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
sacrilegium caâ—teraque hujusmodi Solae theatrorum impuritates sunt quae honestâ— non possunt vel accusari ita nova in coarguenda harum turpitudinum probrositate res evenit arguenti ut cum absque dubio honestus sit qui accusare ea velit honestate tamen integra ea loqui et accusare non possit It was this Fathers Preface to his Play-condemning Treatise and it shall be my Apologie To the fourth of these I answer that there are severall passages in this Discourse which prima facie may seeme heterogeneous to the present subject as those concerning Dancing Musicke Apparell Effeminacy Lascivious Songs Laughter Adultery obscene Pictures Bonefires New-yeares gifts Grand Christmasses Health-drinking Long haire Lords-dayes Dicing with sundry Pagan customes here refelled but if you consider them as they are here applied you shall finde them all materially pertinent to the theame in questionâ— they being either the concomitants of Stage-playes or having such neare affinity with them that the unlawfulnesse of the one are necessary mediums to evince the sinfulnesse of the other Besides though they differ in Specie yet they are homogeniall in their genericall nature one of them serving to illustrate the quality the condition of the other It is no impertinentie therefore for me to discourse at large of all or any of these the better to display the odiousnesse of Stage-playes with which they have great analogie to which they have more or lesse relation as the passages themselves sufficiently manifest But admit that some of them are heterogeniall yet it is no absurdity by way of digression to touch on such partiâ—ulars as other Writers oft times doe yea and the Fathers too who have their digressions as well as others in their Commentaries Homilies and morall Treatises where they oft times lash out into collaterall Discourses against Stage-playes Dancing Drunkennesse effeminacy lascivious songs fantastique costly apparell Pagan Customes and those other particulars which I have now discoursed against as their passages hereâ— recited plentifully manifest Their practise therefore may be my excuse And so much the rather because the particulars I have thus lightly glanced upon in the by are universall overspreading still-increasing evills which neede some present opposition especially out of those pregnant venerable Authorities of Councels Fathers and ancient Writers that are almost forgotten in the world whose memory I have here in part revived aâ— farre as opportunity would permit which manifest to all mens judgements that effeminate mixt Dancing Dicing Stage-playes lascivious Pictures wanton Fashions Face-painting Health-drinking Long haire Love-lockes Periwigs womens curling pouldring and cutting of their haire Bone-fires New-yeares-gifts May-games amorous Pastoralls lascivious effeminate Musicke excessive laughter luxuriovs disorderly Christmas-keeping Mummeries with sundry such like vanities which the world now dotes on as laâ—dable good and Christian are meere sinfull wicked unchristian pastimes vanities cultures and disguises which the primitive Church and Christians together with the very best of Pagans quite abandoned condemned however we admire applaud them now to Gods dishonour and religions shame My short Digressions therefore against these new-revived old-condemned spreading evills which most men countenance few can or dare oppose may well be pardoned in this my HISTRIO-MASTIX most of them being either concomitants or fruites of Stage-playes by the present censures of which the Reader shall be sure to reape either fuller satisfaction or greater variety of knowledge than else hee should have met with in this Treatise The third is the repetition of some quotations some passages of Fathers and others which are twice or thrice recited in severall places of this Discourse where the same things are oft debated To which I answer First that though the same things in effect are oft times touched upon especially the idolatrous originall of Stage-playes and that they are the very pompes of the Divell which Christians have renounced in their baptisme yet it is either to different purposes or where they are amplified and confirmed by new-recited Aâ—thorities which as I could not couple all together so I was unwilling to omit for feare of doing prejudice to the cause Secondly though the same Authorities and quâ—tations are oft reiteratâ—d yet it is onely in these two cases where the words and ends for which I cite them are divers or where one sentence one discourse tending to severall purposes is so intire that it could not be sundered into fractions without perverting the sense or blunting the life the edge and vigour of it Thirdly what ever is oft repeated is something or other worth remembring if therefore Seneca speakes truth Nunquam nimis dicitur quod nunquam satis discitur this fault may easily bee excused The Scripture it selfe wee know where there is no superfluity nor defect hath oft times precept upon precept line upon line yea frequent repetions of the selfesame things especially in the Bookes of Moses the Bookes of the Kings and Chronicles the Psalmes of Davidâ— the Proverbs the Prophets the foure Evangelists and St. Pauls Epistles in such cases where men are either dull to learne apt to forget â—â—ow to beleeve or when as the things repeatâ—d are very observable The like repetitions with little variation we shall finde in divers Authors and in most of those who write of the selfesame subject but principally in Commentators aâ—d the Schoolemen wee finde the selfesame matter clothed in a different method or dresse of words there being no new thing uâ—der the Sunne Et nihil dictum quod non dictum prius all being but reiterations of what hath beene written or spoken in former ages This therefore may excuse my short reiâ—erations of the selfesame passages against Stage-playes with which men are so farre inamoured that they neede many oft repeated arguments to divorce their affections from them Having thus farre apologized for this Treatise I shall here by way of advertisement for thy better satisfaction informe thee Christian Reader something concerning the Authorities quoted in it As first that I have cited the very Words of the Fathers themselves for the most part in the margent which I have faithfully englished in the Discourse it selfe and sometimes alledged them in the margent at large when as I have but touched them in the page whence I shall advise thee to reade the margent and the page together Secondly that I have oft times onely quoted the names the Workes of Fathers and other Authors for brevity sake omitting their words which the studious Reader may doe well to peruse at leisure in their workes whose severall passages had I transcribed I should have oft repeated the selfesame things and augmented this Quarto Treatise into many Folio Volumes Thirdly I have faithfully recorded the Books the Chapters Columes and pages of those Authors here alledged together with the Impressions which I follow all which you shall finde expressed Part. 1. Act. 7. Scen. 3 4 5 6. Which Editions if any
this ridiculous dissolution is called religion and where these things are most frequently done it is proclaimed abroad that God is there more honourably served In the meane time the common people standing by trembling and astonished admire the sound of the Organs the noyse of the Cymbals and musicall instruments the harmony of the Pipes and Cornets but yet looke upon the lascivious gesticulations of the Singers the meretricious alternations interchanges and infractions of the voyces not without dirision and laughter so that a man may thinkâ— that they came not to an Oratory or house of prayer but to a Theater not to pray but to gaze about them neither is that dreadâ—ull maiesty feared before whom they stand c. Thus this Church-singing which the holy Fathers have ordained that the weake might be stirred up to piety is perverted to the use of unlawfull pleasure c. Thus this ancient English Abbot whom Iohn Saresbury another ancient English Writer about the yeere of our Lord 1140. doth second in these words in his First Booke De Nugis Curialium cap. 6. Hic est enim usus Musicae aut solus aut praecipuus Phrygius vero modus caetera corruptionis lenocinia sanae institutionis non habent usum sed produnt malitiam abutentis Dolet igitur ingemescit species laudabilis disciplinae se ab alieno vitio deformari quod facies meritricis facta est ei quae viriles quoque animos accendere consueverat ad virtutem Amatoria bucolicorum apud viros graves esse fuerat criminis Nunc vero laudi ducitur si videas graviores amatoria quae ab ipsis dicuntur elegantius stulticinia personare Ipsum quoque cultum religionis incestat quod ante conspectum domini in ipsis penetralibus sanctuarij lascivientis vocis luxu quadam ostentatione sui muliâ—ribus modis notularum articulorumque caesuris stupentes animulas emollire nituntur Cum praecinentium succinentium canentium decinentium intercinentium occinentium praemolles modulationes audieris Syrenarum concentus credas esse non hominum de vocum facilitate miraberis quibus Philomena vel Psitâ—acus aut â—i quid sonorius est modos suos nequeunt coaequare Ea siquidem est ascendendi descendendique facilitas ea sectio vel geminatio notularum ea replicatio articulorum singulorumque consolidatio sic acuta vel acutissima gravibus subgravibus temperantur ut auribus sui iudicij fere subtrahatur autoritas animus quem tantae suavitatis demulsit gratia auditorum merita examinare non sufficit Cum hâ—c quidem modum excesserunt lumborum pruriginem quam devotionem mentis poterunt ciâ—ius excitare Si vero moderationis â—ormula limitantur animum à curis redimunt exterminant temporalium solicitudinem quadam participatione laetitiae quietis amica exultatione in Deum mentes humanas traijciunt ad societatem angelorum Sed unde hanc moderationis formulam tenes Exultabunt inquit cumcantavero tibi labia mea Si ergo ex abundantia cordis os tuum laudem Domini moduletur si spiritu psallis mente psallis denique sapienter etiam citra articulatae vocis intelligentiam rectissimam modestiae regulam tenes non tam vocis quam mentis iubilo aures mulces altissimi indignationem eius prudenter avertis Qui autem voluptatis aut vanitatis affectus exprimit qui vocis gratiam prostiâ—uit concupiscentijs suit qui lenociniorum clientulam musicam facit ignorat quidem canticum Domini modis Babilonijs festivus in terra aliena Qui nescio quo pacto plus placeant nisi quia Nitimur in vetitum Semper cupimusque negata aquae furtivae dulciores panis absconditus suavior est Et quidem Phrygius modus decreto Philosophorum ab aula Graeciae iampridem missus est caeteri quibus descensus fit in lasciviam corruptionâ—m Thus far Iohn Saresbury Our learned Country-man Thomas Beacon in his authorized Reliques of Rome cap. 37.38 Of Plain-song Prick-song Descant and Singing in the Church Writes thus That Pope Vitalian being a lusty Singer and fresh couragious Musician himselfe was the first that brought Prick-song Descant and all kinde of pleasant melody into the Church in the yeere 653. And because nothing should want to delight the vaine foolish and idle eares of fond fantasticall men he ioyned the Organs to the curious Musicke Thus was Pauls preaching and Peters praying turned into vaine singing and childish playing unto the great losse of time and unto the utter undooing of Christian mens soules which live not by singing and piping but by every Word that proceedeth out of the mouth of God Franciscus Petrarcha in his Booke De Remedijs utriusque Fortunae saith he declareth that S. Athanasius did utterly forbid singing to be used in the Church at Service time because he would put away all lightnesse and vanity which by the reason of singing doth oftentimes arise in the mindes both of the Singers and of the Hearers S. Hierom reproved not onely the lewde fashion of the singing men in his time but also their manner of singing when notwithstanding if the singing used in his time were compared with that minsed musicke which now beareth chiefe rule in Churches it might seeme very grave modest and tolerable and ours so light vaine madde fond foolish and fantasticall that Hickscorner himselfe could not devise a more wanton pastime Then he recites some passages out of Hierom Cyprian Ambrose Augustine Gregory Chrysostome and Iustinian against such curious Prick-song and melodious singing in Churches in which plaine â—inging only which every man may understand and which is in a manner nothing else but plaine reading ought to be used And then hee concludes the Chapter with these Authorities Gulielmus Durandus saith that the use of singing was ordained for carnall and fleshly men and not for spirituall and godly minded men Polidorus Vergilius writeth on this manner How greatly that ordinance of singing brought into the Church by Pope Damasus and S. Ambrose began even in those dayes to be profitable S. Austen declareth evidently in the Booke oâ— his Confessions where he asketh forgivenesse of God because he had given more heed and better eare to the singing then to the weighty matter of the holy Words But nâ—w adayes saith Polydor it appeareth evidently that it is much lesse profitable for our Common-wealth seeing our Singers makâ— such a chattering charme in the Temples that nothing can be heard but the voyce and they that are present they are present so many as are in the City being content with such a noyse as delights their eares care nothing at all for the vertue pith or strength of the words so that now it is come to this point that with the common sort of people all the worshipping of God seemeth to be set in
by all the Actors especially in solemne academicall Enterludes in coppying in conning in practising their parts before they are ripe for publike action When this is finished how many men are vainely occupied for sundry dayes yea sometimes yeeres together in building Theaters Stages Scenes and Scaffolds in making theatricall Pageants Apparitions Attires Visars Garments with such-like Stage-appurtenances for the more commodious pompous acting and adorning of these vaine-glorious Enterludes When all things requisite for the publike personating of these Playes are thus exactly accommodated and the day or nigh approcheth when these are to be acted how many hundreds of all sorts vainely if not ridiculously spend whole dayes whole afternoones and nights oft-times in attyring themselves in their richest robes in providing seates to heare to see and to be seene of others or in hearing in beholding these vain lascivious Stage-playes which last some three or foure houres at the least yea sometimes whole dayes and weekes together as did some Roman Playes and yet seeme to short to many to whom a Lecture a Sermon a Prayer not halfe so long is over-tedious who thinke themselves well imployed all the while they are thus wasting this their pretious time which they scarce know how to spend upon these idle Spectacles Adde we to this that all our common Actors consume not onely weekes and yeeres but even their whole lives in learning practising or acting Playes which besides nights and other seasons engrosse every afternoone almost thorowout the yeere to their peculiar service as wee see by daily experience here in London where thousands spend the moitie of the day the weeke the yeere in Play-houses at least-wise far more houres then they imploy in holy duties or in their lawfull callings If we annex to this the time that divers waste in reading Play-bookes which some make their chiefest study preferring them before the Bible or all pious Bookes on which they seldome seriously cast their eyes together with the mispent time which the discourses of Playes either seene or read occasion and then summe up all this lost this mispent time together we shall soone discerne we must needs acknowledge that there are no such Helluoes such Canker-wormes such theevish Devourers of mens most sacred yet undervalued time as Stage-playes Hence Concilium Carthagiense 4 Can. 88. Concil Aphricanum Can. 28. Concil Constantinopolitanum Can. 66. Clemens Alexandrinus Paedagogi lib. 3. cap. 11. Tertullian Cyprian De Spectac lib. Arnobius l. 4. 7. advers Gentes with sundry other Councels Fathers Authors hereafter quoted complaine that many Lords-dayes Holy-dayes and sacred Festivals which ought to have beene spent in holy exercises of Religion and Gods more speciall service together with much other precious time which mens particular callings did require was spent in acting and beholding Stage-playes Hence Philo Iudaeus De Agricultura lib. pag. 271.272 with much griefe laments That many thousands of people thorowout the world be sotted with the delight of Stage-playes did with greedy eyes and eares flocke together to Theaters to behold the effeminate gestures and motions of Stage-players neglecting in the meane time the publike welfare and their owne private estates and miserably wasting their lives in these vaine Spectacles Hence Basil Hexaëmeron Hom. 4. informes us That there are certaine Citties which feed their eyes and eares from morning to night with many various Spectacles and with effeminate amorcus lascivious Songs and Enterludes engendring an excesse of lusts within their soules in hearing of which their eares are never satisfied And such people as these writes he many call exceeding happy because neglecting and setting aside the care of government merchandize their trades and all other imployments whereby they may get their living they spend the time of life alotted to them with exceeding idlenesse and pleasure Hence Nazienzen De Recta Educatione ad Selucum pag. 1063.1064 Chrysostome Hom. 15.21.23 62. Ad Populum Antioch Hom. 6.7.38 69. in Matth. Hom. 42. in Acta Apostolorum relate â—hat in the Play-house there is a losse of time a superfluous consumption of dayes where men waste whole dayes in ridiculous and pâ—rnicious pleasures And withall they much complaine that many people leaving the Church did flocke by troopes to Play-houses bestowing that time upon the Devill which they should have dedicated unto God Hence Augustine De Decem Chordis lib. c. 3. De Civit. Dei lib. 2. c. 4. to 23. Salvian De Gubernatione Dei lib. 6. Cyrillus Alexandrinus in Ioannis Evangelium liâ— 8. c. 5. Leo. 1. Sermo in Octava Pauli Petri. cap. 1. fol. 165. S. Asterius Homilia in Festum Kalendarum Bibl. Patrum Tom. 4. pag. 705.706 Damascen Parallelorum lib. 3. cap. 47. Ioannis Saresburiensis De Nugis Curialium lib. 1. cap. 7.8 with other Fathers passe sentence against Stage-playes as chiefe consumers of much pretious time which should be expended upon better things as their words hereafter quoted Scene 3.4.5 12. more fully evidence Hence divers Pagan Authors as Cicero â—ro L. Muraena pro Sexto Oratio Epist. lib. 7. ad Marium Epist. 10. De Legibus l. 1. 2. Seneca De Brev. Vitae cap. 12.13 Epist. 7. 75. Naturalium Quaest. lib. 7. c. 32. Cornelius Tacitus Annalium lib. 14. sect 3. Suetonij Nero. sect 23. Caligula sect 18. Marcus Aurelius Epist. 12. to Lambert Ammianus Marcellinus lib. 28. cap. 10. Horace De Arte Poetica lib. together with Scipio Nasica that famous Roman have much condemned Stage-playes because they waste many pretious houres which should be improved to more weighty uses And for this very reason among sundry others Petrarcha De Remedio Vtr. Fortunae lib. 1. Dialog 30. Polydor Virgil. De Invent. Rerum lib. 5. c. 2. Agrippa De Vanitate Scientiarum cap. 59. M. Gualther Hom. 11. in Nahum Carolus Sigonius De Occidentali Imperio lib. 1. p. 32. Ioannis Langhecrucius De Vita Honestate Ecclesiasticorum l. 2. c. 11.12.21 M. Northâ—rooke M. Gosson M. Stubs D. Reinolds Mariana Brissonius in their Bookes and Treatises against Stage-playes The 3. Blast of Retrait from Playes and Theaters pag. 66.67 Iohn Field in his Declaration of Gods Iudgement at Paris Garden George Whetston in his Mirror for Magistrates of Citties pag. 24. Bulengerus De Circo c. pag. 81. to 88. 167.168 I. G. in his Refutation of the Aâ—ologie for Actors A short Treaâ—ise against Stage-playes Annoâ— 1625. M. Bolton in his Discourse of true Happinesse pag. 74.75 To omit all others which I shall name hereafter have censured and rejected Stage-playes in the hearing reading and beholding of which many spend whole dayes whole weekes whole yeeres as the over-prodigall devourers of much peerelesse time which they most iniuriously steale from God from men and from the Common-weale Since therefore our lives are exceeding
Dancers Mummers Iesters and Iuglers rather then the renowne of Captaines with their Triumphes and Armes And when these Captaines wandred all about Rome in safety sounding their lewdnesse and gathering of mony the Noble Barons and Captaines went from Realme to Realme wâ—sting their mony adventuring their lives and shedding their blood In the uttermost parts of Spaine when Warre began betweene the Liberiens and Gaditaines and they of Liberie lacked mony two Iuglers and Taberers offred to maintaine the Warre an whole yeere And it followed that with the goods of two fooles many wise men were slaine and overcome In Ephesus a Citty of Asia the famous Temple of Diana was edified with the confiscation of the goods of such a truant and foole When Cadmus edefied the Citty of Thâ—bes in Egypt with 50. Gates the Minstrels gave him more towards it then all his friends If the History be true when Augustus edefied the walls of Rome he had more of the trewands that were drowned in Tiber thâ—n of the common Treasure The first King of Corinth arose by such villanies And as I say of this small number I might say of many other One thing is come to my mindâ— of the chance of these Trewaends and that is Whiles they be in presence they make every man laugh at the follies they doe and say and when they be gone every man is sorry for his mony that they bare away And of truth it is a iust sentence of the gods that such as have taken vaine pleasure together when they are departed to weepe for their losses Thus he The Poet Iâ—venal reports that many women by frequenting Stage-Playes had beggered their Husbands and spent their whole estates and that divers had disinherited their Heires and either spent or given away all their goods and lands to Players which is seconded by Flavius Vopiscus in the life of Carinus pag. 449 450. The Poet Horace makes mention of one Marsaeus who gave all his Lands his Patrimony and Houshold-stuffe to a Woman-Actor informing us withall that there were divers who had spent both their lands and mony upon Stage-playes and donations to the people in Floralian Enterludes To these I might accumulate the severall suffrages of moderne Christian Authors as namely of Vincentius in his Speculum Historiale lib. 29. c. 141. fol. 367. a pregnant place of Francis Petrarcha De Remedio Vtriusque Fortunae lib. 1. Dialog 30. Of Nicolaus De Clemangis De Novis celebritatibus non instituendis pag. 143. to 160. Of Bodinus De Republica lib. 6. c. 1. Of Master Northbroâ—ke against Vaine Playes and Enterludes fol. 28.29 Of Stephen Gosson in his Schoole of Abuses and Playes Confuted Action 3. The 2. and 3. Blast of Retrait from Playes and Theaters Bishop Babingtons Exposition upon the 8. Commandement Iohn Field his Declaration of Gods Iudgement at Paris Garden 1583. A short Treatise against Stage-playes Anno 1625. D. Reinolds his Overthrow of Stage-playes pag. 143. to 149. Caesar Bulengerus De Circis Romanis ludisque Circensibus lib. cap. 41.42 De Theatro lib. 1. cap. 11. pag. 242.243 with infinite others which I pretermit who all condemne and censure Stage-playes in regard of the immoderate sinfull vaine expenses which they occasion to Gods dishonour the publike preiudice and poore mens detriment But for brevity sake I shall close up all these evidences with that of learned and laborious Gualther who affirmes that Stage-playes are no small plagues of Common-weales For they exceedingly deminish among other mischiefes which hee there enumerates as well the publike as mens private wealthâ— and they almost wholy intercept by their arts and sleights that which ought to be bestowed for the poores reliefe Neither need I seeke for further testimonies in so cleare a case since our owne domestique experienc especially in the Raigne of King Henry the VIII who spent infinite summes of mony upon Stage-playes Masques and such like prodigall Shewes and Pageants is a sufficient confirmation of my Minors truth Not to mention the over-prodigall disbursements upon Playes and Masques of late penurious times which have beene wel-nigh as expensive as the Wars and I dare say more chargable to many then their soules on which the most of us bestow least cost least time and care How many hundreds if not thousands are there now among us to their condemnation if not their reformation be it spoken who spend more daily weekely monethly if not yeerely at a Play-house to maintaine the Devils service and his instruments then they disburse in pious uses in reliefe of Ministers Schollers poore godly Christians or maintenance of Gods service all their life How many assiduous Play-haunters are there who contribute more liberally more frequently to Play-houses then to Churches to Stage-playes then to Lecturesâ— to Players then to Preachers to Actors then to poore mens Boxes being at far greater cost to promote their owne and others iust damnation then themselves or others are to advance their owne or others salvation How many are there who can bee at cost to hire a Coach a Boate a Barge to carry them to a Play house every day where they must pay deare for their admission Seates and Boxes who will hardly be at any cost to convey themselves to a Sermon once a weeke a moneth a yeere especially on a weeke day at a Church far nearer to them then the Play-house where they may have Seates have entrance yea spirituall Cordials and celestiall Dainties to refresh their soules without any money or expence How many are there who according to their severall qualities spend 2. d. 3. d. 4. d. 6. d. 12. d. 18. d. 2. s. and sometimes 4. or 5. shillings at a Play-house day by day if Coach-hire Boate-hire Tobacco Wine Beere and such like vaine expences which Playes doe usully occasion be cast into the reckoning and that in these penurious times who can hardly spare who can never honestly get by their lawfull callings halfe so much How many prodigally consume not onely their charity apparell diet bookes and other necessaries but even their annuall Pensions Revenues and Estates at Picke-purse Stage-playes which are more expensive to them then all their necessary disbursements If we summe up all the prodigall vaine expenses which Play-houses and Playes occasion every way we shall finde them almost infinite wel-nigh incredible altogether intollerable in any Christian frugall state which must needs abandon Stage-playes as the Athenians and Romans did at last even in this regaâ—d that they impoverish and quite ruine many as the fore-quoted testimonies with many domestique experiments daily testifie Et haec quidem idcirco ego in literas retuli as Vopiscus writes of Iulius Messalla quo futuros editores pudor tangeret ne patrimonia sua proscriptis legitimis haeredibus mimis balatronibus deputarent If any here reply that they spend not much at Playes and that their
penning therfore of such stories as these must needs be ill Seventhly that profession or action which hath no good warrant either from the practise of the Saints or from the word of God the square of all our lives and waies and in the prosecution of which a man cannot proceed with faith or comfort nor yet â—eriously pray for or expect a blessing from Godâ— must questionles be unwarantablâ—â— unlawfull for a Christian witnesse Gal. 5.16 17 18. c. 6.15 Psal. 119.9.104 105. Rom. 14.23 1 Cor. 11.1 Ehes. 5.1 5. Psal. 129.7 8.9 Phil. 4.6 7 8. But the profession of a Play-poet and the composing of Playes for Theaters hath no warant at all either from the practise of the Saints of God among whom we read of no professed Play poets or Players of ancient or moderne times but such onely who upon their true conversion repentence renounced this their hellish lewd profession nor yet from the sacred word of God the square of all our lives and wayes in which I cannot so much as find one title one syllable to iustifie either the penning or acting of a Stage-play so that a man cannot proceed on in them either with faith or comfort nor yet expect or pray for Gods blessing or assistance on his Playes or Studies which serve onely to advance the Divills service and foment mens lusts and vices Therefore the very profession of a Play-poet and the compiling of Playes for Theaters must questionlesse be unwarrantable unlawfull for a Christian. Lastly that very profession function which Christians which heathens which even relenting Play-poets themselves have censured renounced condemned as sinfull and abominable must undoubtedly bee unlawfull for a Christian But Christians heathens yea and Play-poets themselves have thus censured renounced condemned the profession of a Play poet and the making of Playes to furnish Play-houses Witnesse all the fore-quoted Fathers Councels and Christian Writers who in condemning Playes have censured their composers not onely by consequence but in expresse termes too Witnesse the Athenians and Solon who inhibited the penning of Comedies and Tragedies together with Plato Tullie who banished all Playpoets out of their Republikes as the effeminaters the corrupters of mens minds and manners leading them on to a dissolute sloathfull vitious voluptuous life Witnesse the Lacedemonians Massilienses who would never admit the penning or acting of Comedies or Tragedies together with Gorgias Horace and Iuuenall who condemne the composing of Playes for the Stage as a base unworthy thing unfit for eminent Poets Yea witnesse the constant practise of all Players and Play-poets in the primitive Church who upon their true conversion to the faith renounced these their lewde ungodly professions and never returned to them more together with the moderne examples of AEnaeas Sylvius and Theodorus Beza who publikely renounced censured and bewailed in their riper yeares those wanton amorous playes and poems which they had compiled in their youthâ— of M. Stephen Gosson the Authour of the 3. Blast of retrait from playes and Theaters two Eminent English Playâ—poets Who being deepely wounded in conscieâ—ce for those Playes they had penned for the Stage thereupon abandoned this their hellish trade of Play-penning as incompatible with Christianity or salvation and by way of holy recompence and revenge compiled three memorable printed Treatises against penning acting and frequenting Stage-playes which now are extant to their eternall praise and to the just condemnation of all those Play poets which persevere in their relented and reclaimed steps The penning therefore of Stage-playes for the Theater which hath no precept no example for to warrant it in the Scripture or in the Primitive Church must certainely be sinfull and unlawfull unto Chrâ—stians All which I would wish our moderne Play-poets to consider Who being oft times men of eminent parts and choysest wits able pithily to expresse what ever they undertake I shall onely say of them and their poëms as Quintilian doth of Seneca his books Multae in eo claraeque sententiae multa etiam Elocutionis gratia legenda sed in eloquendo corrupta plaeraque atque adeo perniciosissima quod abundant vitijs Velles enim suo ingenio dixisse alieno iudicio c. Digna fuit illa naturae quae meliora vellet quae quod voluit fecit And thus much for the first conclusion ACTVS 2. SCENA PRIMA I proceed now to the second Corollary That the very profeâ—â—ioÌ„ of a Stageplayer the acting of Stageplays is base and infamous yea sinfull and unlawfull among Christians First for the infamie of Stage-players and play-acting it may be evidenced by these examples First they were infamous even among Pagans and Infidells Witnesse the ancient pagan Romanes who adiudged all Actors all Stage-players infamous persons thereupon excluded theÌ„ their temples disfranchised them their tribs as unworthy of their stock or kinred disabling them both to inherit lands as heires to their parents or to beare any publike office in the commonâ—wealth as Livie Cicero Valerius Maximus AEmilius Probus Tacitus Macrobius Suetonius Gellius Iuvenall Tertullian Arnobius Augustine Cassiodorus Tostatus Agrippa Alexander ab Alexandro Gothofrede Arius Montanus Caelius Rhodiginus Barnabas Brissonius Budaeus Dr. Rainolâ—s and infinite others testifie Hence Nerva Pegasus pronounceâ— all such infamous qui quaestus causa in certamina discendunt et propter praemium in Scenam prodeunt Hence also Praetoris verba dicunt infamia notatur qui artis Ludicrae pronunciandiue causa in Scenam prodierit Infames sunt qui comicam artem exercent which extends as well to voluntary as hired actors And hence even by the Municipall Lawes of the ancient heathen Romans as Vlpian other Civillians informe us all stageplayers and Actors were infamous persons and so disabled to beare testimony to inherit lands or to receive any publicke place of honour in the Common-weale And as these Romans even so the Pagan Grecians too who honoâ—red Stage-players at the first reputed theÌ„ infamous at the last as Chrysostoâ— Volatâ—ranus together with Plato Aristotle informe us and Agesilaus his answer to Callipedes implies SecoÌ„dly as they were thus infamous among Pagans so much more are they among Christians as both Councels Fathers Civilians Canonists Casuists Schoolmen Historians Divines vnanimously testifie Heare buâ— Arias Montanus for all the rest who informes us in expresse termes that publicke dauncing or acting of playes for money or sport is condemned as baseâ— infamous and unworthy any ingenuous person not only by Scripture reason but almost by all humane laws Et vocari fecerunt saith he Simsonem ex domo vinctoruÌ„ c. nec ad digniorem et honestiorem agendam rem quam ad
soule-condemning fruits of Play-acting the profession therefore of a common Player and the personating of theatricall Enterludes must needs be unlawfull even in this respect And thus much for the second Corolary That the profession of a Stage-player and the acting of Stage-playes is infamous yea sinfull and unlawfull unto Christians ACTVS 3. I Now proceed to the 3. Consectary That it is a sinfull shamefull and unlawfull thing for any Christians to be Spectators frequenters of Playes or Play-houses In which I shall be very compendious because I have so largely manifested it in the first part of this discourse Now the reasons of the unlawfulnesse of beholding Stage-playes are briefely these First because Playes themselves are evill and the appearances the occasions of evill therefore the beholding of them must bee such Secondly because it hath alwayes beene a scandalous infamous and dishonest thing both among Christians and Pagans to resort to Stage-playes and a thing of ill report Thirdly because it is contrary to our Christian vow in baptisme to forsake the Devill and all his workes the pompes and vanities of this wicked world and all the sinfull lusts of the flesh of which Stage-playes are not the meanest Fourthly because it gives ill example to others and maintaines and hardens Stage-players in their ungodly profession which else they would give over were there no Spectators to encourage or reward them Fiftly because it is an apparant occasion of many great sinnes and mischiefes as losse of time prodigality effeminacy whoredome adultery unchaste desires lustfull speculations luxury drunkennesse prophanenesse heathenisme atheisme blaspemy scurrility theft murther duels fantastiquenesse cheating idle discourses wanton gestures and complements vaine fashions hatred of grace of holinesse and all holy men acquaintance with lewde companions the greatest enemies to mens salvation and a world of such like sinnes and mischiefes as I have formerly proved at large Act 6. thorowout Sixtly because it with-drawes mens mindes and thoughts from God and from his service unto vanity and indisposeth them to all holy duties making all Gods holy ordinances ineffectuall to their soules Seveâ—thly because it tends onely to satisfie mens â—leshly lusts which warre against their soâ—les men being carried alwayes to the Play-house by the siâ—full carnall suggestions of the flesh or by the â—ollicitations of lewde companions but never by the Dictate the guidance of Gods holy Spirit or Word by which all Christians must be wholy guided even in all their actions Eightly because all Christians ought to turne away their eyes from beholding vanity Psal. 119.37 a text applyed by the Fathers unto Stage-playes and what greater what worser vanities can men behold then thâ—â—cting of lascivious Enterludes Ninthly because Stage-playes are but Pagan Heathenish pastimes yea the ordinary recreations of Devill-Idols of Idolatrous voluptuous Pagans whose pleasures and sports no Christians ought to practise Lastly because the Primitive Church and Saints of God together with the very best of Christians of Pagans in all places all ages have constantly abandoned the beholding of Stage-playes themselves and condemned it in others the very worst of Pagans onely or men unworthy the name of Christians and few or none but such alone affoording them their presence as the fore-quoted Authorities plentifully evidence Act 4. Scene 1.2 Act 6. Scene 3.4 5. Act 7. Scene 1.2 3 4 5 6 7. Which severall reasons with all the rest that I have formerly produced against Stage-playes in the first part of this Play-condemning Treatise will be a suâ—ficient conviction of the unlawfulnesse of beholding of frequenting Stage-playes as well in private houses as in publike Theaters Which should cause all Christians all Play-haunters to abandon Stage-playes as all the fore-alleaged Fathers Councels and Authors doe advise them and that especially upon Lords-dayes and Holi-dayes on which Stage-playes and dancing are especially prohibited by this pious Decree of Pope Eugenius c. 35. with which I shall cloze up this Act. Ne mulieres festis diebus vanis ludis vacent Sunt quidem maxime mulieres quifestis ac sacris diebus atque sanctorum natalicijs quibus debent Deo vacare non delectantur ad ecclesiam venire sed balando ac verba turpia deâ—antando ac choreas ducendo similitudinem PaganoruÌ„ peragendo advenire procurant Tales enim si cum minoribus veniunt ad ecclesiam cum majoribus peccatis revertuntur In tali enim facto debet unusquisque Sacâ—rdos diligentissime populum admonere ut pro sola oratione his diebus ad ecclesiam recurrant quia ipsi qui talia agunt non solum se perdunt sed etiam alios dâ—perire attendunt Die autem Dominica nihil aliud à gendum est nisi Deo vacandum nulla operatio in die illa honesta comperiatur nisi tantum hymnis psalmis canticis spiritualibus dies illa transeatur Which I would wish all grosse prophaners of this sacred Day now seriously to consider ACTVS 4. SCENA PRIMA HAving thus run over these three Corollaries of the unlawfulnesse of penning acting and beholding Stage-playes I come now to answer such Objections as may bee made against them especially against the unlawfulnesse of acting beholding Stage-playes The arguments or pretences rather for the acting of Stage-playes which I shall first reply to are these First it is lawfull to read a Play therefore to pen to act or see it acted To this I answer first that the obscenity ribaldry amorousnesse heathenishnesse and prophanesse of most Play-bookes Arcadiaes and fained Histories that are now so much in admiration is such that it is not lawfull for any especially for Children Youthes or those of the female â—ex who take most pleasure in them so much as once to read them for feare they should inflame their lusts and draw them on to actuall lewdnesse and prophanesse Hence Origen Hierom and others informe us that in ancient times Children and Youthes among the Iewes were not permitted to read the Booke of Canticles before they came to the age of 30. yeeres for feare they should draw those spirituall love passages to a carnall sence and make them instruments to inflame their lusts Vpon which ground Origen adviseth all carnall persons and those who are prone to lust to forbeare the reading of this heavenly Song of Songs Si enim aliquis accesserit qui secundum carnem tantummodo vir est huic tali non parum ex hac Scriptura discriminis periculique nascetur Audire enim purè castis auribus amoris nomina nescieâ—s ab interiori homine ad exteriorem carnalem virum omnem deflectat auditum à spiritu convertetur ad carnem nutrietque in semetipso concupiscentias carnales â—ccasione divinae Scripturae commoveri incitari videbitur ad libidinem carnis Ob hoc ergo mâ—neo consilium do omni qui nondum carnis sanguinis
legit ne quid vitij persuadere videatur And in his 359. Epiâ—tle pag. 869.870 Where hee repents him seriously of that amorous Treatise which he had penned in his youth he writes thus to our present purpose Tractatum de amore olim sensu pariterque aetate juvenes cum nos scripsisse recolimus paenitentia immodica pudorque ac maeror animum nostrum vehementer excruciant quippe qui sciamus quique protestati expresse fuimus duo contineri in eo libello â—pertam videlicet sed heu lasciviam nimis prurientemque amoris historiam morale quod eam consequitur edificans dogma Quorum primum fatuos atque errantes video sectari quam plurimos Alterum heu dolor pene nullos Ita impravatum est atque obfuscatum infaelix mortalium genus De amore igitur quae scripsimus olim juvenes contemnite ô mortales atque respuite sequimini quae nunc dicimus seni magiâ— quam juvenâ— credite Nec privatum hominem plures facite quà m Pontificem AEneam reijcite Pium suscipite c. A passage which plainely informes us that amorous Playes and Poems though intermixed with grave Sentences and Morals are dangerous to be read or penned because more will be corrupted by their amorousnesse then instructed or edified by their Morals as daily experience too well proves If these authorities of Christians will not sufficiently convince us of the danger tâ—e unlawfulnesse of reading amorous Bookes and Playes the most assiduous studies of this our idle wanton age consider then that Plato a Heathen Philosopher banished all Play-poets and their Poems out of his Common-wealth that the Lacedemonians Massilienses and at last the Athenians to prohibited and suppressed all Playes and Play-poems not suffring them to bee read or acted that Aristotle Plutarch and Quintilian expresly condemned the reading of wanton amorous fabulous obscene lascivious Poems and Writers that Augustus banished Ovid for his obscene and pâ—nderly Bookes of love and that Ovid himselfe disswaded men very seriously from reâ—ding his owne or other mens wanton Bookes and Poems as being apt to inflame mens lusts and to draw them on to whoredome adultery effeminacy scurrility and all kinde of beastly lewdnesse And can Christians then approve or justifie the delightfull reading and revolving that I say not the penning studying printing and venting of such lewde amorous Bookes and Playes which these very Heathen Authors have condemned and so prove farre worse then Pagans I shall therefore cloze up this first Reply to this Objection with the words of learned reverend George Alley Bishop of Exeter in the second yeere of Queene Elizabeths Raigne against the reading writing and Printing of wanton Bookes and Playes It is to be lamented that not onely in the time of the idolatrous and superstitious Church but even in this time also lascivious impurâ— wanton Bookes pearce into many mens houses and hands Alas what doth such kinde of Bookes worke and bring with them Forsooth nothing else but fire even the burning flames of an unchaste minde the brands of pleasure the coles of filthinesse the fire I say that doth consume devoure and roote out all the nourishments of vertue the fire I say which is a proeme and entrance into the eternall fire of Hell What is so expedient unto a Common-wealth as not to suffer witches to live for so the Lord commanded by his servant Moses And I pray you be not they worse then an hundred Witches which take mens senses from them not with magicall delusions but with the enchantments of dame Venus and as it were to give them Circes cup to drinke of and so of men to make them beasts What punishment deserve they as either make or print such unsavory Bookes truely I would wish them the same reward wherewith Alexander Severus recompenced his very familiar Vetronius Turinus ut fumo videlicet pereant qui fumum vendunt that they perish with smoke who sell smoke And what other things doe these set forth to sale but smoke ready to breake out into flame For that certaine persons bequeath themselves wholy to the reading of such lascivious and wanton Bookes who knoweth not that thereof commeth the first preparative of the minde that when any one sparke of fire be it never so little falls into the tinder of Lady Venus suddenly it is set on fire as towe or flaxe Many doe read the verses which Lycoris the Strumpet the Paramour of Gallus the Poet did read and the verses which Corynna mentioned in Ovid and which Neaera did read It will perchance be replyed that they doe read them either for the increase of knowledge or to drive away idlenesse I answer If any doe salute Venus but a limine as they say that is a farre off as it werâ— in the entrie what kindling and flames I pray you will ensue thereof when the coles bee once stirred It is to be feared that no small number of them who professe Christianity be in this respect a great deale worse then the Heathen The people called Massilienses before they knew Christ yea or heard whether there were a Christ but were very Pagans and sacrificers to Idols yet were knowne to all the world to be of such pure and uncâ—rrupt manners that the manners of the Massilienses as Plautus testifieth are commonly counted the best and most approoved manners of all others These among many other good orders of their well nurtured City made a severe law that there should be no Comedy played within their City for the argument for the most part of such Playes did containe the acts of dissolute and wanton love They had also within their City about 613. yeeres before the birth of Christ a Sword of execution wherewith the guilty and offenders should be slaine but the uprightnesse of their living was such that the Sword not being used was eaten with rust and nothing meet to serve that turne And alas are not almost all places in these dayes replenished with Iuglers Scoffers Iesters Players which may say and doe what they lust be it never so fleshly and filthy and yet suffred with laughing and clapping of hands Hiero Syracusanus did punish Epicharmus the Poet because he rehearsed certaine wanton verses in the presence of his wife for hee would that in his house not onely other parts of the body should be chaste but the eares also which be unto other members of the body instead of a tunnell to be kept sartas tectas that is defended and covered as the proverbe saith and to be shut from all uncomely and ribaldry talke Vnto which fact of Hiero the worthy sentence of Pericles is much consonant and agreeable Sophocles who was joynt fellow with Pericles in the Prâ—torship beholding and greatly praysing the well favored beauty of a certaine Boy passing by him was rebuked of Pericles his companion after this sort Not onely the hands of him that
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
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
Baâ—tologies in prayer prohibited p. 19. Thomas Beacon his censure of Dancing Dicing and Stage-playes pag. 626. m. 693. of lascivious Church-Musicke p. 282. to 28â— Bellarmine his censure of Playes fol. 538. pag. 696.697 Beare-baiting censured and prohibited p. 583. fol. 556. S. Bernard against Stage-playes Dicing long haire and ribaldrie Songs p. 350.560.684 against Images c. p. 902.903 904. his prayse of the Scriptures fulnesse p. 928. Bâ—za his recantation of his lascivious Poems p. 840. Bishops children prohibited to behold act or set forth Stage-playes p. 574.591 653. ought to suppresse Playes Dancing Play-haunters p. 150. ought to invite the poore to their tables and to have some part of the Scripture read at meales and then to discourse of it p. 591.653 See Gratian. Distinct. 44. not to weare costly apparell p. 621â— must not play at Dice nor behold Dice-players nor keepe any Dicers or idle persons in their houses p. 657. to 661.666 Bishops parts not to be acted on the Stage p. 596.601 ought not to read Heathen or prophane Authors pag. 78.79 915 916 925 926 c. ought to preach constantly once a day in BB. Hoopers opinion fol. 521. p. 629. See Ministers Petrus Blesensis hiâ— character of an Officiall fâ— 537. m. his censure of Players and such who harbour them pag. 556.684 737. Bodine his censure of Stage-playes pag. 483.484 M. Bolton his verdict of Stage-playes pag. 16 364 365. Bonefixâ—s condemned by Councels and Fathers p. 21.22 580 583 585 587 588 770 772 773 fâ— 535 Bookes of Paganisme and Pagan Idols prohibited to be read p. 78.79 915 to 928. Prophane lascivious amorous Play-bookes Poems Histories and Arcadiâ—es unlawfull to be pennâ—d printed read especially of children and youthes pag. 103. m. 108. m. 307.453 454 831.913 to 929. Magicke and lascivious Bookes ought to bee burnt p. 916.717 919 920 922. Bowing to and before Altars derived from Pagans p. 236 See my Lame Giles his Haltings p. 36. to 39. the Appendix to it p. 15.16 Bowing and kneeling downe to Images is Idolatry p. 896. to 904. m Exod. 20.5 c. 23.24 Levit. 26.1 Num. 25.2 Deut. 5.8 9. Iosh. 23.7 16. Iudg. 2.12 17 19 1 King 19.18 2 King 5.18 c. 17.35 2 Chron. 25.14 Dan. 3.5 6 28. Rom. 11.4 Therefore bowing and cringing to Altars a thing never used by the Iâ—wes or Primitive Church and Christians but onely by the Papists who decree thus Summa reverentia honor maximê° sanctis Altaribus exhibeatur maxime â—ubi sacrosanctum corpus Domini resâ—rvatur Missa celebratur Bochellus Decret Eccles. Gal. l. 4. Tit. 1. c. 81. p 558. must be Idolatry too If any reply that they bow and kneele not unto Images Altars or Communion Tables but before thâ—m I answer that as bowing kneeling praying and worshipping before God is the same in Scripture phrase with bowing kneelingâ— praying unto God and worshipping of God as is evident by Deâ—t 26â—6 1 Sam. 1.12 15 19. 2 Chron. 20 18â— Psal. 2â— 7 Psal. 72.9 Ps. 86â—9 Ps. 95.6 Ps. 96.9 15. Psal. 98.6 9. Isay 66.23 Rev. 3.9 c. 4.10 â— 5.8 cap 7.11 c. 15.4 compared with Isay 45.23 c. 49.23 câ— 60.14 Româ— 14.11 Gen. 24.26.48 c. 47.31 Heb. 11.21 Exod. 4 31â— c. 12.27 c. 34.8 1 Chronâ— 29.20 2 Chron. 7.3 c. 29.29 30. Nehem. 8.6 Pâ— 72.9 And as bowing kneeling or fallâ—ng dâ—wne before mâ—n is all onâ— with bowing kneeling and fallâ—ng down to men witnesse Gen. 49.8 1 Sam. 25.23 2 Sam 14.33 cap. 24.20 1 King 1.16 23. 2 King 2.15 Prov. 14.9 compared with Genes 27.29 Exod. 11.8 1 King 2.9 1 Chron 21.21 So bowing kneeling and falling downe before Images Altars or Communion-Tables is the very same in Gods owne language and repute with bowing kneeling and falling downe unto them as the 2 Chron 25.14 Lâ—k 4.7 Dan. 3 3.5 6. paralleld with Exo. 20.5 Levit. 26.1 Matth. 11 9â— and the fore alleaged Scriptures infallibly demonstrate and the Homily against the perill of idolatry p. 44. to 75 with William Wraghton his Repâ—y to the Rescuer of the Romish Fox and the Authors here quoted p. 902.903 abundantly prove Needs thâ—refore must it be most grosse Idolatry as our owne Homilies and Writers teach us Thomas Bradwardine his passage against Stage-playes p. 689. Bramâ—nes Brasilians those of Bantam punish adultery with death p. 382.383 Bribe-takers act their parts in Hell p. 13. M. Brinsley his censure of Stage-playes p. â—63 364 fâ— 550. Brownists censured p. 38. Bucer his opinion of academical and popular Playes p. 7.692 for two Sermons every Lords Day p. 629 m. Brissoniuâ— his censure of Stage playes p. 695. C. Bulengerius his censure of and Booke against Stageâ—playesâ— p. 320.358 696 697 Iohn de Burgoâ— his verdictâ— of Players Playes and Dancing p. 238.239 689 844. m. 846.847 C C. Caligula censured for favouring Players for acting and frequenting Stage-playes putting on womâ—ns apparell and drinking his Horses health pag. 200.249 462 708 709 736 741 848 849. slaine at a Play f. 554. p. 849. Calvin his censure of Playes and Players p. 692.907 of Dancing p. 226.240 Candlemas and the burning of Tapers on it derived from the Pagan Februalia p. 758.760 Canticles anciently prohibited to be read of children and carnall persons p. 914.915 Cappadocia its extent and division p 678.679 its prayses p. 675. Cappadocians not alwayes infamous pag. 674. to 677. Cappadox not a proverbiall but a nationall title p. 674. to 678. Carinus censured for favouring Players and lewde persons f. 547. p. 710.857 Cassiodorus his censure of Playes and Players p. 470.471 478 682 683. Cirque-playes censured and condemned by Fathers and Emperours pag. 470. 556 685 340 729. fol. 519 523 524 525. Catiline his conditions pag. 133.149 Cato how much feared of the Romanes f. 529. his gravity p. 740. Catullus censured pag. 916. Censors appointed to correct Playes and Players p 38.478 472. Charles the Great his censure and Edicts against Stage-playes Dancing and ribaldry Songs on Lords-dayes and Holy-dayes p. 271.715.996 See the places of Bochellus quoted in the margent against Images p. 900. Charles the 6. of France his danger at a Masque f. 557.558 Charles the 9. of France his Edicts against Playes and Dancing on Lords-dayes and Holy-dayes p. 715. King Charles his pious Statute for suppressing all Playes and Enterludes and unlawfull pastimes on the Lords-day p. 241.243 495 715 716 717. Dancing upon Lords-dayes punishable by this Statute Ibidem Charondas his law against Cowards pag. 584â— m. 883. Children to be kept from Playes p. 366.367 See Parents Christ wept oft but never laughed pag. 294.402 403. fol. 526. accused of sedition rebellion p. 822.823 counted a Deceiver p. 816. a Puritan pag. 799.800 801. his Nativity how to be celebrated p. 48.225 526 743 to 783 for what end he dyed and suffered and was incarnate p. 26.526 749. to 752â— the onely patterne of our imitation f. 526. p. 732. dishonoured and offended with Stage-playesâ— p. 44.48 f. 525.526 p.
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 Masse-booke but yet he cannot write a 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