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cause_n	bring_v	day_n	time_n	1,694	5	3.4053	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11423	A second and third blast of retrait from plaies and theaters the one whereof was sounded by a reuerend byshop dead long since; the other by a worshipful and zealous gentleman now aliue: one showing the filthines of plaies in times past; the other the abhomination of theaters in the time present: both expresly prouing that that common-weale is nigh vnto the cursse of God, wherein either plaiers be made of, or theaters maintained. Set forth by Anglo-phile Eutheo.; De gubernatione Dei. Book 6. English	Salvian, of Marseilles, ca. 400-ca. 480.; Munday, Anthony, 1553-1633, attributed name.	1580 (1580)	STC 21677; ESTC S105761	39,276	142

vs For your vncle annes are yee with destruction abolished And againe The altars of this mirth shalbe rooted out But now it maie be answered that in al the townes of the Romans plaies be not vsed True it is and I ad moreouer that neither be Theaters where in times past they were For they are not vsed neither at Magontia norat Massilia because those townes be ouerthrowen and destroied They are not vsed at Agrippina for the enimie hath subdued the same not in Treuers that famous towne because being foure-times subdued it is now brought to ground to conclude they are not vsed in most townes both of France and Spaine and therefore wo to vs men and to our vncleannes wo to vs and to our wickednes What hope is there for Christian people before God inasmuch as those euils haue neuer ben in Roman cities since they came into the hands of Barbarians Wherby it appeareth that wickednes and impuritie is proper peculiar vnto the Romans and their verie nature as it were For there wickednes doth chieflie raigne where the Romans be But haplie this maie seeme a grieuous and vniust complaint grieuous indeede if it be false But how thou wilt saie how can it be otherwise sithence what we haue said are done in a few cities of the Romans And most of them are not polluted with this spot of filthines where although the place and dwelling of ancient error do abide yet are not those things now done which were in times passed It wil be good therefore to consider both these things that is both why the places houses of plaies are yet vp and yet no plaies vsed The places and houses of filthines are therefore yet standing because in them all impure things were wont to be showen and now the vaine pastime is not vsed for that the miserie of the time and mens pouertie will not permit So that it was of their impietie why in time past plaies were frequented necessitie is the cause that they are not now For the miserable case of the exchequer the emptines of the Romane treasurie wil suffer no monie to be wasted commonlie vpō trifling things And although much is lost and cast as it were vpon the dunghil yet nothing so much can be consumed because they haue not wherewithal to do so For such is our insatiable desire of filthie plesure that we could wish to haue more onlie to laie it vpon this dirte of abhomination And the thing showes what we would prodigalie consume if we were rich when we wast so much being in so poore a state For this is the spot and miserie of the present time that although through pouertie we cannot yet through our impietie we would consume much There is no cause then why we should deceaue our selues in saieng that in al cities those things are not which were before done For therefore they are not in this time vsed because the townes where they were vsed are not to be seene and where they haue a long time bene vsed there is not to bring it to passe as God himselfe speaketh vnto sinners by the prophet And it ascended vpon his harte and the Lord could beare it no longer for the wickednes of your studies and for the abhominations which you haue committed and your land is brought into desolation into barrennes and accursed This is the cause then whie the maior part of the Romane empire is brought into desolation into barrennes and accursed And would to God they were onlie done in times past and not now in these daies happelie then as it is written God would be merciful to our sinnes But we take not the waie to haue Gods fauor For vncessantlie we ad sinne to sin heape wickednes vpon wickednes that as the better part of vs are destroied so we maie al come to nought For I demand who seeth another slaine before his face and is not afraide who beholdeth his neighbors house on fire and wil not by al meanes prouide for the salfetie of his owne wee do not onlie see our neighbors to burne but also are set on fire our selues from the chiefest part of our bodies And ô abomination what a mischiefe is this we burne we burne yet dread we not the fire wherwith we burne For as I said the cause why those things which before time were vsed are not now done is to be ascribed to the miserie we are in not to anie discipline or good order which we haue Finalie I doe easilie prooue the same For make the time as it was and forthwith al things shalbe as they were in those daies Yea moreouer as touching the desire of men though those things are not euerie where yet in respect of their minds euerie where they be For the Romans would haue them vsed euerie where For when necessitie onlie makes an euil thing to be left vndone the verie desire of a filthie thing is condemned in such sort as if it were done For as I saie according to the wordes of our Sauior VVhosoeuer looketh on a woman to lust after her hath committed adulterie with her alreadie in his harte whereby we maie gather that albe we leaue things filthie damnable vndone and that onelie through necessitie yet because our wil is good to haue them wee are guiltie of condemnation And what speake I of wil when almost euerie where those things are committed For what stranger soeuer commeth either to Rauenna or to Rome shal finde a part of the Romans at showes and a part of the Rauenians at Theaters And although anie be either absent or distant by place yet is he not excused thereby For as manie as are ioined togither in likenes of affection are guiltie alike of the same wickednes which either do commit Yet for al this wee flatter our selues of our good behauior wee flatter our selues of the rarenes of impuritie But I say yet more that not onelie those foule spots of infamous plaies are yet to be seene as afore time but also be more abominablie set forth than euer they were For in those daies euerie part of the Romane empire was in health and sound the riches of other townes made the common barnes to be large big citizens did abound in wealth and pleasure so that it was verie hard in such aboundance of al things for religion to continue pure and manners vncorrupt Then euerie where Autors of filthie pleasure were cherished for in al places men were fat No man waide the charge of the Common-weale no man feared to come behind hand for expenses was not perceaued The Common-weale after a sort did seeke where and how to wast wealth hauing almost no place to keepe it And therefore heapes of wealth euen wel nigh aboue measure were consumed vpon vaine things But now what maie be said old aboundance is gone gone is the wealth which once we had Poore wee are yet cease wee not to be vaine And whereas pouertie doth reclaime

gifts which vse the benefits of God so wickedly We make the occasion of good workes to be onlie the matter of wickednes Wherebie commeth to passe that peace it selfe is against vs. For so we deale that better it were for vs to be without that thing whereby we proue the worse Who would thinke it we change the course of things by our wickednes and what God of his mercie made good we make the same il for vs through our vile behauior c. It remaineth that we now proue that neither the giftes nor alluremēts of God do better vs one iote And what are they what but euen our peace quietnes tranquillitie which we enioie according to our wish and desire Wherfore because the matter doth so require let vs vtter some special thing Then as often as we are in feare in affliction in perils when either citties with enimies are besieged or countries by inuasion or anie other aduersitie are wasted then we beate the members of a Common-weale and by praier cal for the assistance of God If by the aide of God either townes by saued or spoile and pilling hath an end or the host of enimies foiled al feare through the blessing of God is taken awaie what do wee straight after al these ehings I beleeue we endeuor to requite the benefits that we haue receiued frō our Lord God with seruing honoring and reuerencing his holie Name For this followeth experience doth prooue that they who are thankefull get moe benefits and they are blessed with most ample and fresh rewardes that requite good turnes So happelie we do requiting our GOD at leastwise after the māner of men we render good for his benefites that is we forthwith make recourse vnto the house of the Lord throwe our selues vpon the ground praie vnto him with ioie and teares together set forth the temple with our gifts and bestow rewards And because thorough his gift we are made merrie we showe the signes of our ioie in his temples or least wise which he likes as wel we renounce the former wickednes of our life slaie the sacrifices of good workes and for newe consolations we offer the sacrifice of a new conuersation finalie we proclaime an holie warre against al vncleannes shun the madnes of stages abhor the filthines of plaies promise a new life to the Lord and finalie for the attainement of his perpetual protection we offer vp our selues wholie vnto God Now forasmuch as these things which we haue mētioned should be done for Gods benefites newlie extended vpon vs let vs consider what is done Wee run forthwith vnto plaies we flie vnto madnes the people disperse themselues in Theaters the whole multitude reuel it out at stages He bestoweth good thinges vpon vs that wee should be good we contrariewise when we haue receaued good encrease our wickednes He by his benefites calleth vs vnto godlines we therby fal to sin He by his gifts allureth to repentāce we rush vnto vncleannes He calleth vnto puritie of life we folowe filthines Thus we wel requite him for his liberalitie we do wel either acknowledge or honor him for his giftes who as greatlie do recompense him with iniuries as he hath mercifullie blest vs with benefits FINIS A third blast of retrait from plaies and Theaters showing the abhomination of them in the time present KNowledge makes her seate abode in the mindes of those men who are neither addicted to their owne opinion nor yet carried awaie with euerie likelihood of troth For as he that is vnwilling to heare is farthest from knowledge so he that is carried awaie with euerie likelihood before he haue waded far deeplie in the cause shal prooue but slender of iudgement But he who wil neuer be satisfied with reason maie rightlie be counted obstinate and peruerse and without reason to be persuaded commeth either of simplicitie or compulsion I write this to none other end but to showe that as I ought not being wedded too much to mine owne opinion to be caried to the defence of a wrong cause so it beseemeth me not to be ouerlightlie misled vnto error through the censure of those whose bare affirming or denial serue onelie to maintaine but not to prooue for that men are not to be satisfied with wordes but with reason Which if I maie be I wil not be counted a peruerse wrangler but francklie wil condescend into the opinion of the wise otherwise am to be pardoned though I stand ernest and stiffe against that which is contrarie to virtue disagreing from good religion furthest from ciuilitie and maie neither by argument of reason nor power of learning be defended Such doubtles is mine opinion of common plaies vsual iesting and riming extempore that in a Christian-weale they are not sufferable My reason is because they are publike enimies to virtue religion allurements vnto sinne corrupters of good manners the cause of securitie and carelesnes meere brothel houses of Bauderie and bring both the Gospel into slander the Sabboth into contempt mens soules into danger and finalie the whole Common-weale into disorder Great and hainous speeches no doubt yet not so hainous as the exercise of them is odious biting wordes yet not so bitter as the cause requireth It were il painting the Diuel like an Angel he must be portraied forth as he is that he maie the better be knowen Sinne hath alwaies a faire cloake to couer his filthie bodie And therefore he is to be turned out of his case into his naked skin that his nastie filthie bodie and stinking corruption being perceaued he might come into the hatred and horror of men For as we are naturalie of our selues euil and corrupt so are we naturalie giuen to loue our selues and to be blinded with our owne affections insomuch that what we knowe to be euil we are not ashamed either openlie to defend or slilie to cloake The excuse of wickednes is but the increase of punishment an il cause defended by auctoritie maintained by learning bringes Magistrates into slander and learning into contempt This I speake for that I knowe those afore-said do want neither countenance to vphold nor yet skil to defend them But yet vnder correction an euil cause maintained is nearetheles euil as pitch defiles the toucher thereof be he neuer so cleane so the virtuous bring their life into question either by sufferāce or maintenance of euil For who wil not iudge but what a mans allowes in another he commendes in himselfe I therefore with reuerence not as a teacher but as a wel-willer both to the noble and learned would wishe them with Adrian the Emperor to suffer no pastime that maie bring them to vanitie nor to frequent that recreation which tendes either to the hurt of a Common-weale or to the ouerthrowe of religion It is true that one opinion maie be contrarie to another and that for the disliking of one or two the qualitie of plaieng were not to be laide

heads and acknowleging his infinite maiestie How is it that we can heare without stopping our eares so manie counterfet othes vttered of plaiers which as light as they seeme in our eies are great reproches and iniuries to the Maiestie of GOD. Wherevnto yee are accessarie inasmuch as yee can vouchsafe to heare them without scruple of cōscience But it appeareth yee haue litle conscience and therefore be so litle moued Others there be which flatter themselues in euil accōpting that pretious which is most prophane They wil stand in contention and defend the cause of the wicked yea they haue prepared argumēts against Gods children so smal power haue they to withstand the fancies which the diuel putteth into their heads Wel let these men make their arguments as sure as they can though they haue an hundred replies in the defence of the wicked yea and such as maie seeme to carie good likelihood for the maintenance of their cause yet shal they be as nothing but fal to the earth when the iudge of the cause shal argue against them What shal I saie wickednes so encreaseth and groweth more and more to ripenes when men giue it scope seeke not to redresse it in conuenient time When the wicked are suffered and not repressed we must needs saie the Magistrate is a cause of such misbehauior Sixe score yeeres before the floud the world did so exceede in voluptuousnes and pleasure as if the Lord had left to take the charge of men but whilest they liued so at pleasure ease their arrainement was preparing in heauen when their sinne was ripe the Lord pronounced iudgement against those wicked liuers rained from heauen made a general submersion of the whole worlde I cannot otherwise think but that the wrath of God hanges ouer vs and that our arrainment is alredie drawen we lacke but our iudgment which can pronounce nothing but death and damnation the sinnes of al men are so greeuous If we would consider the shortnes of our life which with the turning of an hande maie be cut off we could not be so careles of our selues But the pleasures of this life so beguile vs drawe vs from the cōsideration of our estate that we are vtterlie vnmindful of our duties and forgetful of God and his worde But let vs not thinke that God in sparing vs of his mercie doth giue libertie for to sinne as though we might do wickedlie because we are vnpunished Oh let vs not delaie our amendment til he smite but rather with the repenting Niniuites aduisedlie preuent his iudgements otherwise when we shal saie like reprobates Peace and salfetie then shal come vpon vs sudden destruction Alas that we should so vnmeasurablie folowe those vanities which God condemneth Those pleasures of the stage what are they but the drifts of Satan which he vseth to blind our eies withal the more easilie to carie vs from the obedience of GOD Such knacks from time to time he hath set vp and men haue willinglie folowed that which they haue liked of and which the pleasure of the flesh hath drawen them vnto Yea now adaies we see manie that onlie seeke after those vaine delights counting no time wel spent but that they consume in beholding of gaudes And albe these pastimes were not as they are to be condemned simplie of their owne nature yet because they are so abused they are abhominable For the foole no sooner showeth himselfe in his colors to make men merrie but straight-waie lightlie there foloweth some vanitie not onlie superfluous but beastlie and wicked Yet are we so caried awaie with his vnseemelie gesture and vnreuerend scorning that wee seeme onelie to be delighted in him and are not content to sport our selues with modest mirth as the matter giues occasion vnles it be intermixed with knauerie dronken merie-ments craftie coosenings vndecent iuglings clownish conceites such other cursed mirth as is both odious in the sight of God offensiue to honest eares being forbidden by S. Paule in his epistle vnto the Ephesians where he willeth vs expreslie that Neither filthines neither foolish talking nor iesting which are things not comelie should be once named among vs. Al which things wee now count but light sinnes so blinde we are and so far past our selues the knowledge of God No zelous hart but must needs bleed to see how manie Christian soules are there swalowed vp in the whirle-poole of diuelish impudencie Whosoeuer shal visit the chappel of Satan I meane the Theater shal finde there no want of yong ruffins nor lacke of harlots vtterlie past al shame who presse to the fore-frunt of the scaffoldes to the end to showe their impudencie and to be as an obiect to al mens eies Yea such is their open shameles behauior as euerie man maie perceaue by their wanton gestures wherevnto they are giuen yea they seeme there to be like brothels of the stewes For often without respect of the place and companie which behold them they commit that filthines openlie which is horrible to be done in secret as if whatsoeuer they did were warranted For neither reuerence iustice nor anie thing beside can gouerne them Alas that youth should become so diuelish and voide of the feare of God Let Magistrates assure themselues that without speedie redresse al things wil growe so far out of order as they wilbe past remedie Shamefastnes modestie is quite banished from yong men they are vtterlie shameles stubborne and impudent It was wel said of Caluine that a man setled in euil wil make but a scofof religion He preacheth in vaine that preacheth vnto the deafe Tel manie of these men of the Scripture they wil scof and turne it vnto a iest Rebuke them for breaking the Sabboth day they wil saie you are a man of the Sabboth you are verie precise you wil allowe vs nothing you wil haue nothing but the worde of God you wil permit vs no recreation but haue men like Asses who neuer rest but when they are eating Seeke to withdrawe these felowes from the Theater vnto the sermon they wil saie By the preacher they maie be edified but by the plaier both edified and delighted So that in them the saieng of S. Paule is verified where he saith that The wisedome of the flesh is nothing but enimitie against GOD. How smal heede take they of thēfelues which suffer their owne wicked affections to withdrawe them from God and his worde We neede not voluntarilie seeke our owne destruction For he that is virtuouslie disposed shal finde lewde persons enough to withdrawe him from wel doing by the promise of pleasure and delightful pastime wherevnto we are naturalie inclined vnto the Schoole-house of Satan and chappel of il counsel where he shal see so much iniquitie loasenes and so great outrage and scope of sinne that it is a wonder if he returne not either wounded in conscience or