God be iniured thereby yea iniured and that most hainously For in Stage-playes there is a certaine Apostasie from the faith and a deadly declining from our beliefe and the heavenly Sacraments c. as in pag. 51.52 before And what else is it but to fall into destruction to foregoe the beginning of life For where the foundation of the Creed is overthrowne life it selfe is destroyed Then againe we must needs returne unto that which we have often said What such thing is there among the Barbarians Where be any Stages or Theaters among them where is the wickednesse of diverse impurities to wit the destruction of our hope and salvation Which Playes notwithstanding if they being Pagans did use they should erre with lesse offence to God because albeit such doing were a defiling of the sight yet were it not a violation of the Sacrament But now what can we say for our selves we hold the Creed and yet overturne it we confesse the duty of salvation and yet deny it too And therefore where is our Christianity who as it seemeth have received the Sacrament of salvation to no other purpose but that afterwards we might more hainously offend We preferre pastimes before the Church we despise the Lords Table and honour Theaters in a word we love all things reverence all things God alone seemeth vile unto us in comparison of all other things c. By which large discourse of this pious Father it is most apparant That Stage-playes overturne mens faith and religion annihilate their baptisme estrange their hearts and affections from Gods service and wholy indispose them to his worship Gregory Nyssen informes us That God neither heares nor regards the prayers of those qui in Theatris faustas acclamationes affectant c. who affect applausesâ— in Theaters and delight in Stage-playes Gregory Nazianzen demanding this question unto what manner of persons he should discourse of divine things makes this reply that it must be to those who would lay them serioâ—sly to heart and not to such who handle them slightly as one thing onely of many for pleasure and contentment sâ—ke after â—irque-plaâ—es after Stage-playes after songs aâ—ter gluttony and carnall copulation Intimating unto us that those who delight in Stage-playes and such like Spectacles are altogether unfit to heare Gods Word or seriously to performe any holy duty their mindes being so preposessed with Playes and thoughts of vanity after their returne from Play-houses that they can never bend them to pious exercises in that diligent manner as they ought And therefore he records of the Citizens of Constantinople who delighted much in Stage-playes That as they reputed Cirques and Stage-playes so they likewise esteemed the divine misteries themselves to be but a pastime Saint Chrysostome in his forequoted Homilies is exceeding copious in this theame where he informes us that Stage-playes so pollute the eyes the eares the hearts of the Actors and Spectators that they make them altogether unfit to approach into Gods holy presence or to tread within the porch the doores of his holy Temple much more unfit to participate of his most sacred Body and Blood which must not be lodged in a polluted soule or to heare his pure Word which eares defiled or rather putrified and stopped up with filthy Stage-playes can never seriously attend too His fore-alleadged words to this purpose are so emphaticall and flexanimous that they might even move an heart of Adamant and cause the most obdurat Stage-haunters for to tremble If wee adde to this the constant practise of the Primitive Church who excommunicated all Stage-players and Play-haunters both from the Word the Sacraments and all Christian society as altogether unworthy to participate of either refusing to admit of any Actors or others into the Church till they quite abandoned not onely the acting but the very sight and hearing of Stage-playes and openly promised and professed never to returne unto them more Or if wee againe consider that Stage-players with those who married Woman-actors were utterly â—ncapable of any Ecclesiasticall Orders and perpetually disabled to administer either the Word or Sacraments to Gods people by reason of that inexpiable steine which the very acting of Stage-playes had engrained on them Wee must needs acknowledge that the acting and beholding of Stage-playes indispose men to Gods service and unfit them for his holy ordinances else why should the Church excommunicate or exclude these persons or thus disable them in so strict a manner Moreover those sundry Councels and Authors which debar all Clergie men from the acting and beholding of Stage-playes either in publike or private lest their eyes their eares and hearts set apart and consecrated to Gods holy mysteries should be defiled by them and so indispose them to discharge their ministeriall function are a most pregnant evidence of this irrâ—fragable truth that Stage-playes disable men from the right performance of all holy duties And no wonder For first they disteine the soule with the fâ—â—â—h and involue it in the guilt of divers sins which makes it odious in the eyes of God Who as he can indure no iniquity so he regards no worship no duties of piety no prayers that proceed from polluted hearts God will be worshipped onely in the beauties of holinesse with cleane hands and pure hearts Whence hee commands all his to cleanse themselves from all pollution of flesh and spirit perfecting holinesse in his feare to wash their heart from wickednesse that they may be saved and not so much as to touch any uncleane thing that so he may receive them God will be sanctified of all those that come neere him he will have them to be holy in all manner of conversation even as he is holy that so they may be a holy Priest-hood to offer up spirituall sacrifices of prayer and praise acceptable unto him through Iesus Christ whose blood doth cleanse them from all their sinnes presenting them pure and holy in his Fathers sight without spot or bleemish Now Stage-playes as I have formerly proved universally defile the very bodies and soules of men overspredding them with a leprosie of sundry sinnes which they either ingenerate or infuse into their soules which ecclipse Gods grace and favour from them stopping up his eares against all their prayers and sending up an unsavory stinke into his sacred nostrels therefore they must of necessity disable them to all holy duties Secondly it is impossible for any man to serve two different Masters both together to serve God and Mammon Christ and the Devill God in the Church the Devill in the Play-house Christ in the morning the Devill in the evening He who serves Satan all the weeke in the Stage or Play-house can never worship Christ upon the Lords day in the Temple Alas there was never yet such fellowship betweene Christ and Beliall betweene the renounced
Church even as the holy Canons affirme For what communion hath light with darknesse as the Apostle saith or what agreement hath the temple of God with Idols or what part hath a beleever with an infidel or what concord or agreement is there betweene Christ and Belial Can. 62. Those things that are called Kalends and those that are named winter wishes and that meeting which is made upon the first day of March wee will shall bee wholly taken away out of the Citty of the faithfull as also we wholly forbid and expell the publike dancing of women bringing much hurt and destruction and likewise those dances and mysteries that are made in the name of those who are falsly named Gods among the Graecians or in the name of men and women after the ancient manner farre differing from the life of Christians ordaining that no man shall henceforth bee clothed in womans apparell nor no woman in mans aray Neither may any one put on comicallâ— satyricall or tragicall vizards in Enterludes neither may thâ—y invocate the name of execrable Bacchus when as they presse their grapes in winepresses neither pouring out wine in tubbes may they provoke laughter exercising those things through ignorance or vanity which proceed from the imposture of the Divel Those therefore who hereafter shall attempt any of these things that are written after they shall come to the knowledge of them if they be Clergy men we command them to be deposed and if Lay men to bee excommunicated Can. 65. Those bonefires that are kindled by certaine people on New moones before their shops and houses over which also they use ridiculously and foolishly to leape by a certaine ancient custome we command them from henceforth to cease Whoever therefore shall doe any such thing if he be a Clergy man let him be deposedâ— if a Lay man let him be excommunicated For in the fourth Booke of the Kings it is thus written And Manasses built an altar to all the hoast of heaven in the two courts of the Lords house and made his children to passe through the fire c. and walked in it that he might doe evill in the sight of the Lord to provoke him to wrath Canâ— 66. From the holy day of Christ our God his resurrection to the new Lords day the faithfull or Christians ought to spend the whole weeke in their Churches rejoycing without intermission in Christ in celebrating that feast with psalmes and hymnes and spirituall songs not with dancing stage-playes dice tables or such like revel-rout addicting their mindes to the reading of the holy Scriptures and chearfully and richly enjoying the holy Sacraments For thus wee shall bee exalted with Christ and rise together with him By no meanes therefore on the foresaid dayes let there be any horse-race or any publike shewe or stage-playe made Can 71. Those who are taught civill lawes ought not to use Greeke manners or customes neither ought they to be brought into the theatre or to practise any playes called Cylistrae If any man shall presume to doe the contrary let him be excommunicated Can 100. Let thine eyes behold right things and keep thine heart with diligence is the command of wisdome For the senses of the body doe easily infuse their objects into the soule Therefore wee command that such pictures as dazell the eyes corrupt the minde and stirre up flames of filthy lusts be not henceforth made or printed upon any tearmes And if any shall attempt to doe it let him be deposed Some of these recited Canons as Canon 61 65 100. condemne all Bearehards Bearebaiting Bonefires and filthy pictures which Aristotle himselfe condemnes yet withall they oppugne Stage-playes ex obliquo there being betweene them and Playes so great analogie that the censure of one is the condemnation of the other But the other Canons are so punctuall so expresse against them that there can be no evasion from them The seventeenth Synodicall authority against Stage-playes is Synodus Francica under Pope Zachary Annâ— Dom. 742. which runnes thus Illas venationes et silvaticas vagationes cuÌ„ canibus omnibus servis Dei speaking of Clergie men interdicimus Similiter ut accipitres vel falcones non habeant Decrevimus quoque ut secundum Canones unusquisque Episcopus in sua parochia solicitudinem adhibeat adjuvante Graphione qui defensor Ecclesiae est ut populus Dei Paganias non faciat sed ut omnes spurcitiÌ„as gentilitatis abjiciat et respuat sive prophana sacrificia mortuorum sive sortilegos vel divinos c. sive hostias immolatitias quas stulti homines juxta Ecclesias ritu paganico faciunt sub nomine sanctorum martyrum vel confessoruÌ„ DeuÌ„ et suos sanctos ad iracundiam et vindictae gravitateÌ„ provocantes Sive illos sacrilegos ignes quos Nedfri vocant sive omnes quaecumque sunt PaganoruÌ„ observationes diligenter prohibeant We prohibit those huntings and silvaticall wandrings abroad with bounds to all the servants of God and likewise that they keepe neither hauâ—es nor falcons Wee decree also that according to the Canons every Bishop in his parish shall take care the Graphio or Curate who is defender of the Church assisting him that the people of God make no Pagan feasts or Enterludes but that they reject and abominate all the uncleannesses of gentilisme whether prophane sacrifices of the dead or fortune-tellers or diviners c. or immolated sacrifices which foolish men make near unto Churches after the Pagan manner provoking God and his Saints to wrath and vengeance And that they diligently inhibit those sacrilegious fires which they call Neâ—fri or boneâ—ires and all other observations of the Pagans whatsoever Which Canon is likewise ratified in Synodo Suessionensi sub Childerico Rege about the selfe same yeare wherein this Synode was held The eighteenth Play-oppugning Councell is Synodus Nicaena 2. Anno Dom. 785. or 787. in which there were present 350. or 377. Bishopsâ— as some record which Councell commonly reputed the 7. oecumenicall or universall Councell determines thus of Stage-playes Canon 22. Deo quidem universum dedicare et non proprijs voluntatibus servire res magna est Sive enim editis sive bibitis inquit divinus Apostolus omnia in Dei gloriam facite c. Cuâ—vis ergo homini necesse est comedere uâ— vivat et quibus est vita quidem matrimonij eâ— liberoruÌ„ et laici constitutionis immixtim comedere viros et mulieres est ab omni reprehensione alienum simodo ei qui dat nutrimentuÌ„ gratias agunt non cuÌ„ scenicis quibusdaÌ„ studijs sive sataâ—icis canticis et citharaedicis ac meretricijs vocibus quos prophetica execratio prosequitur sic diceÌ„s Vae qui cuÌ„ cythara et psalterio vinuÌ„ bibunt Domini auteÌ„ operâ— non respiciunt et opera manuiâ— ejus non consideranâ— Et sicubi tales fuerint inter Christianos corrigantur Can 22. Verily to dedicate
salvation from day to day Declare his goodnesse among the Heathen his wonders among all people Give unto the Lord O yee Kindreds of the people give unto the Lord glory and strength Give unto the Lord the glory due unto his Name bring an Offring and come into his Courts O worship the Lord in the beauty of holinesse feare before him all the earth Come yee and let us goe up to the Mountaine of the Lord and to the house of the God of Iacob and he will teach us of his wayes and we will walke in his pathes c. But now alas in stead of calling upon one another to heare Sermons and of these encouragements to goe up to the house of the Lord to blesse and prayse his Name which is now no better then a brand of Puriranisme we heare nought else among many who professe themselves Christians but come let us goe and see a Stage-play let us heare such or such an Actor or resort â—o such and such a Play-house and I would I might not say unto such a Whore or Whore-house where we will laugh and be merry and passe away the afternoone As for any resort to such or such a Lecture Church or pious Preacher it s a thing they seldome thinke much lâ—sse discourse of Alas that any who prosesse themselves Christians should be thus strangly that I say not atheistically infatuated as to forsake the most sacred Oracles the soule-saving Word the most blessed Sacraments house and presence of their God to runne to Playes and Play-houses the abominable Spectacles Lectures Pompes and Synâ—gogues of the Devill as thus to leave the pather of uprightnesse to walke in the wayes of darknesse reioycing to doe evill and delighting in the frowardnesse of the wicked even then when as they should solace their very soules in God Yet this is the most desperate deplorable condition of many hundred prophane ones in this age of light who admire who respect the very basest Stage-players more then the devoutest gravest Preachers and would rather heare the most lascivious Comedy then the best soule-searching Sermon their very practise proclaiming as much unto the world if not their words they being oftner weekely in the Play-house then in the Church reading over three Play-bookes at the least for every Sermon for every Booke or Chapter in the Bible O that the execrable sinfulnesse of this prodigious profanesse would now at last awake us then those who thinke a Stage-play once a day at leastwise three aweeke too little a Sermon once or twice a weeke a moneth too much would change their tune for shame thinking one Play a yeere to much one Sermon a weeke a moneth to little for Christians concluding in the words of that blessed Martyr of our Church Iohn Hooper Bishop of Glocester who constantly preached in his Dioces most times twice or at leastwise once every day thorowout the weeke without faile in the Confession and protestation of his Faith Dedicated to King Edward the sixt and the whole House of Parliament in the yeere of our Lord 1550. where we writes thus What Realme soever will avoyd the evill of Sedition and contempt of Godly Lawes let them provide the Word of God to be diligently and truely preachedâ— and taught unto the Subjects and Members thereof The lacke of it is the cause of sedition and trouble as Salomon saith Where Prophecy wanteth the people are dissipated Wherefore I cannot a little wonder at the opinion and doctrine of such as say a Sermon ONCE IN A VVEEKE IN A MONETH OR IN A QVARTER OF A YEERE is sufficient for the people Truely it is injuriously and evill spoken against the glory of God and the salvation of the people But seâ—â—ng they will not be in the whole as good unto God as before they have beene unto the Devill neither so glad to remove false doctrine from the people and to continue them in the true where as they did before occupie the most part of the forenoone the most part of the afternoone yea and a great part of the night to keepe the estimation and continuance of dangerous and vaine superstitions were it much now to occupie ONE HOVRE IN THE MORNING AND AN OTHER HOVRE TOVVARDS NIGHT to occupie the people with true and earnest prayer unto God in Christs Blood and in preaching the true Doctrine of Christ that they might know and continue in the true Religion and faithfull confidence of Christ Iesu Fifteene Masses in a Church daily were not too many for the Priests of Baal and SHOVLD ONE SERMON EVERY DAY BE TOO MVCH FOR A GODLY BISHOP AND EVANGELICALL PREACHER I wonder how it can be too much opened unto the people If any man say labour is lost and mens businesse lyeth undone by that meanes Surely it is ungodly spoken for those that beare the people in hand of such a thing knoweth right well that there was neither labours cares needs necessity nor any things else that heretofore could keepe them from hearing of Masse though it had beene said at 4. a clocke in the morning Therefore as farre as I see people were content to lose more labour and spent more time then to goe to the Devill then now to come to God as our common Players and Play-haunters doe But my faith is that both Master and Servant shall finâ— gaine thereby at the yeeres end THOVGH THEY HEARE MORNING SERMON AND MORNING PRAYERS EVERY DAY OF THE VVEEKE Thus farre this reverend Bishop whose words and practise I would the grosse and shamelesse perverters of his doctrine in the points now controverted he being a professed Anti-Arminian and Anti-Pelagian and that in terminis as his printed Workes most positively demonstrate however some pervert them together with our constant Play-haunters would now seriously consider especially in these our dayes wherein Stage-playes almost cry down Sermons and Play-books finde so quicke a sale that if Stationers doe not misinforme me there are at least a dozen Play-bookes vented for one printed Sermon so that I may safely affirme that Stage-playes exceedingly withdraw and keepe men from Gods service especially on Lords-dayes Holi-dayes and solemne Festivals set apart for better purposes which experimentall truth is so visible to the eyes the consciences of all men that it needs no further proofe If any man be so uncredulous as not to believe experience let him then attend to sundry Councels Fathers and other moderne Authors who affirme that Stage-playes withdraw men from the Church and keepe them from Gods service especially on Lords-dayes Holi-dayes and solemne Festivals which were set apart for pious exercises For Councels See the 4. Councell of Carthage Canon 88. with sundry others here recited Act 7. Scene 3. For Fathers Clemens Romanus in the 2. Booke of Apostolicall Constitutions cap. 64.65 complaines That many leaving the Congregation of the Faithfull with the Church and Lawes of God did runne to the
Playes of the Grecians and hasten unto Theaters desiring to be numbred among those who resorted thither and to be made partakers of filthy that I say not abominable words and spectacles neither doe they heare the Prophet Ieremy saying Lord I have not sate in the assembly of Players or Mockers but I was afraid at the sight of thy hand nor Iob who speakes the like words c. Clemens Alexandrinus in his 3. Booke of the Paedagâ—ge cap. 11. fol. 52.53 complaines That divers after they are departed from the Church laying aside that divine inspiration which was in it assimulate themselves to the company in which they are or rather laying aside the false and counterfeit visour of gravity they are found to be such as they were before unknowne to be and when as they have reverenced that Word which was spoken of God they leave it where they heard it running unto Play-houses the chaire of pestilence and delighting themselves abroade with wicked measures and amorous songs being filled with the noyse of pipes with clapping of hands with drunkennesse with all kinde of filth and dirt But whiles they chaunt and rechaunt this those who before did celebrate and extoll immortality doe at last wickedly sing that most pernicious palinody Let us eate and drindke for to morrow we shall die But they not to morrow but even now already are truely dead to God burying their dead that is interring themselves in death c. A dreadfull speech which I would our Dancers Play-haunters and voluptuous persons would lay neere their hearts Saint Augustine informes us That voluptuous Playes and Spectacles oft-times withdraw men from the Assemblies of the Church and that the whole Citty of Rome did with publike eyes and eares learnâ— those alluring criminous fables and those ignominious deeds which were wickedly and filthily fained of their Idol-gods and more filthily more wickedly committed by them neglecting in the meane time better things Saint Chrysostome in sundry of his Homilies complaines That men did oft-time leave the Church and runne to Playes preferring Stage-play-meetings before the Church Assemblies and chusing rather to see an Harlot or Player in the Theater then the Body and Blood of Christ himselfe in the Church Pope Leo the first laments That Stage-playes and unruly Spectacles were more frequented then the blessed solemnities of the Martyrs Saint Asterius in his Homily against the Feast of the Kalends complaines That many preferring their vaine Stage-playes pleasures and imployments absented themselves from the Church and holy Sermons on Festivals and Holi-dayes and on the Feast of Kalends Alas for griefe writes Cyril Arch-bishop of Alexandria very many among us Christians imitate this madnesse and dishonesty of the Iewes who upon Holi-dayes and solemne Festivals giving themselves over to dishonest Playes to drunkennesse to dancing or other vanities of the world when as they ought to serve God more diligently to frequent the Churches of God more earnestly to be instant in prayers and to be present at Ecclesiasticall duties doe then most of all provoke God with their most dissolute manners Is this O Christians to celebrate an holy day to pamper the belly and to let loose the reines to unlawfull pleasures If worke bee prohibited on Holi-days which must be used for the necessary sustenance of life that so you may the more intirely devote your selves to heavenly things are not those things then much more forbidden which cannot bee committed without sinne and great offenâ—e to God On dayes that are allowed for servile worke every one is intent upon his owne businesse and hee abstaines from drunkennesse pastimes and vanities But on Holi-dayes loe here the true genious picture of our present age men every where runne to the Ale-house to Playes to Enterludes and dances to the very derision of Gods Name and the prevarication of the day where as in truth the sinne is so much the more hainous by how much the more holy the time is in which it is committed Let them therefore repent and labour utterly to extirpate and pull up this tare which the envious man hath sowne in the Field of the Lord. Iohn Damascen out of Eusebius informes us That those who are endued with the feare of God long for the Lords day that so they may pray unto God and be made partakers of the Body and Blood of the Lord. But sluggish lasie persons looke for the Lords day for no other end but that being loosed from their worke they may give themselves over to their vices Now that I lie not the very things themselves doe make it credulous Walke forth upon any other day and thou shalt finde no man idle or playing Goe forth upon the Lords day and thou maiâ—t finde some playing upon and singing to the Harpe others shouting and dancing others sitting and reviling their neighbours others wrestling Doth the Preacher call to the Church all of them grow lasie and make delayes Doe the Harpe or Trumpet sound all of them presently runne as if they were winged We behold the Spectacles of the Church we see the Lord Christ lying on the Table the Ceraphyns singing a thrice holy song the words of the Gospell the presence of the holy Ghost the Prophets ecchoing the Angels singing Alleluia all things spirituall all things worthy salvation all things procuring the Kingdome of Heaven These things heares he that enters into the Church But what seeth he who runnes to Play-houses Diabolicall songs dancing Wenches or that I may speake more truely Girles tossed up and downe with the furies of the Devill A good discription of our dancing females For what doth this Dancerâ—sse She most impudently uncovers her head which Paul hath commanded to be alwayes covered Shee turnes about her necke the wrong way She througheth about her haire hither and thither Even these things verily are done by her whom the Devill hath possessed But the Fidler like a Devill conflicteth with woodden instruments Such verily was the feast of Herod The Daughter of Herodias entred in and danced and cut of the head of Iohn Baptist and obtained the subterraneous places of Hell for her inheritance Therefore those who love Charantoes and Dances have their portion with her Woe unto those who play upon the Harpe on the Lords day or doe any servile worke This day was allotted for the rest of servants and hirelings For this saith he is the day of the Lord let us reioyce and be glad therein c. Salvian is yet more punctuall to our purpose heare but his words for all the other Fathers We preferre saith he pastimes before the Curch of God We despise the Lords Table and honour Theaters Finally besides other things which prove the same this which I now say manifests it to be true For if it fall out as often it doth that at one and the same time an Holi-day be kept and common Playes proclaimed I demand of every mans conscience which
Hippo. Canonâ— 11. Vt filij Episcoporum vel Clericorum spectacula secularia non exhibeant sed nec spectent quando quidem ab spectaculo et omnes Laici prohihibeantur Semper enim Christianis omnibus hoc interdictum est ut ubi blasphemi sunt non accedant Canon 35. Vt scenicis atque histrionibus caeterisque huiusmodi personis vel apostaticis conversis vel reversis ad Dominum gratia vel reconciliatio non negetur Can 11. That the sonnes of Bishops and Clergy men shall neither exhibit nor yet so much as beholde any secular Enterludes since that even all Lay-men are prohibited from stage-playes For this hath alwayes beene straitly forbidden all Christians that they come not where blasphemers are Can 35. That grace or reconciliation shall not be denied to Stage-players and Actors and such like persons or to apostates who shall convert and returne againe to the Lord. Which Canon admits Stage-players into the Church upon their conversion and renouncing of their ungodly profession but not before The seventh is Concilium Carthaginense 4. Anno Christi 4â—1â— at which 214 Bishops were present Which as it makes all flattering all scurrilous Clergy men who delight in filthy jests or sing or dance publikely at any feasts liable to a finall degradation See Can 56.60 62 So it provides thus against Playes and Play-haunting Canon 86. Neophyti à â—autioribus epulis et spectaculis abstineant Canon 88. Qui die solenni praetermisso â—olenni Ecclesiae conventu ad spectacula vadit excommunicetur Can 86. Those who are newly baptized or converted to the faith ought to abstaine from costlier feasts and stage-plaies Can 88. Hee who upon any solemne feast-feast-day omitting the solemne assembly of the Church resorts to stage-playes let him be excommunicated Stage-playes then in this Councels judgement are no meet pastimes for any solemne Christian festivals The eighth is Concilium Africanum Anno Christi 408 to which 238 Bishops subscribed their names St. Augustine being one of that great number where I finde these severall Canons to our purpose Can 12. Vt Scenicis atque Histrionibus id est conversis vel â—eversis ad Dominum caeterisque hujusmodi personis reconciliatio non-negetur Canon 27. â—llud etiam petendum ut quae contra praecepta divina convivia multis in locis exercentur quae ab errore gentili attracta sunt vetari talia jubeant et de civitatibus et de possessionibus imposita paena prohiberi maximè cùm etiam in natalibus beatissimorum martyrum per nonnullas civitates et in ipsis locis sacris talia coÌ„mittere non reformident Quibus diebus etiam quod pudoris est dicere saltationes sceleratissimas per vicos atque plateas exercent ut matronalis honor et inâ—â—merabilium faeminatuÌ„ pudor devotè venientium ad sacratissimum diem injurijs lascivieâ—tibus appetatur ut etià m ipsius sanctae religionis penè fugiatur accessus Canon 28. Necnon et illud petendum ut spectacula theatrorum caeterorumque ludorum die Dominico vel caeteris Christianae religionis diebus celeberrimis amoveantur maximè quia sancti Paschae octavarum die populi ad Circum magis quà m ad EcclesiaÌ„ conveniunt et debere transferri devotionis eorum dies si quandò occurrent nec oportere etiam quenquam Christianorum cogi ad haec spectacula maximè quia in his exercendis QVAE CONTRA PRAECEPTA DEI SVNT nulla persecutionis necessitas à quoquam adhibenda est sed uti oportet homo in libera voluntate subsistat sibi concessa Cooperatorum enim maximè periculum consideranduÌ„ est QVI CONTRA PRAECEPTA DEI MAGNO TERRORE COGVNTVR AD HAEC SPECTACVLA CONVENIRE Can 12. That reconciliatiation shall not bee denied to Stage-players and common Actours and such like persons in case they repent and abandon their former professions Can 27. That also is to be desired that those feasts which are used in many places contrary to Gods precepts which were drawne from the errour of the Gentiles should be prohihited by command and excluded out of citties and villages especially since in some citties men feare not to keepe them even on the birth-dayes of the most blessed Martyrs and that in the very Churches On which dayes also which is a shame to speake they use most wicked dances through the villages and streetes so that the matronall honour and the chastity the modesty of innumerable women devoutly comming to the most holy day is assaulted with lascivious injuries in such manner that even thâ— very accesse to the holy exercises of religion is almost discontinued and chased away Can 28. And this also is to be requested that Stage-playes and such other Playes and Spectacles should be wholly abandoned and laid aside on the LORDS day and other solemne Christian festivalls especially because on the Easter holy-holy-dayes people runne more to the Cirque or Theatre than to the Church laying aside all their holy-day devotion when these Spectacles come in their way Neither ought any Christian to be compelled to these Enterludes or Stage-playes chiefly because in practising these things WHICH ARE AGAINST THE COMMANDEMENTS OF GOD no necessity of persecution or violence ought to be used by any man but every man as hee ought may abide in that freedome of will which is granted to him For the danger of the co-actours ought principally to be considered WHO AGAINST THE PRECEPTS OF GOD ARE COMPELLED TO COME VNTO THESE STAGE-PLAYES Stage-playes therefore by this whole Councels resolution are no fit sports for Lords-dayes and holy-dayes yea they and the reâ—ort unto them â—re directly contrary to the commandements of God and exceeding dangerous to those mens soules who allure or enforce any others to them Canon 30. Et de his etiam petendum ut si quis ex qualibet ludicra arte ad Christianitatis gratiam venire voluerit ac liber ab illa macula permanere non eum liceat à quoquam iterum ad eadem exercenda reduci vel cogi Canon 96. Item placuit ut omnes infamiae maculis adspersi id est histriones ac turpitudinibus subjecti personae ad accusationem non admittantur nisi in propriis causis Can 30. And this also is to be desired that if any man of any ludicrous are whatsoever will come and turne a Christian and continue free from that pollution that hee ought not to bee reduced or compelled by any man to practise the same arts againe Can 96. Also it is decreed that all infamous persons that is to say Stage-players persons inthralled to filthinesse or lewdnesse shall not be admitted to accuse any person but in their proper causes The ninth is Concilium Carthaginense 7 of 38 Bishops about the yeare of our Lord 419. Canon 2. whereby all Stage-players are declared to be infamous persons and unable to beare any testimony Which Canon is verbatim the same with the
quod divinum officiuÌ„ impediunt et populum reddunt indevotuÌ„ Nos hanc corruptelam sacro approbante Concilio revocantes hujusmodi larvas ludos monstra spectacula figmenta et tumultuationes fieri carmina quoque turpia et sermones illicitos dici tam in Metropolitanis quaÌ„ in Cathedralibus caeterisque nostrae provinciae Ecclesijs dum divina celebrantur praesentiuÌ„ serie omnino prohibemus â—tatuentes nihilominus ut Clerici qui praemissa ludibria et inhonesta figmenta officijs divinis immiscuerint aut immisceri permiserint si in praefatis Metropolitanis seu Cathedralibus Ecclesijs beneficiati extiterint eo ipso per mensâ—m porâ—ionibus suis mulctentur si verò in parochialibus fuerint beneficiati triginta et si beneficiati non fuerint quindeceÌ„ regaliuÌ„ poenam incurrant fabricis EcclesiaruÌ„ et testi Synodali aequaliter applicandam Per hoc tamen honestas repraesentationes et devotas quae populum ad devotioneÌ„ movent tà m in praefatis diebus quaÌ„ in alijs non intendimus prohibere Because in the time wherein by the Decrees of holy Canons the solemnizing of marriages and carnall copulation are prohibited it falls out for the most part that some lay men marrie and use carnall copulation and thereupon make publicke feasts tumults and dances prohibited at marriages by sundry forerecited CouÌ„cels and solemnly celebrate their nuptialls with Stage-players and so for the most part walke unto the Churches Wee desiring to abolish this pernicious custome the holy Councell approving it prohibit such commixtures tumults dances Playes c. to be hereafter made c. So that Stage-plaies Masques Mummeries and dances are altogether unlawfull at Mariages by this Councels verdict All filthinesse is worthily to bee abandoned from the Church But because as well in Metropolitan as in Cathedrall and other Churches of our Diocesse there hath a custome growne that even in the feasts of our Lord Iesus Christs Nativity and of St. Stephen Iohn Innocents and other certain holy dayes yea in the solemnities of new Masses whiles divine things are doing Stageplayes mummeries monsters spectacles as also very many dishonest and various fictions are brought into the Churches as also tumults and filthy songs and scoffing speeches are uttered so that they hinder divine service and make the people undevout Wee repealing this corruption by the approbation of this holy Councell doe by the contents of these presents utterly prohibit these disguised Playes monsters spectacles fictions and tumults to be made and likewise all filthy verses and unlawfull speeches to be uttered as well in Metropolitan as in Cathedrall and other Churches of our province whiles divine things are celebrating ordaining neverthelesse that Clergie men who shall intermixe the foresaid Playes and dishonest figments with divine offices or suffer them to be intermixed if they shall be beneficed in the said Metropolitane or Collegiate Churches shall for this cause and this offence forfeit their pentions for a moneth but if they are beneficed in Parish Churches they shall incurre the penalty of thirty and if they are not beneficed of fifteene royalls to be equally bestowed upon the fabrickes of Churches and the Chapter house But yet by this wee intend not to prohibit honest and devout representations which stirre up the people to devotion either on the foresaid dayes or others Which last clause extends not to authorize any publike or private Stage-playes either on the stage or else where but onely to those representations of our Saviours passion or the Legends and Martyrdomes of such Saints as the Priests did use to personate in their Churches on festivall and solemne dayes Which shewes and representations were afterwards particularly prohibited condemned by the Councels of Millaine Mogunce and others before and after recorded though the Papists still retaine them to their eternall inâ—amie The 34. is Synodus Senonensis Anno 1524. in which these Canons were enacted Quoniam refrigescente nunc Christicolarum devotione intelleximus ex nimia festorum multiplicatione populum ocio et vaniloquio illis diebus deditum ebrietatibus commessationibus ludis et lascivijs magâ—s quà m rei divinae orationibus et contemplationibus vacare c. Moneant itaque Ecclesiarum rectores suos parochianos ut illis diebus easdem Ecclesias frâ—quentent orationibus insistant Deum et Sanctos quoâ—um solennia aguntur pia mente et devoto affectu venerentur et colant verbum Domini seu praedicationes vigilanter et attentè audiant Cessent his diebus ludi choreae commessationes ebrietates vaniloquia lasciviae ab omni vitio abstineatur c. Which are no fit holy-day exercises and recreations if this Councel erre not Non solum omnem alearum taxillorum et sortis ludum aut interesse dictis interdictum Clericis esse constitutionis Concilij generalis denunciamus prout eisdem autoritate dicti Concilij interdicimus sed et turpes plausus cachinnos risus inconditos larvales et theatrales jocos et tripudia et his similia ludibria nec non omnem alium ludum per quem Ecclesiae honestas inquinari potest praedictis Clericis prohibemus Non immisceantur caetibus ubi amatoria cantantur et turpia ubi obâ—scaeni motus corporis choreis et saltibus efferuntur ne Clerici qui sacris mysterijs deputati sunt turpium spectaculorum atque verborum contagione polluantur Because the devotion of Christians now waxing cold we have understood through the multiplication of holydayes that the people given to idlenesse and vaine discourse doe in these dayes addict themselves more to drunkennesse surfetting Playes and wantonnesse than to divine things prayers and contâ—mplations c. Therâ—fore let the rectors of Churches admonish their Parishioners that on those dayes they frequent their Churches and be instant in prayers that they reverence and worship God and the Saints whose solâ—mnities are observed with a pious minde and devout affection that they vigilantly and attentively heare the word of the Lord and preaching Let Playes dances surfetting drunkennes idle discourses lasciviousnesse cease on these dayes and let there be an abstinence from all vice c. We denounce not onely all Playes of dice tables and lot or to be present at them to be inhibited Clergy men by the constitution of a generall Councell as we forbid them by the authority of the said Councell but wee likewise prohibit the aforesaid Clergy men all unseemely applauses cachinnations uncivill laughter disguised and theatricall Playes and dances with all such ridiculous Enterludes and likewise all other Pastimes by which the honestie of the Church may be defiled They may not mix themselves with such assemblies where amorous and filthy things are sung where obscene motions of the body are expressed in dances and galliards lest Clergy men who are devoted to holy mysteries should bee polluted with the contagion of filthy Spectacles and words Which reason extends as well to the Laity as the Clergie since filthy Spectacles and words
surfetting and drunkennesse from drinking of healths from riot from dice from immoderate expences and feasts following the institution of the olde Testament wherein the Ministers of the temple were prohibited wine and strong drinke lest their hearts should be overcome with drunkennesse that so their sence might be alwayes vigorous and thinne And the Apostle saith Be ye not drunken with wine wherin is excesse but be ye filled with the holy Ghost And againe Not in rioting and drunkennesse c. Heretofore so great honesty was required in the Clergy that it was not lawfull for them to bee present at marriage-feasts nor to intermixe themselves in Stage-playes and assemblies where amorous poems were sung or obscene motions of the body expressed either in dances or galliards lest the hearing and sight deputed to sacred mysteries should be polluted with the contagion of filthy spectacles and words What if that ancient Church should behold the taverne-haunting Clergy men of our times who as if they had no houses are tyed to Tavernes both night and day how would she detest this wickednes From henceforth therefore let no Clergy man not onely keepe no taverne or base victualling house but let him not so much as turne aside into tavernesâ— but in case of necessity otherwise canonicall punishments hang over his head who shal attempt to stampe such a brand of infamie upon his order Part 3. c. 26. That Stage-playes are not to bee brought into the Church Heretofore Stage-playes and Mummeries were brought into Churches by a most lewd example so that there needed a canonicall provision by which this most vile abuse might bee abolished which wee rejoyce that now as wee hope it is cast out of our dioces Part 5. cap. 6. Finally let parish priests be farre from all luxurie For Paul will have a parish priest to be sober not given to much wine and using wine rather for necessity than for pleasure Let a Bishops or Ministers house therefore know no riotous feasts let it abominate all drinking of Healths binding men to pledge them by equall cuppes which healthes an ancient English Councell at Oxford Anno 1222. hath long since solemnly condemned under paine of excommunication Let him repute it a most dishonest thing to enter into a taverne unles it be in case of necessity as if he had no house to eate and drinke in Briefly let him avoid all things which either disgrace or diminish his pastoral authority Part 9. c. 9 10. The people also is diligently to be admonished why holy dayes and especially the Lords day which hath beene alwayes famous in the Church from the Apostles times were instituted to wit that all might equally come together to heare the word of the Lord and likewise to heare and receive the holy Sacrament Briefly that they might apply their mindes to God alone and thâ—t they might be spent only in prayers hymnes psalmes and spirituall songs For this is to sanctifie the Sabboth Wherefore wee desire that on these dayes all Playes should be prohibited all victualling houses shut up all riot drunkennesse dishonest Playes dances fraught with frensies wicked discourses filthy songs briefly all luxurie to be avoided For by these things and that which for the most part followes them by blasphemies and perjuries the name of the Lord is profaned and the Sabbath which admonisheth us that wee should cease to doe ill and learne to do good is polluted So that if we beleeve this Councell Stage-playes dancing feasting and drinking are no fit holy-day or Lords-day exercises which should be wholly consecrated to Gods service The 39. is Synodus Heidelsheimensis Anno 1539. which doth thus expresse its resolution in our case Canon 14. Item ut Clericorum maximè beneficiatorum vita sit exemplaris et accepta universis Clericis beneficiatis in sacris et nostra diaecesi constitutis constitutione praesenti districtius inhibemus ne ludis taxillorum aut alijs levitatibus ac choreis hastiludijs torneamentis et alijs spectaculis publicis et prohibitis intersint aut talia exerceant prout poenas condignas in contra facientes facti exigente qualitate authoritate nostra infligendas voluerint evitare c. Vid. Ibidem Can 14. Moreover that the life of Clergy men especially of such who are beneficed may be exemplary and acceptable we strictly inhibit all beneficed Clergy men which are in orders within our diocesse by this present Canon that they be not present at any games at tables or at any other vanities dances tiltings torneies or other publike prohibited spectacles and that they practise not any of these themselves as they will avoid condigne punishments against the offenders the quality of the fact requiring it to be inflicted by our authority The 40. is Concilium Treverense Anno 1549. which in Cap De Moderandis Ferijs decrees as followeth Et si quis sive Clericus sive laicus in praenominatis celebribus festis compotationibus choreis ludis aut id genus lascivijs et levitatibus temerè aut contumaciter sese dederit aut immiscuerit ab Officialibus nostris arbitrariò pro modo delicti etiam brachij secularis auxilio si opus erit invocato puniri mandamus And if any whether a Clerk or lay man in the forenamed eminent festivalls shall rashly or contemptuously give himselfe to drunkennesse dances Playes or such like lasciviousnesse and lightnesse or shall intermixe himselfe with them we command that he be punished by our Officials as they shall thinke fit according to the measure of his offence calling in likewise if neede be the assistance of the secular power Which shewes how unseasonable Dancing Stage-playes and such other sports and pastimes are on Lords-dayes holy-dayes and other Christian festivals set apart onely and wholly for Gods worship and service not for such vanities and Playes as these as our owne Statutes as well as these recited Councels teach us The 41. is Synodus Augustensis Anno 1549. which excludes all Stage-players and Dice-players from the Sacrament Cap. 19. Item ne hoc praecellens Sacramentum aliqua afficiatur injuria et contemptu ex sanctorum Patrum decreto et institutione etiam infames omnes ab ejus perceptione prohibendi sunt Praestigiatores incantatores publicè rei et scurrae et qui ludis vacaÌ„t jure pontificio prohibitis itidemque scortae et â—enones ij inquam omnes ab Altaris Sacramento removendi sunt donec vita sua improba penitus abdicata irrogatam sibi poenitentiae mulctam persolverint Item ijs annumerandi sunt qui alearum lusui perpetuo vacant quibus non est porrigendum venerabile sacramentum donec inde abstineant Which accords well with Concilium Eliberinum Canon 79. Si quis fidelis alea id est tabula luserit placuit eum abstinere et si emendatus cessaverit post annum poterit communione reconciliari And with the 6. generall Councell of Constantinople 1 Can. 50. Nullum
by the selfesame reason argue that our Saviours passion did not relate à parte ante to save those beleevers who died before but only à parte post to redeeme such onely who departed after his incarnation which were blasphemy for to thinke since our Saviour was virtually and in destination though not actually a lambe slaine from the beginning of the world Now that the Christian sabbath or Lords day begins at even and so ought to be sanctified from even to even not from morning to morning or from midnight to midnight which ecclesiasticall beginning of dayes we never find in Scripture or in any Ecclesiasticall Writers it is most apparant First because we reade of no other beginning or end of the sabbath in Scripture but this and to make it begin from the very houre or minute of our Saviours resurrection is to make it arbitrary and altogether uncertaine because the very houre and minute of his resurrection is not neither can it certainly be knowne Secondly because the sabbath being nothing else in proper speach but a day of rest it is most naturall and proper it should then begin when as God and man begin their rest and leave off their labour not when as they begin their worke but God began his rest at the end of the sixth day not on the morning or midnight of the seventh day and men begin their rest at evening not at midnight or morning Witnesse Psal. 104.22 23. The Sunne ariseth and man goeth forth to his worke and to his labour unto the evening and Iohn 9.4 I must worke the workes of him that sent me whiles it is called to day the night commeth when no man can worke therefore it is most consonant to reason and nature that it should begin at evening Thirdly this beginning of the Lords day on saturday at even doth best prepare Christians for the sanctification and duties of the Lords day For it makes them put a period to their labours in due time it disburdens them the sooner of their weekday imployments it causeth them to goe to bed sooner to rise earlier and to prepare themselves the better for the duties of the ensuing morning and upon this ground did the Church appoint Vigils and Evening Saturday service in ancient times that Christians laying aside all secular imployments and resorting then unto Gods publike worship might after the manner of the Iews who had their preparatioÌ„ of the sabbath the better prepare themselves for the sacred duties of the Lords day And hence perchance it is that we have seldome any Playes or Masques at Court upon saturday nights Lastly it is infallibly evident by the constant practise of the primitive Church who kept the Lords day onely froÌ„ evening to evening not from morning to morning as is evidenced not onely by the assemblies of the primitive Christians who met together before day-breake upon the Lords day to praise their Lord and Saviour Christ but by sundry Councels Fathers and Imperiall Constitutions To begin with Councels Survey we Concilium Tarraconense Can. 7. Surius Concil Tom. 2. p. 292. Matisconense 2. Can. 2. Ib. p. 683. Toletanum 4. Can. 8. Ib. p. 729. Constantinop 6. Can. 90. Ib. p. 1052. Foro-juliense Can. 13. Surius Tom. 3. p. 266. Turonicum 3. sub Carolo Magno Can. 40. Ib. p. 272. Concilium apud Compendium Apud Alexandr Alesium Summa Theolog. pars 3. Quaest 32. Artic. 2. p. 245. Synodus Francfordiana Anno Dom. 793. cap. 22. Concilium Moguntinum Anno 813. apud Iuonis Decreta pars 4. c. 16. Synodus Galonis et Simonis Legatoris An. 1212. Synodus Andegavensis An. 1282. All these expresly decree Vt dies Dominicus à vespera usque ad vesperam servetur Omnesdies Dominicos à vespera in vesperam omni veneratione decernimus observari et ab omni illicâ—to opere abstinere Nec aliquis à vespera dici Sabbathi usque ad vesperaÌ„ diei Dominicae ad molendina aquarâ— nec ad aliqua alia molere audeat c. So that by the expresse resolution of all these severall Councels whereof one is oecumenicall the Lords day ought to be kept onely from evening to evening and so to begin and end at evening If we peruse the Fathers we shall finde St. Augustine enjoyning Christians to celebrate the Lords day from evening to evening as the Iewes did celebrate their sabbath And that the Lords day and our Christian sabbath begins at evening not at morning or midnight it is the direct and punctuall verdict of Dionysius Alexandrinus Epist. 1. Bibl. Patrum Tom. 3. p. 81. A. to H. Of Theophilus Antiochenus Comment in Evangelia l. 1. Bib. Patr. Tom. 2. p. 153. C D. Of Gregory NysseÌ„ Oratio 1. 2. De Resurrect Christi p. 145 146 151â— 152. Of HieroÌ„ Com. in IonaÌ„ c. 2. ToÌ„ 5. p. 137. E. CoÌ„ in Mat. 12. v. 40. ToÌ„ 6. p. 22 23. of Leo Epist. Decret Epist. 81. c. 1. HRabanus Maurus Homil. De Dominicis Diebus Operum Tom. 5. p. 605. Chrysost. Hom. 5. in Genes Tom. 1. Col 26 B. Hom 82. in Matth Tom 2. Col 559. B. Theophylus Alexandrinus Epist Paschalis 3. Bibl Patrum Tom 4. p 723. G. Cassianus de Incarnatione Domini lib 5 Bibl Patr Tom 5. pars 2. p 81. F G. Anastatius Sianita Anagogicarum Contemplationum Hexaëm l. 2. Bibl Patr Tom 6â— pars 1 p. 634. E. Quaestionum lib Quaest 87. Ibid p 778. Quaest 152 153. Ibid p 794 795. Theophylact. in Matth 12. v 40. 28. v. 1. Anselmus in Matth 12. Tom. 1. p 60 61. in cap 28.1 p 116. Eusebius Gallicanus de Symbolo Hom 2. Bibl Patr Tom 5. parsâ— 1. p 554. G H. Paschatius Rhadbertus in Matth l 12. Bib. Pat Tom 9. pars 2. p 1230. Haymo Halberstattensis Homil. in Die Paschatis p. 7 8. Radulphus Tungrensis De Canonum observantia lib Propositio 23. Bibl Patr Tom 11. p 455. F G. Propositio 15. Ibid p 445. F G. Tom 14. p 242. B. C. Amalarius Fortunatus De Ecclesiasticis Officijs l 1. c 11. Bibl Patr Tom 9. pars 1. p 311. F. Honorius Augustodunensis De Imagine Mundi lib. 1. cap 27. Bibl Patr Tom 12. pars 1. p 947. H. De Antiquo ritu Miss lib 1. c 191. p 1047. F. Christianus Grammaticus Expositio in Matth Bibl Patr Tom 9. pars 1. p 941. D E. Zacharias Chrysopolitanus in unum ex quatuor lib. 4. c. 173. Bibl Patr Tom 12. pars 1. p 203 204. To which I may adde Gregorius 9. Decretal l. 2. Tit. 9. De Ferijs cap. 2. p. 595. Summa Angelica Tit. Dies sect 1. Constitutiones Symonis Islepe Archiepisc. Cantuariensis apud Gulielmum Lindwood Constit. Provinciales l. 2. Tit. de Ferijs fol. 74. B. Ioan. Aton fol 148. a. where he decreeth thus In primis sacruÌ„ diem dominicum ab hora diei Sabbati vespertina
and I may safelie conclude that these 55 recited Councels have censured and condemned all kinde of Stage-plaies together with their Actors and spectatours And dare then anie Clergie man anie Lay man or Christian whatsoever after all these pious Constitutions these deliberate resolutions of above a double Grand-Iurie of oecumenicall nationall provinciall Synodes and Councels of all times all ages of the Church after the solemne verdict of above 5000 reverend Bishops and Prelates who were present at these Councels and subscribed them with their hands once open his eyes to see his eares to heare his purse to cheerish his mouth to justifie Plaies or Plaiers I hope there is none will be so desperately shamelesse so gracelesse as to doe it now though they did it out of ignorance heretofore To these forenamed Councels I shall accumulate some Canonicall Play-condemning Constitutions to the same effect according to their severall antiquities The first of them if we beleeve Clemens Romanus are the very Canons and Constitutions of the Apostles themselves who decree thus Can. 17. Qui accepit meretricem vel mimam seu scenicam non potest esse Presbyter vel Episcopus vel Diaconus vel omnino in numero sacerdotali Hee who hath married a strumpet or a woman-actor or stageresse cannot be an Elder a Bishop or Deacon nor yet in the number of the Clergy If then the marrying with a woman-actor or Stage-hauntresse who were commonly notorious prostituted strumpets in ancient times disables men from bearing any ecclesiastical function by the Apostles owne verdict how execrable must Stage-plaies themselves and Plaiers be The same Apostles in their Constitutions recorded by the selfesame Clemens will informe us where thus they write David dixit Odi Ecclesiam malignantium et cum iniqua gerentibus non ingrediare Et rursus Beatus vir qui non ambulavit in consilio impiorum et in via peccatorum non sterit et in cathedra pestilentium non sedit sed in lege Domini voluntas ejus et in lege ejus meditatibur die ac nocte Tu vero relicto fidelium caetu Dei Ecclesijs ac legibus respicis speluncas latronum sancta ducens quae nefaria esse voluit non solumque id facis sed eâ—iam ad Graecorum ludos curris et ad Theatra properas expetens unus ex venientibus eo numerari et particeps fieri auditionum turpium ne dicam abominabilium nec audisti Hieremiam dicentem Domine non sedi in consilio ludentium sed timui à conspectu manûs tuae neque Iob dicentem similia Si verò et cum risoribus ambulavi aliquando appendor enim in statera justa Quid verò cupis Graecos sermones percipere hominum mortuorum affâ—atu Diaboli tradentium â—a quae mortem afferunt fidem evertunt ad deorum multitudinem credendam inducunt eos qui ad illos attentionem adhibent Vos ergo divinis legibus invigilantes vitae hujus necessitatibus putate eas praestantiores majoremque ijs honorem deferentes convenite ad Ecclesiam Domini quam acquisivit sangâ—ine Christi dilecti primogeniti omnis creaturae Ea est enim altissimi filia quae parturit nos per verbum gratiae et formavit in nobis Christum cujus participes facti sacra membra existitis et dilecta non â—abentia maculam neque rugam neque aliquid hujusmodi sed tanquam sancti et irrepraebensibiles in fide perfecti estis in ipso secundum imaginem ejus qui creavit vos Cavete igitur ne conventus celebretis cum ijs qui pereunt quae est Synagoga Gentium ad deceptioneÌ„ et interitum Nulla est enim Dei â—ocietaâ— cum Diabolo Nam qui congregatur una cum ijs qui cum Diabolo idem sentiunt unus ex ipsis conn merabitur eâ—vae habebiâ— Fugite quoque indecora spectacula theatra inquam et Graecorum ludos c. Propterea enim oportet fidelem fugere impiorum caetus Graecorum et ludaeorum ne ubi unà cum ijs degimus animis nostris laqueos paremus et ne ubi in eorum festis versamur quae in honorem daemonum celebrantur cum ijs habeamus societateÌ„ impietatis Vitandi quoque sunt illorum mercatus et qui in ijs fiunt ludi Vitate igitur omnem idolorum pompam speciem mercatum convivia gladiatores denique omnia daemoniaca spectacula David hath said I have hated the congregation of evil doers and have not kept companie with those who doe wicked things And againe Blessed is the man who hath not walked in the counsell of the wicked and hath not stood in the way of sinners and hath not sate in the seat of contagious persons but his delight is in the law of the Lord and in his law will he meditate day and night But thou leaving the assembly of the faithfull the Church and lawes of God regardest the dens of theeves accounting those things holy which he reputeth wicked and thou doest not that onely but thou runnest likewise to the Graecian Playes hastests to theaters desiring to be reputed among those who resort thither to be made a partaker of filthy that I say not abominable hearings neither hasâ— thou heard Ieremie saying O Lord I have not sate in the assembly of Players but I have feared because of thy hand nor yet Iob uttering the like And if I have at any time walked with scoffers for I am weighed in a jusâ— ballance But why desirest thoâ— to heare the Greeke speeches of dead men delivering those things by the instinct of the Divell which bring in death overturne faith induce those to beleeve a multitude of gods who give attention to those things But you waiting upon the divine lawes esteeme them more excellent than the necessaries of this life and giving them greater honour come together to the Church of the Lord which he hath purchâ—sed with the blood of his beloved Christ the first-borne of every creature For she is thâ— daughter of the most high who hath begotten â—s by the word of grace and hath formed Christ in us of whom being made partakers you become holie and beloved members not having spot or wrinkle or anie such thing but as holie and unblameable in faith you are perfect in him according to the image of him who hath created you Beware therefore that you celebrate no meetings with those that perish which is the Synagogue of the Gentiles to deceit and destruction For God hath no fellowshippe with the Divell for hee who is assembled together with those who thinke the same with the Divell shall bee accounted one of them and shall have woe Fly likewise I say the unseemely Spectacles and Theatres of the Grâ—cians For therefore ought a Christian to shun the assemblies of wicked men of Greeks and Iewes lest where wee live together with them wee provide snares for our soules and lest whiles wee
endeavouring to reduce the golden age and of Pope Nicholas the 5. that he instituted secular Playes at Rome contrary to the Councell of Constans and that 560 persons were crushed to death and drowned with the fall of the Tiberine bridge who flocked to Rome to behold those Enterludes Hence Polydor Virgil Lodovicus Vives Ioannes Langhecrucius and Didacus de Tapia cry out against the popish Clergie for acting and representing to the people the passion of our Saviour the Histories of Iob Mary Magdalen Iohn the Baptist and other sacred Stories together with the lives and legions of their Saints and for erecting Theaters for this purpose in their Churches on which their Priests and Monkes together with common Enterlude-Players and other Laickes did personate these their Playes Which grosse prophanesse though thus declaimed against by many of their own Authors condemned by their Conncels is yet still in use among them as not onely Didacus de Tapia and others who much lament it but even daily experience the Iesuites practise together with Iohn Molanus Divinity-professor of Lovan witnesse who in his Historia SS Imaginum Picturarum Antwerpiae 1617. lib. 4. cap. 18. De Ludis qui speciem quandam Imaginum habenâ— in quibusdam anni solennitatibus p. 424 425 426 427. out of Conradus Bruno and Lindanus writes thus in justification of these their Enterludes Now even Stage-playes have a certaine shape of Images and oft times move the pious affections of Christians more than prayer it selfe And after this manner truly Stage playes and shewes are wont to be exhibited on certaine times of the yeare the certaine pictures of certaine Evangelicall histories being annexed to them Of which sort is this that on Palm-sunday children having brought in the picture of our Saviour sitting upon an Asse sing praise to the Lord cast bowes of trees on the ground and spread their garments on the way And that likewise upon Easter Eve when as the presbyter after midnight receiving the image of the crucifixe out of the sepulcher goeth round about the Church and beates the doores of it that are shut saying Lift up your gates yee princes and bee yee lifted up yee everlasting gates that the King of glory may come in and he who watcheth in the gates demanding Who is this King of glory the Presbyter answers againe The Lord strong and mighty in battaile the Lord of hoasts he is the King of glory Likewise that on the day of the resurrection of our Lord in the morning after morning prayers Angels in white garments sitting upon tâ—e sepulcher aske the women comming thither and weeping saying Whom seeke ye women in this tumâ—lt weeping he is not here whom ye seeke but goe ye quickly and tell his Disciples Come and see the place where the Lord lay And that on the same day the image of our Lord bearing an ensigne of Victorie is carried about in publike procession and placed upon the altar to be gazed upon by the people Likewise that of Ascention day in the sight of all the people the Image of the Lord is pulled up in the midst of the Church and shewed to be taken up into heaven In the meane time about the Image are little winged images of Angels carrying burning tapers in their hands and fluttering up and downe and a Prâ—est singing I ascend unto my Father and your Father and the Clergy singing after him and unto my God and your God with this solemne hymne Now is a solemne c. and this Responsory Goe ye into the world c. And that upon White sunday the image of a dove is let downe from aboue in the midst of the Church and presently a fire falls downe together with it with some sound much like the noyse of guns the Priest singing Receive ye the holy Ghost c. and the Clergy rechanting There appeared cloven tongues to the Apostles c. By all which and other such like spectacles and those especially which represent the passion of our Lord nothing else is done but that the sacred histories may be represented by these exhibited Spectacles and Enterludes to those who by reason of their ignorance cannot reade them And these things hiâ—herto out of Conradus Bruno in his Booke of Images cap. 17. Thou hast the like defence of these shewes and Enterludes in William Lindane the reverend Bishop of Râ—remond in his Apologie to the Germans where among other things he saith For what other are these Spectacles and Playes than the living histories of Lay-men with which the humane affection is much more efficaciously moved than if they should reade the same in private or heare theÌ„ publikely read by others c. Thus he O the desperate madnesse the unparalleld profanes of these audacious Popish Priests Papists who dare turne the whole history of our Saviours life death Nativitie Passion Resurrection Ascention and the very gifâ— of the holy Ghost descending in cloven tongues into a meere prophane ridiculous Stage-play as even their owne impious Pope Pius the 2. most prophanely didâ— contrary to the forequoted resolutions of sundry Councels and Fathers who would have these things onely preached to the people not acted not represented in a shew or Stage-play No wonder then if such turne the sacred solemnity of our Saviours Incarnation into a Pagan Saturnal or Bacchanalian feast who thus transforme his humiliation his exaltation yea his whole worke of our redemption into a childish Play But let these Playerlike Priests and Friers who justifie this prophanesse which every Christian heart that hath any sparke of grace must needes abominate attend unto their learned Spanish Hermite Didacus de Tapia who reades this Lecture both to them and us That this verily is altogether intollerable that the life of Iob of St. Francis of Mary Magdalen how much more then of Christ himselfe should be acted on the Stage For since the very manner and custome of Play-houses is prophane it is lesse evill if it were tollerable that prophane things onely should be acted and that holy things be handled onely in a holy manner c. But now that a Theatre A PLACE SO FAMILIAR TO DIVELS AND SO ODIOVS VNTO GODâ— pray marke it should be set up in the very middest of the body of the Church before the high Altar and the most holy Sacrament for Playes to be acted on it he onely can brooke it who by reason of his sins hath not yet knowne or felt HOVV CROSSE AND OPPOSITE THESE THINGS ARE TO THE HOLINES OF GOD. It is evident then by all these premises that our riotous ludicrous voluptuous Christmasses together with Stage-playes dancing Masques and such like Pagan sports had their originall from Pagan their revivall and continuance from Popish Rome who long since transmitted them over into England For if Polydor Virgil may be credited even in the 13. yeare of Henry
by and consecrated unto Idols and Devil-gods who were courted with them in their Festivals See Devils Dancing and Festivals pag. 478.479 482. fol. 558.559 p. 731 732 735. Idolatry a grand sinne to which men are naturally prone p. 27.58 59 80 81 82 83. the mother of Stage-playes p. 28. to 40.58 59. f. 522.558 559. pag. 546.547 The acting of an Idols part or making his representatioÌ„ Idolatry p. 89.90 865 866 891 892. The veâ—y reliques and shadowes of it â—o be avoyded p. 27.58 59 80 81 652 891 892. occasioned by Stage-playes and Play-poets p. 80.81.84 fol. 550.551 55â— p. 650.651 652. Iesuits act Christs passion c. in stead of preaching it p. 116.117 765 766 767 999. Gods Iudgement upon them for a prophane Play f. 558. Some of them have condemned Stage-playes pag. 996.997 c. Iewes condemned and rejected Stage-playes and Idols shapes and vizards pag. 466.552 to 556.714 718 723 894 981. had no Images in their Temples and condemned the veâ—y art of Imagery p. 894. to 902. keept their Sabboth from Evening to Evening p. 639.642 Ignatius the Martyr condemned Dancing on the Lords Day p. 222.231 m. Ignatius Loyola prohibited Terence to be read in Schooles p. 917. Images and Pictures of God the Father Sonne and holy Ghost unlawfull to be made or set up in Churches pag. 286.894 to 904. See Hooper Images in Churches condemned by Fathers Councels Emperours Protestant Churches and Writers and by our owne English Statutes Articles Injunctions Homilies Canons ancient Bishops and Writers Ibidem See Bishop Ieâ—els Reply to M. Harding Artic 14. p. 496. to 517. Rodericke Mors his complaint to the Parliament in King Henry the 8. dayes cap. 19 24â— D. Iohn Ponet BB. of Winchester his Apologie or Answer to Martyn 1555. câ—p 6.7 pag. 74.84 85. Archb shop Vshers Anâ—wer to the Iesuits Challenge pag. 495. to 514. Edit ult a short Description of Antichrist 1555. pag. 26. Demolished at Zuricke and Basil and here in England by Henry the 8. Edward the 6. and Queene Elizabeth p. 903. m. Images condemned by the Persians Syrians Scythians and Lybians of old Origen Cont. Celsum lib. 7. fol. 96. none suffred in the Temples and Synagogues of the Iewes Turkes Sarazens Mores Moschovites or barbarous Heathen Nations of Asia Africa and Europe now Haddon Cont. Osorium lib. 3. f. 254. condemned by Maâ—omet in his Alcoran Edit Lat. Bibliandri 1550. p. 19.105 126 144 152. shall Christians shall Protestants suffer applaud erect them when as these condemne them See Thomas Waldensis Tom. 3. Tit. 19. De Religiosorum domibus cap. 150. to 162. Imitation of Pagans and their customes unlawfull p. 18. to 23.730 to 734. See Pagans Impudency a dangerous sinne occasioned by Stage-playes p. 441.512 to 516. Infamous to act Playes See Acting Players p. 412.429 841. to 860. Intention of Play-haunters p. 943. to 947. Inventions of Pagans how farre lawfull and unlawfull p. 16. to 42. Iosephus his censure of Stage-playes and Theaters p 466.467 553 554 c. of Images p. 894.895 Isiodoâ— Hispaâ—eâ—sis his censure of Dice-playâ— Epist. Dedic 1. of Stage-playes and Theaters p. 349. f. 524.525 pag. 562.583 757 758. m. of New-yeeres gifts p. 757.758 m. of reading prophane Writers p. 78.79 915 916. Isiodor Pelufiota his censure of Playes and Players p 477.795 of reciting human Authors in Sermons pag. 937 938. Isocrates his censure of Playes and Players p. 121.450 703. Irenâ—eus his censure of Players Playes p. 158. m. 669. Iudgements of God upon Play-poets Players Play-hauntersâ— f. 550.552 to 565. Iulian the Apostate his Ediâ—t against Ministers resort to Playes or Ale-houses p. 461.665 Iulius Messalla his expence on Playes p. 315.322 Iuo Carnotensis his censure of Playes Players acting in womens apparell c. 665.684 846 886 906. Iunius Mauricus his censure of Playes p. 458. Iustinian his Edicts against Dicing Players Sword-playes Stage-playes which hee stiles the Devils pompes p. 469.562 563 656. to 663. his law for divorcing of Play-haunting wives p. 391.661 662. Iustin Martyr his censure of Images pag. 896. of lascivious Musicke p. 275. Iustin the Historian his censure of Playes and Dancing p. 709.710 Iuvenal his censure of Players Playes Play-haunters and Dancers pag. 249. 250 319 370 452 843 852. m. 859. 860. K Kalends their observation especially of the first of Ianuary prohibited p. 19. to 23.197 198 429 430 580 581 583 755 756 780 752. Kings most honoured when God is best served by their subjects p. 644. have suppressed Playes and Dicing and exiled Players p 455. to 472.656 to 665.703 to 713.725 870. infamous for them to act or frequent Playes or favour Players pag. 250.451 428 429 459 to 47â— f. 557.558 p. 707. to 711.734 to 744.848 to 858.897 A good King and bad Councellors worse then an ill King and good Councellers p 153. what makes Kings evill f. 547. Their life ought to bee exemplary p. 734.735 741. Kissing in Dances and Playes dangerous p. 166.243 386. Knights prohibited to act to dance or come upon the Stage p 459.860 861 862. L Laberius his censure of his Play-acting p. 860.861 Lacedemonians prohibited Stage-playes and lascivious Musicke p. 121.122 288 455 713 921 839. Lâ—ctantius his censure of Images p. 896.897 898â— m. of acting in womens apparell p. â—88 of Stage-playes and Actors p. 169.180 334 335 336 473.670 Ioan. Langheâ—rucius his censure of Health-drinking Stage playes acting of Academicall Enterludes and acting in womens apparellâ— p. 596.597 m. 695. 864 865 866. Lasciviousnesse condemned a necessary concomitant and effect of Playes and Play-acting p. 161 to 178.332 to 446. Bishop Latymer his censure of Dice-play Epist. Dedic 1. of dancing and prophaning Lords-dayes f. 535. of Images p. 902. accused of sedition pag. 8â—5 Laughter prophane profuse excessive censured p. 290. to 298.123 403 404. Christ never laughed 294.403 404. this life no time of laughter but of â—eares p. 293.294 404. See Chrysost. Hom. 12. in Collos. 4. an excellent discourse to this purpose occasioned by Playes p. 175.290 to 304.403 404. Laurell Christians prohibited to dresse their houses with it p. 21.581 756 m. 770.771 772. See Tertul. de Corona militis lib. c. 11.12 Laymen enjoyned by Councels Fathers and God himselfe to read the Scriptures diligently Epist. Dedicat. â— pag. 585.924 to 932. are spirituall Priestsâ— and ought to be as holy as the Clergie p. 410.647 648. Leo the Emperour his Edict for the sanctifying of the Lords Day and suppression of Stage-playes p. 469.470 Lewis the 9. of France his Edict against Players Play-houses and Dice-houses p. 870. Leucippus his effeminacy in haire and apparell censured p. 883.885 Livie his censure of Stage-playes p. 449.450 f. 560. p. 705. Lodovicus the Emperor his Edict against Clergie-mens resort to Playes c. p. 715. Lodovicus Arch-bishop of Magdeburge his death f. 557. Lodovicus Vives his censure of Players Playes Play-bookes Dancing and Popish Enterludes pag. 114.115 134 226. fol. 554. pag. 691.916 London Magistrates suppressed Playes Play-houses
Aquitanicus his 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
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
as others gaue the name of Histrio which denominates an Actor or Player to all succeeding Stage-Players How Stage-Playes which were more rude and plaine at first came to be more refined and inlarged afterwards I shall referre you to these marginall Authors which will at large informe you onely this I shall say in briefe that both the inception and grouth of Stage-Playes by the consent of all Recordes was from Idolatrous Infidels and voluptuous Pagans whose wayes and workes we Christians must not follow For the Maior I willingly acknowledge that those inuentions of Infidels and Pagans which may further Gods glory or the good of men as Musicke Poetrie Husbandry Nauigation Architecture Letters Writing and the like are lawfull vnto Christians because they issue from those common gifts which God himselfe implanted in them but as for all their noxious improfitable and vaine productions which dishonour God which preiudice mens Soules and were destinated at first to sinfull endes which is the case of Stage-Playes these Christians must auoyde if for no other reason yet for this one alone that the Heathen Gentiles were the Authors fomentors and frequenters of them Hence God himselfe doeth charge the Israelites That when they were possessed of the Land of Canaan they should beware that they committed not any of those abominable customes which were committed before them by the Cananites that they should not defile themselues therein but take heede lest they were taken in a snare after them lest they should aske after their Gods saying how did those Nations serue their Gods that I might doe so likewise Hence Christ himselfe enioynes all Christians not to vse vaine repetitions when they pray as the Heathen doe who thinke to be heard for their much babling be ye not therefore saith hee like vnto them Not to take thought what wee shall eate or what we shall drinke or wherewith we shall bee cloathed and what is his reason For after all these things doe the Gentiles seeke Hence Saint Paul doeth exhort the Thessalonians to possesse their vessels in holinesse and honour not in the lust of concupiscence as the Gentiles doe Hence Saint Peter informes vs that the time past of our liues may suffice vs to haue wrought the will of the Gentiles Hence Saint Paul exhorts the Ephesians that they should not hencefoorth walke as other Gentiles in the vanities of their mindes in Lasciuiousnesse and all Vncleanenesse Hence the Prophet Ieremie speakes thus vnto the house of Israel Thus saith the Lord learne not the way of the Heathen and be not dismayed at the signes of Heauen marke his reason for the Heathen are dismayed at them Hence God himselfe doeth oft times in the Scriptures reprooue and blame the Israelites Manasseh and others and likewise threaten Iudgements against them for going after the Heathen that were round about them for running after their vanities customes fashions and abominations concâ—rning whom the Lord had said that they should not doe like them nor learne their workes Hence is it that God reputed the desire of a King which in it selfe is lawfull a hainous sinne in the Israelites because it issued from an apish imitation of other people that they also in this respect might be like all other Nations and hence did hee threaten to visit not onely the inferiour ranke of the Israelites but euen the Children and Courteours of their Kings for wearing strange Apparell and taking vp the garbes and fashions of those Pagans which bordered round about them If then it bee vnlawfull to imitate not onely the abominations rites and ceremonies but euen the prayers caresâ— and feare the gouernment and strange Apparell of Infidels and Pagans as all these Scriptures strongly euidence much more must it bee vile and sinfull to trace their foote-steps in practising approouing and frequenting their Histrionicall Stage-inuentions which haue no good nor profit in them How chary and fearefull the Saints of God in former ages were of admitting the Festiuities Customes Ceremonies Reliques or Inuentions of Idolatrous Pagans how ready they were to disauow them may appeare by sundry instances that are Parallell with Stage-Playes Tertullian condâ—mnes the wearing of a Laurell Crowne or flowrie Garland by way of Triumph in a Christian Souldiâ—r because those Crownes and Garlands were first inuented by the Deuill and worne by his Minions to his honour The Councell of Africkâ— Canon 27. Prohibits Christians to make Feasts or Morrice-daunces on the Birth-dayes of Martyres because such Feasting and Dauncing had their Originall from Gentilisme The Councell of Ancyra or Engury Canon 21. exposeth all Christians to fiue yeeres penance who shall obserue any Prophesies Dreames Diuinations or Fortune-tellers after the customes of the Gentiles or should entertaine such Diuiners or South-sâ—yers in their houses The second Councell of Towers Canon 23. The Councell of Antisyodorum Canon 1. Saint Augustine De Rectitud Cathol Conuersationis Tract Tom. 9. pag. 1448. Saint Ambrose Oration 11. Gratian Causa 26. Quâ—st 7. condemne the obseruation of newyeeres-Newyeeres-day and the sending of New-yeeres-gifts as a sinne threatning Excommunication both from the Church and Sacraments to such who should obsâ—rue it because they were but the Reliques and Obseruations of Pagans who Consâ—â—rated this day to the honour of Ianus their Deuill-God and sent reciprocall Newyeeres-gifts to their friends vpon it The first Councell of Braga Canon 29. Prohibits all such who are ordained Readers in the Church to sing in a Secular habit or to giue ouer their degree after the manner of the Gentiles The French Synod vnder Pope Zacharie in the yeere 742. enioyned all Bishops to giue all diligence to inhibit and keepe backe Christians from all the Reliques of Paganisme and Gâ—ntilisme as Pageants Southsayings Diuinations Lot-fortunes Sacrifices to Saints and Martyres neere to Churches after a Pagan manner Sacrilâ—gious fires called Nâ—dfire or Bonefires with all other Heathenish Obseruations and Ceremonies because they are vnbeseeming Christians The Canons of the Greekes Synods collected by Martin Bishop of Braga Can. 71 72 73 74 75. Prohibit the entertainement of Southsayers Fortune-tellers and Diuiners into Christians houses after the custome of the Pagans â—ither to expell some euill out of them or to purge them by some Pagan Spelles vnder fiue yeeres pennance Yea they say expressely that it is vnlawfull for Christians to retaine the traditions of the Gentiles in obseruing the course of the Elements Moonâ— or Starres or the vaine fallacies of Signes in building Houses in sowing Corne in planting Trees or solemnizing Marriages that it is vnlawfull to obserâ—e Calends or to addict themselues to Heathenish Feastiualls and Delights or to decke vp their Houses with Laurell Yuie and greene boughes as we vse to doe in the Christmas season because all this obseruation is descended of Paganisme and that Christians â—ay not obserue or vse any Spelles or Ceremonies in gathering medicinall
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-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
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-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
labour t is unfit he should play He that hath no working time t is equall he should have no dancing time And yet how many are there now a-dayes who will needs intitle themselves to this time to dance though they professedly disclaime all times to mourne or worke How many are there that worke till they freeze and yet dance till they sweat that cannot worke or pray one houre in a day for sloath and yet can dance nimbly day and night all the weeke long that cannot walke twenty yards to Church on foot without the helpe of a Coach and yet will dance 40. Galliards or Carantoes five hundred paces long These indefatigable dancers who would rather die then worke and not live then live well need onely a time to worke which I wish they may find not a time to dance which they will be sure to gaine since they dance and play away all their time Wherefore since neither Labourers nor Loyterers have any need of dancing they have certainly no title to Salomons time of dancing and so both their dancing and arguments are out of season Since therefore it is infallibly evident by all these premises that our theatricall amorous mixt lascivious dancing is sinfull and unchristian at the least if not Heathenish and Diabolicall The Major of my precedent Syllogisme must be graÌ„ted which I shal here close up with that notable passage of Alexander Fabritius an ancient English though somewhat Popish Author who writes thus of Dancing The entring into the processions of dances hinders men from ingresse into the heavenly procession and those who dance especially upon Holy-dayes offend against all the Sacraments of the Church First against Baptisme in this that they breake the Covenant which they have entred into with God in baptisme where they have promised that they would renounce the Devill and all his Pompes but they enter into the pompous procession of the Devill when they dance For a dance as Gulielmus Parisiensis saith is the Devils procession Secondly dances offend against the Sacrament of Order For Clergie men who have received holy Orders take those orders that they may conveniently celebrate divine services in the Church of God but these vanities make divine Service to be contemned and neglected for those who ought to be present at Mattens and Vespers are oft-times present at these dances Thirdly they offend against the Sacrament of Matrimony for oft-times in dâ—nces by signes of wantonnesse vaine songs and unlawfull confabulations the faith of Matrimony is violated either in consent or worke Fourthly they sinne against the Sacrament of Confirmation for in the Sacrament of confirmation the signe of the Crosse is imprinted on their foreheads as being bought with the passion of Christ but in such dances the signe of the Crosse being cast away they place the signe of the Devill on their heads Fiftly they doe against the Sacrament of Pennance For in the Sacrament of repentance by which they were reconciled unto God they promised that they would never hereafter offend in the like kinde but in such vanities they plainely doe the contrary Sixtly they offend against the Sacrament of the Altar For on Easter-day they receive the Sacrament of the Altar but immediately after they are like to Iudas the Traytor who when he had eaten at the Lords Table out of his owne Dish he went out presently after and tooke a band of Soldiers from the High-Priests and Pharises and came against Iesus as appeareth Iohn the 18. So these transgressing in the foresaid manner come directly against Iesus for when they are in a dance the procession of the Devill they are not with Iesus as himselfe saith Luke 11. he that is not with me is against me As Kings in Antumne and Summer are wont to goe forth to the Warres that they may take that from thâ—ir enemies which they have gained by their labour in Winter so the Devill the enemy of mankinde after Easter yea on Easter-day it selfe we may more truely affirme it on our Christmas and Whitson Holy-dayes gathers together an army of Dancers that he may take from the Sonnes and Servants of Christ who are his enemies their spirituall fruits which they have gathered together in the Lent-time Seventhly they offend against the Sacrament of extreme Vnction by which those who are sicke receive spirituall health but these wretches in their playes and dances doe often lose the healâ—h both of their bodies and their soules After this he compares all women-dancers especially such as are gorgeously attired and set out with costly array with painted faces with false haire shaven off from some dead womans scull with bead-tires of Gold of silver Pearles and precious Stones contrary to the Apostles precept which the Devill who rides upon such women hath set upon their heads as so many crownes of vaniâ—y for those many triumphes over the Sonnes of God which he hath gained by them to those locusts and tâ—at smoke which ascended out of the bottomlesse pit Apocalipse the 9. Advising all men out of Ecclesiasticus the 9. not to keepe company with a woman that is a Dancer not yet to hearken to her voyce lest they chance to perish by her snares and wishing all Christians to renounce all dancing as being thus opposite to all the Sacraments Thus much concerning dancing in probat of my Major in which I have the more inlarged my discourse both in respect of the neere affinity that is betweene Playes and Dancing and in regard of the universality of this lewde infamous exercise which overspreds our owne and other Nations whose commonnesse hath purchased it such credit such applause in this effeminate unchaste lascivious dissolute age wherein we live that most repute it a necessary ornament an essentiall commendable quality or vertue to make vp a Gentleman a Gentlewoman who are deemed incompleate at leastwise rude without it when as all the fore-quoted Councels Fathers Pagans and moderne Christian Authors with infinite others have thus branded censured it especially in the female sex who are now most devoted to it as a Diabolicall infernall effeminate unchristian wicked unchaste immodest heathenish pastime contrary to all Gods Commandements and Sacraments and as the very pomps of Satan which wee renounce in Baptisme which mee thinkes should now at last rectifie our depraved iudgements in this point of Dancing and reforme our lives For the Minor that Stage-playes are commonly attended with mixt effeminate amorous dancing it is most apparant not onely by our owne moderne experience but likewise by the copious testimony of sundry Pagan and Christian Writers of all sorts as namely of Polibius Historiae lib. 4. pag. 340. Of Livy Rom. Hist. lib. 7. sect 3. Of Dionysius Hallicarnasseus Antiqu. Lect. l. 7. sect 9. Of Plutarch Symposiacon lib 9. Quaest. 15. pag. 315.316 317. Of Athenaeus Dipnosophorum lib. 8. c. 12. p. 695. lib. 14. c. 3â— p. 980.981 c. 7. p. 990.
by all the Actors especially in solemne academicall Enterludes in coppying in conning in practising their parts before they are ripe for publike action When this is finished how many men are vainely occupied for sundry dayes yea sometimes yeeres together in building Theaters Stages Scenes and Scaffolds in making theatricall Pageants Apparitions Attires Visars Garments with such-like Stage-appurtenances for the more commodious pompous acting and adorning of these vaine-glorious Enterludes When all things requisite for the publike personating of these Playes are thus exactly accommodated and the day or nigh approcheth when these are to be acted how many hundreds of all sorts vainely if not ridiculously spend whole dayes whole afternoones and nights oft-times in attyring themselves in their richest robes in providing seates to heare to see and to be seene of others or in hearing in beholding these vain lascivious Stage-playes which last some three or foure houres at the least yea sometimes whole dayes and weekes together as did some Roman Playes and yet seeme to short to many to whom a Lecture a Sermon a Prayer not halfe so long is over-tedious who thinke themselves well imployed all the while they are thus wasting this their pretious time which they scarce know how to spend upon these idle Spectacles Adde we to this that all our common Actors consume not onely weekes and yeeres but even their whole lives in learning practising or acting Playes which besides nights and other seasons engrosse every afternoone almost thorowout the yeere to their peculiar service as wee see by daily experience here in London where thousands spend the moitie of the day the weeke the yeere in Play-houses at least-wise far more houres then they imploy in holy duties or in their lawfull callings If we annex to this the time that divers waste in reading Play-bookes which some make their chiefest study preferring them before the Bible or all pious Bookes on which they seldome seriously cast their eyes together with the mispent time which the discourses of Playes either seene or read occasion and then summe up all this lost this mispent time together we shall soone discerne we must needs acknowledge that there are no such Helluoes such Canker-wormes such theevish Devourers of mens most sacred yet undervalued time as Stage-playes Hence Concilium Carthagiense 4 Can. 88. Concil Aphricanum Can. 28. Concil Constantinopolitanum Can. 66. Clemens Alexandrinus Paedagogi lib. 3. cap. 11. Tertullian Cyprian De Spectac lib. Arnobius l. 4. 7. advers Gentes with sundry other Councels Fathers Authors hereafter quoted complaine that many Lords-dayes Holy-dayes and sacred Festivals which ought to have beene spent in holy exercises of Religion and Gods more speciall service together with much other precious time which mens particular callings did require was spent in acting and beholding Stage-playes Hence Philo Iudaeus De Agricultura lib. pag. 271.272 with much griefe laments That many thousands of people thorowout the world be sotted with the delight of Stage-playes did with greedy eyes and eares flocke together to Theaters to behold the effeminate gestures and motions of Stage-players neglecting in the meane time the publike welfare and their owne private estates and miserably wasting their lives in these vaine Spectacles Hence Basil Hexaëmeron Hom. 4. informes us That there are certaine Citties which feed their eyes and eares from morning to night with many various Spectacles and with effeminate amorcus lascivious Songs and Enterludes engendring an excesse of lusts within their soules in hearing of which their eares are never satisfied And such people as these writes he many call exceeding happy because neglecting and setting aside the care of government merchandize their trades and all other imployments whereby they may get their living they spend the time of life alotted to them with exceeding idlenesse and pleasure Hence Nazienzen De Recta Educatione ad Selucum pag. 1063.1064 Chrysostome Hom. 15.21.23 62. Ad Populum Antioch Hom. 6.7.38 69. in Matth. Hom. 42. in Acta Apostolorum relate â—hat in the Play-house there is a losse of time a superfluous consumption of dayes where men waste whole dayes in ridiculous and pâ—rnicious pleasures And withall they much complaine that many people leaving the Church did flocke by troopes to Play-houses bestowing that time upon the Devill which they should have dedicated unto God Hence Augustine De Decem Chordis lib. c. 3. De Civit. Dei lib. 2. c. 4. to 23. Salvian De Gubernatione Dei lib. 6. Cyrillus Alexandrinus in Ioannis Evangelium liâ— 8. c. 5. Leo. 1. Sermo in Octava Pauli Petri. cap. 1. fol. 165. S. Asterius Homilia in Festum Kalendarum Bibl. Patrum Tom. 4. pag. 705.706 Damascen Parallelorum lib. 3. cap. 47. Ioannis Saresburiensis De Nugis Curialium lib. 1. cap. 7.8 with other Fathers passe sentence against Stage-playes as chiefe consumers of much pretious time which should be expended upon better things as their words hereafter quoted Scene 3.4.5 12. more fully evidence Hence divers Pagan Authors as Cicero â—ro L. Muraena pro Sexto Oratio Epist. lib. 7. ad Marium Epist. 10. De Legibus l. 1. 2. Seneca De Brev. Vitae cap. 12.13 Epist. 7. 75. Naturalium Quaest. lib. 7. c. 32. Cornelius Tacitus Annalium lib. 14. sect 3. Suetonij Nero. sect 23. Caligula sect 18. Marcus Aurelius Epist. 12. to Lambert Ammianus Marcellinus lib. 28. cap. 10. Horace De Arte Poetica lib. together with Scipio Nasica that famous Roman have much condemned Stage-playes because they waste many pretious houres which should be improved to more weighty uses And for this very reason among sundry others Petrarcha De Remedio Vtr. Fortunae lib. 1. Dialog 30. Polydor Virgil. De Invent. Rerum lib. 5. c. 2. Agrippa De Vanitate Scientiarum cap. 59. M. Gualther Hom. 11. in Nahum Carolus Sigonius De Occidentali Imperio lib. 1. p. 32. Ioannis Langhecrucius De Vita Honestate Ecclesiasticorum l. 2. c. 11.12.21 M. Northâ—rooke M. Gosson M. Stubs D. Reinolds Mariana Brissonius in their Bookes and Treatises against Stage-playes The 3. Blast of Retrait from Playes and Theaters pag. 66.67 Iohn Field in his Declaration of Gods Iudgement at Paris Garden George Whetston in his Mirror for Magistrates of Citties pag. 24. Bulengerus De Circo c. pag. 81. to 88. 167.168 I. G. in his Refutation of the Aâ—ologie for Actors A short Treaâ—ise against Stage-playes Annoâ— 1625. M. Bolton in his Discourse of true Happinesse pag. 74.75 To omit all others which I shall name hereafter have censured and rejected Stage-playes in the hearing reading and beholding of which many spend whole dayes whole weekes whole yeeres as the over-prodigall devourers of much peerelesse time which they most iniuriously steale from God from men and from the Common-weale Since therefore our lives are exceeding
Dancers Mummers Iesters and Iuglers rather then the renowne of Captaines with their Triumphes and Armes And when these Captaines wandred all about Rome in safety sounding their lewdnesse and gathering of mony the Noble Barons and Captaines went from Realme to Realme wâ—sting their mony adventuring their lives and shedding their blood In the uttermost parts of Spaine when Warre began betweene the Liberiens and Gaditaines and they of Liberie lacked mony two Iuglers and Taberers offred to maintaine the Warre an whole yeere And it followed that with the goods of two fooles many wise men were slaine and overcome In Ephesus a Citty of Asia the famous Temple of Diana was edified with the confiscation of the goods of such a truant and foole When Cadmus edefied the Citty of Thâ—bes in Egypt with 50. Gates the Minstrels gave him more towards it then all his friends If the History be true when Augustus edefied the walls of Rome he had more of the trewands that were drowned in Tiber thâ—n of the common Treasure The first King of Corinth arose by such villanies And as I say of this small number I might say of many other One thing is come to my mindâ— of the chance of these Trewaends and that is Whiles they be in presence they make every man laugh at the follies they doe and say and when they be gone every man is sorry for his mony that they bare away And of truth it is a iust sentence of the gods that such as have taken vaine pleasure together when they are departed to weepe for their losses Thus he The Poet Iâ—venal reports that many women by frequenting Stage-Playes had beggered their Husbands and spent their whole estates and that divers had disinherited their Heires and either spent or given away all their goods and lands to Players which is seconded by Flavius Vopiscus in the life of Carinus pag. 449 450. The Poet Horace makes mention of one Marsaeus who gave all his Lands his Patrimony and Houshold-stuffe to a Woman-Actor informing us withall that there were divers who had spent both their lands and mony upon Stage-playes and donations to the people in Floralian Enterludes To these I might accumulate the severall suffrages of moderne Christian Authors as namely of Vincentius in his Speculum Historiale lib. 29. c. 141. fol. 367. a pregnant place of Francis Petrarcha De Remedio Vtriusque Fortunae lib. 1. Dialog 30. Of Nicolaus De Clemangis De Novis celebritatibus non instituendis pag. 143. to 160. Of Bodinus De Republica lib. 6. c. 1. Of Master Northbroâ—ke against Vaine Playes and Enterludes fol. 28.29 Of Stephen Gosson in his Schoole of Abuses and Playes Confuted Action 3. The 2. and 3. Blast of Retrait from Playes and Theaters Bishop Babingtons Exposition upon the 8. Commandement Iohn Field his Declaration of Gods Iudgement at Paris Garden 1583. A short Treatise against Stage-playes Anno 1625. D. Reinolds his Overthrow of Stage-playes pag. 143. to 149. Caesar Bulengerus De Circis Romanis ludisque Circensibus lib. cap. 41.42 De Theatro lib. 1. cap. 11. pag. 242.243 with infinite others which I pretermit who all condemne and censure Stage-playes in regard of the immoderate sinfull vaine expenses which they occasion to Gods dishonour the publike preiudice and poore mens detriment But for brevity sake I shall close up all these evidences with that of learned and laborious Gualther who affirmes that Stage-playes are no small plagues of Common-weales For they exceedingly deminish among other mischiefes which hee there enumerates as well the publike as mens private wealthâ— and they almost wholy intercept by their arts and sleights that which ought to be bestowed for the poores reliefe Neither need I seeke for further testimonies in so cleare a case since our owne domestique experienc especially in the Raigne of King Henry the VIII who spent infinite summes of mony upon Stage-playes Masques and such like prodigall Shewes and Pageants is a sufficient confirmation of my Minors truth Not to mention the over-prodigall disbursements upon Playes and Masques of late penurious times which have beene wel-nigh as expensive as the Wars and I dare say more chargable to many then their soules on which the most of us bestow least cost least time and care How many hundreds if not thousands are there now among us to their condemnation if not their reformation be it spoken who spend more daily weekely monethly if not yeerely at a Play-house to maintaine the Devils service and his instruments then they disburse in pious uses in reliefe of Ministers Schollers poore godly Christians or maintenance of Gods service all their life How many assiduous Play-haunters are there who contribute more liberally more frequently to Play-houses then to Churches to Stage-playes then to Lecturesâ— to Players then to Preachers to Actors then to poore mens Boxes being at far greater cost to promote their owne and others iust damnation then themselves or others are to advance their owne or others salvation How many are there who can bee at cost to hire a Coach a Boate a Barge to carry them to a Play house every day where they must pay deare for their admission Seates and Boxes who will hardly be at any cost to convey themselves to a Sermon once a weeke a moneth a yeere especially on a weeke day at a Church far nearer to them then the Play-house where they may have Seates have entrance yea spirituall Cordials and celestiall Dainties to refresh their soules without any money or expence How many are there who according to their severall qualities spend 2. d. 3. d. 4. d. 6. d. 12. d. 18. d. 2. s. and sometimes 4. or 5. shillings at a Play-house day by day if Coach-hire Boate-hire Tobacco Wine Beere and such like vaine expences which Playes doe usully occasion be cast into the reckoning and that in these penurious times who can hardly spare who can never honestly get by their lawfull callings halfe so much How many prodigally consume not onely their charity apparell diet bookes and other necessaries but even their annuall Pensions Revenues and Estates at Picke-purse Stage-playes which are more expensive to them then all their necessary disbursements If we summe up all the prodigall vaine expenses which Play-houses and Playes occasion every way we shall finde them almost infinite wel-nigh incredible altogether intollerable in any Christian frugall state which must needs abandon Stage-playes as the Athenians and Romans did at last even in this regaâ—d that they impoverish and quite ruine many as the fore-quoted testimonies with many domestique experiments daily testifie Et haec quidem idcirco ego in literas retuli as Vopiscus writes of Iulius Messalla quo futuros editores pudor tangeret ne patrimonia sua proscriptis legitimis haeredibus mimis balatronibus deputarent If any here reply that they spend not much at Playes and that
had Husbands whose miserable fals the Church did much lament An experimentall evidence of this most knowne truth My first witnesse to testifie these adulterous lewde effects of Stage-playes is Saint Chrysostome who is exceeding copious in this Theame his words and elegant passages against Playes which being dismembred into fractions will lose much of their elegance vigor and perswasive power I shall here faithfully transcribe at large as being very pertinent to this particular Scene purpose though most pregnant against Stage-playes in the grosse to which wee will here apply them likewise In his 3. Homily of David and Saul the Title of which runs thus That it is dangerous to goe to Stage-playes and that it makes men compleat adulterers c. he writes thus of Stage-playes I verily believe that many of those who left us yesterday and departed to the Spectacles of iniquity are this day present I could wish I might apparantly know who they are that so I might excommunicate them the Church not that they should alwaies continue without but that being chastised they might returne againe For as much as Fathers also oft-times turne their offending children out of doores and remove them from their table not that they might be alwayes exiled thence but that being meliorated by this chastisement they may returne againe into their Fathers house with due prayse The same truely doe Pastors likewise whiles they seperate the scabbed sheepe from the whole that being eased of their wretched disease they may againe returne safely to the whole rather then the sicke should fill the whole flocke with that their disease For these reasons we did desire to know those men but albeit we are not ablâ— to discrie them with our eyes yet the Word the Sonne of God will know them thorowly and their consciences being checked he will easily perswade them to returne willingly of their owne accord teaching them that he onely is within the Church who brings a mindâ— worthy this exercise as on the contrary he who living corrupâ—â—â— iâ— a partaker of this congregation although he stand here in peâ—sâ—n 〈◊〉 yet cast out and is morâ— truely excluded then those who are so shut out that it is not lawfull for them to be paâ—takers of the holy Table For they being expelled according to Gods Lawes and continuing without are yet of good hope if so be they will amend their faults They are cast out by the Church that they may returne againe with a pure conscience But those who defile themselves and being admonished not to enter in before they shall have purged away the spot contracted by their â—â—nnes are afterwards ashamed to repent and so make the wound of theâ—r minde both sharper and greater For it is not so hainous a thing to offend as after an offence to be ashamed of the remedy and not to obey the Ministers who enioyne such things But what so great wickednesse is there here committed say they that men should be driven from these holy limits Yea what offence canst thou finde greater then this when as they have manifestly defiled themselves with adultery impudently after the manner of mad Dogs they rush in to this holy Table If so be you desire to know the kinde of the adultery I will not rehearse my owne words to you but his who is to iudge of the whole life of man that man saith he who shall looke upon a woman to lust after her hath committed adultery in his heart If thon a woman met casually in the street being but carelesly attyred hath oft-times taken him who hath more curiously beheld her with the very aspect of her countenance with what face can those who not simply nor casually but purposely yea with so great affection and desire that they likewise forsake the Church and runne to the Play-house for this very end and sit there an whole day together idle having their eyes fixed on the faces of those noble women say that they have not looked upon them to lust after them where effeminate and lascivious words are likewise added where there are whorish songs where there are voyces vehemently exciting unto pleasure where are painted eyes where are coloured cheekes where the attire of the whole body is full of deceitfull dies and painting besides many other garnished enticements to deceive and inescate the beholders where is the idlenesse of the Spectators very great confusion with the exhortation to lasciviousnesse arising from thence both from those who were present at the Playes as also from those who afterward relate to others what things they have seene in Stage-playes To these are added the allurements of Flutes and Pipes and such like musicke inticing to deceit effeminating the fortitude of the minde preparing the mindes of those that â—it there with delight for the traps of Harlots and causing them to be more easily ensnared For if here were there are Psaâ—mes where there is preaching of Gods Word where there is the feare of God and much reverence concupiscence doth oft-times creepe in privily like a crafty theefe how can those who sit idle in the Play-house who neither see nor heare any goodnesse whose eares and eyes are beseâ— on every side overcome this concupiscence Againe if they cannot overcome it how can they ever be absolved from the crime of adultery Then how can those who are not yet free from the sinne of adultery come to these sacred Temples without repentance and be partakers of this excellent Assembly Wherefore I doe earnestly exhort and entreat them that they would first cleanse themselves by confession repentancâ— and all other remedies from the sinne they have contrâ—cted from Stage-playes and so they may heare Gods Word Neither doe we here commit a small sinne as any one may easily discerne by examples For if a servant should put his servile apparell that is fraught with filth and many lice into a cabinet where his Masters rich his golden robes and garments are layd up I pray tell me wouldest thou easily â—roâ—ke such a contempt But what if one should cast dung and dâ—rt into a golden vessell in which pretious oyntments have beene alwayes usually kept wouldest thou not cudgle him who committed this notorious villany And after all this shall we be so carefully sollicitous of our caskets and vessels of our clothes and unguents and yet estimate our soules more base then any of these Shall we there where the spirit is an oynâ—ment powred out cast in the Devils pomps Shall we there lay up the fables of Satan or songs that are full of whorish filthinesse Goe too tell me with what minde can God indure this Dâ—ubtlesse there is not so great a difference betweene oyntment and dirt betweene the Masters and the Servants clothes as there is betweene the grace of the Spirit and this perverse action Doest thou not feare doest thou not tremble whiles thou beholdest this holy Table where
dreadfull mysteries are administred with the selfe-same eyes that thou diddest behold the bed on the Stage where the detestable fables of adultery are acted whiles with the same eares thou hearest an adulterer speaking obscenely and a Prophet and an Apostle leading thee into the mysteries of the Scripture whiles with the same heart thou receivest deadly poyson and this holy and dreadfull Sacrament Are not these Playes the subversion of life the corruption the destruction of marriages the cause of warres of fightings and brawles in houses For when thou shalt returne home from these Stage-playes more dissolute effeminate and wanton being made an enemy of all chastity the sight of thy wife will be lesse pleasing to thee let her be what she will For being inflamed with that concupiscence which thou hast drunke in at Stage-playes and being taken with that new sight which hath besotted thee thou despisest thy sober modest wife who is contented with ordinary diet and upbraidest her with innumerable reproches not because thou findest any thing blame-worthy in her but because thou blushest to confesse thy disease because thou art ashamed to discover that wound with which thou hast returned home maimed from Stage-playes Thou framest other excuses seeking uniust occasions of displeasure loathing all those things that are to be done at home gaping after that wicked and uncleane concupiscence from which thou hast received an wounde and whiles thou carriest in thine eares a ringing sound of a voyce and with these the face the motion briefly all those images of whorish lust thou beholdest nothing of that thou hast at â—ome with pleasure And what doe I speake of a wife or family when as afterwards thou wilt be lesse willing to visit the very Church it selfe when as thou wilt heare a Sermon of chastity and of modesty with irkesomnesse Neither are these things which are now spoken to thee for instruction but for accusation and they will bring thee by little and little to despaire yea at last thou wilt suddenly sever thy selfe from the discipline administred for the publike good of all Wherefore I intreat you all that you would avoyd the wicked commemorations in Stage-playes your selves and likewise draw backe others from them who have beene led unto them For what-ever is there done is not delight or recreation but destruction but torment but punishment What good doth this temporary pleasure doe whiles everlasting torment issuâ—s from it and whiles being pricked night and day with concupiscence thou art troublesome and hatefull unto all Wherefore rouse up thy selfe and consider what a one thou art made returning from the Church againe what a one thou art comming from Stage-playes and compare these dayes with those if thou wilt doe thus there will be no need of my speech For it will be sufficient to have compared this day with that to shew what great profit comes from the one side and how great hurt from â—he other These things I thought good to speake to your charity at this time neither will I ever cease to speake For so we shall both admonish those who are obnoxious to this disease and we shall confirme those who are now whole for this oration will be profitable to both to the one that they may desist to the other that they may not fall into it So in his first Homily upon the 50. Psalme he is very punctuall to our purpose David writes he as he was walking upon the top of his Palace after dinner saw a woman washing her selfe and the woman was very faire and beautifull to looke upon He saw her I say and he is wounded in his eye and receiveth a dart Let curious persons heare this who contemplate the beauty of others Let those heare this who are possessed with the unruly delight or desire of Stage-playes Who say we doe in truth behold them but without detriment What heare I David is hurt and art not thou hurt He is wounded and can I trust to thâ— strength He who had so great a measure of the spirit received a dart and doest thou deny that thou art pierced And yet he beheld not an harlot but an honest chaste woman and that not in the Theater but at home but thou beholdest an harlot in the Play-house where even the very place it selfe makes the soule liable to punishment neither doest thou onely see but thou likewise hearest dishonest words and meritricious obscene songs and thy minde is wounded on every side to wit by the sight with those things which thou seest by the eare with those things which thou hearest by the smell with those things which thou smâ—llest And when as there are so many precipices so many corruptions how can I believe thee to be free from the bitingâ— of wild beasts Art thou a stone art thou iron Thou art a man subiect to the common fraâ—lty of nature Doest thou behold the fire and yet art not burned Whether is this agreeable to reason Put a candle into straw and then dare thou to deny that the straw will be burnt That verily which stubble is even that is our nature Let our Play-haunters then consider this and give this godly Father an answer to these his pithy interrogations The like passage wee finde in this 17. Homely upon the 5. of Mathew upon these words If thy right eye offend thee plucke it out c. Let those writes he heare these words who so often hasten to the Theater and doe there almost daily defile themselves with the filthinesse of adultery For if the Law command even him who is bound unto thee by familiarity if he scandalize thee to be cut off and cast away with what satisfaction now at last can they be defended who by their conversation and stay at Play-houses doe daily get the acquaintance of those lewde ones who were not formerly knowne to them also administer a thousand occasions of destruction to themselves Againe in his Homily upon the 118. alias the 119. Psalme vers 151.152 hee writes thus Let none account his life vile let none cleave fast to vanity We cannot serve two Masters he serves two masters who goes to Church one day and to Stage-playes another day Such a one hath two coates he is farre from that Coate which cannot be devided far from the Wedding garment because that is a Wedding garment which hath no spot For he who goes one day to the Church another day to Playes weares a defiled garment Every Servant standing with a blemish at his Masters Table is cast out and chastised with stripes keepe your garment pure as you received it in baptisme Let no man defile iâ— with his manners let no man rend so beautifull a vestment with the wickednesse of his heart You have received such a Garment in baptisme as the Angels had who attended the Lord in his Sepulcher whose raâ—ment was as white as snow Aâ—d you have received such a gift of graceâ—
departs if he be poore being thus confirmed and if â—e be rich he is easâ—ly made more moderate and better by it And verily in the Theater when a most crafty Harlot walketh about with golden ornaments the poore are wasted with griefe that their wives have no such thing and the rich being troubled with this sight when they shall see the habit the countenance the voyce the gesture and other things full of lust and shall returne home to their houses burning with such dishonest fire despise their wives as more deformed Hence chiâ—ings and brawles hence discords and warres arise hence death also oft-times followes For those who are taken with this kinde of lust a life with their wife and children seemes bitter to them thus all things in their houses are disturbed No such thing is ever wrought by the quire of Monkes the wife may receive her husband returning milde from thence and vord of all abâ—urdâ— pleasureâ— so that he may seeme more â—alme and quiet to her So that this Play-house quire pray marke it is the Fountaine and originall of all evils but that of Monkes of all good things One of them maketh Wolves of Sheepe the other converteth Wolves into Lambes But perchance we may seeme as yet to have spoken nothing of pleasure What therefore is more pleasant then to live in tranquility of minde lamenting nothing grieving for nothing and bewailing-nothing Notwithstanding let us proceed on further and let us seaâ—ch out the pleasure of both these harmonies and sights and we shall finde the one remaining onely till the evening so long as the Spectator sitteth in the Play-house but afterwards pricking him worse then any sting but the other alwayes flourishing in the mindes of the Spectators c. A suâ—ficient testimony of the accursed bitter sinfull fruits of Stage-playes In his 89. Homily upon Mathew he hath this short passage All those who ascend to Stage-playes or to Harlots houses are spiritually lame how then shall these be able to stand in battle and not to be cast downe with the crimes of incontinency In his 2. Homily against the Iewes he writes thus If thou hast a servantâ— if a wife thou maist keepe them at home with great authority For if thou permittest them not to goe into the Play-house how much more are they to be driven from the Synagogue of the Iewes Here is greater wickednesse then there That which is done there is sinne that which is done here impiety I speake not these things to this end that you should suffer them to goe into the Play-house for even this is evill but that driving them from Playes you should even much more prohibit them from this Goe too tell me what thâ—â— runnest to see there Whether men playing on the Trumpet But thou oughtest â—itting at home to poure out sighes and teares for them in that they rebell against the command of God and in that they have the Devill dancing in the middest of them In his Homily of Saint Barlaam Doe ye not quoth hee see those who descend from Play-houses made more effeminate this verily is the cause that they diligently attend to the things â—here done For when as they shall fix in their mindes the invertions of the eyes the wreathings of the hands thâ— turnings of the feet and the images of all those shapes which appeare in the distortion of the circumagitated body they depart from thence Is it not therefore an unworthy and shamefull thing that these should take so much care in procuring the destruction of their soules and keepe a perpetuall memory of the things that are there acted and that we whom the imitation of these things shall make equall to Angels should not bestow an indevor equall unto theirs to preserve those things that are spoken A good item unto all such Play-haunters and Christians who can remember much of a Stage-play but very little or nothing of a godly Sermon which concernes their soules of which there are now too many In his 15. Homily to the people of Antiâ—ch he rhetorizeth thus How many Sermons have we bestowed admonishing many stupid ones that they would utterly relinquish and abandon Theaters and the lascivious things proceeding from thence and they did not absteine but alwayes even unto this day runne to the unlawfull spectacles of Playes and Dances and set up a Diabolicall assembly against the fulnesse of the Church of God and their clamors brought from thence with much vehemency did desturbe the singing of this place But behold now we being silent and speaking nothing of this they have of their owne accord stopped up the Play-house and the Circus is made unaccessible And before this many of ours did runne unto them but now all have fled together from thence unto the Church and praysed our God Seest thou how much gaine is made out of feare For from whence the Devill hoped to have overthrowne our Citty to wit by the abusing and overturning of Theodosius his Statue the occasion of this and the ensuing Homilies from thence hath he restored and reformed it c. Let us therefore acknowledge the snares and depart farre from them Let us take notice of the precipices and not come neere them This will be an occasion to you of greatest security not to avoyd sinnes onely but even those things also which may seeme to be but indifferent but yet may drive us unto sinnes as to laugh and to use iesting speeches seemeth truely not to be an apparant sinne but yet it leads men into manifest sin for oft-times filthy words arise from laughter and filthier actions from filthy speeches Oft-times from filthy speeches and laughter raylings and reproches arise from rayling and reproches blowes and wounds and from strokes and wounds murthers and manslaughters If therefore thou wilt consult well for thy selfe thou wilt not onely avoyd dishonest words and deeds and strokes and wounds and manslaughters but even unseasonable laughter it selfe and scurrilous words because such things are wont to be the roote of these that ensue Againe to ascend up into Theaters and to behold the combates of Horses and to play at Dice seeme not to many to be an apparant sinne but yet they are wont to bring in infinite evils of life For the abode in Play-houses hath brought forth fornication wantonnesse and all incontinency a full evidence of my Minors truth and the beholding of the sights of Cirque-playes hath brought with it reproches blowes affronts and perpetuall enmities and the study about Dice hath produced blaspemies losses anger revilings and infinite other things worse then these Let us not therefore onely avoyd sinnes but even those things that seeme to be indifferent but yet draw us by little and little into these sins For as he that goes by a precipice although he falls not yet he trembles and oft-times he tumbles downe being overturned by the very trembling so he who avoyds not sinnes
place hath greater troopes of Christians whether the Yard of the publike Play-house or the Court of Gods house and whether men flocke to most to the Temple or to the Theater Whether doe they most affect the sayings of the Evangelists or of Stage-players the words of life or the words of death the words of Christ or the words of a foole in a Play Doubtlesse wee love that most which we preferre For if the Church keepe any feast on that day when there are solemne Playes those who say they are Christians doe not onely not come to the Church but if any not thinking of the Playes come casually thither if they heare whiles they are in the very Church that there are Playes acting abrod they leave the Church and repaire to them The Temple of God is dispised to runne unto Theaters the Church is emptied the Play-house filled We leave Christ upon the Table to feed our adulterous eyes with the impure and unchaste sight of most filthy Enterludes What stranger soever either commeth to Ravenna or to Rome shall finde a part of the Romanes at Stage-playes and a part of the Ravenians at Theatâ—rs And although any be either absent or distant by place yet is he not excused thereby for as many as are ioyned together in likenesse of affection are guilty alike of the same wickednesse that either doth commit Yet for all this wee flatter our selves of our good behaviour and of the rarenesse of our impurity c. Thus farre these Fathers Polydor Virgil complaines That in his time holy dayes were most acceptable to youth for no other reason but that they had then leasure to lead about dances especially among the Italians who after the custome of the ancient Pagans did usually exhibite Spectacles and Playes unto the people reciting Comedies and personating the lives and martyrdomes of the Saints in Churches in which that all might receive equall delight they acted them in their Mother-tongue Thus was it heretofore among the ancient Romanes who on their solemne Festivals recited the Poems of Poets in open Theaters and made divers Spectacles of beasts and Sword-players in Amphitheaters with sundry other Playes thorowout the Citty with which the people were delighted Agrippa complaines and so likewise doth BB. Latimer our renowned Martyr and Episcopus Chemnensis That that waster of equity that subverter of all order and decency that author of all evill things the Devill endevouring daily to pull downe what ever the holy Ghost doth build up hath alwayes quite demolished this fortification The greatest part of Christian people so spending the holy rest of Holy-dayes not in meeting together to pray or heare Gods Word nor yet to performe those other duties for which they were first ordained but wasting it in all kinde of corruptions of good manners and of Christian doctrine in Dances in Comedies in Stage-playes in ribaldrous Songs in sports in drunken meetings in spectacles in all kinde of worldly and carnall workes contrary to the Spirit and holinesse And as Tertullian saith of the solemnity of the Caesars or Romane Emperours they are wont then to performe a notable piece of service to make Bonefires and Dances in the streets to feast from house to house to turne the whole Citty into the forme of a Taverne to force wine downe their throates to runne earnestly to misdemeanors to impudencies to irritations and enticements of lust thus is the publike ioy expressed by a publike shame so may it be said of our Festivals Are we not thâ—refore worthily to bee condemned who thus celebrate the solemnities of Christ and of his Saints Not to remember the Statute of 17 Edward 4. cap. 3. which informes us that the Holi-dayes and Suâ—dayes were spent in Dice-play Kayles Bowles and such other unlawfull ungracious and incommendable Games Nor to recite the words of the authorized Homily of the time and place of Prayer which complaines That it too evidently appeares that God is more dishonoured and the Devill better served on the Sunday then upon all the dayes of the weeke besides Nor yet to recite the lamentable complaint of Ioannis Langhecrucius That Lords-dayes and Holi-dayes in his time were for the most part spent in drunkennesse dancing wantonnesse Stage-playes and the like in so much that the very Singing-men and Choristers of the Church such was their blindnesse and madnesse did spend and honor the sacred feast-day of the Virgin Martyr Caecilia not in sackcloth and fastings but in gluttony in drunkennesse in dancing in lascivious and unchaste songs being then more prone to all lascâ—vious wickednesse then to the reformation of their lusts or to fasting and prayer And that almost all Artificers and Tâ—ades-men had chosen some one Saint or other to be a Patron to them which Saints they worshipped in a deboist Bacchanalian manner so that by this kinde of worship and custome men seemed to have relapsed to Heathennisme or Atheisme I shall truely transcribe a notable passage out of Nicholaus de Clemangis to the like effect in his Treatise De Novis celebritatibus non instituendis where he writes thus Every one may perceive with what devotion Christian people doe at this day celebrate their Festivals and Holi-dayes They seldome come to Church they most seldome heare the Masse and that for the most part but by piece-meale c. Yea they leave the Church and runne away One goeth to a Farme another to his worldly affaires a great companie resorts to faires which now are never kept in a publike and solemne manner but on the most eminent Festivals the Stage-player delighteth some Play-houses take up others Tennis-courts many Dice very many Festivals are celebrated by the richer sort with great gawdinesse of apparell and provision of banquets but betweene rich cloathes and pompous feasts the conscience lies unadorned in uncleanesse The outward house is cleansed with beasoms the floores are swept greene boughes are placed at the doore the ground is strowed with hearbes and flowers all outward things are cleane and trim but the miserable inward man not partaking of this exultation pines away in the meane time in his filthinesses and by how much more excessive the laughter is in the middest of vaine delights by so much the more is it afflicted with greater sorrowes and wounded with sharper prickes of sinnes But to omit these let us see what the prophane vulgar doth in the meane time and the youth in our times corrupted with luxury I have fitly said the prophane vulgar according to the thing which is done because then doubâ—lesse they are farre from the Temple and as they arâ— farre from the Temple so likewise farre from home For Holi-dayes are not celebrated by them in the Temple nor in their houses all the solemnities of their celebration are in Tavernes and Ale-houses They resort thither almost at Sunne-rising and oft-times they abide there untill midnight they sweare forsweare blaspheme God
God to take notice or vengeance of their sinnes whence all the reall atheisme and prophanesse that wee see in Players and Play-haunters lives is it not principally from Playes and Enterludes wherein not onely the Pagan Deities but likewise the very God of Heaven and Earth together with his Word his Saints his service are derided Vndoubtedly it is Never is there greater Atheisme or more open desperate prophanesse more notorious contempt of God his Word his worship his feare his service then in such places such times wherein Stage-playes most abound In Stage-playes as Master Brinsly well observes there is a continuall sowing of all Atheisme in the hearts of poore simâ—le soules they are the very Nurseries of Atheisme of Paganisme of Idolatry and prophanesse as the experience of all ages testifies Wherefore I shall conclude against them which this 42. Syllogisme That which ingenders Atheisme Paganisme Idolatry and all prophanesse in Actors and Spectators must of necessity bee altogether abominable and unlawfull unto Christians But this doe Stage-playes witnesse the premises and premised Authors Therefore they must of necessity bee altogether abominable and unlawfull unto Christians SCENA DECIMA-OCTAVA THe 18. effect of Stage-playes is this that they cause an apparant breach of all Gods Commandements Of the first Commandement in honouring applauding invocating naming representing adjuring and extolling Pagan Idol-gods and Goddesses by the name of God and in reviving their infernall ceremonies rites and worship and in propagating Atheisme and Idolatry Of the second Commandement in making the Images pictures shapes and statues in representing the persons vices ceremonies and customes of those Pagan Deities and in relating their histories pedegrees acts and monuments Of the third Commandement in prophaning and blaspheming the Name of God by cursed oathes and horrid execrations which are frequent in our Enterludes by traducing and prophaning the holy Name and Word of God by inserting them into Stage-playes and making them no better then a sport or May-game by swearing by the names of Idol-godsâ— whereas Polycarpus would not so much as sweare by the fortune of Caesar though by doing it hee might have saved his life by deriding the sincere worship and service of God and by taking all Gods Names his attributes his Ordinances in vaine Of the fourth Commandement in prophaning the Lords-day in a notorious manner and in drawing men on to idlenesse on those other dayes in which God commands them for to labour Of the fift Commandement In dishonouring reproaching controlling and traducing Princes Magistrates Iudges Ministers and others who are the Fathers the Mothers of Church and Common-weale Of the sixt Commandement in occasioning and commending murthers quarrels duels tyranny cruelty in murthering the good names of other men in teaching plots to poyson murther betray and ruine others and in murthering infinite soules of men and women whom Stage-playes cause to perish Of the seventh Commandement in ingendring fomenting exciting unchaste affections in the Actors and Spectators in drawing them on to fornication whoredome adultery and all other actuall unclâ—aâ—esse which Christians should abhorre to name or thinke of and in making them ribaldrous effeminate wanton lascivious in apparell speech gesture haire c. and fit for any filthinesse or lewdnesse whatsoever Of the eight Commandement in teaching men how to cheate and cozen others how to steale away Wards from their Gardians and Daughters from their Parents In picking other mens purses by receiving mony for the exercise of these unlawfull these ungodly Playes which God never authorized as a meanes to procure gaine withall the taking of which money is plaine theft as Divines expresly teach and in occasioning much prodigall and vaine expence Of the ninth Commandement in slandering misreporting and personally traducing particular persons and professions on the Stage and in laying false aspersions with tearmes of ignominy and scorne upon the Saints and service of God Of the tenth Commandemenâ— In causing Children and yong Prodigals to desire the death of their more rigid Parents that so they might enjoy and prodigally waste their Patrimonies and Portions on their lusts and pleasures and in causing men to coveâ— the Pomp the State the poâ—sessions the wives the servants the goods of other men as Players Whores and others who resort to Stage-playes learne to doe Stage-playes in these and sundry other regards forementioned by S. Chrysostome and others in the precedent Scene occasion the breach of all the ten Commandements and so plunge their Composers Actors Spectators over head and eares in sinne involving them in the guilt of all the evils that are occasioned and produced by them This Authors this the premises and experience testifie Wherefore I shall hence deduce this 43. invincible Argument against Stage-playes That which commonly occasions an apparent violation of all the ten Commandements must needs be sinfull and utterly unlawfull unto Christians intolerable in any wel-ordered Common-weale No Christian can deny it But this doe Stage-playes witnesse the premises See pag. 231.232 before Therefore they must needs bee sinfull and utterly unlawfull unto Christiansâ— intolerable in any wel-ordered Common-weale SCENA DECIMA-NONA THe 19. fruit of Stage-playes is this that they draw downe Gods fearefull judgements both upon their Composers Actors Spectators and those Republikes that tolerate or approve themâ— as these ensuing examples evidence It is storied of AEschylus the first inventor of Tragedies as Horace Quintilian Tertullian and others write that his braines were dashed out with the fall of a Torteis which an Eagle soaring over him let fall upon his bald-pate while hee was sitting meditating on his Playes in the open ayre a sudden unparalleld right tragicall judgement upon the very first inventor of tragick Enterludes Euripides the famous Greeke Tragedian as hee was returning in the night time from Archelaus his Palace where hee supped to his owne lodging was torne in pieces by Dogs some write by women set on as was supposed by Arridaeus a Poet who maligned him A fearefull death Sophocles the very Prince of tragicke Poets being pronounced victor by one casting voyce in a poeticall combate betweene him and others died suddenly on the Stage of overmuch ioy his victory proving no other but his owne fatall Tragaedy the like wee read of Philippides another famous Greeke Comedian who died suddenly in the selfesame manner upon the same occasion Theodectes a Play-poet was smitten of God with blindnesse for inserting some passages of the Old Testament into one of his Tragedies Menander an ancient Greeke Comedian insanus mulierum amator as Suidas stiles him was suddenly drowned whiles hee was swimming in the Pyraeean Haven Terence the eminentest Latine Comedian was drowned and swallowed up of the Sea about the 35. yeere of his age as hee was returning out of Greece with 108. of Menandâ—rs Comedies which he had
translated Plautus an elegant comicall Latine Poet when as hee had scraped together a great masse of money by his Stage-playes lost all of it by merchandise and then returned backe to Rome he was enforced to grinde at a Bakers Mill to get his living and so died miserably Antiphanes the composer of 355. Comedies died suddenly being casually strucke with a Peare Eupolis the Poet for inveighing against Aâ—cibiades in his Comedy called Baptis was apprehended by him and then drowned in the Sea Such were the sudden and untimely ends of all these ancient Play-poets which should serve as a caveat to our moderne of which some have likewise come to desperate ends to deterre them from their ungodly profession But I passe from these to Stage-playes And here I finde Theodoret relating a notable Story of a common Actor who comming to play a part upon the Theater in a vestment of cloth of gold given by Constantine the Emperour to Macarius Bishop of Hierusalem to weare at times of baptisme which vestment this Player had purchased of Cyril who succeeded Macarius hee fell downe suddenly on the Stage as hee was acting in it and died I read likewise in Pliny of one M. Ofilius Hilarus an eminent Actor of Comedies that after hee had acted his part with great applause upon his birth-day and was vaunting and discoursing of this his acting at supper hee fell downe suddenly dead at the table whiles he was thus boasting and looking on that vizard and person which he had then sustained William of Malmesbury a grave English Historian upon the concurrent testimonies of Pope Leo Petrus Damianus and Aquitanicus relates this memorable History That a certaine Stage-player who got his living by acting lodging about the yeere of our Lord. 1012. in the house of two old women who were Witches situated by the high-way neere to Rome was by their Sorceries metamorphosed into the shape of an Asse and being thus transformed he became so tractable that like another Bankes his dancing Horse or the dancing Horses of the Sybarites and Cardians he would readily turne and move which way soever these Witches commanded him which being bruited abrode he became very gainefull to these his Hoastesses the people flocking by troopes from all places neere adioyning to behold the rare feates of this Mimicall Asse who strucke the Spectators with great admiration of his strange gestures The fame of this Asses rare qualities being thus bruited abroad induced a rich man who dwelt nigh to purchase this Asse at a great price of these two Witches who informed their Chapman that if he would have his Asse to practise his histrionicall trickes at all times he must be sure to keepe him from water which he did for a long space exhilarating both himselfe and his guests with this playing Asse who after a while being not so stricktly looked to as at firstâ— brake loose at last and running to a pond of water that was next bathed and tumbled himselfe therein for a while till at length hee came to his humane shape The Asse-keeper in the meane time missing the Asse runnes forth to seeke him and meeting him in his humane forme inquires of him whether hee saw the Asse to which he replyed that hee was the Asse and with all related to him the whole Story of this his metamorphosis the Asse-keeper wondring at it reports it to his Master and he declares it to Pope Leo trueâ— which I here submit to the Readers faith If this bee but an Ovids Metamorphosis or an Apuleius his Golden Asse we may laugh at the conceit and so passe it by but if it bee a truth as the Historian confidently affirmes it wee may deeme it a just judgement of God upon this Actor who for his acting of other mens parts in jest was thus enforced to play the Asses part in earnest Ludovicus Vives reports from men of credit that in a certaine City of Brabant where they used to make annual Playes to their Saints upon the day that their great Church was founded as they doe in other places of that Country some taking then upon them the vizars and persons of Saints others of Devils for to act these Playes oâ—e of these Actors who played the Devils part being enamored with a Girle which he espied at the Play went dancing to his house and there taking his wife as hee was in his Players robes and vizard he cast her upon a bed saying that he would beget a Devill of her and so hee lay with her his wife upon this conceived and the infant which she brought forth as soone as ever it was borne began to dance up and downe being shaped as men use to paint the Devill Loe the justice of God upon this person that he who acted the Devils part should thus beget a Devill Of Gods judgements upon Play-haunters wee have sundry precedents worthy our most serious observation some of particular persons onely others of whole multitudes together For Gods judgements on particular persons onely We read of Philip King of Macedonia Father to Alexander the Great that as hee delighted much in Stage-playes so he was slaine by Pausanias as hee was sitting in the Theater at a Play The like wee finde recorded of Caius Caligula who being much devoted to Stage-playes which hee would sometimes act himselfe in womans apparell to his inexpiable shame was murthered by Cherea whiles he was beholding the Noble-mens Children which he sent for out of Asia acting a Play upon the Stage A just judgement of God upon these two dissolute Princes who made these wicked Playes their chiefe delight It is storied of Herod Agrippa that in the third yeere of his Lieutenantship hee went to Caesarea Stratonis where he published Spectacles and Stage-playes in the honour of Caesar and ordained a solemne Feast-day for his prosperous affaires unto which all the chiefe men of worth and great Officers of that Province resorted on the second day of these Playes and Spectacles he came to the Theater in a silver robe wonderfully wrought which by the reflection of the Sunbeames yeâ—lded so gorgeous a glistering to the eye that the shining thereof seemed terrible and intolerable to the beholders whereupon some flatterers it is likeliest that some Players or Play-poets were the chiefe of them deifying him as a God and hee rebuking them not a little after looking about him he beheld an Angell hanging over his head who smote him with an extreame paine in his bowels whiles he was thus sitting in the Theater so that he was carried desperately sicke to his Palace where being tormented for the space of fiue dayes with bitter gnawing of his bowels he ended his life most miserably being eaten up of wormes Which divine judgement though it miraculously seised on him for his ambition in that hee rebuked not these â—latterers and gave not God the glory yet since this Tyrant who had built a Theater and
96 Canon of the Councel of Africke here recited to which shall here referre you The tenth is Concilium Agathense in France Anno Domini 506. there being 35 Bishops present at it where this Canon was promulgated Canon 39. Presbyteri Diacones Subdiacones etiam alienarum nuptiarum evitent convivia Neâ— his caetibus immisceantur ubi amatoria cantantur et turpia aut obscaeni motus corporum choreis et saltationibus efferuntur ne auditus et obtutus sacris mysterijs deputati turpium spectaculorum atque verboruÌ„ contagione polluantur Can 39. Presbyters Deacons and Subdeacons ought to avoid the marriage feasts of other persons Neither may they be present in these assemblies where amorous and filthy things are sung or where obscene motions of the body are expressed in rounds or dances lest the hearing and sight deputed unto the holy mysteries should be defiled with the contagion of filthy Spectacles or Stage-playes and words Which Councellâ— as it prohibits Clergy men from beholding Playes or dancing so it also inhibits them from drunkennesse from keeping either haukes or hounds and from all scurrilous mirth or jesting under paine of excommunication and suspension The eleventh is Concilium Arelatense 3. in the yeare of our Saviour 524. subscribed by 15 Bishops where Ludi funebres or funerall Playes which were frequent among the ancient Romanes are thus condemned the reason of which condemnation trencheth upon Stage-playes Laici qui excubias funeris observant cum timore et tremore et reverentia hoc faciant Nullus ibi diabolica carmina presumat cantare nec joca nec saltationes facere quae Pagani docente Diabolo adinvenerunt Quis enim nesciat diabolicum esse et non solùm a Christiana religione alienum sed etiam humanae naturae esse contrarium ibi laetari cantare inebriari et cachinnis ora dissolvi et omni pietate et affectu charitatis postposito quasi de fraterna morte exultare ubi luctus et planctus slebilibus vocibus debuerat resonare pro amissione chari fratris c. Ideo talis inepta laetitia et pestifera cantica ex authoritate interdicta sunt Si quis autem cantare desiderat Kyrie eleison cantet si autem aliter omnino taceat Si autem tacere non vult in crastino à Presbytero taliter coërceatur ut alij timeant Lay men who observe funerall watches let them doe it with feare and trembling and reverence Let no man presume to sing there any diabolicall songs nor to make any Pastimes Playes or dances which the Pagans have invented by the Divels tutorship For who knoweth not that it is diabolicall and not onely farre from Christian religion but even contrary to humane nature to rejoyce to sing to be drunke and to laugh excessively there and laying aside all piety and affection of love as it were to be glad of his brothers death even there where as sorrow and mourning with dolefull sounds ought to be heard for the losse of a deare brother c. Therefore such foolish mirth and pestiferous songs ought to be prohibited by authority And if any man desire to sing let him sing Lord have mercy upon mee but if hee would sing otherwise let him holde his peace But if hee will not be silent let him the next day bee so chastised by the Presbyter that others may feare The twelfth is Concilium Veneticum about the yeare of our Lord 526. consisting of 8 Bishops wherein the forementioned 39 Canon of Concilium Agathense see pag. 578. is verbatim recited and ratified as the 11. Canon of this Councell The thirteenth is Concilium Toletanum 3. in Spaine Anno 617. subscribed by 72 Bishops where I finde this Canon registred which though it principally aimes at dancing and filthy ribâ—ldry songs yet it necessarily condemneth Stage-playes too which consist of scurrilous songs and dancing as I have largely proved in the premises Canon 23. Exterminanda omninò est irreligiosa consuetudo quam vulgus per saâ—ctorum solennitates agere consuevit Populi qui debent officia divina attendere saltationibus et turpious invigilant canâ—icis non solum sibi nocentes sed et religiosorum ossicijs Hoc etenim ut ab omni Hispania depellatur sacerdotum et judicum à concilio sancto curae coÌ„mittitur Can 23. That irreligious custome is altogether to be abandoned which the common people have used upon the festivals of the Saints The people who ought to attend divine offices addict themselves wholly to dancing and filthy songs not onely doing hurt to themselves but to the offices of religious persons That this custome may be driven out of all Spaine it is committed to the care of the Ministers and Iudges by this sacred Councell Which Canon was ratified by the publike Edict of King Reccaredus who punished the breach of it in rich men with the lâ—sse of the moity of their estates and the violation of it in the paorer sort with perpetuall exile The fourteenth is Concilium Antisiodorense in France Anno 614. subscribed by 45 Bishops Abbots and Presbyters wherein there are these severall Canons applicable to our present theame the first of which expresly condemnes the Pagan oâ—iginall of Playes the second the acting of them in Churches which the Papists used the third the acting or beholding of them by Clâ—rgie men Canon 1. Non licet Kalendis Ianuarij vecola aut cervolo facere vel strenas diabolicas observare sed in ipsa die sic omnia officia tribuantur sicut et reliquis diebus Canon 9. Non licet in Ecclesia choros secularium vel puellarum cantica exercere nec convivia praeparare quia scriptum est Domus mea domus orationis vocabitur Canon 40. Non licet Presbytero inter epulas cantare vel saltare Can 1. It is not lawfull in the Kalends of Ianuary to make any bonefires or filthy Playes or to observe any diabolical New-yeares gifts but let all offices be so performed on this day as they are upon other dayes Can. 9. It is not lawfull for Quires of secular men or girles to sing songs or provide banquets in the Church for it is written My house shall bee called an house of prayer Can. 40. It is not lawfull for an Elder to sing or dance at feasts The fifteenth is Capitula Graecarum Synodorum collected by Martin Bishop of Bracara Anno Dom 610. in which we have these two Canons Canon 59. Non licet sacerdotibus vel clericis aliqua spectacula in nuptijs vel in coâ—vivijs spectare sed oporteat antequam ingrediuntur ipsa spectacula surgere et redire inde Canon 73. Non liceat iniquas observationes agere Kalendarum et ocijs vacare gentilibusâ— neque lauro aut viriditate arborum cingere domos Omnis enim haec observatio Paganismi est Can. 59. It is not lawfull for Ministers or Clergy men to beholde
are as apt to pollute the one as the other And dare any Clergy men then after such expresse inhibitions resort to Play-houses or behold or practise any of these interdicted games and sports The 35. is Synodus Ratisponae Anno 1524. intituled Reformatio Cleri Germaniae where we reade thus Canon 4. Insuper tabernas publicas Cleri evitent nisi eas peregrè proficiscentes ingredi oporteat which our English Canons have seconded et tà m in ibi quà m domo et alibi à crapula et ebrietate omnique ludo à jure prohibito blasphemijs rixis ac alijs quibuscunque excessibus et offensionibus penitus abstineant Choreas Spectacula et convivia publica evitent ne ob luxum petulantiamque eorum nomen Ecclesiasticum malè audiat Can 4. Moreover Clergy men must avoid all publike tavernes which too many of them now frequent unlesse they are enforced to enter them when they travell and as well there as at home and elsewhere they ought wholly to abstaine from surfetting and drunkennesse and from every Play prohibited by law from blasphemies brawles and all other excesses and offences whatsoever Let them shunne dances Stage-playes publike feasts lest for their luxury and wantonnesse the Ecclesiasticall name be ill reported of The 36. is Synodus Carnotensis Anno 1526. Where these subsâ—quent Constitutions were compiled Cesâ—ent diebus festis judicia causarum cognitiones venditiones mercatus commessationes ebrietates ludi et nundinae Contra facientes citentur coram nobis aut Officiali nostro c. In festo Sancti Nicholai Catherinae innocentium aut alio quovis die praeâ—extu recreationis ne Scholastici Clerici Sacerdotesve stultum aliquid aut ridiculum faciant in Ecclesia aut ab alijs fieri permittant Denique ab Ecclesia ejiciantur vestes fatuorum personas scenicas agentium Quia solent in plerisque locis nostrae Diaecesis deferri baculi ipsarum confratriarum praecedentibus mimis et lusoribus cum tympanis quod maximè dedecet honorem Dei et Sanctorum non enim debent ante eorum imagines baculis confratriarum infixas praecedere instrumenta illa musica ad choream et tripudia potius quà m ad devotionem audientes excitantia Idcirco prohibemus districtè ne posthac tales baculi deferantur publicè per vicos histrionico ritu et modulatione musica choreis accommodata c. Quoniam in confratrijs primum recte constitutis et postea in detâ—rius prolapsis multa conspiciuntur committi ab honestate et Christianae mentis religione penitus aliena ut illis congruum adhibeamus remedium imprimis ordinamus Ne in ipsarum confratâ—iarum congregationibus fiant dissoluta convivia compotationes ad ebrietatem inducentes choreae tripudia et caetera id genus ad Bacchanalia magis quà m ad Christianam religionem spectantia Quod nota Interdicimus ne Clerici publice aut in privato exerceaâ—t ludos turpes aut ludibriosos unde scandaluÌ„ oriri et ministeriuÌ„ ecclesiasticum vituperari possit pro loco et tempore cauâ—a et personis quibus propter quam et cum quibus hujusmodi ludos exerceri contingeret A ludo autem alearum taxillorum et similium quae in sorte pendent sic abstineant ut neque etiam alijs ludentibus fautores aut testes sint intersint Districtè prohibemus ne sacerdotes choreis publicis trâ—pudiationibus saltationibuâ—ve sese commisceant ne turpes amatoriasâ— aut lascivas decantent cantilenas aut cantantibus faveant aut intersint Corrumpunt siquidem bonos more 's colloquia prava Denique non sint vagi oculis non dicaces non joculatores non histriones ea enim omnia indecora ijs praecipuè quibus animarum cura coÌ„missa est Sacerdotes qui in diebus primarum Missarum novorum Presbyterorum post festivas epulas et grandia convivia commessationesque exeunt in publicum ad exhibendas populo et plebeculae comaedias maximè crassas et impudicas et choreas in plateis committunt sine dubio in legem Ecclesiae et Apostolorum dogma Quare qui tales fuerunt si perseveraverint sciant se condignam punitionem et correctionem non evasuros Item prohibemus sacerdotibus ne in festo Sancti Nicholai Innocentium aut alio quovis die stultum aliquod aut ridiculum in Ecclesijs aut alio quocunque loco publico faciant fierive permittant larvati aut quocunque tempore aut quovis in loco incedant On holy dayes let matters of judicature hearing of causes sales merchandice luxâ—ry drunkennesse Playes and faires cease Those who doe contrarie let them be cited before us or our officiall c. In the feast of St Nicholas Katherine Innocents or any other day let not Schollers Clergy meâ— or Priests under pretence of recreation act any foolish or ridiculous thing in the Church or permit others to doe it Finally let the clothes of those who act the scenicall persons of Innocents or fooles be cast out of the Church Because the staves of the fraternities themselves are wont to be carried about in most places of our Diocesse with Stage-players Fidlers and tymbrels going before them which doth most of all unbeseeme the honour of God and the Saints for those musicall instruments stirring up the auditors rather to Carantoes and dancing than to devotion ought not to precede their images fastned in the staves of the fraternities Therefore wee strictly prohibit that after this such staves be not carried about publikely through villages after an histriâ—nical manner or with musicall melody fitted to dances c. Because in fraternities rightly ordained at the first and afterwards declining unto worse many things are seene to be committed altogether different from honesty and the religion of a Christian minde that we may apply a fitting remedy to them wee first of all ordaine That in the assemblies of the fraternities themselves no dissolute feasts be made no compoâ—ations or Healthes conducing to drunkennes no dances galliardsâ— and other things of this nature belonging rather to the feasts of Bacchâ—s than to Christian religion We prohibit that Clergie men use no dishonest nor ludicroâ—s Playes either in publike or private whence scandall may arise and the ecclesiasticall ministery be disgraced according to the place and time the occasion and persons in which for which and with which such Playes shall happen to be used Let them so abstaine from the play of dice of tables and the like which depend on chance that they bee not so much as present among theâ— that play either as countenancers or witnesses Wee strictly forbid that Ministers intermixe not themselves in publike morrices dances or carantoes that they sing no ribaldry amorous or lascivious songs nor yet fauour or keepe company with those that sing them For evill communications corrupt good manners Finally let them not be roving with their eyes no talkers no jesters no stage-players for all these things
are unseemely especially to those to whom the cure of soules is committed Priests who in the dayes of the first Masses of new Presbyters after merry banquets and great feasts and entertainments goe forth in publike to exhibit most grosse and unchast Comaedies and dances in the streetes to the common people offend without doubt against the law of the Church and the Apostolicall decree Wherefore those who have beene such if they shall pâ—rsevere let them know that they shall not escape condigne punishment and correction Also we inhibit Ministers that they neither act nor suffer to be acted any foolish or ridiculous thing either on the feasts of St. Nicholas Innocents or on any other day neither in Churches nor in any other publike place and that they disguise not themselves at any time in any publike or private place The 37. is Concilium Senâ—nense Anno 1528. where Inter Decreta morum we have these two Canons Canon 16. Cum auteÌ„ deceat domum Dei sanctitudo c. Prohibemus idcirco ne histriones aut mimi intrent Ecclesiam ad pulsandum tympana cythara aut alio quovis instrumento musicali neque in Ecclesia aut juxta Ecclesiam suis pulâ—ent instrumentis prohibemus insuper ne fiat deinceps festuÌ„ fatuorum aut innocentiuÌ„ neque erigatur decanatus patellae Canon 25. Clerici neque in publico ludant pylâ aut alijs ludis maximè cum laicis A ludo alâ—arum aliisque qui à sorte pendent abstineant neque ludentium fautores spectatores aut testes existant Non se admisceant choreis publicis tripudiationibus aut saltationibus non turpes amatorias aut lascivas depromâ—nt cantilenas seu cantantibus faveant aut adsint Nec in scenam velut histriones prodeant non comaedias vernaculas agant non spectaculum corporis sui faciant in publico privatove loco Quae omnia cùm omnibus sacerdotibus sunt indecora et ordini clericali multum detrahentia tùm illis praecipuè quibus animarum cura est commissa Can 16. And since holinesse becommeth the house of God therefore we prohibit that no stage-players or tumblers shall enter into the Church to strike up any tabret harpe or other musicall instrument neither shall they play upon their instruments in or neare the Church moreover wee prohibit that the feaâ—t of fools or Innocents be not from henceforth observed neither may the deanery of the platter be erected Can. 25. Clergy men may not play publikely at ball or other playes especially with lay men they shall abstaine from dice-play and all other games that depend on chance neither may they bee cherishers witnesses or spectators of such as play They shall not intermixe themselves in publike morrices galliards and dances they shall not sing any filthy amorous or lascivious songs nor yet favour or bâ— preseâ—t with those that sing them They may not come forth upon thâ— stage as Actors nor act Comaedies in their mother tongue they shall make no spectacle of their body in any publike or private place All which as they are unseemely to all Ministers and much derogatory from the clericall order so especially to those to whom the cure of soules is committed The 38. is Concilium Coloniense Anno 1536. where we have these canonicall Injunctions following Pars 2. cap. 25 26. Vivere quidem de Altario sacerdoti licet luxuriari non permittitur A crapula itaque et ebrietate à compotationibus illis ad haustus aequales à luxu ab alea ab immoderatis sumptibus et commessationibus Concilium generale Clericos revocat universos sequutum veteris testamenti institutum quo ministri templi vino et cicera prohibebantur ne ebrietate gravarentur corda eorum et ut sensus eorum semper vigeret et esset tenuis Et Apostolus ait Nolite inebriari vino in quo est luxuria sed impleamini spiritu sancto Et iterum Non in commesâ—ationibus et ebrietatibus c. Oâ—im tanta honestas desiderabatur in Clerico ut ne nuptialibus quidem convivijs ipsis interesse liceret non immisceri spectaculis ac caetibus ubi amatoria cantantur aut obscaeni motus corporis choreis aut saltationibus efferuntur ne auditus et intuitus sacris mysterijs deputatus turpium spectaculorum atque verborum contagione pollueretur Quid si videret Ecclesia illa prisca Clericos nostri temporis tabernariosâ— tabernisque quasi domos non haberent noctu diuque alligatos quà m execraretur hoc facinus Posthac ergo non solum nullus ex clero sordidissimum cauponem aut tabernarium agat sed ne in tabernas quidem nisi necessitatis causâ divertat alioquin poenae canonicae imminent illi qui ordini suo hanc ignominiosam notam inurere tentaverit Pars 3. c. 26. which hath this title Theatrales ludos non inferendos teÌ„plis Olim theatrales quoque ludi et larvarum ludibria inferebantur templis pessimo quidem exemplo adeo ut provisione canonica qua hic deterrimus abusus aboleretur opus fuerit quem ex nostris diaecesibus jam ut speramus ejectum gaudemus Pars 5. cap. 6. Denique procul absint parochi ab omni luxu Sobrium enim vult parochum Paulus nec multo vino deditum ac vino potius ad necessitatem quà m ad voluptatem utentem Nesciat ergo parochi domus commessationes crapulosas execretur coÌ„potationes illas ad aequales haustus obligatorias which our owne English Councel at Oxford Anno 1222. doth solemnly censure and condemne under paine of excommunication Turpissimum putet nisi causa necessitatis intrare tabernam quasi domum non habeat ad edeâ—dum et bibendum Breviter vitet omnia quae pastoralem authoritatem aut dedecorant aut imminuunt c. Pars 9. c. 9 10. Diligenter quoque populus admonendus est cur feriae et potissimum dies Dominicus qui à temporibus Apostolorum in Ecclesia semper celebris fuit instituta sint nempe ut in unum omnes pariter convenirent ad audiendum verbum Domini ad audiendum quoque sacrum et communicandum Breviter ad vacandum Deo soli ut dies illa tantùm orationibus hymnis psalmis et canticis spiritualibus transigatur Hoccine est sanctificare Sabbatum Quamobrem cupimus hisce diebus prohiberi nundinas claudi cauponas vitari commessationes ebrietates lusus improbos choreas plenas insanijs colloquia prava cantilenas turpes breviter omnem luxuÌ„ NaÌ„ hisce et quae haec ferè semper consequuntur blasphemijs et perjurijs nomen Domini profanatur et sabbatum quod nos admonet ut quiescamus perversè agere et benefacere discamus contaminatur Part. 2. cap. 25 26. It is lawfull for a Priest to live of the Altar but to be riotous is not permitted Therefore a generall Councell recalls all Clergy men from
ebrietates vaniloquia et quaecunque divinam possunt offendere majestatem c. Fraternitates eas quae ad commessationes et ebrietates ut pluâ—imum fiunt reprobamus Insuper baculorum cum imaginibus conductum ad domos laâ—corum cum turba sacerdotum mulierum et mimorum districtè sub poena excommunicationis et emendae arbitrariae inhibemus et praecipuè clericis ne talibus sese immisceant aut asiensum quovis modo praestent The Church hath added other holy-holy-dayes to Lords-dayes that wee might be mindefull of the benefits bestowed upon us by God and his Saints that wee might follow the examples of the Saints that wee might devote our selves to prayer not to idlenes and Playes Therfore let Rectors of Churches admonish their Parishioners that on the foresaid feast dayes they come together into the Church and that they frequent it piously and religiously to heare those holy things that are done in them Let theÌ„ attentively heare sermons let them reverence and worship God with a pious minde and religious affection And on these dayes as it is said let playes dances drunkeÌ„nes vain discourses and what ever may offend Gods majesty cease c. We reject those fraternities which are for the most part made for rioting and drunkennesse Moreover we strictly inhibit under paine of excommunication and an arbitrary mulct the carrying about of staves with images to the houses of lay men with a company of Priests of women and Stage-players and specially wee prohibtt Clergy men that they joyne not themselves with such assemblies nor yet assent unto them by any meanes The 45. is Concilium Tridentinum which the Papists boast to be oecumenicall though Protestants gainsay it Which Councell Sessio 24. Anno Dom 1563. DecretuÌ„ de Reformatione Can. 12. decreeth as followeth Omnes vero Clerici per se et non per substitutos compellantur obire oâ—ficia c. Ab illicitisque venationibus aucupijs choreis tabernis lusibusque abstineant atque ea morum integritate polleant ut merito Ecclesiae Senatus dici possint Let all Clergy men be compelled to discharge their duties or cures by themselves not by their substitutes Let them abstaine from hunting haâ—king dances tavernes and Playes and let them excell in that integrity of maners that they may be deservedly called the Senate of the Church So much pretended goodnesse at least was there in this Trent Councell as to prohibit all Clergy mens resorâ— to tavernes dances Playes and such like sports and to enjoyne them even in proper person for to feede their flockes and not by proxie Non-residence being such aâ— odious crime in those Bishops Pastors and Ministers who have the cure of soules that this very Trent Coâ—ncell together with some 54 others and sundry Canonicall Constitutions have solemnly condemned it as our owne Canons and Writers doe The 46. is Concilium Mediolanense 1. Anno 1560. where I finde these following Constitutions Et quoniam piè introducta consuetudo repraesentandi populo venerandam Christi Domini passioném et gloriosa martyrum certamina aliorumque sanctorum res gestas hominum perversitate eo deducta est ut multis offensioni multis etiam risui et despectui sit ideo statuimus ut deinceps Salvatoris passio nec in sacro nec in prophano loco agatur sed doctè et graviter eatenus à concionatoribus exponatur ut qui sunt uberes concionum fructus pietatem et lachrymas commoveant auditoribus quod adjuvabit proposita crucifixi Salvatoris imago caeterique pij actus externi quos Ecclesiae probatos esse Episcopus judicabit Item sanctorum martyria et actiones ne ne agantur sed ità piè narrentur ut auditores ad eorum imitationem venerationem et invocationem excitentur Cap. De Festorum dieruÌ„ cultu Ijs etiaÌ„ diebus studebunt Episcopi ne personati homines incedant ne ludi equestres certamina aut alia ludicra aut inania spectacula adhibeantur Choreae saltationes in urbibus suburbijs opidis vicis aut usquam omnino ne patiantur Cap. De armis ludis spectaculis et ejusmodi à Clerico vitandis Clerici personati non incedant choreas publicas vel privatas non agant A venatione abstinebunt fabulis comaediis hastiludijsâ— alijsque prophanis et inanibus spectaculis non intererunt ne aures et oculi sacris officijs addicti ludicris et impuris actionibus sermombusque distracti polluantur Clericalis ordinis hominibus omni genere saltationis et ludi praesertim veâ—ò aleae â—t tesserarum ac talorum interdicimus Nec solum ludere vetamus sed eos ludorum spectatores esse noluimus aut quenquam ludentem in aedibus suis permittere Cap De Histrionibus et Aleatoribus De his etiam Principes et Magistratus commonendos esse duximus ut histriones et mimos caeterosque circulatores et ejus generis perditos homines è suis finibus ejiciant et in caupones et alios quicunque eos receperint acriter animadvertant Et quoniam usu compertum est ex aleae ludo saepe furta rapinae fraudes blasphemias aliaque id generis flagitia proficisci prohibeaÌ„t taxilis aut alea ludi et graviter in publicos aleatores et in eos qui hujusmodi ludis intersint quive domum ad recipiendos â—udentes expoâ—itam habent animadvertant Maximè vero efficiant ut bonis artibus instituendis vel renovandis otia quantuÌ„ fieri poterit è civitatibus tollantur And because the piously introduced custome of representing to the people the venerable passion of Christ the Lord and the glorious combates of martyrs and acts of other Saints is brought to such a passe by the perversenesse of men that it is an offence to many and likewise a matter of much derision and contempt to many we therefore decree that from henceforth the passion of our Saviour be no more acted neither in any sacred or profane place but that it be learnedly and gravely declared by the preachers in such sort as that they may stirre up piety and teares in the auditors which are the most profitable fruites of sermons which the picture of our crucified Saviour set before them and other externall pious actions which the Bishop shall judge to be approved by the Church will helpe to further Likewise let not the martyrdomes actions of the Saints be played but so piously related that the auditors may bee excited to their imitation veneration and invocation Cap. Of the observation of holy-dayes On these dayes the Bishops shall endeavour that no man goe disguised that no Cirque-playes combates or other pastimes or vaine spectacles be exhibited Let no morrice-dances be suffered in Citties suburbes townes villages or in any other place whatsoever Cap. Of weapons playes spectacles and such like to be shunned by Clergy men Clergy men may not disguize themselves or put on
a vizard they may not lead any publike or private dances They shall abstaine from hunting tables comaedies and tiltings neither shall they be present at other profane or ridiculous spectacles lest the eyes and eares devoted to sacred offices being distracted should be polluted with impure actions and speeches We prohibit Clergy men all kinde of dancing and of play but especially of dice and tables Neither doe we onely forbid them to play but wee will not so much as have them spectators of plaies or to admit any one to play in their houses And were not these ranke Puritans thinke ye Chapter Of Stage-players and Dicers Of these also wee have thought good to admonish Princes and Magistrates that they banish out oâ— their territories all Stage-players tumblers juglers jesters and other castawayes of this kinde and that they severely punish victuallers and all others whatsoever who shall receive them And because it is found by experience that robberies thefts fraudes blasphemies and other wickednesses of this kinde doe oft proceede from dice-play let them forbid all playing at tables and dice and severely punish all common dicers and those who are present at such games or keepe houses to receive such gamesters But let them chiefly endeavour to effect that idlenesse may as much as may bee quite banished out of Citties by instituting or renewing good arts If therefore all Stage-players tumblers and common dicers are thus to be banished and cast out of the common wealth and all those to be severely punished who entertaine or harbour them their Playes must certainly be execrable intollerable which make their persons such The 47. is Synodus Ebroicensis Anno 1576. where I finde these following Canons Dies festos secundum Scripturas instituit Deus in monumentuÌ„ ac memoriaÌ„ suoruÌ„ beneficioruÌ„ ut ea homo agnosceret et de ipsis gratias ageret c. quoniâ—m festa à creatione mundi fuerunt introducta ut animus cum corpore cessaret à saeculo et avocaretur à solicitudinibus et laboribus hujus mundi occuparetur vero in Dei obsequio recognoscendis ejus beneficijs et gratijs referendis Arbiâ—ramur vero nuâ—lo secuâ—o gravius nec frequentius peccari contra festorum sanctaÌ„ et legitimaÌ„ observationeÌ„ quam in nostro quandoquideÌ„ plures ipsa insumuÌ„t voluptatibus hujuâ— seculi sectandis in tabernis ganeis lusibus illiciris ac alijs vanis atque etiam viciosis actionibus c. Ecclesiae hostiarij ergo diebus festis observeÌ„t et noteÌ„t qui de presbyteris et parochiaâ—is abfuerint ab Ecclesijs et inquirant qua de causa defecerint an interea cauponis et â—â—sibus tempus insumant c. God according to the Scriptures hath appointed holy-dayes for a monument and remembrance of his benefits that men might acknowledge them and give thankes for them c. because feasts were introduced from the beginning of the world that the minde with the body might cease from the world and might be avocated from the cares and labours of this world but yet occupied in the service of God in recognizing his benefits and rendring thankes But wee thinke verily that in no age men offended more grievously and frequently against the holy and lawfull observation of festivalls than in ours since many consume them in following the pleasures of this world in tavernes in brothels in unlawfull Playes and in other vaine yea and vitious actions c. Let therefore the doore-keepers of the Church upon holy-holy-dayes observe and note which of the Presbyters and Parishioners shall be absent from the Churches Offices and inquire for what cause they were absent whether they spend the time in Ale-houses or in Playes c. The 48. is Synodus Rothomagi Anno 1581. which decreeth thus as followeth Curatis Ecclesiaâ—uÌ„ praecipimus ne sinant in Caemeterijs choreas duci aut alios lusus et infanias fieri sed potius ea quae luctus et mortis memoriam inducunt Novimus et experimur aâ—tutias Diaboli ad derogandum cultui Dei et ad suuÌ„ substituenduÌ„ in illius locum In nostris enim diaecesibus per omnia festa solennia Apostolorum et aliorum sanctoruÌ„ ad augenduÌ„ sacrilegiuÌ„ impudica atque obscaena ludicra in his admiscet ut totuÌ„ hominâ—m perdat in sabbatho â—ibique subjiciat Dies vero Dominicos videbatur à nuÌ„dinis eximere sed eos noÌ„ dissimili ratione foedavit ac prophanavit c. Eleemosynam enim vertit in crapulas orationem in choreas et concionem in scurrilitateÌ„ Ad has festoruÌ„ prophanationes mundandas c. praecipimus Curatis ut paratuÌ„ habeaÌ„t concionatoré qui verbuÌ„ Dei praedicet bis in die pray marke it â—i fieri possit ut contineatur populus in piâ—tate mane scilicet et à prandio CoÌ„messationes ebrietates sumptus lites lusus improbos et inhonestos choreas plenas insanijs cantilenas turpes breviter omneÌ„ luxuÌ„ et lasciviaÌ„ atque omneÌ„ festoruÌ„ prophanationem damnamus et reprobamus Wee command the Curates of Churches that they suffer no dances or other Playes or fooleries to be made in Church yards but those things rather which may put men in minde of sorrow and death We have knowne and tried the subtleties of the Divell to derogate from Gods worship and to substitute his owne in its roome For in our Diocesse through all solemne feasts of the Apostles and other Saints to augment sacriledge he admixeth unchast and obscene Playes in these that hee may destroy the whole man upon the Sabbath and subject him to himself But he thought good to exempt Lords-dayes from faires yet he hath defiled and prophaned them with a like sacriledge for hee turneth almes into riot prayer into dances and Sermons into scurrility To cleanse these prophanations of holy dayes c. wee command Curates that they provide a Preacher which may preach the word of God twice in a day pray marke it if it be possible that the people may be kept exercised in piety both morning and evening even from dinner Wee condemne and reprobate rioting drunkennesse prodigality contentions wicked and dishonest plaies dances fraught with fooleries filthy songs briefly all luxurie lasciviousnesse and all prophanation of holy-dayes under paine of excommunication Vide Ibidem So abominable so unlawfull are dances Playes and amorous Pastorals on Lords-dayes holy-dayes and all solemne festivals devoted to Gods service The 49. is Concilium Burdigense Anno 1582. Which as it complaines that Lords-dayes and holy-dayes were much prophaned with Playes Pastimes drunkennesse and other villanies in these words Tamersi Dominici festique dies ad hoc unum instituti sunt ut fideles Christiani ab externis operibus abstinentes liberius et majori cum pietate divino cultui vacarent c. Nihilominus nostris temporibus praeposterè fieri solet ut tà m solennes et religiosi dies non solum in illicitis
erat inquit Theologus videam mihi et patriam communem cum eo habere nonnihil etiam ad insidias adversus Athanasium structas conferre Hence Flaccus Illyricus Iohannes Wigandus Matthaeus Iudex and Basilius Faber in their Famous Magdeburgian Ecclesiasticall Centuries 36 yeares before Dr. Rainolds relating the life and death of George the Arrian expresly affirme from this of Nazianzen That George the Arrian was a Cappadocian borne For thus they write Georgius natione Cappadox ex sordido et vili vitae genere ad Episcopatum seu tyrannidem potius Alexandriam pervenit Yea both Baronius and Spondanus from this passage of Nazianzen and those of Athanasius affirme That this Arrian George was a Cappadocian borne and the Countrey-man of Nazianzen For writing of Gregory and this Arrian George Concordant vero say they omnino patria cum utrumque fuisse Cappadocem veteres scriptores tradant quoting Nazianzen and Athanasius in the margent Whence they stile this George Georgius Cappadox quem quidem malum genere animo pejorem moribus pessimum fuisse Gregorius Nazianzenus ipsius Gentilis docet dum ejus scelera recenset If then we beleeve either the forenamed Historians or Athanasius Nazianzen Billius the Century-writers Baronius or Spondanus who are most expresse in point this George the Arrian was undoubtedly a native Cappadocian Lastly that passage of Cassiodorus in his Tripartita Historia where he stiles this George Cappadocem hominem Arianae vesaniae that more punctuall testimony of Nicephorus Constantinopolitanus who reckoning up the names of the Bishops of Alexandria whereof he makes this George the 22. stiles him Georgius Cappadox by which title hee distinguisheth him not onely from George the Arrian Bishop of Laodicea but from George the 50 Bishop of Alexandria who succeeded him perchance the same George whom Photius mentions as the authour of a booke concerning Chrysostome together with Nannius Billius the Centuriators Baronius Spondanus Nicolaus Faber and the severall Index-compilers of Athanasius Nazianzen Nicephorus Zozomen Socrates Scholasticus the Centuries Baronius Spondanus Bibliotheca Patrum and others who all stile him Georgius Cappadox as being a Cappadocian borne yeeld us an infallible testimonie in Dr. Rainolds his behalfe that George the Arrian Bishop a thing not questioned heretofore by any was by birth a Cappadocian Neither will those two objections to the contrary so much as once eclipse this shining truth To wit that Homo or Monstrum Cappadox is a proverbiall speech denoting not the Country but the lewd conditions of this Arrian George and that Ammianus Marcellinus who lived about those times affirmes for certaine in expresse termes that George of Alexandria was borne at Epiphania in the Province of Cilicia For first though Homo Cappadox be sometimes a proverbiall speech being applied to a notorious wicked wretch who is no Cappadocian borne where it must of necessity be proverbial because it cannot be litterall yet it is never so when as it is spoken of any native Cappadocian where it may have a proper litterall construction which is the case of George the Arrian whom all Writers hitherto till some of late haue conceived to be a Cappadocian borne But admit that Homo or Monstrum Cappadox were a meere Adagie or a periphrasis of a desperate gracelesse wicked miscreant which is unlikely in our case since Nazianzen Isiodor Pelusiota informe us that about this George his time the ancient infamie of the Cappadocians lewdnesse was quite abolished Cappadocia being then become not onely sacred but even famous and illustrious both for piety learning education of youth and learned pious men who were as so many lights of holy life and doctrine unto all the world Yet no one testimony can be produced by the objectors to prove that Georgius Cappadox or Cappadox coupled with any other proper name is used onely proverbially for a man of wicked lewd or vile conditions not for a Cappadocian borne For as Anglicus Scotus Brito Iudaeus and such like nationall stiles annexed unto proper names as Thomas Anglicus Ioannes Duns Scotus Herveus Brito Philo Iudaeus c. denominate onely the native Countrey not the morall conditions vertues or vices of men so Cappadox united to Georgius or any other proper name demonstrates onely the native soile not the notorious wickednesse of the person else Philagrius whom Nazianzen stiles Philagrius Cappadox clarus et illustris which were an apparant contradiction if Cappadox were nothing but a lewd companion else all the pious Cappadocian Bishops in the first Nicene Councels who are stiled Cappadoces else Eustochius Cappadox as I finde him named else St. Basil and famous Gregory Nazianzen who are called Cappadoces Basilius Cappadox and Gregorius Cappadox yea and Georgius Cappadox the Sainted Martyr too whom some make the same with George the Arrian others and among them Opmeerus Hyperius Georgius Stigelius and Ioannes AEmilius Mr. Samuel Purchas Mr. George Withers and famous Philip Melancthon too what ever some aver against it as his words I have quoted in the margent witnes a meere symbolical or allegoricall fiction either of pious Magistrates the Princes of Gods husbandry who fight against the Dragon rescuing the Virgin the Church from his assaults or defending and maintaining discipline and justice against all tyrants and oppressours or of our Lord and Saviour Christ the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Church who hath long since bruised the head wounded the body and vanquished the power of the great Serpent the Divell whom the Scripture stiles the Dragon and trampled him under his feete like a victorious conquerour rescuing the Woman his beloved Church whom he stiles his Margaritâ— his â—ewell from his infernall power as â—he Scriptures plainly teach us all which the emblematicall picture of S. George doth lively represent must all be now unsaincted and stigmatized for nought else but desperaâ—e notorious castawayes as this their proverbiall appellation of Cappadox proclaimes them if the objection prove once true since this title Cappadox is appropiated to them all yea even to George the Saint as well as to George the Arriâ—â— he being principally knowne and conceived to be a Cappadocian borne by this addition Cappadox which if it be meerely nationall in George the Martyr and others fore-recited must necessarily be so in George the Arrian there being no reason to make it proverbiall in the one and literall or nationall onely in the other Secondly for the objected authority of Ammianus Marcellinus which is misquoted in the chapter I answer first that he was onely an heathen Writer and not so well acquainted either with the birth or life of George the Arrian as Athanasius his competitor as Nazianzen his Countreyâ—man and the forequoted Ecclesiasticall historians were who all affirme him to be a Cappadocian borne his single
Bishop of Halberstat Comment in Isaiam cap 56 Coloniae 1531 pag 473. Comment in Ephes 5 v 3. The 59. is Remigius Bishop of Rheemes Explanatio in Epist ad Galatas c. 5 v 19 Bibl. Patrum Tom. 5 p. 756 G in Ephes 5 v. 3 p 970 A B. The 60. is Bruno Bishop of Herbipolis Expositio in Psal 118 v 37. Bibl. Patrum Tom. 11 p. 221 B. The 61. is Theophylact Archbishop of the Bulgarians Enarrat in Marc cap 6 in his Workes Basiliae 1570 p 89. Enar in Ephes c 5 p. 509 in 1 Tim 2 p 573 584. The 62. is Iuo Carnotensis Episcopus Decretaâ— Lovanij 1561 pars 1 c 207 pars 2 c 31 parsâ— c 77 pars 4 cap 8 162 166 167. pars 5 cap 370. pars 7 cap 110. pars 11 cap 7 16 64 76 to 85. The 63. is Anselme Archbishop of Canterbury Comment in Epist ad Epheâ—â—os l. 5 v 3â— Tom 2. Operum Coloniae Agrip. 1612 p 285 C D. in Epist ad Philip c. 4 p 306 A. in 1 Tim c 3â— p 356 C. The 64. is Honorius Augustodunensis De Antiquo ritu Missarum lib 3 cap 58. Bibl. Patrum Tom 12 pars 1 p 1069 E. where he stiles dancing and Stage-playes the very pompes of the Divell which we renounce in Baptisme The 65. is elegant St. Bernard Abbot of Clarevale Oratio ad Milites Templi cap 4. Opera Antwerpiae 1616 Col 832 L M. Epist 87 Col 1477 A. The 66. is Ranulphus Cirstrensis in his Polychronicon London 1527. Booke 3 cap 34 fol 131. The 67. is our famous Countrey-man Iohn Saresbery Episcopus Carnotensis in France De Nugis CurialiuÌ„ l. 1 c. 4 5 7 8. l. 8 c 6 7. Bibl. Patr. ToÌ„ 15 p. 358 463 466. The 68. is Petrus Blesensis Archdeacon of Bathe Ep 14. Bibl. Patr. Tom 12. pars 2 p 714 B. Epist 76 p 761 E. Epist 85 p 769 E. The 69. is AElredus Abbot of Rivaulx in Yorkeshire Anno 1160. in his Speculum Charitatis lib 1 cap 26 p 95 G. lib. 2 c. 23 p 111 G H. l 3 c 12 p 118 A. and his Fragmentum conteining the memorable exhortation of King Edgar to his Bishops and Abbots Ibidem p. 144 A. The 70. is Gratian. Distinctio 33 34 48â— 86. Editâ— Parisijs 1531 folâ— 56 58 78 130 139 140. Causa 4 Quaest 1 f. 260. de Consecratione Distinctio 2 fol 663. The 71. is Pope Innocent the 3. Decretal Constitutionum lib. 3 Tit. 1 Constit. 3. Operum Coloniae Agrip. 1606 Tom. 2 p 713 714. These 7â— eminent ancient Fathers and Writers in these their recited works to which I might adde Iustinian that famous Christian Emperour in his forequoted â—awes and workes have constantly even from our Saviours death till the yeare 1200. abundantly oppugned censured and condemned not onely Sword-playes Cirque-playes and Amphitheatricall bloudy Spectacles but even Stage-playes themselves as diabolicall heathenish sinfull lewd ungodly Spectacles not sufferable among Christians condemning withall not onely the acting but even the beholding of such lascivious filthy and contagious Enterludes the seminaries of all those prodigious execrable wicked effects which I have more fully anatomized in the pâ—ecedent Acts. And if all these worthy ancient Fathers did thus abominate oppugne the Stagâ—-playes Actors and Play-haunters of their times ô how would they censure and abhorre the scurrilous obscene blasphemous impious Playes and Players of our age which are farre more execrable prophane and lewd than the very worst in former dayes From these authorities therefore thus recited I shall frame this 49. invincible Argument against Stage playes That which 71 severall Fathers and eminent ancient Writers of the Church have constantly professedly condemned as sinfull and abominable in these their recited workes must certainly be desperately sinfull unseemely unlawfull unto Christians intollerable in any Christian Commonweale But these 71 severall Fathers and eminent ancient Writers of the Church have thus constantlyâ— professedly condemned Stage-playes and Stage-Players in these their recited workes Therefore they must certainly be desperately sinfull unseemely unlawfull unto Christians intollerable in any Christian Commonweale The Minor is evident by the premises the Major I dare challenge the most impudent Player or Play-patron to denie For what man what Christian is there so peremptorily audacious so unchristianly immodest so erroniously schismaticall as to controll and quite reject the unanimous resolutions of so many reverend pious incomparably learned Fathers whose Play-condemning censures seconded by the definitive sentence of the whole primitive Church both under the Law and Gospell not onely challenge our reverend respect but our subscription too We are all exceeding ready in matters of faith to give credit to Councels to the renowned Fathers and ancient Writers especially where all or many of them concurre and shall we then reject and undervalue them here in the case of Stage-playes in which they all accord without the least dissent Never I dare positively affirme it did Fathers Councels and Writers of all sorts all ages more plentifully more unanimously accord in passing sentence against any abuse or wickednesse whatsoever then in censuring in condemning Stage-playes as the precedent and subsequent Scenes will evidence and shall we then desert them where they all concord Could Players Play-haunters or lewd lascivious persons finde out but one Councell one Father or two to countenance Stage-playes dancing dicing Health-quaffing face-painting Love-lockes or their strange fantastique habits and disguises they would so hugge it so adore it that neither the lawes of God or man the authorities of Christ his Prophets and Apostles the concurring resolutions of all other Fathers Councels or Writers to the contrary should be able to convince them that these things are evill so pertinaciously doe men adhere not onely to their opinions but their errors too who justifie or foment their vices in the least degree And shall not then the uncontrolled authority of all the precedent Christian Councels and Fathers be much more prevalent to withdraw them from pernicious Stage-playes with other oft condemned vanities which have not so much as one Father one Councell to defend them shall men beleeve yea sometimes preferre the Fathers before the Scriptures where they seeme to give any countenance to their errours or superstitions and yet reject them where they all unanimously condemne their sinfull pleasures O let us not so farre undervalue these their pious judicious unanimous resolutions against Stageplayes and Actors as still to magnifie frequent or patronize them in despite of all these their determinations but let us joyne hearts and hands and pens and judgements yea and our practise with them passing the very selfesame doome on Players on Stage-playes as they all have done before us for feare their pious resolutions prove so many unavoidable endictments of condemnation against us at the last We
Plebs venit ac virides passim disjecta per herbas Potat et accumbat cum pare quisque sua Sub jove pars durat pauci tentoria ponunt Sunt quibus è ramis frondea facta casa est Sole tamen vinoque calent annosque praecantur Quot sumunt cyathos ad numerumque bibunt Invenies illic qui Nestoris ebibat annos Quae sit per calices facta Sibylla suos Illic et cantant quiâ—quid dedicere theatris Et jactant faciles ad sua verba manus Et ducunt posito duras cratere choreas Cultaque diffusâ—s saltat amica comis Cum redeunt titubant et sunt spectacula vulgi Et fortunatos obvia turba vocat c. Rusticus ad ludos populus veniebat in urbem Sed dîs non studijs ille dabatur honos Luce sua ludos unvae commentor habebat Quos cum taedifera nunc habet ille dea c. Ibunt semi-mares et inania tympana tundentâ— AEraque tinnitus are repulsa dabunt Scena sonat ludique vocant spectate Quirites Et fora marte suo litigiosa vacent Annuimus votis Consul nunc consule ludos c. Talia luduntur fumoso mense Decembri Quae jam non ulli composuisse nocet The third thus Nunc mihi nunc fumo veteris proferre falernum Consulis et Chio solvere vincla cado Vina diem celebrent non fesâ—a luce madere Est rubor errantes et malè ferre pedes Sed bene Messallam sua quisque ad pocula dicat Numen et absentis singula verba sonant c. Agricola assiduo primùm satiatus aratro Cantavit certo rustica verba pede Agricola et nimio suffusus Baccho rubenti Primus inexperto duxit ab arte choros c. Whom Philo Iudaeus writing of the Romans festivals doth second in this manner In omni festo nostro eâ— celebritate quae miramur sunt haec securitas remissio ebrietas potatio â—oÌ„messationes deliciae oblectamenta patentes januae pernoctationes indecentes voluptates insolentiae exercitiuÌ„ inteÌ„perantiae insipientiae meditatio studia turpitudinis honestatis pernicies nocturnae excitationes ad cupiditates inexplebilâ—s somnus diurnus quando vigilandi tempus est naturae ordinis perversio tunc virtus ridetur ut noxia vitium tanqâ—am utile rapitur tunc in contemptu sunt quae oportet facere quae vero non oportet in precio Tunc philosophia et omnis eruditio divinae animae divina revera simulachra tenent silentium ac istae artes quae suis lenocinijs ventri et his quae sub ventre sunt voluptatem conciliant ostendunt suam facundiam Haec sunt festa istorum qui se faelices dicunt quorum â—urpitudo quamdiu inter privatos parietes locaque prophana continetur minus peccare mihi videntur ubi verò torrentis in morem populans omnia vel in sacratissima templa irrumpit quicquid in his sanctum est sternit continuò facieâ—s prophana sacrificia victimas absque litatione praeces irritas prophana enim mysteria simul et orgya pietatem sanctitatemque fucatam et adulterinam castitatem impuram veritatem falsatam cultum Dei superstitiosum Ad haec quidem corpora abluuntur lavacris et purificationibus affectiones verò animae quibus vita sordidatur nec volunt nec curant eluere Et ut candidati templa subâ—ant dant operam diligenter emaculatis vestibus amicti mentem verò maculosissiâ—am in ipsa sacraria penitissima inferre non verentur A most accurate Character both of our unruly Christmasses and such Christmas-men If wee now parallell our grand disorderly Christmasses with these Roman Saturnals and heathen Festivals or our New-yeares day a chiefe part of Christmas with their Festivity of Ianus which was spent in Mummeries Stage-playes dancing and such like Enterludes wherein Fidlers and others acted lascivious effeminate parts and went about their Towns and Cities in womens apparrell whence the whole Catholicke Church as Alchuvinus with others write appointed a solemne publike fast upon this our New-yeares day which fast it seemes is now forgotten to bewaile those heathenish Enterludes sports and lewd idolatrous practises which had beene used on it prohibiting all Christians under paine of excommunication from observing the Kalends or first of Ianuary which wee now call New-yeares day as holy and from sending abroad New-yeares gifts upon it a custome now too frequent it being a meere relique of Paganisme and idolatry derived from the heathen Romans feast of two-faced Ianus and a practise so execrable unto Christians that not onely the whole Catholike Church but even the 4 famous Councels Altisiodorum viz. Towres Capit. Graecarum Synodorum here p. 581. Concil Constantinop 6. here p. 583. together with St. Ambroseâ— Augustine Astâ—rius HRabanus Maurus Alchuvinus Gratian Iuo Carnotensisâ— Isiodor Hispalensis Pope â—achary Pope Martin Saint Chrysostome Michael Lochmair Ioannes Langhecrucius Bochellus Stephanus Costa Francis de Croy Polydor Virgil Durandus with sundry other have positively prohibited the solemnization of New-yeares day and and the sending abroad of New-yeares gifts under an anathema excommunication as unbeseeming Christians who shovld eternally abolish not propagate revive or recontinue this pagan festivall and heathenish ceremonie which our God abhors If wee compare I say our Bacchanalian Christmasses New-yeares tides with these Saturnalia and feasts of Ianus we shall finde such neare affinitie betweene them both in regard of time they being both in the end of December and on the first of Ianuary and in their manner of solemnizing both of them being spent in revelling epicurisme wantonnesse idlenesse dancing drinking Stage-playes Masques and carnall pompe and jollity that wee must needes conclude the one to be but the very ape or issue of the other Hence Polydor Virgil aâ—firmes in expresse tearmes that our Christmas Lords of misrule which custome saith he is chiefly observed in England together with dancing Masques Mummeries Stage-playes and such other Christmas disorders now in use with Christians were derived from these Roman Saturnalia and Bacchanalian festivals which should cause all pious Christians eternally to abominate them If any here demaund by whom these Saturnalia these disorderly Christmasses Stageplayes were first brought in amoÌ„g the Christians I answer that the paganizing Priests and Monkes of popish the same with heathen Rome were the chiefe Agents in this worke who as they borrowed their Feast of All-Saints from the heathen festivall Pantheon and the feast of the Purification of the Virgin Mary which they have christned with the name of Candlemasse from the festivall of the Goddesse Februa the mother of Mars to whom the Pagan Romans offered burning tapers as the Papists in imitation of them now offer to the Virgin Mary on this day at evening answerable to which are their ordinary
I have beene more copious in this theame before I shall here briefely passe it over now referring you to Part 1. Act 2. Act 5. Scene 11. for fuller satisâ—action THe 6. and last ground of the unlawfulnesse of acting Playes is the evil fruits that issue from it both to the Spectators of which I have at large discoursed Part 1. Act 6. thorowout and likewise to the Actors which I shal here onely name As first it makes the Actors guilty of many sinnes to wit of vaine idle ribaldrous and blasphemous words of light lascivious wanton gestures and actions losse of time hypocrisie effeminacy impâ—dency theft lust with sundry other sinnes which they cannot avoyd Secondly it ingenerates in them a perpetual habit of vanity effeminacy idlenesse whoredome adultery and those other vices which they daily act Discunt enim facere dum assuescunt agere simulatis erudiuntur ad vera as Lactantius and Cyprian truely write Whence we see for the most part in all our common Actors the reall practise of all those sinnes and villanies which they act in sport they being as Ludovicus Vives Iohn Calvin the Civilian and Iacobus Spielegius write Perditissimis moribus deploratae nequitiei men of most lewde most dissolute behaviour and most deplorable desperate wickednesse as I have elsewhere largely proved And how can it bee otherwise Quo semel est imbuta recens servabit odorem testa diu being as true as it is ancient When Children Youthes and others shall be trained up either in Vniversities Schooles or Play-houses to Play effeminate amorous wanton Strumpets parts to act the parts of Wooers Lovers Bawdes Panders Whore-masters Incestuous persons Sodomites Adulterers Cheaters Roarers Blaspemers Paricides and the like when they shall be instructed Magisterio impudicae artis gestus quoque turpes molles muliebres exponere as Saint Cyprian phraseth it to expresse effeminate womanish wanton dishonest mimicall gestures by the tutorship of an unchast art to court Whores and Strumpets to sollicit the chastity and circumvent the modesty of others to contrive to plot and execute any villany with greatest secrecy and security to act any sinnes or wickednesse to the life as if they were really performed when they shall have their mindes their memories and mouthes full fraught with amorous ribaldrous panderly Histories Pastorals Iests discourses and witty though filthy obscenities from day to day the case of all our common Actors especially those who have beene trained up to acting from their youth no wonder if we discover a whole grove of all these notorious acted sinnes and villanies budding forth continually in their ungodly lives insomuch that those who in their yonger dayes represented other mens vices onely fall shortly after to act their owne the better to inable them to personate other mens of the selfesame kinde he being best able to play the sinnes of others who hath oft-times perpetrated the very selfesame crimes himselfe Whâ—nce commonly it comes to passe that the eminenâ—est Actors are the most lewde companions Et nonne satis improbata est cujusque artis exercitatio quâ quanto quisque doctior tanto nequior Thirdly it makes men vaine lascivious prophane and scurrilous in their discourses fantasticall and new-fangled in their haire and apparell mimicall antique histrionicall in their gate their gestures complements and behaviours prodigall in their expences impudent and shamelesse in their carriage false and trecherous in their dealings malicious bloody and revengefull in their miâ—des atheisticall gracelesse unchaste deboist and dissolute in their lives and for the most part impenitent and desperate in their deathes according to that true rule of the famous Roman Orator Mors honesta saepe vitam quoque turpem exornat vita turpis ne morti quidem honestae locum relinquit These and many such like evils are the fruits of Play-actingâ— as too many ancient and moderne visible examples witnesse Fourthly it nourisheth men up in vanity and idlenesse in which they waste their precious time which should be husbanded redeemed to farre better purposes For though our common Players be ever acting yet they are alwayes idleâ— and make thousands idle to besides themselves Horum enim non otiosa vita est dicenda sed desidiosa occupatioâ— Nam de illis nemo dubitabit quin operose nihil agant as Seneca wittily deâ—cants And so great is our popular Stage-players that I say not our ordinary Play-haunters idlenesse quod totam vitam ordinant adludendum as Aquinas writes of them they even spend thâ—ir whole lives in playing whence Marcus Aurelius long agone and our owne Statutes since have ranked Players among the number of idle vagrant Truants Rogues and Vâ—gabonds which ought severely to be punished and then set to some honest worke â—o get their livings their acting being nought else but idlenesse in Gods in mens account And alas what a poore reward must they expect from God at last when he shall remunerate every man according to his workes who have never wrought but oneâ—y loytered and played all their dayes Lastly the acting of Stage-playes inthrals the Actors both in the guilt the punishment of all those sinnes which their Playes or action occasion in the Spectators Which being so many in number so great in quality as experience manifests them to bee what Actors conscience is able to stand under their guilt their curse and condemnation either in this life or in the day of judgement when they shall all be charged on his soule Lastly the acting of Stage-playes as it of right excludes all Actors both from the priviledges of the Common-weale from the Church the Sacraments and society of the faithfull here and drawes a perpetuall infamy upon their persons â—o it certainely debars them from entring into Heaven and brings downe an eternall condemnation on their soules and bodies hereafter if they repent not in time those being bound over to the judgement of the great generall Assises and eternall torments even in Heavenâ— who are thus bound and justly censured by the Lawes and Edicts of the Church or State on earth Hence was it that divers Players and Play-poets in the Primitive Church and since renounced their professions as altogether incompatible either with Christianity or salvation yea hence a late English Player some two yeeres since falling mortally sicke at the City of Bathe whether he came â—o act being deepely wounded in conscience and almost driven to despaire with the sad and serious consideration of his lewde infernall profession lying upon his death-bed ready to breath out his soule adjured his sonne whom hee had trained up to Play-acting with many bitterâ—teares and imprecations as he tendred the everlasting happinesse of his soule to abjure and forsake his ungodly profession which would but inthrall him to the Devils vassalage for the present and plunge him deeper into Hell at last Such are the dismall
your last dying Scenes draw on apace and it will not be long ere you goe off the Theater of this world unto your proper place and then how miserable will your condition be You have beene the Devils professed agents his meniall hired servants all your lives and must you not then expect his wages at your deathes You have treasured up nought but wrath unto your selves against the day of wrath whiles you lived here precipitating both your selves and others to destruction and can you reape ought but wrath and vengeance hereafter if you repent not now Your very profession hath excommunicated you the Church the Sacraments the society of the Saints on earth and will it not then much more exclude you out of Heaven O miserabilis humana conditio sine Christo vanum omne quod vivimus was S. Hieroms patheticall ejaculation and may it not be much more yours who have lived without Christ in the world who have renounced his service and betaken your selves to the Devils workes and pompes against your baptiâ—mall vow as if you had covenanted by your selves and others to serve the Devill and performe his workes even then when you did at first abjure them O then bewaile with many a bitter teare with many an heart-piercing sigh with much shame much horror griefe and indignation the losse of all that precious time which you have already consumed in the Devils vassalageâ— and since God hath forborne you for so many yeeres out of his tender mercy O now at last thinke it enough yea too too much that you have spent your best your chiefest dayes in this unchristian diabolicall lewde profession professing publikely in S. Peters words The time past of our lives may suffice us to have wrought the will of the Gentiles and of the Devill to we will henceforth live to God alone If you will now cast of your former hellish trade of life with shame and detestaâ—ion if you will prove new men new creatures for the time to come Christs armes Christs wounds yea and the Church her bosome stand open to receive you notwithstanding all the lusts and sinnes of your former ignorance But if you will yet stop your eares and harden your hearts against all advice proceeding on stil in this your ungodly trade of life in which you cannot but be wicked then know you are such as are marked out for Hell such who are given up to a reprobate sence to worke all uncleanesse even with greedinesse that you all may be damned in the Day of Iudgement for taking pleasure in unrighteousnesse and disobeying the truth As therefore you expect to enter Heaven Gates or to escape eternall damnation in that great dreadfull Day when you must all appeare before the Iudgement Seate of Christ to give a particular account of all those idle vaine and sinfull actions gestures words and thoughts which have proceeded from you or beene occasioned in others by you all your dayes be sure to give over this wicked trade of Play-acting without any more delayes which will certainely bring you to destruction if you renounce it not as all true penitent Players have done before you For if the righteous shall scarcely be saved in the Day of Iudgement where shall such ungodly sinners as you appeare Certainely you shall not be able to stand in Iudgement or to justifie your selves in this your profession in that sinne-confounding soule-appaling Day but you shall then be punished with everlasting perdition from the presence of the Lord from the glory of his power if the very riches of his grace and mercy will not perswade you to renounce this calling now Quantoque diutius Deus vos expectavit vt emendetis tanto districtius judicabit si neglexeritis by how much the longer God hath forborne you here expecting your repeÌ„tance the more severely shal he then condemne you If any Stage-players here object that they know not how to live or maintaine themselves if they should give over acting To this I answer first that as it is no good argument for Bawdes Panders Whores Theeves Sorcerers Witches Cheaters to persevere in these their wicked courses because they cannot else maintaine themselves so it is no good Plea for Players No man must live by any sinfull profession nor yet doe evill that good may come of it therefore you must not maintaine your selves by acting Playes it being a lewde unchristian infamous occupation Secondly there are divers lawfull callings and imployments by which Players might live in better credit in a farre happier condition then now they doe would they but bee industrious It is therefore Players idlenesse their love of vanity sinfull pleasures not want of other callings that is the ground of this objection Thirdly admit there were no other course of life but this for Players I dare boldly averre that the charity of Christians is such as that they would readily supply the wants of all such indigent impotent aged Actors unable to get their livelihood by any other lawfull trade who out of conscience shall give over Playing Certainely the charity of Christians was such in Cyprians dayes that they would rather maintaine poore penitent Actors with their publike almes then suffer them to perish or continue acting and I doubt not but their charity will be now as large in this particular as it was then Lastly admit the objection true yet it were farre better for you to die to starve then any wayes to live by sinne or sinfull courses There is sinneâ— yea every pious Christian as is evident by the concurrent examples of all the Martyrs should rather chuse to die the cruellest death then to commit one act of sinne Better therefore is it for Players to part with their profession for Christs sake even with the very losse of their lives and goods which they must willingly lose for Christ or else they are not worthy of him then to retaine their Play-acting and so lose their Saviour themselves their very bodies and soules for all eternity as all unreclaimed unrepenting Players in all probability ever doe Let Players therefore if they will be mercifull to themselves shew mercy rather to their soules then to their bodies or estates Talis enim misericordia crudelitate plena est qua videlâ—cet ita corpori servitur ut anima juguletur Quae enim charitas est carnem diligere spiritum negligere Quaeve discretio totum dare corpori animae nihil Qualis vero misâ—â—icordia ancillam reficere dominam interficere Nemo pro hujusmodi misericordia sperat se consequi misericordiam sed certissime potius paenam expectet Yea let them renounce their Play-acting though they perish here rather then perish eternally hereafter to live by it now Lastly I shall here exhort all Play-haunters all Spectators of any publike or private Enterludes to ponder all the
ordinat f. 51. Ioan. Langhecrucius de Vita Honestate Ecclesiasticorum l. 2. c. 11. p. 250. c. 12. p. 254.255 Gratian Distinct. 44. Polydor Virgil. de Invent. rerum l. 3. c. 5. p. 215. D. Iohn White his Sermon at Pauls Crosse. March 24. 1615. sect 16. Nathaniel Colâ— his preservative against sinne p. 380. M. Heildersham his 12. Lecture upon Iohn the 4. vers 20. pag. 130. Barnaby Rich his Irish Hubbub London 161â— p. 24.25 M. Edward Raynolds his sinfulnesse of sinne 1631. p. 125. who expresly condemne the drinking and pledging of Healths especially in Clergie-men who ought by the Canon Law to be deprived for it Heaven no Stage-playes there pag. 964.965 Hecataeus Abderita his testimony of the Iewes wanting Images p. 894. Hâ—lena Constantine the Great his Mother an English woman p. 467. Heliodorus deprived of his Biâ—hopprickâ— for his amorous Bookes p. 916. Heliogaâ—alus censured p. 278.710 856. Henry the 3. the Emperor rejected Playes and Players p. 471. Henry the 4. of England his Statute against Rimers and Minstrels p. 493. Henry the 8. his Statute against Mummâ—rs Vizards and Dice-play p. 493.494 his expences upon Playes and Masques p. 320. his Commissions for aboliâ—hing Images in Churches pag. 903. m. Henâ—y the 3. of France his Edicts against Stage-playes and dancing on Lords-dayes and Holi-dayes p. 715. Hercules censured for putting on womans apparell pag. 888. Herod Agrippa smitten in the Theater by an Angell and so dyed fol. 554.555 See Freculphi Chronicon Tom. 2. l. 1. c. 14. Bibl. Patrum Tom. 9. p. 408. Herod the Great the first erecter of a Theater among the Iewes who thereupon conspire his death p. 486. f. 552.553 p. 555â— Herodian his censure of Playes and Dancing p. 710.851.852 853 854 855. Herodias her dancing taxed the Devill danced in her p. 228.229 m. 232. m. 260.773 f. 534. Hiâ—ro punished Epicaâ—mus for his wanton Verses p. 921. Hierom his censure of mens long and curled haire p. 188.340 of lascivious Musicke and Songs p. 275.276 340. of Images specially of God p. 898. m. of Players and Stage-playes pag. 340. 680. of Dancing p. 223. of reading Poets and prophane Authors p. 78.79 114 115 917 918 925 926 927. his trance p. 925.926 for Laymens reading the Scripture p. 928. m. how Ministers ought to preach p. 936.937 Hilarie his censure of Stage-playes pag. 339.670 of making Gods Image p. 900. m. Histories sophisticated by Players and Play-poets p. 940.941 Holâ—ot his censure of Stage-playes and Dancing p. 229. m. 256.689 Holi-dayes how to be spent and solemnized p. 240. to 244. f. 537.538 c. 575 585 586 605. to 686. Sparsim 743. to 783. exceedingly prophaned with dancing dicing drunkennesse and prophane pastimes p. 222.232 to 250. Sparsim 271.363 fo 530. to 541.575 to 666.743 to 783.933 Dancing and Stage-playes prohibited on Holi-dayes by Councels Fathers and all Writers Ibidem See Dancing p. 913. Augmented by Papists who have turned Pagan Festivals into Christian. p. 751. to 761. See Haddon Cont. Osorium l. 3. f. 262.263 264. Abridged by Trajan f. 539. Hoâ—inesse becommeth Christians pag. 63. 64 528. Homilies of our Church against Images in Churches c. p. 286.901.902 903. Honorius Augustodunensis censure of Stage-playes pag. 505. m. 684. of Playerly Masse-priests p. 113.114 Honorius the Emperour suppressed Sword-playes p. 75.468 Bishop Hooper preached twice every day of the weeke would have Bishops to preach once every day would have two Sermons every Lords Day his censure of those who complaine of two much preaching f. 531. a professed Anti-Arminian f. 532. condemned Dice-play Epist. Ded. 1. yea Altars too of which he writes thus in his 3. Sermon upon Ionah before King Edward 6. An. 1551. p. 81. If questioâ— now be asked in there then no Sacrifices left to bâ— done of Christian people yea truely â—ut none other then such as ought to be done without Altars and they be of 3. sorts The first is the sacrifices of thankes-giving Psal. 51. 17 19. Amos 4.5 Heb 13.15 Hos. 14 2. The 2. is benevolence and liberality to the poore Mich. 6.8 1 Cor. 16.1 2 2 Cor. 8.19 Hebr. 13.16 The third kinde of sacrifice is the mortifying of our owne bodies and to dye from sinne Rom. 12.1 Matth. â—1 Luk. 14. If we study not daily to offer these sacrifices to God we be no Christian men Seeing Christian men have no other sacrifices then these which may and ought to be done without Altars there should among Christians be no Altars And therefore is was not without the great wisedome knowledge of God that Christ his Apostles and the Primitive Church lacked Altars for they knew that the use of Altars then was taken away It were well then that it might please the Magistrates to turne the Altars into Tables according to the first institution of Christ to take away the false perswasion of the people they have of sacrifices to be done upon the Altars For as long as the Altars remaine both the ignorant people and the ignorant and evill perswaded Priest will dreame alwayâ—s of saâ—rifice Therefore were it best that the Magistrates remove all the monuments and tokens of Idolatry and superstition Then should the true Religion of God sooner take place c. Sermon 8. f. 150. A great shame it is for a Noble King Emperor or Magistrate contrary to Gods Word to detaine or keepe from the Devill or his ministers any of their goods or treasure as the Candles Images Crosses Vestmâ—â—â—s Altars for if they be kept in the Church as things indâ—ffeâ—ent at lengtâ— they wâ—ll be maintained as things necessary And doe not wee see his words prove true Against the making of Gods Image and sâ—ffring or erecting Imâ—ges in Churches pag 902. m. of which hee writes thus in hisâ— Declaration of the second Commandement London 1588. fol. 29. to 32. This Commandement â—ath 3. parts The first taketh from us all liberty and licence that we in no case represent or manifest the God invisible incomprehensible with any Figurâ— or Image or represent him unto our sences that cannot be comprehended by the wit of man nor Angell The sâ—cond part forbiddeth to honour any Image The third part sheweth us that it is no need to present God to us by any Image Moses giveth â— reason of the first part why no Image should be made Deut. 4.15 Remember saith 〈◊〉 to the people that the Lord spake to thee in the vale of Oreb thou â—eardest a voyce but sawest no manner of siâ—ilitude but onely a voyce beâ—rdest thou Esay c. 40.18 449 c. diligentâ—y sheweth what an absurdity and undecent thing it is to prophâ—re the Majestie of God incomâ—rehâ—nsible with a little blocke or stone a spirit with an Image The like doth Paul in the 17. oâ— thâ— Acts. The text therefore forbiddeth all mannâ—r of Images that are made to expresse or represent Almighty God The second parâ— forbiddeth to honor any Image made The first word honour signifieth