Age. 

Age.  And  you  also,  good  sonne  Youth. 

Youth.  From  whence  come  you  now,  good  father,  if  I 
may  be  so  bolde  (to  presume  of  your  curtisie)  to  de- 
maunde  of  you  ? 

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

Youth.  What  place  is  that  ?  I  pray  you  declare  to  me. 

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

Youth.  I  dare  holde  a  ryall,  you  meane  the  church. 

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

Youth.  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  and  open  for  euery  man  to  come  LUC)  14, 21, 
and  resort  vnto,  of  what  estate,  condition,   or  yeares  22 
soeuer  he  or  they  be  of. 

Youth.  I  graunt  that  to  be  true. 

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

Youth.  I  haue  great  busines  other  wayes  for  my  profit, 


20  AGAINST  DICING,  DAUNCING, 

in  other  places,  and,  therefore,  must  doe  that  first ;  which 
is  the  cause  of  my  slacke  and  seldome  comming  to  the 
church. 

Mat.  6,  33  Age.  Christe  biddeth  you  seeke  first  the  kingdome  of 

God,  and  his  righteousnesse,  and  all  those  things  (that  you 
neede  of  for  your  hodie)  shall  be  ministered  vnto  you. 
But  I  perceiue  your  care  is  according  to  the  poetes  say- 

Horatiusin  ing  :  O  dues,  dues!  quaerenda  pecunia  primum  est,  virtus 
post  nummos.  That  is :  O  citizens,  citizens  !  firste  seeke  for 
mony,  and  after  money  for  vertue.  Take  heede,  there- 
fore, least  you  be  one  of  that  crewe,  which  St.  Augustine 

August  ad       exclaimeth  againste,  saying :    O !   quam  plures  sunt  ex 

^  ^    vobis  qui  prius  tabernam  visitant,  quam  templum  ;  prius 

corpus  refidunt,  quam  animam  ;  prius  Dcemonem  sequun- 

tur,  quam  Deum.     O,  how  many  are  there  of  you  whiche 

1  Cor.  11,  21  doe  first  visite  the  tauerne,  then  the  temple  ;  which  doe 
first  feede  and  refreshe  their  bodie,  then  their  soule; 

John  2, 15  which  doe  first  follow  and  wayte  after  the  deuill,  then 
God,  &c.  Christe  made  a  scurge  of  small  cordes,  and 
draue  the  buyers  and  sellers  out  of  the  temple;  but  nowe 
I  see  that  the  magistrates  haue  cause  to  make  scurges 
with  great  cordes,  to  driue  and  compell  idle  persons,  and 

Luke,  14,  23    buyers  and  sellers  into  the  temple. 

Mat.  18,  20  Youth.  Cannot  I  finde  Christe  as  well  in  a  tauerne  as 
in  a  temple  ?  for  he  sayeth  :  Wheresoeuer  two  or  three 
be  gathered  togither  in  his  name,  he  is  in  the  middes  of 
them. 

Age.  Indeede,  Christe  is  to  be  found  in  al  places,  and 
is  amongst  the  godly  and  faithfull  gathered  togither  ac- 
cording to  his  will ;  for  his  church  and  faithfull  congre- 
gation is  not  tyed  and  bounde  to  any  one  speciall  place 
(as  the  Donatists  and  Papists  affirme),  but  is  dispersed 

Psal.  50, 16  vppon  the  face  of  the  whole  earth  wheresoeuer.  I  pray 
you,  howe  can  you  say  that  you  are  gathered  togither  in 
Christes  name,  when  you  doe  all  things  to  the  disglorie 


PLAYES,  AND  ENTERLUDES.  21 

thereof  in  breaking  of  his  blessed  commaundementes,  by 
your  swearings,  drunkennesse,  ydlenesse,  vyolating  the 
sabboth  daye,  neglecting  to  heare  his  worde,  and  to  re- 
ceiue  his  sacraments,  and  to  resort  to  the  house  of  prayer 

with  the  grodlie  congregation.     As  God  is  neare  to  them   Psal.  145,  18 
u-       •  *u  •     u     f          f          A     Psal.  119, 155 

that  call  vppon  him  in  truth,  so  is  he  larre  trom  the 

health  of  the  vngodlie  and  wicked.     Where  did  Joseph 
and  Mary  finde  Christ,  when  as  they  sought  after  him  ? 
It  was  in  no  tauerne  or  playing  house,  but  it  was  in  the 
temple,  disputing  and  apposing  the  doctors,  &c.    To  that  Luke,  2,  46 
purpose  Saint  Augustine  sayeth  :  Qucerendus  est  Christus,  August,  ad 
sed  non  in  plat  ea  vbi  est  magna  v  emit  as  ;  non  in  foro  vbi  E^enTserm 
est  grandis  aduersitas ;  non  in  tabcrna,  vbi  est  summa  43 
ebrietas ;  non  in  secularia  curia,  vbi  maxima  falsit as ;  non 

in   scholis  mundanorum  philosophorum,  vbi  est  infinita  Ambro.  lib.  3, 

de  Virginib. 
pernersitas.  —  Christ  is  to  bee  sought  for,  but  not  in  the 

streetes,  where  is  much  vanitie ;  not  in  the  Judgement 
place,  where  is  great  trouble  :  not  in  the  tauernes,  where 
is  continuall  drunkennesse  ;  not  in  the  worldlye  courtes, 
where  is  great  deceyte ;  not  in  the  schooles  of  worldlye 
philosophers,  where  is  endlesse  contention. 

Youth.  I  perceiue  that  I  haue  ouershotte  myselfe  in 
saying  and  doing  as  I  haue  said  and  done ;  yet,  I  pray  you, 
giue  me  to  vnderstande  whye  you  are  so  desirous  to  haue 
hadde  mee  in  the  churche  especiallye  thys  morning? 

Age.  Bicause  I  wishe  your  soules  health. 

Youth.     Was  there  a  phisition  at  churche  this  daye,  Heb.  13, 17 

1     pgi      K.    O 

that  coulde  minister  any  medicines  ? 

Age.  Yea,  that  there  was,  who  hath  ministered  such 
medicines  to  our  soules  this  day,  that  no  tongue  can  ex- 
presse  the  benefitte  we  haue  gotten  and  obtained  thereby. 

Youth.  Was  hee  a  phisition  for  the  bodie  or  the  soule  ? 

Age.  You  may  perceiue  by  my  wordes,  that  it  was  a 
phisition  for  the  soule  onely. 

Youth.  So  I  thought ;    for  if  hee  had  beene  for  the 


22  AGAINST  DICING,  DAUNCING, 

bodie,  our  gentlemen  and  gentlewomen,  with  our  rich 
farmours  in  oure  parish,  would  haue  beene  there,  although 
they  had  beene  caried  in  wagons  or  coches. 

Age.  You  haue  sayde  truth ;  and  the  more   to  bee 

lamented,   bicause  they  feele  not  the  disease  in  their 

fayntie  and  sicke  soules,  nor  yet  remember  the  wordes  of 

Math.  9, 12      Christe,  that  sayeth  :  The  whole  neede  not  a  phisition, 

]uebi'  *f  j  ^OQ   but  they  that  are  sicke.     Therefore,  hee  calleth  (by  his 

preachers)  all  those  that  are  weary e  and  laden  to  him- 

selfe,  and  promiseth  to  them  that  come,  that  they  shall 

Rom.  3,  24      finde  rest  vnto  their  soules.     This  phisicke  is  giuen  to  us 

Reii.5EJ/I7      freelye  f°r  nothing,  withoute   anye  oure  worthynesse, 

Esay.  55,  6      merites,  or  desertes.  •  I  would  to  God  they  didde  feele 

their  sicknesse,  then  they  would  aknowledge  it,  and  make 

speede   to  seeke  for  the   phisition  whiles  he  may  bee 

John,  6,  27      found,  and  labour  for  the  life  which  shall  neuer  decaye 

nor  perishe.     I  pray  God  the  olde  prouerbe  be  not  found 

Math.  19, 23    true,  that  gentlemen   and   riche   men   are   venison   in 

Luc.  12,  21      Heauen  (that  is),  very  rare  and  daintie  to  haue  them 

come  thither. 

Youth.  Do  you  meane  all  gentlemen  and  rich  men  in 
generall  ? 

Age.  No,  God  forbidde,  for  I  know  well,  that  there 

Gal.  3,  28       are  a  great  number  of  godlie,  zealous,  and  vertuous  gen- 

c'     '     '       tlemen,  gentlewomen,  and  rich  men,  which  doe  hunger 

and  thirste  for  the  aduancement  and  continuall  increasing 

Phil  1, 23       of  God's  glorie  and  hys  kingdome,  to  the  vtter  subuer- 

R       22  ^0    s*on  °^  a^  smne>  wickednesse,  vyce,  and  poperie  ;  and 

Rom.  4, 25       also  doe  hunger  and  thirste  to  be  at  home  in  their  euer- 

lasting  habitation,  prepared  for  the  elect,  throughe  the 

death  and  resurrection  of  Jesu  Christe,  our  only  sauiour. 

Youth.  I  understande  your  meaning  very  well,  how 

you  will  vrge  and  persuade  euery  man  to  be  a  hearer  of 

the  sermons. 

Age.  You  haue  sayde  the  truth ;  this  is  my  purpose 


PLAYES,  AND  ENTERLUDES.  23 

and  whole  desire,  which,  with  all  my  heart,  I  wishe  and 
pray  for. 

Youth.  The  church  is  no  wylde  cat:  it  will  stande 
still,  when  as  it  is  ;  and,  as  for  sermons,  they  are  not 
daintie,  but  very  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  season  and  out 
of  season,  &c.,  for  it  is  a  speciall  argument  that  Christe  2  Tim.  4,  2 
our  sauiour  vseth  to  discerne  his  children  from  the  chil- 
dren of  Satan  by,  when  he  sayeth,  He  that  is  of  God  Jolin>  8>  47 
heareth  God's  worde  :  ye,  therefore,  heare  them  not,  bi-  I0h.  10,  27 
cause  you  are  not  of  God.    Againe,  My  sheepe  heare  my 
voice,  &c.     Saint  Gregory  sayeth  :  Certissimum  signum  Gregorius 
est  nostra  prcedestinationis  Dei  verbum  libenter  audire ; 
that  is :  It  is  a  most  sure  signe  and  token  of  our  predes- 
tination, glad  and  willingly  to  heare  the  worde  of  God.  Luke,  10,  16 

.  Mat   10  40 

Therefore,  if  you  will  be  of  God,  and  of  his  folde,  heare  j0^  13  2o 


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. 

Youth.  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  j  and 
also  that  he  is  so  well  contented,  when  as  we  neither 
heare  nor  reade  the  worde  of  God,  but  continue  in  igno- 
rance. 

Age.  That  I  will  do,  good  sonne  (God  willing) .    You 
may  very  well  perceyue  his  nature  by  that  our  sauiour 
Christ  saith  :  Ye  do  not  vnderstande  my  talke,  bicause  Jo.  8,  43,  44 
ye  cannot  heare  my  word :  ye  are  of  your  father,  the 
deuill,  and  the  lust  of  your  father  ye  will  doe,  &c.     Also 
in  these  wordes  of  Christ :  When  the  vncleane  spirite  is  Luc.  11,  24 
gone  out  of  a  man,  he  walketh  through  drie  places,  seek-  '   ' 


24  AGAINST  DICING,  DAUNCING, 

ing  rest,  and  when  he  findeth  none,  he  saith,  I  will  re- 
turne  into  my  house  whence  I  came  out;  and  when  he 
commeth,  he  findeth  it  swepte  and  garnished :  then  goeth 
hee,  and  taketh  to  hirnselfe  seuen  other  spirits  worse  than 
himselfe,  and  they  enter  in  and  dwell  there,  so  the  last 

1  Pet.  5,  8       ende  of  that  man  is  worse  than  the  first.     Therefore, 

Saint  Peter  sayth :  Your  aduersarie,  the  Deuill,  goeth 
about  like  a  roaring  lion,  seeking  whom  he  may  deuour, 

2  Cor.  4,  3,  4  &c.     Saint  Paul  sayth  :  If  our  gospell  bee  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 

Origen  i»         glorious  gospell  of  Christ  should  not  shine,  &c.     Oriyen 

mernor  homil.  ,        _.  ., 

27  sayth  :  Vcemombus  est  super  omma  genera  tormentarum, 

et  super  omnes  p&nas,  si  quern  videant  verbo  dei  ope- 
ram  studiis   dare,   scientiam  diuince  legis,  et   mysteria 
scripturarum  intentis  perquirentem.     In  hoc  eorum  omnis 
flamma   est :    in  hoc  vruntur  incendio.     Possident  enim 
omnes,  qui   versantur  in   ignorantia.      That   is:    Vnto 
the  deuils  it  is  a  torment  aboue  all  kindes  of  tormentes, 
and  al  paine  aboue  all  paines,  if  they  see  any  man  read- 
ing (or  hearing)  the  worde  of  God,  and  with  furuent 
studie  searching  the  knowledge  of  God's  lawe,  and  the 
mysteries  and  secretes  of  the  Scriptures.     Herein  stand- 
eth  all  the  flame  of  the  deuils ;  in  this  fire  they  are  tor- 
mented.    For  they  are  seased,  and  possessed  of  all  them 
that  remaine  in  ignorance.  This  you  haue  heard,  and  may 
Mat.  23, 12      easily  perceyue,  that  this  is  hee  (who  by  his  ministers  the 
2  Cor.  11,3     papists)  shut  vp  the  kingdome  of  heauen  before  men.  This 
is  that  serpent  that  beguileth  us;  that  our  mindes  should 
be  corrupte  from  the  simplicitie  that  is  in  Christ,  he  can 
transforme  himselfe  into  an  angell  of  light.     This  is  he 
Mat  13  3       w^°  sowe^h   darnell  among   the   Lord's  wheate.     This 

Luc.  8,  12       that  ennimie  that  cometh  and  taketh  away  the  word  of 
Mar.  4,  1. 

God  out  of  our  hearts,  least  we  should  beleue,  and  so 

be  saued. 


PLAYES,  AND  ENTERLUDES.  25 

Youth.  What  meaneth  this  latter  sentence  that  you 
recited  ?     I  pray  you  declare  it  to  me. 

Age.  Christ  hereby  manifesteth  what  is  the  propertie 
and  nature  of  Satan,  how  he  can  abide  no  man  for  to 
heare  the  word  of  God,  and  obey  it,  knowing  wel  that  Rom-  1°>  17 
faith  cometh  by  hearing,  and  hearing  by  the  word  of 
God,  and  that  they  cannot  heare  but  by  the  preaching, 
&c.  :  therefore  he  practiseth  by  all  wayes  and  meanes  to 
make  vs  deafe,  that  we  may  not  heare  the  preaching,  and 
so  beleeue,  and  be  saued.     Therefore,  my  sonne,  marke  2  Tim.  2, 26 
this  well,  that  when  as  you,  or  such  others,  doe  little  de- 
light, or  lesse  regard  to  heare  God's  worde  preached,  that 
Satan  doth  possesse  you  and  them,  and  is  become  your 
maister,  and  you  his  seruants  and  bondsmen,  as  Paule  Rom.  6,  16 
saith:    Knowe  ye  not  that   to  whomesoeuer  you  giue  i°pet'2  19 
yourselues  as  seruants  to  obey,  his  seruants  ye  are  to 
whome  ye  obey,  whether  it  be  of  sinne  vnto  death,  or  of  Rene.  12,  10 
obedience  vnto  righteousnesse.     Thus  you  see  what  an      ">m>   ' 
enimie  Satan  is  to  man's  saluation,  and  his  wages  that 
he  giueth  is  eternall  death. 

Youth.  Howe  many  wayes  doth  Satan  go  about  to 
hinder  vs  from  hearing  the  worde  of  God  ? 

Age.  He  doth  this  by  sundry  meanes  and  wayes. 

Youth.  I  pray  you  declare  them  to  me  as  briefly  as  you 
may. 

Age.  I  will  so.  First,  he  doth  it  by  corruption  of  our 
natures,  and  also  by  reason  we  are  accustomed  continu- 
ally to  sinne.  Secondly,  by  a  vaine  hope  and  trust  in 
our  selues  and  our  freewill.  Thirdly,  by  an  epicurial 
and  worldly  care.  Fourthly,  by  encouraging  our  selues 
to  doe  wickedly  by  the  examples  of  other  men  that  daily 
offende.  Fiftlye,  by  pleasures,  pastimes,  and  such  like. 
Sixtly,  by  his  owne  craftinesse  and  subtiltie.  Seuenthly, 
by  rearing  vp  slanders  vpon  the  preachers  of  the  worde 
of  God.  Eightlye,  by  open  persecution,  &c.  These  are 
the  wayes  and  practises  that  commonly  he  vseth. 


26  AGAINST  DICING,  DAUNCING, 

Youth.  I  assure  you,  they  are  dangerous  practises  and 
easy  meanes  to  drawe  us  from  hearing  the  worde  of  God. 
Yet  hitherto  you  haue  not  expressed  to  me,  whether  there 
be  any  daunger  or  punishment  threatened  against  suche 
as  will  not  heare  God's  worde  ? 

Age.  I  was  about  so  to  doe,  if  you  had  not  interrupted 
mee  in  my  talke  so  soone. 

Youth.  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. 

Deut.  28, 13  Age.  As  the  curses  are  great  against  the  contemners 
Peu.t-  2«'  o  and  negligent  hearers  of  God's  worde,  so  the  blessings 
are  double  fold  to  the  diligent  and  obedient  hearer,  ac- 
cording to  that  saying  in  logique:  Contraria  inter  se 
opposita,  magis  elucescunt ;  that  is,  Contraries  being  set 
one  against  another,  appeare  more  euident;  so  by  the 
curses  you  may  the  better  consider  of  the  blessings. 

Youth.  Indeede  I  shall  so ;  therefore,  speak  on,  I  be- 
seeche  you. 

Deut.  28,  15,  Age.  It  is  written  in  Deuteronomie,  If  thou  wilt  not 
20  21  22  °kev  ^6  v°ice  °f tne  Lord  thy  God,  all  these  curses  shall 
Lamen.  2, 17  come  vpon  thee  and  ouertake  thee  :  Cursed  shalt  thou 
BaruVl'  20  be  in  the  towne  and  cursed  in  the  field  j  cursed  in  thy 
basket  and  store ;  cursed  shall  be  the  fruit  of  thy  bodie 
and  the  fruit  of  thy  land,  the  increase  of  thy  kyne  and 
the  flockes  of  thy  sheepe ;  cursed  shalt  thou  be  when  thou 
comest  in,  and  cursed  when  thou  goest  out.  The  Lord  shall 
send  vpon  thee  cursing,  trouble,  and  shame,  in  all  that 
whiche  thou  settest  thine  hand  to  doe,  vntill  thou  be  de- 
stroyed, and  perishe  quickelye.  The  Lord  shall  make 
the  pestilence  cleaue  unto  thee  vntill  hee  hath  consumed 
thee  from  the  land.  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,  aud  with  meldew,  &c.,  as  in  that  chapter 


PLAYES,  AND  ENTERLUDES.  27 

you  may  reade  throughly,  wherein  ye  shall  find  most 
terrible  plagues  vpon  those  that  are  contemners  and  dis- 
obeyers  of  God,  and  his  worde.    In  Samuel  you  may  reade   1  Sam,  15,22 
also,  that  Saule  was  reproued  for  this  faulte,  and  lost  his 
kingdome  for  it.    Hath  the  Lord  (saith  Samuel)  as  greate 
pleasure  in   burnt  offerings  and  sacrifices  as  when  the 
voice  of  the  Lorde  is  obeyed  ?     Behold,  to  obey  is  better 
than  sacrifises,  and  to  harken  is  better  than  the  fat  of 
rammes  :  bicause  thou  hast  cast  away  the  worde  of  God,  lerem.  7,  23 
therefore,  he  hath  cast  away  thee  from  being  king.     Sa-  Prov.  1,  24, 
lomon  sayeth :  Because  I  haue  called,  and  you  refused,       ' 
I  haue  stretched  out  my  hande,  and  none  woulde  regarde ; 
but  ye  despised  all  my  counsels,  and  wold  none  of  my 
correction  :  I  will  laugh  at  your  destruction,  and  mocke 
when  feare  commeth.     Then  shall  they  call  vpon  mee, 
but  I  will  not  answer ;  they  shall  seeke  mee  earely,  but 
they  shall  not  finde  me :  bicause  they  hated  knowledge, 
and  did  not  choose  the  feare  of  the  Lorde,  they  would 
none  of  my  councell.    Therefore,  shall  they  eate  the  fruite 
of  theire  owne  way,  and  be  filled  with  their  owne  deuices. 
Againe  he  sayth :  He  that  turneth  away  his  eare  from  prou.  28,  9 
hearing  the  law,  euen  his  prayer  shall  be  abhominable.  Iere-  44'  ^ 
Reade  leremie,  and  see  what  plagues  came  vpon  the 
people  for  their  neglecting  of  God's  worde.     Ezechiell  Ezech.  2,  10 
sayeth,  that  a  booke  was  deliuered  him  (against  those  Cap.  33,  31 
that  contemned  and  woulde  not  heare  the  worde  of  the 
Lorde,  and  frame  their  Hues  answerable  to  it)  which  was 
written,  within  and  without,  lamentations,  and  mourn- 
ings, and  wo.     They  that  were  called  to  the  supper,  and 
refused  to  come,  had  pronounced  against  them,  that  none 
of  them  that  were  bidden  shall  taste  of  his  supper.     He  Luc.  14,  24 
sayeth  also,  that  the  kingdome  of  God  shall  be  taken  Mat'  21'  43 
from  you,  and  shall  be  giuen  to  a  nation  which  shall 
bring  fruites  thereof.    Also  you  may  perceive  by  Christes 
weeping  ouer  Jerusalem,  when  he  profecied  of  their  dis- 


28  AGAINST  DICING,  DAUNCINGf 

truction,  for  not  comming  to  him  when  he  called,  and  for 

Luc.  19,  41      killing  his  prophets  who  were  sent  to  call,  how  wrathfull 

God's  indignation  is  against  all  such,  &c.     Verye  well 

Hebr.  12,  25    did  Saint  Paul  saye  :  See  that  yee  despise  not  him  that 

speaketh ;  for  if  they  escaped  not  whiche  refused  him  that 

spake  on  earth,  much  more  shall  wee  not  escape,  if  wee 

turne  away  from  him  that  speaketh  from  heauen,  &c. 

Chrisost.  ad      Chrisostome  sayeth  :  Quanta  namque  major  ffracia,  tanto 

popuiurn.  An-  ampHor  pOSfea  peccantibus  pcena.     The  greter  benefites 

21  we  receiue  (at  God's  handes),  and  doe  abuse  them,  or  not 

regard  them,  the  greater  punishment  shall  fall  vpon  them 

afterward. 

Youth.  These  sayings  out  of  the  scriptures  are  ter- 
rible, and  pearce  my  hart  and  conscience  very  deeply. 

Age.  You  knowe  that  the  worde  of  God  is  a  two  edged 
Heb.  4,  12  sworde,  and  entreth  through  (sayeth  Saith  Paule)  euen 
to  the  diuiding  asunder  of  the  soule  and  the  spirite,  and 
of  the  ioyntes,  and  the  marie  j  and  is  a  discerner  of  the 
thoughts  and  ententes  of  the  heart.  Whereby  you  see 
that  it  woundeth  mortally  the  rebellious,  but  in  the  electe 
it  killeth  the  olde  man,  that  they  should  Hue  vnto  God. 

Youth.  These  paines  and  curses  are  terrible,  which 
maketh  me  to  trimble  for  feare. 

Lauaterus  in       Age.  Si  horrescimus  pcBnam,  horescamus  etiam  causam 
"a    'P'c        pcen<e  :  If  we  do  abhorre  and  feare  the  punishment,  let 
vs  also  abhorre  and  feare  the  cause  of  punishment  (which 
is  sinne.) 

Youth.  I  perceiue  now  that  is  a  great  sinne,  and  they 
are  in  a  great  danger,  that  contemptuously  refuse  to  heare 
the  word  of  God  when  it  is  preached. 
August.  1.  -Age.  It  is  most  true ;   for,  as  Augustine  sayth  :  Non 

causa.  1  quest  minor   er{f  reus  nui  verbum  neqliqenter  audierit,  quam 
cap.  interrog  •* 

ille   gui  corpus  Christi   indignS   sumit.     That  is,  he  is 

no  lesse  guiltie  that  neglegently  heareth  the  worde  of 
ICor.  11,29    God,  than  he  that  eateth  vnworthyly  the  body  of  Christ. 


SPLAYES,  AND  ENTERLUDES.  29 

Saint  Cyrill  sayeth  :  If  we  doubt  of  them  that  heare  the  Cyril  in  Leu. 
worde  preached,  what  shall  we  do  of  them  that  doe  neuer 
heare  the  word  preached  at  all  ? 

Youth.  Wil  not  ignorance  excuse  vs  ? 

Age.  Nothing  lesse ;  for  it  will  rather  accuse  vs,  as 
Augustine  sayth :  Ignorantia  in  eis  qui  intelligere  nolu- 
erunt,  sine  dubitatione  peccatum  est ;  in  eis  autem  qui 
non  potuerunt,  pcena  peccati  :    ergo   in  vtriusque   non 
est  just  a  excusatio,  sed  justa  damnatio.     Ignorance  in 
them  that  would  not  vnderstande,  without  doubt  it  is 
sinne  ;  in  them  that  could  not  vnderstande,  it  is  the  pu- 
nishment of  sinne ;  for  in  either  of  them  there  is  no  iust  Cpue.  Toleta 
excusation,  but  iust  damnation.     Therefore  was  it  called 
the  mother  (not  of  deuotion,  as  the  papistes  tearme  it)  but 
of  all  mischiefe  and  vice.     But  wee  may  saye  of  our  ad- 
uersaries,  the  papistes,  as  Ireneus  sayde  against  the  Valen-  iren.  lib.  2. 
tinian  heretickes,  Veritatis  ignorantiam,  cognitionem  vo~  caP-  ^ 
cant.     Ignorance  of  the  truth,  and  blindnesse,  they  call 
knowledge. 

Youth.  There  are  a  number  that  perswade  with  them- 
selues  the  cleane  contrary,  and  thinke  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  iust  (but  rather  vniust)  occasions  to  fol- 
lowe  their  owne  pleasures  in  whatsoeuer,  and  yet  boldely 
wil  say  and  affirme  (as  I  myselfe  haue  heard  them)  they 
are  gospellers  and  Protestants,  and  doe  beleeue  very  well 
in  God,  and  know  as  much  as  the  preacher  can,  or  is 
able  to  say,  or  teach  them. 

Age.  Christ  sayth,  Not  euery  one  that  sayeth  Lord,  Mat.  7, 21 
Lord,  shall  enter  into  his  kingdome  :  not  euery  one  that 
can  say  the  Lord's  prayer,  the  beliefe,  and  the  ten  com- 
maundements,  is  a  good  Protestant,  but  they  that  doe  the 
will  of  our  heauenly  father.  So  the  lewes  bragged  that 
they  had  Abraham  to  their  father,  and  that  they  were 


30 


John,  8,  41 


Psal.  50,  17 
Mat.  17,  5 


Rom.  1,  21 
Titus,  1,  16 
Hila,lib.8,de 
trinitato 


Ciprian  de 
simplicitate 
prelatorum 


August    in 
quest  ex  vet. 
Testament! 
quest,  43 


2  Thess.  1,  8 


not  borne  of  fornication,  but  that  they  hadde  one  father, 
which  is  God ;  yet  Christ  pronounceth  that  they  are  of 
their  father  the  deuill,  for  his  workes  they  did.  And 
amongst  all  the  workes  Christ  speaketh  of  this  sinneful 
worke  of  Satan,  which  was  their  bragging  that  they  were 
God's  children,  and  yet  would  not  heare  God's  worde. 
But  to  those  shall  be  sayde:  What  are  thou  that  takesfc 
my  couenant  in  my  mouth,  and  hatest  to  be  reformed, 
and  dost  cast  my  words  behind  thee  ?  Although  these 
menne  can  saye  well,  yet  (for  that  they  shewen  ot  obe- 
dience to  their  heauenlye  father,  that  sayeth,  This  is  my 
onely  begotten  sonne,  heare  him)  he  will  destroy  them 
with  the  hypocrites,  that  professe  they  knowe  God,  but  by 
workes  they  denye  him,  and  are  abhominable  and  disobe- 
dient, and  vnto  euery  good  worke  reprobate  (as  Saint 
Paule  saith.)  Hillarie  speaketh  of  these  men,  saying : 
Multi  sunt  qui  simulantes  fidem,  non  subditi  sunt  Jidei, 
sibique  fidem  ipsi  potius  constituant  quam  accipiunt. 
That  is :  There  are  many  that  counterfayte  fayth,  and 
yet  they  are  not  subject  or  obedient  to  the  true  faith  : 
these  men  do  rather  prescribe  to  themselues  a  fayth, 
than  to  receiue  true  faith  and  religion. 

Youth.  They  say  that  they  belieue  wel,  and  haue  the 
true  faith,  notwithstanding. 

Age.  Heare,  I  pray  you,  what  Saint  Cyprian  sayeth 
to  them,  Quomodo  dicit  se  credere  in  Christum,  qui  non 
fecit  quod  Christus  facere  prcBcepit  ?  How  can  he  say 
that  he  beleeueth  in  Christe,  that  doth  not  that  whiche 
Christe  hath  commaunded  ?  Whereby  you  may  see  howe 
wide  these  people  are  from  true  religion.  It  was  wel  sayde 
of  Saint  Augustine,  Constat  fidem  stultam  non  solum 
minime  prodesse,  sed  etiam  obesse.  It  is  certaine  that  a 
foolishe  fayth  not  onely  doth  no  good,  but  also  hurteth. 
Therefore  (if  you  and  they  repent  not)  yee  shall  one  day 
feele  the  iust  rewarde  thereof,  when  in  your  tormentes  and 


PLAYES,  AND  ENTERLUDES.  31 

endlesse  paynes  yee  shall  bee  forced  wyth  the  wicked  in  Psal.  75,  8 
hell,  to  crye  and  saye  :  We  haue  erred  from  the  waye  of 
truthe,  and  haue  wearied  ourselues  in  the  waye  of  wick- 
ednesse  and  destruction ;  and  wee  haue  gone  through 
daungerous  wayes,  but  the  way  of  the  Lord  we  haue  not 
knowne.  What  hath  pryde  done  to  vs  ?  or  what  profite 
hath  the  pompe  of  riches  brought  vs  ? 

Youth.  I  praye  you,  what  causes  are  there  to  moue 
and  perswade  us,  that  we  oughte  to  heare  and  reade 
God's  holye  word  ? 

Age.  There  are  foure  principal  causes. 

Youth.  WThat  are  they  ? 

Age,  The  first  cause  to  moue  us  to  heare  and  reade 

the  word  of  God  is  the  commandment  of  Almightie  God,  Deut.  20,  4 

Deut  30  2 
our  heauenly  father,  which  sayeth  :  Ye  shall  walke  after 

the  Lord  your  God,  and  feare  him,  and  shal  kepe  his 

command  ements,  and  hearken  vnto  his  voice.     Againe,  Deut.  18,  15 

The  Lord  thy  God  will  raise  vp  a  prophete  like  vnto  me 

from  among  you,  euen  of  thy  brethren  ;  vnto  him  shalt 

thou  hearken,  &c.    Thys  is  my  well-beloued  sonne,  heare  Mat.  17  5 

him,  &c.     He  that  heareth  you,  heareth  rae,  and  hee  r^J*^^', 

3  .          '  Jiuke,  10,  16 

that  despiseth  you,  despiseth  mee,  &c.     The  scribes  and  Mat.  10,  40 

Pharisies  sit  in  Moyses  seate;  al,  therefore,  whatsoeuer  ^"23 i  23 
they  bid  you  obserue,  that  obserue  and  doe,  &c.     If  you  John,  14,  15 
loue  mee,  keepe  my  commaundements,  &c.     Search  the  Act  \y  \\ 
scriptures,  for  in  them  ye  thinke  to  haue  eternall  life, 
of  and  they  are  they  which  testifye  of  me,  &c. 

The  second  cause  is  the  end  that  we  were  created  and  Malac,  1,  6 
redeemed  for,  that  is,  to  learne  to  know  God,  to  honour 
him,  worship  him,  glorify  him,  to  feare  him,  loue  him, 
and  obey  him,  as  our  God  and  father,  as  Chrisostome  Chisost. 
sayth  :     Omnia    condita    esse  propter    hominem,    hunc 
autem   conditum  esse  propter  Deum,  hoc  est  ad  ognos- 
cendum   et  glorificandum   Deum,   &c.     Al  things  were 
ordayned  to  be  made  for  man,  man  was  ordayned  to  be 


AGAINST  DICING,  DAUNCING, 


Psal.  118,  17 
Psal.  86,  12 
1  Cor.  6,  20 
2Thess.  3, 12 
1  Cor.  10,  30 


2  Cor.  3,  5 


Ireuens 


Psal.  119,  9, 
105 

Psal.  19,  7 


Rom.  15,  4 


2  Tim.  3, 13 


2  Tim.  3,  16 
Bruno,  in  2 


Chisost.  in 
Math.  22, 
homil.  4,  1 


made  for  God,  to  the  end  to  knowe  and  glorifie  God,  &c. 
So  Dauid  said  :  I  shall  not  dye,  but  liue,  and  declare 
the  workes  of  the  Lorde.  So  Paule  sayeth  :  Glorifye 
God  in  yourbodye  and  in  your  spirite,  for  they  are  God's. 
Againe  :  Whatsoeuer  ye  doe,  doe  all  to  the  glorie  of 
God. 

The  thirde  cause  is  our  owne  infirmities,  for  that  we 
are  nothing,  we  know  nothing,  nor  can  perceiue  any 
thing  as  of  our  owne  selues,  without  the  helpe  of  God's 
spirite,  and  the  worde  of  his  promise.  Ireneus  sayth : 
Cum  impossibile  esset  sine  Deo  discere  Deum,  per  verbum 
docet  Deus  homines  scire  Deum.  When  it  was  impossible 
to  knowe  God  without  God,  God  by  his  worde  teacheth 
man  to  know  God.  So  Dauid  sayeth,  that  a  yong  man 
shall  redresse  his  waye,  by  ruling  himselfe  according  to 
God's  worde.  His  worde  is  a  lanterne  to  our  feete,  and  a 
light  to  our  paths,  &c.  The  law  of  the  Lord  is  perfect 
conuerting  the  soule,  the  testamonie  of  the  Lord  is  sure 
and  giveth  wisdome  vnto  the  simple,  the  commandments 
are  pure  and  giue  light  vnto  the  eyes ;  by  them  is  thy  ser- 
uant  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  patience  and  comfort  in  the  scriptures  might 
haue  hope.  Againe :  The  whole  scripture  is  giuen  by 
inspiration  of  God  ;  and  is  profitable  to  teach,  to  improue, 
to  correct,  and  to  instructe  in  rightiousnesse,  that  the  men 
of  God  may  be  absolute,  being  made  perfect  vnto  all  good 
workes :  That  is,  sayeth  Bruno,  it  is  profitable  to  teach 
them  that  are  ignoraunt  to  reproue,  and  conuince  them 
that  speake  against  the  faith,  to  correct  sinners,  to  in- 
structe those  that  are  rude  and  simple.  Chrisostome 
also  sayeth  :  Quicquid  quteritur  ad  salutem,  totum  jam 
impletum  est  in  scripturis,  qui  ignarus  est>  inueniet  ibi 
quod  discat,  qui  contumax  est  et  peccator,  inueniet  futuri 


PLAYES,  AND  ENTERLUDES.  33 

iudicii  flagella  qua  timeat,  qui  labor  at,  inueniet  ibi  glorias 
et  promissiones  vitce,  eternal.  Whatsoeuer  is  sought  for, 
saluaion  is  wholelye  contayned  and  fulfilled  in  ye  Scrip- 
tures ;  he  that  is  ignorant  shall  finde  there  what  he  ought 
to  learne ;  he  that  is  a  stubborn  and  disobedient  sinner, 
shall  finde  scourges  of  the  iudgement  to  come,  which 
shall  make  him  feare  j  he  that  laboureth,  and  is  oppressed, 
shall  finde  there  promises  and  glory  of  eternal  life. 
The  fourth  and  last  cause  is,  the  sharpe  punishment 

that  God  pronounceth  against  suche  as  you  haue  heard  Deut.  28, 15, 

16   17  18 
declared  before,  when  we  talked   of  God's  curses  and 

plagues.     Christ  sayth  himself,  This  is  ye  condemnation,  lohn,  3, 19 

that  light  is  come  into  the  worlde,  and  men  loued  dark- 

nesse  rather  than  light,  because  theyr  deedes  were  euill, 

&c.     Thus,  you  haue  hearde  the  causes  why  we  ought  to 

heare  sermons  preached  by  those  that  preach  Christ  truly, 

and  to  read  the  holy  Scriptures. 

Youth.  These  causes  are  excellent,  and  of  great  im- 
portance, and  of  necessitie  to  be  considered  of  al  men. 

Age.  You  saye  truly  j  they  are  so,  yet  for  your  better 
instruction,  I  praye  you  answere  me  to  these  questions 
whiche  I  shall  demand  of  you. 

Youth.  I  wil,  if  I  be  able. 

Age.  Why  doth  God  erect  his  throne  amongst  vs  ? 

Youth.  Because  we  should  feare  him. 

Age.  Why  doth  he  reueale  his  will  vnto  vs  ? 

Youth.  Bycause  we  should  obey  him. 

Age.  Why  doth  he  giue  vs  his  light  ? 

Youth.  Bycause  we  should  see  to  walke  in  his  wayes. 

Age.  Why  doth  he  deliuer  vs  out  of  troubles  ? 

Youth.  Bicause  we  should  be  witnesses  that  he  is 
gracious. 

Age.  Why  doth  he  giue  vs  his  word  ? 

Youth.  Bicause  we  should  heare,  learne,  and  know  him. 

Age.  Why  doth  he  call  vs  by  his  preachers  ? 


34  AGAINST  DICING,  DAUNCING, 

Youth.  Bicause  we  should  repent,  and  so  come  to  him. 

Age.  Why  doth  he  giue  vs  his  sacraments  ? 

Youth.  Bicause  they  are  scales  of  his  promise,  that  we 
should  not  be  forgetfull  of  the  benefites  purchased  for  vs 
by  the  precious  body  and  blood  of  our  sauiour  Jesus  Christ. 

Age.  Why  doth  God  giue  vs  vnderstanding  ? 

Youth.  Bycause  we  should  acknowledge  him. 

Age.  Why  doth  he  giue  vs'a  will  ? 

Youth.  Bycause  we  should  love  him. 

Age.  Why  doth  he  giue  vs  bodies  ? 

Youth.  Bicause  we  should  serue  him. 

Age.  Why  doth  he  giue  vs  eares  ? 

Youth.  Bicause  we  should  heare  him. 

Age.  You  haue  answered  truly  and  directly,  whereby 

I  perceiue  you  haue  read  the  scriptures*  and  haue  some 

Lnc.  12,  47      knowledge  of  God's  wil  ;  and  therefore  sith  you  know 

your  master's  wil,  and  doe  it  not,  you  shall  be  beaten  with 

many  stripes. 

Youth.  Is  it  sufficient  to  heare  the  worde  of  God 
preached,  and  so  to  be  hearers  onely  ? 


James,  1,21,        ^«e.  No.  For  as  you  ought  to  heare,  so  must  you  be 
22,  23,  24  . 

a  doer  thereof.      Saint  James   sayeth  :    Receyue  with 

meeknesse  the  worde  that  is  grafted  in  you,  whiche  is 
able  to  saue  your  soules  ;  and  be  ye  doers  of  the  worde, 
and  not  hearers  onely,  deceiuing  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. 

Rom.  2,  13  Saint  Paule  also  sayeth  :  The  hearers  of  the  law  are  not 
righteous  before  God,  but  the  doers  of  the  lawe.  Wee  are 

Ephes.  2,  10  (saith  hee)  hys  workmanshippe,  created  in  Christ  lehu 
vnto  good  works,  which  God  hath  ordeyned  that  we  should 

John,  25,  8  walke  in  them.  Herein  (sayeth  Christ)  is  my  father 
glorifyed  that  wee  beare  much  fruite  :  whosoeuer  hear- 
eth  of  mee  these  wordes,  and  doeth  the  same,  I  will  liken 


PLAYES,  AND  ENTERLUDES.  35 

him  to  a  wise  builder,  &c.  Christ  ioyneth  the  hearing 
and  doing  togither,  with  a  true  copulatiue  saying,  Beati 
qui  audiunt  sermonem  dei,  et  obseruant  eum :  Blessed  are  LUC  n}  28 

they  that  heare  the  worde  of  God  and  kepe  it.     There-  Math.  5,  16 

J  1  Pet.  2,  12 

fore  Christ  biddeth  our  light  (that  is,  our  faith  and  reli-   lames,  2, 28 

gion)  to  shyne  to  the  world,  that  the  world  may  see  our 
good  workes,  and  glorifye  our  heauenly  father,  &c. 
Wherby  we  may  see,  that  wee  ought,  and  must  neades 
haue,  wyth  hearing,  doing;  with  faith,  workes ;  wyth  doc- 
trine, lyfe ;  with  knowledge,  practise  ;  with  science,  zeale ; 
with  professing,  expressing ;  with  hearing,  keeping ;  with 
wordes,  deedes  ;  with  talking,  walking.  So  that  these  Luc.  10,  59 
must  needes  dwell  together  in  one  house,  as  Mary  and 
Martha,  two  sisters,  which  ought  to  bee,  tanquam  co- 
mites  indiuidui :  he  that  hath  my  commandements,  sayth  John,  14, 21 
Christe,  and  keepeth  them,  is  hee  that  loueth  mee,  &c. 
Saint  Augustine  vppon  these  wordes  sayeth  :  Qui  habet  August,  in 
in  memoria,  et  seruat  in  vita ;  qui  habet  in  sermonibus,  ' tract 
et  seruat  in  moribus ;  qui  habet  in  audiendo,  et  seruat  in 
faciendo ;  aut  qui  habet  in  faciendo,  et  seruat  in  perse- 
uerando,  ipse  est  qui  diligit  me :  He  that  hath  my  worde 
in  his  memorie,  and  keepeth  it  in  life  ;  hee  that  hath  it 
in  wordes,  and  keepeth  it  in  manners  ;  hee  that  hath  it  in 
hearing,  and  keepeth  it  in  doing ;  or  hee  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  onely  be  hearers,  but  also  doers  of  the  worde.  It 
shall  not  be  asked  (at  the  dreadfull  day  of  iudgement) 

howe  much  we  haue  heard  or  readde,  or  how  much  we  doe  Gene.  14,  33 

Math.  25  35 
know,  but  how  well  we  haue  liued,  what  workes  we  2  Cor.  5,']  o 

haue  expressed,  to  testifie  with  vs  of  our  spiritual  gene-  James>  2, 18 

ration  and  inward  faith.  &c.   S.  Augustine  sayeth  :  Audire  August,  in 

.,   .          .,.,  .  ....  -  Psal.  66 

veritatem  nihil  est,  si  non  auditionem  fructus  sequatur : 

To  heare  ye  truth  is  nothing,  vnless  there  followe  fruits  of 

our  hearing.     Therefore,  we  must  be  that  good  grounde  Luke,  8,  8 


36  AGAINST  DICING,  DAUNCING, 

Math.  13,  2      wherein  the  seede  of  God's  worde  is  sowen,  which  bring- 
Titus,'  1*  1.5     eth  fruite  an  hundred,  sixtie,  and  thirtie  folde.     For  we 
ought  not  to  be  like  those  that  professe  they  knowe  God, 
Heb.  6,  8         and  denye  him  with  theyr  workes.     That  ground  that 
bringeth  forth  such  thornes  and  briers,  is  neare  vnto  curs- 
Mat  25  40      *n£»  whose  end  is  to  be  burned ;  for  euery  tree  that 
bringeth  not  forth  good  fruite,  is  hewen  downe  and  cast 
Mat.  3, 10       into  the  fire. 

Youth.  I  perceiue  now,  that  the  doctrine  of  the  gospell 
is  not  a  libertine  doctrine,  to  giue  a  carnall  libertie  to  men 
to  do  and  Hue  as  they  liste,  or  that  all  workes,  fasting, 
prayers,  and  almes  deedes,  obedience,  &c.,  are  ouerthrowen 
or  clenyed  thereby,  as  the  Pope's  Catholikes  haue  and 
do  report. 

Age.  By  this  doctrine  of  the  gospell,  as  you  heare,  is 

Rom.  3,  31       established  and  confirmed  all  godly  life  and  good  workes ; 

but  this  hath  beene  alwayes  the  practises  of  Satan  and 

the  impes,  falselye  to  report  of  this  doctrine,  as  we  reade 

in  the  holy  scriptures. 

Youth.  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  church  ? 

Age.  I  assure  you  I  know  not  his  name  ;  but,  whatso- 

euer  his  name  be,  he  is  a  godlye,  learned  man,  one  that 

Act.  9, 12        beateth  downe  mightily  by  the  word  of  God  popish  reli- 

Rot^  3  J'Q      gion  and  superstition,  and  therewith  he  is  a  great  enemy 

to  sinne  and  vice,  whiche  now  raigneth  too,  too  much 

amongst  al  estates  and  degrees,  and  a  great  friend  to 

vertue  and  true  religion. 

2  Cor.  1,  17,       Youth.  I  am  very  glad  to  heare  so  good  a  report  of 

2*T'19  3  14    ^im  as  I  d°:  ft  ^s  glorious  when  the  preachers  are  cer- 

Exod.  28,  30    taine  of  their  doctrine  which  they  teache,  constant  therein, 

and  lead  Hues  answerable  thereto,  hauing  that  Vrim  and 

Thummim  which  signifieth  knowledge  and  holinesse,  de- 

1  Tim.  4, 12    claring  thereby  what  virtues  are  required  in  those  that 


PLATES,  AND  ENTERLUDES.  37 

are  ministers  and  preachers  of  God's  worde  and  sacra-  2  Tim.  3, 10 
ments,  so  as  they  may  builde  vp  God's  church,  both  with 
doctrine  and  conuersation  of  lyfe. 

Age.  God  defende  but  that  they  shoulde  be  such,  as   1  Tim.  4,  12 
in  all  respectes  they  may  shewe  themselues  to  the  worlde, 
an  ensample  in  worde,  in  conuersation,  in  loue,  in  spirite, 
in  faith,  and  in  purenesse,  and  that  they  shewe  them-   AJ  .^  g  14 
selues  lanternes  of  light,  and  ensample  of  good  works,  Titus,  2,  7 
with  vncorrupt  doctrine,  with  grauitie  and  integritie,  &c. 

Youth.  Your  greate  commendation  of  this  sermon 
maketh  me  sorrowfull  that  I  had  not  beene  at  it ;  but  my 
businesse  was  suche,  as  by  no  meanes  I  could  be  there. 

Age.  Was  your  businesse  so  great,  that  it  might  not 
haue  beene  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  notable  and  worthie  a 
sermon,  as  was  preached  this  morning  ? 

Youth.  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 
familie,  in  your  owne  house. 

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

Age.  You  haue  herein  abused  God's  ordinance,  and  psa  JQ^  JQ 

yourselfe  also :  for  God  made  the  daye  for  man  to  tra-  ^3 

Psal.  74,  16 
uell  in,  and  the  night  for  a  man  to  rest  in,  &c.  psa.   136,  8, 

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

Age.  Yes,  in  dede,  so  that  he  vseth  his  rest  and  sleepe 
moderately  and  orderly,  that  he  may  the  better  go  about 
those  lawfull  affayres  that  he  hath  to  doe.  For  other- 


AGAINST  DICING,  DAUNCING, 


Arist.  lib.  4 
de  animal 


wise  (as  you  vse  your  rest  and  sleepe)  shall  happen  to 
Pro.  20, 13  you,  as  Salomon  sayth :  He  that  loueth  sleepe  shall 

come  vnto  pouertie,  &c.  Our  life  is  a  watching,  there- 
Mark,  13,  35  fore  we  ought  to  take  heede,  that  we  lose  not  the  greatest 
er'  '  part  of  our  life  with  sleepe  j  namely,  sith  of  the  same 

many  vices  be  engendered  as  well  of  the  bodie  as  of  the 

mynde.     Cato  to  this  effect  sayth  : 

Plus  viffila  semper,  nee  somno  deditus  esto, 
Nam  diuturna  quies  vitiis  alimenta  ministrat. 

Youth.  You  know  that  sleepe  was  giuen  for  man's  pre- 
seruation,  for  that  nothing  hauing  lyfe  is  there  that 
sleepeth  not.  Aristotle  sayeth,  that  all  creatures  hauing 
bloude  take  their  repose  and  sleepe,  &c.  Sleepe  is  a 
surceasing  of  all  the  sences  from  trauel,  which  is,  or  is 
caused  by  certayne.  euaporations  and  fumes  rysing  of  our 
meate  and  sustenance  receyued,  mounting  from  the  sto- 
macke  immediately  into  the  brayne,  by  whose  great 
coldenesse  these  vapours  warme  are  tempered,  casting 
into  a  slumber  euerye  the  forces,  or  sences  exterior ;  at 
which  time  the  vitall  spirites,  retiring  to  the  heart,  leaue 
all  the  members  of  the  bodye  in  a  sleepe,  vntill  suche  time 
againe  as  these  sayde  vitall  spirites  recouer  new  force 
and  strength  to  them  againe ;  and  so  these  vapors,  or 
ceasing,  or  diminishing,  man  againe  awaketh,  and  re- 
turneth  to  himselfe  more  apt  to  his  businesse  than  at 
any  time  before  :  and  therefore  to  sleepe,  and  take  much 
rest  is  not  so  noysome,  or  hurtfull  as  you  affirme. 

Age.  You  haue  herein  shewed  yourselfe  lyke  a  philo- 
sopher and  a  phisition,  but  farre  wyde  either  from  good 
philosophie  or  wholesome  phisicke.  Although  it  be  good 
and  necessarie  for  the  bodie,  yet  must  it  not  be  with  ex- 
cesse  and  immoderately  taken ;  for  that  to  much  sleepe, 
saythe  Aristotle,  weakeneth  the  spirites  of  the  body,  as 
well  as  also  of  the  soule :  euen  as  moderate  and  competent 


Aristotle 


PLAYES,  AND  ENTERLUDES.  39 

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  man's  lyfe, 
so  taking  in  excesse  and  out  of  season  annoy  and  grieue 
much  :  as  to  eate ;  who  feeleth  not  howe  hunger  compel- 
leth,  and  yet  he  that  eateth  too  much  repenteth  it,  as 
wee  commonly  see.  Sleepe,  then,  must  be  taken  for 
necessitie  onely,  to  reuiue,  refreshe,  and  comforte  the 
wearie  senses,  the  spirites  vitall,  and  other  wearye  mem- 
bers ;  for  too  much  sleepe  (besides  that  it  maketh  heauie 
the  spirites  and  sences,  the  partie  also  becommeth  slouth- 
full,  weake,  and  effeminate,  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  thereof,  no  where  purging  or  euacuating  whatsoeuer 
is  redundant.  So  then,  vnrneasurable  sleepe  is  not  onely 
forbidden  by  philosophers  and  phisitions,  but  also  is  a 
thing  odious  to  the  wise.  Quid,  with  other  poetes,  terme 
sleepe  an  image,  or  pourtraite  of  death,  saying, 

What  else,  thou  foole,  is  sluggish  sleepe,  Quid 

but  forme  of  frozen  death  ? 
By  settled  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  time  in  ydle- 
nesse, and  sleepe  in  your  beddes  vntill  you  be  readye  to  goe 
to  your  dynner,  neglecting  therebye  all  dutye  of  seruice 
both  towardes  God  and  man.     These  are  the  men  that 
one  speaketh  of,  saying :  Diu  domiunt  de  mane,  et  sero  Holcot.  in  lib. 
cito  cubant  de  node ;  They  will  go  verye  late  to  bedde  SaP'  cap>  4 
at  night,  and  sleepe  long  in  the  morning.     Surelye  he 


40  AGAINST  DICING,  DAUNCING, 

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 
should  onely  be  taken  to  the  sustentation  and  mainte- 
nance of  life,  and  not  to  fill  or  pamper  voluptuouslye  the 

Dionys.  in        bellye.     Dionysius  sayeth  :  Non  viuas  vt  edas,  sed  edas 
Rom.  cap.  13  . 

ut  vivere  posses ;  ad  samtatem,  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  incontinencie.  Chri- 
Chrysost.  in  sostome  say  th  :  Non  vita  est  propter  cibum  et  potum,  sed 
homil.  23  '  propter  vitam  cibus  et  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 
Act  20-9  serue  God  and  our  neyghbours.  If  that  yong  man  Euti- 
chus,  for  sleeping  at  Paules  sermon  at  Troas  in  a  win- 
dowe,  fell  downe  (as  a  punishment  of  God)  from  the 
third  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 
out  sermon  and  all,  which  cometh  to  pass  by  your  night 
watchings  and  ydle  pastimes  ?  therefore,  no  excuse  will 
serue  you  herein. 

Youth.  Why,  good  father,  is  not  this  a  lawful  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 

Luc.  14, 19      for  them  that  were  called  to  the  supper,  which  seemed  to 

make  lawfuller  and  more  honest  excuses  than  you  do, 

when  as  one  would  go  to  his  ferme,  another  to  proue  his 

oxen,  and  another  to  abide  with  his  new  maried  wife,  &c. 

Mat.  10,  37      All  which  things  of  themselues,  and  by  themselues,  are 

Eccl.  39',  26     good  and  lawfull ;  but  when  these  things  are  occasions 


PLAYES,  AND  ENTERLUDES.  41 

to  hinder  vs.  and  drawe  vs  back  from  our  obedience  to  Eccl.  39,  27 
_,.',.  ,      .-  ,  .    .       .  Proue.  28, 9 

oure  God,  in  his  worde,  then  are  they  turned  into  smnes, 

as  Solomon  sayth :  He  that  turneth  away  his  eare  from 
hearing  the  lawe,  euen  his  prayer  shall  be  abhominable. 
The  reason  is  bicause  it  is  not  of  faith,  which  fayth  is  Rom.  10,  17 
grounded  vpon  God's  worde;  for  whatsoeuer  is  not  of       m*     ' 23 
faith  is  sinne,  for  where  a  true  fayth  is,  there  is  alwayes 
obedience  to  God's  worde  ;  for  faith  hath  hir  certaintie  of 
the  worde  of  God,  and  true  obedience  waiteth  vpon  fayth 
continually,  as  one  of  hir  handmaydes.  psal.  122,  2 

Therefore,  if  law  full  things  (of  thernselues),  as  oxen, 
fermes,  wyues,  children,  setting  our  householde  in  order,   L,,C.  \4}  \Q 
burying  of  our  fathers,  praiers,  sacrifices,  good  intents  ^  ati  ^  37 
and  meanings,  our  own  Hues,  &c.,  are  not  to  be  preferred 
before  God's  calling,  or  can  be  any  excuse  to  vs  at  all,   Mat.  8,  21 
howe  much  less  shall  our  vayne  and  ydle  playes  and  wan-  £  p  moc  1 7 
ton  pastimes  be  an  excuse  vnto  vs  at  the  dreadfull  day  of  1  Cro.  13,  10 
iudgement,  though  they  can  say  (as  Salomon  reporteth 
of  them)  Come,  let  vs  enioy  the  pleasures  that  are  pre-  \\r;s  2  6 
sent,  let  vs  chearefully  vse  the  creatures  as  in  youth,  let  *sa-  22*  13 
vs  fill  our  selues  with  wine  and  oyntments,  and  let  not 
the  floure  of  life  passe  by  us  :  let  vs  be  partakers  of  our 
wantonnesse,  let  vs  leaue  some  token  of  our  pleasure  in 
every  place,  for  that  is  our  portion  and  our  lot ;  yet  in 
the  ende  they  shall  be  forced  to  say  in  bitternesse  of  heart 
(if  they  repent  not),  we  haue  wearied  our  selues  in  the  way  \Visd.  5,  7 
of  wickednesse  and  destruction,  but  the  way  of  the  Lord 
we  haue  not  known :  what  hath  pride  and  pleasures  of 
our  youth  profited  vs,  &c.     Horrible  is  the   ende,  sayeth 
Salomon,  of  the  wicked  generation,  &c.  Wisd.  2,  19 

Youth.  All  this  I  must  needes  confesse  to  be  true  that 
you  haue  said ;  yet,  as  Salomon  sayth,  there  is  a  time  Eccie  312 
for  all  things — a  time  to  play,  a  time  to  worke,  a  time  to  3, 4,  5,  6,  7 
builde,  a  tyme  to  pull  downe,  &c. 

Age.  If  you  confesse  my  saying  to  be  true,  and  yet 


AGAINST  DICING,  DAUNCING, 


Luc.  12,  47 
lames,  4,  17 


1  John,  2,  17 
Marc.  13,  31 

2  Pet.  3,   11, 
12 

1  Cor.  7,  31 
Esay.  40,  8 
Luc.  12,  18 
Genes.  6,  13 


Senec.  lib.  1 
lam.  5,  7 


Eccl.  15,  20 


Gal.  6,  10 

Ambros.  in 
Gal.  cap.  6 


Luc.  1,  75 


doe  contrarie,  you  shall  be  beaten  with  many  stripes ;  for, 
as  Saint  James  sayth,  To  him  that  knoweth  how  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  con- 
fessed what  was  good,  but  they  would  not  doe  it.  And 
as  for  this  place  of  Ecclesiastes,  or  Preacher,  by  you  al- 
leaged  to  maintaine  your  ydle  sportes  and  vayne  pas- 
times, it  is  not  well  applied  by  you,  for  he  speaketh  of 
this  diversitie  of  time  for  two  causes.  First,  to  declare 
that  there  is  nothing  in  this  worlde  perpetuall,  Omne 
creatum  JZnitum  est ;  all  things  created  be  finite,  that 
is,  it  hath  and  shall  haue  an  ende.  So  Seneca  sayth  : 
Nihil  est  diuturnum,  in  quo  est  aliquid  extremum.  Se- 
condly, to  teach  vs  to  be  pacient,  and  not  grieued,  if  we 
haue  not  all  things  at  once  according  to  our  desires,  ney- 
ther  enioy  them  so  long  as  we  would  wish,  and  not  therby 
to  maintaine  ydlenesse  and  vayne  pastimes.  So  may 
the  drunkerde,  adulterer,  vsurer,  thiefe,  &c.  (with  the 
whole  rabble  of  wicked  and  vngodly  ones)  likewise, 
and  to  the  same  effect  and  purpose,  alledge  this  place, 
and  applye  it  for  their  practises,  as  you  doe  for 
yours.  But  Syrach  teacheth  you  another  lesson,  say- 
ing :  God  hath  commaunded  no  man  to  doe  vngodly, 
neyther  doth  he  giue  any  man  licence  and  time  to  sinne, 
&c.  This  doth  well  appeare  by  the  wordes  of  Saint 
Paule,  saying,  Whyle  we  haue  time,  let  vs  doe  good,  &c. 
Saint  Ambrose  vpon  these  wordes  sayth,  Tempus  enim 
idcirco  conceditur  vitce,  vt  iam  iuste  versemur  ;  that  is, 
tyme  is  therefore  granted  vnto  our  lyfe,  that  wee  shoulde 
lyue  rightly  and  iustly  all  the  dayes  of  our  life.  The 
godlye  man  hath  alwayes  sayde,  Veritas  filia  temporis 
esty  et  mater  omnium  virtutum ;  that  is,  truth  is  the 
daughter  of  time,  and  the  mother  [of]  all  vertues :  and 
that  no  time  nor  houre  ought  to  be  spent  ydelly  ap- 
peareth  by  that  Christe  himselfe  sayde :  The  kingdome 


PLAYES,  AND  ENTERLUDES.  43 

of  heauen  is  lyke  vnto  a  certayne  housholder  that  went  Math.  20,  3, 
to  hire  labourers  into  his  vineyarde :  hee  went  the  third,  j^  19>  22 
the  sixt,  the  ninth,  and  the  eleuenth  houre,  founde  some  Mat-  25>  26 
standing  ydle,  and  sayde  to  them,  why  stande  ye  here  all 
daye  ydle  ?  Goe  ye  also  into  my  vineyarde,  &c.  Where- 
by it  appeareth  that  wee  ought  to  waste  and  spende  no 
time,  nay,  no  houre,  in  ydlenesse,  but  in  some  good  exer- 
cise, &c.,  as  it  maye  onelye  redounde  to  the  glorie  of  the 
immortall  name  of  God,  and  profite  of  our  neyghboures. 
Verye  well  was  it  sayde  of  one,  vppon  these  wordes  kthat  Nic.  Gorran 
Christe  sayde  to  them  that  stoode  ydle  all  daye,  &c.  ^Math-  caP- 
Tota  die,  id  est  tota  vita,  in  pueritia,  adolescentia,  inju- 
ventute,  in  senectute,  vobis  ni/iil  proficient  es,  proximis  non 
subuenientes,  Deo  non  seruientes,  hostibus  non  resistentes 
et  in  posterum  non  prouidentes.  All  the  day,  that  is  all 
the  life  (to  be  ydle)  in  thy  childehoode,  in  thy  boyhoode, 
in  thy  youthe,  in  thy  age,  nothing  profitable  to  them- 
selues,  helpefull  to  their  neighboures,  not  seruiceable  to 
God,  not  resisting  their  ennimies,  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, 
niente  compatiendo,  ore  conjitendo,  manu  operando. 
With  heart,  minde,  mouth,  and  hande ;  with  heart  in 
beleeuing,  with  minde  in  patience,  with  mouth  in  con- 
fessing, with  hande  in  labouring.  So  that  you  may  well 
perceeue  that  to  be  ydle  and  doe  no  good  is  against  the 
law  of  God  and  the  law  of  nature ;  as  Hesiodus  sayth, 
HH  pariter  indignantur,  et  dii  et  homines,  quisquis 
otiosus  :  both  the  Gods  and  men  detest  those  that  are 
idle;  and  therefore  was  it  said  openly,  Otiosos  et  vagos 
solitus  est  appellare  fratres  muscas,  quod  nihll fadentes  Centuria  13 

boni ;  Idlers  and  wanderers  were  wont  to  be  called  friers'  cap-  10,  and 
„  ,  ,  .  ,  in  folio  1152 

flees,  that  are  doing  no  good. 


44  AGAINST  DICING,  DAUNCING, 

Youth.  Wil  you  haue  no  leysure  times  graunted  vnto 
man  ?  is  it  not  a  true  saying,  Quies  laboris  remedium — 
rest  is  the  medicine  of  labors  and  wearines  ?  Therefore 
breathings  and  refreshings  from  continuall  labors  must 
be  had,  bicause  it  driueth  awaye  irkesomnesse,  gotten  by 
serious  toile,  and  doth  repaire  again  ye  bodies  and  minds 
to  labor ;  euen  as  too  much  bending  breketh  a  bow,  so  to 
be  addicted  perpetually  to  labors,  and  neuer  to  refresh 
the  mind  with  pastimes,  must  nedes  cause  ye  minde  not 
long  to  endure  in  earnest  studies  j  and  therefore,  it  is  said, 
festiual  dais  in  old  time  were  inuented  for  recreation. 

Age.  Yes,  truly,  I  do  allow  of  honest,  moderate,  and 
good  lawfull  actiue  exercises  for  recreation,  and  quick- 
ning  of  our  dull  minds.  And  where  you  say  that  holy- 
dayes  (as  they  are  termed)  were  inuented  in  old  time  for 
pastimes,  I  think  you  say  truth.  For  ye  Pope  appointed 
them  (and  not  God  in  his  word),  and  that  only  to  traine 
vp  the  people  in  ignorance  and  ydlenesse,  whereby  halfe 
of  the  year,  and  more,  was  ouerpassed  (by  their  ydle  holy- 
dayes)  in  loytering  and  vaine  pastimes,  &c.,  in  restrayn- 
ing  men  from  their  handy  labors  and  occupations.  S. 
August,  speaking  of  the  abuse  of  the  Sabboth-day,  sayth  : 

August,  in  It  is  better  to  digge  and  go  to  plowe  on  the  Sabbath-day, 
than  to  be  drunke  and  Hue  ydelly  :  howe  much  more 
may  we  saye  so  of  these  festiual  days,  neuer  appointed 
nor  commanded  by  God,  &c. 

Youth.  If  you  do  alow  of  exercises  and  recreations, 
why  then,  do  you  so  bitterly  inuey  and  speak  against 
plays  and  pastimes? 

Age.  As  far  as  good  exercises  and  honest  pastimes 
and  plays  doe  benefite  the  health  of  manne,  and  recreate 
his  wittes,  so  far  I  speake  not  against  it ;  but  the  exces- 

Math.  5,  29  siue  and  vnmeasurable  vse  thereof  taketh  away  the  right 
institution  thereof,  and  bringeth  abuse  and  misuse,  and 
thereby  is  an  hinderaunce  of  man's  obedience  to  God's 


PLAYES,  AND  ENTERLUDES.  45 

word  (as  it  is  seene  in  you,  this  present  day),  and  ther- 
fore  they  are  rather  chaunged  into  faultes  and  transgres- 
sions than  honest  exercises  for  man's  recreation.  There- 
fore, we  must  in  all  our  pastimes  remember  what  Cicero 
say  th  :  Non  ita  generati  sumus  a  natura,  vt  ad  ludum  et  Cic.  de  Offic. 
jocum  Jacti  esse  videamur,  sed  severitatem  potius,  et  alia 
studio,  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  mat- 
ters and  grauer  studies.  Therfore,  S.  Paule  sayth :  1  Cor.  10,  31 
Whatsoeuer  ye  do,  do  all  to  the  glorie  of  God. 

Youth.  It  seemeth  to  me,  you  are  so  precise,  as  if  you 
would  make  vs  Stoikes,  that  will  thus  exclude  pastimes 
and  playes  from  vs,  as  we  now  vse  them. 

Age.  Haue  you  so  quicklye  forgotten  (what  I  sayde 
euen  now)  that  I  did  allowe  of  all  honest,  good,  and  law- 
ful pastimes,  for  those  endes  and  purposes  wherevnto  they 
were  appointed,  for  man's  recreation  and  comfort.  Ci- 
cero sayth  in  his  booke  of  Offices  to  this  effect  and  pur- 
pose :  Ludo  autem  et  joco  illis  quidem  vti  licet,  sed  Cic.  de  offic. 
sicut  somno  et  cceteris  quietibus,  turn  cum  grauibus 
seriisque  rebus  satisfecerimus :  that  is,  honest  games 
and  pastimes  are  allowable,  but  we  ought  to  vse  them  as 
we  doe  sleepe  and  other  eases  of  the  body,  and  to  be 
taken  after  such  time,  as  we  haue  laboured  inough  in 
weightie  matters  and  serious  affaires.  As  we  read  of  Valer.  lib.  8 
the  Romane  Sceuola  :  he  vsed  oftentimes  to  play  at  ten- 
nise,  onely  to  recreate  his  spirites,  after  he  had  taken 
great  paynes  in  weightie  matters  of  the  common  wealth. 

Youth.  I  am  verye  gladde  that  you  graunt  some 
kynde  of  pastime  and  playes,  although  you  tye  it  to  times, 
matters,  and  persons. 

Age.  Very  good  reason  it  be  so  graunted,  as  I  haue 
sayde  :  for,  as  Cicero  sayth  :  Ludendi  est  quidem  modus 


46  AGAINST  DICING,  DAUNCING, 

retinendus,  a  measure  ought  to  be  kept  in  all  our  pas- 
times ;  as  the  poet  sayth  :  Est  modus  in  rebus,  sunt  certi 
deniquejines,  Quas  vttra  citraque  nequit  consistere  virtus. 
I  pray  you  what  measure,  or  meane,  keepe  you  and  your 
Mar.  13,  33  companions  now  a  days,  that  play  when  you  should  sleepe, 
and  sleepe  when  you  shoulde  labour  ?  The  Lorde  biddeth 
you  watch  and  pray,  and  you  watch  and  play  all  night 
long ;  whereby  you  are  not  able  to  doe  your  dutie  in  hear- 
ing of  God's  worde,  receyuing  of  his  sacramentes,  pray- 
ing with  the  congregation,  yet  not  able  to  vse  your  voca- 
tion and  calling  j  whereby  you  prouoke  and  heape  God's 
heauy  displeasure  and  wrath  vppon  you :  therefore,  ye  haue 
greate  cause  to  bee  heartily  sorye,  and  to  repent. 

Youth.  Why,  sir,  by  my  sleepe  I  hurt  no  man,  for 
therein  I  thought  no  euill ;  and  therefore  I  haue  not  of- 
fended, that  I  nede  to  repent  me  for  it. 

lam.  3,  2  -Age.  My  sonne,  in  manye  things  we  offende  all,  both 

1  Cor  3  5       *n  thoughts,  words,  dedes,  and  dreames,  through  corrup- 

Genes.  6,  5      tion  of  our  nature  ;  therefore  haue  wee  nede  to  saye  with 

Psal  52*7       Dauid,  Who  can  vnderstande  his  faultes?     Clense  mee 

from  secret  faultes,  O  Lorde.     And  whereas  you  say  by 

sleeping  you  hurt  no  man,  that  is  not  sufficient  to  hurt 

Psal.  34, 14     no  man,  but  you  must  do  good  also.     Dauid  sayth  :  Es- 

andPetS  11  c^ue  eu^  an(^  ^oe  S°°^  >  see^e  peace,  and  ensue  it. 
What  good  (I  pray  you)  hath  your  sleepe  and  ydle  pas- 
times done  to  you,  which  hath  hindered  you  from  all 
good  and  godly  exercises  ?  No  good  at  all,  but  rather 
great  hurte,  for  that  you  abused,  and  not  vsed,  your 
sleepe  in  due  time  and  order,  by  reason  of  your  ydle  night- 
watching  playes,  and  ydle  wanton  pastimes,  to  satisfie 

Rom.  8,  5,  6,  the  pleasures  and  desires  of  the  fleshe,  and  therefore  you 

'n  ^  iPia       neede  repentance.     Hereby  is  inferred  that  general  rule, 

(jui.  DJ  iy 

Cuius  rei  est  vsus,  eiusdem  est  et  abusus :  there  is  no- 
thing vsed  but  that   also   maye  be  abused ;    for   God 

Genes.  3,  6 

Wis.  2, 25       in  mercie  giueth  vs  nothing  (be  it  neuer  so  good)  but 


PLAYES,  AND  ENTERLUDES.  47 

the   deuill  is  presently  busie  to  draw  vs  to  the  abuse 
thereof. 

Youth.   Do  not  you  remember  that  Salomon  sayth, 
that  there  is  nothing  better  than  that  a  man  shoulde  be  Eccl.  3,  22 
merye  and  reioyce  in  his  affayres,  bicause  that  is  his  por- 
tion ?     Wherefore,  then,  shall  not  wee  in  our  youthfull 
dayes  playe  and  pastime  ? 

Age.  Salomon  speaketh  not  there  of  vaine,  wanton, 
and  ydle  playes,  but  declareth  that  man  by  his  reason 
can  comprehende  nothing  better  in  this  life,  than  to  vse 
the  giftes  of  God  soberly  and  comfortably.  Also  he 
speaketh  against  the  greedie  carefulnesse  of  the  couetous 
rich  men,  that  vse  to  become  slaues  and  bondmen  to  their 
mucke  and  riches,  (contrarie  to  the  rule  of  Dauid,  which 
he  giueth,  saying,  If  riches  encrease,  set  not  your  heartes  Psal.  61, 10 
thereon).  A  little  before  the  place  by  you  recited,  he 
sayth  :  I  knowe  that  there  is  nothing  good  in  them  but  to  Eccl.  3, 12 
reioyce  and  do  good  in  his  lyfe.  To  that  ende  was  it 
spoken  of  the  wyse  man  against  couetousnesse :  Auaro 
semper  deest  quod  habet,  quam  quod  non  habet.  The 
rich  man  lacketh  that  which  he  hath,  as  well  as  that  he 
hath  not.  Augustine  sayth  :  Non  solum  ille  auarus  est  August. 
qui  rapit  aliena,  sed  etiam  ille  auarus  est  qui  cupide  seruat 
sua.  He  is  not  onely  a  couetous  man,  that  taketh  away 
another  man's  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  God's 
plague,  when  a  riche  man  hath  not  a  liberall  hearte  to 
vse  his  riches.  Augustine  sayth  :  Si  ignem  mittitur  qui  August,  de 
non  dedit  rem  propriam,  vbi  putas  mittendus  est  qui 
inuasit  alienum  ?  If  he  shall  be  cast  and  sent  into  fire, 
that  giueth  not  of  his  owne  proper  goodes,  where  thinkest 
thou  shall  he  be  cast  and  sent,  that  inuadeth  and  taketh 
away  other  mens  ? 

Youth.  Why  doe  you  speake  so  much  to  mee  of  this 


48 


AGAINST  DICING,  DAUNCING, 


Exo.  20,  17 
Rom.  7,  7 


Psal.  7,  5,  6 
1  Sam.  2,  7 


1  Tim.  6,  10 


August,  in 
Serm.  29 
Theophil.  in 
Luc.  cap.  7 
Chrisost.  in 
Epist.  ad 
Phil.  cap.  1 


Seneca 


1  Tim.  6,  6 


couetousnesse  ?  I  am  not  rich,  and,  therefore,  not  coue- 
tous. 

Age.  You  are  herein  deceyued,  for  Christ  in  his  law 
saith,  thou  shalt  not  couet  nor  lust ;  whereby  he  doth 
declare,  that  a  greedy  minded  man  (although  he  haue  no 
riches)  may  be,  and  is  a  couetous  man :  so  that  riches 
(whiche  is  the  gifte  of  God)  is  not  cause  of  couetousnesse, 
but  the  filthye  desire  and  insatiable  mynde  and  heart  of 
manne,  and  also  his  greedy  desire  to  haue.  Therefore 
Paule  sayth  :  The  desire  of  mony,  he  sayth,  not  simply 
(mony)  but  the  (desire)  is  the  roote  of  all  euill,  whiche, 
whyle  some  lusted  after,  (he  sayeth  lusted)  they  erred 
from  the  faith.  Againe  :  They  that  will  be  riche,  fall 
into  temptation  and  snares,  and  into  many  foolishe  and 
noysome  lustes,  which  drowne  men  in  perdition  and  de- 
struction. So  that  we  see  it  is  the  lust  and  will,  and  not 
the  riches  per  se  that  doth  make  vs  couetous  men.  Au- 
gustine sayeth :  Tolle  superbiam,  et  diuitice  non  nocebunt : 
take  away  pride  and  vaineglorie,  and  then  riches  will 
not  hurt.  Non  enim  (sayth  Theophilact)  diuitice  nocent, 
sed  solicitudines  earum :  riches  hurt  not,  but  the  care- 
fulnesse  of  them.  Chrisostome  also  sayth :  Non  est  pauper  t 
non  est,  inquam,  qui  nihil  liabet,  sed  qui  multa  concu- 
piscit :  vicissim,  non  est  diues  qui  multa  possidet,  sed  qui 
nullius  eget}  fyc.  Voluntas  hominum  et  diuitesfaciunt 
etpauperes,  non  pecuniarum,  vel  abundantly  veldefecttis ; 
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  rich  that  hath,  and  enioyeth 
muche  (goodes)  but  hee  that  coueteth  no  other  mannes 
(goodes)  Sec.  The  willes  and  desires  of  menne  maketh 
riche  and  poore,  not  the  want  or  abundance  of  monye. 
Seneca  sayeth  :  Diues  est,  non  qui  magis  habet,  sed  qui 
minus  cupit.  He  is  riche,  not  that  hath  much,  but  that 
coueteth  least.  Therefore,  Saint  Paule  sayth  :  Godly- 


PLAYES,  AND  ENTERLUDES.  49 

nesse  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. 

Youth.  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  minde  herein  alredy  ; 
what  neede  you  to  vrge  me  so  often  to  tell  you  ? 

Youth.  I  will  she  we  you  the  reason  why  I  doe  aske 
you  againe. 

Age.  What  reason  is  there  that  so  moueth  you  to  rei- 
terat  ethis  so  often  ?  Declare  it. 

Youth.  I  haue  often  times  hearde  it  affirmed  at  the 
mouth  of  certain  graue  learned  diuines,  that  it  is  not 
lawfull  for  any  Christian  man  (professing  the  fayth  and 
true  religion  of  Christe  lesu)  to  playe  at  any  game  or 
pastime  at  all. 

Age.  Although  in  this  poynt  I  am  notaltogither  of 
their  iudgement,  yet,  no  doubt,  they  seeme  to  giue  rea- 
sons for  it ;  but  yet  I  must  needes  confesse,  these  reasons 
of  theirs  are  sifted  very  depe  and  very  harde,  and  mar- 
ueylous  precise. 

Youth.  I  pray  you  let  me  heare  what  their  reasons  are, 
that  they  seeme  to  persuade  by. 

Age.  Their  reasons  are  these.  Seing  (say  they)  that 
we  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  play.  And  seeing  (say  they)  that  we  must  for- 
beare  euery  ydle  worde  that  God  rebuketh  vs  for,  yea,  Math.  12,  36 
though  it  be  neither  othe  nor  blaspheming  of  the  name 
of  God,  but  onelye  bicause  it  is  ydle,  and  spoken  to  no 
purpose,  howe  then  (say  they)  can  we  excuse  ourselues  i  Cor.  19,  32 
of  all  the  ydle  time  that  we  spende  in  playing  ?.  We 
must  doe  all  (say  they)  that  we  doe,  be  we  great  or  smell, 


50  AGAINST  DICING,  DAUNCING, 

riche  or  poore,  to  the  glory e  of  God  ;  and  when  we 
playe  can  we  saye  that  therein  we  glorifye  God  ?  Paule, 

Ephe.  5, 16  (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,  now  when  we  are  called  to  the 
glorie  of  God?  It  is  sufficient  for  vs  (sayeth  Saint 
Peter)  that  we  haue  spent  the  time  past  of  this  lyfe  after 
Pet.  4,  3  the  lust  of  the  Gentiles,  walking  in  wantonnesse,  lustes, 
drunkennesse,  in  gluttonie,  drinking^  and  in  abhominable 
idolatries,  to  the  ende  that  the  rest  of  the  time  that  we 
shall  Hue  in  this  fleshe,  we  should  liue  no  more  after  the 
concupiscences  of  men,  but  after  the  will  of  God.  There 
are  so  many  duties  (say  they)  that  God  by  his  worde  re- 
quireth  of  vs,  so  manye  meanes  and  holy  exercises  and 
occupations  to  bestow  ourselues,  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,  instede  of 
bestowing  ourselues  in  holye  exercises  and  better  busi- 
nesses, wee  spende  away  our  time  in  playing,  therefore, 
it  is  intolerable,  and  by  no  meanes  lawfull,  for  any  man 
that  calleth  himselfe  a  Christian  to  play.  There  is  the 
reading  of  the  worde  of  God,  and  other  good  bookes, 
there  is  comforting  the  sicke,  visiting  prisoners,  relieuing 
the  nedy,  and  also  the  occupations  that  ech  man  hath  in 
his  estate  and  particular  calling ;  all  the  whiche,  with 
other  lyke  exercises,  are  expresslye  commaunded  vs  by 

Math.  25,  35,  the  worde  of  God,  and  we  can  scarce  finde  in  our  heartes 

Q/» 

to  doe  anye  of  them,  and  yet  can  we  bestowe  (say  they) 

so  long  time  in  playing.    Certainly,  all  these  things  well 

considered,  we  cannot  perceyue  (say  they)  howe  it  shoulde 

Arab.  lib.  1,  be  seemely  or  lawfull  for  a  Christian  to  lose  any  time,  be 

offic.  cap.  23    jt  neuer  go  \itt\e>  in  play.     Saint  Ambrose  (say  they) 


PLAYES,  AND  ENTERLUDES.  51 

doth  generally   condemne  all  kinde  of  playe,   as    also  Etiam  in 

Psal.  1, 18 
Saint  Chrysostome.  Clmsost.  in 

Youth.  I  promise  you,  they  go  very  neare.  Mat  hom-  6 

Age.  Although  they  do,  yet,  for  my  parte,  I  will  not 
bee  so  straite  or  scrupulous.     For  I  say  with  Saint  Au-  August,  lib.  2 
gustine,  that  it  is  the  part  of  a  wise  man  sometimes  to 
recreate  hirnselfe  and  reioyce  the  minde,  that  he  may  the 
better  away  with,  longer  continue,  and  more  chearefully 
returne  to  his  ordinarie  labour  and  vocation.     S.  Am-  Ambr,  lib.  1 
brose  sayth :  Licet  tnterdum  honesta  ioca,  fyc. ;  honest  °       caP' 
pastimes  are  sometime  lawfull. 

Youth.  I  woulde  very  gladly  heare  your  answeres  to 
their  reasons  which  they  haue  made. 

Age.  My  answere  is  this.  We  must  make  distinction 
betweene  the  ordinarie  things  that  a  Christian  is  bounde 
of  necessitie  to  doe,  and  those  things  which  are  permitted 
and  graunted  him  by  God  for  the  refreshing  and  helping 
of  his  infirmitie,  as  to  ease  him  when  he  is  weary  to 
sleepe  after  labour,  and  to  play  after  long  paine.  Quid 
sayth  :  Quid  caret  alterna  requie  durabile  non  est.  The 
thing  cannot  endure  that  lacketh  rest.  And,  therefore, 
the  holy  scriptures  (which  are  the  rule  of  good  and 
euill)  maketh  mention  of  playing,  and  alloweth  Christians 
so  to  doe.  Zacharie  sayth  :  And  the  streetes  of  the  citie 
shall  be  full  of  boyes  and  girles  playing  in  the  streetes 
thereof.  Also,  when  Saint  Paule  sayth  :  Whether  ye  l  Cor.  10,  31 
eate  or  drinke,  or  whatsoeuer  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  infirmitie, 
as  is  either  eating,  drinking,  or  sleeping,  when  we  haue 
neede  thereof.  And,  as  our  Lorde  lesus  Christ  sa\  ->th,  Marc.  2,  27 

T         a.    R 

that  man  is  made  for  the  glorie  of  God,  and,  therefore,  Math  12,  8 
the  Sabboth  serueth  for  man,  and  not  man  for  the  Sab- 
both.     So  honest  recreation  is  inuented  for  man,  and  for 

E  2 


52  AGAINST  DICING,  DAUNCING, 

his  health,  which  maketh  vs  the  better,  and  more  deuout 
to  serue  God.  Then,  to  playe  at  honest  games  and  pas- 
times is  a  thing  both  indifferent  and  lawfull,  and  such 
as  are  lefte  to  Christian  libertie :  as  Paule  sayth, 
Gala.  12, 13  Brethren,  ye  haue  bene  called  vnto  libertie  ;  onelye  vse 
not  your  libertie  as  occasion  vnto  the  fleshe,  but  by  loue 
serue  one  another,  which  thing  must  be  obserued  in  any 
wise.  Neuerthelesse,  I  confesse,  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  re- 
straine  wearied  nature's  ouertoyled  bodies,  that  they 
neither  might  or  durste  take  some  recreation ;  for,  al- 
though we  ought  to  apply  al  and  euery  our  doings  to  ye 
glory  of  God,  and  edifying  and  helping  of  our  neigh- 
bours, neuerthelesse,  when  we  take  our  honest  recreation 
to  maintaine  and  preserue  our  vigour  and  health,  or  to 
recouer  our  strength,  or  to  refreshe  vp  our  spirites,  that 
we  may  afterwarde  the  more  cherefully  and  freshly  go 
about  that  businesse  that  God  hath  called  vs  vnto,  and 
doe  it  the  better,  the  same  in  the  ende  redoundeth  to 
the  glorie  of  God,  whome  we  shall  by  this  meanes  be 
more  able  and  readye  to  serue,  and  also  to  seeke  our 
neighbours  furtherance  and  profite.  I  doe  not,  then,  for- 
bid 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. 

Youth.  Then,  I  perceiue  by  you  that  honest  recrea- 
ations,  pastimes,  and  playes  are  tollerable  vnto  menne, 
and  that  they  maye  vse  and  frequent  it  without  fault,  or 
offending  God,  or  hurt  to  the  profession  of  a  true,  faith- 
full  Christian. 

Age.  If  it  be,  as  I  haue  sayd,  moderately  taken,  after 
some  weightie  businesse,  to  make  one  more  freshe  and 


PLAYES,   AND  ENTERLUI>ES.  53 

agilite,  to  prosecute  his  good  and  godly  affaires,  and 
lawfull  businesse,  I  saye  to  you  againe,  he  maye  lawfullye 
doe  it ;  yet  I  would  demaunde  one  thing  of  thee,  my 
sonne,  if  thou  wilt  aunswere  me. 

Youth.  That  I  will.     What  is  it?     Let  me  heare. 

Age.  What  weightie  affaires  and  graue  studies  haue  you 
and  your  companions  bene  burthened  withall  ?  Hath  it 
bene  studying  in  your  bookes,  eyther  in  giuing  counsell 
and  advise  for  gouernement  of  common  wealths,  or  else 
in  labouring  and  toyling  in  your  handie  craftes  and  voca- 
tion, for  the  sustentation  and  maintenance  of  your  wiues 
and  familie  at  home,  that  you  should  haue  such  neede 
to  consume  this  whole  night  for  recreation,  pastime,  and 
vaine  playes  ? 

Youth.  I  assure  you,  good  father  Age,  my  studie  is  Luc.  16,  3 
not  diuinitie,  for  I  haue  small  learning,  nor  yet  am  I  anye  ^     '2i  '25 
magistrate  or  labouring  manne,  for  in  no  wise  can  I  Cap.  22, 13 
labour  j  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  God's  holy  worde  to  haue  brought  you  Deut.  6,  7 
J  J  .  Ephes.  6, 7 

vp  (as  S.  Paule  sayth)  in  the  discipline  and  doctrine  of  Eccles.  7,  6 

the  Lorde.  S.  Paule  commendeth  Timothie,  that  he  had  2  Tim>  3> 15 
knowne  the  Scriptures  of  a  childe,  and  commendeth  him 
that  he  hadde  learned  the  faith  that  was  in  him  of  his 
grandmother    Lois  and  his   mother   Ennice ;    whereby  2  Tim.  1,5 
appeareth  their  diligence  in   bringing  vp  Timothie  in 
godly  knowledge,  learning,  and  faithfulnesse  in  religion. 
Solon,  the  lawemaker  among  the  Athenians,  made  a  lawe  Plutarch 
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  neede  soeuer  he  were  in.    Aristotle  was  Aristotle 
demaunded  what  the  learned  differed  from  the  vnlearned, 
answered,  qua  viui  a  mortuis :  as  liuing  men  do  differ 


54  AGAINST  DICING,  DAUNCING, 

Diogenes  fr0m  the  deade.  Therefore  Diogenes  said  well :  Learn- 
ing and  good  letters  to  yong  men  bringeth  sobrietie,  to 
olde  menne  comfort,  to  poore  menne  riches,  to  rich  men 
an  ornament,  &c.  Not  without  iust  cause  did  Chrisos- 
tome  saye,  fathers  are  louing  to  the  bodies  of  their 
children,  but  negligent  and  hateful  to  their  soules  ;  which 

EC.  30,  9,  10  is  the  cause  that  Ecclesiasticus  sayeth  :  If  thou  bring  vp 
thy  sonne  delicately  he  shall  make  thee  afrayd ;  if  thou 
play  with  him  he  shall  bring  thee  to  heauinesse  :  laugh 
not  with  him,  least  thou  be  sorie  with  him,  &c.  And 
where  you  say  you  cannot  labor,  I  tell  you  plainelye,  then 
are  you  not  worthy  to  eate  or  drinke ;  for  he  (sayeth 

^  Thes.  3,  10  Saint  Paule)  that  will  not  labour  ought  not  to  eate  ;  that 
Ephe.  4,  28 

is  to  say,  sayth  a  learned  man,  Nolite  istos  otiosos  alere, 

Math.  Fiacc.    sedjhme  eos  ad  laborem  cogite  :  nourish  not  among  you 

2  Thes.  cap.  3  these  ydle,  loytering  persons,  but  compell  them  with  very 

hunger  to  labour.  Whereby  you  may  learn  y*  none  ought 

to  liue  ydelly,  but  should  be  giuen  to  some  vocation  or 

Ephe.  4,  28      calling  to  get  his  liuing  withall,  that  he  maye  doe  good 

Thorn,  de         vnto  others  also.     Thomas  de  Aquine  sayeth  :  Qui  non 

Aquino  m        habet  exercitium  vet  oMcii*  vel  studii,  vel  lectionis,  peri- 
2  Ines.  cap.  3  •* 

culose  vivunt  otiosi  :  They  that  haue  no  exercise  eyther 

of  office,  studie,  or  reading,  these  liue  daungerously  that 

Eccl.  33, 26      liue  ydellye.  Ecclesiasticus  therefore  saith :  Sende  thy  ser- 

uant  to  labour  that  he  go  not  ydle,  for  ydlenesse  bringeth 

Cato  much  euill.  Cato  sayth  :  Homines  nihil  agenda  discunt 

malem  agere  :  men  in  doing  nothing  but  be  ydle  do  learne 

Genes.  3,  15    to  doe  euill.  Adam  was  put  (by  God)  in  paradise ;  it  is  added, 

~     ,010     ^ua^  ne  might  dresse  it  and  keepe  it,  teaching  vs  that  God 

would  not  haue  man  ydle,  though  as  yet  there  was  no 

neede  to  labour.     Also  God  sayde  vnto  Adam  (after  his 

fall)  In  the  sweate  of  thy  face  thou  shalte  eate  breade. 

Psal.  128, 2     Dauid  sayth  :  Thou  shalte  eate  the  labours  of  thine  owne 

Prou.  10, 13    handes.      Salomon  sayeth  :  A  slouthfull  hande  maketh 

poore,  but  the  hande  of  the  diligent  maketh  riche.   You, 


PLAYES,  AND  ENTERLUDES.  55 

and  such  as  you  are,  esteeme  your  selues  happie  and 
blessed  which  may  liue  in  wealth  and  ydlenesse  j  but  the 
Holy  Ghost  (as  you  haue  heard)  approueth  them  blessed 
yl  liue  of  the  meane  profit  of  their  owne  labours.  So  that 
it  appeareth,  of  all  things  ydlenesse  is  most  to  be  eschewed 
and  auoyded  of  all  men  (especially  of  those  that  professe 
the  gospel  of  Christ)  bicause  it  is  the  fountayne  and 
well  spring  whereout  is  drawne  a  thousande  mischiefes  ; 
for  it  is  the  onely  nourisher  and  mayntainer  of  all  filthi- 
nesse,  as  whoredome,  theft,  murder,  breaking  of  wedlocke, 
periurie,  idolatrie,  poperie,  &c.  vaine  playes,  filthy  pas- 
times, and  drunkenness.  Not  without  cause  did  Eccle-  Eccl.  32,  26 
siasticus  saye,  that  ydleness  bringeth  much  euill  :  Otium 
jfuge  ut  pestem  (sayeth  Bullinger)  :  flee  ydlenesse  as  Bullinger  in 
thou  wouldest  flee  from  the  plague  of  pestilence.  Otium  j 

enim  omne  malum  edocuit  ;  -Idlenesse  teacheth  all  euile  Tbeophfla  in 
•  <•        T»  ^  •     •  1  Tim.  cap.  1 

and  mischiefe.     Bonauenture  sayth  :  Otiosiias  magister  Bonauant.  in 


nuffarum  est,  et  nouerca  virtutum  :  idleness  is  the  mais-      roeitoto 
3  vit.  Christ. 

ter  of  fables  and  lyes,  and  the  stepdame  of  all  vertue. 

So  Ambrose  sayth  :  Periculosa  otia  secura  esse  virtuti  : 
this  secure  ydlenesse  is  most  dangerous  that  can  be  to 
vertue.  Therefore,  my  sonne,  doe  according  to  the  olde 
prouerbe,  Quijfugit  molam,  fugitfarinam. 

Salomon  reproueth  such  ydle  persons  as  you  are  by 
sending  them  to  the  ant,  saying  :  O  sluggarde,  go  to  the  Proue.  6,  6, 
ant,  beholde  hir  wayes  and  be  wyse,  for  she,  hauing  no  Q      ^Q  25 
guyde,  gouernour,  nor  ruler,  prepareth  hir  meate  in  the 
summer,  and  gathereth  hir  foode  in  the  haruest  j  teach- 
ing thereby,  that  if  the  worde  of  God  cannot  instruct  vs, 
yet  we  shoulde  learne  at  the  little  ant  to  labour  and  pro- 
uide  for  our  selues,  and  not  to  burthen  others  :  as  Saint 
Paule  sayth,  If  there  be  any  that  prouideth  not  for  his  1  Tim.  5,  8 
owne,  and  namely  for  them  of  his  householde,  he  denyeth 
the  faith,  and  is  worse  than  an  infidell.  Agayne  he  sayeth  : 
Lette  him  that  stole  steale  no  more,  but  let  him  rather  Ephe.  4,  28 


56  AGAINST  DICING,  DAUNCING, 

labour  and  work  with  his  hands  the  thing  which  is  good, 
that  he  may  haue  to  giue  vnto  him  that  needeth.  Howe 
is  it,  then,  that  man  shameth  not  to  liue  a  trifling  and  an 
ydle  loyterer,  considering  howe  painfully  and  busilye  the 
poore  ant  toyleth  in  the  summer,  gathering  hir  prouision 
and  store  for  the  winter,  and  also  hauing  such  manifest 
precepts  in  holy  scripture  to  instruct  him,  as  you  heare  of 
Saint  Paule  himselfe  ?  Therefore  he  put  that  precepte 
to  avoyde  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  our 
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  ap- 
Math.  Flacc.  poynted,  which  is  good  and  profitable  to  men.  A  learned 
Ephe.  cap.  4  father  sayth  herevpon :  Prohibensprauas  ac  inutiles  artes, 
vt  sunt  histrionum,  prcestigiatorum,  magorum,  astrologi- 
cce,et  alia  omnes  diuinationes,  aliceque  curiosaediuersorum 
generum  :  Forbidding  (by  Paule's  wordes)  euill  and  vn- 
profitable  artes,  as  of  enterludes,  stage  playes,  jugglings 
and  false  sleyghts,  witchcraftes,  speculations,  diuinations, 
or  fortune  tellings,  and  all  other  vayne  and  naughtie  curious 
kynde  of  artes.  Whereby  ye  haue  to  note  with  what 
kinde  of  labour  and  exercise  we  ought  to  get  our  liuings  ; 
for  if  it  bee  by  these,  or  such  like  wayes  and  meanes,  it 
is  most  detestable  and  abhominable  before  God  and  man, 
and  cannot  escape  without  greate  punishment,  vnlesse 
they  repent  and  so  turne  from  their  wickednesse. 

Youth.  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  com- 
manded it,  and  therefore  it  must  be  done ;  he  hath  so 
lob,  5,  7          decreed  it :  as  lob  sayeth,  a  man  is  borne  to  trauel  as 


PLAYES,  AND  ENTERLUDES.  57 

the    sparkes  flee    vpward.      Dauid  sayeth    also  :    Man  Psal.  104,  23 

Act  20  34 
goeth  forth  to  his  worke  and  to  his  labour  vntil  the  even-  Ephe.  4,  28 

ing.     Neyther  are  we  borne  to  ourselues  onely,  but  to  *  C"r-  12^  25 
others  also.     Plato    sayeth  :  Homines   hominum    causa  I  Thes.  4, 12 
esse  generates ;  eche  man  was  borne  and  brought  into  Plato 
this  worlde  for  others  sake,  as  one  man  to  helpe  another. 

Cicero  sayeth:   Non  nobis  solum  nati  sumus,  ortusque  Cic.  1.  lib.  1. 

.  *       de  officns 

nostri  partem  patna  vendicat,  partem  amici,  &c.     wee 

are  not  borne  and  brought  into  this  worlde  to  our  selues 

onely  for  owne  sake,  but  also  for  others,  for  part  of  our 

birth   and  being  our  countrie   doth   chalenge,   and  the 

other  parte  our  parents  and  frendes  doe  require.     For 

otherwise,  homo  homini  lupus  est ;  a  man  is  a  wolfe  Gal.  5,  15 

to  a  man,  that  is,  a  devourer  one  of  another.     Therfore, 

let  vs  labour  diligently  in  good  exercises,  that  we  may 

haue  to  minister  to  the   needy  brethren,    remembring 

alwayes  what  is   sayde  :  It  is  a  blessed  thing  to  giue  Act.  20,  35 

rather  than  to  receyue. 

Thus  you  may  perceuye  throughlye  howe  commendable 
the  labouring  man  is,  and  how  detestable  and  odious  the 
loyterers  and  ydle  persons  are  in  any  common  wealth  : 
Otiosos  et  vagos  solitus  est  appellare  fratres  muscas,  Centurion,  13 
quod  nihil  facientes  boni ;  idlers  and  wanderers  were  1152 
wont  to  be  called  friers  flies,  which  neuer  doe  any  good  : 
teaching  hereby,  that  popishe  friers  were,  and  are,  but 
ydlers  and  loytering  vagabondes,  good  for  nothing,  but 
euen  as  flies  flie  abroade  vpon  all  mennes  meate,  to  fill 
themselues  of  other  mens  trauels,  euen  so  doe  they  ;  for 
they  go  ydelly  a  limiting  abrode,  liuing  vpon  the  sweat 
of  other  mens  trauels.  Against  such  idle  friers  and 
monkes  Saint  Augustine  wrote  a  booke,  reproouing  ear- 
nestly their  ydle,  couetous  life,  &c.  Seneca,  passing  by 
a  certaine  towne  called  Vacia,  he  saw  a  citizen  of  Rome 
ydle  and  loytering,  sayde,  Hie  situs  est  Vacia ;  here 
lieth  or  sitteth  the  filth  and  dung  of  Vacia.  It  was  truly 


58  AGAINST  DICING,  DAUNCING, 

sayde  of  one,  quod  otium  pulvinar  est  Satance ;  that 
idlenesse  is  Sathans  fetherbed  and  pillowe,  that  he  layeth 
all  ydlers  and  loyterers  to  sleepe  vpon.  The  prophet 

Ezec.  16, 49  Ezechiell  sayth,  it  was  one  of  the  sinnes  of  Sodom  for 
which  God  plagued  them,  saying,  This  was  the  iniqui- 
tie  of  thy  sister  Sodom,  pryde,  fullnesse  of  breade,  and 
abundaunce  of  ydlenesse,  was  in  hir,  &c.  Saint  Paule 
also  reproueth  a  sort  of  yong  widowes  which  were  in  his 
time,  and  liued  ydelly,  saying :  Refuse  the  yonger  wi- 
dowes, for  they,  being  ydle,  haue  learned  to  go  about 
from  house  to  house  j  yea,  they  are  not  only  ydle,  but 
also  prattlers  and  busie  bodies,  speaking  things  whiche 
are  not  comely.  Here  may  you  see  what  mischiefes  en- 
sue of  ydlenesse  both  in  men  and  women. 

In  olde  time  (we  reade)  that  there  was  vsually  caried 

Plin.  lib.  8       before  the  mayde,   when  she  shoulde  be  maried,  and 
in    came  to  dwell  m  ner  husbandes  house,  a  distaffe  charged 

11, 12, 13  with  flaxe,  and  a  spyndle  hanging  at  it,  to  the  iutente 
she  might  be  myndefull  to  lyue  by  hir  labour.  Also 
among  the  Romaynes,  when  anye  mayde  shoulde  be 
maried,  it  was  alwayes  solemnized  vpon  the  working 
daye,  to  teach  what  they  must  doe,  &c.  Likewise  they 
were  wont,  in  olde  time,  to  haue  paynted  snayles  in 
their  houses,  to  teache  them  thereby  alwayes  to  keepe 
home  within  their  owne  house,  and  to  see  hir  seruants 

1  Cor.  14,  35  labour  in  their  businesse  duly  and  truly,  for  the  auoyd- 
ing  of  ydlenesse,  the  mother  of  all  other  vices.  Saint 
Hierome  counsayled  the  mayde  Demetrias  to  eschue 
ydlenesse  ;  and,  therefore,  when  she  had  made  an  end  of 
hir  prayers,  he  willed  her  to  go  in  hande  with  wooll  and 
weauing,  that  by  such  change  of  workes  the  dayes  seeme 
not  long.  He  bid  her  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 


PLATES,  AND  ENTERLUDES.  59 

and  fantasies.  A  certaine  woman  of  Lacedemon,  taken 
prisoner  in  warre,  was  asked  what  she  coulde  doe  ?  I  can 
(sayeth  she)  rule  an  house.  So  Aristotle  sayth  that  in 
keeping  of  an  house,  it  is  the  man's  part  to  get,  and  the 
woman's  to  keepe;  but  if  she  be  spending  and  wast- 
full,  prodigall  and  ydle,  Ecclesiasticus  counsayle  must  be  Eccl.  42,  6 
followed,  where  he  sayth  :  Set  a  good  locke  where  an 
euill  wife  is,  and  to  locke  where  manye  handes  are. 
Oliositas  omnium  vitiorum  magistra  atque  origo  est ; 
Idlenesse  (sayeth  Chrysostome)  is  the  mystres  and  begin- 
ning of  all  vice  and  wickednesse.  Cato  sayth  :  Segnitiem 
fugito,  quae  vitce  ignauia  fertur>  Nam  cum  animus  lan- 
guet  consumet  inertia  corpus ;  as  if  he  should  saye,  a 
slothful  and  ydle  life  is  to  be  fled,  for  when  the  mynde  is 
vnlustie,  then  ydlenesse  consumeth  the  bodie. 

Idlenesse,  moste  delectable  to  the  fleshe,  which  deliteth 
aboue  measure  in  sloth,  lithernesse,  ceasing  from  occu- 
pation, sluggishnesse  and  heavinesse  of  mynde,  and  it 
hath  a  desire  to  be  doing  of  nothing,  and  to  be  voyde  of 
all  care  and  businesse.     Y«a,  and  this  remember,  my 
sonne  Youth,  that  filthie  lustes  are  chiefly  nourished  by 
excesse  and  ydlenesse ;  for  thereof  is  the  firebrande  kin- 
dled, and  thereof  is  the  oyle  poured  in  and  ministered 
so  abundantly,  as  not  without  cause  that  learned  father, 
Peter  Martyr,  sayd,  Quamvis  autem  otium  alat  alioqui  P.  Martyr  in 
muUamala,  niliil  tamen  autfacilius  aut  rnagis  alit,  quam  j,^  ^am.  Cap. 
libidinem  :  that  is,  Although  ydlenesse  otherwise  nou-  H 
risheth  many  euils,  notwithstanding  she  nourisheth  no- 
thing more  easie  than  sensualitie  and  vnlawful  luste  (of 
whoredome)  :   therefore  it  was  sayde  of  that  wittie  poet, 

Quceritur  Mgisthus  quare  sitfactus  adulter  ?  Quicj 

In  promptu  causa  est;  desidiosus  erat. 

It  is  asked  wherefore  ^Egisthus 
was  adulter  made  ? 


60  AGAINST  DICING,  DAUNCING, 

The  cause  is  playne,  and  quickly  knowne, 

since  he  with  sloth  was  cladde. 
Youth.  I  perceyue  the  blinde  eateth   many  a  flie ;  for 

lohn,  12,  35  as  Christ  sayth,  He  that  walketh  in  the  darke  knoweth 
not  whither  he  goeth  ;  and  Saint  Paule  sayde  that  hee 
knewe  not  lust  had  bene  sinne,  except  the  law  had 

Rom.  77  sayde,  thou  shalt  not  lust.  Even  so  may  I  say,  that  I 
had  not  knowne  that  idlenesse  had  bene  such  a  detesta- 
ble 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 

Eccl.  33,  25  to  infidelitie,  according  as  Ecclesiasticus  sayth  :  Idlenesse 
bringeth  much  euill ;  and  as  the  saying  of  olde  hath 
bene,  Otia  dant  vitla. 

Age.  It  is  the  waye  and  practise  that  Satan  vseth  to 

Matt.  13,  25  steale  into  our  hearts,  that  he  may  possesse  us:  as  Christ 
sayth,  While  man  slept  there  came  his  enernie  (Satan) 
and  sowed  tares  among  the  wheate,  &c.  As  we  see  in 
King  Dauid ;  when  he  was  young  he  exercised  himselfe 

Psal.  132,  3,  in  preparing  a  house  for  the  Lorde,  and  sayde,  I  will 
not  enter  into  the  tabernacle  of  mine  house,  nor  come 
vppon  my  bed,  nor  suffer  mine  eyes  to  sleepe,  nor  myne 
eyeliddes  to  slumber,  vntil  I  finde  out  a  place  for  the 
Lorde,  an  habitation  for  the  mightie  God  of  Jacob. 
After,  when  he  began  to  be  ydle,  it  is  sayde  in  the  booke 
of  Samuel,  that  Dauid  went  not  uppe  with  Joab,  his 
captaine,  but  sent  him,  and  all  his  seruants  with  him, 

2  Sam.  11, 1,  against  the  Children  of  Ammon,  to  besiege  Rabbath  : 

2'  3  but  (sayth   the   text)   Dauid  remained    in    Jerusalem, 

and  fell  to  lye  ydelly  upon  his  bed  at  noone  or  euening 
tyde,  and  rose  vp  and  walked  vpon  the  roofe  of  his 
palace  ;  and  from  the  roofe  he  saw  Bethsheba,  Uriah  the 
Hittite's  wife,  washing  of  herselfe,  and  she  was  beauti- 
ful to  looke  vpon,  &c. ;  and  Dauid  sent  for  hir,  and  she 
came  vnto  him,  and  he  lay  with  hir,  and  gate  hir  with 


PLAYES,  AND  ENTERLUDES.  61 

childe,  &c.  By  this  example  you  may  see  the  daunger- 
ous  falles  that  God's  children  fall  into  by  this  detestable 
vice  of  ydlenesse.  And,  therefore,  that  old  saying,  by 
you  alledged,  is  most  true,  Otia  dant  vitia  :  idlenesse 
bringeth  and  gathereth  (wheresoeuer  she  entereth)  all 
maner  vices  and  wicked  sinnes.  Ambrose  halh  a  prety  apt 
similitude  to  set  forth  the  nature  of  Satan  vnto  vs,  and 
also  his  sleightes  and  craftie  practises  to  deceyue  vs, 
to  the  ende  we  thereby  may  the  better  auoyde  his 
subtilties. 

Youth.  I  praye  you,  good  father  Age,  declare  it  to 
mee,  that  I  may  learne  somewhat,  thereby  to  auoyde  that 
wicked  enemie. 

Age.  The  similitude  is  of  a  crabbe  and  of  an  oyster, 

as  thus :    The  crab  (sayth  Ambrose)  deliteth  very  much  Ambros  in 

Hexamftron, 
to  eate  of  the  meate  of  oysters ;  but  for  that  they  (oysters)  m,.  5^  cap. 

are  so  strongly  and  well  fenced  with  two  harde  shelles, 
which  he  cannot  breake  by  strength,  therefore  he  way- 
teth  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  wynde,  the  crab  presently  putteth 
a  little  stone  into  the  oyster  as  he  gapeth,  whereby  hee 
cannot  close  or  bring  together  againe  his  shelles  j  then, 
afterwarde  the  crab,  without  daunger,  putteth  in  his 
clawes,  and  deuoureth  the  fleshe  at  his  pleasure.  Even 
so  (sayth  he),  when  men  are  given  to  ydlenesse,  and 
open  their  mindes  vnto  pleasures,  the  deuill  commeth 
and  casteth  into  our  mindes  and  hearts  filthie  cogitations, 
in  such  sort  that  our  shell,  which  before  did  defend  vs, 
cannot  be  drawne  close  together  againe  :  then,  full  easily 
doth  he  deuoure  vs  cleane. 

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


AGAINST  DICING,  DAUNCING, 


Age.  It  shall  be  no  trouble  to  mee ;  saye  on,  in  the 
name  of  God,  what  you  haue  to  demande,  and  I  will 
answere  you,  as  God  shall  give  me  leaue  and  know- 
ledge. 

Youth.  You  have,  heretofore,  mightily  beaten  downe 
all  ydlenesse,  affirming  also  that  God  detesteth  it,  and 
yet  (by  your  pacience)  I  doe  reade  in  the  law,  that  God 
himselfe  commandeth  vs  to  be  ydle,  saying  (in  the 
Exo.  20,  10  fourth  commandment)  The  seventh  day  is  the  Sabbath 
of  the  Lord  thy  God :  in  it  thou  shalt  doe  no  manner  of 
worke,  thou,  nor  thy  sonne,  nor  thy  daughter,  nor  thy 
man-servant,  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  "  idle- 
nesse,"  as  Saint  Augustine  teacheth  you,  saying,  Est 
otium  desidice,  et  otium  cogitationis :  that  is,  there  is 
ydlenesse  of  sitting  still,  and  there  is  ydlenesse  of  medi- 
tations. Verye  well  noted  was  it  also  of  Brentius,  say- 
ing :  Est  otium  ignavum  quo  inertes  parant  se  non  ad 
negotia,  sed  ad  delicias  et  voluptates  :  est  otium  honestum 
et  necessarium,  quo  boni  viri  reddunt  se  aptiores  ad 
negotia,  et  vocationes  suas  sectandas.  Tale  otium  non 
solum  suasit,sed  mandauit  Deus  in  lege,  dum  instituit  sab~ 
batum,  et  jubet  in  eo  non  hominem  tantum,  verum  etiam 
juuenca  quiescere.  Otiemur  non  ad  luxum,  quod  impii 
et  ignavi  solent,  sed  ad  pietatem,  fyc.  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  necessarie  ydle- 
nesse, whereby  good  men  are  made  more  apte  and  ready 
to  doe  their  labors  and  vocations  wherevnto  they  are 
called.  This  kynde  of  ydlenesse  God  doth  not  onely 
persuade,  but  also  commandeth  it  in  his  lawe ;  in  that 
he  appoynted  the  Sabbath  day,  and  commaunded  that  in 


August,  de 
vera  religio- 
ne,  cap.  35 


Brentius  in 
Luc.  cap.  . 
Homil.  85 


PLAYES,  AND  ENTERLUDES.  63 

it,  not  onely  manne  shoulde  rest,  but  the  beasts  also. 
Let  vs  then  be  ydle,  not  for  carnall  pleasures,  as  the 
wicked  and  vngodly  are  wonte,  but  for  godlynesse  and 

vertue's  sake,  &c.     Maister  Bullinger  also  sayeth  :  Sab-  Bullinger  in 

x  .       .  lerom.  ca.  17 

batum  a  Deo  mstitutum  est,  non  propter  otium  per  se : 

otium  enim  Deus  nuspiam  per  se  approbat ;  proinde 
otium  Sabbati  commendatur  propter  aliud,  nimirum 
propter  diligens  religionis  studium  ;  ideo  enim  ferwn- 
dum  prceclpitur  a  laboribus  manuriis,  ut  hoc  totum  tern- 
pus  impendamus  exercitio  religionis.  That  is :  The 
Sabboth  day  was  appointed  of  God  not  for  idlenesse  sim- 
plye  :  idlenesse  of  itselfe  is  no  where  allowed  of  God ; 
therefore,  the  ydlenesse  of  the  Sabboth  day  was  com- 
mended for  another  purpose,  that  is  for  the  studie  and 
diligent  desire  of  religion.  Therefore,  he  commaunded  to 
rest  from  our  handie  labors,  that  we  might  bestow  all 
that  time  in  the  exercise  of  religion.  It  is  likewise  in 
the  very  same  commaundement  sayde,  that  God  rested  the  EXO.  20, 11 
seuenth  day,  &c.  Shall  we  conclude,  with  the  heretikes, 
that  God  sitteth  ydly  in  heaven,  and  hath  no  care  of  his. 
creatures  by  his  heavenly  prouidence,  nowe  he  hath  once 
created  them?  (God  forbid).  This  rest  of  God  (as  the 
scripture  testifieth)  was  a  creatione,  sed  non  a  guberna- 
tione,  it  was  from  creating,  but  not  from  governing  and 
ordering  them ;  for  he  doth  alwayes  by  his  power  sus- 
taine  them,  by  his  prouidence  gouerne  and  rule  them, 
and  by  his  goodnesse  nourishe  them.  Wee  must  reste, 
therefore,  from  handie  and  bodily  workes,  but  we  must 
not  cease  from  such  workes  as  pertaine  vnto  the  true 
worshipping  of  God.  This  seruice  among  the  fathers 
was  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  ga-  Acteg  ^  2g 
thering  for  the  poore  and  indigent.  Fourthly — in  visit-  1  Cor.  16,  2 


64  AGAINST  DICING,  DAUNCING, 

ing  and  distributing  to  the  poore,  and  making  of  peace 
and  vnitie  among  neighbours,  where  any  controuersie 
was. 

Youth.  Then,  I  perceyue  we  must  refrayne  from  other 
labors  vpon  the  Sabboth  (except  those  which  you  haue 
specified)  ;  and  so  of  necessitie  we  ought  not  to  vse  any 
labor  or  worke,  what  neede  or  necessitie  soeuer  there 
should  be. 
Matt.  12,  8  -Age'  You  must  note  that  the  Sabboth  was  made  for 

Luc.  6,  6         man,  and  not  man  for  the  Sabboth  :  and  therefore  is  the 
Marc.  3,  1 

sonne   of  man  lorde  ouer  the  Sabboth.     The  Sabboth 

was  instituted  of  God  to  conserue  man,  and  not  to  de- 
stroy man ;  and  therefore  the  Sabboth  is  to  be  dispensed 
withall  as  often  as  it  shall  be  through  our  necessitie, 
safetie,  or  health,  so  required.  Of  the  which  thing  our 
Luc.  6,  9  Sauiour  Christ  disputeth  in  Mathew  and  Luke,  for  in 
such  things  the  libertie  of  the  Christians  doth  consist. 

And  whereas  the   Priests  and  Leuites  were   exercised 
rCotn.  14,  o 

openly  in  slaying  of  beastes  in  the  Temple,  scumming, 
Num.  28,  9      seething,  and  burning  them,  prepared  for  their  sacrifices, 
and  were  not  counted  guiltie  of  the  breache  of  the  Sab- 
both daye,  in  lyke  sorte  it  shall  be  lawfull  to  prepare 
Mat.  12,  5       meate  for  our  neede  on  the  Sabboth  day,  and  to  feede 
lMacha.2,      the  body.     Mattathius  thought  it  had  not  bene  lawfull 
to  fight  vpon  the  Sabboth  day ;  but  when  he  considered 
the  ende  of  the  Sabboth,  howe  it  was  ordeyned  to  pre- 
serue,  and  not  to  destroye,  willed  all  men  to  make  battel 
vpon  the  Sabboth  day,  bicause  they  might  not  die  all  of 
them  as  their  brethren  did,  which  were  murthered  by 
Luc.  6,  9         their  enemies.    So  is  it  lawfull  vpon  the  Sabboth  daye  to 
Math.  12,  11  heale  the  sicke,  to  visit  the  sicke  and  prisoners,  to  suc- 
cour the  needy,  to  fight  in  defence,  that  we  may  preserve 
the  creature  of  God.     If  it  bee  lawfull  (as  Christ  sayth) 
to  drawe  a  beast  out  of  a  ditch  or  myre,  to  saue  a  horse 
that  is  ready  to  fall,  or  a  burning,  or  to  moore  a  ship 


PLAYES,  AND  ENTERLUDES.  65 

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  vt- 
terly  destroyed  ? 

Youth.  If  it  be  so  as  you  haue  sayd,  why  then  did 

Moses  and  Aaron  commaunde  the  congregation  to  stone  Num.  15,  32, 

^^  ^r 
to  death  that  man,  that  was  founde  gathering  stickes  £x'0  3^  13^ 

vpon  the  Sabboth  day  ?     And  why  doth  God  threaten  14 

such  plagues  on  those,  that  carie  any  burthen  on  the  lere.  17,  21 

Sabboth  day  ? 

Age.  In  that  he  was  stoned  to  death  was  not  simply 
for  gathering  of  stickes,  or  that  he  did  this  of  necessitie, 
or  of  ignorance  or  simplicitie  (as  some  suppose)  but  for 
that  he  did  it  of  set  purpose,  contumeliously,  obstinately, 
and  stubbornely  didde  breake  and  violate  this  commaunde- 
ment  of  God  ;  or,  as  it  were,  in  spite  of  Moses,  God's  ma- 
gistrate, woulde  doe  this  in  the  open  face  of  all  people, 

teaching  others  (by  his  example)  to  do  the  like  :  therefore  Num.  15,  24 

27 

Moses  commaunded  to  stone  him  to  death  according  to 

the  la  we.     For  if  he  had  done  it  of  ignorance,  necessitie, 

and  simplicitie,  then  shoulde  not  he  haue  died  (as  it  is 

expressed  in  the  very  same  chapter),  but  certaine  burnt 

offerings  had  bene  offered  to  the  Lorde  for  him,  &c. 

But  (sayeth  the  lawe)  if  anye  person  doeth  presumptu-   Leui.  4,  27 

ously  despise  the  worde  of  God,  and  breake  his  com- 

maundements,  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  Lyrah  supposeth  this  man  was  first  kept  in  Lyra,  in 


prison,  vntill  it  was  tryed  out  whether  he  did  it  contemptu-       Qio^'dj  ' 
ously  or  ignorantly.     And  for  that  God  sayth,  He  that  Exod.  31,  14 
defileth  the   Sabboth   shall    die  the  death,   &c.    it  was 
repeated  of  God  for  a  speciall  poynte.  teaching  hereby 


66  AGAINST  DICING,  DAUNCING, 

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  our  neighbors.  Also  by  this 
example  we  see  the  authoritie  of  the  magistrate,  howe  it 
Caluinusin  is,  not  onely  to  punish  matters  and  faultes  committed 
against  the  second  table,  but  also  for  faultes  and  trespasses 
committed  against  the  first  table,  for  matters  touching  reli- 

Au^ust.  con-    gion.  So  S.  Augustine  sayth:  In  hocreges,  sicut  eia  diui- 
tra  Crescen.         .,  .    . .      ^  ... 

nitus  proec^p^turDeoserulunt  in  quantum  reges  sum,  si  in 

suo  regno  bona  iubeant,  mala  prohibeant,  non  solum  quaz 
pertinent  ad  humanam  societatem,  verum  etiam  quce  ad 
diuinam  religionem  :  that  is :  In  this  kings,  as  it  is  coin- 
maunded  them  of  God,  doe  serue  God  as  kings,  if  in  their 
kingdome  they  commaunde  good  things,  and  forbid  euill 
things,  not  only  those  things  which  pertayne  to  humaine 
Dani.  3  29      societie,  but  also  to  all  godly  religion.     Some  read  of 
Nabuchodonozor,  howe  he  serued  God,  when  he  forbad  by 
a  terrible  law  all  men  dwelling  in  his  kingdome  from  blas- 
2  Reg.  18,4     pheming  God.     So  likewise  we  may  reade  of  that  godly 
king  Ezechias,  how  he  destroyed  the  temple  of  the  idols, 
&c.    Whereby  we  see,  that  princes  may  lawfully  deale  in 
Deute.  13, 5     matters  of  religion,  and  also  may  lawfully  put  to  death 
open  and  obstinate  papistes,  and  heretikes,  that  holde  any 
false  doctrine,  manifestly  against  the  worde  and  corn- 
Mat.  13,  30      maundement  of  God.     Whereas  Christ  sayth  :  Let  both 
the  tares  and  wheate  grow  togither  vntill  the  haruest, 
B.ezf\d?  Pu"     &c.,  appertayneth  nothing  vnto  the  magistrate,  but  vnto 
lere  17  22      ^e  minister  onely,  &c.     As  for  the  place  of  leremie,  you 
shall  note,  that  he  goeth  aboute  to  shewe  the  lewes  the 
right  keeping  of  the  lawe ;  for  by  naming  the  Sabboth 
day  he  comprehendeth  the  thing  that  is  thereby  signified, 
for  if  they  transgressed  in  the  ceremonie,  they  must  needes 
be  culpable  of  the  rest,  which  is  meditating,  the  spiritual 


PLAYES,  AND  ENTERLUDES.  67 

Sabboth  or  rest,  hearing  of  God's  worde,  and  resting  from 

worldly  trauells ;     and  doth   also   declare  that  by  the 

breaking  of  this  one  commaunderaent  he  maketh  them 

transgressors  of  the  whole  lawe,  forasmuch  as  the  first 

and  seconde  table  are  therein  contayned ;   that  is,  as 

I  haue  sayde  before,  fayth  towardes  God  and  charitie 

towardes  our  neighbors ;  and  not  for  our  owne  fantasie,  Nehe.  13, 15 

gaine,  and  pleasure  we  shoulde  goe  about  our  owne  busi- 

nesse,  and  leaue  our  duty  towards  God,  and  giue  our 

selues  to  all  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  works  and  spirituall  meditations;   Nehe  8, 1,2, 

for  if  we  doe  but  rest  (in  the  Sabboth  day)  from  the     '   ' 

workes  of  the  bodie,  then  do  we  take  ye  like  rest  as  beasts 

do,  and  not  as  the  faithfull  doe.     Saint  Hierome  to  this  Hieronym. 

sayth,    Non  sufficit  a  malls  esse  otiosum,  si  quisfuerit  a     pist'   ' 

bonis  otiosus :  it  is  not  ynouth  for  man  to  rest  and  cease 

from  euill  things,  if  a  man  be  ydle  from  good  things. 

Likewise  Saint  Augustine  sayth :  Quod  in  otio  non  debet 

esse  iners  vacatio,  sed  aut  inquisitio  veritatis,  aut  inuen- 

tio :  that  is ;  in  ydlenesse  sluggish  rest  ought  to  be  away, 

and  when  he  is  at  rest  there  ought  to  be  either  inquisition 

of  the  truth,  or  inuention  of  the  same. 

Youth.  What  doth  this  worde  Sabboth  signifie  ? 

Age.  It  signifieth  in  Hebrue  quietnesse  or  rest. 

Youth.  Howe  many  Sabboths  are  there  ? 

Age.  Three.     The  first  is  corporall,  to  cease  from  our 
bodily  labours :    seconde  is  spirituall,  to  cease  from  our 
sinne :   thirde  is  heauenly,  that  is,  after  this  our  pil- 
grimage and  ende  of  our  life,  we  shall  keepe  our  Sabboth  Esay.  66,  23 
and  rest  in  heauen  with  lesus  Christ  for  euer  and  euer.     Reue.  14, 13 

Youth.  You  haue  thoroughly  satisfied  me  in  this  point ;  ca'     '   '  ' 5 
I  thank  you,  good  father,  for  it.    Yet  I  pray  you,  let  me 
vnderstand  what  Christ  meaneth  by  saying  in  S.  Mathewe  Mat.  12,  36 


68 


AGAINST  DICING,  DAUNCING, 


Hieron.  in 
Math.  12 


Bulling,  in 
Math.  12 

Muscul.  in 
Math  12 


Psal.  139,4 


Psal.  141,3 

1  Cor.  15,33 
Ephe.5,3,4 


Collo.  4,  6 
Ephe.  4,  29 


Collo.  3, 17 


that  of  euerye  ydle  worde  that  men  shall  speake,  they 
shall  giue  account  thereof  at  the  daye  of  Judgement. 

-Age.  That  is  a  sharpe  saying  and  a  true  :  if  wee  shall 
giue  account  for  euery  ydle  worde  (O  Lorde,  be  mercifull 
to  vs)  what  shall  we  doe,  then,  for  our  ydle  and  sinnefull 
workes  f  By  these  ydle  wordes  Saint  Hierome  vnder- 
standeth  all  that  is  spoken  without  profite  to  the  hearers, 
letting  passe  good  and  gracious  talke,  and  speake  of  fri- 
uolous  vaine  things,  full  of  scurrilitie,  and  baudrie,  &c. 
Maister  Bullinger  sayth :  Hereby  is  forbidden  all  lyes, 
vanities,  and  whatsoeuer  springeth  of  the  affections  of  the 
fleshe.  Maister  Musculus  sayeth,  that  Christ  hereby 
declareth,  that  we  shall  not  giue  accountes  to  God  onely 
for  deedes,  but  also  for  wicked  wordes ;  not  onely  for 
vaine  wordes,  but  for  ydle  words.  If  for  ydle  wordes, 
what  for  hurtfull  wordes  ?  what  for  lyings  ?  what  for 
slaunderings  ?  what  for  cursings  ?  what  for  ieastings 
and  maskings,  what  for  periuries  shall  be  done  here- 
after to  those  at  the  daye  of  iudgement  ?  Wee  see 
hereby,  that  there  is  not  a  worde  in  our  tongue  but 
the  Lorde  knoweth  them  wholy  altogither.  Not  with- 
out great  cause,  therefore,  did  Dauid  pray  vnto  the  Lorde, 
that  he  would  set  a  watch  before  his  mouth,  to  keepe  the 
doore  of  his  lippes ;  bicause  (sayeth  Paule)  euill  speak- 
ings corrupt  good  maners.  Saint  Paule  sayth,  that  for- 
nication and  all  vncleannesse,  or  couetousnes  must  not  be 
once  named  among  vs,  as  it  becommeth  saints.  Neither 
filthinesse,  neither  foolish  talking,  neither  ieasting,  which 
are  things  not  comelye,  but  rather  giuing  of  thanks  :  let 
your  speach  be  gracious  alwayes,  poudred  with  salt.  He 
sayth  also  :  Let  no  corrupt  communication  proceede  out 
of  your  mouthes,  but  which  is  good  to  the  vse  of  edifying, 
that  it  may  minister  grace  to  the  hearers.  In  fine,  there- 
fore, he  concludeth  to  the  Colossians  thus  :  Whatsoeuer 
ye  shall  doe  in  worde  or  deede,  doe  all  in  the  name  of  the 
Lorde  Jesus,  giuing  thanks  to  God,  euen  the  Father,  by 


PLAYES,  AND  ENTERLUDES,  69 

him.  0  quam  sanctum  est  os,  vnde  semper  ccelestia  erum-  August,  ad 

punt  eloquia !     O  (sayeth  Augustine)   howe  holy  is  that  ^atres  m 

mouth,  whereout  commeth  alwayes  heauenlye  speaches  ! 

Let  them  take  heede,  therefore,  which  speake  what  they 

list,  saying  with  the  wicked  in  the  Psalme,  With  our  Psal.  12,  4 

tongue  we  will  preuayle,  our  lippes  are  our  owne  ;  who  is 

Lorde  ouer  vs  ?     But  (sayth  the  prophet)  the  Lorde  will 

cut  off  all  flattering  lippes,  and  the  tongue  that  speaketh 

proud  things.    Dauid  asketh,  what  the  deceitfull  tongue  Psal.  120,  3 
i-          i  i  •         i />   o  ii>  -i     -i  •      *>    lam.  3, 5, 6, 7 

bringeth  vnto  mmselfe  ?  or  what  doth  it  auayle  him  ?  prou.  ig,  21 

Salomon  sayeth,  that  life  and  death  are  in  the  power  of  Ecc-  5}  14> 15 

the  tongue,  and  they  that  loue  it  shall  eate  the  fruite 

thereof. 

Youth.  Is  it  not  lawfull,  then,  to  vse  any  kind  of 
i  easting  or  mery  talke,  when  companies  are  gathered  to- 
gither,  to  make  them  merie  withall  ? 

Age.  Yes ;  so  that  your  talke  and  ieasing  be  not  to  the  Collo.  3, 17 
disglorie  of  God's  name,  or  hurt  to  your  neighbour,  you 
rnaye.     For  there  are  diuers  examples  in  the  scriptures 
of  pleasant  talke,  which  is  also  godlye,  as  Eliah  ieasted 
with  Baal's  prophetes,  saying  :  Crie  loude,  for  he  (mean-  1  Reg.  18,27 
1ng  Baall,  the  Idoll)  is  a  god  :  eyther  he  talketh,  or  pur-  12 

sueth  his  enimies,  or  is  in  his  iourney,  or  it  may  be  that  ^f  ™c>  *\>  ^' 

14,  1O,  lo, 

he  sleepeth,  and  must  be  awaked,  &c.     When  honest  17, 18, 19, 

20 

iesting  (to  good  honest  endes)  be  vsed,  it  is  tollerable. 
Therefore,  Paule   sayeth,  not   simplye    (ieasting),   but         r'     ' 
addeth,  whiche  are  things  not  comely,  meaning  ieasting 
that  is  full  of  scurrilitie  and  filthinesse. 

Youth.  Well,  let  this  passe,  and  let  vs  come  againe  to 
our  talke  that  we  had  before ;  which  was,  that  you  went 
about  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  con- 
trarie  what  you  lyst. 


70  AGAINST  DICING,  DAUNCING, 

Prou.  21, 17        -Age.  Salomon  sayeth,  he  that  loueth  pastimes  shall 

Eccle.  10  18  be  a  poore  man,  &c.  Agaynehe  sayth  :  By  slothfulnesse 
the  roofe  of  the  house  goeth  to  decay,  and  by  the  ydlenesse 
of  the  handes  the  house  droppeth  through.  Againe ;  a 

Prou.  10,  4      diligent  hande  maketh  riche,  but  a  slothfull  hande  maketh 

Prou.  12,  11  poore.  He  that  tilleth  his  lande  shall  be  satisfied  with 
breade,  but  he  that  followeth  the  ydle  is  destitute  of  de- 
fence, &c. 

Math.  6,  25,  Youth.  And  it  please  you,  sir,  Christ  biddeth  vs  not 
to  bee  carefull  for  our  Hues,  what  we  shall  eate  and 
drinke,  and  sayeth  that  the  lillies  of  the  fielde  labour  not, 
neyther  spinne,  yet  Salomon  was  neuer  arrayed  like  vnto 
them  :  and  also  that  the  birdes  do  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 

1  Pet.  5  7  selfe,  the  day  hath  inough  with  his  owne  griefe,  &c.  By 
this  I  doe  gather,  that  labour  is  not  so  necessarie,  or  that 
wee  shoulde  haue  any  care,  but  to  cast  all  our  care  vpon 
the  Lord,  for  he  careth  for  vs ;  and,  therefore,  what 
neede  we  to  labour  ? 

Age.  Christ  doth  not  here  clerely  forbidde  all  kinde 
of  care,  but  onely  that  which  commeth  of  a  diffidence  and 
mystruste  in  God's  prouidence.  You  must  consider  that 
there  are  two  sortes  of  cares.  First  is  that  which  is 
ioyned  with  fayth,  by  honest  labour  to  prouide  for  his 

1  Tim.  5,  8  familie  things  honest  and  necessarie  ;  for  otherwise 
(sayeth  Saint  Paule)  he  denieth  the  fayth,  and  is  worse 
than  an  infidell.  The  seconde  is  that  which  riseth  of 
doubt  or  despayre,  or  of  an  epicuriall  care  and  mistrust 
in  the  Lorde,  and  this  kynde  of  care  is  here  by  Christ 
reproued.  For  Christ's  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  Hue  in  time  to  come.  Arid 
here  you  must  note  and  marke  that  Christ  our  Sauiour 


PLAYES,  AND  ENTERLUDES.  71 

doth  not  say,  labour  not  for  meate  and  drinke,  but  be 

not  carefull  (sayth  he)  :  he  doth  not  prohibit  or  forbid 

labour,  but  heathenishe  and  an  epicureall  carefulnesse  : 

Verum  increment-urn  Dei  non  datur  otiosis,  sed  operanti-  Musculus  in 

bus,  ac  seminantibus  :  God  giueth  not  increase  to  ydlers,  Gene.  caP- 26 

but  to  them  that  worke  and  sowe,  &c.     So  Saint  Paule 

sayth  :   Vnusquisque  manibus  suis  laboret,  vt  habeat  et  \  Thes.  4  11 

vnde  det  necessitatem  indigenti,  &c.     Let  euery  manne  *2 

2*  J.  IiGSi  o»  \  2t 

labour  and  worke  with  his  hands,  that  hee  raaye  haue 
wherewithall  to  giue  them  that  suffer  neede.     And  if 
your  reason  did  holde  true,  then  we  should  neede  neuer 
to  pray  for  our  necessities ;  for  that  Christ  sayth,  your 
heauenlye  father  knoweth  what  neede  we  have  before  we 
aske.     Againe,  be  not  carefull  what  you  shall  eate  or  Math  g  g 
drinke,  &c.  shall  we  therefore  conclude  herevpon  that  Math.  6,  32 
we  must  not  pray,  or  care  little  or  nothing  what  we  eate 
or  drinke,  whether  it  bee  poyson,  carrion,  or  anye  vn- 
wholesome  thing.     No  man  is  so  foolishe,  I  trowe,  so  to 
doe ;  and  as  for  the  birdes  that  doe  not  sowe  or  reape, 
and  the  lillies  that  labour  not,  neyther  spinne,  &c.,  al- 
though I  may  say  to  you,  legibus  enim  viuimus,  non 
exemplis — wee  Hue  by  lawes,  and  not  by  examples — yet 
S.  Augustine  shall   answere  you   in   this   point   (who, 
hauing  iust  occasion  to  reproue  certain  ydle  monkes  that 
were  in   his  dayes,  which  would  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  altogether  ydle  from  any  labour  or 
good   exercise  of  their   bodies,   or  handy  occupations, 
learning  thereby  to  liue,  like  the  ydle  durable  bee  in  the 
hyue,  vpon  the  sweate  and  trauels  of  other  mennes  la- 
bours) :  Si  vultis  (inquit)  imitari  volucres  et  lilia,  cur 
IICKC  quoque  ilia  non  imitamini  ?     Lilia  non  comedunt 
aut  bibunt :  aues  non  recondunt  in  crastinum,  neque  con- 
gregant in  apothecas,  neque  molunt  et  coquunt :  at  vos 


72  AGAINST  DICING,  DAUNCING, 

editis  et  bibitis,  et  studiose  reconditis :  that  is ;  If  you  will 
imitate  and  followe  the  example  of  the  byrdes  and  lillies 
(not  to  labour)  wherefore  doe  ye  not  also  imitate  them 
also  in  this  poynte  ?  the  lillies  neyther  eate  nor  drinke ; 
the  birdes  doe  not  lay  vppe  against  the  morowe,  neither 
gather  togither  into  the  sellars,  neither  doe  they  grinde 
corne,  seeth  or  boyle  meate  ;  yet  you  do  eate  and  drinke, 
and  are  carefull  and  diligent  to  lay  vp  in  store,  you  do 
grynde  corne,  and  seeth  and  boyle  meate  (for  your  vse) : 
Ibidem.  hoc  enim  aues  non  faciunt ;  this  the  birdes  (and  lilies) 

Chrisost.  in      d°e  not,  sayth  Augustine.     S.  Chrysostome  sayth  :  Non 

Math,  cap.  6,  dixiL  nolite  laborare.  sed  nolite  sollcltl  esse :  ergo  sol- 
honnl.  15 

llcltl  esse  vetamur,  Idborare  autem  iubemur.     Sic  enim 

Dominus,  loquens  ad  Adam,  non  dlxlt  cum  solllcitudine 
fades  tibi  panem,  sed  cum  labore  et  sudore  faciei  tuoe : 
ergo  non  solicitudinibus  spirit  ualibus,  sed  laboribus  cor- 
porallbus  acqulrendus  est  panis :  slcut  laborantibus  enim 
pro  prcemlo  dlllgentlas,  Deo  prcestante,  panis  dbundat ; 
sic  dormlentlbus  et  negligentlbus,  pro  paena  negligently 
Deo  faciente,  subducitnr,  &c. ;  that  is:  The  Lorde  did 
not  say  labour  not,  but  be  ye  not  carefull :  therefore  we 
are  forbidden  to  be  carefull,  but  we  are  commaunded  to 
labour.  So  the  Lorde  sayde  unto  Adam ;  he  sayde  not  to 
him,  with  carefulnesse  thou  shall  get  thy  breade,  but 
2  Tim.  2  6  with  the  labour  and  sweate  of  thy  face.  Therefore,  not 
with  spirituall  carefulnesse,  but  with  corporall  labours, 
our  breade  is  to  be  gotten  :  as  to  the  labourers,  for  the 
rewarde  of  their  diligence  (by  the  blessing  and  helpe  of 
God),  their  breade  increaseth ;  so  to  the  slothfull  and 
negligent,  for  the  punishment  of  their  slothfulnesse  and 
ydlenesse,  God  sendeth  them  penurie  and  want,  &c. 
2  Pet.  2,  13  Nowe,  my  sonne,  you  haue  hearde,  by  God's  worde  and 
Prou.  12, 11  the  ancient  fathers,  what  you  ought  to  doe;  therefore, 
learne  you  firste  to  seeke  the  kingdome  of  God  and  his 
righteousnesse,  and  all  these  other  things  shall  be  mi- 


PLAYES,  AND  ENTERLUDES.  73 

nistred  vnto  you  :  that  is,  applye  the  hearing  of  God's  Math.  6,  33 
worde,  and  amende  your  life,  for  God  of  his  owne  will  2  34,  5'     ' 
begat  vs  with  the  worde  of  truth,  that  we  should  be  the  lames,  1,  18 
first  fruites  of  his  creatures  :  and  also  to  learne  to  walke 
in  that  vocation  wherevnto  everye  man  is  called,  as  God  Rom.  12,  7,  8, 
maye  bee  glorified,  the  poore  members  of  Christe  com-   j  p1^'  2'  12 
forted,  and  oure  selues  saued.  Lu.  1,  74,  75 

Youth.  By  this  your  long  discourse  against  ydlenesse, 
it  seemeth  to  mee  that  you  doe  condemne  hereby  all 
princes,  noblemen,  magistrates,  preachers,  scholemais- 
ters,  &c.  ;  for  they  labor  not,  nor  haue  any  handiecraft 
to  get  their  liuing  withall. 

Age.  You  must  note  that  there  are  two  sortes  of  la-  • 

bours  :  one  is  of  the  mynde  and  wit  ;  the  other  of  the  Ro.  13,  1,  2, 

o 

hands  and  body.     And    so    the   prince,  rulers,   magis-  i'cor  12  28 

trates,  preachers,  counsaylers,  &c.,  in  their  vocation  and  Ephe.  4,  28 

calling,  laboureth    (with  great  studie  and  Industrie  of  7,  g  ' 

mynde  and  wytte)  for  the  promoting  of  God's  glorie,  the  j  ^pr.  12/  ^ 

good  gouernement  and  state  of  the  commonwealth,  teach-  Actes  2,  28 

ing  and  preaching  to  the  ignorant  people,  to  keepe  men  ^  rp?m'  g  j« 
in  peace  and  tranquillitie  :  for  you  must  not  thinke  that 
they  labour  not,  which  doe  not  labour  at  the  plowe,  cart, 

or  otherwise  with  their  hands  ;  for  the  eternall  God  hath  Eccle.  17,  15 

appoynted  and  diuided  his  church  militant,  for  these  |  ^'  ~  j  * 

foresayde   causes  into   foure  partes  :    first,  into  princi-  1  Tim.  2,  2 


palitie  ;  seconde,  into  nobilitie  ;  thirde,  into  pastoralitie  ;    j  ^-       fa  28 
fourthly,  into  vulgaritie  :  so  that  euery  member  hath  his  EC.  38,32,34 
office  and  calling,  not  to  be  ydle,  but  alwayes  diligent 
and  laboursome  in  their  vocations  accordingly  :  there- 
fore, whatsoeur  the  diuersitie  is,  yet  the  profit  is  com- 
mon, and  serveth  to  the  edification  of  the  church.     So 
that  it  appeareth,  it  is  no  small  carke  and  care  that 
princes,  rulers,  pastors,  &c.,  haue  and  take,  continuallye 
watching  when  others  sleepe,  according  to  this  saying, 


AGAINST  DICING,  DAUNCING, 


luuenal 


Eccl.  4,  20 


Judge,  6,  11 
Act.  20,  34 
loh.  21,  2 
1  Thes.  1,  9 


Eccle.  22,  2 
Cap.  33,  26 


Alexander, 
part  2,  quest. 
126,  mem.  2. 


decet  integram  noctem  dormire  regentem — 
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  got- 
ten any  vacant  or  leysure  time,  eyther  from  holy  ser- 
uice,  or  from  ciuill  matters,)  they  spent  all  that  leysure 
time,  eyther  about  husbandrie  or  about  the  arte  of  a 
shephearde  :  for  they  woulde  not  consume  the  time  away 
in  ydlenesse,  sumptuousnesse,  gluttonie,  drunkennesse, 
and  vayne  pastimes  and  playes.     And  this  shall  we  not 
only  see  in  Abraham,  Isaac,  lacob,  Gideon,  &c.,  and 
other  holy  fathers  and  apostles  of  Christ  lesu,  &c.j  but 
also  it  manifestlye  appeareth  by  the  Romaine  hystories, 
wherein  appeareth,  that  Curius  and  Seranus,  and  such 
like,  were  elected  chiefe  magistrates,  when  they  were  in 
the  fieldes  at  plough,  tilling  the  grounde.     It  is  also 
written  that  Xerxes,  king  of  Persia,  in  vacant  time  from 
the  affayres  of  his  realme,  he,  with  his  owne  handes, 
would  plant  innumerable  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 ;    for,  as  the  wyse  man  sayth  : 
A  slothfull  man  is  to  be  compared  to  the  dung  of  oxen, 
&c. :  for  ydlenesse  bringeth  much  euill. 

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

Age.  Idlenesse  is  a  wicked  will,  giuen  to  rest  and 
slothfulnesse  from  all  right,  necessarie,  godly,  and  pro- 
fitable works,  &c.  Also,  ydlenesse  is  not  onely  of  the 
bodie  or  mynde  to  cease  from  labour,  but  especially  an 
omission,  or  letting  passe  negligentlye  all  honest  exer- 
cises ;  for  no  day  ought  to  be  passed  ouer  without  some 
good  profitable  exercises,  to  the  prayse  of  God's  glorious 


PLAYES,  AND  ENTERLUDES.  75 

name,  to  our  brethren's  profite,  and  to  our  selues  com- 
moditie  and  learning. 

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

Age.  Yes;  there  hath  bene  lawes  and  punishment  Alexand. 
from  time  to  time  appointed  and  ordeined  for  such.  "" 
Alexander  the  emperour  sayth :  Forasmuch  as  ydlenesse, 
that  is  to  say,  (sayth  he,)  ceasing  from  necessarie  occu- 
pations or  studies,  is  the  sinke  which  receyueth  all  the 
stinking  chanels  of  vice,  which  once  being  brymfull 
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  notwith- 
standing 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  lawe,  that  if  any  one  of  the  people  had  bene 
found  ydle  by  the  space  of  one  whole  daye,  hee  should 
bee  whipped,  and  after  by  the  conservatours  committed 
to  some  one  crafte  that  he  was  of:  and  for  every  daye 
that  he  was  scene  to  be  ydle,  the  person  to  whom  he  was 
committed  shoulde  (for  a  monethe's  space)  sette  him  to 
anye  labour  that  hee  pleased,  as  his  slaue  and  bondman, 
and  that  no  man  should  giue  him  meate,  or  to  talke  with 
him,  unlesse  it  were  to  chyde  and  rebuke  him. 

Draco,  the  lawmaker  among  the  Athenians,  made  a  Draco 
lawe,  that  whosoever  was  founde  an  ydle  person  should 
haue  his  head  cut  off  from  his  bodie. 

Areopagite  did  also  use  greate  diligence,  to  searche  Areopagite 
oute  what  arte  or  science  euery  man  had  to  finde  him- 
selfe  withall,  and  those  whome  hee  founde  to  be  ydle, 
hee  didde  sharpelye  punishe  them. 

The  Massyliens  woulde  suffer,  nor  receyue  anye  manne  Massylieus 


76  AGAINST  DICING,  DAUNCING, 

to  dwell  within  their  citie,  that  had  not  some  arte  and 
facultie  to  get  his  liuing  withall ;  for,  (say  they,)  Nul- 
lam  urbibus  pastern,  nocentiorem  esse  otto,  there  is  no 
worse  pestilence  to  a  citie  than  ydlenesse,  Sac.  Accord- 

Eccl.  22, 1,  2  ing,  as  Syrach  sayeth  :  A  slothfull  man  is  to  bee  com- 
pared to  the  dung  of  oxen,  and  euery  one  that  taketh  it 
up  will  shake  it  oute  of  hande ;  he  is  like  a  filthie  stone, 
which  euery  man  mocketh  at  for  his  shame. 

Queene  K.         .  Queene  Elizabeth,  in  the  xiiii  and  xviii  yeres  of  hir 

an.  14  &  18  gracious  reygne,  two  actes  were  made  for  ydle,  vagrant, 
and  maisterlesse  persons,  that  used  to  loyter,  and  woulde 
not  worke,  shoulde,  for  the  first  offence,  haue  a  hole 
burned  through  the  gristle  of  one  of  his  eares,  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,  fauour,  or  friendshippe,  this  dung 
and  filth  of  ydleness  woulde  easily  be  reiected  and  cast 
oute  of  thys  common  wealth ;  there  woulde  not  be  so 
many  loytering,  ydle  persons,  so  many  ruffians,  blas- 
phemers, and  swinge  bucklers,  so  many  drunkardes, 
tossepottes,  whooremaisters,  dauncers,  fydlers,  and  min- 
strels, diceplayers  and  maskers,  fencers,  theeves,  enter- 
lude  players,  cutpurses,  cosiners,  maisterlesse  seruauntes, 
jugglers,  roges,  sturdye  beggers,  counterfaite  Egyptians, 
&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  remoued,  looked  vnto,  and  cleane 
caste  oute  by  the  industrie,  payne,  and  trauell  of  those 
that  are  sette  in  authoritie  and  haue  gouernemente.  So 

Deut.  13,  5  Moyses  sayeth,  That  they  must  take  the  evill  awaye 
forth  of  the  myddes  of  the  citie,  &c.  So  sayth  Publianus, 
Bonis  nocet  quisquis  pepercerit  mails :  he  is  very  hurt- 
full  to  good  men,  whosoeuer  fauoureth  and  spareth  the 


PLAYES,  AND  ENTERLUDES.  77 

euill  men.  Therefore,  they  must  execute  iustice,  as  well 
upon  the  proper  man  that  is  ydle,  as  upon  the  poore 
man,  as  well  uppon  one  as  upon  another,  that  it  may  not 
be  sayde, 

Dat  veniam  corvis,  vexat  censura  columbas, 
Crabrones  abeunt,  recidunt  in  retia  muscce. 

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. 

Youth.  I  am  very  glad  (I  prayse  God)  that  I  haue 
had  this  talke  and  communication  with  you,  good  father. 
I  perceyve  that  nothing  is  to  be  had  or  gotten  in  absent- 
ing from  sermons,  but  evilnesse  and  losse  of  good  doc- 
trine and  instructions,  which  I  haue  done  through  vaine, 
ydle  pastymes  and  playes ;  for  nowe  (by  you)  I  vnder- 
stand  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  EC.  4,  25,  26 
the  lyes  of  mine  owne  ignorance :  I  will  not,  therefore,  P^vSn 

/  9  ^y    *^  y    Av 

be  ashamed  to  confesse  my  sinnes,  and  will  no  more  re-  Lev.  15, 18, 
sist  the  course  of  the  riuer. 

Age.  I  am  glad  to  heare  this  of  you,  that  you  are  so 
reclaimed,  and  are  not  ashamed  to  confesse  your  lewde 
life,  which  is  a  token  that  God's  spirit  is  in  you :  for, 
as  you  confesse  we  ought  (euery  man  in  his  calling)  to 


78 


AGAINST  DICING,  DAUNCING, 


Ephe.  4,  23 


Quid 


Euripides 


lere.  10,  25 


lere.  31,  18 
Psal.  37,  23 

Psal.  119,  9 
105 


Proverb.  2 
12 
13 
14 
20 


doe  good,  for  in  doing  nothing  we  learne  to  doe  euill ; 
so  that  you  now  flee  from  that  vaine,  ydle  life,  which, 
before  you  haue  liued  and  spent  a  great  time  therein 
(notwithstanding,  nunquam  serum  est,  quod  verum  est, 
that  is,  neuer  to  late  done,  which  is  truly  done) ,  that  will 
come  to  passe  that  Ovid  sayth  : 

Otia  si  tollas,  periere  Cupidinis  arcus. 

If  thou  flee  ydlenesse, 

Cupid  hath  no  might ; 
His  bowe  lieth  broken, 

his  fire  hath  no  light. 

Youth.  By  what  meanes  shall  I  frame  myself  here- 
vnto,  and  to  redresse  my  former  wayes  and  naughtie 
ydle  playes  and  pastimes?  and  also  my  wily,  wanton 
lyfe,  which  will  be  hard  for  me  to  bridle,  according  to 
that  saying  of  Euripides, 

What  custome  we  in  tender  youth 

by  Nature's  lore  receaue, 
The  same  we  loue  and  like  alwayes, 

and  lothe  our  lust  to  leaue. 

Age.  In  dede,  as  the  prophet  sayth,  The  waye  of 
man  is  not  in  himselfe,  neither  is  it  in  man  to  walke  and 
to  direct  his  steppes :  therefore  you  must  with  the  same 
prophet  say  :  Thou  hast  corrected  mee,  and  I  was 
chastened  as  an  vntamed  calfe.  Conuert  thou  me  (O 
Lorde),  and  I  shall  be  conuerted  :  the  paths  of  man  are 
directed  by  the  Lorde,  &c.  Wherewithall  (sayeth  Dauid) 
shall  a  yong  man  redresse  his  wayes  ?  In  taking  hede 
thereunto  (sayth  he)  according  to  thy  worde,  for  it  is  a 
lanterne  vnto  our  feete,  and  a  light  vnto  our  pathes,  &c. 
This  worde  will  deliuer  thee  (sayth  Salomon)  from  the 
euill  waye,  and  from  them  that  leaue  the  wayes  of 
righteousnesse,  to  walke  in  the  wayes  of  darknesse,  which 


PLAYES,  AND  ENTERLUDES.  79 

reioyce  in  doing  euill,  and  delite  in  the  frowardnesse  of 

the  wicked.   Therefore,  walke  thou  in  the  wayes  of  good 

men,  and  keepe  the  wayes  of  the  righteous.    Therefore,  Rom.  12,  21 

(sayth  Saint  Paule),  bee  not  ouercome   of    euill,  but 

ouercome  euill  wyth  goodnesse.     So  that  you  must  be 

nowe  an  earnest  and  continuall  hearer  of  God's  worde, 

often  to  pray  and  call  vpon  God,  through  lesus  Christ. 

A 1  wayes  be  you  tied  to  some  labour  and  businesse,  neuer 

giue  any  respit  to  vnhonest  lusts,  but,  with  godly  studies 

and  honest  occupations,  resist  the  pride  of  the  fleshe, 

and  with  accustomed  fasting,  prayers,  and  repentance, 

kepe  vnder  your  lasciuious  life.   For,  as  S.  lerome  sayth  :   Hierony.  de 
v  7-      -j     *  j-   i  /         j  consec.  dist.  5 

Semper  age  ahqma,  vt  diabolic  aduemens  semper  te  mue-  Cap.  Nun- 

niat  occupatum ;  non  enim  facile  capitur  a  Diabolo,  qui  <luam 
bono  vacat  exercitio ;  that  is :  alwayes  be  doing  some- 
thing, that,  when  the  devill  commeth,  he  may  find  thee 
(well)  occupied,  for  he  is  not  easily  taken  by  the  devill, 
that  applieth  good  exercise,  &c.  You  must  also  call  to 
remembrance  what  vowe  and  promise  you  made  in  your 

baptisme  :    you  must  remember  that  we  be  al  called  to  Roma.  6,  4 

1  Thes  4   7 
godlynesse   and  cleannesse :    you  must  remember  the  j0^  j4'  ± 

shortnesse  of  your  time,  and  the  uncertaintie  thereof:  ^ar-  13,35 
also  the  paynes  of  hell  for  the  ungodly,  &c.     These 
things  shall  drawe  you  awaye  from  the  companies  of  the 
wicked,  and  make  you  desire  the  companie  of  the  godly 
and  vertuous  men. 

Youth.  I  beseech  God  I  may  folow  this  your  good  and 
godly  counsell.  I  beseech  you,  let  me  craue  your  earnest 
and  heartie  prayers  vnto  God  for  me,  that  I  may  crucifie 
the  fleshe  with  the  affections  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  may 
obtaine  this  for  his  mercies  sake ;  and  now  I  advise  thee 
hereafter  to  expresse  by  thy  doings  thy  inward  fayth,  that  Gal.  *>,  20 
God  may  be  glorified,  and  turne  no  more  to  the  puddle  Gal.  1/23 


80  AGAINST  DICING,  DAUNC1NO, 

Rom.  29, 1 1     and  vomit  of  your  filthye,  ydle  life.     And  thus  you  see 
2  Pet  3*  9       t'h6  l°n£  sufferance  of  God,  and  his  pacience  to  us  warde, 

Ezec.  18,  32    that  he  would  haue  no  man  to  perishe,  but  would  all 
Reve.  22,  11 

men  come  to  repentance  ;  and  that  you  are  now  righte- 
ous, bee  you  more  righteous  still,  and  that  you  are 
holye,  bee  you  more  holy  still,  &c.  So  that  if  these 
things  be  with  you,  and  abounde  in  you,  they  will  make 
2  Pet.  1,  8  you  (sayth  S.  Peter)  that  ye  neuer  shal  be  ydle,  nor  un- 
fruitfull  in  the  knowledge  of  our  Lorde  Jesus  Christ. 

Youth.  I  percey  ve  now,  more  and  more  still,  how  good 
and  profitable  it  is  to  accompany  alwayes  with  the  godlye : 
Eccle.  6, 35      thereby  a  man  shall  learne  godly nesse ;  for  in  the  corn- 
Cap'  9'  17       Panie  °f  the  wicked  there  is  nothing  but  wickednesse  to 

be  learned. 

Eccl.  11, 29          -Age.  It  is  good  counsell,  my  son,  that  Salomon  giueth, 
saying,  Bring  not  euery  man  into  thine  house,  for  the 
deceytfull  haue  many  traynes,  &c.     Againe  he  saytli : 
Cap.  34,  4       Who   can  be  clensed   by  the  uncleane  ?     For  he  that 
Cap.  13,  1       toucheth  pitch  shall  be  defiled  with  it,  and  he  that  is  fami- 
liar with  the  proude  shall  be  like  unto  him,  &c.,  accord- 
ing to  the  old  saying : 

If  thou  with  him  that  haltes  doest  dwell, 
To  learne  to  halt  thou  shalt  full  well. 

Youth.  By  this,  your  former  discourse  against  ydle- 
nesse,  to  haue  men  labour  in  their  vocation  and  calling, 
doe  you  hereby  include  the  lame,  deafe,  blinde,  aged,  im- 
potent, sicke,  &c.,  and  suche  as  are  not  sounde  in  their 
members,  &c.  ? 

Age.  Nothing  lesse.    These  are  exempted,  and  there- 
fore of  necessitie  must  be  holpen  accordingly,  with  the 
ayde  and  comfort  of  the  publike  collection.    Therfore,  he 
Prov.  19, 17     that  giueth  to  the  poore,  lendeth  to  the  Lorde,  and  what 
Marc.  14,  7      he  layeth  out  shall  bee  payde  him  againe,  Sic.   The  poore, 
sayth  Christ,  yee  shall  haue  alwayes  with  you,  and  when 


PLAYES,  AND  ENTERLUDES.  81 

ye  will,ye  may  doe  them  good.    The  fruite  of  the  poore,  August,  de 

that  is  cast  into  their  bosomes,  wil  returne  againe  with  SeTm'^S  °m' 

great  profit :  blessed  is  he  that  provideth  for  the  sick  psal.  41, 1 

and  nedy ;  the  Lorde  shall  deliuer  him  in  the  time  of  his 

adversitie.     Giue  almes  (say th  Tobie)  of  thy  substance,  Toby,  4,  9 

and  turne  not  thy  face  from  anie  poore,  least  God  turne 

his  face  from  thee,  &c.     Saint  Paul  willed  the  churches  ICor.  16, 1,2 

of  the  Corinthians,  as  he  willed  the  churches  of  Galatia,  Rom.  12,  13 

to  make  gatherings  every  first  day  of  the  weeke,  and  put  -^cts  ^*  2^ 

aside  and  lay  up  as  God  hath  prospred  them,  that  the 

necessitie  of  the  saynts  might  be  relieved,  &c.    Yet  there 

must  be  a  consideration  in  these  also  ;  for  many  of  them 

which  lacke  the  use  of  their  feete,  with  their  hands  may 

pick  wool,  and   sow  garments,   or  tose  okam.     Many 

which  lacke  armes  may  worke  with  their  feete,  to  blowe 

smithes  bellowes,  &c.,  to  serue  to  go  in  errantes,  &c.,  so 

as  muche  as  maye  be  in  eche  respect  of  persons  we  must 

labour  to  auoyde  ydlenesse. 

Herein  also  we  must  consider  to  helpe  the  broken, 
aged,  olde  men  and  women,  which  neede  to  be  susteyned 
of  the  common  collection.  Also  those  that  be  perse- 
cuted for  the  Gospell  of  Christe  must  be  ayded  like-  Math.  25,  35 
wise.  Also  captiues  and  prisoners,  eyther  at  home, 
taken  abrode  in  warres,  or  else  with  Turkes.  Also 
menne  that  haue  bene  riche  and  are  fallen  into  pouertie 
eyther  by  the  seas,  fire,  or  else  by  any  other  casualty, 
must  likewise  be  holpen  and  succored.  Also  yung  father-  Tames  1,  27 
lesse  and  motherlesse  children,  pore  scholers  and  needy 
widowes,  &c.,  and  such  otherlike  must  be  succoured,  aided,  Cone.  Thuro. 

and  comforted,  for  the  Church  goodes  are  the  goodes  •nb.Car.nwijc. 

an.  10  and  11 
of  the  poore,  and  therefore  you  must  not  iudge  that 

I  speake  so  vniuersallye,  that  these  impotent  and  needy 
ought   not   to  be  holpen,    &c.      For  as   we   reade   in  In  Institut. 
Ludovicus   the   Emperor's   canonical   institutions,   that  L,,^;^ 
Res  ecclesice  vota  sunt  fidelium,  pretia  peccatorum,  et  Imp-  am.  30 


82  AGAINST  DICING,  DAUNCING, 

patrimonia  pauperum ;  the  goodes  of  the  Church  be  the 
vowes  and  bequestes  of  the  faithful,  prices  to  redeme 
them  that  are  captiues  and  in  prisons,  and  patrimonies, 
Sec.,  to  succour  them  with  hospitalitie  that  be  poore. 

Prosp.  in  lib.    Prosper  also  sayth  :   Viros  sanctos  res  eccksice  non  ven- 

contempt.        dicasse  vt  propnas,  sed  vt  commendas pauperibus  dimisse  ; 

cap.  9  good  men  take  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 
Church  hath  it  hath  in  common  with  all  such  as  haue 
neede.  It  is  reported  that  the  churches  did  distribute 

Hebr.  13, 2  these  goodes  into  foure  parts  :  one,  and  the  greatest 
part,  vpon  the  nedie  people  onely ;  the  second  parte  for 
lodging  of  straungers  ;  thirdleye,  burying  of  the  deade  ; 
fourthly,  in  healing  of  diseases.  It  is  reported  that 

Intirpart.  bist  Serapion  had  vnder  him  Decem  millia  sub  se  monacho- 
8,  ca.  1  rum,  quos  omnes  sic  educabat,  vt  ex  propriis  sudoribus 
necessaria  compararet,  et  aliis  ministraret  egentibus : 
ten  thousande  monkes,  who  brought  them  vp  in  such 
order  that  they  gate  by  their  owne  labours  sufficient  for 
themselues,  and  also  wherewithall  to  ayde  and  helpe  the 
needye  and  indigent,  &c.  Now,  my  sonne,  you  perceyue 
what  sorte  of  people  I  speake  of,  and  what  sort  I  speake 
not  of.  • 

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

lames  1, 17  Age.  You  doe  well  to  ascribe  the  prayse  vnto  God  for 
it,  for  that  euery  good  and  perfect  gift  commeth  from 
him. 

Youth.  Seeing  that  we  haue  somewhat  largely  talked 
and  reasoned  together  of  ydle  playes  and  vaine  pastimes, 
let  me  craue  your  further  pacience,  to  knowe  your  iudge- 
ment  and  opinion  as  touching  playes  and  players,  which 
are  commonly  vsed  and  much  frequented  in  most  places 


PLAYES,  AND  ENTERLUDES.  83 

in  these  dayes,  especiallye  here  in  this  noble  and  honour- 
able citie  of  London. 

Age.  You  demaunde  of  me  a  harde  question  :  if  I 
should  vtterly  deny  all  kinde  of  such  playes,  then  shoulde 
I  bee  thought  too  stoicall  and  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.  Therefore,  let  me  vnderstande  of  what  sort 
and  kynde  of  playes  you  speake  of. 

Youth.  Are  there  manye  kyndes  and  sortes  of  suche 
lyke  playes  ? 

Age.  Verie  many. 

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

Age.  Some  are  called  Ludi  Circenses,  whiche  vsed  to  Ludi  Circen- 
runne  with  chariots  in  the  great  compassed  place  in  Rome,  s 
called  Circus.  Others  were  called  Ludi  Compatalitii,  which  Ludi  Compa- 
made  playes  in  the  high  wayes  to  the  honour  of  Bacchus. 
Others  were   called  Ludi  Florales,  which  abhominable  Ludi  Florales 
playes  in  Rome,  to  the  honour  of  their  strumpetlike  god- 
desse  Flora,  in  which  common  women  played  naked,  with 
wanton  wordes  and  gestures.     Another  sorte  was  called 
Ludi  Gladiatorii,  games  of  swordeplayers,  fighting  one  Ludi  Gladia- 
with  another  in  harnesse  in  the  sight  of  the  people,  ende- 
uouring  eche  to  kill  other  j  a  spectacle  of  crueltie  to 
harden  the   people's   harts   against  killing    in   warres. 
Others  are  called  Ludi  Gymnici,  exercises  of  running,  Ludi  Gym- 
leaping,  throwing  the  darte,  and  wrastling.     Others  were 
called  Ludi  Lupercales,  games  wherein  yong  gentlemen  Ludi  Luper- 
naked,  hauing  whyppes  in  their  handes,  ranne  about 
laughing,  and  beating  all  that  they  mette.  Another  sorte 
were  called  Ludi  Magalenses,  playes  made  to  the  honour  Ludi  Maga- 
of  the  mother  of  the  goddes,  with  many  and  sundrie  other 
such  lyke  vaine  playes  haue  bene  inuented. 


AGAINST  DICING,  DAUNCING, 


Histrix  is  a 
little  beast 
with  speckled 
prickles  on  his 
back,  whiche 
lie  will  cast 
off  and  hurt 
nienne  with 
them,  which 
is,  as  Plinie 
sayth,  a  por- 
kepine 


Youth.  I  neuer  hearde  so  much,  nor  so  manye  sortes  of 
playes  before  ;  yet  you  haue  not  named  those  playes  and 
players  which  I  would  gladly  heare  of. 

Age.  What  playes  are  they  which  you  would  so  fayne 
heare  of? 

Youth.  They  are  stage  playes  and  enterludes,  which 
are  nowe  practised  amongst  vs  so  uniuersally  in  towne 
and  country. 

•Age.  Those  are  called  Histriones,  or  rather  Histrices, 
which  play  vpon  scaffoldes  and  stages  enterludes  and 
comedies,  or  otherwise,  with  gestures,  &c. 

Youth.  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  ? 

•dge.  To  speake  my  minde  and  conscience  plainly  (and 
in  the  feare  of  God)  they  are  not  tollerable,  nor  suffera- 
ble  in  any  common  weale,  especially  where  the  Gospell  is 
preached ;  for  it  is  right  prodigalitie,  which  is  opposite 
to  liberal  itie.  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  marriage  of 
poore  maydens,  high  wayes,  or  poore  scholers,  &c.,  so  pro- 
digalitie is  to  bestow  mony  and  goods  in  such  sort  as  it  [is] 
spent  either  in  banketting,  feasting,  rewardes  to  players 
of  enterludes,  dicing,  and  dauncing,  &c.,  for  the  which 
no  great  fame,  or  memory  can  remayne  to  the  spenders  or 
receyuers  thereof. 

Youth.  I  haue  hearde  say  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  his  excellencie  in  pronunciation  and  gesture,  noble 
Cicero  called  his  iewell) :  the  Romaines  also  gaue  him  (as 
hystories  reporte)  a  stipende  of  one  thousand  groates  for 
euery  daye  (which  is  in  our  money  xvi11.  xiijs.  iiijd.)  ; 
Lucius  Silla,  being  Dictatour,  gaue  him  a  ring  of  gold,  &c. 


PLAYES,  AND  ENTERLUDES.  85 

Sith  these,  and  such  other,  gaue  to  such  vses,  why  may  we 
not  doe  the  like  ? 

Age.  Bicause  these  are  no  examples  for  Christians  to  Luc.  12,23 
followe  :  for  Christ  hath  giuen  vs  a  farre  better  rule  and  Mar.  14, 7 

order,  how  to  bestowe  our  goodes  vpon  his  needie  members  Math,  ^p 

0  1  lira,  b,  18 

whiche  lie  in  the  streetes,  prisons,  and  other  places  \  and 

also  those  that  are  afflicted  and  persecuted  for  the  testi- 

monie  of  a  good  conscience  for  the  Gospells  cause,  &c. 

No  man  (sayth  Chrysostorne)  was  euer  blamed  bicause  Chrisost.  1, 

he  had  not  builded  vp  costly  temples  or  churches,  &c., 

but  euerlasting   fire   of  hell    (the   punishment  of    the 

deuilles)  doe  hang  over  vs,  except  wee  doe  consider  Christe 

in  his  members,  wandering  as  straungers,  lacking  harbo- 

rough,  and  as  prisoners  wanting  visitation,  &c.    The  like 

maye  I  say  of  the  giftes,  buildings,  and  maintenance  of 

such  places  for  players,  a  spectacle  and  schoole  for  all 

wickednesse  and  vice  to  be  learned  in.     Saint  Augustine  Aug.  in 

,,     r.  .  ,.  ,   .      .,  ...  .  .        loh.  tract,100 

say  tli,  Donare  quippe  res  suas  histnombus,  •vitium  est  im- 

mane,  non  virtus :  whosoeuer  giue  their  goodes  to  enter- 
lude  and  stage  players  is  a  great  vice  and  sinne,  and  not 
a  vertue.  What  doe  the  hystories  report  of  Plautus  ende, 
that  was  so  prodigall  ? 

Youth.  I  knowe  not ;  therefore  I  praye  you  shewe  me. 

Age.  Histories  report,  that  he  was  brought  iuto  such  Cooper 
pouertie,  that  he  was  fayne  to  serue  a  baker  in  turning  a 
querne,  or  handmill,  to  get  his  liuing,  &c.  Vespasian  gaue 
out  of  his  coffres  sixe  hundred  pounde  to  Latine  and 
Greeke  readers :  so  did  Plinie  his  nephew,  the  like,  for 
the  which  they  deserued  greate  fame,  and  encreased  in 
great  welth  and  riches. 

Youth.  Doe  you  speake  against  those  places  also,  whiche 
are  made  vppe  and  builded  for  such  playes  and  enterludes, 
as  the  Theatre  and  Curtaine  is,  and  other  such  lyke 
places  besides  ? 

Age.  Yea,  truly  j  for  I  am  persuaded  that  Satan  hath 


AGAINST  DICING,  DAUNCING, 


p. 

Eud.  cap.  21 


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  filthie  lustes  of  wicked  whoredome, 
than  those  places,  and  playes,  and  theatres  are ;  and 
therefore  necessarie  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 
Jud.  21,  20,  Beniamites  ouercome  and  take  awaye  the  daughters  of 
Israeli,  but  in  watching  them  in  a  speciall  open  place, 
where  they  were  accustomed,  vppon  the  festiuall  dayes, 
to  sporte  and  daunce  most  ydelly  and  wantonly  ?  D.  Pe- 
^er  Martvr  (that  famous  learned  man)  vpon  this  place 
sayth  :  Hereby  we  may  perceiue,  that  the  virgins  gaue 
themselues  to  playes  and  daunces,  which  was  to  abuse 
the  feast  day :  it  had  bene  better  for  them  to  have  occu- 
pied themselues  about  grauer  matters ;  for  the  feast 
dayes  were  to  this  ende  instituted,  that  the  people  should 
assemble  togither  to  heare  (not  playes)  but  the  worde  of 
God,  to  bee  present  at  the  sacrifices,  where  they  shoulde 
both  calle  vpon  God,  and  communicate  togither  the  sacra- 
mentes  instituted  of  God.  Wherefore,  it  is  no  maruayle 
if  these  maidens  were  stollen  away,  resorting  to  such  open 
place,  &c. 

Romulus  (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  erected  place  in  Mount  Palatine, 
at  solemne  games  and  playes,  ouercame  the  people  of 
Cenia,  and  slue  their  king,  &c.  Saint  Augustine  sayeth, 
that  the  women  of  Saba,  being  of  curiositie  desirous  to 
bee  present  at  open  spectacles,  were  rapted  and  rauished 
by  the  Romaines,  whereof  followed  such  warres,  that  both 
nations  were  almost  destroyed.  In  consideration  of  this 
Iho.  dodoui.  and  the  like,  Scipio  Nasica  (that  worthie  Romaine)  ob- 


Cooper 


August,  li.  2 
cap. 17,  de 
ciuitate  Dei 


PLAYES,  AND  ENTERLUDES.  87 

teyned  in  the  senate,  that  all  theatres  and  stage  playes  Vines  in  li.  1, 

de  ciuitate 
shoulde  be  abolished,  for  that  it  was  so  hurtfull  vnto  Dei,  cap.  31 

publike  and  ciuill  maners.     Also  S.  C.  destroyed  vtterly 

that  theatre  place  that  was  so  gorgeously  builded,  and 

gaue  commaundement  that  no  suche  places   should   be 

builded  againe  in  the  citie  of  Rome,  and  that  they  shoulde 

not  make  any  seates  or  benches  to  sitte  vpon  (for  to  be- 

holde  such  playes  in  suche  places)  neyther  in  the  citie,  nor 

yet  within  a  myle  compasse  thereof,  &c.     I  would  to  God  ^  g^  wjs|ie 

our  magistrates  would  folow  those  good  and  wholesome  of  tlie  a"thor 

examples. 

Youth.  I  haue  heard  manye,  both  men  and  women, 
saye  that  they  can  resort  to  such  playes,  and  beholde 
them  without  any  hurt  to  themselues  or  to  others  ;  and 
that  no  lust  nor  concupiscence  is  inflamed  or  stirred  vp 
in  them,  in  the  beholding  of  anye  person,  or  of  the  playes 
themselues.  Howe,  say  you,  may  it  be  so  ? 

Age.  Saint  Chrysostome  shall  answere  them,  who  wrote  Chrysost.  in 
onely  of  such  as  you  speake  of,  that  resorted  to  such  j 
playing  places.  Some  curious,  daintie,  and  nyce  per- 
sons, (sayeth  he)  hearing  this,  will  saye,  (to  excuse  their 
sinnes  arid  follies)  we  that  do  resort  to  beholde,  and  con- 
sider the  beautie  and  fairnesse  of  women  at  theaters,  and 
stage  playes  are  nothing  hurt  thereby.  Dauid  (sayeth 
he)  was  sore  hurt  (in  beholding  Bersabe)  and  thinkest 
thou  to  escape  ?  He  did  not  behold  an  harlot,  but  on  Pruu-  ?>  6»  7 
the  top  of  his  house,  tu  autem  in  theatro,  vbi  condemnat 
animam  sapientis :  thou  beholdest  them  in  an  open 
theatre,  a  place  where  ye  soule  of  the  wise  is  snared  and 
condemned.  In  those  places  (sayeth  he)  thou  seest  not 
only  res  infaustas,  vnlawfull  things,  but  also  hearest 
spurciloquia,  filthie  speaches,  whereof  is  (sayth  he)  in- 
cessu  meretricis,  the  beginning  of  whoredome,  and  the 
habite  of  all  euilnesse  and  mischiefe ;  where  thou  shalt,  by 
hearing  diuelishe  and  filthie  songs,  hurte  thy  chaste  eares, 


88  AGAINST  DICING,  DAUNCING, 

and  also  shalt  see  that  which  shall  be  greeuous  vnto 
thine  eyes  ;  for  our  eyes  are  as  windowes  of  the  mynde  : 

lerem.  9,  21  as  the  prophete  sayeth,  Death  entred  into  my  windowes, 
that  is,  by  mine  eyes.  Possible  thou  wilt  say  (sayeth  he) 
I  am  not  mooued  with  those  sightes.  What  art  thou, 

Jam.  3,5,  6      yon,  (sayth  he)  stone,  or  an  adamant?  Art  thou  wiser, 

Prou.  6,  27  stronger,  and  holyer  than  Dauid  ?  A  little  sparkle  of 
fire  cast  into  strawe  beginneth  quickly  to  kindle  and 
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  conta- 

lob.  31,  2  giousnesse.  lob  sayd  :  I  haue  made  a  couenant  with 
mine  eyes.  Why,  then,  shoulde  I  thinke  vpon  a  mayde  ? 

Psal.  119,  37  Dauid  also  made  his  prayer  to  God,  saying :  O  Lorde ! 
turne  away  mine  eyes  from  regarding  vanitie,  and  quicken 

Ambrose,  in     me  in  thy  way.     Saint  Ambrose,  vpon    these  wordes, 

Serni  5  calleth  stage  playes  vanities,  wishing  that  he  coulde  call 

backe  the  people  which  runne  so  fast  thither,  and  willeth 
them  to  turne  their  eyes  from  beholding  all  such  playes 

August,  in       a°d  enterludes.     The  lyke  saying  hath  Saint  Augus- 

Psal.81  tine. 

Lacta.  Firm.        Lactantius  sayeth,  that  the  eyes  are  diuers  and  variable, 

lib.  6,  cap.  20  which  are  taken  by  the  beholding  of  things  which  are,  in 
the  vse  of  men,  nature,  or  delectable  things.  Vitanda 
ergo  spectacula  omnia.  All  suche  spectacles  and  shewes 
(sayeth  he)  are,  therefore,  to  be  auoyded  ;  not  onelye  bi- 
cause  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. 

Youth.  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, 
(nay  rather  of  the  father's  sayings)  truly.  You  may 
see  dayly  what  multitudes  are  gathered  togither  at  those 


PLAYES,  AND  ENTERLUDES.  89 

playes,  of  all  sortes,  to  the  greate  displeasure  of  Almightie 
God,  and  daunger  of  their  soules,  &c  j  for  they  learne 
nothing  thereby,  but  that  which  is  fleshye  and  carnall : 
which  Diogenes  sawe  and  well  perceyued,  as  appeared 
by  his  doings,  when  as  vpon  a  certaine  day  he  thrust 
himselfe  into  the  theatre,  or  playing  place,  when  as  the 
people  were  comming  forth.  Being  demaunded  why  he 
did  so  ?  answered,  bicause  (sayth  he)  I  will  differ  from 
the  multitude,  for  the  greatest  part  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  amongst  the  Pagans.  Therefore, 
let  the  people,  and  especially  women,  giue  eare  to  Pagan 
Ouid,  if  not  to  Christian  preceptes,  speaking  of  those  Quid 
common  resortings  vnto  playes,  sayth  : — 

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

luvenal  the  poet  sayeth  also,  that  no  wiues  or  maydens,  Inuenal,  lib. 

that  list  to  content  or  please  sad  and  honest  men,  will  be 

founde   and  seene   at  common  playes,  dauncings,  and 

other  great  resorte  of  people ;  for  these  playes  be  the 

instruments,  and  armour  of  Venus  and  Cupide,  and,  to  Lodov.  Viues 

saye  good  soothe,  what  safegarde  of  charitie  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  againe,  and  she  be  not  a  stone  ;  for  what  minde  can 

be  pure  and  whole  among  such  a  rabblement,  and  not 

spotted  with  any  lust  ?     According  to  the  olde  prouerbe, 

ex  vim  amor;  and,  as  Virgill  sayth,  at  vidi  vt peril,  $c. 

Saint  Cyprian  persuadeth  his  frende  Eucratius  mightily  Cypria,  lib.  1 

to  leaue  off,  and  not  practise,  nor  teach,  such  playes  and  uf.18*!*  Epls*?2 

enterludes,  shewing  what  inconveniences  and  wickednesse 

is  gotten  thereby,  and  what  lust  and  concupiscence  is 


90  AGAINST  DICING,  DAUNCING, 

stirred  vp  thereby  in  beholding  of  it,  and  what  filthie 
and  foule  actes  are  done  of  whoredome  and  baudrie,  to 
the  hurte  of  the  beholders,  adding  this  :  Histrionicis  ges- 
tibus  inquinatur  omnia ;  by  the  gestures  of  enterlude 
players  all  honestie  is  defiled  and  defaced.  Reade  those 
places  of  S.  Cyprian,  which  he  wrote  of  purpose  against 
playes,  for  the  inconueniences  that  he  sawe,  and  hearde 
to  come  thereof.  O,  Lorde  !  what  woulde  he  say  and 
write  of  our  playes  now,  if  he  were  aliue,  and  sawe  their 
order  in  these  dayes  ? 

For  these  causes  was  it,  that  the  godly  fathers  wrote  so 

earnestly  against  such  playes  and  enterludes,  and  also 

commaunded  by  councels  that  none  shoulde  go  or  come 

Cone.  3,  Car-  to  playes  :  as  in  the  third  councel  of  Carthage,  and  in 

thag.  cap.  11  the  gynode  of  Laodicea,  it  was  decreed  that  no  Christians 

Syuo.  Laodi. 

an.  368  (and  especially  priests)    shoulde   come   into  any  place 

where  enterludes  and  playes  are,  for  that  Christians  must 

abstain  from  such  places  where  blasphemie  is  commonly 

Chrvsost.  ho.  vsed-     Chrisostome  calleth  those  places,  and  playing  of 

31,  in  lob.  4    enterludes,  festa  Satance,  Sathan's  banquets.     Saluianus 

Saluianus   in 

li.  de  prouid.    doth  bitterly  reprehend  those  men  and  women,  that  will 

Dei,  pag.  36  noj.  abstaine  from  going  to  such  vaine  enterludes  and 
playes,  saying :  Spernitur  Del  templum,  vt  concurratur 
ad  iheatrum  :  ecclesice  vacuatur,  circus  impletur : 
Christum  in  altario  dimittimus,  vt  adulterantes  visu  im- 
purissimo  oculos  ludicorum  turpium  Jbrnicatwne  pas- 
camus.  He  despiseth  the  temple  of  God,  that  he  may 
runne  to  the  theatre  :  the  churche  is  alwaye  emptie  and 
voyde,  the  playing  place  is  replenished  and  full :  we 
leaue  Christ  alone  at  the  aultar,  and  feede  our  eyes  with 
vaine  and  vnhonest  sights,  and  with  filthie  and  uncleane 
playes.  And  a  little  after,  he  declareth  what  innumerable 
vices  there  groweth  by  those  playes,  and  what  sinnes  are 

Olympiodor      committed  against  God  and  his  lawes,  &c.     Also,  Olym- 

in   Kcclesia&t.  piodorus  sayth  (to  all  Christians,  men  and  women  in 
cap.  4 


PLAYES,  AND  ENTERLUDES.  91 

generall)  Abstains  from  prophane  spectacles  and  enter- 
ludes  ;  for  it  is  not  meete  that  we  shoulde  go  with  those 
feete  vnto  playes,  enterludes,  and  abhominable  spectacles, 
wherewith  wee  vse  to  go  into  the  temple  of  God ;  for 
they  that  will  go  with  clearie  vnpolluted  feete  into  the 
church  of  God,  must  vtterly  altogither  abstaine  from 
vngodly  and  prophane  places,  as  these  are. 

Youth.  Notwithstanding  all  this  that  you  haue  al- 
ledged  out  of  the  fathers  and  counselles,  I  suppose  a  man 
or  woman  doth  not  sinne  to  beholde  and  lust  one  for 
another,  except  they  commit  carnal  copulation  together. 

Age.  My  sonne,  howe  doest  thou  reade  or  heare  the  Math.  5,  28 
worde  of  Christ  in  the  gospel,  yt  sayth,  He  that  looketh 
on  a  woman,  and  desireth  to  haue  hir,  he  hath  committed 
adulterie  alredie  in  his  heart,  &c.     And  surely  they  are  Rom.  6,  23 
not  spirituall,  but  carnall,  which  donotbeleeue  that  they 
have  a  spring  of  vngraciousnesse  within  them,  and  force 
not  what  the  mynde  be,  but  the  bodie.     I  dare  boldlye  iThes.  5,23 
say,  that  fewe  men  or  women  come  from  playes,  and  re- 
sortes  of  men,  with  safe  and  chaste  mindes.     Therefore, 
Augustus  Cesar  gaue  commandement  that  no  woman 
should  come  to  see  wrastlers  and  players.     The  Massy- 
liens  (as  Valerius  sayth)  kept  so  great  grauitie,  that  it  HenricusCor- 
»     '  nelins  Aorip- 

woulde  receyue  into  it  no  stage  players,  bicause  the  ar-  pa  de  Van. 

guments  (for  the  moste  part)  contayned  the  actes  and  |gient*  cap' 
doings  of  harlots,  to  the  ende  that  the  custome  of  be- 
holding such  things  might  not  also  cause  a  licence  of 
following  it ;  and  therefore,  to  exercise  this  arte  is  not 
onely  a  dishonest  and  wicked  occupation,  but  also  to 
beholde  it,  and  therein  to  delite  is  a  shamefull  thing, 
because  that  the  delite  of  a  wanton  mynde  is  an  offence, 
&c.     Alas,  my  sonne  !  notwithstanding  all  this,  are  not  Alanus 
almost   all    places  in  these   our  days   replenished  with 
iuglers,  scoffers,  ieasters,  and  players,  which  maye  saye  R0m.  1,  31 
and  doe  what  they  lyst,  be  it  neuer  so  filthilye  and  flesh- 


92  AGAINST  DICING,  DAUNCING, 

lye,  and  yet  are  suffered,  and  hearde  with  laughing  and 
Lacta.  Firm,  clapping  of  handes.     Lactantius  saith,  Histrionum  quo- 
'  caP'       que  impudicissimi  motus,  quid  aliud  nisi  libidines  decent 
et  instigant?    those  filthie  and  vnhonest  gestures   and 
Cypr.  lib.  1      mouings  of  enterlude  players,  what  other  thing  doe  they 
plstl  2  teache  than  wanton  pleasure  and  stirring  of  fleshly  lus- 

ters, vnlawfull  appetites  and  desires,  with  their  bawdie 
1  The*.  5,  22    and  filthie  sayings  and  counterfeyt  doings  ?  Saint  Paule, 
therfore,  biddeth  vs  to  abstaine  from  all  appearance  of 
euill,  &c. 

Youth.  I  maruayle  why  you  do  speake  against  such 
enterludes  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 
scurrilitie  with  diuimtie,  that  is  to  eate  meate  with  vn- 
washed  hands.  Theopompus  intermingled  a  portion  of 
Moses'  lawe  with  his  writings,  for  the  whiche  God  strake 
him  madde  :  Theodeptes  began  the  same  practise,  and 
was  stricken  starke  blind  ;  and  will  God  suffer  them  vn- 
punished,  that  with  impure  and  wicked  maners  and 
doings  doe  use,  and  handle  upon  scaffoldes  God's  diuine 
mysteries  with  such  vnreuerentnesse  and  irreligiousnesse  ? 
2  Cor.  5,  14  What  fellowship  hath  righteousnesse  with  vnrighteous- 

nes  ?   What  communion  hath  light  with  darknesse  ?  Out 
Jame.  3,  10 

of  one  mouth  (sayeth  Saint  James)  proceedeth  blessing 
and  cursing  :  those  things  ought  not  to  be.  S.  Augus- 
tine sayth,  It  is  better  that  spirituall  things  be  vtterlye 
omitted,  than  vnworthilye,  and  vnreuerently  handled  and 
touched.  O  !  what  rashnesse  and  madnesse  is  that  (sayth 
Bernarde)  to  handle  the  worde  of  God  with  polluted 
handes,  and  to  vtter  and  speake  it  with  a  filthie  mouth, 
mingled  with  filthie  speaches  and  wordes! 

And  by  the  long  suffering  and  permitting  of  these 
vaine  plays,  it  hath  stricken  such  a  blincie  zeale  into 
the  heartes  of  the  people,  that  they  shame  not  to  say,  and 


PLAYES,  AND  ENTERLUDES.  93 

affirme  openly,  that  playes  are  as  good  as  sermons,  and 

that  they  learne  as  much  or  more  at  a  playe,  than  they 

doe  at  God's  worde  preached.     God  be  mercifull  to  this  ITim.  4, 

realme  of  Englande,  for  we  begynne  to  haue  ytching  Num.  11,  4, 

eares,  and  lothe  that  heauenly  manna,  as  appeareth  by 

their  slow  and  negligent  comming  vnto  sermons,  and 

running  so  fast,  and  so  many,  continually  vnto  playes, 

&c.     Quid  was  banished  hy  Augustus  into  Pontus  (as  it 

is  thought)  for  making  the  book  of  the  Craft  of  Love. 

Hiero  Syracusanus  did  punishe  Epicharmus,  the  poet,bi-  HieroSyracu- 

cause  he  rehearsed  certaine  wanton  verses  in  the  presence  sanu 

of  his  wife  ;  for  he  woulde  not  haue  onely  in  his  house 

chaste  bodies,  but  also  chaste  eares.    Why,  then,  shoulde 

not  Christians  abolishe,  and  punishe  suche  filthie  players 

of  enterludes,  whose  mouthes  are  full  of  filthinesse  and 

wickednesse  ?     Saint  Paule  willed  the   Ephesians,  that  Ephes.  5,  4 

fornication  and  all  vncleannesse  should  not  once  be  named 

among  them  :  neyther  filthinesse,  neyther  foolishe  talk-      5 

ing,  neyther  ieasting,  which  are  things  not  comely,  but 

rather  giuing  of  thankes.    He  sheweth  the  reason  to  the 

Corinthians  why  they  shoulde  so  abstayne  :  Bicause  euill  2  Cor.  15, 23 

speakings  corrupt  good   maners    (sayth  he).      Again:  2 Cor.  6, 17 

Come  out  from  among  them,  and  let  us  seperate  our- 

selues,  and  touche  no  vncleane  thing,  and  then  the  Lorde 

will  receyue  us,  and  abide  with  vs  ;  for  (sayth  he)  the  Tit.  2,  11, 12 

grace  of  God,  that  bringeth  saluation  vnto  all  men,  hath 

appeared,  and  teacheth  vs  that  we  should  deny  vngod- 

lynesse  and  worldly  lusts,  and  that  we  should  live  so-       13 

berly,  righteously,  and  godlily  in  this  present  worlde, 

looking  for  the  blessed  hope,  and  appearing  of  the  glorie 

of  the  mightie  God,  and  of  our  Sauiour  lesus  Christ. 

Youth.  Nowlperceyue  it  is  not  good,  nor  godly  haunt- 
ing of  such  places. 

Age.  It  is  truth.     For,  as  the  preacher  sayth,  It  is 
better  to  go  vnto  the  house  of  mourning,  than  to  the  house 


94  AGAINST  DICING,  DAUNCING, 

of  feasting,  &c.  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,  than  that  a  man  shoulde 
heare  the  songs  of  fooles. 

Youth.  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  abide  scarce  one  houre  at  a  sermon.  They  will 
runne  to  euerye  playe,  but  scarce  will  come  to  a  preached 
sermon  j  so  muche  and  so  great  is  our  follye  to  dely te  in 
vanitie  and  leaue  veritie,  to  seeke  for  the  meate  that 
shall  perishe,  and  passe  not  for  the  foode  that  they  shall 
lob,  21, 10,  Hue  by  for  ever.  These  people,  sayeth  Job,  haue  their 
houses  peaceable  without  feare,  and  the  rod  of  God  is 

11,  not  vpon  them ;  they  send  forth  their  children  like  sheepe, 

12,  and  their  sonnes  daunce  ;   they  take   the   tabret  and 
harpe,  and  reioyce  in  the  sounde  of  instruments  ;  they 

13,  spend  their  dayes  in  welth,  and  sodenly  they  go  down  to 

14,  the  graue  ;  they  say  vnto  God,  depart  from  vs,  for  we 
15      desire  not  the  knowledge  of  thy  wayes  :    who  is  the  Al- 

mightie,  that  we  should  serue  him,  and  what  profite 
shoulde  wee  haue  if  we  should  pray  to  him?  Therefore, 
I  speake  (alas  !  with  griefe  and  sorowe  of  heart)  against 
those  people  that  are  so  fleshlye  ledde,  to  see  what  re- 
warde  there  is  giuen  to  such  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  craft,  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  one's  loue,  howe 
to  rauishe,  howe  to  beguyle,  howe  to  betraye,  to  flatter, 


PLAYES,  AND  ENTERLUDES.  95 

lye,  sweare,  forsweare,  howe  to  allure  to  whoredome, 

howe  to  murther,  howe  to  poyson,  howe  to  disobey  and 

rebell  against  princes,  to  consume  treasures  prodigally, 

to  mooue  to  lustes,  to  ransacke  and  spoyle  cities  and 

townes,  to  bee  ydle,  to  blaspheme,  to  sing  filthie  songs 

of  loue,  to  speake  filthily,  to  be  prowde,  howe  to  mocke, 

scoffe,  and  deryde  any  nation,  lyke  vnto  Genesius  Ara-  Genesius 

latensis,  &c.  shall  not  you  learne,  then,  at  such  enter-  patria  was  a 

ludes  howe  to  practise  them  :  as  Palinerenius  sayth,  common  ieas- 

ter  and  player 
to  Domitian, 
Index  est  animi  sermo  morumquejidelis  the  emperor, 

TT      j  j   i  •    A    j-  which  did 

Hand  dubie  testis.  mocke  and 

scoffe  most  fil- 
The  tongue  hath  oftentimes  witnesse  brought  thily  with  his 

Of  that  which  heart  within  hath  thought  \  godly1  Chris- 

And  maners  hidde  in  secret  place  tians,  &c. 

It  doth  disclose,  and  oft  disgrace. 

Therefore,  great  reason  it  is  that  women  (especiallye) 

shoulde  absent  themselues  from  such  playes.    What  was  Gene.  84,  1 

the  cause  why  Dina  was  rauished  ?  was  it  not  hir  curio- 

sitie  ?     The  mayden  woulde  go  forth,  and  vnderstande 

the  maners  of  other  folkes.     Curiositie,  then,  no  doubt, 

did  hurt  hir,  and  will  alwayes  hurt  women  ;  for  if  it 

were  hurtfull  vnto  the  familie  of  Jacob  (being  so  great 

a  patriarch)  for  a  mayden  to  wander  abroade,  howe 

much  more  daungerous  is  it  for  other  families,  which  are  Titus,  2,  4 

not  so  holy  nor  acceptable  vnto  God  ?     But  the  nature  Ephes.  5,  23 

of  women  is  much  infected  with  this  vice  j  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  wanton  and  yong  Timo.  5, 13 

widowes,  they  wander  abroade  (sayth  he)  and  runne 

from  house  to  house,  and  at  the  last  go  after  Satan. 

Giue  the  water  no  passage  ;  no,  not  a  little  (sayth  Sy-  Eccl.  25, 27 

rach)  j   neyther  giue  a  wanton  woman  libertie  to  go 


96 


AGAINST  DICING,  DAUiNCING, 


Math.  7,  16 


Math.  6,  22 


Athenians 


Theodosius 


Constantium 
centur.4,cap. 
3,  fo.  76 


Cypria.  lib.  i. 
Epis.  10 


Amhr.  lib  i. 
offic.  cap.  23 


out  abroade.  If  thy  daughter  be  not  shamefast,  holde  hir 
straitly,  least  she  abuse  hir  selfe  thorow  ouermuch  li- 
bertie.  As  men  cannot  gather  grapes  of  thorns  and 
figges  of  thistles,  neyther  can  any  man  or  woman  gather 
any  vertue  or  honestie  in  haunting  places  where  enter- 
ludes  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 
mistresse  of  wanton  appetites,  and  fortress  of  lust's  gate  ; 
for  no  man  entreth  into  the  pallace  of  lust,  vnlesse  he  be 
first  let  in  by  idlenesse,  and  more  idlenesse  can  there  not 
bee,  than  where  such  playes  and  enterludes  are.  Ther- 
fore,  as  Christ  sayth,  The  light  of  the  bodie  is  the  eye ; 
if,  then,  the  eye  be  single,  thy  whole  bodie  shall  be  light  j 
but  if  thine  eye  bee  wicked,  then  all  thy  bodie  shall  be 
darke,  &c.  As  if  he  would  saye,  If  thine  affections  and 
wicked  concupiscence  ouercome  reason,  it  is  no  maruell 
though  men  be  blinded  and  be  lyke  vnto  beastes,  and  fol- 
lowe  all  carnall  pleasures.  To  take  away  this  darkenesse 
and  blindenesse,  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.  Theodosius  likewise  did  by  expresse 
lawes  decree,  that  daunces  and  wanton  daliance  shoulde 
not  be  vsed,  neyther  games  or  enterludes.  Constantinus 
the  emperour  made  lawes,  wherein  he  did  vtterly  for- 
bidde  all  spectacles  among  the  Romanes,  for  the  greate 
discommoditie  that  came  thereof. 

Saint  Cyprian  sayth,  it  is  not  ynough  for  his  frende 
Eucratius  to  abstayne  from  such  enterlude  playes  him- 
selfe,  but  also  he  must  not  teach  others  nor  encourage 
them  thereto.  S.  Ambrose  sayth,  that  all  such  playes 
(though  they  seeme  pleasant  and  full  of  sport)  must 
vtterly  be  abolished,  bicause  no  such  playes  are  men- 
tioned, nor  expressed  in  holy  scripture.  S.  Augustine 


PLAYES,  AND  ENTERLUDES.  97 

sayth  that  such  enterludes  and  playes  are  filthie  spec-  August  lib.  i. 
tacles ;  for  when  the  heathen  did  appoint  and  ordeyne  njtate  dei. 
(sayth  he)  playes  and  enterludes  to  their  gods  for  the 
auoyding  of  the  pestilence  of  their  bodies,  your  bishops, 
for  the  auoyding  of  the  pestilence  of  your  soules,  hath 
forbidden  and  prohibited  those  kynde  of  scenicall  and 
enterlude  playes.  Thus  you  may  perceyue  and  vnder- 
stande,  howe  those  playes  haue  bene  thought  off  among 
the  good  and  godly  fathers  aforetime,  which  instructe 
vs  thereby  to  hate  and  detest  the  like  now  in  this  latter 
time  practised. 

Youth.  Is  there  no  lawes,  or  decrees,  that  haue  bene 
made  against  such  players  of  enterludes,  sith  they  are  so 
noysome  a  pestilence  to  infect  a  common  wealth  ? 

Age.  Very  many  lawes,  and  decrees. 

Youth.  I  pray  you,  expresse  some  of  them,  for  the  bet- 
ter satisfying  of  my  minde  herein. 

Age.  I    will   so   doe,    God   willing.     It  was   decreed  Cone.   Arela- 
vnder  Constantinus,  the  emperour,  that  all  players  of 
enterludes  shoulde  be  excluded  from  the  Lorde's  table, 
Johannes  de  Burgo,  sometime  chauncelour  of  Cambridge,  loh.  de  Burg, 
and  a  doctor  of  diuinitie,  in  his  book  entituled,  Pupilla  |"  ^'partis0" 

OculL  sayeth,  That  Histriones.  enterlude  players,  non  cap.  5.  o. 

_  *  J  Distinct.    33, 

sunt  ad  ordtnes  promouendi,  are  not  to  be  promoted  to  cap.  maritum. 

any  dignitie :  the  reason  is,  (sayth  he,)  Qnia  sunt  in- 
fames,  for  that  those  players  are  infamous  persons. 
He  noteth  further  howe  they  are  k  no  wen  :  Hoc  intel- 
lige  de  his  qui  his  qui  publics  coram  populo  fadunt  as- 
pectum,  sine  ludibrium  sui  corporis,  exercendo  opus  illud : 
understande  this  of  those  players  which  vsed  to  make 
shewes  openly  before  the  people,  or  else  in  vsing  their 
bodies  to  this  businesse,  as  to  make  sport  to  be  laughed 
at.  In  another  place  he  sayth  :  Histrionibus,  magicis,  see-  Pupilla  oculi 
nicis,,  etalijs  infamibus  notoriis  et  manifests,  non  est  eucha-  Partls>  caP-  8» 

ristia  conferenda,  quia  tales  vitam  ducunt  illicitam:  the  Distinct.    86, 

Cap.  Donare. 


98  AGAINST  DICING,  DAUNCING, 

sacrament  of  thanksgiuing  ought  not  to  be  ministered 

vnto  stage-players  of  enterludes,  or  to  witches,  sorcerers, 

Summa    An-  or  to  any  suche  infamous  and  notorious  wicked  persons, 

for  that  they  lead  a  lewde  and  vngodly  lyfe.     In  the 

Causa  4,-        decrees,  it  is  so  decreed,  that  all  enterlude  players,  and 

Distinct.  2,  de  comedie  players,  heretikes,  Jewes,  and  pagans,  are  infa- 

consecr.  cap.  mous  persons,  and  ought  to  be  taken  as  no  accusers  of 

pro  delec- 

tioue.  any,  nor  yet  to  be  produced  as  witnesses  in  any  matter 

De  his  qui,  or  cause  before  any  judge :  if  they  bee,  the  law  is,  that 
aUfweeter  ^e  Par^e  may  lawfully  except  against  them,  and  say, 
vlt.  they  are  infamous  persons,  for  that  they  are  players  of 

enterludes.     And  this  may  you  doe  also  against  com- 
Aug.  lib.  1,2,  mon    minstrels.     S.  Augustine   sayth   also,   that  those 

°— I  .  A  •  enterlude  players  are  infamous  persons.  Cornelius 
cmitate  dei. 

H.   Cornelius  Agrippa  sayeth  :  There  was  in  times  past  no  name  more 

vanrt'scient  infamous  than  stage-players  j  and  all  they  that  hadde 

cap.  20.  played  an  enterlude  in  the  theatre  were  by  the  lawes 

depriued  from  all  honoure  and  dignitie.     Also  there  is  a 

An.     Elizab.  notable  statute  made  againste  vagabondes,  roges,  &c., 

>  caP-    •        wherein  is  expressed  what  they  are  that  shall  bee  taken 

and  accounted  for  roges ;  amongst  all  the  whole  rable- 

ment,  common  players  in  enterludes  are  to  be  taken  for 

roges,  and  punishment  is   appointed  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 

hauehearde  before. 

Youth.  If  they  leaue  this  life,  and  become  good  true 
labourers  of  the  common  wealth,  to  gette  their  owne 
liuings  with  their  owne  handes,  in  the  sweate  of  their 
face,  shall  they  not  be  admitted  and  taken  againe  to  the 
Lorde's  table,  and  afterwarde  to  be  reputed  and  taken  for 
honest  men  ? 

Age.  Yes,  trulye :  and  therefore  in  the  third  councell 


PLA.YES,  AND  ENTERLUDES.  99 

of  Carthage,  it  is  put  downe  in  these  words  :   Scenicis,  Concilium  3. 
,.  ,  .      .7  ,     .  T    .  7   Carthagine. 

atgue   htstnonious,   ccetertsque   persoms   hujusmodi,   vd  cap.  357 

Apostatis,  conuersis  ad  Dominum.  qratia  vel  reconcilia-  De  consecra- 

Dist.  2,  cap. 
tio  non  negetur  ;   to  players  of  enter  ludes  and  comedies,  scenicis  atque 

and  other  such  lyke  infamous  persons,  and  apostates,  con-  lustl'lombus- 

uerting   and   returning  to  the  Lorde,  (by  repentance) 

grace  and  reconciliation  is  not  to  be  denyed.     And  this 

is  according  to  the  saying  of  the  prophete  Ezechiell  :  If  Ezek.  18,  24. 

the  wicked  will  returne  from  all  his  sinnes  that  he  hath 

committed,  and  kepe  all  my  statutes,  and  doe  that  which 

is  lawfull  and  right,  he  shall  surely  Hue  and  not  dye, 

&c. 

Youth.  I  pray  you,  shewe  mee  from  whence  those 
kinde  of  playes  had  their  beginning,  and  who  deuised 
them. 

Age.  Chrysostome  sayth,  the  deuill  founde  oute  Chrisost.  in 
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 
goodly  men  are  grieuously  wounded,  and  wicked  lustes 
are  many  wayes  stirred  vp;  and  therefore  the  diuell 
builded  stages  in  cities. 

Arnobius   sayeth  :   The   heathens   supposed  to  haue  Arnobius,  lib. 
pleased  and  pacified  their  gods  from  their  wrath  and 
displeasure,  when  as  they  dedicated  to  them  the  sounds 
of  instruments  and  shalmes,  &c.  stage-playes  and  enter- 
ludes.     Saynt  Augustine  sayth  :    The  heathen  did  ap-  August,    lib. 
point  playes  and  enterludes  to  their  gods  for  the  auoyding  cfj^'e  de'j 


of  pestilent  infections,  &c.     Theophylus  sayth  :   Gentiles  Theoph.  lib. 

v  J  J  3,  contra  Au- 

suos  dies  haoebant  quibus  pubhca  spectacula,  fyc.,   re-  tolicum. 

ligiosa,  $c.  ;  the  Gentyles  had  their  certain  dayes  ap- 
pointed for  open  spectacles  and  shewes,  &c.,  which  they 

dedicated   religiously    vnto   their   eods.      Clemens   and  Clem,  in  ora- 
j°          J  tione  ad  gen. 

others  say  :  Diabolus  sit  author  Gentiliurn  superstitionum  ; 

that  the  Deuil  is  the  author  of  the  Gentiles'  super- 

H  2 


100 


AGAirsST  DICING,  DAUNCING, 


Theoph.  lib. 
2,  cont.  Au- 
tol.  Tatianus 
in  orati.  con- 
tra Grsecos. 
Pol.Virgil.de 
rerum  inuent. 
lib.  3,  cap.  3. 
lo.  Ravisii 
Textoris  of- 
ficin,  fo.  906. 


B.  Rhenanus 
in  librum  de 
corona  milit 


Tertul.  de 
idolaria 


Basil,  de 
natali  Christ! 

Origen  in 
lere.  horn.  3 


August,  con- 
fess, li.  6,  ca  2 


stitions.  For  these  causes  and  many  other,  sayth  Theo- 
philus,  Christians  were  forbidden  to  vse  any  such  like 
playes,  &c.  If  you  will  know  more  thereof,  I  will  refer 
you  vnto  Polydore  Virgil,  and  also  vnto  John  Textor, 
where  you  shall  fully  see  the  original  of  all  these  playes,  &c. 

Youth.  I  maruaile  much,  (this  being  as  you  say)  that 
these  playes  and  enterludes  are  tollerated  and  suffred 
now  a  dayes  in  a  commonwealth,  being  so  euill  of  itselfe, 
and  hauing  so  euill  patrons. 

Age.  It  is  much  to  be  maruailed  at  in  dede,  my  sonne ; 
for  where  God's  gospell  is  preached  and  taught,  such 
vaine,  ydle,  and  filthy  pastimes  and  myrthes  should  sur- 
cease, and  be  banished  far  away  from  Christians,  from 
whence  it  came.  Beatus  Rhenanus  sayth :  Non  solum 
temperandum  fuit,  guce  manifestam  prcB  se  ferrent  im- 
pietatem,  sed  etiam,  fyc.  it  was  meete  for  them  to  re- 
frayne,  not  only  from  such  things  as  haue  a  manifest 
shew  of  wickednesse,  but  also  from  such  things  as  might 
be  called  indifferent ;  partly,  least  any  of  the  weaker 
Christians  shoulde  be  corrupted;  partly,  also,  least  the 
heathens  shoulde  be  encouraged  in  their  errors,  thinking 
that  thing,  for  that  the  Christians  themselues  do  it,  to  be 
the  better.  Tertullian  sayth  also,  De  hoc  primo  con- 
sistam,  fyc. — herein  will  I  first  stande,  whether  it  be  law- 
full  for  the  seruant  of  God  to  communicate  with  whole 
nations  in  such  things,  either  in  apparell,  or  in  diet, 
or  in  anye  other  kynde  of  their  pastimes  and  myrth. 
Saint  Basill  sayth  :  Let  ydlenesse  and  superfluous  things 
be  put  to  silence  where  God's  church  is.  What  meaneth 
this  (sayth  Saint  Origen),  leaue  hir  no  maner  of  rem- 
nant ?  The  meaning  is  this :  Abolishe  not  certaine  of 
the  superstitions  of  the  Chaldes,  reseruing  certaine: 
therefore,  he  commandeth  that  nothing  be  left  in  hir,  be 
it  neuer  so  little.  Therefore  Augustine  sayth,  that  his 
mother  left  bringing  of  wine  and  cakes  to  the  church, 


PLAYES,  AND  ENTERLUDES.         101 

for  that  she  was  warned,  it  was  a  resemblance  of  the 

superstition  of  the  heathen.     Tertullian  reasoneth  vehe-  Tertul.  de 

...  ,  .  ,          coron.  militis 

mently,  that  a  Christian  man  ought  not  to  go  with  a 

laurell  garland  vpon  his  heade,  and  that  for  none  other 

cause,  but  onely  that  the  heathens  vsed  so  to  go,  &c. 

How  much  more  should  we  leaue  off  to  imitate  those 

filthie  playes  and  enterludes  that  came  from  the  heathens,   Le.  18,  3,  30 

nay,  from  the  deuill  himselfe.     But,  as  one  sayth :  Do-  Macrobius 

losi  hominis,  doloscs  vestis  —  craftie  man,  craftie  coate. 

These  players,  as  Seneca  sayth,  malunt personam  habere  Seneca 

guam  fatiem — They  will  rather  weare  a  visarde  than  a 

naturall  face:  and  therefore  Saint  Cyprian  vehemently  Cypna.  lib.  1 

*v  J   Epist.  10 

mueygheth  agamste  those  which,  contrarie  to  nature  Lib.2,  Epist.2 

and   the  lawe,   doe   attire  themselues,  being   men,   in 
women's  apparell,  and  women  in  menne's  apparell,  with 
swannes'  feathers  in  their  heads,  silkes,  and  golden  ap-  Deu.  22, 5 
parell,  &c.  ;  shewing  forth  in  their  playes  very  Venus  it 
self,  as  if  they  were  fully  in  the  kingdome  of  Sathan,  &c. 

Youth.  You  haue,  in  my  Judgement,  paynted  oute 
those  things  to  the  full,  and  opened  such  matters  by  the 
effectes,  as  will  lothe  any  honest  man  or  good  woman  to 
come  neare  such  playes. 

Age.  Nay,  truly,  I  haue  giuen  but  an  ynkling  hereof, 
than  opened  the  particular  secrets  of  the  matter. 

Youth.  The  publishing  and  opening  of  the  filthie  mat- 
ters is  sufficient  to  proue,  that  they  ought  to  be  ouer- 
throwne  and  put  downe. 

Age.  You  say  truth. 

Youth.  Yet  I  see  little  sayd,  and  lesse  done  vnto  them ; 
great  resort  there  is  daily  vnto  them,  and  thereout  sucke 
they  no  small  aduantage. 

Age.    They   are  like   vnto  the   citizens  of  Sybaris, 
whiche  were  in  all  kinde  of  sentualitie  delicious,  farre  B.  Alanus 
passing  all  other,  for  they  vsed  commonly  to  bidde  their 
guestes  a  whole  yeare  before,  that  neither  the  bidder 


102  AGAINST  DICING,  DAUNCING, 

might  lacke  time  to  prepare  all  dainties  and  delitious 
fare,  and  costly  furniture,  nor  the  guests  to  adorne  and 
trimme  themselues  vp  with  golde,  Sue.  So  they  vse  to 
set  vp  their  billes  vpon  postes  certain  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  may  sing  which  Horace  sayth — 

Hor.  lib.  1  Nowe  are  the  braue  and  golden  dayes, 

Nowe  fame  with  play  we  gayne, 
And  golde  can  shewe  vs  many  wayes 

Men's  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  : 

R  Howe  they  doe  get  fewe  folkes  doe  care, 

but  riches  haue  they  must ; 
By  hooke  or  crooke  we  daily  see 
they  drawe  men  to  their  lust. 

No  faith  nor  feare  of  God  haue  they, 

which  doe  those  playes  pursue  ; 
Their  hands  are  giuen  to  sell  and  spoyle» 

their  gaine  they  call  their  due. 

Youth.  I  doe  now  well  perceiue  the  wickednesse 
hereof,  by  that  I  haue  hearde  of  you,  out  of  ancient 
authorities,  councels,  lawes,  and  decrees  ;  and  I  would  to 
God  such  lawes  were  nowe  executed  vpon  such  things, 
which  are  occasions  and  loade  stones  to  draw  people  to 
wickednesse.  I  maruaile  the  magistrates  suffer  them 
thus  to  continue,  and  to  haue  houses  builded  for  such 
exercises,  and  purposes  which  offend  God  so  highly,  sithe 


PLAYES,  AND  ENTERLUDES.  103 

it  came  from  the  heathen,  Sathan  being  the  author,  as 
you  haue  proued.  For  my  part,  I  shall  henceforth 
(Jesus  Christ  willing)  absent  myself  from  such  places 
and  theatres,  and  shall  prouoke  others  to  doe  the  like 
also,  &c.  Yet  I  maruaile  much,  sithe  the  rulers  are 
not  onely  negligent  and  slowe  herein  to  doe,  but  the 
preachers  are  as  dumme  to  speake  and  saye  in  a  pulpitte 
againste  it. 

Age.  I  doubt  not  but  God  will  so  moue  the  hearts  of 
magistrates,  and  loose  the  tongue  of  the  preachers  in  such 
godly  sort  (by  the  good  deuout  prayers  of  the  faithfull) 
that  both  with  the  sworde  and  the  worde  such  vnfruitfull 
and  barren  trees  shall  be  cut  downe,  to  God's  great  glorie, 
comfort,  and  safetie  of  his  people,  and  encrease  of  vertue 

and  Christianity,  which  God  graunt  for  his  Christ  Jesus  August  in 

i  Psalm,  8 

sake. 

Youth.  Amen,  amen,  good  Lorde. 

Age.  Nowe  that  you  are  resolued  in  this  poynt,  ac- 
cording vnto  your  request  and  desire,  let  this  surfice  at 
this  time,  as  touching  this  matter,  and  let  vs  go  forwarde 
to  reason  of  some  other  matter. 

Youth.  Before  we  reason  of  anye  other  matter,  lette 
me  vnderstande  your  judgement  respecting  comedies  and 
suche  lyke  things,  whiche  schollars  doe  many  times  prac- 
tise and  vse,  both  in  the  Universities,  and  also  in  diuerse 
other  good  schooles. 

Age.  Saint  Cyprian,  wryting  vnto  his  friend  Euagrius  Cypr. 
in  a  certaine  epistle,  sayth  that  he  is  Doctor,  non  erudi-   10> lib 
endorum,  sed  perdendorum  puerorum,  &c.   a   teacher, 
not  of  learning,  but  of  destroying  children,  which  prac- 
tise them  in  these  enterlude  and  stage  playes  ;  for  (sayth 
he)  Quod  male  didicit,  cceteris  quoque  insinuat,  that  euill 
which  he  hath  learned,  he  doth  also  communicate  vnto 
others,  &c,     Notwithstanding,  you  shall  vnderstand  y* 
S.  Cyprian  speaketh  of  him  that  did  teach  and  practise 


104  AGAINST  DICING,  DAUNCING, 

onely  this  kinde  of  vaine  pastimes  and  playes,  and  did 
allure  children  vp  therein.  But,  to  showe  you  my  minde 
plainlye,  I  thinke  it  is  lawefull  for  a  schoolmaster  to 
practise  his  schollers  to  playe  comedies,  obseruing  these 
and  the  like  cautions :  first,  that  those  comedies  which 
they  shall  play  be  not  mixt  with  anye  ribaudrie  and 
1  Cor.  15,  33  filthie  termes  and  wordes  (which  corrupt  good  manners). 
Secondly,  that  it  be  for  learning  and  vtterance  sake,  in 
Latine,  and  very  seldome  in  Englishe.  Thirdly,  that 
they  vse  not  to  play  commonly  and  often,  but  verye  rare 
and  seldome.  Fourthlye,  that  they  be  not  pranked  and 
decked  vp  in  gorgious  and  sumptious  apparell  in  their 
play.  Fiftly,  that  it  be  not  made  a  common  exercise, 
publickly,  for  profit  and  gaine  of  money,  but  for  learning 
and  exercise  sake.  And  lastly,  that  their  comedies  be 
not  mixte  with  vaine  and  wanton  toyes  of  loue.  These 
being  obserued,  I  iudge  it  tollerable  for  schollers. 

Youth.  What  difference  is  there,  I  pray  you,  betweene 
a  tragedie  and  a  comedie  ? 

Age.  There  is  this  difference  :  a  tragedie,  properly,  is 
that  kinde  of  playe  in  the  which  calamities  and  miserable 
ends  of  kings,  princes,  and  great  rulers,  are  described 
and  set  forth,  and  it  hath  for  the  most  part  a  sadde  and 
heauy  beginning  and  ending.  A  comedie  hath  in  it  hum- 
ble and  private  persons ;  it  beginneth  with  turbulent  and 
troublesome  matters,  but  it  hath  a  merie  ende. 


AN   INUECTIUE  AGAINST   DICE- 
PLAYING. 

Sith  you  haue  instructed  me  so  well  against  ydlenesse 
and  vaine  pastimes  and  playes,  I  pray  you  instruct  me 
further  also,  as  touching  other  playes  (especially  of  one 


PLAYES,  AND  ENTERLUDES.  105 

kinde  of  playe)  which  is  commonly  vsed  of  most  people 
in  this  land,  whether  it  be  euill  or  good  to  be  vsed. 

Age.  According  vnto  my  simple  talent,  I  shall  be  ready 
to  imploye  it  in  what  I  may  for  your  better  instruction  ; 
and  therefore  declare  vnto  me,  among  all,  what  playe  that 
is  which  you  meane,  which  you  say  is  so  much  practised 
now  a  dayes  amongst  all  sorts  and  degrees. 

Youth.  If  you  will  giue  me  a  walke  or  two  about  the 
fields,  I  will  declare  the  whole  matter  of  the  play,  for  I 
woulde  gladly  heare  your  iudgement  of  it. 

Age.  I  will  go  with  you  willingly,  and  heare  your  talke 
gladly ;  and  wherein  I  may  do  you  any  good,  I  shall  be 
readie  (the  Lorde  willing)  to  satisfie  your  request,  whiche 
is  my  desire. 

Youth.  Sir,  I  yeelde  you  humble  dutie  for  this  your  so 
great  and  vndeserued  curtesie.     Come  on  ;  leade  you  the 
waye,  good  father,  I  beseech  you,  for  reuerence  is  due 
vnto  the  aged  j  as  Moses  sayth,  Rise  vp  before  the  hore  Leui.  19, 32 
heade,  and  honor  the  person  of  the  aged.  ' 

Age.  The  honorable  age  (sayeth  Salomon)  is  not  that  Wis.  4, 8 
which  is  of  long  time,  neither  that  which  is  measured  by 
the  number  of  yeares  ;  but  wisdome  (sayth  he)  is  the  gray 
heare,  and  an  undefiled  life  is  the  old  age.     Nowe,  my 
sonne,  say  on,  in  God's  name,  what  you  haue  to  say. 

Youth.  In  our  former  communication  betweene  vs,  you 
haue  spoken  against  vaine  playes  and  ydle  pastimes ;  yet 
you  allowed  of  certaine  moderate  and  actiue  pastimes,  for 
exercise  and  recreation's  sake. 

Age.  It  is  very  true,  I  graunted  it ;  and  doe  allowe  of 
them,  so  farre  forth  as  they  are  vsed  to  that  ende  where- 
fore they  were  appointed. 

Youth.  I  pray  you  let  me  vnderstande  what  those 
playes  are  which  you  allowe  off,  and  also  of  those  which 
you  allowe  not  off. 

Age.   Before    I    speake    of   them,    it   shall   be   good 


106  AGAINST  DICING,  DAUNCING, 

to  distribute  and  devide  playes  into  their  formes  and 
kindes. 

Youth.  I  pray  you  doe  so. 

•Age.  I  must  herein  make  two  exceptions  :  first  is, 
that  by  this  my  speach  I  meane  not  to  condemne  such 
publicke  games  or  prices,  as  are  appointed  by  the  magis- 
trate :  secondly,  that  such  games  as  may  benefite  (if 
neede  require)  the  common  wealth  are  tollerable. 

Youth.  I  pray  you,  let  me  heare  your  diuision  of 
playes  in  their  kindes. 

•Age.  There  are  some  kinde  of  playes  which  are  vtterly 
referred  vnto  chaunce,  as  he  whiche  casteth  moste,  or 
casteth  thys  chaunce,  or  that  (at  dice)  carrieth  away  the 
rewarde.  There  are  other,  wherby  the  powers  either  of 
the  body  or  minde  are  exercised. 

Youth.  I  pray  you,  speake  first  of  those  playes  which 
are  for  the  exercise  of  the  bodie  and  minde. 

Age.  Those  playes  which  are  for  the  exercise  eyther 
of  the  powers  of  mynde  or  bodie  are  not  vtterly  for- 
lustinian  bidden.  Itistinian,  when  he  had  vtterly  taken  away 
playes  that  depended  of  chaunce  (at  dice)  ordeyned  cer- 
taine  kinde  of  playes,  as  throwing  a  round  ball  into  the 
aire,  (which  play  is  at  this  day  much  vsed  among  my 
countrymen  of  Devonshire)  handling  or  tossing  the  pyke 
or  staffe,  running  at  a  marke,  or  such  like,  &c.  Aristotle 
in  his  Rhetorikes  commendeth  these  exercises  of  the 
bodie:  so  we  see  at  this  daye,  publike  wealthes  do 
sometimes  set  forth,  vnto  such  as  can  best  vse  weapons,  a 
reward  or  price,  to  the  ende  they  may  haue  the  people 
the  better  encouraged  and  exercised,  alwayes  taking 
heede  that  those  playes  be  not  hurtfull  or  pernitious,  and 
that  it  be  not  dangerous,  either  to  themselues  or  to  the 
beholders,  as  are  the  turneys,  and  such  like,  &c.  such 
Decret.  lib.  5,  kinde  of  playes  are  forbidden.  Ad  legem  Aquiliam  in 
Ludos°S  C3P>  ^6  l&we>  Nam  Ludus,  and  in  the  Decretals,  it  is  also 
expressed  De  Tornementis. 


PLAYES,  AND  ENTERLUDES.  107 

Youth.  What  other  playes  are  there  which  are  tolle- 
rable  ? 

Age.  That  whiche  was  vsed  of  olde  time. 

Youth.  What  playes  were  that,  I  beseech  you  ? 

Age.  To  labour  with  poyses  of  leade,  or  other  metall, 
called  in  Latine  Alteres :  lifting  and  throwing  of  the 
stone,  barre,  or  bowle,  with  hande  or  foote ;  casting  of  the 
darte,  wrastling,  shooting  in  long  bowes,  crossebowes, 
hand-gunnes;  ryding,  trayning  vp  men  in  the  knowledge 
of  martiall  and  warrelike  affaires  and  exercises,  know- 
ledge to  handle  weapons,  to  leap  and  vault;  running, 
swimming,  barriers,  running  of  hoses  at  the  tilt,  or  other- 
wise, which  are  called  in  Latine  Luda,  Discus,  Cursus, 

sine  Saltus,  Cestus.  Certamen  Equestre  vel  Currule.    All  P.om:.  ^  ** 

Virgil,  lib.  5 

which  playes  are  recited  partly  by  Homer,  partly  by  Eneid 
Virgil,  and  partly  by  Pausanias,  &c. 

Youth.  What  say  you  by  hauking,  hunting,  and  play- 
ing at  tennice  ? 

Age.  These  exercises  are  good,  and  haue  beene  vsed 
in  ancient  times,  as  we  may  reade  in  Genesis.  Cicero  Genesis,  27, 5 
saith :  Suppeditant  autem  et  campus  noster,  et  studio, 
venandi,  honesti  exempla  ludendi.  The  fieldes,  (sayth  he) 
hunting  of  beastes  and  such  other,  doe  minister  vnto  vs 
goodly  occasions  of  passing  the  time;  yet  he  addeth 
thereunto  this  saying :  Ludendi  est  quidem  modus  reti- 
nendus ;  a  measure  ought  to  be  kept  in  pastime.  For 
in  these  dayes  many  gentlemen  will  doe  (almost)  nothing 
else,  or,  at  the  least,  can  doe  that  better  than  any  other 
thing.  And  this  is  the  cause"  why  there  are  found  so 
many  rawe  captaines  and  soldiers  in  Englande  among 
our  gentlemen,  when  time  of  seruice  requireth.  And 
also  it  is  the  cause  of  so  many  vnlearned  gentlemen  as 
there  are.  For  they  suppose,  that  it  is  no  part  belonging 
to  their  calling  for  to  heare  sermons,  pray,  and  studie 
for  learning,  nor  to  be  exercised  in  heroical  actes,  and 


108  AGAINST  DICING,  DAUNCING, 

martiall  affaires,  but  onely  to  hauke  and  hunt  all  day 
long. 

Youth.  I  haue  hearde  olde  woodmen  saye,  hee  cannot 
be  a  gentleman  which  loueth  not  a  dogge. 

Age.  If  that  be  true,  he  cannot  be  a  dogge  that  loueth 
not  a  gentleman.  As  I  doe  not  hereby  condemne  all 
gentlemen,  so  must  I  needes  (God  be  praised  !)  iustifie 
many  which  are  desirous  to  heare  preaching,  to  vse 
praier,  study  for  learning,  and  exercise  martiall  affaires, 
readie  to  serue  at  al  commandments  for  iust  causes. 

Youth.  What  say  you  to  musicke,  and  playing  vpon 
instruments  ?  is  not  that  a  good  exercise  ? 

Age.  Musicke  is  very  good,  if  it  be  lawfully  vsed,  and 
not  vnlawfully  abused,  therefore,  I  thinke  good  first  to 
declare  from  whence  it  had  his  beginning,  and  to  what 
end  it  was  instituted :  secondly,  whether  they  may  be 
kept  in  the  churches :  lastly,  what  kinds  of  songs  and 
measures  are  profitable  and  health  full. 

Youth.  I  beseech  you  let  me  heare  this  throughly, 
and  I  will  giue  attentiue  eare  thereunto ;  for  that  some 
men  disprayse  it  to  much,  and  thinke  it  vnlawfull,  others 
commend  it  as  much,  and  thinke  nothing  so  lawfull,  and 
a  third  sort  there  are,  which  make  it  a  thing  indifferent. 

Age.  Two  sorts  that  you  speake  of  are  to  be  reproued, 
but  the  third  sort  is  to  be  commended. 

Youth.  I  praye  you,  let  me  heare  your  iudgement 
hereof;  and,  first  of  all,  as  you  promised,  of  the  beginning 
and  institution  thereof. 

Age.  As  touching  the  first :  Men  of  the  olde  time 
were  accustomed  with  common  vowes  to  sing  certaine 
solemne  ditties,  both  when  they  gaue  thankes  to  God, 
and  also  when  as  they  would  obtaine  any  thing  of  him. 
Wherefore,  Orpheus,  Linus,  Pindarus,  and  Horace,  and 
such  like  poetes,  which  vsed  the  harpe,  wrote  their 
hymns  for  the  most  part  for  these  vses.  Also  in  the  Ro- 


PLAYES,  AND  ENTERLUDES.         109 

man  publike  wealth,  the  priests  of  Mars,  which  were 

called  Salii,  carried  shields,  and  sang  their  verses  through  Salij 

the  citie.     Furthermore,  it  was  the  manner  that  rnusicke 

and  verses  were  had,  when  the  praises  of  noblemen  were 

celebrated,  chiefly  at  feasts,  whereby  they  whiche  stoode 

by  might  be  admonished  to  imitate  their  noble  actes, 

and  detest  such  vices  which  were  contrarie  to  their  ver- 

tues.     Moreouer,  they  vsed  them  to  recreate  the  mindes, 

and  to  comfort  such  as  were  pensiue,  heauy  and  sad  for 

the  deade:  as  Saule  being  heauie,  &c.  caused  Dauid  to  2  Sa.  16,23 

play  vpon  the  harpe  to  refresh  him,  &c.     The  vse  hereof 

also  we  may  reade  in  Mathewe,  when  as  Christ  our  Sa-   Mathewe,  9, 

QO 

uiour  came  into  the  ruler's  house  to  raise  vp  his  deade 

daughter,  the  rninstrells  and  people  were  making  a  noise 

(that  is,  according  to  their  custome)  to  play  and  sing, 

&c.     Contrariewise,  when  any  great  cause  of  ioye  hap-  Exo.  15, 2,20 

pened,  it  was  expressed  by  musicke  and  songs ;  as  we 

maye  reade  many  examples  hereof  in  the  holy  scriptures, 

as  of  Moyses  sister  Miriam,  Judith,  Jephtah  his  daughter, 

&c.     Likewise  in  weddings  they  were  wont  to  playe  mu-  ludg.  11,34 

sically,  and  to  sing  wedding  songs.     All  these  things,  if  Iudeti  16*  2 

they  be  done  moderately,  and  in  due  time,  are  tollerable ; 

for  musicke  and  songs  containe  three  kindes  of  good 

things — that  is  honest,  profite,  and  pleasantnesse.     For, 

although  singing  of  itselfe  delighteth  the  mindes  of  men, 

yet,  when  wordes  are  ioyned  vnto  it,  which  are  of  a  iust 

number,  and  bound  by  certaine  feete    (as  verses  are)  is 

much  more   pleasant.     And    vndoubtedly   poetrie   had 

hereof  hir  beginning,  and  cannot  be  denied  but  it  is  an 

excellent  gift  of  God;  yet  this  ought  to  bee  kept  pure  and 

chast  among  men,  because  certaine  laciuious  men  haue 

and  doe  filthily  defile  it,  applying  it  to  wantonnesse, 

wicked  lusts,  and  euery  filthie  thing. 

Youth.  Why  doth  musicke  so  rapte  and  ravishe  men 
in  a  maner  wholy  ? 


110 


AGAINST  DICING,  DAUNCING, 


Pithajjoras 


Cicero 


Psal.  57,  8 
Psal.  43, 4 
Psal.  149, 3 
Psal.  150,4 
Psal.  33,  2 
Psal.  98, 56 


Age.  The  reason  is  playne  :  for  there  are  certaine 
pleasures  which  onely  fill  the  outward  senses,  and  there 
are  others  also  which  pertaine  only  to  the  mynde  or  rea- 
son ;  but  musick  is  a  delectation  so  put  in  the  middest, 
that  both  by  the  sweetnesse  of  the  soundes  it  moueth  the 
senses,  and  by  the  artificiousnesse  of  the  number  and 
proportions,  it  deliteth  reason  it  selfe :  and  that  hap- 
peneth  then  cheifly,  when  such  wordes  are  added  vnto  it 
whose  sense  is  both  excellent  and  learned.  Pithagoras 
opinion  was,  that  they  which  studied  his  doctrine  should 
be  brought  in  sleepe  with  a  harpe,  and  by  the  accordes 
thereof  also  wakened,  whereby  they  might  quietly  enioy 
the  time  both  of  sleeping  and  waking.  Cicero  affirmeth 
that  rockes  and  wildernesses  doe  giue  a  sound,  and  cruell 
beasts  by  singing  are  assuaged,  and  made  to  stand  still, 
as  it  is  reported  of  the  unicorne  :  when  as  men  will  take 
him,  they  put  a  yong  mayden  into  the  wildernesse,  and 
when  the  unicorn  seeth  hir,  he  standeth  still,  and  when 
he  heareth  the  mayde  sing,  and  play  on  an  instrument, 
he  commeth  to  hir  and  sleepeth  harde  by  hir,  and  layeth 
his  head  vpon  hir  lap,  and  so  the  hunters  kill  him.  I 
may  also  speake  howe  the  poets  fable,  that  when  the 
walls  of  Thebes,  the  citie,  were  buylt,  the  stones  of  their 
owne  motion  came  together  with  the  sound  of  the  harpe ; 
and  no  man  is  ignorant  what  the  same  poets  haue  writ- 
ten of  Arion  (who  being  taken  by  pirates)  playing  so 
melodiously  vppon  his  harpe,  the  dolphin  fish,  with  the 
great  whales,  delyted  so  much  in  his  musicke,  that  when 
as  the  pirates  cast  him  into  the  sea,  the  fishes  caried 
him  safely  vnto  the  shore.  So  haue  they  fayned  of 
Orpheus  ;  and  also  who  knoweth  not  howe  muche  Dauid, 
here  and  there  in  his  Psalmes,  prayseth  bothe  musicke 
and  songs. 

Secondly,  we  must  consider,  whether  it  may  be  vsed  in 
churches  ?  In  the  east  part,  the  holy  assemblies,  euen 


PLAYES,  AND  ENTERLUDES.  Ill 

from  the  beginning,  vsed  singing,  which  we  maye  easily 
vnderstande  by  the  testimonie  of  Plinie,  in  his  Epistle  Plinie 
to  Traiane,  the  emperour  ;  where  he  writeth  that  Christ- 
ians vsed  to  sing  hymnes  before  day  vnto  their  Christ, 
and  therefore  were  called  Antelucanos  ctEtus,  the  morn- 
ing assemblies.     And  this  is  not  to  be  ouerslipte,  that 
these  wordes  were  written  in  that  time  that  John  the 
Euangilist  liued,  for  he  was  aliue  vnto  the  time  of  Tra-  Euseb.  lib.  10, 
ian  :  wherefore  if  a  man  shall  saye,  that  in  the  time  of  caP'  * 
the  apostles  there  was  singing  in  the  holy  assemblies,  he 
shall  not  say  from  the  truth.     Paule,  who  was  before 
these  times,  unto  the  Ephesians  saith  :  Be  not  drunke  Ephe.  5,  18, 
with  wine,  wherein  is  excesse,  but  be  filled  with  the 
spirite,  speaking  vnto  your  selves  in  psalmes,  and  hymnes, 
and  spirituall  songs,  singing  and  making  melodie  to  the 
Lorde  in  your  hearts,  giuing  thankes  alwayes  for  all 
things  vnto  God,  euen  the  father,  in  the  name  of  Jesus 
Christ.     To  the  Collossians  he  sayth  :  Let  the  worde  of  Collo.  3, 16 
Christe  dwell  in  you  plenteously  in  all  wisdome,  teach- 
ing and  admonishing  your  owne  selues  in  psalms,  hymnes, 
and  spirituall  songs,  singing  with  a  grace  in  your  hearts 
to  the  Lorde.     To  the  Corrinthians  he  sayth  :  When  ye  i  cor>  14,26 
assemble  togither,  according  as  euery  one  of  you  hath  a 
psalme,  or  hath  a  doctrine,  or  hath  a  tongue,  or  hath 
reuelation,  or  hath  interpretation,  let  all  things  be  done 
unto  edifying.     By  which  wordes  is  declared,  that  sing- 
ers of  songs  and  psalmes  had  their  place  in  the  church. 

But  the  west  churches  more  lately  receiued  the  manner  August,  li.  9, 
of  singing ;  for  Augustine  testifieth  that  it  happened  in  con'ess- 
the  time  of  Ambrose  :  for  when  that  holie  manne,  togi- 
ther with  the  people,  watched  in  the  church,  least  hee 
should  haue  beene  betrayed  vnto  the  Arrians,  he  brought 
in  singing,  to  auoyde  tediousnesse,  and  to  driue  away  the 
time.     But  as  touching  the  measure  and  nature  of  the 
song  whiche  ought  to  bee  retained  in  musicke  in  the 


AGAINST  DICING,  DAUNCING, 

churche  these  things  must  bee  especially  noted.  St. 
Auo-us.  H.  10  Augustine,  in  his  booke  of  Confession,  confesseth,  and  is 
confess,  ca.  33  a}so  sorie,  that  hee  hadde  sometime  fallen,  because  hee 
had  giuen  more  attentiue  hede  vnto  the  measures  and 
cordes  of  musicke,  than  vnto  the  wordes  which  were  un- 
der them  spoken.  Which  thing  hereby  he  proueth  to 
be  sinne,  because  musicke  and  singing  were  brought  in 
for  the  wordes  sake,  and  not  wordes  for  musicke :  and 
he  so  repented  this  his  faulte,  that  hee  exceedingly 
allowed  the  manner  of  the  churche  of  Alexandria  vsed 
vnder  Athanatius,  who  commaunded  the  reader  that 
when  hee  sang  hee  should  but  little  alter  his  voice,  so 
that  hee  should  bee  like  rather  vnto  one  that  readeth, 
than  vnto  one  that  singeth.  Howbeit,  on  the  contrarie, 
when  hee  considered  howe  at  the  beginning  of  his  con- 
uersion  he  was  inwardly  moued  with  these  things,  in  suche 
sorte,  that  for  the  zeale  of  piety  he  burste  forthe  into 
teares,  and  for  this  he  consented  that  musicke  should  bee 
retained  in  the  church ;  but  yet  in  suche  manner  that 
hee  sayde  hee  was  ready  to  chaunge  his  sentence,  if  a 
better  reason  coulde  be  assigned :  and  he  addeth,  that 
those  doe  sinne  deadlye  (as  they  were  wont  to  speake) 
whiche  giue  greater  heede  vnto  musicke,  than  vnto  the 

Heiron.  in        wordesofGod.     Saint  Hierome,  and  also  Saint  Grego- 

Epist.  ad 

Ephes.  rie  say, 

Dist.  92,  cap. 

Cantantes,  NOH  vox  sed  vofum  non  cordula  musica,  sedcor, 

et  in  cap. 

Sancta  Ro-  Non  damans,  sea  amans,  cantat  in  aure  Dei. 

mana. 

The  voice  though  it  crie  neuer  so  cleare, 

The  Lorde  delights  not  for  to  heare  ; 
Nor  string  of  musicke  very  sweete, 
Except  the  heart  conioyne  and  meete. 

Franciscus  Franciscus  Petrarcha  declareth,  that  Athanasius  did 

Petrarcha  de 

remedijs  vtri-  vtterlye  forbid  singing  to  be  vsed  in  the  church  at  ser- 

'  u*ce  time>  bicause   (sayth  he)  he  woulde  put  away  all 


PLAYES,  AND  ENTERLUDES.  113 

lightnesse  and  vanitie,  which,  by  the  reason  of  singing, 
doth  oft  times  arise  in  the  myndes  bothe  of  the  singers 
and  hearers.    Gregorie  also  sayth :  Plerumque  vt  in  sacro  Distinct.  92 
ministerio  dum  blanda  vox  quceritur,  congrua  vita  negli-  J"  caP- 'J? 
gatur ;  whyles  the  sweetnesse  of  the  voyce   is  sought  mana 
for  in  the  holie  ministerie,  the  life  is  neglected.     There- 
fore, sayeth  Durandus  :  Propter  carnales,  non  propter  Guilielmus 
spiriluales  cantandi  vsus  in  Ecclesia  institutus  est,  &c.   ra"  di  offic  ' 
the  vse  of  singing  in  the  church  was  ordeyned  for  car-  cap.  de  can- 
nail  men,  and  not  for  spirituall  minded  men. 

Youth.  Let  me  heare,  then,  what  is  to  be  done  and 
obserued,  to  the  ende  musicke  maye  lawfully  and  fruit- 
fully be  vsed  in  the  church. 

Age,  First  we  must  take  heede  that  in  musicke  bee  Pet.  Martyr, 
not  put  the  whole  summe  and  effecte  of  godlynesse,  and 
of  the  worshipping  of  God,  which  among  the  papistes  they 
doe  almost  euery  where  thinke,  that  they  haue  fully  wor- 
shipped God,  when  they  haue  long  and  much  sung  and 
piped.  Further,  we  must  take  heede  that  in  it  be  not 
put  merite  or  remission  of  sinnes.  Thirdly,  that  sing- 
ing be  not  so  much  vsed  and  occupied  in  the  church, 
that  there  be  no  time,  in  a  maner,  left  to  preach  the  worde 
of  God  and  holye  doctrine  ;  whereby  it  cometh  to  passe 
that  the  people  depart  out  of  church  full  of  musicke  and 
harmonie,  but  yet  hungerbaned  and  fasting,  as  touching 
heauenly  foode  and  doctrine.  Fourthly,  that  rich  and 
large  stipends  be  not  so  appointed  for  musitians,  that 
eyther  very  little,  or  in  a  maner  nothing  is  prouided  for 
the  ministers  whiche  labour  in  the  worde  of  God.  Fiftly, 
neyther  may  that  broken  and  quavering  musicke  be  vsed, 
wherewith  the  standers  by  are  so  letted,  that  they  cannot 
vnderstande  the  words,  no  though  they  would  neuer  so 
faine.  Lastly,  we  must  take  heede,  that  in  the  church 
nothing  be  song  without  choyce,  but  onely  those  things 
which  are  contayned  in  the  holye  scriptures,  or  which 


114  AGAINST  DICING,  DAUNCING, 

are  by  iust  reason  gathered  out  of  them,  and  doe  exactly 
agree  with  the  worde  of  God. 

Nowe,  to  conclude  this  matter,  I  saye  that  godly  and 
religious  songs  may  be  retayned  in  the  church.  And 
yet  I  confesse  that  there  is  no  precept  giuen  in  the  New 
Testament  of  that  thing.  Wherefore,  if  there  be  any 
church,  which  vpon  iust  causes  vseth  it  not,  the  same 
church  cannot  iustlye  be  condemned,  so  that  it  defende 
not,  that  the  thinge  itselfe  of  his  owne  nature,  or  by  the 
commaundment  of  God  is  vnlawfull ;  and  that  it  doe  not, 
for  the  same  cause,  reprooue  other  churches,  which  vse 
singing  and  musicke,  or  else  exclude  them  from  the  fel- 
lowship of  Christ.  Yet  this  ought  to  be  considered,  that 
if  we  shall  perceiue  that  Christian  people  doe  runne  unto 
the  churche  as  to  a  stage  playe,  where  they  may  be  de- 
lighted with  pyping  and  singing  (and  doe  thereby  absent 
themselues  from  hearing  the  worde  of  God  preached), 
in  this  case  we  must  rather  abstaine  from  a  thing  not 
necessarie,  than  to  suffer  their  pleasures  to  be  cockered 
with  the  destruction  of  their  soules. 

Youth.  What  say  you  of  minstrels,  that  goe  and 
range  abroarde,  and  thrust  themselues  into  euery  mannes 
presence  and  company,  to  play  some  mirth  vnto  them. 

Age.  These  sort  of  people  are  not  sufferable,  bicause 

they  are  loyterers  and  ydle  fellowes ;  and  are,  therefore, 

Anno.  Eliza-    by  the  lawes  and  statutes  of  this  rhealme,  forbidden  to 

beth,  14          raunge  and  roave  abroade,  counting  them  in  the  number 

of  roges,  and,  to  saye  truth,  they  are  but  defacers  of 

musicke. 

Youth.  Are  there  any  other  good  exercises  ? 

Age.  Yes,  as  schollers  to  make  orations,  to  play  good 

and  honest  comedies,  to  play  at  tennise,  and  such  like, 

&c.     Notwithstanding,  in  all  these  exercises  that  I  haue 

spoken  off  before,  this  must  I  adde  for  your  instruction, 


PLAYES,  AND  ENTERLUDES.  1 15 

that  none  of  them  ought  to  be  a  hinderance  or  let  to  any 
man  from  his  duetie  towards  God's  worde. 

Youth.  Nowe  that  you  haue  declared  to  me  what  ex- 
ercises are  lawfull  for  the  powers  of  the  minde  and  bodie, 
I  pray  you  to  shewe  mee  what  that  playe  is,  which  you 
call  chaunce,  or  happe. 

Age.  These  playes  that  depende  vpon  chaunce  are  those 
which  we  call  dice-playe,  which  kinde  of  playe  is  to  be 
eschewed  and  auoyed  of  all  men.     So  Cato  giueth  coun-  Cato 
sell  to  all  youth,  saying  :  Trocho  lude,  aleas  fuge ;  playe 
with  the  toppe,  and  flee  dice- playing. 

Youth.  What,  meane  you  to  speake  against  dice- 
playing,  sithe  so  many  honourable,  worshipfull,  and  ho- 
nest men  vse  so  commonly  to  play  at  it  ? 

Age.  The  persons  make  it  not  good,  but  rather  it 
maketh  them  the  worse ;  for  it  causeth  manie  of  them 
(oftentimes)  to  bring  a  castell  into  a  capcase,  a  whole 
manour  and  lordeshippe  into  cottage,  their  fee  simple  into 
fee  single,  with  other  infinite  lyke  discommodities,  ac- 
cording to  the  olde  verse. 

Diues  eram  dudum,  mefecerunt  tria  nudum : 
Alea,  vina,  Venus,  tribus  his  sumfactus  egenus. 

Sometime  riche  I  was, 

and  had  thereof  great  spare, 
But  three  things  hath  me  made 

to  go  full  poore  and  bare  : 
Dyce,  wine,  and  venerie 

were  to  me  great  speede ; 
These  three  did  hasten  all  my  woe, 

and  brought  me  to  great  neede. 

Yet  notwithstanding,  although  these  men  that  you  speake 
of  vse  to  play  at  dice,  and  loue  that  game  so  well,  yet  in 
no  wyse  will  be  called  dice-players,  or  dicers,  it  is  so 


116  AGAINST  DICING,  DAUNCING, 

odious  a  name,  the  reason  is,  for  that  it  is  an  odious  and 
wicked  play  :  so  the  thefe,  the  queane,  the  papistes,  mur- 
derer, &c.  will  not  be  called  by  that  name,  of  that  fault 
and  filthie  sinne  which  they  vse,  bicause  they  knowe  it  is 
most  wicked  and  abhominable. 

Youth.  This  faulte  of  losing  their  goods  is  not  to  be 
imputed  to  the  play  itselfe,  but  to  them  that  play. 

Age.  Yes,  sir,  it  is  in  the  playe  also  :    take  away  the 
whore,  there  will  be  no  whoredome  :  take  away  fire,  and 
there  will  be  no  burning :  take  away  powder  and  shotte, 
none  shall  bee  murthered  :  take  away  poyson,  none  can 
be  poysoned,  Sec.:    take  away  playe,  there  will  be  no 
playing.    This  did  Marcus  Antonius,  the  ernperour,  verye 
well  see,  who,  lying  on  his  death  bedde,  sayde  to  his 
Herodian,        sonne  Commodus  these  wordes  :  It  is  a  most  harde  thing, 
lib-  I-  and  a  difficil  matter  for  a  man  to  kepe  measure  in  libertie 

(of  playes)  or  to  be  able  to  restrayne  the  brydle  of 
things  desired  (vnlesse  the  things  themselues  be  taken 
away  that  are  desired)  for  surely  we  be  all  made  worse, 
both  olde  and  yong,  by  reason  of  this  libertie  to  play  at 
dice,  to  enioye  our  owne  filthy  desires, 

Youth.  I  praye  you,  who  was  the  firste  deuisour  of 
dyce  playing  ?  It  appeareth  that  it  hath  bene  of  a  long 
continuance. 

•Age.  There  are  diuerse  opinions  hereof.     Some  saye 

that  it  was  one  Attalusj    others  suppose  it  was   one 

Polyd.  Virg.     Brulla.     Polydore  Virgill  sayeth,  that  one  Lydi  deuised 

in  lib.  2,  ca.  8  j^is  amonnr  the  Lydians,  a  people  of  Asia,  of  great  loue 

De  muento-  '  . 

ribus  rer          and  policie,  what  time  a  great  famine  was  among  them, 

that,  by  passing  away  the  time  with  this  play,  they  bare 

out  their  hunger  the  better,  and  their  vittailes  endured 

loh.  Rauisius  also  the  longer,  &c.     Others  saye  that  one  Palamedes, 

Tex  tor  being    (in    an  armie  of  the    Greekes  against  the  Tro- 

ianes)   ydle,  inuented  this   dyceplay  to  pass   the  time 

away,  and  also  to  saue  vittails,  &c.     But  certainly  those 


PLAYES,  AND  ENTERLUDES.  117 

that  write  of  the  inuention  of  things,  haue  good  cause 
to  suppose  Lucifer,  the  prince  of  deuilles,  to  be  the  first 
inuentor  thereof,  and  hell  (no  doubte)  was  the  place 
where  it  was  firste  founded.  For  what  better  alectiue 
coulde  Satan  deuise,  to  allure  and  bring  men  pleasantly 
into  damnable  seruitude,  than  to  purpose  to  them  a  forme 
of  play  (which  is  his  principall  treasurie)  wherein  the 
more  part  of  sinne  and  wickednesse  is  contayned,  and 
all  goodnesse,  vertue,  honestie,  and  godlinesse,  cleane 
confounded. 

Youth.  I  assure  you,  I  neuer  hearde  before  that  dice- 
playing  was  so  wicked  as  you  say. 

Age.  Publius  sayth:  Quanta  aleator  in  arte  melior  Publius 
cst,  tanto  nequior  est ;  as  much  more  cunning  the  dicer 
is  in  that  arte,  so  much  the  more  wicked  he  is.  There 
cannot  be  a  more  playne  figure  of  ydlenesse  than  dice- 
playing  is.  For  (besides  that  there  is  no  manner  of 
exercise  of  the  bodie  or  minde  therein)  they  vse  great 
and  terrible  blasphemings  and  swearings,  wicked  brawl- 
ings  and  robbings,  robbing  and  stealing,  craft,  couetous- 
nesse,  and  deceyte.  Oh  !  why  doe  we  call  that  a  play, 
which  is  compact  of  couetiousnesse,  malice,  craft,  and 
deceyte  ? 

Youth.  What  craft,  deceite,  and  robbery  can  there  bee 
in  dice  playing  ?  Are  not  the  little  dice  cast  downe  vpon 
the  table,  that  euery  man  may  see  them  that  hath  but 
halfe  an  eye,  and  may  easily  tell  euery  pricke  and  poynt 
vpon  them  ?  and  therefore  I  cannot  see  howe  any  man 
should  thereby  be  deceyued.  I  suppose  there  is  not  a 
more  plaine  playe,  and  less  deceyte  (being  alwayes  before 
men's  eyes)  than  is  diceplaying. 

Age.  The  blinde  eateth  many  a  flie,  and  seeth  it  not  j 
for  I  perceiue  that  you  are  (or  else  you  seem  to  be)  igno- 
rant of  their  skill  and  doings.  If  you  did  vnderstande 
throughly  of  their  false  dice,  cogging  termes,  and  orders* 


118  AGAINST  DICING,  DAUNCING, 

it  will  make  you  abhorre,  detest,  and  defie  all  dice- 
playing. 

Youth.  Is  there  any  more  to  bee  considered  in  this 
playe,  than  plainly  and  simply  to  play  with  two  dice, 
and  cast  them  out  of  our  handes  vpon  the  plaine 
boorde  ? 

Age.  Yea,  my  sonne,  much  more,  both  for  their  craft 
in  casting  them,  and  making  them;  and  also  for  the 
sundrie  names  of  their  dice,  to  beguile  the  simple  and 
ignorant  withall. 

Youth.  I  had  neuer  thought  that  their  coulde  be  such 
deceyte  in  dice  playing,  or  that  men  had  anye  cunning  or 
sleyght  therein  to  beguile  any. 

Age.  For  the  obteyning  of  this  skill  (of  filthie  dice- 
playing)  they  haue  made,  it  as  it  were,  an  arte,  and  have 
their  peculiar  termes  for  it ;  and  a  number  of  lewde  persons 
haue,  and  daily  doe  apply  it,  as  it  were  grammer,  or 
logicke,  or  any  other  good  seruice  or  science,  when  as 
they  associate  together  with  their  harlots  and  fellowe 
theeues. 

Youth.  What  haue  dicers  to  do  with  harlots  and 
theues  ? 

Age.  As  much  as  with  their  very  frends;  for  they 
are  all  of  one  hall  and  corporation,  and  springe  all  out 
of  one  roote,  and  so  tend  they  all  to  one  ende,  ydlely  to 
liue  by  rauine  and  craft,  deuouring  the  fruites  (like 
caterpillars)  of  other  men's  labours  and  trauailes,  craftily 
to  get  it  into  their  owne  hands  as  theeues. 

Youth.  I  pray  you,  shewe  mee  the  occasion,  why  men 
so  earnestly  are  giuen  to  dice  playing  ? 

Age.  The  first  occasion  to  play  is  tediousnesse  and 

lothsomnesse  of  good  labours.     Secondly,  is   covetous- 
1  Tim.  6,  10 
lerem.  6, 13     nesse  and  greedmesse  for  other  men  s  mony,  which  covet- 

ousnesse,  sayth  S.  Paul,  is  the  roote  of  all  mischiefe. 
Youth.  I  perceyue  by  you,  that  there  groweth  greate 


PLAYES,  AND  ENTERLUDES.        119 

and  dangerous  inconueniences,  and  mischiefes,  by  this 
diceplaying. 

Age.  You  haue  sayde  truth  ;  for  it  is  a  doore  and  win- 
dowe  into  all  theft,  murther,  whoredome,  swearing,  blas- 
pheming, banketting,  dauncing,  rioting,  drunkennesse, 
pryde,  couetousnesse,  craft,  deceyt,  lying,  brawling, 
fighting,  prodigalitie,  night-watchings,  ydlenesse,  beg- 
gerie,  pouertie,  bankrupting,  miserie,  prisonment,  hang- 
ing, &c.  and  what  not  ?  Chrisostome  sayth,  that  God  Chrisost.  in 

Alclt. 

neuer  inuented  playes,  but  the  deuill ;    for  the  people  ilom<'  g 
sate  downe  to  eate  and  drinke,  and  rose  vp  to  play,  in 
the  honour  of  a  most  filthie  ydoll,  for  when  they  had 
worshipped   the   calfe    and   committed   ydolatrie,   they 
seemed  to  haue   obteyned  this  rewarde  of  the  deuill, 
namely,  to  play.     Saint  Ambrose  saith  also,  that  playes  Ambr.  lib.  2 
and  pastimes  [are]  sweete  and  pleasant,  when  as  yet  they  03  °  °'  C* 
are  contrarie  to  the  rules  of  Christianity.     Sir  Thomas 
Eliot,  knight,  sayth  to  such  as  are  diceplayers :  Every 
thing  (saith  he)  is  to  be  esteemed  after  his  value ;  but  who 
hearing  a  man,  whom  he  knoweth  not,  to  be  called  a  Sir  Thomas 
dicer,  doth  not  anon  suppose  him  to  be  of  a  light  credit,  in  ^  ^ooke  ' 
dissolute,  vaine,  and  remiss  ?     How  manye  gentlemen,  of  the  gover- 
howe  many  merchants,  &c.  haue  in  this  damnable  pas- 
time (of  diceplaying)  consumed  their  substance,  as  well 
by  their  owne  labours  as  by  their  parents,  with  great 
studie  and  painful  trauell  in  a  long  time  acquired,  and 
finished  their  liues  in  debt  and  penurie  ?    Howe  many 
goodly  and  bolde  young  men  (sayth  he)  hath  it  brought 
to  theft,  whereby  they  haue  preuented  the  course  of  na- 
ture, and  died,  by  the  order  of  the  lawes,  miserably? 
These  are  the  fruits,  and  reuenues,  of  that  wicked  mer- 
chandice  of  diceplaying. 

Youth.  Is  it  lawfull  for  any  man  to  play  at  any  game 
for  money,  to  wynne  it,  keepe  it,  and  purse  it  vpT  or  no  ? 
I  pray  you  let  me  knowe  your  iudgement  herein. 


120  AGAINST  DICING,  DAUNCING, 

Age.  I  saye,  generally,  it  is  not  lawfull  to  play  for 
money,  to  wynne  it,  and  purse  it  vp ;  that  is,  either  to 
lose  his  owne,  or  wynne  others,  to  witholde  it  as  good 
gaine. 

Youth.  What  reason  is  there  hereof? 

Age.  The  reason  is  most  cleare  and  plaine :  first,  that 

play  (whatsoeuer  it  be)  was  not  appoynted  or  permitted 

as  a  meane  and  way  to  get  or  winne  mony,  but  onely  for 

exercise  of  the  bodie,  or  recreation  of  the  minde  ;   so  that 

whosoeuer  vseth  it  to  other  ende,  maketh  it  no  game, 

but  abuseth,  chaungeth,  and  altereth  the  nature  of  the 

recreation,  into  a  filthie   and  vnsufferable  gayne,  and 

I  Tim.  3,  8      therefore  dishonest ;  which  (be  they  high,  bee  they  lowe) 

Christians  ought  to  flee  aud  shunne,  as  Saint  Paule 

sayeth,  from  filthie  lucre.    And  in  the  distinctions  out  of 

August,  in       Augustine,  it  is  said  :    Hoc  autem  iure  possidetur  quod 

Macedoniimi    ^^  e*  h°c  ^ust^  quod  bene ;    omne  igitur  quod  mate 

Distinc.  35,     possidetur,  alienum  est,  fyc.    That  is  rightly  possessed, 

that  is  rightly  gotten,  and  that  is  rightly  gotten,  that  is 

well  and  truly  gotten  ;  therefore,  whatsoeuer  is  possessed 

falsely,  and  naughtily,  is  another  man's  and  not  thine, 

&c.     Tullie  sayth  also  :    Nihil  vtile  est,  quod  non  sit 

honestum,  nothing  is  profitable  or  gaine  (to  thee)  which 

is  not  honestly  gotten  :    otherwise  it  is,  turpe   lucrum, 

filthie  gaines.     Furthermore,  gaming  was  neuer  allowed 

as  a  kinde  of  bargaining,  traificke,  or  occupying  among 

men,    if   we    eyther    consider    God's    law    or    man's. 

Amongst    all    the    lawes    in    the    world,    which    haue 

throughly  decided  all  meanes,  howe  to  get,  and  justly 

to  possesse,  other  men's  goods,  neuer  make  mention  that 

gaming  was  a  iust  meane.     The  Romane  law,  whiche 

we  call  the  ciuile  lawe,  hath  uery  largely  and  diligently 

determined  of  it;  but,  amongst  all  the  honest  meanes 

whereof  the  ciuile  lawe  maketh  mention,  gaming  is  not 

mentioned,  nor  once  within  the  compasse :  yet  he  speak- 


PLAYES,  AND  ENTERLUDES.  121 

eth  of  contractes  in  sale,  of  letting  to  hire,  making  resti- 
tution, and  such  like,  whereby  we  may  iustly  haue,  and 
get  that  which  is  others  j  but  there  is  no  mention  at  all 
made  of  play,  or  that  wee  may  thereby  wynne  or  possess 
any  thing :  so  that  whosoeuer  taketh  and  keepeth  the 
mony  of  another,  which  he  hath  wonne  in  play,  with- 
holdes  it  without  lawfull  cause,  and  therefore  against 
conscience,  and,  to  speak  plainly,  sheweth  himself  a  flat 
theefe.  If  St.  Paule  forbiddeth  vs  to  vse  deceyte  in  bar- 
gaining and  selling,  what  should  we  doe  in  gaming? 
And  if  this  shoulde  be  suffered,  we  shall  bring  in  a 
greedie  couetousnesse,  in  steade  of  the  recreation  of  the 
minde,  and,  to  be  short,  a  desire  to  beguile  eche  other, 
in  steade  of  solace  and  pastime. 

To  gayne,  then,  by  play,  and  especially  at  dice,  is  as 
much  as  to  steale  and  rob,  notwithstanding  any  customs, 
euill  vses,  or  corruptions  of  manners.  One  maister 
Francis  Hotoman,  a  notable  lawier  and  a  Christian,  con-  Francis  Hoto- 

h'rmeth  my  sentence  and  Judgement,  and  sheweth  that  ™a"-'n  J*;  le 

vsuriSj  CcLp.  -j 

by  the  meaning  of  the  law,  that  gaine,  gotten  and 
pursed  vp  by  play,  is  forbidden,  and  to  be  condemned : 
and  S.  Augustine  sayth,  that  the  mony  should  be  giuen  August,  in 

to  the  poore  that  is  gotten  by  play,  to  the  end  that  the  Epist.  54,  ad 

Macedonium 
loser  shoulde  not  haue  his  losse  againe,  and  also  that  the 

winner  might  be  disappointed  of  the  hope  to  haue  that 
which  he  had  so  easily  gotten.  Also  it  is  very  reason- 
able, that,  besides  this  losse,  the  magistrate  should  put 
them  both  (that  play)  to  a  good  fine,  to  be  bestowed  to 
common  vses :  for,  I  pray  you,  what  reason  is  there  to 
turne  that  to  couetousnesse,  which  was  appointed  for  re- 
creation and  comfort  of  man  ?  The  poore,  which  are  so 
many  in  the  churche  of  God,  and  so  nedye,  as  all  the 
world  seeth  so  many  small  children,  that  are  orphans, 
lacking  schooling  for  want  of  helpe,  and  that  he  whiche 
counteth  himself  a  Christian  and  a  brother  to  these 


AGAINST  DICING,  DAUNCING, 


Esay.  58,  7 


Mat.  25,  44 
Luc.  12,  19 
Luc.  16,  19 


Luc.  16,  9 
1  Tim.  6,  17 


Prou.  17,  19 


August  de 
verbis.  dotn. 
sermo.  25 


poore,  and  acknowledgeth  them  for  the  members  of 
lesus  Christe,  should  play  away  and  spende  his  mony 
at  his  pleasure,  and  shoulde  not  rather  giue  it  in  almes  to 
his  brethren,  which  are,  as  Esay  sayth,  his  owne  fleshe. 
Alas  !  howe  dearly  is  that  pleasure  sometimes  bought  of 
vs,  and  what  shame  shall  we  haue  before  God's  aungels 
for  such  lauishnesse,  yea,  before  the  poore  people  of  God, 
as  it  is  written  in  Saint  Mathewe.  When  riche  churles 
shall  eate  and  drinke,  and  after  fall  to  play,  like  to  that 
cursed  man  of  whom  Saint  Luke  speaketh  of,  and  in  the 
meane  season  poore  Lazarus,  our  brethren,  shall  lye  and 
starue  at  our  doores,  on  whom  the  very  brute  beastes,  to 
their  powers,  bestowed  their  almes  in  licking  their  sores, 
and  we,  that  are  men  of  his  own  likenesse,  haue  mony  to 
play  awaye,  and  can  finde  in  our  heartes  to  bestowe  none 
on  them. 

Let  vs,  according  to  the  commandement  of  God,  make 
frends  with  our  monye,  not  of  such  as  wynne  it  of  vs  by 
play  (for  they  will  neuer  conne  us  thanke  for  it)  but  of 
the  poore  people  of  God,  which  cause  it  to  be  restored 
againe  (at  that  great  daye  of  God's  iudgement)  with 
profite  and  increase.  Saint  Augustine  sayth,  Fcecundus 
est  ager  pauperum,  cito  reddit  dominantibus  fructum  : 
Dei  est  pro  parvis  magno  pensare :  profitable  is  the 
field  of  the  poore,  and  yeeldeth  fruite  very  quickly  to  the 
owners  :  it  is  God's  propertie  to  restore  greate  things  for 
small  things.  Saint  Augustine,  therefore,  alloweth  not 
that  any  Christian  man  should  giue  his  mony  to  any 
iugler  or  stage  player,  although  they  shewe  vs  some 
pleasure  with  their  paynes  ;  much  lesse  doth  he  allowe 
vs  to  giue  our  mony  to  a  gamester  that  playeth  with  vs, 
to  whome  we  shewe  as  much  pastime  as  he  sheweth  vs. 
Let  me  then  conclude  :  that  which  I  haue  saide  is  true, 
that  is,  that  mony  gotten,  and  pursed  vp,  by  play  is  flat 
theft,  and  to  gaine  by  such  meanes  is  plainly  to  robbe, 


PLAYES,  AND  ENTERLUDES.  123 

and  to  possesse  other  men's  goodes  without  iust  cause  and 
against  conscience ;  bicause  it  is  playne  against  the  com- 
mandment of  God,  that  sayth,  Thou  shalt  not  steale.  Exo.  20, 15 
Notwithstanding,  that  there  bee  a  consent  of  the  players, 
yet  there  is  a  burning  lust  and  desire  of  eche  other's  mony, 
and  to  obtaine  this  their  greadie  couetous  purpose,  they 
vse  this  wicked  and  craftie  play  at  dice  to  deceyue,  which 
is  called  blinde  fortune.     For  that  purpose,  lustiananus,  QOCJ  ^  3 
the  emperor,  made  a  decree,  that  none  should  play  pup-  tjt  vltimo 
lickly  or  privately  in  their  houses,  &c.     Thus  wee  see 
what  gaine  and  profit  by  play  is  gotten,  euen  as  Christ 
sayth,  They  that  now  laugh  shall  weepe,  and  they  that 
nowe  haue  plentie  shall  want,  &c.     Saint  Augustine  to 
this  sayth,  Quce  est  ista  rogo  animarum  insania,  amittere  August  de 

vitam,  appetere  mortem,    acquirere    aurum.  et  verdere  verl)is.  dom. 

.  sermo.  25 

coelum :  what  madnesse  is  this  of  men,  to  loose  life,  and 

desire  death,  to  seeke  for  golde,  and  loose  God  ! 

Youth.  They  say,  they  cannot  delite  in  playe,  except 
they  play  for  mony. 

Age.  I  woulde  gladlye  knowe  agayne,  to  what  vse  they 
would  put  that  (mony  gotten)  vnto. 

Youth.  Peraduenture,  they  will  bestow  it  vpon  some 
feast,  or  else  vpon  the  poore  people. 

Age.  But  I  say  still,  it  is  much  better  and  safer  not  to 
play  for  any  mony  at  all,  for  that  (as  you  haue  hearde) 
it  is  not  lawful.  Againe,  it  may  be  that  you  yourselfe 
are  not  touched  with  couetousnesse,  but  possible  the 
other  with  whome  you  playe  is  touched  therewith  ;  there-  i  Thes.  5  22 
fore,  let  the  occasions  of  euill  be  taken  away,  which  other- 
wise are  very  many  which  moue  unto  euill  :  and  if 
there  were  nothing  else  to  feare  them  away  from  this 
play,  yet  let  them  for  God's  sake  weigh  this  (as  I  haue 
said  before)  howe  great  the  penury  and  neede  is,  and 
what  number  of  pouertie  there  is  euery where  replen- 
ished, that  we  may  say,  as  S.  Jerome  sayde,  Nudus  atque 


124 


AGAINST  DICING,  DAUNCING, 


Heiron.  ad 
Gaudentium 


Rom.  14,21 
1  Cor.  8,  13 
Math.  18,  6 
Lucke,  17,  1 
Mark,  9,  42 


Haggeus 


Tobi.  4,  8 
Eccle.  29, 11 


Psa.4,17,  18 
Deut.  26,  2 
3,4,5 

Leuit.  27,  32 
Gen.  14, 20 
Cap.  28,  22 
Exo.  22,  29 
Leu.  27,  30 
Num.  18,  22, 
23,24,28,29 


esuriens  ante  fores  noslras  Christus  in  paupere  morilur, 
Christe,  naked  and  hungrye,  lying  before  our  gates, 
dieth  in  the  poore.  The  lawe  of  God  requireth  so  many 
duties,  that  not  our  whole  life  long  is  able  to  perfourme 
them,  and  yet  will  we  bestow  time  in  playing  at  dice  ? 
We  are  otherwise  sufficiently  sicke  with  couetousnesse 
of  mony,  with  ambition  to  ouercome  and  excell  others, 
&c.,  why  then  do  they  stirre  vp  these  diseases  with 
pi  ayes  ? 

Youth.  They  say,  this  is  not  stirred  vp  in  them. 

Age.  Nowe,  they  must  remember,  that  they  may  be 
easily  stirred  vp  when  they  enter  once  in  play :  and 
they  must  see,  not  onely  to  themselues,  but  that  they 
bring  not  others  also  vnto  the  same  disease ;  for  they 
know  their  owne  mind  of  strength,  yet  they  know  not 
others. 

Youth.  What,  and  if  they  will  so  playe  their  mony, 
are  they  not  lords  of  their  owne  things  ?  They  say  they 
doe  no  wrong  to  their  neighbours;  they  take  away  no 
other  man's  goods  by  violence :  what  then  can  be  sayd 
vnto  them  ? 

Age.  That  is  not  true ;  for  the  prophet  sayth  in  the 
person  of  God,  The  siluer  is  mine,  and  the  golde  is  mine, 
sayth  the  Lorde.  For  you  must  note,  that  God  deli uereth 
vnto  vs  his  riches  and  treasure,  according  to  his  good 
pleasure,  as  vnto  stewardes  to  vse  them,  and  bestowe 
them,  as  God  in  his  worde  commaundeth  :  and,  therefore, 
they  ought  to  vnderstande  that  it  is  the  dutie  of  the 
magistrates  to  see  that  euery  man  vse  his  owne  things 
honestly  and  well.  And  they  ought  more  deeply  to  con- 
sider, that  God  gaue  them  riches  and  money  for  foure 
special  causes  and  purposes  ;  first,  wherewith  they  might 
maintaine  preaching  of  God's  worde ;  secondly,  for  the 
nourishing  of  themselues  and  their  familie ;  thirdly,  to 
pay  tributes,  taxes,  and  customes,  to  the  prince,  for  the 


PLAYES,  AND  ENTERLUDES.         125 

better  maintenance  and  defence  of  their  people  and  Mat.  10, 10 
countrye;  fourthly,  to  help  the  poore  and  needie  mem-  j  Tim.  ^g 
bers  of  Christ,  &c.  Those  are  the  ends  whereunto  riches  Pro-  31>  15» 

—  1 

are  giuen  vnto  vs,  and  not  for  to  waste  it  foolishly  at  Math.  22,  21 

dice- playing,  and  so  put  it  to  the  slippernesse  of  fortune.  ^om'  ^'  '-Q 

Also  it  behoueth  euery  one   (especially  those  that  pro-  Leuit.  19,  9 

fesse  the  gospell)  to  represent  the  image  of  God,   who  psaj'  112  9 

gouerneth    and    ruleth    all  things  with   reason,  mercy,  I°b-  4, 7 , 8 

loue,  and  wisdome :  but  so  to  consume  their  money  and  3,  4,  5 

goodes  at  dice  and  vaine  playes  is  not  to  be  as  lordes  ouer  ^u>  **>  g 

their  owne  things,  but  tyrants  and  spoilers,  and  not  to  Math.  25,  8 

*u  uu  i  j        •     j  u  -*u    1  Timo.  9,  18 

vse  them  with  mercy,   loue,  and   wisedome,   but  with 

vnmercifulnesse,  hatred,  and  foolishnesse  to  abuse  them. 
And,  on  the  other  part,  what  thing  soeuer  is  gotten  by 
this  kind  of  diceplay,  is  turpe  lucrum,  filthie  gaine  ;  and 
that  gaine  so  gotten,  shall  be  a  witnesse  against  them  at  Habbac.  2.  6, 
the  last  daye  of  iudgement,  if  they  repent  not;  and  it  ^>  ** 
shall  be  gaine  put  in  a  bottomlesse  purse,  as  the  prophet  Haggai,  46 
sayth,  that  is,  they  shall  neuer  haue  ioy  or  good  thereof: 
as  the  poet  sayth,  De  bonis  mate  qucesitis,  vix  gaudebit 
hceres  tertius  ;  euill  gotten  goods  shall  neuer  prosper :  a 
penny  naughtily  gotten,  sayth  Chrysostome,  is  like  a 
rotten  apple  laid  among  sounde  apples,  which  will  rot 
all  the  rest.  Therefore,  we  must  hold  fast,  and  firmely 
determine  that  such  playes  are  very  theft  and  robbery, 
and,  therefore,  ought  not  in  any  wise  to  be  suffered,  for 
that  they  are  gouerned  by  chaunce  and  rashnesse,  so  that 
thereby  goods  and  mony  are  endaungered ;  and  also  for 
that  it  belongeth  to  the  public  welth,  to  see  that  those 
things  be  rightly  gouerned,  for  God  giueth  goodes  to 
be  spent  to  good  vses,  and  not  vppon  vaine  fonde  abuses. 
Youth.  These  players  are  honest,  substantial,  and  cre- 
dible men ;  and  though  they  playe  at  dice,  yet  they  giue 
to  the  poore  neuerthelesse,  and  paye  their  dutie  to  the 
prince  neuer  the  latter. 


126  AGAINST  DICING,  DAUNCING, 

Age.  Their  credites  are  much  cracked  that  vse  this 
play,  so  that  they  can  not  beautifie  or  garnishe  it  by  no 
policie,  but  contrarywise,  that  doth  altogether  foylethem. 

Prou.21,  17  And  for  their  giuing  to  the  poore,  it  doth  no  more  excuse 
B.C.  ,  l*  them?  than  if  they  robbed  a  man  to  giue  to  the  poore. 
They  saye,  they  giue  neuerthelesse  :  I  pray  you,  doe  they 
giue  by  that  euer  a  whitte  the  more  ?  If  they  doe,  yet 
wee  maye  not  doe  euil,  that  good  may  come  thereof  (sayth 
Saint  Paule)  whose  damnation  is  iust.  Yet,  I  pray 
you,  let  me  vnderstand  what  they  giue  weekely  to  the 
poore. 

Youth.  Euerye  of  them  giueth  according  to  his  habi- 
litie,  some  a  penny,  some  two  pence,  another  foure 
pence,  and  the  best  commonly  giueth  but  six  pence. 

Age.  What  is  this  to  the  purpose,  in  respect  of  their 
playe,  whereat  they  will  not  sticke  to  venter,  at  dice,  vs., 
x8.,  xxs.,  yea,  x1'.,  xx11.  at  a  cast,  and  will  thereat  con- 
sume xlu.  or  an  cu.,  yea,  all  that  they  haue,  &c.,  which  is 
lamentable  to  heare  and  see.  But  whatsoeuer  they 

Rom.  12,  8      giue  to  the  poore,  it  is  done  (contrary  to  the  rule  of 

Pron.'ll  25    Scriptures)  grudgingly,  murmuringly,  and  vn willingly. 

Eccle.  35,  10  Some  of  them  haue  lost  as  much  in  one  houre,  nay,  in  one 
quarter  of  an  houre  (at  dice)  as  they  haue  giuen  to  the 
poore  two  or  three  yeares  before.  Is  not  this  to  be  cor- 
rected and  amended  by  the  rulers  ?  If  they  neglect  it, 
no  doubt,  God  will  be  reuenged  of  it,  it  is  so  wicked  and 
vngodlye.  It  is  a  worlde  to  heare,  and  see,  what  a  doe 
the  magistrates  haue  to  make  them,  and  such  like,  to  be 
contributories  to  the  reliefe  of  the  poore  weekely,  according 
to  the  statutes,  &c.  What  excuses,  what  allegations,  what 
protestations,  what  loquations,  what  persuasions  will  they 
vse,  who  knoweth  not  ?  either  y*  they  that  are  not  able,  or 
that  they  are  fallen  behind  hand,  or  y*  they  are  not  so  much 
worth  now  by  a  great  summe  as  they  haue  beene,  or  that 
they  haue  great  losses,  or  that  they  keep  some  poore  man  or 


PLAYES,  AND  ENTERLUDES.  127 

woman,  or  else  some  fatherlesse  children  for  almes  deede, 

or  else  they  giue  euerye  daye  at  their  doores  to  the  poore, 

or  that  they  will  giue  their  almes  themselues,  or  that  it  is 

notgiuen  well,  Sic.,  or  what  not,  so  they  may  not  giue  to 

the  poore.     But  to  giue  and  put  into  a  boxe  for  a  mum- 

merye,  or  maske,  to  play  at  dice,  they  will  not  sticke  at 

tenne  pounde,  twentie  pound,  or  an  hundred  pound,  so 

franke  and  liberall  are  they  to  please  their  owne  couetous 

desire,  and  vaine  pleasure ;  but  to  helpe  needy  of  Christ 

in  his  members,  they  are  poore,  and  want  mony,  but  to 

the  furnishing  forward  of  diceplaying,  we  haue  mony  and 

golde  plentie  ;  yea,  if  neede  be,  their  wiues  also  are  allowed 

their  xx8.  xl8.,  yea,  twentie  nobles,  to  maintaine  them  to 

play  at  dice,  supposing  that  it  is  a  great  token  (to  the 

worlde)  of  credite,  and  a  signe  of  excellent  loue  betwene 

that  is  them,  when  in  dede  it  is  vtterly  a  discredite  to 

both  of  them,  and  a  token  that  they  loue  not  in  the 

Lorde.     Thus  are  we  wise  (sayth  the  prophet)  to  doe  lerem.  4,  22 

euill,  but  to  doe  well  we  haue  no  knowledge. 

Youth.  They  saye,  it  is  written  in  Ecclesiastes,  that  wee  Eccle.  1 ,  17 
ought  not  to  be  too  righteous,  nor  too  superstitious ;  for 
that  were  the  way  to  bring  in  superstition  agayne,  and 
to  take  away  Christian  libertie. 

Age.  Saint  Paule  commaundeth  the  faithfull,  not  onely  i  Thes.  5,  22 
to  forbear  from  that  which  is  euill  of  it  selfe,  but  euen 
from  all  shewe  of  euill ;  but  these  chaunce  and  dice 
players,  that  I  haue  spoken  of,  or  any  such  like,  are  euill 
things  of  themselues,  and  not  alone  simple  shewes  (as  you 
haue  hearde  before)  and,  in  effect,  I  would  faine  knowe, 
what  ouerstrait  rigour  and  seueritie  of  life  we  doe  en- 
joyne  to  Christians,  if  we  allow  them  honestly  and  mo- 
derately to  play  and  sport  themselues  at  all  other  games, 
and  eyther  stand  vpon  sharpnesse  of  wit,  or  wholesome 
and  moderate  exercise  of  the  bodie  ?  Saint  Chrisostome,  Chrysost.  in 
in  his  homilie  of  losenesse,  in  his  time  answering  to  like 


128  AGAINST  DICING,  DAUNCING, 

obiections,  sayth,  what  when  we  doe  restrayna  from  the 
godlie  their  superstuities,  we  meane  not  to  bring  them 
to  too  great  straitnesse  of  life.  To  be  short,  Christian 

Rom.  14,  16    libertie  (euen  in  indifferent  things)  must  be  subiect  to 

1  C  10'  23  t^ie  P°^*ke  lawes  of  the  countries,  and  to  the  edification 
of  our  neighbours ;  therefore  we  ought  much  lesse  to  take 
libertie  in  such  hurtfull  things  :  Let  reason  (sayth  Sy- 

Eccle.  37, 16  rach)  go  before  euery  enterprise,  and  counsell  before 
euery  action. 

Youth.  They  say,  there  is  no  harm  if  they  play  at  this 
game  without  swearing,  chafing,  or  couetousnesse. 

Age.  If  there  be  mony  layde  downe,  it  is  impossible 
that  they  should  play  without  couetousnesse  and  desire  to 
win,  which  must  needes  be  unseemly  (as  I  haue  declared 
before)  and  vtterly  unlawful! :  and  where  they  say  they 
see  no  harme,  besides  the  great  mischiefes  (that  is  too 
great)  in  this  dice  play  (as  we  haue  sayde)  this  my  an- 
swere  is  ready,  that  the  ende  of  such  games  sheweth  the 
mischiefe  thereof.  Therefore,  Salomon  speaketh  very 

Prou.  14, 12    aptly  to  this  matter :  There  is  a  waye   (sayth  he)  that 
'  seemeth  right  vnto  men,  but  the  end  there  of  is  the  waye 

to  death  ;  yea,  while  they  laugh,  they  shall  haue  heauie 
hearts,  and  the  end  of  their  ioyis  sorrowe;  abackslyding 
heart  shall  be  filled  with  his  owne  wayes,  but  the  good 
man  shall  depart  from  him.  And  so  it  seemeth  that 
they  do  but  weene,  and  thinke.  that  there  is  no  harm  in 
it,  being  caried  awaye  with  affections ;  but  the  triall 
proueth  the  harme  too,  too  great,  and,  therefore,  good 
men  can  perceiue  it. 

Youth.  They  alledge,  that  there  is  none  but  common 
gamehouses  and  tabling  houses  that  are  condemned,  and 
not  the  playing  sometimes  in  their  owne  priuate  houses. 

Cod.  lib.  3  Age.  That  game  (which  is  called  Alea)  is  condemned, 

and  not  the  house  alone  where  the  playe  is  vsually  kept ; 
and  what  allureth  vs  to  customable  and  ordinarie  playe, 


PLAYES,  AND  ENTERLUDES.  129 

but  onely  the  beginning  to  handle  dyce  in  our  owne 
houses  ?  To  say  that  there  is  a  vertue  called  curtesie, 
which  in  Greek  is  called  eutrapelia,  that  consisteth  in 
man's  sporting  and  recreating  themselues  together,  I 
likewise  say  so,  but  that  vertue  alloweth  not  to  playe  at 
such  detestable  games  as  this  dyce- play  is,  but  onely  at 
honest  and  lawfull  games,  as  are  the  chesse,  and  tennise, 
&c.  or  such  like  j  and  also  to  doe  that  but  at  conuenient 
times,  arid  that  moderately,  without  any  excesse.  To  be 
shorte,  there  is  no  vsurie  in  the  worlde  so  heynous  as  the 
gaine  gotten  by  this  playe  at  dyce,  when  all  is  gotten  with 
a  trice  ouer  the  thumbe,  without  anye  traficke  or  loane. 
Seing,  therefore,  that  these  games  are  so  contrarie  to 
the  worde  of  God,  so  hurtfull  and  wicked,  and  of  so 
daungerous  beginning,  and  mischievous  a  consequence, 
we  ought  vtterlie  to  forbeare  and  detest  them. 

Youth.  They  obiect  further,  and  saye,  that  dyce  play- 
ing is  not  specially  forbidden  in  the  Scriptures ;  and, 
therefore,  they  may  vse  it. 

Age.  So,  likewise,  there  is  nothing  found  in  the  Scrip- 
tures, specially  of  bakers,  brewers,  cookes,  sadlers,  shoo- 
makers,  tanners,  clothiers,  taylors,  &c.  therefore,  may 
they  do  in  their  occupations  what  craft  and  deceit  they 
list,  to  deceiue  the  commons,  as  to  vse  false  and  vnlaw- 
full  wares,  to  make  vnwholesome  bread,  and  drinke,  and 
meate  for  the  common  people,  &c.  ?  No  wise  man  will 
graunt  them  that  libertie,  and  yet  you  shall  not  reade  of 
them  in  the  scriptures,  yet  you  must  learne  that  all 
things  are  found  generally  in  the  holy  scriptures,  as  in  gccle.  44,  5 

this  :  Whether  ye  eate  or  drinke,  or  whatsoeuer  vee  do-\  l  Cor-  lo>  ^ 

Colo  3    1 
doe  all  to  the  glorie  of  God.     Againe  :  Whatsoeuer  ye  Math.  7.  12 

shall  doe  in  worde  or  in  dede,  do  all  in  the  name  of  the  J^'/P'S 

Job.  4,  Ib 

Lorde  Jesus,  &c.  I  praye  you  what  glorie  of  God  is  there 
in  all  their  dyce-playing  ?  nay,  rather,  what  disglorie  is 
there  not?  what  swearing  and  blaspheming  is  vsed 


130 


AGAINST  DICING,  DAUNCING, 


Psal.  22,  18 
lohn,  19, 24 


Suetonius  in 
vila  August. 
Imperat. 
cap.  71 
Cicero  in 
Phillipica.  2 


Suetonius 


among  them  ?  what  couetousnesse  and  craft,  what  false- 
hood and  theeuerie,  what  fighting  and  brawling,  what 
pryde  and  ydlenesse,  what  pouertie,  shame,  and  miserie, 
with  such  other  like  fruites,  I  haue  sufficiently  declared 
vnto  you  already ;  and,  therefore,  I  am  sure  no  Christian 
man  will  say  that  God  is  hereby  honoured,  but  rather 
dishonoured,  and,  therefore,  to  be  left  off,  refused,  and 
detested  of  all  good  men.  Yet,  by  their  leaue,  this  game 
of  dyce-playing  is  spoken  of  in  two  speciall  places  in  the 
scripture,  that  expressly  make  mention  of  it  with  as 
great  detestation  as  is  possible.  The  one  is  in  the  olde 
testament,  in  the  Psalmes  ;  and  the  other  is  in  the  newe 
testament,  in  Saint  John,  where  he  speaketh  of  the  game 
that  was  played  for  our  Sauiour  Christes  garment,  and 
plainly  declareth  that  it  was  at  lottes  (that  is,  at  dice) 
to  shewe  that  the  churche  of  God  shoulde  first  be  be- 
witched with  suche  lyke  games,  to  make  the  breach  first 
to  all  other  loosenesse  of  life,  and  that  the  vnitie  of  the 
church  should  be  broken  by  such  meanes,  &c. 

Youth.  Hath  any  honest  man,  of  credit  and  reputation, 
bene  euill  thought  of  for  playing  at  dice  before  this 
time? 

Age.  That  there  hath,  and  not  of  the  meanest  sorte, 
but  emperours,  princes,  and  counsaylers. 

Youth.  I  pray  you,  recite  one  or  two  to  me  for  ex- 
ample. 

Age.  That  I  will.  First,  the  most  noble  emperour  Octa- 
uius  Augustus, for  that  he  played  at  dice  (and  that  but  sel- 
dome)  hath  among  writers  in  diners  of  his  actes  susteyned 
(in  histories)  a  note  of  a  sharpe  reproche,  and  shame  for 
his  diceplaying,  notwithstanding  that  he  had  many  great 
vertues.  Cicero  reproched  Marcus  Antonius  in  open 
senate,  as  with  one  of  the  notablest  faultes  that  he  could 
cast  in  his  teeth,  that  he  played  at  dyce  (which  he  called 
aleam}.  Claudius  Cesar,  emperour  of  Rome,  shewed 
himself  to  be  a  foole,  and  a  very  blockhead  (not  onely  for 


PLAYES,  AND  ENTERLUDES.  131 

his  other  vices)  for  that  he  played  at  dice.  Also  the  La-  Lacedemo- 
cedemonians  sent  an  ambassadour  to  the  citie  of  Corinth 
to  ioyne  with  them }  but  when  the  ambassadour  found 
the  princes  and  counsaylors  playing  at  dyce,  departed 
without  doing  his  message,  saying  that  he  would  not 
maculate  and  defile  the  honour  of  their  people  with  such 
a  reproch,  to  be  sayde  that  they  had  made  aliance  with 
diceplayers. 

Also  they  sent  vnto  Demetrius,  the  king  of  the  Par-  K.  Demetrius 
thians,  for  his  lightnesse  in  playing  at  dice  (in  a  taunt) 
a  payre  of  golden  dyce.     For  the  better  credite  I  will 
recite  to  you  Chaucer,  which  sayth  hereof  in  verses. 

Youth.  I  pray  you  do  so,  for  I  am  desirous  to  heare 
what  he  sayth  hereof. 

Age.  Stilbone,  that  was  holden  a  wise  ambassadour,      Chaucer 

Was  sent  to  Corinth,  with  full  great  honour, 

Fro  Calidon,  to  make  him  aliaunce ; 

And  when  he  came,  happened  this  chaunce, 

That  all  the  greatest  that  were  in  the  lande, 

Playing  at  dyce  he  them  fande : 

For  which,  as  leoue  as  it  might  bee, 

He  stale  him  home  agayne  to  his  countree, 

And  sayde  :  There  will  I  not  lose  my  name ; 

I  will  not  take  on  me  so  great  a  shame, 

For  to  ally  you  to  no  hassardours  : 

For  by  my  truth  I  had  leuer  dye, 

Than  I  should  you  to  hassardours  allye ; 

For  ye  that  be  so  glorious  of  honours, 

Shall  not  allye  you  with  hassardours  : 

As  by  my  will,  or  by  my  treatie. 

This  wise  philosopher  thus  sayde  he. 

Looke  thee  howe,  king  Demetrius, 

The  king  of  Parthes,  as  the  booke  sayth  vs, 

Sent  a  paire  of  dice  of  golde  in  scorne, 

K  2 


132  AGAINST  DICING,  DAUNCING, 

For  he  had  vsed  hassardie  there  beforne ; 

For  which  he  helde  his  glorie  and  his  renowne 

Of  no  value  or  reputation. 

Lordes  mighte  finde  other  maner  play 

Honest  ynough  to  driue  the  day  away. 

Youth.  This  is  very  notable ;  but  yet,  I  pray  you,  shew 
me  what  Chaucer's  owne  opinion  is  touching  dice  play. 
Age.  His  opinion  is  this,  in  verses  also  : 

Dyeing  is  very  mother  of  leesings, 

And  of  deceyte,  and  cursed  forswearings, 

Blasphemie  of  God,  manslaughter,  and  waste  also, 

Of  battayle,  oughtinesse,  and  other  mo, 

It  is  reprofe,  and  contrarie  to  honour, 

For  to  beholde  a  common  dicesour. 

And  euer  the  higher  he  is  of  estate, 

The  more  he  is  hold  en  desolate. 

If  thou,  a  prince,  doest  vse  hassardie, 

In  all  gouernance  and  policie, 

He  is,  as  by  common  opinion, 

Holden  lesse  in  reputation. 

Sir  Thomas  Sir  Thomas  Eliot,  knight,  sayth,  that  euery  thing  is 
in 'his  booke  '  *°  ^e  esteemed  after  his  value ;  but  who,  hearing  a  man, 
of  the  gouer-  (sayeth  he)  whome  he  knoweth  not,  to  be  called  a  dicer, 
doth  not  suppose  him  to  bee  of  a  lighte  credite,  dissolute, 
Lyra  in  lib.  vayne  and  remisse,  Sec.  Nicholas  Lyra  (in  a  little  booke 
°^  n*s»  intituled  Praeceptorium  de  Lyra)  alledgeth  nine 
reasons  against  playing  at  dyce. 

Youth.  I  pray  you,  let  me  heare  what  those  reasons  are. 
1  Tim.  5,  10  Age.  First  reason  is,  the  couetous  desire  gayne,  which 
is  the  roote  of  all  euill :  seconde  reason  is,  the  desire 
and  will  to  spoyle  and  take  from  our  neyghbours  by  deceyte 
and  guyle  that  he  hath :  thirde  reason  is,  the  excesse 
gayne  thereof,  which  passeth  all  kind  of  vsurie,  which 
goeth  by  moneth  and  yeares,  for  gaine  :  but  this  diceplay 


PLAYES,  AND  ENTERLUDES.         133 

gayneth  more  in  an  houre,  than  vsurie  doth  in  a  yeare  : 
the  fourth  reason  is,  the  manifold  lyings,  vaine  and  ydle 
wordes  and  communications  that  alwayes  happeneth  in 
this  dyceplay  :  the  fifth  reason  is,  the  horrible  and  blas- 
phemous othes  and  swearings,  that  are  thundered  out  in 
those  playes,  against  God  and  his  maiestie  :  the  sixt  rea- 
son is,  the  manifolde  corruptions  and  hurt  of  our  neygh- 
bours,  which  they  vse  to  receiue  and  take  by  the  euill 
custome  and  vsage  of  this  diceplay :  the  seauenth  reason 
is,  the  offence  that  it  giueth  to  the  good  and  godly  :  the 
eight  reason  is,  the  contempt  and  breach  of  all  good  lawes 
both  of  God  and  man,  which  vtterly  forbiddeth  this  dice- 
play  :  the  ninth  and  last  reason  is,  the  losse  of  time  and 
doing  of  good,  which  in  this  time  of  diceplay  are  both 
neglected.  For  these  causes  (sayth  Lyra)  lawes  were  or- 
deyned  to  suppresse  diceplay,  &c. 

Youth.  Surely  these  are  verye  good  reasons  to  proue 
that  diceplay  is  a  very  euill  exercise,  and  that  in  all  ages 
and  times  it  hath  beene  detested  and  abhorred. 

Age.    You   may   looke  more  of  diceplay  in  Summa  Summa 
Angelica,  in  the  chapter  Ludus.     Dicing  is  altogether 
hazarding :  the  more  studious  that  a  man  shall  be  thereof, 
the  wickedder  and  vnhappier  he  shall  be,  whilest  that  in  Henr.  Corn 
desiring  other  mens  goodes,  he  consumeth  his  owne,  and  ^JSe  de 
hath  no  respect  of  his  patrimonie.     This  arte  is  the  mo-  scientiarum 
ther  of  lies,  of  periuries,  theft,  of  debate,  of  iniuries,  of 
manslaughter,  the  very  inuention  of  the  deuills  of  hell; 
an  arte  altogether  infamous,  and  forbidden  by  the  lawes 
of  all  nations.     At  this  daye  this  is  the  most  accustomed 
pastime  that  kings  and  noble  men  vse.    What !  do  I  call 
it  a  pastime  ?  naye,  rather  their  wisedome,  which  herein 
hath  bene  damnably  instructed  to  deceyue. 

Youth.  I  maruaile,  and  wonder  verye  much,  that  euer 
this  wicked  diceplay  could  be  suffred  in  any  common 
welth. 


134 


AGAINST  DICING,  DAUNCING, 


Cod.  lib.  3. 
tit  vltimo 

Alexander 
Seuerus 


Centuria  13, 
ca.  7, 


Age.  It  hath  bene  neuer  suffered,  nor  tolerable  at  anye 
time  in  any  good  common  welth ;  for  the  Greeke  and 
Latine  hystories  (and  also  our  owne  lawes  of  this  realme 
of  England)  be  full  of  notable  lawes  and  examples  (of 
good  princes)  that  vtterly  exiled  and  banished  diceplay- 
ing  oute  of  their  seigniories  and  countries ;  and  whoso- 
euer  vsed  diceplaying  was  taken,  reputed,  and  holden  as 
infamed  persons. 

Youth.  I  pray  you,  declare  to  me  some  examples  and 
lawes  hereof. 

Age.  Justinian  the  Emperour  made  a  decree,  that  none 
should  play  at  tables  publickly,or  priuately  in  their  houses, 
&c.   Alexander  Seuerus,  the  Emperour,  did  cleane  banishe 
all  diceplayers,  hauing  alway  in  his  mouth  this  saying  : 
Our  forefathers  trusted  in  wisedome  and  prowesse,  and 
not  in  fortune,  and  desired  victorie  for  renowne  and  ho- 
nour, and  not  for  money  :  and  that  game  of  diceplaye 
is  to  be  abhorred,  whereby  wit  sleepeth,  and  ydlenesse 
with  couetousnesse  is  onely  learned.     He  made  a  lawe, 
therefore,  against  all  diceplayers,  that  if  anye  were  found 
playing  at  dice,  he  shoulde  be  taken  for  franticke  and 
madde,  or  as  a  foole  naturall,  which  could  not  well  go- 
uerne  himselfe,  and  all  his  goodes  and  landes  should  be 
committed  to  sage  and  discreete  personages,  appoynted 
by  the  whole  Senate,  imploying  upon  him  so  much  as 
was  necessarye  for  his  sustinance,  &c.     Finally,  next  vn- 
to  theeues  and  extortioners,  he  hated  diceplayers  most, 
ordeyning  that  no  diceplayer  should  be  capable  or  wor- 
thie  to  be  called  eyther  to  anye  office  or  counsell. 

Ludowicke,  king  of  France,  returning  home  from  Da- 
miata,  commanded  that  omnesfceneratores,  ludceos,  alea- 
.  749  tores,  &c.  All  Vsurers,  lewes,  Diceplayers,  and  such  as 
are  raylers  and  euill  speakers  against  the  worde  of  God, 
shuld  depart  out  of  this  realm.  In  the  Digests,  the  Pretor 
sayth  :  If  a  diceplayer  bee  iniured,  he  will  giue  no  ayde 


PLAYES,  AND  ENTERLUDES.  135 

vnto  him,  and  if  a  man  compell  another  to  playe  at  dice,  I"  dig.  de 

let  him  be  punished  and  cast  either  in  the  quarries  to  1,5. 9^  tit  5* 

digge  stones,  or  else  into  the  common  prisons.     Also  in  num>  * 

the  same  Digestes  it  is  sayde,  that  if  any  manne  stryke 

him  in  whose  house  he  playeth  at  dice,  or  doe  him  anye 

wrong  or  iniurie ;  or  if  during  the  time  of  their  play,  any 

thing  be  pilfered  or  stollen  out  of  his  house,  hee  shall  haue 

no  lawe  at  all  for  it  at  my  handes  (sayth  the  Pretor) .  Also, 

whosoeuer  lendeth  money  in  this  play,  or  lay  any  wagers 

among  themselues,  they  are  not  firme  and  good,  bicause 

it  is  a  wicked  exercise,  not  sufferable,  but  punishable. 

In  this  councell  it  was  decreed,  that  if  anye  Christian  Cone.  Eliber- 
did  vse  to  play  at  dice,  and  would  not  give  ouer  and 
leaue  it,  he  should  be  debarred  from  the  communion  a 
whole  yeare  at  least. 

In  the  decrees,  it  is  there  forbidden    that   Priestes  Decret.  lib.  3, 

, ,  ,  jy.       \  cap.  Clerici. 

should  be  present  at  playes  (Qui  aleator  est  repelhtur  apro- 

motione,  nee  debent  inspectores  ludi  huiusmodi] :  that  Priest 
which  is  a  dicer,  let  him  be  expelled  from  his  promotion, 
neyther  ought  they  to  looke  vpon  such  play.     Also  in 
the  distinctions  it  is  forbidden  them  to  be  drunkards  and  Distinct.  35, 
dicers,  &c. ;    and  the  glose  thereupon  sayth  :    Similiter 
laicus  priuetur  aut  verberetur :  likewise  let  the  lay  man 
bee    restrained,    or  else   let    him    bee    beaten  and   pu- 
nished.   Also  in  the  canons  (that  are  attributed  unto  the  Cano.  41,  42 
Apostles)  this  wicked  dice  play  is  vtterly  forbidden,  so 
wicked  and  detestable  hath  this  play  beene  estemed  by 
all  lawes.     And  at  one  word,  this  kinde  of  play  (as  it  is 
reported  of  a  truth)  hath  ouerthrowne  the  kings  of  Asia  luuenal.  in 
and  all  their  estate :  therefore,  luuenall  counteth  dice-  sat< 
play  among  those  vices  that  easiest  corrupt  a  whole  hous- 
hold,  and  is  the  worst  example  that  can  be  in  a  well  go- 
uerned  house,  saying, 

If  ancient  folke,  before  their  youth, 
doe  play  at  cardes  or  dice, 


13G  AGAINST  DICING,  DAUNCING, 

Their  youth  will  frame  to  doe  the  like, 

and  imitate  their  vice. 

Youth.  I  beseeche  you,  let  me  heare  also  what  our 
owne  lawes  say  against  this  diceplaying. 

An.  12,  R  2  -Age.  In  the  time  of  King  Richarde  the  seconde,  all 
vnlawfull  games  were  forbidden  vniuersally,  and  namely 
diceplaying. 

An.  21,  H.  2  In  the  time  of  King  Henry  the  fourth,  diceplayers 
shoulde  be  punished  by  imprisonment  for  sixe  dayes ; 
and  if  the  heade  officers  and  sheriffes  made  not  diligent 
.search  for  gamesters,  they  should  forfeyte  xl8 :  and  if 
it  were  a  constable,  for  his  negligence  he  should  paye 
vjs.  viijd. 

An.  17,  E.  4  In  the  time  of  Kinge  Edwarde  the  fourth,  it  was  or- 
deyned,  that  all  such  as  kept  any  houses  for  play  at  dice, 
&c.  shoulde  haue  three  yeares  imprisonment,  and  to  for- 
feyte twentie  pound  ;  and  the  players  to  haue  two  yeares 
of  imprisonment,  and  to  forfeyt  ten  pounde. 

An.  11,  H.  7  In  the  time  of  Kinge  Henrie  the  seauenth,  it  was  also 
ordeyned  that  diceplayers,  &c.  shoulde  be  set  openlye  in 
the  stockes  by  the  space  of  one  whole  day  j  and  the 
housekeepers  that  suffered  them  to  pi  aye,  to  paye  vj*. 
viijd.  and  to  be  bounde  to  their  good  behauiour. 

An.  33,  H.  8  In  the  time  of  King  Henrie  the  eyght,  it  was  ordeyn- 
ed, that  euerye  housekeeper  that  vsed  to  keepe  diceplay- 
ing within  their  houses,  should  forfeite  fortie  shillings  j 
and  the  players  to  forfeyte  vis.  viiid.  and  be  bounde  by  re- 
cognisance neuer  to  playe  any  more  at  these  vnlawfull 
games. 

An.  3,  H.  8  Also,  in  the  reigne  of  the  same  Kinge  Henrie  the  eyght, 
it  was  ordeyned,  that  if  anye  persons  did  disguise  them- 
selues  in  apparel,  and  couer  their  faces  with  visors,  ga- 
thering a  companye  togither,  naming  themselues  Mum- 
mers, which  vse  to  come  to  the  dwelling  places  of  men 
of  honour,  and  other  substantiall  persons,  whereupon 


PLAYES,   AND  ENTERLUDES.  137 

murders,  felonie,  rape,  and  other  great  hurts  and  incon- 
ueniences  haue  aforetime  growen,  and  hereafter  bee  like 
to  come  by  the  colour  thereof,  if  the  saide  disorder 
should  continue  not  reformed,  &c.  that  then  they 
shoulde  be  arrested  by  the  King's  liege  people  as  vaga- 
bondes,  and  bee  committed  to  the  gaole  without  bayle 
or  mainprise,  for  the  space  of  three  monethes,  and  to  fine 
at  the  king's  pleasure  :  and  euery  one  that  keepeth  anye 
visors  in  his  house,  to  forfeyte  xxs. 

In  the  reigne  of  our  gracious  Queene  Elizabeth  (that  An.  E.  14 
nowe  is)  it  was  ordeyned,  that  all  those  which  vse  (to  go 
to  the  countrie  and  playe)  any  vnlawfull  games  and 
playes,  shall  be  taken  as  roges,  and  to  be  committed  to 
prison,  and  for  the  first  offence  to  haue  a  hole  made 
through  the  gristle  of  the  eare»  with  a  hote  yron,  of  an 
inche  compasse ;  and  for  the  seconde  offence  to  be  hanged 
as  a  fellon. 

Youth.  These  are  excellent  good  lawes,  whereby  I  see 
that  in  all  times  this  diceplaying  (especially)  hath  bene 
abhorred,  detested,  and  sharpe  lawes  made  to  correct  and 
punish  it. 

Age.  They  are  good  lawes  in  dede ;  but  I  feare  it  may 
be  aunswered,  as  one  aunswered  the  Athenians  (who  brag- 
ged of  their  lawes)  that  they  had  good  lawes  in  dede,  but 
few  or  none  duly  executed :  for  I  see  that  a  great  many 
of  our  rulers  and  magistrates  doe  not  only  neglect  the 
execution  of  lawes  herein  vpon  diceplayers,  but  are  con- 
tent to  receiue  into  their  houses,  very  worthily,  such  loy- 
tering  diceplayers  and  mummers ;  yea,  rather  than  they 
should  depart  without  play,  they  ioyne  fellowship  with 
them,  and  play  at  dice  themselues,  whereby  they  do  great 
hurt  to  the  people  whom  they  rule  ouer  :  as  Tully  sayth,  Tully 
plus  nocent  exemplo,  quam  peccato ;  they  doe  more 
hurt  by  their  example  of  lewde  life,  than  by  the  sinne 
itselfe.  Esaye,  the  prophet,  sayde  to  the  rulers  in  his  Esay,  1,  23 


138 


AGAINST  DICING,  DAUNCING, 


Seneca 


Eccle.  10,  2 


Syracides 


time,  that  the  rulers  were  rebellious  and  companions  of 
theues,  &c.  Seneca  sayth,  grauissimus  morbus  est  qui 
a  capite  diffunditur ;  it  is  a  moste  daungerous  disease 
that  commeth  from  the  heade. 

Youth.  It  is  most  certaine  that  you  say,  and  therefore 
the  more  pitie :  for  in  so  doing  they  are  nurses  to  foster 
their  evill  doings,  and  allure  the  people  by  their  exam- 
ples j  as  the  olde  saying  is,  qualis  proeceptor,  tails  disci- 
pulus,  as  the  maister  is,  suche  is  the  scholers :  And 
therefore  a  greater  account  haue  they  to  make,  before  the 
throne  of  God  at  the  day  of  iudgement. 

Age.  It  is  very  true  :  as  Syrach  sayth,  As  the  iudge 
of  the  people  is  himselfe,  so  are  his  officers ;  and  what 
maner  of  man  the  ruler  of  the  citie  is,  such  are  all  they 
that  dwell  therein.  Syracides  admonisheth  rulers  to  be 
good  examples  in  maners,  lyfe,  and  doings,  that  they  may 
shine,  and  bee  as  lightes  before  the  people,  that  they  whome 
they  rule  maye  beholde  their  doings,  and  followe  their 
good,  iuste,  and  vertuous  examples,  saying  :  — 

Scilicit  in  vulgis  manent  exempla  regentum, 
Vtque  ducum  lituos,  sic  mores  castra  sequuntur. 

Such  as  doe  the  people  rule 

according  vnto  la  we  j 
Examples  they  must  giue  to  them, 

howe  they  shoulde  Hue  in  awe ; 
For,  as  the  Captaines  trumpe  doth  sounde, 

so  will  his  hoste  prepare 
To  followe  him  where  as  he  goeth, 

to  sorrowe  or  to  care. 

Youth.  Is  not  this  gaming  condemned  likewise  by  the 
holy  Scriptures  ? 

Age.  Yes,  truly,  most  manifestly. 

Youth.  I  pray  you,  let  me  heare  howe  it  is  forbidden 
by  the  holy  Scriptures. 


PLAYES,  AND  ENTERLUDES.        139 

Age.  First,  it  is  ordeyned  against  the  express  and  thirde 
commandment  of  God,  which  sayth  :  Thou  shalt  not  take 
the  name  of  the  Lorde  in  vaine ;  so  that  whosoeuer  vseth 
this  chaunce  of  lottes  in  ydle  and  trifling  things  taketh  the 
name  and  prouidence  of  God  in  vaine.  For  the  lot  is 
one  of  the  principall  wittnesses  of  Gods  power,  (as  Salomon  Prou.  16,  33 
recordeth)  that  it  is  ruled  and  gouerned  immediately  by  P'  ' 
his  hande,  power,  and  prouidence :  and  therefore  we 
maye  not  vse  lottes  so  triflinglie,  as  it  were  to  tempt  God, 
and  to  trie  what  care  he  hath  of  the  worlde,  but  onely  in 
matters  of  great  importance,  and  where  his  diuine  will 
should  be  extraordinarilye  known  and  vnderstoode,  as  in 
diuiding  of  goodes  and  choosing  of  magistrates,  and  such  ^cts  \  26 
lyke,  to  ende  all  quarrels  or  corruption  of  voyces,  and  not 
in  sleyght  things,  as  thoughe  wee  woulde  make  God  seruant 
to  our  pastymes  and  sportes,  and  trye  what  care  he  hadde 
of  them.  Secondly,  this  playe  is  instituted  contrary e  to 
the  true  nature  and  ende  of  that  which  we  in  Englishe 
call  play  or  pastime,  and  the  Latines  call  Indus ;  and 
therefore  the  playe  at  dice  is  a  very  corruption  of  God's 
holy  permission,  and  of  true  and  honest  play.  For  all 
playes  are  appointed  and  lyked  of  men  for  two  causes 
onely ;  either  for  the  exercise  of  the  bodye  (whereof  dice- 
play  is  wholy  contrarie,  being  a  sporte  of  a  sorte  of  ydle 
vnthriftes)  or  else  play  should  serue  for  the  recreation  of 
the  minde,  and  refreshing  of  our  bodies,  where  unto  dice- 
plaje  is  wholy  repugnant  and  contrarie,  for  therein  is  no 
exercise  of  our  wittes,  but  we  onely  stay  vpon  the  chaunce 
of  the  dice,  whyle  as  well  he  that  winneth,  as  he  that 
loseth,  is  amazed  and  vnsure  of  his  chaunce,  but  alwayes 
gapeth  for  the  chaunce  of  his  happe,  without  anye  plea- 
sure, but  onely  a  couetous  desire  to  gayne  :  also  we  see, 
that  the  more  they  play  at  such  games,  the  more  they 
may,  without  anye  such  contentment  or  pleasure  of  the 
rninde,  as  is  founde  in  other  honest  and  lawfull  games. 


140  AGAINST  DICING,  DAUNCING, 

Thirdly,  the  forbidding  thereof  by  the  ciuill  lawes, 
and  commaundments  of  magistrates,  maketh  these  playes 
offensiue,  wicked,  and  vnlawful,  though  of  their  owne 
nature  they  were  not  so ;  for  Saint  Paule  sayth  thus  : 

1  Cor.  8, 13  Though  I  shoulde  forbeare  from  eating  of  fleshe  all  the 
dayes  of  my  life,  rather  than  offende  my  brother,  I  ought 
to  doe  it :  much  more  ought  we  for  feare  of  offence  to 
forbeare  this  play,  in  that  it  is  nothing  necessarie  for  the 
sustayning  of  man's  lyfe,  nor  of  like  commodity  to  the  vse 
of  fleshe,  which  S.  Paule  willeth  vs  yet  to  forbeare,  if  oc- 
casion serve ;  for  there  are  other  wayes  to  pastime  and 
sport  vs,  than  by  those  playes.  Fourthly,  the  spirit  of 

Ephe.  5,  16      God  commaundeth  vs  by  Saint  Paule  to  redeeme  the  time 

1  °Pei  4  2  ^na^  we  naue  loste  in  ydle  and  unprofitable  things,  and 
to  bestow  the  time  present  in  good  and  holy  things  to 
edification,  bicause  the  dayes  are  euill.  For  when  God 
giueth  vs  leysure,  eyther  to  reade  his  holy  worde,  to  visit 
the  poore,  to  comfort  the  afflicted,  or  to  doe  such  like 

Mat.  25,  36      dutiful  deedes,  we  ought  to  doe  it  quickly,  bicause  that 

'   '   '      incontinently  one  let  or  other  may  happen,  which  may 

withdrawe  our  mindes  therefrom  :  a  thousande  afflictions 

are  present  before  vs,  and  it  will  be  harde  to  recouer  that 

Gal.  6, 10  whiche  we  so  sleightly  ouerslippe.  But  I  pray  you,  is 
that  well  spending  the  time  and  ley  sure  which  God  giu- 
eth vs  to  doe  good  in,  to  lose  it  in  playing  at  dyce,  which 
I  haue  declared  to  be  so  offensiue  ?  Fiftly,  the  beggerly 
and  greedy  desire  in  that  game  doth  so  farre  exceede  all 
other,  that  there  is  nothing  that  doth  more  entice  and  en- 
courage a  man  to  play,  than  this  dyceplay  doth ;  and  the 
reason  thereof  is  manifest,  that  seeing  the  loser  perceiueth 
that  such  losse  happeneth  not  by  the  cunning  of  the 
player,  but  rather  by  his  happe  and  chaunce  for  that  time, 
he  hopeth  to  recouer  his  mony  by  the  said  hap,  which  is 
lykely  to  chaunge,  being  naturally  chaungeable,  and  there- 
fore playeth  on  hoping  for  better  chance,  and  so  continueth 


PLAYES,  AND  ENTERLUDES. 

feeding  himselfe  with  looking  for  the  chaunge  of  the 
dice  :  so  as  this  game  is  proued  to  be  the  verye  occupation 
of  loyterers  and  vagabondes ;  but  in  plays  of  skill  and 
cunning,  the  cause  of  the  losse  is  soon  espied,  and  to  be 
perceiued,  and  therefore  hee  that  perceyueth  himselfe  to 
bee  the  weaker  doth  immediately  leaue  playe.  What 
shall  I  speake  of  the  insattable  couetousnesse  that  is  in 
this  play,  while  eyther  partye  seeketh  to  winne  others 
mony,  or  rather  the  one  of  them  to  vndoe  the  other,  and 
also  go  about  to  deceyue  the  other?  Some  play  away 
their  houses,  horses,  clothes ;  some  all  that  euer  they  haue, 
or  can  borowe,  ere  they  can  leaue  off,  till  all  be  gone,  so 
enticing  and  alluring  is  this  game  aboue  all  other,  which 
causeth  so  many  come  to  beggery,  stealing,  and  finallye 
to  that  vntimely  death  of  the  gallowes.  To  this  effecte, 
a  certaine  poet  and  a  doctor  of  both  lawes,  sayth  :  Sebastianus 

L  '  it  T>  .         •  1*1 

brant,  in  lib. 
Stultifera  na- 

The  damnable  lust  of  cardes  and  of  dice, 

And  other  games  prohibite  by  lawe, 

To  great  offences  some  fooles  doth  attice ; 

Yet  can  they  not  themselues  therefro  withdrawe  : 

They  count  their  labors  and  losse  not  worth  a  straw, 

Caring  naught  else,  therein  is  their  delite, 

Till  Christ  and  health  be  scaped  from  them  quite. 

There  is  almost  no  maner  of  degree, 

Man,  childe,  woman,  pooreman,  or  estate, 

Olde,  or  yong,  that  of  this  game  are  free, 

Nor  yet  the  clergie,  both  poore  priest  and  prelate  j 

They  use  the  same  almost  after  one  rate : 

When  by  great  losse  they  brought  are  in  a  rage, 

Right  fewe  haue  reason  their  madnesse  to  assuage. 

And  to  be  playne,  great  inconueniences 
Proceedeth  to  many  by  this  vnlawfull  game, 


AGAINST  DICING,  DAUNCING, 

And  by  the  same  oft  youth  doth  sue  offences 
To  his  destruction,  and  all  his  friendes  shame : 
Often  some  by  folly  falleth  to  be  a  theefe, 
And  so  ende  in  shame,  sorowe,  and  mischiefe. 

Youth.  What  say  you  to  carde  playing  ?  is  that  to  be 
vsed  and  allowed  among  men  ? 

Age.  I  tell  you  plainly,  it  is  euen  almost  as  badde  as 
the  other :  there  is  neuer  a  barrell  better  herring  (as  the 
prouerbe  is) ;  yet  of  the  two  euils  it  is  somewhat  the  lesse, 
for  that  therein  wit  is  more  vsed,  and  lesse  trust  in  chance 
and  fortune  (as  they  terme  it),  and  yet  I  say,  therein  is 
no  laudable  studie  or  good  exercise.  Dice  playing  is  the 
mother,  and  carde  playing  is  the  daughter,  for  they  draw 
both  with  one  string  all  the  followers  thereof  vnto  ydle- 
nesse,  loytering,  blaspheming,  miserie,  infamie,  shame, 
penurie,  and  confusion. 

Youth.  Is  there  as  much  craft  and  deceit  at  carde  play- 
ing, as  there  is  at  dice  playing  ? 

Age.  Almost  one ;  I  will  not  giue  a  straw  to  choose  : 
they  haue  such  sleightes  in  sorting  and  shuffling  of  the 
cardes,  playe  at  what  game  ye  will,  all  is  lost  aforehande, 
especially  if  two  be  confederate  to  cousin  the  thirde. 

Youth.  As  how,  I  pray  you  ? 

Age.  Eyther  by  pricking  of  a  carde,  or  pinching  of  it, 
cutting  at  the  nicke;  eyther  by  a  bumbe  carde  finely  vnder, 
ouer,  or  in  the  middes,  &c.  and  what  not  to  deceyue? 
And  therefore  td  conclude,  I  say  with  that  good  father, 
Cyprian  Saint  Cyprian,  the  playe  at  cardes  is  an  inuention  of  the 

deuill,  which  he  found  out  that  he  might  the  easier  bring 
in  ydolatrie  amongst  men.  For  the  kings  and  coate  cardes 
that  we  vse  nowe,  were  in  olde  times  the  images  of  idols 
and  false  gods  which,  since  they  that  would  seeme  christ- 
ians,  haue  changed  into  Charlemaine,  Launcelot,  Hector, 
and  such  lyke  names,  bicause  they  would  not  seeme  to 
imitate  their  idolatrie  therein,  and  yet  maintaine  the  playe 


PLAYES,  AND  ENTERLUDES.  143 

it  selfe,  the  very  inuention  of  Satan,  the  deuill,  and  woulde 
so  disguise  this  mischeife  vnder  the  cloake  of  such  gaye 
names. 

Youth.  They  vse  to  playe  at  cardes  commonly  after 
supper,  &c. 

Age.  I  will  condemne  no  man  that  doth  so  ;  but  Plato 
saith  in  his  Banket,  that  players  and  minstrels  that  are  Plato 
vsed  after  suppers  is  a  simple  pastime,  and  fit  for  brutish 
and  ignorant  men,  which  knowe  not  howe  to  bestowe 
their  time  in  better  exercises.  I  may  with  better  reason 
say  the  lyke  by  all  carders  and  diceplayers. 

Youth.  What  say  you  to  the  play  at  tables  ? 

Age.  Playing  at  tables  is  farre  more  tollerable  (al- 
though in  all  respects  not  allowable)  than  dyce  and  cardes 
are,  for  that  it  leaueth  partly  to  chaunce  and  partly  to  in- 
dustrie  of  the  mynde  ;  for,  although  they  cast  in  deede  by 
chaunce,  yet  the  castes  are  governed  by  industrie  and  Plato 
witte.  In  that  respecte,  Plato  affirmed,  that  the  life  of 
manne  is  lyke  vnto  the  playe  at  tables  ;  for  even  as  (say- 
eth  he)  in  table  playe,  so  also  in  the  life  of  man,  if  any- 
thing go  not  verye  well,  the  same  must  bee  by  arte  cor- 
rected and  amended,  &c.  as  when  a  caste  is  euill,  it  is 
holpen  againe  by  the  wysedome  and  cunning  of  the  player. 

Youth.  What  say  you  to  the  playe  at  chesse  ?  is  that 
lawfull  to  be  vsed  ? 

Age.  Of  all  games  (wherein  is  no  bodily  exercise)  it  is 
most  to  be  commended,  for  it  is  a  wise  play  (and  there- 
fore was  named  the  philosophers'  game)  j  for  in  it  there 
is  no  deceyte  or  guyle,  the  witte  thereby  is  made  more 
sharpe,  and  the  remembrance  quickened,  and  therefore 
mayebee  vsed  moderately.  Yet  doe  I  reade  that  that  no- 
table and  constant  martyr  (John  Hus)  repented  him  for  John  Hus 
his  playing  at  chesse,  saying,  I  haue  delighted  to  play  Acts  and  Mo- 
oftentimes  at  chesse,  and  haue  neglected  my  time,  and  "'"  S° 


\n 

thereby  haue  vnhappily  prouoked  both  myself  and  other  tlie  first 

volum.  fo.  747 


144  AGAINST  DICING,  DAUNCING, 

to  anger  many  times  by  that  playe  :  wherefore  (sayeth 
he)  besides  other  my  innumerable  faultes,  for  this  also  I 
desire  you  to  inuocate  the  mercie  of  the  Lorde,  that  he 
would  pardon  me,  &c.  O  mercifull  Lorde  !  if  this  good 
and  gracious  father,  and  faithfull  martyr  of  Christ,  did 
so  earnestly  repent  him  for  his  playing  at  chesse  (which  is 
a  game  without  hurt),  what  cause  then  hath  our  dice 
and  cardplayers  to  repent  and  craue  pardon  at  God's 
hands  for  their  wicked  and  detestable  playing  ?  And  I 
pray  vnto  God  for  his  Christ's  sake,  that  this  good  mar- 
tyr may  be  a  patrone  and  ensample  for  all  them  to  followe. 
Youth.  Well,  now  I  perceiue  by  you,  that  table  playing, 
and  chesse  playing  may  be  vsed  of  any  man,  soberly  and 
moderately;  and  in  my  iudgement  you  haue  said  well, 
for  that  many  men  who  (by  reason  of  sicknesse  and  age) 
cannot  exercise  the  powers  of  their  bodies,  are  to  be  re- 
created with  some  pleasure,  as  with  tables  or  chesse 
playing. 

Age.  The  sicke  and  aged  have  more  neede  to  pray 

lob,  17,  13,  than  to  playe,  considering  they  hasten  to  their  graue ; 
and  therefore  haue  neede  to  say  alwayes  with  lob  :  The 
graue  is  my  house,  darknesse  is  my  bedde,  rotten  nesse  thou 
art  my  father,  and  wormes  are  my  mother  and  sister,  &c. 
Salomon  sayth :  Though  a  man  lyue  many  yeares,  and 

Eccl.  11,  8  in  them  all  he  reioyce,  yet  he  shall  remember  the  dayes 
of  death,  all  that  cometh  is  vanitie,  &c.  Yet  I  doe  not 
vtterly  deny,  but  that  these  kinde  of  playes  serue  suche, 
that  sometime  they  may  be  permitted,  so  that  they  bring 
no  hurt,  refreshe  the  powers,  be  ioyned  with  honestie, 
without  playing  for  any  mony  at  all ;  and  that  that 
time  which  shoulde  be  spent  vpon  better  things,  be  not 
bestowed  vpon  these  playes  in  anye  wise,  that  henceforth 
(sayth  Saint  Peter)  they  should  Hue  as  much  time  as  re- 
mayneth,  not  after  the  lusts  of  men,  but  after  the  will  of 
God,  &c. 


PLAYES,  AND  ENTERLUDES.  145 


A  TREATISE  AGAINST  DAUNCING. 

Nowe  that  you  haue  so  well  contented  my  minde  as 
touching  diceplaying,  &c.  I  beseeche  you,  let  me  trouble 
you  a  little  further,  to  knowe  whether  dauncing  be  tolle- 
rable  and  lawfull  to  be  vsed  among  Christians,  or  no. 

Age.  If  your  demaunde  be  generall  of  all  kinde  of daun- 
cings,  then  I  must  make  a  distinction.  If  you  speake 
speciallye  of  our  kynde  and  manner  of  dauncing  (in  these 
our  dayes)  then  I  say  it  is  not  lawfull  nor  tollerable,  but 
wicked  and  filthie,  and  in  anye  wise  not  to  be  suffered, 
or  vsed  of  anye  Christian. 

Youth.  Are  there  diuers  kyndes  of  dauncing  ? 

Age.  Yea,  that  there  are. 

Youth.  I  am  desirous  to  know  them,  least  I  do 
(through  ignorance)  confounde  one  in  another,  and  one 
for  another. 

Age.  There  are  daunces  called  Cliorea,  which  signi- 
fieth  ioye,  bicause  it  is  a  certayne  testification  of  ioye ; 
and  Seruius,  (when  he  interpreteth  this  verse  of  Vergil, 
Omnis  quam  chorus  et  socij  comitentur  ovantes ;  that  is 
when  all  the  daunce  and  fellowes  followed  with  myrth) 
sayth  that  chorus  is  the  singing,  and  dauncing  of  such  as 
be  of  like  age.  There  is  also  another  kinde  of  dauncing, 
whereby  men  were  exercised  in  warrelike  affayres,  for 
they  were  commaunded  to  make  gestures,  and  to  leape, 
hauing  vpon  them  their  armour,  for  that  afterwarde  they 
might  be  the  more  prompt  to  fight,  when  neede  (for  the 
publike  weale)  should  require.  This  kynde  of  dauncing 
was  called  Saltatio  Pyrrhica,  bicause  it  was  exercised  in  Plato,  lib.  3, 
armour.  Of  those  daunces  Plato  speaketh  largely,  &c. 
There  is  another  kynde  of  dauncing,  which  was  insti- 

L 


146  AGAINST  DICING,  DAUNCING, 

tuted  onely  for  pleasure  and  wantonnesse  sake  :  this 
kynde  of  daunces  Demetricus  Cynicus  derided,  calling 
it  a  thing  vayne,  and  nothing  worth.  And,  if  you 
speake  onely  of  this  kynde  of  daunce,  I  say,  as  he  sayth, 
it  is  vaine,  foolish,  fleshly,  filthie,  and  diuelishe. 

Youth.  Who  was  the  first  inuentor  and  deuisor  of  thys 
latter  kinde  of  dauncing  ? 

Age.  There  are  diuers  opinions  hereof;  for,  as  Solynus 

sayth,  it  was  first  deuised  in  Crete  by  one  Pyrrhus, 

that  was  one  of  Sybilles  priestes.     Others  saye  that  the 

Polyd  Vyrgil,  priestes  of  Mars  (called  Salif)  inuented  it,  for  they  were 

rum,  lib   2  "  na(^  among  the  Romanes  in  great  honour  for  their  daun- 

cap.  8  cing.     Others  doe  referre  it  to  Hiero,  a  great  tyrant  of 

Sicilia ;  for  that  he,  to  establish  his  tyranny,  forbade  the 

people  to   speake  one  to  another :   whereupon  men  in 

Sicilia  began  to  expresse  their  meanings  and  thoughts 

by  becks  and  gestures  of  the  body ;  which  thing  after- 

Rodulphus       warde  turned  into  an  vse  and  custome.     Some  other 

Marc  'bom1"    suppose  that  men,  when  they  behelde  the  sundrie  motions 

51,  cap.  6         Of  the  wandring  starres,  found  out  dauncing.     Others 

affirme  that  it  came  from  the  olde  Ethnickes,  SEC.     But, 

Chrysost.  in    whatsoeuer  these  saye,  Saint  Chrysostome,  an  ancient 

father,  sayth  that  it  came  first  from  the  deuill ;  for,  when 

he  sawe,  (sayth  he)  that  the  people  had  committed  idol- 

latrie  to  the  golden  calfe,  he  gaue  them  this  libertie,  that 

they  shoulde  eate  and  drinke,  and  ryse  vp  to  daunce. 

One  Sebastian  Brant  agreeth  hereunto,  saying : 

Sebast.Brant,  The  first  beginning  and  cause  original], 

lib.   Stultifer.  ,,  .,  e      ,  . 

I  say  the  cause  thereof,  is  worthy  blame, 

For,  when  the  deuill  to  deceyue  men  mortal!, 
And  doe  contempt  to  the  high  God  eternall, 
Vpon  a  stage  had  set  a  calfe  of  golde, 
That  euery  man  the  same  might  clearly  beholde, 

So  when  the  fende,  grounde  of  misgouernaunce, 
Caused  the  people  this  figure  to  honour 


PLAYES,  AND  ENTERLUDES.  147 

As  for  their  God,  and  before  the  same  to  daunce 
When  they  were  drunken,  thus  fell  they  in  errour 
Of  idollatrie,  and  forgat  their  creatour. 
Before  this  idoll  dauncing  both  wyfe  and  man 
Despising  God :  thus  dauncing  first  began. 

Whereby  you   may   easily   perceiue   from    whence  this  Math.  7,  16> 
dauncing  came,  euen  from  the  deuill  himselfe ;  for  there      ' 
can  neuer  come  good  effectes  when  the  causes  are  euill, 
as  out  of  a  stinking  puddle  cannot  come  cleane  water, 
nor  of  thornes  men  can  gather  grapes,  or  figs  of  thistles, 
&c.  euen  so  out  of  our  kynd  of  dauncing  can  come  no- 
thing but  that  which  is  euill  and  naught. 

Youth.  Why  do  you  speake  so  much  against  daun- 
cing, sithe  we  haue  so  many  examples  in  the  scriptures 
of  those  that  were  godly,  and  daunced  ?    as  Myriam,  Exod.  15, 20 
Moses  and  Aaron's  sister,  tooke  a  timbrell  in  her  hande, 
and  all  the  women  came  out  after  hir  with  timbrels  and 
daunces,  &c. ;  also  Jephtah,  when  he  came  at  Mizpeh  Iudg-  11*  34 
viito  his  house,  his  daughter  came  out  to  meet  him  with 
timbrels  and  daunces,  &c. :  also  the  women  came  out  of  *•  ^am<  1^,  6 
all  the  cities  of  Israeli,  singing  and  dauncing  to  meete 
King  Saule,  with  timbrels,  with  instruments  of  ioy,  and 
with  rebecks,  &c.     King  Dauid  also  daunced  before  the  2  Sam.  6,  14 

Lorde  with  all  his  mighte,  &c.  :  also  all  the  women  of  Judith,  15, 12, 

13 
Israeli  came  together  to  see  ludeth,  and  blessed  hir,  and 

made  a  daunce  among  them  for  hir,  &c.  and  she  went 
before  the  people  in  the  daunce,  leading  all  the  women, 
and  all  the  men  of  Israeli  followed  in  their  armour,  &c. 
Salomon  sayeth,  there  is  a  time  to  mourne,  and  a  time  Eccle.  5,  4 
to  daunce.     It  is  sayde  in  Sainte  Luke,  by  Christe  him-  Luc.  7,  32 
selfe,   Wee  haue   piped   vnto   you,   and   ye  haue   not 
daunced,  &c.    Manye  suche  like  examples  I  could  recite, 
to  proue  dauncing  to  be  laudable,  and  not  so  wicked  as 
you  seeme  to  make  it. 


148  AGAINST  DICING,  DAUNCING, 

Age.  I  perceyeue  you  use  to  reade  the  Scriptures,  for 
you  haue  collected  out  many  examples  for  your  purpose, 
which  serue  you  nothing  at  all  to  maintaine  your  -filthie 
daunce.  Herein  you  shew  yourselfe  lyke  vnto  the  pa- 
pystes,  for  wheresoeuer  they  reade  in  scripture  Peter's 
name,  vp  goeth  the  Popes  false  supremacie:  whereso- 
euer they  reade  this  worde  crosse,  they  aduance  out  of 
hande  their  roode  and  roodeloft :  where  they  read  light, 
they  set  vp  their  tapers  and  torches :  where  they  reade  this 
worde  will,  vppe  goeth  their  freewill  workes  ;  and  where 
they  read  of  workes,  there  they  maintaine  merits :  where 
they  reade  of  fire,  there  they  say  is  ment  of  purga- 
torie;  and  when  they  read  the  worde  vowe,  they  ap- 
plye  it  vnto  their  single  and  vnchast  lyfe,  &c.  So  play 
you,  and  those  that  maintayne  dauncing;  for  wheresoeuer 
you  read  this  worde  (daunce)  presently  you  apply  it  in 
such  sort,  as  though  were  ment  thereby  your  filthie 
dauncings ;  which  is  not  so  if  it  be  diligently  considered, 
in  Saint  Hierome  saith :  Nee  putemus  in  verbis  scriptu- 
Epist.  ad  Gal.  rurarum  esse  euangelium,  sed  in  sensu  ;  non  in  superficie, 
sed  in  medulla ;  non  in  sermonumfolijs,  sed  in  radice  ra- 
tionis :  let  vs  not  think  that  the  gospell  (sayth  he) 
consisteth  in  the  wordes  of  the  scriptures,  but  in  the 
meaning ;  not  in  the  barke,  but  in  the  pith ;  not  in  the 
leaues  of  wordes,  but  in  the  roote  of  the  meaning. 

Youth.  I  speake  not  of  words  onely,  but  I  speake  to 
proue  dauncing  by  certaine  examples. 

Age.  The  logitian  sayth,  that  an  argument  made 
onely  by  examples,  halteth  alwayes  vpon  one  foot ;  that 
is  to  saye,  that  it  is  but  halfe  an  argument :  as  if  he 
would  saye,  we  must  not  buylde,  and  make  a  rule  vpon 
examples  onely,  without  there  be  some  other  reason 
and  authoritie  ;  and,  therefore,  it  is  sayde,  Legibus  enim 
viuimus,  non  exemplis ;  we  liue  by  lawes,  and  not  by 
examples.  If,  then,  a  logitian  so  saye  vpon  prophane 


PLAYES,  AND  ENTERLUDES.  149 

arguments,  we  ought  a  great  deale  more  so  to  saye,  touch- 
ing diuine  causes :  and  if  a  logitian  will  not  allowe  an 
argument  which  is  not  made  but  vpon  examples,  thinkest 
thou  that  the  holye  Scripture  doth  admit  and  allowe  it  ? 

Youth.  And  why  not,  I  pray  you  ? 
Age.  Bicause  the  people  then  would  fall  into  sinne 
and  great  errors.  As  a  man  would  saye,  Abraham  had 
the  companie  of  his  seruant  Agar,  and  therefore  I  may 
haue  the  companie  of  my  seruant :  likewise,  a  man 
might  say  that  lacob  had  two  sisters  to  wife,  and  there- 
fore I  may  also  haue  two.  A  man  might  likewise  say, 
Abraham  pleased  God  in  that  he  sacrificed  his  sonne 
Isaac,  therefore  I  shall  please  him  in  sacrificing  my 
sonne  unto  him,  &c.  and  so,  if  we  must  argue  by 
examples,  without  reason  and  authoritie  of  holy  scrip- 
ture, there  shoulde  be  nothing  but  confusion  in  Christian 
religion. 

Youth,  I  pray  you,  then,  let  mee  heare  your  reasons  to 
the  contrarie,  that  these  examples,  and  such  like,  &c., 
serue  not  for  the  maintenance  of  dauncing. 

Age.  Neuerthelesse  (that  I  have  spoken  sufficient 
hereunto)  yet  I  will  make  aunswere  to  your  examples. 

Youth.  I  shall  giue  attentiue  eare  thereunto. 

Age.  First,  that  daunce,  that  Miriam,  Aaron's  sister, 
and  the  other  women  vsed,  was  no  vayne  and  wanton 
daunce,  for  carnall  and  filthie  pleasures  (as  yours  is), 
but  it  was  that  kynde  of  daunce  which  is  called  (Chorea), 
for  they  did  it  in  praising  God,  signifying  and  declaring 
their  great  ioye,  that  Moses  and  Aaron,  with  all  the 
children  of  Israel,  were  passed  the  Redde  Sea  in  safetie, 
and  their  enemies  (Pharao  and  his  hoste)  destroyed,  &c. 
And  the  like  order  did  Jephtah  his  daughter  vse,  for  the 
victorie  that  God  gaue  vnto  hir  father  against  his  eni- 
mies,  &c.  And  so  did  the  women  in  meeting  king 
Saule :  and  also  Judith,  and  the  residue  of  the  women, 


150  AGAINST  DICING,  DAUNCING, 

&c.  praised  God  for  the  victorie  that  Saule  had  ouer  the 
Philistines.  And  Judith,  with  the  residue,  magnified 
God  .(as  appeareth  in  the  xvj.  chapter),  for  that  the 
citie  of  Bethulia  was  deliuered  from  the  enemies  by  the 
death  of  Holofernes ;  and  so,  in  going  altogither,  hande 
in  hande,  rejoiced  and  praised  God  in  psalmes.  Also 
here  is  to  be  noted  in  these  examples  that  you  alledge 
for  dauncing,  that  Miriam  and  the  other  women,  and 
Jephtah  his  daughter,  the  women  that  daunced  in  meet- 
ing Saule,  and  Judith,  that  daunced  with  the  other 
women  of  Israel  for  ioye  of  their  deliuerye,  &c.,  daunced 
not  with  yong  men,  but  apart  by  themselues  among  wo- 
men and  maidens  (which  celebrated  their  victories),  but 
seuerally,  by  themselues,  among  men.  Also  their  daunces 
were  spirituall,  religious,  and  godly ;  not  after  our  hop- 
pings,  and  leapings,  and  interminglings  men  with  women, 
&c.  (dauncing  euery  one  for  his  part),  but  soberly,  grauely, 
and,  matronelyke,  mouing  scarce  little  or  nothing  in  their 
gestures  at  all,  eyther  in  countenance  or  bodye :  they  had 
no  minstrells  or  pypers  to  play  vnto  them;  but  they 
tooke  their  timbrells  in  their  owne  handes  (that  coulde 
play),  and  not  as  our  foolishe  and  fonde  women  vsed  to 
mixe  themselues  with  men  in  their  daunce.  And  as  for 
that  place  of  Salomon  that  sayeth,  There  is  a  time  to 
daunce,  &c.,  he  meaneth  this  kynde  of  daunce  which 
these  good  women  vsed,  which  is  a  ioyefulnesse  of  heart, 
which  bringeth  spirituall  profite,  and  not  carnall  plea- 
sures (as  our  daunces  doe) .  Also,  Salomon  hereby  teach- 
eth  vs  howe  we  should  vse  tymes  in  their  order;  as, 
when  there  is  a  tyme  and  cause  to  mourne  and  lament, 
then  must  we  vse  it ;  when  God  seudeth  agayne  good 
things,  we  must  also  vse  that,  and  to  bee  mery  and  re- 
Luc.  15,  9  i°ice  in  the  Lorde.  A  time  of  sorrowe  the  widow  had 
in  losing  of  hir  groate ;  another  time,  also,  when  it  was 
founde  to  be  mery  and  ioyfull ;  teaching  is  hereby, 


PLAYES,  AND  ENTERLUDES.  151 

also,  that  sorrowe  shall  not  continue  for  euer,  but  God 
will  sende  some  ioye  and  comforte :  so,  likewise,  ioye 
shall  not  continue  still,  but  God  will  send  some  correc- 
tions to  nurture  vs,  &c.  Therefore,  you  may  easily  per- 
ceiue  hereby,  that  Salomon  meaneth  by  this  worde, 
daunce,  ioyfulnesse  and  comforte ;  and  by  the  worde, 
mourning,  he  meaneth  sorrowe  and  calamitye,  &c.  Also 
you  muste  note  in  these  foresayde  daunces,  that  it  was  an 
ordinarie  custome  and  manner  among  the  Jewes  to  vse 
suche  kynde  of  godly  dauncings  in  certaine  solemnities 
and  triumphs,  when  as  God  did  giue  them  good  and 
prosperous  successes  against  their  enimies.  Are  our 
daunces  applied,  reserued,  and  kept  to  such  vses? 
Nothing  lesse. 

As  for  Dauid's  dauncing  before  the  Lorde,  it  was  for 
no  vayne  pleasure  and  carnall  pastime  (as  your  daunces 
are,  or  as  Micholl  his  wife  foolishly  iudged),  as  appeareth 
by  Dauid's  owne  wordes,  saying  :  It  was  before  the 
Lorde,  which  chose  mee  rather  than  thy  fathers,  &c. 
and  therefore  (sayeth  hee),  I  will  playe  before  the  Lorde. 
In  that  he  daunced,  it  was  done  in  two  respectes  :  one 
for  ioye  that  the  arke  of  God  was  restored  againe :  the 
other,  for  that  God  had  exalted  him  to  be  a  king  and  ruler 
ouer  Israel;  and  this  kynde  of  daunce  that  he  daunced, 
may  be  called  Saltatio  Pyrrhica.  Saint  Ambrose,  speak- 
ing of  Dauid's  dauncing,  sayeth :  Cantauit  Dauid  et 
ante  arcam  Domini,  non  pro  lasscivia,  sed  pro  religions 
saltauit :  ergo  non  hystrionicis  motibus  sinuati  corporis 
saltus,  sed  impigrcB  mentis  et  religiosa  corporis  agilitas 
designatur :  Dauid  did  sing  and  daunce  before  the  arke 
of  the  Lorde,  not  for  wantonnesse  and  pleasure,  but  for 
religion;  not  leaping  and  turning  of  his  bodie  with 
playerlyke  mouings  and  gestures,  but  did  expresse  his 
diligent  mynde,  and  religious  agilitie  of  his  bodye. 


152  AGAINST  DICING,  DAUNCING, 

Amb.  in  Luc.  Againe :  Est  honesta  saltatio,  qua  tripudiat  animus,  et 
lib.  6,  cap.  7      ,      . 

oonis  corpus  openous  relevatur,  quando  in  saticious  or- 

gana  nostra  suspendimus :  there  is  an  honest  dauncing, 
when  as  the  mynde  daunceth,  and  the  bodie  sheweth 
hym  selfe  by  good  workes,  when  as  we  hang  our  instru- 
ments vpon  the  willowe  trees.  In  that  he  sayeth,  there  is 
an  honest  dauncing,  argueth  that  there  is  a  contrarie 
dauncing,  which  is  vnhonest ;  and  no  doubt  he  meaneth 
these,  and  such  lyke,  foolish  and  filthie  daunces,  as  we 
vse  in  these  dayes.  Therefore,  he  sayeth,  Docuit  nos 
Scriptura  cantare  grauiter,  et  saltare  spiritualiter. 
The  holye  Scripture  teacheth  vs  to  sing  reuerentlye,  and 
to  daunce  spiritually  (sayeth  hee) ;  and  that  Dauid's 
daunce  was  a  spirituall  and  religious  daunce,  appeareth 
by  the  Ephod  he  put  on,  &c.  If  you,  and  such  lyke 
dauncers  (if  you  will  nedes  daunce)  had  that  spirit  that 
Dauid  had  when  he  daunced,  in  praysing  and  lauding 
God  for  his  gret  benefits,  daunce  a  God's  name. 
Rochilphus  M.  Gualter  sayeth  :  Nimis  frivolum  est,  cum  de  choris 
Gualterus,  in  facr'is  intellwi  debeam,  in  quibus  vel  sola  mulieres,  vel 
Marc.  ho.  51, J  .  .  •  •  n  •  I  J-  •  •  •/ 

cap.  6  wi  S°M  cximia  Dei  bemjicia  carmimtws  ad  earn  rern 

compositis,  non  sine  concinrto  et  decoro  corporis  motu 
celebrabant.  It  is  a  great  foolishnesse  to  maintayne 
dauncings  by  those  examples  of  Marie  Moses'  sister, 
Dauid,  and  others,  &c.,  for  their  daunces  were  holy  and 
religious,  in  the  which  all  the  women  togither  alone,  or 
all  the  men  alone  (by  themselues)  didde  celebrate  and  set 
forth  the  goodnesse  and  benefits  of  God,  in  verses  made 
for  those  purposes,  not  without  a  comely  and  decent 
order  and  gesture  in  mouing  of  their  bodies. 

Luc  7  32  ^nc^  as  ^or  tnat  P^ace  °f  Luke  where  Christ  sayde, 

We  haue  piped,  and  you  haue  not  daunced,  &c.,  ser- 
veth  nothing  at  all,  to  maintayne  your  dauncing :  it  was 
not  to  that  ende  and  purpose  spoken  by  Christ,  but 


PLAYES,  AND  ENTERLUDES.  153 

Christ  spoke  against  the  obstinate  Phariseys,   greatly 

accusing  thereby  the  inuincible  hardnesse  of  their  heart : 

he  doth  reproach  them,  bicause  the  Lord  had  tried  by 

diuers  meanes  to  bring  them  vnto  him,  and  they  with 

frowarde  and  rebellious  mindes  and  heartes  refused  and 

despised  his   grace    offered    vnto    them,    as    appeareth 

plainly  by  these  wordes  a  little  before :  Then,  all  the 

people  that  heard  e,  and  the  Publicanes  iustified  God, 

&c. ;  but  the  Pharaseys  and  the  expounders  of  the  lawe 

despised  the   councell  of  God  against  themselues,  &c. 

Then  Christe  sayde,  Whereto  shall  I  liken  menne  of  this 

generation?  &c.  :   They   are   like  the   children   sitting 

in  the  market-place,  and  crying   one  to  another,  and 

saying,   we   haue  pyped  vnto  you,  and  yee  haue  not 

daunced,  we  haue  mourned  to  you,  and   ye  haue  not 

wept,  &c.  :  as  though  Christe  woulde  saye,  Nothing  can 

please   this   frowarde   generation  :    lohn   preached    the 

lawe,  and  badde  them  repente  and  mourne  for  their 

sinnes.    I  (being  the  Messias)  doe  preach  vnto  them  the 

Gospell  of  ioye,   peace,  comforte,  and  forgiuenesse  of 

sinnes  freely,  without  their  merites  and  desertes ;  so  that 

they   will   neyther   mourne    at    lohn's    preaching,   nor 

daunce  at  my  pype,  notwithstanding  I  pipe  ioyfull  and 

mery  things  vnto  them.     Christ  teacheth  also  hereby, 

that  the  songs  of  little  children  are  sufficient  to  condemn 

the  Phariseys,  and  such  lyke.     Christ,  therefore,  by  his 

similitude,   sheweth  what  was   the  wonted  pastime  of 

children,  and  it  seemeth  to  be  taken  out  of  the  prophet 

Zacharie.     And  as  this  was  spoken  of  the  Phariseys,  I  Zacha.  8,  5 

feare  me  it  may  be  likewise  verified  in  vs:  you  maye 

nowe  easily  perceyue  what  Christ  ment  by  this  pyping 

and    dauncing,    not    maintayning   thereby   your  fonde, 

foolishe,  vayne  dauncing,  but  rather  it  teacheth  you, 

that  if  you  refuse  the  sweete  pyping  of  the  preaching 

of  the    gospel   of   Christ,    nowe    offered    (which   wyll 


154  AGAINST  DICING,  DAUNCING, 

make  you  heart  and  soule  to  leape  and  daunce 
within  you  for  ioye  and  gladnesse)  and  followe  these 
transitorie  pypes  to  daunce  after  that  tune  and  facion, 
you  shall  one  day  (if  you  repent  not)  weepe  for  your 
laughing,  sorrow  for  your  ioying,  hauing  your  swinging 
Mat.  22, 13  handes  and  leaping  legges  bound  fast,  and  cast  into 
vtter  darknesse,  where  shall  be  weeping,  wayling,  and 
gnashing  of  teeth  :  so  that  in  steade  of  great  houses  and 
palaces,  you  shall  haue  hell ;  for  delicate  fare  and  pas- 
times, euerlasting  paynes  j  for  pleasant  songs,  wo  and 
weeping. 

Youth.  You  cannot  deny  but  there  was  dauncing 
allowed  of  in  the  Scriptures,  by  your  owne  saying. 

Age.  I  must  needes  graunt,  that  there  is  dauncing 
expressed  in  the  Scriptures,  but  I  doubt  whether  it  was 
allowed  of  or  not. 

Youth.  You  finde  nothing  to  the  contrarie. 
Age.  Yes;   I  finde   that  dauncings  were   oftentimes 
reproued,  but  neuer  commaunded  (in  the  Scriptures)  to 
Exod.  32,  6      be  vsed,  as  you  may  reade  in  Exodus,  Esay,  Ecclesiasti- 
12  '  cus,  Romaines,  Corrinthians,  Ephesians,  Mathewe,  and 

RCCl13  i'2  13  Marke,  (which  places  in  the  margent  you  shall  finde 
Eph.  5,  4         them). 

Mat f  14,  6  7        Youth.  Although  it  were  after  another  sort  and  fa- 
Mar.  6,  22       cion  than  our  daunces  are,  yet  you  cannot  deny  but  that 
they  daunced ;  for  it  is  one  thing  to  reason  and  speake 
of  the  abuse,  and  another  thing   to  speake  or  reason 
of  the  thing  it  selfe. 

Age.  I  did  distinguishe  daunces  at  the  beginning  of 
our  talke ;  and  I  wish  to  God  we  might  followe  those 
godly  people,  men  and  women,  who  now  and  then  vsed 
dauncing,  but  yet  such  as  were  moderate,  chast,  honest, 
religious,  so  that  the  men  daunced  by  themselues,  and 
the  women  apart  by  themselues,  and  did  by  such  kynde 
of  daunces  shew  forth  the  gladnesse  of  their  mynde,  they 


PLAYES,  AND  ENTERLUDES.        155 

sang  praises  vnto  God,  and  gaue  him  thanks  for  some 
notable  benefit  which  they  had  receiued  at  his  hands. 
But  we  reade  not  in  all  the  holy  scriptures  of  mingled 
daunces  of  men  and  women  together ;  and  therefore  not 
onely  the  abuse,  but  also  the  dauncing  itselfe  ought  to  be 
taken  awaye,  and  not  to  be  vsed  by  anie  godly  Christian, 
for  that  there  cometh  of  it  all  wantonnesse  and  wicked- 
nesse. 

Youth.  Will  you  say  that  dauncing,  simply  of  it  selfe, 
is  vitious  and  euill  ? 

Age.  I  say  not  so,  if  you  speak  generally,  as  you  haue 
heard  before ;  but  if  you  speake  specially  of  your  kynd 
and  fashions  of  dauncing,  (as  it  is  nowe  vsed  in  these 
dayes)  I  say  to  you,  it  is  not  to  be  vsed,  nor  the  daunce 
to  be  allowed,  for  that  it  is  wicked  and  filthie. 

Youth.  What  shoulde  moue  you  to  be  so  earnestly 
bent  against  this  merye  and  pleasant  pastyme  of  daun- 
cing, sithe  so  many  noblemen,  gentlemen,  ladies,  and 
others,  vse  it  continuallye  ? 

Age.  Bicause  that  they  that  loue  God  with  all  their  Heb.  12,  1 
heart,  and  with  all  their  strength,  ought  not  onely  to  Math-  3>  2 
obserue  his  commaundmentes,   but  also  to  cut  off  all 
occasions,  wherby  the  obseruing  of  them  might  be  letted 
or  hyndered. 

Youth.  What  occasion  of  hinderance  or  let  is  dauncing 
vnto  the  obseruation  of  God's  lawe  and  commaunde- 
ments  ? 

Age.  They  are  most  manifest  occasions  of  transgres- 
sions of  the  lawes  of  God  :  they  are  snares  and  offences, 
not  onely  vnto  the  dauncers,  but  also  to  the  beholders ; 
for  they  stirre  vp  and  inflame  the  hearts  of  men,  which 
are  otherwise  euill  inough,  euen  from  their  beginning : 
and  that  thing  which  is  to  be  suppressed  and  kept  vnder 
with  great  studie  and  industrye  (as  the  lust  of  the  flesh,  loh.  2, 16 
the  lust  of  the  eyes,  and  the  pride  of  lyfe)  the  same  is 


15G  AGAINST  DICING,  DAUNCING, 

stirred  vp  by  the  wanton  enticementes  of  daunces.  I 
maye  saye  of  dauncing,  as  Saint  Augustine  sayeth  of 
drunkennesse :  0  dolosa  saltatio,  omnium  malorum  mater, 

August,  ad      omnis    luxuries    soror.    omnis  superbice  pater:    O  de- 
fratr.  m 

Eremo.  serm.  ceytfull  daunce !  it  is  the  mother  of  all  euill,  the  sister  of 

00 

all  carnall  pleasures,  the  father  of  all  pryde.  Vndoubt- 
edly  if  a  man  will  consider  himselfe,  eyther  by  experi- 
ence or  by  reason,  he  shall  fynde  the  lusts  of  the  mynde 
not  a  little  kindled  and  inflamed,  and  he  shall  per- 
ceyue  that  men  returne  home  from  those  daunces  lesse 
good  than  they  were,  and  the  women  also  lesse  chaste  in 
their  mindes  (if  not  in  bodies)  than  they  were  before. 
Therefore,  perilles  are  rather  to  be  auoyded  than  nou- 
rished. Dauid,  therefore,  prayed  vnto  the  Lord,  and 

Psal.  119,37  sayde:   Turne  away  myne  eyes  from  beholding  vanitie, 

Eccle.  9,  7,  8  &c>  Syrach  sayth  :  Go  not  about  gasing  in  the  streetes 
of  the  citie,  neyther  wander  thou  in  the  secret  places 
thereof:  turne  away  thine  eye  from  a  beautifull  woman, 
and  looke  not  vpon  other's  beauty,  for  many  have  pe- 
rished by  the  beautie  of  women ;  for  thorowe  it  loue  is 
en>  '  kindled  as  a  fire.  It  is  sayde,  therefore,  that  the  sonnes 

of  God  sawe  the  daughters  of  men,  that  they  were  fay  re, 
and  tooke  them  wiues  of  all  that  liked  them.  The 
eyes  are,  therefore,  called,  fores  et  fcenestrce  animce, ; 

lob,  31,  1  the  doores  and  windowes  of  the  minde.  Job  sayde, 
(when  as  he  felt  the  discommoditie  of  such  vayne 
sightes)  I  made  a  couenant  with  mine  eyes  j  why,  then, 
should  I  think  on  a  mayde  ?  as  if  he  would  say ;  Sith  I 
vse  not  these  wanton  lookes  to  behold  vayne  pastimes 
and  beautie,  I  haue  no  desire  and  lust  kindled  in  me. 
So  that  you  may  perceyue,  nothing  so  soone  quencheth 
lust  and  concupiscence,  as  not  to  be  present,  or  to  behold 

Prou.  6,  27,  such  vanities ;    otherwise,  as  Salomon  sayth,  he  which 

2ifj 

loueth  daunger  shall  fall  therein.  Can  a  man  (sayeth 
he)  take  fire  in  his  bosome,  and  his  cloathes  not  be 


PLAYES,  AND  ENTERLUDES.  157 

burnt?  or  can  a  man  go  vpon  coales,  and  his  foote  not 

be  burnt  ?   for  he  that  toueheth  pitche  shall  be  defiled 

with  it  j  and  he  that  is  familiar  with  the  prowde  shall  be 

lyke  vnto  him.     And  for  this  cause  Syrach  sayth,  Vse  Eccle.  13,  2 

not  the  companye  of  a  woman  that  is  a  singer  and  a 

dauncer,  neyther  heare  hir,  least  thou  be  taken  with  hir 

craftynesse.     Sebastianus  Brant  sayeth  : 

What  else  is  dauncing  but  euen  a  nurcerie,  Sebastianus 

Or  else  a  bayte  to  purchase  and  maintayne 
In  yong  hearts  the  vile  sinne  of  ribaudrie, 

Them  fettering  therein  as  in  a  deadly  chayne  ? 
And,  to  say  truth  in  wordes  cleare  and  playne, 

Venerous  people  haue  all  their  whole  pleasaunce, 

Their  vice  to  nourishe  by  this  vnthiftie  daunce. 

And  wanton  people,  disposed  vnto  sinne, 
To  satisfie  their  madde  concupiscence, 

With  hasty  course  vnto  this  daunce  runne, 
To  seeke  occasion  of  vile  sinne  and  offence : 
And  to  expresse  my  minde  in  short  sentence, 
This  vicious  game  oft  times  doth  attice 
By  his  lewde  signes  chast  heartes  vnto  vice. 

Youth.  Whereas  Dauncing  is  so  agaynst  maners,  and 
do  kindle  lust,  the  same  commeth  rashly  and  by  chaunce  j 
but  euerye  thing  is  to  be  iudged,  not  of  these  things 
which  happen  by  chaunce,  but  of  these  things  which  are 
in  it  of  itselfe  and  by  nature :  for  there  are  some  so  chast 
and  vncorrupt,  that  they  can  beholde  these  daunces  with 
a  perfect  and  chaste  mynde. 

Age.  I  graunt,  that  which  you  say  maye  sometimes 
happen,  but  I  adde  thereunto  also,  that  all  accidents  are 
not  of  one  and  selfe  same  kynde :  for  there  are  some  which 
happen  very  rarely ;  other  some  which  by  their  nature 
may  as  well  be  present  vnto  anye  thing,  as  absent ;  and 


158  AGAINST  DICING,  DAUNC1NG, 

some  such  as  are  wont  to  happen  oftentimes :  and,  for 
the  most  part,  these  last  accidents  ought  in  euery  thing 
to  be  considered,  and  most  diligently  to  be  weyghed. 
Neyther  must  we  take  heede  onely  what  may  be  done, 
but  also  what  is  wont  to  be  done. 

Aristippus  Youth.    I  reade  that  Aristippus  daunced  in  purple ; 

and,  being  reproued,  he  made  an  excuse,  that  he  was 
made  neuer  a  whit  the  worse  by  that  daunting,  but 
might  in  that  softnesse  kepe  still  his  philosophicall 
minde  chast. 

Demosthenes  Age.  Demosthenes  sayeth  (and  is  also  cited  of  the 
lawiers)  that  we  must  not  consider  what  some  certaine 
man  doth  at  a  time,  but  what  is  wont  to  be  done  for  the 
most  part.  Graunt  that  there  be  some  one  man  or  other 
so  chaste,  that  he  is  nothing  moued  with  such  intice- 
ments ;  but  howe  are  the  people  and  multitude  in  the 
meane  time  prouided  ?  Shall  we,  for  the  perfectnesse 
and  integritie  of  one  or  two,  suffer  all  the  rest  to  be  en- 
daungered  ?  Una  hirundo  non  facit  ver,  one  swallowe 
proueth  not  that  summer  is  come. 

2  Cor.  2,  16  Youth.  If  these  reasons  of  yours  holde  true,  then  take 
away  sermons  also,  and  sacramentes,  meate,  and  drinke, 

1  Cor.  11, 20  &c«   f°r  many  heare   the  worde  of  God,   sometime   to 

Eccle.  31, 30  their  condemnation,  and  receyue  the  sacramentes  to 
their  damnation,  and  many  eate  and  drinke,  and  are 
drunke,  and  do  surfeyte,  &c.  and  so  dye. 

Age.  You  must  vnderstande,  that  certayne  things  are 
profitable  for  the  saluation  of  man,  and  are  commaunded 
by  the  word  of  God,  which  things  ought  by  no  means 
to  be  taken  awaye ;  and  some  things  that  of  necessitie 
we  must  haue,  as  meate,  drinke,  &c.  to  nourishe  our 
weake  bodies,  or  else  we  cannot  lyue  here,  &c.  and  cer- 
tayne other  things  are  indifferent,  which,  if  wee  see  they 
tend  to  destruction,  they  are  not  to  be  suffred.  We 
haue  the  lawe  of  God  for  hearing  of  sermons,  receyuing 


PLAYES,  AND  ENTERLUDES.  159 

of  sacramentes,  to  eate  and  drinke  (soberly)  ;  but  for 
dauncing  there  is  no  commaundment  giuen  by  the  worde 
of  God.  Wherefore,  these  things  are  not  to  be  compared 
togither. 

Youth.  It  is  well  knowne,  that  by  daunces  and  leap- 
ings  very  many  honest  mariages  are  brought  to  passe, 
and,  therefore,  it  is  good  and  tolerable. 

Age.   It  may  be  as  you  say  (sometime),  but  we  may  Rom.  3,  8 
not  doe  euill,    that  good  may  come  thereof;   for  you 
haue  hearde  me  say  often,  that  it  is  euill  and  not  good 
to  daunce  as  you  doe.    But  I  am  not  of  that  opinion  to 
haue   marriages   contracted  by  these  artes  and  actes,  lob.  4,  12 

f  /' 

wherein  a  regarde  is  had  onely  to  the  agilitie  and  p^^j  3 
beautie  of  the  bodie,  and  not  vnto  godlinesse  and  true 
religion,  &c.  There  are  other  meanes  much  more  honest; 
let  vs  vse  them  in  God's  name,  and  leaue  these  as  little 
chaste  and  lesse  shamefastnesse :  let  vs  remember,  that 
although  honest  matrimonies  are  sometime  brought  to 
passe  by  dauncing,  yet  much  more  often  are  adulteries 
and  fornications  wonte  to  followe  of  these  daunces. 

Youth.  You  speake  more  euill  of  dauncing,  than  there 
commeth  hurt  by  dauncing,  as  farre  as  I  can  iudge. 

Age.  No,  my  sonne,  not  halfe  as  much  euill  as  it 
deserueth  can  I  speake  of,  nor  yet  can  vtter  one  quarter 
of  the  wicked  and  filthie  mischiefes  that  come  thereof. 
Marke  the  effects  thereof,  and  then  you  shall  tell  me 
another  tale.  Is  it  not  written  in  S.  Mathewe,  that  the  Math.  14,  6 
daughter  of  Herodius  daunced  at  a  banket  which  the  Marc-  °>  22 
king  made  :  and  the  king  tooke  pleasure  in  hir  (whome 
he  would  not  openly  without  shame  beholde,  for  she  was 
a  manifest  testimonie  of  his  vnlawfull  matrimonie  and 
incest)  :  of  that  dauncing  it  came  to  passe,  that  lohn 
Baptist's  head  was  cut  off  at  hir  desire,  &c.  so  inflamed 
she  the  king's  heart  by  hir  filthie  and  wanton  daunce. 
Theophilact  sayth  herevpon  :  Mira  collusio  ;  saltat  per  Mat.  cap.  6 


160  AGAINST  DICING,  DAUNCING, 

puellam  diabolus,  fyc.     This  is  a  wonderfull  collusion  ; 
for  the  deuill  daunced  by  the  mayde.     She  daunced  not 
rudely,  as  doe  the  common  sort  of  people,  but  finely,  and 
with  a  comely  gesture,  with  measure,  &c.  as  some  write. 
Erasmus  in      But  that  worthie  man,  Erasmus,  sayth  :  Non  subsiliit,  vt 
JAt\h'ca    14  P°Pu^as  Putat>  quemadmodum  gesticulantur  in  choreis — 
She  daunced  not  with  silence  and  modestie,  as  the  com- 
mon people  suppose,  but  she  daunced  as  others  vsed  to 
daunce,  with  signes  and  outward  gesture,  &c.;  but  how- 
soeuer  she  daunced  it  was  euill,  as  the  effect  and  fruite 
thereof  declareth.     Thus  you  may  perceyue  what  fruites 
you  shall  gather  of  this  tree.     Very  well  it  is  noted  in 
Maister  Rodolphus  Gualter  vpon  this,  what  fruites  come 
Rodolphus       hereof:   Inflammatur  enim  libidinis  igne  concupiscentia, 

Gualter,  m      datnr  scortandi  et  mcechandi  occasio.  ofKcij  et  condilionis 
Marc,  nom.  7   <-t/ 

5 1,  cap.  6  sues  obliuiscuntur,  qui  mundo  mori,  et  Deo  vni  viuere 
debebant  :  accedunt  sermones  lasciuij,  promissiones  in- 
consideratce,  amantium  obtestationes,  et  periuria,  et  fre- 
quentes  rixce  et  pugnce  incidunt,  quas  non  retro  cades 
miserabiles  comitari  solent — Concupiscence  is  inflamed 
(by  dauncing)  with  the  fire  of  lust  and  sensualitie ;  it 
giueth  occasion  to  whoredome  and  adulterie ;  it  maketh 
men  forget  and  neglect  their  duties  and  seruices,  whiche 
ought  to  die  to  the  world,  and  Hue  to  God :  there  are 
present  wanton  talkes  and  communications,  vnaduised 
and  rashe  promises,  taking  God's  name  to  witnesse  in 
vaine  of  the  louers,  whereby  perjurie  is  committed,  and 
many  times  happeneth  brawlings  and  fightings,  by  the 
which  oftentimes  miserable  murthers  are  wont  to  be 
committed  and  done.  Sebastian  Brant  also  sayth  : 

Sebast.Brant.  Such  blinde  follies  and  inconuenience 

lib.  Stulufer.  Engender  great  hurt  and  incommoditie. 

nauis 

And  soweth  seede,  whereof  groweth  great  offence, 

The  ground  of  vice,  and  of  all  enormitie ; 


PLAYES,  AND  ENTERLUDES.         161 

In  it  is  pride,  foule  lust,  and  lecherie  ; 

And  while  lewde  leapes  are  vsed  in  the  daunce, 

Oft  frowarde  bargaines  are  made  by  countenance, 

Youth.  There  doth  happen  no  such  thing  as  you  speake 
of  in  our  daunces,  &c.  that  lust  is  thereby  inflamed  in 
them  that  daunce. 

Age.  If  it  be  so,  why  then  doe  not  men  daunce  with 
men,  apart  from  the  women,  by  themselues  ?  and  why  do 
not  the  women  and  maydes  daunce  by  themselues  ?  Why 
are  men  desirous  more  to  daunce  rather  with  this  woman 
than  with  that  woman  ?  And  why  are  women  so  desirous 
rather  to  choose  this  man  than  that  man  to  daunce  withall, 
before  all  the  residue,  but  on  ely  to  declare  thereby  howe 
they  are  inflamed  eche  to  other  in  filthie  concupiscence 
and  lust.  And  I  am  assured  that  none  of  you  (which 
are  dauncers)  can  denie  this  to  be  true,  for  that  eche  of 
you  haue  and  doe  daily  feele  in  your  selues  this  inflamma- 
tion, whensoeuer  you  daunce  togither,  man  and  woman  . 

Youth.  Still  I  maruaile  why  you  speake  against  daunc- 
ing,  as  againste  things  which  are  of  their  owne  nature 
euill,  and  prohibited  by  the  lawe  of  God,  &c. 

Age.  I  say  to  thee,  my  sonne,  agayne,  that  things  are 
not  alwayes  to  be  weyged  by  their  owne  nature,  but  by 
the  disposition  and  abuse  of  our  fleshe.  We  cannot  de- 
nye  but  that  wyne  of  his  owne  nature  is  good,  which  yet 
is  not  giuen  to  one  that  is  in  an  ague  ;  not  the  wyne  is 
euill,  but  because  it  agreeth  not  with  a  bodie  that  is  in 
that  maner  affected.  So  the  people  of  Israeli  made  a 
calfe  of  their  golden  earings,  to  worship  it,  they  sate  Exod.  32,  6 
down  to  eate  and  drinke,  and  rose  vp  to  play,  that  is  to 


.daunce:  as  Lyra  sayth,  cantabant  in  choro  ;  they  didde  ^a  n 
sing  in   the  daunce.      And  Thomas  de  Aquino  sayth  :   Thos.  de  ' 
Surrexerunt  ludere,  id  est,  ludos  facere  sicut  choreas: 
they  rose  vp  to  play,  that  is,  (sayth  he)  they  made  playes 

M 


162 


AGAINST  DICING,  DAUNCING, 


August, 
ad  frat.  in 
Erund. 
serm.  33 


Exod.  20, 17 


Math,  s,  28 


Math.  3,  10 


Eccle.  9,  11 


after  the  maner  of  daunces,  &c.  So  that  you  may  see 
hereby,  that  these  daunces  are  euill  also  in  their  owne 
nature,  whereby  good  natures  many  times  are  corrupted 
by  them,  as  appeareth  by  the  efFectes,  both  by  lohn 
Baptist,  and  also  by  the  children  of  Israeli ;  and  there- 
fore I  may  saye  of  it,  as  Augustine  sayde  of  drunkennesse, 
Saltatio  est  blandus  dcemon,  dulce  venenum,  suave peccatum : 
that  is,  dauncing  is  a  flattering  deuill,  a  sweet  poyson, 
and  a  pleasant  sinne,  which  will  bring  in  the  ende  vtter 
destruction  to  them  that  vse  it  (if  they  repent  not). 
And  where  you  say,  it  is  not  against  God's  commaund- 
mentes,  that  is  false.  Doth  not  the  Lorde,  in  his  lawe, 
commaunde  that  ye  should  not  couet  the  wife,  maid,  or 
seruant  of  your  neighbors,  &c  ?  Much  lesse,  then,  that 
thou  shouldest  consent  to  thy  concupiscence,  that  thou 
shouldest  drawe  and  choose  hir  to  thy  selfe,  to  bee 
thy  fellowe  dauncer,  which  to  doe  is  not  lawfull  for  thee. 
Also  when  Christ  sayde,  He  hath  committeth  adulterie 
already  in  his  heart,  that  looketh  on  a  woman  to  lust 
after  hir ;  what  then  shall  we  say  of  them,  that  not 
onely  with  wanton  countenances  and  filthie  talke  allure 
them,  but  also  embrace  them  with  their  armes,  handle 
them,  and  by  all  meanes  prouoke  thereby  the  burning 
lust  of  concupiscence  with  their  vayne  kissings  ?  There- 
fore, Christe  sayeth  :  That  tree  which  bringeth  forth  no 
good  fruite  shal  be  he  wen  downe,  and  cast  into  the  fire. 
Syrach  sayth  :  Sit  not  at  all  with  another  man's  wife, 
neyther  lye  with  hir  vpon  the  bed,  nor  banket  with  hir, 
least  thine  heart  incline  vnto  hir,  and  so  through  thy 
desire  fall  into  destruction.  What  hurt  then  ensueth 
hereof,  flat  against  the  lawe  of  God,  who  seeth  not  ? 

Youth.  You  speake  this  as  of  yourselfe  alone ;  for  I 
beleue  none  of  the  auncient  fathers  euer  did  speake  against 
dauncing,  or  that  it  hath  bene  forbidden  by  any  coun- 
sels, or  mislyked  by  anye  good  men,  or  bye  anye  good 
examples  that  you  are  able  to  shewe  and  bring  forth : 


PLAYES,  AND  ENTERLUDES.  163 

therefore,  I  wonder  much  of  your  straite  order  of  talke 
against  our  dauncing  in  these  our  dayes.  I  suppose  it  is 
bicause  you  are  aged,  and  nowe  are  not  able  to  doe  as 
other  yong  men  and  women  do,  and  this  maketh  you  to 
enuy  it  so  much. 

Age.  Every  truth  is  to  be  beleeued ;  but  euery  beliefs 
doth  not  iustifie,  neither  shall  your  beliefe  in  this  point. 
The  cause  why  I  speake  against  dauncing  is  verye  euill 
gathered  of  you :  my  age  is  not  the  cause,  nor  my  inha- 
bilitie  the  reason  thereof ;  but  the  cause  that  moueth  me 
thus  to  speake  against  dauncing  is  the  worde  of  God, 
whereon  my  conscience,  talke,  and  iudgment  is  grounded, 
which  worde  is  so  pure  and  cleane,  that  it  cannot  abyde 
anye  impuritie  or  vnhonestie  (which  in  your  dauncings 
want  none,  as  I  haue  already  declared  vnto  you).  And 
wheras  you  say,  that  I  speake  of  myselfe  alone,  without 
authoritie,  is  vntrue  ;  for  I  haue  already  by  the  authoritie 
of  holy  scriptures  disproued  it ;  which  authoritie  of  itselfe 
is  sufficient,  and  to  be  preferred  before  all  authorities  of 
men,  whatsoeuer  they  are.  S.  Heirome  sayth  :  Quod  de  Hieron.  in 
scripturis  non  habet  authoritatem,  eadem  facilitate  con- 
temnitur,  qua  probatur :  that  what  hath  no  authoritie  out 
of  the  Scriptures,  may  be  as  easily  denied  as  affirmed. 
Yet,  notwithstanding,  I  will  proue  by  the  ancient  fathers, 
councels,  and  many  examples,  that  your  dauncings  are 
euill,  and  therefore  they  inueyed,  and  decreed  against  it. 
If  I  can  declare  this  to  you,  then  your  beliefe  (that  you 
speake  of)  is  vayne,  and  grounded  vpon  your  owne  igno- 
rance ;  otherwise  you  would  haue  set  your  finger  vpon 
your  mouth. 

Youth.  I  pray  you  let  me  heare  it,  and  then  I  will 
beleeue  it. 

Age.  To  beleue  is  the  gift  of  God,  and  not  of  your  owne  John  6, 20 
power ;  therefore,  you  haue  not  spoken  well  in  so  saying,  p^'  i  29 

Youth.  I  pray  you,  beare  with  me  herein,  for  it  was 

M  2 


164  AGAINST  DICING,  DAUNCING, 

spoken  (I  confesse)  very  vnaduisedly  :  therefore  I  beseech 
you  say  on. 

Age.    Saint    Ambrose   sayth  (writing   to    his    sister 

Ambros  de       Marcellina)  myrth  ought  to  bee  in  a  cleare  conscience 

virgin,  lib.  3,  ,  . 

ad  Marcel!,      and  a  good  mynde,  and  not  in  spiced  bankets,  and  wed- 

sororem  suam  ^ing  feastes  full  of  minstellsie  ;  for  therein  shamefast- 
nesse  is  yll  defended,  and  vnlawfull  abusion  suspected, 
where  the  last  ende  of  pleasure  is  dauncing,  from  which 
I  desire  all  virgins  of  God  to  kepe  themselues.  For  no 
man  (as  a  certaine  wise  man  of  the  Paganes  sayth) 
daunceth  if  he  be  sober,  except  he  be  madde.  Nowe 
then,  if  that  either  drunkennesse  or  madnesse  be  reck- 
oned to  be  the  cause  of  dauncing  among  the  Paganes, 
what  then  shall  we  counte  to  be  commanded  in  the  holy 
Scriptures,  where  we  reade  that  Saint  John  Baptist  (the 
messenger  of  Christ)  was  put  to  death  at  the  pleasure  of  a 
dauncing  wench  ?  By  the  which  thing  we  may  take  exam- 
ple, that  this  vnlawfull  pastime  of  dauncing  hath  bene 
cause  of  more  hurt  than  the  phrensie  of  robbers  and 
murtherers.  This  dedly  feast  was  prepared  with  a  kingly 
largenesseandexcesse,  and  watch  layde  when  the  company 
was  at  the  most ;  and  then  the  daughter,  which  was  hidde 
vp  before  in  secret,  was  brought  forth  to  daunce  before  the 
people.  What  coulde  the  daughter  learn  more  than  hir 
mother  (which  was  an  harlot)  but  to  lose  hir  honestie  ? 
For  nothing  inclineth  folke  more  to  bodilie  lust,  than 
by  vncomely  mouing  and  gesture,  to  shewe  the  operation 
of  these  parts  which  eyther  nature  hath  hydde  secretely, 
or  good  maner  and  nurture  hath  couered  ;  or  to  play 
casts  with  hir  eye,  or  shake  the  neck,  or  swinge  hir  armes 
and  heare.  Wherfore,  they  must  needesfall  into  offence 
against  the  maiestie  of  God  ;  for  what  honestie  can  be 

Clirisost.  m      kepte  there  where  dauncing  is  ?    So  then  the  king.  de- 
Math,  ca.  14  .  ... 

lighted  with  that  pastime,  bid  hir  aske  what  soeuer  she 

would,  &c.     Thus  farre  Saint  Ambrose.     S.  Chrysos- 
tome    sayth  (speaking   of  the  dauncing  of    Herodias 


PLAYES,  AND  ENTERLUDES.         165 

daughter  before  Herod)  At  this  daye,  Christians  doe 
deliuer  to  destruction  not  halfe  their  kingdomes,  or  an- 
other man's  heade,  but  euen  their  owne  soules ;  for 
where  as  wanton  dauncings  are,  there  the  deuill  daunc- 
eth  together  with  them ;  in  such  daunces  his  seruants 
delight.  God  gaue  vs  not  feete  to  daunce  with  camels, 
but  that  we  shoulde  be  companions  with  angels.  Ye  chrisost.  in 
haue  hearde  (sayth  he)  of  mariages  (intreating  of  the  Gen.  hom-  56 
mariage  of  Jacob)  but  not  of  daunces,  which  are  very 
deuilishe,  &c.  for  the  bridgroom  and  the  bryde  are  both 
corrupted  with  dauncing,  and  the  whole  familie  defiled.  Chrysost. 

Thou  seest  and  readest  of  marriages  (sayth  he)  but     om' 
seest  and  readest  of  no  daunces  in  holy  scripture.  August,  in 

Saint  Augustine  sayth,  It  is  much  better  to  dygge  Psal-  32 
all  the  whole  day,  than  to  daunce  (vpon  the  Sabbaoth  deeem.cordis 
daye).      Againe  he   sayth,   It  is  better  that  women  caP-  3 
should  picke  wool  or  spinne  vpon  the  Sabbaoth  day, 
than  they  should  daunce   impudently  and  filthily  all 
the  day  long  vpon  the  dayes  of  the  new  moone,  Erasin.  Roter. 

Erasmus  sayth,  And  when  they  be  wearie  of  drinking  in  llb-  de  cos- 
tii-  f  IT  1-1  temptumundi 

and  banketting,  then  they  fall  to  reuelhng  and  daun-  cap.  7 

cing.  Then,  whose  minde  is  so  well  ordered,  so  sadde, 
stable,  and  constant,  that  these  wanton  dauncings,  the 
swinging  of  the  armes,  the  sweet  sound  of  the  instru- 
ments, and  feminine  singing,  woulde  not  corrupt,  ouer- 
come,  and  vtterlye  molifie?  Yea,  and  further,  the 
ballades  that  they  sing  be  such,  that  they  woulde  kindle 
vp  the  courage  of  the  olde,  and  cold  Laomedon  and 
Nestor.  And  when  the  minstrells  doe  make  a  signe 
to  stinte,  then,  if  thou  doe  not  kiss  hir  that  thou  lead- 
ing by  the  hande  didst  daunce  withall,  then  thou  shalt 
be  taken  for  a  rustical  1,  and  as  one  without  anye  good 
maners  and  nurture.  What  filthie  actes  hereby  (sayeth 
he)  are  committed;  therefore,  as  thou  desirest  thine 
owne  wealth,  looke  that  thou  flee  and  eschewe  this 
scabbed  and  scuruie  companye  of  dauncers. 


166  AGAINST  DICING,  DAUNCING, 

Erudit.mulie-       Ludouicus  Vives,  a  learned  man,  sayth  :  Loue  is  bred 
ris  christianae    ,  f  ,  .       .          .  .  _ 

li.  1,  cap.  14    DV  reason  ot  company,  and  communication  with  men ;  for 

among  pleasures,  feastings,  laughing,  dauncing,  and 
voluptuousnesse,  is  the  kingdom  of  Venus  and  Cupide  : 
and  with  these  things  folkes  myndes  be  entised  and 
snared,  and  especially  the  women,  on  whome  pleasure 
hath  sorest  dominion.  O  woman !  (sayth  he)  howe 
miserably  art  thou  entangled  of  that  company  !  howe 
much  better  hadde  it  bene  for  thee  to  haue  bidden  at 
home>  and  rather  to  haue  broken  a  legge  of  thy  bodye, 
than  a  legge  of  thy  minde !  Againe  he  sayth,  Some 
maydes  doe  nothing  more  gladly,  and  be  taught  also  with 
great  diligence  both  of  father  and  mother  j  that  is,  to 
daunce  cunningly.  Feastings  out  of  time,  and  pleasant 
sportes,  and  delicate  pastime  bringeth  alwayes  dauncing 
in  the  last  ende ;  so  that  dauncing  must  needes  be  the 
extreme  of  all  vices.  But  wee  now  in  Christian  countries 
haue  schools  of  dauncing,  howbeit  that  is  no  wonder, 
seeing  also  we  haue  houses  of  baudrie.  So  much  the 
Paganes  were  better  and  more  sadde  than  we  be,  they 
neuer  knew  this  newe  fashion  of  dauncing  of  ours  ;  and 
vncleanly  handlings,  gropings,  and  kissings,  and  a  very 
kindling  of  lechery,  whereto  serveth  all  that  bussing,  as 
it  were,  pigeons,  the  birds  of  Venus. 

What  good  doth  all  that  dauncing  of  yong  women, 
holding  vpon  menes'  armes  that  they  may  hop  the 
higher  ?  What  meaneth  that  shaking  vnto  midnight, 
and  neuer  weary  ;  which,  if  they  were  desired  to  go  but 
to  the  next  churche,  they  were  not  able,  except  they 
were  caried  on  horsebacke,  or  in  a  chariot  ?  who  would 
not  think  them  out  of  their  wittes  ? 

I  remember  (saith  he)  that  I  heard  one  vpon  a  time 
say,  that  there  were  certayne  men  brought  out  of  a  farre 
countrie  into  our  partes  of  the  worlde,  which,  when  they 
sawe  women  daunce,  they  ran  away  wonderouslie  afrayde, 


PLAYES,  AND  ENTERLUDES.  167 

crying  out,  that  they  thought  the  women  were  taken 
with  an  vncoth  kynde  of  phrensie :  and  to  saye  good 
sooth,  who  woulde  not  reckon  women  franticke  when 
they  daunce,  if  hee  had  neuer  seene  woman  daunce 
before  ? 

And  it  is  a  world  to  see,  howe  demurely  and  sadly  some 
sit  beholding  them  that  daunce ;  and  with  what  gesture, 
pace,  and  mouing  of  the  bodie,  and  with  what  sober  foot- 
ing some  of  them  daunce :  wherein  also  a  man  may  espie 
a  great  part  of  their  follie,  that  go  about  to  handle  such 
a  foolishe  and  madde  thing  so  sadlye ;  neyther  see  them- 
selues  haue  a  matter  in  hande  without  anye  wisdome,  nor 
anye  thing  worth,  but  as  Cicero  sayth,  a  companion  of 
vices.  What  holy  woman  did  wee  euer  reade  of  that 
wasadauncer?  or  what  woman  nowe-a-dayes  (that  is 
sadde  and  wyse)  will  be  knowne  to  haue  skill  of  daun- 
cing, &c.  ?  For  what  chastitie  of  bodie  and  minde  can  be 
there,  where  they  shall  see  so  many  mens  bodies,  and 
haue  their  myndes  entised  by  the  windowes  of  their  eyes, 
and  by  the  meanes  of  the  most  subtill  artificer,  the 
deuill.  Thus  farre  Ludouicus  Vives. 

Maister  Marlorat  (a  famous  man)  sayth,  Whatsoeuer  Marlorat  in 
they  are  that  haue  had  anye  care  of  grauitie  and  honestie,  Math.  cap.  14 
haue  utterly  condemned  this  filthie  dauncing,  and  espi- 
cially  in  maidens. 

Maister  Bullinger  sayth :  There  followeth  (in  feast-  Buiijnger  in 
ings)  vnshamfast  dauncing  which  is  the  roote  of  all  fil-  Mat.  cap.  14 
thinesse  and  wantonnesse. 

Maister  Rodolphus  Gualter,  an  excellent  learned  man,  R0(j0ipilus 
sayth  :  Dauncings  (sayth  he),  which  we  now  a  dayes  vse,  Gualterus  in 
came  from  the  Gentiles  and  heathens  first  vnto  us,  when  ilom  51  p 
as  they  vsed  alwayes  at  celebrating  of  their  sacrifices  to 
doe  it  with  dauncings  vnto  their  false  gods ;  which  the 
Israelites  seemed  to  imitate,  when  as  they  daunced  about 
the  golden  calfe,  &c.     Afterwards,  this  dauncing  began 


168  AGAINST  DICING,  DAUNCING, 

to  be  vsed  publikely  in  playes,  before  the  face  of  the 
people,  of  whome  afterwarde  the  women  learned  it,  and  ex- 
ercised it,  least  they  should  be  accounted  nobodie.  Then, 
when  shame  and  honestie  began  to  decay,  women  also, 
and  maydens,  vsed  to  daunce,  and  had  their  proper 
daunces  appointed  them.  At  last,  (when  all  shame  in- 
deed was  passed)  by  reason  of  the  long  vse  and  time  of 
their  dauncing,  this  encreased  and  went  forwarde,  that 
men  and  women,  being  mixed,  daunced  togither :  of  which 
there  can  be  no  more  vncomlynesse  shewed,  than  to  see 
men  and  women  daunce  togither,  hande  in  hande,  to 
leade  and  carie  them  about,  that  the  beholders  of  them 
may  see  the  quicknesse  and  agilitie  of  their  bodies,  by 
wanton  mouings  and  gestures.  Contrarie  to  that,  Saint 

1  Thes.  5,  22  Paule  sayth :  Abstaine  from  all  appearance  of  euill,  &c., 
and  that  no  filthynesse,  neyther  foolishe  talking,  neyther 

Ephe.  5,  3,  4  feasting,  which  are  things  not  comely,  neyther  fornication 
and  all  vncleanlinesse,  or  couetousnesse,  be  once  named 
among  you,  as  becometh  saintes,  &c.  By  these  dauncings 
concupiscence  is  inflamed  with  the  fire  of  carnall  lust ; 
thereof  also  commeth  whoredomes  and  adulterie,  neg- 
lecting of  our  duties  and  seruices  to  God  and  man.  By 
dauncing  commeth  filthie  talke  and  communications,  vn- 
aduised  promises,  craftie  bargaines  and  contractes,  perju- 
ries, brawlings,  and  fightings,  and  many  times  mischie- 
vous murlhers  are  wont  to  be  done  in  dauncings,  &c. 

M.  Caluin,  in  Maister  Caluin,  vpon  these  wordes  of  Dauid,  Thou 
hast  turned  my  mourning  into  dauncing,  &c.,  sayth  :  By 
the  worde  (dauncing)  there  is  not  ment  euery  maner  of 
wanton  or  ruffianly  leaping  and  frisking,  but  a  sober  and 
holy  vtterance  of  gladnesse,  such  as  the  holy  scripture 
maketh  mention  of,  when  Dauid  conueyed  the  arke  of 
couenant  into  his  place. 

Kb  c^"1^  m       He>  Writin8  VP011  these  words,  They  send  forth  their 
serm.  79         little  ones  like  shepe,  and  their  children  daunce  :  they 


PLAYES,  AND  ENTERLUDES.  169 

play  vpon  the  tabor  and  the  harpe,  &c.  sayth  :  We  see 
it  is  no  noueltie  in  the  children  of  this  world  to  excede 
measure  in  the  vanities  which  God  condemneth,  as  in 
dauncing,  and  suche  other  like  loosenesse.  It  hath  bene 
so  at  all  times  ;  for  the  deuil  (ah1  whose  driftes  tende  to 
blinde  men,  and  to  drawe  them  from  the  regarding  of 
God,  and  from  the  spirituall  lyfe)  hath  had  these  knacks 
from  time  to  time,  and  men  haue  willinglie  followed  that 
which  they  haue  lyked  of,  and  which  pleased  the  flesh. 
Therefore,  whereas  nowe  a  dayes  we  see  many  seeke 
nothing  but  to  royst  it,  insomuche  as  they  haue  none 
other  countenance,  but  in  seeking  to  hoppe  and  daunce 
like  stray  beasts,  and  doe  such  other  like  things.  Let 
vs  understande  that  it  is  not  of  late  beginning,  but  that 
the  deuil  hath  raygned  at  all  times :  howbeit,  let  vs  know 
also,  that  the  euil  is  neuer  the  more  to  be  excused  for 
the  auncientnesse  of  it.  Men  haue  alwayes  done  so  :  yea, 
and  that  was  bicause  the  deuill  hath  alwayes  reigned : 
but  must  God,  therefore,  be  quite  dispossessed  ? 

Musicke  of  itself  cannot  be  condemned ;  but  for  as  Q&]  in  Iol) 
much  as  the  worlde  doth  almost  alway  abuse  it,  we  ought  inhisSOserm. 
to  be  so  much  the  more  circumspect :  we  see  at  this  daye  Cap 
that  they  which   vse  musicke   doe   swell   with   poyson 
against  God ;  they  become  hard  hearted ;  they  will  haue 
their  songs,  yea,  and  what  maner  of  songs  ?     Full  of  all 
villainie   and  ribauldrie ;    and  afterwarde   they  fall  to 
dauucing,  which  is  the   chiefest   mischiefe   of  all,    for 
there  is  alwayes  such  vnchaste   behauiour  in  dauncing, 
that  of  itself,  and  as  they  abuse  it,  (to  speak  the  truth 
in  one  worde)  it  is  nothing  but  an  enticement  to  whore- 
dome. 

Wherefore,  we  ought  to  take  warning  to  restrayne 
ourselues ;  and  whereas  we  see  they  are  manye  whose  whole  vpoiuhe  21" 
delighte  is  to  seeke  such  pastimes,  let  us  saye,  a  mis-  cap. 
chiefe  on  them  !    And  if  we  will  not  haue  the  same  curse 


170  AGAINST  DICING,  DAUNCING, 

to  light  vpon  ourselues,  let  vs  learn  to  absent  ourselues 
from  such  loose  and  wanton  pastimes  :  but  let  vs  rather 
aduisedly  restrayne  ourselues,  and  set  God  alwayes  before 
our  eyes,  to  the  ende  that  hee  may  blesse  our  myrth, 
and  wee  so  vse  his  benefits,  as  we  may  neuer  cease  to 
trauaile  vp  heauenwarde  :  so  must  we  apply  all  our  myrth 
to  this  ende,  namelye,  that  there  may  bee  a  melodie 
sounding  in  vs,  whereby  the  name  of  God  may  be  blessed 
and  glorified  in  our  Lorde  lesus  Christ. 

Henricus  To  musicke  belongeth  the  arte  of  dauncing,  very  accept- 

Lorneli  &^Q  ^Q  mav(jens  an(j  louers ;  which  they  learn  with  great 

care,  and  without  tediousnesse  doe  prolong  it  vntil  mid- 
night, and  with  great  diligence  doe  deuise  to  daunce  with 
framed  gestures,  and  with  measurable  paces  to  the  sound 
of  the  cymball,  harpe,  or  flute,  and  doe,  as  they  thinke, 
very  wisely,  and  subtilly,  the  fondest  thing  of  all  other, 
and  little  differing  from  madnesse  ;  whiche,  except  it  were 
tempered  with  the  sounde  of  instrumentes,  and  as  it  is 
saide,  if  vanitie  did  not  commend  vanitie,  there  should 
be  no  sight  more  ridiculous,  nor  more  out  of  order  than 
dauncing.  This  is  a  libertie  to  wantonnesse,  a  friend  to 
wickednesse,  a  prouocation  to  fleshlye  lust,  enimie  to 
chastitie,  and  a  pastyme  vnworthye  of  all  honest  per- 
sons. There  oftentimes  a  matrone  (as  Petracha  sayth) 
hath  lost  hir  long  preserved  honour  :  oftentimes  the  un- 
happie  mayden  hath  there  learned  that  whereof  she  had 
been  better  to  be  ignorant :  there  the  fame  and  honestie 
of  many  women  is  lost.  Infinite  from  thence  haue  re- 
turned home  vnchast,  many  with  a  doubtfull  minde,  but 
none  chaste  in  thought  and  dede  :  and  we  haue  often 
scene  that  womanlike  honestie  in  dauncing  hath  bene 
thrown  downe  to  the  grounde,  and  alwayes  vehemently 
prouoked  and  assaulted ;  yet  some  of  the  Greeke  writers 
haue  commended  it,  as  they  haue  many  filthie  and 
wicked  things.  But  it  is  no  maruaile  that  the  Greekes  doe 


PLA.YES,  AND  ENTERLUDES.  171 

in  this  sorte  studie  philosophic,  which  haue  made  the 
goddes  authors  of  adultery,  of  whoredome,  of  murther,  and 
finally  of  all  wickednesse.  They  haue  written  manye 
bookes  of  dauncing,  in  which  is  contayned  all  the  kindes, 
qualities,  and  measures,  and  haue  reckoned  vp  the 
names  of  them,  and  of  what  sorte  euery  one  of  them 
should  be,  and  who  inuented  it ;  wherefore,  I  will  speake 
no  further  of  them.  The  auncient  Romaines,  graue  men 
by  reason  of  their  wisedome  and  authoritie,  did  refuse 
all  dauncing,  and  no  honest  matrone  was  commended 
among  them  for  dauncing. 

Dauncing  is  the  vilest  vice  of  all,  and  truly  it  cannot 
easily  be  saide  what  mischiefes  the  sight  and  the  hearing 
doe  receiue  hereby,  which  afterwarde  be  the  causes  of 
communication  and  embracing.  They  daunce  with  dis- 
ordinate  gestures,  and  with  monstrous  thumping  of  the 
feete,  to  pleasant  soundes,  to  wanton  songs,  to  dishonest 
verses  :  maydens  and  matrones  are  groped  and  handled 
with  unchast  handes,  and  kissed,  and  dishonestly  em- 
braced ;  and  the  things  which  nature  hath  hidden,  mo- 
destie  couered,  are  then  oftentimes,  by  meanes  of  lasciui- 
ousnesse,  made  naked,  and  ribauldrie,  vnder  the  colour 
of  pastyme,  dissembled :  an  exercise,  doubtlesse,  not 
descended  from  heaven,  but  by  the  deuilles  of  hell  deui- 
sed,  to  the  iniurie  of  the  Diuinitie,  when  the  people  of 
Israel  erected  a  calfe  in  the  desert,  whiche,  after  they  had 
done  sacrifice,  began  to  eate  and  drinke,  and  after- 
warde rose  vp  to  sport  themselues,  and  singing,  daunced 
in  a  rounde. 

I  coulde  alledge  you  manye  more,  if  I  thought  these  did 
not  satisfie  your  minde. 

Youth.  Satisfie,  quoth  you ;  yea,  I  assure  you  they  haue 
euen  cloyed  me,  and  filled  me  to  the  full :  I  neuer  hearde  so 
many  worthy  fathers  alledged,  as  you  haue  done,  both  of 
olde  and  later  writers,  against  dauncing,  which  begyn- 


172  AGAINST  DICING,  DAUNCING, 

neth  to  make  me  loathe,  and  euen  detest  this  vice  of 
filthie  dauncing.  Yet,  for  promise  sake,  I  pray  you  let 
me  hear  what  councells,  and  examples  there  are  against 
this  dauncing. 

Cone.  Laodi-       Age.  In  the  councell  of  Laoditia  (holden  in  the  yeare 
cense,  ca.  51    of  Qur   Lorde   God}   gg^    ynder  pQpe  Liberiug)   it   was 

decreed  thus:  It  is  not  meete  for  Christian  men  to 
daunce  at  their  mariages.  Let  them  dyne  and  suppe 
grauely,  giuing  thanks  vnto  God  for  the  benifite  of  mar- 
riages. Let  the  clergie  aryse  and  go  their  wayes,  when 
the  players  on  their  instruments  (whiche  serue  for  daun- 
cing) doe  begynne  to  playe,  least  by  their  presence  they 
shoulde  seeme  to  allowe  that  wantonnesse. 

Concilium  In  this  councell  (which  was  holden  in  the  time  of  Theo- 

doricus  the  king)  it  was  decreed,  namely,  that  no  Chris- 
tian should  daunce  at  anye  mariages,  or  at  anye  other 

Justinian  in      time.     lustinian,  the  emperour,  made  a  decree,  saying  : 

code,  titu.  de  ^ye       jj  not  jiaue  men  ~me  themselues  vnto  voluptuous- 

fonjs,  in  lege 

die  fest  nesse ;  wherefore  it  shall  not  be  lawfull  in  the  feast  dayes 

to  vse  any  dauncings,  whether  they  be  for  lustes  sake, 
or  whether  they  be  done  for  pleasures  sake. 

Emil.  Probus  Emelius  Probus  (in  the  lyfe  of  Epeminonda)  sayeth  : 
That  to  sing  and  to  daunce  was  not  very  honorable 
among  the  Romaines,  when  the  Grecians  had  it  in  great 
estimation. 

Salust  Salust.wri teth,  that  Sempronia  (a  certayne  laciuious 

and  vnchast  woman)  was  taught  to  sing  and  daunce  more 
elegantlye  than  became  an  honest  matrone ;  saying,  also, 
that  singing  and  dauncings  are  the  instruments  of 
lecherie. 

Cicero,  lib.  3  Cicero  sayth,  that  an  honest  and  good  man  will  not 
daunce  in  the  market  place,  although  he  might  by  that 
meanes  come  to  great  possessions.  And  in  his  oration 
(that  he  made  after  his  returne  into  the  senate)  he  calleth 
Aulus  Gabinius,  in  reproache,  saltator  calamistratus,  a 


PLAYES,  AND  ENTERLUDES.  173 

fine,  mincing  dauncer.  It  was  so  objected  to  Lucius 
Murena  for  a  great  fault,  bicause  he  had  daunced  in 
Asia.  The  same  thing  also  was  objected  vnto  the  king 
Deiotarus.  Also  Cicero,  answering  for  Murena,  sayd  : 
No  man  daunceth  being  sober,  vnlesse  peraduenture  he 
be  madde,  neyther  being  alone,  neyther  in  the  fieldes, 
neyther  yet  at  a  moderate  and  honest  banket :  he  did 
vpbraide  and  cast  Ant  home  in  the  teeth  for  his  wicked 

dauncing.     The  poet  Brant  sayth  :  Sebast.  Brant 

in  stultifera 
Than  dauncing  in  earth  no  game  more  damnable,  nauis 

It  seemeth  no  peace,  but  battaile  openly. 

They  that  it  vse  of  mynde  seeme  vnstable, 

As  madde  folke  running  with  clamour,  shout,  and  crie. 

What  place  is  voyde  of  this  furious  folly  ? 

None ;  so  that  I  doubt  within  a  whyle, 

These  follies  the  holy  churche  shall  defile. 

Youth.  You  haue  alledged  strong  authorities  agaynste 
this  dauncing,  whereby  I  doe  taste  howe  bitter  it  is  vnto 
me,  for  I  perceyue  by  you,  howe  full  of  filthinesse  and 
wicked nesse  it  is. 

Age.  It  is  moste  certayne,  that  it  is  full  of  all  wicked- 

nesse  :  therefore,  come  you  away  from  it,  and  vse  it  no  _ 

2t  V-/OF.  Oj  i  / 

more,  nor  haue  you  anye  pleasure  in  suche  workes  of 
«uu-  *u      u  •       •  Esay.  52,  11 

filthinesse  :  as  the  olde  saying  is, 

He  that  will  none  euill  do, 

Must  do  nothing  belonging  therto. 

Saint  Augustine  sayth  :  Nam  quigehennas  metuit,non  August,  in 
peccare  metu.it  sed  ardere  ;  tile  autem  peccare  metuit,  qui 
peccatum  ipsum  sicut  gehennas  odit.  Tantum  porro 
quisque  peccatum  odit  quantum  imtitiam  diligit ;  He 
that  feareth  hell  feareth  not  to  sinne  but  to  burne; 
therefore,  he  feareth  to  sinne  that  hateth  the  very  sinne 
it  selfe  as  he  hateth  hell.  So  much  doth  euery  man, 


174  AGAINST  DICING,  DAUNCING, 

therefore,  hate  sinne  as  he  loueth  righteousnesse.  So 
Horace  sayth :  The  wicked  feareth  to  sinne,  bicause  of 
punishment ;  the  godly  man  hateth  to  sinne,  for  the  loue 
of  vertue,  according  to  this  saying  : 

If  I  knewe  that  God  would  forgiue  sinne, 
and  that  men  shoulde  not  knowe  it, 

Yet  for  the  vilenesse  of  sinne 
I  woulde  not  commit  it. 

Youth.  These  your  sayings  haue  pierced  my  hearte, 
and  done  me  very  much  good ;  I  pray  God  that  I  may 

Rom.  6,  4  followe  this  good  councell  of  yours,  for  I  see  nowe  that 
we  must  and  ought  to  walke  in  a  vertuous  life  and  con- 
uersation  that  are  baptised  into  Jesus  Christ. 

Age.  You  haue  sayde  right ;  and  therefore  you  must 
vnderstande  that  there  bee  three  kindes  of  Hues.  One  is 
occupied  in  action  and  doing  ;  the  seconde  in  knowledge 
and  studie  ;  the  third  in  oblectation  and  fruition  of  plea- 
sures and  wanton  pastimes  :  of  which  the  last  kinde  of 
lyfe,  delicious,  voluptuous,  or  giuen  to  pleasures,  is  beast- 
like,  brutishe,  abject,  vile,  vnworthy  the  excellencie  of 
man.  Therefore,  Paule  sayth  vnto  all  suche  as  are  come 

Rom  3  12      ^°  ^ne  knowledge  of  Christ :  The  night  is  past,  and  the 

day  is  at  hande ;  let  vs  therefore  cast  away  the  workes 

13      of  darknesse,  and  let  vs  put  on  the  armour  of  light.     So 

that  we  walke  honestly  as  in  the  daye  tyme,  not  in  ryot 

and  drunkennesse,  neyther  in  chambering  and  wanton- 

Ephes.  5,  4  nesse,  nor  in  striuing  and  enuying,  &c.  neyther  in  fil- 
thinesse,  neyther  foolishe  talking,  neyther  ieasting,  which 
are  not  comely,  but  rather  giuing  of  thankes.  It  is  suffi- 

1  Pet.  4,  3       cient  (sayth  Saint  Peter)  that  wee  haue  spent  the  tyme 

Ephes.  4, 23  pagt  of  our  ]vfe  after  the  lustes  of  the  Gentiles,  walking 
in  wantonnesse,  lustes,  drunkennesse,  in  gluttonie,  drink- 
ings,  and  in  abhominable  ydolatries.  Therefore  (sayth  he) 
let  vs  henceforwarde  Hue  (as  much  time  as  remayneth  in 


PLAYES,  AND  ENTERLUDES.        175 

the  flesh)  not  after  the  lusts  of  men,  but  after  the  will  of 

God ;  and  whatsoeuer  we  doe,  let  vs  doe  all  to  the  glorie   1  Cor.  10,  31 

of  God. 

Youth.  O  Lorde  !  howe  beastly  they  are  which  are 
ledde  by  the  sensualitie  and  pleasures  of  the  fleshe  ! 

Age.  It  is  very  true,  my  sonne,  for  so  sayth  Saint  1  Pet-  2» 12 
Peter,  that  those  as  bruite  beastes,  ledde  with  sensualitie, 
and  made  to  be  taken  and  destroyed,  speake  euill  of  those 
things  whiche  they  knowe  not,  and  shall  perish  through 
their  owne  corruption  ;  and  shall  receyue  the  wages  of 
vnrighteousnesse,  as  they  which  count  it  pleasure  to  Hue 
deliciouslye  for  a  season  :  spottes  they  are  and  blottes, 
delighting  themselues  in  their  deceyuings  and  feastings. 

Youth.  What  can  be  more  plainly  spoken  and  said 
against  dauncing,  than  is  alreadye  spoken  and  alledged 
by  you  ?  I  thanke  God,  it  hath  done  me  much  good  ; 
more  than  I  am  able  to  vtter. 

Age.  What  woulde  these  fathers  say  nowe,  if  they  were 
presently  aliue,  to  see  the  wanton  and  filthie  daunces  that 
are  nowe  vsed,  in  this  cleare  daye  and  light  of  the  Gos- 
pell  ?  What  Sabboth  dayes,  what  other  days  are  there, 
nay,  what  nightes  are  ouerpassed  without  dauncing  among 
a  number  at  this  time  ?  In  summer  season,  howe  doe 
the  moste  part  of  our  yong  men  and  maydes,  in  earely 
rising  and  getting  themselues  into  the  fieldes  at  daunc- 
ing ?  what  foolishe  toyes  shall  not  a  man  see  among  them  ? 
What  vnchast  countenances  shall  not  be  vsed  then  among 
them  ?  or  what  coales  shall  there  be  wanting  that  maye 
kindle  Cupid's  desire?  —  truly  none.  Through  this 
dauncing  many  maydens  haue  been  vnmaydened,  whereby 
I  may  saye,  it  is  the  storehouse  and  nurserie  of  bastardie. 
What  adoe  make  our  yong  men  at  the  time  of  May  ? 
Do  they  not  vse  nightwatchings  to  rob  and  steale  yong 
trees  out  of  other  men's  grounde,  and  bring  them  home 
into  their  parishe  with  minstrels  playing  before  ?  and 


176  AGAINST  DICING,  DAUNCING, 

when  they  haue  set  it  vp,  they  will  decke  it  with  floures 

and  garlandes,  and  daunce  round  (men  and  women  togi- 
Exod.  32,  6      ther,  inoste  vnseemely  and  intolerable,  as  I  haue  proued 

before)  about  the  tree,  like  vnto  the  children  of  Israeli, 

that  daunced  about  the  golden  calfe  that  they  had  set 

vp,  &c. 

Youth.    I  maruayle  much  that  the  magistrates  doe 

suffer  this  to  be  vsed,  especially  where  the  gospell  is  daily 

taught  and  preached. 

Age.  It  is  greatly  to  be  maruayed  at  indede.  But  I 
Roma.  1,  31  may  say,  as  S.  Paule  sayd  to  the  Romaines,  These  men, 
which  knew  the  lawe  of  God,  how  that  they  which  com- 
mit such  things  are  worthy  of  death,  yet  not  onely  doe 
the  same,  but  also  fauour  them  that  doe  them  ;  which 
you  know  is  as  much  as  to  consent  to  them,  which  is  the 
full  measure  of  all  iniquitie,  as  the  prophete  Esay  sayth  : 
Esay.  1, 23  Thy  rulers  are  rebellious,  and  companions  of  theeues,  &c. 
Also  you  shall  oftentimes  see  what  graue  women  (yea, 
such  as  their  either  husbands  are,  or  haue  borne  offices 
in  a  common  weale)  and  others  that  make  muche  of  their 
paynted  sheathes,  vse  to  daunce  It  is  for  their  recrea- 
tion, forsooth,  (say  they)  and  then  it  is  a  worlde  to  see, 
nay,  a  hell  to  see,  howe  they  will  swing,  leape,  and  turne 
when  the  pypers  and  crowders  begin  to  play,  as  if  they 
had  neyther  wisedome,  grauitie,  chastitie,  sobrietie,  ho- 
nestie,  or  discretion  :  in  such  sort  doe  they  vse  themselues 
in  these  wanton  and  vnchaste  dauncings,  that  I  cannot 
tell  whether  that  Democritus  hath  more  cause  to  laugh 
at  their  follies,  than  Heraclitus  to  weepe  at  their  mise- 
ries. The  poet  sayth : 

S  b    t  Bran        ^°  ^auncing  come  children,  maydes,  and  wiues, 
lib.  Stultife          And  flattering  yong  men  to  seeke  to  haue  their  pray. 

The  hand  in  hand  great  falshoode  oft  contriues. 

The  olde  queane  also  this  madnesse  will  assay, 


PLAYES,  AND  ENTERLUDES.  177 

And  the  olde  dotarde,  though  he  scantly  may 

For  age  and  lamenesse  stirre  eyther  foote  or  hande, 

Yet  playeth  he  the  foole  with  other  in  the  bande. 

,  What  newe  kinde  of  daunces,  and  newe  deuised  ges- 
tures the  people  haue  deuised,  and  daylye  doe  deuise,  it 
will  grieue  chaste  eares  to  heare  it,  good  eyes  to  see  it, 
or  tongue  to  vtter  it ;  so  that  it  may  truly  be  verified 
that  the  wyse  man  sayth, 

He  that  will  seeke  for  a  dauncing  place 
Shall  finde  there  all  maners  that  lacketh  grace. 

Youth.  God  graunt  that  we  may  leaue  this  filthie  vyce  of 
dauncing  among  all  the  rest,  and  that  the  magistrates 
and  rulers  may  in  such  sort  cut  downe  this  wicked  vice 
that  it  may  be  no  more  vsed  and  exercised ;  and  set 
sharpe  punishment  for  the  vsers  and  teachers  thereof  as 
is  most  meete  for  them,  so  as  God  may  be  glorified,  and 
sinne  abandoned. 

Age.  You  haue  made  a  very  good  prayer,  which 
I  praye  also  vnto  God  it  may  take  effect  for  his  mercies 
sake.  Amen. 

Youth.  Nowe,  giue  me  to  vnderstande,  I  praye  you, 
good  father  Age,  what  aunswere  shall  I  make  vnto  them 
that  will  alledge  and  say,  there  must  be  some  pleasures 
in  our  life  and  pastimes,  whereby  we  may  be  recreated, 
and  our  wits  refreshed,  that  are  wearied  with  toyle, 
labour,  and  studie. 

Age.  You  must  graunt  them  that;  but  in  the  mean 
time  they  must  be  admonished  that  there  are  other  plea- 
sures more  religious  and  honest :  as  Saint  Paule  sayth, 
Speake  vnto  yourselues  in  psalmes  and  hymues  and  Eplie.  5,  19 
spirituall  songs,  singing  and  making  melodie  to  the 
Lorde  in  your  heartes.  Agayne  he  sayth  :  Let  the 
worde  of  God  dwell  in  you  plenteously  in  all  wisedome,  Colos.  3, 16 


178 


AGAINST  DICING,  DAUNCING, 


lam.  5,  13 


Tertul.  in 
Apologetico 


Eccl.  32,  12, 
13,14 


Cic.  lib.  de 
Oratore 


Psal.  1,  2 
Deut.  6/6 
losua,  1, 8 
Prou.  6,  20 
Chryso&t.  in 
Mat.  22,  ho.  4 


teaching  and  admonishing  your  owne  selues  in  psalmes, 
&c.,  singing  to  the  Lorde  with  grace  in  your  hearts. 
Also  Saint  James  sayth  :  Is  any  among  you  afflicted  ? 
let  him  pray.  Is  any  merie  ?  let  him  sing.  Saint  Ter- 
tullian  sayth,  that  Christians  vsed  assemblies  togither  to 
their  moderate  shorte  suppers,  and,  when  they  were  re- 
freshed with  meat,  they  sang  diuine  prayses,  or  recited 
something  out  of  the  holy  scriptures,  prouoking  one  ano- 
ther by  them,  and  by  this  meanes  they  returned  home 
soberlye.  So  Syrach  sayth  :  Stande  vp  betimes,  and  be 
not  the  last ;  but  get  thee  home  without  delay,  and  there 
take  thy  pastime,  and  doe  what  thou  wilt,  so  that  thou 
doe  no  euill,  or  vse  prowde  wordes.  But,  aboue  all 
things,  giue  thankes  vnto  him  that  hath  made  thee,  and 
replenished  thee  with  his  goodes,  &c. 

There  are  other  honest  pleasures  as  problemes,  where- 
with the  wittes  may  be  exercised  and  refreshed.  There 
are  notable  histories,  as  the  Actes  and  Monuments  of  the 
Church,  made  by  that  good  and  blessed  man,  maister 
John  Foxe.  For  hystories  (sayth  Cicero)  is  a  witnesse  of 
tymes,  the  light  of  truth,  the  life  of  memorie,  the  mys- 
tresse  of  lyfe,  the  messenger  of  antiquitie,  &c.  Those 
prayses  certainly  are  great,  and  yet  they  agree  not  with 
euery  kynde  of  hystories,  but  with  those  onely  in  which 
these  rules  are  obserued ;  namely,  that  it  sette  forth  no 
lyes,  or  bee  afrayde  to  tell  the  truth,  &c.  whiche,  in  my 
conscience,  neuer  none  wrote  a  more  true  and  faythfull 
hystorie,  than  maister  John  Foxe  hath  (whatsoeuer  the 
carping  Papistes  prate  and  say  to  the  contrarie)  so  that 
I  say  to  you,  there  is  no  hystorie  so  slender  which  is  not 
verye  much  profitable  for  some  parte  of  man's  life. 

But,  aboue  all,  let  them  reade  the  holy  Scriptures,  and 
exercise  themselues  therein  daye  and  night,  &c.  Saint 
Chrysostome  sayth  :  He  that  is  ignorant  shall  finde  to 
learne  there ;  he  that  is  stubborne,  and  a  sinner,  may 


PLAYES,  AND  ENTERLUDES.  179 

finde  there  scourges ;  he  that  is  troubled,  may  finde  there 
ioys,  and  comfort  of  eternall  life,  &c.  It  is  a  sea  (sayth 
Gregorie)  for  elephants  to  swimme  in,  and  the  sillye  Grego.  ad 
lambe  to  walke  in,  &c.  These  are  the  exercises,  that  we 
ought  to  take  our  repast  and  pleasure  in  all  the  dayes  of 
our  lyfe,  &c.  Plato  sayth  that  the  life  of  a  philosopher 
is  the  meditation  of  death :  the  like  I  may  say  that  the 
lyfe  of  a  Christian  man  is  a  perpetuall  studie  and  exer- 
cise of  mortifying  the  fleshe  vntill  it  be  vtterly  slaine,  the 
spirit  getting  the  dominion  in  us. 

Youth.  These  are  very  good  and  godly  exercises,  and 
necessarie  to  bee  vsed  in  these  daungerous  dayes,  wherein 
wee  no  we  lyue. 

Age.  Indeede,  if  they  doe  consider  the  daungerous  2  Kin.  5, 10 
times  that  we  are  in,  they  haue  little  cause  to  vse  those 
follies,  for  instead  of  playing,  they  would  vse  praying  j 
insteade  of  dauncing,  repenting  ;  for  ioye,  sorrowe ;  for 
laughing,  mourning ;  for  myrth,  sadnesse  j  for  pride, 
patience ;  for  wantonnesse,  wofulnesse,  &c.  Is  it  now 
(thinke  you)  a  time  to  be  mery,  dice,  daunce,  and  playe, 
seeing  before  our  eyes  howe  the  blouddie  Papistes 
murther  and  slaughter  in  all  places  rounde  aboute  vs  our 
poore  brethren  that  professe  the  gospell  of  Jesu  Christ  ?  Luc.  19,  41 
Christ  wept  over  Jerusalem  for  his  eminent  and  immi- 
nent destruction,  and  doe  we  laugh  at  our  brethren's  de- 
struction ? 

Christ  sayde  to  the  Jewes  :  Suppose  ye  that  those  Ga-  Luc.  13,  2 
lileans  were  greater  sinners  than  all  the  other  Galileans, 
bicause  they  haue  suffered  such  things  ?    I  tell  you  nay  ; 
but,  excepte  you  amende  your  liues,  ye  shall  all  likewyse 
perishe.     So  I  saye  to  thee,  Englande :  Dost  thou  sup- 
pose that  those  Frenchmen  whiche  were  cruellye  mur-  Exod.  21 
thered,  and  vnnaturallye  slaughtered  by  the  bloudye  and 
vnmercifull  Papistes  in  Fraunce,  were  greater  sinners 
than  thou  art  ?    I  tell  thee  nay ;  but,  excepte  thou,  Eng- 


180  AGAINST  DICING,  DAUNCING, 

lande,  amende  thy  manners,  and  bring  forth  better  fruites 

Esay.  5,  18      of  the  gospell,  thou   wilte  likewise   perishe  also :    for 

Eccf.  4^17  tnou  ^rawest  iniquitie  with  cordes  of  vanitie  and  sinne, 
as  with  carte  roapes ;  and  yet  as  Saloman  sayeth,  They 
knowe  not  that  they  doe  euill. 

God  graunte  to  open  the  eyes  of  Englande,  that  it 
maye  see  his  sinnes,  and  be  ashamed  thereof,  and  fall  to 
repentaunce,  and  to  rent  their  heartes,  and  not  their 

loel,  2, 13, 16  garmentes,  and  turne  to  the  Lorde  God,  for  he  is  gra- 
cious and  mercifull,  &c.  Lette  the  people,  therfore,  be 

Ezech.  18  gathered  togither,  sanctifie  the  congregation,  gather  the 
elders,  assemble  the  children,  and  those  that  sucke  the 
breastes ;  let  the  bridegroom  go  forth  of  his  chamber,  and 
hys  bryde  out  of  hir  bryde  chamber ;  let  the  priestes,  the 
ministers  of  the  Lorde  weepe  betweene  the  porche  and 
the  altare,  and  let  them  saye,  Spare  thy  people  (O 
Lorde),  and  gyue  not  thyne  heritage  into  reproche,  that 
the  heathen  papistes  should  reygne  ouer  vs.  Wherefore 

Mica  7  10      shoulde  they  saye  among   the  people,  Where  is  their 

Psal.  42, 10     God  ? 

Youth.  You  haue  made  a  goodlye  prayer,  and  the 
Lorde  graunt  it  may  take  effecte  in  vs  all.  But  I  feare 
me  it  is  as  it  was  in  the  tyme  of  Abraham ;  whyles  he 
prayed,  the  people  played ;  whyles  he  wept,  they  laughed  j 
whyles  he  desired,  they  deferred;  and  whyle  he  per- 

Ec.  19,22,23  suaded  God,  they  daylye  prouoked  God  to  anger,  &c. 

Age.  Yet,  my  sonne,  Abraham  left  not  to  pray  for 
them,  neyther  ought  we ;  for  no  doubt  but  God  hath  his 
children  among  the  wicked  of  this  world,  as  he  had  Lot 

1  Kings,  19,  among  the  Sodomits,  Abdias  with  Achab  and  lesabel, 
Nichodemus  among  the  Pharises,  Matthew  and  Zacheus 
among  the  toll-takers,  Paule  among  the  persecuting 
lawyers  and  scribes,  &c. 

Youth.  Truely,  good  father,  I  see  that  as  they  vsed  Lot 
so  are  the  preachers  now  vsed ;  for  the  more  they  call 


PLAYES,  AND  ENTERLUDES.        181 

them  backe  from  playing  and  dauncing,  the  faster  they  Psal.  58,  4,  5 
runne  forwarde,  the  harder  theye  crye,  the  deafer  they  '   * 

are,   the   more   they  loue  them,   the  worse  they  hate 
them. 

Age.     That  is  lamentable  that  the  preachers  are  be- 
come their  enimies  for  telling  them  truth,  and  their  foes  Gala.  4, 16 
for  helping  them.    The  old  saying  is  true,  Veritas  odium 
parit ;  truth  getteth  hatred.     Yet  they  must  not  leaue  2Timo.  4, 2 
off  to  preach  the  word  continually,  in  season  and  out  of  Rzech-  2»  5 
season,  improue,  rebuke,  exhort  with  all  long  sufferings 
and  doctrine,  let  them  cast  out  the  seede  of  God's  word, 
and  let  the  Lord  alone  with  the  increase  thereof.  \  (^,r-  3^  7 

Youth.  There  was  neuer  more  preaching  and  worse 
liuing,  neuer  more  talking  and  lesse  following,  neuer 
more  professing  and  lesse  profyting,  neuer  more  wordes 
and  fewer  deedes,  neuer  trewer  faith  preached  and  less 
workes  done,  than  is  now,  which  is  to  be  lamented  and 
sorowed. 

Age.  You  must  not,  nor  ought  not,  to  impute  it  vnto 
the  preaching  of  God's  word,  but  vnto  the  wickednesse 
and  peruerse  nature  of  man's  corruption.     You  knowe,  Mat.  24,  32 
my  sonne,  by  the  buds  aud  fruits  of  trees  times  are  dis-  Mat   16  23 
cerned  and  known  j    so,  truely,  by  these  their  fruites  Mat.  3, 12 
(which  springeth  of  their  corrupt  and  rotten  trees  of  Marke  13  32 
their  flesh)  we  are  taught  in  the  scriptures  that  the  time  ^ike,  17, 28 
of  haruest  is  at  hand. 

For  Christ  sayth,  that,  as  the  dayes  of  Noe  were,  so 
likewise  shall  the  comming  of  the  sonne  of  man  be :  for 
in  the  days  before  the  floude  came,  they  did  eate  and 
drinke,  mary,  and  gaue  in  manage,  plant,  buy  and  sel,  Mat.  24, 12 
&c.  and  knew  nothing,  til  the  floud  came  and  tooke  them 
al  away,  &c.     He  sayth  also,  iniquitie  shal  be  increased,  lohn,  16,  2, 
and  the  loue  of  many  shall  abate,  the  preachers  shal  be 
hated  and  euil  spoken  of ;  they  shall  bee  excommunicated 
and  killed,  &c.     And  Paul  also  speaketh  of  those  fruites 


182  AGAINST  DICING,  DAUNCING, 

(largely)  that  men  shall  bring  forth  in  the  last  dayes,  say- 
ing :  This  knowe  also,  that,  in  the  latter  days,  shal  come 
perillous  times,  for  men  shal  be  louers  of  their  owne 
selues,  couetous,  boasters,  proude,  cursed  speakers,  dis- 
obedient to  parents,  vnthankful,  vnholy,  without  natural 
affection,  truce-breakers,  false  accusers,  intemperate, 
fierce,  despisers  of  them  which  are  good,  traytours,  heady, 
high  minded,  louers  of  pleasures  more  than  louers  of 
God,  hauing  a  shewe  of  godlinesse,  &c.  al  which  fruites 
wee  may  see  euidently  with  our  eyes,  raigning  too  much 
in  al  estats  and  degrees.  Therfore,  it  is  no  marueyle  if 
they  hate  the  light  of  God's  word,  for  that  their  deedes 
are  so  euill,  and  nowe  made  manifest  to  the  world,  for  he 
yl  doth  euill  hateth  ye  light,  saith  our  Sauiour  Christ,  &c. 

lohn,  3, 19  Youth.  Truely  you  haue  declared  their  fruites,  wherby 

we  may  easily  gather  that  the  day  of  iudgement  is  not 
far  off;  but  al  this  while  they  passe  not  for  any  exhor- 
tations, nor  haue  any  regard  and  consideration  in  the 
day  of  iudgement :  for  they  doe  imagine  with  themselues 
that  there  is  no  immortalitie  of  the  soule,  and  that  it  is 
but  a  fable  of  Robyn  hoode,  to  tel  them  of  the  day  of 
iudgemente,  and  thinke  death  ought  neuer  to  be  remem- 
bred  of  them. 

Age.  These  are  the  same  people  that   Saint   Peter 

2  Pet  334  speaketh  of,  saying :  This  first  vnderstand,  that  there 
shal  come  in  the  last  dayes  mockers,  which  wil  walke 
after  their  lusts,  and  say,  where  is  the  promise  of  his 
eomming  ?  for,  since  the  fathers  died,  all  things  continue 
alike  from  the  beginning  of  the  creation  ;  euen  such  as 
those  epicures  and  atheistes  which  you  speake  of.  And 

Eccle  41  1  Syrach  sheweth  the  reason  why  these  wicked  ones  cannot 
abide  death  :  O  !  saith  he,  how  bitter  is  the  remembrance 
of  death  to  a  man  that  liueth  at  rest  in  his  possessions 
and  pleasures,  &c. 

Althoughe  they  vse  to  say  (for  a  little  time),  come,  let 


PLAYES,  AND  ENTERLUDES.  183 

vs  inioy  the  pleasures  y*  are  present,  let  us  al  be  partakers 

of  our  wantonnesse ;   let  vs  leaue  some  token  of  our 

pleasure  in  euery  place,  for  that  is  our  position  and  this 

is  our  lot ;  but  one  day  they  shal  cry  out  and  say,  in 

bitternesse  of  conscience  (if  they  repent  not  in  time), 

What  hath  pride  profyted  vs  ?  or  what  profit  hath  the 

pompe  of  riches  and   pleasures  brought  vs?   al  these  g  9'    '    ' 

things  are  passed  away  like  a  shadow,  and  as  a  post  that  Wisdom,  5,  8 

passeth  by.     Therfore,  sayth  Salomon,  the  hope  of  the  15 

vngodly  is  like  the  dust  y*  is  blowen  away  with  the  winde, 

and  like  a  thinne  fome  that  is  scattered  abroad  with  the  ^ap* 

storme,  and  as  the  smoke  that  is  dispersed  with  the 

winde,  and   as  the  remembrance  of  him  passeth  that 

tarieth  but  for  a  day ;  but  the  righteous  shal  Hue  for 

euer :  their  reward  also  is  with  the  Lord,  and  the  most 

high  hath  care  of  them,  &c. 

Now,  my  sonne  Youth,  time  calleth  me  away  :  I  wil 
take  my  leaue,  and  commit  you  to  the  tuition  of  the 
Almightie,  for  I  must  hasten  homeward.  And  loke  what 
I  haue  sayde  to  you,  kepe  it,  and  practise  it  all  your  life 
long  :  loke  backe  no  more  to  filthy  Sodom,  least  it  happen 
to  you  as  did  to  Lotfs  wife ;  neither  turne  to  your  vomet 
like  a  dogge,  neyther  get  to  your  filthy  puddle  and  my  re, 
like  a  swyne,  for,  if  you  do,  your  portion  wil  be  with  those 
that  shal  be  shut  out  of  God's  kingdome :  for  if  you, 
after  you  haue  escaped  from  the  filthinesse  of  the  worlde 
through  the  knowledge  of  the  Lord,  are  yet  intangled 
again  therin,  and  ouercome,  the  latter  end  is  worse  with 
you  than  the  beginning,  &c.  Therfore  be  neuer  obli- 
vious, for,  as  the  wiseman  saith,  Eccle.  6,  36 

Tantum  scimus  quantum  memoria  tenemus. 

So  much  we  know  assuredly, 
As  we  do  hold  in  memory. 


184  AGAINST  DICING,  DAUNCING,  &C. 

Eccle.  6,  36,  Youth.  I  giue  you  most  humble  thankes  for  your  good 
and  godly  counsel  and  fatherly  instructions ;  and,  by 
God's  grace,  I  shall  hereafter  hate  (among  al  other  vices) 
this  naughty,  loytering  idlenesse,  prodigal  and  wastful 
diceplaying,  and  filthy,  wanton  dauncing,  and  I  wil  draw 
and  perswade  as  many  as  I  can  or  may  (by  any  meanes) 

Psal.  51, 13     from  it  likewise  ;  and,  by  the  grace  of  Jesus  Christ,  I 

Eccle'  6  *36  s^a^  neuer  ^et  S^P  out  °f  mv  niinde  these  your  godly 
sayings  and  fatherly  instructions,  but  wil  write  them  vp 
in  my  hart. 

Age.  If  you  do  so,  it  is  very  wel :  and,  in  al  your  actions 
and  doings,  what  soeuer  you  take  in  haride,  remember 
the  ende,  and  you  shal  neuer  do  amisse. 

Youth.  God  graunt  that  I  may  so  do. 

Age.  Farewel,  my  son  Youth,  God  blesse  thee,  and  rule 
thee  alwayes  with  his  holy  spirit  in  the  end,  and  to  the 
end. 

Youth.  And  you  also,  good  father,  for  his  Christes  sake. 
Amen. 


FINIS. 


Imprinted  at  London 
by  Henry  Bynneman  for  George  Bishop. 


NOTES. 


P.  8,  line  29,  He  is  called  a  tall  man,  and  a  valiant  man  of  his  hands.] 
No  more  apposite  quotation  could  perhaps  be  found  to  shew  that  the  old 
meaning  of  "  tall"  was  valiant  or  courageous.  It  is  so  used  by  Shake- 
speare and  by  all  the  writers  of  his  time. 

P.  9,  line  19,  Post,  ceute,  gleke.]  These  are  games  at  cards,  often  men- 
tioned by  old  writers,  and  which  continued  long  to  be  known  by  those 
names. 

P.  9,  line  20,  A  lobbe.]  Shakespeare,  in  "  Midsummer  Night's  Dream," 
act  ii.,  sc.  1,  applies  the  term,  "  thou  lob  of  spirits"  to  Puck. 

P.  10,  line  1,  Which  he  hath  done,  either  intended.]  This  use  of  "  either" 
for  or  is  scriptural :  "  Can  the  fig-tree,  my  brethren,  bear  olives,  either  a 
vine  figs." 

P.  11,  line  3,  Yet  who  seeth  not  how  fondly.]  The  most  usual  sense  of 
"  fondly"  of  old  was  foolishly ,  and  it  is  of  perpetual  occurrence. 

P.  11,  line  9,  And  letting  up  and  downe.]  i.  e.  Strutting  up  and  down  : 
the  word  was  very  common,  probably  from  the  French  jelter. 

P.  12,  line  13,  The  new  learning  and  preaching  of  the  Gospell.]  Of 
course  referring  to  the  Reformation,  the  doctrines  of  which  were  long 
called  "  the  new  learning." 

P.  22,  line  3,  In  wagons  or  caches.']  This  early  mention  of  coaches  by 
that  name,  and  in  association  with  waggons,  is  curious. 

P.  37,  line  4,  God  defende  but  that  they  shoulde  be  such.]  It  was  very 
common  at  this  date,  and  long  afterwards,  to  use  defend  in  the  sense  of 
forbid. 

P.  49,  line  13, 1  haue  oftentimes  hearde  it  affirmed.]  The  original,  by 
an  obvious  typographical  error,  reads  "  hearde  and  affirmed." 

P.  49,  line  28,  Of  the  time  that  wee  leese  in  play.]  To  leese  is  an  old 
form  of  to  lose,  and  we  meet  with  it  in  1  Kings,  xviii.,  5  :  "  Peradventure 
we  may  find  grass  to  save  the  horses  and  mules  alive,  that  we  leese  not  all 
the  beasts." 

P.  52,  line  35,  To  make  one  more  freshe  and  agilite.]  We  are  not  aware 
of  the  occurrence  of  the  adjective  "  agilite"  in  any  other  author. 

P.  57,  line  7>  Non  nobis  solum,  &c.]  The  author  has  already  used  this 
quotation  in  his  preliminary  address  to  Sir  John  Young. 


186  NOTES. 

P.  57)  line  22,  Otiosos  et  vagos,  &c.]  Our  author  has  already  availed 
himself  of  this  quotation  (see  p.  43)  ;  but  there  he  calls  "  friars  flies"  "  friars 
flees,"  perhaps  only  by  a  misprint. 

P.  57,  line  29,  They  go  ydelly  a  limiting  abrode.]  Limitting  is  here  used 
for  begging :  the  friars'  limiters  (or  "  limitours,"  as  they  were  sometimes 
called),  had  a  license  to  beg  and  preach  within  a  certain  district.  They 
are  often  mentioned  by  Chaucer  and  our  elder  writers. 

P.  58,  line  25,  And  to  see  hir  seruants.]  Hir  is  of  course  misprinted  for 
their. 

P.  59,  line  17,  Lithernesse.]  Litherness  is  found  in  several  of  our  older 
vocabularies,  but  was  very  rarely  used  by  writers. 

P.  60,  line  3,  The  blende  eateth  many  a  flie.]  This  was  a  proverb;  and 
we  meet  with  it  again  on  p.  117-  According  to  Henslowe's  Diary,  Thomas 
Hey  wood  wrote  a  play,  taking  "  The  blind  eats  many  a  fly  "  for  its  title. 
His  namesake,  and  perhaps  ancestor,  old  John  Heywood,  introduces  it  in 
his  rhiming  collection  of  English  proverbs. 

P.  61,  line  13.  This  fable  of  the  crab  and  the  oyster,  told  by  St.  Ambrose, 
is  precisely  such  a  tale  as  many  of  those  introduced  by  Mr.  Wright  into  his 
very  learned,  and  not  less  amusing  work,  printed  for  the  Percy  Society,  un- 
der the  title  of  "  A  Selection  of  Latin  Stories  from  MSS.  of  the  thirteenth 
and  fourteenth  Centuries."  "  The  preachers"  (be  says,  in  his  "  Introduc- 
tion")  of  the  thirteenth,  fourteenth,  and  fifteenth  centuries  attempted  to  illus- 
trate their  texts  and  to  inculcate  their  doctrines  by  fables  and  stories, 
which  they  moralized  generally  by  attaching  to  them  mystical  significa- 
tions." The  later  clergy,  in  this  respect,  were  only  the  followers  of  some 
of  the  earlier  divines  and  fathers. 

P.  81,  line  14,  or  tose  okam.]  To  toze,  loaze,  or  touze,  is  a  Skakespearian 
word,  and  occurs  in  "  The  Winter's  Tale,"  act  iv.,  sc.  3. 

P.  83,  line  9,  Of  what  sort  and  kynde  of  playes  you  speake  of.]  This 
reduplication  of  the  preposition  is  exactly  the  contrary  fault  to  that  com- 
plained of  by  some  of  the  commentators  on  a  passage  in  Shakespeare's 
Othello,  act  i.,  sc.  3. 

P.  84  (marg.  note),  As  Plinie  sayth,  a  porfcepine.]  This  animal  was 
more  usually  called  a  porpentine,  and  so  we  find  it  spelt  in  the  old  edi- 
tions of  Shakespeare's  Plays,  particularly  in  "  The  Comedy  of  Errors,"  act 
iii.,  sc.  2. 

P.  85,  line  25,  He  was  fayne  to  serve  a  baker  in  turning  a  querne,  or 
handmill.]  This  passage  affords  a  very  apposite  illustration  of  a  passage  in 
"  Midsummer  Night's  Dream,"  act  ii.,  sc.  1,  where  the  Fairy  tells  Puck 
that  he  is  the  spirit  that  "  sometimes  labours  in  the  querne."  The  word  is 
from  the  Icelandic  kuerna,  a  mill. 


NOTES.  187 

P.  85,  line  33,  The  Theatre  and  Curtaine.]  This  is  a  very  early  mention 
of  these  places  erected  purposely  for  the  representation  of  plays.  See  an 
account  of  them  and  of  their  situation  in  the  "  Hist,  of  Engl.  Dram.  Poetry 
and  the  Stage,"  vol.  iii.,  p.  263  and  268,  where  the  authority  of  North- 
brooke  is  quoted. 

P.  89,  line  10,  By  affections,  and  reasons.]  Perhaps  we  ought  to  read 
"  by  affections,  than  reasons." 

P.  89,  line  19,  Sad  and  honest  men.]  Sad,  in  the  language  of  the  time, 
was  not  sorrowful,  but  grave,  or  serious.  Of  this  it  would  be  easy  to  accu- 
mulate many  examples. 

P.  89,  line  27,  And  she  be  not  a  stone.]  i.  e.  an  she  be  not  a  stone :  an, 
for  if,  was  usually  spelt  and ;  it  is  so  throughout  all  the  old  editions  of 
Shakespeare,  and  other  dramatists  of  the  time. 

P.  91,  line  17,  And  force  not  what  the  mind  be.]  i.  e.  and  care  not  what 
the  mind  be,  an  idiomatic  expression  frequently  occurring.  It  is  found  in 
"  Love's  Labours  Lost,"  act  v.,  sc.  2. 

P.  89,  line  26,  To  be  hanged  as  a  felon.]  This  is  a  misrepresentation  of 
the  provision  of  the  14  Eliz.  cap.  5 ;  which  was  that  all  strolling  stage- 
players,  not  acting  under  the  name  and  license  of  a  Baron,  or  of  some 
nobleman  of  higher  degree,  should  be  considered  and  treated  as  rogues  and 
vagabonds ;  those  who  were  so  protected  did  not  fall  under  the  penalties  of 
the  statute.  The  act  was  renewed  and  explained  in  1595,  and  it  was 
required,  farther,  that  the  different  companies  of  players  should  be  provi- 
ded with  a  license,  under  the  hand  and  seal  of  the  nobleman  whose  theatrical 
retainers  they  professed  to  be. 

P.  109,  line  24,  That  is  honest,  profile,  and  pleasantnesse.]  So  the  origi- 
nal, but  no  doubt  we  ought  to  correct  the  text,  by  reading  "  honest " 
honesty. 

P.  114,  line  21,  What  say  you  of  minstrels.]  This,  and  what  follows, 
would  have  been  a  useful  quotation  to  Ritson,  in  his  controversy  with 
Bishop  Percy,  respecting  the  habits  and  occupation  of  minstrels. 

P.  117,  line  22,  Which  is  compact  of  covetousues.]  This  use  of  the  par- 
ticiple "  compact  "  is  an  excellent  illustration  of  the  mode  in  which  it  is 
not  unfrequently  employed  by  Shakespeare  and  his  contemporaries.  See 
"  The  Comedy  of  Errors,"  act  iii.,  sc.  2,  &c.  » 

P.  122,  line  19,  They  will  never  conne  us  lhanke  for  it.]  To  con  thanks 
was  an  old  phrase  for  to  give  thanks,  and  it  is  found  in  Shakespeare  ("All's 
Well  that  Ends  Well,"  act  iv.,  sc.  3)  and  other  writers,  before  and  after  his 
time.  It  seems  to  have  gone  out  of  use  prior  to  the  civil  wars. 

P.  129,  line  12,  Which  all  is  gotten  with  a  trice.]  Or,  as  we  now  say, 
only  using  a  different  preposition,  in  a  trice. 


188  NOTES. 

P.  129,  line  25,  As  to  use  false  and  unlawful  wares.]  So  the  original, 
but  possibly  we  ought  to  read  wates,  or  weights,  for  "  wares." 

P.  136,  line  6,  And  namely  diceplaying.]  It  was  not  unusual  among  our 
old  writers  to  use  "  namely  "  for  especially  or  particularly ;  it  has  already 
occurred  in  this  sense. 

P.  141,  line  16,  A  certaine  poet  and  a  doctor  of  both  lawes.]  Sebastian 
Brandt  in  his  Stultifera  Navis,  as  we  are  informed  in  the  margin.  The 
work  was  translated  into  English  by  Alexander  Barclay,  under  the  title  of 
"The  Shyp  of  Folys,"  and  was  printed  by  Pynson  in  1509,  and  by 
Cawood  in  1570. 

P.  142,  line  33,  Charlemane,  Launcelot,  Hector,  and  such  lyke  names.] 
These  and  other  particulars  respecting  the  cards  used  in  the  middle  of  the 
reign  of  Elizabeth  are  not  without  interest. 

P.  152,  line  24,  Marie  Moses's  sister.]  An  obvious  misprint  in  the  ori- 
ginal for  Miriam,,  before  mentioned. 

P.  163,  line  4,  This  maketh  you  to  envy  it  so  much.]  At  the  date  when 
this  tract  was  written,  and  long  afterwards,  "  envy  "  was  almost  invariably 
used  in  the  sense  of  hate.  Instances  of  the  kind  are  innumerable  in  Shake- 
speare and  his  contemporaries. 

Page  166, line  9,  To  have  bidden  at  home.]  More  properly,  "to  have 
biden  at  home,"  an  unusual  form  of  the  participle  of  the  verb  to  bide. 

P.  175,  line  32,  What  adoe  make  our  young  men  at  the  time  of  May  ?] 
This  attack  upon  May-games  was  followed  up  by  Philip  Stablees  a  few 
years  afterwards,  with  greater  vigour  and  much  more  at  length.  See  the 
excellent  reprint  of  his  "  Anatomie  of  Abuses,"  made  under  the  editorial 
care  of  W.  B.  D.  D.  Turnbull,  Esq.,  of  Edinburgh,  in  1836.  The  same 
gentleman  is  about  to  follow  up  the  subject,  by  a  new  edition  of  Hall's 
Funebria  Florae  for  this  Society. 

P.  176,  line  19,  Such  as  their  either  husbands  are.]  There  is  probably 
some  misprint  in  this  passage,  which  it  is  not  very  material  to  set  right, 
as  the  meaning  is  pretty  evident :  "either"  ought  probably  to  be  erased. 

P.  179,  line  31,  Dost  thou  suppose  that  those  Frenchmen  whiche  were 
cruellye  murthered,  &c.]  Alluding  to  the  Massacre  at  Paris,  in  1572. 

P.  182,  line  18,  But  al  this  while  they  passe  not  for  any  exhortations.] 
An  old  idiomatic  expression  for  they  heed  not,  or  care  not  for  any  exhor- 
tations. It  is  often  met  with. 


LONDON : 

.  SHOBBRL,  JUN.,  51,  RUPERT  STREET,  HAYMARKET, 
PRINTER  TO  H.R.H.  PRINCE  ALBERT. 


UNIVERSITY  OF 


University  of  California 

SOUTHERN  REGIONAL  LIBRARY  FACILITY 

405  Hilgard  Avenue,  Los  Angeles,  CA  90024-1388 

Return  this  material  to  the  library 

from  which  it  was  borrowed. 


^  REC'D  LD-URL 

OL  JAN  Z  i  1993 
OPT 1  4  - 


UC  SOUTHERN  REGIONAL  LIBRARY .FACILITY 


BV 
^597 
N8ls 
1843