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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10187	Histrio-mastix The players scourge, or, actors tragædie, divided into two parts. Wherein it is largely evidenced, by divers arguments, by the concurring authorities and resolutions of sundry texts of Scripture ... That popular stage-playes ... are sinfull, heathenish, lewde, ungodly spectacles, and most pernicious corruptions; condemned in all ages, as intolerable mischiefes to churches, to republickes, to the manners, mindes, and soules of men. And that the profession of play-poets, of stage-players; together with the penning, acting, and frequenting of stage-playes, are unlawfull, infamous and misbeseeming Christians. All pretences to the contrary are here likewise fully answered; and the unlawfulnes of acting, of beholding academicall enterludes, briefly discussed; besides sundry other particulars concerning dancing, dicing, health-drinking, &c. of which the table will informe you. By William Prynne, an vtter-barrester of Lincolnes Inne.	Prynne, William, 1600-1669.	1633 (1633)	STC 20464A; ESTC S115316	1,193,680	1,258

molestijs caret neque ab affectu naturae materialis abscedit ut à lectione libelli hujus eorumque quae in eo dicentur penitus temperet Aiunt enim observari etiā 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. qu● 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 ●ny Maetron Girle or Widdow of any male or female whatsoever then these amo●o●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 s●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 Distin●tio 86. The 4. Councell of Carthage C●n. 16. The Councell of Colen under Adolphus Anno● 1549. Synodus Mechlinienses apud Ioannem Langhecrucium De Vita Honestate Ecclesiast● lib. 2. cap. 22. pag. 321. De Institutione Iuventutis Can. 3. The Councell of Triers Anno● 1540. Cap. De Sc●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 Z●phyrus in his Epistle to Simon and Nicholas prefixed to Tertullians Apologie G●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. 3● 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 Heli●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 likewis● awarded to the fire to be burnt though they are yet applauded and read by many amorous persons quia lectione eorum juvenes multi in periculū 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 repertifu●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 Tractat● De Liberorum Educatione Dedicated to L●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 Ca●ullus quae translata est apud nos Sapho raro namque non amatoria scribunt desertosque conqueruntur amores Amoveantur igitur c. Animadvertere etiam praeceptorem op●rtet dum tibi comaedos tragaedosque

Commentary upon Esay 5. Tom. 3. p. 419.420 hath these ensuing passages against Musicians Songs and Dances Fidlers and Musicians who passe the time of their flourishing age in villanies together with Dances and songs drawne forth in publike by wicked persons enervate the virility of mens bodies with their lewde inticements and soothing their soules with that publike consort doe breake thorow them and stirre up Drunkards to the embracing of all filthy and unlawfull pleasure Their eares are taken with the sweet harmony but such as may pricke them on to a flagitious lubricity c. What a miserable Spectacle is it to chaste and wel-mannered eyes to see ● woman not to follow her needle or dis●affe but to sing to a Lute not to be knowne by her owne husband but to be often veiwed by others as a publike whore not to modulate or sing a Psalme of confession but to sing songs inticing unto lust not to supplicate to God but willingly to hasten unto Hell not to goe diligently to the Church of God but to with-draw others with her selfe from thence c. With thee there lyeth a Lute interlaced and adorned with Gold or Elephants tooth a Demoniacall Statue and Idoll fastned at it were to some high Altar and a certaine miserable woman who by reason of the necessity of her servile condition should apply her selfe to her distaffe is taught of thee perchance an hireling perchance of one who shall delive● her over to some Bawde or prostituted Whore afterwards when she hath satisfied all the lust in her owne body she is set over other yong Girles as a Mistris of the like actions Wherefore in the day of iudgement a double punishment shall seise upon thee both for those wickednesses thou committest when thou art drunke and likewise for thy wicked doctrine whereby thou hast quite alienated an unhappy soule from God c. Of those arts which depend vpon the studi● of vanity whether it be the art of Musicke of Dancing of sounding ●ipes or such like as soone as the action it selfe hath ceased the worke it selfe declareth it selfe and that altogether according to the Apostles sentence whose end is destruction and perdition Let these things suffice to be spoken against those who thorow overmuch effeminacy give themselves wholy over to delights and that continually Or else against those who in the dayes of mirth or gladnesse suppose of marriages or feasts doe more diligently procure Waites Musicke rounds and dancing wh●n as none of these is required of us who have learned by the teaching of the Scripture that the wrath of God is bent against all such studies and conversation of life Therefore for feare of imminent evill from hence-forth amend this wicked custome of your life Thus farre this Father who in his Sermon De Legendis Libris Gentilium De Ebrietate Luxu Hexaëmeron Hom. 4. hath other passages to this purpose To passe by Chrysostome who writes that Cymbals Pipes and filthy Songs are the very pomps and hodgpotch of the Devill together with our ancient learned Country-man A●chuvinus who reckons up shrill wanton amorous musicke which doth oft-times mollifie and effeminate the vigor of Christians among those pomps of the Devill which Christians in their Baptisme doe renounce S. Cyrill of Alexandria a●firmes That where there is the sound of the Harpe the beating of Cymbals the consort of Fidlers with the concinnity of numbers and applauses there also is all kinde of filthinesse and those things are done of these in private which is even unseemely for to utter Gregory Nazienzen records that the Christians in his time had no dancing no idle Songs or wanton Musicke in their publike feasts and solemnities but onely Psalmes and spirituall Songs with which they praysed God And Epiphanius in his Compendiaria Doctrina De fide Catholicae Apostolicae Ecclesiae ascertaines us that the whole Catholicke and Apostolicke Church condemned Theaters Playes and Musicians Eusebius and Damascen as they declaime against wanton Musicke songs and dancing so they pronounce an woe against all such who play upon the Harpe or Citharen on the Lords-day comparing a Fidler that playes to Dancers to a Devill A harsh comparison enough to scare such from their ungodly trade Saint Augustine in his first Booke De Musica from c. 1. to 8. declaimes against all wanton effeminate amorous Stage-musicke which was much in use with Play●rs who were commonly bad not good Musicians in his age and that Musicke he most discommends which wa● accompanied with Playes or lascivious dancing The 3. Synode of Turvy under Charles the Great Canon 7. condemnes effeminate Musicke in these termes The Ministers of God ought to abstaine from all things which pertaine to the enticements of the eares or eyes from whence the vigor of the minde may be thought to be effeminated which may be imagined of certaine kindes of Musicke c. Which severall Authorities are a sufficient testimony of the unlawfulnesse of effeminate amorous wanton Musicke Which as it is discommendable in Feasts and merry meetings so much more in Churches Hence is that notable passage of AElredus Abbot of Rivaulx in Yorke-shire about the yeere 1160. in his Speculum Charitatis lib. 2. cap. 23. Bibl. Patrum Tom. 13. pag. 111. Let me speake now saith he of those who under the shew of religion doe obpalliate the businesse of pleasure which usurpe those things for the service of their vanity which the ancient Fathers did profitably exercise in their types of future things Whence then I pray all types and figures now ceasing whence hath the Church so many Organs and Musicall Instruments To what purpose I demand is that terrible blowing of Belloes expressing rather the crackes of Thunder then the sweetnesse of a voyce To what purpose serves that contraction and inflection of the voyce This man sings a base this a small meane another a treble a fourth divides and cuts assunder as it were certaine middle notes One while the voyce is strained anon it is remitted now againe it is dashed and then againe it is inlarged with a lowder sound Sometimes which is a shame to speake it is enforced into an horses neighings sometimes the masculine vigor being laid aside it is sharpned into the shrilnesse of a womans voyce now and then it is wrethed and retorted with a certaine artificiall circumvolution Sometimes thou mayest see a man with an open mouth not to sing but as it were to breath out his last gaspe by shutting in his breath and by a certaine ridiculous interception of his voyce as it were to threaten silence and now againe to imitate the agonies of a dying man or the extasies of such as suffer In the meane time the whole body is stirred up and downe with certaine histrionical gestures the lips are wreathed the eyes turne round the shoulders play and the bending of the fingers doth answer every note And

legit ne quid vitij persuadere videatur And in his 359. Epi●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 ●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 magi● quam juven● credite Nec privatum hominem plures facite quàm 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 t●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 p●nderly Bookes of love and that Ovid himselfe disswaded men very seriously from re●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 impur● 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 wer● 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 unc●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 Pr●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 th● 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 ●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 unwor●hinesse of the person the sentence is rejected The Sen●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 goo●● 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 workes● 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 mak● 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 thought● 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 alway●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 disco●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 filt●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 mini●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

Ba●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 28● 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. B●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. 621● 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 hi● character of an Officiall f● 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. Bonefix●s condemned by Councels and Fathers p. 21.22 580 583 585 587 588 770 772 773 f● 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 Arcadi●es unlawfull to be penn●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 I●wes or Primitive Church and Christians but onely by the Papists who decree thus Summa reverentia honor maximꝰ sanctis Altaribus exhibeatur maxime ●ubi sacrosanctum corpus Domini res●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 th●m I answer that as bowing kneeling praying and worshipping before God is the same in Scripture phrase with bowing kneeling● praying unto God and worshipping of God as is evident by De●t 26●6 1 Sam. 1.12 15 19. 2 Chron. 20 18● Psal. 2● 7 Psal. 72.9 Ps. 86●9 Ps. 95.6 Ps. 96.9 15. Psal. 98.6 9. Isay 66.23 Rev. 3.9 c. 4.10 ● 5.8 cap 7.11 c. 15.4 compared with Isay 45.23 c. 49.23 c● 60.14 Rom● 14.11 Gen. 24.26.48 c. 47.31 Heb. 11.21 Exod. 4 31● c. 12.27 c. 34.8 1 Chron● 29.20 2 Chron. 7.3 c. 29.29 30. Nehem. 8.6 P● 72.9 And as bowing kneeling or fall●ng d●wne before m●n is all on● with bowing kneeling and fall●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 L●k 4.7 Dan. 3 3.5 6. paralleld with Exo. 20.5 Levit. 26.1 Matth. 11 9● and the fore alleaged Scriptures infallibly demonstrate and the Homily against the perill of idolatry p. 44. to 75 with William Wraghton his Rep●y to the Rescuer of the Romish Fox and the Authors here quoted p. 902.903 abundantly prove Needs th●refore must it be most grosse Idolatry as our owne Homilies and Writers teach us Thomas Bradwardine his passage against Stage-playes p. 689. Bram●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. ●63 364 f● 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. Brissoniu● his censure of Stage playes p. 695. C. Bulengerius his censure of and Booke against Stage●playes● p. 320.358 696 697 Iohn de Burgo● his verdict● 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 wom●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. 584● 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 752● the onely patterne of our imitation f. 526. p. 732. dishonoured and offended with Stage-playes● p. 44.48 f. 525.526 p.

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 4●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 3● 4 49. to 53. 325. to 355.545 to 705. and passim Ill Christians worse then Pagans p. 454.455 711. to 713. 798● exceedingly dishonour Christ and scandalize religion pag. 744. to 749. Christmas disorders censured at large● p. 48 225 743 to 783.600 to 635. See Haddon Cont. Osoriū 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 Dancing● pag. 224. m.f. 526. Chrysostome his censure of dancing especially at ma●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 ●ffeminacy pag. 169. of mens long haire womēs 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. 12● 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. Sp●rsim 995.999 947. Gazers in i● censured p. 418.999 no Images Crucifixes or Saints Pictures to be suffred in thē 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 5● 7. p. 690.691 of Popish Non● 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. s●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 ●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 New●yeeres gifts lascivious Pictures Songs and Musicke● 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 s●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. Cyr●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. 225.228 229 232 236 238● 257 562 565. an occasion of the breach of all the 10. Cōmandements 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.

secundum diem non autem deinceps sed maxima●●apiet voluptatem se ab omni suspicione liberans Nam qui neque tibias neque saltantes nequ● fractos ●antus sustinuerit idque 〈◊〉 nuptiarum vix ipse in animum induxerit ut turpe aliquid unquam aut faciat aut dicat Sed videntur res quidem in●ifferens quae fiunt circa matrimonium Sunt autem causae magnorum malorum Omnia sunt plena iniqui●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 tom●re ea tractamus sed adhibito studio scientia de caetero Diabolus est harum rerum Dux Imperator Vbi n. ebrietas lascivia ubi lermo obscaenus saltatio ade●t Diabolus sua afferens Cum his convivans dic quaeso Christi mysterium peragis Diabolum invocas Me fortè existimatis gravem importunū 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 f●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 ve●tes commodato accipiens res n. non fit ad ostentationem neque filiam adducis ad pompam sod ijs quae in ea sunt domum exhiler●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 viderimꝰ 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. Sparsim● 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 Festū Florale Kalendas lib. 5. pag. 86. t● 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 l●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 meri● Ebrius ad durum formosae limen amicae Cantat habens unctae mollia ●erta comae Nulla coronata peraguntur seria fronte Nec liquidae vinctis flore bibuntur aquae c. Bacchus amat flores Baccho placuis●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

subditus offert vicario pauperi sibi spiritualia seminanti accipietur à patrono male vivente Et si quò ad forum contensiosum jus ibi● videatur habere tamen quoad judicium sac●ae Scripturae ipse raptor est usurpans sibi alterum eorum quae à Deo conjuncta sunt sine reliquo id est mercedem sine Iabore immo etiam homicida reputatur respectu mercenarij quem defraudat respectu pauperum subditorum quorum sudorem comedit De primò legitur Ecclesiast 33. Qui effundit sanguinem qui fraudem facit mercenario fratres sunt De secundo ●egitur ibidem Qui aufert in sudore panem quasi qui occidit proximum suum Vltimò dicemus quod illi qui vicarium ponunt qui sola cupiditate lucri serviunt non amore Dei talem amorem faciunt matri suae ecclesiae qualem amorem aliquis faceret matri suae carnali si pedem verum ei auferret loco ejus pedem ligneum sub●●itueret Pes ligneus non vivit neque corpori adhaeret Si● vicarius qui charitatem non habet non est membrum vivum vita spirituali nec adhaeret corpori ecclesiae Sola n. charitate vivit quis adhaeret caeteris membris Ecclesiae See much more to this p●rpose in that pithy● Discourse Nonnes many of them notorious Whores and Bawdes who have clad themselves in mans apparell shorne their haire and entred into religion in Mon●staries as Monkes to satiate these their holy Votaries lusts pag. 184.185 201 202 203 204 879.880 881 885. See William Wraghton his Hunting of the Romish Fox fol. 24. and Iohn Bale his Acts of English Votaries Cambdeni Britta Glocester-shire Barkly Castle Their haire shaven off when they enter into Orders pag. 201.202 203 204. Yet Ioannes de Wankel Clementinarum Constit. Tit. de Statu Monachorum f. 64. propounds this question An moniales possint nutrire comam aut debeant sibi crines praescindere Hostiensis Sum. lib. 1. Tit. de Tempore ordinationis c. concludes Quod mulieribus ordines non sunt conferendi quia nec tonsurari debent nec mulieris coma amputanda est quoting Gratian Distinct. 30. to warrant it See Summa Angelica Faemina sect 1. Sum Rosella Faemina 2. accordingly Master Northbrooke his Treatise against and censure of Dancing Dicing Stage-playes and Actors p. 485.698.626 m. ●227 O Oathes of the Gentiles or by Pagan-Idols unlawfull pag. 21.22 81. to 89. fol. 551. Objections in defence of Stage-playes of acting penning and beholding them answered pag. 34. to 42.96 to 106.124 to 127.721 to 828.913 to 975. in defence of lascivious mixt Dancing answered p. 252. to 257. Obscenity and scurrility condemned which abound in Stage●playes● p. 62. to 72.160 to 168.262 264 265 382 385 423 914. to 930.593 594. Occasions of sinne to be eschued pag. 423.424 911. Ochin his Tragedie of Free-will p. 834. Odo Parisiensis his Decretals against Clergie-mens Dicing and resort to Playes pag. 654.655 Officiall characterized f. 537. See Vincentij Speculum Hist. lib. 29. cap. 128. Ofilius Hilarus the Player his death fol. 553. Olaus Magnus his censure of Players Iesters Playes lascivious Pictures and such who favour Players p. 739.740 741. Olympiodorus his censure of Playes and Play-haunting fol. 524. Operius Danus his wanton Bookes censured p. 922. Opmeerus his verdict of Stage-playes pag. 481. Oratorie not helped or acquired by acting Playes p. 931. to 938. Organs by whom brought first into Churches p. 260.283 285 286 287. See William Wraghton his Hunting of the Romish Fox and his Answer to the Rescuer fol. 12.59 125 126. Origen his censure of Altars and Images p. 896.897 of Stage-playes Actors and Play-haunters fol. 528. m. 330.331 555 669 670. Orosius his doome of Stage-playes p. 476. fol. 560. p. 682. Ortyges his effeminacy and death pag 882.883 Osorius his censure of wanton Bookes and Poems p. 916. m. Ovid his exile for his amorous Bookes pag. 369.921 See Thomas Beacon his Booke of Matrimony pars 4. fol 662. his censure of Playes Play-houses Play-poets and the resorters to them and of wanton Dancing Songs and Musicke p. 249.272 288 369 370 452 453 454 921. his description of Pagan Feastivals p. 233.753 754. Oxford the Vniversiti●s Edict against Stage-playes p. 490.491 941 942. P Pagans the originall inventors and frequenters of Stage-playes pag. 16. to 40.731 732. See Stage-playes their customes and ceremonies to be avoyded Ibidem p. 236.545 546 552 555 561 575 578 580. to 588.650 651 652 658 730. to 734.743 to 781. Sparsim No paternes for Christians who must excell them p. 96. to 100.111 to 228.730 to 734. Some inventions of theirs lawfull others not p. 18. to 29. Their vertues counterfeit and shining sinnes pag. 96. to 100. spent their Feastivals and honored their Idols with Playes and Dances See Dances Feastivals and Idols Many yea al the best of them condemned Stage-playes and made Players infamous See Players and Stage-playes Paganisme men prone unto it pag. 27.28 Rich. Panpolitanus his censure of Playes and Play-haunters p. 690. Papists much addicted to Playes many of our Players being such p. 12.142 560. to 568. Sparsim 762. to 766. Act the passion and story of our Saviour the Legends of their Saints c. both on the Stage and in Churches which many of them condemne many of their Priests Players p. 108. to 119.580 to 668. Sparsim 762. to 766 9●9 999 1000. See Popes Monkes Nons. Parents ought not to traine up or encourage their children to act to dance or behold Stage-playes See Acting and Dancing pag. 335.336 339 340 342 343 350 3●3 364 306 367 369 370 373 37● 391 392 437 439 441 44● 447 to 491. Sparsim 574.999 to 1005. S. Paul his Constitu●ions against Playes and Players p. 550 55● 652. would not have a lodging in Rome neere the Play-house and why fol. 545. See HRabanus Maurus Comment in Epist. Pauli lib. 26. Operum Tom. 5. pag. 537. D. Thomas Waldensis Tom. 3. Tit. 19. De Religiosorum Domibus cap. 149. fol. 268. Hierom. Comment in Philemon Tom. 6. pag. 216. E. Iacobus Pamelius Comment in Epist. Pauli ad Philem. apud HRabanum Maurum Operum Tom. 5. p. 166. G. and most ancient many moderne Protestant and Popish Authors on the Epistle to Philemon accordingly Pauls Church in London originally consecrated to Diana p. 38. Peace becomes Christians who must bee peaceable p. 73.74 120. Pericles his grave saying p. 921. Petrarcha his censure of Playes and Dancing p. 237.238 355 356 357. Philipides the ●omedian his sudden death fol. 553. Philip Augustus his dislike and censure of Playes and Players p. 471.484 715. Philip of Mac●don slaine at a Play f. 554. censured for acting and dancing pag. 857. Philo Iudaeus his prayse p. 554.668 his censure of Stage-playes Dancing mens putting on of womens apparell and wearing Periwigs or long effeminate frizled haire p. 168.186 209. m. 222.307 308 554 637. m. 668.669 of Images in