Philosophersâ— as the Incendiaries and common Nurseriâ—s of all Villany and Wickednesse the bane and ouerthrow of all Grace and Goodnesse the very poyson and corruption of mens mindes and manners the very fatall plagues and ouertures of those States and Kingdomes where they are once tollerated as I shall prooue anon Yet wee we miserable and gracelesse wretches after so many sentences of condemnation passed vpon them after so many Iudgements already inflicted on and yet threatned to vs for them after so many yeres and Iubilies of the glorious Gospel-sun-shine which teacheth vs to deny vngodlinesse and all worldly lusts and to liue soberly righteously and godly in this present world looking for the comming and appearance of the great God and our Sauiour Iesus Christ yea after our very vow and sacred couenant in Baptisme which bindes vs to forsake the Deuill and all his Workes the Pomps and Vanities of this wicked World and all the sinfull lusts of the flesh of which these Stage-Playes are the chiefe as if wee were quite degenerated not onely from the grace and holinesse of Christians but euen from the naturall goodnesse and moralitie of Pagans in former Ages doe now euen now in the middest of all our feares at homeâ— and the miserable desolations of Gods Church abroade the very thoughts of which should cause our hearts to bleed and soules to mourne much more our Hellish iollitie and mirth to cease as if wee had made a couenant with Hell and sworne alleageance to the Deuill himselfe inthrall and sell our selues to these Diabolicall and hellish Enter-ludes notwithstanding all that God or man haue said against them and would rather part with Christ Religion God or Heauen then with them Yea so farre are many mens affections wedded to these prophane and Heathenish vanities that as it was in Saint Augustines time euen so it is now whosoeuer is but displeased and offended with them is presently reputed for a common Enemie he that speakes against them or comes not at them is forthwith branded for a Scismaticall or factious Puritan and if any one assay to alter or suppresse them he becomes so odious vnto many that did not the feare of punishment restraine their malice they would not onely scorne and disgrace but euen stone or rent him all to pieces as a man vnworthy for to liue on earth whereas such who further these delights of sinne are highly magnified as the chiefe contriuers of the publike happinesse There was once a time if Tertullian with some other ancient Fathers may bee credited when as it was the chiefest badge and character of a Christian to refraine from Stage-Playes yea this was one great crime which the Pagans did obiect against the Christians in the Primitiue Church that they came not to their Enterludes But now as if Stage-Playes were our Creed and Gospel or the truest embleme of our Christian profession those are not worthy of the name of Christians they must be Puritans and Precisians not Protestants who dislike them Heu quantum mutatus ab illo Alas how â—arre are Christians now degenerated from what they were in ancient times when as that which was their badge and honour heretofore is now become their brand and shame Quantus in Christiano populo honor Christi est vbi religio ignobilem facit How little doe we Christians honour Christ when as the ancient character and practicall power of Religion I meane the abandoning and renouncing of sinne-fomenting Stage-Playes subiect men vnto the highest censure and disgrace Conquerar an taceam This being the dissolute and vnhappy constitution of our depraued times it put mee at the first to this Dilemma whether to sit mute and silent still and mourne in secret for these ouerspredding abominations which haue got such head of late among vs that many who visit the Church scarce once a weeke frequent the Play-house once a day or whether I should lift vp my voyce like a trumpet and crie against them to my power If I should bend my tongue or pen against them as I haue done against some other sinfull and Vnchristian vanities my thoughts informed me that I might with the vnfortunate Disciples fish all night and catch iust nothing at the last but the reproach and scorne of the Histrionicall and prophaner sort whose tongues are set on fire of Hell against all such as dare affront their Hellish practises and so my hopes and trauell would bee wreckt at once If I should on the other side neglect to doe my vttermost to extirpateâ— or withstand these dangerous spectacles or to withdraw such persons from them as my paines and briefe collections in this subiect might reclaime when God had put this oportunitie into my hand and will into my heart to doe it my Conscience then perswaded me that my negligence and slackenesse in this kinde might make mee guiltie of the death of all such ignorant and seduced Soâ—les which these my poore endeuours might rescue from these chaines of Hell and cordes of sinne and interest meâ— in all the euill which they might suppresse Whereupon I resolued with my selfe at last to endure the crosse and despise the hate and shame which the publishing of this HISTRIO-MASTIX might procure mee and to asswage at least in my endeuours if not otherwise these inueterate and festred vlcers which may endanger Church and State at once by applying some speedy corrosiues and emplaisters to them and ripping vp their noxious and infectious nature on the publike Theater in these ensuing Acts and Scoenes which I thought good to stile The Players or Actors Tragoedie not so much for the Stile or Method of it for alas here is neither Tragicke stile nor Poeticall straines nor rare Inuention nor Clowne nor Actor in it but onely bare and naked Trueth which needes nâ— Eloquence nor straine of wit for to adorne or pleade its cause as for the good effects I hope it may and will produce to the suppression and extirpation at least the restraint and diminution both of Playes and common Actors and all those seuerall mischieuous and pestiferous fruites of Hellish wickednesses that issue from them which much desired successe and reformation if I could but liue to see I should deeme my selfe an happy man and thinke my labour richly recompenced The Argument Parts and Method of the ensuing TRAGAEDIE BVt not to spend more time in Prologues I shall now addresse my selfe vnto the Argument or Subiect of this Tragicall Discourse which is no more in briefe then this Conclusion That all popular and common Stage-Playes whether Comicall Tragicall Satyricall Mimicall or mixt of either especially as they are now compiled and personated among vs are such sinfull hurtfull and pernitious Recreations as are altogether vnseemely and vnlawfull vnto Christians A Paradoxicall new and strange Conclusion or Probleme vnto many and yet an ancient and resolued trueth
6. Bonaventure in lib. 4. Sententiarum Distinctio 16. Numb 13. and sundry other of the Schoolemen tâ—ere Alexander Fabritius Destructorium Vitiorum pars 3. c. 10. 4. c. 23. The Waldenâ—es History of the Waldenses Albigenses pars 3. l. 2. c. 9. p. 64. 65 66. Bp. Latymer in his Sermons fol. 13. The 3. Blast of Retrait from Playes and Theaters pag. 62. to 68. M. Brinsly in his 3. part of the true Watch. chap. 11. Abomination 30. pag. 302. Astexanus De Casibus l. 2. Tit. 53. Alexander Alensis Summa Theologiae pars 4. Quaest. 11. M. 2. Artic. 11. sect 4. Quaest. 8. pag. 392.393 with sundry others complaine who doe likewise all of them unanimously condemne dancing as an unlawfull exercise and pastime especially on Lords-dayes and Holy-dayes which circumstance of time as they all conclude makes dancing unavoydably sinfull and abominable Which I observe the rather to confute the groâ—se mistake of some licentious Libertines who hold dancing on Lords-dayes to be no unlawfull exercise sport or pastime within the pious Statute of 1. Caroli cap. 1. within which there is no question but dancing is included it being an exercise which all the fore-quoted Councels Fathers and Christian Authors have unanimously condemned as unlawfull especially on the Sabbath or Lords-day as we stile it which our owne Homelies and Canons enioyne us to spend in hearing the Word of God read and taught in private and publike prayers in acknowledging our offences to God and amendment of the same in reconciling our selves charitably to our neighbours where displeasure hath beene in oftentimes receiving the Communion of the Body and Blood of Chriâ—t in visiting of the poore and sicke using all godly and sober conversation informing us withall That God hath given expresse charge to all men that upon the Sabbath day they should cease from all weekely and worke day labour to the intent that like as God himselfe wrought sixe dayes and rested the seventh and blessed and sanctified it and consecrated it to quietnesse and rest from labour even so Gods obedient people should use the Sunday holylie and rest from their common and daily businesse and also give themselves WHOLLY to heavenly exercises of Gods true religion and service But alas quoth the Homely all these notwithstanding it is lamentable to see the wicked boldnes of those that will be counted Gods people who passe nothing at all of keeping and hallowing the Sunday And these people are of two sorts The one sort if there be businesse to doe though there be no extreme need they must not spare the Sunday they must ride and iourny on the Sunday c. they must keepe Markets and Faires on the Sunday finally they use all dayes alike Working-dayes and Holy-dayes are all one The other sort is worse For although they will not travell nor labour on the Sunday as they doe on the weeke day yet they will not rest in holinesse as God commandeth but they rest in ungodlinesse and filthinesse prancing in thâ—ir pride pranking and pricking pointing and painting themselves to be gorgeous and gay they rest in excesse and superfluity in gluttony and drunkennesse like Rats and Swine they rest in brawling and rayling in quarrelling and fighting they rest in wantonnesse in toyish talking in filthy fleshlinesse so that it doth too evidently appeare that God is more dishonoured and the Devill better served on the Sunday then upon all the daies in the weeke besides And I assure you the beasts which are commanded to rest on the Sunday honour God better then this kinde of people For they offend not God they breake not their holy-dayes Wherefore O ye people of God lay your hands upon your hearts repent and amend this grievous and dangerous wickednesse stand in awe of the Commandement of God himselfe be not disobedient to the godly order of Christs Church used and kept from the Apostles time untill this day Feare the displeasure and iust plagues of Almighty God if ye be negligent Dancing therefore on the Lords-day which no godly Christians in the Primitive Church did once use for ought we read is an unlawfull exercise if our Homelies or Canons may be iudges therefore an unlawfull pastime punishable by the Statute of 1. Caroli cap. 1. which intended to suppresse dancing on the Lords-day as well as Beare-bayting Bull-bayting Enterludes and Common Playes which were not so rife so common as dancing when this law was first inacted Finally this dancing as the Waldenses teach doth lead men on to the breach of all the ten Commandements and to sundry inevitable sinnes and mischiefes In all these respects therefore they conclude it to bee evill and unbeseeming Christians Seventhly Dancing as Peter Martyr Viâ—es Agrippa Erasmus Brant Lovell Northbrooke Stubs Gualther and others in their fore-alleaged places testifie is for the most part attended with many amorous smiles lascivious gestures wanton complements lustfull embracements loose behaviour unchaste kisses meretricious scurrilous Songs and Sonnets effeminate musicke lust-provoking attire obscene discourses ridiculous Love-prankes lewde companions all which are as so many severall strong solicitations to whoredome and uncleanesse and savour onely of sensuallity of raging fleshly lusts which warre against the soule Therefore it s wholly to be abandoned of all good Christians Eightly this Dancing serves to no necessary use no profitable laudable or pious end at all it neither glorifies God nor benefits men in soule in body in estate or reputation it issues onely from the imbred pravity vanity wantonnesse incontinency pride prophanesse or madnesse of mens depraved natures and it serves onely to make provision for the flesh to fulfill the lusts thereof whereas all those who are Christs have crucified the flesh with the affections and lusts thereof Therefore it must needs be unlawfull unto Christians Ninthly this kinde of dancing as it was never in use among the Pâ—imitiue Christians whose footsteps we should tread in so it is quite out of the road of Christianity and salvation Wee never reade of any Christians that went dancing into Heaven though we read of sundry wicked ones who have gone dancing downe to Hell The way to Heaven is too steepe too narrow for men to dance in and keepe revell rout No way is large or smooth enough for capering Roisters for iumping skipping dancing Dames but that broad beaten pleasant road that leades to Hell The gate of Heaven is to strait the way to blisse to narrow for whole roundes whole troopes of Dancers to march in together Men never went as yet by multitudes much lesse by Morrice-dancing troopes to Heaven Alas there are but few who finde that narrow way they scarce goe two together and those few what are they Not dancers but mourners not laughers but weepers whose tune is Lachrymae whose musicke sighes for sinne who know no other Cinqua-pace but this to Heaven
Gentiles writes thus in the name and person of all the primitive Christians of his age Wee renounce your Spectacles and Stage-playes as farre forth as we reject their originalls which we know to have had their conception from superstition We have nothing at all to doe with the furie of the Circus with the dishonesty or lewdnes of the Theatre with the cruelty of the Arena with the vanity of the Xystus or Wrestling place wee come not at all unto your Playes Loe here a professed publike Protestation of all the primitive Christians against these Playes and Spectacles which we so much admire whose detestation of Playes was so notoriously knowne to the Pagans that Tertullian in his Booke De Spectaculis affirmes That the Heathen Gentiles did most of all discerne men to be Christians by this that they abandoned and renounced Stage-playes And shall this which was the eminentest badge of a Christian heretofore be nothing else but the ignominious brand of a Puritan now Certainly its a strong argument that those whom the world now brands for Puritans are in truth no other but the sincerest Christians and that those who stile them so especially for condemning or renouncing Stage-playes are little better I had almost said as bad nay worse than Pagans since he manifestly denies himselfe to be a Christian who takes away this speciall marke by which hee is knowne to be a Christian as the same Tertullian there inferres Thirdly this truth is evident by Theophilus Patriarke of Antiochia about the yeare of our Lord 170 Who in the person of all the Christians of that age writes thus unto Autolycus Wee are all prohibited to behold sword-playes lest we should be made partakers of such murthers Neither dare wee beholde those other Playes and Spectacles lest our eyes should be defiled and our eares should draw in those prophane verses that are there uttered neither dare wee so much as to heare Thyestis whiles hee commemorates tragicall villanies c. Neither is it lawfull for us to heare the adulteries of the Gods and men which they modulate with a sweete straine of words being allured unto it by rewards Farre be it farre be it I say from Christians with whom temperance and modesty flourish and chastity beares sway that wee should so much as thinke much lesse behold or act such villanies as these What fuller what plainer declaration against Stage-playes can we desire than this Fourthly Athenagoras the famous Christian Philosopher in his Apologie or Embassie for the Christians to M. Aurelius Antoninus and Aurelius Commodus two Roman Emperours about the yeare of our Lord 180 writes thus in the behalfe of the Christians of that age We utterly disaffect and condemne your gladiatory Spectacles Playes and Enterludes Fifthly Minutius Felix that famous Christian Lawyer who flourished about 200 yeares after Christ in his incomparable Dialogue stiled Ostavius in the defence of the Christians brings in Caelicius a Pagan taxing the Christians for that they resorted not to Stage-playes neither were they present at publike shewes to which Octavius in the behalfe of all the Christians gives this reply We therefore who are valued by our manners and chastity deservedly withdraw our selves from your evill pleasures Playes and spectacles whose originall we know to have proceeded from idolatry and which we condemne as pernicious allurements unto sinne Sixthly St. Cyprian that godly Martyr Bishop of Carthage about the yeare of our Lord 250. informes Gucratius in an Epistle purposely written to him to this end that it would not stand with the Majesty of God nor the discipline of the Gospell that the chastity and honour of the Church shoâ—ld be contaminated with so filthy a contagion as to permit a Stage-player either to act his Playes or to traine up others for the Stage though he had given over acting himselfe A pregnant evidence in what tearmes of opposition the primitive Church and Christians stood wiâ—h Stage-players and their filthy Enterludes which they could upon no tearmes brooke Seventhly the 3. Councell of Carthage about the yeare of our Lord 394. Can. 11. which prohibits the sonnes of Bishops and Clergie men from exhibiting and beholding Stage-playes informes us that all Christians had beene alwayes inhibited from resorting to such places where Players and blasphemers came If all Christians then have alwayes beene prohibited from resorâ—ing unto Stage-playes as this ancient Councell affirmes it is cerâ—aine the primitive Church and Christians did evermore condemne them and can we yet approve applaud frequent them now Eighthly St. Chrysostome about 400 yeares after Christ in his 15. Homely to the people of Antioch and in his 38. Homely upon Matthew writes That all the Christians of Antioch in the time of their feare and danger had of their owne accord shut up the Play-house doores and stopped up all passages to the Circus running hastily with zeale and earnestnesse to the Church to praise the Lord in stead of resorting to the Theaters which as to us and all good Christians in whose person hee speakes lie desolate and ruinated long agoe Ninthly Saint Augustine about the yeare of our Lord 410. records That when the Gospell was spread abroad in the world Stage-playes and Play-houses the very caves of filthinesse and professions of wicked persons went to ruine almost in every Citty as inconsistent with it whence the Gentiles complained of the times of Christianity as evill and unhappy seasons An apparant demonstration that the truth and power of Religion the true Church and servants of Christ were as opposite to Stage-playes to Theatres in the primitive times as the Arke to Dagon Christ to Bâ—lial and shall we now yoake them both together Lastly St. Bernard about the yeare of our Lord 1130. instructs us That all the faithfull souldiers of Iesus Christ abominate and reject all dicing all stage-players south-sayers tellers of fables all scurrilous songs and stage-playes as vanities and false frensies Neither delight they in the ravenous sport of hauking They cut their haire and weare it short knowing according to the Apostle that it is a shame for a man to nourish his haire All which concurring testimonies infallibly cleare this undoubted truth That the whole primitive Church and all godly Christians that lived in it have unanimously constantly and professedly with greatest detestation abominated renounced and condemned Stage-playes For the further manifestation of which I shall desire you to consider but these particulars more First that the Scriptures both Canonicall and Apochryphall together with the Apostles the Whole Nation of the Iewes the Sainâ—s and Church of God both before and under the Law rejected and abandoned Stage-playes as I have largely proved in the precedent Scene therefore the primitive Church and Christians under the Gospell could not but censure and oppugne them too Secondly the most the chiefest Fathers and Councels in the primitive Church have abundantly unanimously professedly condemned Stage-playes in the highest
conversant in their feasts which are celebrated to the honour of Divels wee become partakers with them of impiety Their markets likewise are to be eschued and the Playes that are made in them Shunne therefore all the pompe the shew the market the feasts the Gladiators of Idolls and finally all daemoniacall Playes and Spectacles Than which Apostolicall Constitutions there can be nothing more expresse and punctuall against Stage-playes To these Play-censuring Canons of all the Apostles together I shall adde these Constitutions of St. Paul in particular registred by the selfesame Clement of Rome in these very words Scenicus si accedat sive vir sit sive mulier auriga gladiator cursor stadij ludius Olympius choraules cytharedus lyristes saltator caupo vel desistar vel rejâ—ciatur Which Canon extends to Actors onely not to Spectators Theatralibus ludis qui dat operaÌ„ venationibus equorum cursibus ac certaminibus vel desistat vel rejiciatur Graecos mores qui sequitur vel mutet se vel rejiciatur If a Stage-player be it man or woman a Chariotor gladiator race-runner a fencer a practiser of the Olympian games a flute-player a fidler a harper a dancerâ— an alehouse-keeper come to turne Christian either â—et him â—ive over these professions or else be rejected He who gives himselfe to Stageplaies huntings horse-races or prizes either let him desist or let him be cast out of the Church He who followeth Greekeâ— fashions let him reforme himselfe or be rejected Which extends to Actors and Spectators too So that if the very Apostles themselves or St. Paul may be umpires the very acting and beholding of Stage-playes is unlawfull unto Christians of all sorts as these their Canons and Constitutions largely prove The 2. Constitution which I shall here remember is that of Pope Eusebius about the yeare of our Lord 369. Oportet EpiscopuÌ„ moderatis epulis contentum esse suosque convivas ad comedendum et bibendum non urgere quinâ— potius sobrieâ—atis praebere exemplum Removeantur ab ejus convivio cuncta turpitudinis augmenta non ludicra spectacula non acroamatum vaniloquia non fatuorum stultiloquia non scurrilium â—admittantur praestigia A full clause against these stageplayes Adsint peregrini et pauperes et debiles qui de sacerdotali mensa Christum benedicentes benedictionem percipiant Recitetur sacra lectio subsequatur vivae vocis exhortatio ut non tantum corporali cibo immo verbi spiritualis alimento convivantes se refectos gratulentur ut in omnibus honorificetur Deus per Iesum Christum A Bishop ought to be content with moderate feasts and not to urge his guests to eate or drinke but rather to give them an example of sobrietyâ— Let all dugmentations of filthinesse be removed from his feastâ— and let no ludicrous Stage-playes no vaine reciâ—all of comicall verses no foolish speeches of fooles nor legerdemaines of jesters be admitted Let strangers let poore and feeble persons be present who blessing Christ for the sacerdotall table may receive a blessing Let the Scripture be there recited and let the exhortation of the living voice follow it that the guests may rejoyce that they are fed not onely with corporall food but likewise with the foode of the spirituall word that God in all things may bee glorified through Iesus Christâ— our Lord. Such should Bishops such Ministers feasts and entertainments be though now grown out of use with many The 3. is the Decree of Pope Innocent the first Anno Christi 408. Capit. 1. sect 11. Praeterea frequenter quidam ex fratribus nostris curiales vel quibuslibet publicis functionibus occupatos clericos facere contendunt quibus postea major tristitia c. Constat enim eos in ipsis munijs etiam voluptates exhibere quas à diabolo inventas esse non est dubiuÌ„ et ludoruÌ„ vel muneruÌ„ apparatibus aut praeesse aut interesse c. Moreover certaine of our brethren strive to make Courtiers or those who are imployed in certaine publike functions Clergy men from whom greater sorrow ariseth afterwards For it appeares that in their very offices themselves they exhibit pleasures which without doubt were invented by the Divell and are either chiefe overseers or spectators of Playes and publike spectacles Stage-playes therefore by this Popes verdict for of them he speakes are the very inventions of the Divell The 4. is the Dâ—cretall of Pope Sextus where we reade as followeth Clerici qui non modicum dignitati clericalis ordinis detrahunt et se joculatores seu Goliardos aut buffones faciunt si per annum ignominiosam artem illam exercuerint ipso jure si minori tempore et non desistunt post tertiam monitionem carent omni privilegio clericali Clergy men who doe not a little detract from the dignitie of the clericall order and make themselves jesters Stage-players or Buffones if they shall exercise that ignominious art for a yeares space or for a lesser time if they desist not after the third admonition are ipso jure deprived of all clericall priviledge The 5 is the Constitution of Pope Clement the 5. An. 1310 which as it prohibits Clergy men and Monkes to hunt or hauke so it likewise decreeth Ne moniales aut comatis aut cornutis utantur crinibus aut choreis ludis aut secularibus innersint festis That Nonnes shall not use broydered or horned haire nor yet be present at dances Playes or secular feasts The 6. is the Synodall Decrees of Odo Parisiensis about the yeare of our Lord 1200. which ordaine Ne sacerdotes in â—uis domibus habeant scachos et aleas omnino prohibetur Prohibetur penitus universis sacerdotibus ludere cuÌ„ decijs et interesse spectaculis vel châ—reis assistere et intraâ—e tabernas causa potandi aut discurrere per vicos aut plateas et ne habeant vestes inordinaâ—as oÌ„nino prohibetur It is wholly prohibited Clergie men thaâ— they keepâ— no checker-men or tables and dice in their hoâ—ses All Clergy men are â—tterly prohibited to play aâ— dice to beâ— present at Stage-playes or stand by dancers or to enter into 〈◊〉 to drinke or to runne through villages or streetes or to weare disorderly apparell The 7. is the Constitution of Pope Piâ—s the 5. Anno Dom. 1566. which runnes thus Vt Clericiquos propter Christum spectaculuÌ„ fieri oporteat mundo Angelis et hominibusâ— maximè debeant ab ijs spectaculis quae Christum non â—apiunt abstinere et ne comaedias fabulas choreas hastiludia aut ludicrum et profanum ullum spectaculi genus agant vel spectent Ne talis tefâ—eris pagellis pictis eâ— omnino alea aut ullo praeterea vetito aâ—t indecoro ludi genere ludant neve hujusmodi ludi spectatores sint Ne comessaâ—ionibus aut minus honestis convivijs intersint cauponasque aut tabernas ne ingrediantur niâ—i longioris itineris causa ne
confirmed Acts 19.29 31. there is mention made of the Theatre at Ephesus a place wherein Playes were acted and in the 1 Cor. 4.9 St. Paul writes of himselfe and of the other Christians in this age We are made a Theatre or Spectacle unto the world unto Angels and to men To which may be added the 1 Kings 13.8 2 Kings 16.14.15 17. c. 2.11 12. 1 Cor. 9.24 25. 15.22 Eph. 6.11 12 13 14. which mentioÌ„ horses chariots races duels combates alluding to the Olympian games the Roman Circus Sword-playes and other amphitheatricall Spectacles which these Scriptures seeme to justifie and so by consequence Stage-playes too which are in the selfesame predicament To this I answer first though Stage-playes are not expresly condemned in the Scripture by name yet they are in other generall tearmes as well as Apostasie Atheisme poysoning Incest and such other sinnes whose names we finde not in the text as I have already proved So that both the Major and Minor are false Secondly I answer that the reason why Stage-playes are not by name condemned in the Scripture is because the penmen of it being Iewes were unacquainted with Stage-playes which the Iewes would not admit as being opposite to their religion and pernicious to their State wherefore they condemne them onely under those generall termes of Idolatry sacrifices of Idols vanities of the Gentiles rudiments and customes of the world c. under which they are fully comprized Thirdly though the Scriptures inhibit not Stage-playes by name yet St. Paul himselfe in his Constitutions if Clemens Romanus may be credited hath condemned Playes and Players in expresse tearmes decreeing that all Players and Play-haunters should desist from Stage-playes or else be cast out of the Church and the other Apostles also decreed the like yea the whole primitive Church in severall generall and Nationall Councels the ancient Fathers in their renowned writings and the holiest Christians from age to age have given sentence against them as unlawfull Spectacles which the word of God inhibits as misbeseeming Christians this therefore is sufficient to disprove the Minor Fourthly the Scriptures here produced as approving Stageplayes doe no wayes countenance but oppugne them For first that Theatre mentioned Acts 19.29.31 was not a Theatre on which Playes were acted but a place of publike meeting where malefactors were punished Orations made to the people and the Magistrates and people usually met together to consult of publike affaires A place much like the Praetorium into which our Saviour was brought Matth 27.27 or like to Areopagus or Mâ—rs hill in Aâ—hens where Paul made an Oration to the Athenians Acts 17.19 22. That this was such a Theatre is evident First because such places of publike concourse and consultation where speeches were made and malefactors sometimes executed were stiled Theatres witnesse Ausonius Apuleius Cicero Tacitus Livie Philostâ—atus Varro Philo Chrysostome Synesius Iuvenal Appianus Bulengerus De Theatro l. 1. c. 32. where this very text is quoted Hence Eusebius and Nicephorus write that Ignatius with other Martyrs were tortured and put to death in the Theatre yea hence Orosius and out of him Baronius and Spondanus record that Iuâ—ian the Apostate commanded a Theatre to be built of the materialls that were brought to reâ—disie the temple at Hierusalem in which Theatre after his returne from Persia he intended to cast the Bishops Monkes and other Christian inhabitants of that place to beasts which should teare them in peeces ut scilicet ibi esset Christianorum carnificina unde eoruÌ„ religio videretur esse progressa Secondly the very words and circumstances of the text aâ—â—ure us that this was such a Theatre For first it is said that all the people rushed with one accord into the Theatre v. 29. as into a place of common counsell Secondly that the cause of this their concourse was to prevent the decay of their craft of making silver shrines and to maintaine the honour of their great Goddesse Diana v. 27. Thirdly that Paul would have entred into the Theatre to have made an Oration unto the people from which his friends disswaded him v. 30 31. Fourthly that the assembly there wâ—s confused some crying one thing some another and that the most part knew not why they were come together verse 32. Fifthly that they caught Gaiâ—s and Arisâ—archus and drew them as malefactors into the Theatre verse 29. Sixthly that they drew Alexander out of the multitude who there beckened to themâ— with his hand and would there have made his defence to the people v. 37. Seventhly that the Town-clerke made there a solemn speech to the people admonishing them to be quiet and to doe nothing rashly against Paules companions whom they had brought into the Theatre since they were neither robbers of Churches nor yet blasphemers of their Goddesse informing Demetrius and his fellow craftsmen that if they had a matter against any man the Court-dayes were kept and there were deputies before whom they might implead one another and if they inquired any thing concerning other matters it should be determined in a lawfull assembly v 35. to 41. All which concurring particulars infallibly prove that this Theatre was onely a place of publike counsell justice and execution not a Theatre whereon Playes were acted therefore it gives no colour of approbation to Playes or Play-houses no more than the Courts of Iustice at Westminster argue that the Playes and Play-houses about London are lawfull But admit this Theatre were a place for Stage-playes yet it affords no justification at all to Playes or Play-houses For the assembly in the Theatre which this Scripture mentions was but a tumultuous concourse of Idolaters without any lawfull authority and that not to act or see a Stage-play but to defend their Goddesse Diana and their idolatrous trade of making her silver shrines by which they got their living to persecute St. Paul and his companions whom they accused as malefactors and to withstand the preaching of the Gospell which would suppresse their trade and their Diana both together This unlawfull assembly therefore which both the Scripture their owne Towne-clerke and themselves condemned is no justification of but a strong evidence against our Play-assemblies which are commonly as tumultuous as opposite to Christs word his Saints his kingdome as this Ephesian conventicle Secondly that text of 1 Cor. 4.9 We are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Fathers and most Latine Authors render Spectaculum and our English Translations a Spectacle or gazing-stocke makes nought for Stage-playes For what if the Apostles were made a Theatre or Spectacle to the world to Angels and to men that is as some Fathers interpret it The whole world of men and Angels good and bad beheld the miseries the afflictions they endured for Christ and his Gospell not onely in one corner but
cosenage indirect dealingâ— if you will learne to deceive to play the hypocrite sycophant parasite and flatterer if you will learne to cogge lie and falsifie to jest laugh and fleere to grin nodde and mow to play the vice to curse sweare teare and blaspheme both heaven and earth in all kindes and diversities of oathes if you will learne to play the bawd or curtesan to pollute your selfe to devirginate maides to deflowre wives or to ravish widdowes by enticing them to lust if you will learne to drabbe and stabbe to murther kill and slay to picke steale rob and rove if you will learne to rebell against Princes closely to carry treasons to consume treasures to practise idlenesse to sing and talke of filthy love and venery to deride quippe scorne scoffe mocke and floate to flatter and smooth to play the Divel the swaggerer the whoremaster the glutton the drunkard the injurious or incestuous person if you will learne to become proud haughty and arrogant Finally if you will learne to contemne God and all his lawes to care neither for heaven nor hell and to commit all kinde of sinne and mischiefe with secrecie and art you neede not goe to any other schooles for all these good examples may you see painted before your eyes in Enterludes aud Playes These and these onelie are the great good instructions that either Actours or Spectatours learne from Stage-plaies which make them fit schollers only for the Divel and traine them up for hell where all Play-house goodnesse unlesse God grants mercie and sincere repentance ever ends SCENA SEPTIMA TO passe by other Objections in the defence of Stage-playes as namelie that they reprehend sinne and vice that they inveigh against the corruptions and corrupt ones of the times that they remunerate and applaud vertue and sharply censure vice that their abuses their excesâ—es may be regulated and themselves reduced to a good decorum therefore they are lawfull which Objections I have answered by the way before viz. at pag. 34. to 42. p. 96. to 106. p. 124. to 127. The grand Objection of our present dissolute times for the justification of these Playes is this That none but a companie of Puritans and Precisians speake against them all else applaud and eke frequent them therefore cetainly they are very good recreations since none but Puritans disaffect them To this I answer that the objection is as false as frivolous For first I have already fully manifested that many Heathen States and Emperors and among the rest Tiberius Nero and Iulian the Apostate who were as farre from Puritanisme as the deboisest Anti-puritans the most dissolute Players or Play-patrons this day living have condemned suppressed Playes and Players Besides I have largely proved that not onely Plato Aristotle Cicero Seneca and other heathen Philosophers but even Horace Iuvenal nay Ovid and Propertius the most lascivious heathen Poets who were as farre from Puritans as they were from Christians have declaimed against Stage-plaies And is not this then a notorious falshood that none but Puritans condemne Stage-plaies Were Tiberius Nero Iulian Aristotle Tibullus Ovid thinke you Puritans Were all those fore-quoted Pagans who censured and suppressed Stage plaies Puritans If these be now turn'd Puritans in the Objectors phrase I pray what manner of Christians I dare not say incarnate Divels are those persons who thus taxe these dissolute Pagans for puritanicalll Precisians certainlie if they are somewhat better than infernall Fiends yet they are by many degrees worse than the very worst of all these Pagans who by their owne confessions are Saints are Puritans in respect of them O then the stupendious wickednesse the unparalleld prophanesse of our gracelesse times when Christians are not afraid ashamed to professe themselves more desperately vitious lascivious and deboist than the very worst of Pagans whom they thus honour with the stile of Puritansâ— because they are more vertuous lesse vitious than themselves Certainly if atheisticall prophanesse and infernall lewdnesse increase but a little more among us as it is very like if Stage-playes still continue I am afraid these Oâ—jectors will grow to that excesse of wickednes ere longâ— that the Divell himselfe nay Beelzebub the very Prince of Divels shall be canonized by them for a Puritan because he equalls them not in wickednesse Let these Play-patrons therefore either waive this false Objection or else confesse these very heathen Puritans as they deeme them to be much better much worthier of the name of Christians than themselves Secondly I have infallibly manifested That the whole primitive Church both under the Law and Gospell together with all the primitive Christians Fathers and Councels have most abundantly censured and condemned Playes and Players in the very highest degree of opposition And were the primitive Church and Christians the Fathers or Bishops who were present at these Councels Puritans If not then the objection is false If Puritans then Puritans are no such Novellers or new upstart humorists as the world reputes them yea then they are in truth no other but the true Saints of God the undoubted successors of the primitive Church and Christians whose doctrine disciplineâ— graces manners they onely practise and maintaine And indeede if the truth of things bee well examined wee may easily prove the Fathers the primitive Church and Christians yea Christ himselfe his Prophets and Apostles Puritans if that which brands men now for Puritans in prophane ones censures may descide this Controversie To instance in some few particulars One grand badge of a Puritan is as the objection testifieth to condemne Stage-playes Players and Play-haunters and wholly to renounce these Pompes of the Divell But this the Apostles the Fathers the primitive Councels Church and Christians did as I have plentifully manifested this being the most notorious character of a faithfull Christian to abstaine from Stage-playes By this badge therefore they are arrant Puritans To condemne effeminate mixt dancing lasciviousnesse and diceplay together with health-drinking drunkennesse deboistnesse roaring whoring ribaldry obscene or amorous songs and jests and naked filthy lust provoking pictures are now chiefe Symptomes of a notorious Puritan but Christ his Prophets and Apostles together with all the primitive Churches Christians Fathers Councels have condemned all and each of these with an unanimous consent therefore they are arrant Puritans To speake or write against mens wearing of perewigges Love-lockâ—s and long haire together with the effeminate frizling pouldring and accurate nice composing of it to declaime against our whorish females frizling broydring pouldring dying plaiting with their late impudent mannish that I say not monstrous cutting and shearing of their haire and their false borrowed excrements to declaime against face-painting vaine wanton complements strange fashions tyrâ—s newfangled or overcostly apparell are eminent characters of a branded Puritan But Christ Iesus himselfe his Prophets and Apostles with all the
primitive Churches Councels Fathers Chriâ—tians have earnestly spoken written declaimed against all each of these lewd sinfull practises Therefore they are Puritans To be holy in all manner of conversation even as God and Christ are holy to live rightâ—ously soberly and godly in this present evill world crucifying the flesh with the affections and lusts thereof avoiding detesting all sinne and wickednesse whatsoever in ones selfe and others and shining as lights and patternes of holinesse in the midst of a crooked and perverse generationâ— to be frequent in hearing reading preaching or meditatingâ— and discoursing of Gods word to repeate Sermons a duty warranted by Scripture and much pressed by Caesarius Arelatensis an ancient Father to pray constantly morning and evening with ones family to abandon all lewd places and companions all pleasures and delights of sinne all Christmas excesses and disorders all Pagan rites and heathenish customes and to make the holiest Sâ—ints his best his sole familiar friends the word service of God his chiefe delight to stand for God and for his truth in evill times when they are most opposed to live civilly and pioâ—sly in the middest of wicked men and not to joyne with them in the same excesse of sinne and riot of dissolutenesse and deboistnesse that they runne into to reprove or crosse men in their sinfull fashions customes disorders lusts or courses with sundry other particulars which I pretermit are now infallible arguments and symptomes of a ranke Puritan But this did Christ his Prophets and Apostles together with all the primitive Churches Councels Fathers and pious Christians as those whom the world stiles Puritans doe now therefore without all doubt they are Puritans as Puritans are now reputed even in the very highest degree Yea were our Saviour Christ St. Paul St. Iohn together with all those holy Patriarkes Prophets Apostles Martyrs Fathers and other primitive Saints which we reade of in the Scriptures or Ecclesiasticall Writers now living here among us I doubt not but they would all be pointed at hissed reviled hated scorned if not persecuted as the very Archest Puritans for their transcendent holinesse and rebukes of sin sinners since those poore Saints of God who have not attained to the moity of their transcendent grace and purity are now stiled pointed at for Puritans even for that little purity and holinesse which is discovered in their lives If therefore Christ himselfe his Prophets and Apostles together with all the primitive Churches Fathers Councels and Christians were Puritans in that very sence on the selfesame grounds that those whom the world stiles Puritans are so named now as I have fully manifested by the premises and dare make good in all particulars against any Anti-puritans whatsoever the objectors must now either disclaime their Aâ—tecedent that none but Puritans condemne Stage-playes or in case they grant all these to be Puritans they must now invert their rash conclusion that Stage-playes certainely are evill because Christ his Prophets and Apostles the whole primitive Church the Fathers Councels and primitive Christians all ranke Puritans have out of their very puritie and holinesse condemned them long agoe and none but the very shame the scumme of Christians or men unworthy that worthy title did anciently approve them as I have largely evidenced Act. 4. Scene 1 2. Act. 6. Scene 3 4 5. Act. 7. Scene 1. to 7. Thirdly I have manifested that many moderne Christians not onely Protestants but Papists too have utterly condemned Stage-playes And I hope all Papists the originall inventors of this stile of Puritans which they have cast on orthodox Protestants as a very Motto or by-word of disgrace are exempted from this number of Puritans intended in the Objection Either Papists therefore must be Puritans for condemning Playes which many of the chiefe Objectors being Papists as are most of all our Players will hardly grant or else the Objection must be false Fourthly admit that none but Puritans condemne or censure Stage-playes consider then I pray you with an impartiall eye what kinde of persons these Play-abhorring conformable Puritans and Precisians are Are they not the holiest the devoutest the eminentest and most religious gracious Sâ—ints who leade the strictest purest heavenliest godliest lives outstripping all others both in the outward practise and inward power of grace Are they not such whose piety whose universall holinesse in all companies times and places are an eye-sore a life-sore an heart-sore yea a shame and censure unto others Are they not such as Lactantius writes of Sunt aliqui â—ntempestivè boni qui corruptis moribus publicis convicium benè vivendo faciunt Ergo tanquam scelerum et malitiae suae testes extirpare funditus niâ—â—â—tur et tollere gravesque sibi putant tanquam eorum vita coarguatur Idcirco auferantur quibus coram vivere pudet qui peccantium frontem etsi non verbis quiâ— tacent tamen ipso vitae genere dissimili feriunt et verberant Caâ—tigare enim videtur quicunque dissentiâ— The case of the primitive pious Christians amongst the dissolute vitious Geâ—tiles And they not such who are peremptory in the coâ—scionable performance of every holy duty resolute in the hatred of every customary sinne refusing to runne into the same excesse of wickednesse into the grosse corruptions of the times into which most men rush with greedinesse as the horse into the battell Doubtlesse what ever the malice of others may conceive of them yet they are no other but such as these as the very fiercest Anti-puritans consciences whisper to them qui suspectis omnibus ut improbos metuunt etiam quos optimos sentire potuerunt If any man doubt of this these few experimentall arguments may convince him For first there is never a sincere deâ—out or pious Christian this day living in England who excells in holinesse of life in integrity of conâ—ersation avoiding all the corruptions that are in the world through lust and living righteously soberly and godly in this present evill world refusing to conforme himselfe to the fashions vanities pleasures sinnes and wicked humours of the times which perchance he hath too much followed heretofore before his true conversion but is commonly reputed and oft times stiled a Puritan a Precisian and the like be his place or condition what it will Hee who hath more grace and goodnesse more chastity modesty temperance or sobriety more love and dread of God more hatred of sin and wickednes lesse tincture of atheisme impiety voluptuousnesse and prophanesse than others among whom he lives let him be never so just in his dealings towards men never so conformable to the doctrine and ceremonies of the Church is forthwith branded for a notorious Puritan and Precisian all England over and the more eminent his graces and holinesse are in
Sacrifices Rites or Ceremonies Therefore since God hath giuen such speciall charge against the reliques and monuments of Idolatrie heretofore it cannot but be sinfull vnseemely and Vnchristian for vs to foster or admit of Stage-Playes or any other Inuentions now which were originally ordained and for many hundred yeeres together appropriated to the solemne worship and gratification of Idole-Deuill-Gods Thirdly the Scriptures doe peremptorily enioyne all Christians to abstaine from things offered or consecrated vnto Idoles as these Stage-Playes were First because the things which the Gentiles Sacrifice they Sacrifice to Deuills and not to God therefore those that participate of them must needes haue communion with the Deuill and I would not saith the Apostle that ye should haue fellowship with Deuills Secondly because Christians cannot drinke the Cup of the Lord and the Cup of Deuills they cannot be partakers of the Lords Table and the Table of Deuills for what fellowship hath Righteousnesse with Vnrighteoâ—snesse What communion hath Light with Darkenesse What concorde hath Christ with Belial what part hath hee that Beleeueth with an Infidell or what agreement hath the Temple of God with Idoles God and the Deuill Christ and Belial are contrary are inconsistent therefore the seruice and ceremonies of the one are altogether incompatible with the other Thirdly because Christians must not bee vnequally yoaked with vnbeleeuers with whom they haue no part nor fellowship now if they should communicate with the Gentiles in Stage-Playes or things consecrated to their Idoles they should bee then vnequally yoaked they should haue part and fellowship with Infidels in this respect which God will not allow of Fourthly because the Consciences of the weaker brethren should not be grieued offended defiled or emboldened by others participation of these Idolatrous Sacrifices to their ruine and the Gospels scandall Fiftly because all the Sacrifices reliques and ceremonies of Idoles are an abomination to the Lord and therefore prouoke him vnto wrath to our destruction Lastly because they are a ready meanes to withdraw our hearts from God vnto Idolatrie therefore wee must seperate from them and not so much as touch them else God will not recâ—iue vs as his people Since therefore God vpon all the former reasons doeth thus seriously and frequently prohibit such ceremonies and inuentions as were instituted and destinated to the Deuills seruice at the first My Maior is irrefragable and my Conclusion true That Stage-Playes are pernicious vnseemely and vnlawful vnto Christians because they were at first deuoted to the honour and for many hundred yeeres together designed to the worship of some Idole-Gods by the very Deuils fauourites All that can bee here replied to euade this Argument is reducible to these two heads First that the Dedication of Stage-Playes to these Deuill-Gods did onely Contract a Guilt or Sinfulnesse vpon those particular Playes that were really appropriated to their worship and Celebrated to their honour but not vpon all the kinde Secondly that though Pagans or others haue abused Stage-Playes to Idolatrous and vnlawfull ends yet this is no impediment but that Christians may reduce them to a commendable and lawfull vse so that we cannot well conclude That all popular Stage-Playes are vnlawfull because the first of them were inuented and for a long tract of time deuoted to the Deuills worship To the first of these I answere with Tertullian that though the consecrating of any profitable and vsefull Inuentions to Idole-Gods as of Letters and Trade to Mercurie of Musickâ— and Poetriâ— to Apollo of Physicke to AEsculapius of Ships and Nauigation to Neptune and Minerua of Wins to Bacchus of Corne and Husbandrie to Ceres of Fire and Smitheriâ— to Vulcan and the like by whom they were inuented as Heathen Poets and Historians faine doeth no wayes vitiate or defile them in the generall but that they are and may be lawfull vnto Christians because they are absolutely necessary at leastâ—ise vsefull vnto men for whose benifit by Gods prouidence they were at first inuented Euen as the sacrificing of a Male-goate to Bacchus of a Cocke to AEsculapius of a Bull to Iupiter of a Lambe or She-goate vnto Iuno of an Horse to Mars of a Doue to Venus of a Swine to Pan of a Doe or Heifer to Minerua or of Myrre and Frankincense to other Idoles did stampe no Impresse of vnlawfulnesse or vnholinesse on the whole kindes or species of these seuerall creatures which did still retaine their entitiâ—e goodnesse in them though it did so defile thâ—sâ— indiuiduall and particular creatures that were immediately offered vp in Sacrifice to them that Christians might not lawfully eate of them Though I say it bee alwayes true in case of profitable Inuentions or Gods good creatures that the peruerting of them to Idolatrous ends doeth lay a blemish vpon the depraued Indiuidualls onely not impose an vnlawfulnesse on the whole species or other Indiuidualls of their kinde Yet it is vndoubtedly true that the destinating and deuoting of Vnprofitable Pleasurable Heathenish Infamous Scandalous and vnnecessary Inuentions which neither the Scriptures nor Primitiue Church approoued to Idolatrous and Sinfull ends and that from their very first conception which is the case of Stage-Playes doeth make not onely the deuoted Indiuidualls but likewise the whole kinde it selfe vnlawfull vnto Christiansâ— so that no particulars of this nature may be vsed Hence Tertullian concludes that it is vtterly vnlawfull for Christians to weare a Laurell Crowne or flowrie Garland in any case though it be by way of Triumph because these Crownes were first inuented for the honour worne to the worship and consecrated to the seruice of Pagan Deuill-gods Hence the selfe-same Father affirmes that it is no wayes lawfull for Christians to retaine the names of Iupiter Bacchus Apollo or other Idole-gods or to impose them on their children because they were the names of Idoles at the first therefore vnlawfull to bee vsed now Hence the Fathers Councells and fore-recited Protestant Authors condemne all Diuinations Morrice-dances Bonefires Newyeeres-gifts the obseruation of Newyeeres-day or the Calends of Ianuary Effeminate mixt Dauncing especially at Weddings where it is now most in vse burning of Tapers in Churches especially in the day-time as the Papists vse shauing of Priests crownes and beardes c. as vtterly vnlawfull vnto Christians now because they were Reliques of Idolatrie yea Sacrifices appendices and deuoted ceremonies of Idoles heretofore If then it bee true in all these cases that the appropriating of some particulars to Idolatrous vses doeth wholy vitiate and defile not onely the Indiuidualls thus deuoted but likewise the whole Species of them vnto Christians then needes must it be true of Stage-Playes which bring no glory at all to God nor good to Church or State that the Idolatrous and Vnchristian ends to which they were first inuented and for many hundred yeeres designed must make them altogether
fooles who make a mocke of sinne or recreate themselves with the iniquities of other men That Play-house laughter then which ariseth from such filthy scurrilous objects must needs be evill discovering nothing but a gracelesse heart delighting onely in ribaldry in uncleanesse whereas all Christians must reioyce in God alone not in the Devill not in sinfull pleasures which are but for a season Secondly it muâ—t needs be sinfull in regard of its excesse it being altogether boundlesse beyond the rules of modesty temperance christianity sobriety by which it should be regulated Theatricall laughter knowes neither bounds nor measure men wholly resigne and let loose the reines of their hearts unto it glutting nay tyring their sides and spirits with it the dissolute profusenesse of it therefore mâ—kes it evill Thirdly the end of Play-house laughâ—â—r is onely to satiate mens flâ—shly lusts with secular iollity and delights of sinne tâ— pamper to arme the rebellious flesh against the Spirit to quench those heauenly ioyes and spirituall comforts which should ravish Christian soules to exile all true repentance all godly sorrow and sound humiliation for sinne which are altogether incompatible with these lascivious smiles to put the evill day farre off from men by stupifying their selfe-condemning consciences and lulling them fast a sleepe in a most desperate carnall security Such is the use the fruite of this Stage-laughter it cannot therefor but be evill Fourthly this laughter is altogether unseemely unseasonable unto Christians Vnseemely because immoderate profuse excessive laughter especially at the sight or hearing of a ribaldrous Stage-play is altogether inconsistent with the gravity modesty and sobriety of a Christian whose affâ—ctions should be more sublime more serious and composed then to be immoderately tickled with meere lascivious vanities or to lash out into excessive cachinnations in the publike view of dissolute gracelesse persons who will be hardned and encouraged in their lascivious courses by their ill example Vnseasonable because this is no place no time no world for Christians to laugh or to be merry in but to bewaile their owne and others sinnes that so they may escape the eternall torments of them at the last Our Saviour whose doctrine no Christian dares controll hath denounced an woe to all those that laugh that live in ease iollity and carnall pleasures now because they shall certainely mourne and suffer eternall toâ—ments for it hereafter informing all his Children whose ioyes are treasured up in heaven against another day that in this world they shall be sure to suffer persecution and affliction to weepe lament and be sorrowfull and that this world onely who have their portion in this life shall now reioyce that is in a carnall worldly manner whereupon he adviseth all his followers to turne their secular laughter into mourning their carnall iollity into weeping and heavinesse For Christians therefore to make this world a paradice of all earthly pleasures to spend their dayes in Epicurisme mirth and iollity glutting themselves with sinfull Spectacles and mirth-provoking Enterludes as alas two many doe to be like Democritus alwayes laughing never weeping unlesse it be sometimes against their wils and then not for their sinnes to be most unlike their blessed Savioâ—r who was oft-times weeping never smiling that we read of Quem flevisse legimus risisse non legimus how can it but be sinfull yea abominable Christ Iesus our patterne our example whose steps we all must follow if ever we expect salvation from him was alwayes mourning never laughing I am sure not at a Stage-play which hee and his condemne as worthy teares not smiles and shall we doe nothing but reioyce The Apostles and Christians in the Primitive Church yea all the Saints of God who went before us were for the most part weepers not laughers deploring among sundry other evils those execrable abominations which Stage-playes did produce And shall we be alwaies laughingâ— nay laughing at these filthy Enterludes which they so much bewailed Is this to imitate Christ or his Apostles to live like Saints like Christians like men redeemed from the world Is this to participate with Christ in his afflictions or to trace the narrow uncouth way that leades to endlâ—sse ioyes O no! this carnall life of iollity prognosticks nothing but a voluptuous heart a Godlesse Christlesse conversation which leades men downe to Hell needs therefore must it be unlawfull unto Christians Fiftly this profuse Theatricall laughter doth give a publike approbation to all the ribaldry and prophanesse that is either personated â—r perpetrated on the Stage and so makes these laughers deepely guilty of it Sixtly it produceth sundry sinfull conâ—equents as cachinnations clamors impudency effeminacy incivility voluptuousnesse loosenesse and lightnesse of spirit impenitency carnall security indisposition to every holy duty especially to godly sorrow for sinne therefore it cannot but be evill Peruse we but the Scriptures we shall finde them much condemning this excessive carnall laughter especially at vaine at sinfull objects as misbeseeming Christians Survey wee the Fathers they are exceeding copious in this subject Witnesse Clemens Alexandrinus Paedag. l. 2. c. 5.6 l 3. c. 11. Arnobius Advers Gentes l. 4 pag. 149.150.151 l. 7. pag. 230. to 242. Basil. De Ebrietate Luxu Sermo p. 329.332 236. Nazianzen ad Selucum p. 1063.1064 Sententiae p. 1168. 997. Ambros. Sermo 17. S. Asterij Homil. in Festum Kalendarum Bibl. Patrum Tom 4. p. 706. Hierom. Epist. 8. c. 7. August De Verbis Apostoli Sermo 9. Tom. 10. p. 376. ConfessionuÌ„ l. 2. cap. 9. Enar. in Psal. 51. Tom. 8. pars 1. pag. 605.606 Salvian De Gubernat Dei lib. 6. 7. Theophâ—lact Enar. in Luk. 6. p. 135. Ioannis Climachus De Discretione Gradus c. 31. Bibl. Patrum Tom. 6. pars 2. p. 280. G. Bedae Scintillae Tom. 7. Col. 335. Risus Antiochus Hom. 95. Quod temperandum sit à solutiore immoderato Risu Bibl. Patrum Tom. 7. p. 209. Bernard in Caena Domini Sermo 9. De Gradibus Humilitatis Col. 961. A. De Ordine Vitae Col. 1117. A.B. Olympiodorus Enar. in Ecclesiasten cap. 2. 7. and above all S. Chrysostom Hom. 6.38 69. in Matth. Hom. 17. in Ephesios 15. in Hebraeos 54.14.15 62. ad Pop. Antiochiae To which I might adde Robertus Holkot in Lib. Sapientiae Lectio 172. fol. 133. Revelationes Sanctae Brigiâ—tae l. 2. c. 29. Nicolaus de Clemangis De Novis Celebritatibus non instituendis p. 143. to 150. Thomas Gualesius Lect. 77 in Proverb Solomonis fol. 97. Edit Ascentijs 1510. a notable place Antonius Laurentius De Risu l. 2. Summa Angelica Tit. Risus Rabanus Maurus Com. in Regulam S. Benedicti Oper. Tom. 6. p. 278. E.F. 283. E. 292. d. Alexander Alensis Summa
heare them but that many might be drawen to sinne For their felicity is wholy placed in the lewdnesse of their Spectators For so it is that if their Spectators should be made better their very occupation would goe to wracke wherefore they never so much as thinke of reforming any who oâ—fend neither if they willed it could they effect it For their mimicall art of its owne nature is onely â—itted for to hurt men A passage which not onely answers that vaine Obiection of Play-patrons which you see was ancient that Stage-playes reforme men by reprehending vice but likewise manâ—â—ests them to be intolerable mischiefes in any Christian State since their very end and nature is onely to corrupt and make men worse Aurelius Cassiodoâ—us describâ—nâ— the office of the Romane Censor or Surveyer of sports records that the dissolute lives and light arts of Stage-players are remote from honest manners and that therefore antiquity becomming a Moderator did take care to suppresse their insolencies by appointing Censors to correct and punish them that so they might not wholy lash out when as they should undergoe the censure of a Iudge For the very exhibition of pleasures is to be administred under a certaine discipline If not a true yet at leastwise let a shadowed order of iustice keepe Stage-playes with in compasse Let even these businesses be tempered with the qualification of lawes that so honesty may rule over dishonest persons and they may live under certaine rules who know not the way of a right conversation For these Players seeke not so much their owne pleasure as other mens myrth and by a perverse condition when as they deliver the dominion to their bodies they have compelled their soules to serve It is fit therefore that those should receive a Moderator who know not to carry themselves with a legall moderation For the office of a Censor is set up as a Tutor over these heards of men For as Tutors keepe children of tender yeeres with diligent care so vehement pleasures are to be curbed by the Censor with great grauity c. Which passage as it proves Stage-playes intolerable mischiefes and Players disorderly dissolute wicked person whose excesses need to be suppressed even by the opinion of the ancient Pagan Romanes who appointed Censors of purpose to correct their grosse abuses which yet could never be redressed so it condemnes the excessive lewdnesse of our moderne Playes and Actors which have no such Surveyers to curbe to censure their abuses withall acquaints us how pernicious Stage-playes are both to mens manners the publike weale and what reason Christians have for ever to abandon them since the very worst of Pagans had long since wholy discarded them for their unsufferable corruptions and abuses but to please their Idols to whom they werâ— devoted which reason holds not with us Christians but ingageth us most against them To passe by Iohn Saresbury Alexander Fabritius Holkot â—aulus Wan Mapheus Vegius Nicolaus De Clemangis Thomas Bradwardine Petrarcha and other more ancient Writers who censure Stage-playes as the intolerable depravers of mens mindes and manners the Seminaries of all wickednesse vice and lewdnesse the corrupters of Youth the subverters of all good discipline the enemies of all vertuous education and insufferable mischiefes in a State which thorow the eyes and eares usher eternall death into mens soules To whom I might accumulate Ludovicus Vives Astexanus Cornelius Agrippa Peter Primauday Danaeus Peter Martyr Ioannes Langhecrucius Bochellus Ioannes Mariana Barnabas Brissonius Caesar Bulengerus Baronius Spondanus The Centuriators with sundry other Forraigne Authors hereafter quoted who fully suffragate to this their Censure I shall onely recite the words of 4â— other moderne Outlandish Authors against the intolerable abuses of Stage-playes and then passe unto our English Writers The first of these is Master Ralph Gualther a reverend orthodox Divine whose laborious learned Workes all Protestant Churches highly honor who acquaints us That Stage-players the artificers the ministers of unlawfull pleasures who are wont to frequent the Courts of great Princes and the eminentest richest Citties where there is most hope of gaine propounded to them are not a small plague of Common-weales for they are the servitors of lust they corrupt good manners they bring all religion into contempt they greatly exhaust both the publike and mâ—ns private treasure and that which ought to be distributed for the poores reliefe they by their arts have almost intercepted These the Prophet compares to Locusts not onely for their multitudeâ— but rather for their idle sloathfulnesse and because being borne onely for to eate and drinke they doe nothing in the meane time that is honest or which may any way advance the publike good Wherefore grave men in all ages have thought fit to exclude this sort of men from the Common-wealth This Plato a man of most acute iudgement perceived when as he banished all Poets out of his Common-wealth because he knew they would both corrupt mens manners and bring the god into contempt Neither undeservedly is the old discipline of the Massilienses applaudeâ— who would admit no Stage-players into their Citty â—or any personâ— but such who were skilfull in some art or other wherby they might honestly maintaine themselves To which this also may be added that the ancient Divines most sharpely condemne both Stage-playes and Spectacles having a respect to that of the Apostle who would not have fornication filthy discourse scurrility or any uncleanesse so much as to be once named among Christians commanding all the followers of Christ not to absteine from evill onely but likewise from all appearance of it It is therâ—fore a great signe of corrupt and perverted discipline that thâ—se effeminate persons and furtherers of most â—ishonest pleasures are in great esteeme both in the Courts of Princes in rich Citties whiles grave men who excell in councell and experience are in the meane time excluded and contemned and the poore neglected c. Then he recites the examples of Licinius and Henry the 3. Emperor of that name who cast all Stage-players out of their Courts and Citties as the very Rats and Moathes of the Court and Common-weale Examples writes he worthy of eternall prayse which if Princes and Magistrates of the Common-weale would imitate at this day there would be lesse rome left for filthy sloathfull idlenesse then which there is nothing more powerfull to corrupt mens manners yea wise and prudent men would be in more esteeme and the poore would be better provided for who now wander up and downe in every corner to the great scandall of Christianity But because all here neglect their duty God himselfe will at one time or other finde out a meanes whereby he will cast out these plagues so stiles he Playes and Players not without some publike
to repentance Playes are the Birdlime the enchaunting snares of Satan with which he captivates and intangles soules through pleasure and delight they are his chiefest instruments to expell all godly sorrow from mens hearts to stupifie to cauterize their consciences to banish the very feare and thoughts of sinne out of their mindes to remove the sence the sting of conscience iniquity far from their soules to lull their hearts asleepe in deepe security to chase away farre from them all thoughts of Hell of death of damnation of the day of iudgement to forestall all helpes all preparatives all meanes all motives to repentance and to with-hold men from it Alas how can he loath sinne in the street who delights in it in the Play-house How can hee mourne for it in his Closet who sports himselfe with it in the Theater How can hee weepe for it in secret who thus laughes at it in publike How can he looke upon it with detestation in himselfe who makes it his recreation when it is acted by others How can he renounce abhorre condemne it at home who thus applaudes affects admires it abrode Certainely hee can never make sinne his greatest griefe who makes the râ—presentations of it his chiefest mirth He can never make ribaldry adultery whoredome incest and the like the everlasting objects of his hatred who makes the hearing the seeing the acting the lively representations and pictures of them the daily objects of his chiefe delight Every true penitent must be sensible of sinne he mâ—â—â— feele the sting the venom of it see the filth of it bewayle the guilt of it hate the very appearances and resemblances of it flie all the occasions of it all the allurements to it yea utterly abhorre the very sight and hearing of it as a most execrable horrid and accursed thing And can Players can Play-haunters then who spend their dayes in myrth in carnall iollity in laughing in rejoycing in ribaldrous songs in scurrilous jests in amorous Poems in wanton Comedies in lewde discourses in adulterous representations wallowing in the very mire of sensuality voluptuousnesse and such like beastly sinnes without the least remorse be neere to true repentance or to the wayes the preparatives that lead and bring men to it O no! A penitent heart an humbled soule a circumcised eare an eye that weepes in truth for sinne is altogether impatient of such obiects such Enterludes and delights as these Witnesse the pactise of the Pagan converts in the Primitive times who immediately upon their baptisme and syncere repentance did utterly renounce all Stage-playes as accursed Pleasures not daring to returne unto them againe Witnesse all Christian converts of latter times who have done the like Thus did Saint Augustine heretofore as himselfe confesseth thus did M. Gosson and the Author of the 3. Blast of Retrait from Stage-playes of late as themselves record before their repentance and conversion they composed they admired Stage-playes immediately vpon their repentance and reformation they utterly abandoned them and wrote against them Thus likewise did Alipius Saint Augustines convert as himselfe relates thus all that heartily and sincerely turne to God have ever done their repentance drew them first from Playes Play-houses and then bent their hearts their judgements their tongues if not their pens against them Thus was it with the wanton Poet Ovid his very morall Heathenish repentance made him to detest and write agaâ—nst those Playes and Play-houses which formerly hee commended And will not then true Christian Evangelicall repentance much more reclaime men from embitter their hearts their tongues and pens against these Heathenish Hellish and polluted pleasures undoubâ—edly it will as appeares by all the Playâ— contemning Councels Fathers and other Christian Authors here recited and by the concurrent suffrage of the devoutest Christians in all ages who have constantly condemned and declaimed against Stage-playes as the very greatest corruptions that can befall a Church or Christian State The farther men are from Playes and Play-houses the neerer are they saith an Author to true repentance the neerer to them the further are they from this soule-saving grace Hereupon some Fathers well observe that Saint Paul writing to Philemon to provide an house or lodging for him Philemon vers 22. would have such an house as was not neere the Theater or place of publike Enterludes whither lascivious persons running did follow all filthy things lest its filthy vicinage should make it detestable Certainely if it were not meete for an eminent Apostle to dwell neere to Playes or Play-houses for feare their lewde vicinity should make his habitation detestable to Christian Auditors who resorted to it much more unseemely is it for a penitent Christian who must abstaine not onely from evill it selfe but likewise from all the appearancies of it to resort to Playes and Play-houses themselves which are farre more noxious more contagious then the houses neere adjacent to them As hee therefore who would obtaine the perfect grace of remission must withdraw himselfe from the Spectacles and Enterludes of the world if Saint Augustine Aquinas or our owne Country-man Alexander Fabricius write true Doctrine so hee that would attaine the grace of true repentance must wholy sequester himselfe from Playes and Play-houses which are altogether incompatible with true repentance and both hindring men from it and indisposing them to it to the eternall losse the irrecoverable perdition of their dearâ—st soules Wherefore I shall epitomize this Scene into this 39. Play-refuting Argument That which inamors men with sinne and vanity which hardens them in their sinnes detaines them in their wicked courses and indisposeth them to true repentance must needs be utterly unlawfull and execrable unto Christians Witnesse Psal. 101.3 Psal. 119.37 Rom. 24.5 But this doe Stage-playes as the premises demonstrate Therefore they must needs bee utterly unlawfull and execrable unto Christians SCENA DECIMA-QVINTA THe 15. consequent or effect of Stage-playes is that they effeminate their Actors and Spectators making them mimicall histrionicall lascivious apish amorous and unmanly both in their habites gestures speeches complements and their whole deportment enervating and resolving the virility and vigor of their mindes to their owne private and the publike prejudice This Plato De Republica Dialog 3. pag. 597. Clemens Alexandrinus Paedagogi lib 2. cap. 4. lib. 3. cap. 11. Tertullian De Spectaculis cap. 17. Cyprian De Spectaculis lib. Epist. lib. 2. Epist. 2. Donato Lactantius De Vero Cultu cap. 20. Divinarum Instit. Epist. cap. 6. Hierom. Adversus Iovinianum lib. 2. cap. 7. Nazianzen De Recta Educatione ad Selucum pag. 1063. Chrysostome Homil. 6. 38. in Matth. Oratio 7. formerly quoted Augustine De Civitate Dei lib. 1. cap. 32.33 Salvian De Gubernatione Dei lib. 6. Ioannes Salisburiensis De Nugis Curialium lib. 1.
were so forward therein that they went to the King who gave them licence to doe after the ordinances of the Heathen Whereupon they built a place of exercise at Ierusalem according to the customes of the Heathen and made themselves uncircumcised and fâ—rsooke the holy covenant and joyned themselves to the Heathen and were solde to doe mischiefe Which storie is thus further amplified and more particularly related in the 2. of the Maccabees cap. 4. v. 7. to 18. Where we reade That Iesusâ— who stiled himselfe Iason and symoniacally purchased the High-priesthood of Antiochus Epiphanes promised to assigne this wicked King 150 talents of silver if he might haue licence to set him up a place of Exercise Iosephus stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine translations render it Gymnasium which as Calepine Holioke and before them both Isiodor Hilpalensis witnesse signifieth a publike place where vaulting wrestling running dancing throwing of the stone and all kinde of Playes and Enterludes were practised for the training up of the Iewish youth in the fashions of the Heathen Which when the King had granted and hee had gotten into his hand the rule he forthwith brought his owne Nation to the Greekish fashion and putting downe the governments that were according to the Law hee brought up new customes against the Law For hee built gladly a place of Exercise in nature of a Theatre where Playes and sports were acted under the Tower it selfe and brought the young men under his subjection Now such was the height of Greeke fashions and increase of heathenish manners through the exceeding profanesse of Iesus that ungodly wretch that the Priests had no more courage to serve any more at the Altar but despising the Temple and neglecting the sacrifices hastned to be partakers of the unlawfull allowance in the place of Exercise after the game of Discus called them forth which one kinde of Exercise is put for all the Graecian Playes and Pastimes not setting up the honours of their Fathers but liking the glory of the Graecians who were much devoted unto Stage-playes best of all By reason whereof sore calamitie came upon them for they had them to be their enemies and avengers whose customes they followed so earnestly and unto whom they desired to be like in all things for it is not a light thing to doe wickedly against the Law of God Which Apochryphall passage the Papists allowing to be Canonicall Scripture and Protestants approving to be an undoubted storie though not canonicall Text infallibly assures us First that these Playes and Enterludes had their originall from the Idolatrous dissolute Pagan Greekes and that they were the exercises ordinances and customes of the Heathen Secondly that they were never in use among the Iewes till this wicked Iasons time who is the first wee reade of that erected a Theatre or place of exercise for these and such like pastimes in Ierusalem about 174 yeares before our Saviours Nativitie where Herod likewise set up a Theatre and Amphitheatre for stage-playes sword-playes cirque-playes and such other Roman sports about some 25 yeares before our Saviours birth till which times the Iewes were utterly unacquainted with these heathenish spectacles Thirdly that those who brought in these Playes among the Iewes were desperate wicked men who made themselves uncircumcised forsooke the holy covenant and joyned themselves to the Heathen being solde to doe mischiefe Fourthly that the bringing in of these Playes withdrew the Iewes from God and from his Law to open yea professed Paganisme and Idolatry Fifthly that these Playes are directly against the holy covenant and good Law of God and that those who practise or approve them doe wickedly against Gods Law Lastly that the introducing of Stage-playes was the cause of Gods bringing in of sore calamity upon the Iewes and of those sundry judgements and afflictions which they suffered If we adde to this the apocryphall Constitutions of the Apostles recorded by Clemens Romanus we shall finde them expresly condemning and prohibiting Stage-playes with all those Graecian Enterludes which Iason introduced commanding all Christians to withdraw themselves from them yea wholly to renounce them as the very inventions and pompes of the Divel nay we shall see St. Paul himselfe expresly excommunicating and casting out of the Church all Stage-players and Play-haunters whether male or female till they shall utterly renounce their profession and take their everlasting farewell of Stage-playes It is evident then by all these Canonicall and Apochryphal Scriptures by the Apostles constitutions that Stage-playes are directly contrary to and condemned by the very sacred â—aw and word of God which administers unto us this 46. Play-condemning argument against which there can be no averment from which there can be no evasion That which is fully and really condemned by sundry sacred texts both of canonicall and apochryphall Scripture must certainly be sinfull and altogether unlawfull unto Christians who must never allow or practise that which the very word of God condemnes Bvt Stage-playes are fully and really condemned by sundry sacred texts both of canonicall and apochryphall Scripture as is undeniably evident by the premises Therefore they must certainly be sinfull and altogether unlawfull unto Christians Who if for no other reason yet for this alone should now at last without more delayes renounce suppresse all Stage-playes which the sacred Scripture the very ground and object of our faith the very rule the square both of our lives and thoughts hath thus condemned SCENA SECVNDA THe second Squadron of Play-oppugning Authorities is the venerable hoary resolution of the whole primitive Church both under if not before the Law and Gospell which hath passed such an irrepealable sentence of condemnation against all Stage-playes Players and Play-haunters as no true member of the holy Catholicke Church shall be ever able to gainsay That the whole Church of God under the Law consisting onely of Iewes and Iewish Proselites abominated and rejected Stage-playes it is most apparant by these ensuing reasons First because we finde no mention at all of any such Playes or Enterludes in any canonicall Scripture or ancient Iewish Authours nor any intimation that the Iewes approved them Secondly because Stage-playes as Iosephus and the Bookes of Maccabees informe us were most directly opposite both to the Iewish lawes their government manners rites and customes For first the Iewes and so all Christians were expresly enjoyned by Gods Law to make no image likenesse or representation of any Idol nor yet to make mention of any Idols name Now Stage-playes were alwayes fraught with the pictures images representations and names of Pagan idols which the Iewes could never brooke and thereupon they withstood Herod when he would have brought his Stage-playes into Ierusalem because of the images visours and pictures that attended them Secondly the Iewes
aut inde discedere Canon 100. Clericis igitur lege patruÌ„ cavetur ut à vulgari vita seclusi à mundanâ—s voluptatibus sese abstineant Non spectaculis non pompis intersint Canon 145. Clerici contubernia faeminarum nullatenus appetant non vanis oculis aut petulanti tumidoque gestu ac dissolutis renibus incedant non spectaculis noÌ„ pomâ—pis secularibus intersint non aleae non quibuslibet venationibus inserviant nequaquam praeciosis delectentur vestibus c. and yet few now so richly so sprucely apparelled as these who should be patternes of humility and sobriety to others Can 86. Ministers and Clergie men ought not to bee present at any Spectacles or Stage-playes either in Play-houses or at marriages but before the Fidlers or Players enter they ought to rise up and depart thence Can 100. It is provided for Clergy men by the law of the Fathers that being secluded from a vulgar life they withdraw themselves from worldly pleasures They may not be present at Stage-playes or shewes Can 145. Clergy men may by no meanes desire the company of women they may not walke with vaine eyes or with a wanton or proud gesture or dissolute reines they may not be present at worldly Spectacles or Enterludes they may not give themselves to dice or any kinde of hunting they ought not to delight in costly apparell c. as now too many of them doe who are more like to Courtiers or Knights in their beavers sattins silkes or velvets then to Ministers The 24. is Concilium Parisiense under Lewis and Lothorius Anno 829. to the like effect as the former Canon 38. Cùm ab omnibus Christianis juxta Apostoli documentum stultiloquium et scurrilitas sit cavenda multo magis à sacerdotibus Domini qui alijs exemplum et condimentum salutis esse debent caveri oportet Haec quippe à sanctis viris penitus sunt propellenda quibus magis convenit lugere quà m ad scurrilitates et stultiloquia et histrionum obscaenas jocationes et caeteras vanitates quae animam Christianam a rigore suae rectitudinis emollire solent in cachinnos ora dissolvere Neque enim decet aut fas est oculos sacerdotum Domini spectaculis faedari aut mentem quibuslibet scurrilitatibus aut turpiloquijs ad inania rapi Ait quippe Dominus in Evangelio Omne verbum ociosum quod loquuti fuerint homines reddent de eo rationem in die judicij Paulus ad Ephesos Omnis inquit sermo malus ex ore vestro non procedat sed si quis bonus ad aedificationem fidei ut det gratiam audientibus et nolite contristare Spiritum sanctum in quo signati estis in die redemptionis Et non post multa Fornicatio autem inquit et omnis immunditia aut avaritia nec nominetur in vobis sicut decet sanctis aut turpitudo aut stultiloquium aut scurrilitas quae ad rem non pertinent sed magis gratiarum actio Et Esaias Cyâ—hara et lyra et tympanum et tibia et vinum in convivijs vestris et opus Domini non respicitis nec opera manuum ejus consideratis Sunt et alia hujusce rei innumera exempla quae prospecta et diligenter animadversa non solum sacerdotibus verum etiaÌ„ caeteris fidelibus magno terrore sint necesse est ne dum his contra fas se subduÌ„t animae suae saluteÌ„ negligant Proinde nobis omnibus in coÌ„mune visuÌ„ fuit ut si qui sacerdotum hactenus his vanitatibus usi fuerint ab his deinceps Domino adjuvante prorsus se cavere debere meminerint Can. 38. Since that foolish talking and scurrility according to the Apostles instruction ought to be avoided of all Christians much more ought it to be eschued by the Ministers of the Lord who ought to be an example and condiment of salvation unto others For these things are utterly to bee abandoned by holy men whom it better becomes to mourne than to laugh immoderately at scurrilities and foolish speeches and at the obscene jests of Stage-players and other vanities which are wont to soften a Christian soule from the rigour of its rectitude and uprightnesse Neither is it seemely or lawfull that the eyes of the Lords Ministers should bee defiled with Stage-playes or their mindes carried away with any scurrilities or filthy speeches For the Lord â—aith in the Gospell Every idle word that men shall speake they shall give an account of it in the day of judgement Paul to the Ephesians saith Let no corrupt communication proceed out of your mouth but that which is good to the edification of faith that it may administer grace to the hearers and grieve not the holy Spirit by which ye are sealed to the day of redemption And not much after he saith But fornication and all uncleannesse or covetousnesse let it not be named among you as becommeth Saints neither filthinesse nor foolish talking or scurrility which are not convenient but rather giving of thankes And Esay The harpe and the violl and the tabret and pipe and wine are in their feasts but they regard not the worke of the Lord nor consider the operation of his hands There are other innumerable examples of this matter which being seene and diligently considered must needes bring great terrour not onely to Ministers but also to other Christians lest whiles they subject themselves to these things against right they neglect the salvation of their soules Wherefore it hath seemed good to us all in common that if any Ministers have hitherto usâ—d any of these vanities that from henceforth they remember that they ought wholly to abstaine from these things So that not onely Clergie men but even all Christians are prohibited from Stage-playes under perill of the losse and hazard of their soules by this Councell which hath doomed Stage-playes to be scurrilous filthy and unlawfull pleasures contrary to Gods word which defile both the eyes the eares and soules of the spectators The 25. is Synodus Moguntina sub Rabano Archiepiscopo Anno 847. where I finde this Canon against Clergy mens resort to Playes Canon 13. Providendum necessariò est ut Clerici à secularibus negotijs omnino abstineant c. Multa autem sunt secularia negotia turpis verbi vel facti joculatoreÌ„ esse vel jocum seculare diligere aleas amare c. as before in Concil Mogunt can 21. Quae omnia Ministris Altaris interdicimus hortantes eos ante se joca secularia vel turpia fieri non permittere c. Can 13. It is necessarily to be provided that Clergy men wholly abstaine from secular affaires c. But there are many secular businesses as to be a jester or actor of any filthy word or deed as is the Clown in Stage-playes to love a secular jest to affect dice-play c. All which wee interdict to Ministers of
have beene evermore hated persecuted and reviled by carnall men and that onely for their grace and goodnes Witnesse the expresse resolution of St. Chrysostome Christianorum genus non quia est odibile sed quia est divinum odiunt carnales Which St. Augustine thus seconds Invidentiae illius diabolicae qua invident bonis mali nulla alia causa est nisi quia illi boni sunt illi mali Omnis enim malus ideo persequitur malum quia illi non consentit ad malum And this onely is the cause why Puritans and Precisians are thus maligned and despited now If any here object that they condemne not Puritans for their goodnesse but because they are hypocrites and dissemblers or because they are seditious factious persons enemies to the state and government the crimes wherewith the world now charge them whose accusations are still as various flitting and uncertaine against Puritans as they were of old against the Christians To this I answer first That it is no wonder for Puritans to be reputed hypocrites and impostors now For even our Saviour Christ himselfe was not onely counted but called a Deceiver and one who did but cheate the people though we all know and beleeve that there was no guile at all within him Yea all the Apostles and Saints of God were accounted Deceivers and yet they were true 2 Cor. 6.8 And St. Hierom informes us that Christians were thus stiled even in his age Vbicunque viderint Christianum statim illud è trivio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Impostorem et detrahunt Hi rumores turpissimos serunt et quod ab ipsis egressum est id ab alijs audisse se simulant ijdem auctores et exaggeratores as our Antipuritans are now Secondly admit that Puritans were but hypocrites Impostors which is impossible for any particular men to judge since they are unacquainted with the secrets of their hearts which God alone can onely search which me thinkes should stop these objectors mouths yet none exclaime against them as Puritans and Precisians for these vices onely but for that very profession of religion which they make For let a man be never so treacherous or deceitfull in his dealing yet if he make no forward profession of religion he may passe very well for a politique crafty provident man he shall then be no Puritan but let him professe religion be he never so honest in his dealings yet he sâ—â—â—â— certainly be branded for a Puritan It is not therefore mens hypocrisie but their profession of religion that makes them Puritans which if it be but meerely counterfeit why doe not our Antipuritans make that profession of religion in truth the very shew oâ— which they so much hate even for the substance sake Thirdly admit some Puritans or Precisians are meere Impostors making religion a very vaile to cloake their treachery and circumvent their brethren as there are now too many such yet malice it selfe must needs acknowledge that the Major part of them are most just and upright in all their dealings towards men witnesse experience and the common speech that such and such are very honest and upright in their trades or they are worthy Gentlemen which men may safely trust but yet they are Puritans as if their piety were a disparagement to their honesty and yet men hate and slander them all alike for the hypocrisie onely of some few as they did the Christians in St. Augustines dayes Quanta mala saith he dicunt in malos Christianos quae maledicta perveniunt ad omnes Christianos Nunquid enim dicit qui maledicit aut qui reprehendit Christianos ecce quid faciunt non boni Christiani Sed ecce quae faciunt Christiani non seperat non discernit Thus doe men deale with Puritans now they hate revile and persecute them in the lumpe without distinction they deeme them hypocrites and deceivers all alike when as the most of them are not such as if their very profession of religion made them hypocrites which men are apt to believe therefore they detest them not for their hypocrisie which reacheth onely to some few but for the strict holinesse and precisenesse of their lives alone wherein they all accord Fourthly the reason why men thus uncharitablie forejudgeâ— all Puritans for hypocrites though they neither know their hearts nor persons is onely this because they see that holinesse grace and goodnesse in them which they finde not in themselves or others and thâ—reupon to satisfie their owne selfe-condemning consciences they censure all excesse of grace and holinesse as meere hypocrisie for feare themselves should be reputed but prophane in wanting all those graces those eminent degrees of holinesse wherein they excell It was a true speech of an heathen Orator An non hoc ita fit in omni populo nonne omnem exuperantiam virtutis oderunt Quid Aristides nonne ob eam ipsam causam patria pulsus est quod praeter modum justus esset Certainly if the exuberancy of morall vertues have made heathens odious unto vitious Pagans no wonder if the transcendent eminency of Puritans graces procure the malice the reproaches of all carnall Christians who being unacquainted with the power of saving grace themselves are apt to censure it as folly hypocrisie or madnesse in all others but yet this may be their comfort Cùm damnamur à vobis à Deo absolvimur If any now reply that Puritans live not as they speake and teach therefore the world condemnes them for hypocrites and dissemblers let Seneca give them a satisfactory answer Aliter inquit loqueris aliter vivis Hoc per malignissima capita et optimo cuique inimicissima Platoni objectum est objectum Epicuro objectum Zenoni Omnes enim isti dicebant non quemadmodum ipsi viverent sed quemadmodum vivendum esset De virtute non de me loquor Et cum vitijs convicium facio in primis meis facio cum potuero vivam quomodo oportet Nec malignitas me ista multo veneno tincta deterrebit ab optimis Ne virus quidem istud quo alios spargitis vos necatis ne impediet quo minus perseverem laudare vitam non quam ago sed quam agendam scio quo minus virtutem adorem et ex intervallo ingenti reptabundus â—equar Expectabo scilicet ut quicquam malivolentiae inâ—â—olatum sit cui sacer nec Rutilius fuit nec Cato c. De alterius vita de alterius morte disputatis et ad nomen magnorum ob aliquam eximiam laudem virorum sicut adoccursum ignotorum hominum minuti canes latratis Expedit enim vobis neminem videri bonum quasi aliena virtus exprobratio delictorum vestrorum sit Inviti splendida cum sordibus vestris confertis nec intelligitis quanto id vestro detrimento audeatis Nam si illi qui virtutem sequuntur avari libidinosi
head legge knee or any part of the body unto them as all those doâ— pray marke it that say with good conscience they may bee suffred in the Church of Christ c. Seeing thâ—n there is no CoÌ„mandement in any of both Testaments to have Images but as you see the contrary and also the universall Catholike and holy Church never used Images as the writings of the Apostles and Prophets testifie it is but an Ethnike vâ—rity and Gentile Idolatry to say God and his Saints be honoured in them when as all Histories testifiâ— that in manner â—or thâ— space of 500. yeeres after Christs Ascention when the doctrine of the Gospell was most sincerely preached was 〈◊〉 Image used c. Therefore S. Iohâ— biddeth us not onely beware of honouring of Images but of the Images themselves Thou shalt finde the originall of Images in no place of Gods Word but in the writings of the Gentiles and Infidels or in such that more followed their owne opinion and superstitious imaginations than the authority of Gods Word Herodorus saith that the AEgyptians were the first that made Images to represent their gods And as the Gentiles â—ashioned their gods with what figures they lusted so doe the Christians To declare God to be strong they made â—im in the forme of a Lion to be vigilant diligent in the forme of a Dog c. So doe they that would be accounted Christians paint God and his Saints with such pictures as they imagine in their fantasies God like an old man wâ—th a â—orie head as â—hough his youth were past which hath neither beginning nor ending c. No difference at all betâ—eene a Christian man and Gentile in this Idolatry saving onely the name For they thought not their Images to be God but supposed that their Gods would be honoured that wayes as the Christians doe I write these things rather in contempt and hatred of this abominable Idolatry then to learne any Engâ—ishman the truth c. The third part declareth that it is no nâ—ed to shew God unto us by Images and proveth the same with 3. reasons First I am the Lord thy God that loveth thee helpeth thee defendeth thee is present with thee beâ—ieve and love mâ— so shalt thou have no need to seeke me and my favourable presence in any Image The second reason I am a jealous God and cannot suffer thee to love any thing but in me and for me I cannot suffer to be otherwise honoured than I have taught in my Tables and Testament The 3. reason is that God revengeth the prophanation of his Divine Majesty if it be transâ—ribed to any creature or Image and that not only in him that committeth the Idolatry but also in his posterity in the third and fourth generation if they follow their Fathers Idolatry Then to avoyd the ire of God and to obtaine his favour we must use no Image to honor him with all Gods Lawes expulseth and putteth Images out of the Church then no mans lawes should bring them in All which he thus seconds in his briefe and cleare Confession of the Christian Faith in an 10â— Articles according to the Order of the Creed of the Apostles London 1581. Artic. 79. 87. I believe writeâ— he that to the Magistrate it doth appertaine not onely to have regard unto the Common-wealth but also unto Ecclesiasticall matters to take away and to overthrow all Idolatry and false serving of God and to advance the Kingdome of Christ to cause the Word of the Gospell every where to be preached and the same to maintaine unto death to chasten also and to punish the false proâ—hets which leade the poore people after Idols and strange gods c. I believe also that the beginning of all Idolatry was the finding out and invention of Images which aâ—so were made to the great offence of the soules of men and are as snares and traps for the feete of the ignorant to make them to â—all Therefore they ought not to bee honoured served worshipped neither to be suffred in the Temples or Churches where Christian people doe meet together to heare and understand the Word of God bâ—t rather thâ— same ought utterly to bee taken away and throwne downe according to the effect of the 2. Commaâ—dement of God and that ought to be done â—y the common authority of the Magistrate and not by the private authority of every particular man For the wood of the Gallowes whereby justice is done is blessed of God but the Image made by mans hand is accursed of the Lord and so is he that made it And therefore we ought to beware of Images above all things This was this Godly Martyrs faith concerning Images this was the faith and doctrine of all our pious Martyrs and Prelates in King Henry the 8. King Edward the 6. Queene Maries and Queene Elizabeths Raignes this is the authorized doctrine both of the Articles and Homilies of our Church which every English Minister now subscribes to and is enjoyned for to teach the people as the undoubted truth Yea this was one of the Articles propounded by Doctor Chambers to which the reverend Bishop Iewell and all other yong Protestant Students in both our Vniversities subscribed in Edward the 6. and Queene Maries Raigne Imagines simulachra non esse in Templis habenda â—osque gloriam Dei imminuere qui vel fuderint vel fabricati fuâ—rint vel finxerint vel pinxerint vel fabricanda facienda locarint as Doctor Humfries De Vita Morte Iuelli pag. 43. informes us which I wish our moderne Innovators and Patrons of Images would remember Horace his censure of Playes Players p. 370.452 711 834. Hybristica sacra how solemnized p. 204. Hylas the Player whipped p. 459. Hypocrisie a necessary concomitâ—nt of acting Playes and a damnable sinne pag. 156. to 161. 876. 877. Christ his Apostles the primitive and moderne Christians unjustly taxed of it p. 816. to 821. Hypocrites and Players the same p. 158. 159. 876. Hypolitus his censure of Stage-playes and lascivious Songs f. 565.566 I King Iames his Statute against prophaning Scripture and Gods Name in Playes p. 109.110 his Statutes make Players Rogues and Playes unlawfull pastimes pag. 495.496 expresly condemned the making of God the Fathers Image or Picture p. 901. Iason the first introducer of Heathenish Playes among the Iewes p. 548.549 550 552 553. Ianus the author of New-yeeres gifts c. See Kalends and New-yeeres gifts Idlenesse a dangerous mischievous sinne occasioned fomented by Stage-playes p. 141.471 501 to 504.909 947 951. to 956.480 1002. Idols and Devils parts and stories unlawfull to be acted their Images shapes and representations not to be made p. 75. to 106.141 176 177 f. 550.551 552. pag. 547.865 866 890. to 904. The mentioning of their names and imprecations adjurations or exclamations by them unlawfull p. 32.33 36 77. to 89.891 925. Things originally consecrated to them unlawfull pag. 28. to 42.81 to 90. Stage-playes invented by and
censure of Playesâ— p. 349.682 his opinion for plaine and profitable preaching p. 937.938 Prudentius his censure of Playes p. 680.720 fol. 561. Psalmes ought to bee sung at Christian Feasts not filthy songs pag. 48.264 554 555 766. to 780.642 m. Ptolomie censured for dancing playing and acting p. 710. Puel de Dieu her mannish practice and execution p. 185.284 285. Puritans condemners of Stage-playes and other corruptions stiled soâ— p. 3.4 5â—567 568 569 797. to 828.1005 The very best and holiest Christians called so even for their grace and goodnesse Ibidem fol. 542. Christ. his Prophets Apostles the Fathers and Primitive Christians Puritans as men now judge p. 797. to 828. hated and condemned onely for their grace yea holinesse of life Ibidem accused of hypocrisie and sedition and why so pag. 816. to 828. Puritan an honourable nickname of christianity and grace p. 827. Q Quarrels tumults occasioned by Stage-playes p. 516.517 518. Quiroga his Index Expurgatorius expunging a passage of Lodovicus Vives against Popish Enterludes p. 115. Quintilian his censure of Playes c. pag. 705 706 966 m. of the ill education of youth Ibidem of Seneca p. 842. against childrens or mens acting of Playes to make them Orators p. 933. R HRabanus Maurus his censure of Players Playes Dancing New-yeeres gifts Health-drinking and acting in womens apparell p. 198. fol. 524. p. 562. 683 756 780. m. his judgement of the beginning and sanctifying of the Lords Day p. 645. m. D. Rainolds his Overthrow and censure of Stage-playes both popular and academicall of Dancing and mens acting in womens apparell p. 198.199 227 309 320 358 487 698 887. of Images in Churches pag. 900.903 Vindicated against a late Opposer p. 671. to 680. Rare things most admired p. 742.743 Rayling and Satyrs especially against goodnesse and good men frequent in Stage-playes p. 120. to 127.814 815. condemned Ibidem Raymundi Summula its prayse of the Scripture pag. 927. against giving to Players p. 873. Reading See Bookes and Scriptures Some things lawfull to be read and yet unlawfull to be penned or acted p 928. to 931. Recreations when why and how to bee used what circumstances requisite to make them lawfull p. 945. to 948. See Master Bolton his generall Directions for our walking with God p. 154 to 181. Great variety of honest Recreations besides Stage-playes p. 40.417.965 to 970. Repetition of Sermons commended commanded by Scriptures and Fathers p. 432.800 801. See Chrysost. Hom. 20â— in Epâ—es 5. Tom. 4 Col. 1010. C. Sint praeces vobis communes unusquisque eaâ— ad ecclesiam eorum quae illic dicuntur leguntur maritus ab vxore partem domi exigat illa à marito Si sanctum quemquam inveneris qui possit domuâ— vestrae benedicere pedum ingressu valeat universam inferre Dei benedictionem â—um voca Thus he See 1 Cor. 14.35 Domi inquit à suis maritis discant Hoc autem illas ornatas reddit viros attentiores facit ut qui debeant quae in Ecclesia audiverunt uxoribus ea interrogantibus recitare ac veluti apud eas deponere Theophylact. Enar. in 1 Cor. 14. pag. 427. See Primasius in 1 Cor. 14. and most moderne Protestant Commentators accordingly Reprehention of sinnes and vices how when where and by whom to bee made p. 124. to 127. not to be done by Players Ibidem Râ—publike much prejudiced by Playes and Actors which ought not to be tolerated in it p. 45.445 to 501 997. to 1006. Restitution to bee made by Players and Gamesters p. 46.906 Romanes ancâ—ently condemned suppressedâ— Playes and Theaters and made Players infamous p. 456.714 843 844 737 998 9â—9 Rome Christian the same with Pagan p. 757. to 765. It s beastines p. 215.767 Roscius the Actor his skill p. 932. Tullâ— his censure of his acting p. 848. f. 525. Ruscians much given to Dancing p. 602â— 603. S Sabbâ—th See Lords Day examples of Gods vengeance upon the prophaners of it f. 556.557 Sabine Virgiâ—s ravished at a Play pag. 30.452 453. Salust his censure of Playes and Dancingâ— p. 245 704â— Salvian his censure of Stage playes Epistle to the Reader p. 51.52 105 313 314 351 352 477. f. 525.526 527. p. 682. Samians taxed for their effeminacy and long compt haire p. 883. Iohn Saresberiâ— against lascivious Musicke Playes Players and Dice-play p 281.282 318 350 351 684. Saturnalia when and how celebrated p. 751. to 766. the ground and patterne of disorderly Christmasses Ibidem Scipio Africanus his censure of Dancing p. 245.246 Scipio Nassica his censure his suppression of Playes and Theaters p. 458.475 561 714. Scriptures against Dancing p. 228. Pagan customes and names of Pagan-Idols p. 18.19 77. Stage-playes p. 545. to 551.723 724. against effeminacy adultery fornication idlenesse prodigality drunkennesse mens long haire womens curling and cutting their haire mens acting in womens apparell lasciviouâ— attire fashions apparell lying hypocrisie vanity c. See â—hese Titles Ought diligently to bee read as well of Laymen as Clergie-men Epist. Ded. 2. f. 521. pag. 585.586 913. to 940.591.760 772. To be read at meales at Bishops and Ministers Tables p. 591.653 769 772 773. Not to be abused or used in Stage-playes Iests Libels c. f. 405. p. 110. to 116.929 f. 553.763 764 765. Their excellency and all-sufficiency p 927.928 Sedition occasioned by Stage-playes pag. 136. fol. 516.517 518. Christ his Prophets Apostles and Christians in all ages accused of it though most unjustly p. 821. to 8â—8 See 5. R. 2. c. 5.2 H. 4. c. 15.2 H. 5. c. 7.1 2. Phil. Mary c. 6. Haddon Contr. Osorium l. 2. f. 212. where we shal finde Witcliffe Luther the ancieâ—t English Protestants whom they nicknamed Laâ—lards accused of Sedition Occasioned for want of preaching not by preaching f. 531. Semproniâ— taxed for her dancing p. 245. Sempronius Sophus divorced his wife for resorting to Playes without his leave p. 39â— 662 Seneca his censure of Stage-playes p. â—68 369 449 4â—7 484 703. of dancing lascivious songs and musicke of mens compâ— long frizled haire p. 24â— 249 of mens putting on womens apparell p. 199. of night disorders p. 746.747 m. of the ancieÌ„â— Sâ—turnaliaâ— p. 752 7â—3 of making Gods Image p. 895. m. Sermons twice euery Lords-day and solemne Holi-day enjoyned by BB. Hooper Martyn â—ucer a Popish Councell f. 531. p. 629. by 5â— 6. E. 6. c. â— 3 â— Eliz. c. 2.25 â—liz cap. 3.1 Iaâ— c. 4. which joyne divine Service and Sermons together on Sundayes Holi-dayes because on such dayes one of them should be as frequent as the other men ought to heare them both alike See 5. â— 2. c. 5. Ought to be plain edifying not fraughtwith Poets Histories flashes of wit c. but with Scripture profe and phrases p. 935. to 939. God-fathers enjoyned by our Church to call upon their Godâ—children to heare Sermons fol. 530. Shaving of Priests crownes and beards in use with Papists an Heathenish custome p. 23.24