is a Pretor ought to refraine from lucre of money but also thâ— eyes to bee continent from wanton lookes The Athenians provided very well for the integrity of their Iudges that it should not be lawfull for any of the Areopagites to write any Comedy or Play and Epicharmus suffred punishment at the hands of Hiero for the rehearsall of certaine unchaste verses But I speake it with sorrow of heart to our vicious Ballad-makers and indictors of lewde Songs and Playes no revengment but rewards are largely payd and given Gerardas a very ancient man of Lacedemonia being demanded of his Hoste what paine adulterers suffred at Sparta made this answer O mine Hoste there is no adulterer among us neither can there be prey marke the reason For this was the manner among them that they were never present â—t any Comedy nor any other Playes fearing lest they should heare and see those things which were repugnant to their lawes But to revert to our purpose Wanton Bookes can bee no other thing but the fruits of wanton men who although they write any one good sentence in their Workes yet for the unworâ—hinesse of the person the sentence is rejected The Senâ—te of Lacedemonia would have refused a very worthy and apt saying of one Demosthenes for the unworthinesse of the Author if certaine men of authority called among them Ephori had not come betweene and caused another of the Senators to have pronounced the sentence againe as his owne saying Plutarch writeth that there was a law among the Grecians that even the good Bookes of ill men should be destroyed that the memory of the Authors also should thereby utterly be blotted out and cleane put away Gerson sometimes Chancellor of Paris speaking of a certaine Booke made by Ioannes Meldinensis the title whereof is the Romant of the Rose writeth of that Booke two things First he saith if I had the Romant of the Rose and that there were but one of them to bee had and might have for it 500. Crownes I would rather burne it then sell it Againe saith he if I did understand that Ioannes Meldinensis did not repent with true sorrow of minde for the making and setting forth of this Booke I would pray no more for him then I would for Iudas Iscariot of whose damnation I am most certaine And they also which reading this Booke doe apply it unto wicked and wanton manners are the Authors of his great paine and punishment The like Ioannes Raulius said of the Booke and Fables of one Operius Danus that hee was a most damned man unlesse he repented and acknowledged his fault for the setting forth of that Booke I would God they heard these things whom it delighteth to write or read such shamelesse and lascivious workes Let them remember the saying of Saint Paul A man shall reape that which hee hath sowen Chrysostome a great enhaunser of Pauls prayses writeth that so long shall the rewards of Paul rise more and more how long there shall remaine such which shall either by his life or doctrine be bronght unto the Lord God The same may we say of all such who while they lived have sowne ill seed either by doing saying writing or reading that unlesse they repented the more persons that are made ill by them the more sharpe and greater growth their paine as Saint Augustine wrote of Arrius God save every Christian heart from either the delighting or reading of such miserable monuments Thus concludes this reverend Bishop and so shall I this first reply Secondly admit it be lawfull to read Playes or Comedies now and then for recreation sake yet the frequent constant reading of Play-bookes of other prophane lascivious amorous Poems Histories and discourses which many now make their daily study to read more Playes then Sermons then Bookes of piety and devotion then Bookes or Chapters of the Bible then Authors that should enable men in their callings or fit them for the publike good must needs be sinfull as all the forequoted authorities witnesse because it avocates mens mindes from better and more sacred studies on which they should spend their time and fraughts them onely with empty words and vanities which corrupt them for the present and binde them over to damnation for the future The Scripture we know commands men not to delight in vanity in old wives tales in fabulous poeticall discourses or other empty studies which tend not to our spirituall gooâ—â— Not to lay out our money for that which is not bread and our labour for that which satisfieth not but to redeeme the time because the dayes are evill Yea it commands men to be fruitfull and abundant in all good workesâ— to be holy in all manner of conversation to be alwayes doing and receiving good and finishing that worke which God hath given them to doe growing every day more and more in grace and in the knowledge of God and Christ laying up a good foundation against the time to come and perfecting holinesse in the feare of God giving all diligence to makâ— their calling and election sure doing all they doe to the praise and glory of God Now the ordinary reading of Comedies Tragedies Arcadiaes Amorous Histories Poets and other prophane Discourses is altogether inconsistent with all and every of these sacred Precepts therefore it cannot bee lawfull Besides the Scripture commands men even wholy to abandon all idle words all vaine unprofitable discourses thoughtâ— and actions If then it gives us no liberty so much as to thinke a vaine thought or to utter an idle word certainely it alots us no vacant time for the reading of such vaine wanton Playes or Bookes Againe God enjoynes us that our speech should be alwayâ—s profitable and gracious seasoned with salt that so it may administer grace to the hearers and build them up in their most holy faith Therefore our writings our studies our reading must not be unedifying amorous and prophane which ought to be as holy as serious and profitable as our discoâ—rses Moreover it is the expresse precept of the Apostle Paul whom many prophane ones will here taxe of Puritanisme Eph. 4.29 c. 5.3 4. But fornication and all uncleanesse or covetousnesse let it not be once named among you as becommeth Saints neither filtâ—inesse nor foolish talking nor jesting which are not convenient c. Let no corrupt communication proceed out of your mouthes but that which is good to edifie profitably that it may miniâ—ter grace to the hearers c. And may wee then read or write these sinnes and vices which we ought not to name or study or peruse such wanton Playes and Pamplets which can administer nought but gracelesnesse lust prophanesse to the Readers Lastly wee are commanded to search the Scriptures daily to meditate in the Law of God day and night and to read therein all the dayes of our
molestijs caret neque ab affectu naturae materialis abscedit ut à lectione libelli hujus eorumque quae in eo dicentur penitus temperet Aiunt enim observari etiaÌ„ apud Hebraeos quod nisi quis ad aetatem perfectam maturamque pervenerit libellum hunc ne quidem in manibus tenere permittatur If Children yong men and carnall persons then upon this ground are thus advised to refraine the reading of this sacred canonicall Booke of Spirituall love expressions betweene Christ and his beloved Church Ne sub recordatione sanctarum faeminarum c. quâ— ibi nominantur noxiae titulationis stimulus excitaretur c. How much more then ought they to forbeare the reading of lascivious amorous scurrilous Play-bookes Histories and Arcadiaes there being no women no youthes so exactly chaste which may not easily be corrupted by them and even inflamed unto fury with strange and monstrous lusts since there is no stronger engine to assault and vanquish the chastity of â—ny Maetron Girle or Widdow of any male or female whatsoever then these amoâ—oâ—s Play-poets Poems and Histories as Agrippa in his discourse of Bawdery hath truely informed us Atque tamen writes hee quae in his libris plurimum edocta puella est quaeque horum sâ—it jacere dicteria ex horum disciplina cum procis in multas horas facunde confabulari haec demum est probè aulica Hence Clemens Romanus Constit. Apostol lib. 1. cap. 8. Carolus Bovius in his Scholia upon the same place Ib. p. 125. Nazianzen de Recta Educatione ad Selucum pag. 1063. Basil de Legendis libris Gentilium Oratio Tertullian De Idololatria lib. cap. 18. to 20. Ambrose in Evangelium Lucae lib. 1. vers 1. Hierom. Epist. 22. cap 13. Epist. 146. to Damasus Lactantius de Falsa Religioue cap. 12.15 Augustine De Civit. Dei lib. 2. cap. 1.8 Confessionum lib. 1. cap. 15.16 Isiodor Hispalensis De Summo bono lib. 3. cap. 13. Prosper Aquittanicus De Vita Contemplativa c. 6. Theodoret in Cant. Cantic Tom. 1. pag 215. Isiodor Pelusiota Epist. lib. 1. Epist. 62.63 Gregory the first Epist. l. 9. Epist. 48. Iuo Carnotensis Decret pars 4. cap. 160. to 169. Gratian Distinâ—tio 86. The 4. Councell of Carthage Câ—n. 16. The Councell of Colen under Adolphus Annoâ— 1549. Synodus Mechlinienses apud Ioannem Langhecrucium De Vita Honestate Ecclesiastâ— lib. 2. cap. 22. pag. 321. De Institutione Iuventutis Can. 3. The Councell of Triers Annoâ— 1540. Cap. De Scâ—olis Surius Tom. 4. Concil pag. 838.890 The Synod of Towres Anno 1583. The Councell of Burdeaux 1582. The Synod of Rothomagium An. 1581. Franciscus Zâ—phyrus in his Epistle to Simon and Nicholas prefixed to Tertullians Apologie Gâ—orgius Fabritius his Epistle to the Duke of Saxony Agrippa De Vanitate Scientiarum lib. cap. 64. 71. Lodovicus Vives De Tradendis Disciplinis lib. 3. pag. 288.289 Episcopus Chemnensis Onus Ecclesiae cap. 18. sect 8.9 10 11. Osorius De Regum Instit. lib. 4. pag. 120.121 Mapheus Vegius De Educatione Liberorum lib. 2. cap. 18. lib. 3â— cap. 1.2 De Perseverantia Religionis lib. 5. Bibl. Patrum Tom. 15. pag. 929.930 D. Humphries of true Nobility Booke 2. D. Rainolds Overthrow of Stage-playes pag. 122.123 Thomas Beacon BB. Babington BB. Hooper Ioannis Nyder M. Perkins Dod Elton Lake Downeham Williams and all other Expositors on the 7. Commandement together with most Commentators on Ephes. 5.2 3 4. have expresly condemned and prohibited Christians to pen to print to sell to read or Schoole-masters and others to teach any amorous wanton Play-bookes Histories or Heathen Authors especially Ovids wanton Epistles and Bookes of love Catullus Tibullus Propertius Martiall the Comedies of Plautus Terence and other such amorous Bookes savoring either of Pagan Gods of ethnicke rites and ceremonies or of scurrility amorousnesse prophanesse as their alleaged places will most amply testifie to such who shall peruse them at their leisure the reason of which is thus expressed by Isiodor Hispalensis Iuo Carnotensis Gratian Ideo prohibetur Christianis legere figmenta poetarum quia per oblectamenta fabularum mentem nimis excitent ad incentiva libidinum Non enim thura solum offerendo daemonibus immolatur sed etiam eorum dicta libentius capiendo The penning and reading of all amorous Bookes was so execrable in the Primitive times how ever they are much admired now that Heliâ—dorus Bishop of Trica was deprived of his Bishopricke by a Provinciall Synod for those wanton amorous Bookes he had written in his youth his bookes being likewisâ— awarded to the fire to be burnt though they are yet applauded and read by many amorous persons quia lectione eorum juvenes multi in periculuÌ„ conijcerentur because divers yong men by reading of them might bee corrupted and entised unto lewdnesse answerable to which memorable pious act are these Constitutions of the Councell of Burdeaux An. 1582. and of the Synod of Towres Anno 1583. well worth our observation Quia multi à vera fide aberrantes contra professionem etiam consultò gravius peccant c. Prohibet haec Synodus ne libri magicae artis vel ad lasciviam luxum provocantes imprimantur vendantur legantur aut retineantur omnino jubetque sicut repertifuâ—rint comburantur sub ejusdem Anathematis paena quam ipso facto incurrunt qui minime paruerint Moneantur etiam saepissime fideles Christiani à suis Parochis confessarijs ut fugiant tanquam virus mortiferum lectionem librorum quorumcumque qui vel ad artes magicas pertinent vel obscaenas impias narrationes continent eosque ut olim tempore Apostolorum factum legimus comburant Yea Ignatius Loyola the Father of the Iesuits was so precise in this particular That hee forbade the reading of Terence in Schooles to Children and Youthes before his obscenities were expunged lest he should more corrupt their manners by his wantonnesse then by his Latine helpe their wits And AEneas Sylvius afterwards Pope Pius the second in his Tractatâ— De Liberorum Educatione Dedicated to Lâ—dislaus King of Hungary and Bohemia discoursing what Authors and Poets are to be red to Children resolves it thus Ovidius ubique tristis ubique dulcis est in plerisque tamen locis nimium lascivus Horatius sive fuit multae eloquentiae c. sunt tamen in eo quaedam quae tibi nec legere voluerim nec interpraetari Martialis perniciosus quamvis floridus ornatus ita tamen spinis densus est ut legi rosas absque punctione non sinat Elegiam qui scribunt omnes puero negari debent nimium enim sunt molles Tibullus Propertius Caâ—ullus quae translata est apud nos Sapho raro namque non amatoria scribunt desertosque conqueruntur amores Amoveantur igitur c. Animadvertere etiam praeceptorem opâ—rtet dum tibi comaedos tragaedosque
that Apostolicall Constitution recorded by Clemens Romanus if the Booke bee his which I would wish al Papists who deny the reading of the Scripture unto Lay-men to whō this good precept is directed as the very Title and first Chapter proves even seriously to consider Sed sive ad fideles ejusdem sententiae homines accedis conferens cum ijs vitali◠verba loquere sin minus accedis intus sedens percurre legem Reges Prophetas Psalle hymnos David lege diligenter Evangelium quod est horū complementū Abstine ab omnibus Gentiliū libris Quid enim tibi cum externis libris vel legibus vel Prophetis quae quidem leves à fide abducunt Nam quid tibi deest in lege Dei ut ad illâs gentium fabulas confugias Nam si historica percurrere cupis habes Reges si sophistica Prophetica habes Prophetas Iob Proverbiorum authorem in quibus omnis poeticae sapientiae accuratam rationem invenies quoniam Domini Dei qui solus est sapiens voces sunt Quod si cantilenas cupis habes Psalmos si rerum origines nosse desideras habes Genesim si leges praecepta gloriosam Dei legem Ab omnibus igitur exteris diabolicis libris vehementer te contine◠quoniam in ipso verbo sunt omnia Ibi remedium vulnerum ibi subsidia necessitatum ibi resarcitus defectuum ibi profectuum copiae ibi denique quicquid accipere vel habere hominibus expedit quicquid decet quicquid oportet Sine causa ergo aliud à verbo petitur cum ipsum sit omnia Thirdly admit a man may lawfully read a Play-book yet it will not follow that therefore he may pen or act a Play or see it acted For first a man may lawfully read such things as hee cannot pen or act or behold without offending God A man perchance may lawfully read a mass-Masse-booke but yet he cannot write a mass-Masse-booke nor yet act or say or see a Masse without committing sinne Some men may lawfully read an Alcoran or any hereticall Booke ut magis judicent quà m sequantur rather to confute then follow it but no man can pen or print or publish it with delight no nor yet read it out of love and liking as men read Play-bookes but he must transgresse A man may safely read the stories of the Sodomites sinnes of the Canaanites and Israelites Idolatries but yet to act or see them acted cannot bee lesse then sinfull A man may and must daily read the sacred Scriptures the Passion of our Saviour the Histories of Adam Abraham Moses David Solomon Iob and others recited in the Bible yet none may Play or see them Played without sinne yea highest blasphemie and prophanesse though some gracelesse wretches as well in private as in popular Stage-playes much prophane them bringing not onely Ministers preaching and praying but even the very sacred Bible and the stories in it on the Stage as some late notorious damnable if not damned precedents witnesse when as not onely our owne pious Statute of 3. Iacobi cap. 21. but likewise Concilium Rhemense Anno 1583. which decrees thus Vt ea vitent fideles quibus cultus divinus impediri potest statuimus ne quis Scripturae sacrae verba ad scurriliae detrectationes superstitiones incantationes sortes libellos famosos audeat usurpare Si quis contra fecerit juris arbitrij paenis coerceatur And Concilium Bituriense Anno 1554. which thus ordaines Non liceat cuiquam verba sententias sacrae Scripturae ad scurrilia fabulosa vana adulationes detractiones superstitiones diabolicas incantationes divinationes sortes libellos famosos alias ejusmodi impietates usurpare Qui in eo peccaverint ab Episcopis legitimis paenis coercētur together with the Synod of Rochell An. 1571. here p. 636. BB. Gardener have long since prohibited and condemned this atheisticall horrid prophanesse which no Christian can so much as thinke off but with highest detestation Since therefore many things may be lawfully read which cannot honestly be penned acted heard or seene the argument is but a meere inconsequent Secondly though a man perchance may in some cases lawfully read a Play-booke yet it will not follow that he may compose or act or see a Stage-play For first a man may read a Play with detestation both of its vanity ribaldry and prophanesse but he can neither pen nor play nor yet very willingly behold it as all Play-haunters doe without approbation and delight Secondly a man may read a Play without any prodigall vaine expence of money or over-great losse of time but none can compile or act or see a Stage-play without losse of time of money which should bee better imployed Thirdly Stage-playes may be privately read over without any danger of infection by ill company without any publike infamy or scandall without giving any ill example without any incouraging or maintaining of Players in their ungodly profession or without participating with them in their sinnes but they can neither be compiled beheld or acted without these severall unlawfull circumstances which cannot be avoyded Fourthly Stageplayes may be read without using or beholding any effeminate amorous lustfull gestures complements kisses dalliances or embracements any whorish immodest fantastique womanish apparell Vizards disguises any lively representations of Venery whoredome adultery and the like which are apt to enrage mens lusts without hypocrisie feining cheats lascivious tunes and dances with such other unlawfull Stage ingredients or concomitants but they can neither be seene nor acted without all or most of these Fiftly he that reades a Stage-play may passe by all obscene or amorous passages all prophane or scurrill Iests all heathenish oathes and execrations even with detestation but he who makes who acts who heares or viewes a Stage-play acted hath no such liberty left him but hee must act recite behold and heare them all Yea sometimes such who act the Clowne or amorous person adde many obscene lascivious jests and passages of their owne by way of appendix to delight the auditors which were not in their parts before Lastly when a man reads a Play he ever wants that viva vox that flexanimous rhetoricall Stage-elocution that lively action and representation of the Players themselves which put life and vigor into these their Enterludes and make them pierce more deepely into the Spectators eyes their eares and lewde affections precipitating them on to lust yea the eyes the eares of Play-readers want all those lust-enraging objects which Actors and Spectators meet with in the Play-house Therefore though the reading of Stage-playes may be lawfull yet the composing acting or seeing of them in all these several regards cannot be so So that this first Objection is both false and frivolous The second Objection for the composing and acting of Playes is this The penning and
743. to 750. His passion ought not to be acted and yet Papists and prophane Iesuits play it p. 108. to 119 624 636 763 764 765 766 929. Why he redeemed us p. 26.27 749 450. Christians must imitate follow Christ alone p. 98.99 526 732. must excell Pagans in grace and vertue p. 57.98 99 4â—5 454 455 711 to 713. what they are and ought to be p. 56.57 63 425 persecuted and hated for their goodnesse and because they are Christians p. 799. to 826 nick-named pag. 824. accused of faction rebellion and hypocrisie pag. 816. to 828. must not follow Pagan customes p. 17. to 28. 32 33 47 578 580 582 583 584 585 586 587 751. to 762. not to read Playes and wanton Bookes but the Scriptures and good Bookes p. 913. to 924. the Primitive Christians condemned Stage-playes and excommunicated Players and Play-haunters p. 2 3â— 4 49. to 53. 325. to 355.545 to 705. and passim Ill Christians worse then Pagans p. 454.455 711. to 713. 798â— exceedingly dishonour Christ and scandalize religion pag. 744. to 749. Christmas disorders censured at largeâ— p. 48 225 743 to 783.600 to 635. See Haddon Cont. OsoriuÌ„ l. 3. f. 203. derived from Papists Pagans Saturnalia p. 600. to 635. Sparsim 751. to 769. Christmas how to be celebrated p. 48. 225 226 526 576 585 586 600. to 635. Sparsim 743. to 783. See Holi-dayes Christmas Lords of Misrule whence derived p. 767. Chrysologus his censure of Dancingâ— pag. 224. m.f. 526. Chrysostome his censure of dancing especially at maâ—riages p. 222.223 228. m. 555. See Marriage of Dice-play Epist. Dedicit 1. p. 423. of lascivious Songs and Musicke p. 263.267 268 269 412 413 420. See Homil. 20. ad Ephes. Hom. 12. ad Collos. of gawdy apparell and Stage-attires p. 219.420 of excessive laughter p. 290. to 296.403 404. of â—ffeminacy pag. 169. of mens long haire womeÌ„s cutting their haire mens putting on of womens apparell pag. 169.195 196 426. Of Stage-playes Players Play-haunters and Play-houses p. 50.66 156 164 169 392 to 432 474.552 563 566 680 681 738 988 989. See Hom. 12â— in Collos. 20. in Ephes. Churches no Playes Dances scurrilous Songs or Pastimes to bee suffred in them nor yet in Church-yards p. 581.600 to 660. Spâ—rsim 995.999 947. Gazers in iâ— censured p. 418.999 no Images Crucifixes or Saints Pictures to be suffred in theÌ„ p. 894. to 905. not to be overcuriously or vainly adorned p. 902.903 the Primitive Church excommunicated Players Play-haunters condemned Stage-playes and dancing p. 134.543 to 690. See Playes Clemangis his censure of Dancing Dicing Playes and Players and of the abuses on Lords-dayes and Holidayes f. 535.536 5â— 7. p. 690.691 of Popish Nonâ— and their grosse incontinency p. 880. m. Clemens Alexandrinus his censure of lascivious kisses and dancing p. 166. m. 222. of mens acting in womens apparell and wearing long haire p. 167.187 189. of lascivious apparell p. 218. of Images especially of God the Father p. 896.897 m. of excessive laughter p. 392. sâ—urrilous Songs p. 266. effeminate Musicke pag. 275. of Stage-playes and Theaters p. 67. m. 329. 344 472 532 609. Clemens Romanus his censure of mens long and frizled haire p. 189. m. of Players Playes and Play-haunters p. 49. f. 532. p. 649. to 652. his command and exhortation to Lay-men to read the Scriptures p. 927. Commodus censured for acting the Player and Gladiator for favouring Players and Gladiators for Sodomie and putting on womens apparell c. fol. 555.721 852 853 894 882. his murther f. 555. p. 854. Company of â—vill persons to be eschued p. 144 148. to 153. f. 547.548 a dangerous snare apt to draw men to Playes and sundry sinnes pag. 143. to 152.416 417. f. 547.548 549. got by frequenting Playes f. 547.548 549 598. See Master Boltons walking with God p. 73 c. Constantine the Great an Englishman borne a suppressor of Stage-playes of Sword-playes p. 75.467 and of Images p. 900. Constantius his Edict against Sword-playes p. 468. Councels 55. against Stage-playes pag. 570. to 668. against Dancing Dicing Health-drinking Beare-bayting Bonefires Newâ—yeeres gifts lascivious Pictures Songs and Musickeâ— prophaning of Lords-dayes Holi-dayes Churches Pagan customes haunting of Ale-houses and Tavernes Clergy-mens seeing and acting of Playes Dancing Dicing Non-residency c. p. 570. to 668 p. 150. m. 221.222 240 265 286 287 354 756 915 917 c. See these severall Titles Generall Councels binde in point of manners Ibidem For sâ—nctifying the Lords Day p. 242. m. 570. to 660. Crab his Councels against Stage-playes p. 571. to 660. Crossing of the face when men goe to Playes shuts in the Devill p. 342. Crownes of Lawrell not to be worne of Christians p. 20.36 Cyprian his censure of Mens long haire p. 189 of mens acting in womens apparell p. 168 169 187 188. of lascivious apparell p. 217 of Images p. 897. his Bookes against Stage-playes and censure of Players Playes Play-haunting and Theaters c. pag. 135.136 168 169 187 188 331 332 333 334 473 523 546 558 562 670 392 722 728 729. Cyrâ—llus Alexandrinus his censure of making Gods Image p. 898. of Dancing Stage-playes especially on Lords-dayes and Holi-dayes pag. 278.279 533 534 682 of wanton Musicke p. 278.279 Cyrillus Hierusolomitanus his censure of Stage-playes as the Devils pomps c. which we renounce in baptisme pag. 49.339 562 565. D Damascen his censure of Playes Dancing specially on the Lords Day pag. 260.349 f. 533.544 p. 683. of making the Picture of God p. 899 m. Damnation oft occasioned by Stage-playes f. 565. to 569. p. 910. oft to bee thought on Ibidem Dancing at marriages condemned p. 20. 22 36 222 278 555 573 602 603. See Marriage the Devils procession and invention p. 228.229 232 one of the Devils pomps which we renounce in baptisme p. 225.228 229 232 236 238â— 257 562 565. an occasion of the breach of all the 10. CoÌ„mandements p. 231.232 an offence against all the Sacraments p. 257.258 derived from Pagans who spent their Festivals in dancing and courted their Idols with it p. 225.233 234 235 236 251 575 576 584 704 751. to 763 771 779. Infamous among Pagans and condemned by them pag. 245. to 252. 709. to 711.849 to 864.884 854 855 801. a concomitant of Stage-playes p. 220.221 259 260. condemned by the Waldenses and French Protestants p. 226. to 233.636 637. Christians ought not to teach their Children especially their Daughters to dance p. 232.233 236 636 637. Delight skil in Dancing a badge of lewde lascivious women strumpets pag. 232.236 237 238 240 245 248 249.250.258 The Devill danceth in dancing women p. 228.229 232 257 258 260. effeminate mixt lascivious dancing condemned by Scriptures Councels Fathers Pagan and moderne Christian Authors of all sorts as an occasion of much sin and lewdnes c. p. 22.56 220. to 262.271 272. f. 534.575 576 599 584 600.636 637 652 666 693 799 698 704 to 711.729 765 770 771 772 479.
censure of Playesâ— p. 349.682 his opinion for plaine and profitable preaching p. 937.938 Prudentius his censure of Playes p. 680.720 fol. 561. Psalmes ought to bee sung at Christian Feasts not filthy songs pag. 48.264 554 555 766. to 780.642 m. Ptolomie censured for dancing playing and acting p. 710. Puel de Dieu her mannish practice and execution p. 185.284 285. Puritans condemners of Stage-playes and other corruptions stiled soâ— p. 3.4 5â—567 568 569 797. to 828.1005 The very best and holiest Christians called so even for their grace and goodnesse Ibidem fol. 542. Christ. his Prophets Apostles the Fathers and Primitive Christians Puritans as men now judge p. 797. to 828. hated and condemned onely for their grace yea holinesse of life Ibidem accused of hypocrisie and sedition and why so pag. 816. to 828. Puritan an honourable nickname of christianity and grace p. 827. Q Quarrels tumults occasioned by Stage-playes p. 516.517 518. Quiroga his Index Expurgatorius expunging a passage of Lodovicus Vives against Popish Enterludes p. 115. Quintilian his censure of Playes c. pag. 705 706 966 m. of the ill education of youth Ibidem of Seneca p. 842. against childrens or mens acting of Playes to make them Orators p. 933. R HRabanus Maurus his censure of Players Playes Dancing New-yeeres gifts Health-drinking and acting in womens apparell p. 198. fol. 524. p. 562. 683 756 780. m. his judgement of the beginning and sanctifying of the Lords Day p. 645. m. D. Rainolds his Overthrow and censure of Stage-playes both popular and academicall of Dancing and mens acting in womens apparell p. 198.199 227 309 320 358 487 698 887. of Images in Churches pag. 900.903 Vindicated against a late Opposer p. 671. to 680. Rare things most admired p. 742.743 Rayling and Satyrs especially against goodnesse and good men frequent in Stage-playes p. 120. to 127.814 815. condemned Ibidem Raymundi Summula its prayse of the Scripture pag. 927. against giving to Players p. 873. Reading See Bookes and Scriptures Some things lawfull to be read and yet unlawfull to be penned or acted p 928. to 931. Recreations when why and how to bee used what circumstances requisite to make them lawfull p. 945. to 948. See Master Bolton his generall Directions for our walking with God p. 154 to 181. Great variety of honest Recreations besides Stage-playes p. 40.417.965 to 970. Repetition of Sermons commended commanded by Scriptures and Fathers p. 432.800 801. See Chrysost. Hom. 20â— in Epâ—es 5. Tom. 4 Col. 1010. C. Sint praeces vobis communes unusquisque eaâ— ad ecclesiam eorum quae illic dicuntur leguntur maritus ab vxore partem domi exigat illa à marito Si sanctum quemquam inveneris qui possit domuâ— vestrae benedicere pedum ingressu valeat universam inferre Dei benedictionem â—um voca Thus he See 1 Cor. 14.35 Domi inquit à suis maritis discant Hoc autem illas ornatas reddit viros attentiores facit ut qui debeant quae in Ecclesia audiverunt uxoribus ea interrogantibus recitare ac veluti apud eas deponere Theophylact. Enar. in 1 Cor. 14. pag. 427. See Primasius in 1 Cor. 14. and most moderne Protestant Commentators accordingly Reprehention of sinnes and vices how when where and by whom to bee made p. 124. to 127. not to be done by Players Ibidem Râ—publike much prejudiced by Playes and Actors which ought not to be tolerated in it p. 45.445 to 501 997. to 1006. Restitution to bee made by Players and Gamesters p. 46.906 Romanes ancâ—ently condemned suppressedâ— Playes and Theaters and made Players infamous p. 456.714 843 844 737 998 9â—9 Rome Christian the same with Pagan p. 757. to 765. It s beastines p. 215.767 Roscius the Actor his skill p. 932. Tullâ— his censure of his acting p. 848. f. 525. Ruscians much given to Dancing p. 602â— 603. S Sabbâ—th See Lords Day examples of Gods vengeance upon the prophaners of it f. 556.557 Sabine Virgiâ—s ravished at a Play pag. 30.452 453. Salust his censure of Playes and Dancingâ— p. 245 704â— Salvian his censure of Stage playes Epistle to the Reader p. 51.52 105 313 314 351 352 477. f. 525.526 527. p. 682. Samians taxed for their effeminacy and long compt haire p. 883. Iohn Saresberiâ— against lascivious Musicke Playes Players and Dice-play p 281.282 318 350 351 684. Saturnalia when and how celebrated p. 751. to 766. the ground and patterne of disorderly Christmasses Ibidem Scipio Africanus his censure of Dancing p. 245.246 Scipio Nassica his censure his suppression of Playes and Theaters p. 458.475 561 714. Scriptures against Dancing p. 228. Pagan customes and names of Pagan-Idols p. 18.19 77. Stage-playes p. 545. to 551.723 724. against effeminacy adultery fornication idlenesse prodigality drunkennesse mens long haire womens curling and cutting their haire mens acting in womens apparell lasciviouâ— attire fashions apparell lying hypocrisie vanity c. See â—hese Titles Ought diligently to bee read as well of Laymen as Clergie-men Epist. Ded. 2. f. 521. pag. 585.586 913. to 940.591.760 772. To be read at meales at Bishops and Ministers Tables p. 591.653 769 772 773. Not to be abused or used in Stage-playes Iests Libels c. f. 405. p. 110. to 116.929 f. 553.763 764 765. Their excellency and all-sufficiency p 927.928 Sedition occasioned by Stage-playes pag. 136. fol. 516.517 518. Christ his Prophets Apostles and Christians in all ages accused of it though most unjustly p. 821. to 8â—8 See 5. R. 2. c. 5.2 H. 4. c. 15.2 H. 5. c. 7.1 2. Phil. Mary c. 6. Haddon Contr. Osorium l. 2. f. 212. where we shal finde Witcliffe Luther the ancieâ—t English Protestants whom they nicknamed Laâ—lards accused of Sedition Occasioned for want of preaching not by preaching f. 531. Semproniâ— taxed for her dancing p. 245. Sempronius Sophus divorced his wife for resorting to Playes without his leave p. 39â— 662 Seneca his censure of Stage-playes p. â—68 369 449 4â—7 484 703. of dancing lascivious songs and musicke of mens compâ— long frizled haire p. 24â— 249 of mens putting on womens apparell p. 199. of night disorders p. 746.747 m. of the ancieÌ„â— Sâ—turnaliaâ— p. 752 7â—3 of making Gods Image p. 895. m. Sermons twice euery Lords-day and solemne Holi-day enjoyned by BB. Hooper Martyn â—ucer a Popish Councell f. 531. p. 629. by 5â— 6. E. 6. c. â— 3 â— Eliz. c. 2.25 â—liz cap. 3.1 Iaâ— c. 4. which joyne divine Service and Sermons together on Sundayes Holi-dayes because on such dayes one of them should be as frequent as the other men ought to heare them both alike See 5. â— 2. c. 5. Ought to be plain edifying not fraughtwith Poets Histories flashes of wit c. but with Scripture profe and phrases p. 935. to 939. God-fathers enjoyned by our Church to call upon their Godâ—children to heare Sermons fol. 530. Shaving of Priests crownes and beards in use with Papists an Heathenish custome p. 23.24
Westminster wherin no Essoigne or wager of Law shall be allowed A sufficient evidence to testifie the execrable blasphemy of our domesticke Enterludes since ex malis moribus optimae oriuntur leges emendari quam peceare posterius est Secondly as these Sacred names even so the Histories Texts and sacred passages of holy Scripture which should not so much as come within the polluted lips of gracelesse Actors especially in sports in placâ—s of prophannesse are oft-times most Atheistically irreligiously blasphemously acted vttered prophaned derided mis-applied jâ—sted at and sported with in Stage-playes This Authors this experience largely testifie to the griefe of all good Christians and if this bee not sufficient we haue the expresse Authority of an Act of Parliament even ofâ—4 â—4 and 35 of Henry the 8. chapter 1. which irrefragably confirmes this truth Now for Christians thus to abuse the Word of God and Scripture Histories on the Stage what is it but the very height of all impietie which well deserves Gods heaviest judgements It is storied of Theopompus an historian and of Theodectâ—s a Tragaedian Thaâ— God strucke the one of them with madnesse the other with blindnesse for a season the one for inserting a part of Moses sacred writing into his prophane story the other of them for intermixing some passages and histories of the old Testament with his lascivious Play-Poems neither were they restored to their sight or senses till they had particularly repented of this their wickednesse If then these Pagans for these their Scripture prophanations did undergoe so sharpe so exemplary a judgement what a severe punishment may those Christian Play-Poets Actors and Spectators looke for who wilfully prophane those sacred Scriptures on the Stage by which they must be sanctified and directed now and judged at the last What a stupendious impietie a desperate blasphemy and prophannesse is it for mâ—n for Chriâ—tians to turne the most serious Oracles of Gods sacred Word into a Play a Iest a Fable a Sport a May-game to temper the purest Scriptures with the most obscene lascivious Play-Poems that filthinesse or prophannesse can invent to pollute those sacred histories on the Theater the very house and Synagogue of the Devill which the sanctifying Spirit of God hath for ever consecrated and bequeathed to the Church of God to make the Sin-slaying the Lust-mortifying Soule-converting Word of God the onely evidence of our salvation a meere Pander to mens beastly lusts their ribaldrous mirth their gracelesse wits and carnall jollity yea a meere instrument to the very Devill himselfe who rules in Stage-playes and so an obsignation of their just damnation Doubtlesse as the damnablenesse of this most execrable impietie which is next of kinne to that unpardonable sinne of Blasphemy against the holy Ghost the Author of the Scriptâ—res transcends my narrow expressions so the eternall tormens alotted to it doe surpasse mens largest thoughts And yet it now acts it's Part so frequently so plaâ—sibly on the Stage that many cease not onely to apprehend no sinfulnesse no danger in it but also deeme it worthy of their best applause Alas with what face or confidence with what joy or hope can such heare or reade the Scriptures in the Church who thus actually prophane them or heare them thus prophaned in the Play-house With what assurance can they call upon the Name of God of Christ for mercy at thâ— last who delightfully resort unto those Theaters where they arâ— frequently blasphemed and prophaned now Can any thus abuse pollute Gods holy Name or Word and yet hope for consolation for absolution for salvation from them at the last Can any thus blaspheme the Name of God of Christ or patiently indure the audience of such blaspemies as are belched out against them on the Stage and yet dare to invocate them in their greatest exigencies Certainly God will not Christ will not thuâ— be mocked Let not such blasphemers then as these expect any thing from Gods hands but wrath vengeance thâ— onely portion of their Cup unlesse they speedily repent of these their damnable prophane blasphemous Stage-playes which thus abuse the sacred Scriptures in a transcendent manner Thirdly as the historicall passages of the Old Testament so the historie of Christs death and the celebration of his blessed Sacraments are oft times prophaned in theatricall enterludes especially by Popish Priests and Iesuites in forraigne parts Who as they have turned the Sacrament of Christs body and blood into a Masse-play so they have likewise trans-formed their Masse it-selfe together with the whole story of Christs birth his life his Passion and all other parts of their Ecclesiasticall service into Stage-playes This not onely Protestant Writers but even their owne Records where the Index Epurgatorius hath not clipt their tongues doo largely testifie to their shame AEneas Silvius surnamed Pope Pius the second as the Records of himselfe that he was much given to Wine to Venâ—ry Belly-cheere and other beastly lusts and that he begot a Bastard sonne on the body of an Eâ—glish woman whose chastity he oft solicited before hee could prevaile in which fact which sonne of his he much rejoyced as his owne Epistle witnesses such was his Pius Papall chastitie So he is not ashamed to publish to the world that in his younger yeeres he penned the wanton Comaedie of Crisid with other amâ—rous Poems and in his elder dayes in honour of Corpus Christi Feast he caused a Shew or Stage-play to be acted wherein was represented the Court of the King of Heaven and God the Father sitting in Majestie together with God the Sonne O blasphemie O prophannesse beyond all expression offering up the blessed Virgin his Mother taken out of her sepulchre unto his aeternall Father What wickednessâ— what blasphemie like to this as thus to Deifie a Player and to bring the very Throne the Majesty of God himselfe yea the persons of the eternall Father Sonne and God of glory on the Stage But peace it was an vn-erring Pope that did it and so perchance it was no sinne at all in him Honorius Augustodunensis an Author of some credit among the Romanists in his Booke De Antiquo Ritu Missarum lib. 1. cap. 83. the title of which chapter is De Tragaedijs to signifie to the world that the Popish Masse is now no other but a Tragicke Play writes thus Wee must know that those who rehearsed Tragedies on Theaters did represent unto the people by their gestures the acts of fighters So our Tragedian thus hath he stiled the Masse-Priest how aptly the ensuing words enforme us represents unto the Christian people by his gestures the combate of Christ in the Theater of the Church and inculcates into them the victory of his Redemption Therefore when the Presbyter saith Pray yee he acteth or expresseth Christ who was cast into
not to abandon them in their practice To these Testimonies of the Fathers I might accumulate not onely Plato Seneca Ovid Horace and other Pagan Authors who condemne all amorous wanton Pastorals as fit for none but Strumpets and lewde lascivious effeminate persons but likewise whole Volumes of moderne Authors there being few Commentators on the Psalmes upon Ephes. 4.29 30. c. 5.3.4 or upon Collâ—s 4.6 Few Expositors on the 7. Commandement few Common-place Compilers in their places or Titles of Singing Psalmes Musicke Iests Scurrility Modesty Chastity and the like Few Writers against Stage-playes but have particularly condemned these lascivious amorous ribaldrous Songs which are now too much in use as Diabolicall unchristian lust-exciting vice-fomenting soule-impoysoning pleasures which all Christians should eternally abominate as the very snares of Hell the very plagues of that Common-weale wherein they are tollerated and the very baites of Satan to draw men on to sinne and so to endlesse destruction Since therefore Stage-playes are evermore accompanied adorned with such execrable unchristian Paâ—torals Songs and Poems as these which I would wish all Christians especially such as are most devoted to them as they tender the everlasting welfare of their soules even now for to abandon for feare these momentary fading pleasures plunge them into many endlesse torments I must thereupon now conclude as all the fore-going Fathers and Authors in the Major doe that they must needs be sinfull and altogether unlawfull unto Christians as these their attendants are which need no other aggravations to condemne them but themselves alone Noscitur ex comite qui non cognoscitur ex se was the ancient Proverbe You may therefore iudge of Stage-playes by these filthy Songs and Sonnets that accompany them which Songs the very Title to our English singing Psalmes commands all Christians to lay a part as tending onely to the nourishing of vice and corrupting of youth with which I shall close this Scene SCENA DECIMA THe third unlawfull Concomitant of Stage-playes is effeminate delicate lust-provoking Musicke as S. Basil phraseth it which Christians ought to flie as a most filthy thing both because it workes upon their mindes to corrupt them upon their lusts to provoke them to all voluptuousnesse and uncleanesse whatsoever From whence this 25. Argument may be formed That which is alwaies accompanied with effeminate lust-provoking Musicke is doubtlesse inexpedient and unlawfull unto Christians But Stage-playes are alwayes accompanied with such Musicke Therefore they are doubtlesse inexpedient and unlawfull unto Christians The Major is easily confirmed by prooving effeminate lust-enflaming Musicke unlawfull That Musicke of it selfe is lawfull usefull and commendable no man no Christian dares denie since the Scriptures Fathers and generally all Christian all Pagan Authors extant doe with one consent averre it But that lascivious amorous effeminate voluptuous Musicke which I onely here incounter should be either expedient or lawfull unto Christians there is none so audacious as to iustifie it since both Scripture Fathers moderne Christian Writers yea and Heathen Nations States and Authors have past a doome upon it If we revolue the Fathers we shall finde Clemens Alexandrinus declaiming thus against it Those who are seriously occupied in musicke songs and dances and such like dissolute recreations become immodest insolent and very farre estranged from good discipline as those about whom cymbals and dulcimers are sounding and the instruments of fraud making a noyse But it mainly behoveth us to cut off every filthy spectacle every dishonest sound and to use but a word every dishonest sence of intemperance which is verily a true privation of sence that doth tickle or effeminate our eyes or eares bewaring pleasure For the various sorceries of effeminate songs and of the mournfull measures of the Caricke Muse corrupt the manners with intemperate and wicked musicke drawing men to the affection of riotous feasting The Pipe therefore the Flute and such like instruments are to be abandoned from a sober feast which are more fit for beasts then men and for those people who are most estranged from reason But modest and chaste harmonies are to be admitted by removing as farre as may be all soâ—t effeminate musicke from our strong and valiant cogitation which using a dishonâ—st art of warbling the voyce doe leade to a delicate and slothfâ—ll kinde of life Therefore Chromaticall harmonies are to be left to impudent malapartnesse in wine to whâ—rish musicke crowned with flowers Iustin Martyr if the Booke be his writes thus to the selfesame purpose It is not unlawfull nor yet altogether unseemely for Boyes to sing but to sing with inâ—nimate instruments to sing with dancing and cymbals the use of which kinde of instruments with others fit onely for Children are exploded out of our Churches where nothing is retained but singing onely S. Hierâ—m in his 10. Epistle to Furia c. 4. writes thus Let the Singer be thrust out of thine house as noxious expell out of thy doores all Fidlers Singing-women with all this quire of the Devill as the deadly songs of Syrens And in his Commentary upon the Ephes. lib. 3. cap. 2. Tom. 6. pag. 188. A. Let Youthes heare these things let those whose office it is to sing in the Church heare these things that we must sing to God with the heart not with the voyce neither after the manner of Tragedians are the throate and chops to be anoynted with some pleasant oyntment that theatrical songs measures may be heard in the Church but we must sing in feare in worke in the knowledge of the Scriptures So let the ServaÌ„t of Christ sing that not the voycâ— of the Singer but the words that are read may please that the evill spirit which was in Saul may be cast out of those who are possessed by him in the same manner and that he may not be brought into those who have made a Play-house of the House of God And in his Commentary upon the 6. of Amos. Tom. 5. p. 114. A. he writes thus The lust of the pallate and all variety of dainty meates is not sufficient for you soothe your eares with the songs of the Pipe the Psaltery and the Harpe and that which David hath made for the worship of God finding out variety of Organs and musicall instruments you transfer to pleasure and luxury S. Valerian in his 6. Homely De Otiosis Verbis Bibl. Patrum Tom. 5. pars 3. pag. 482.483 writes thus We therefore oft-times finde a way to be fenced to incontinency and fomentations to adulteries to be from hence administred whiles this man playes on the sounding Citheren with a nimble quill and another with a skilfull finger composeth the melodious inticements of the roaring Organs Thâ—se are the snares by whose assistance among other wounds the Devill workes the deathes of men c. S. Basil in his
these singsters although there is generally no kinde of people more light nor more lewde And yet the greater part of the people for to heare them boing bleating and yelling flocke into the Churches as into a common Game-place They hire them with money they cherish and feed them yea to be short thâ—y thinke them alone to be the precious Iewels and Ornamâ—nts of Gods house c. Wherefore without doubt it were better for Religion to cast out of the Churches such chattering and iangling â—ayes or else so to appoint them that when they sing they should rather rehearse the songs after the manner of such as reade then follow the fashion of chattering Charmers which thing S. Austen in his foresaid Booke doth witnesse that S. Athanasius Bishop of Alexandria did in his Diocesse and he commendeth him greatly for it Cornelius Agrippa writeth of singing in Churches in this manner Athanasius did forbid singing in his Churches because of the vanity thereof but Ambrose as one more desirous of Ceremonies and pompe ordained the use of singing and making melody in Churches Austen as a man indifferent betwixt both in his Booke De Confessionibus granteth that by this meanes he was in a great perplexity and doubt concerning this matter But now a-dayes Musicke is growne to such and so great licentiousnesse that even at the ministration of the holy Sacrament all kinde of wanton and lewde trifâ—ing Songs with piping of Organs have their place and course As for the Divine Service and Common prayer it is so chaunted and minsed and mangled of our costly hired curious and nice Musitions not to instruct the audience withall nor to stirre up mens mindâ—s unto devotion but with a whorish harmony to tickle their eares that it may iustly seeme not to be a noyse made of men but rather a bleating of bruite beasts whiles the Coristers ney descant as it were a sort of Colts others bellowe a tenour as it were a company of Oxen others barke a counter-point as it were a kennell of Dogs others rore out a treble like a sort of Buls â—thers grunt out a base as it were a number of Hogs so that a foule evill favoured noyse is made but as for the words and sentences and the very matter it selfe is â—othing understanded at all but the authority and power of iudgement is taken away both from the minde and from the â—ares utterly Erasmus Roterodamus expresseth his minde concerning the curious manner of singing used in Churches on this wise and saith Why doth the Church doubt to follow so worthy an Author Paul yea how dare it be bold to dissent from him What other thing is hâ—ard in Monasteries in Colledges in Temples almost generally then a confused noyse of voyces But in the time of Paul there was no singing but saying onely Singing was with great difficulty received of them of the latter time and yet such singing as was none other thing then a distinct and plaine pronunciation even such as we have yet among us when we sound the Lords prayer in the holy Canon and the tongue wherein those things were sung the common people did then understand and answered Amen But now what other thing doth the common people heare than voyces signifying â—othing And such for the most part is the pronunciation that not so much as the words or voyces are heard onely the sound beateth the eares Thus farre this worthy ancient English Professor Thomas Beacon and his alleaged Authors to which I shall adde that notable passage to the like purpose in the second part of the Homely of the Place and time of Prayer Finally Gods vengeance hath beene and is daily provâ—ked because much wicked people passe nothing to resort to the Church either for that they are so sore blinded that they understand nothing of God or godlinesse or else for that they see the Church altogether scoured of all such gazing sights as their phantasie was greatly delighted with c. which seemes an unsavoury thing to their unsavoury taste as may appeare by this that a woman said to her neighbour Alas Gossip what shall we now doe at Church since all the Saints are takâ—n away since all the goodly sights we were wont to have are gone since we cannot heare the like piping singing chaunting and playing on the Organs brought first into England by Pope Agatho about the yeere 679. that we could before But dearely beloved we ought greatly to reioyce give God thankes that our Churches are delivered out of all these things which displeased God so sore and filthily defiled his holy House and his place of Prayer for the which he hath iustly destroyed many Nations c. Effeminate wanton accurate musicke then by the verdict of these severaâ—l Authors and of our owne Homelies is altogether dispeasing unto God corrupts his worship and filthily defiles his holy House c. therefore it must needs bee evill Whereupon Synodus Carnotensis An. 1526. Concilium Senonense 1528. Can. 17. Concilium Burdigense 1582. Concilium Rhemense 1583. Concilium Bituriense 1584. Apud Bochellum Decret Ecclesiae Gal. lib. 1. Tit. 7. cap. 23.24.26.27.28.30 and the Councell of Trent it selfe Sessio 22. Decretum De observanâ—is evitandis in celebratione Missae decreed that all impure lascivious amorous secular Songs and Musickeâ— sauouring of levity and folly should be excluded the Church because thâ—y did effeminate the lascivious mindes of the people and provoke them unto lust not excite or stirre them up to devotion and compâ—nction as all Church Musicke which should be grave and serious ought to doe If therefore we give any credit to these recited Authorities to Osorius De Regum Institutione lib. 4. fol. 120â— to 126. who largely declaimes against amorous delicioâ—s Songs and Musickeâ— as so many enchaunting Syrens which draw men on to idlenesse effeminacy luxury and a kind of wanton dissolutenesse to the corruption of their manners of their mindes and the perdition of their soules Or to sundry other Christian Authors which I spare to mention in their Expositions and Commentaries on the 7. Commandement on Esay 5.11.12 24.9 Amos 6.1 to 8. Iob 21.12.13 Exod. 32.18.19 and the Booke of Psalmâ—s my Major must be granted But I passe from these to Pagans It is storied of the ancient AEgyptians that they condemned Mâ—sicke not onely as unprofitable but as noâ—ious too because they were perswaded it would enervaâ—e the vigor of mens mindes which caused them to enact a kinde of law that their Children should for this cause learne no Musicke Not to record the singular opinion of Ephorus who writes that Musicke was invented onely to deceive men It is registred of Alcibiades that he reiected delicious Musicke as â—nworâ—hy any ingenuous person Of Ateas a Scythian King that when he heard Ismenia an accurate Musician playing with great applause and admiration of others â—e replyâ—d that the neighing
a tender thing like a most beautifull flower it is quickly blasted with a small winde and corrupted with an easie breath especially where both age consents to vice and the authority of an Husband is wanting whose shadow is the shelter of the Wife Wherefore let no frizeld-pated Steward no effeminate Stage-player accompany thee let not the venomous sweetnesse of a Diabolicall Singer come neere thee nor a compt and beautifull Youth Haâ—e thou nothing to doe with Stage-playes because they are the pleasing incendiaries of mens lusts and vices because they draw mens soules by their flattering entisements to deadly pleasures which Christians should extinguish with the love of Christ and curbe with fasting and cause them to violate the vow and bond of Chastity of Widdowhood of Virginity So in his Commentary on Ezechiel lib. 6. cap 20. he certifieth us That we also when as we depart out of AEgypt are commanded to cast away all those things which offend our eyes that so we may not be delighted with those things with which we were formerly affected in the world to wit with the inventions of Philosophers and Heretiques which are rightly stiled Idols We must likewise remove our eyes from all the Spectacles yea rather the offences of AEgypt as Sword-playes Cirque-playes and Stage-playes which defile the purity of the soule and by the sences gaine entrance to the minde and so that is fulfilled which is written Death hath entred by your windowes By this grave learned Fathers verdict then it is most evident that Stage-playes devirginate unmarried persons especially beautifull tender Virgins who resort unto them which I would our female Play-haunters and their Parents would consider that they defile their soules with impure carnall lusts and so let in eternall death upon them Saint Augustine brands all Stage-playes with this stigmaticall Impresse That they are the Spâ—ctacles of filthinesse The overturners of goodnesse and honesty The chasers away of all modesty and chastity Meretricious shewes The unchaste the filthy gestures of Actors The art of mischievous villanies which even modest Pagans did blush to behold The invitations to lewdnesse by which the Devill useth to gaine innumerable companies of evill men unto himsefe Hence hee stiles Theaters The Cages of uncleanesse the publike professions of wickednesse of wicked men and Stage-playes The most petulant the most impure impudent wicked uncleane the most shamefull and detestable attonements of filthy Devil-gods which to true Religion are most exâ—crable whose Actors the laudable towardnes of Roman vertue had deprivâ—d of all honour disfranchised their tribe acknowledged as filthy made infamous because the people were instructed incouraged by the sight and hearing of Stâ—ge-playes to imitate to practise those alluring criminous fictions those ignominious facts of Pagan-gods that were either wickedly and filthily forged of them or more wickedly and filthily committed by them Hence is it that this godly Father doth oft dissuade all Christians from acting seeing or frequenting Stage-playes and Cirque-playes because they are but Pâ—nders but allectives to uncleanesse incendiaries and fomentations unto carnall lusts Hence he speakes thus to Christian Parents which I would to God those gracelesse Parents who either accompany send encourage or else permit their Children to runne to filthy lewde lascivious Stage-playes which vitiate which deprave them ever after would seriously consider As oft deare Breathren as you know that any of your Children resorâ— either to furious bloody or filthy Enterludes with a vaine perswation and pestiferous loveâ— as if it were to some good worke you who now by the grace of God contemne not onely these luxurious but also cruell recreations and disports ought diligently to chastise them and to pray more abundantly to the Lord for them because you know that they run unto vanity and lying follies neglecting that place to which they are called These if they chance to be affrighted in the Play-house by any sudden accident I would our Popish Stage-haunters who thinke to scare away the Devill from them by their crossings would well consider it doe presently crosse themselves and they stand there carrying that in their foreheds from whence they would depart if they carried it in their hearts For every one who runnes to any evill worke if he chance but to stumble doth forth-with crosse his face and knoweth not that he doth rather include then exclude the Devill For then should he crosse himselfe well and repell the Devill out of his heart if he recalled himsefe from that wicked worke Wherefore I intreat you deare Brethren agaiâ—e and againe that you would supplicate for them with all your might that so they may receive understanding to condemne these damnable things desire to avoyd them mercy to acknowledge them We may likewise speake unto those whom voluptuous Stage-playes oft-times draw from the assemblies of the Church Notwithstanding I intreat you deare Brethren that as often as you shall see them to doe any such thing you would in our stead most severely correct them Let them heare our voyce your remembrance correct them by reproving them comfort them by conferring with them give them an ensample by living well Then he will be present with them who hath beene present with you Thus Saint Augustine by whose words you may easily discover not onely the truth of our present Assumption but likewise the sinfulnesse the unlawfulnesse of Playes themselves as also of acting hearing seeing and frequenting Stage-playes Which hee likewise seconds in some other passages as namely in his 2. Booke De Moribus Manichaeorum where hee writes thus against them Finally we have oft-times found in Theaters divers of their choyce men who were grave both in age and as they seemed even in manners too with an old Presbyter I omit yong men whom we were likewise wont to finde brawling for Stage-players and Wagoners which thing is no small argument after what manner they can containe themselves from secret adulteries and villanies since they cannot overcome that lust which may uphold them in the eyes of their Auditors and makes them even to blush and runne away for shame In his Booke De Catechizandis Rudibus cap. 16. Hee informes us That there are certaine men who seeke not to be rich nor yet to aspire to the vaine pompes of honors but desire onely to be merry and to rest quietly in Ale-houses in Brothel-houses in Theaters and in the spectacles of vanity which are had gratis in great Citties But these through their luxury consume their meane estate and from poverty they fall to Burglaries Thefts and Robberies and are suddenly filled with many and great feares and these who a little before did sing in an Ale-house now dreame of the mourning of a prison But by the study and sight of Stage-playes they are made like to Devils c. To passe by his sundry notable passages against Players and Stage-playes in his 1.2 4 5 6 7
8. Bookes De Civitate Dei which I shall touch upon in some other Scenes in his 17. Sermonâ— De Verbis Apostoli Tom. 10. pag. 442. he writes That of those things which delight the sences of the body some are lawfull others unlawfull For these great spectacles of nature as I have said delight the eyes and the spectacles of Play-houses delight the eyes likewise these are lawfull those unlawfull An holy Psalme sung sweetly delights the hearing and so doe the songs of Stage-players delight the hearing too This lawfully the other unlawfully So that if this Father may be Iudge the very seeing and hearing of Stage-playes is unlawfull Heare him but once more for all De Symbolo ad Catechumenos lib. 2. cap. 1.2 Tom. 9. pars 1. pag. 1393.1394 1395. There are two sorts of Weapons with which the Devill fights against mens soules pleasures and feare Yet beloved you must know that the Devill takes more by pleasures then by feare For why doth he daily set the Mouse-trap of Stage-playes the madnesse of filthy studies and pleasures but that he might take those whom he hath lost with these delights and reioyce that he hath found that againe which he had lost What need we runne thorow many things You are breefly to be admonished what you ought to reiect and what to love Flie Stage-playes my best beloved â—lie Play-houses the most filthy Dens of the Devill lest the Chaines of that wicked one hold you captive But if the minde be to be exhilerated and delights to behold the holy Mother the Church will exhibit you those venerable and wholesome spectacles which will delight your mindes with their pleasure and will not corruptâ— but keepe faith in you Is any of you a lover of the Cirque What doth â—e delight in in the Circus To see the Coachmen striving the people breathing out frantique furies every swift one going before breaking the horse of his Adversary This is all the pleasure to shout because he hath overcome whom the Devill hath overcome to reioyce and insult that the adverse part hath lost an horse when as he who is delighted with such a spectacle hath already lost his soule See on the other side our holy hâ—lesome and most sweet spectacles Behold in the Booke of the Acts of the Apostles a lame man never walking from his birth whom Peter hath made running see one suddenly whole whom before thou didest behold infirme and if there be any soundnesse of minde in thee if the reason of equity and the pleasure of salvation shine forth in thee see what thou oughtest to behold consider where thou oughtest to shout there where sound horses are broken in pieces or here where bruised men are made whole But if that pompe that coulor of the horses that composition of the Chariots those ornaments of the Coachman standing above governing the horses and desiring to overcome if this pompe as I have said delight thee neither hath he denied this to thee who hath commanded thee to renounce the pompes of the Devill we also have our spirituall Horseman the holy Prophet Elijas who being set upon a fiery Chariot hath runne so much that he hath taken the very limits or won the goale of Heaven And if thou desirest to see the adversaries which even true vertue hath overcomeâ— and whom he by â—â—ring hath â—ut-gonâ— and from whose victory he hath received the reward of supernall greatnesse he hath cast the Chariots of Pharoh and alâ— his strength into the Sea Another perchance a lover of the Theater is to be admonished what he must avoydâ— and with what he may be delighted and so may not lose the desire of beholding but change it In Play-houseâ— there is a contagion of manners where people use to learne filthy things to heare dishonest things to sâ—e pernicious things But the Lord assisting we may strongly repell these things out of our hearts if we compare one thing with another There the Spectators behold I know not what propounded counterfeit god Iove both committing adultery and thundring here we may againe behold the true God Christ teaching chastity destroying â—ilthinesse preaching holesome things There it is feined that the same Iove may have Iuno both for his sister and wiâ—e here we preach holy Mary a Virgin and a Mother together There amazement is strucke into the sight that a man through use should walke upon a rope here a great miracle Peter passing over the Sea on his feet There chastity is violated throuâ—h mimicall filâ—hinesse here by chaste Susanna and chaste Ioseph lust is suppressed death dispised God lovedâ— chastity exalted There the quier and singing of the Stage-player allureth the hearing but conquereth the wholesome affection and what such thing may be compared to our song in which he who loveth and singeth saith Sinners have relaâ—ed unto me their delights but not so as thy Law O Lordâ— all thy Commandements are truth For there vanity feineth all things Doth any one perchance admire the skill of Climebers or Vaulters to see little Children playing in thâ— ayre expressing divers Histories but looke upon the playes of our Infants In the wombe of Rebecca two Infaunts sâ—rive the elder comming forth the â—oote of the other is seised upon by the hand of the yonger thrust forth of the wombe In whose combate the figure of a great mystery is declared that the â—onger should supplant the elder and should afterwards take away the birth-right and blessing from him In which little ones as it were playing and exhibiting a great sacrament as I have said both the reprâ—bate Iewes are demonstrated in Esau and the predestinated Christians appeare in Iacob For that Iacob one little one so pratling did also manifest that many little Infants likewise were predestinated in himselfe who are receâ—ved out of the Mothers wombe with the hands of the faithfull neither doe they so shake them off that they may hang in the ayre but that being regenerated they may live in Heaven The minde therefore may be recreated and the Christian soule fed with these delights and keeping this sobriety it may avoyd the drunkâ—nnesse of the Devill Neither may the combates of the amphitheater seduce or draw any Christians to them unto which verily men runne so much the more greedily by how much the more slowly they are exhibited But even there what not dangerous what not bloody thing is not iniected into mens eyes where as most blessed S. Cypâ—ian saith a noxious will condâ—mnes men to wilde beasts without an offence Therefore my beloved that cruell spectacle may not invite you to behold two Hunters contending with nine â—eaâ—es but let it delight you to see our one Daniel by prayer overcomming seven Lyons Distinguish combates spirituall lover see two guilty in will looke upon one innocent and full of â—aith behold thâ—se for an earthly reward to have offred their soules to beasts behold this man crying in
Caius Plinius Secundus in his Pauegyricke to the Emperour Traian stiles Stage-playes effeminate arts and studies altogâ—ther unbeseeming the world whence he highly applaudes this Emperour for banishing them the Roman Empire whose honor they had blemished whose vertues they had cankered and in his Epistles likewise he declaimes against them as intollerable mischiefes in a Common-weale for the precedent reasons Cornelius Tacitâ—s an Historian of no small repute informes us that the hereditary ancient manners of the Romanes were â—y little and little corrupted and abolished and their publike discipline subverted by Stage-playes whence he deâ—laimes against them as the very plagues and â—verthrow of the Roman State inveighing much against that Monster Nero who corrupted the Roman Nation and drew them on to all kinde of viceâ— of luxury and lewdnesse by these accursed Stage-playes to the publike ruine And not onely he but likewise Polibius Dion Cassius Iustin Suetonius Plutarch Herodian Iulius Capitolinus Trebellius Pollio Flavius Vopiscus and Iuvenal to passe by Eâ—tropius Orosius Zonaras Grimston Opmeerus with other Christian Historians condemne and censure Nero Claudius Tiberius Commodus Heliogabalus Verus Balbinus Maximinus Gallienus Solonius Carinus and other dissolute Roman Emperours for acting countenancing and frequenting Playes and harbouring Stage-players with whom they sometimes fraught their Courts which did not only exhaust their treasures and impoverish their subiects but even corrupt their discipline and strangely vitiate and deprave not onely their owne but the very peoples mindes and manners by drawing them on to all licentious dissolutenesse and excessâ— of vice to the very utter subversion of their States as these Authors ioyntly testifie whose walls could not secure them when as their vertues their manners were gone quite to ruine Horace and Iuvenal in their severall Satyricall Poems together with Gellius Noctium Atâ—icaruÌ„ lib. 20. cap. 4. inveigh against these Stage-playes Players and Stage-houses as the occaâ—ions of much villany and lewdnesse the corrupters of youth especially of the female sex who were made Strumpets by them and as the shames the blemishes of the Citties where they were permitted The wanton Poet Ovid who was farre enough I am sure from all Puritanicall precisenesse as men now stile it is even a rancke Puritan in this case of Stage-playes For after he had informed his bawdy leacherous companions that Playes and Play-houses were the best places of Mart of unchaste bargaines the most commodious haunts for amorous Lovers and Whore-masters the most dangerous snares to entrap all beautifull persons and the onely places for Panders Whore-masters Whores and such like beastly Men-monsters to catch their desired prey in these lascivious disâ—ikes which notably discry the intollerable mischiefes both of Playes and Theaters Sed tu praecipuâ— curvis venare Theatris Haec loca sunt votis fertiliora tuis Illic iuvenies quod ames quod ludere possis Quodque semel tangas quodque tenere velis Vt redit itque frequens longum formica per agmen Granifero solitum dum vehit ore cibum c. Sic ruit ad celebres cultissima faemina ludos Copia iudicium saepe morata meum est Spectatum veniunt veniunt spectentur ut ipsae Ille locus casti damna pudoris habet Primus sollicitos fecisti Romule ludos Cum iuvit viduos rapta Sabina viros c. In gradibus sedit populus de cespite factis Qualibet hirsutas fronde tegente comas Respiciunt oculisque notant sibi quisque puellam Quam velit tacito pectore multa movent Dumque rudem praebente modum tibicine Thusco Lydius aequat am ter pede pulsat humum c. Protenus exiliunt animum clamore fatentes Virginibus cupidas inijciuntque manus c. Romule militibu scisti dare commoda solis Haec mihi si dederiâ— commoda miles erâ— Scilicet ex illo solemnia more Theatra Nunc quoque formosis insidiosa manent When he had thus I say discovered the lewdnesse of these Stage-playes though to a lewde intent and withall informed Lovers that it was impossible for Parents for Husbands with all their care and industry to keepe their Wives or Children chaste as long as there are so many Play-houses suffered in the Citty in these foure verses Quid faciet â—ustos cum sint tot in urbe Theatra Cum spectet iunctos illa libenter equos Cum sedeat Phariae sacris operata iuvencae Quoque sui comites ire vetantur eat A good caveat for Husbands for Parents to keepe their Wives their Daughters from all Playes and Play-housesâ— In his Booke De Remedio Amoris he adviseth all those who would live chastly and keepe under their unchaste desires to withdraw themselves from Stage-playes to cast away all Play-bookes Playes and amorous Poems especially Tibullus and his owne wanton Verses in these ensuing lines At tanti tibi sit non indulgere Theatris Dum bene de vacuo pectore cedat amor Enervant animos cytharae cantusque lyraeque Et vox numeris brachia mâ—ta suis Illic assidue ficti saltanâ—ur amantes Quid caveas actor quid iuvet arte docet Eloquar invitus teneros ne tange Poëtas Summoneo dotes impias esse meaâ— Callimachum fugito non est inimisus amori Et cum Callimacho tu quoabque â—â—e noces Carmina quis potnit tutò legisse Tibulli Vel tua cuius opus Cynthea sola fuit Quis potuit lecto â—urus discedere Gallo Et mea nescio quid carmina tale sonant c. And to shew his utter detestation of Playes and Play-houses whose amorous lewdnesse he at large disciphers he informes Augustus that they are the Seminaries of all wickednesse the frequent occasions of much sinne much lewdnesse and adultery unto very many the places of many adulterous meetings and whorish contracts whereupon he perswades Augustus utterly to demolish all Play-houses and Theaters to danme up all the portâ—ls and passages to them and to suppresse all Stage-playes that so these their pernicious frâ—its might be prevented All which hee thus elegantly expresseth Vt tamen hoâ— fateor ludi quoque semina praebent Neqâ—itiae tolli tota Theatra iube Peccandi causam quà m multis saepè dederunâ— Maâ—tia cum durum sternit arena solum Tollaâ—ur Circuâ— noâ— tuta licentia Circi est Hîc sedet ignoto iunctâ— puella viro Cum quaedam spatiâ—ntur in hac ut amator eodem Conveniat quare porticus ulla patet Omnia perversas pâ—ssunt corrumpere mentes What could any Puritan as our prophane Play-haunters stile them have said mâ—re against Playes then this and what can any Christian speake leâ—se against â—hem when as a prophane lascivious Heathen Poet hath written so much If therefore we are loath to passe a censure upon Stage-playes or to abandon Play-houses for feare we should be as good aâ—
Sermons what our Vniversities Magistrates and our whole State have determined of them in confirmation of my Minors truth For our Writers To passe by those of more ancient times as Beda Anselme Alexander Fabritius Hâ—lkot Bradwardiâ— Ioannis de Burgo Alexander de Ales Edmundus Cantuariensis Ioannis Saresberiensis Petrus Blesensis Mathâ—w Paris Polychronicon Ludovicus Vives Thomas Waldensis and others hereafter quoted who all condemne these Stage-playes as intolerable corruptions Master Northbroâ—ke an eminent learned Divine in his excellent Treatise against Vaine Playes and Enterludes Imprinted by Authority London 1579â— writes thus of Stage-playes To speake my minde and conscience plainely and in the feare of God I say that Players and Playes are not tolerable nor sufferable in any Common-weale especially where â—he Gospell is preached which he there proves at large by sundry testimonies of Fathers Councels moderne Divines and others and by many arguments because they are the occasions of much sinne and wickednesse corrupting both the mindes and manners of their Actors and Spectators The Author of the third Blast of Retrait from Playes and Theaters once a Playerly Play-poet himselfe till being pricked in conscience for it he renounced his profession dâ—livers his experimentall resolution of Stage-playes in these very tearmes Such doubtlesse is mine opinion of common Playes that in a Common-weale they are not sufferable My reason is because they are publike enemies to vertue and religion allurements to sinne corrupters of good manners meere Brothel houses of Bawdery and bring both the Gospell into slander the Sabbath into contempt mens soules into daâ—ger and finally the whole Common-weale into disorder all which particulars hee there confirmes at large The title of which Booke is very observable viz. A second and third Blast of Retrait from Playes and Theaters the one whereof was sounded by a reverend Bishop dead long since the other by a worshipfull and zealous Gentleman now alive one shewing the filthinesse of Playes in times past the other the abomination of Theaters in the time present both expresly proving that that Common-weale is nigh unto the curse of God wherein either Players be made of or Theaters maintained Set forth and allowed by Authority Anno 1580. A pregnant Authorized evidence of my Minors truth Master Stephen Gosson another great Play-poet before his conversion for which he afterwâ—rds shed many a bitter teare in his Schoole of Abuse containing a pleasant invective against Poets Pipers Players Iesters and such like Caterpillers of a Common-wealth setting up a â—lagge of Defiance against their mischeivous exercise and overthrowing their Bulwarkes by Prophane Writers Naturâ—ll Reason and Common Experience printed by Allowance and Dedicated to Sir Philip Sidney Anno 1578. And in his Playes Confuted Dedicated to Sir Francis Walsingham which Booke is thus intituled Playes Confuted in five Actions Proving that they are not to be suffred in a Christian Common-weale c. Imprinted at London about the yeere 1581. doth positively affirme and copiously demonstrate upon unanswerable grounds That Stage-playes and common Actors are no wayes tolerable in any Christian or Well-governed Common-weale because they occasion much wickednesse lewdnesse and disorder and exceâ—dingly corrupt the mindes the manners both of their Auditors and Spectators as the Perusers of these Tractates shall more at large discerne The selfe-same Assertion and Conclusion we shall finde in Master Stubs his Anatomâ— of Abuses in reverend B B. Babington his Exposition upon the 7. Commandement in Master Iohn Field his Declaration of Gods Iudgement at Paris Garden published by Authority Anno 1583. In a Book intituled The Church of evill mâ—n and women c. printed by Richard Pinson Anno 1580. In Matthew Parker Archbishop of Canterbury De Antiqu Ecclesiae Brittanicae Loâ—dini 1572. fol. ult In M. George Whetston his Mirror for Magistrates of Citties London 1586. fol. 24. In Holling shead his Chronicle Anno 1549. pag. 1028. Numb 25.30 Col. 2. Anno 1559. Col. 1184. Anno 1576. Col. 1209. In Doctor Iohn Case Ethicorum lib. 4. cap. 8. pag. 307.308 Politicorum lib. 5. cap. 8. pag. 474.475 476. where he condemnes all Popular though he allowes of Academicall Stage-playes as Doctor Gager and Doctor Gentiles likewise doe In reverend B B. Halls Epistles Deâ—ad 6. Epist. 6. In the Rich Cabinet London 1616. pag. 116.117 118. In Master Samuel Purchas his Pilgrim cap. 51. pag. 490. In M. Doctor Sparkes his Rehearsall Sermon at Pauls Crosse the 29. of Aprill Anno 1579. In the Anonymous Treatise of Dances London 1581. shewing that they are dependents or things annexed unto whoredome wherin it is also proved by the way that Playes are ioyned and knit together in a ranke with them In incomparable Doctor Reinolds his Overthrow of Stage-playes printed 1597. and reprinted at Oxford 1629. and in his Preface to the Vniversity of Oxford before his 6. Theses pag. 45.46 London 1612. In Doctor Iohn White his Sermon at Pauls Crosse March 24. 1615. sect 11. In Dr. Bond of the Sabbath London 1595. p. 134.135.136.137.138 In I. G. his Refutation of the Apologie for Actors London 1615. pag 13. 48. to 60. In Master Brinslyâ— his 3. part of the True Watch chapter 11. Abomination 30. pag. 302. In Master Osmund Lake his Probe Theologicall upon the Commaâ—dements London 1612. pag 167. to 272. In Master William Perkins his Exposition upon the 7. Commandement in his Workes vol. 1. p. 60. D. In his Treatise of Conscience cap. 3. Tom. 1. pag. 538. In his Cases of Conscience Booke 3. chap. 4. sect 4. Question 2. vol. 2. pag. 140.141 and in his Commentary on Galathians 3. vol. 2. pag. 239. In I. P. his Covenant betweene God and man Exposition on the 7. Commandement In B B. Baily his Preface to the Practise of Piety In Master Dod Master Cleavâ—r M. Elâ—on and B B. Andrewes on the 7. Commandement In Master Thomas Gatiker of the Lawfull use of Lots pag. 216. In Doctor Layton his Speculum Beâ—â—i Sacri cap. 45. In Master Iohn Downhâ—m his Summe of Divinity Booke 1. chap. 11. pag. 203. and in his Guide to Godlinesse lib. 3. chap. 21. sect 5. In Master Rebert Bolton his Discourse of True Happinesse pag. â—3 34 In a Short Treatise against Stage-playes Dedicated to the Parliament Anno 1625. In Richard Rawlidge his Monster lately found out c. London 1628. pag. 2.3.4 In Doctor Ames De Iure Conscientiae lib. 5. â—â—p 34. pag. 271. In Master Richard Brathwait his English Gentlewoman London 1631. pag. 53.54 In Doctor Thomas Beard his Theater of Gods Iudgements Edition 2. London 1631. Booke 2. chap. 36. pag. 435.436 who in these their severall Writings unanimously condemne all Stage-playes as unsufferable pernicious abominations and corruptioâ—s in a Christian State which desperately deprave mens mindes and manners by drawing them on to idlenesse wantonnesse prophanesse whoredome dissolutenâ—sse effemiâ—acy and all kinke of vice and wickednesse whatsoever as these their Writings with sundry others
straine of opposition as the premises and two next ensuing Scenes will manifest the primitive Church and Christians therefore did undoubtedly condemne reject them whose judgement remaines upon record to all posterity in the laborious writings of these Fathers and in the Canons of these most famous Councels Thirdly the primitive Church under the Gospell as sundry Councels Fathers and others testifie excommunicated all Stage-players all Play-haunters thrusting them out both from the Church the Sacraments and all Christians society as â—oysome putred contagious unworthy gracelesse persons till they had utterly abjured Stage-playes and solemnly protested to returne unto them no more this therefore is infallible that they rejected Stage-playes Fourthly If any Pagan who was a professed Stage-player or Play-haunter desired to turne Christian he was first to renounce his art of Stage-playing and to abandon all resort to Playes before hee could be baptised or admitted into the Church as the marginall authorities fully evidence This therefore is an unfallible evidence that the primâ—tive Church and Christians abominated Stage-playes Lastly every Christian that was baptized in the primitive Church did solemnly renounce all Stage-playes dancing with such like sports and spectacles as the very workes and pompes of the Divell under which all Stage-playes Spectacles and dancing are included as Clemens Romanus Tertullian Cyrill of Hierusalem St. Augustine Chrysostome Salvian Isiodor Hilpalensis HRabanus Maurus and other Fathers expresly testifie in their forequoted places to which I shall here annexe some other testimonies to make the point more plaine that Stage-playes and dancing are those very pompes of the Divell which Christians in the primitive Church and Wee now as well as they renounce in baptisme however we most perjuriously reassume them against our sacred vowes St. Cyprian in his Booke De Spectaculis is most punctuall to this purpose where thus he writes He impudently exorciseth the Divel in the Church whose pleasures hee commends in Stage-playes and when as by renouncing him once in baptisme all his pompe and furniture is lopped off whiles that after this profession of Christ he goeth to the spectacles of the Divel he renounceth even Christ himselfe as a Divell Which dreadfull sentence together with that of Isiodor Hispalensis formerly quoted That he who after baptisme agreeth either to act or see a Stage-play denieth God and becomes a praevaricator of the Christian faith since hee againe desires that which hee had long since renounced in his baptisme to wit the Divell his Pompes and Workes which is likewise seconded by HRabanus Maurus de Vniverso l. 20. c. 38 me thinkes should shake the very heart and reines of every Play-haunter and make his very soule to weepe even teares of blood Iustinian that godly Christian Emperour Codicis lib. 1. Tit. 4. De Episcopali Audientia Lex 35. expresly informes us That Stage-playes Cirque-playes Dicing and such like Spectacles are not the least part of that worship of those pompes of the Divell which Christians renounce in baptisme when they are first initiated and admitted to the sacred Mysteries whence he prohibits all Christians especially all Clergy men either to act or beholde such Enterlâ—des and Spectacles as these or to pollute their hands their eyes and eares with such damned and prohibited Playes St. Chrysostome as in sundry places before quoted so in his 21. Homely to the people of Antioch and his 69. Homely upon Matthew he stiles stage-playes cirque-playes and dancing the Divels Pompes and Lectures his words in the first of these places are remarkable Remember saith hee this speech which thou hast uttered when as thou wast baptised I renounce thee Satan thy Pompes and thy service say alwayes I renounce thee Satan Nothing will be safer than this speech if wee expresse it by our workes For this speech is a confederation with the Lord. And as we when we buy servants demand of them first whether they will serve us yea or no even so doth Christ when as he ought to receive thy service he first demands of thee whether thou wilt first forsake that mercilesse and cruell tyrant and then he receives thee into covenant for his dominion is not forced And though hee hath redeemed us wretched and ungratefull servants with such a price the greatnesse whereof the reason and minde of man is not able to comprehend even with his owne most precious blood yet after all this he exacts no witnesses nor writings from us but is contended with a word alone and if thou saist from thy heart I renounce thee Satan and thy pompe he hath received all he doth require Let us say this I renounce thee Satan and let us keepe this promise as those who are to give an account of it at the last day that we may then restore the pledge safe Now the Divels pompe are theatres stage-playes cirque-playes costly and gorgeous apparell praesages omens and every sinne To preserve thee therefore from these pompes and every other sinne when thou art going out of thy doore utter this speech first I renounce thee Satan and I am united to thee ô Christ Never goe thou abroad without this speech this will be a staffe this will be armour and an impregnable tower to thee so that neither man nor Divell shall be able to hurt thee when they shall see thee appearing every where furnished with these weapons St. Augustine as in his fore-alledged place so in his second Booke De Symbolo ad Catechumenos cap. 1â— 2. He informes us That stage-playes cirque-playes and such like spectacles are the pompes of the Divell which God hath enjoyned us to renounce Flie stage-playes therefore saith he ô my beloved avoid these most filthy dens of the Divell lest the snares of the wicked one holde you captive Alchuvinus a famous English Divine flourishing about the yeare of our Lord 790. in his Epistle De Caeremonijs Baptismi writing of that renouncing which we make in baptisme wherein we renounce the Divell with all his workesâ— and all his pompes informes us That these pompes of the Divell are vaine boasting loud-sounding Musicke in which Christian vigour is ofttimes remitted and effeminated filthy Stage-playes with all superfluous things Thomas Waldensis a famous Popish English Writer assures us that the pompes of the Divel which we renounce in baptisme before we are united to the fabricke of the Church are unlawfull desires which defile but not adorne the soule as the lusts of the flesh the lusts of the eye with the ambition or ostentation of the world belonging to the lust of the eyes as vaine Stage-playes foolish pride and the pleasures of this evill world To these I might adde Gulielmus Parisiensis Alexander Fabritius the Waldenses Honorius Augustodunensis with sundry other moderne Authours who make Stage-playes dancing and such other spectacles to be the chiefest pompes of the Divell which wee renounce in baptisme but I shall
even as the holy Canons affirme For what communion hath light with darknesse as the Apostle saith or what agreement hath the temple of God with Idols or what part hath a beleever with an infidel or what concord or agreement is there betweene Christ and Belial Can. 62. Those things that are called Kalends and those that are named winter wishes and that meeting which is made upon the first day of March wee will shall bee wholly taken away out of the Citty of the faithfull as also we wholly forbid and expell the publike dancing of women bringing much hurt and destruction and likewise those dances and mysteries that are made in the name of those who are falsly named Gods among the Graecians or in the name of men and women after the ancient manner farre differing from the life of Christians ordaining that no man shall henceforth bee clothed in womans apparell nor no woman in mans aray Neither may any one put on comicallâ— satyricall or tragicall vizards in Enterludes neither may thâ—y invocate the name of execrable Bacchus when as they presse their grapes in winepresses neither pouring out wine in tubbes may they provoke laughter exercising those things through ignorance or vanity which proceed from the imposture of the Divel Those therefore who hereafter shall attempt any of these things that are written after they shall come to the knowledge of them if they be Clergy men we command them to be deposed and if Lay men to bee excommunicated Can. 65. Those bonefires that are kindled by certaine people on New moones before their shops and houses over which also they use ridiculously and foolishly to leape by a certaine ancient custome we command them from henceforth to cease Whoever therefore shall doe any such thing if he be a Clergy man let him be deposedâ— if a Lay man let him be excommunicated For in the fourth Booke of the Kings it is thus written And Manasses built an altar to all the hoast of heaven in the two courts of the Lords house and made his children to passe through the fire c. and walked in it that he might doe evill in the sight of the Lord to provoke him to wrath Canâ— 66. From the holy day of Christ our God his resurrection to the new Lords day the faithfull or Christians ought to spend the whole weeke in their Churches rejoycing without intermission in Christ in celebrating that feast with psalmes and hymnes and spirituall songs not with dancing stage-playes dice tables or such like revel-rout addicting their mindes to the reading of the holy Scriptures and chearfully and richly enjoying the holy Sacraments For thus wee shall bee exalted with Christ and rise together with him By no meanes therefore on the foresaid dayes let there be any horse-race or any publike shewe or stage-playe made Can 71. Those who are taught civill lawes ought not to use Greeke manners or customes neither ought they to be brought into the theatre or to practise any playes called Cylistrae If any man shall presume to doe the contrary let him be excommunicated Can 100. Let thine eyes behold right things and keep thine heart with diligence is the command of wisdome For the senses of the body doe easily infuse their objects into the soule Therefore wee command that such pictures as dazell the eyes corrupt the minde and stirre up flames of filthy lusts be not henceforth made or printed upon any tearmes And if any shall attempt to doe it let him be deposed Some of these recited Canons as Canon 61 65 100. condemne all Bearehards Bearebaiting Bonefires and filthy pictures which Aristotle himselfe condemnes yet withall they oppugne Stage-playes ex obliquo there being betweene them and Playes so great analogie that the censure of one is the condemnation of the other But the other Canons are so punctuall so expresse against them that there can be no evasion from them The seventeenth Synodicall authority against Stage-playes is Synodus Francica under Pope Zachary Annâ— Dom. 742. which runnes thus Illas venationes et silvaticas vagationes cuÌ„ canibus omnibus servis Dei speaking of Clergie men interdicimus Similiter ut accipitres vel falcones non habeant Decrevimus quoque ut secundum Canones unusquisque Episcopus in sua parochia solicitudinem adhibeat adjuvante Graphione qui defensor Ecclesiae est ut populus Dei Paganias non faciat sed ut omnes spurcitiÌ„as gentilitatis abjiciat et respuat sive prophana sacrificia mortuorum sive sortilegos vel divinos c. sive hostias immolatitias quas stulti homines juxta Ecclesias ritu paganico faciunt sub nomine sanctorum martyrum vel confessoruÌ„ DeuÌ„ et suos sanctos ad iracundiam et vindictae gravitateÌ„ provocantes Sive illos sacrilegos ignes quos Nedfri vocant sive omnes quaecumque sunt PaganoruÌ„ observationes diligenter prohibeant We prohibit those huntings and silvaticall wandrings abroad with bounds to all the servants of God and likewise that they keepe neither hauâ—es nor falcons Wee decree also that according to the Canons every Bishop in his parish shall take care the Graphio or Curate who is defender of the Church assisting him that the people of God make no Pagan feasts or Enterludes but that they reject and abominate all the uncleannesses of gentilisme whether prophane sacrifices of the dead or fortune-tellers or diviners c. or immolated sacrifices which foolish men make near unto Churches after the Pagan manner provoking God and his Saints to wrath and vengeance And that they diligently inhibit those sacrilegious fires which they call Neâ—fri or boneâ—ires and all other observations of the Pagans whatsoever Which Canon is likewise ratified in Synodo Suessionensi sub Childerico Rege about the selfe same yeare wherein this Synode was held The eighteenth Play-oppugning Councell is Synodus Nicaena 2. Anno Dom. 785. or 787. in which there were present 350. or 377. Bishopsâ— as some record which Councell commonly reputed the 7. oecumenicall or universall Councell determines thus of Stage-playes Canon 22. Deo quidem universum dedicare et non proprijs voluntatibus servire res magna est Sive enim editis sive bibitis inquit divinus Apostolus omnia in Dei gloriam facite c. Cuâ—vis ergo homini necesse est comedere uâ— vivat et quibus est vita quidem matrimonij eâ— liberoruÌ„ et laici constitutionis immixtim comedere viros et mulieres est ab omni reprehensione alienum simodo ei qui dat nutrimentuÌ„ gratias agunt non cuÌ„ scenicis quibusdaÌ„ studijs sive sataâ—icis canticis et citharaedicis ac meretricijs vocibus quos prophetica execratio prosequitur sic diceÌ„s Vae qui cuÌ„ cythara et psalterio vinuÌ„ bibunt Domini auteÌ„ operâ— non respiciunt et opera manuiâ— ejus non consideranâ— Et sicubi tales fuerint inter Christianos corrigantur Can 22. Verily to dedicate all
c 25 26. lib. 9 c. 35 p. 665 666. The 107. is Henricus Spondanus Epitome Baronij Moguntiae 1614 Anno Christi 206 sect 2 p 194 Anno 371 sect 10 p 393 Anno 399. sect 5 9 p. 445 Anno 469. sect 2 p 549 Anno 404. sect 1 2 p. 458. See Anno 59. sect 8 p. 108 Anno 325. sect 52 p 296 Anno 327 sect 23 p 351 Anno 365 sect 5 p 383. where hee proves that Stage-playes were evermore condemned by the Fathers and primitive Christians as the very Divels Pompes The 108. is Philippus Gluverius Germaniae Antiquae Lugduni Batt 1616. libâ— 1 c 20 p 181 182. See here pag 457 458â— The 109. is Gulielmus Amâ—â—ius de â—ure Conscientiae 1630 lib. 5â— c. 34. p. 271. The 110. is Dr. Thomas Beard his Theatre of Gods Iudgements Edition 2 London 1631. Booke 2 c 36 p 435 4â—6 These 110. forraigne and domestique â—uthours of all sorts as well Papists as Protestaâ—ts Historians Statists Civilians Morralists Canonists as Divines To which I might adde Mr. Iohn Northbrooke his English Treatise against Playes and Enterludes London 1579. Mr. Stephen Gosson his Schoole of Abuses London 1578. and his Playes confuted in five Actions London 1580. The 2. and 3. Blast of Retrait from Playes and Theaters London 1580. the latter of them penned by a penitent reclaimed Play-Poet The Church of evill men and women whereof Lucifer is the head and Players Playhaunters the members c. written by a nameles Authour printed by Richard Pinson Mr. Iohn Field HIS DECLARATION OF GODS IVDGEMENT AT PARIS GARDEN Ianuary 13. 1583 London 1588. Mr. Philip Stubs his Anatomy of Abuses Edition 4. London 1595 p. 101 to 107. Dr. Iohn Rainolds his Overthrow of Stage-playes printed 1599 and reimprinted Oxford 1629. I. G. his Refutation of the Apologie for Actors London 1615. A short Treatise against Stage-playes printed 1625. and dedicated to the Parliament all English Treatises professedly written against Stage-playes by English men and published by authority which I would desire our Players our Play-haunters to peruse at leisure Mr. Osmund Lake his Probe Theologicall upon the Commandements London 1612 p. 167 to 272. and those 30 other forequoted English Writers pag. 485 486 487 488. whose names and workes I pretermit all which being put together amount to 150 in the totall summe These 150 moderne Christian famous Writers I say with sundry others whoÌ„ I pretermit have in their recited works by a constant uninterrupted succession from the yeare of our Lord 1200 to this present unanimously oppugned and condemned Stage-playes together with all mixt effeminate lascivious amorous Dancing the epedemicall corruption of our present age as most pernicious execrable lewd unchristian heathenish Speâ—tacles not sufferable in any Christian Church or State branding all Stage-players for gracelesse lewd infamous miscreants who ought to be excommunicated ipso facto both from the Church the Sacraments and all Christian society till they have wholly renounced their diabolicall vile profession and given publike testimony to the world both of their reformation and sincere repentance And as all these recited Wâ—iters even so our owne Magistrates our Vniversities and all our faithfull Ministers both in their publike Sermons and private discourses together with all godly zealous Christians from age to age have passed the very selfe-same doome and verdict against Playes and Players as I have elsewhere largely proved and our owne experience can suâ—ficiently testifie If then all these Protestant and Popish Authours Magistrates Ministers and godly Christians both at home and abroad have successively from age to age from yeare to yeare thus publikely thus professedly condemned Stage-playes both by their words and writings as most pernicious evills and that not coldly or slightly but with the very height of zeale and earnestnesse dare any Christian now be so perversely obstinate so singularly wilfull so desperately audacious as still to magnifie frequent or patronize them Never I dare confidently averre was any one thing whatsoever except onely some grosse notorious sinne against the expresse law of God and nature so universally abundantly professedly condemned by Councels Fathers Christian and prophane Emperours Princes Magistrates States and Writers of all sorts all ages all places whatsoever as Stage-playes against which the Fathers of olde and many Christians of late have written whole Treatises Bookes and Volumes with such affection and acumen that wee shall never finde them more sharpe and piercingâ— more vehement elegant and divinely rhetoricall than in their Impressions against Stage-playes wherein they farre transcend themselves Yea such hath beene the harmonious unanimity of Writers in condemning Stage-playes and Actors that I never met with any Christian or Heathen Authour Lodge onely and Haywood two Eâ—glish Players excepted that durst publikely pleade in any printed worke for popular Playes and Actors It is true that these two Players Lodge Haywood the first of them in his Play of Playes the latter in his Apologie for Actors thrust out in print by stealth perceiving Play-houses Playes and Actors to grow into disgrace by reason of sundry pious Bookes that had beene written against them by Mr. Northbrooke Mr. Gosson Mr. Stubs Dr. Rainolds and others forerecited undertooke the patronage of Playes and Players as Demetrius and his silver-smithes did the defence of their great Diana and her silver shrines for their owne private ends it being the craft by which they got their wealth and living But their ridiculous Player-like Pleas â—avouring of nought but paganisme ignorance and folly were no sooner published by connivance but they were presently so soledly refuted the first of them by Mr. Stephen Gosson a penitent Play-Poet in his Playes confuted in 5 Actions the latter by I G in his Refutation of the Apologie for Actors London 1615. both published by authoritie that they durst not yea they could not since replie unto them there being so much against Playes and Players in all writers all ages so little and that little as good as nothing for them that it is not onely bootelesse but impious and absurd for any to indeavour their defence which Dr. Gager Dr. Gentiles and Dr. Case who writ something in behalfe of academicall Stage-playes onely in which argument they were likewise so utterly foyled and overthrowne by that ornament of our Church and Nation Dr. Rainolds as they were glad to yeeld the wasters to him to change their opinions set downe with losse durst never undertake they all condemning popular Plaies and Plaiers even in their Apologies for private academicall Enterludes Let therefore the numerous concurring resolutions of all these learned eminent approved Authors whose single opinions wee highly estimate in most other things overballance the prejudicate erronious inconsiderate private and subitane Opinions of all ignorant novices or lascivious injudicious Players or Play-haunters whatsoever who are so prepossessed so besotted with the love of
lives that we may learne to feare the Lord and to keepe and doe all the workes and Statutes of his Law which was King Davids study all the day long yea in the night season to And because no time should bee left for any vaine studies or discourses we are further enjoyned to have the Word of God alwayes in our hearts to teach it diligently to our children and to talke of it when we are sitting in our houses and when wee are walking by the way when we lye downe and when we rise up Which for any man now conscionably to performe is no lesse then arrant Puritanisme in the worlds account If then we believe these sacred precepts to which I might adde two more Pray continually Rejoyce in the Lord alwayes and againe I say rejoyce to bee the Word of God and so to binde us to obedience there are certainely no vacant times alotted unto Christians to read any idle Books or Play-house Pamphlets which are altogether incompatible with these precepts and the serious pious study of the sacred Scripture as S. Hierom writes Quae enim quoth he coÌ„municatio luci ad tenebras â—ui consensus Christo cum Belial quid facit cum Psalterio Horatius cum Evangelijs Maro cum Apostolis Cicero Et licet omnia munda mundis nihil reijciendâ—m quod cum graâ—iarum actione percipitur tamen simul non debemus bibere calicem Christi calicem Daemoniorum as he there proves by his owne example which I would wish all such as make prophane Playes and human Authors their chiefest studies even seriously to consider For saith he when ever I fell to read the Prophets after I had beene reading Tully and Plautus Sermo horrebat incultus their uncompt stile became irkesome to me quia lumen caecis oculis non videbam non oculorum putabam culpam eâ—se sed solis Whiles the old Serpent did thus delude me a strong feaver shed into my bones invaded my weake body and brought me even to deaths doore at which time I was suddenly rapt in â—pirit unto the Tribunall of a Iudge where there was such a great and glorious light as cast me downe upon my face that I durst not looke up And being then demanded what I was I answered I am a Christian whereupon the Iudge replyed thou lyest Ciceronianus es non Christianus thou art a Ciceronian not a Christian for where thy treasure is there also is thy heart whereupon I grew speechlesse and being beaten by the Iudges command and tortured with the fire of conscience I began to cry out and say Lord have mercy upon me Whereupon those who stood by falling down at the Iudges feet intreated that he would give pardon to my youth and give place of repentance to my error exactâ—rus deinde cruciatum si gentilium litterarum librâ—s aliqâ—ando legissâ—m I being then in so great a strait that I could be content to promise greater things began to sweare and protest by his Name saying Domine si unquam habuero â—odices seculares si legero te negavi And being dismissed upon this my oath I returned to my selfe againe and opened my eyes drenched with such a showre of teares that the very extremity of my griefe would even cause the incredulous to believe this trâ—nce which was no slumbeâ— or vaine dreame but a thing really actedâ— my very shoulders being blacke and blue with stripes the paine of which remained after I awaked Since which time saith he Fateor me tanto dehinc studio divina legisse quanto non ante mortalia legâ—ram And from hence this Father exhorts all Christians to give over the reading of all prophane Bookes all wanton Poems which in his 146. Epistle to Damasus hee most aptly compares to the Huskes with which the Prodigall in the Gospell was fed where hee writes thus fitly to our purpose Possumus aliter siliquas interpraetari Daemonum cibus est carmina poetarum saecularis sapientia rhetoricorum pompa verborum Haec sua omnes suavitate delectant dum aures versibus dulci modulatione currentibus capiuntur animam quoque penetrant pectoris interna devinciunt Verum ubi cum summo studio fuâ—rint labore perlectâ— nihil aliud nisi inanem sonum sermonum strepitum suis lectoribus tribuunt nulla ibi saturitas veritatis nulla reâ—ectio justitiae reperitur studiosi â—arum in fame veri in virtutum penuria perseverant Vnde Apostolus prohibet ne in Idolio quis recumbat c. Nonne tibi videtur sub alijs verbis diâ—ere ne legas Philosopâ—os Oratoâ—es Poetas nec in illorum leâ—tione requiescas Nec nobis blandiamur si in eis quae sunt scripta non credimus cum aliorum conscientia vulneretur putemur probare quae dum legimus non reprâ—bamus Absit ut de ore Christiano sonet Iuppiter omnipotenâ— me Hercule me Castor caetera magis portenta quam numina At nunc etiam Sacerdotes Dei and is not as trâ—e of our times omissis Evangelijs Prophetis videmus Comaedias legere amatoria Bucolicorum versâ—um verba canere tenâ—re Virgilium id quod in pueris necessitatis est crimen in se faâ—ere voluptatis Cavendum igitur si captivam velimus habere uxorem ne in idolio recumbamus aut si certè fuerimus ejus amore decepti mundemus eam omni sordium errore purgemus ne scandalum patiatur frater pro quo Christus mortuus cum in ore Christiani carmina in idolorum laudem composita audierit personare Since therefore all these idle Play-bookes and such like amorous Pastorals are but empty huskes which yeeld no nourishment but to Swine or such as wallow in their beastly lusts and carnall pleasures since they are incompatible with the pious study and diligent reading of Gods sacred Word the gold the hony the milke the marrow the heavenly Manna feast and sweatest nourishment of our soules with the serious hearing reading meditation thoughts and study whereof we should alwayes constantly feed refresh rejoyce and feast our spirits which commonly starve and pine away whiles we are too much taken up with other studies or imployments especially with Playes and idle amorous Pamphlets the very reading of which S. Augustine repented and condemned let us hencefore lay aside such unprofitable unchristian studies betaking our selves wholly at leastwise principally to Gods sacred Word which is onely able to make us wise unto salvation and to nourish our soules unto eternall life since Christianity is our general profession let not Paganisme scurrility prophanes wantonnes amorousnesse Playes or lewde Poeticall Figments or Histories but Gods Word alone which as SuÌ„mula Raymundi saith transcends all other Bookes Sciences be our chiefest study at all such vacant times as are not occupied in our lawfull callings or other pious duties I shal therfore cloze up this 2. reply with
secundum diem non autem deinceps sed maximaâ—â—apiet voluptatem se ab omni suspicione liberans Nam qui neque tibias neque saltantes nequâ— fractos â—antus sustinuerit idque 〈◊〉 nuptiarum vix ipse in animum induxerit ut turpe aliquid unquam aut faciat aut dicat Sed videntur res quidem inâ—ifferens quae fiunt circa matrimonium Sunt autem causae magnorum malorum Omnia sunt plena iniquiâ—ate Turpitudo stultiloquium scurrile verbum inquit exore vestro non exeat Omnia autem illa sunt turpitudo stultiloquium scurrilitas non leviter sed cum intentione Ars enim est hoc magnam affert laudem ijs qui eam exercent Ars facta sunt peccata Non leviter tomâ—re ea tractamus sed adhibito studio scientia de caetero Diabolus est harum rerum Dux Imperator Vbi n. ebrietas lascivia ubi lermo obscaenus saltatio adeâ—t Diabolus sua afferens Cum his convivans dic quaeso Christi mysterium peragis Diabolum invocas Me fortè existimatis gravem importunuÌ„ Nam hoc quosque est multae perversitatis quod qui increpat ludibrio habetur tanquam austerus Nonne auditis Paulum dicentem Quicquid faciatis sive comedatis sive bibatis sive aliquid faciatis omnia ad gloriam Dei facite Vos autem ad maledicentiam ignominiam Non auditis Prophetam dicentem Servite domino in timore exultate ei in tremore Vos autem diffundimini luxu diffluitis An non vero licet etiam tutò laetari Vis audire pulchros modos Maximè quidem ne oporteret quidem Sed me dimitto me tibi accommodo Si velis non audias Satanicos modos sed spirituales Vis videre saltantes Vide chorum Angelorum Et quomodo fieri potest ut videam Si haec abegeris veniet Christus quoque ad has nuptias Si adsit autem Christus adest etiam chorus Angelorum Si velis nunc quoque faciet miracula sicut tunc Faciet nunc quoque aquam vinum multo admirabilius Diffluentem dissolutam convertet laetitiam cupiditatem transferet ad spiritualem Hoc est ex aqua vinum fâ—cere Vbi sunt Tibicines pray marke it nequaquam est Christus Sed si fuerit ingressus eos primum eijcit tunc facit miracula Quando itaque es facturus nuptias ne domos obeas specula veâ—tes commodato accipiens res n. non fit ad ostentationem neque filiam adducis ad pompam sod ijs quae in ea sunt domum exhilerâ—ns voco vicinos amicos cognatos Quos nosti quidem bonos probos eos voca ut ijs quae adsunt contenti sint admone Ex ijs qui sunt ex Orchestra adsit nullus Illic n. est sumptus vacuus indecorus Ante alios omnes voca Christum Orna sponsum non aureis ornamentis sed mansuetudine pudore consuetis vestibus Pro quovis mundo aureo implicaturis intexturis induens pudorem verecundiam quod illa non quaerat Nullus sit tumultus nulla perturbatio Vocetur sponsus accipiat virginem Prandia caenae non sint plena ebrietatis sed satietate cum voluptate Videamus quam multa ex hoc sunt bona quando viderimê° ex ijs quae nunc fiunt nuptijs si nuptiae non potius pompae sunt dicendae quot mala Illic enim Christus hic Satanas Illic tristitia hîc cura Illic voluptas hîc dolor Illic sumptus hic nihil tale Illic probrum dedecus hîc modestia Illic invidia hîc nulla plane est invidia Illic ebrietas hîc salus hîc temperantia Haec autem omnia cogitantes hactenus malum sistamus ac cohibeamus ut Deo placeamus digni habeamur qui consequamur bona quae sunt promissa ijs qui ipsum diligunt gratia benignitate Domini nostri Iesu Christi The whole Homilies are worth the reading but thus much onely I thought good to insert to controll the marriage disorders of our lascivious age Marbachius his censure of Vizards disguises wanton apparell and acting in womens apparell p. 889.890 Mariana the Iesuit his Book against and censure of Stage-playes Players and Theaters p. 695.996 to 1000. Marius his censure of Dicers of Players p. 450. Martiall his Poems censured p. 792.916 917. Masse turned into a Stage-play and priests oft-times into Actors p. 112. to 116.573 to 668. Sparsimâ— pag. 762. to 767.877 935 999. Sacrilegious unto Christ and his merits p. 759. Massilienses prohibited and condemned Playes and idlenesse p. 65.445 446 480 713 920 839. May-games and May-poles derived from the ancient prohibited Heathen Majumae p. 253. m. 807. m. from the Floralian Feasts and Enterludes of the Pagan Romanes which were solemnized on the first of May. See Ovid Fastorum lib. 4. pag. 81. Mille venit varijs florum dea nexa coronis Scena joci morem liberioris habet Exit in Majas FestuÌ„ Florale Kalendas lib. 5. pag. 86. tâ— 92. Mater ades florum ludis celebranda jocosis Incipis Aprili transis in tempora Maij Alter te fugiens cùm venit alter habet Cum tua sint cedantque tibi confinia mensùm Convenit in laudes ille vel ille tuas Circus in hunc exit clamataque palma Theatris c. Dic Dea respondi ludorum quae sit origo c. Convenêre Patres si bene floreat annus Numinibus nostris annua festa vovent Annuimus votis Consul nunc consule ludos Posthumio Lenas persoluêre mihi Quaerere conabar quare lâ—scivia major His foret in ludis liberiorque jocus Sed mihi succurrit numen non esse severum Aptaque delicijs munera ferre Deam Tempora sutilibus cinguntur tota coronis Et latet injecta splendida mensa rosa. Ebrius incinctis philyra conviva capillis Saltat imprudens utitur arte meriâ— Ebrius ad durum formosae limen amicae Cantat habens unctae mollia â—erta comae Nulla coronata peraguntur seria fronte Nec liquidae vinctis flore bibuntur aquae c. Bacchus amat flores Baccho placuisâ—e coronam Ex Ariadnaeo sidere nosse potes Scena lenis decet hanc non est mihi credite non est Illa cothurnatas inter habenda Deas Turba quidem cur hos celebret meretricia ludos Non est de tetricis non est de magna professis Vult sua plebeio sacra patêre choro c. See Alexander ab Alexand. Genial Dierum lib. 6. cap. 8. Godwin his Roman Antiquities lib. 2. sect 2. cap. 3 pag. 87. Polydor Virgil de Invent. Rerum lib. 4. c. 14. Bulengerus De Theatro lib. 1. cap. 50. pag. 296. to the like purpose He who shall but seriously consider this manner of celebrating these Floralian
exitu perdidisses ingemiscerâ—s dolenter fleres facie inculta veste mutata neglecto capillo vultu nubilo ore dejecto jndicia maeroris ostenderes Animam tuam misera perdidisti spiritualiter mortua supervivere hic tibi ipsa ambulans funus tuum portare caepisti non acriter plangis non jugiter ingemiscis Non te vel pudore criminis vel continuatione lamentationis obscondis Ecce pejora ad huc peâ—candi vulnera ecce majora delicta peccasse nec satisfacere deliquisse nec delicta deâ—lere Cyprian De Lapsis Sermo Tom. 2. pag. 347. b Isay 5.11 12. c. 22.12 13. cap. 56.12 Amos 6.1 to 8. Dan. 5.1.2 3 4. Iam. 5.5 Iob 21.11 to 16. c Col. 3.1 2 3. Phil. 4.8 9. Isay 43.21 Rom. 14.7 8. d Eccles. 2.1 to 12.16.11 1 Sam. 12.21 Isay 55.2 Iob 15.31 Hosea 8.7 Rom. 6.21 * Rom. 2.24 Isay 52.5 Ezech. 36.20 23. f Rom. 6.21 Ezra 9.6 Isay 1.29 c. 26.11 Ezech. 16.61 63. g 1 Pet. 1.17 h Rom. 6.22 i See here pag. 452. k See Part 1. Act 6. Scene 2.4 5. p. 144.145 146 331 332 333 349 270 389 390 391 419 430 to 442â— 452 498 662. accordingly * Adulterijsâ— impudicitijs puerorum violationibus omnia fervent pernoctationes execrandae â—iebant mulieresque ad ea spectacula vocabanturi ô scelestum illud nocturnuÌ„ funestuÌ„que spectaculuÌ„ in Theatro fiebat ea pernoctatio virgo inter adolescentes insanos atque ebriam turbam sedere cogebatur c. Chrysost. Hom. 5. in Tit. 1. Tom. 4. Col. 1484. B. * See pag. 333.356 439 443 444. accordingly * See Thomas Beacon his Catechisme fol. 515. 536. Women ought not to resort to Playes or Enterludes l Tit. 2.4 5. m See here pag. 434.435 Doctor Taylor his Commentary upon Titus 3. vers 5. pag. 389.390 Thomas Beacon his Catechisme fol. 515.536 and in his 3. Booke of Matrimony fol. 675. n Prov. 7.10 11 12 13. See Lyra Cartwright Dod â—nd Holcot on this place * Nam quoniam à scena ijs quae illic sunt turpia indâ—cora ipsa natura abduxit mulieres Diabolus quae sunt Theatri abduxit in gynecaeum molles inquaÌ„ seu pathicos meretrices Hom. 12. in Col. 4 Tom. 4. Col. 1210 Bâ—â—id Ibidem * See Coverdals and Tindals Translations and the Fathers who render it for the most part Doâ—us curam habentes * 1 Tim. 2.9 10. 1 Pet. 3.3 4 5. 1 Cor. 11.5 6 15. Isay 3.16 to 25. Prov. 7.10 2 King 9.30 See Gulielmus Peraldus Summae Virtutum ac vitiorum Tom. 2. Tit. De Superbia cap. 10. to 15. q Cum enim judicium carnis ex anima pendeat carni nihil potest utilius quam salus animae provideri Bernardi Declamationes fol. 170. B. r See Part 1. Act 6. Scenâ— 3.4 5 20. pag. 333.356 439 443 444. * Hierom. Epist. 34. cap. 3. pag. 90. s In hoc enim Tractatu non solum pium Lectorem sed etiam liberum correctorem desidero Veruntamen sicut lectorem meum nolo mihi esse deditum ita correctoreâ— nolo sibi Ille me non amet amplius quà m catholicam â—idem iste se non amâ—t amplius quà m catholicam veritatem Augustinus lib. 3. De Trinitate Proâ—mio Petrus Lombardus in lib. 4. Seâ—tentiarum Prâ—logus t Rom. 10.1 u Ezech. 34. â— Acts 20.26 x Vbi Deus Magister estâ— quà m citò discitur quod docetur Leâ— 1. De Pentecoste Serm. 1. cap. 1. y 1 Thes. 5.23 z 2 Cor. 5.10 Rom. 14.10 11. a Nunquam n. sine querela aegra tanguntur Seneca De Ira. lib. 3. cap. 10. b Against which See Robertus Massonius his Treatise of Dancingâ— Part 1. Act 5. Scene 8.9 with the Authorâ— there quoted and those other Writers in the Table c Quando populus ad ecclesiam venerit tà m per dies Dominicos quà m per solemnitates sanctorum aliud ibi non agat nisi quod ad Dei pertinet servitium Illas vero balationes saltationes canticaque turpia luxuriosa illa lusa Diabolica non faciat nec in plateis nec in domibus neque in ullo loco quia haec de Paganorum consuetudine remanserunt Et qui ipsa fecerit canonicam sententiam accipiat Boâ—hellus Decret Ecclesiae Gallicanae lib. 4. Tit. 1. cap. 39. pag. 549 c. See Tit. 10. cap. 2. to 19. where there are divers Constitutions to the same purpose * De Rege Regum Instit. lib. 3. cap. 16. p. 341. to 352. Edit Weâ—belij 1611. * In his Books De Spectaculis Coloniae Agrip. 1609. See here pag. 695. * Nota. * Nota bene * Hence Saint Hierom writes thus Repertum est facinus quod nec mimus fingere nec scurra ludere nec Atellaâ—us possit effari Epist. 48. cap. 3. pag. 103. because Players usually acted most wicked things * Nota. * Nota. * See here pag. 3.4 * Let our Play-patrons well observe this Epithite * Let Play-haunters note this well * Let Players marke this stile and title * And if Pagans prohibited Players to come unto their Idols Solemnities shall Christians admit them to the Church or Sacraments * Stage-playes then are no fit Ornaments for Christian Feastivals and Solemnities this very Iesuit being Iudge * Such is thâ— holinesse of our Popish Playes * Nota bene * Sacred stories therefore in this Iesuits judgement ought not to be acted on the Stage no nor yet in Churchâ—â— which controls the practise of his fellow Priests and Iesuits * Quanto res sacratior tanto abusus â—jus damnabilior Concil Coloniense 1536. pars 9. cap 16. Surius Tom. 4 pag. 787. * Nota. * They hâ—ve Women actors in Spaine as we have femâ—le Spectators and Playing Boyes in Womens attire * Nâ—ta * Let Play-haunters ponder this * Nota. * Hom 38. in Matth. * Nota beâ—e * Nota bene * No standing Play-houses are to be suffred by this Iesuits sentence whose reasons I wish all Magistrates and others would consider * No standing Play-houses are to be suffred by this Iesuits sentence whose reasons I wish all Magistrates and others would consider * O that all Christian Princes Magistrates and Play-haunters would well weigh this reason * Nota bene * Notaâ— * Note this ensuing passage and the accursed fruits of Stage-playes well * This the Iesuit writes not that hee would have any Stage-playes suffred for he professeth the contrary before but onely by way of prevention that in case he could not procure all Playes to bee suppressed that yet those that were tolerated might bee thus regulated * Nota bene * See here pag. 213.445 446 881. BB Ponet his Apologie or Answer to D. Martyn p. 61â— 78. Baâ—aeus Centur. 8. pag. 665. where the Sodomy of the Papists and Popish Clergie is descried * See here Part 1 Act 8. Scene 7. pag. 797. to 828. accordingly Quod autem de istis quaedam inhonesta maligna jactantur nolo mireris cum scias hoc esse opus sâ—mper Diaboli ut servos Dei mendacio lacerat opinionibus falsis gloriosum nomen infamet ut qui conscientiae luce suae clarescunt alienis rumoribus sordidentur Cyprian Epist. l. 4. Epist. 1. p 170.171 b 2 Pet. 3.17 c Heb. 13.20 21.