The Amendment of Life

Of excess and superfluity in feasts and banquets. Chap. 24

NOw let us speak of banquets. No man can in these days make a feast without excess, and that excess must be also reproved and represented to the host by someone of the company, even of those that profess the religion: yet ordinarily in such sort, as the host accounteth it as a commendation of his magnificence & plenty. As also if he that seemeth to find the fault, chance afterward to make another, it shall likewise be such, as he likewise will look for the like censure, which he also will take to redound to the praise of his liberality and plenty. Hereto have relation all excuses of mean entertainment, and desire to take patience, even in a feast that sloweth with all dainties, and are motioned only to minister occasion to the guests to say that there is but over much, and by such a censure to get the commendation of plenty and liberality. Thus each man reproving and accusing other of excess, no man showeth any Amendement. Yet let us not think but these petty censures, proceeding either of worldly civility and slatterie, or of Christian admonition, are so many sentences given by our own mouths, which shall be laid before us in the day of judgment to our condemnation. God hath ordained meat and drink for two principal purposes. First to nourish and relieve us, to the end that thereby recovering new strength and force (which fitly is called refection) we may every man apply our selves to that service whereto he hath called us: But our banquets contrariwise do return us unprofitable, as growing so dull and heavy by our long sittinges and plenty, that we are fitter and more ready to sleep like hogs, then as Christians provided to follow our vocations: especially to here or read God's word, or to tend to prayers and meditation. And thus in our banquete we take not our refection but destruction. If a horse by eating too many Oats should grow heavy and slack to go or draw, we would beware of giving him too much, least we should both loose our prouender and weaken our horse: Even so in meat and drink and long sittinges, if the plenty make us heavy and slow in our vocations, namely in the service of God, we have just cause to cut it off, and so to take away the abuse which is especially hurtful and to be condemned.

2 If our studies were as much applied to make our feasts, as sober and simple, as they are plentiful and delicious, both our bodies would be better at ease, our souls more ready to their actions, and our selves better able to relieve the poor. And indeed even in duty we are bound to lean more to sobriety then to superfluity and excess: to virtue then to vice: and to remember the saying of Justin to this purpose, Frugality is the mother and nurse to all virtue. Yet do our abundance of dainties, our diversity of meats, and our inventions of new sauces and wantonness declare the contrary: So that now it will ask more time to learn to be a good cook to make the body sick, then to be a Doctor of Physic to minister health. We reprove such women as to the end to seem more beautiful and to allure men's fancies, do paint themselves: Yet we commend such cookes as can make diversity of sauces to provoke appetite to meat. Do we fear eating too little & an appetite accompanied with health? There was never man that repented his being sober, but many their eating and drinking too much. The best is therefore to use common and gross meat, for that is easiest gotten, soonest and with least labor made ready, of lowest price, nothing so hurtful, and such as we eat not much off. The Romaines did eat either in public, or with their doors open, that every man might be a witness of their frugality.

3 The second purpose and use of food is, to procure us to praise and glorify God for his goodness and liberality towards us. And therefore Saint Paul saith. Whether we eat, or wether we drink, or whatsoever we do, let us do all to the honor and glory of God. But to the contrary, which of us when we taste the savor of meat or drink, is in heart moved to say with David, O Lord thou art good and gracious? In how many of our feasts do we take occasion or argument to enter into the acknowledgement or discourse, of the goodness, sweetness, or power of God, the auctor of all goodness? Plutarck reporteth, that a certain nation called Siborites, did usually invite Ladies to their feasts a year before hand, to the end that they might have time to provide themselves to come honourably, or rather in great pomp. But it were fitter, saith he, when we are invited to a banquet, in time to prepare to come provided of speech, and honest, profitable and convenient communication. If this consideration could take place in a heathen Philosopher, what a shame is it for us Christians to come into company and feasts unprovided of such holy and virtuous talk, as might tend to God's glory and the edifying of the assistants? And indeed the sauce of Christian banquets ought to consist of wise, virtuous and holy discourses. But our want of instruction, and the starved affection of our hearts to virtue, do cause us to consume our time at banquets either in vain talk or in urging our guests to eat and drink. Xenophon and other Philosophers were of opinion, that it were good and profitable to collect & note down all table talk. If Christians, yea even our selves that profess the reformed religiō, should put this in practice, what should we find in such registers? Words and discourses which the next day would be found unworthy our utterance, even such as even worldlings would be ashamed of. So long as the Church continued under the cross, at every feast the table talk consisted of holy communication, & questions of edificatiō. But now such discourses are odious & annoy us. Ther is now no news but of merry sētences, sauoring sometimes too much both of the world & y ^e flesh.

4 The Egyptians in their banquets commonly exhibited that which they called Scelet, in which word they signified the bones of man dried, joined & knite together: and thereby admonished the assistants, that within some shorttime themselves should be like to the same. This truly was a means to restrain thē from using their food with excess or vain speeches. At Metz in Lorraine they have a custom, that at marriage feasts the hangman in person cometh to demand a dish of meat. And this at such feasts ministereth occasion to talk of death, & of virtuous life. To many men these customs may seem bitter and not fit for banquets: but if we wist how ready we are to too much mirth & to offending of God in our banquets, we would confess that our diseases do require such Physic. Job's children were well taught & instructed, yet no doubt at their banquets one to another, whereto they invited their sisters, they could not bear themselves so soberly and modestly as were to be wished: Yet their father Job, a man that feared God, sent unto them and purified them, and rising early offered sacrifice according to their number, saying in himself. It may be my sons have sinned and blasphemed God in their harts. Thus did Job every day. And undoubtedly we also do diversely and in sundry manners offend God in our feasts, if it be but in a number of vain frivolous speeches, of the which we must give accompt in the day of judgment.

5 We are moreover for fear of offending God in our feasts, to stand upon our guard least we there meet with dissolute persons. Chylon, one of the seven Sages of Greece had such a regard hereto that when he was invited to any feast, he would never promise to come before he knew who should be there. For, said he, of necessity a man must light upon such company as in a ship, or in the wars: yet is it not the part of a wise man voluntarily at feasts to medle with any, whosoever. In like manner we read that Antigonus the son of Demetrius, being invited to a banquet, at the which he knew there should be some insolent & light women, asked the advice of the Philosopher Menedemus, who answered only that he should remember that he was a kings son: by that saying admonishing him to refrain and beware of all dishonest company & occasion of evil. How much rather ought we, who are the children of the king of heaven & earth, to remember to refrain frō banquets or any other company, where there may because of riot & unthriftiness.

6 Why? Will some men say, is it not lawful at feasts to have any talk but of God, or to use any communication but of religion? There is great difference between ever and never. Men use to water their wine for fear of drunkenness, and put salt in their meat to season it: even so must our speeches savor of sobriety & Christian reformatiō: We may rejoice together, yet in the Lord & in all modesty, beseeming the childrē of God. Besides in our plenty we must remember the poor, and the saying of Jesus Christ to this purpose, Give Alms of those things which you have, and all things shall be clean unto yow: Thereby declaring that the meat, at our feasts and other all our goods shall be unto us unclean, unless during such plenty we take care of the poor to relieve their necessities, by cutting off of our superfluity to help their misery. In the days of Ahasuerus, King of Persia, when Haman had obtained and published a decree, whereby all the Jews that dwelt within the seven and twenty provinces of the Kings dominions, should the thirteenth day of the twelfth month have been slaughtered: God by his wonderful providence reversed that bloody decree upon Haman, his children and their adherents that hated the Jews. And such was this victory and deliverance, that Hester and Mardocheus ordained in remembrance of so great a benefit, that among all other matters yeerelie the fourtenth and fiftenth of this month should be joyful and feastiuall days, wherein they should send gifts to the poor, that they together with the rich might all rejoice in the Lord. Among the Romaines they had one law which inviolably they observed, namely, that no man should make any public feast before he had provided for the poor in his quarter. Where Jesus Christ saith, When thou makest a feast, call the poor, the naked, the blind and the lame, and thou shalt be blessed, because they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. He thereby showeth, that inviting those that invite us, we reap a simple reward for our pains and expenses in our feasts: For our payment is but, I thank you, or a dinner, or a supper: But contrariwise when we give to the poor, every dinner and supper is a treasure in heaven. Yet are we not forbidden to invite those that are able to requite us: But Jesus Christ teacheth us that it is a wiser way to bestow the charges of our feast vpō the relief of the poor, for where they want wherewith to requite us, we know that Jesus Christ hath promised to recompense us in heaven.

7 To this purpose are we to remember that we are not Lord's, but stewards of the goods which we have received, upon condition to render accompt to him that seeth all, and most carefully commendeth to us the feeding of the poor. And therefore it is not lawful for us to spend so much as we list, but so much as we imagine in our particular of expenses shall be allowed in the record of the living Lord. Del • uering to thy servant three or sower bushels of salt, is it to the end she should put the more into the pot and so by casting in of whole handfuls over salt their pottage? Yet the reproving of her, and saying that thy meaning was that she should take so much as was requisite sufficiently to seasen thy meat, will redound to thy condemnation. In this pointe may the heathen make us ashamed. Agasicles being demanded wherefore he lived so sparingly, considering his plenty of goods, answered that he who is able, must not spend according to his lusts or covetousness, but in reason, and as need requireth. The Lacedaemonian feasts were so well ordered, that they were termed schools of sobriety and abstinence: But such are the feasts of Christians, that less then the reversion might suffice the whole company, which notwithstanding, we suffer the poor to starve, who might be well fed with the superfluity thereof. Plutarch writeth that Perianders feast to the seven Sages was moderate, and more sober then this ordinary diet, because he had invited wise men. Much rather should our banquetes, whereto we invite the children of God and professors of reformation be sober and moderate, to the end that the company of honest and virtuous personages (as Diocles one of the same seven even there noted) should be no increase, but rather a deminishing of expenses.

8 Some men, to excuse their abundance in banquetes, do aledge custom. But custom contrary to reason is a tyrant, who to get dominion reuerseth all law. Others will demand, who shall first begin to break the custom of excess and superfluity? But men should inquire who shall first leave wickedness and do well, and while others continue in evil, defer to do good? In a case of mischief or wickedness we are not so long in deliberating: We never tarry for another to begin: We make post hast to evil. If a man speak of worldly gain, every man will be foremost, but if of loss, last. Yet in profiting the soul, we tarry for another to begin.

9 Besides, we are in these long sittings to consider the loss of time: for Saint Paul to the contrary commandeth us to redeem time. But how? By forsaking the lusts of the flesh, that we may the better and the rather employ our selves in our vocation. If sitting at such long feasts we would enter into meditation, and think that we sit there in the presence of God, who beholdeth how unprofitably we wast time, which is so precious, glutted with delicacy when many others starve for hunger, we would be even ashamed, and say, what do we here? Doth this life beseem the children of God? Do we thus watch for death and the day of judgment? Likewise, albeit the soul be not fed with past three or four Sermons in a week while the body hath at the least fourteen yet will we complain of the preacher if he stand above his hour: and never find fault with a feast that lasteth four or five: For custom and inclination breedeth content. It would be thought strange, if a man to a feast should bring his black hour glass for a full end, as he must to a Sermon.

10 Some excuses men will aledge, yet grounded likewise upon vice. And indeed this obstinate continuance in excessive and sumptuous banquets proceedeth of the ambition and vain glory before mentioned. Every man seeketh to make show of his riches and liberality above his companion. No man will remain indebted to him that inviteth him to a feast. Everyone thinketh that he shall be noted of poverty or pinching, if he do not as another man. But why should he not rather look to be reputed sober, a reformer, a man willing to give example to others, to change vice into virtue? A certain heathen saith, Where there is a law for sobriety and modesty which a man observeth, it is not to be imputed to poverty, covetousness, or sparing, but to obedience and observation of the law. How much rather ought we Christians, whom God by so many precepts and decrees hath commanded to keep modesty and sobriety, constantly to reject such reproaches of the world and the flesh, and to be content with the testimony of our own consciences, that our modesty and sobriety proceedeth from the fear of God and a feeling of our own duties, which bindeth us to yield obedience to his ordinances? But we cannot resolve so to do? Why? Because that still we will seem better then other men, greater then we are and of more ability then we may bear. Oh cursed ambition and pride? Which to maintain, we do reject the will of God, we offend our neighbors and we, neglect the relief of the poor. If thou sayest, thou art able: Remember that thy ability cometh of God, who hath not given it thee to boast of, but that thy plenty may be an argument to relieve those that need: and to magnify the riches of the goodness and power of God to his glory.

11 Well do we confess that God alloweth us to feast, and thereof we have examples in the holy Scriptures: neither do we restrain men to bread and water, or half an hours respite: God hath created meat and drink to be used. Yet (that according to the exhortation of Jesus Christ, we may Amend our lives) it must be in sobriety and modesty. They must be powdered with, Christian speeches and discourses beseeming God's children. There must be no excess either in plenty, in delicacy, either in long sitting. We must remember the needy and such as are in tribulation. Our guests must be such as to maintain amity and to take occasion to praise God. To conclude, the root of ambition that lurketh therein, must be plucked up, that contrariwise in the abundance of God's benefits we may confess his liberality to his glory. Let us not expect others to be examples of our duties: but let us purchase this holy glory in the sight of God, to be the first that through his grace shall reform our selves in practice of the saying of David, O Lord I have made hast, and delayed not to keep thy commandments.

Of Uoluptuousnesse in general. Chap. 15.

THe vanity and excess in banquetes before reproved, doeth here minister occasion to speak of the lusts and pleasures of the flesh: first in general: Then perticulerlie in some kinds, as in drunkenness, gluttony, licorousnesse, and fornication. As concerning voluptuousness in general, we have a number of sayings even of the heathen, whereby with common consent of all the world, and in all ages, the same have been reproved, and condemn, as dangerous, pernicious and not beseeming man. Architas the Tarentine said, there is no pestilence more mortal then voluptuousness, adding, that thereof proceed all treasons against the country, subuersions of common wealths, secrete communications with enemies, to be short, that there is not any enterprise so wicked, but by voluptuousness a man may be wrought thereunto. And proceeding in his argument, by many reasons he proveth that nothing is more repugnant to the excellency of man, or more detestable and pernicious then the same: And concludeth that there can be no fellowship between lust and virtue, and therefore that in the kingdom of voluptuousness, virtue cannot subsist. He saith farther, that about the same time that Cayus Fabritius was sent to King Pirrhus, he heard that at Athens there was one that maintained, that everything that man doth, ought to have relation to voluptuousness, and that when two Romaine Lord's heard him talking thereof, they wished that the Samnites and King Pirrhus (then their enemies) might be persuaded to that doctrine, that so they might with greater facility be overcome. The like did Antistenes hearing one command pleasures, also wish to his enemies: As also the like counsel did Cyrus follow and put in practice against the Lydians, whom he had subdued: for taking away their horse and armor, he commanded them to follow their lusts and pleasures, to the ende that thereby loosing their accustomed valor and virtue, they might together therewith forget also all courage to rebel.

2 This voluptuousness engendereth so many vices and villainies, that such as compare it to a dream, the pleasure whereof at a man's waking vanisheth away, do say somewhat, yet nothing to the purpose. The Emperor Adrian goeth a little farther, when he compareth it to pills outwardly fairly guilt and rolled in Sugar, but within full of bitterness. Yet goeth he farther then they all, which saith that pleasure and sorrow are twins: For pleasure is no sooner hatched, but repentance is at hand, holding her as it were by the head ready to supplant her. And thereupon some have said, that she resembleth a smile, which presently is turned to sorrow and tears. And indeed, pleasure flieth and slideth away, leaving rather cause of repentance, then occasion of remembrance. Other have compared her to a painted sepulcher, fair without, but within full of mortal infection and stench. And Plato terming it a bait for all mischief, thereby sufficiently showeth, that such as give themselves thereto, are taken and killed, even as the fish that taketh the hook covered with the bait. Neither were they much mistaken that compared it to venom or strong poison tempered with hypocras or sweet milk. And indeed this voluptuous pleasure so poisoneth man, that it depriveth him of the reason and virtue of his soul, together with the help of his body, and maketh him unworthy to be reckoned among men. And in that respect, saith Cycero, he that is given to lust, judgeth all things, not by reason but by his own sense, and so thinketh that to be the best, which most delighteth him, and so doth easily consent to be carried away with pleasures, which longe him more and more in calamity. Neither can we follow pleasure unless we renounce virtue, because that pleasure respecteth the particular, and virtue the good of the common. And therefore there is not so bad a Lord and master, as pleasure and voluptuousness, whose nature is to make a man ready to all mischief, and slow to any goodness. It weakeneth the body, as Diogenes noted, when to one given to lust and pleasure, he applied this saying of Homer, Child, thy life is short. The same Diogenes also acknowledging that which we have said, namely, that it is a vice unbeseeming man, doth aptly declare his mind. For in that the Athenians were much addicted to lust and pleasure, and the Lacedemonians to sobriety and temperancie, as himself was trauayling from Lacedemon to Athens, being demanded whence he came and whither he would: he answered, that he came from among men, but was going toward women. And the same doeth Justin note in Sardanapalus, who, said he, lived in pleasures more sit to be a woman than a man, especially one that reigned over so many provinces. And in deed, that lustful life was the worker of his death, through the conspiracy of some that could not like to be governed by so voluptuous a king. And therefore did Cicero justly say, that he that giveth himself over to lust but one day, is unworthy the name of a man. And in deed, lust is more sit and convenient for hogs, than for a man endued with reason and understanding.

3 To conclude, what greater injury can our enemy work us, saith Seneca, than these lusts doth unto many? for plunging them selves therein, they get such a custom, that they become most miserable, in that they grow into necessity of things before superfluous, because they cannot be without them, and so do serve their lusts, which they cannot enjoy, yea, which is the type of all calamity, they love their own mishap. And this enemy is so much the more dangerous, because with the outward face & alluring baits thereof, it hath overcome the strongest and most valyant men in the world, as Hannibal, who after he had ouercommen his enemies, was conquered by lust and pleasure. It is a gulf or fire that devoureth man's substance and wealth, wherewith he should live & maintain himself and his family: and (which is another misery) a path to all wicked practices, namely, to popular seditions, wherein men may fish in troubled water, and find some pretence to get other men's goods, to prosecute their own pleasures. Pythagoras to that purpose said, that pleasure once entered into towns, engendered sacietie, then violence, and lastly destruction: and contrariwise, that sobriety & temperance are the two means to shun such inconveniences. In like sense the Philosopher Heraclitus being required to show the original of sedition, and how it might be restrained, instead of some long oration to the people, called for a little water and meal, & tempering them together, he drunk it, and so without anymore speeches departed, thereby declaring that continence and sobriety were the means to maintain peace and concord.

4 If the heathen, who had respect only to man, and to this present life, could say thus much a against lust, how far ought God's children to detest it in respect of the life to come? And in deed he, saith Saint Augustine, who for a small pleasure giveth that for the which Christ died, namely, his body and soul, showeth that he esteemeth Jesus Christ to be but a foolish and unwise merchant, that would redeem with such a price that which the voluptuous man esteemeth so little of, and giveth so cheap, when he giveth over himself to destruction for so small a pleasure, which will soon be over. When lusts & pleasures, saith Saint Ambrose, have wounded a man, they are gone, when they have brought him into misery, they are retired, and when they have made him most wretched they have forsaken him. Saint Barnard noteth three sorts of persecutions in the Church: the first by tyrants: the seconde by heretics, and the last by lusts and pleasures, whereto he addeth, that this last is the most pernicious, applying to that purpose this sentence, which he allegeth out of Isaiah, In my peace my bitterness is most bitter. And then saith, B • tter is the persecution of tyrants, more bitter of heretics, but most bitter of all, is that of lusts and pleasures. The same doth Chrysostom confirm, saying, We incur more harm by the pleasures of the flesh, than by the most grievous torments of tormentors, for torments do beget martyrs, but lusts do beget Epicures. Of torments we form virtues, but of lusts we norish & increase vice. And therefore we may compare our lusts to the apple which our first parents, transgressing God's commandment did eat in paradise, which being fair to the eye, was mortal to the mouth. Whereupon S. Paul saith, The widow that liveth in pleasure, is dead while she liveth.

5 Since then that Jesus Christ admonisheth us to amend, let us take heed of so dangerous and pernicious an enemy, & to that end, let us remember all the sentences before mentioned, by the which every man may understand, that unless he mind to be altogether miserable and wretched, he must shun such lusts & pleasures. And by them no doubt is the common proverb meant, For one pleasure, a thousand sorrows: not in respect of this life only, but in respect of the life everlasting. To this purpose do we read that Lisimachus, when the Scithians had besieged him in a place, where for want of water he was forced to yield, after he had drunk fresh water, said, Alas, what a great felicity have I lost for a very short pleasure? If a Painim would so grieve for loosing a temporal felicity, howe much rather ought we that profess to believe God's word, & by the testimony of the same are to expect life and everlasting felicity, both to think and say, when lusts do assalt us, Alas, wretch that I am, shall I for enjoining a brief & temporal pleasure, loose an infinite and eternal felicity?

6 Moreover, let us eschew & shun all occasions that might induce us hereunto, namely, such company as is addicted to the same. For, as S. Augu. saith, his provocations are least, that never cometh among lusts & pleasures: for as the man shall hardly scape free from blacking or meal that cōuerseth with millers or colliers, so shall he hardly escape pleasures that hanteth with those that are given to follow their lusts and pleasures. And as green wood laid upon the fire, albeit at the first it resisteth, yet in the end doeth burn and is consumed, so is it with him that frequenteth those that give themselves to lusts & pleasures, albeit at the beginning he resisteth the evil, and for a while falleth not thereinto, yet by continual hant, he finally falleth in with them. Furthermore, let us shun Idleness, the mother and nurse of all mischief, namely, of pleasure, according to the saying of old Cato, that by doing nothing, men learn to do evil: and this do we undoubtedly find to be most verified in the pleasures of the flesh. For as still and standing waters are easily corrupted, so are idle persons. Besides, there is nothing more repugnant to the true repentance of God's children, either to our grief, heaviness, and sorrowing for our sins, than pleasure. For as it is unnatural to kindle fire with water, so is it impossible for pleasure to breed in a penitent heart that sorroweth for sin. The Lord of hoastes, saith the Prophet Isaiah, in that day did call you to weeping and mourning, to baldness and girding with sackcloth, And behold, joy and gladness, slaying of oxen and killing of sheep, eating flesh and drinking wine, and saying, Let us eat and drink for tomorrow we shall die. Whereunto he addeth this horrible and fearful threatening: And the Lord of hoastes hath declared unto me, Surelie this iniquity shall not be purged from you until ye die.

7 The sole consideration of the affliction and calamity of our brethren, might also suffice to make us to forsake all lusts & pleasures, remembering what Saint Paul saith, That the members have the same care one for another, if one member suffer, all members suffer with it. They therefore that with sorrow feel not the afflictions of their brethren, but give themselves to pleasures and delights, do manifestly declare that they be no members of the body, and so are to look for the curse by the Prophet Amos pronounced against those who living at ease do give themselves to the pleasures and lusts of the flesh, and do not mourn for the afflictions of Joseph. Likewise, when the holy Ghost calleth us to a solempne acknowledgement of the feeling of our sins, he exhorteth us to fasting, weeping, and sorrow, adding, that the new married ought to come forth of his closet, & the bride out of her marriage chamber. They therefore that give themselves to lusts and pleasures, do sufficiently declare that they have no feeling, sorrow or grief, either for the afflictions of their brethren, or for their own sins, yea, which is worse, that they stand in no fear of offending God. Plutarch reporteth, that when Agesilaus was demanded what good the laws of Lycurgus had done to Sparta, he answered, that they had engendered contempt of pleasures, understanding thereby a sovereign benefit to the common wealth. If the laws of a mortal man were of such efficacy with the people that had no knowledge of God, what a shame and confusion may it breed with us Christians, when the laws of the great and heavenly law-giver are not of force with us to abolish and root out this plague of lust & pleasure, out of the Christian church? The same Agesilaus having refused a present of sundry pleasures, offered him by the Thasiens, and lastly by their importunity being forced to take it, commanded it to be distributed among the Helots, who were his servants, not much better than bond men amongst the Lacedemonians, and yielding a reason for it, said, that it beseemed not the professors of virtue to use pleasure, how much less may it beseem Christians, even the children of God, to give themselves thereto? Agis, the last king of the Lacedemonians, was in his youth given to all lusts and pleasures, but being established ruler of the land, he quite gave them over, and shown such an example of temperance and sobriety, that the use of pleasures quayling among his subjects, they also addicted themselves to sobriety: even so we Christians, albeit before the knowledge of the truth, we wallowed in the lusts of the flesh, yet being now raised to this honor and estate to be made kings and priests, yea even the children of God, ought now to be the more estranged from all lusts and pleasures, to the ende, that after our example, all others may renounce the same, and imitate our sobriety. And to conclude, to this duty doth Saint Paul's exhortation, that we should take no care for the flesh to fulfill the lusts of it, invite us.

8 As before we have spoken of ambition, covetousness, and pleasure, so that we may the rather detest these three plagues of our souls, we are still to look upon the example of Moses, who, as the Apostle to the Hebrews doth note, by faith overcame these three mighty temptations. First Ambition, when he refused the honor and glory to be called the son of Pharaohs daughter: secondly Covetousness, in accounting rebuke for Christ to be greater riches than all the treasures in Egypt: lastly pleasure, in choosing affliction with God's people, rather than the pleasures of sin for a short space.

Of Dronkennesse. Chap. 16

NOw will we particularly speak of the two principal kinds of voluptuousness, namely, drunkenness and fornication. As concerning drunkenness, it is an ancient and pe ••• tious vice, deeply rooted in some, and in some countries almost past remedy. The Grecians in old time were noted to be mightily given thereto, and forced each other to drink by a certain measure, as Plutarch noteth, alleging to that purpose the authority of Homer, yea, they would have no company with those that would not frame themselves thereto, and thereof grew the proverb, which to this day in their speech signifieth, Either drink, or be gone. Pliny writeth, that in his time drunkenness bare such swaie in Italy, that they would force their mares vnreasonablye to drink wine. Which is worse, the Tartarians, Persians, and Grecians in their principal triumphs did celebrate drunkenness, Mithridates presumed to propound a reward to him that could drink most, and carry it away when he had overcome the rest in drinking. These examples do show, that the older that drunkenness is, the more have men been evermore inclined thereunto, and consequently, do admonish us to beware thereof, yea, this excessive disorder that hath taken such hold of diverse, should teach us both to abhor and in time to resist this corruption, least by degrees we climb to the tipe of all iniquity.

2 Neither is this drunkenness any whit diminished in these days among sundry nations, that bear the title of Christians. Some do not think their guests sufficiently entertained, until they have forced them to drink themselves drunk. Of this valiancie and victory do some greatly vaunt, boasting that they can drink much, and make their fellows drunk. In some places so extreme is the exces, that he which is not disposed to be as drunk as others, must shun certain companies. See we not, even among those that profess the reformed religion (I cannot report it without shame and confusion) that some will have their glasses without feet, to the end there be no way to set them down until all be drunk? Others, who instead of a foot, will have a bell, that in ringing thereof they may testify their valiancie in drinking off all? Others that proceed farther, and instead of a bel have a die closed in it, wherewith to bind either himself to drink again, or his neighbors, according to the number of the pricks thereof. A most devilish invention, whereby by the hazard applied to drunkenness, to profane God's providence, and the use of wine, a most excellent creature. Other cursed inventions there are, wherewith to bind men to drink before they thirst, even to drunkenness.

3 Yet are the inconveniences that thereof do insue so apparent and griueous, and so noted even by the heathen, that it is wonderful that Christians should not utterly abhor it. When Astiages, father in law to Cyrus, asked him why he refused to drink a cup of wine that was offered him, he answered: Because I took it to be poison: for this other day at a feast that thou madest to thy friends, I saw that everyone that drunk of it soon after decayed both in body and mind, as having lost both sense and understanding. The same did a Lacedaemonian note, who being demanded why the Lacedemonians drunk so soberly. To the end, said he, that others should not seek or take counsel for us, but we rather for them: thereby showing, that excess of wine so weakeneth man's understanding, that he is unfit either to give or ask counsel. And in truth there is no vice more repugnant to man's creation, who is endued with understanding and reason: for as by reason he is discerned from a brute beast, so when wine depriveth him of his understanding and reason, it depriveth man of man, and placeth him in the degree of beasts: and this is well noted in the common proverb, That there is ape drunk, hog drunk, and lyon drunk. For as experience teacheth, some being drunk, do grow like apes, full of follyes and toys, some do fall on sleep, and wallow in their dens like hogs: and some do fall into quarrelling, brauling, and fighting, therein imitating the cruel nature of lions. And therefore it were but a just judgment of God, if beasts that drink to quench their thirst, were converted into men, and men that drink so far above their thyrst, as to drown their reason, were turned & converted into beasts. What is drunkenness, saith Seneca, other than a voluntary madness? If thou couldest lengthen the estate of a drunken man into diverse days, the world would judge him to be a fool or a mad man: Such as loose their wits or reason by sickness or any other inconvenience, are worthy of compassion, but the drunkard is the more abhominable, because he voluntarily depriveth himself of his wits, and wittingly taketh upon him the person of a beast and a mad man. And to this purpose, saith Plutarch, that every honest man that blusheth and is ashamed of villanous & infamous actions, must beware of drunkenness. For, as some say, Choler is in like degree as rage and fury, but drunkenness lodgeth and dwelleth therewith, or rather is fury it self: less in continuance, but more grieu • us in action, because it is voluntary, and of our selves without compulsion we run into it.

4 This loss of reason and understanding, engendered by drunkenness, appeareth in many in apish behavior, as is aforesaid, by foolish words, and other vanities. In proof hereof doth Plutarch allege this saying of Homer: Such is the strength of wine, that it distracteth the wise man, it maketh the grauest personages to sing, laugh, toy, and dance, and to reveal the things which he should especially conceal. Where Herodotus doeth say, that words swim upon wine, he meaneth, that wine maintaineth prattling, as water beareth up the body that swimmeth. This difference doth Plutarch make between a pratler and a drunken man, that the one speaketh foolishly at the table, and the other in every place, yet doth not the drunken man's foolish and vain prattling last while he is only at the table, but so long as the wine sumeth in his head: yea sometimes it is so troublesome, importunate, and noisome, that it is an intolerable burden to be forced to hear and to answer thereto. And the same doeth Plutarch very fitly note, saying: If a drunken man come to visit a sick man, he troubleth him more than his sickness. If he be in a ship, he more anoyeth the passengers than the salt water: his praise of any man is far more cumbersome than his disprayse.

5 In drunkenness resteth also this other folly above mentioned, namely, the revealing of secretes. And of this doth ordinary experience give us a note in many at all times. Horace saith, that pleasant wine revealeth secret counsels. The common proverb, In wine is truth, speaketh more generally, and is confirmed by this other old proverb, That which the sober man thinketh, the drunken man speaketh. And in this sense, saith an ancient Philosopher, Children, fools, and dronkardes tell truth. And Cicero, among such things as tend to procure credit when a man speaketh truth without dissimulation or lying, placeth childhood, dreams, impudency, folly, and drunkenness. And therefore saith an ancient wise man, there need no torment to procure confession of the truth, for it may with greater facility and more certainty be gotten by wine.

6 There is also Lion drunk, as is aforesaid, and experience teacheth, that of drunkenness many times arise quarrelles, strife, brauling, injury, murder, and other like inconveniences. Wine, saith Selomon, is a mocker, and strong drink is raging, and he that is wise will take no pleasure therein. Dronkennesse (saith Plutarch) is a passion full of tumult, deuoyde of sense and reason. Many (saith Augustine) transported with wine, have committed most wicked and detestable murders. The example of great Alexander is notable, who in his drunkenness slew Clytus, one of his dearest and most faithful servants, which when he knew, having digested his wine, he would have died for sorrow. Hereto may we refer that notable saying of Pythagoras, that the vine yieldeth three grapes, the one of pleasure, the second of drunkenness, and the last of outrage: is also the saying of Anacharsis, that the first draught is for thirst, the second for sustenance, the third for pleasure, and the fourth ingendereth wrath. And (which is more) the drunken man is a lyon to himself, in that he iniureth and wasteth both his body and his goods. It is marvel, saith Basil, that the bodies of dronkardes, being by nature of earth, being so moistened, do not dissolve into claie and mortar. To such men (saith he) the soul is but salt to preserve the body for a time from rotting. Dronkardes (saith Plutarch) do soon wax old, balde, and graie before their time. As Alexander, the conqueror of so many kingdoms was overcome by wine, so many towns long time besieged, have been taken and burned while the watch men have been drunk and a sleep. Seneca speaketh more largely, What calamities, saith he, have grown of drunkenness? By her have strong and most warlyke people been delivered to their enemies: by it have towns, that have long held out against the enemy, been opened and taken: by it have whole Nations, that obstinately have rejected the yoke of dominion of others, been subdued. To be short, such as in war have been inuinsible, have by wine been overcome. Justin propoundeth a notable example in the Scithians, of whom he saith, that they were overcome first by wine, then by wepons. Neither are we to marvel that it cometh so to pass, for the dronkard perverteth all that he governeth, he maketh his body to reel & he along, he stoppeth and reuerseth the principal actions of his soul, he drowneth the ship that he guideth, he overthroweth the chariot that he driveth, he looseth the army that he leadeth, but, which is the fullness of his mishap, by drunkenness, becoming twice a child, he rejecteth the government of others, but chiefly the covenant of God, and so casteth himself headlong into ruin and everlasting damnation.

7 As Jesus Christ admonisheth us to amend our lives, so truly should the consideration of the premises move us to shun this accursed drunkenness, as a pestilence, as Aeschilus in old time called it. But especially the remembrance of the spiritual dangers, mischiefs, and inconveniences, even of everlasting death: the fruits of this drunkenness ought mightily to move our hearts wholly to renounce it. First, as there is no exercise more profitable for the children of God, for their salvation, or wherein God is greatlyer glorified, than in prayer, thanksgiving, and praises to the Lord: so is there nothing that sooner quencheth the use of the same, than drunkenness. Also, if ordinary sobriety, yea, even extraordinary fasting be sometimes requisite in prayer, that we may be the better disposed thereunto: what can the dronkardes prayers be, but either none, or mere mockeries? And how shall we read God's word, or hear any sermon, when our heads are fraught with wine or strong drink? Again, if the sober do many times fall on sleep thereat, what are we to expect of the dronkard but brutish sluggishness, which depriveth him of all profit by the word of God? And is there any greater misery, than voluntarily to deprive our selves of the fruit of prayer & God's word? When the Secretary or Counselor is to confer with his prince about matters of great weight or importance, shall he make himself drunk, or come drunk into his masters presence? If we ought daily to pray unto almighty God, and by reading, (wherein truly consisteth and dependeth man's great felicity) hear him speaking unto us, do not we when we are drunk, deprive our selves of this so familiar, profitable, and most comfortable communication with God?

8 Again, how can a man that is given to drunkenness, employ him self in his vocation? It is not for kings, O Lemuel, said his mother unto him, It is not for kings to drink wine, nor for princes strong drink, least he drink and forget the decree, and change the judgment of all the children of affliction. And in that consideration the holy Apostle Saint Paul ordayneth, that Bishops, Elders and Deacons, should not be given to wine, to the ende the better to discharge their offices. Likewise in former days, the Priests in their waiting time, and the Nazarites, might drink no wine. Isaiah also speaking more generally, declared this inconvenience, thereto adding a threatening of God's horrible judgment for the same. Woe be unto thē (saith he) that rise up early to follow drunkenness, and to them that continue until night, till the wine doth inflame them. And the harp and violl, timbrell and pipe, and wine are in their feasts, but they regard not the Lord's work, neither consider the work of his hands.

9 But let us more particularly enter into consideration of the inconveniences and mischiefs growing of drunkenness to those that are given thereto. First, as a long and sore rain, saith Saint Augustine, moystneth the earth, and so converteth it into mire, that it cannot be tilled to bring forth fruit: even so our bodies distempered with too much wine, cannot receive the spiritual husbandry, neither yield any fruit beseeming the immortal soul. We are, saith he farther, to beware that our bodies over moistened with wine, grow not, as it were, into saltes or marishes, where there groweth nothing but weeds, frogs, serpents, and other like beasts. The dronkard, saith Chrysostom, is a voluntary devil, deuoid of excuse for his destruction or obloquy with men. Dronkennesse, saith Saint Augustine, is the mother of all wickedness, the argument of all offenses, the root of all transgressions, distemperaunce of the head, destruction of the senses, a storm of the tongue, waves of the body, shipwreck of chastity, loss of time, voluntary madness, infamous languishing, corruption of manners, dishonor to life, reproach to honesty, and death of the soul. Then he addeth, Dronkennesse is an amiable devil, a licorous poison, and a sweet sin. He that hath it, hath not himself, and he that is drunk, doeth not simply sin, but is wholly converted into sin. In a mighty storm sometime both the ship and the men are saved by casting the goods into the sea: but the drunken man casting up the superfluity of his wine, for the ease of his body, produceth a witness, which crieth out for vengeance against both body and soul, for such excess & profanation of God's good creatures, as will swallow him up in the terrible sea of God's heavy wrath and indignation. The dronkard, saith Saint Augustine, pouring in his wine, is swallowed up of wine, and made an abomination in the sight of God, a contempt to the Angels, a scorn to men, deprived of virtue, and a confusion with the devils. Neither is it in vain that the Apostle Saint Paul denounceth to dronkards, that they shall not inherit the kingdom of heaven. And to show how far we are to detest and abhor this vice, he prohibiteth all conversation with those, who professing the Gospel, do give themselves to drunkenness.

10 Is it not meet, that dronkardes in the day of judgment should yield account of God's goods, which they have abused by drunkenness, whereby they have made themselves unprofitable to the service of God, through the abuse and profanation of his so good creatures, whereby they should have been induced rather to praise God: and for destroying their bodies with wine, which should have been to them as physic, by the sober use thereof to preserve them, as Saint Paul exhorteth Timothy, to drink a little in respect of his weak stomach and usual infirmities? But what shall we say to him that forceth another to drink himself drunk? Saint Augustine answereth, that in the day of judgment he shall be guilty both of his own sin, and of his sin whom he hath made drunken. Little do we think upon these judgments of God, yet can we confess with our lips, that there is nothing more certain than death, nor more uncertain than the hour thereof. Again, what is to be said of such as die in their drunkenness, as we read of Ela king of Israel, Ammon the son of David, Balthasar king of Babylon, and others? Doth not wine cast them, as it were, quick into the pit of hell? Not without reason doeth Jesus Christ admonish us to beware, saying, Take heed to yourselves, least at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life, and least that da e come on you at unawares. Be not drunk, saith S. Paul, with wine, wherein is excess, but be ye filled with the spirit. As if he should say, that as it is dangerous to be filled with wine, so, in as much as we cannot be without filling, he wisheth us that it be, not with wine, but with the holy Ghost, to the end we may be made perfect in all spiritual and heavenly graces.

11 The same Apostle admonisheth us, not to walk in gluttony & drunkenness, but so as we may be clothed with Jesus Christ: thereby showing, that we must not presume of any union or conjunction with Christ, but with condition, that we forsake these corruptions of the flesh. They that are drunk (saith he) are drunk by night. Thereby teaching, that nothing so evil beseemeth the children of God, whom he termeth the children of the day, & children of light, as darkness, which if men, even unbelievers, were not past all shame, should not be seen in them, but by night, neither then, but upon condition to acknowledge the truth of the words of Jesus Christ, He that doth evil hateth the light. And in deed, how many things, saith Seneca, do men in their drunkenness, which when they are sober, they will be ashamed of?

12 This sole advertisement might suffice to resolve us, to shun drunkenness, and to practice the counsel of Pythagoras, who being demanded how a man might avoid it, answered: By considering what we have said and done when we were drunk. But because for the most parte our memory then faileth us, the Lacedemonians in their public banquets used to bring in two or three of their Helots (a kind or servants not much differing from slaves) drunken, to the end, that by the insolency and filthiness of their drunkenness, their youth might learn what a villanous and abhominable vice it is.

13 Anacharsis marvelled at the Grecians, who at the beginning of their feasts drunk in small cups, but when their thirst was over, in great ones: thereby declaring, that it is an unnatural course, as thirst decreaseth, to increase in drink. Yet this corruption reproved by a Heathen man, is in use among Christians, yea and so, that some at the first sitting down will refrain from drink, to the end, the better, as they term it, to bear the great blows, that is, to drink the great cups that shall come in the end. Men would never be so greedy and inclinable to this corruption, if they would be content to drink, as Socrates said, such drink as would not stir up a desire to drink without thirst. Yet mean we not to allow of the counsel of Lycurgus, who to keep men from drunkenness, commanded to cut down the vines. Lycurgus (saith Plutarch, was not so well advised, when seeing some fall to drunkenness, and so to sin, he commanded to cut down the vines. It had been better, saith he, to have digged wells near to the vines, & so by a sober God to have bridled and corrected that frantic God, as Plato termeth him: hereby noting, that we must beware of the strength and licorishnes of wine, and a lay and asswage it with water.

14 To conclude, let us remember the saying of Solomon, To whom is woe, to whom is sorrow, to whom is strife, to whom is murmuring, to whom are wounds without cause, and to whom is the rednes of the eyes? Even to them that tarry long at the wine, to them that go and seek mixed wine. Look not upon the wine when it is red, or when it showeth his color in the cup, or goeth down pleasantly. In the ende thereof it will bite like a serpent, and hurt like a cockatrice. Thine eyes shall look upon strange women, and thine heart shall speak lewd things. Let us hereunto add his Oration that defended the strength of wine: Oh ye men, how strong is wine, it deceiveth all men that drink it, it maketh the mind of the king and of the fatherless all one, of the bond man, & of the free man, of the poor man and of the rich man. It turneth every thought into joy and gladness, so that one remembereth no manner of sorrow or debt. It maketh every heart rich, so that one remembereth neither king nor governor, and causeth to speak all things by talents. When men are drunk, they have no mind to love their friends or brethren, and a little after they draw out swoordes. Valerius Maximus writeth, that in old time the use of wine was unknown among the Roman wives, least they should fall into any reproach. For wine is the first step to fornication, and the woman that longeth after wine, shutteth her gates against virtue, and openeth them to vice. If we that profess Christianity, stood in as great fear of offending God & incurring his wrath, or casting our selves headlong into hell, as the Heathen women were careful and constant in defending their honor, we would resolve never to drink any wine, rather than to incurie the danger of drunkenness.

15 Some will reply, that albeit they drink much, yet they do never so far exceed, as to overcome their senses. But let them remember the woe that Isaiah denounceth, not only against those that drink away their senses, but also against such as be strong to swallow strong drink. S. Peter among our sins committed in the time of our ignorance, for which he wisheth us to be sorry, & hereafter to beware, noteth not only drunkenness, but also all vnneedfull drinking. Wherein both Isaiah and S. Peter do show, that where S. Paul hath pronounced, that dronkards shall not inherit the kingdom of heaven▪ under the name of drunkenness, he comprehendeth all unnecessary drinkings. And in the same sense doeth Solomon warn us to shun the company not only of dronkardes, but of all swillers in of wine and strong drink.

16 Why, say some, Is it not lawful for one to drink to another? Truly if men were so obliuious, as sitting at the table and being thirsty, they could not remember to drink, it were a deed of charity & courtesy, by drinking to them to remember them to drink: but when they remember to drink before they thirst, it is no great alms to drink to them. True, but it is a testimony of good will. Neither are we so severe or rigorous, as that we will simply condemn the custom and use thereof: only we would enforce this condition, that they should abide within the bounds of amity and sobriety, and not under the pretence of a testimony of good will, to press men to drink more than they need, neither to force them to that which they falsely term, doing of reason. For is there any reason that a man should drink before he thirst, or when he cannot brook it without his hurt? Is it a reasonable request, to urge another to drink as much as thyself? No, no more than to urge him to eat as much as thyself: or, having less feet, to wear as great shoes as thyself: or, to put as much wine in a little vessel as thou canst into a great. Others are not ashamed to say, It is the custom of the Country: but do they think, that that will be a sufficient excuse in the sight of God? A custom repugnant to good manners, is no custom, but a corruption and a vice that is to be rejected. Because the Heathen in old time did not account simple fornication between two unmarried persons a sin, is it not therefore a sin worthy death and everlasting damnation? God will not judge men after the custom of the world and man's opinion, but according to his word.

17 Some will reply, that God created wine to rejoice man's heart: but with Solomon's mother we will answer, that it must be given to those that faint in sorrow, whose hearts are in bitterness, not to those that are already unreasonable, fat and merry. It must (saith a certain Heathen man) be used soberly as a medicine. It must be so used, as out of the sweetness of the lycour we may take occasion to praise God for his goodness, not to offend him by abusing it. To be short, this use of wine to rejoice the heart, extendeth not to a brutish joy, to convert a man into an ape, an hog, or a lyon, as is aforesaid, but to a joy that strengtheneth both heart and body, preparing and disposing every man to employ himself in his vocation.

18 Finally, such as to excuse themselves do pretend the examples of Noah and Lot, do cover themselves with a wet sack. The one was drunk once, the other twice, both were drunk, but no drunkards. Neither is their example set down for us to follow, no more than David's adultery, & the infirmity of S. Peter, who denied Christ, but rather that we should take heed thereof. As when we see a man fall, we will not fall as he doeth, but look better to our seat, or else turn out of the way, least we should fall as he did. Their example is but a representation of man's frailty, that we may thereof gather this instruction. If men endued with such holiness and virtue did fall, what shall we do, even we who live among dronkards, to which sin both of our selves we are inclined, & by others forced, unless we stand well upon our gard, and do constantly resist the allurements and temptations thereof? And therefore let us well consider the cursed fruits of the drunkenness as well of Noah, who with his own mouth cursed his own son Chain, & all his posterity, as of Lot, who committed incest with his two daughters, to the end, that such as excuse themselves by their example, may expect God's like judgments against them. To conclude, let us always think upon this saying of Heraclitus, That soul is best that is driest, and least wet in wine.

Of Fornication and other whoredom. Chap. 17

THe other kind of lust whereof we are now to entreat, is Fornication. The holy Scriptures noting man's monstrous corruption to be worse than beasts in this respect, propoundeth such abhominable kinds thereof, that chaste ears do even abhor to hear them named. They be sins against nature, as in deed they be called, and therefore shall be judged by all such as deny not nature, common to man. As God also in his law hath commanded to root out such people, so his horrible vengeance executed against Sodom and Gomorrhah, shall take from such monsters all excuse in the day of judgment. Neither shall they whom God hath raised to authority and power, if they be slack to punish such abomination, escape God's vengeance, as he well declared in the person of Philip king of Macedon, who for dissembling the manifold complaints of Pausanias, for the injury to him done by Attalus in such abomination, finally in his full and nuptial triumph, marching between two Alexanders, the one his son, the other his son in law, lost his life by the hands of the same Pausanias, whom God made the executioner of his judgment, to punish the kings slackness. It shall not need likewise to stand upon marriages within the degrees prohibited by the Lord: for to the express prohibition of them, there is also added a commandment to root out such people. Neither may we reply, that it is a precept of the Old Testament. For in this respect the laws of Heathen Emperors do concur with the law of Moses. And seeing that God hath pronounced, that for such iniquity the unbelievers have ben punished and driven out of their countries, it appeareth that it is the fundamental law of nature, which no man may deny. The Apostle likewise so sharply reproving the incestuous Corinthian, whō he commandeth to be delivered to Satan, doth sufficiently show, that this law is perpetual. And in deed, it is so rooted in man's heart, that when the Emperor Claudius would have married his niece, his brothers daughter, he durst not do it until, as it were even by force, he had wrested a decree from the Senate of Rome, whereby it was decreed that such a marriage should be lawful, yet durst not any after him and his example practice this wicked toleration, but only one of his freed men, who did it to please his Lord. The Emperor Nerua freed the Senate from this reproach, by abolishing this their permission by an express prohibition, wherein he decreed that no man should marry his brothers daughter. Leauing therefore these unnatural abominations, we will entreat only of two kinds of fornication, too common even among Christians, yet most pernicious and damnable.

2 The first is adultery, wherein we understand the sin committed by those of whom either one or both are else where tied in marriage. True it is, that some even in our days, namely, that miserable Italian Apostate, Bernardine Ochin, hath maintained, that a married man may without adultery marry more wives, especially relying upon the examples of Abraham, Jacob, David, and other holy personages of the old Testament. But we are to note, first that some learned men of our time are of opinion, that God in his law doth expressly forbid man to have sundry wives at once. And to that sense do they expound this place usually translated, Thou shalt not take a wife with her sister during her life: which they translate thus, Thou shalt not take a wife adjoining her to another, and this their translation they confirm with strong and sound reasons. Wherof it must follow, that such as have taken sundry wives together, have transgressed the express law of God. And albeit this corruption was not in those days (as it should seem) expressly reproved in such as were given thereunto, but rather by the Lord tolerated and suffered upon some reasons, yet is it without doubt formally repugnant to the institution of marriage. And indeed God saith, It is not good that man should be alone, let us make him a helper. Here he neither speaketh of sundry helpers, but of one only, neither created he for Adam sundry wives, but only one. And Jesus Christ expressing the meaning of Moses, saith. And two shall be one flesh. Thus he speaketh of two, not of four or sieve in one flesh. And for this cause albeit Idolatry be a more grievous sin then Adultery, yet doth Adultery only dissolve marriage and ministereth just cause of diuource, because the party becometh a member and is made one body with her, to whom he is adjoined by carnal copulation: and in that he cannot be a member of both be breaketh the first bond. Whereof it necessarily ensueth that the married man companying, with a maid or a wife, and so becoming a member of her and one body breaketh his bond with the first, and consequently is an Adulterer. And this is it which Jesus Christ expressly confirmeth, saying Who so putteth away his wife, except for whoredom, and marrieth another, committeth adultery. Here he evidently declareth that so long as the first bond remaineth in force, even so long as he hath put her away without cause, so long can he take no other wife, unless he commit Adultery.

3 It also seemeth that Saint Paul ordaining that a Bishop should be the husband but of one wife, did in his time tolerate this corruption in others, who having already two wives, embracing the Gospel did convert to Christian religion. Yet in that he forbiddeth every such, notwithstanding whatsoever excellency in gifts, not to be called to any public office in the Church, he thereby sufficiently declareth it to be a corruption and spot of reproach: And that surely he would never have suffered any professor of Christianity to have taken two wives. As also he plainly showeth his intent where he saith: To avoid fornication let every man have his own wife and every wife her husband. Thereto adding, The husband hath no power of his own body, but the wife, and thereby evidently declaring, that if the husband taketh another wife, and accompanieth with her, he doth injury to his first, in that without her consent, he taketh upon him to dispose of that which is in her power, and seperateth himself from her, to become one with her whom he then taketh. Is not this therefore directly repugnant to the prohibition of Saint Paul, who willeth that one should not defraud another? Hereto he addeth, For he that is married careth for things of the world, how he may please his wife and is divided. He saith not, how he may please his wives. But besides, how should he be divided, if he had many? Albeit therefore that God in old time did bear with this corruption of having many wives, yet doth it not follow that it was lawful: But we must so resolve herein, as Jesus Christ speaketh of the book of divorce. Moses (saith he) suffered it because of the hardness of your harts, but it was not so from the beginning. Let us therefore, with the Emperor Justinian, conclude that it never was, nor never shall be lawful to take and have two wives at once. In correspondence whereof if the married wife companieth with another, albeit unmarried, yet she committeth adultery: as also the man if he take another beside his wife, albeit a single woman, and holdeth her as his concubine, or taketh her to wife, or howsoever else, yet doth he likewise commit adultery. And indeed it were no equity, saith Saint Augustine, that men should require of their wives that faith which themselves will not perform. And thereupon in many other places he upholdeth that it is adultery, if a man, by any means whatsoever, breaketh that faith of marriage whereto he is adjoined.

4 This point thus resolved. Let everyone, man and woman, that is tied by marriage, abhor all carnal conjunction with any other then her to whom he is so tied by marriage. For it is adultery and by God's law forbidden, where he saith. Thou shalt not commit adultery. And albeit this restraint made by the living God, might sufficiently move our consciences to beware: yet knowing the hardness of many men's harts, as also to take from them all excuse, he commandeth adulterers whether man or woman, to be put to death. And thereupon the Jews conventing before Jesus Christ a woman taken in adultery, acknowledged that Moses commanded to stone such offenders: as also we see that Susanna charged with the like offense, was condemned to die. Which is more. God from time to time hath evermore even among the heathen & unbelievers, declared that the committing of adultery deserved death. And indeed when Abimelech king of Gerar had taken Sara Abraham's wife, to have enjoyed her, God presently closed the wombs of all the womē of his house that they should not conceive: and appearing to himself, in express words told, him saying. Abimelech, thou shalt die, because of the woman whom thou hast taken, for she hath an husband. Likewise his successor Abimelech, also king of the Philistines at Gerar, knowing that Rebecca was Isaac's wife, decreed death to any that should touch her. Which is more, this sentence of death, even by God's decree took hold likewise of her that was only handfast: for having consented to this iniquity, the law commandeth that both should be put to death. And thereupon Judah the Patriarcke seeing that Tamar his daughter in law (for he had promised her in marriage to his son Sella) had played the harlot, he presently condemned her to death, even to the fire, saying, Let her be burned.

5 Likewise adultery, even among the heathen, was always accounted abhominable. Plato esteemed it to be a great wickedness, worthy reproach: And Aristotle saith: Let the man or woman that accompanieth with any other then his moytie be esteemed among the basest and most infamous things that are. And in that respect Abimelech said to Isaac. One of the people had almost lain by thy wife, so shouldest thou have brought sin upon us. And by Abraham's speeches it seemeth they accounted adultery to be more grievous then manslaughter: for this was the excuse that Abraham made to Abimelech. I thought surely, the fear of God is not in this place, and they will slay me for my wives sake. Hardly shall we find any people or nation but hath decreed some notable punishment against adultery. The Egyptians did slit the woman's nose, and inflicted a thousand stripes upon the man, even almost to the death. Zaleucus the Locrian law giver ordained that both the adulterers eyes should be pulled out, and because the law should not be in vain, when his own son was taken in that fault, he caused to pull out two eyes, one from his son, and another from himself. The Germans in old time caused the adulteress to be brought naked before her parents, where they cut off her hair, and then leading her through all the chief streets, her husband did scourge her with rods. The Goths, albeit a barbarous nation, did accompt adultery worthy of death: as also did the Athenians in old time: as we may certainly gather by a certain Oration of Licias, wherein he entreateth of the death of Eratostenes who suffered for adultery. The famous laws of the twelve tables decreed death against the adulterers: as did also among the Romaines the law Julia, established not by Julius Caesar as some suppose, but by his successor Augustus. To be short: Saletus of Crotone published a law whereby such as committed adultery should be burned.

6 By the Ciuil laws, he that did but solicit a woman to alure her to adultery, albeit it came not to execution, was punished. Likewise notwithstanding the great licentiousness among soldiers in the wars: yet if a soldier chanced to be convict of Adultery, he was disgraded from bearing of arms, & sent home with shame. And because this injury, if it be done against a man's host or hostesse, is the more detestable, the Emperor Aurelian finding a soldier, that had defiled his hostesse, he caused his legs to be fastened to two bows, forcibly strained down: which being let go, rent the soldier in pieces. Thus by the premises we perceive that Adultery evermore and among all nations, even among the heathen and unbelievers, hath been in such detestation, that as all men judge it worthy of rigorous and exemplary punishment, so the most part, concurring with God's law, agreed that such as committed it, should be put to death: But now the remissenes and slackenes of Christians hath bred such an excess in this iniquity, that in many provinces it is the greatest praise that can be given to Gentlemen and Ladies, to say they have been true observers of plighted saith in marriage, which is noted to be a rare virtue. Th • heathen in this point were more religious & holy, for in many years there was not a known adulterer among the Lacedemonians. Yea and Plutarch writeth that among the wives and maidens of Ciana it was never known that there chanced either adultery or deslouring of any maid, in the space of seven years. And albeit among the heathen simple fornication was accounted no sin, yet when there was one brought to great Alexander, not a maiden as he hoped, but a married wife, he sent her away again untouched. But where shall we find the like temperance and resolution against adultery among Christians? Yet are the words of Jesus Christ, where he saith, Amend your lives, directed unto us.

7 That we may therefore Amend, let us remember first the sentence of death pronounced by the Lord against adulterers, as is afore shown. Let us, I say remember that they which commit this iniquity do deserve to be delivered to the executioner, & consequently to shameful death. And albeit the mortal judges do not execute this commandment of God, yet let not adulterers think that they shall escape God's hand, whose power extendeth far enough diversely to punish them even in this world, but chiefly in the world to come. The Levites concubine that had played the harlot incurred horrible punishment, in that the inhabitants of Gabaa had so far oppressed her with their abomination, that she died suddenly. Jeremiah noteth God's horrible judgment against Zedekiah and Ahab, adulterers and false Prophets, saying, All they of the Capti • i • ie of Judah that are in. Babel shall take up this curse against them and say, the Lord make thee like Zedechia and like Ahab whom the King of Babel burnt in the fire, because they have committed villainy in Israel, and have committed adultery with their neighbors wives, and have spoken lying words in my name. Into how many horrible Idolatries did Solomon fall, when transgressing God's commandment, he was not content with one wife, but took almost as many Concubines as there be days in the year, besides seven hundred wives that he had married? His example teacheth us how fair man doth exceed, when he forsaketh the law of God. Besides that the history noteth, that his wives alienated his heart & set it upon strange God's, and that for his transgression, God rent from him the ten Tribes in the days of his Son and successor Roboam. What caused David by the sword of the Ammonites to slay his faithful servant Uriah, but the adultery committed with his wise? God was blasphemed, and against him was this sentence pronounced, That the sword should never depart from his house.

8 God also sometime suffereth that he which defileth another man's wife, receiveth the like measure in his own. Whē David had committed adultery with Uriah wife, his son Absalom publicly defiled his own Concubines, as God had foretold him. And this is it that Job noteth, saying. If my heart have been deceived by a womā, or if I have laid wait at the door of my neighbor: Let my wife grind to another man, and let other men bow down upon her. For this is a wickedness and iniquity to be condemned. Among the three young men that had laid their sentences under the kings pillow, he that had written that woman is strong, among other his reasons addeth this: Many have perished, and have erred and sinned for woman. Denis the king or rather the tyrant of Siracusa, understanding that his son had committed adultery, wrathfully reproving him, demanded whether he had known the like offense in him: Wherto his son answered that his father was not borne a Kings son as he was, but his father replied saying. Neither shalt thou, if thou continuest this wicked life, leave a son to inherit this kingdom. Herein he shown a virtuous life, and used a wise speech for a heathen king. And as Erasmus noteth, this tyrant thought his son worthy to be disenherited for adultery, which in our days the greatest do make but a sport and pastime. Yet Solomon goeth farther and saith, that if a man touch another man's wife, it will be his destruction & will bring upon him God's horrible & inevitable judgments. Can a man (saith he) take fire in his bosom, and his clothes not be burnt? Or can a man go upon coles and his feet not be hurt? So he that goeth into his neighbors wife shall not be innocent, whosoever toucheth her. A thief that stealeth to satisfy his hunger, is not utterly despised, but if he be sound, he shall restore seven fold: He shall give all that he hath: but he that committeth adultery with a woman, he is destitute of understanding: He that doth it destroyeth his own soul: He shall find a wound and dishonor, and his reproach shall never be put away. For Ielouzie is the rage of a husband, who will not spare the adulterer in the day of vengeance. He cannot bear the sight of any ransom, neither will he consent though thou augment the gifts. And in another place. The lips of a strange woman drop as a honey-comb, and her mouth is more soft then oil: But the end of her is bitter as woormewoode, and sharp as a two edged sword. Her feet go down to death, and her steppes take hold on hell. Keep thy way far from her, and come not near the door of her house. Least thou give thine honor to others, and thy years to the cruel. Least a stranger should be filled with thy strength, and thy labors be in the house of a stranger: And thou mourn at thine end when thou hast consumed thy flesh and thy body: and say: how have I hated instruction, and my heart despised correction? Again speaking of him that suffered himself to be overcome by the entisementes of a wanton woman, he saith: He straight ways followeth her as an Ox that goeth to the slaughter, and as a fool to the stocks for correction. Untill a darte strike through his liver. As the birde hasteth to the snare, not knowing that she is in danger.

9 Notwithstanding all adulterers are not exemplarily punished in this life, yet doth it not follow that either they have not so deserved, or that God's threatenings are in vain: for he is righteous and true. And albeit in their harts they be not touched with the apprehension of such mishaps and calamities as are incident to adulterers, even in this life: Yet at the least, let the horrible sentence of death and everlasting dammation pronounced against them by the holy Ghost, cause them to resolve to leave it. Adulterers saith S. Paul, shall not inherit the kingdom of God. Again, Marriage is honorable among all men, and the bed undefiled: but whore-mongers and adulterers God will judge. Neither may we think to escape the hand of almighty God, the judge of the world, who seeth the hidden things. For as Solomon speaking of adulterers, doth say, The ways of man are before the eyes of the Lord, and he pondereth all his paths. His own iniquities shall take the wicked himself and he shall be holden with the cords of his own sin. Again, I will come near, saith the Lord, to judge you: and I will be a swift witness against sorcerers and adulterers. And this is evidently confirmed in that in old time he ordained that the woman suspected of adultery should drink a certain water, delivered to her by the high priest, upon condition that having committed adultery, if she denied it, her belly might burst and so she might perish.

10 Let us therefore abhor this abomination, and shun all occasions that might move us thereunto. God in old time ordained that if two men strove together, and that one of their wives should take the other by his preuities, her hand should be cut off, without favor, albeit she did it simply to save and deliver her husband: What shall be then done in such villanous coniunctions proceeding from lustful hearts bent to adultery? Because the Jews ware no breeches, God commanded them to use Laces at the four corners of their garments, least by any occasion, either mistaking or otherwise, that might be seen, which by the example of our first fathers and nature it self, we are taught to hide. Which is more. God among the Jews so biddeth the woman to wear the man's garment, or the man the woman's? whereto the law addeth. Who so doeth it, is an abomination to the Lord. Why? Will some say: Is that such a fault? No, but he teacheth that we must prevent all danger of falling, as also that the woman thereby enboulden not her self to forget all modesty, neither the man to enure himself in effeminate wantonness, unworthy his nature. To be short, he teacheth that the form of modest attire, each one in his kind and calling, is a good warrant for chastity. Manie heathen have shown themselves very virtuous and careful to shun all alurementes and occasions that might induce them to this iniquity. We read that Great Alexander, having overcome Darius, would not see his wife who was very fair, least he might have been allured to lust after her. When Cain's Gracchus was governor of Sardynia, he prohibited all access of women to his house, except of such as came to crave justice. And Hieron of Sicill condemned the Poet Epicharmus in a great fine because in the presence of his wife, he had used dishonest speeches. And indeed as Saint Paul saith, Evil words corrupt good manners.

11 To conclude let us consider, and in our hearts write the answer of Geradatas the Lacedaemonian to him that asked what punishment Licurgus had decreed against adulterers. None, saith he, for we have none such among us. But if there should, saith the other? The Lacedaemonian answered, he should satisfy with such an Ox as stretching his neck over this hill (pointing to a high hill) might drink of the river that runneth at the foot of the same: heereto when the other replied that it was not possible to find any such Ox, neither is it possible (saith the Lacedaemonian) to find any adulterer among us who have banished from among us all riches, pleasures and excess in apparel: And contrariwise do especially commend modesty, temperaunce, and due obedience to the Magistrate. If God's authority move us not to shun adultery and to detest it, likewise to avoid all occasions and alurements to that iniquity, we surely do deserve to be sent to the school of that heathen Lacedaemonian, there to learn to flee from everything that may minister occasion to offend God, namely to commit adultery: Otherwise the Lacedemonians with whom there was found no adultery, so long as they kept the laws to them given by a mortal man, shall be judges against the Christians, among whom through their contempt of God's holy ordinances we daily see so many adulterers.

12 And thus much we may add, that man committing adultery sinneth more grievously then woman, in that it is his parte to surmount her in virtue, and by his good example to direct her: as also her sin is the greatest by reason of the confusion and supposition of children and thereby transferring lands and goods to those that have no right therein. But in as much as in eitheir of them there is breach of faith and covenant with God, as Solomon saith: their sin is equal and they shall be equally punished in the day of judgment.

13 As concerning the other kind of fornication committed between free persons, such I mean as neither the one or the other are knit by marriage. True it is that the heathen never made any great accompt thereof. But they be neither our lawgiuers, nor our judges: but only our living God, who forbidding adultery, doth also forbid all carnal copulation that is not in marriage. Let every man, saith Saint Paul, possess his own vessel in holiness and honor, and not in the lusts and concupiscence, as the Gentiles which knew not God. The Apostles likewise knowing this corruption of the Gentiles expressly condemned the same among Christians: and that doth sufficiently appear in that writing to the faithful that were converted and lived among the Gentiles, they expressly commanded them to beware of fornication. And as for such profane Christians and skorners, as dare avouch that it is not prohibited in the old testament, but in the new only they offer great injury to God's holiness. And indeed the only reason why, as Saint Paul teacheth, God ordained marriage, namely to avoid fornication, doth sufficiently prove that marriage being ordained even from the beginning of the world, all carnal conjunction among those that then also were unmarried was had in detestation. And that is it which the Apostle to the Hebrews noteth, when having said, That marriage is honorable among all men and the bed undefiled, he addeth, but whoremongers & adulterers God will judge. For in that manner opposing whoredom against marriage, he plainly declareth that Almighty God by instituting marriage did intend to curse all other carnal copulation committed out of marriage. And hath he not by the mouth of Moses expressly said. There shall be no whore of the daughters of Israel, neither shall there be a whore keeper of the sons of Israel? Likewise to declare how greatly he doth detest it, he forbiddeth the bringing of the hire of a whore, for any vow into his house.

14 But we shall not need long to insist upon a matter so evident & certain. Truly the sons of Jacob committed a wicked and detestable offense, when they used circumcision as a cloke or pretence to murder the enhabitants of Shechem for their sisters sake, whō the kings son had destoured: Yet in that murder doth God evidently show what estimation he maketh of chastity, when he doth so horribly punish the fornication of Shechem with the death of himself, his father and all his people. But especially when Saint Paul admonishing us to beware of fornication, propoundeth the examples of God's judgment executed against the Jews, of whō for their fornication God in one day slew three and twenty thousand, he doth plainly teach us by the representation of this example taken out of the old testament, that God even from the beginning hath evermore condemned and most terribly punished whoredom. And in as much as Jesus Christ came not to enforce the law, but to declare the true sense and use thereof, every place of the new testament that condemneth whoredom, is a witness that God hath forbidden the same ever since the time of Moses.

15 Much rather are we Christians to abhor it, even we that have received at God's hand far greater benefits then the Jews, and are more plainly, evidently, and at large instructed in the will of God, as concerning the preserving of our bodies and souls in all pureness and chastity. This is the will of God, saith Saint Paul, even your sanctification and that ye should abstain from fornication. Again, Mortify your members which are on the earth, fornication, uncleanness, inordinate affection, and evil concupiscence. In another place he proceedeth farther, saying. But fornication and all uncleanness, let it not be once named among you, as it becometh Saints. If these admonitious do not sufficiently penetrate our consciences, to resolve us to Amend our lives and to fly from whoredom: the rather to abhor it, let us note what punishments God inflicted upon fornicators and adulterers. We have already touched the example of his horrible judgment in killing 23000. Jews in one day for whoredom, which Saint Paul propoundeth to divert us from the like offense for fear of the like punishment: But especially we are to fear the sentence of death and everlasting damnation pronounced by the Sovereign judge against whoremongers. Whoremongers, saith Saint Paul, shall not inherit the kingdom of God. What shall then become of them? The Apostle answereth that God shall condemn them. And because the world hath never been free from scorners, who apprehending no part of God's judgments have endeavored likewise to divert others from fear thereof. Saint Paul having urged the consciences of the Ephesians in saying. Ye know that no whoremonger, no unclean person hath any inheritance in the kingdom of Christ and of God, he addeth, Let no man deceive you with vain words: for for such things cometh the wrath of God upon the children of disobedience. And this word Commeth he doth use, as if he had even pointed unto it, and shown it discending out of heaven. Saint John describeth unto us this wrath and condemnation in a fearful manner, saying, The portion of the whoremongers shall be in the lake which burneth with fire and brimstone, which is the second death. And to the ende to make them the more sensibly to feel that God hath rejected them Saint Paul commandeth that they should be excommunicated, and that we should forbear to converse with them, unless to the end to bring them to repentance.

16 To conclude, let us note the lively & pregnant reasons that Saint Paul propoundeth to make us to abhor whoredom. Know you not saith he that your bodies are the members of Christ? Shall I then take the members of Christ & make them the members of an harlot? First let us remember that our spiritual union with Christ concerneth not the soul only, but also the body, For we are members of his flesh and his bones. Otherwise we should have but a weak hope of the resurrection, if the conjunction implied not the whole person cōposed both of the body and soul. And this our conjunction with him is such that we are all one with him, as being members of his body, & taking life from the same spirit, as he also saith. He that is united and conjoined to the Lord, is one self spirit. But what of all this? Even the same that S. Paul saith, He that committeth fornication taketh a member from the body of Christ, & maketh it a member of a harlot. And indeed as he addeth, He that coupleth himself with a harlot is one body, as it is written. Two shall be one flesh. It must therefore of necessity follow either that Christ must together with the member of his body, be taken and united to the harlot (which even to imagine is most horrible) or else the member must be plucked from the body of Christ, when it is coupled and united unto the harlot, which also is detestable, as he showeth, saying God forbid.

17. His second reason is this. Every sin that man cōmiteth is without the body: but he that committeth whoredom sinneth against his own body. Which some do note, as if whoredom did therein print some greater blemish of villainy and infamy then any other sin. As also S. Paul, speaking of sin against nature, saith. They have defiled their own bodies between themselves. Otherwise, that he sinneth against his own body, in that he & the whore with whom he sinneth, are one body. Besides, that being an excellent member of the body of Christ, he sinneth deeply against his body in pulling it off from the body of Christ and making it a member of a villanous whore, and thereby becoming one body with her,

18 Saint Paul's third argument is this. Our bodies are the temples of the holy Ghost. But the holy Ghost cannot abide in any unclean or polluted place: We do therefore by whoredom drive away the holy ghost & make our selves an habitatiō for the unclean spirit, which is the Devil. To conclude, he saith, we are no longer our own, & why? Because God hath bought us with a price. In that he delivered his son Jesus Christ to the death for us. And therefore, as he addeth, we are to glorify God in our bodies & in our spirits, which are his, & not to commit such villanous sacrilege as forsaking God to give to a whore that which is not our own, but God's.

19 What are we then to do? Even to the end to amend our lives according as Jesus Christ admonisheth & commandeth us, we are to put in practice the same whereto Saint Paul exhorteth us: saying: Fly fornication, thereby declaring that it is our duty so to abhor it, that in lieu of seeking after it we fly from it, as frō a most pernicious, damnable and accursed pestilence, and to the same purpose let us remember the saying of Saint Jerome. Oh how sharp is the fruit of whoredom? It is more bitter then Gaule, and more cruel then the sword: and diligently let us meditate upon the saying of another Doctor: When whoredom hath once taken hold of a man's understanding, she will hardly suffer him to think of any goodness. For the desires of man (are as it were) glued together. Of the suggestion of the flesh cometh imagination: of imagination, conceit: of conceit affection: of affection, delectation: of delectation, consent: of consent, action: of action, custom: of custom, despair: of despair, excuse: of excuse, boasting: and of boasting of sin, condemnation. If therefore through the infirmity of our flesh we feel in our selves the first steppes to this corruption, let us either break off, or prevent the rest that follow, least we ascend to the highest, from whence the fall is no less then certain and horrible damnation.

Of Dances. Chap. 18.

ANd hereto will we yet add two kinds of pleasure or voluptuousness. Dancing and plays. And we will begin with dancing, as with that which many times ministereth occasion of who • dome before spoken of. As it is not meet to condemn all recreation and pastime, so is it no reason to alow dancing, in manner as it is now used among Christians, to our great shame and confusiō, where men and women, young men and maids, all mixed together, do dance with many gestures of wantonness, vanity and slippery behavior, whether to the noise of instruments or of songs for the most part dishonest, and seeming only as bellows to kindle fornication & to minister pleasure & delight. First such dances have always been either effects, or fruits or dependencies of great wickedness, as Idolatry, drunkenness & fornication: And used among such as never were led, or restrained by the fear of God. Among the heathen such feasts as implied most villainy, lewdness and dishonesty as those that were dedicated to Bacchus, Pan, and such like, were usually celebrated for the most part with dancing. Yea even the Jews when they had erected the golden Calse and sacrificed thereto, sat down to eat and drink, and rise up to play, which most interpreters do refer to dancing. As also Moses noteth that coming down the mountain, he heard the noise of singing and piping. The like is also usual in the Church of Rome, in their cons • aries, dedications and holy days, wherein they apply themselves to dancing. Great feasts likewise and belly cheer are for the most parte accompanied with this vanity of dancing, whereof is grown this proverb After the paunche came the dance. And indeed dancing is seldom used in the morninges, or whiles men be fasting. After the Amalekites had sacked Siceleg, and had been merry in eating and drinking, David sound them dancing. And Basel reproving the dances used in his time, layeth the blame upon wine. If dances therefore usually be the fruits of Idolatry and drunkenness, who dare aduow the fruit of such trees to be good.

2 Well, let us now consider of the dance it self. The caperings, iumpes, gambolds, turnings, windings, courtesies, paces, first forward, then backward, wheeling about, stamping upon the ground, with other like toys, follies & vanities, what else do they represent, but the gestures rather of a frantic or mad-man, then of a sober person? Their skips and wanton friskes do better beseem Kids or Gotes, as by the term of capraying themselves do confess: or rather Apes as a certain heathen Poet hath noted, saying: Jupiter being offended with a people that gave themselves too much to dancing, transformed them into Apes. Whereby he declareth unto us that such as follow dancing are unworthy to be reckoned among men, but rather deserve to be transformed into Apes. Also that the heathen and their God's were of the same opinion. But albeit we leave them the name of men, yet are we to esteem them but as drunken and mad men, considering their countenaunces and gestures quite altered from the shape of sober and wisemen. And among the Romaines it was an approved sentence that none should dance but such as were either mad or drunk. Besides if from a far off we should see some company dancing and leaping, and hear no noise of Music or singing, we should verily take them to be mad-drunken, or distraught of their wits.

3 And as for such as being given to dancing cannot broke to be thought drunk or besides their wits, yet must they at the least confess that most of them are led by some pleasures of the flesh, which will engender filthy and cursed concupiscence, which likewise would induce them to fornication, were it not that God by his power, and in mercy doth mightily restrain them. In this respect hath a heathen man termed dances the instruments of fornication: Others, the Devils baudery, as we shall hereafter perceive. Is it not therefore the shameless impudency and invention of the Devil, even among Christians to admit of the erection of public schools, to teach dancing, that is to say, to transform youth into Apes, drunkerds or mad men, and to give precepts how to entice men's harts to lust and fornication? The time was when a heathen Emperor banished a heathē Poet, for writing a little book of the Art of love: Yet can we Christians alow of schools wherein to teach the practice, alurements, and occasions to draw, or be drawn into fornication. But it were rather to be wished that these dancers, men or women would carefully apply themselves in the school of the holy Ghost, which is the heavenly doctrine, to study how to forget dancing, in such manner that neither it, neither any such folly, vanity or wantonness might henceforth be remembered among Christians.

4 Now let us see what is taught in this school for the rejecting, condemning, & utter abolishing of such dances as we speak of, together with the memorial of the same. First, S. Peter saith. It is sufficient for us that we have spent the time past of the life, after the lusts of the Gentiles, walking in wantonness, lusts, drunkenness, gluttony, drinkings and in abhommable Idolatries. True it is that in express words he saith not Dance not: but let the proctors for dances answer what he meaneth by wantonness conjoined to lusts, drunkenness & Idolatry: Is it not anything that is repugnant to the modesty, sobriety, & chastity, required in the children of God? And consequently all these sports, toys, sollies, gamboulds, & other vanities used in dances? And doth not experience teach that drunkenness is usually accompanied with such insolency, and profane & vain songs? And fornication with such villanous speeches & songs, toyings, gestures, & other lascivious fashions practiced in dances? what else are dances therefore but the insolencies, fruits, paths and in a manner inseperable companions both to whoredom & drunkenness? And consequently who seeth not that dances and all dependencies thereof are by the spirit of God prohibited in that it doth forbid all wantonness, fornication and drunkenness.

5 If we should add that dances are signified in the word gluttony, our dancers cannot well alow thereof. Yet doth the word which the Apostle useth, sometime signify feasts and meetings to be merry in wantonness and dissolute gestures, and sometime the dances that usually do accompany such feasts. Which is more, the God whom the heathen termed the God of good cheer, riot, and dances, was called by the name of Comus, from whence the Grecians, as they well know that understand the tongue, have derived a verb that signifieth, to dance. Must we not then confess that by this word whereby we have signified, gluttony, the holy Ghost forbiddeth dancing, meetings for belly cheer, and all dissolutions? S. Paul writing to the Ephesians, prohibiteth all communication in the unfruitful works of darkness, & to the Romans he exhorteth us to cast thē off, and to put on the garments of light. Who therefore dare place dancing else where then among the works of darkness, rather then of light, especially considering this title Unfruitfull, which the Apostle joineth with the works of darkness? For the least that we can say of dances, is to cal thē unfruitful, considering they also are in many sorts hurtful as hereafter we will declare.

6 The same Apostle in another place propoundeth two sorts of works or fruits, viz. Of the flesh & of the spirit, but since we cannot without great impudency place these dances among the fruits of the spirit, we must in reason acknowledge them to be the works of the flesh. And indeed in dances we find the same pollution & insolency y ^e S. Paul expressly mentioneth among the works of the flesh: but not that temperance which he termeth the fruit of the spirit. John saith. Love not the world, neither the things that are in the world, and for example which they be, he nameth, Lust of the flesh, lust of the eyes, & pride of life. Is not all this found in dances? No doubt thē, they be of the world & not of God. And so consequently as he addeth: Who so loveth them, the love of the father is not in him. If in a picture we see some eating & drinking, some dancing & so forth, will we term this a picture of the children of God, & not rather a representation of the world? Again to what end is dancing, but to delight the world & the flesh? As the affections of the flesh be enemies to god, so he that loveth the world maketh himself an enemy to God. It therefore plainly appeareth in this prohibition of Saint John, that we should not love the world, dancing is forbidden, and applying our selves thereto we must needs fall at enmity with God.

7 Saint Paul willeth us to abstain from all foolish & vain speeches, as things not beseeming the Saints. And Jesus Christ saith, that in the day of judgment we shall give accompt of every Idle word. If the holy Ghost condemneth all taunts, quippes, pleasant and idle talk, that tend only to delight the company, and consequently beseem Apes and jesters, but are not any way convenient among Christians and the children of God, surely the sollies, mirth & vanity of dances, are without comparison more unseemly among the Saints, and rather to be condemned. The Apostle representing unto us the time that we have lost during our ignorance, whiles we yet served the Devil, the world, and the flesh exhorteth us to redeem it. And how? In forsaking the pleasures of our flesh for the price of the purchase. But do we obey his admonition, when we loose the whole day, yea and spend the night in dancing, making our selves besides weary, and unfit for our vocation in the morning.

8 The holy Scripture in many places exhorteth us to be sober, modest, steadfast in all parts of our life, to have our loins girt up: that is, not to suffer the affections of our souls to cleave to the ground in the desires and vanities thereof: to have our conversation in heaven: to watch: to mortify our members: to crucify our flesh: and the lusts thereof: to tame and subdue our bodies: to go rather to the house of mourning then of mirth: that is to say, to seek means to quench our pleasures & vanities by the representation of death: to deny our selves: to bear our cross: to weep when the world rejoiceth: To be short, to employ our selves in our vocation in fear & trembling. But such as use dancing, do little think upon these rules and duties of God's children. The only remembrance of these exhortations and admoni • ions might suffice, were they not desperate, to make them renounce such vanity, insolenc • e, & lightness, yea even to abhor and detest them. If when they were in the ch • efe of their dance, God should send some extraordinary thunder or earthquake, they would straight leave off: Yea if the same should long continue, with other tokens from heaven, then would all this mirth and vain dancing be converted into sorrow and grief for their dancing, and so their consciences would testify that dances are repugnant to that disposition that should be in us to watch for the coming of the Lord.

9 Now to proceed to another consideration. By three principal points we may judge whether our deeds and works be good. First, whether they concur with our vocation: Secondly, whether they edify our neighbors: Lastly, whether they tend to the glory of God. As concerning our vocation, it consisteth in this: That we being freed from sin do she from it, and shun all apparance of evil. As touching edification, the same resteth in this, that our conversation be such as may beseem the profession of the Gospel, that others may be induced to embrace & follow the same. And for the glory of God, Saint Paul saith. Whether we eat or drink, or whatsoever we do, let all be done to the honor and glory of God. Now we refer our eating and drinking to the glory of God, when we use the same in soberness and thanksgiving, that we may every of us be the better disposed to serve God in our vocations. The like is in our sleep, and all other the recreations of our bodies or minds. But is not dancing directly repugnant to our vocation, because that where we should shun sin and all apparance of evil, with all occasions and allurements thereto, it ministereth nothing but apparance and enticement to the same? Likewise, for the edification of our neighbors. This folly and vanity is to no other use, but to be an offense unto them, in that thereby the dancers seem to infer, that the Gospel therein concurreth with the world and the flesh, considering that we that profess the Gospel, and therefore ought to renounce such vanity, are so bent & given thereunto. And as touching the glory of God, what dancer dare be so impudent, as to maintain that God is glorified in dancing, either that he danceth to the ende to glorify God, or to be the more apt to serve him in his vocation? Moreover, the rule of good works resteth not in the custom and use of the world, but in the testimony of the will of God. Fashion not yourselves like unto this world (saith Saint Paul) but prove what is the good will of God. As for dancing, we must therefore place it among the wicked works, because it is repugnant to our vocation, to the edification of our neighbors, to the glory of God, and to the rule of his will. Agayne, if every work that is not of saith be sin, as Saint Paul affirmeth, and that there can be no faith without the testimony of God's will, let our dancers either prove that it is God's will that they should dance, or else acknowledge and confess that dancing is sin.

10 Furthermore, let us consider the persons. If they be stricken in years, dancing is an unseemly lightness, yea, even unnatural, in respect that great years require gravity & rest. As also S. Paul willeth, that elder men should be sober, honest, & discreet. Whereby it appeareth, that God's word forbiddeth them to dance. And as concerning youth, true it is that they are more nimble, yet doth it not follow, that they are allowed to abuse their actiuenesse in folly and vanity. Saint Paul warneth Timothy, that he should not follow the lusts of youth. What else doth youth then in their dancing, but contrary to this doctrine, seek & cherish their lusts, heap towe upon the fire, kindle that which they should quench, put a sword into a mad man's hand, hasten those into danger who of themselves are ready to run, offer him wine to drink that is possessed with a fever, heat that which already burneth, cast those headlong into mischief that are ready to fall? Saint Paul warneth Titus; to exhort young men to be wise. This wisdom comprehendeth gravity, modesty, and temperance, which maketh youth honorable, and such as want the same do deserve to be placed among fools and light persons.

11 Modestie best beseemeth women, as saith the Apostle in the same place, and in another place he joineth shamefastness with modesty. Neither will any man allow of, or commend bold, shameless, light, foolish, and wanton women & maids. All which vices notwithstanding are the ornaments of dancers. A well taught maiden, saith S. Ambrose, coveteth neither to see nor to be seen: and contrary wise, such as haunt dancing do desire both, saith a certain Poet, to see and to be seen. There do they boast their persons, and crave praise for their vanity and light behavior, which every honest woman and maiden that covet to be true Christians, and seek to be reputed modest, chaste, and virtuous, ought especially to shun.

12 Again, we are also to consider of the mingling of men and women, young men and maids in their dancing. But Jesus Christ saith, If thou see a woman, to lust after her, thou hast already committed adultery with her. The eyes are as windows whereby the poison of lust do enter into the heart. Into what danger do men and women, young men and maids adventure themselves, when they are at liberty to look and contemplate, to approach, to entertain, and cherish, to sport and kiss each other? Be not all these allurementes and entisementes to kindle the fire of lust? Is it not a mere baudrie & invention of the devil, to lead, and as it were evē to force men to those things that they ought utterly to abhor? The devil knowing that there yet abideth some spark of the fear of God in man, doeth not at the first coming and sight say, Commit fornication or adultery, for so he might soon be driven away of many that detest such gross iniquities: but this is his policy: he first allureth us from our ordinary busynesses and exercises befitting our vocations: Then he bringeth us to feasts, banquets, and pleasant company that might delight us: Having heerewyth shaken us, and taken some small hold, it is no hard matter to allure us from pleasure to pleasure, and so to greater sportes, as we see in dancing, where the heart swelling in fleshly joy, and finding obiectes and allurements correspondent to the pleasures thereof, do more and more grow drunken in this poison, whereby to entangle it self and slip into lusts, and (so far as it may) to proceed and go forward in the enjoying of the same. In this sense were the pleasures and delights of Pharaohs Court, termed The delights of sin. For as Apothecaries do cover their bitter pilles with some sweet substance, whereby to make them go down the easier, so the devil, under the sport and pleasure of dances, maketh men to swallow lustful desires, and albeit they proceed to no greater iniquity, yet is this a mortal wound to the soul, considering that we know that such lusts are accursed in the sight of God.

13 Moreover, some men have compared man and woman to two earthen vessels, wherein we learn, that when the devil bringeth them together in the storm and pastime of dancing, it is enough to break them both. Many (saith Ecclesiasticus) wondering at the beauty of a strange woman, have been reproved. And therefore he addeth, Banquet not with her, least thy heart incline unto her, and so through thy desire thou fall into destruction. Into what danger then do they adventure, who having already banqueted with them, do choose them, do take them by the hands, do lead them a dance, do approach unto them, do kiss them, do show them their activity and nimble behavior: wherein the woman or maiden doeth answer them with the same? Be not these mighty winds to kindle and inflame the hearts that do already burn in lust? Besides all this, in their dancing they have villanous and shameful songs, which the sound of instruments do return to their remembrance. Is not this a pouring of oil into fire, and an increase of danger, according to the words of the Apostle Saint Paul, that evil words corrupt good manners? God in his law inhibited man from wearing the woman's apparel, as also the woman from wearing the man's, least they might peradventure pervert their ways, the one incurring effeminate niceness, the other impudent boldness, and so he sought to prevent the occasions and ways to wantonness. Yet is this in manner nothing, in respect of such lyghtnesse, attouchments, and others the manners and gestures of dancing, wholly savoring of impudency, and serving only for allurementes to the same. And in deed the dance is no other but the devils dispensation and license, each to look, behold, and kiss other, to confer of love, to use such countenance and gestures, as (were it not in the dance) would be accounted evident tokens of want of chastity, and except in dancing, they would be ashamed either in words or deeds to assume any such licentious liberty. In this respect have Chrysostom and other notable servants of God, evermore pronounced dances to be the baits, poisons, and band •• es of Satan.

14 Saint Paul forbiddeth all unchaste-speeches, even the naming of fornication. Why? Because even the name containeth some poison, and offereth uncleanness to the understanding. What shall we then say of the gestures, talk, songs, and sound of instruments in dances, which represent this villainy to the eyes both of the bodies & minds, of such persons as by a delight in dancing do take pleasure therein, and be even already set on fire? Is it not a mere consuming of them in such a slain? Touch the gunpouder with a match and it is presently inflamed: in like reason two persons inclined to the fire of love, approaching & coming together with the bellows of pleasure and sport in dancing, will soon be ready to embrace. The conjunction of two heats will soon hatch a damnable desire, and such as we are to shun all occasion of, as a mortal plague.

15 Howbeit we will not say that all that do dance do level at fornication, but to the contrary will confess, that they never think of any such matter, yet do we uphold, that it is a laying together of fire, and wind that kindleth it. And it is most certain, that most dances do not end in such chastity as they began. And therefore wheresoever we see any danger, we are to fear and fly from it. Neither must we ever imagine, that there is no danger, when the occasions are evident, either presume that we are strong enough to surmount the danger whereinto voluntarily we thrust our selves: but let us think upon this saying, He that loveth danger shall fall into it, and that it is the reward of foolish presumption. Can a man, saith Solomon, take fire in his bosom, and his clothes not be burnt? Or shall a man walk upon hot coals, and not burn his feet? He that feareth the plague shunneth the infection: all come not to actual fornication: yet is not that enough, for under these words, Thou shalt not commit adultery, are comprised all thoughts, desires, lusts, beginnings, allurements, and apparance of fornication. And who is he that taking pleasure in dancing, can exempt himself? To prove a disease to be contagious, it is enough to show that many are infected, though not all. In a matter of peril we have regard what cometh often to pass, though not always.

16 Neither is it enough, that some are of constancy to avoid pollution herein. For if such a one ministereth cause to draw others into such lusts, is not he the cause of their destruction? Doth not his pleasure breed the loss of him, for whom Jesus Christ hath died? Had it not been better for him to have been cast into the sea, according to the saying of Christ, with a millstone about his neck, than that his neighbor should by him have taken occasion to offend God?

17 Now let us give care to the agreement and consent of the good fathers and most excellent doctors of the Church, with the testimonies of God's word, the reasons and necessary consequences gathered of the same, as already they have been alleged. With one consent they all condemn dancing, as the sweet baits, allurements, and kindlers of lust tending to fornication. In brief, as follies, lightness, and vanity, pernicious, scandalous, and utterly unworthy all Christians. Great Basil complaining of the lewdness of women in his time, saith: These wanton women, forgetting all fear of God, stand in no awe of the threats of everlasting fire. In lien of thinking how to purge their hearts from all wicked lusts, to wash away their former sins with tears, to provide to be ready in the great day of the appearing of Jesus Christ, rejecting his yoke, most villainously uncovering their heads, to spite God and his Angels, like shameless wretches, with their hair laid open to the sight of men, in their garments uttering all tokens of wantonness, and in this manner tripping and mincing it with their seat, with shameless eyes, and lascivious countenances, mad after dancing, and alluring the intemperaunce of youth after them, are common into holy places, nere the town walls, to follow their dāces, and thereby have profaned them, & made them the markets of all filthiness. They have infected the air with their brothell songs, and polluted the earth with their feet, leaping most lewdly, and environed with troupes of young people, as it were with a Theater. Shamelesse & foolish women, that have forborne novillany or folly: How can I hide these things, or what a just complaint may I make? It is wine that hath bred us the loss of so many souls. In this discourse, among other things, this good Doctor noteth, that such as give themselves to dancing, are not greatly touched with the fear of God, with sorrow for their sin, with remembrance of the coming of Christ, neither with any cogitations of a better life: that in dances there is folly and weakness of mind: that they be allurements of men's affections unto women: that with dances & love songs the air is infected, the earth not so much worn as polluted with feet, and that the holy places are converted into markets of all uncleanness: that the women that frequent there, are past shame. To be short, that dances do imply so many mischiefs, that they cannot be sufficiently complained of. To conclude, that wine is the occasion of dances, and consequently the destruction of many souls.

18 Prosecuting this argument in the same treatise, he saith: Men and women in their dancing and delivering their wretched souls to the devil, do pierce and rent each other with shaftes of lust. All their actions are the actiuities and feats of iuglers, lewd songs, and brothe like iestures, and lascivious provoking to fornication. Behold, thou dalliest and sportest in a foolish joy, when thou shouldest weep and be sorry for thy misdeeds. Forgetting the psalms and hymns that thou hast learned, thou appliest thyself to profane songs, thou mouest thy feet, & deuoid of thy senses dost friske up and down. O fool, when thou shouldest lend thy knee to the service of God and our Lord Jesus Christ, thou dancest. Whom shall I bewail, maidens or married women? Doth he not here again lay open great inconveniences in dancing? Doth he not affirm, that they be repugnant to all holy duties of Christians? Also, that the inconveniences are such, as may give occasion to all good men to weep, so oft as they think thereupon.

19 As for Chrysostom, he hath written whole homelies against dancing. But for brevities sake, we will only collect some places. Expounding the dance at Herod's feast, he saith: It was the devil that taught the damsel to please Herod, and to deprive him of his senses, for surely the devil is ever in the midst of these lascivious leapings and dances. God gave us our legs to walk modestly, not to fetch such friskes and gambaldes: to stand in the fellowship of Angels, not to hoppe up and down most villainously. If the body so wreatheth and deformeth it self in such impudent gestures, may we not think that the soul is made more foul and villanous? To these tunes, and in these dances doth the devil dance, & by them do the devils ministers seduce men. Agayne, in these days have we like assemblies and feasts as was Herodes, not that Saint John is in them beheaded, but that the members of Christ are there rent from him, and other offenses, more wicked and abhominable are there committed. For the dancers do not now crave the head of Saint John, but the souls of the assistants. There making them the slaves of lust, and entangling them in filthy love and delights, they pluck away, not a head, but a soul from Christ, making the beholders, fornicators and effeminate persons. And well I wot, that thou darest not reply that being overcome with wine, the women's songs and dances did not much move thee, for truly thou art enticed to impudency, and in thee is this horrible sin accomplished, that of the members of Christ, thou makest the members of an harlot. True it is, that Herodias daughter is not there, but the devil is, which at that time danced in her, and now in that woman whom thou beholdest, and leadeth into captivity the deceived souls of those that sit and look on. Agayne, after many like exhortations, These things, saith he, do I propound unto you, and not without cause, but only to the end you may shun all such marriages, dances, and devilish pastimes. Also, expounding the histories and marriages of Isaac & Jacob, he exhorteth the people well to note, that there was no dancing. You see, saith he, with what modesty those marriages were celebrated. Note this all you that make such account of those devilish pomps, and even at the beginning, do pollute the honor of marriage with such abomination. Were there then any viols? Had they any tabers and pipes? Did they practice such devilish dancing?

20 Among our Latin Doctors, Saint Ambrose also speaketh of dancing. Where the last mess of good cheer is dancing, shamefastness hath but small assurance, and allurements are greatly to be feared. I could wish maidens to keep them away. For as a learned man, even in worldly affairs, doth say. No man danceth, unless he be either drunk or mad. What counsels do we look for in the Scriptures, when Saint John, the herald of righteousness, was put to death at the request of a dancer: which is an example, that the enticement of one dance hath procured more hurt, than the rage of sacrilegious madness and fury? Again, what can a daughter learn of her adulterous mother, but the loss of her honor? Can anything tend more to villanous lust, than by disordinate motions to discover such partes of the body, as either nature hath hidden, or discipline covered? To play with the eyes, to turn the head about, to cast the locks here and there. Not without cause have some there learned to do injury to God. For what modesty or shamefastness can there be where they dance, and friske about with such noise? And speaking of the villanous Herodias, that taught her daughter so to dance, he addeth this: What say you, ye holy women? you see what you are to teach your daughters, also what they should forget. Let a daughter dance, but if a daughter dance, let it be the daughter of that vild incestuous person. But as for her that is modest and chaste, let her teach her daughters godliness, not dancing.

31 Saint Augustine complaining of the corruptions of his time, saith thus: Bishops were wont to suppress foolish and lascivious dances: but now we may find some Bishops that will be lookers on, yea, and sometimes dance with women, so far are they from suppressing them. Where is he which sufficiently showeth, that before through the diligence of God's good servants, dances were suppressed and banished from among Christians, as dissolutions utterly unworthy their profession, and therefore in another place, he upholdeth that it is better upon the holy day to work than to dance.

22 As for the Doctors of our days, they also concur with the former, some calling dances, the devils baudry, others saying, that dancing is as a circle, whereof the devil is the center, and the circumference are all his Angels. Among the rest one thus writeth, What brimstone or bellows can a man find more sit and infernal wherewith to inflame and kindle the fyres of youth, that do already by nature so burn, that we can hardly find water enough to quench the same? For albeit women and maids do dance their rounds alone, yet by their songs and lascivious motions, they entice not only themselves, but the lookers on and hearers to lasciviousness, and are to themselves and others as drums, musitions, trumpets, & spectacles of the devil. If they have young men among them, so much the worse, for so is the fire nearer at hand and more kindled. If they be at any other dances, whereof the numbers are infinite, how many means hath Satan to allure to his stews both men and women, old and young, dancers, and standers by? There shall ye have instruments, by their lascivious tunes to serve as the devils trumpets, to provoke the hearers to all villainy, the foulest speeches that may be, lascinious gestures, signs, motions, and as dishonest touchings as may be found out, let such consider hereof as have had experience. Speaking also of Herodias daughter: We read (saith he) of the daughter of a whore that daunced. Wherein he showeth, that dances are the doctrine of the school of whores and strumpets, not of honest women.

23 If all these authorities may not suffice, whole assemblies of Bishops have likewise condemned dancing. In the year 364. in a council holden at Laodicia, it was decreed by the common advice of all good men there present, that Christians should use no dancing at marriages, only they might there dine and sup together in all chaste conversation, as it beseemeth Christians. The same was afterward confirmed in the sixth universal council of three hundred Bishops, holden at Constantinople. Lykewise in the Council of Agatha holden about the year 430. chap. 39, all dancing, & love songs, or lascivious behaviors, were also condemned and prohibited among all Christians of whatsoever estate. Agayne, the Council of Ilerd in Spain about the year 515. forbadde all dancing and lascivious singing at Christian marriages. The Sinodes and assemblies of the pastors of our time have evermore condemned dancing, as an exercise pernicious & unworthy the professors of reformed religion. To conclude, at the last Estats holden at Orleans, France by her deputies required to take away all public dancing, and thereupon obtained a decree that yet is extant.

24 If the authority of God's word, the very vanity and most dangerous corruption of dances, the testimonies of the holy Fathers and Doctors of the Church both old and new, the decrees of Councils and Sinodes, and of Christian princes be no sufficient grounds to suppress dancers, of necessity we must put them to school among the Heathen, especially the Romans, of them to learn even to their shame, what modesty, holiness, honesty and temperance is to be required among Christians. Whereas among other superstitions and corruptions brought from Greece into their common wealth, they had taken up a custom in their Bacchanalian feasts, that men and women should dance together: in respect of such great inconveniences as thereby did ensue, they bannished that fashion out of their City, and could not by any means be well persuaded of that man that was addicted to dancing. This law was in force in the days of the Orator Cicero, about the declining of their common wealth: notwithstanding their manners were already much corrupt and degenerate from the former integrity.

25 For the testimony of the truth hereof we will allege some parte of his writings. Lucius Murena was a noble man and chosen to be Consul at Rome, some enuiers of his advancement, and his enemies, to the ende to declare him unworthy that dignity, accused him of many crimes, among the rest, that he had daunced. Cicero who had undertaken his defense, coming to that point of the accusatōi, saith not that it was no fault to dance, and so the same was a vain objection: but acknowledgeth it in deed to be a great fault, and therefore for his clyent saith, that there was no apparance to believe that Murena daunced: his reasons: because dancing is evermore accompanied with many other vices. As also that a man could not give himself to dancing, unless he were either drunk or mad. That the vices that minister presumption of dancing, (as the causes of their effects) are for the most parte villanous and dissolute banquets, drunkenness, lust, and fornication: But no man could accuse Muraena of any such, and therefore it was not to be thought that ever he daunced. Here we see, that among the Romans dancing was a great fault, very ignominious, and sufficient to denounce a man incapable of preferment in the common wealth. Also, that they were resolved, that dancing was always accompanied with mighty and most villanous vices. To be short, that a virtuous man would never dance. All this was thought most true among the Romans. Otherwyse, neither had Cato accused Muraena for dancing, neither had Cicero alleged this ground for his defense.

26 Agayne, Deiotarus a king in Asia, being likewise accused before Caesar for dancing at a banquet, the same Cicero in his defense for that crime, declared that there was no such presumption in such a man: first, because he was a king, who used not to be drunk: next, that he resembled not many other kings, such as presuming of their lybertie, applied themselves to all riot and lustful pleasure. But that he was a modest, sober, and stay de man, one who in his youth gave himself to more honest exercises, as •• ding of horses, practice of weapons, &c. Here again we see, that the Romans were fully persuaded, that dancing and drunkenness went commonly together: that they are exercises more fit for men drowned in pleasures, than for such as are endued with modesty: also that all young princes well brought up, omitting all such vanity, should give themselves to the exercises of virtue.

27 The same Cicero, after his return from exile, representing to the Senate the life and behavior of one of his enemies, Aulus Gabimus, among other the good qualities of a ruffian and effeminate person, entituleth him to be a gallant dancer, and verse nimble. Having also to deal with Anthony, a man drowned in all kind of vice, among other his reproaches of fornication and ordinary drunkenness, he also objecteth that he had danced. Hereto let us add the saying of the same Orator in his third book of Offices. There he showeth, that a wise man, such a one as maketh account, or professeth virtue, should never meddle with any such villanous or dishonest action, notwithstanding whatsoever great profit might be gotten thereby. And for example, he putteth this case: If a man by Will should chance to bequeath to one that professeth virtue, two or three millions of crowns, upon condition, that before he took possession of this legacy, he should come into the common place, and there dance, and that he should promise so to do: he hereupon demandeth, whether this man in performing his promise, and dancing in the face of the world, should show him self either virtuous or wise: Then he answereth, that he ought not to have promised, so had he shown his gravity. Likewise, that he ought not for anything to do that which in the accomplishment imported any villainy. These sentences of Cicero a hethen, may be a reproach and just condemnation against Christians, with whom dancing is so common, that some have erected publyke schools wherein to teach dancing.

28 All the premises tending to condemn dancing, might suffice to cut off all replication: yet least we should omit anything that might make with the atturneys thereof, and dazzle the eyes of the flesh inclined to this corruption: we will answer to their usual propositions in defense thereof. First, they object that we seek to abolish all pleasure & recreation, which were a matter repugnant to nature, to right and reason, considering that rest and recreation are as necessary as meat, drink, sleep, and such like, which we use for the preservation of life. But we do confess, that both body and mind do require recreation. Yet albeit it be permitted sometimes to take recreation, it doth not therefore follow, that they must be allowed to dance. All recreations are not permitted, otherwise it would be lawful for men to recreate them selves in lewd and foolish speeches, in drunkenness, fornication, &c. But all recreation must tend to prepare us either in body or mind to our vocation: every other recreation conjoined with apparance of evil, occasion or enticement to wantonness, or offense to our neighbor, is by God's mouth accursed. To be short, every recreation repugnant to the modesty, temperance, and holiness required in Christians, is to be condemned and rejected. Therefore this objection is false, If it be lawful to take recreation, it is also lawful to dance.

29 They also reply: To leap, friske, and dance, are things indifferent, therefore to make them a sin is injury to Christian liberty. We answer: Those things are indifferent, which with faith and for the glory of God, & without danger of offense, a man may either do or leave, as to eat flesh or to eat none, but dances cannot be drawn into that compass. The vanities, lightness, and excessive sport of dances, the ordinary companions to drunkenness, the manifest allurements to lasciviousness, and the apparent occasions of sundry notable inconveniences do forbid them to be accounted among things indifferent. For it were mere impudency to maintain, that such vanity or corruption may please God, and so we may apply our selves thereto in faith, which if we have not, all that we do is sin. Also, albeit we should admit them (which we cannot) to be things indifferent, yet ought we to practice the same which Saint Paul protesteth, That rather than to offend our neighbor, for whom Jesus Christ hath died, we will never use it while we live.

30 Some do confess, that in deed there is abuse, yet the same may be taken away, & not the whole exercise thereof simply condemned. This reformation were good in things of themselves good as thus. We must not abolish the use of the Sacraments, because they have been abused, but we must take away the abuse. The body because it is sick must not be killed, but the fever taken away: but dances considered in their original, in their form, in their ends and natural use cannot be placed in this course: but as things in themselves and in every their partes vicious, they are to be abolished: Even as a tree venomous in her leaves, fruits, and body, must not be lopped, but quite cut down by the root. But let us ask these reformers of dances what they think good to be taken away? Some will say, all lascivious songs: others will add, that women and maids shall not be mixed with men and young fry. This is somewhat, yet not all. Some will go farther, and say, let him that list to leap & dance, do it privately in his chamber, not openly. All these reformations in deed, will cut off most part of our dances, which cannot be performed but in company, & cause men to loose all affection and use of the same. For take away the mixture of men and women, the lewd songs and tunes, the publyke mirth and pastime, the speeches, communication, and gesture that proceed of the flesh and the world, who will dance? Such a reformation will utterly abolish all dances: so vicious, infected, and corrupt they are in themselves. As also there is no reforming of the stews but by taking of them away.

31 Some will say, If it be not lawful to dance, farewell all good fellowship. Truelie it were far more wisdom to forbear such fellowship, than thereby to stand in danger of offending God. But if we chance thereinto, let us practice the counsel of Saint Paul, & not participate in the unfruitful works of darkness, but reprove them, not in words only, but also in deeds, that our constant denial to dance, may be a real reprehension and actual reproof of such as do dance.

32 Others will reply, that if they deny to dance, they shall be termed hypocrites & scrupulous persons. But it is better wrongfully to bear such tants, than to join with the wicked, & work wickedness with them. Also, what reason is it that he that doeth evil, should have more power to draw us to do evil with him, than we by our constancy to draw him to virtue? In this case therefore it were good to practice the decrees of the ancient counsels, which command, that when we have soberly and honestly eaten and drunken together, if any prepare to dance, we should depart away from their society. But they will reply, that so we shall minister offense to some: yet is it more tolerable so to do, than to offend God. Besides, Saint Peter armeth us against this temptation, advertising us that worldlings will be grieved, if we run not with them to the same excess of riot. But the worst they can say of us, shall be, that we would not dance, that is, that we would do nothing unbeseeming Christians. And this constancy may peradventure touch some, of the company, & procure them also to leave such insolency and riot. Howsoever it be, there can be no excuse in the sight of almighty God to do evil. And better it is, to be a light in these darknesses and disordered companies, than to suffer our selves to be lead by the blind, and to follow their faults and sins.

33 Some will allege diverse the profits that come of dancing. First, that it is an exercise fit for health, but the judgments of the Physicians do say otherwise: for all vehement exercises are dangerous after meat, and commonly dancing followeth the full belly. Besides that, their own consciences do testify, that in dancing the bodily health is the least parte of the mind: yea, if we may believe experience, we shall find that by the violent motions of dancing, more have incurred mortal sickness, than bodily health. Likewise, albeit dancing might be healthful to the body, yet being so prejudicial to the soul, as is before declared, we are to forbear the same. The use of flesh is more requisite for the preservation of life, than dancing: yet doeth Saint Paul say, that rather will he eat no flesh while he liveth, than he will offend his brother. How much sooner would he have protested of dancing? Others do propound agility of the body. But as this agility is not required in all, so do they not in dancing practice the getting of it, but rather to boast of that which they have, and therein to take a pride. Withall, there be many other exercises far exempt from such dangers of the soul as we find in dancing.

34 But among all commodities and profits by dancing, some do allege that they be paths to marriage, and means to attain thereto. But how? As when Herodias daughter had pleased Herod in dancing, he offered her the one half of his kingdom: so some noting the grace, gesture, and amorous behaviors of some dancers, do fall into liking, and so do offer unto them their bodies and goods, craving and taking them to their wives. But this allegation doth evidently confirm our former demonstrations, that dances are bellows to kindle the hearts in lust. Besides, that albeit they may bring forth marriage in some, yet surely not in the thirtith part of those that by dances are inflamed and moved to lust. And therefore as such lusts are accursed by God, even so are the dances that breed and inflame them. Moreover, what blessings of God are men to attend of such marriages, practiced by such dangerous, vicious, and offensive means, so repugnant to the modesty and holiness that is required in the children of God. Agayne, marriages forced by lust, are for the most part unequal, yet cannot be restrained, neither the lust quenched, but by concluding the marriage, and therefore can yield no better fruits but trouble and other inconveniences: so that it were better to root out dancing out of the common wealth, than to minister occasion of such wretched marriages. So many vices therefore accompaniing dancing, we ought with Cicero, to resolve never to dance, albeit thereby we might gain a million of gold, especially if we remember the saying of the holy Apostle Saint Paul, that we must not do evil that good may come of it. Such holy things as marriage must be dealt in, in holiness and lawfully. Besides, so many vices and pernicious dangers concurring in dances, can be no beginning or foundation of any good work.

35 Our dancers atturneys allege some examples out of the holy Scripture for their allowance. Marie, say they, the sister of Moses and Aaron, daunced among the women of Israel, after their passage over the red sea. When David had overcome Goliath, the women of Israel daunced. When Judith returned from the slaughter of Holophernes, the wives of Bethulia daunced. David also leaped and daunced before the ark of the Lord. But to take some ground in these examples: First, in our dances it is requisite that women and maids should dance apart, without any company of men and batchelers. Secondly, it were sit that our dancing should be accompanied with such songs as tend to the honor and glory of God, and that the same might be the purpose of our dancing, as in old time it was. And therefore these examples are as sit to approve the dances of our days, as the example of the conjunction of man and woman in the holy estate of Matrimony, may be to allow their conjunction in the stews. Moreover, how few examples can we find of women that daunced in old time? And of men all the holy Scripture mentioneth only David, who daunced before the Ark of the Lord in spiritual and holy rejoicing. For as concerning that he saith, Thou hast turned my mourning into dancing. Also that Jeremiah prophesied, Thou shalt be adorned with thy timbrels, O virgin Israel, and shalt go forth in the dance of them that be joyful. Lykewise that which the blessed Evangelist Saint Luke reporteth, that after the prodigal child was returned, his elder brother heard melody and dancing. Also, that the children being in the market place, said. We have piped to you, but ye have not danced. These be phrases of speech in parables, which the holy Ghost doeth use, not to allow dancing, but only to represent mirth and joy. As likewise the laying of Jesus Christ of userers, in the parable of the talents. Also of the unjust steward commended for the wrong done to his master, do tend neither to approve usury, neither to teach servants to rob their masters: but that everyone should faithfully imploie the gifts and graces that we have received of the Lord, and liberally distribute to the poor of those gifts that God hath given unto us. Neither may we deny but that some abused their dances even in those days, as appeareth in the example of the daughters of Siloh, who while they danced, were ravished by the Benjamites, and so received the reward and recompense of their vanity. Finally, such dances as in old time resembled ours in these days, were never propounded as examples to be imitated and followed, no more than all other corruptions and abuses whatsoever, that have been ever since the beginning of the world.

36 Others there be that do desire, that at the least we would permit and suffer such dances only to be used, as by example are allowed in the holy Scriptures. Even Martin Bucer, an excellent Doctor of our time, is of opinion, that they should be so reestablished among Christians. But we will answer. First, that use will soon be worn out. For dancing would quayle, if men should not be mixed with women, either that they should sing nothing but the praises of God. Besides, they should not be often in use, but only upon occasion of some victory, or other extraordinary benefit from God. Withall, we are to understand, that these holy dances were as dependencies of the Jewish ceremonies, in lieu whereof Christians have in these days, prayers, praises, and thanks giuinges, with much greater simplicity.

37 But say some, if at marriage feasts, and other great meetings men should not dance, they would do worse. For either they would fall to drinking, or else batchelers and maidens falling into company, would pass the time in more liberal communication & free behavior, and so minister occasion of farther inconveniences: all which by dancing might be prevented. Thus for the shunning of one wickedness, they can dispense to commit another, and so cover themselves with a wet sack. Oh word and deed unworthy a Christian! That we should be so perverse and corrupt, that we must needs offend God in one sort, that we may not offend him in another: That we cannot avoid sin but by sin: That we must needs follow one beaten path to hell, that we may escape another: Yet is this all that they do conclude, who for the avoiding of drunkenness, uphold that men must dance. It is but an instruction how to argue which sins are greater or smaller, and to dispense with the lesser, that we may eschew the greater. But how shall they pass away the time, say they? Alas, Time will away fast enough when we are disposed so to loose and abuse it. This is fair from the practice of the Apostle Saint Paul's commandment afore mentioned, Redeem the time: considering we have but too much time, when we know not how to spend it unless we offend God. Where the holy Apostle Saint Paul protesteth, that foolish words and jesting are not comely among the Saints, but rather giving of thanks: he teacheth us, that it is sufficient that we spend the time in praising of God. Where the same Apostle Saint Paul exhorteth the Ephesians, To fly drunkenness, and other excess, he willeth and exhorteth them also to be fulfilled with the spirit, and to rejoice, speaking together in Psalms, hymns, and spiritual songs, singing and making melodye to the Lord in their hearts, giving thanks to God the father in the name of our Lord Jesus Christ. Let then their communication tend to edification, and let them sing Psalms. Let every man return to his home, & not pass away all the night even unto day in banqueting. To be short, if there be any recreation, let it be modest and holy, far from all that may minister occasion of offense to God or our neighbor.

38 Well we know that there be dances that seem grave & modest, as in many parts of Germany. But in as much as Jesus Christ admonisheth us to Amend our lives: The faithful Magistrates shall perform the office of true Christians, if out of their lands and jurisdictions they banish not only mere lascivious dances, but generally all others, thereby to prevent all beginnings, motions, apparnaces and allurements to evil, and thereby undoubtedly cut off all such as are manifestly repugnant to the modesty, holiness and chastity, required in the children of God. And as it is the duty of the Preacher to reprove such insolencies, so is it the part of every man to shun the same, and to endeavor rather to draw others to their modesty, then to suffer themselves by worldlings to be carried away to all vanity and riot. If there be any who by the reading of this discourse is not sufficiently moved or resolved to condemn and give over dancing, I would exhort him to read a more large treatise of dances, printed by Frances Stephens in the year 1579. From whence I have taken the most parte of this discourse. There shall he find dances so lively described, and with such learned, holy, evident and pregnant grounds condemned, that of necessity he must yield and be convict: and if he be not a very scorner and profane Atheist, acknowledge that they are not only to be condemned and rejected, but also to be utterly abhorred and had in abomination.

Of games of Chance and Hazard, as Cards and Dice. Chap. 19.

AS concerning games in general, we are to resolve that there is none lawful, unless it both bring profit to man and tend to the glory of God. And this is it that Saint Paul teacheth, saying. Whether we eat or drink, or whatsoever we do, let all be to the honor and glory of God. And indeed as he warneth us to Redeem the time, So doth Jesus Christ affirm, That in the day of judgment we must render accompt of every Idle word. Much more then of Idle deeds. Everyone confesseth that Idleness is to be condemned: but Idleness consisteth not only in doing nothing, but also in doing such works as be Idle and unprofitable. This once laid for a foundation, we are to note that there are some pastimes which consist in the exercise of the body, as shooting, either in the long bow or caliuer &c. Fence, leaping and other such like: Others in dexterity of the mind, as Cheste and Draughts. These games and pastimes, and such like are, as things indifferent, lawful & tolerable among Christians, so long as they be practiced for this profit, namely to recreate the mind weried with ordinary business, to the end afterward to return more cheerfully to the same. As also are such bodily exercises as breed dexterity & strength for the better employment in the service of the common wealth. But here we are to respect three points. First that we do not so exceed in them as thereby to neglect the duty of our vocation: for so in lieu of redeeming time we should both loose and abuse it. Secondly that we refrain such exercise and play for money. For play is no means allowed by the laws either of God or man, to get or to spend money in, which God delivereth into our hands to be faithfully disposed or possessed in a good conscience. Lastly it is another case, when the Maiestrate propoundeth some price or reward for bodily exercises, to the end thereto to invite his subjects, and to make them more willingly to accomodate themselves to the service of the common wealth.

2 There be other games which depend upon Lots, chance, and hazard, as Dice and Cardes, signified by the Latin word Alea. As for such games, we say it is meet for Christians to forbear them. First, it may be implied that they are forbidden in the third commandment of the law. Thou shalt not take the name of the Lord thy God in vain. For indeed the use of lots or hazard is to refer to the wisdom, providence and power of God, whatsoever is acted among men. As the lot whereby Matthias was chosen to be an Apostle was a demonstration that God who knoweth the hearts, had chosen him, as we may also infer by the prayer of the Apostles before the lot was call. And this did wise Solomon note, saying The lot is cast in the bosom, but the judgment is in the Lord. We may therefore lawfully use lots in matter of consequence, wherein the will of God is extraordinarily to be sought, either to avoid quarrels & controversies, or to prevent subornations or underminings, as in elections of Magistrates, sharing of goods, and such like. And this doth Solomon also mean where he saith. The lot endeth strife and maketh particion among the mighty. But to apply the lot and consequently God's providence to our vain and frivolous pleasures, many times in matters of offense to God we may well say that so we do abuse them and take the name of God in vain.

3 Secondly. Pastime permi ted and by God allowed among men, must have relation to some profit either of body or of mind: otherwise it is but Idleness and time lost for the which we must render accompt unto God. But these pastimes of Cardes and Dice, as all men know, do imply no exercise of the body: Neither do they contain any recreation of the mind: For as it appeareth, the event of the chance that they expect doeth drive either side into the like grief & heaviness, so as for the most part therein is no farther content or recreation of mind, then as may grow of covetousness, if a man win the money, or of an imagination of God, favor, directing the chance in such vain and frivolous occasions. If they be such games as together consist of chance, and industry or agility of wit: yet as chance do therein especially govern: So is it the only chance of the cast which if it be good, rejoiceth us, if bad, driveth us into grief and sorrow. Thus may every man understand that these games which tend to no profit either of body or mind are both Idle and hurtful works.

4 Thirdly the occasion of these games at hazard is usually a covetous desire by play to get into our hands other men's goods And indeed experience teacheth that all our play is for money. And hereof ariseth an infinite mumber of most pernicious mischiefs. First the looser, thinking that his loss groweth not of the man's industry but of chance and hazard, hopeth for change of chance, with recovery of his loss: and this causeth him obstinately to continue the game in hope of gain: & consequently great loss of goods, if the chance run against him: sometime of all that himself hath, or they that will lend unto him: and hereof came the saying: Dice & Cards have beggared me: But where exercise of the body or industry of mind without chance, do bear sway, the game is more moderate. For either the body can bear no more labor: or the mind finding the adverse party more skillful and ready in the game, banishing all hope of winning, causeth us to abstain from play. Who then will not confess it to be evil done to wast all the night and day in play? To be great cruelty, to wast and so wretchedly to consume the goods wherewith the wife and children should be nourished and sustained? That the Article of expense of so much goods in play will never be allowed in the accounts of the day of judgment? That he which wineth money at play hath no more right to keep it than a thief? That if it be not lawful for the looser to loose it, it is not lawful for the winner to retain it? And indeed no usury is so excessive and hurtful, as the gain made by gaming, wherein without loan or labor, a man sometime winneth all his neighbors goods.

5 Moreover. As the pleasure of gain and the sorrow for loss in play are mighty passions to move the harts: so what a number of brauses, quarrels and controversies do arise of play? What swearing, cursing & blaspheming of God? Or who will not adjudge the tree that bringeth forth such fruit, to be naught and worthy to be cut down or rooted up? For in this consideration have such games been ever more detested, even among the heathen. There is among the Pandects a law that saith. If a man beat him in whose house he hath played at Dice or Cardes, saith the Pretor, or that others have done him injury or stolen his goods, whiles any played at Cardes in his house, I will do him no justice. Likewise, him that forceth or induceth another to play, I will punish according to the exigence of the case. Asconius Pedianus upon the second book of Cicero of divination, saith, that in old time such gamesters were at Rome condemned in four times so much as they played. And the law Roscia banished out of the land all such as had lost more then the condition of their person & estate could bear. Christian Emperors have also very straightly forbidden these games: Among the rest, Justinian, Respecting, saith he, the good of our subjects, we do by this law forbid all men, and in all places all play, namely that either in common houses or private, there be no gaming at Cardes or Dice, neither any looking thereupon. Which is more, in the same law he chargeth Bishops & Pastors diligently to look thereto: And enjoineth them in reformation of this inconvenience to employ the power and authority of the judges and governors of their provinces. Yea, he ordaineth that no man shall be forced to pay anything that he hath lost at play: Also that if any hath so paid, he suffereth him to redemande it, and commandeth that it be restored, except upon the prescription of 50. years. In the Canon these games are also forbidden, under pain of excommunication: as likewise the same prohibition was made by the Canons, entitled of the Apostles.

6 As concerning the Doctors of the Church. Among the rest, Saint Cyprian hath written a treatise expressly to show in what detestation and abomination Christians should hold these games of Chance and Hazard. Among other things he saith, that gaming is a snare & invention of the Devil, which he purposedly forged to maintain Idolatry in greater use & commendation among men. And indeed as some are of opinion that Mercury a God of the heathen invented Dice and Cards: so S. Cyprian saith, that he caused himself to be painted upon thē, willing that at the beginning of their play they should sacrifice unto him: And this sacrifice or homage consisteth in kissing the Card or the Die, or in pouring forth of wine in honor of this painting, or in some such like ceremony. That Christians retaining the game have only changed the Images, and instead of Mercury pictured a King, a Queen, and a varlet. What else is it then to play at Cardes and Dice, but to delight in the works of the Devil, devised for our destruction, and to refresh the memory of & in part to confirm the ancient Idolatry, which we ought to abolish out of all memory among us? The Devil, saith Cyprian, is present at our play, and lurketh to catch us, and having taken us, to triumph over us. And indeed in these games we find nothing but deceit, lying, folly, rage, perjury, wrath, dissention, redinesse to injury, cruel boldness, fellonious, and fretting minds, wasting of goods, time and honor, yea sometimes stripes and murder. Thou player at Dice & Cardes, saith he, that tearmest thyself a Christian, thou art none indeed: for thou art too much addicted to worldly pleasure, and canst not be a friend to Christ, so long as thou delightest in the inventions of his enemy, the Devil. O dangerous hand, and tormenter of his master, which can never forbear play, either winning or loosing.

7 An other Doctor named Nicholas Lira in a small tract called Preceptorium aledgeth nine reasons, by the which he maintaineth that plays are not to be admitted among Christians, but are to be banished out of the Church of God. Likewise Lambert Daneus a professor of deuinitie, and a learned and godly man did lately publish a declaration concerning the games of Chance or Hazard, where out I have taken part of this here written, wherein at large he declareth them to be unlawful. The reason therefore, before considered, the authority of the word of God: of the Doctors of the Church: of the laws both civil and canon, & the judgments of the very heathen, ought to make us to abhor and detest such games, as matters unworthy of Christians, even of men created to far better purpose. And indeed when Chylon was sent from Lacedemonia to Corinth, to conclude alliance between the two nations, finding the governors playing at Dice, he returned without any speech of his charge, saying: He would not defame the Lacedemonians, with so great a reproach as to enter society with Dicers. How much less ought Christians then to abstain frō defiling their glory with Dicers, so far should they be from being themselves gamesters? We also read that Cicero as one of his gretest offenses, objected unto Marc Anthony that he played at games that consisted in chance and hazard. Suetonius writeth that the only report that Augustus used such games, redounded greatly to his reproach: & indeed he was much addicted thereto, as himself testifieth by two Epistles rehearsed by the same author: yea this brute running of him made him to be reputed among vnthrifts notwithstanding many great virtues wherewith he was endued. As also another author repeating his vices, among the rest saith expressly that he used much to play at Dice. Claudius Caesar, an Emperor of Rome as the same Suetonius doth note, witnessed him self to be a fool, not only in respect of his other vices, but also because he so gave himself to Cards & Dice, that he wrote a book of the Art of play, which bred him great obloquy. How much rather then should we Christians accompt these games of chance & hazard to be pernicious, and utterly to be abhorred.

8 If any reply that in this case we show too much rigor, we will answer with Chrysostom: That the cutting off of superfluity in the life of the faithful, is no bringing of them into too much austerity of life. But these games are not only superfluous, but also hurtful & pernicious. Likewise albeit we might accompt them among things indifferent, yet should Christian liberty be subject to such political laws as forbid them, and without consideration hereof, to practice the same which S. Paul protesteth of things indifferent, namely Never to play at Cards & Dice, so long as we live, rather then to be occasion of offense to our neighbors, & by our pleasures to bring destruction upon those for whom Jesus Christ hath died. And as to the end to represent the corrupt world as it were in a table, we have already shadowed out men and women dancing: so by inserting thereinto players and gamesters at Cardes & Dice, we shall more lively demonstrate the world and show that such as give themselves to gaming are indeed of the world & not truly of the church of Christ. And as by lots the soldiers parted the garments of Jesus Christ, so may we well say that these games at Dice & Cards are the means to part between the world & the Devil many of those who professing reformed religion are addicted thereunto.

9 But in as much as Jesus Christ admonisheth us to Amend our lives and to repent our former transgressions, let us steadfastly resolve hereafter to abstain, and not to be carried away with the taunts of gamesters that scorn our simplicity because we will not play with them. Let us remember the answer of a heathen, who at a feast being called dasterd for that he would not play at Dice, wisely replied: I am indeed a dasterd and fearful in all dishonest causes. Let therefore his censure who termed these things dishonest, together with his constancy against the taunts of gamesters, be unto us Christians an instruction and example constantly to refrain from such games: And the better to confirm us herein, let us also think upon the words of Saint Cyprian. Let us, saith he, be Christians, not players at Cardes and Dice. Let us pour forth our money upon the table of the Lord, where Christ sitteth as president, and the Angels do see us. In hew of loosing them foolishly, let us distribute our goods to the poor. Yea let us commit them to the custody of Jesus Christ. For these games, saith he, are dangerous, worthy of death, and replenished with folly. They contain no truth, but a quagu • ire of all falsehood & perjury. Let us pull away our hands from such pastimes and in our harts turn off and take away the darkness wherewith Satan blindeth us: let our hands be clean and not defiled in doing honor to the Devil. Let us fly from the enemy that pursueth us, and spend our time in the learning of true wisdom and instruction in the doctrine of the Gospel: Yea let us lift up pure hands to C • rist: and to the ende we may please God, let us never look upon Cardes or Dice. So beit. Thus doth Saint Cyprian conclude his treatise against players at Cardes and Dice.

Of Envy. Chap. 20.

NOw let us speak of Envy the sister and inseparable companion of covetousness and ambition, which likewise proceedeth of a foolish & wicked self love. As it is written in the book of wisdom. Thorow Envy of the Devil, death came into the world. Which Saint Augustine also confirmeth, saying. Envy is a devilish vice, whereof the Devil is vnpardonably guilty in the sight of God. For in the sentence of the Devils damnation, it is not said that he had committed adultery or theft, but that he had enuyed the state of man, created to the image of God. Again, whereas all other vices do breed some pleasure and contentment, albeit but false and wretched: Only Envy engendereth nothing but sorrow: feedeth upon mischief: grieveth at others good: and in it self already hath that evil which it wisheth to others. And indeed Envy is a passion in the soul, yielding sorrow and heaviness for such benefits as other have, that may be desirable, amiable, or commendable, and thereof ensueth a hatred of their felicity and prosperity: If they be our betters, because we be not so good as they: If our inferiors, least they should grow equal with us: If our equals, for fear they should get before us.

2 Concerning the first. We ordinarily see, that they which are endued with the greatest virtues, and exalted into highest prosperity, are subject to Envy, as Aristotle saith. That Envy is the enemy that assaulteth virtue and others prosperity. Also as there is no shadow, where there is no sun: so where there is no prosperity, there is no Envy. We do Envy, saith Plutarch, such as prosper, and therefore as they that are tender sighted, do find themselves grieved with every light and bright object, so is it with the envious in every the prosperity of others. Whereupon he compareth envious persons to Cantharides, a certain green and venomous worm, or a Fly that usually feedeth upon wheat when it waxeth ripe, and roses in their pride: for so doth the envious man: he taketh against those that be honest, & grieveth at the increase of other men's virtue: Cicero also saith that Envy as a companion to virtue do still pros • cute the good. And therefore Seneca aptly saith. It is more easy for a poor man to shun contempt, then for a rich man to avoid Envy.

3 Envy useth only one point of discretion and temperance, which is this. That seldom or never •• t meddleth with those, whose greatness and excellency do take from the envious all hope of attaining to the like degree. And this doth Aristotle note, saying. Envy for the most part seaseth upon that which it may best overtake or out go: and that in this consideration, men never Envy the dead, neither such as in greatness do without comparison exceed them. Father, as Plutarch saith, those that in age do far out go them. And in that sense it is written that Envy is many times extinguished by the greatness and excellency of other men's prosperity. And for example he addeth saying. No man envied Alexander the great or Cirus when they had attained the tipe of their devises. For as the sun beating directly upon the crown of the head, yieldeth but a small shadow, so they that are in eminency far above us, do purchase small Envy against them. And therefore he very properly compareth envy unto smoke, which so long as the fire is but small maketh a great show: but so soon as it staineth vanisheth away; or at the least appeareth nothing so plainly as at the first.

4 As for those that be equal in degree, it is an old-saying that the earthen potter envieth the potter, whether for gain or for reputatation and honor: & this doth another proverb note saying. The neighbors eye is always an enemy and envieth. For surely men cannot abide that others of their own callings should be better thought of or come to be greater then themselves. As Cain envied Abel, because the sacrifice of Abel was more acceptable in the sight of God then his. Rachel envied her sister Leah, because God gave her issue, & none to her self. Likewise Jacob's children envied their brother Joseph because he was their fathers darling. This envy also extendeth to our inferiors as Saul was sore wounded therewith against David, by hearing the song of the daughters of Israel. Saul hath slain one thousand, and David ten thousand.

5 But as self love is such a plague as that all the children of Adam are therewith poisoned, so the envy that groweth thereof is but over common and too deeply rooted, even in those that profess themselves to be the children of God. And therefore as Jesus Christ admonisheth us to Amend our lives: so let us Amend in respect of this vice, whereby especially we approach and draw near to the malice of Devils, the enuiers and enemies of the glory of God & salvation of mankind. And to that end let us consider that if we could truly love our selves, we would forsake envy, which above all vice doth most cruelly and vncestantly torment those that are poisoned therewith. Great Alexander said that the envious, are both executioners, and tortures to themselves. And hereupon said an ancient father. Envy is a tormenting of the mind, grounded upon the good of others. Envy, saith Saint Augustine, resembleth a ship tossed with the waves of the sea. It is sti •• •• oubled. It is also like to a ravening Wolf, mad without a cause: Always in misery: and setting sure sooting, is brought to nothing. By continual raging it is made a partaker with Devils. Envy, saith Cyprian, is a moth to the soul, a Canker to the thought, & a rust to the soul. And in this sense saith Basel. As rust consumeth the iron, so doth envy wast the man that is possessed therewith. The same doth Solomon mean, where he saith: Envy is the rotting of the bones. Moses propoundeth a notable example hereof in Cayn, saying, His countenance fell down, yea which is more. As it is said that the viper by devouring the womb of her damme maketh her passage forth, so envy eateth & consumeth the soul of that man that in his heart hath conceived her, and hereupon saith Job, As anger slayeth the fool, so envy killeth the Idiot. And in this sense said Socrates, envy is as a fret to the soul.

6 It might suffice that our own calamities, which are both great and manifold, should torment us, albeit we were not tormented by other men's felicity, and so made our selves twofold miserable. But that will not this accursed envy, the enemy of her hosts quiet, abide as Anacharsis very fitly declareth. For being demanded wherefore men are many times sorrowful, he saith, because that besides their own causes had troubled them, they are also grieved at the felicity of others. And to this purpose, By as beholding the sad countenance of an envious man, said unto him. Either thyself hast had some mishappe, or some other body, some good. The same also doth Agis the first King of the Lacedemonians note: For being informed that certain of another family enu • ed his prosperity, he answered: Then shall their griefs be doubled, if they be grieved both at their own miseries and at the felicity of me and mine. Heereof also followeth the same which experience teacheth, and Prosper confirmeth, saying: The enuyous man hath as many tormentors tormenting him, as envy hath people that praise him. And therefore Seneca saith, I could with that the eyes of the envious were so opened that in every town they might behold all that be in prosperity, whereby their torments might be increased. For as the joys of the happy do increase, so do the sorrows of the envious multiply. And to the same purpose in another place he saith. We can no way more vex the envious man, then by applying our selves to virtue and honor. And indeed the poison of envy doth in nature far differ from the poison of Serpentes, whose poison hurteth other but not themselves: but the poison of the envious hurteth themselves but not others. The envious man, saith Cyprian, converteth the good of another to his own hurt: He tormenteth himself at the felicity of others: The glory of others is an heartbreaking to him: The prosperity of others is a tormenter to molest his soul, and as it were, to rent it in pieces: He hath no taste in his meat or drink: he continually sobbeth and sigheth: Night or day, his sorrows are never at an ende: And the more that he prospereth, whom he doth envy, the more doth he feel the kindling of his own passions and griefs. This breedeth in him a threatening look, a crooked countenance, a pale face, trembling lips, gna • hing of teeth, furious speeches, excessive injuries, a ready hand to mischief and where his sword will not prevail, he slayeth in heart by hatred and malice. There is some hope of Cure for visible wounds, but the wound of envy that lurketh in the heart can have no help. Then he addeth, O envious wretch. Whose enemy art thou but thy own? The man whom thou hating dost envy, can depart from thee, but thou canst not depart from thyself. Whersoeuer thou become, thy enemy is still in thy bosom, thy adversary resteth in thy heart, thy destruction is shut up in thyself.

7 These torments of envy have the Poets lively laid open. As Virgil, Envy to a wicked man is a putrifying poison, which drieth up the marrow, yet hurteth not the bone, & wasteth the blood most bitterly. Another Poet to represēt the passions of envy, saith thus.

The same doth another confirm by the examples of the Sicilian kings, saying. Envy hath ever been the chiefest tormentor of the lives of the Sicilian kings.

8 Which is more. Envy, not contented to grieve at the prosperity of others, doth evermore apprehend it as indeed it is: Yea she always imagineth it greater then it is, thereby to enforce her own sorrow and misery. And therefore as on a time there grew a question among diverse Physicians, concerning the chiefest help to the eye, as one said Fennell, another Glass. &c. Nay saith one, It is envy: for she still causeth other men's goods to seem greater then they are: and confirmed his speech by this authority of a Poet, saying.

9 The feeling of this sorrow, anguish, heaviness, and torment bred in the heart by envy, might make us to loath and detest it: Yet is there farther occasion. There is nothing more repugnant to Charity, which notwithstanding is, as Saint Paul saith, The fulfilling of the law: The bond of perfectness: The true mark of the children of God: As Jesus Christ also saith, Herein shall men know that ye are my Disciples, if ye love one another, even as I have loved you. Love, saith Saint Paul, Enuieth not: She rejoiceth not in unrighteousness, but rejoiceth in the truth. And contrariwise. The envious man mourneth and afflictions as is aforesaid, therein resembling slies that light upon wounds, and cleuing to the same do there at suck their sustenance: Or as the Dorre who naturally lurking in dung taketh her food thereof: so doth the envious man grow fat in other men's calamities. Can there then be anything more repugnant to charity and this union of the members of Christ's body, which, as Saint Paul saith, Causeth them to have the same care one for another? So that if one member suffer, all suffer with it, if one be had in honor, all the rest rejoice with it? And therefore it is a shame to us Christians, that we do not understand it, and the rather because even the heathen do instruct us, as among others, Plutarch, who saith. Hatred and Envy are directlye opposite to love, which rejoiceth in other men's felicity.

10 Likewise as envy is repugnant to love, so is thee contrary to the peace and concord that should dwell among the children of God. In this sense doth S. James term her bitter, thereby understanding that she is a poison of a Cankered will, converting all to bitterness, whereupon do ensue contention and debate, and therefore he addeth. For where envying and strife is, there is sedition and all manner of evil works. Plutarch also saith. Envy and Ielouzie are passions which evermore do engender usual and dangerous enmity. And so it is the more pernicious, in respect, that as the same Author saith, ordynarily it followeth such as deal in matters of estate, wherein contention and envy are most hurtful. Hereupon saith Antisthenes. It is in vain to cleanse Wheat from Chasse, and to purge an army of unprofitable soldiers, unless we also purge the common wealth of all envious persons and banish them from among us.

11 Moreover as envy ordinarily accompanieth hatred, which Saint John placeth in the degrees of murder: So doth it bear such sway in some that it plungeth them headlong in murder & all horrible wickedness. Who moved the devil to urge man to eat of the forbidden fruit, whereby to throw him down, & to draw him with himself into everlasting death? The book of Wisdom, as is aforesaid, testifieth that it was envy. What caused Cayn so cruelly to murder his brother Abel? Eunie as the holy Scripture plainly noteth. God warneth him to forbear, yet he went forward. And indeed as Chrysostom saith, Cain envying his brother, cold not digest the hatred that he had cōceaued: but the more that God warned him, the more did his sorrow, anguish & hatred increase, which drive him to shed his brothers blood. Who stirred up Saul so often and by so many devises to attempt, & to seek to kill David? Yea when he had so often misled & with his own mouth acknowledged his wrong, yet to pursue him so obstinately to the death? Even that accursed envy, that was first engendered of this, that the daughters of Israel in their song, Saul hath slain his thousand, and David his ten thousand, preferred David before him, and afterward increased by Samuel's anointing him to be King. What moved the sons of Jacob to resolve upon Joseph's death, and when they had defiled his coat with blood, to send it to their father, whereby to vex him with most cruel and mortal sorrow and heaviness, and lastly to sell him to the Ishmaelites, to carry him into Egypt, & so to separate him from the Church, & consequently to abandon his body to tribulation, and his soul to destruction? The sole envy that they had conceived against him for the private affection that Jacob bare unto him, which afterward was increased through his dreams. To be short. What induced the high Priests and Scribes, at the hands of Judas a traitor to his Lord and Master, to buy Jesus Christ, to deliver him into the hands of Pilate, & so obstinately to pursue him to the death? So evident was their envy that Pilate himself (as S. Matthew noteth) knew that for envy they had delivered him. In this sense doth Paul, speaking of the fruits of the flesh, join murder with envy, as the cursed fruit thereof.

12 To conclude, what a villanous & abhominable vice is envy saith Plutarch: considering that many can confess that they hate him whom they do not envy? Sooner will they acknowledge themselves to be possessed with wrath, fear, hatred, or some other like passion and vice, then confess any envy, as testifieng thereby that envy is the most villanous & detestable disease that can come to the soul. Chrysostom doth aptly describe the Original of this disease, saying He that envieth, p • rchaseth to himself reproach, and honor to him that is envied. For as ambition is the mother & nurse of envy, so is there nothing more contrary to ambition then the acknowledgement that a man is envious, considering that envy is a confession that the envied is endued with greater virtue, prosperity or some other excellency, then he that envieth.

13 In as much therefore as envy engendereth so many tormen • s & vexations in our harts: that nothing is more contrary to love: that it breedeth hatred, strife & debate: that it draweth men to commit murder and other horrible transgressions: To be short, that even among men it is so detestable that they will rather color it with other vices then acknowledge it: Let us, to the end according to the admonition of Jesus Christ to amend our lives, refrain all self love, and consequently all envy. Let every man be content with that estate and condition, whereto God hath called him, & faithfully employ himself therein, ever waiting the blessing of the Lord, without envying others prosperity. Let us remember that the envious man pretendeth to oppose himself against the providence & liberty of God, as grieving at the good that God vouchsafeth to those whom he pleaseth, after his own wisdom and power: and that to such envious persons belongeth the saying of Jesus Christ. Is thine eye evil because I am good, or, is it not lawful for me to do as I will with mine own? Neither must we forget that the end of our lives ought to tend to serve, not our selves, but God & our neighbor: & that it is a most monstrous sin for us to envy that good which our selves either do or should procure and set forward. Yea that we even make a scorn of God, when, according to our duties, we pray unto him to enrease his mercies and blessings to our neighbors, and in the mean time do envy, and are sorry for their well-doing, and prosperity through the blessings of God. As also we ought in our harts to print this saying of Chrysostom. As by envying of others we offend God: so by rejoicing at their prosperity we shall be partakers of their goods: Saint Cyprian also exhorteth us to imitate the good, if we can follow them: yet if we cannot follow them, rejoice, saith he, at their good. In lieu of enuiing, make yourselves partakers through steadfast love: make yourselves coheirs of their goods by the conjunction of love and brotherly union. Finally let us remember that there is but one commendable and profitable kind of envy, even the same that we so bear to the virtuous, as to imitate their virtue: As Themistocles giving a reason why he, who in his yoouth was bent wholly to pleasures, had lastly applied his mind to virtue, saith, that the victory of Miltiades would not suffer him to sleep. As Augustine also commendeth that envy of the righteous that pricketh us forward to become righteous with them.

Of backbiting, slandering and evil speaking. Chap. 21.

ONe vice more will we here entreat of, which as it is no less common, albeit smally accounted of, so is it most pernicious Namely when we speak evil of our neighbors, to the prejudice of their credit, reputation and honor, and this is called backbiting, slandering, or evil speaking. And by God is forbidden in the ninth Cōmandement of his law. Thou shalt not bear false witness against thy neighbor. True it is that he doth expressly name false witness. But those words do extend very far. First they which in the presence of the Magistrate or else where either by oath, or but by speech only do affirm any falsehood to the prejudice of their neighbors, are here condemned, and they be properly termed slanderers. Yea they may be called Deuilish. For the word Devil signifieth a slanderer or false accuser. All slanderers therefore are the children or Disciples of the Devil, who was justly so called, because he was the first Author and inuenter of that iniquity, as the history of the holy Scriptures doth manyfestly declare: For when the Serpent perceived that Eve remained constant in the obedience of God: also that she feared that he would execute his threatening, which imported that thee should die, if she eat of the forbidden fruit of the tree of knowledge of good and evil, he wickedly slandered God, as if upon envy, fearing least she and her husband Adam by eating of that fruit, should become like to himself, and know both good and evil, he had made that prohibition. This was an impudent and detestable slander.

2 Having by this means drawn Adam and Eve to disobedience, among other vices he also poured this devilish poison upon all their posterity, as experience by most notable examples doth teach. So did Putiphars wise slander and falsely accuse Joseph that he would have dishonored her. So did Chore, Dathan and Abiram falsely slander Moses and Aaron, saying that they sought to exalt themselves over the congregation of the Lord. So did Ziba Miphiboseths servant, slander his master in the ears of David, as if he had pretended that the house of Israel should have restored him to the kingdom, and that thereupon he remained at Jerusalem. So did Haman falsely accuse the Jews that were in captivity under king Ahasuerus, that they denied to fulfill the kings decrees. So did Saul's Courtiers slander David, as if he meant to take away his kingdom. So did Absalom slander his own father David, telling the people that there was not any to hear their suites, to judge of their affairs, or to do them right. With many impudent slanders did the Jews assault Jesus Christ, objecting unto him that he had the Devil, that he was a drunkerd, a glutton, a friend to Publicans, a seducer of the people, and accused him falsely that he denied tribute to Caesar, and suborned the people. So did Tertullus the Orator term S. Paul a seditious and pestilent fellow.

3 Again, if the speeches g •• en forth, should in themselves be true, yet if they be misreported or wrested to any other sense then they were done or spoken, this is also slander and false witness: As S. Mark rehearseth, that finally there came in two false witnesses against Jesus Christ, And affirmed that they heard him say, I will destroy this temple made with hands, and within three days I will build another made without hands. Here was a double slander: First in that Christ spake it not in that sort, but only said Destroy this temple & in three days I will raise it up again. Secondly because that which he spake of his body, as S. John expressly addeth, That he spoke of the temple of his body, they referred to the material Temple bu ••• with hands at Jerusalem.

4 It is also a devilish & malicious slander, when men report that which is true: but thereof to gather or persuade some wicked and reproueable action. As when Doeg shown Saul that David had been in the house of the high priest Achimelech in Nob: that Achimelech had asked counsel of the Lord for David: that he had given him bread: and that he had delivered unto him the sword of Goliath: David objecteth unto him, That his tongue was like a sharp razor: that he had imagined mischief, spoken lies, and used pernitions and deceitful words. Yet it seemeth that all that Doeg told Saul, was true. But herein we are to note his intent, which was thereby to gather and to persuade Saul that there was conspiracy between David and Achimelech: and in that consisted his slander and false accusation. The chiefest officers in Darius Court accused Daniel that he called upon his God, and so contrary to the Kings edict prayed to another then him. The three Hebrew Princes were likewise accused that they would not worship the Image that Nebuchadnezzar had erected. Both accusations were true: But to what intent were they made? Even to persuade Darius and Nebuchadnezzar, that Daniel and his companions had deserved to die. Herein rested the falsehood of the accusation, and slander proceeding from ambitious, cruel and envious hearts.

5 Now as naturally we are inclined to slander our neighbors, yea many times only upon suspicion: so the principal of the children of Ammon slandered David in the ears of their Lord Hanun, as if he had sent Ambassadors under pretence of honor and comfort over his fathers death, to spy out the land, & to take his City and destroy it. So did the princes of the Philistines slander the same David, as if he meant to redeem his peace with Saul, by betraying their king Achis. But especially in this point we are to note the devils slandering of Job. Doth Job fear God for naught saith he, Hast thou not made a hedge about him and about his house, and about all that he hath? Thou hast blessed the work of his hands, and his substance is increased in the land: But stretch out thy hand and touch all that he hath, and see if he will not blaspheme thee to thy face. As if he accused Job to be an hypocrite, or a hireling that served and feared God only for profit, which ceasing, he would blaspheme him. Thus may we understand how readily man is inclined to this vice, wherein he truly followeth the nature of the devil. For as man hath indeed many vices common to beasts, so in lying and slandering he participateth with the devil, the Father of lies.

6 By the premises we be earnestly admonished carefully to beware of falling into this iniquity and devilish sin, yet for the amendment of our lives, that we may the more abhor and detest, it let us briefly consider the evils, and pernicious inconveniences thereof proceeding. A man that beareth false witness against his neighbor (saith Solomon) is like a hammer, a sword, and a sharp arrow. And David saith, The slanderous tongue, which he calleth deceitful, is like the sharp arrow of a mighty man, & as the coles of Juniper. As if he should say, their slanders were kindled with hot fire, and dipped in mortal poison. Solomon likewise useth a notable protestation to this purpose, saying: These six things doth the Lord hate, yea his soul abhorreth seven. The haughty eyes, a lying tongue, and the hands that shed innocent blood, a heart that imagineth wicked enterprises, feet that be swift in running to mischief, a false witness that speaketh lies, and him that raiseth up contention among brethren. Ioyning all these vices together, he sufficiently showeth, that as a taste tongue, or false witness proceedeth of a proud heart that imagigineth wicked enterprises, so doth it many times ingender blondshed and strife among brethren. Many likewise of the examples aforementioned, do evidently set before us, as in a table, the pernicious effects and cursed fruits of this vice and corruption. The impudent slander of the devil hath plunged our first fathers and all their posterity in pain, death, and everlasting damnation: The same of Putiphars wife cast Joseph in prison: The same of the sons of Ammon, procured the total destruction of themselves, their prince, and people: The same of Haman had been the death of all the Jews that were in captivity under Ahasuerus, had not God miraculously prevented it: The same of Saul's courtiers bred a long and dangerous persecution against David: The same of Doeg, the horrible murder by Saul committed on the persons of Abimelech and the four score and five priests, with the utter destruction of the town of Nob, and all the inhabitants thereof. In this consideration doth the Lord say, Thou shalt avoid all false words, and shalt not slaie the innocent and righteous. Thereby declaring, that the false witness with his tongue, slaieth as many as the executioner with the sword.

7 Neither was it without reason that God in old time ordained that the false witness should incur the like pain, as the offense wherewith he wrongfully charged his neighbor might deserve. And therefore Solomon saith, The false witness shall not escape punishment, and he that speaketh lies shall perish. To be short, how bytterly doth David curse those that burdened him with false accusations and slanders? These curses of David were prophesies of the holy Ghost, foreshowing the grievous and many woes that God will pour forth upon slanderers. As also we have before noted, that God abhorreth the false tongue, and the witness that speaketh lies. Wherefore such men as have even any, though but a little conscience, will abhor and disdain to be false witnesses and slanderers, and consequently, the children of the devil, who is the father of lies.

8 Yet is it not enough that we amend and refrain from this devilish vice, for we must also beware of all backbiting and evil speaking, which consisteth in the report and rehearsal of the faults and infyrmities of our neighbors, albeit we speak nothing but the truth. Yet is there nothing more common among men, so sore are we inclined to report the bad, rather than the good we know by our neighbors. And when this inclination is accompanied with hatred, ambition, or envy, the same is like oil cast into the fire to inflame and kindle it. We take some contentment in speaking evil of him whom we hate, as using it for some revenge that we take of him. The ambitious man imagineth his increase of honor and reputation to be the greater by so much as he seemeth to take from those whom he blameth: And it is even as he that coveting to make his own garment to seem the whiter, caste think upon his neighbors to make it black: To the like purpose doeth Envy speak evil of her neighbor, meaning that the reproof whereby thee abaseth and treadeth him down, shall be to her as a footstool to climb above him. This inclination to backbiting doeth Moses note, saying: Thou shalt not walk about with tales among thy people For by this woe • de Walk, he taxeth such as gadde up and down to inquire curiously of their neighbors faults and infyrmities, as it were by reporting them to backbite him. And the Apostle Saint Paul more lively representing the same unto us, saith, that all men naturally are poisoned with these vices: I heir throat is an open sepulcher, they have used their tongues to deceit, the poison of Asp • is under their lips, their mouths are full of cursing and bitterness.

9 The ordinary communication of such as are anything familiar, doth sufficiently testify that our usual conference is most cōmonlie replenished with discourses of the faults & infyrmities of our neighbors. Our tongues that should be courteous and inclined to charytie and compassion, are for the most part serpent like, & full of poison. Yet in as much as every man in his own sight, doth sufficiently perceive and know, that such rehearsalls and discourses upon others men's escapes and imperfections, are but slanders and backbitinges: diverse and sundry men do seek to cover them with the cloak of zeal, love, and compassion. And this hypocrisy doeth Saint Bernard very aptlye represent unto us. Some there are, saith he, whose stomachs being glutted with the faults and infirmities of their brethren, and neighbors, when they mean to unburden the same, do shroude their malice and hatred under the cloak of feigned respect and show. After a sore sigh, with great gravity, delyberation, and a heavy countenance, they will spire forth their backbiting and slanderous speeches. And such backbitinges and slanderous speeches, saith he, are so much the more dangerous, because the hearers are thereby occasioned to imagine and conceive, that the same proceedeth neither of envy nor evil will, but of mere sorrow and compassion. I am sorry, saith the backbiter, and the rather because I love him, that I cannot get him to amende. Another will say, I have long known this or that, yet would not I raise the speech, but since it is now known abroad, I may not in any wise conceal the truth, for the matter is so and so. Thus doeth Saint Barnarde most lively painte out the hypocrisy of many evil speakers, But Moses teacheth us howe we should reprove it, Reprooue thy neighbor (saith he) but raise no report of him: To reprove and admonish our neighbor, is truly a work of charity, but it is backbiting to raise any report of him, by publishing and blowing abroad his infyrmities. The admonition and advertisement of our neighbors faults and imperfections must be delivered either to themselves, according to the rule of Jesus Christ, If thy brother trespass against thee, go and tell him between him and thee, or unto those that have right and authority to correct and reprove. Whereof we have an example in Joseph, who shown his father of the evil report and doings of his brethren. But to report them to others, is backbiting and slandering, because it tendeth only to defamation. This disease of backbiting is so much the more pernicious, as that we cannot avoid it, also that the wound thereof is dangerous. A man may better beware of such as steal his goods, than of the backbiter that taketh away his good name. As the good name is to be much more esteemed than silver, so the wound of defamation is almost incurable. For as when a wound is cured, there yet remaineth a scar: so against a slander, howsoever a man purge & justify himself, yet will there still remain an evil opinion, at the least in some. And this did Diogenes signify, when being demanded what beast bit sorest, he answered, Among tame beasts the flatterer, among wild, the backbiter. In as much therefore as according to the exhortation of Jesus Christ, we are to amend our lives, let us beware. Whensoever we talk of the faults and infyrmities of our neighbors, let us think with our selves: To what ende is this speech? And in our consciences finding that it tendeth only to defame him, and to take away his good name, let us pass condemnation in the sight of God and s • y, that we are backbiters. Withall, let us then also remember the saying of David, Him that in secrete slandereth his neighbor will I cut off. Also the sentence pronounced by Saint Paul, who saith, Backbiters and slanderers shall not inherit the kingdom of heaven. Lykewise the admonition of the same Apostle, who wylieth us to hold them as excommunicate persons, & to forbear eating, drinking, and all familiar conversation with them. Let us remember, that backbiters by Saint Paul and others are marked with a fearing iron, as men, who by the just vengeance of God are given over into a reprobate sense. To be short, let us remember what Saint James saith, If any man among you seemeth religious, and refraineth not his tongue, this man's religion is in vain. Wherefore as Cham, the father of the Canaanites, having seen the shame of his father Noah, & in lieu of covering it, having shown it to his brethren, was accursed, both he and his posterity, by the mouth of his own father: so they (who knowing the frailty, faults, and infyrmities, and consequently, the shame, and reproach of their brethren, where they ought in charity to cover the same) do nevertheless by backbiting and evil speaking, say them open, do well deserve to be accursed with Chain, and called Canaanites. S. Peter having exhorted us to be sober & vigilant in prayer, addeth, But above all things have fervent love, for love covereth the multitude of sins. Whereby he declareth, that it is a matter of such importance, to cover the infyrmities of our neighbors by love, that he seemeth to prefer it before sobriety, and prayer unto GOD, which he had before mentioned. Secondly, that it is not enough to show this love, by covering two or three infirmities, but we must cover even the multitude of them. Thirdly, that for the discharge of this duty, we must have not some small love, but a vehement love, yea, such a love as may be able to surmount envy, hatred, ambition, and all such other vices as naturally do provoke us to this cursed backbiting.

11 We suppose, that so long as our backbiting and slanders do breed us no braules or quarrelling, they be not hurtful, and so we despise all God's threatenings. But we do much deceive our selves, if we imagine that God, as we, maketh no account of backbiting, and so suppose that his deferring of vengeance is a quite taking away of his threatenings. Our backbitings are inrouled in the book of his providence, ready to be laid open before us in the day of judgment, as David expressly teacheth, saying: Thou givest thy mouth to evil, and with thy tongue thou forgest deceit. Thou sittest and speakest against thy brother, and slanderest thy mothers son. These things hast thou done and I held my tongue, and so thou thoughtest that in deed I was like thee, but I will reprove thee and set them in order before thee. O consider this, ye that forget God, least I tear you in pieces, and there be none that can deliver you. Surely it is strange, that all such threatenings should not make us even to cut out our longs with our own teeth, rather than to apply them to backbiting and slandering.

12 It is likewise a hard case, that in this respect we should not fear God more than man. It happeneth many times that the backbiter with great protestation and attestation saith, I tell you but I would be loath to say so much to another, let it I pray you rest between us, speak not of it, let no man know that I told you: Oh fool, dost thou more fear the blame at a man's hands whom thou hast spoken evil of, than the eternal fire that thou kindelest: and the curse of God, which by backbiting thou pullest vpō thy head? Darest thou not detract or speak evil of thy neighbor before his face, albeit he hath but some small means to be revenged: & yet wilt thou boldly speak evil of him in the presence of almighty God, who threateneth, and is able to swallow thee up? If the man whom thou speakest evil of, chance to come in place, thou doest blush, and fallest into other talk. But when thou backbitest him, remember that God heareth thee, and blushing at thy folly, turn to some other talk, and speak of such things as may be acceptable in the sight of God.

13 Again, canst thou like a fool, put more trust in another's tongue than in thine own? Thou couldest not bridle thine own tongue, and doest thou request another to bridle his? Why doest thou put thyself in the mercy and discretion of another? If he to whom thou hast opened thy mouth, hath no more hold of his tongue than thou hast of thine, hast thou not put into his hand a staff wherewith, by revealing thy secret, to bring thee into brabling & strife? Why doest thou reveal that to another which thou wouldest should be kept secret? If thou sayest, I trust him. So hath he another, whom he trusteth, and his friend another, &c. to whom they will reveal it. It is as if when sundry faggots lie each by other, thou shouldest kindle the one, and so by degrees burn them all. In some countries upon any murder or other heinous trespass, they ring the town bell, which when other towns or villages do hear, they likewise do ring theirs, and so from one to another, whereby all the Country is soon advertised that there is some offender to be taken or staide: Even so thou, when the clock of thy tongue hath stricken, look that he that heard it, will likewise strike his, and his neighbor that heareth it, his, and so shall the infyrmitie of thy neighbor soon come to the ears of many. And therefore if thou beest loath it should be known, why hast thou rung the bell of thy tongue in a country, where thou knowest that every man is ready likewise to ring his?

14 Let us proceed: Not only he that speaketh evil of his neighbor is a backbiter, but also he that hearkeneth to the slander. And in deed, he that is desirous to hear of the faults & frailty of another, showeth himself to be deuoid both of zeal to God's glory, and of love to his neighbor. For seeing God is dishonored in the transgressions & sins of men, it is our parts, hearing of the same, to mourn and bewail the dishonor of God, and in charity we ought to take compassion of our neighbor, who by his offense bringeth God's wrath upon his head. If in lieu of sorrowing for the sins & transgressions, even of those whom before we knew not, we delight to hear of them, do we not strip our selves out of all love of God and charity to men? In this sense doth David say, that he that receiveth a false report against his neighbor, shall have no place in the house of God. And in deed, both he that hearkeneth to the backbiter, and the backbiter, do serve the devil alike, the one with his tongue, the other with his ear. Detraction (saith S. Bernard) is a sharp sword, which at one blow woundeth three: It slaieth the soul of the backbiter, and the soul of him that giveth ear unto him, & it woundeth & impaireth the good name of him that is backbitten or slandered.

15 And what doth more norish and maintain backbiting than the usual vice of hearkening thereto, even with greediness? For as if there were no receiver of theftes, there would not be so many thieves: so if none would hearken to backbiting, there would not be so many backbiters. As the north wind (saith Solomon) driveth away rain so doeth an angry countenance the slandering tongue. As the shaft, saith Jerome, shot against a stone, reboundeth, & sometime hurteth him that shot it, so when a backbiter seeth his countenance that heareth, or in deed that hearkeneth not unto him, sad or frouning, he holdeth his peace, he waxeth pale, his countenance is troubled, and his tongue stoppeth suddenly. In this consideration he saith in another place. Beware of backbiting, also of listening thereto. Let thine ears be as far from them as thy tongue. For when the backbiter perceiveth that thou givest no ear to him, he cannot well go forward. Thou shalt not, saith the Lord, receive or take up any false report. This word Receive, or take up, evidently declareth, that backbiting and slandering will soon fade away and decaie, if it be not received or taken up, and so underpropped, and upheld by the consent that is given thereto.

16 Since therefore that the inclination to backbite, likewise to hear backbiting, is such, that even they, who otherwise are far from many other vices, as Jerome saith, do easily fall into these snares of the devil: that according as Christ exhorteth, we may amend our lives, let us think upon the premises, to the end we may abhor all backbiting: let us keep our tongs & ears pure, so as the use of these vices now so common, may utterly be abolished. To be short, let us apply our tongs to speak, & open our ears to hear such things as may redound to the glory of God, & the salvation of our neighbors.

17 Moreover, if we hear that any speak evil of us, let us so order our lives, that as Plato in old time said, men may not believe such slanderous reports of us. As Philip king of Macedon said, that the reproach and injuries of the Athenian orators caused him so to order his words and deeds, that themselves should be proved liars. Neither let us forget what he both said and did, when it was told him that Nicanor spake hardly of him. I must bethink me, said he, whether I never gave him occasion so to say. Aftewarde hearing that Nicanor was decayde and grown into contempt, he sent him a present: And then being shown that Nicanor spake well of him, You see, saith he, that it is in us to cause men to speak well or ill of us. If the evil therefore that is spoken of us be true, or that we have given any occasion thereof, let the same be a cause to make us to amende our lives. If it be false, let it be a warning to beware thereof, because we are men, and may fall. Let us in this case remember the saying of Socrates, They speak no evil of us, when that which they say is not in us. And in deed, it is as if a man reporting some harm of a bad man, should call him by my name: for whatsoever he should say, should concern not me, but him that he calleth by my name.

18 Especially, let us remember, that as Saint Augustine saith, our patience is tried by detraction. And let us imitate our Savior Jesus Christ, who when he was reviled, reviled not again, but prayed for those that reviled him. As in truth, it is worse for the backbiters than for us, and consequently, we are to take compassion of them, and to pray to GOD for them. For as one stripe of the tongue woundeth three, the backbiter, him that giveth ear to the back-biting, & the back-biten, so the two first do thereby wound their consciences to the death, by deserving the sentence of eternal fire: but the third is no whit damnified but in his good name, and that peradventure but for a short space: It beseemeth not a Christian to return injury for injury. Neither is it good to render evil for evil, if he that wrongeth thee, saith Seneca, be weaker then thyself, forgive him, if stronger, forgive they self. It is a vice to revenge and a virtue to forgive, and therefore when Pittacus had caught one that had wronged him, he let him go, and said: Pardon is better than revenge. To the end therefore to take away all replication, to the example of Jesus Christ let us also join the example of David, that we may follow the same. He protesteth that when they which had charged him with reproaches and false accusations, were sick, he put on sackcloth, and vexed his soul with fasting, and his prayer returned into his bosom, so that he redoubled and reiterated the same with a sorrowful and troubled heart. Yea, herein let us imitate the moderation and temperance of Euagrius, whose mortification was such, that no praises could lift him up, neither any injuries move him to displeasure.

19 Not that we should utterly neglect our same & good name: For, A good name (saith Solomon) is to be chosen before great riches: and loving favor is above silver and gold. Besides, as by our sins God is dishonored, and our neighbors take offense: so contrariwise, by our holy conversation and good name God is glorified & our neighbors edyfied. And this doth Saint Augustine teach, saying: He that leadeth an innocent life by shunning sin and iniquity, benefiteth himself: but he who besides is not negligent in maintaining his good name doth benefit others, and is merciful unto them. If God therefore give us convenient means without breach of the bond of peace & love, and without giving cause of offense, to defend our innocence and good name, we ought to keep and preserve it in procuring honest things, not only before the Lord, but also before men. Otherwise, contenting our selves with the testimony of a good conscience, let us with the Apostle, wade thorough honor and dishonor, thorough evil report and good report. As being assured, that God will in the end make manifest our innocence, and bless our patience with peace and contentation in him. Thus the duty of every Christian that longeth to amend his life doth consist in this: First, that he abstain from all slander, backbiting, and evil speech: secondly, that we give no ear to backbiters and slanderers: and lastly, that he be not moved by their backbitinges, slanders, and hard words, in word or deed to render evil for evil. But rather let him pray unto God for those that seem in mind to be troubled and sick, in that they speak evil of him. Amen.

Chapter. 1.

W E have in the former books propounded some examples of the things wherein we ought principally to refourme our lives, and to amend. Now let us understand who ought to amend. Anie man, even without study, will answer, that every Christian is bound thereto. And it is true, for there is no man whosoever, but both needeth and is bound to amende his life in the premises, as also in every other the duties required in the general vocation and calling of a Christian. Nevertheless there be also certain particular callings, wherein eache man in his own behalf is to understand what God requireth of men in the same, that so they may reform their faults, and more virtuously emploie themselves in their vocations, according to the will of God. But of these we will consider only of eight. First, of the husband to the wife, and the wife to the husband. Next, of parents to their children, and of children to their parents. Then of the Magistrate to the subject, and of the subject to the magistrate. Lastly, of the ministers of the word to the congregation, and of the congregation to their ministers.

2 As concerning the duties of those that are united by marriage, some there are that be common to either party, and some that particularly do import the husband to the wife, and other some the wife to her husband. But first we will entreat of those that be common to both. Moses writing of the institution of Marriage, doeth evidently declare, that it is a holy ordinance of God. Jesus Christ also honored it both with his presence and first miracle. And the Apostle to the Hebrews saith, that marriage is honorable. Such therefore as do aspire thereunto, are to begin in prayer and holiness to God: And having attained to that estate, to use this benefit of marriage as an holy ordynance of God, in all godliness and purity, for a remedy against the weakness of the flesh, as the Apostle Paul teacheth, and not for provocation and lust to intemperance. True it is, that honesty of marriage grounded upon God's ordinance, doeth cover the shame of incontinency, yet not so, as that we should defile and pollute that estate by admitting all things, but that we should so use it, as there might be no excess in dissolution, neither any intemperance contrary to the holiness of marriage. And in deed Saint Ambrose reproving those that do abuse it in lascivious excess, termeth them fornicators with their wives. And albeit that term seemeth hard, yet let us not think or imagine that he spake it without reason, especially considering that Saint Augustine alleging this phrase of speech of Saint Ambrose, showeth sufficiently that he allowed of his judgment.

3 Secondly, when God created the woman, he said, It is not good that man should be alone, I will make him a help, meet for him. But whatsoever is said of the woman, that she should be a help to the man, must also be put in practice, and exercised by the husband toward the wife, according to the doctrine of the Apostle Saint Paul, whether in avoiding fornication, whether in procuring generation, & the education and bringing up of children, whether in mayntaining a family, or for the service of God and salvation of souls. Heereby it evidently appeareth, that the duty common both to the husband and wife, importeth, that the one should aide and help the other. First, that they may lead their lives in chastity and holiness, as the holy Apostle Paul noteth, where he setteth down the ende of marriage. Next, that to avoid fornication, every man should have his own wife, and every woman her own husband. And thus the duty of the husband and the wife consisteth in this, that they live together in all chastity and pureness: and that they take great heed and beware of breaking the bond, and infringing and violating the saith of marriage by fornication or adultery: which sin we have before declared to be a detestable abomination in the sight both of God and man. If such as wanting the remedy of marriage, by committing fornication, do incur an offense worthy everlasting damnation: What may those deserve, who having a remedy for their infyrmitie, do nevertheless overflow in adultery? Yet is it not enough only to abstain from this abomination, unless we also forbear from everything that may seem to tend thereunto, or to contain any beginning, apparance, allurement, or occasion of evil: First, because that by the law all this is prohibited, even in these express words, Thou shalt not commit adultery. For the word Adultery, comprehendeth all provocations, gestures, speeches, yea, even unchaste looks. And therefore saith Jesus Christ, He that looketh upon another man's wife, to lust after her, hath already committed adultery with her in his heart. Next, that we may prevent all argument of jealousy, a most dangerous disease, and of great difficulty to cure. For, as Chrysostom saith, Where either the husband or the wife is tainted with jealousy, they believe every word that they hear spoken touching their passion, albeit it bear no apparance of truth. When a certain Roman Emperor determined to put away his wife, he alleged this reason. An Emperors wife, said he, must so bear her self, that the incur no suspicion of evil. How much rather ought this to be practiced among Christian husbands and wives, as well to avoid occasion of offense, as for fear least jealousy should convert marriage into a most miserable and wretched estate.

4 Agayne, as marriage was also ordained for generation, so in that part thereof there are some duties that particularly concern the wife, and some that are common both to her and her husband. Of the particular duties of the wife, we will speak hereafter. Those therefore that are common to them both, do concern, first the instruction of their children, & that we will also refer to be entreated of in the Chapter that handleth The duties of parents toward the children: secondly, the means to bring up their children, and to maintain their family. For the care and burden thereof is common: yet so, as properly the husband is to get it and to bring it in, and the wife to order and dispose it. Howbeit the duty of the wife or of the husband doth not so exempt either of them, but that she also according to her ability and power must help her husband to get it, & he likewise in his discretion direct hir in the dispensatiō thereof. He that doth not orderly govern his house, shall inherit the wind, saith Solomon. And order consisteth in this, that the husband follow his business, traffic, or calling, without any molestation of the wife, who ought not to meddle or control him therein, but with great discretion and gentleness: as also the husband is not to deal but soberly and in great discretion with household affairs that are proper to the wife. The man is jealous of his authority and reputation, and the woman inclined to suspect herself to be despised. Wherefore as the husband cannot well abide that his wife should show her self more skillful and wife in his business than himself: so cannot the wife suffer that her husband should despise and account her a fool, by meddling with her small household affairs.

5 As the duty therefore of the husband and wife consisteth in looking to that which is aforesaid, to the end their marriage may be quiet, and themselves live together in love: even so an idle and unthrifty husband, and a prodigal and slothful wife, are two ready ways to destruction. The husband that hath such a wife, casteth his labors into a bottomless sack: and the wife that is sped of such a husband, draweth a cart heavy loden, through a sandy way without a horse. Such a husband, especially if idleness draw him to love and haunt taverns, is cruel to his wife and children: and such a wife confoundeth her husband, and bringeth reproach & poverty to her whole family. The remedy for the husband that hath such a wife, is patience with some severity, discreet admonitions, and prayer to God: as also the help for the wife that hath such a husband, is toleration, gentle exhortation, and cheerful and loving entertainment of her husband, whereby to induce him willingly to keep home.

6 They are also to be mutual helps each to other in matters concerning their own salvation and the service of God. First, if one of them, as saith the Apostle be an unbeliever, the other must labor to draw his party to the knowledge of the truth. S. Paul exhorting the husband & wife of contrary religions, not to part, but to dwell together: addeth a notable reason, saying: What knowest thou O man, whether thou shalt save thy wife, or thou O woman, whether thou shalt save thy husband? Therein declaring, that the faithful person in duty is to labor & indeuor to win his party to the knowledge of the truth, and so to save her. S. Peter exhorteth wives to be subject to their husbands, albeit unbelievers, and such as do not obey the word, that so without speech, by their holy and virtuous conversation they may win them. Secondly, if both be believers, their duty is to confyrme each other in the time of persecution, that they may constantly follow Jesus Christ. Solomon endeavoring to declare the fruits of marriage, saith: Two are more able to with, and temptations, and a line of three twists is not so soon broken. They are 〈◊〉 each to help up other, if either of them happen to 〈…〉 or sin. Two are better (saith the same Solomon 〈…〉 they have better wages for their labor. And if they 〈…〉 will 〈◊〉 up the other: but woe unto him that is alone, for if he 〈…〉 lift him up. They ought also each to per ••••• 〈…〉 , to relieve the poor, diligently to frequent 〈◊〉 , to use prayers, and supplications, and praise, and thanksgivings to the Lord, to comfort each other in the time of affliction: to be short, either to exhort other to walk in the fear of God, 〈◊〉 in all duties and exercises beseeming the children of God. In this m • nner did that holy woman, Elisha hottesse, exhort her husband to prepare a chamber for the prophet to lodge in. Saint Paul also saith, That women, desirous to learn, should question with their husbands at home. Whereby he showeth, that the husband ought to be so instructed, as he may be ready to instruct his wife at home. And in deed, a heathen Philosopher in this sense saith very well, That the husband, after the example of the Be, should everywhere gather every good instruction, that he might be able to impart it to his wife, and by having communication, acquaint her therewith. Thus, saith he, may the minds of women well taught, be won from vanity to virtue.

7 Other duties there are which be common both to the husband & the wife, as among the rest, such as proceed of the union of marriage, whereof God in the institution thereof said, They are one flesh. And Jesus Christ confyrmed, saying, Two shall be one 〈◊〉 And therefore in Saint Mark he addeth, They are no more two but one flesh. And in deed, if Eve being created of one of the ribs of Adam, was as parte of himself: then is the wife also a parte of her husband, and as the one half of himself. And of this vn ••• and conjunction proceedeth the mutual love between man and wife. For no man, saith Saint Paul, hateth his own flesh but loveth and cherisheth it. And speaking to husbands, he saith, Husbandes love your wives. And writing to Titus, he commandeth him to exhort the elder women to teach the younger to be modest, and to love their husbands. Three things (saith Wisdom) do rejoice thee, and with them am I beautifyed before God and men: Unity of brethren, love of neighbors, a man and wife that agree together. But sith the foundation of this mutual love is the unity of marriage, whereby the husband and the wife are made one flesh, the husband as the head, the wife as the body. It followeth, that this love must be steadfast, not variable, and that the union of marriage continue, notwithstanding whatsoever befall either the husband or the wife. Notwithstanding whatsoever complexions, I say, natures & infyrmities may appear, whatsoever sickness, loss of goods, injuries, griefs, or other inconveniences that may arise, yet so long as the foundation of love, that is, the union of marriage doth continue, so long must love and affection remain. God commandeth us to love our neighbors as our selves, because they be of our flesh. Albeit therefore that he contemn, hate, offend, or wrong us: albeit he be our enemy, and in respect of himself, deserveth not that we should love him, yet because he is of our flesh, the foundation of love remaining, we must love him. As also our savior Jesus Christ saith, Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that molest and persecute you. Howe much rather ought they to put this in practice, who by the bond of marriage are made one flesh? The rather, because the union between man and wife, is without comparison more straight, and bindeth them each to love other, much more than the conjunction whereby man is united unto his neighbor.

8 But this is the mischief, that in many their love is not grounded upon the union of marriage, but upon beauty, riches, & other carnal and worldly considerations, subject to change, alteration and loss. This corruption that respecteth beauty, is old, and noted to be among the causes of the flood. The sons of God, saith Moses, seeing the daughters of men were fair, lusted after them, & toke them in marriage. But in deed, it is monie that maketh love, and riches ingender affection, witness the experience of our days. Yet such love resembleth only a fire of straw, which is but a blaze and is soon out, unless it be continued with great wood, or other like substance. Love growing of beauty, riches, lust, or any other like slight, uncertain, and frail grounds, is soon lost and vanished, unless it be maintained with the consideration of this union of two in one flesh, and the virtues thereto adjoined: and therefore must every man think upon this union in marriage, that he may enjoy, nourish, & continue the love that thereof proceedeth: the rather because such love is the nurse of concord, that maketh marriage happy. As contrariwise the want of this love is the fountain of strife, quarreling, debate, and other like afflictions that convert the paradise of marriage into a hell. Dissention between man and wife, saith. S Augustine, is the trouble and overthrow of the household. They that will avoid such strife, must therefore love each other: and especially they must have care hereof, when they are first married. For as a vessel made of two pieces & glued together, may at the first be easily broken, but in time groweth strong: so is it also with two persons that are glued or joined together by the bond of marriage.

9 This love, the mother of peace, will ingender a care and duty each to support other, and so to practice the same which Saint Paul requireth in all believers, that is, To be gentle one to another, friendly, and each to forgive other, even as God hath forgiven us through Christ: Let the husband think that he hath married a daughter of Adam with all her infyrmities: and likewise let the woman think that she hath not married an Angel, but a child of Adam with his corruptions. And so let them both resolve to bear that that cannot be soon amended. Let not the body complain of the head, albeit it have but one eye, neither the head of the body, albeit it be crooked or misshapen. Such defaultes do never break union and love between the head and the body: neither must the infirmities of the husband or the wife infringe the love that proceedeth of the union in marriage. If the husband be given to brauling, or the wife to chiding, let them both beware of giving any occasion. The bell hath a loud sound, and therefore he that will not hear it, must beware how he pull the roape and shake it. So if the one will begin to chide without a cause, let the other be either deaf, and so not hear it, or dumb, and make no answer. Hereto hath the saying of Alphonsus, king of Aragon, relation. Where the husband is deaf and the wife blind, marriage is quiet and free from dissention. Heereby meaning, that the wife must wink at many the infyrmities of her husband, as if she see them not, and the husband put up many shrewde speeches of his wife, as if he heard them not. Neither can it be any reproach to the husband and wife so steadfastly united, to practice this duty, considering that David protesteth, that he used the like patience and discretion among his enemies, They that seek after my life lay snares, and they that go about to do me evil, talk wicked things, and imagine deceit continually. But I as a deaf man heard not, and am as a dumb man which openeth not his mouth. Thus I am as a man that heareth not, and in whose mouth are no reproofs.

10 This union between man and wife doth also engender that duty which the holy Ghost noteth saying: For this cause shall a man leave his father and mother, and cleave to his wife: As also the wife in the like respect is bound to the like duty toward her husband. Not the marriage exempteth any from their due honor and obedience to parents, but to declare that the union between man and wife is greater then between the children and the parents. And indeed, the true love of the husband to the wife, and of the wife to the husband, surmounteth all love of children to their parents. The husband and the wife have their secret counsels and communication of matters concerning their profit and commodity. The wife is more obedient to her husband, and the husbandmore desirous to please his wife, then their parents. Yea and at length it falleth out that they depart from their parents to keep house by themselves. And this plainly appeared in Lea and Rachel being sisters, and the wives of Jacob. For Jacob grieved at the wrong offered him by their father Laban, boldly made his moan to them: Wherupon they also complaining of their father agreed with Jacob, and consented together to leave their father, and to follow their husband Jacob. Herein likewise consisteth another duty of the husband to the wife and of the wife to the husband, namely that they show no greater secrecy or communication of their household affairs to their parents, then mutually each to other, and this rule is especially to be put in practice when they groweth any discontent between themselves. For if the husband should complain to his parents of his wife, or the wife of her husband, such dealing might breed a most dangerous ielouzie, and consequently perhaps irreconciliable dissention & strife. But if it should grow to any complaint, it were requisite, so discreetly to prosecute the matter, as that the woman should come to her husbands parents, and the husband to his wives. So should all cause of iealouzie cease, and the complaint procure most assured remedy.

11 This union in marriage produceth yet another duty common both to the husband and the wife: And that is, that they never seek, neither once think of divorce: And to that end let them remember what is written. That which God hath joined together, let no man put asunder: Likewise that nothing but adultery may separate those that are united by marriage. All other agreements and contracts, made by mutual consent, may be broken and dissolved by the like consent of both parties: but in the contract of marriage almighty God cometh in as a witness: yea he receiveth the promise of both parties, as joining them in that estate. And this doth Solomon note, where he objecteth to the harlot that she hath forgotten the covenant or alliance of her God. But Ma • achie speaketh more plainly, and giveth a reason why God punished such husbands as leaving their lawful wives took others: Because, saith he, the Lord hath been witness between thee & the wife of thy youth, against whom thou hast transgressed, yet is she thy companion and the wife of thy covenant. The promise therefore to God cannot be broken, but only by his authority. In the days of Moses husbands were very easily and soon entreated to forsake their wives, by giving them a Bill of divorce: Yet so far was this course from being lawful, that contrariwise, Jesus Christ saith that it was tolerated only in respect of the hardness of husbands hearts, who otherwise would have vexed their wives, and entreat them cruelly. And this libel containing the cause of divorce and putting away of the woman, did justify her and condemn the man. For seeing it was never given in case of adultery, (which was punished with death) all other causes aledged in the libel tended to justify the woman, and to declare that she was wrongfully divorced: and so condemned the husband, as one that contradicted the first institution of marriage, whereto Jesus Christ, condemning this corruption, doth return them, saying: It was not so from the beginning, and therefore whosoever shall put away his wife, except it be for whoredom, and marry another, committeth Adultery, and whosoever marrieth her which is divorced, doth commit Adultery with her. So straight is the bond of marriage.

12 Hereof it followeth that notwithstanding whatsoever difficulties that may arise between the husband and the wife, whether it be long, tedious and incurable sickness of either party: whether natural and contrary humors that breed debate, wrangling, or strife about household affairs: Whether it be any vice, as the husband to be a drunkerd, or the wife a slothful, Idle or vnthrustie housewife: whether either party forsake the truth and profession of religion, do fall into Idolatry or heresy: Yet still the bond of marriage remaineth steadfast and not to be dissolved. Neither may they be separated, even by their own mutual consent. For as the holy Ghost hath pronounced, That which God hath joined together let not man put a sunder. And therefore S. Paul saith. If any brother have a wife that believeth not, if she be content to dwell with him, let him not forsake her. And the woman which hath a husband that believeth not, if he be content to dwell with her, let her not forsake him. Also because some did suppose that the unbelief in any of the parties might breed some pollution or disquiet in marriage, he answereth, no: his reason: For the unbelieving husband is sanctified by his believing wife: And the unbelieving wife by her believing husband. And this he proveth by affirming that the children issuing of such a marriage be holy, that is to say, partakers of the covenant of God, and consequently accepted into the fellow • hip of the Church. Only he addeth this exception, If the unbelieving man depart and forsake his believing wife, she is not subie • t to follow him. And yet must this be understood, where such departure ariseth, either upon hatred that he beareth to the true religion, that his wife professeth: or upon a desire to use his polluted and false religion: For herein cannot his wife follow him without danger of defiling, and depriving of her self of the profession of the truth, together with the food of her soul.

13 Likewise where S. Paul speaking of the husband and wife, both believers, saith. If the woman depart from her husband, let her remain unmarried, or be reconciled to her husband: He therein meaneth not that it shall be lawful for the woman because she cannot bear the troublesome nature of her husband, or to avoid strife & debate, to depart and live as a widow: but only he showeth, that when the husband upon such like occasions shall put away or call off his wife, yet is not • he at her liberty to marry another: but must remain unmarried and labor to be reconciled. And therefore are those women, which upon the hard dealing or troublesome dispositions of their husbands, do forsake them, greatly to be reproved as thereby giving occasion of great mischief and trouble: As 〈◊〉 are those husbands, who vpō like occasions, do forsake their wives. For since nothing may make divorce, but adultery, every purpose and determination to part upon any other occasion or reason, restrained by God's ordinance and the law of marriage. And •• th it is not lawful for us to continue in such separation the whole course of our lives: Neither is it lawful so to abide at all, either so much as to enter thereinto. If therefore upon such occasion the husband forsake his wife, or the wife her husband, rather 〈◊〉 to cont • new the mischief begun, let them return together • gain, and think that the shortest follies do least hurt.

14 If they aleage their entreaty, in their opinion, intolerable, & their nature so contrary that they cannot live without strife, and debate: Also that being a sunder & quiet in conscience, free from trouble, they may the better apply themselves and employ their time in Prayer: the answer is, that such infirmities must not dissolve the bonds of marriage, and their duties to live together: But let them think that God hath called them to the exercise of patience, which upon hearty Prayer shall be granted them: Let them labor each to bear with the other, that they may live in peace, and continually pray to God to give them grace so to do. Let them remember that the Devil transformeth himself into an Angel of light, when by propounding a duty to live in quiet, and consequently a mean to pray unto God, for the compassing thereof he induceth them to gain say God's prohibition, and to separate that which God hath joined together. To conclude, let them think well upon this saying of Saint Augustine. As the conjunction cometh of God, so the separation & divorce proceedeth from the Devil. If they reply that by living a sunder, so that they marry not again, they break not the bond of marriage, let them remember that marriage being instituted for a remedy against fornication, for the generation and bringing up of children, and for a help each to other in mutual society and inseparable conversation of life (after the Lawiers phrase) yet doth there appear no token or effect of marriage in those that live a sunder, albeit they marry not again. Saint Augustine saith, that the benefit of marriage consisteth not only in the procreation of children, but also in the natural society of the two diverse sexes. Otherwise it could not be said that there were any marriage between two old folks.

15 The union of marriage yet teacheth us another duty common both to the man and to the wife. Which is; that their goods be common between them. Happy, saith Plato, is that common wealth where they have no use of these words, Mine and Thine: But in marriage especially they ought not to be heard. If y ^e wife have brought most goods in marriage, the marriage once consumate, her part is gone, and they are made common: as also are the debts, whether hers or her husbands. And therefore can neither of them say: This is mine, but this is ours. When a woman hath brought great goods, yet may she not say, I will do with mine own what I list: For as Saint Augustine saith, her self is not her own, but her husbands. The husband as the head & chief guide of the family must have the custody and chief government of the goods in the house: yet may he discharge himself of the whole or of part, as him self shall think meet and convenient. Yet let him remember that he entreat her, not as a servant, by giving her money as it were in mistrust, or with condition to return him a particular accompt. For the husbands mistrust doth many times provoke the woman: and the wives vain expense breedeth mistrust in the husband: But the faithful and discreet employment of the wife, and her husbands confidence in her, will procure that as the goods be common to both, so each alike shall undertake the custody and employment of the same.

16 Hereto for a conclusion will we yet add two duties common both to the husband and the wife: The first, that they daily pray to God to give them grace to live together in peace and love, and that each may be a help to others salvation. Let all such as desire to enjoy such a felicity, understand that they must daily pray to God for the obtaining thereof: And let those that live in strife and debate, examine themselves whether they have no cause to impute their miserable estate to their neglect of this duty. The second consisteth in the practice of the same which Saint Paul teacheth, saying: Let those that be married be as if they were not married. But how? By so enjoying the commodity and contentation of marriage, that the benefit of their conjunction breed no divorce between God and them: Likewise that thereby they be not hindered or made slack in any duty toward God and their neighbors: as also that no affliction depending or proceeding of marriage withdraw them, or force them to resolve of anything contrary to the union of marriage, and their profession that they be the children of God.

Of the particular duty of the wife to her husband. Chap. 2.

NOw let us come to the particular duties, and first to the duty of the wife to her husband. As marriage was ordained besides all other matters, for generation: so together with the duties common both to the husband and to the wife, which thereof do depend and are before declared, the woman is also particularly called & subject to the bearing of children, to the travail of child birth, and to the labor of suckling and bringing them up. This estate is full of trouble: yet is she hereto subject by her transgression, as God speaking to Eve, said: I will greatly increase thy sorrows and thy conceptions, in sorrow shalt thou bring forth children. But as this consideration should cause her to walk in humility, as in all her sorrows and labor bearing the Badge of sin: so should them the same condition and estate conceive comfort, in that, as S. Paul testifieth, The woman shall be saved by bearing of children.