Compiled by Christopher Fetherston.

GOD giue you good morrow good maister Vicar.

And you the like good Iuue­nis: and as I doe desire him to giue you a good morrowe, so I beseeche him to graunt that you may bestowe this whole day in such exercise, as may tende to the setting foorth of his glorie, the pro­fit of this common wealth, and the health of your owne soule.

I thanke you most heartily sir for your gentle wish, but I pray you sir how fare all our friendes in Vbique (the broadest parishe as I suppose in Ail­gna)?

They enioy the health of the bodie, and I coulde wishe, they were as­well endewed, with the health of y ^• soule.

I am glad to heare, that they be in bodily health, for truely I stoōde somwhat in dout least all thinges had not gone well amongst you, because I see you walke so soberly in these goodly greene fieldes, which are not only plea­sant to the eye, but do also sēd out such a fragrant smell frō those sweet flowres wherewith they are adorned, that mee thinke they should cause you rather to laugh then weepe, & make you rather sing then procure your sorrowe.

It is so in deede, yet the plea­sure whiche I doe bere take doeth not so much augmēt my solace as other things do encrease my sorrow, neither can chose sightes whiche I nowe see with the eyes of my body, so much make memerrie, as those things which I nowe beholde with [Page] the eyes of my minde doe cause me to mourne.

I pray you sir (if I may bee so bould as to aske you) what thinges bee these which do so turne your solace in­to sorrowe?

Upon condition you wil resolue me the like questiō I do grant to tel you.

I will, if your question shal seeme resonable.

The first then of all these is this. When as I doe consider with my selfe, with what great good giftes the Lorde God almightie, hath endued man, and especially, howe he hath giuen vnto him a Pilote most prudent, to gouerne him vppon the surging seas of this mor­tall life, which is euen reason, howe hee hath giuen vnto him all thinges whiche are necessarie for this present life, how he hath made him lower then the Angels to crown him with maiestie and honour, how he hath giuen his only sonne Christ Iesus to die for man, that man might bee deliuered from eternal death & destructi­on; howe he hath suffered him to be set at naught, to the ende man myght bee [Page] bought, howe hee hath suffered him to be payned that man might bee gayned, how he hath suffered him to be scourged, that by his stripes man might bee healed, howe he hath suffered him to be accursed, that man might bee deliuered from the curse: so often doeth it make mee sobbe and sigh, to see howe vngratefully man doeth behaue him selfe towardes so kinde a father. Agayne, when as I come nigher home, and looke rounde about me in this our Countrey of Ailgna, and doe well waigh with my selfe with what blessings the Lorde hath endewed vs aboue all o­ther nations, and howe wee by our lewde and wicked liues doe more dishonor him, almost, thē any nation vnder the sunne:

It maketh me to burst out into bitter teares, and to bewayle our great vn­thankfulnesse. What nation vnder the heauens hath tasted of those blessinges whereof wee haue had great abundance, or vnto what countrey in all the world hath the Lorde been so fauourable, as vn­to this of ours:

The heauens are not made vnto vs as brasse, nor the earth is not vnto vs as Iron: but the cloudes droppe fatnesse and [Page] the earth yeeldeth her encrease, and yet beholde more blessings then these.

Our oxen are strong to labour, and our sheepe bring foorth thousandes, and tenne thousandes, and yet beholde more blessings then these. There is no lea­ding into captiuitie, neyther any com­playning in our streetes, and yet beholde more blessings then these. Wee haue a prudent Princes, a gracious Queene, a godly Iudith, a chast Susanna, a ver­tuous Hester, a discreete Debora, which these foure and twentie yeeres hath iud­ged Israel with equitie and right, and yet beholde more blessings then these. We haue sage Senatours which take counsell at the worde of the Lorde in all their interprises, and do nothing without the warrantize thereof, and yet beholde more blessings then these. The Lorde himselfe is our defence, and the God of Iacob is our protectour, and yet beholde more blessings then these. We are but an handefull in respecte of all other na­tions, and yet all other nations stande in awe of vs, because we are in safety vnder the shadowe of the winges of the Lorde, [Page] and in y ^• mercy of y ^• most highest we shal not miscarrie, and y [...] beholde more bles­sings thenith ese: Wee neede not to go t [...] ierusalem with Sa [...]a the queene of the South to heare the wisedome of Sa­lomon fo [...] we ha [...]e at home with vs great st [...]re of sage Salomons, prudent Pro­p [...]tes, preaching Prelates, literace Le­g [...]s, and yet [...]sholde more blessinges then these. Wee can goe to no Market in this part of Ailgna, but we shall haue gre [...]t or [...] of [...]de, both for our soules, and bodies, so plentifullie is the woorde preached am [...]ngst vs and yet Ailgna how [...] thou for all these benefits: Nay so great is thine vnthank­fulnes, that it causeth those which are af­fraide least the day of thy visitation bee at hand to shed great abundaunce of teares. And this is the firste thing O Iuuenis which causeth mee to be sorie now, when thou sayest other men would sing.

The second thing which turneth my melodie into mourning is this: because I see such negligence in a great many of Magistrates (I had almost sayde in all Magistrates) that sinne is left vnpunish­ed, [Page] and offences are almost neuer called in question.

Money which is gotten by vsury is counted lawfull gaynes, and men doe al­most make an occupation thereof, so that I [...]nke it will come to passe (if there be no [...] speedye reformation wrought) that y ^• Scriuiners shall spende one peny, nay, one pounde more by yeere, for making indencures for those which shall be bound prentices to the vsurers. The adulterer braggeth amongst his companyons, that although he haue watched all night, yet in the morning came he to his purpose: and so maketh hee no conscience of sinne, but is rockt on sleep in the cradle of secu­ritie. The Papistes lie hissing like a snake vnder the greene herbes of curte­ous countenaunces, and there is no man to put thē to flight, so that the godly may styll looke when they shall bee stunge. The extorcioner wresteth and wringeth, to the ende he may augment his gaines. The rich mā stretcheth himself vpon his bed of euorie, hee eateth the fattest of the flocke, and the calfe out of the stall, hee drynketh wyne in bowles, and [Page] singeth to the sounde of the instrument, and regardeth not the afflictions of Ia­cob, nor careth not for the calamities of Israel. The poore cryeth, but hee hea­reth them not, the fatherlesse complay­neth, but he stoppeth his eares, and the wofull wayling of the widowe doeth not once make him wagge. Hee ioyneth house to house, and lande to lande, so that the poore hath not an hoale wherein to hyde his head. And are these all the abhominations whiche are to bee founde in Ailgna▪ no, no: there bee thousandes more then these. Our Sabbothes are prophaned, the worde of God is obstinate­ly refused, the preachers thereof are shamefully abused, and yet beholde more abhominations then these. The name of God is blasphemed, Maiestrates are disobeyed, good lawes are violated, and yet beholde more abhominations then these. Ahab will haue Naboths vineyard, because it is good to make a Garden of herbes thereof. The rich man will haue the poore mans possession, because it lieth in his way, and the couetous man will not suffer the needie to dwell nigh him, [Page] because he can not abide the smell of his smoke, and yet behold more abhominati­ons then these. Our fasting is tourned into feasting, our mourning into mum­ming, our praying into playing, our al­mes deedes into all misdeedes. High and lowe, rich and poore, one with another are lulled on sleepe in the bedde of securi­tie, and no man thinketh on the day to come. But it fareth with vs as it did with the men of Hierusalem, for as they did not thinke vppon the time of their vi­sitation, vntill they were swallowed vp of their enemies: no more do we thinke vpon the iudgementes of God pronoun­ced against impenitēt sinners, god grant we may not taste thereof as they some­time did. Nay furthermore, as they did interprete euery signe and token whiche God did sende amongst them to call them home, for the best, euen so doe wee. When they sawe blasing Starres and other [...]e­rie impressions in the ayre, they did a­scribe it vnto nature. When Ananias went vp and downe in Hierusalem, cry­ing continually vae Hierusalem, vae Hie­rusalem: Wo be to Hierusalem, wo bee [Page] to Hierusalem, they did at tribute it vnto madnis. When as the brasen gate of the temple which twenty men were not able to open, did [...] open of it owne accord, they say de: it was a [...]ken of good lucke.

But yet at length their enemies came and did cast a ba [...]cke about them; and be­sieged them in on euery side, they bent their force against them, and erecred en­gynes at euery coruer: so that at length they rased their walles, they sacked their citie, they turned their towers topsie [...]ruye, and made Hierusalem an heape of stones. Whereby it came to passe that the inhabit a [...] is thereof had in stead of welth, want and woe: in steade of plentie, payne and ponertie▪ in steade of store, starke no­thing: and they whiche bought Christe for thirtie penee, were themselues solde thirtie for a pennie.

A ruine most ruthful, a case most care­full, an happe most harde, a subuersion most suddaine, a desolation deserued, a de­struction most due, & example most excel­lent for all men to be ware by, that they do not commit the like sinnes, least they tast of the same sowre sauce. I maruel we can [Page] so often heare with our eares what de­struction fel vpon Sodome and Gomor­ra for their sinnes, and that we wil neuer be warned by them to forsake sinne. The earth vnder our feete hath shaken, because the Lorde was wroth with vs, & the he a­uens from aboue haue foretolde our de­struction, vnlesse we repent. Our sinnes are many in number; & great are our iniquities, & our offences are gone ouer our heads, and are become a burthē to. heauy for vs to beare. I am no Prophet, nor the sonne of a prophete, I am no dreamer of dreames, neither yet an interpreter of the same, I was not nourished vp in Nayoth, nor yet did I eate bread in mount Ephra­im amongst the chrildren of the prophets: & yet when the figtree & all other trees do shoote out their buds, it is a token that sommer is nere, and when the fieldes are white, it is a signe that haruest is at hand: so when sinne is rype, a man may easely iudge that it shalbe cut downe. Where­fore I say once againe O Ailgna repent. These, these are the thinges O Iunenis, which do procure my meditation, where­at thou doest so much maruell.

You haue sayde well sir, mee thinke this was euen a good sermon, you might haue kept this till an none you had come to Churche, & so might you haue done well to haue preached it, amongst your parishioners in the pul­pit. But nowe I pray you what is your question you said you would aske mee, despatche I pray you, it is time I were gone, I sit vpon nettles till I come at v­bique.

Soft sir I pray you, for soft [...]ire maketh sweetemalt.

And let mee be gone sir, I desire you, for delay breedeth daunger.

The hastie man neuer wan­ceth woe.

And yet it is good striking while the iron is whote.

But haste maketh waste.

And yet the tide ta [...]rieth for no man.

Yet is it better to lose your tide, then to put both body and soule in daunger: But nowe to my question. I pray you sir, what busines haue you at vbique.

For promise sake I will resolue your question. I meane: first to heare diuine seruice, then after dinner I will haue a cast at dauncing, that done, I wil haue one bout at footbal, then per­chaunce I shalbe somewhat whote, and then I meane to tosse the potte, till per­haps I shall be thrise out, that is, I shall haue both my money out of my purse, my witte out of my head, and all the drinke out of the potte. Then perhaps if I do reserue any money vnspent, I will see what melody a payre of bones will make, if I can get any company, as I hope I shall not misse but haue some and that good store.

Dauncing, dicing, drunken­nes, footeball play, marie sir, heere wilbe a Sabboath day spente with a witnesse. Here will bee worke for the Diuell, his damme, his eldest sonne, and one of his houshold seruants.

Why so I pray you sir? not one whitte the more for this, for these bee good exercises, and the Diuel is seldom wont to set mē on worke in that which is good.

Good quoth you, so are the en­ [...]icements vnto sinne good, so is robberie and co [...]ousnes good, so is the abuse of gods benefices good, so is the pretence to do mischiefe good, if these thinges bee good.

Not so sir, for that doeth not follow: but because you seem to be one of these busibodies which cānot abide dauncing, I will see what you can say a­gainst it, for my busines doeth not sus­ [...]er mee to stande to defende the other.

I am verye desireus to enter that cumbate, but. I pray you first set downe some groundes for the same, and I will trie what I can doe at the ouer­throwing thereof.

I am content, in defence therefore of danncing I say, that it is a good recreation, and I doe thinke that this were sufficient for the defēce of it, if I shoulde say nothing els.

When as the Spider (hauing taken a sore displasure at the swallowe, because shee did eate the sli [...]s whiche are her meate) had hung vp her thinne coppe­webbe in the doores through whiche the [Page] swallowe was wont to flye, shee thought shee had made her worke inough for one while: yet the swallowe comming after her accustomed manner, did flye quite thorow, which thing did not a litle anger the poore spider, because shee was not as well able [...] catche her as euery lit­tle flye. So fareth it with you, you thinke you haue se [...]ee woorke ynough to doe, when as you haue hunge vp this slender coppewebbe in my way, whiche is your strong reason, whiche you bringe to defende dauncing withall, yet per­happes you shall speede as well as did the Spider. I pray you therefore aun­swere mee to this question. You say that dauncing is a recreation, whether there­fore doeth it recreate the bodie or the minde?

It doeth recreate both, and for that cause mens seruants hauing la­boured harde all the weeke, doe vse to daunce vpon the Sundayes.

You say that dauncing doth re­create both body and minde, if therefore I shall prooue that it doeth recreate ney­ther of both, you will thinke your self to be in the backhouse ditch.

[Page]Can you de [...]ne recreation vnto mee, or do you knowe what recreation mea­neth?

Not very well, I pray you there­fore tell me what it is?

In this you bewraye your grosenesse and ignorance, that you will say you cannot tell what: You will saye that dauncing is a good recreation when as you knowe not what recreation mea­neth. But it appeareth that this bolt whi­che you haue already shotte, came neuer out of your owne quiuer, Recreation is a seconde making, or a making agayne of that thing which was once made, and by a metaphore we call it a refreshing of that thing which is wearied with muche labour, (if it be applyed vnto the body): but if it be applied vnto the mynde, wee say it is a renewing of the minde beeyng worne with much labour & studie, greate cares, and vnmeasurable sorrowe. This definition being thus set downe, I come to that which you haue saide before, and I will first proue (if God shall assist mee) that dauncing is no recreation of the bo­die, secondely that it is no recreation of [Page] the minde. If dauncing were a recreati­on for the bodie, then shoulde it refreshe the same beeing wearie, it shoulde make nimble the ioyntes, strengthen the legs, make soft the feete, and finally, it shoulde bring the bodie beeing out of temper, into good temperature: but it doth none of all these things, therefore dauncing is no recreation for the bodie. My maior proposition is certayne and sure, for it is grounded vpon the definition of recrea­tion, as for the minor it is no harde mat­ter for mee to proue it, sithence common experience doeth tell vs that it is true.

For dauncing is so farre from refresh­ing the body being weary, that it maketh the same more wearie. For I haue hearde tell of those whiche haue daunced one halfe day for pleasure, and haue laide in bedde two whole dayes for payne. Cal you this a recreation? if this be your re­creation much good eate you with it, I will none. I doe omitte to speake howe many haue beene lamed with dauncing, which in their youth haue bin such daun­cers that they were able to leape ouer logges, but in their age haue scante been [Page] able to steppe ouer strawes. I will not say what incurable diseases haue risen in many mens bodies, through the extreame heat wherinto they haue cast themselues in time of dauncing. I neede not to tell what agues & shakings men haue caught by dauncing, so that they haue almost hin vndone by it: and yet for sooth dauncing is a good recreation for the bodie. What leauines, sleepines, and siuggishnes doth dauncing procure: Howe many mens seruauntes being set to woorke, do after their dauncinge dayes lie snorting in hed­ges, because they are so weary that they cannot worke: Whereby their maisters doe reape but small gaynes. If mai­sters (especially those which haue daun­cers to their seruauntes) did well consi­der with them selues what great discom­modities doe arise vnto them by their ser­uauntes dauncing, they woulde giue the ministrels money to hold their peace faster, then the dauncers woulde giue them money to pipe, and yet they shoulde be no leesers by it at the yeeres ende.

But nowe will I prooue in a woorde or two that dauncing is no recreation for [Page] the mynde. All Philosophers do graunt this in generall, y ^t temperatura animise, quitur temperaturam corporis: that the temperature of the minde, doeth folow the temperature of the body. Whiche wordes doe serue very much to the ouer­throwing of your position. For if so bee it the bodie be made sluggish, and sleepie with dauncing, and altogether vnapt to doe any thing, (as I haue before suffici­ently proued) then must the minde needes bee brought into like case. So that you see, that whereas you saide that dauncing was a recreation both for body & minde, I haue proued it to be neyther a recreati­on for the bodie, nor yet for the minde.

You haue made a fayre speake of it, it were great pitie but you were shut vp in a Cloyster amongst Monkes, you can leade such a sober life.

If I coulde not leade a more sober life then they. I might well inough daunce, for truely the sins which amongst them are committed, doe farre passe your dauncing, and yet is it badde ynough.

They are not sober and holy, because they seeme so to bee. They doe washe the [Page] outside of the cuppe and platter, but with­in they are full of deadly poyson.

They are like paynted sepulchres, which on the outside doe seeme fayre and beautifull: but in wardly they are full of dead mens bones, and all filthines.

You are out of your text sir, I pray you returne to it againe. Will you then admitte no recreation at all for those which are labourors, & take great paynes all the whole weeke in their vocation:

Yes that I will, and that such a recreation as shall be acceptable in the sight of God, and laudable in the sight of the godly.

And I pray you sir what is that?

When a man hath kept the first part of the fourth commaundement, which is this, that hee must labour all the whole sixe dayes, and doe all that he hath to doe, let him keepe the seuenth day whi­che is the Sabboath day holy, vnto the Lorde. That is, `let him rest from bodi­ly labour, and let him attende vnto Gods hestes, let him behaue him selfe as a true Christian ought, and as it becommeth [Page] him whiche will bee a good keeper and sanctifier of the Sabboth day: so shall he finde recreation both for his body and al­so for his minde.

Nay not so, me thinke ye cannot proue, that by this eyther the bodye or minde is recreated.

Yes truely both of them, for first and foremost it is a great recreation to a wearie bodie to haue rest, for as the olde prouerbe goeth: Fessum quies pluri­mum inuat, rest is no small helpe to a wearie man. And truely this rest he shall haue, if hee keepe the Sabboath ac­cording to gods holy will and pleasure.

Againe (if you doe well remember) I sayde euen nowe, that that doeth recre­ate y ^e body, which maketh it more apt and able to do that which it ought: And truely rest doeth this. For as we do vnbende our bowes when as they haue bin long bent, to the ende they may shoote more strong­ly when as wee doe bende them againe: so laboring mē do grāt some rest to their bodies, y ^t when mē go to worke againe, they may both bee stonger to labour, and also endure longer. As for the mind, who [Page] seeth not that it taketh great recreation by keeping the Sabboth day aright.

And to the ende I may better proue this to bee true: let vs briefly consider what ought to bee the exercise of a Chri­stian vpon that day, wherein hee resteth from bodily labour. He must repayre vn­to the Church, where all the faithfull are gathered together, to offer vp their sacri­fice, euen that spirituall sacrifice which is spoken of by the prophete Dauid in the 50. Psalme: Which is prayse, prayer, and thankesgiuing. This done, he must ioyne with them in prayer vnto the Lorde, lif­ting vp cleane handes towardes the holy heauens, where dwelleth God, euen the father of our Lorde Iesus Christ. Then must he giue eare vnto that whiche is red and taught by the minister, he must heare, marke, and learne, so much as he possiblie cā. If opportunitie shall serue, he must re­ceiue the Sacramentes of the bodye and blood of our Sauiour Christ, and that woorthilye, and thankefully.

Hee muste meditate vppon that which hee hath hearde, when hee retur­neth [Page] home againe. Hee must visite the sicke, he must clothe the naked, hee must helpe those whiche are in neede and ne­cessitie, (if hee bee able,) he must procure concorde where discorde hath beene: finally [...]ee must bewayle his sinnes, and be heartily sorye for that whiche is past, and hee must determine with him selfe that hee will neuer com­mit the same againe.

Who so doeth these thinges, shall no doubt haue his minde wel recreated. For when a man is wearied with sinne, when hee seeth death & destruction before his face, due vnto him for his sins, (whereby it commeth to passe y ^• he is euen swalow­ed vp of sorrowe,) what greater ioy can chaunce vnto him then to heare out of the woorde of God, (whiche is redde euerye: Sabboath) these sweete com­fortes,

Come vnto me all yee that traueile and be heauie laden, and I will refreshe you.

Whosoeuer shall beleue he shalbe sa­ued.

[Page]Who so euer shall beleeue shall not bee confounded, and many hundreth moe then these.

Will you then permitte those men whiche haue laboured sore all the whole weeke, to haue no pastime vpon the sunday?

Better pastime then that whi­che I haue spoken of can they not vse, neyther can they possiblie passe the time after a better sort, for by such pastime shal they redeeme the time, whiche they haue lewdly let passe.

Yea but wil you not permit them to vse some sport or play vpō sundayes, as dauncing bowling and such like?

You harpe still vpon that one string, which methinkes maketh no good harmonie. I can in no case permit that which god hath not permitted in his law, for if I should adde any therto, great pla­gues should be added vnto me. I am no pope, I cānot grant men licences to sin.

But howe doe you proue out of the commaundements, that we may not daunce vpon the sundayes.

Wee must keepe holy the [Page] Sabboath day, therefore wee muste not daunce vpon the Sabboath day.

This agreeth as well as if I shoulde saye, there is a bridge at Roche­ster, therfore there is a barge at Billings­gate.

Not so neyther, for mine ar­gument hangeth better together then so.

Howe doe you proue it then?

Marie sir thus, Dauncing doth dishallowe the Sabboath day, there­fore if we must keepe holy the Sobboath day▪ w [...]e must not daunce vpon the Sab­boath.

Howe proue you that daun­cing doeth dishallowe the Sabboath day?

It is easie to prooue. All va­nitie [...]th dishallow the Sabboath day, but dauncing is vanitie, therefore daun­cing doth dishallowe the Sabboath day.

You are still rapping me vpon the lippes with your logicke, reason me coldly after the custome of the coun­trey.

In deede meethinke I do soe, [Page] for my reasons [...]e so colde that they haue almost made you [...]rease, for all that heate which ye were in euē now, when you be­gunne to defende dauncing, [...]o that you doe nowe gadde from your text.

Good God, I doe much mer­uell why you doe speake so muche a­gaynst daunching: dauncing hath been vsed in your fathers time, and in your fathers fathers time, and will bee vsed when you are both dead and rot­ten.

Yea marie sir, there you hi [...]te the nayle vpon the heade, there g [...]eth the hare away. This is euen like the rea­son which you did of late reci [...]e. As if all thinges were good which were commit­ted in the time of our forefathers. Adam our first father disobeyed God, is there­fore disobediēce good▪ Dauid (who liued many hundred yeeres agoe) did [...]e with Ber sabee, and caused Urias to be slayne, are therefore adulterie and murder good▪ Iudas be [...]rayed his maister one thousand fyue hundred and odde yeeres a goe, is therefore treason tollerable▪ Absolon re­belled [Page] against his father long agoe, is therefore rebellion commendable▪ You spoke euen nowe of colde reasoning, but me thinkes this reason is so colde that it hath at all no force. But in this point you doe not degenerate from the Papistes, who as they did suffer men to vse all kind of sensuality, so did they neuer finde fault with this same vanitie, I meane daun­cing. As they reasoned from customes and antiquitie, euen so do you. But wee must not rēgarde what hath been done in times past, wee muste marke diligently what God hath commaunded vs to doe, who was before all times. If the Magi­strate should gouerne as his fathers haue done before him, hee shoulde oftentimes doe iniurie to the fatherlesse, and oppresse the poore widowe. If the preacher should alwayes preach as his auncest ours haue done, hee shoulde sometime deliuer false doctrine. If wee shoulde lyue as our forefathers did, wee shoulde most times wander out of the way of vertue. Which thing Chremes in Terence▪ well consi­dering, hee burst out into these woordes: [Page] Quam m [...]lta iniusta ac praua moribus fi­unt, many vniust and wicked things do come to passe through custome.

I pray you sir, are you wiser then your forefathers, do you loth that which they did like▪

If wisedome did come vnto men by nature, or if knowledge were an inheritaunce like vnto landes, which did discende vnto the sonne in like quantitie as his father had the same: then coulde not wee say that we are wiser then our fathers: but for as much as wisedom, dis­cretion, & knowlege are gifts y ^• come frō aboue, euē from the father of lights, with whom there is no chaunge nor shadowe of chaunge (as Saint Iames doeth testi­fie): we may boldely say wee are wiser then our fathers, if it haue pleased God to bestow vpon vs greater store of know­ledge and wisedome then hee gaue vnto them. For wisedome is not proper vnto gray haires, so that all those which haue gray hayres must of necessitie bee wise, and they onely can be wise, and that they can alwayes bee wise: neither is know­ledge knit vp in white lockes.

Well then sir, I perceiue you will be wiser then your forefathers: but what say you to our Iustices will you be also wiser then are they▪ It appeareth that they can like of daūcing, els would they neuer graunt any licences to min­strels.

I wil in no case compare my self vnto thē in wit, for comparisons are odi­ous: agayne, I know that they are called to such high degree, because of that talent of witte and knowledge, which God hath bestowed vpon them aboue their brethrē, and I beseech God dayly to encrease the same, that they may bee answerable in all poyntes to so high a calling. But nowe as touching these lic [...]nces which they do graunt to minstrels, I answere, that sure I am, that whatsoeuer they haue done heretofore, there will none of them (espe­cially suche as doe feare Bod, as I hope they do all) hereafter graunt any licence (if they do graunt any)▪ but they will put in this prouiso, that if the sayde minstrell to whom this licence is graunted, shall pype or fidle vpon the Sabboath day, or any other day, to the ende he may procure [Page] any lasciuious dauncing: or if he shall pipe at any vnlawfull time of the night, to the ende he may keepe mens seruants out of their maisters houses: that then the licence, graunted shall bee altogether voyde and of none effect.

In all this you doe not answere directly to my question, I pray you why haue Iustices hereto fore graunted li­cēces to minstrels if they did not thinke that dauncing was lawfull▪

Truely my friende they did not graunt licences to minstrels because they thought that dauncing was lawfull: but they did graunt them to the ende they might vse suche sober musicke as might delight the eares of thē godly, and also such as hath been vsed amongst the holy fathers of olde.

But nowe if you will take a­way dauncing, what reioycing shal men haue, for in dauncing men do reioyce.

I will in no case admitte la­sciuious dauncing, and yet will I grant, that men must and ought to reioyce: but yet this reioycing must not bee in daun­cing, nor in any such lewde pastime, but it [Page] must be suche a maner of reioycing as is spoken of by the Prophete Ieremie in his ninth Chapter, where bee induceth the Lorde himselfe, speaking on this wise: Let not the strong man reioyce in his strength, nor the wise man in his wise­dome, nor the riche man in his riches, but let euerie man reioyce in this, that he knoweth me to be the Lorde, which do equitie, iustice, and iudgement.

This is that reioycing which we must vse, and if dauncing were such a kinde of reioycing, I woulde graunt vnto you libertie to daunce, not onely on the Sab­boath day, but also all the whole weeke. Againe, Saint Paule writing vnto the Phillippians in his 4. Chapter of the same Epistle, writeth thus. Reioyce in the Lorde alwayes, and againe I say re­ioyce. Where he telleth the godly where in they ought to reioyce, not in a bawdy pype or tabor, but in the Lorde. If you will daunce this daunce, not onely I but all the Godly will daunce with you.

Marie sir then God helpe vs if we must be so strait tyed. I perceiue you [Page] woulde haue vs to liue like Saintes: But I haue heard an olde prouerbe, that he which is a Saint when he is young, shall be a Diuell when he is olde.

A more diuelishe prouerbe could not y ^• dwell himself haue inuented. But I tell thee playnely Iuuenis, that vnlesse men doe indeuour them selues to liue like Saintes, (that is, to leade an ho­ly and vncorrupt life) when they be yong, they may chance to proue diuels in deed. For both common experience, and also that sage saying of the prudente Poete Horace tell vs this, that: quo semel est imbutarec [...]ns seruabit od [...]rem testa diu, What sauour so euer the caske hath when he is newe, hee will retayne the same a long space: so that wee must stu­die to liue vertuously in our youth, else wee may chaunce to bee vicious in our age, and then beware that wee become not very Diuelles as did Iudas the tray­tour.

Tushe tushe, wee will haue our swindg while we be yong, age wil come soone ynough, and it will make vs for­sake all these sportes: and then will wee [Page] be sober and vertuous.

Beside this that age hath his proper vices, yet doeth neyther age nor nature bring vertues vpon their backe. For vertues are habits, which are gotten by many actions of our owne, so that you are greatly deceiued in so saying.

Well well, dauncing is vsed e­uery where vpon Sundayes, and will be vsed whether you will or no. Agayne, why are you so scrupulous and curious about dauncing, for I am sure the Church wardens of vbique (vpon whose oth it lyeth to for bidde the same if it were vnlawfull) wil suffer both the min­strels to play, and vs to daunce vpon Sundayes, so we do not daunce in time of seruice.

If you remember your selfe, you promised to lay such groundworkes for dauncing, as shoulde bee sufficient to vpholde the same: but you haue here set vp such a couple of shoores to stay daun­cing, as I do thinke will make me sweat before I shall shoue them away. Your first shoore or stay is the lewdenes of the multitude, the seconde, the negligence of [Page] Church wardens and sworne men. You haue nowe payde it home. Well, haue a lifte at your first shoore, which is this, dauncing is vsed euery where, therefore is it lawfull for you to vse the same. It is written in Exod. 23. 2. That wee must not followe a multitude to do euill. Which place maketh much against you, because you see that it is no sufficient excuse for vs when we doe euill, to saye the multitude doeth so: and doubtles to daunce as wee doe daunce in these dayes is euill, therefore must we not daunce, because the multitude daunceth.

If your reason which you bring were sufficient to defende dauncing, then sure­ly God shoulde haue dealt very vniustly with the men of the old world in destroy­ing thē for their sinnes which were most horrible, because there was not one of them which coulde not haue alleadged for him selfe, that they sinned euery where.

If your defence were strong inough, then surely the Sodomites and Gomor­reans had great wrong, for they might e­uerie [Page] one of them haue sayde for him selfe that their sinne was vniuersall, and did reigne in euery corner and street of their citie. If your position might stande for a principle, then surely Moses did the Is­raelites great wrong to breake the tables of the couenant, because they committed Idolatrie, for all of them might haue said that they did eate and drinke through the whole hoast, and when their panches were well stuffed, they ryse vp to playe.

They might haue said generally, that they consented to turne their glorye, into the similitude of a Calfe that eateth hay. They might haue sayde, that with one mynde and one mouth, they badde Aaron make them gods of siluer, and gods of golde, to goe before them, for as for that Moses, which brought thē out of Egypt, they knewe not where he was become.

If your reason were sounde, why did the Lorde plague Hierusalem for Idolatrie, for their supers [...]ition, for their abhomina­tions: for without doubte they coulde haue sayde that it fared so euery where.

But this was no sufficiente ex­cuse for them, but the olde worlde [Page] was destroyed with the diluge of water, the Sodomites were brent vp with fire from heauen, the Israelites were sore plagued, & Hierusalem came to a shamful ende, this notwithstanding that their sinnes were committed euery where.

No more can we alledge for our selues, that dauncing and lasciuiousnes is lawe­full, because it is vsed euerye where, for it is contrary to the will and woorde of God as were all their sinnes, wherefore that shoore beginneth to shake. It is not sufficient for vs to doe that whiche other men doe, vnlesse they doe that whiche ought to bee done. Wee must not doe that which is done, vnlesse that bee done which God hath commanded to be done. Therefore away with that foolishe aun­swere, which men doe vse most common­ly to make when as they are reprehended for their faults, they doe so in all places.

When as God had by a mightie hande and stretched out arme, deliuered his peo­ple (euen the sonnes of Iacob & Ioseph) out of the lande of Egypt, hee straytelie commaunded them, that they shoulde not doe as they had seene the Egyptians do, [Page] neither shoulde they doe according to the Exod. 18. 3 customes of the lande of Canaan, whe­ther they went to possesse it: but they shoulde do according to his iudgements. Thou shalt not doe that whiche seemeth good in thine owne eyes, but do that one­ly whiche I commaunde thee. Uppon which wordes, Chrysostome in his orati­on against the Iewes, sayeth thus: Of a trueth, that whiche is done according to the will of God, although it seeme dis­pleasant: yet is it altogether pleasant and acceptable in the syght of God. Con­trarywise, whatsoeuer is done beside the woorde of God, and otherwise then hee woulde haue it done, though it bee as a thing acceptable to God: yet it is of all other the worst and most wicked. Out of all which places wee gather this, that though dauncing or any other exercise whatsoeuer, haue bin vsed neuer so long. or thogh it be vsed in neuer so many pla­ces: yet if it be contrary to the worde and will of God, and forbidden by the same, it is detestable, and of all men to be eschew­ed.

Yea but howe doe you proue [Page] that dauncing is forbiddē by the word of God.

We are commaunded by the worde of God to vse sobrietie, therefore wee are forbidden by the worde of God to vse laciuious dauncing.

Yet againe, here is a wise rea­son. The cowlestaffe standeth in the corner, therefore the Pope is at Rome: my dagger hangeth at my backe, there­fore my staffe is in my hande.

In deede (Iuuenis) your rea­sons haue in them no reason, but I will proue that my reasons are framed accor­ding to reason.

Do so then I pray you, but the Doctors doubt whether you can doe it or no.

My reason then is this. We are commaunded by the worde of God, to vse sobrietie, therefore we are forbidden by the woorde of God, to vse laciuious dauncing. I proue it thus. Whensoe­uer any vertue is commaunded, all vices whiche are contrary to that vertue are forbidden: as for examples sake, when men are commaunded to practise libera­litie, [Page] they are forbidden to vse couetous­nes, or to embrace prodig al [...]tie, and when we are commaunded to loue trueth, we are commaunded to hate and detest theft, &c. Therefore when as we are comman­ded to vse sobrietie, wee are forbidden to vse lasciuious dauncing.

Yea, but howe doe you proue this, you are as farre from the matter as you were.

Lasciuious dauncing is a vice w ^t is opposite to the virtue sobrietie, there­fore, if when the vertue is commaunded, the vice be forbidden, sobriety being com­maunded, lasciuious dauncing is forbid­den.

You are alwayes wrangling with me with your Logicke, if I shoulde suffer you to choppe logicke at your pleasure, you woulde make me belieue that the Moone were made of greene cheese, and that the crowe were white: but I pray you sir, remember your pro­mise.

My promise (as I remēber) was this, y ^• I would remoue those 2. shoores [Page] [...] [Page] [...] [Page] which you had set vp to stay dauncing▪ the former whereof I thinke is quite pluckt away, and I meane the other shall followe him, which is this, the Church­wardens of Vbique do not forbidde men to [...] saue onely in time of diuine seruice, therefore may you lawfully daunce vpon the Sabboath day, so it bee not in time of diuine seruice. A more rot­ten shoore then this coulde not haue been set vp, vnto a more crasie staffe then this could you not [...]and, and a more bale rea­son to proue your matter to bee good, could you not haue brought. Is it there­fore lawfull for you to doe what you list, because the Churchwardens doe neglect their duetie, not regarde their othe, not consider what burden lyeth vppon their backes? Shall you be excused by their sinne? will you be lewde because they are lowsse? Shall this bee a sufficient excuse for you in the day of iudgement, when as standing before the iudgement seate of God, the breach of the Sabboath day shall be laide to your charge, to saye, your Churchwardens suffered you so to [...]o [...] ▪ Nay nay, you shall beare your owne [Page] offences, and they shall bee plagued for their iniquities. If your resō were force­able, then was the idolatrie of the Israe­lites tollerable, because Aaron who was their priest suffered them so to doe. If your argument were strong yn [...], thē did the Israelites well to crucifie Christ, because the high Priestes and Elders consented thereto. For it is al one to say, Aaron gaue his consent to make the Is­raelites a Calfe, and therefore is Idola­trie good: as to say, the Churchwardens doe suffer men to daunce vpon the Sab­boath day, therefore is dauncing lawfull vpon the Sabboath day.

By this you seeme to burthen Churchwardens and sworne men with periurie, because they doe suffer vs to daunce vpon the Sabboth day.

In deede if they doe willing­ly permit you to daunce vpon the Sab­boath day, without certifiyng of those whiche haue authoritie to punishe suche faultes, they can scarsely excuse them­selues of periurie.

In deede you doe charge them very deepely nowe, but they say they [Page] are charged no further but onely to see that men doe not daunce in seruice time.

Yea, but they are charged to see men keepe the Sabboath day holy, according to Gods holy will and plea­sure, and they are commaunded vppon their othe to present all those whom they doe see to doe the contrary, so that vnles they doe present commen and laciuious dauncers, they can in no case excuse them selues of periurie: for euen those daun­cers doe breake the Sabboath day, and that grossely, as I haue sufficiently proo­ued alreadie.

Yea but they say, if they should deale as strictly as they are commaun­ded by their articles, they shoulde pre­sent them selues and you also.

In trueth this is their com­mon answere, but whiles they say thus, they are like to Sainte George on horsebacke, who doeth alwayes spurre cutte, but hee doeth not ride a mile in a moone. They are still presenting, but whiles they may not present all, they wil present none at all.

[Page]But let them take heede to them­selues, for surely that God, who hath saide, that hee will not holde him gilt­les who taketh his name in vaine, wil lay this negligence to their charge, when as they shall stande trembling before his iudgement seate, where they can fee no Lawyer for money nor golde to pleade their case, where no shift wil serue, where no brybe wil be taken, where they cannot smooth ouer matters with lies, for there, there, the secretes of all heartes shall bee opened. Let them not thinke that God is ignoraunt what their doings are.

Let them not thrust them selues out of Gods fauour, because they will winne mans fauour. Let them not loose a great commodity, yea the greatest commodity, because they will purchase a small com­moditie. Let them beware that they doe not taste of the punishment eternall, be­cause they will saue their neighbour from that punishment whiche is tempo­rall.

What shall this auayle them to winne the shel, & loose the egge? to win y ^• saddle, and [Page] loose the horse? what auayleth it them to to winne the whole worlde and to loose their owne soule: They shal be in fauour with men, but they shall haue no friende­shippe with God, they shall here haue pleasure, but after death paine, here shall they haue mirth and melodie but when as they are gone hence, mone and mour­ning, here shal they haue solace and sing­ing, but when they haue left this life, sor­rowe, sobbing, and sighing: here shal they haue wealth, but when death hath done his message, they shal haue want and wo, and all their weale shall be away. There­fore say I once againe, let them looke to their othe, let them not put them selues in hazarde, because they will saue other men harmelesse. He that made the eye can see their dooings, and he that planted the eare can he are their counsells, and he that nurtereth the heathen, doeth vnder­stand their imaginations. Let them take heede and that good heede to themselues, non enim sapiunt si sibi non sapiunt: for they are not wise if they do not prouide for them selues.

You haue saide meetely wel [Page] in this, but nowe to returne to our for­mer talke, I maruel very much why you shoulde disprayse dauncing, sithence a great many haue gotten their wyues, and that rich wiues also onely by daun­cing.

The Papistes in times past, and nowe also affirme, that ignoraunce was the mother of deuotion: and truely it was the best much cowe that euer they did grasse, it was the most profitable opi­nion that euer they did holde. For by this did they debarre the simple people from reading the woorde, whereby it came to passe that they could neuer espy out their iuglinge. But I doe nowe see and per­ceiue, that ignoraunce was the mother of all mischiefe, that shee was the head welspring from whence did proceede all errours, and finally, that shee was that boole from whence did spring all those rotten branches of diuelish, detesta­ble, and damnable herisies. For vnlesse you had been ignorant of Gods eternall trueth, you woulde neuer haue sayde thus.

[Page]If you knew who it is that bringeth ma­riages to passe, and knitteth men & wo­men together with an vndissoluble knot, which is holy wedlocke, you would neuer haue sayde that many men doe get their wiues by dauncing. It is god alone and none but hee, whiche coupleth both man and woman togeather. He it is that hath determined before the foundati­ons of the worlde were layde, who those be that shall so come together. He is able to bring to passe this his determination without any suche secondarie meanes as dauncing.

Therefore most fonde, foolish, and fantasticall is the opinion of those men, which doe thinke that dauncing was the onely thing whereby they came by their wyues.

When as God did institute the firste mariage in paradice, hee did not sende for a pyper or [...]idler, (for they were at that time vnhatched) to play, y ^• Adam might daunce, and so please Euah. And is not God as well able to bring marriages to passe without dauncing, as he was thē? [Page] His arme is not shortened, neyther is his power weakened, but he is able to doe as muche nowe, as hee was able to doe then.

In his handes are the heartes of all men, and hee ruleth them as he seemeth best to his godly will and pleasure.

I pray you sir, where shall young men and may dens meete toge­ther, if not at the dauncing place, and playing oke▪

I count him but a foole, which being destitute, will goe to the dauncing place and playing oke, to chuse his mate, and I take her to bee but a noddie, which lacking an husband, will thither runne to looke for him with whom she wil match. For first and formost, hee for his part shal chaunce sooner to light vppon a wilde wanton, then on a mylde matrone, which will become rather a gadding Dina, which will bee running abroade to see the Countrey, then a sage Sara, whiche will keepe her selfe within the doore of the tent, whiche will become rather a carelesse grassehopper, then a carefull [Page] amite: hee shall rather chance to chuse one that will bee a pasincoine then a chast penelope: he shall chaunce sooner to win an whorish Helena as did paris, thē a ver­tuous Electra as did pylades: finally, hee shall chaunce rather to catche a faithlesse Clytemnestra then a faithfull philomela. Salust in his Catalinario writeth, y ^t Sem­pronia a certayne laciuious and wanton womā was taught to sing & daūce more elegantly thē became an honest matron: in which place he calleth these two thin­ges the instrumentes of lecherie. Out of which woordes we may well gather this, that they are neuer of the chastest sorte which do vse laciuious daūcing, though I doe not altogither denie, but that those whiche are nowe modest matrons, may sometimes haue been dauncers in their dayes.

And nowe as for the women, if shee chance to chuse her husbande in the place aforesaid, it may bee that shee shal sooner catche a spendall then a sparer, shee may sooner haue one which shall be amongst all men rather reuyled then reuerenced: one which may bee rather an aduiterous [Page] Agisthus then a faithfull Vlisses.

Gicero in his booke of offices writeth thus, that an honest and good man will not daunce in the market place though he might by that meanes come to great pos­sessions. And in his oration which hee made after his returne into the senate, he coulde finde no more reprochefull name to call Aulus Gabinius, his mortall ene­mie by, th [...]n to call him Saltator Calami [...] stratus, the fine dauncer.

It was obiected to Lucius Aurona for a great fault, because he had daūced in Asia: which thing was also cast in king deiota­rus his teeth. Cicero answering for Mu­rena, sayeth after this sort:

No man daunceth being sober, vnles peraduenture he be madde, neyther in the wildernes, neither at a moderate and ho­nest banquet. The same Cicero vpbray­deth vnto Anthonie amonge other his vices, dauncing. Did the heathens thinke thus euil of dauncing, and shall not Chri­stians thinke much worse of the same?

Did the heathens loath it, and shall Chri­stians like it? did the heathens compt it as a vice, and shall Christians embrace it as [Page] a vertue?

I pray you sir then, whether shall wee goe to looke for our wiues? will you haue vs loue those on whome we did neuer looke?

Iuuenis, I will tell thee whi­ther thou shalt go when thou art disposed to wedde.

Resort vnto sermons, & there marke her wel whō thou shalt see most vsually resort to weekly lectures, and to behaue her self most Christianlike, or if thou shalt heare of any maide, which shall be haue her selfe vertuously towardes all men, which shall bee of sounde religion, and whiche shall haue the feare of God before her eyes, her chuse, all other refuse, her take, the rest forsake. For be thou well assured, that such shall receiue the blessing from the Lorde, shee shall bee blessed at home, and in the fielde, shee shall be blessed her selfe, and her seede after her.

I thanke you sir for your good counsell: but I pray you howe thinke you of this, may not men daunce at bridals, and vpon feast dayes?

I will answere you briefly (god willing) to both partes of this que­stiō, & that answere which I shal make to the first, shal not be takē vp at my foot, but I wil fet it out of y ^• ancient father Chrys. who in his 56. homilie vpō Genesis, whē hee intreateth of the mariages of Iacob, saith thus: You haue heard (saith hee) of mariages, but not of daunces, which dan­ces he furthermore calleth diuelish, in w ^t homely he speaketh muche against daun­cing. And amongs al other he saith thus, the bridegrome and the bride are corrup­ted by dauncing, and all the whole fami­lie is defiled. And againe, in his 48. hom. he saith, thou seest mariages, but thou seest no dauncing, for at that time they were not so lasciuious as they be now a dayes. Furthermore hee proceedeth to speake of the dauncing of the daughter of Herodi­as, and he sayeth: At this day Christians doe deliuer to destruction not halfe their kingdome, not another mans head, but e­uen their owne soules. And hee ad­deth, that whereas is wanton daun­cing, there the Diuell daunceth also [Page] with them. Heere maye you see what the opinion of this holy father is concer­ning dauncing at marriages. And as for the second thing, whether we may not daunce vpon feast daies, I say flatly wee may not. For if wee should, we should be like to the Israelites, who sate downe to eate and drinke, & againe rose vp to play: whereby we should prouoke Gods wrath And indignacion agaynst vs. and for as much as it is the common cu­stome in vbique, to daunce and hoigh vp­on our Idoll feast dayes, let vs beware that the like plagues do not befal vs whi­che befell them.

Will you haue men to come together to make merie, & will you not suffer them to be merie, to daunce and sport themselues.

Suche myrthe will I in no case admitte. Tobias called his friends to a feast, but wee doe not reade that they did daunce after dinner: and let vs fol­lowe the example of that godly man. If we be merrie, let vs giue eare vnto y ^• ex­hortation of Saint Iames, who biddeth him that is afflicted, pray, and him that [Page] is merry, biddeth he sing Psalmes. Let vs therefore make merry in singing of Psalmes, and Himnes, and spirituall Songes, praysing and [...]auding God al­wayes.

Pythagoras did gather by the foote of Hercules, howe huge his whole bodye was: and wee may gather by that one daunce which the daughter of Herodias did daunce vppon her vncle and fathers byrth daye, what mischiefe commeth to passe by dauncing at feastes.

Iob in his 21. chap. 11. verse, saieth that the wicked runne after the Tabour and Flute, and hee sayeth, that the sonnes of the wicked doe leade daunces▪ Vpon which wordes M. Calu [...] wryteth after this forte [...] It is true (sayeth [...]ee) that the Flute and Tabour, and such like things, are not to bee condemned simplie of their o [...]ie nature▪ but only in respect of mens ab [...]sing of them, for most commonly they peruert take good vse of them. For the ta­bour and pype doeth no sooner sounde to make men merrie, but there is alwayes lightly some vanitie, I say not supersti­tious, but beastly. For beholde men are [Page] so caried way, as they cannot sport them­selues with moderate mirth, but the fling themselues into the aire, as if they would leape out of themselues. This then Iob ment to note a cursed mirth, and a mirth that God condemned. Whereby wee ought to take warning to restrayne our selues from suche loose and wanton pa­stimes: but [...]et vs rather aduisedly re­straine our selues, and set God alwayes before our eyes, to the ende hee may so blesse our mirth▪ and wee so vse his bene­fites, as we may neuer cease to trauell vp to heauen warde.

Thus you see, that it behoueth vs to applie our mirthe to this ende: namely, that there may bee a melody sounding in vs wherby the name of God may be bles­sed, & glorified in our Lord Iesus Christ.

Well sir, all that which I haue hitherto saide, hath been but as a [...]lee­bite, but I haue that yet in store where▪ with I can easely peruert all y ^• answeres which you haue hitherto made [...]s you haue hitherto dis [...]r [...]ed dauncing by scriptures▪ so▪ will I prooue out of the Scripture th [...] dauncing is lawfull, for I haue red that Dauid daunced, & he was [Page] an holy man, therefore why may not we also daunce?

In deede Dauid did daunce I doe not denie, but yet after I shal haue saide a fewe wordes, I will let you see that this can be no sufficient warrant for your dauncings. As it is lawfull to sing, and we doe vse singing to giue thankes to God, and to celebrate his prayses: so also by a moderate dauncing, wee may testifie the ioy and mirth of the minde. Such a kinde of dauncing was that whi­che the maide us did vse, when they did ce­lebrate with songes and daunces the vic­torie of Dauid ouer Goliah. Suche a kinde of dauncing was that which Myri­am the sister of Moses, and other women did daunce, when as they sung a song of victorie after that Pharao and his hoaste was drownued in the sea. And suche was that▪ daunce whiche Dauid daunced before the arke of the Lord. But yet none of all these do serue for your purpose, for their daūces were far vnlike to yours w ^t you do now vse. For their daunces were sage & sober, but yours are light & laciui­ous: their daunces were milde and mode­rate, [Page] but your's wilde and wanton & they made no mixture of sexes in their daun­ces, but the men daunced by them selues, and the women by themselues: but you in your daunces must haue women, or else the market is marred.

Which thing is intollerable, because that, that thing is an intiser and prouoker unto wantounes and lust. Myriam the siser of Moses; daunced not with young men, but a part by her selfe amongst wo­men. Neither did Dauid daunce among women: and the maidens which celebra­ted his victorie; daunced by them selues, and not among men. Wherefore you see, that this can bee now a [...]antise for your dauncing, that you reade of those in holy Scripture whiche did daunce, because your daunces are in no point liken vnto theirs, as I haue saide before.

For their daunces were a mo­derate motion of the bodie, whiche serued to set foorth and expresse the ioyes of the minde, but you in your daunces do friske and fling like wilde coltes. And in you is verified almost that saying of Faustus in Mantuane, which hee vttered concer­ning [Page] the lasciuiousnes of the people of his time.

And still they trow [...]e about the cuppe, Till all dri [...] bee quite drunke vppe. Agayne, your daunces and the daunces of those holy men: and women do differ bothe in respect of the cause, and also in [Page] respect of y ^• end. For they daūced because they had receiued great blessinges at the handes of the Lorde, and because they would set forth his prayse: but you dance because you haue obteyned your wicked purposes, and because you will entise o­thers to naughtines.

Methinkes by you, you would haue men to daunce alone without wo­men, there would be a wise peece of worke, how can wee daunce so?

By this you bewraye your selfe what you do seeke for in dauncing, euen to lay baites for those with whom you do daunce.

Perhaps you sayd truer there then you were aware off. But well I can not tell, there were neuer so many whoores and theeues as there haue beene since dauncinge was so muche left.

For when as dauncinge was vsed, then men & women came abrode, and now they creep into corners, either to filtch or els to play the naughtipackes.

You haue said fare, and fare [...]al your harte. I remember M. Latimer in one of his sermons maketh mencion [Page] of an olde man, who being asked by the kinges Commissioners, what was the cause (as he thought) of Good win sands, hee answered, the building of Tenter­den Steeple, for hee saide there were no sandes there before it was builded.

And truely I may well compare your talke to his answere. I pray you, is the absenting of menselues from dauncing, the cause of theft and who oredome, or is that same naturall corruption, which rai­neth most chiefly in the heartes of those whiche are most set vppon dauncing, the cause thereof? And where as you saie there were neuer so many whoores and theeues as there [...]e in these dayes, when as there is so little dauncing, I saye you are greately deceyued in that, for there were [...]uer so many of that stampe, as there were in those dayes, when as they woulde daunce euen at the Church dore, For where do lewde per­sons so ouer meet together, [...] where haue they a more conuenient place to meete together, then at commen dauncing pla­ces? And where may noughtie packes better obtayne their wicked purposes [Page] then when as they doe daunce till mid­night?

Will you gaynestande mee in all thinges? what say you to maygames, will not they downe with you? mee thinks it is good that we should daūce, when as we see all thinges so pleasant in May.

If you doe thinke that I wil better like of your Maygames then I doe of other your common dauncinges, which you doe commonly vse, you are much deceiued, and you haue caught the staffe by the wronge end. For I am so farre from liking well therof, that I can like better of your common daunces, and yet the liking whiche I haue thereof is but a little. For the abuses whiche are committed in your maygaymes are infi­nite. The first whereof is this, that you doe vse to attyre men in womans appar­rell, whom you doe most commenly call maymarrions, whereby you infringe that straight commaundement whiche is giuen in Deut. 22. 5. That men must not put on womens apparrell for feare of e­normities. Nay, I my selfe haue seene [Page] in a may gaime a troupe, the greater part wherof hath been men, and yet haue they been attyred so like vnto women, that theyr faces being hidde (as they were in deede) a man coulde not discerne them from women. What an horrible abuse was this? what abhominable sinnes might haue here vpon ensued?

The seconde abuse, which of all other is the greatest, is this, that it hath been toulde that your morice dauncers haue daunced naked in nettes: what greater entisement vnto naughtines, could haue been deuised? The thirde abuse, is, that you because you will loose no tyme) doe vse commonly to runne into woodes in the night time, amongst maidens, to fet vowes, in so muche, as I haue hearde of tenne maidens whiche went to fet May, and nine of them came home with childe.

Belike they lefte the tenth for the person, because they would depriue him of none of his right.

What was their pretence herein I cannot tell, but sure I am, the fact was most abhominable. But are these all the abuses whiche doe followe your may games? nay, nay, there be ma­ny [Page] more then these.

What mere madnes is this, that a man whome God hath endued with witt & reason, shoulde put on a noddies coate, and feigne him selfe to bee a foole, and to be desticute of both these most precious giftes? doeth hee not thinke that if the Lorde shoulde deale with him in Iustice, that hee doeth deserue to be made a foole against his will, which playeth the foole so willingly? What a shame, nay what a sinne is it for him, who wilbe angrie with that man which shall not call him a Chri­stian: to play the part of a diuel, who is an vtter enemie to Christ and al Christians?

But truely these two persons, I meane your foole and your diuell, doe make ma­nifest what you are when you vse suche wicked exercises.

By your foole (who is most commen­ly amongst the thickest) men doe playne­ly see, that al the company are but fooles: and by your diuell you doe manifestly de­clare, that you doe followe the diuell and not God, so long as you are so idlely oc­cupied. And this is to be noted that your diuell doeth alwayes leade the daunce.

Manye moe are the vanities whiche [Page] are vsed in your maygames, but tyme: will not permitte mee to repeate them vp. Yet this I say, that they are altogether so vayne, that the godly may pray thus, and vse these wordes of the Prophet Dauid, when soeuer they bee desit ous not to see maygaimnes, Turne thou away mine eies (O Lorde) least they beholde vanitie.

Good Lorde is the winde in that doore nowe? this is a marueilous sodayne chaunge. I haue knowen the day when as you haue been as great a dauncer as the best of them, and when you woulde haue gone as farre to see a may game as another man, and are you become so sober nowe? the Priest hath quite forgotten that euer he was clarke.

Is dauncing worse nowe then it was when you did vse it?

This is your last refuge, whi­che you haue to flie vnto, you are almost vpon the suddes, you are now in a maner at a non plus. When as you are out of matter, you beginne to rayle, and to ob­iect to me the lewdnes of my former life. In deed it is acommon custome amongst [Page] men, to obiect vnto those which haue for­saken vice, and be taken them selues to vertue, what thing soeuer hath beene a­misse in their life past, nothing regarding what they are nowe: but yet hereby men doe see howe greatly they bewray their foolishnes. Shoulde not hee haue beene accompted a dolte, which would haue re­fused Paule the faythfull preacher, be­cause he had sometime been Saule the se­uere persecutour? Shoulde not hee haue been worthily taken for a noddie, whiche shoulde haue reiected Matthewe the zea­lous Euangelist, because hee had some­time been an extorting Publicane.

And should not he haue beene thought a verye foole, who finding in those com­fortable psalmes of Dauid, sinne repre­hended, and vices reprouid, should haue also replied thus:

Hee needeth not so much to finde fault with these vices, the time hath bin, when hee him selfe was both an adulterer, and a murderer?

Was Peter neuer good afterwarde, because hee denied his maister once?

Was Marie Magdalene neuer honest, [Page] because she had somtime plaid the whore? And now whereas you aske me this que­stion, whether dauncing be woorse nowe then it was when I did vse it, I answere, that it was as euill then as it is nowe, but yet it did not please God so to open mine eyes then, as he hath done nowe, that I, might see mine owne follie. Sinne doeth so blinde the eyes of men, that they cannot see when they doe euill. It is not my vsing or refusing of dauncing which maketh it good or euill: but the seeing of the vanitie therof then, and the ignorauce of the same then, made mee thinke that it was then good, and maketh mee nowe thinke that it is euill. Take mee as I am, and not as I haue been. A tree whi­che hath sometime borne euill fruite, may beare good, if his head haue been cut off, and a newe grafted in his place. A man that hath bin some time a vicious person, may become a good man, if this heade of vice be cutte off, with the two edgged sworde of Gods worde (which pearceth betweene the bones and marrowe) and the good graftes of vertue bee grafted in [Page] his place. The leapar is sounde after hee is cleused. And though Naaman the Assyrian his fleshe was through lea­prosie as white as snowe, yet hauing washed him selfe seuen times, it came a­gaine like to the fleshe of a young childe: so, though the soule of man bee neuer so filthy and fowle through sinne, yet if shee washe her selfe by earnest repentauuce, and a stedfast faith in the blood of Christe Iesus, shee shall bee cleane.

And nowe (O Iuuenis) that I may turne my talke vnto thee, thine owne conscience telleth thee howe lewde a life thou hast hitherto led, howe frowardely thou hast behaued thy selfe in the com­maundementes of God.

What great delight hast thou taken in blaspheming the name of the moste highest: so that thou hast thought it the beste qualitie, and greatest ornamente that a young man coulde haue, to rappe out othes one in the necke of another, for then diddest thou thinke thy selfe halfe a gentleman, when as thou couldest swere so lustilie.

[Page]Againe, thou hast thought the Sabboath day neuer better spent, then when thou hast rise vp earely in the morning to tosse the potte, to bibbe, to swill and daunce til night. Howe disobedient a minde haste thou alwayes borne towarde not onely thy naturall parentes, but euen all those whiche haue authoritie ouer thee? With what filthie concupiscence hath thine heart been fraughted, and howe desirous hast thou been, to haue y ^• which was none of thine owne: These are no small faults (O Iuuenis) but they are such offences as doe prouoke the most highest vnto in­dignation. These are not parua pecca­dulia, but they be maxima peccata, they be not minor sinnes, but they are euen such transgressions as do pull downe the heauie wrath and vengeance of God vp­on our heads. Therefore (good Iuuenis) let it be sufficient, that thou hast behaued thy selfe wickedly heretofore. Redeeme the time which thou hast lewdly let passe, amende that thing which heretofore hath been amisse. Flatter not thy selfe in thy selfe, and say not with thy selfe, I am but young, and I shall liue many [Page] yeres, and I will repent when I am old, for why, thou art vncertayne howe long thou hast to liue: Thou seest as well the young as the old go to graue like flockes of sheepe. Againe, repentaunce is not in thine owne handes, but it is the good gift of God. Hell, death, and damnation are prepared for the impenitēt after this life, & in this life great plagues remayne for the vngodly, as saith the Psalmist.

Incourage not thy selfe to sinne, be­cause thou seest that the Lorde doth spare thee: for as the Lord is mercifull, so there proceedeth wrath from him, and bee thou well assured, he will wounde the heirie scalpe of such an one as goeth on styll in his wickednes. Lay thy hande vpon thy heart, and cast thy countes afreshe. Awake out of sleepe, and stande vp, and the Lorde shall giue thee light. Put off the olde man, and put vpon thee the new man. Cast off the woorkes of darkenes, and put vpon thee the armour of light. Take heed, for there remayneth for impe­nitent sinners, a worme that gnaweth the conscience: and there is prepared for the wicked, fire, whiche neuer goeth out: [Page] where is horrour, terror, weeping, way­ling, wringing of handes, gnashing of teethe, continuall death, yet those whiche are there doe neuer die.

Tantalus his apples, Sisyphus his stone, and those rauening Harpyiae (where of the Poetes doe speake) are no­thinge in respecte of those tormentes, where of the wicked shall taste, vnlesse in this life they doe repente. Wherefore I say once agayne (Iuuenis) come a­way from amongst the wicked, and chuse hencefoorth to leade a newe life: nun­quam sera est ad bonos mores via, the way to good maners is neuer to late.

Ne dicas quod tibi non praedictum [...]it caue, say not but that thou hast had a fayre warning.

Oh howe am I nowe altered from my former estate, oh what a sud­daine change do I feele in my self, euen in a moment: I haue heretofore said in my heart, tush, there is no God. I haue thought with my self, that if there were a God, yet was hee ignoraunt of those things which are done vpon earth. I thought I might haue committed sin, [Page] and God coulde not haue seene mee, If I had committed the same in the darke: but nowe I see y ^t he seeth as clearely at midnight as at noone day. Nowe I per­ceiue that the darknes and light are all one to him: and that there is nothing hidden from his presence. I thought I might haue committed sinne, and hee would not haue punished me: but now I am afraid that he will presently punish mee, so horrible are my sinnes. Now do I perceiue that, that is true whiche you saide euen nowe, namely that the word of God is like a two edged sword, whi­che pearceth betweene the marrowe & the bones. Oh what shall I do? now may I run vp and down vpon the face of the earth, as did Cain, for often times haue I in heart murdred my brother at foot­ball. Now may I goe hang my selfe, as did Iudas, for his sinn was but one, but mine are infinite. What torments doe I feele in my selfe? I see before my face nothing but death and destruction due vnto me for sinne, I am sory that euer I led my life so lewdly.

Iuuenis, as it is y ^e part of a good [Page] and skilfull Chirurgion to applie suche plaisters vnto the sores of his pacient, as may be sharpe corasyues to cutte awaye the dead flesh, and then afterwarde to lay to the same some more pleasant salues: as wise Phisitions doe minister vnto the diseased at the first bitter drinkes, but af­terwarde they giue them more pleasant potions: so haue I hitherto (whiche I hope am come to cure thy soule) set thy sinnes in order before thee, that thou mayest see the greatnes of thy sinne: hi­therto haue I depainted out before thee, God in his iustice, whiche both thinges haue been vnto thee I knowe as bitter potions: but nowe will I declare vnto thee his mercie, which shall be a pleasant drinke. Though there bee in God the sharpe vineger of his iustice, yet doth hee so temper the same with the smooth oyle of his mercie (which lieth alwaies vpper­most) that it maketh a most pleasant and sauorie sauce. Though hee bee a great, fearefull, and almightie God, whiche pu­nisheth the wicked: yet is he a mercifull Sauiour which preserueth the penitent▪ Though hee wounde the heirie scalpe of [Page] suche an one as goeth on still in his wic­kednesse: yet at what time so euer a sin­ner doeth repente him of his sinnes from the bottome of his heart, he will put all his wickednes out of his remembraunce. Though hee bee that God which turneth man to destruction: yet is hee the same which saith, come againe ye children of men. Though hee bee that God whiche plagueth the lande for the wickednes of the people which dwelleth therein: yet it is he that maketh the sinnes of the peni­tent, which were as red as scarlet to be as white as snowe. If we turne vnto him he will turne vnto vs: and he will be fauou­rable vnto vs for his great mercies sake.

O what great comfort doe I take in these wordes: but tell me I pray you, howe I may appeare before that great and fearefull God, whome I haue thus displeased? howe shall I craue par­don at his handes, or whereunto shall I trust.

I will tell thee what thou must doe. Catch in thine armes by faith, Christ Iesus thy sauiour and redeemer. Cast all thy sinnes vppon his backe, for hee hath [Page] made satisfaction for them all vppon the crosse. Creepe vnder the shaddowe of his winges: so maist thou boldely appeare before this great and fearefull God, and he will for his sake pardon all thy sinnes, and forgiue thee all thine offences, thogh they were mo in number then the heires of thy head, then the sands of the sea, then the starres of heauen.

O but howe shall I bee deliue­red from this bu [...] then of sinne, whiche presseth me downe so sore.

Thou mayest playe Marie Magdalens part, who was as great a sinner as thou. Thou must fall downe at Christ Iesus his feete, and washe them with thy teares, because thou hast so grie­uously offended him. Then must thou most stedfastly belieue, that he by his most precious death and bloodshedding hath purged thy soule from sinne. Then maist thou boldly apply vnto thy selfe y ^• sweete saying of Christ, goe thy way, thy faith hath saued thee. Repent and be heartily sory for thy sinnes, and let not the great­nesse of thy sinne discourage thee: for Ie­sus [Page] Christ came into the worlde to saue sinners. Beleeue and thou shalt be saued, belieue and thou shalt not be confounded. Giue thy selfe wholy to the reading and hearing of the worde of God: for it is the staffe and stay of our weake consciences, and by the reading and hearing thereof, doe we come by faith. Be thou feruent in prayer, which is an exercise most meete for a Christian man.

Me thinkes I doe feele in my selfe already, some motion of the good spirite, prouoking mee vnto all these thinges wherof you haue spoken: and I beseech God dayly to encrease his spi­rite in mee. Methinkes I beginne alrea­dy to say within my selfe, vnto my hea­uenly father, father, I haue sinned against heauen and in thy sight, and I am no more worthy to be called thy sonne. And mee thinks I see him already come to meete mee, and to receyue mee home agayne most ioyfully. Now do I detest daūcing & al such vanity, & I am minded hēce­forth (if God shall assist me) to flie from sinne as frō a serpēt. I wil henceforth re­sorte as fast to Sermons, as I haue gone [Page] vnto dauncings, and vnto other vaine pastimes. And now blessed be the name of my good God, whiche brought mee this way to meete with you.

The Lord God continue thee in this minde good Iuuenis, so shalt thou be sure to come vnto those ioyes, whiche neyther eye hath seene, neyther eare hath heard, neyther hath it euer entred into the heart of man, to conceiue how great they bee. Vnto the which ioyes, the Lorde bring vs all for Iesus Christ his sake, to whom with the father and the holy ghost, bee all prayse, glorie, and honour, nowe and for euermore. Amen.