inchoandum c. to which the forequoted Authours suffragate Lastly King Edgar and Canutus enacted by their Lawes That the Sunday should be kept holy from saturday at noone till monday in the morning And Charles the Great Capit. lib. 6. enacted that the Lords day should be kept holy from evening to evening By all which testimonies and reasons it is most apparant that Lords dayes and holy dayes begin at evening and so ought to be celebrated and kept holy from evening to evening Therfore all dancing dicing carding masques stageplaies together with all ordinary imployments of mens callings upon saturday nights are altogether unlawfull by the verdict of the forequoted Councels because the Lords day as all these ancient Authorities and reasons against all new opinions prove is even then begun Neither will it hereupon follow that we may dance dice see Masques or Playes on Lords-day nights as too many doe because the Lords day is then ended since these Councels prohibit them altogether at all times whatsoever But put case they were lawfull at other times yet it were unseasonable to practise theÌ„ on Lords day nights For this were but to begin in the spirit and end in the flesh to conclude holy daies duties with prophane exercises and immediately after the service of God to serve the Divell and to commit our selves to his protection Wee must therefore know that though the Lords day end at evening yet there are then evening-duties still remaining answerable to the workes of the precedent day as the repetition meditation and tryall of those heavenly instructions which we have heard or read in the day-time prayer to God for a blessing upon all those holy ordinances of which wee have beene made partakers thanksgiving to him for his manifold mercies singing of psalmes and hymnes and spirituall songs instruction and examination of our children servants and families examination of our owne hearts estates and wayes by the touch-stone of Gods word together with a serious commendation of our soules and bodies into the hands of God by prayer and well-doing when as we are lying downe to our rest All which most serious necessary duties with which wee should close up every day and night it being for ought we know the utmost period of our lives will out all dancing dicing Masques and Stage-playes which are incompatible with these holy duties and altogether unseasonable for the night which God made for sleepe and rest not for these dishonest workes of darknesse in which too many spend whole nights who never imployed one halfe night or day in prayer as their Saviour and King David did Since therefore we never reade of any faithfull Saints of God in former times who practised dancing dicing Masques or Enterludes on Lords day nights no nor yet on any other dayes or nights for ought appeares by any Author though they have oft times spent whole dayes and nights in prayer let us not take up this godlesse practise now which will keepe us off from God and better things But let us rather follow Edgars and Canutus Lawes keeping the Sunday holy from saturday evening till monday morning spending the whole day and night in prayer and praises unto God and in such holy actions as we would be content that Christ and death should finde us doing No man I am sure would be willing that Christ that death or the day of judgement should deprehend him whiles he is dancing drinking gaming Masquing acting or beholding Stage-playes yea who would not tremble to be taken away sodainly at such sports as these especially on a Sunday night when every mans conscience secretly informes him that they are unexpedient unseasonable if not unlawful too Let us therfore alwaies end the Lords day yea every weekday too with such holy exercises in which we would willingly end our dayes then neede we not be ashamed for to live nor feare to die Lastlyâ— it is evidently resolved by the foregoing Councelsâ— that the very beholding and acting of Stage-playes either in publike or private is altogether unlawfull unto Christians and more especially to Clergy men who now are not ashamed to frequent them against the expresse resolution of all these Councels who are neither to behold nor countenance any dancing dicing carding table-playing much lesse any publike or private Stage-playes the very acting or beholding of which subjects them both to suspension and degradation as the recited Canons witnesse to the full which I wish all Ministers would now at last remember If any man here object that many of the alledged Councels prohibit Clergy men onely from acting and beholding Stage-playes therefore Lay men may safely personate and frequent them still To this I answer First that most of these Councels expresly inhibit as well Lay men as Clergy men both from acting and beholding Stage-playes therefore the objection is but idle Secondly the very reason alledged by these Councels why Clergy men should abstaine from Stage-playâ—s to wit lest their eyes and eares deputed unto holy mysteries should be defiled by them c. extends as well to the Laity as the Clergie since every Lay Christian is as apt to be defiled by Playes and ought to be as holy in all manner of conversation as Clergy men Every Lay Christian is or ought to be a spirituall Priest to offer up spirituall sacrifices of prayer and praise to God both morning and evening and at all other seasons whence God himselfe enjoynes even Lay men as well as others to cleanse themselveâ— from all pollution of flesh and spirit perfecting holinesse in the feare of God to keepe themselves unspotted of the world to abstaine from fleshly lusts which warre against the soule and to be holy even as God is holy There is the selfesame holinesse required both of the Laity and Clergy both of them ought to be alike spirituall Priests to God at leastwise in respect of family-duties and private exercises of piety and devotions if therfore Stage-playes unsanctifie or pollute the one and indispose them to Gods service needes must they defile the other too and so they are equally unlawfull to both by these Councels verdict Lastly though many of these Councels prohibit only Clergie men froÌ„ acting or beholding Stage-plaies partly because their Canons bound none but Clergy men not the Laity untill they were received and partlie because the reformation of the Clergie whose resort to Stage-playes did seduce the Laity was the â—peediest meanes to reclaime all Laicks yet they intended not to give anie libertie to Lay men to haunt Plaies or theatres for as they inhibit Ministers themselves from Plaies so they charge them likewise both by preaching by ecclesiasticall censures all other meanes to withdraw their parishioner and all others from them So that the objection is meerelie frivolous
heathenish unchristian polluted spectacles which defile the eyes the eares the soules corrupt the manners enflame the lusts of those who act who see or heare them acted disabling them likewise to and withdrawing them from Gods holy worship and service Fourthly that Stage-playes even in private houses at marriages or feasts are unlawfull and misbeseeming Christians as well as in publike Theatres Fifthly that the acting of Stage-playes whether publike or private by common Actors or others especially in Churches and Church-yards is altogether abominable and unlawfull though it be still permitted in some places among the Papists in forraigne parts Sixthly that the acting of our Saviours passion or of any other sacred history either in the Church or on the Stage a practise yet in use among the prophane sacrilegious Papists and Iesuites is altogether to be abandoned and condemned Seventhly that dancing dicing carding and Stage-playes are unlawfull and abominable as at all other times so chiefly upon Lords dayes holy dayes and solemne Christian festivalls especially on Easterâ— Whitsontide and Christtide set apart and consecrated to Gods peculiar and more speciall worship when they are now most in use If any here demand of me how the beginning and ending of Lords dayes and holy dayes on which these Stage-Playes and Pastimes are more specially prohibited should be accounted I answer that the Lords day notwithstanding some late reverend opinions to the contrary hath alwayes anciently beene reputed to begin at saturday evening not at midnight or daybreaking as some now teach and so to continue to the evening following At the time of the creation it is most apparant that the day began at evening For the evening and the morning were the first second third fourth fifth sixth and so by consequent the seventh day in ratification of which originall law of nature for the beginning and ending of dayes the Lord himselfe above two thousand yeares after commanded the Israelites to celebrate their Sabbath from evening to evening Levit. 23.32 From even to even shall you celebrate your Sabbath By vertue of which precept the Iewes did alwayes begin and keepe their Sabbaths and solemne festivalls from evening to evening till our Saviours passion and this present day Neither did our Saviours resurrection on the first day of the weeke alter the beginning and end of that day nor yet of the Sabbath which we now keepe upon it For if the first day on which our Saviour rose againe tooke its beginning onely from the time of his resurrection as some affirme then our Saviour could not possibly be three dayes in the grave nor yet be truly said to rise againe the third day according to the Scriptures the night in which our Saviour rose being according to this computation a part of the seventh day and no part of the first of which the Fathers and all other Expositors have alwayes made it parcell to justifie the truth of our Saviours resurrection on the third day And whereas some object that it is absurd that our Christian sabbath should begin before the houre of our Saviours resurrection which is the ground of it for thâ—s were to put the effect before the cause and to make the sabbath precede Christs resurrection which was the cause of its commencement I answer first that Christs resurrection did not sanctifie onely the first houre but the first day on which he rose therefore the antecedent part of the first day which was past before his resurrection as well as the subsequent For as Christians celebrate the day of our Saviours passion even from the very morning though our Saviour suffered not till towards evening and as the Israelites by Gods owne appointment were to begin their Passeover the evening of the foureteenth day not at midnight though the Angell slew not the first-borne of Egypt nor yet passed over the Israelites till midnight And as all Christians keepe holy the mornings of those dayes wherein they receive any publike deliverances as well as the evening though the deliverances perchance were not till noone or after And as if our Saviour should have risen at two of the clocke in the afternoone about which time he first shewed himselfe to his Disciples yet no man would have argued that therefore the sabbath must not begin before that houre so be kept from noone to noone because we observe not the houre but the intire day So our Christian sabbath by the selfsame reason must be still kept from evening to evening though our Saviour rose not till the morning because we observe not the houre the minute but the intire day whereon he rose againe which then began at evening Secondly I would demand on what day our Saviour rose on the seventh or on the first day of the weeke If on the seventh then he was not three dayes in the grave and then we have no ground for sanctifying the first day If on the first day of the weeke then the day was begun before he rose for if the day began not till he was risen then he rose not on it but before it If he rose after the day began as it is certaine he did by severall Scriptures then his resurrection did not change the beginning of the day it being begun befoâ—e else this day should have two beginnings and so it was begun before it began and after it began which is a contradiction and if it altered not the beginning of the first day then by what authority is it changed now Neither can it be here replied that the first day hath one beginning and the Sabbath or Lords day another for as it is said of the seventh day that the seventh day is the sabbath and the sabbath the seventh day so it may be truly said that the Lords day is the first day of the weeke and the first day of the weeke the Lords day they having both the selfe-same limits Thirdly no Scripture informes us that our Saviours resurrection changed the beginning or end of the sabbath that it should now begin at midnight or morning not at evening therefore it kâ—epes the selfâ—same beginning and end it had before Neither doth the objected reason viz that the cause should precede the effect warranted by no Scripture prove any thing at all Indeed if any had celebrated the first day as a sabbath before our Saviour had risen the reason had beene good but since our Saviour was risen againe before the first day was ever kept holy and since his resurrection on it was the cause why Christians subsequently observed the whole day not the very minute or houre on which he rose or that part onely of the day which remained after he was risen the reason is of no weight at all For if our Saviours resurrection should not extend to consecrate that part of the first day which preceded it because the effect should not goe before the cause a man might
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 Dice-houses p. 491.492 Lords Day exceedingly prophaned by Stage playes Masques and Dances which are prohibited on it by Councels Fathers Imperiall Lawes our owne English Statutes Homilies Injunctions and sundry other Writers how it ought to bee spent and sanctified p. 13.22 240. to 24â— 271 363 468 469 470 491 530. to 541.489 554 556 575 576 615. to 663. Sparsim 715.716 913 946. See Dancing Holi-dayes Thomas Waldensis Tom. 3. Tit. 17. cap. 140.141 142 Playes Masques and Dancing unlawfull on it Ibidem p. 575.576 996. and on Lords Day and Saturday nights pag. 12.13 40 645 646. It begins at evening not at morning or midnight proved at large by Councels Fathers and others p. 638. to 646. Hence Iuo carnotensis Decret pars 6. cap. 71. Gratian Distinct. 75. and all Canonists on this place of his upon the words of Pope Leo Epist 81. cap. 1. conclude thus that the Lords Day begins at Evening Non passim say they diâ—bus omnibus sacerdotalis vel levitica ordinatio celebretur sed post diem Sabbati ejusque noctis quae in prima Sabbati lucâ—sâ—it exordia consecrandi deligantur Quod ejusdem observantae eritsi mane ipso Dominico die continuato Sabbati jejâ—nio celebretur à quo tempore praecedentis noctis initia non recedunt Quod ad diem resurrectionis sicut etiam in Pascha domini declaratur pertinere non est dubium c. His qui consecrandi sunt nunquam benedictio nis in die Dominicae resurrectionis tribuatur cui à vespere Sabbati initium constat ascribi Dies Dominica initium habet à vespere Sabbati vespera praecedentis noctis trahitur ad diem sequentem ut sive de vespâ—re in Sabbato sive de mane in Dominiâ—o ordines conferantur semper in die Dominico videantur conferri Hence also Hostiensis Sum. lib. 2. Tit. de Ferijs fol. 149 Baptista Trovomala in his Summa Rosella Tit. Feriae sect 4.5 Summa Angelica Tit. Dies sect 1. Lindwood Constit. provinâ— lib. 2. Tit de Ferijs â—ol 74. with all other Canonisâ—s Tit de Ferijs Ioannis de Burgo Pupilia oculi pars 9. cap. 6. De Ferijs Dâ—E lay downe this for an infallible maxime Quod abstinenduÌ„ est à servilibus operibus omni die Dominica abhora vespertina diei Sabbati inchoando non ipsam horam praeveniendo Quod feriationem tenere debemus à vespera in vesperam Quod debemus festum incipere quantum ad feriationem à vespera in vesperam scilicet ab ultima parte diei praecedentis seu vigiliae Quod dies diversis modis incipit desinit nam quoad celebrationem divinarum consideratur de vespera in vesperam quoad judicia de mane in vesperam sic de luce in lucem sed quoad contractus de media nocte in mediam noctem And this hath beene the received resolution of all former ages which should over-bâ—llance all new opinions See Polydor Virgil. De Invent. Rerum lib. 2. cap. 6. for the beginning and ending of dayes Lovelockes bushes of vanity whereby the Devill leads and holds men captive Epistle to the Reader provocations to lust and unnaturall lewdnesse in use among Sodomites and Pagans of old â—nd none else p. 188. to 195.209 210 211 882 883 888. See Haire Lucas Tudensis against making the picture of the Trinity p. 900 m. Luxury a dangerous sinne occasioned by Stage-playes pâ— 508. to 513. Lycurgus prohibited Playes p. 455. Lydâ—ans effeminated by Musicke Dancing Playes and idlenesse p. 288. Lyes condemned frequent in Playes p. 106.107 108 837 838. Lysimaâ—hus his Court censured p. 856. M Macarius AEgyptius his censure of Playes and Players p. 45. m. f. 556. p. 670. Macrobius his censure of Dancing and Play-acting p. 245.246 129 704 860 861. his testimony of the Saturnalian Feasts p 751.752 Macro his advice to Caligula p. 741. Magicke Bookes censured p. 917. Magistrates ought to suppresse Players Playes and Play-houses and have anciently done so p. 448. to 495.787 Mahomet his censure of Dice-play p 665. Manners and mindes of people corrupted by Playes p. 329. to 501. Marriages Dancing and Playes at them prohibited condemned by Fathers and Councels See Dancing Saint Chrysostom Hom. 12. in Colos. 2. Tom. 4. Col. 1210. to 1214. Hom. 20. in Ephes. 5. Tom. 4. Col. 1009. where hee writes thus In matrimonio omnia oportet esse plena temperantia modestia gravitate hoâ—estaâ—â— Contrarium autem video saltantes tanquam camelos tanquam mulos Quid facis ô homo quid ludibria illa quid monstra inâ—ucis Omnino turpe est indecoruÌ„ viros molles saltantes omnem pompam Satanicam domum introducore Quando unguentum componitis nihil malè olens sinitis appropinquare Matrimonium est unguentum cur caeni faetorem inducis in compositionem unguenti Quid dicis sâ—ltar virgo noÌ„ eam pudet suae aequalis oportâ—â— enim ipsam hac â—sse honestiorem graviorem ex ulna enim egressa est non ex palaestra c. Ne transuehas in pompam ducas virginitatem An non sunt haec probrum dedecus Sunt Probrum enim dedocus est se indecore gerere etiamsi sit Regis filia etiamsi serva siâ— virgo c. The â—rum enim non est matrimonium est mysterium seu sacramentum rei magnae typus Sacramentum inquit hoc magnum est ego auâ—em dico in Christo Ecclesia Ecclesiae est typus Christi saltatriâ—es introducis Si ergo inquis nâ—Ì„que vâ—rgines saltant neque quae nupserunt quis saltabit Nullus Saltationis enim quaenam est necessitas In mysterijs Graecorum sunt saltationes in nostris autem silentium honesta gravitas pudor modestia Magnum peragitur mysterium foras meretrices saltatrices foras prophani c. Haec vobis non temere dicta sunt sed ut vos nec nuptijs nec saltationibus nec choris adsitis Satanicis Vide enim quid invenerit Diabolus Nam quoniam a scena ijs quae illic sunt turpia indecora ipsa natura abduxit mulieres quae sunt theatri abduxit in gynaecium molles inquam seâ— pathicos meretrices Hanc pestem invexit lex nuptialis imo vero non lex nuptialis absit sed lex nostrae mollitiei Quid ergo dico oportere Omnia tuâ—pia cantica quae sunt Satanica inhonestas cantilenas immundoruÌ„ juvenum circuitiones auferre à matrimonio haec poterant castigare sponsam modestam reddere statim n. apud se considerabit Papae qualis est hiâ— vir est philosophus hanc vitam nihili ducit ad procreandos liberos educandos me domi duxit ad domum custodier dâ—m Ex his ipsis ostendit mentem suam nullo horum delectaâ—i neque unquam concessurum ut siant saltationes canâ—ntur impudica cantica Sed haec sponsae sunt injucunda ad primum
Reader want let him then onely examine the number of the Bookes the Chapters Homilies or Sermons here quoted in those Editions which he hath omitting the pages and he shall finde every quotation true save onely where the Editions varie And if any shall here quarrell with me for the multitude of Authors and quotations let him know that I produced them onely for the Readers better satisfaction to evidence the damnable odiousnesse of Stageâ—playes in all ages not out of any vaine-glorious ostentation which I much abhorre Which advertisements being thus premised I shall now beseech thee courteous Reader in the feare of God to peruse this HISTRIO-MASTIX with an impartiall eye and even seriously to consider with an unprejudicated affection what all the primitive Christians what all the Councels Fathers Emperours Magistrates and Authors here enumered have constantly thought of Stage-playes and other particulars here recited And then I doubt not but what a noble Earle of this Kingdome in his late dangerous sicknesse professed publikely even with detestation of his effeminate fantastique Love-locke that he sensibly perceived it to be but a cord of vanity by which he had given the Divell holdfast to leade him captive at his pleasure who would never let goe his holdfast of him as long as hee nourished this unlovely Bush whereupon hee comanded his Barber to cut it off a speech a president well worthy those womanish Ruffians consideration who yet are peccant in this kinde the same wilt thou affirme of these lascivious Enterludes that they are the very Divels pompes and snares by which he captivates and inthralls mens soules who can never enfranchise themselves from his infernall vassalage till they have cordially renounced these his sugered gins which detaine them captive in his service and binde them over to damnation as the here recited Councels Fathers and other Authours witnesse whose workes if Play-haunters would but study at those vacant times which they sinfully waste on Playes on Play-bookes and such like unprofitable pleasures of sinne which will end in horrour at the last they would speedily abandon all Enterludes all Play-houses as the most execrable pernicious corruptions which now they so much dote on as their chiefe delights The Lord therefore open all such blinde Stage-haunters eyes by these my poore endeavours who are yet so besotted with ignorance and these enchanting Spectacles that they cannot discerne those infinite mischiefes that attend them wasting their precious time upon them even from day to day and quarrelling with all such pious Christians as would reclaime them from them Of whom I may fitly use St. Augustines memorable passage Quem itaque comprehendam istorum insanorum Quis me audiaâ— quem eorum nos non miseros dicat quia cum eis non insanimus Amisisse nos putant varias et magnas voluptates in quibus ipsi insaniunt nec vident quia mendaces sunt Quando illis ovum invito vel calicem salutarem porrigo saucio et quomodo reficiam Hortor ut reficiant pugnas parant saevire volunt in medicum Et si percusserint diligantur et si injuriam fecerint non relinquantur redituri sunt ad mentem gratias acturi Oremus itaque pro ipsis fratres charissimi inde crescit numerus sanctoruÌ„ de numero qui erat impiorum It was this Fathers speech of those Play-haunters whom he indeavoured to reclaime in his time and it shall be mine of ours now whose conversion I shall truly pray for how evill soever they intreat mee or this worke of mine which if it doe no good to others or purchase nought but hatred but contempt unto my selfe yet Symmachus his speech shall be my comfort Saluti publicae dicata industria crescit meritò cùm caret praemio or if not his the Prophet Isaiah's Then I said I have laboured in vaine I have spent my â—trength for nought and in vaine yet surely my judgement is with the Lord and my reward with my God to whose onely blessing I shall now commend this Treatise and thee true Christian Reader whose spirituall good being the primum mouens that set my thoughts upon this Subject I hope it shall finde thy favourable acceptation Sciens quia sicut non habet unde placeat ex venustate sic ex devotione scribentis non potâ—rit displicere And so I rest Thine in the LORD WILLIAM PRYNNE Autor ad Opus suum SI mihi credideris linguam cohibebis et aulae Limina non intret pes tuus esto domi Aspectus hominum cautus vitare memento Et tibi commissas claude libelle notas Omnia sint suspecta tibi quia publicus hostis Et maiestatis diceris esse reus Ignis edax gladiusque ferox tibi forte parantur Aut te polluta subruet hostis aqua Cum tamen exieris faciem velabit amictus Deformentque tuam pulvis et aura cutem Sit gradus et cultus habitus peregrinus eunti Non nisi barbariem barbara lingua sonet De Pictavorum dices te gente creatum Nam licet his lingua liberiori loqui Nusquam divertas ne quis te laedat cuntem Nugarumque luat garrula lingua notas Omnia si nescis loca sunt plenissima nugis Quarum tota cohors est inimica tibi Ecclesia nugae regnant et principis aula In claustro regnant Pontificisque domo In nugis clerus in nugis militis usus In nugis iâ—venes totaque turba senum Rusticus in nugis in nugis sexus uterque Sâ—rvus et ingenuus dives egenus in his Accelera gressus cauto diplomate perges Vt valeas esto sobrius esto gravis Gens penetranda tibi perlarga bibaxque loquaxque Et cui ni morem gesseris hostis eris I ciâ—us atque redi ne quorum carpere nugas Aususes infligant tela necemque parent Hospitiâ—que fidem quaeres super omnia quo siiâ— Tutus ab insidiis quas tibi quisque parat Stultos prudentes nimium pravosque caveâ—is Et quos insignes garrula lingua facit Si quis amat verum tibi sit gratissimus hospes Et quem delectat gloria vana cave Iuie patronatus illum cole qui velit esse Et sciat et possit tutor ubique tuus Sperne malos venerare bonos ignosâ—e volenti Laedere nulla bonis ultio grata magis Et nisi festinus fugeres te plura monerem Vix pateris dici pauca vel ista tene ERRATAES COurteous Reader I shall desire thee ere thou read this Treatise to correct these several following Errataes which in my absence through the Correctors and Printers oversight have escaped the Presse IN the Pages Pag. 12 l. 24. for ready reade readily p. 76. l. 18. for Contr. r. ad p. 77. l. 27. their his p. 92. l. 7. r. displaied p. 142. l. 12. r. protervos p. 145. l. 6. r whence p. 168 l. 6. for p. r. p. 169. l. 24. r. inflections
Play-houses the Temples Chappels Chaires Shops and Schoolâ—s of Satan and Playes the Deuils Spectacles Lectures Sacrifices Recreations and the like If all these seuerall Witnesses then haue any credit as their testimony in our present case was neuer contradicted to my knowledge by any Christian or Pagan Author my Minor yea my Maior likewise neede no farther proofe But yet to satisfie vncredulous spirits in this point I shall here in the second place recite some two or three Histories of note and credit which prooue my assumption to the full Memorable to this purpose is that story in Tertullian who informes vs that a Christian woman in his time going to see a Stage-Play acted returned from it possessed with a Deuill which Deuill being interrogated by the Exorcists and Christians that came to dispossesse him how he durst assault a beleeuing Christian in such a presumptuous manner Returned them this answere with much boldnesse that he had done most iustly in it in meo enim eam inueni for I found her in my owne Temple negociated and imployed in my seruice Whence this acute and learned Author doeth as we also from it may conclude that Playes and Play-houses came originally from the Deuill himselfe because hee claimes both them and those who doe frequent them for his owne Adde wee to this the storie of one Valesius a wealthy Roman whose three children being desperately sicke of the Plague and afterwards recouered by washing them in hote water taken from the Altar of Proserpina which remedy was prescribed vnto him by an immediate voyce from his Deuill-Gods after his earnest prayer to them to translate their sickenesses on himselfe these infernall Spirits in recompence of this their cure appearing to those recouered Patients in a Dreame commanded them to celebrate Playes vnto them which Valesius did accordingly This story I shall couple with that of Titus Latinus as some or Tiberius Attiâ—ius as others stile him to whom the great Deuill-God Iupiter Capitolinus vnder the Consulship of Qu. Sulpitius Camerinus Sp. Largius Flauus in a great mortality both of men and beasts appeared in a dreame commanding him to informe the Senate that the cause of this fatalitie was their negligence in not prouiding him an expert and eminent Presultor in their last Playes that they celebrated to him and withall to enioyne them from him to celebrate these Playes afresh vnto him with greater care and cost and then this Plague should cease He supposing it to be a meere dreame and fancy of his owne neglects his arrant vpon which this great Master-Deuill appeares vnto him the second time threatning to punish him for his precedent neglect and charging him to diâ—patch his former message to the Senate Who neglecting it as before as being ashamed and with all affraide to relate it to the Senate left it should prooue nothing but his ownâ— priuate fancyâ— some few dayes after his Sonne was taken away from him by sodaine death and a griping sickenesse seised vpon euery part and member of his body so that he could not so much as stirre one ioynt without intollerable paine and torture Where vpon by the aduice of some of his friends to whom he did impart these dreames hee was carried vp out of the Countrey in a litter into the Senate house where he deliuered his former message no sooner had he ended his relation but his sickenesse foorthwith leaues him and rising out of his bed he returnes vnto his house an healthie man The Senate wondring at it commanded these Playes to bee againe renewed with double the former pompe and cost and so the Pestilence ceased These two precedent parallell Histories the trueth of which the Fathers in the margent testifie doe insallibly demonstrate the Deuill himsâ—lfe to bâ—e the Authour of these Stage-Playes since he inioynes his Pagan worshippers to celebrate them to his honour and takes such pleasure and contentment in them To these I shal annexe one story more which though most Protestants may chance to slight as a fable yet all our Roman Catholiques who are much deuoted to these Theatricall Spectacles will ready subscribe vnto it as an vndoubted trueth and that as our rare Historian Mathew Paris at large relates it is briefely this Saint Dominicke Saint Iulian and one Thurcillus a plaine Husband-man being in the Church of Saint Maries about the middle of the world where there were many Soules of Saints departed in endlesse Blisse othersâ— in Purgatory on a Saturnday euening neere night saw a Deuill towards the North part of the Church riding post towards Hell on a blacke horse with many damned Soules Saint Dominicke chargeth this Deuill to come presently to him who delaying to doe it out of ioy for the great bootie of Soules which he had gotten Saint Dominicke takes a rod and whips him well causing him to follow him to the North side of the Church where Soules were vsually freed where the Deuill among other things informes him that euery Lords day at night a time which some men consecrate and set apart for Stage-Playes and such infernall Pastimes whereas Saint Paul did spend it all in preaching the Deuils did vse to meete in Hell and there did recreate and exhilarate themselues with Stage-Playes Which Saint Dominicke and the others hearing they desired the Deuill that they might goe along with him to Hell to see their Enterludes who putting by Thurcillus perâ—itted Saint Dominicke and Saint Iulian to accompany him the Deuill brings them into a large but smokie house towards the North enuironed with three wals where they see an ample Theater with seates round about it where sundry Deuils sate in a row laughing and making themselues merry with the torments and sinnes of the Damned whom the Prince of the Deuils commanded to bee brought vpon the Stage and to Act their parts in order And first of all the Proud man is brought vpon the Theater next an idle Nonresident who did not feede his Flocke neither by Life nor Doctrine then a Souldier who had liued by Murther and Rapine then an Oppressing and Bribe-taking Lawyer who was once an Officer in the Kings Exchequer and did much oppresse the Subiects next aâ— Adulterer and an Adulteresse then a Sclanderer next a Theife and last of all a Sacrilegious person who had violated Sanctuaries all these comming in their seuerall garbes and postures did Act their proper parts and had seuerall Tragicall tortures inflicted on them by the Deuils Ministers who were likewise Spectators of-these Ludibrious Spectacles If then the Deuils recreate themselues thus in Hell with Stage-Playes as this Historian reports if they thus Proiect and Puruay for them they may be well reputed the primary Authors and Inuentors of them Lastly that which is vtterly displeasing vnto God and wholy fraught with Scurrility Prophannesse Sinne and Wickednesse that which was at first deâ—oted to the Deuils immediate worship and cannot any wayes bee deemed the
many ingenuous witty comely youthes devoted vnto God in baptisme to whom they owe themselves their service are oft-times by their gracelesse Parents even wholy consecrated to the Stage the Divels Chappell as the Fathers phrase it where they aâ—e trained up in the Schoole of Vice the Play-house as if their natures were not prone enough to sinne unlessâ— they had the helpe of art to backe them to the very excesse of all effeminacy to act those womanish whorish parts which Pagans would even blush to personate And is this a laudable as many a triviall veniall harmelesse thing as most repute it Is this a light a despicable effeminacie for men for Christians thus to adulterate emasculate metamorphose and debase their noble sexe thus purposely yea affectedly to vnman vnchristian vncreate themselves if I may so speake and to make themselves as it were neither men nor women but Monsters a sin as bad nay worse than any adultery offering a kinde of violâ—nce to Gods owne worke and all to no other end but this to exhilerate a confluence of unchaste effeminate vaine companions or to become competent Actors on a Stage the greatest infamy that could befall an ancient Pagan Roman or a Christian Is this a meane a pardonable wickednesse to violate the Lawes of God of Nature to educate those in the very discipline and schoole of Satan who should be trained vp in the admonition feare and nurture of the Lord that so they may be more deepely enthralled to the Devils bondage all their dayes since custome is another nature it being as difficult a thing for such who are accustomed to evill to doe good as for an AEthiopian to change his skin or a Leopard his spots and be made more sure partakers with him in his eternall torments at their deathes O therefore let vs now at last consider with our selves the execrable effeminacy which attends the very acting of our Stage-playes together with the danger accompanying this sinne which is no lesse without repentance then the eternall losse of heavens and then we shall we cannot but abhorre all Stage-playes even in this regard SCENA QVARTA FOurthly as the grosse effeminacie even so the palpable vanitie the ridiculous folly of acting Playes doth manifest them to be evill as this nineteenth Play-affronting Argument will evince That whose very action in its best acception is but ridiculous folly and vanity must certainly be vnseemely yea unlawfull unto Christians But such is the very action of Stage-playes Therefore they must certainly be unseemely and unlawfull unto Christians The Major is evident First because the Scriptures condemne all vanity and follie together with all vaine all foolish actions persons speeches words gestures as dangerous and pernicious evils which draw men by degrees to greater sinnes to serious mischiefes commanding men with all not to returne againe to folly there being wickednesse and madnesse in it to abandon-folly and vanities which promote not the eternall beatitude of their soulâ—s to depart from the presence of a foolish man when as they perceive not in him the lips of knowledge Secondly because vanitie and folly are the very matter seminaries and seeds of sinne of wickednesse there being nothing worse then they The Minor as it is evident by the concurrent testimony of the fore-quoted Fathers Acts 3. Scene 7. so it is such an experimentall knowne truth that it were lost labour for to prove it For what else is the personating of the Clownes the Fooles the Fantastickes the Lovers the Distracted discontented lascivious furious angry persons part but professed vanitie or ridiculous affected folly Yea what else is the whole action of Playes but well personated vanity artificiall folly or a lesse Bedlam frenzie He who shall seriously survay the ridiculous childish inconfiderate yea mad and beastly actions gestures speeches habits prankes and fooleries of Actors on the Stage if he be not childish foolish or frentique himselfe must needs deeme all Stage-players children fooles or Bedlams since they act such parts such pranks yea use such gestures speeches rayment complements and behaviour in Iest which none but children fooles or mad-men doe act or vse in earnest There is â—o difference at all betweene a foolâ— a fantastique a Bedlam a Whore a Pander a Cheater a Tyrant a Drunkard a Murtherer a Divell on the Stage for his part is oft-times acted and those who are such in truth but that the former are farre worse farre more inexcusable than the latter because they wilfully make themselves that in sport to foment the more then childish folly of some vaine Spectators which these others are perchance from naturall necessity or at least from colourable grounds Flendas dixerim an ridendas ineptias The foolery the ridiculousnesse of acting Playes is such that I know not whether men should more bewaile it or deride it Sure I am though â—ew Spectators can finde teares to deplore the sinâ—ulnesse yet most of them can afford laughter to deride the vanity the folly of acting Playes Since therefore vanitie and folly are the genuine proper objects of derision and mens voluptuous smiles the laughter Playes occasion which is their chieâ—est end is a sufficient evidence of their excessive folly and so ground enough for Christians for all men to condemne them as vanities as fooleries as Clemens Alexandrinus and other Fathers doe at large declare And thus much for the first considerable thing in the manner of acting Stage-playes SCENA QVINTA THe second circumstance considerable in the forme of acting Playes is the severall parts and persons sustained in them which suggests this twentieth Play-oppugning Argument Those Playes whose very parts and persons are sinfull yea abominable are certainly unseemely unlawfull unto Christians But such are the parts the persons most frequent in all Stage-playes Therefore they are certainly unseemely unlawfull uâ—to Christians The Maior is irrefragable because such as the parts are such is the whole which is composed of them If the parts then be evill the intiretie that springs out of them must bee such The Minor I shall evidence by this Induction In all our Stage-playes we have most vsually the parts and persons of Divel-gods and Goddesses of Iupiter Mars Apollo Venus Vulcan Saturne Cupid Neptune Mercurie Esculapius Hercules Pluto Bacchus Ceres Minerva Diana Iuno Proserpina Flora Priapus and others yea sometimes the very part and person of the Divell himselfe whose workes whose pompes and vanities all Christians have renounced in their Baptisme Adde we to these the parts and representations of Satyres Silvanes Muses Nymphes Fâ—ries Hobgoblins Fairies Fates with such other heathen vanities which Christians should not name much lesse resemble Together with the parts the persons of Whores Whoremasters Adulterers Bawdes Panders Tyrants Traitors Theeves Murtherers Paricides Drunkards Parasites Prodigals Hypocrites
themselves as nigh as they could to the Curtesans to present them Pome-granates to play with their garments and waite on them home when the sport was done In the Play-houses at London it is the fashion of Youthes to goe first into the Yard and to carry their eye thorow every Gallery then like unto Ravens where they spy the Carrion thither they fly and presse as neere to the fairest as they can In stead of Pome-granats they give them Pippins they dally with their Garments to passe the time they minister talke upon all occasions either bring them home to their houses on small acquaintance or slip into Tavernes when the Playes are done He thinketh best of his painted Sheath and taketh himself for a â—olly fellow that is noted of most to be busiest with women in all such places This open corruption is a pricke in the eyes of them that see it and a thorne in the sides of the godly when they heare it This is a poyson to tâ—e beholdâ—rs and a Nursery of idlenesse to the Players Thus far Master Gossâ—r who in his Schoole of Abuse hath much more to this purpose The third of them is Master Iohn Brinsly an eminent worthy Divine who writes thus of Stage-playes But to passe over these also with all other unlawfull flockings and lewde sports upon the Sabbath by euery of which the worke of the Lord is hindred as every one must needs acknowledge What defence can we make for that concourse that is ordinary to those wanton Playes in such places even upon that day In which are the continuall sowings of all Athâ—isme and throwing the very firebraâ—ds of all filthy and noysome lusts into the hearts of poore simple soules the stirring up and blowing the â—oales of concupiscence to kindle and increase the fire thereof to breake out into an â—ideouâ— flâ—me untill it burne downe to Hell Aske but your owne hearts as in the presence of the Lord and you will need no further witnesse And how can it be otherwise how can you take these firebâ—ands of Hell into your bosomes and not be burnt Is not every filthy speech euery whorish gesture such a firebrand cast by Satan into the heart of every wanton beholder as a brand cast into a bundle of Tow or into a barrell of Gun-powder to set all on fire of a sudden Thyâ— proâ—ection is gone whosoever thou art that adventurest hither for thou art out of thy wayes These are not the wayes of the Lord and much lesse upon his Sabbath when thou shouldest be amongst his people and doing his worke where his Angels waite for thee his owne presence expects thee How then shouldest thou possibly escape when thoâ— wilt offer thy heart naked unto these fiery darts of Satan how canst thou thinke to be delivered from that flame in thy soule that fire in the infernall lake that river of brimstone that shall never be consumed nor quencâ—ed when thou wilt desperately cast thy selfe headlong into the middest thereof how can it be but that such must needs bring fagots and firebrands to set in the Gates of our Hierusalem The fourth of them is M. Robert Bolton a reverend learned Minister of our Church now living who writes thus of Stage-playes Lastly let those examine themselves at this marke who offer themselves to these sinfull occasions breeders of many strange and fearefull mischiâ—fes I meane prophane and obscene Playes Pardon me beloved I cannot passe by these abominable Spectacles without particular indignation For I have ever esteemed them since I had any understanding in the wayes of God the Grand â—mpoysoners of Grace ingenuousnesse and all manly resolution Greater plagues and infections to your soules then the contagious pestilence to your bodies The inexpiable staine and dishonor to this famous City The noysome Wormes thâ—t canker and blast the generous and noble Buds of this Land and doe by a slie and bewitching insinuation so empoyson all Seeds of Vertue and so weaken and emasculate all the operations of the soule with a prophane if not an unnaturall dissolutenesse that whereas they are planted in these worthy houses of Law to be fitted and enabled for great and honourable actions for the publike good and thâ— continuance of the glory and happinesse of this Kingdome they licentiously dissolve into wicked vanities and pleasures and all hope of ever doing good either unto God the Church their Country or owne soules melteth as the Winter Ice and floweth away as unprofiâ—able waters These infamous Spectacles are condemned by all kinde of sound learning both divine and humane Distinctions devised for their upholding and defence may gâ—ve some shallow and weake contentment to partiall and sensuall affections possest with preuidice but how shall they be able to satisâ—ie a conscience sensible of all appearance of evill How can they preserve the inclinablenesse of our corrupt nature from the inâ—ection of these SCHOOLES OF LEVVDNESSE AND SINCKâ—S OF ALL SINNE as to omit Divines Councels Fathers Moralists because the point is not directly incident even a Politician calls them Alas are not our wretched corruptions raging and fiery enough being left to themselves dispersed at their naturall liberty but they must be united at these accursed Theaters as in a hollow glasse to set on fire the whole body of our naturall viciousnesse at once and to câ—rage it further with lust fiercenesse and effeminatenesse beyond the compasse of nature Doth any man thinke it possible that the power of saving Grace or the pure Spirit of God can reside in his heart that willingly and with full consent feeds his inward concupiscence with such variety of sinfull vanities and lewd occasions which the Lord himselfe hath pronounced to be an abomination unto him how can any man that ever felt in his heart the love or feare of so dreadfull a Maiesty as the Lord of Heaven and Earth eâ—dure to be present especially with delight and contentment at Oathes Blasthemies Obscenities and the abusing sometimes of the most precious things in the Booke of God whereat we should tremble to most base and scurrill â—ests Certainely every Child of God is of a most noble and heroicke spirit and therefore is most impatient of heâ—ring any wrong indignity or dishonor offered to the Word Name or Glory of his Almighty Father c. Thus this grave reverend Divine in proofe of my Assumption If any man deeme all these or any of the foâ—e-quoted Fathers and Councels over-paâ—tiall in the case of Playes let him then attend unto some Pagan Authors who concurre in iudgement with them Not to recite the fore-mentioned Story of the Syracusian with his Boy and Trull who acting Bacchus and Ariadne as Xenophon relates it enflamed the fleshly lusts of all the Spectators in a strange excessive measure a sufficient expâ—riment to confirme my Minors â—ruth Aristotle himselfe records it That those who behold the motions and actions
with much murther and bloodshed in all ages these have caused the Husband to murther his Wife the Wife to poyson her Husband one Whore-master to murther his Corrivals to the selfe-same Strumpet yea these have caused unnaturall Mothers to murther their owne spuriâ—us Issues to conceale their lâ—wdnesse as Authors as our owne Statutes and experience teach us therefore they must needs be cryingâ— because they are bloody sinnes Fiftenthly they are such sinnes which offer an high indignity to the whole Trinity First to God the Father not onely in taking those bodies that are his which were made for himselfe alone not for fornication and giving them up as profâ—ssed instruments of sinne to lust to lewdnesse to Satan to all uncleanesse but likewise in contaminating oblitterating and casting dirt yea sinne upon his most holy Image stamped on them Secondly to Iesus Christ our Lord in taking those bodies which are his members purchased with his most precious blood that they might be preserved pure and chaste to him and making them the members of an Harlot Thirdly to God the holy Ghost in defiling those bodies which are the Temples of the holy Ghost which is in us who cannot indure any pollution especially in his Temples which should be alwayes holy as he is holy And who is there so desperately wicked that dares thus affront the whole Trinity it selfe by these cursed filthy sinnes Sixteenthly they are sinnes of which men very seldome repent A Whore saith Salomon is a deepe Ditch and a strange woman is a narrow Pit out of which men can hardly recover themselves None that goe into her returne againe neither take they hold of the pathes of Life And who then would ingage his soule upon such irrecoverable irrepenitable sins as these Seventeenthly these sinnes are the very high-way to Hell the beaten rode to eternall death the end of them is bitter as wormwood sharpe as a two-edged sword Wherefore Salomon exhorts his Sonne to remove his way farre from a strange woman and not to come nigh the doore of her house a place well worthy their observation who feare not for to run to Whore-houses or to cast themselves upon the temptations the enticements of Strumpets as too many doe For her house inclineth unto death and her pathes unto the dead her feet goe downe to death her steps take hold of hell her house is the way to hell going downe to the chambers of death None that goe into her returne againe neither take they hold of the path of Life Eighteenthly they are sinnes against the very bodies and soules of men Against the bodies of men as the Apostle witnesseth Flee fornication every sinne that a man doth is without the body but he that committeth fornication sinneth against his owne body that is in defiling it in dishonouring it in impayring it in destroying it Against the soules of men as Salomon testifieth Who so saith he committeth adultery with an woman lacketh understanding he that doeth it destroyeth his owne soule And who would be so inhumanely so atheistically desperate as to destroy both soule and body for ever to enjoy the momentany bitter-sweetnesse of these filthy sinnes Nineteenthly they are sinnes which disable men to performe any holy duty acceptable to God Sinnes into which few fall but such as are abhorred of the Lord and given up to a reprobate sence to worke all wickednesse even with greâ—dinesse Sinnes which devoure to destruction and roote out all a mans increase Sinnes which cause the earth to rise up against men and the fire not blowne to devoâ—re them Sinnes which draw downe the temporall the eternall wrath of God upon the children of disobedience These were the sinnes that destroyed the old worldwith water which consumed the Citties of Sodom and Gomorrah with fire from Heaven Which caused three and twenty thousand of the Isralites to fall in one day These were the sinnes that caused God in the yeere of our Lord 1583. even in our Citty of London to destroy with â—ire from Heaven two Cittizens the one leaving his Wife the other her owne Husband whiles they were in the very act of adultery on the Lords day their bodies being left dead and halfe burnt up for a Spectacle of Gods avenging Iustice unto others These are the sinnes but adultery and incest morâ— especially which God himselfe hath commanded to be punished with death yea with stoning to death the most vile and shamefulest death of all others Yea these are such sinnes that not onely the Iewes in ancient times but even meere Pagans from the very light of nature did punish with death it selfe Hence Dracâ— enacted that the adulterer taken in adultery might without any danger to the party be lawfully killed The selfe-same Law was enacted by Solon and Plato Hence Romulus among those lawes which he wrote in brasse and placed in the Capitol enacted That the convicted adulteresse should be put to death according as her husband or his friends should thinke meete Which act was afterwards confirmed by the Iulian Law Hence among the Lacedemonians it was lawfull for a man to kill him who was taken in adultery with his wife Hence the Corinthians used to drowne those who prostituted themselves to the lust of others The Vestel Virgins among the Romans bâ—ing convicted of fornication were buried alive In ancient Tiâ—es among the Turkes the adulterer and adulteresse were both stoned to death and at this day they are both most ignominiously punished The Arabians and Tenedians punish adultery with death reputing it a farre greater crime then periury or sacriledge and therefore worthy of a severer punishment The AEthiopians account adultery treason and therefore they make it capitall In Peru whoredome is punished with the death of both parties The Brasilians prosecute adultery with capitall hatred in so much that he whose wife is taken in adultery may lawfully kill her if he please The Indian Bramanes may lawfully poyson their uncâ—aste wives In old Saxony women who were convicted of adultery and ravishers of maides were first hanged and then burned In Sâ—aâ— adultery is death the Fathers of the Malefactors or the next Kinsmen being the Executioners In Palmaria adulterous Priests are punished with cruell death In Hispaniola unchaste Priests are either drowned or burnt Iâ— Bantam Mexico and China adultery is punished with death The Tartars taken in adultery are put to present death for feare of which they live very chaste If then the very judiciall Law of Moses together with these Heathens and Pagan Nations have deemed these sinnes capitall punishing adulterers and adulteresses with death as being the publike enemies of mankinde needs must these sinnes bee execrable yea dangerous unto Christians Twentiethly these sinnes are prejudiciall both to the Church and State
in defileing polluting dishonouring and troubling them with an uncleane degenerated spurious if not accursed ofspring who are no other but the very blemishes shames and infamy of Church of State of nature which all Lawes disinherit who were not to enter into the Congregation of the Lord even to their tenth generation Lastly these sinnes exclude men out of Heaven none that die in the guilt of them shall ever inherite the Kingdome of God or of Christ They cause God to iudge men in a more speciall manner Whoâ—e-mongers and Adultererâ— God will iudge They binde men over to the great Assises at the last day The Lord knoweth how to reserve the uniust unto the day of iudgement to be punished but chieâ—ly them that walke after the flesh in the lust of uncleanesse And if all this bee not enough they plunge mens soules deepe in Hell for all eternity For the abominable and Whore-mâ—ngers and all uncleane persons shall have their part in the Lake which burneth with fire and brimstone for ever which is the second death Even as Sodome and Gomorra and the Citties about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffring the vengeance of eternall fire for these sinnes of theirs O then consider this all yee incontinent uncleane adulterous persons who forget God who leave the pathes of uprightnesse to walkâ— in the wayes of darkenesse lest he teare you in pieces lest he eternally condemne you to the endlesse flames of Hell for these your flames of lust and there be none to deliver you Since then it is evident by all these premises to the hearts the consciences of all men that adultery fornication uncleanesse are such abominable capitall deepe-dyed pernitious sinnes those Stage-playes which instigate or entise men to them foment men in them must needs bee execrably sinfull yea utterly unlawfull unto Christians so that my Major needs no further proofe For the Minor that Stage-playes are the immediate occasions the fomentations of much actuall adultery whoredome and unclenesse it is most apparantly evident First from their subject matter which being for the most part amorous scurrilous or obscene consisting of adulteries rapes incests whoredomes love-prankes sollicitations to incontinency meretricious ribaldrous songs and iests as I have already proved must needs inflame mens lusts and draw them on to actuall uncleanesse Since evill word which corrupt good manners are but a way a passage unto evill deeds a fire a fewell to adulterous lusts yea the very Chariot of whoredome of uncleanesse as the Fathers stile them Hence is it that Agrippa reputeth amorous Poets lascivious Historians the chiefest Panders in the world yea the very originall Fathers Tutors and chiefe Promoters of baudery and whoredome because their ribaldrous Poems their true their fabulous Histories of the adulteries loves and beastly lewdnesses of Idol-gods or lustfull men are but as so many Lectures to instruct so many allurements to entice so many guides to lead so many argâ—meâ—ts to perswade men to lechery and all actuall uncleanesse whatsoever Hence all ancient all moderne Expositors on the Commandements that ever I have leene have reduced scurrility ribaldry together with all amorous lascivious Poems speeches iests Histories Bookes and Stage-playes to the 7. Commandement as being the fire fewell fâ—mentations occasions of whoredome and adultery Yea hence is it that God himselfe prohibits all â—â—lthy communications all corrupt speeches all foolish talking and iesting which are not convenient together with the very naming of fornication and all uncleanesse as unbecomming Saints because they draw men on to these shamefull workes of darkenesse with which Christian are to have no fellowship If then obscene adulterous Poems fables Histories Ditties iests or speeches have such an attractive such a depraving power in them to draw men on to actuall lewdnesse much more must Stage-playes wherein the quintessence the confluence of all obscenity is pithily contracted emphatically expressed elegantly adorned rhetorically pronounced be more prevalently powerfull to draw men on to these grosse lecherous sinnes Whence Nilus an ancient Abbot adviseth all such who would avoyd the wounds of lust to abstaine from publike Stage-playes and to keepe themselves from them lest they should fall into their enemies hands and be drawne â—n to actuall lewdnesse Secondly my Minors truth is most evident from the very manner of acting Stage-playes and those whoredomes those adulteries personated in them Hee who shall but seriously consider those amorous smiles and wanton gestures those lascivious complements those lewde adulterous kisses and enbracements those lustfull dalliances those impudent immodest panderly passages those effeminate whorish lust-inflaming sollicitations those severall concurrences combinations conspirations of artificiall studied and more then Brothel-house obscenities those reall lively representations of the acts of venery which attend and set out Stage-playes must needs acknowledge that they are the very Schoolâ—s of bauderâ— the Tutors the occasions of reall whoredomes incests adulteries c. whence they were at the first â—onsecrated to Venus the Goddesse of whoredome and adultery the very Roman Theater being stiled THE TEMPLE OF VENVS as Tertullian writes in which whoredome and adultery were freely practised without controll The 6. Councell of Constantinople Can. 100. the Syâ—odâ— of Augusta Anno 1548. cap. 28. together with Clemens Alexandrinus Oratio Adhort ad Gentes fol. 8.9 Gregory Nyssen in his Vitae Moseos Eâ—arratio p. 503. Theodoret Contra Graecos Infideles lib. 3. De Angelis Deque Dijs ac Daemonibus malis Tom. 2. pag. 362.363 Mapheus Vegius De Liberorum Educatione lib. 1. cap. 15. with sundry moderne Divines in their Expositions on the 7. Commandement condemne all amorous wanton pictures of Courtesans and others which now are too to common as incendiaries to mens unruly lusts which draw them on to actuall lewdnesse Certainely if these livelesse pictures are so apt to ingenerate unchaste affections or to pricke men oâ— to whoredome and adâ—ltery much more will these amorous actions complements kisses and embracements these lively pictures these reall representations of adultery and uncleanesse in our Stage-playes doe it It is storied of Tiberius a monster of more then beastly obscenity that as he adorned his houses with lasciviâ—us pictures the better to excite his lâ—sts a practice much in use with many incontinent persons now of late so he caused others to defile one another before his face ut adspectu deficientes libidines excitaret that by this lewde beastly sight he might stirre up his owne decayed lusts The like I finde recorded of Tamerlan the great Scythian Warrier It is registred likewise of that man-monster Heliogabalus that he commanded Stage-players to commit those adulteries upon the Stage in truth which they formerly personated but in shew to quicken up his lusts to whoredome If then the
thou art so vigilant over thy wivâ—s chasty that thou art not ashamed to be excessive and immoderate keeping her oft-times from necessary iourneyes yet thou thinkest that all things are very lawfull to thy selfe But Paul doth not permit this to thee who likewise giveth the same power to the woman Let the man saith he give unto the wife due benevolence How then is thy wise honored by thee who is vexed with such an undeserved iniury when as thou doest ioyne thy body which is in her power to harlots For thy body is thy wives What honor I say dost thou give unto her when as thou bringest in tumults and contentions into thine owne house when as thou utterst such things in the market place that whiles thou relatest them at home thou disgracest thy wife that heares and makest thy daughter that is present to blush and besides others thy owne selfe For it were much better to keepe silence then to utter such obscene things which if thy servants should but speake of it were iust for thee to cudgle them Answer I pray what satisfaction canst thou give who beholdest these things with great delight which are not lawfull to be named and preferrest those things which are dishonest for to name before all honest and holy Arts Lest therefore I should seeme more troublesome I will here end my speech But if you persevere in these things I will launch with a sharper rasor and make a more deep incision neither wil I ever rest untill I breake in pieces that Diabolicall Theater that the Assembly of the Chuch may be made cleane and pure So shall we be freed from the present turpitude and acquire life to come by the grace and mercy of our Lord Iesus Christ to whom be glory and dominion with the Father and the holy Ghost for ever and ever Amen In his 38. Homily upon Mathew upon these words It shall be easier for Sodom and Gomorrah in the day of Iudgement then for thee hee falls into this excllent discourse against Stage-playes and their concomitances The Sodomites though they lived most wickedly yet they sinned before the Law and Grace but what pardon are we worthy of who commit such sinnes after so diligent a care both of the Law and Grace We shut â—ur gates and stop our eares to the poore what say I to the poore when as we doe the same to the Apostles themselves Yea therefore to the poore because we doe it to the Apostles For when as Paul is read publikely and thou dost not regard when as Iohn thunders and thou dost not heare wilt thou heare a poore man who dost not heare an Apostle That our houses therefore may be open to the poore and our eares to the Apostles all filthinesse is to be purged out of the eares of the minde For as filth and dirt are wont to stop the eares of the body so whorish songs the fables of this world the burthen of Debtors the accounts of Creditors and usury are wont to stop the eares of the minde more then any filthâ— Or rather they doe not onely stop them but also make them impure and filthy For such speeches dâ—e as it were cast dirt into our eares That which that Barbarian did threaten saying You shall eate your owne dung even that doe many now unto you not in word onely but in deed yea verily even far worse and filthier For whorish songs are much more abominable then dung And that which is worse to be indured you doe not onely not grieve whâ—n as you heare such things but you likewise laugh and reioyce And when as you ought to avoyd and abominate these things you entertaine and applaud them Therefore if these things be not abominable doe thou thy selfe likewise descend upon the Stage and imitate that thou praysest have society and commerce with those who move such laughter but if thou wilt not be coupled in that fellowship why dost thou give so great honor to it The very lawes of the Gentiles make them to be infamous but thou together with the whole Citty being all called together runnest out to them as to Ambassadors or Generals of the Warre that thou together with all the rest maist put dung into thine eares and thou who beatest thy servant if he utter any filthy thing in thy presence who permittest not thy Sonne to doe it who dost not suffer these things to be done at thine owne house as being an undoubted filthinesse when as certaine servile abiect persons who deserve the Whipping-post shall call thee to heare these things dost not onely not take it ill but even reioycest yea applaudest and givest thankes And what madnesse could ever be found greater then this But sayest thou I never spake nor sung these obscene things these incentives of pleasure But what profit is it if when thou dost not utter them yet thou hearest them willingly Yea how wâ—lt thou make this evident that thou dost not utter them when as thou dost willingly hearâ— them with laughter and runnest to receive them Tell me I pray â—hee when as thou hearest Blasphemersâ— dost thou reioyce and triumph or rather dost thou tremble and stop thine eares I doubt not but thou tremblest Wherefore because thou never art wont to blaspeme Wherefore doo so likewise in filthy speech if thou wilt thorowly perswade us that thou dost not utter filthy words then truely will we believe thee when as we shall see thee not to heare them For how dost thou respect vertue who art nourished by hearing these things how canst thou undergoe the difficult labours of chastity who aboundest with laughter and art insnared with a whorish song For if the soule which is farre remote from these songs doth scarce retaine thâ— honesty of chastity how can he live chastly who liveth in them Are you ignorant that we are more prone to vices When therefore we run unto these things with hast and earnestnesse how shall we avoyd the furnace of eternall fire Have you not heard Paul saying Rejoyce in the Lord. He hath said in the Lord not in the Devill How therefore canst thou heare Paul when thou shalt perceive that thou hast sinned when as thou art alwayes as it were made dranke with these ridiculous Spectacles For that thou camest hither now I wonder not yea verily I wonder greatly For thou camest hither as it were simply and perfunctorily but thou rusheâ— thither daily with all earnestnesse of minde with speed with alacrity which appeares by this because that most filthy sinne which by your â—ight and hearing hath beene infused into your soule you carry along with you from the Theaters to your houses yea verily you take it and lay it up in your mindes and thoughts and those things which are not worthy deteâ—tation thou disdainest but abominable things thou admirest and lovest For many returning from the office of burying have presently gone into the bath but those who come from
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
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
them I doubt not but they would take care of the soules that are like to perish neither would they suffer such things on the holy dayes of the Saints as were not permitted to be done in the Bacchanalia themselves Either therefore they would recall the people by the censure of discipline from such most unworthy obscenities or would compell them to celebrate Festivals with due honesty or if they could not breake the force of pernicious custome they would rather abolish the feasts themselves lest they should bee an occasion of so great wickednesses which as it seemes to agree with the safety of soules according to the variety of manners and times are either to be discharged from observance or else more stricktly to be tied to an honest observance lest they should doe farre more hurt by being ill observed then well omitted c. By all which diâ—course of this learned Author who hath much more to the selfesame purpose which suites punctually with the practise of our present times wee may easily discerne how Stage-playes and dancing avocate and with-hold men from Gods worship especially on Lords-dayes and the most solemne Christian Festivals which of all other times are most abused to the eternall ruine of many thousand Christians soules To passe by Bucer in Psal. 92. Master Gualther Hom. 88. in Acta Apostolorum cap. 13. Master Iohn Calvin on Deut. 5. Sermo 34. Doctor Bownde of th Sabbath London 1595. p. 135.136 283 284. Master Beacon Hooper Babington Brinsly Perkins Dod Lake Downham Andrewes Williams Ames and most other Writers upon the 4. Commandement and the Sabbath who make the selfesame complaint that the Lords-day and Holi-dayes are prophaned and oft-times spent in Stage-playes Dancing Drinking Masques and Pastimes Which complaint I finde likewise seconded by learned Iohn Gerson Vincentius Bellovecensis and Cardinall Bellarmine himselfe who as they condemne all Stage-playes Enterludes Masques with all mixt lascivious amorous dancing against which Vincentius and Bellarmine have largely written at all times so especially on Lords-dayes Holi-dayes and solemne Festivals on which they are most execrable The Author of the 3. Blast of Retrait from Playes and Theaters is very copious in this point God writes he hath given us an expresse Commandement that we should not violate the Sabbath day and prescribed an order how it should bee sanctified namely in holinesse by calling into minde the spirituall rest hearing the Word of God and ceasing from worldly businesse Whereupon Isaiah the Prophet shewing how the Sabbath should be observed saith If thou tuâ—ne away thy foote from the Sabbath from doing thy will on mine Holy-day and call the Sabbath a delight to consecrate it as glorious to the Lord and shalt honour himâ— not doing thing owne wayes not seeking thine owne will nor speaking a vaine word then shalt thou delight in the Lord and I will cause thee to mount upon the high places of the earth and feed thee with the heritage of Iacob thy Father for the mouth of the Lord hath spoâ—en it Here we see how the Lord requireth that this day should be observed and what rest hee looketh for at our hands But alas how doe wee follow the order which the Lord hath set downe Is not the Sabbath of all other dayes most abused which of us on that day is not carried whether his affections leades him unto all dâ—ssolutenesse of life How often doe we use on that day unreverend speech which of us hath his heart occupied in the feare of God who is not led away to the beholding of those Spectacles the sight wherâ—of can bring but conâ—usion to our bodies and soules Are not our eyes there carried away with the pride of vanity our eares abused with amorous that is lecherous filthy and abominable speech Is not our tongue which was given us onely to glorifie God with all there imployed to the blasâ—eming of Gods holy Name or the commendation of that is wicked Are not our hearts through the pleasure of the flesh the delight of the eye and the fond motions of the minde withdrawne from the service of the Lord and meditation of his goodnesse So that albeit it is a shame to say it yet dovbtlesse whosoever will marke with what multitudes these idle plâ—ces are replenished and how empty the Lords Sanctuary is of his people may well perceive what devotion wee have We may well sâ—y we are the servants of the Lord but the slender service wee doe him and the small regard we have of his Commandements declares our want of love towards him For if yee love mee saith Christ keepe my Commandements Wee may well bee Hirâ—lâ—ngs but wee are none of his Houshold Wherefore abuse not the Sabbath day my Brethren leave not the Temple of the Lord sit not still in the quagmâ—re of your owne lusts but put to your strength to helpe your selves before your owne waight sincke you downe to Hell Redeeme the time for the dayes are evill Alas what folly is it in you to purchase with a penny damnation to your selves why seeke you after sinne as after a banket None delight in those Spectacles but such as would bee made Spectacles Account not of their drosse their treasures are too base to be laid up in the rich Coafers of your minde Repentance is farthest from you when you are nearest to such May-games All of you for the most part doe lose your time or rather wilfully cast the same away contemning that as nothing which is so precious as your lives cannot redeeme I would to God you would bestow the time you consume in these vanities in seeking after vertue and glory For to speake truely whatsoever is not converted to the use wherefore it was ordained may be said to bee lost For to this end was man borne and had the benefit of time given him that hee might honour serve and love his Creator and thinke upon his goodnesse For whatsoever is done without this is doubtlesse cast away Oh how can you then excuse your selves for the losse of time doe you imagine that your carelesse life shall never bee brought into question Thinke yee the words of Saint Paul the Apostle were spoken in vaine when hee saith We must all appeare before the Iudgement Seate of Christ that every man may receive the things which are done in his body whether it be good or evill When that account shall bee taken I feare me your reckoning will bee to seeke c By such infamous persons as Players much time is lost and many dayes of honest travell are turned into vaine exercises Youth corrupted the Sabbath prophaned c. It was ordained in Rome by the Emperour Trajan that the Romanes should observe but 22 Holi-dayes thorowout the whole yeere For hee thought without doubt that the gods were more served on such dayes as the Romans did labour then on such dayes as they rested because
of their Husbands and Husbands of their Wives so that every way from foure of the clocke in the afternoone till nine at night especially over London-bridge many were carried in chaires and led betwixt their friends and so brought home to their houses with sorrowfull heavy hearts like lame Cripples A just though terrible judgement of God upon these Play-haunters and prophaners of his holy day the originall relator of which doth thus conclude And therefore for a conclusion I beseech all Magistrates by the mercies of God in Iesus Christ that by this occasion and example they take good heed to looke to the people committed to their charge that they take order especially on the Sabbath dayes that no Citizen or Citizens servants have liberty to repaire to any of those abused places and that they keepe their stragling wantons in that they may be better occupied And as they have with good commendation so farre prevailed that upon Sabbath dayes these Heathenish Enterludes and Playes are banished so it will please them to follow the matter still that they may be utterly rid and taken away For surely it is to be feared besides the destruction of body and soule that many are brought unto by frequenting the Theater and Curtinâ— that one day these places will likewise bee cast downe by God himselfe and draw with them an huge heape of such contemners and prophane persons to be killed and spoyled in their bodies Neither was he a false prophet altogether For in the yeere of our Lord 1607. at a Towne in Bedford-shire called Risley the flâ—ore of a chamber wherein many were gathered together to see a Stage-play on the Sabbath day fell downe by meanes whereof divers were sore hurt and some killed If these domestique examples together with that of Thales the Philosopher who was smothered and pressed to death at a Play will not move us let us cast our eyes upon some forraigne Tragedies of this nature I read in Munster his Cosmography that about the yeere of our Lord 1380. Lodovicke a Marquis of Nisina a man not very religious was made Arch-bishop of Magdeburge who thereupon invited many Gentlemen and others together with their Wives and Daughters into a Towne called Calven to feast and make merry with him who came accordingly The Bishop for their better entertainement provided the Towne-hall for them to dance in they being much addicted to dancing and singing and to act other vanities and whiles they were busily turning dancing and playing and every one danced merrily at the hands of their Ladies the house being oppressed with the great weight began to sinke giving a great cracke before The Arch-bishop taking the Lady who stood next him by the hand hastned to goe downe the staires with the first and as soone as he begun to goe downe the stony staires being loose before fell downe and miserably crusht to death the Arch-bishop and his consort with divers others It is storied by Froyssart in his Chronicle and by some others since that in the Raigne of Charles the sixt in the yeere of our Lord 1392. at a marriage made in the Kings Court at the hostle of Saint Pauls in Paris betweene Sir Yvan of Foiz Bastard Sonne to the Earle of Foiz and one of the Queene of Erance her Gentlewomen the Tuesday before Candlemas day A Squire of Normandy called Hogrymen of Gensay provided for a Play or Mummery against nightâ— for which purpose he had devised 6. Coates made of Linnen cloth covered with Pitch and thereon cloth and flax like haire and had them ready in a Chamber The King himselfe put on one of these Coates the Earle of Iovy a yong lusty Knight another Sir Charles of Poytiers the third Sir Yvan of Foiz another the Son of the Lord Lanthorillet had on the fift and the Squire himselfe put on the sixt Being thus apparelled and sowed fast on these Coates which made them soone like wilde wode-houses the King upon the advice of Sir Yvan of Foiz commanded an Vsher of his Chamber to enioyne all the Torch-bearers in the Hall where the Ladies were dancing to stand close to the wall and not to come neere the wode-houses for feare of setting them on fire which he did accordingly Soone after the Duke of Orleance who knew nothing of the Mummery or the Kings command entred into the Hall with foure Knights and sixe Torches to behold the dancing and begun himselfe to dance Therewith the King and the fiue other Masquers came in in these their disguises fiue of them being fastned one to the other the King onely being loose who went before and led the device When they entred the Hall every one tooke so great heed to them that they forgate the Torches The King departing from his company went to the Ladies to sport with them as youth required and came to the Dutches of Berry who tooke hold of him to know what hee was but he would not shew his name The Duke of Orleance running to the other fiue to dâ—scover who they were put one of the Torches his servants held so neere the flax that he set one of the Coates on fire and so each of them set fire on the other so that they were all in a bright flame the fire taking hold of the living Coates their shirts began to scorch their bodies so that they began to bren and to cry out for helpe The fire was so great that none durst come neere them and those that did brent their hands by reason of the heate of the pitch One of them called Manthorillet fled into the Botry and cast himselfe into a vessell of water where they rynsed pots and so saved his life by quenching the fire but yet hee was sore hurt The Countesse oâ— Berry with her long loose Gowne covered the King and so saved him from the fire two of the other were burnt to death in the place the Bastard of Foiz and the Earle of Iovy were carried to their lodgings and there died within two dayes after in great paine and misery Thus was this Comedy turned into a dolefull Tragedy The King though he escaped was much distracted in minde and his servants distressed with griefe at this unhappy accident so that he could not sleepe quiet that night The next day these newes being spred abroad in the City and every man marveling at it some said how God had sent that token for an ensample and that it was wisedome for the King to regard it and to withdraw himselfe from such yong idle wantonnesseâ— which he had used overmuch being a King All Lords and Ladies thorow the Realme of France and elsewhere that heard of this chance had great marvaiâ—e thereof Pope Boniface being at Rome with his Cardinals reioyced at it and said that it was a token sent from God to to the Realme of France which had taken part against him Sure I am it was a just judgement of God to teach
Kings and great men and not to bee Actors or Spectators of vanity but wholy to lay aside such foolish Masques and Enterludes At Lions in France in the moneth of August in the yeere 1607. whiles the Iesuites were acting a prophane Play of Christs comming to Iudgement at the last day to the disgrace of true Religion the Lord from Heaven continued thunder and lightnings for two houres space together slew twelue of the Actors and Spectators presently and amazed all the rest with great terror and feare To passe from France to Rome Suetonius records that in Iulius Caesar his time there resorted such a multitude of people to Rome to behold his Stage-playes and Spectacles that most of the strangers were forced to lodge in the Villages adioyning in Tents there was oft-times very many people trod and crushed to death at these Playes by reason of the multitude and among them two Senators so tragicall and fatall were these Enterludes Dion Cassius records that in Pompey his time a Theater in Rome built for the acting of Syrian Enterludes was overturned with a sudden tempest to the death and destruction of many persons To passe by the memorable example of Gods avenging Iustice upon the Philistines and their Lords many thousands of them being crushed to death with the fall of their Dagons Temple which Samson pulled downe upon their heads whiles they were there feasting dancing and acting Playes before their Idoll Dagon and beholding Samson playing dancing and making sport before them like a Clowne in a Play they calling him out of the prison to that purpose From whence Arias Montanus well observes that it was the custome of the Philistines and other Idolaters to court their Idols with dances and Stage-playes on their solâ—mne Festivals their temples being built in such a manner that people might conveniently behold the dances and Stage-playes that were acted in them and thereupon hee iustly taxeth Christian Princes for exhibiting Playes and such like impure unchristian spectacles to the people and tolerating them in their Kingdomes they being unsuitable and pernicious unto Christian manners and altogether unlawfull unto Christians as originally consecrated unto Idols the very acting and beholding of them being odious unto God as this his iudgement on the Philistines proves Cornelius Tacitus and Paulus Orosius and out of them sundry others relate that about the eighth yeere of Tiberius his Raigne there were by the iust iudgement of God at least fifty thousand persons slaine and pressed to death at once with the fall of a Theater at Fidena in Italy which Theater was built by one Atilius whiles they were there beholding Sword-playes and such like Theatricall Enterludes the dolefulnesse of which bloody Tragedy and judgement seconded with a devouring fire which almost burnt up that City is at large described by Tacitus Ioannes Aventinus in his excellent Annals hath registred two memorable Examples for our present purpose The first of them hapned at Pisonium a City of Bavaria about the yeere of our Lord 1200. where divers people assembling together from all quarters to behold Enterludes and Cirque-playes above three hundred of them were there slame outright with thunder and hayle from Heaven The latter of them fell out in Rome it selfe upon the 15. day of October in the yeere of our Lord 1450 when Pope Nicholas the first solemnized his famous Iubily with secular Playes at which time fiue hundred and fifty persons comming to Rome to see these secular Enterludes which this Pope brought in contrary to the decrees of the Councell of Constance were drowned washed to death in the River Tiber the Bridge upon which they were being overturned with the waters To these I shall adde one Tragicall Story more which Gregory Nyssen in the life of Gregory the worker of miracles hath registred to posterity The Citizens of Caesarea and well might all the people of that Province accustomed to meet together at Caesarea once a yeere upon a publike solemne Festivall which they dedicated to a certaine Devill-Idol which that Country worshipped at which feast they alwayes celebrated some publike Stage-playes to the honour of this their Idoll and to delight the people It fortuned that the whole Country and City assembled thus together after their wonted manner when Saint Gregory was newly made Minister of that City and being thus assembled they presently flocked to the Theater which being filled with those who first hasted thither those who came after climbed up by troopes upon the Scaffolds that were built about it At last the crowde of the people who were very desirous to behold these Enterludes grew so great that they left no roome at all upon the Stage either for the Players or Musicians to act their parts whereupon the whole multitude cryed out to that Devill whose festivall they then solemnized with one united voyce O Iupiter make us roome Which Saint Gregory over-hearing hee presently sends one who stood by to the Theater to tell the people that that they should forth-with have more roome and ease then they desired No sooner was this message delivered to them lâ—ke a dolefull sentence passed against them but a devouring pestilence suddenly seised upon that great assembly which were there sporting and beholding Playes and presently a lamentation was mingled with their dancing in so much that their pleasures were turned into sorrowes and calamities and funerall dolefull Elegies one upon another were heard thorowoâ—t the City in stead of acclamations and musicke For as soone this pestilent disease had seised upon men opinion and conceit did propagate it the faster it consuming whole houses at once like a fire in so much that flying from their houses to their Temples for succour and recovery their very temples were even filled up with the carcases of such who there fell downe dead of this disease whose extremity was such that all the Cisternes Fountaines and pits of water neere the City were covered with the dead corps of such who resorted to them for to quench their thirst in so much that many went voluntarily to their graves to die there because the living were not sufficient to bury the dead Neither did this pestilence surprise men suddenly but a certaine Ghost or Spirit came first unto these houses over which destruction hovered and then certaine perdition followed after At last when the people came to know the cause of this their sicknesse they renounced their former Idolatrous sacrifices rites and Enterludes and resorting with their whole families to Saint Gregory they intreated him both to instruct them and to pray unto God for them that so they might escape this pestilence By which meanes they all abandoning their Idol-worship were drawne to the profession of Christs Name part of them being led as it were by the hand unto the truth by the disease that was then upon them others of them embracing the faith of Christ
longer the deeper For sudden evils quickly strike us thorow whereas delayed iudgements bring a multiplyed and usurious punishment with them Wherefore the longer the Lord hath deferred to punish by so much the more solicitous let the servant be by how much the longer Christ is ere he come the more prepared let a Christian be He is no provident servant whom his Lord when he comes shall finde unprepared God hath a long time spared many Play-poets Players Play-haunters States and Cities where Playes are harbored though some of these have smarted for them he hath mercifully forborne many such of us at home and though he hath a long time chastised us as a Father yet he hath not as yet wholy consumed us as an avenging Iudge but how soone he is likely to doe it if wee repent not speedily wee may all conjecture O therefore let not the long suffring of our gracious God harden any of us in the love the exercise or approbation of these ungodly Enterludes or of any other pleasures of sinne which are but for a season But let these judgements of God which Playes have brought on Pagans on Christians heretofore and for ought we know upon our selves be now at last a warning-peale to us with speed with care and conscience to abandon them and thus to syllogize against them in the 44. place with which I shall close up this Scene That which drawes downe Gods judgements wrath and vengeance both upon the Composers Actors and Spectators of it and likewise upon those Magistrates States and Cities which foster and approve it must needs be sinfull since God never inflicts his iudgements but for sin yea altogether to be avoyded of all good Christians and not tolerable in any Christian Common-weale But this doe Stage-playes as the premises demonstrate Therefore they must needs be sinfull yea altogether to be avoyded of all good Christians and intolerable in any Christian Common-weale SCENA VICESSIMA THe last effect of Stage-playes which ariseth as a necessary consequent from all the former is this That without sincere repentance they eternally damne mens soules A fruit a consequent with a witnesse which should cause all Players all Play-poets all Play-haunters to looke about them And this must needs be so For if the wages of sinne be death and if every unrepented unlamented idle vaine or sinfull action word and thought shall recâ—ive a iust recompence of reward If the unrighteous the adulterous and unchaste shall not inherite the Kingdome of God and of Christ If the wicked shall be turned into Hell and all the people that forget God then câ—rtainely the wages of Stage-playes which abound with many idle sinfull speeches actions and representations directly sinfull in sundry different respects as I have manifâ—sted by the premises and therefore cannot but exclude their unrighteous adulterous unchast Actors and Spectators out of Heaven and tumble them headlong into Hell for all eternity unlâ—sse they prevent this danger by sincere repentance must be eternall death Stage-playes as not onely the best but even the worst of men confesse are the very sinkes the seminaries food and treasures of all wickednesse and lewdnesse whatsoever they are the very baites the snares the engines the sweet Syrenean enchantments of the Devill with which he sweetly allures men to destruction by which he insinuates all kinde of viceousnesse into their soules and steales away their hearts from God and heavenly things they are the principall instruments to intice to enthrall men unto sinne to enamor men with sinne to detaine men under the commanding power of sinne and to keepe â—â—em off from all true contrition for sinne Needs therefore must they drowne their Actors their Composers and Spectators in everlasting perdition both of soule and body if they repent not of and utterly renounce them as they have vowed in their baptisme Hence is that memorable passage of Hippolitus an ancient Martyr in his Oration De Consummatione mundi Antichristo about the yeere of our Lord 220. where he informes us that Christ shall say thus to Play-haunters and wicked men at the last day Depart from me yee workers of iniquity I know you not you are become the workemen of another Master that is of the Devill Possesse with him darknesse and fire which is not put out and the worme that sleepeth not and gnashing of teeth c. For I have made your eares that you should heare the Scriptures but you have prepared them for the songs of Devils for harpes and ridiculous things I have created your eyes that you might behold the light of my precepts and thorowly performe thâ—m but you have called for whoredomes and uncleanesses and have opened them to all other filthinesse I have made your mouthes to glorifie and praise the Lord to sing Psalmes and spirituall Songs and to utter the continuall meditation of what you read but you have applyed it to rayling to swearing to blaspemies whiles you did sit and backbite your neighbours I have formed your hands that you should stretch them out to prayers and supplications but you have reached them forth to rapines murthers and mutuall slaughters I have ordainâ—d your feet that you should walke in the preparation of the Gospell of peace both in Churches and in the houses of my Saints but you have taught them to runne to adulteries whoredomes Stage-playes dances vaultings Now the publike assembly is dissolved the spectacle of this world is ended the fashion and deceit of it is passed away c. Depart therefore into everlasting fire prepared for the Devill and his Angels And then alas poore wretches what will become of themâ— when as Christ shaâ—l thus upbraide and charge them with their resort to Playes and Play-houses and their imploying both of their eyes their eares their hands their feet their mindes and times about them at the last Perish they must and that irrecoverably for all eternity This sundry Fathers testifie The profession and following of Stage-playes writes Chrysostom is a way of the world which leads unto the Devill the generall way of perdition Therefore he exhorts his Auditors to avoyd the pestiferous Fish-pond of the Theater for this is that which drownes its Spectators in the fiery Sea of Hell and kindles the very bottome of its fire Macarius AEgyptius writes expresly that those who are delighted with Spectacles and Stage-playes shall never enter into Heaven without repentance paine and fighting because the way to Heaven is narrow and full of affliction Saint Cyprian and Tertullian in their Bookes De Spectaculis Lactantius De Vero Cultu c. 20. Clemens Romanus Constit. Apostol lib. 2. cap. 66. Augustine De Civitate Dei lib. 2. cap. 29. lib. 6. cap. 6. De Symbolo ad Catechumenos lib. 2. cap. 1.2 l. 4. cap. 1. Confessionum lib. 3. cap. 1.2 lib. 6. cap. 7.8 Salvian De
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-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-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
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
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
coÌ„venit aut inde discedere Canon 100. Clericis igitur lege patruÌ„ cavetur ut à vulgari vita seclusi à mundanâ—s voluptatibus sese abstineant Non spectaculis non pompis intersint Canon 145. Clerici contubernia faeminarum nullatenus appetant non vanis oculis aut petulanti tumidoque gestu ac dissolutis renibus incedant non spectaculis noÌ„ pomâ—pis secularibus intersint non aleae non quibuslibet venationibus inserviant nequaquam praeciosis delectentur vestibus c. and yet few now so richly so sprucely apparelled as these who should be patternes of humility and sobriety to others Can 86. Ministers and Clergie men ought not to bee present at any Spectacles or Stage-playes either in Play-houses or at marriages but before the Fidlers or Players enter they ought to rise up and depart thence Can 100. It is provided for Clergy men by the law of the Fathers that being secluded from a vulgar life they withdraw themselves from worldly pleasures They may not be present at Stage-playes or shewes Can 145. Clergy men may by no meanes desire the company of women they may not walke with vaine eyes or with a wanton or proud gesture or dissolute reines they may not be present at worldly Spectacles or Enterludes they may not give themselves to dice or any kinde of hunting they ought not to delight in costly apparell c. as now too many of them doe who are more like to Courtiers or Knights in their beavers sattins silkes or velvets then to Ministers The 24. is Concilium Parisiense under Lewis and Lothorius Anno 829. to the like effect as the former Canon 38. Cùm ab omnibus Christianis juxta Apostoli documentum stultiloquium et scurrilitas sit cavenda multo magis à sacerdotibus Domini qui alijs exemplum et condimentum salutis esse debent caveri oportet Haec quippe à sanctis viris penitus sunt propellenda quibus magis convenit lugere quà m ad scurrilitates et stultiloquia et histrionum obscaenas jocationes et caeteras vanitates quae animam Christianam a rigore suae rectitudinis emollire solent in cachinnos ora dissolvere Neque enim decet aut fas est oculos sacerdotum Domini spectaculis faedari aut mentem quibuslibet scurrilitatibus aut turpiloquijs ad inania rapi Ait quippe Dominus in Evangelio Omne verbum ociosum quod loquuti fuerint homines reddent de eo rationem in die judicij Paulus ad Ephesos Omnis inquit sermo malus ex ore vestro non procedat sed si quis bonus ad aedificationem fidei ut det gratiam audientibus et nolite contristare Spiritum sanctum in quo signati estis in die redemptionis Et non post multa Fornicatio autem inquit et omnis immunditia aut avaritia nec nominetur in vobis sicut decet sanctis aut turpitudo aut stultiloquium aut scurrilitas quae ad rem non pertinent sed magis gratiarum actio Et Esaias Cyâ—hara et lyra et tympanum et tibia et vinum in convivijs vestris et opus Domini non respicitis nec opera manuum ejus consideratis Sunt et alia hujusce rei innumera exempla quae prospecta et diligenter animadversa non solum sacerdotibus verum etiaÌ„ caeteris fidelibus magno terrore sint necesse est ne dum his contra fas se subduÌ„t animae suae saluteÌ„ negligant Proinde nobis omnibus in coÌ„mune visuÌ„ fuit ut si qui sacerdotum hactenus his vanitatibus usi fuerint ab his deinceps Domino adjuvante prorsus se cavere debere meminerint Can. 38. Since that foolish talking and scurrility according to the Apostles instruction ought to be avoided of all Christians much more ought it to be eschued by the Ministers of the Lord who ought to be an example and condiment of salvation unto others For these things are utterly to bee abandoned by holy men whom it better becomes to mourne than to laugh immoderately at scurrilities and foolish speeches and at the obscene jests of Stage-players and other vanities which are wont to soften a Christian soule from the rigour of its rectitude and uprightnesse Neither is it seemely or lawfull that the eyes of the Lords Ministers should bee defiled with Stage-playes or their mindes carried away with any scurrilities or filthy speeches For the Lord â—aith in the Gospell Every idle word that men shall speake they shall give an account of it in the day of judgement Paul to the Ephesians saith Let no corrupt communication proceed out of your mouth but that which is good to the edification of faith that it may administer grace to the hearers and grieve not the holy Spirit by which ye are sealed to the day of redemption And not much after he saith But fornication and all uncleannesse or covetousnesse let it not be named among you as becommeth Saints neither filthinesse nor foolish talking or scurrility which are not convenient but rather giving of thankes And Esay The harpe and the violl and the tabret and pipe and wine are in their feasts but they regard not the worke of the Lord nor consider the operation of his hands There are other innumerable examples of this matter which being seene and diligently considered must needes bring great terrour not onely to Ministers but also to other Christians lest whiles they subject themselves to these things against right they neglect the salvation of their soules Wherefore it hath seemed good to us all in common that if any Ministers have hitherto usâ—d any of these vanities that from henceforth they remember that they ought wholly to abstaine from these things So that not onely Clergie men but even all Christians are prohibited from Stage-playes under perill of the losse and hazard of their soules by this Councell which hath doomed Stage-playes to be scurrilous filthy and unlawfull pleasures contrary to Gods word which defile both the eyes the eares and soules of the spectators The 25. is Synodus Moguntina sub Rabano Archiepiscopo Anno 847. where I finde this Canon against Clergy mens resort to Playes Canon 13. Providendum necessariò est ut Clerici à secularibus negotijs omnino abstineant c. Multa autem sunt secularia negotia turpis verbi vel facti joculatoreÌ„ esse vel jocum seculare diligere aleas amare c. as before in Concil Mogunt can 21. Quae omnia Ministris Altaris interdicimus hortantes eos ante se joca secularia vel turpia fieri non permittere c. Can 13. It is necessarily to be provided that Clergy men wholly abstaine from secular affaires c. But there are many secular businesses as to be a jester or actor of any filthy word or deed as is the Clown in Stage-playes to love a secular jest to affect dice-play c. All which wee interdict to Ministers
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
omniuÌ„ sive Clericum sive Laicum ab hoc deinceps tempore alea ludere decrevimus Si quis autem hoc deinceps facere ab hoc tempore aggressus fuerit si sit quidem Clericus deponatur si Laicus segregetur Cap. 13. Also lest this most excellent Sacrament should suffer any injurie or contempt even by the decree and ordinance of the holy Fathers all infamous persons are prohibited from receiving it Iuglers inchanters publike offenders jesters and those who addict themselves to Playes prohibited by the Canon Law as Stage-playes are as also whores and panders all these are to be put from the Sacrament of the Altar untill their wicked life being wholly abandoned they shall have satisfied that mulct of penance that is imposed on them To these also are those to be added who perpetually give theÌ„selves to Dice-play to whom the venerable sacrament is not to be administred untill they abstaine from dicing Which accords well with the Councell of Eliberis Canon 79. If any beleever or Christian shall play at dice or tables wee ordaine that hee shall be excommunicated and if being reformed he shall give it over after a yeares space he may be reconciled and admitted to the Sacrament And with the 6. Councell of Constantinople Can. 50. We decree that none of all the Clergy or Laity shall from this time forwards play at dice. And if any one from henceforth shall hereafter attempt to doe it if he be a Clergy man let him be deposed if a Lay man let him be excommunicated Which Councells I would our common Dice-players and gamesters would seriously consider The 42. is Concilium Coloniense Anno. 1549. where I finde this notable Canon to our present purpose Cap 17. Percepimus ComaediaruÌ„ actores quosdam non scena et theatris contentos transire etiam ad monasteria monialium ubi gestibus prophanis amatoribus et secularijs commoveant virginibus voluptatem Quae spectacula etiamsi de rebus sacris et pijs exhiberentur parum tamen boni mali vero plurimum relinquere in sanctimonialium mentibus possunt gestus externos spectantibus et mirantibus caeterum verba non intelligentibus Ideo prohibemus et vetamus posthac vel comaedias admitti in virginum monasteria vel virgines comaedias spectare Cap. 17. We have understood that certaine Actors of Comedies not contented with the stage and theatres have entred into Nonneries where they make the Nons merry with their prophane amorous and secular gestures Which Stage-playes although they consisted of sacred and pious subjects can yet notwithstanding leave little good but much hurt in the mindes of holy virgins who behold and admire the externall gestures onely but understand not the words Therefore we prohibit and forbid that from henceforth no comaedies shall be admitted into the Monasteries of Nonnes neither shall Virgins be spectators of comedies An unanswerable evidence of the desperate venemous corruption of Stageplayes For if comaedies even of religious and holy subjects void of all scurrility would with their very gestures and action contaminate the mindes and enflame the lusts of devoted mortified Nons themselves and the most chast virgin spectators much more will amarous wanton Comedies corrupt all other actors and spectators and kindle a very flame of noysome lusts within their breasts The 43. is Synodus Moguntina Anno 1549. which decreeth thus against Stage-playes dancing and the like Cap. 60 61. Dum à novitijs sacerdotibus hujus sacri primitiae celebrantur serio mandamus choreas et seculares pompas omittendas c. Sed et sanctorum celebritates in diem dominicam incidentes censemus submovendas et in feriam aliquam praecedentem vel subsequentem transferendas quô sanctorum omnium Domino sua conservetur solennitas c. Et quo Dei gloria in observatione divini cultus magis illustretur et fidelium devotio minus impediatur diebus dominicis et festivatatibus celebrioribus mercimonia tripudia saltationes quas damnat Concilium Toletanum et prophana spectacula decernimus non permittenda simul etiam ludicra quaedam à pietate aliena et theatris quà m Templis aptiora censemus in Ecclesijs non admittenda Cap. 74. Clerici insuper tabernas publicas evitent nisi cas peregre proficiscentes ingredi oporteat et tà m inibi quà m domi et alibi à crapula et ebrietatibus omnique ludo à jure prohibito blasphemiis rixis et alijs quibuscunque excessibus et offensionibus penitus abstineant Choreas spectaculaque et convivia publica vitent ne ob luxùm petulantiamque eorum nomen Ecclesiasticum malè audiat Cap 60 61. We seriously command that whiles the first fruites of this sacrifice are celebrated by new-ordained Priests dances and all secular shewes be wholly omitted c. Wee likewise decree that those solemnities of the Saints which happen upon the Lords day shall be removed and transferred to some precedent or subsequent holy day whereby due solemnity may be preseâ—ved to the Lord of all Saints c. And that the glory of God may be more illustrated in the observatioÌ„ of divine worship and the devotion of the faithfull may be lesse hindred wee decree that on Lords-dayes more eminent festivals merchandises dances morrices and prophane dances which the Councel of Toledo condemns are not to be tolerated and we likewise resolve that certaine Playes that are farre froÌ„ piety more fit for Theatres than Temples are not to be admitted in Churches Cap. 74. Moreover Clergy men must avoid all publike tavernes unles it be upon occasion whiles they are travelling and as well there as at home and elsewhere they must wholly abstaine from surfetting and drunkennesse and every Play prohibited by law as all Stage-playes are from blasphemies brawles and all other excesses and offences whatsoever They must shun dances stage-playes and publike feasts lest the Ecclesiasticall name be ill reported of for their luxury wantoÌ„nes The former part of which Canon prohibits Clergy men from wearing costly apparell silkes and velvets which sundry other Councels have condemned in Bishops Ministers and all other Clergy men who should be patternes of humility and frugality not of luxury pride and worldly pompe to others as many silken and satyn Divines now are The 44. is Concilium Parisiense Anno 1557. where I finde these Constitutions Caeteros dies festos Dominicis Ecclesia addidit ut beneficiorum à Deo et sanctis ejus nobis collatorum memores essemus sanctorum exempla sectaremur c. orationi vacaremus non autem ocio et ludis c. Moneant autem Ecclesiarum Rectores subditos suos ut praedictis diebus festis in templum conveniant illudque frequentent pièac religiose audituri quae in ijs sacra aguntur Conciones attentè audiant Deum pia mente et religioso affectu venerentur et colant His autem diebus ut dictum est cessent ludi choreae
et secularibus negotijs procurandis verum etiam in luxu lascivia jocis et ludis vetitis compotationibus caeterisque flagitijs exercendis toti transigantur Which abuses it enjoynes Magistrates Officials to suppresse So it decreeth thus Clerici nunquam personati incedant neque comaedias fabulas choreas vel aliquid aliud ludicrum ex ijs quae ab histrionibus exhibentur agant vel spectent ne visus et obtutus sacris mysterijs dicati turpium spectaculorum contagione polluantur Ab alea tesseris chartis et quovis alio vetito et indecoro ludo cuÌ„ privatim tuÌ„ publicè penitus abstineant CoÌ„messationibus et minus honestis convivijs nunquaÌ„ intersint Forum merâ—catus andronas fug a Ì„t nec tabernas et diversoria nisi longioris itineris necessitate unquam ingrediantur c. Although Lords-dayes and holy-dayes were instituted for this onely purpose that faithfull Christians abstaining from externall workes might more freely and with greater piety addict themselves to Gods worship c. Notwithstanding it is preposterously usuall in our times that even religious dayes are wholly spent not onely in following unlawfull and secular affaires but even in riot lasciviousnes prohibited sports and playes compotations and other execrable wickednesses Which abuses it enjoynes Magistrates and Officials to censure and prohibit So it decrees thus Clergy men may never put on vizards or goe disguized neither may they act or behold comedies fables dances or any other of those Playes that are exhibited by Stage-players lest the sight and hearing dedicated to sacred mysteries should be polluted with the contagion of filthy spectacles Let them wholly abstaine as well in private as in publike from dice tables cards or every other prohibited and unseemely play Let them be never present at riotous and dishonest feasts let them avoid places of judicature markets and places of resort neither let them ever enter into tavernes and innes but being necessitated by some long journey The 50. is Concilium Rhemense Anno 1583. Which condemnes the use of Stage-playes and dancing especially on Lord-dayes holy-dayes and the Christmas season when they are most in use under paine of excommunication Diebus Dominicis et Festis in suas Paraeseas populus conveniat et Missae concioni et vesperijs intersit Ijsdem diebus nemo lusibus aut choreis det operam maximè dum divinum celebratur officiuÌ„ monebiturque ab Ordinario vel paraeco Magistratus ut id nequaquaÌ„ fieri permittat Ludos theatrales etiam praetextu consuetudinis exhiberi solitos et puerilia caeteraque ludicra quibus Ecclesiae inquinatur honeâ—tas et sanctitas in Christi et Sanctorum festivitatibus omnino prohibemus contra nitentes autem poenis coerceri volumus à superioribus Let the people meete together in their parish Churches on Lords dayes and holy dayes and let them be present at Masse at Sermon and Vespers Let no man give him selfe on these dayes to Playes or dances especially whiles divine service is celebrating and the Magistrate shall be admonished by the Ordinary or Parish Priest that hee by no meanes suffer these things to be done Wee utterly prohibit Stage-playes and other childish pastimes accustomed to be presented under pretext of custome with which the honesty and sanctity of the Church is defiled in the festivalls of Christ and of the Saints those that doe contrary wee will shall be punished by their superiours The 51. is Synodus Turonensis Anno 1583. which is somewhat observable Cùm juxta divi Pauli praeceptum qui Christi funt sobrietatem semper sectari debeant diebus Dominicis praesertim et alijs festis commessationes convivia publica tripudia saltationes strepitus et choreas fieri vaenatu et aucupatu tempus terere in hospitijs seu cauponis alijs quaÌ„ peregrinis cibaria et vinum ministrari ludos palmarios et alios maximè dum sacra conficiantur laudesque Deo decantantur aperiri comaedias ludos scenicos vel theatrales et alia ejus generis irreligiosa spectacula agi sub anathematis poena prohibet haec Synodus praecipitquâ— omnibus et singulis Paraeciarum rectoribus eos apud Episcopum deferre qui huic decreto non paâ—uerint ut illius ordinatione nominatim excommunicati denuncientur et publicentur * valdè etenim est absurduÌ„ fideles ijs diebus qui propitiando Deo sunt destinati fallacibus illis Sathanae blanditijs illectos à divinis officijs religiosis supplicationibus concionibusque sacris abduci Since according to the precept of St. Paul those who are Christs ought alwayes to follow sobriety especially on Lords dayes and other festivalls this Synode prohibits under paine of excommunication on the foresaid dayes especially all râ—oting publike feasts galliards dances clamours and Morrices to be made to spend time in hunting and hauking to serve wine or victualls in Innes or victualling houses to any but to strangers any prizes or other playes to be shewed especially whiles divine things are performed and praises sung to God any comedies Stage-playes and other irreligious spectacles of this kinde so it stiles them to be acted and it enjoyneth all and singular Rectors of parishes to cite those before the Bishop who shall not obey this decree that in his name they may be denounced and proclaimed excommunicated for it is very absurd that Christians on those dayes that are destinated to appease Gods anger allured with those deceitfull inticements of Satan should bee drawne away from divine Offices religious supplications and holy Sermons So that by this Synodes expresse resolution Stage-playes are irreligious spectacles and the deceitfull inticements of Satan to withdraw mens hearts from God and from his service which should cause all Christians to abominate them The 52. is Concilium Bituriense Anno 1584. where these constitutions were compiled Proâ—â—betur populus prophana sodalitia et commessationes choreas tripudia larvas et theatrales ludos diebus Dominicis et festis exercere pompas instrumentorum musicorum et tympanorum in gestationibus imaginuÌ„ per vias et compita exhibere à caupona abstineant et nihil nisi quod pietateÌ„ redoleat exerceant Imitentur Christiani totis hisce diebus sanctos illos quorum memoriam colant per opera charitatis Clerici nunquam personati sint a comaedijs Mimis chorcis et saltationibus agendis atque spectandis abstineant Aleas tesseras chartas omnes ludos vetitos coÌ„messationes ac inverecunda convivia mercatus et nundinationes tabernas ac diversoria praeterquaÌ„ in itinere devitent c. Hortatur etiam haec Synodus Christianos omnes ut pro Christiani nominis honore et dignitate se gerant tripudia et saltationes publicos ludos mimos larvas et aleas quaÌ„tuÌ„ fieri poterit devitent The people are prohibited to exercise prophane assemblies and riotous feasts dances morrices disguises and Stage-playes on Lords dayes and holy dayes to exhibit shewes or pompes of
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
their wives and daughters from Playes and Theaters the very marts the instructions of baudery and adultery if they would preserve them chast to which Adulterers Woers and others oft entice them that so they may more easily overcome their chastity and make them pliable to their lusts which they are alwayes sure to accomplish if they can once but draw them to resort to Playes as ancient that I say not moderne experience can too well witnesse The second are the imperial Constitutions of Honorius and Theodosius which runne thus Placuit nostrae clementiae ut nihil conjuncti Clerici cum publicis actionibus vel ad Curiam pertinentibus habeant Praeterea ijs qui Parabolani vocantur neque ad quodlibet publicum spectaculuÌ„ neque ad Curiae locum neque ad judicium accedendi licentiam permittimus c. Interdicimus sanctissimis Episcopis et presbyteris diaconis et subdiaconis et lectoribus et omnibus alijs cujuslibet ordinis venerabilis collegij aut schematis constitutis ad tabulas ludere aut alijs ludentibus participes esse aut inspectores fieri aut ad quodlibet spectaculuÌ„ spectandi gratia venire Si quis auteÌ„ ex his in hoc deliquerit jubemus hunc tribus annis a venerabili ministerio prohiberi et in monasteriuÌ„ redigi sed in medio tempore si se poenitenteÌ„ ostenderit liceat sacerdoti sub quo constitutus est tempus minuere et hunc priori rursus ministerio reddere It pleaseth our grace that Clergy men intermeddle not with publicke actions or things belonging to the Court. Besides wee permit not those who are called Parabolani to have leave to come to any publike Spectacle or Stageplay nor yet to the Court or place of judgement Wee prohibit the most sacred Bishops and Presbyters Deacons and Subdeacons and all others of the venerable colledge or livery to play at tables or to bee partners with others that play or spectators of them or to come to any spectacle or stageplay of purpose â—o behold it If any of these shall offend in this we command him to be suspended the venerable ministrie for three yeares and to be thrust into a Monastery But if in the middle of this time hee shall shew himselfe penitent it shal be lawfull for the Minister under whom hee is placed to shorten the time to restore him to his former ministery To which I may adde these ensuing Imperiall Constitutions of Gratianus Valentinianus and Theodosius Nullus solis die populo spectaculum praebeat nec divinam venerationem confecta solennitate confundat Dominico quae est septimanae totius primus dies et natale atque Epiphaniorum Christi Paschae etiam atque quinquagesimae diebus omni Theatrorum atque Circensium voluptate per universas urbes earundem populis denegata totae Christianorum ac fidelium mentes Dei cultibus occupantur Si qui etiam nunc vel ludaei impietatis amentia vel stolidae paganitatis errore atque insania detinentur aliud esse supplicationum noverint tempus aliud voluptatis Acne quis existimet in honorem numinis nostri veluti majo ri quadam imperialis officij necessitate compelli et nisi divina religione contempta spectaculis operaÌ„ daret subeundum forsitan fibi nostrae serennitatis offensam si minus circa nos devotionis ostenderit quat quaÌ„ solebat nemo ambigat quod tunc maxime mansuetudini nostrae ab humano genere defertur cum virtutibus Dei omnipotentis potentis ac meritis universis obsequium orbis impenditur Let no man exhibit any Stage-play or Spectacle to the people on the Sunday nor confound Gods worship with any acted Enterlude On the Lords day which is the first day and birth-day of the whole week and on the feast-dayes of the Epiphany of Christ of Easter also and of Whitsontide all the pleasure of Stage-playes and Cirque-playes being denied the people throughout all their Citties the whole minds of Christians beleevers shal be busied in the worship of God And if any now are deceived either with the folly of Iewish impiety or with the errour and frenzie of foolish paganisme let them know that there is one time of supplications another of pleasures And lâ—st any one should thinke himselfe as it wâ—re compelled out of honour to our Majesty with a certaine greater necessitie of imperiall duty and that perchance he shall undergoe the displeasure of our grace unlesse contemning divine religion he shall addict himselfe to Stage-playes or if hee shall shew lesse devotion towards us in this kinde than hee was wont let no man doubt that then most of all is attributed to our clemencie by mankind when as the obedience and service of the world is bestowed on the vertues and universall merits of the omnipotent God The last is that of Iulian the Apostata who in his Letter to Arsacius the Arch-Pagan Priest of Galatia writes thus by way of injunction of purpose to draw the Pagans to the discipline of the Christians Deinde sacerdotem quemque cohortare ne in theatro conspiciatur ne apud caupones potet neve arti cuiquam aut operae pudendae aut ignominiosae praesit Et morem quidem gerentes persequere rebelles vero à te repelle Moreover exhort every Priest that hee be not seene in the theatre that he drinke not at ale-houses and that hee practise or survey no ignominious no shameful art or worke And honour those who are obedient but repell the rebellious from thee So much shew of ingenuity was there even in this grand Apostate as to doome Stage-playes unfit Spectacles Playhouses Alehouses undecent places for Pagan Priests how much more then for Christian Ministers To all which Councels and Constitutions of this nature I shall adde Gratian Distinctio 33 48. Causa 21. Quaest. 3 4. Iâ—onis Decreta pars 5. cap 373. pars 11. c 76.78 79. Panormitan Tit De Vita et Honestate Clericâ—rum De Clerici Officio Alvarus Pelagius De Planctu Ecclesiae lib 2. Artic 28. fol 133. Isiodor Hispalensis De Officijs Ecclesiasticis l 2. c 2. HRabanus Maurus De Sacris Ordinibus lib 1. Operum Tom 6. p 63. A B Alexander Fabricius Destructorium Vitiorum l pars 4. c 23. Ioannis De Wankel Glossa in Breviarium Sexti lib 3. Tit 1. De Vita et Honestate Clericorum Innocentius 3. Decretalium Constit lib 3. Tit 1. De Vita et Honestate Clericorum Episcopus Chemnensis Onus Ecclesiae cap 23. sect 1 c. Ioannis de Athon Othoboni Constitutiones fol 78 79 80. Constitutiones Concilij Oxoniensis fol 122 123 124. Lindwood Provincialium Constitutionum l 3. Tit De Vita et Honestate Clericorum fol 87 88. Summa Rosella Tit Clericus sect 2. Chorea Summa Angelica Tit Chorea Clericus sect 4 9 11. Claudius Espencaeus Digressionum in Epist ad Timothaeum libâ— 2.
p. 7 c. 15 sect 3 p. 15 c. 18 sect 1 p. 18 where he censures the luxurie and exorbitances of the Clergy especially for their dancing dicing resort to Pâ—ayes and their esteeme of Players The 29. is Panormitanus that industrious Abbot 5. Decretalium De Clerico Venatore Tit-24 Lugduni 1580 fol 187 and in sundry other places The 30. is Antoninus Archbishop of Florence Chronicorum pars 2 Tit. 15 c. 10. sect 13 Edit Lugduni 1543 fol. 132 pars 3 Tit. 18 c. 5 sect 4 fol. 19. The 31. is AEneas Sylviâ—s afterwards Pope Pius the 2 Epist. l. 1 Epist. 166 Opera Basileae 1551 p. 721 722 723. De Liberorum Educatione p. 968. The 32. is Mapheus Vegius De Educatione Liberorum l. 1â— c 14 l. 3 c. 7 12 Bibl. Patrum Tom. 15 p. 835 E F 865 Hâ— 847 F 848â— C D. The 33. is Ioannis Antonius Bishop of Champaigne De Gerendo Magistratu lib. Bibl. Patrum Tom. 15 p. 809 B C. The 34. is Paulus Wan Quadragesimale Hagenau 1501 Sermo 5 De Custodia quinque Sensuum Sermo 7 De Custodia Auditus Sermo 10 De Custodia Tactus The 35. is Michael Lochmair Sermo 21â— Hagenaw 1550 Y Z Sermo 33 F G H Sermo 38 K Sermo 62 L Sermo 65 Z 106 F The 36. is Angelus De Clavasio Summa Angelica Nurembergae 1498 Tit. Chorea Histrio Infamia Ludus The 37. is Baptista Trouomala Summa Rosella Venetijs 1495 Tit. Chorea Histrio The 38. is Raphael Volateranus Commentariorum lib. 29 cap De Celebritate Conviviorum et Ludorum Edit Parisijs 1511 p 312 313. The 39. is Ioannis De Wankel Glossa in Breviarum Sexti libâ— 3 Tit 1 De Vita et Honestate Clericorum Parisis 1509. fol 88. The 40. is Ioannis Nyder Expositio super Praecepta Decalogi Parisiiis 1507 Praeceptum 6â— cap 2 3 fol 123 124. The 41. is Alexander ab Alexandro Genialium Dierum lib 3 c 9 Hanouiae 1610 fol 135 136 l 5 c 8 fol. 280 281. The 42. is Lodovicus Vives Notae in Augustinum De Civitate Dei l. 1 c. 30 to 34 l. 2 c. 2 to 16 c. l. 8 c. 37 De Causis Corruptionis Artium lib. 2 Edit 1612 p. 81 83. The 43. is Polydorus Virgilius De Inventoribus ReruÌ„ 1604 l. 5 c. 1 2 p. 380 to 389. l. 3 c. 13 p. 251 257. The 44. is Ioannis Aventinus Annalium Boiorum Basileae 1590 lib 7 pag. 536 668. The 45. is Episcopus Chemnensis Onus Ecclesiae 1531 c. 23 sect 1 fol. 43 cap. 27 sect 15 16 17 18 fol. 53 cap. 28 sect 6 fol. 54. The 46. is Marc Antonius Coccius Sabellicus AEneadis 2 l. 9 Basileae 1538 p. 299 l. 4 p. 200. AEneadis 4 l. 1 p. 482 l. 3 p. 508. AEneadis 5 lib. 4 p. 730 748 lib. 7 p. 799. AEneadis 7 l. 2 p. 201 203 lib. 1 p. 191 where he shewes at large how Stage-playes were originally devoted to the Roman Idol-Gods who exacted them at their hands to their great expence The 47. is Stephanus Costa De Ludo Tractatus num 3 4 9 12 14 to 25. in Tractat. Tractatuum Parisijs 1545 parsâ— 1 f. 156 157 158 159 160. The 48. is Nicolaus Ploue De Sacramentis Ibid. Tractat. Tractatuum pars 8 p. 51 sect 3. The 49. is reverend Mr. Iohn Calvin Sermo 126 in Deut. 22 5. Epistola Facillo Operum Genevae 1607â— Tom. 6 pars 2 Col. 93 94. See Sermo 70 79 80 in lib. Iob. The 50. is Henricus Cornelius Agrippa De Vanitate Scientiarum cap. 20 59 63 64 71. Coloniae 1581. The 51. is learned and laborius Radolphus Gualter HoÌ„ 11. in Nahum 3. f. 214 215. See HoÌ„ 186. in Mat. fol. 349 350. HoÌ„ 51 in Marci EvangeliuÌ„ fol. 74 75. The 52. is judicious Martin Bucer De Regno Christi Sempiterno lib. 2. cap. 54. where he condemnes all popular Stage-playes though he seemes to allow of academicall with some restrictions The 53. is acute and learned Peter Martyr Locorum Communium Classis 2 cap. 11 sect 62 66 c. 12 sect 15 19â— Commentary upon Iudges in the English translation p. 214 215. The 54. is Olaus Magnus Archbishop of Vpsalis Historia Basileae 1567 lib. 15 c. 10 11 12 13 31 to 35 which he notably censures all amoâ—ous lascivious ribaldry dances pictures songs and musicke together with Stage-playes and common Actors taxing all such Princes and Great ones who harbour these lewd Players in their Courts or territories or tollerate their Enterludes among the vulgar The 55. is Petrus Crab in his severall forealledged Councels See Scene 3 in the margent The 56. is Frranciscus Ioverius Sanctiones Ecclesiasticae tam Synodicae quam Pontificiae Parisijs 1555 Classis 1â— fol 611 156 Classis 2 fol. 5 6 27. The 57. is Henry Stalbridge his Exhortatory Epistle to his dearely beloved Country of Englâ—nd against the pompous Popish Bishops thereof as yet the true members of their filthy Father the great Antichrist of Rome printed at Basil 1556 fol. 18 where he writes thus So long as minstrels and Players of Enterludes played lies and sung bawdy songs blasphemed God and corrupted mens consciences the Popish Prelates never blamed them but were well content c. The 58. is Andreas Frisius De Republica Emendanda Basileae 1559 l. 1 c. 6 p. 23 cap. 17 p. 62 63 cap. 7 p. 25 26 cap 23 p. 90 lib. 2 cap. 11 p. 132 where he condemnes all Stage-playes dancing dicing and scurrilous songs and Enterludes as unsufferable evils in any Christian well-ordered Common-weale The 59. is reverend Matthew Parker Archbishop of Canterbury De Antiquitate Ecclesiae Brittanicae 1572 pag. 445. The 60. is pious and learned Thomas Beacon his Catechisme in his Workes London 1564 part 10 fol. 341 355 361 366 400 486. where he condemnes not onely as Dicers Card-players and Gamesters but even Stage-playes too as theeves severely censuring Dancingâ— Stage-playes Enterludes scurrilous songs and Play-bookes as the fomentations of lewdnesse the occasions of adultery and things altogether misbeseeming Christians especially on the Lords day which they most execrably prophane The 61. is Theodorus Balsamon Canones Apostolorum et Conciliorum Paris 1620 p. 217 to 224â— 284 to 288 422 423 658 659. The 62. is Claudius Espencaeus in Epist 1 ad Timotheum Lutetiae 1561 c. 2 p. 44 H c. 4 p. 88 G c. 5 p. 101 A Digressionum l. 2 c. 14 p. 202 203. The 63. is Bartholmeus Carranza Summa Conciliorum Parisijs 1624 in the places forequoted Scene 3. The 64. is Franciscus Zephyrus Epistola Nuncupatoria in Apolog. Tertulliani adversus Gentes apud Tertulliani Opera 1566 Tom. 2 p. 550 to 555 and Commentar in Tertul Apologiam Ibid p.
harboured or beheld them heretofore But likewise the patterns of Constantine Theodosius Leo Anthemius Iustinian Valentinian Valens Gratian Charles the Great Theodoricus Henry the 3. Emperour of that name Philip Augustus King of France our famous Queen Elizabeth her Counsel with our London Magistrates and Vniversities in her raigne who all suppressed inhibited Stage-playes Sword-playes and Actors as unsufferable mischiefes in any Christian State or City To these I might adde Lodovicus the Emperour who by his publike Edicts agreeing verbatim with the the 7. 8. forequoted Canons of Synodus Turonâ—nsis 3. p. 589 590. inhibited all Ministers all Clergy men from Stage-playes hunting hauking c. Together with Charles the 9. and Henry 3. of France who by their solemne Lawes and Edicts prohibited all Stage-playes all dancing on Lords-dayes or other solemne annuall festivals â—nder paine of imprisonâ—ment and other penalties to be inflicted by the Magistrates and our owne most gracious Soveraigne Lord King CHARLES who together with the whole Court of Parliament in the first yeare of his Hignesse Raigne enacted this most pious Play-condemning Law intituled An Act for publishing of divers abuses committed on the Lords day called Sunday Forasmuch as there is nothing more acceptable to God than the true and sincere worship of him according to his holy will and that the holy keeping of the Lords day is a principall part of the true service of God which in very many places of this Realme hath beene and now is profaned and neglected by a disorderly sort of people in exercising and frequenting Beare-baiting Bull-baiting ENTERLVDES COMMON PLAYES and other unlawfull exercises and pastimes upon the Lords day And for that many quarrells bloodsheds and other great inconveniences have growne by the resort and concourse of people going out of their owne parishes to such disordered and unlawfull exercises and pastimes neglecting Devine service both in their owne parishes and elsewhere Be it enacted by the Kings most excellent Majesty the Lords spirituall and temporall and the Commons in this present Parliament assembled and by the Authority of the same That from and after 40 dayes next after the end of this Session of Parliament assembled there shall be no meetings assemblies or concourse of people out of their owne parishes on the Lords day within this Realme of England or any the Dominions thereof for any sports or pastimes whatsoever nor any Bull-baiting Beare-baiting ENTERLVDES COMMON PLAYES or other unlawfull exercises or pastimes used by any person or persons within their owne parishes and that every person or persons offending in any the premises shall forfeit for every offence 3 shillings 4 pence the same to be employed and converted to the use of the poore of the Parish where such offences shall be committed And that any one Iustice of the peace of the Countyâ— or the chiefe Officer or Officers of any Citie Borough or Towne Corporate where such offence shall be comitted upon his or their view or confession of the partie or proofe of any one or more witnesse by oath which the said Iustice or chiefe Officer or Officers by vertue of this act shall havâ— authority to minister shall finde any person offending in the premises the said Iustice or chiefe Officer or Officers shall give warrant under his or their hand and seale to the Constables or Church-wardens of the Parish or Parishes where such offence shall bee committed to levie the said penalty so to bee assessed by way of distresse and sale of the goods of every such offendor rendring to the said offendors the overplus of the monie raised of the said goods so to be solde And in default of such distresse that the party offending be seâ— publikely in the stockes by the space of three houres Which Act being to continue unto the end of the first Session of the next ParliameÌ„t only was since recontinued by the Statute of 3. Caroli cap. 4. and so it remaineth still in force So that if it were as diligently executed as it was piously enacted it would suppresse many great abuses both within the letter and intent which is very large that are yet continuing among us to Gods dishonour and good Christians griefe in too many places of our Kingdome which our Iustices our inferiour Magistrates might soone reforme would they but set themselves seriously about it as some here and there have done If then all these Pagan these Christian Nations Republickes Emperors Princes Magistrates have thus abandoned censured suppressed Playes and Players from time to time as most intollerable pernicious eviâ—s in any State or City how can how dare we now to justify theÌ„ as harmelesse coÌ„mendable or usefull recreations What are we wiser are we better than all these Pagan Sages than all these judicious Christian Worthies who have thus abandoned suppressed Playes and Actors out of a long experimentall knowledge of their many vitious lewd effects Or are we ashamed to be like our ancestors in judgement in opinion as wee are in tonsure complement habit and attire in this age of Novelties which likes of nothing that is old or common though such things commonly are the best of all that wee thus undervalue the resolutions of all former ages in this caâ—e of Playes and Players preferring our owne wits and lusts before themâ— O let us ashamed now at last to countenance to pleade for that which the very best the wisest Heathen yea Christian Nations States and Magistrates of all sorts have thus branded and cast out as lewd as vitious as abominable in the very highest degree let us now submit our judgments our practise lusts and foolish fansies to their deliberate mature experimentall censures abominating condemning Playes and Players if not exiling them our Cities coasts and Countrey as all these have done arming our selves with peremptory resolutions against all future Stage-playes with this 52 Play-oppugning Syllogisme with which I shall terminate this Scene That which the ancient Lacedemonians Athenians Graecians Romans Germanes Massilienses Barbarians Gothes and Vandalsâ— the whole Iewish Nation of old divers Christian Countries and Citties since together with many Pagan many Christian Republickes Magistrates Emperours Princes in severall ages and places have censured abandoned rejected suppressed as a most pernicious evill as a very seminary of all vice and wickednesse must certainly be sinfull execrable and altogether unlawfull unto Christians Witnesse Rom. 13.6 c. 13.1 to 8. 1 Pet. 2.13 14. But such is the case and condition of Stage-playes as the premises and Act. 6. Scene 5. c. most plentifully evidence Therefore they must certainly be sinfull execrable and altogether unlawfull unto Christians CHORVS YOV have seene now Courteous Readers 7 severall Squadrons of unanswerable Authorities encountering Stage-playes and Actors and giving them such an onset as I hope will put them with their Patrons quite to route so that they shall never be able to make head againe their forces
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
in the view of others the more is he maligned envied hated and the greater Puritan is he accounted as every mans owne experience can informe himâ— These Puritans and Precisians therefore are the best of Christians Secondly those who are most violently invective and maliciously despitefull against Puritans and Precisians both in their words and actions are such who are unsound or popishly affected in their religion or prophane and dissolute in their lives The most Romanized Protestants the deboisest drunkards the effeminatest Ruâ—fians the most fantasticke apish Fashion-mongers the lewdest whoremasters Panders Strumpets the prophanest Roarers Players Play-haunters and Brothel-hunters the most prodigious Swearers Epicures and Health-quaffers the most gracelesse vitious persons of all rankes and professions especially temporizing sloathfull unorthodox epicurean Ale-house haunting dissolute Clergy men the greatest enemies of all others to true grace and piety as all ages witnesse are alwayes the greatest railers the fiercest enemies against Puritans and Precisians as the world now stiles them therefore they are certainly the very best and holiest Christians because the very worst of men who like vitious Nero never heartily condemne ought else but some great good or other detest revile them most Et argumentum recti est malis displicere as not onely Seneca but the Scripture teacheth us Thirdly there is no man ever stiled a Puritan or Precisian by another in scorne or contempt as these names are now commonly used but it is either for some evill or other that he hates which he who stiles him so affects or for some grace or goodnesse or some transcendent degree of holinesse that is in him which the other wants To instance in some particulars Let a man make conscience of drunkennesse of drinking and pledging healthes of frequenting Ale-houses Tavernes and Tobacco-shops and presently he is cried out upon and censured for a Puritan by all the Pot-companions and Drunkards with whom he shall converse Let any one refuse to follow the guise and dissolute effeminate fashions of the times let him crie out against Love-locks and ruffianly long haire against false haire and perewigs which our men and women now generally take up as if they were quite ashamed of that head which God hath given them and proud of the tire-womans which they have dearely bought Let any Gentlewoman of quality now refuse to cut to poulder frizell and set out her haire like a lascivious courtezan or to paint her face like some common prostituted harlot or to follow any other amorous complements and disguises of the times adorning her selfe onely in modest apparell with shamefastnesse sobriety and good workes as becomes a woman professing godlinesse the onely feminine ornaments that St. Paul commends and what else shall they heare from all the Ruffians fantastiques and Frenchefied wanton Dames that live about them but this opprobrious censure that they are become professed Puritans If any make conscience of frequenting Play-houses Dice-houses Whore-houses of lascivious mixt dancing lascivious ribaldry songs and discourses inordinate gaming and such other sinfull pleasures which the most delight in refusing to beare men company in these delights of sinne our Play-haunters Dicers Gamesters Whoremasters and such voluptuous persons will presently voyce them up for Puritans Yea such is the desperate wickednesse of the times that let a man be vitious in one kinde and yet temperate in another as let him be a Play-haunter a gamester and not a drunkard a drunkard and yet no swearer no whoremaster no ruffian or the like or let a man be vitious in diverse kindes and yet not so bad as others of his companions and he shall be sometimes reproached for a Puritan because he is not so universally so extremely wicked and deboist as those of his companions who are farre worse than he Whence we oft times finde that such who are reputed no better than prophane ones when they are in company somewhat better than themselves are censured for Puritans among prophane ones because they are not so unmeasurably wicked as the worst of them And as those who are not so desperately outragious in their extravagant sinfull courses as others are thus houted at for Puritans and Precisians by such as are lewder than themselves so those who outstrip all others in holinesse pietie and vertue are reputed Puritans too because they excell in goodnesse For let a man be a diligent hearer and repeater of Sermons and Lectures a constant reader and discourser of Gods word a strict observer of the Lords day a lover and companion of the holiest men a man that is holy and gracious in his speeches in all companies and places desirous to sow some seedes of grace and to plant religion where ever he comes let him be much in prayer in meditation in fasting and humiliation much grieving for his sinnes and complaining of his corruptions let him be alwayes hungring and thirsting after grace and using all those meanes with conscionable care which may bring him safe to heaven abandoning all those sins those pleasures and companies which may hinder him in his progresse towards heaven Let a man be a diligent powerfull soule-searching sinne-reproving Minister residing constantly upon his benefice and preaching every Lords-day twice or let him be a diligent upright Magistrate punishing drunkennesse drunkards swearers suppressing Ale-houses Mâ—y-games Revels dancing and other unlawfull pastimes on the Lords day according to his oath and duty Let any of any profession be but a little holier or sticter than the Major part of men and this his holines his forwardnes in reliligion is suâ—ficient warrant for all prophane ones for all who fall short of this his practicall power of grace to brand and hate him for a Puritan as every mans conscience cannot but informe him It is manifest then by all these particular experimentall instances that those whom the world stiles Puritans and Precisians are the very best and holiest Christians and that they are thus ignominiously intituled yea hated and maligned because they are lesse vitious more pious strict and vertuous in their lives than such who call them so Fourthly there is no man so fierce an Antipuritan in his health and life but desires to turne Puritan and Precisian in the extremity of his sicknesse and the day of death When God sends his judgements crosses or tormenting mortall diseases upon such who were most bitter Satyrists against Puritans all their lives before or when hee awakens such mens consciences to see the gastly horrour of their notorious sinnes when they are lying perplexed on their death-beds with the feare of damnation ready to breath out their soules into hell at every gaspe they will then turne Puritans in very good earnest desiring to die such as they would never live yea then in such extremities as these they send for those very Puritan Ministers whom they before abhorred to
termes because his owne workes were evill and his brothers righteous and thereupon he grounds this inference Marvell not my brethren if the world hate you Non enim mirum est writes Salvian nunc sanctos homines quaedam aspera pati cum videamus quod Deus etiam per maximum nefas primum sanctorum sivit occidi Looke we upon holy King David we shall finde him thus complaining Psal. 38.19 20. They that hate me wrongfully are multiplied they also that render me evill for good are my adversaries pray marke the onely reason because I follow the thing that good is The Prophet Isay complaineth thus of his times Isay 59.14 15. Iudgement is turned away backward and justice standeth afarre off for truth is fallen in the streets and equity cannot enter yea truth faileth and hee that departeth from evill maketh himselfe a prey or is accounted mad yea hee brings in Christ himselfe prophetically speaking in this manner Behold I and the children whom the Lord hath given me are for signes and wonders even in Israel The Prophet Amos writes thus of his age Amos 5.8 They hate him that rebuketh in the gate and abhorre him that speaketh uprightly and the Prophet Zechariah informes us that Ioshua the high Priest and his followers that sate before him to wit Christ and all his followers were men wondred at in the world as if they were some monstrous creatures or men besides themselves The Prophet Daniel we know was so unblameable in his life and actions that his very enemies could not finde any errour fault or occasion against him except it were concerning the law of his God and that hee made prayers and supplications before the Lord his God three times a day and for this his piety onely they procured him to be cast into the Lions den I could instance in divers others of Gods dearest Saints who were thus persecuted and maligned for their graces before our Saviours time but that Tertullian hath long since forestalled mee whose memorable passage to this purpose I wish all Antipuritans to consider Aprimordio justitia vim patitur statim ut â—oli Deus caepit invidiam religio sortiâ—a est Qui Deo plaâ—uerat occiditur et quidem à fratre quo procliviùs impietas alieâ—um sanguinem sectaretur à suo auspicata insectata est Denique non modo justorum verum etiam et Prophetarum David exagitatur Elias fugatur Hieremias lapidatur Esaias secatur Zacharias inter altare et â—dem trucidatur perennes cruoris sui maculas silicibus adsignans Ipse clausula legis et Prophetarum nec prophetes sed Angelus dictus contumeliosa caede truncatur in puellae salticae lucar Et utique qui spiritu Dei agebâ—ntur ab ipso in martyria dirigebantur etiam patiendo quae praedicaâ—sent c. Talia à primordio et praecepta et exempla debitricem martyrij fidem ostendunt If wee looke upon Christ and his Apostles we shall finde them hated persecuted slandered reviled with opprobrious names and obloquies being made as the very filth of the world and as the offscouring of all things unto this day yea wee shall see them martyred and put to death for no other cause at all but onely for their grace their holinesse their transcendent goodnesse and their opposition to the sinnes and errours of the times as I have elsewhere amply discoursed If we behold the primitive Christians but a while we shall discover no other cause of their hatred and persecutions against them but onely this that they were Christians that they were better than they were before and more holy than their neighbours This Pliny himseâ—fe affirmes in his Epistle to the Emperour Trajan Affirmabant autem hanc fuisse summam vel culpae Christianorum vel erroris quod essent soliti stato die ante lucem convenire carnemque Christo quasi Deâ— dicere secum invicem seque sacramento non in scelus aliquod obstringere sed ne furta ne latrocinia ne adulteria committerent ne fidem fallerent ne depositum appellati dâ—negarent Aâ—d yet for this alone were they persecuted and put to death Hence was it that Clemens Alexandrinus writes thus in the behalfe of Christians Nos ergo prosequuntur non ut qui nos esse injustos depraehenderent sed quod nos vitae humanae injuriam facere existiment eâ— quod simus Christiani et ipsos inquam qui sic vitam instituimus et alios adâ—ortamur ut vitam degant similem Hence is that exceâ—lent discourse of Tertullian to the like purpose Ecce autem et odio habemur ab omnibus hominibus nominis causa Non scelus aliquod in causa est sed nomen et solius nominis crimen est Non ideo bonus Caius et prudens Lucius quia Christianus Vt quisquis nomine Christiani I may now say Puritani emendatur offendit Oditur in hominibus innocuis nomen innocuum Nomen detinetur nomen expugnatur et ignotam sectam ignotum et auctorem vox sola praedamnat quia nominatur non quia convincitur Which I may as justly apply to Puritaâ—s and Precisians as ever he did unto Christians who are persecuted and hated onely for their graces their surpassing goodnesse under the vizard of these odious names by such who would rather slaunder than imitate their holinesse Hence Gregory Nazianzen also thus complained of the usage of the pious Christians of his age Spectaculum uovum facti sumus non Angelis et hominibus sed omnibus fermè improbis et flagitiosis et quovis tempore et loco in foro in compoâ—ationibuâ— in voluptatibus in luctibus Ià m etiam ad scenam usque prodijmus quod propemodum lachrymis refero et cum perditissimis obscaenissimisque ridemur nec ullum tam jucundum est spectaculum quà m Christianus comicis cavillis suggillatus And is it not as true of Puritans and Precisians now as it was then of Christians Hence also was the complaint of holy St. Augustine Insultatur homini quia Christianus est insultatur etiam homini qui inter multos Christianos melius vivit et timens aspera verba insultatorum incidit in laqueos diaboli Tibi pro convicio objicitur quod Christianus es Cur autem modo objicitur quod Christianus est Tam pauci non Christiani remansâ—runt ut ijs magis objiciatur quia Christiani non sunt quà m ipsi audeant aliquibus objicere quia Christiani sunt Tamen dico vobis fratres mei incipe quicunque me audis vivere auomodo Christianus et vide si non tibi objiciatur et à Christianis sed nomine non vita non moribus Nemo sentit nisi qui expertus est And is not this the case of Puritansâ— among titular Christians now Survey we all the other Fathers and Ecclesiasticall Historians we shall finde them very copious in this theameâ— that the best
law but in the very law of nature as doe all other Orthodox Writers together with Maphaeus Vegius De Educatione Puerorum lib. 5. c. 4. Bibl. Patrum Tom. 15. pag. 882. Angelus De Clavasio Summa Angelica Tit. Ornatus sect 5. Iacobus De Graffijs Descitionum Aurearum pars 2. l. 3. c. 26. sect 5. Hyperius De Ferijs Bacchanalibus lib. Ioannis Langhecrucius De Vita Honestate Ecclesiasticorum lib. 2. cap. 21.22 pag. 319.321 I. G. his Refutation of the Apologie for Actors pag. 16. with sundry other forequoted Fathers Councels and other Authors have absolutely condemned even from this very text not onely mens constant wearing but likewise their very putting on of womans apparell especially to act an effeminate amorous womans part upon the Stage as an abominable unnaturall shamefull dishonest unchaste unmanly wicked act which God and nature both detest for the precedent reasons Yea so universally exeorable hath this practise beene in all ages that the â— Councell of Bracara Anno Dom. 610. as Iuo Carnotensis informes us enacted this particular Canon against mens acting of Playes in womens or womens acting or masquing in mens apparell Si quis balationes ante Ecclesias sanctorum seu qui faciem suam transmutaverit in habitu muliebri mulier in habitu viri emendatione pollicita tribuâ— annis paeniteat and Baptista Trovomala discussing this very question Whether it be a mortall sinne for a woman to put on mans or for a man to weare womans apparell to act a Masque or Play maketh this reply Respondent omnes praedicatores totus mundus quod sic all Preachers and the whole world doe answer that it is and for this saith he they alleage Gratian Distinctio 30. cap. Si qua mulier and Deut. 22.5 The reason why it is a mortall sinne is rendred by Angelus De Clavasio because it is contrary to this text of Deut. 22.5 and inconvenient for the persons who put it on and by Alexander Alensis and Aquinas because it is directly contrary to the decency and virility of nature and likewise to this text of Deuteronomy Nec pertinet ad honestatem viri veste muliebri indui utrique enim sexui diversa indumenta natura dedit Habet enim sexus institutam speciem habitus writes Isiodor Hispalensis ut in viris tonsi capilli in mulieribus redundantia crinium quod maxime virginibus insigne est quarum ornatus ipse proprie sic est ut concumulatus in verticem ipsam capitis sui arcem ambitu criniuÌ„ contegat If then all these severall Authors and Councels together with Vincentius Belsensis Speculum Historiale lib. 11. cap. 73. lib. 21. cap. 44. with others fore-alleaged if all Preachers and the whole world it selfe or if our owne worthy Doctor Rainolds who hath largely and learnedly debated this particular point in his Overthrow of Stage-playes pag. 9. to 15. 82. to 106. c. may be judges the very putting on of womans apparell by Players or their Boyes to act a Play and so è converso is a most execrable abomination to the Lord our God prohibited by this text of Deuteronomy Neither will the shortnesse of the time excuse the fact For as Nero was truely said to weare his suits and to put on his apparell though he never more one garment twice changing his raiment every day as Historians relate so he who puts on a womans attyre for a day an houre or two or any lesser space to act a womans part be it but once in all his life is a putter on of womans apparell within the very words and meaning of this textâ— which principally provides as the fore-alleaged reasons Authors and examples witnesse against such temporary occasionall wearing and puâ—ting on of womans apparell which oft-times happens rather then against the daily constant wearing of it which few have beene so unnaturall as to use What Tertullian therefore writes of Hercules attyred by his Mother in womans apparell to satiate his lusts Naturam itaque concussit Larissaeus heros in virginem mutando c. Feras in puero matris sollicitudinem patiens certe iam ustriculas certe virum alicuius clanculo functus adhuc sustinet stolam fundere comam struere cutem fingere speculum consulere collum demulcere aurem quoque foratu effaeminatus Ecce itaque mutatio monstrum equidem geminum de viro faemina mox de faemina vir quando neque veritas negari debuisset neque fallacia confiteri Vterque habitus mutandi malus alter adversus naturam alter contra salutem Turpius adhuc libido virum cultu transfiguravit quà m aliqua maternaformido tamet si adoratur à vobis qui erubescendus est Scytalo sagittipelliger ille qui totam epitheti sui sortem cum muliebri cultu compensavit Tantum Lydiae clanculariae licuit ut Hercules in Omphale Omphale in Hercule prostitueretur c. The same may I say of women who impudently cut their haire or put on mens or men who effeminately nourish their haire or put on womans apparell to act any mummery Masque or Stage-play or for any such like ends that they sinne against nature their sex their owne salvation making themselves not onely double monsters but even an abomination to the Lord their God as all the premises witnesse And what Christian what Mummer Masquer or Actor is there so desperately prodigall of his owne salvation as thus to become an Anathema Maranatha a perpetuall unsufferable abomination to his God by putting on such apparell for an houre to act a Matrons perchance a Strumpeâ—s part which may make him miserable for all eternity As therefore this putting on of womans apparell is an abomination unto God so let it be an execrable and accursed thing to us and since there iâ— so much ingenuity left in most men rather to goe could and naked yea to expose their lives to hazard then thus unnaturally to cloath their nakednesse or to walke abroad in womans vestments let there not bee henceforth so much impudency in any Actors Mummers Masquers as to appeare publikely in feminine habits or attires on the Stage rather then to foregoe their lascivious sinfull Playes and Enterludes which if S. Augustine or others may be credited are the very broad way which leades men downe to Hell and endlesse death in which many multitudes daily walke and sport themselves I shall therefore close up this particular which D. Rainolds hath at large discussed and I my selfe more copiously insisted on in the foregoing part with the Commentary of Erasmus Marbachius on this text of Deuteronomy Distinxit Deus in creatione virum à muliere ut forma corporis ita quoque officio hanc distinctionem vult Deus conservari neutrum sexum habitu vestitu in alium se transformare nec quae alterius sunt usurpare Mulieris est
our lives that we may learne to feare the Lord and to keepe and doe all the workes and Statutes of his Law which was King Davids study all the day long yea in the night season to And because no time should bee left for any vaine studies or discourses we are further enjoyned to have the Word of God alwayes in our hearts to teach it diligently to our children and to talke of it when we are sitting in our houses and when wee are walking by the way when we lye downe and when we rise up Which for any man now conscionably to performe is no lesse then arrant Puritanisme in the worlds account If then we believe these sacred precepts to which I might adde two more Pray continually Rejoyce in the Lord alwayes and againe I say rejoyce to bee the Word of God and so to binde us to obedience there are certainely no vacant times alotted unto Christians to read any idle Books or Play-house Pamphlets which are altogether incompatible with these precepts and the serious pious study of the sacred Scripture as S. Hierom writes Quae enim quoth he coÌ„municatio luci ad tenebras â—ui consensus Christo cum Belial quid facit cum Psalterio Horatius cum Evangelijs Maro cum Apostolis Cicero Et licet omnia munda mundis nihil reijciendâ—m quod cum graâ—iarum actione percipitur tamen simul non debemus bibere calicem Christi calicem Daemoniorum as he there proves by his owne example which I would wish all such as make prophane Playes and human Authors their chiefest studies even seriously to consider For saith he when ever I fell to read the Prophets after I had beene reading Tully and Plautus Sermo horrebat incultus their uncompt stile became irkesome to me quia lumen caecis oculis non videbam non oculorum putabam culpam eâ—se sed solis Whiles the old Serpent did thus delude me a strong feaver shed into my bones invaded my weake body and brought me even to deaths doore at which time I was suddenly rapt in â—pirit unto the Tribunall of a Iudge where there was such a great and glorious light as cast me downe upon my face that I durst not looke up And being then demanded what I was I answered I am a Christian whereupon the Iudge replyed thou lyest Ciceronianus es non Christianus thou art a Ciceronian not a Christian for where thy treasure is there also is thy heart whereupon I grew speechlesse and being beaten by the Iudges command and tortured with the fire of conscience I began to cry out and say Lord have mercy upon me Whereupon those who stood by falling down at the Iudges feet intreated that he would give pardon to my youth and give place of repentance to my error exactâ—rus deinde cruciatum si gentilium litterarum librâ—s aliqâ—ando legissâ—m I being then in so great a strait that I could be content to promise greater things began to sweare and protest by his Name saying Domine si unquam habuero â—odices seculares si legero te negavi And being dismissed upon this my oath I returned to my selfe againe and opened my eyes drenched with such a showre of teares that the very extremity of my griefe would even cause the incredulous to believe this trâ—nce which was no slumbeâ— or vaine dreame but a thing really actedâ— my very shoulders being blacke and blue with stripes the paine of which remained after I awaked Since which time saith he Fateor me tanto dehinc studio divina legisse quanto non ante mortalia legâ—ram And from hence this Father exhorts all Christians to give over the reading of all prophane Bookes all wanton Poems which in his 146. Epistle to Damasus hee most aptly compares to the Huskes with which the Prodigall in the Gospell was fed where hee writes thus fitly to our purpose Possumus aliter siliquas interpraetari Daemonum cibus est carmina poetarum saecularis sapientia rhetoricorum pompa verborum Haec sua omnes suavitate delectant dum aures versibus dulci modulatione currentibus capiuntur animam quoque penetrant pectoris interna devinciunt Verum ubi cum summo studio fuâ—rint labore perlectâ— nihil aliud nisi inanem sonum sermonum strepitum suis lectoribus tribuunt nulla ibi saturitas veritatis nulla reâ—ectio justitiae reperitur studiosi â—arum in fame veri in virtutum penuria perseverant Vnde Apostolus prohibet ne in Idolio quis recumbat c. Nonne tibi videtur sub alijs verbis diâ—ere ne legas Philosopâ—os Oratoâ—es Poetas nec in illorum leâ—tione requiescas Nec nobis blandiamur si in eis quae sunt scripta non credimus cum aliorum conscientia vulneretur putemur probare quae dum legimus non reprâ—bamus Absit ut de ore Christiano sonet Iuppiter omnipotenâ— me Hercule me Castor caetera magis portenta quam numina At nunc etiam Sacerdotes Dei and is not as trâ—e of our times omissis Evangelijs Prophetis videmus Comaedias legere amatoria Bucolicorum versâ—um verba canere tenâ—re Virgilium id quod in pueris necessitatis est crimen in se faâ—ere voluptatis Cavendum igitur si captivam velimus habere uxorem ne in idolio recumbamus aut si certè fuerimus ejus amore decepti mundemus eam omni sordium errore purgemus ne scandalum patiatur frater pro quo Christus mortuus cum in ore Christiani carmina in idolorum laudem composita audierit personare Since therefore all these idle Play-bookes and such like amorous Pastorals are but empty huskes which yeeld no nourishment but to Swine or such as wallow in their beastly lusts and carnall pleasures since they are incompatible with the pious study and diligent reading of Gods sacred Word the gold the hony the milke the marrow the heavenly Manna feast and sweatest nourishment of our soules with the serious hearing reading meditation thoughts and study whereof we should alwayes constantly feed refresh rejoyce and feast our spirits which commonly starve and pine away whiles we are too much taken up with other studies or imployments especially with Playes and idle amorous Pamphlets the very reading of which S. Augustine repented and condemned let us hencefore lay aside such unprofitable unchristian studies betaking our selves wholly at leastwise principally to Gods sacred Word which is onely able to make us wise unto salvation and to nourish our soules unto eternall life since Christianity is our general profession let not Paganisme scurrility prophanes wantonnes amorousnesse Playes or lewde Poeticall Figments or Histories but Gods Word alone which as SuÌ„mula Raymundi saith transcends all other Bookes Sciences be our chiefest study at all such vacant times as are not occupied in our lawfull callings or other pious duties I shal therfore cloze up this 2. reply
vanities Alas one day one houre in Gods Courts Gods service had beene farre better to us then all tâ—e yeeres of our vaine uselesse lives which wee have spent on Playes and Theaters which now bring nothing else but a more multiplied treasure of endlesse miseries and condemnation on our owne and others soules which these our Enterludes have drawne on to sundry sinnes O that the day had perished wherein we were borne and the night wherein it was said there is a man-childe conceived Why dyed we not from the wombe why did we not give up the ghost when we came out of the belly before ever we had learnt the art of making Playes for then should wee have lien still and beene at rest then had we beene free from all those Play-house sinnes and tortures which now â—urcharge our soules then had wee never drawne such troopes of Players of Play-haunters after us into Hell whose company cannot mitigate but infinitely enlarge our endlesse torments And then all this over-late repentance will be to little purpose O then be truely penitent and wise beâ—imes before these dayes of horror and amazement over-whelme you that so you may have peace and comfort in your latter ends in that Great that terrible Day of the Lord Iesus when all impenitent Play-poets Players and Play-haunters faces shall gather blacknesse their hearts faint their spirits languish their joynts tremble their knees smite one against the other and their mouthes shreeke out unto the Mountaines to fall upon them and unto the Rockes to cover them for feare of the Lord and for the glory of his Majesty when he shall come in â—laming fire to render indignation and wrath tribulation and anguish to every soule of man that doth evill whether he be Iew or Gentile Certainely the time will come ere long when the Sunne shall become blacke as sackcloth and the Moone aâ— blood when the Starres of Heaven shall fall unto the earth even as a Figtree casteth her untimely fruit when shee is shaken with a mighty winde when thâ— Heaveâ—s shall depart as a scrowle when it is rolled together and the Elements melt with fervent heat when every Mountaine and I sland shall be moved out of their places yea the earth also and the workes that are therein shall be burnt up with fire when the Kings of the earth and the great men and the rich men and the chiefe Captaines and the mighty men who now wallow securely in their sinfull lusts and pleasures without feare of God or man and every Bond-man and every Free-man who lives and dyes in sinne and vaine delights shall hide themselves in the Dennes and Rockes of the Mountaines yea say to the Mountaines and Rockes fall on us and cover us from the face of him that sitteth on the Throne and from the wrath of the Lambe for the Great Day of his wrath is come and who shall be able to stand And then what good what profit will all the Stage-playes you have penned seene or acted doe you will they appease that sin-revenging Iudge before whose Tribunall you shall then bee dragged Will they any way comfort or support your drooping trembling soules or any whit asswage your endlesse easelesse torments O no! nothing but Christ nothing but grace and holinesse which the world which Playes and Play-poets now deride and laugh at will then stand you instead and sheild of all the terrors of that dismall Day Wherefore beloved seeing that all these dreadfull Spectacles and this day of horror draw so nigh be diligent that yee may be found of God in peace without spot and blamelesse abandoning Play-making with all such fruitlesse studies passing all the time of your sojourning here in feare endevouring to be holy in all manner of conversation even as God is holy and growing up daily more and more in grace and in the knowledge of our Lord and Saviour Iesus Christ laying up in store for your selves a good foundation against the time to come that so you may lay hold on eternall life and receive that Crowne of righteousnesse which the Lord the righteous Iudge shall give at that Day to all those who love and wait for his appearing Secondly I shall here beseech all voluntary Actors of academicall or private Enterludes in the name and feare of God as they tender the glory of their Creator and Redeemer the peace of their owne consciences the eternall welfare of their soules or their owne credit and repute with men now seriously to consider the intolerable infamy sinfulnesse shame and vanity of acting Playes which not only the Primitive Christians aâ—d Protestants but even Pagans and Papists have condemned Alas how can you justifie or excuse your selves in the sight of God for this your action when as you are thus condemned in the eyes of men or how can you appeare before God with comfort in the Day of Iudgement when as you are unable to stand innocent before mans tribunall in these dayes of grace Certainely if for every idle word that men shall speake yea and for every idle part or gesture to which they shall act or use they must give an account at the day of Iudgement what a dreadfull reckning must you then expect for all those idle wanton words and gestures which have passed from you whiles you have acted Playes Repent therefore repent I say with floods of brinish teares for whaâ— is past and never adventure the acting of any academicall Enterlude for time to come And if any Clergie-men who have taken ministeriall Orders upon them are guilty of this infamy this impiety of prophaning of polluting their high heavenly profession by acting or dancing on any publike or private Stage becomming thereby the worlds the Devils professed Ministers instead of Christs to the intolerable scandall of Religion the ill example of the Laity who are apt to imitate them in their lewdnesse and their own deserved infamy Let such disorderly histrionicall Divines consider that of Bernard Si quis de populo deviat solus perit Verum Pastoris error multos involuit tantis ob est quantis praeest ipse Verum tu Sacerdos Dei altissimi cui ex his placere gestis mundo an Deo Si mundo cur Sacerdos Si Deo cur qualis populus talis Sacerdos Nam si placere vis mundo quid tibi prodest Sacerdotium Volens itaque placere hominibus Deo non places Si non places non placas Alas how can any commit the custody of their soules to such who are altogether negligent of their owne Qui sibi nequam cui bonus Placet vobis ut illi homini credam animam meam qui perdidit suam was S. Bernards question to Pope Innocent it may be mine to Patrons and Ordinaries who present or admit such Play-acting or other scandalous Ministers to the cure of soules which
interloping Imployments would permit the unlawfulnesse the mischievous qualities and effects of Stage-playes themselves and of their penning acting and frequenting endeavoring out of a cordiall desire of your eternall welfare as much as in mee lieth to perswade you to abandon them by ripping up the severall mischiefes and dangers that attend them If any therefore henceforth perish by frequenting Stage-playes after this large discovery of their sin-engendring soule-condemning qualities their sinne their blood shall light upon their owne heads not an mine who have taken all this paines to doe them good All then I shall desire of you in recompence of my labour is but this that as I have acted my part in oppugning so you would now play your parts to in abominating in abandoning Stage-playes without which this Play-refuting Treatise will doe no good but hurt unto your soules by turning your sinnes of ignorance into sinnes of knowledge and rebellion The labour of it hath beene mine alone my desire my prayer is and shall bee that the benefit the comfort of it may be yours the Republikes and the glory Gods the convincing concurrence of whose ever-blessed Spirit so blesse so prosper it to your everlasting weale that your whole spirits soules and bodies may be henceforth preserved blamelesse from all future soule-defiling Enterludes and delights of sinne unto the comming of our Lord Iesui Christâ— before whose dreadful Tribunall we must al ere long be summoned to give an account of all our actions that you may so judge of Stage-playes now as you will determine of them in that great dreadfull Day of Iudgement and in the day of death when you shall not judge amisse And because no dissolute Libertines or licentious Readers through Satans or the worlds delusions should cheat their â—oules of the benefit intended to them by this worke out of a prejudicate opinion that it is overstrict and more then puritanically invective against Players Playes and Theaters to prevent this fond evasion and to put all exclaiming Play-patriots to perpetuall silence pretermitting the memorable omitted authorities of Gulielmus Stuckius Antiquitatum Convivalium lib. 3. cap 20â—21 22 c Tiguri 1597. and of Gulielmus Peraldus Summae Virtutum ac Vitiorum Tom. 2. Lugduni 1585. Tit. De Luxuria c. 3. p. 68. to 77. two excellent learned Discourses against Stage-playes health-drinking and mixt lascivious dancing which I shall commend unto your reading with the Imperiall Edicts of Charles the Great against Stage-playes and Dancing on Lords-dayes and Holy-dayes and all fore-cited Play-condemning Authorities I shall here by way of Conclusion cloze up this whole Discourse with the words of Ioannis Mariana a famous Spanish Iesuit who besides his large and learned Booke De Spectaculis professedly oppugning Stage-playes hath since the publication of that Treatise in his 3. Booke and 16. Chapter De Rege Regum Institutione pag. 341. to 352. dedicated to King Philip the 3. of Spaine and published in the yeere 1598. Cum Privilegio Caesareae Majestatis permissu Superiorum with the speciall prefixed approbations of Stephanus Hoieda Visitor and Petrus De Onna Master Provinciall of the Iesuits of the Province of Toledo in Spaine delivered his positive and deliberate resolution against Players Playes and Play-houses in these ensuing termes which is every way as harsh as rigid and precise as any verdict that either I my selfe or any other fore-quoted Authors have here past against them His words well worthy all Players and Play-haunters consideration are these Publicam ludorum insaniam quae spectacula nominantur seperata disputatione pro virili parte castigavimus multisque Argumentis majorum testimonijs confirmavimus theatri licentiam de qua potissimum laborandum est nihil esse aliud quam oâ—ficinam impudicitiae improbitatis ubi omnis aetatis sexus conditionis homines depravantur simulatisque ludicris actionibus ad vitia vera informantur Admonentur enim quid facere possint inflammantur libidine quae aspectu maxime auribus concitatur puellae presertim juvenes quos intempestive voluptatibus infici grave est atque reipublicae Christianae exitiale malum Quid enim continet scena nisi virginum stupra mores prostituti pudoris faeminarum lenonum artes atque lenarum ancillarum servorum fraudes versibus numerosis ornatis explicata sententiarum luminibus distincta eoque tenacius memoriae adhaerentia quarum rerum ignoratio multò commodiâ—r est Histrionum impudici motus gestus fractaeque in faeminarum modum voces quibus impudicas mulieres imitantur quid aliud nisi ad libidinem inâ—lammant per se ad vitia satis proclives An major ulla corruptela morum excogitari possit Quae enim in scena per imaginem aguntur peracta fabula cum risu commemorantur sine pudore deinde fiunt voluptatis cupiditate animum titillante qui sunt veluti gradus ad suscipiendam pravitatem cum sit facilie à jocis ad seria transitus Rectè enim sapienter Solomon Quasi per risum inquit stultus operatur Scelus turpia enim atque inhonesta factu dictuque dum ridemus approbamus suoque pondere pravitas identidem inpejus trahit Censeo ergo moribus Christianis certissimaÌ„ pestem afferre theatri licentiam nomini Christiano gravissimam ignominiam Censeo Principi eam rem vel maxime curae fore ne aut ipse suo exemplo authoritatem conciliet arti vanissimae si frequenter intersit spectaculis audiatque libenter fabulas praesertim quae ab histrionibus venalibus exhibentur quoad fieri poterit de tota provincia exturbet eam pravitatem Neque concedat mores suorum ea turpitudine depravari Hoc nostrum votum est destinataque sententia Verum populi levitas peccantium multitudo quasi moles quaedam opponitur tum auctoritas eorum qui communi Errori patrocinantur Et est excusatio furoris multitudo insanorum hoc quoque nomine prava nostra natura quod vitijs suis cupiditatibus favet neque facile avelli se sinit ab ijs quae cum voluptate suscipiuntur cujus sumus natura cupidissimi Vsque adeo ut si quis vanitati resistat ei vehementer irascatur populi multitudo Ille siâ— publicus inimicus Augustinus ait cui haec faelicitas displicet quisquis eam auferre vel mutare tentaverit eum libera multitudo avertat ab auribus evertat à sedibus auferat à viventibus Excaecat nimirum prava consuetudo animos quae passim fieri videmus defendere conantur quidem licentiae patroni magni scilicet Theologi quasi juri aequitati consona otio literis abuâ—entes quos redarguere facile erit testimonio authoritate veterum Theologorum in hac re non discrepantium à quibus discedere nostrae aetatis Theologos velle non putamus Has omnes simulatae
237.238 of lascivious Church-muficke pag. 284â—285 of Popish Stewes and of the incontinency of Monkes Nons and Popish Clergie men pag. 213.215 445 446 880 881. of Playes and Players pag. 692.869 of wanton Poems p 385.836 915. Alcibiades traduced by Eupolis pag. 121. f. 553. his dislike of Musicke p. 287. Alcaeus his modestie fol. 515. Alchuvinus his censure of Stage-playes wanton Musicke Kalends New-yeeres gifts and mens acting of Playes in womens apparell pag. 197.198 278 564 755 756. m. his passage for sanctifying the Lords Day pag. 630. m. Ale-houses much haunted on Lords-dayes and Holy-dayes f. 536. Clergie men prohibited to keepe or haunt them p. 591. to 637.655 666 667. Alexander Fabritius his censure of Dancing Dancing-women and their attires p. 238.256 257 258. Of Dice-play Epistle Dedicatory 1. p. 626. m. of Stage-playes p. 434.435 Alexander Severus his Temple for Christ. p. 901. m. withdrew Players peusions pag. 313. Alipius a memorable story of his fall and Apostasie by resorting to a Play-house fol. 548. Bishop Alley his censure of Playes and Play-bookes p. 9â—9 to 923. Altars honoured and danced about by Pagans p. 235.236 758. m. none in the Primitive Church p. 896. placing of Tapers on them derived from Saturne his worshippers pag. 758. m. See Bishop â—ewels censure of Altars of their standing at the East end of the Church in his Answer to M. Hardings Preface p. 6. in his Reply to Harding Artic. 3. Devis 27. pag. 195.196 Artic. 13. Devis 6. p. 488. Thomas Beacon in his Catâ—chisme fol. 484. William Wraghton in his Hunting of the Romish Fox fol. 12. Bishop Hooper his Iudgement of them See Hooper Gulielmus Altisiodorensis his censure of Playes pag. 68â— S. Ambrose his censure of Dancing especially in women pag. 223.232 m. of Dicing Epist. Ded. 1. of mens putting on womens apparell p. 191.192 193. of mens long and frizled haire p. 190.193 209. m. of Images especially of the Deity p. 898. m. of Kalends and New yeeres gifts p. 20.786 of lascivious Songs p. 266. Of Stage-playes p. 339.671 of giving money to Players p. 316.323 How Christs Nativity ought to be celebrated p. 774. to 781. Ammianus Marcellinus his censure of Playes and Dicing p. 465.710 Annaâ—us his effeminacy pag. 88â— Anselme his censure of Playes pag. 684.846 fol. 545. Anthemius his Edict for sanctifying the Lords Day and suppressing Stage-playes pag. 469.470 against Images pag. 900. Antioch its preeminence before Rome p. 410.424 Antiochus the mad taxed for his Dancing Masquing Play-haunting pag. 249.250 857. Antiphanes the Comedian his death fol. 553. Antoninus the Emperor censured for his Dancing and delight in Playes pag. 710.854 855. Antoninus his censure of Playes and Players pag. 691. Apparell the end and use of it p. 207. over costly new-fangled Play-house apparell censured pag. 19.216 to 220.420 427 571 584 586 755 757 772 775 776 896. to 904. Mens putting on of womens and womens of mens apparell especially to act a Play unlawfull abominable unnaturall the occasion of Sodomie and lewdnesse proved at large p. 168. to 172.178 to 276.584 850 859. to 889. Appearances of evill to be avoyded p. 88.89 to 106 948 949. Apostles their Constitutions against Stage-playeâ— and Actors p. 550.649 to 652. slandered and persecuted as Seditious persons p. 813.833 Puritans as the world now judgeth pag. 799.800 801. Applauses of Playes and Players censured p. 297.298 299. See Chrysost. Hom. 30. in Act. Apostol Tom. 3. Col. 549.550 against Stage-applauses and the heming and applauding of Preachers in their Sermons Aquinas his censure of Playes Players putting on womens apparell pag. 179.182 306 324. f. 543.689 887. Arabians punish adultery with death p. 382. Arcadius his Edict against Sword-playes pag. 75.468 Architas his modesty pag. 515. Ardalion his strange baptisme and conversion p. 119. Ardaburius censured for delighting in Playes pag. 857. m. Arias Montanus his censure of Dancing Playes and Acting fol. 558.559 pag. 842.843 Aristodemus his effeminate practise and death pag. â—05 Aristophanes his abuse of Socrates p. 121.730 Aristotle his censure of Playes Players and wanton pictures p. 121.366 367 448 449 484 586. m. 703. Arnobius his censure of Playes and Dancing p. 222â— 334. of Images in Churches and of making Gods Image p. 896.897 m. Astâ—rius his verdict against Dancing Stage-playes Mummers Kalends New-yeeres gifts Stage-playes and mens acting in womens apparell pag. 197.316 317. fol. 533. Ateas his censure of Musicke p. 287. Athanasius what singing he ordained in Churches p. 283.284 his testimonies of George the Arrian pag. 671.672 of the ill effects of acting Pagan Idols vices p. 95. against Images p. 900. m. Atheisme occasioned and fomented by Stage playes f. 550.551 p. 363. Atheâ—agoras his censure of Sword-playes and Stage-playes p. 558â—669 Athaeneus his censure of Dancing Dancers Players Playes long haire effeminacy lascivious Musicke c. p. 249.250 288 209. m. 704.883 Athenians first inventors of Stage-playes p. 17. their prodigality on them and hurt by them p. 312. fol. 562. p. 709.710 Abandoned Playes and Play-Poets at last p. 457.730 921 839. S. Augustine his censure of Dancing and amorous Songs p. 223 270 271. of Images specially of God p. 898â— m. of New-yeeres gifts and Heath-drinking pag. 20.22 756. Of Stage-playesâ— Players Theaters Play-haunting Epistle Ded. 2. p. 49.50 164 165 313 316 324.325 341 to 349 474 475 476 fo 524 525 532 541 542 560 681 843 844 971 987. of mens acting in womens apparell long haire p. 193.194.189.202 See Enar. in Ps. 32. p. 244. his repentance for resorting to Playes before his coÌ„version f. 568. his opinioÌ„ of the beginning of the Lords Day p. 643. of giving mony to Stage-players p. 324.325 873. Augustus his proceedings and Lawes against Playes Actors and Dancing p. 459.460 707 708 861. M. Aurelius his lawes and censâ—res against Playes and Players whom he banished into Hellespont p. 318.319 463 464 137 138. Axiothea her resort to Plato his Schoole in mans apparell taxed p. 184. B Bishop Babington his censure of Stage-playes p. 359.360 Bacchanalia how celebrated by Pagans p. 744.745 751. to 760. Imitated by Christians f. 536. p. 743. to 749.757 to 765. Bacchus Players Playes Play-houses dedicated to his worship p. 17.22 168 510 511. not to be invocated p. 584. Baptisme in jest upon the Stage turned into earnest p. 118.119 Stage-playes and Dancing the uery Pompes of the Devill which wee renounce in baptismo p. 3.15 25 42. to 61.129 230 236 257 425 430.522 523 524 528 560. to 567 658 684 704 829 836 837 911 990. Our vow in baptisme to be performed and most seriously considered p. 53. to 61. a great preservative against sin if oft remembred p. 563.564 Baronius his censure of Stage-playes p. 566.567 696. S. Basil his censure of Dancing p. 223.224 225. m. 277.278 of Health-drinking p. 22. of lascivious Songs and Musicke p. 266.273 276 277 278 308. of Stage-playes and Play-poets p. 308.337 679 680 915. of mens effeminate long haire p.
211. m. Baâ—tologies in prayer prohibited p. 19. Thomas Beacon his censure of Dancing Dicing and Stage-playes pag. 626. m. 693. of lascivious Church-Musicke p. 282. to 28â— Bellarmine his censure of Playes fol. 538. pag. 696.697 Beare-baiting censured and prohibited p. 583. fol. 556. S. Bernard against Stage-playes Dicing long haire and ribaldrie Songs p. 350.560.684 against Images c. p. 902.903 904. his prayse of the Scriptures fulnesse p. 928. Bâ—za his recantation of his lascivious Poems p. 840. Bishops children prohibited to behold act or set forth Stage-playes p. 574.591 653. ought to suppresse Playes Dancing Play-haunters p. 150. ought to invite the poore to their tables and to have some part of the Scripture read at meales and then to discourse of it p. 591.653 See Gratian. Distinct. 44. not to weare costly apparell p. 621â— must not play at Dice nor behold Dice-players nor keepe any Dicers or idle persons in their houses p. 657. to 661.666 Bishops parts not to be acted on the Stage p. 596.601 ought not to read Heathen or prophane Authors pag. 78.79 915 916 925 926 c. ought to preach constantly once a day in BB. Hoopers opinion fol. 521. p. 629. See Ministers Petrus Blesensis hiâ— character of an Officiall fâ— 537. m. his censure of Players and such who harbour them pag. 556.684 737. Bodine his censure of Stage-playes pag. 483.484 M. Bolton his verdict of Stage-playes pag. 16 364 365. Bonefixâ—s condemned by Councels and Fathers p. 21.22 580 583 585 587 588 770 772 773 fâ— 535 Bookes of Paganisme and Pagan Idols prohibited to be read p. 78.79 915 to 928. Prophane lascivious amorous Play-bookes Poems Histories and Arcadiâ—es unlawfull to be pennâ—d printed read especially of children and youthes pag. 103. m. 108. m. 307.453 454 831.913 to 929. Magicke and lascivious Bookes ought to bee burnt p. 916.717 919 920 922. Bowing to and before Altars derived from Pagans p. 236 See my Lame Giles his Haltings p. 36. to 39. the Appendix to it p. 15.16 Bowing and kneeling downe to Images is Idolatry p. 896. to 904. m Exod. 20.5 c. 23.24 Levit. 26.1 Num. 25.2 Deut. 5.8 9. Iosh. 23.7 16. Iudg. 2.12 17 19 1 King 19.18 2 King 5.18 c. 17.35 2 Chron. 25.14 Dan. 3.5 6 28. Rom. 11.4 Therefore bowing and cringing to Altars a thing never used by the Iâ—wes or Primitive Church and Christians but onely by the Papists who decree thus Summa reverentia honor maximê° sanctis Altaribus exhibeatur maxime â—ubi sacrosanctum corpus Domini resâ—rvatur Missa celebratur Bochellus Decret Eccles. Gal. l. 4. Tit. 1. c. 81. p 558. must be Idolatry too If any reply that they bow and kneele not unto Images Altars or Communion Tables but before thâ—m I answer that as bowing kneeling praying and worshipping before God is the same in Scripture phrase with bowing kneelingâ— praying unto God and worshipping of God as is evident by Deâ—t 26â—6 1 Sam. 1.12 15 19. 2 Chron. 20 18â— Psal. 2â— 7 Psal. 72.9 Ps. 86â—9 Ps. 95.6 Ps. 96.9 15. Psal. 98.6 9. Isay 66.23 Rev. 3.9 c. 4.10 â— 5.8 cap 7.11 c. 15.4 compared with Isay 45.23 c. 49.23 câ— 60.14 Româ— 14.11 Gen. 24.26.48 c. 47.31 Heb. 11.21 Exod. 4 31â— c. 12.27 c. 34.8 1 Chronâ— 29.20 2 Chron. 7.3 c. 29.29 30. Nehem. 8.6 Pâ— 72.9 And as bowing kneeling or fallâ—ng dâ—wne before mâ—n is all onâ— with bowing kneeling and fallâ—ng down to men witnesse Gen. 49.8 1 Sam. 25.23 2 Sam 14.33 cap. 24.20 1 King 1.16 23. 2 King 2.15 Prov. 14.9 compared with Genes 27.29 Exod. 11.8 1 King 2.9 1 Chron 21.21 So bowing kneeling and falling downe before Images Altars or Communion-Tables is the very same in Gods owne language and repute with bowing kneeling and falling downe unto them as the 2 Chron 25.14 Lâ—k 4.7 Dan. 3 3.5 6. paralleld with Exo. 20.5 Levit. 26.1 Matth. 11 9â— and the fore alleaged Scriptures infallibly demonstrate and the Homily against the perill of idolatry p. 44. to 75 with William Wraghton his Repâ—y to the Rescuer of the Romish Fox and the Authors here quoted p. 902.903 abundantly prove Needs thâ—refore must it be most grosse Idolatry as our owne Homilies and Writers teach us Thomas Bradwardine his passage against Stage-playes p. 689. Bramâ—nes Brasilians those of Bantam punish adultery with death p. 382.383 Bribe-takers act their parts in Hell p. 13. M. Brinsley his censure of Stage-playes p. â—63 364 fâ— 550. Brownists censured p. 38. Bucer his opinion of academical and popular Playes p. 7.692 for two Sermons every Lords Day p. 629 m. Brissoniuâ— his censure of Stage playes p. 695. C. Bulengerius his censure of and Booke against Stageâ—playesâ— p. 320.358 696 697 Iohn de Burgoâ— his verdictâ— of Players Playes and Dancing p. 238.239 689 844. m. 846.847 C C. Caligula censured for favouring Players for acting and frequenting Stage-playes putting on womâ—ns apparell and drinking his Horses health pag. 200.249 462 708 709 736 741 848 849. slaine at a Play f. 554. p. 849. Calvin his censure of Playes and Players p. 692.907 of Dancing p. 226.240 Candlemas and the burning of Tapers on it derived from the Pagan Februalia p. 758.760 Canticles anciently prohibited to be read of children and carnall persons p. 914.915 Cappadocia its extent and division p 678.679 its prayses p. 675. Cappadocians not alwayes infamous pag. 674. to 677. Cappadox not a proverbiall but a nationall title p. 674. to 678. Carinus censured for favouring Players and lewde persons f. 547. p. 710.857 Cassiodorus his censure of Playes and Players p. 470.471 478 682 683. Cirque-playes censured and condemned by Fathers and Emperours pag. 470. 556 685 340 729. fol. 519 523 524 525. Catiline his conditions pag. 133.149 Cato how much feared of the Romanes f. 529. his gravity p. 740. Catullus censured pag. 916. Censors appointed to correct Playes and Players p 38.478 472. Charles the Great his censure and Edicts against Stage-playes Dancing and ribaldry Songs on Lords-dayes and Holy-dayes p. 271.715.996 See the places of Bochellus quoted in the margent against Images p. 900. Charles the 6. of France his danger at a Masque f. 557.558 Charles the 9. of France his Edicts against Playes and Dancing on Lords-dayes and Holy-dayes p. 715. King Charles his pious Statute for suppressing all Playes and Enterludes and unlawfull pastimes on the Lords-day p. 241.243 495 715 716 717. Dancing upon Lords-dayes punishable by this Statute Ibidem Charondas his law against Cowards pag. 584â— m. 883. Children to be kept from Playes p. 366.367 See Parents Christ wept oft but never laughed pag. 294.402 403. fol. 526. accused of sedition rebellion p. 822.823 counted a Deceiver p. 816. a Puritan pag. 799.800 801. his Nativity how to be celebrated p. 48.225 526 743 to 783 for what end he dyed and suffered and was incarnate p. 26.526 749. to 752â— the onely patterne of our imitation f. 526. p. 732. dishonoured and offended with Stage-playesâ— p. 44.48 f.
525.526 p. 743. to 750. His passion ought not to be acted and yet Papists and prophane Iesuits play it p. 108. to 119 624 636 763 764 765 766 929. Why he redeemed us p. 26.27 749 450. Christians must imitate follow Christ alone p. 98.99 526 732. must excell Pagans in grace and vertue p. 57.98 99 4â—5 454 455 711 to 713. what they are and ought to be p. 56.57 63 425 persecuted and hated for their goodnesse and because they are Christians p. 799. to 826 nick-named pag. 824. accused of faction rebellion and hypocrisie pag. 816. to 828. must not follow Pagan customes p. 17. to 28. 32 33 47 578 580 582 583 584 585 586 587 751. to 762. not to read Playes and wanton Bookes but the Scriptures and good Bookes p. 913. to 924. the Primitive Christians condemned Stage-playes and excommunicated Players and Play-haunters p. 2 3â— 4 49. to 53. 325. to 355.545 to 705. and passim Ill Christians worse then Pagans p. 454.455 711. to 713. 798â— exceedingly dishonour Christ and scandalize religion pag. 744. to 749. Christmas disorders censured at largeâ— p. 48 225 743 to 783.600 to 635. See Haddon Cont. OsoriuÌ„ l. 3. f. 203. derived from Papists Pagans Saturnalia p. 600. to 635. Sparsim 751. to 769. Christmas how to be celebrated p. 48. 225 226 526 576 585 586 600. to 635. Sparsim 743. to 783. See Holi-dayes Christmas Lords of Misrule whence derived p. 767. Chrysologus his censure of Dancingâ— pag. 224. m.f. 526. Chrysostome his censure of dancing especially at maâ—riages p. 222.223 228. m. 555. See Marriage of Dice-play Epist. Dedicit 1. p. 423. of lascivious Songs and Musicke p. 263.267 268 269 412 413 420. See Homil. 20. ad Ephes. Hom. 12. ad Collos. of gawdy apparell and Stage-attires p. 219.420 of excessive laughter p. 290. to 296.403 404. of â—ffeminacy pag. 169. of mens long haire womeÌ„s cutting their haire mens putting on of womens apparell pag. 169.195 196 426. Of Stage-playes Players Play-haunters and Play-houses p. 50.66 156 164 169 392 to 432 474.552 563 566 680 681 738 988 989. See Hom. 12â— in Collos. 20. in Ephes. Churches no Playes Dances scurrilous Songs or Pastimes to bee suffred in them nor yet in Church-yards p. 581.600 to 660. Spâ—rsim 995.999 947. Gazers in iâ— censured p. 418.999 no Images Crucifixes or Saints Pictures to be suffred in theÌ„ p. 894. to 905. not to be overcuriously or vainly adorned p. 902.903 the Primitive Church excommunicated Players Play-haunters condemned Stage-playes and dancing p. 134.543 to 690. See Playes Clemangis his censure of Dancing Dicing Playes and Players and of the abuses on Lords-dayes and Holidayes f. 535.536 5â— 7. p. 690.691 of Popish Nonâ— and their grosse incontinency p. 880. m. Clemens Alexandrinus his censure of lascivious kisses and dancing p. 166. m. 222. of mens acting in womens apparell and wearing long haire p. 167.187 189. of lascivious apparell p. 218. of Images especially of God the Father p. 896.897 m. of excessive laughter p. 392. sâ—urrilous Songs p. 266. effeminate Musicke pag. 275. of Stage-playes and Theaters p. 67. m. 329. 344 472 532 609. Clemens Romanus his censure of mens long and frizled haire p. 189. m. of Players Playes and Play-haunters p. 49. f. 532. p. 649. to 652. his command and exhortation to Lay-men to read the Scriptures p. 927. Commodus censured for acting the Player and Gladiator for favouring Players and Gladiators for Sodomie and putting on womens apparell c. fol. 555.721 852 853 894 882. his murther f. 555. p. 854. Company of â—vill persons to be eschued p. 144 148. to 153. f. 547.548 a dangerous snare apt to draw men to Playes and sundry sinnes pag. 143. to 152.416 417. f. 547.548 549. got by frequenting Playes f. 547.548 549 598. See Master Boltons walking with God p. 73 c. Constantine the Great an Englishman borne a suppressor of Stage-playes of Sword-playes p. 75.467 and of Images p. 900. Constantius his Edict against Sword-playes p. 468. Councels 55. against Stage-playes pag. 570. to 668. against Dancing Dicing Health-drinking Beare-bayting Bonefires Newâ—yeeres gifts lascivious Pictures Songs and Musickeâ— prophaning of Lords-dayes Holi-dayes Churches Pagan customes haunting of Ale-houses and Tavernes Clergy-mens seeing and acting of Playes Dancing Dicing Non-residency c. p. 570. to 668 p. 150. m. 221.222 240 265 286 287 354 756 915 917 c. See these severall Titles Generall Councels binde in point of manners Ibidem For sâ—nctifying the Lords Day p. 242. m. 570. to 660. Crab his Councels against Stage-playes p. 571. to 660. Crossing of the face when men goe to Playes shuts in the Devill p. 342. Crownes of Lawrell not to be worne of Christians p. 20.36 Cyprian his censure of Mens long haire p. 189 of mens acting in womens apparell p. 168 169 187 188. of lascivious apparell p. 217 of Images p. 897. his Bookes against Stage-playes and censure of Players Playes Play-haunting and Theaters c. pag. 135.136 168 169 187 188 331 332 333 334 473 523 546 558 562 670 392 722 728 729. Cyrâ—llus Alexandrinus his censure of making Gods Image p. 898. of Dancing Stage-playes especially on Lords-dayes and Holi-dayes pag. 278.279 533 534 682 of wanton Musicke p. 278.279 Cyrillus Hierusolomitanus his censure of Stage-playes as the Devils pomps c. which we renounce in baptisme pag. 49.339 562 565. D Damascen his censure of Playes Dancing specially on the Lords Day pag. 260.349 f. 533.544 p. 683. of making the Picture of God p. 899 m. Damnation oft occasioned by Stage-playes f. 565. to 569. p. 910. oft to bee thought on Ibidem Dancing at marriages condemned p. 20. 22 36 222 278 555 573 602 603. See Marriage the Devils procession and invention p. 228.229 232 one of the Devils pomps which we renounce in baptisme p. 225.228 229 232 236 238â— 257 562 565. an occasion of the breach of all the 10. CoÌ„mandements p. 231.232 an offence against all the Sacraments p. 257.258 derived from Pagans who spent their Festivals in dancing and courted their Idols with it p. 225.233 234 235 236 251 575 576 584 704 751. to 763 771 779. Infamous among Pagans and condemned by them pag. 245. to 252. 709. to 711.849 to 864.884 854 855 801. a concomitant of Stage-playes p. 220.221 259 260. condemned by the Waldenses and French Protestants p. 226. to 233.636 637. Christians ought not to teach their Children especially their Daughters to dance p. 232.233 236 636 637. Delight skil in Dancing a badge of lewde lascivious women strumpets pag. 232.236 237 238 240 245 248 249.250.258 The Devill danceth in dancing women p. 228.229 232 257 258 260. effeminate mixt lascivious dancing condemned by Scriptures Councels Fathers Pagan and moderne Christian Authors of all sorts as an occasion of much sin and lewdnes c. p. 22.56 220. to 262.271 272. f. 534.575 576 599 584 600.636 637 652 666 693 799 698 704 to 711.729 765 770 771
772 479. Prohibited and condemned upon Lords-dayes and Holi-dayes as a sinfull unseâ—mely and unlawfull pastime by Councels Fathers Imperiall and Canonicall Constitutions Christian Writers of all sorrs by our owne English Canons and Homilies and by the Statutes of 1. Car. c. 1. 5 6. E. 6. c. 3. p. 231. m. 220.222 240. to 245. 257 258 260 â—71 272 530. to 540. p. 575 576 580 605. to 609.615 620 621 622 625 627. to 636.664 715 716 717 770 771 to 779 780 781 913 693 419. All Clergie-men prohibited to dance or to behold others dancing or to reward or encourage Dancers p. 573. to 678. Sparsim See Prudentius contr Symmachum lib. 1. Bibl. PatruÌ„ Tom. 4. p 910. D Greg. Nyssen de Resurrect Christi Oratio 3. p. 160â— Valeriâ—n Hom. 1. De bono pudicitiae Bibl. Patrum Tom. 5. pars 3. p. 477. C. D. Arias Montanus in lib. Iudicum c. 16. p. 568. to 573. Ioannis Munster De Saltationibus lib. Gulielmus Stâ—ckiâ—s Antiqu. Convivalium l. 3. capâ— 21.22 Zeghedini Loâ—i Communes Tit. Chorea Saltatio Gulielmus Peraldus Summa Virtutum ac Vitiorum Tom. 2. Tit. De Luxuria c. 3. p. 68. M. Deering his 10. Lecture on the Hebrâ—wes Francis Salis his Introduction to a devout life part 3. c. 32.33 p. 648.649 Vincentius Beluacensis Speculum Morale l. 3. pars 9. Distinct. 6. p. 251.252 Summula Raymundi fol. 93. where a Dance is thus defined Chorea est circulus caâ—henatus cujus centrum est Diabolus with sundry others here omitted against Dancing David his Royall resolution p. 737. censured for feining himselfe mad p. 894. 160. his dancing before the Arke no justification of our lascivious dancing p. 552. to 555.729 773 729. Day of Iudgement at hand and ever to be meditated onâ— p. 56.59.976 to 979. Dice-play and Dice-houses censured condemned by Councels Fathers all sorts of Writers both Christian and Pagan by Mahomet in his Alcoran by Imperiall Edicts and Princes Lawes and by the Statutes of ouâ— Kingdome Epistle Dedicatory 1.2 p. 471.492 494 495 618 626 627 655 to 666.693 700 795. Ministers and Clergie-men prohibited to play at Dice or Tables to stand by or looke upon Dicers or to suffer any Dicing Carding or Gaming in their houses p. 573. to 668. Sparsim Dicers excommunicated and kept from the Sacrament in the Primitive Church p. 618.926 Didâ—cus de Tapia his censure of Players Playes and Theaters pag. 481.482 483 766. Diodorus Siculus his testimony of the originall of Playes censure of them p. 510.704 Diogenes Cinnicâ—s his censure of Musicke p. 287. Diogenes Laâ—rtiâ—s his censure of Stage-playes p. 707. Dion Cassius his censure of Dancing Playes Caligula his acting of them p. 707. to 710. Dionysius Halicarnasseus his censure of Playes their originall and use p. 704. Devils and Devill-Idols the inventors the fomenters of Stage-playes and Dancing which were appropriated to their solemne honour and worship their Festivals being spent in Playes and Dancing which they exacted from their worshippers p. 9. to 50.96 131 164 165 177 â—25 228 229 â—32 236 238 257 403 404 430 47â— 479 509 510 522 523 524 550 551 561 to 567 576 584 658 684 692 704 726 to 734 751 to 763 766 772 773 779 780 786 793. have Stage-playes in Hell every Lords-day night p. 12.13 The inventors of no good things and the enemies of mankinde pag. 9.14 15 16 c. Claime Playes Play-haunters and Play-houses as their owne p. 10.11 483. f. 523 524 555. honoured oft-times in stead of Christ. p. 744.745 759. The onely gainers by Stage-playes p. 44. to 48. Divinations and charmes unlawfull pag. 20.21 583. Divorce women who resort to Playes Play-houses may be divorced from their Husbands by the ancient Romanes and Iustinian his Laweâ— p. 391.661 662. S. Dominicke a story of his going to Hell p. 12 13. Domitian banished Players and suppressed Playes p. 461.714 Domna censured for putting on mans apparell p. 204. Drunkennesse occasioned by Stage-playes p. 508. to 512.731 732. a great and scandalous sinne especially in Clergy men p. 508.509 591. to 636. Sparsim 780. m. E Edgar his excellent Oration to his Prelates p. 762. Edricke his censure p. 133. Edward the 6. his Statutes and Commission for abolishing Images and Saints pictures out of Churches p. 902.903 m. For sanctifying the Lords Day c p. 781. his Comedy De Meretrice Babilonica p. 834. Effeminacy a great sinne p. 167.206 fol. 546.547 a necesâ—ary concomitant of Play-acting and a fruit of Playes pag. 167. to 214.420.422 458. f. 540 547 548 874. to 895.949 in haire apparell speech or gestures much condemned Ibidem Queene ELIZABETH and her Counsell suppressed Playes Play-houses and Dice-houses p. 491.492 her Injunctions against Images Pictures in Churches which she caused to bee demolished taken out of Churches pag. 902.903 m. her Statutes against Playes and Players p. 495. Englâ—sh Lawes Statutes Magistrates Vniversities Writers against Dicing Mummers Players Dancing Stage-playes lascivious Songs and Musicke Play-bookes c. p. 109.110 227 261 273 279. to 288.358 to 366.434 to 445.485 to 497. f. 517 518 519. p. 698.699 700 715 716 717 793 794 919. to 924. against Images in Churches p. 901.902 903. m. Epist. Ded. 1. For the sanctification of the Lords Day pag. 241.242 243 715 716 717 781. Ephori pag. 288.922 Ephorus his censure of Musicke p. 287. Epicarmus punished for his wanton Verses p. 921. Epiphanius his censure of Stage-playes wanton Musicke mens wearing of womens apparell long haire and womens cutting their haire pag. 188.279 556 680. of Images in Churchesâ— p. 899. m. Erasmus his censure of wanton Church-singing p. 285. Esau and Iacob a tipe of the Reprobate and Elect. p. 347. Euclid censured for putting on womens apparell p. 182. Euâ—hrosina and Empona censured for cutting their haire and putting on mans apparell p. 184.204 Eupolis the Poet drowned by Alccâ—iadâ—â— p. 121. f. 553. Eusâ—bius his censure of Stage-playes Dancing and wanton Musicke especially on Lords-dayes p. 164.260 fol. 533.534 â— 279.670 of making the Image of God p. 899. m. Euripides his death f. 553. Eustatius condemned for an Heretique for perswading women to cut their haire and put on mans apparell under pretence of devotion p. 203 204 184. Examples of Gods fearefull Iudgements upon Play-poets Players and Play-haunters f. 553. to 565. Exhortations to Play-poets Players Play-haunters p. 53. to 62. f. 567.568 pag. 566. to 569 686 687 701 711 712 717 718 8â—9 830 974. to 995. F Faâ—e-painting condemned p. 159 160 505 394 229 890 799 780 854 893. See Gulielmus Peraldus Summa Virtutum ac Vitiorù Tom. 2. De Superbia c. 14. Fathers against Dancing p. 22.36 221. to 230. Dicing Epistle Dedicatory 1. Heathenish customes pag. 20. to 37. Health-drinking p. 26.597 598 609 614 615. Mens long haire and Periwigs p 188. to 191.209 210. lascivious Songs and Musicke p. 261. to 285. fanâ—astique and gawdy apparell and fashions p. 217.218 890. to 904.
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
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
Images in Churches pag. 895. m. of the Vizards and Histories of Pagan-Idols pag. 79â— 89 901â— of luxurious Feasts p. 554.754 755. his opinion how the Sabboth should be sanctified p. 554. m. Pictures amorous and lascivious provocations unto lust and lewdnesse condemned pag. 94.367 387 586 740 741 329 338 865 866. Pilades the Player whipped p. 460. Plagâ—es occasioned by Stage-playes fol. 559.566 561. All the Roman Actors consumed by a plague Ibidem The Romanes used Playes to asswage the pâ—stilence that was in Rome Ibidem p. 18.28 29. Plato his censure of lascivious Songs and Musicke Play-poets Players and Playes p. 264.288 368 448 703 918 839 480. Plautus his misery f. 553. Play-bookes See Bookes Players infamous both among Christians and Pagans excommunicated the Church debarred from the Sacraments uncapable of Orders of giving testimony of bearing any publike office of inheriting lands disfranchised their tribes rogues by Statute and subject to the whipping-post p. 46. m. 133.134 137 140 193 341 362 429 455 456 460 468 481 482 495 496. fol. 527.528 560 561 567 571. to 587.617 618 626 637 649 â—52 654 691 699 735. to 741. â—43 to 870.904 905 910 998 999. Renounced their profession before they could be admitted into the Primitive Church Ibidem Many of them Papists and most desperate wicked wretches p. 100.125 132. to 143.388 728 907 908 909 998. The giving of money to them a grand sin yea a sacrificing unto Devils pag. 46.324 â—25 326 472 688 739 904 905 906. Their gaines theft and ought to bee restored Ibidem Professed agents and instruments of the Devill the pests of the Common-weale the corrupters and destroyers of youth p. 92.472 133. to 143.330 to 355.447 to 501. Sparsim 842. to 911. Sparsim 980. to 986. â—002 1003 1004. Hypocrites See that Title Can hardly be saved without repentance and giving over their ungodly trade Ibidem p. 45.46 fol. 521. to 547.565 566 567 842. to 911. Play-haunters the worst and lewdest persons for the most part p. 100.104 143. to 155.388 389 415 416 451 476 505 514 711 71â— 719 720 730 797 788 798 c. See Whores excommunicated in the Primitive Church pag. 392.393 527 528. Vnfit to heare Gods Word or to receive the Sacrament p. 392. to 396. 399 400 401 425 426 430 431 432. f. 521. to 550 988 989. Their mindes and manners corrupted by Playes and themselves made guilty of many sins Ibid. See p. 302. to 368.910 911 912 913 943. to 975. IudgemeÌ„ts oâ— God upon Play-haunters f. 555. to 563 850 851. Play-haunting unlawfull p. 72. to f. 832.911 912 913. Objections in defence of it answered p. 943. to 960. Play-houses stiled by the Fathers and others the Devils temples chappels synagogues the chaire of pestilence the dens of lewdnesse and filthinesse the schooles of bawdery and uncleanesse the Stewes of shame and modesty the shops of Satan the plagues the poysons of mens soules a Babilonish Brothell c. p. 10.11 49 50 52 67 68 69 101 102 144 145 163 172 329 330 337 341 349 369 370 374 386 389 390 418 431 440 441 446 472 474 488 489 580. f. 513.560 Publike Stewes and common Receptacles of whores in former times and now to p. 144.145 380 389 390 331 332 333 349 to 369.370 391 419. to 448. 524 452 453 498 662 1005. See Whores Stewes Alwayes ful of devils who claime them as their owne p. 11. 51 52 143.404 431 483. f. 510.523 524 556. p. 766. Not to be tolerated and why pag. 369.370 404 415 416 422 427 428 431 447. to 501. Sparsim 1002.1003.1004 Play-poems recited not acted in former times p. 834.835 Play-poets examples of Gods Iudgements on the chiefest of thâ—m fol. 552.553 Their profession and the penning of Playes for Play-houses unlawfull p. 448.831 to 843. the Objections in defence of them answered p. 913. to 943. Examples of divers Play-poets who have repented bewayled with much griefe and many teares their penning of Playes and written against it tooâ— pag. 138.360 436 437 438 440 486. fol. 542.545 566 568 837 840 910 917 918 922. Pleasures See worldly Pliny his censure of Playes and Actors p. 450.451.462 463 703. Plutarch his censure of Playes Players and Play-poets p. 321.449 706. Poâ—try lawfull and commendable p. 882. to 830. Obscene Poets Poems most pernicious and unlawfull p. 385.835 to 843.913 to 930. See Bookes Poeâ—s banished by Plato p. 449 918â— the chiâ—fe fomenters of Paganisme p. 78.80 The greatest Panders p. 385.915 916 919â— to 925. Policarpus his censure of Marcionâ— p. 194. Polydor Virgil his censure of effâ—minate wanton Church-musicke p. 283. â—84 of Dancing Stage-playes and Mummers p. 226.117 494 692. Pomâ—a what it signifieth p. 565.566 Pompes of the Devill which we renounce in baptisme are Stage-playes and Dancing See Baptisme Dancing Devill Poore prejudiced by Stage-playes pag. 45.311 325 471 472 481 718. ought not to wander abroad Ibidem Pope Boniface the 8. his Secular Enterludes p. 760 763. Pope Clement the 1. his censure of Playes Players Dances c. See Clemens Romanus Pope Clement the 5. his prohibition of Nons to behold Playes or Dances pag. 654. Pope Eugenius his Decree against Enterludes Playes on the Lords Day p 913. Pope Eusebius his Decreâ—all against Clergie-mens resort to Playes c. p. 652.653 Pope Gregory the first his censuâ—e of Playes and Players p. â—83 846 against Bishops reading of Pagan Authors p. 78.915 916. turned Pagan Festivals into Christian. p. 759 760. Pope Innocent the 1. his censure of Playes p. 655.656 See Iuo Carnotensis Decret pars 6. c. 349 pars 11. c. 78. Pope Innocent the 3. his censure of Playes p. 684.685 Pope Ione an infamous Strumpet who cut her haire and clothed her selfe in mans apparell p. 185 879. Pope Leo the 1. his censure of Playesâ—â— 533. p. 682. Pope Leo the 10. reputed the History of Christ a meere fable p. 117. Pope Nicholas the 5. his Sâ—cular Playes f. 559. p. 763. Pope Pius the 2. See AEneas Sylvius Pope Pius the fift his Decretall against Clergie-mens Dancing Dicing or resorting to Playes c. pag. 654. Sextus his Decretals against acting and jesting Clergie-men Pope Sixtus the fourth erected a male and female Stewes out of which hee and his Successors reserved an annual Râ—venue p. 215.445.446 Popes Popish Priests Prelates Monkes c. great Sodomites Adulteres Epicures c. p. 213.214 215 445 456 879 880 881. The chiefe fautors and bringers in of Stage-playes Christmas disorders and Pagan customes into the Church yea oft-times Actors and Spectators of Stage-playes p. 108. to 119.580 to 666. Sparsim 754. to 767 929. Popish Saints what they are and how honoured p. 116 117 118. Porpherya Player his strange conversion p. 118.119 Processions their reason and abuses pag. 115.116 Prodigality a great sinne occasioned by Playes p. 157.310 to 327 47â—.472 708 709 710 416 429 481 512 857 1004. Propertius his censure of Playes Play-houses p. 455. Prosper
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
Nota. b Bochellus Decretorum Ecclesiae Gallicanae l. 6. Tit. 10 c. â— p. 974. See Concil 36. before c See Surius Binius Carranza Andradius Defenâ— Concilii Tridentini Bellarm. De Concilâ—is d See Bishop Iewels Epistle concerning the Councell of Trent History of the Councell of Trent Edit 2. p. 811. c. Dr. Crakenthoâ—p His Vigilius Dormitans c. 19. sect 32. to 40. e Concilium Tridentinum Sessio 24. Suâ—ius Tom. â— pag. 979. f See Sessio 6. De Reformatione Can. 1 2. Sessiâ— 7. De Reformat c. 2 3. Sessio 14. De Reformat Can. 8 9. Sessio 23. De Reformat Can. 1. 16. g Concilium Nicaenum 1. Can. 15 16. Eliberinum Can. 19. Arelatense 1. Can. 2.22 2. Can. Can. 13. Antiochenum Can. 3 17 21 22 Sardicense Can. 1 2 3 15 20. Constantipolitanum 1. Can. 2. 6. Can. 8. Carthaginense 3. Can. 37 38 4. Can. 14 20 27. 5. Can. 5. 6. Can. 15 16. Aphricanum Can. 38. Agatense Can. 64. Chalcedonense Can. 3 10 20 23 25. Surius Tom. 2. p. 198 201 204 205. Actio 10. p. 177. Veneticum Can. 14. Ibid. p. 277. Tarraconense Can. 7. Ibid. p. 291. Londinensesub Ottone Matth. Paris Hist. Angliae p. 436. Turonense 1. Can. 11. 3. Can. 4. Toletanum 2. Can. 2. 11. Can. 2. Aurâ—lianense 2. Can. 1â— 3. Can. 11. Bracarense 3. Can. 8. Apud Palatium Vernis Can. â—â— Nicaenum 2. Can. 10 15. Arâ—latense 4. Can. 3 10. Cabilonense 2. Can. 52 54. Aquisgraâ—ense Anno 816. Can. 45 50 71 87. Sub Ludovico Pio Anno 833. Can. 11 16. Parisiense l. 1. â— 21 36. Meldense Cap. 28 29 36 50. ValentinuÌ„ Cap. 14 16. Capit. Graecarum Synodorum Cap. 1. Can. 5 6 11 12 34. Surius Tom. 2. p. 753 754 756. Concilium Arimâ—neâ—se Cap. 40. Surius Tom. 1. p. 437. a. Mediolanense apud Binium Tom. 4. p. 8â—4 Synodus Heldesheimensis Anno 1539. apud Crab. Tom. 3. p. 833. Concil Lingonenâ—e Anno 1404. Nanetense Aâ—no 1264. Apud Salmurum 1278. Pictaviense 1387. Lingonense Anno 1431 1455 1537. Andegavense 1269. Carnotense 1536. Pariâ—iense 1557. Ebroicense 1576. Burdigense 1582. Rhemense 1583. Turonense 1583. Aquense 1585. Tholosanum 1590. Apud Bochellum Decret Ecclesiae Gall. lib. 5. Tit. 10. De Pastorum Residentia Vid. Ibidem h Apostolorum Canones Can. 13 14 15 37 57. Epist. Damasi Papae 1. Apud Surium Tom. 1. p. 466 467. Lâ—o Epist. Decretalium Epist. â— 2. c. 8. Decreta Hilarij Papae c. 2 3 5. Surius Tom. 2. p. 283 284. Decreta Ioannis 3. cap. 3. Ibid. p. 656 657. Decreta Pelagii 2. Ibid. p. 663 664.21 Capit. Adrianae Papae Surius Tom. 3. p. 256. Decreta Eugenii-Papae cap. 11. Ibid. p. 358. Nicholai 1 Rescripta Tit. 10. cap. 5 6 7. Linwood Constit. Provinc l. 3. Tit. de Clericis Nonresidentibus fol. 96 97. Othoboni Constitutiones Apud Ioan. de Aton De Residentia Vicariorum fol. 74. De Residentia Archiepis et Episc. fol. 92. de Institutionibus fol 98. to 113. Summa Angelica Clericus sect 7. Summa Rosella Tit. Residentia Ioannis de Burgo Pupilla Oculi pars 9. c. 4. cum infinitis aliis i Binius Tom. 4 p. 883. Langheâ—rucius de Vita â—t Honestate Clericorum l. 2. c. 22. p. 322 323. k Binius Tom. 4. p. 884. l Binius Ibid. p. 893. m Binius Ibid. p. 906 907. * Noâ— n See St. Cyprian de Ludo Aleae Paris de Puteo de Ludo. Baptista Caccilialupus de Ludo Stephanus Costa de Ludo in Tractat. Tractatuum Lugduni Anno 1543. p. 157. to 170. Ioannis Sarisberiensis De Nugis Curialium l. 1. c. 5. Lyrae Praeceptorium in octavo Praecepto Alexander Fabricius Destructorium Vitiorum pars 4. c. 23 Alvarus Pelagius De Planctu Ecclesiae lib. 2. Artic. 28. fol. 133. B. Danaeus De Ludo Aleae lib. Alexander Alensis Summa Theologiae pars 4. Quaest. 11. Memb. 2. sect 4. p. 39â— 392. Mapheus Vegius de Educatione Liberorum l. 3. c. 7. Bibl. Patrum Tom. 15. p. 864. F.G. l. 1. c. 14. p. 848. C. Roger Hutchinson his Image of God and man Epistle Dedicatory Sir Thomas Eliot Governour l. 1. c. 26. Agrippa de Vanitate Sciâ—ntiarum Cap. 14. Mr. George Whetston his Enemie of Vnthriftinesse or mirrour for all Magistrates fol. 23. to 30. Media Villa pars 4. In Sentent Distinctio 15. Artic. 57. Quaest. 8. fol. 225 226. Mâ— Stubs his Anatomy of Abuses pag. 129. to 134. Mr. Northbrooke his Treatiâ—e against dice-play Mr. Samuel Byrd his Treatise of the pleasuâ—es of this present life Epistle to the Reader cap. 1 2 3. Richard Rice his destruction of small Vicesâ— Ioannis Langhecrucius de Vita et Honestate Ecclesiasticorum l. 2. c. 19. l. 3. c. â— Summa Angelica Summa Rosella Tit. Ludus et Alea. Bp. Babington Beacon Perkins Lake Dod Elton Downham Williams Ames and others upon the 8. Commandement Dr Humphrey of Nobiliâ—y lib. 3. Mr. Thomas Gataker of the Right uâ—e of Lots and his defence of that Treatiâ—e â— Rawlidge his scourging of typlers p. 1. to 6. Tostatus Tom. 10. in part 3. Maâ—th 6. Quaesâ— 51. to 57. and 67. Olaus Magnuâ— Hâ—â—toriae l. â— c. 12 1â— p 572 573. Marianus Socinus Senensis super part â— lib. 5. Decretalium de Excessibus Praelatorum cap 11. â— 73. to 80. Lessius de Iusâ—itia et â—urel 2 c. 26. p. 313. to 318. with infinite others who have written against dice-play Vincentius Speculum doctrinale lâ— 11. c. 97. * See Constitutiones Carolinae Rubr. 30 31. Andreas Fricius de Republica Emendenda l. 1. c. 17. p. 62 63 accordingly b Bochellus decreâ—orum Ecclesiae Gallicanae l. â— Tit. 7. c. 52. p. 587 588. p Bochellus ibid Tit. 1. cap â—4 p. 545. q Bochellus Decret Eccles. Gall. l. 4. Tit. 1. cap. 6. p. 544. r Bochellus Ibid. Tit. 7. cap. 26 27 30. p. 581 582. * If then Papists thus pâ—ovide for two Sermons every Lords day and holy-day to keepe the people from Playes and sinâ—ull Pastâ—mes shall Protestants thinke one sermon every Lords-day enough Certainly Mr. Bucer was of another mindeâ— for saith he Dominicis diâ—bus in singulis parochiâ—â— ad minimum duae si non tres habentur conciones Bucer in Matâ—h 12.8.11 Dr. Bâ—nd of the Sabbath p. â—68 See Bp. Hooperâ— passage to this purpose Act. 6. Scene 12. s Bochellus Decretorum Ecclesiae Galâ—licanae l. 4. Tit. 7. c. 21. p. 580 581. * Dominicus dies ideo Dominicus appellatur ut in eo a terrenis operibus vel mundi illicebris abâ—stinentes tantum divinis cultibus serviamus Alchuvinuâ— de Divinis Officijs cap. 27. Col. 1072. t Bochellus Decretoram Ecclesiae Gâ—llicanae l. 6. Tit. 19. c. 7. p. 1026. v Bochellus Decret Eccles. Gall. l. 4. Tit. 7. c. 28 29. p. 582. * Our Christmas Enterludes and Pastimes then had their originall from these
Clericis Lex 17. Ediâ— Parisiiâ— 1537. fol. 16. * That is such Ministers as were appointed to cure the bodies of those who were weake and sicke See Iustinian Cod. l. 1. Tit. 6. Lex 18. accordingly r Codicis Theodosiani lib. 15 Tit. 5. De Spectaculis Lex 2. Parisiis 1598. p. 471. s Ibidem Lex 5 p. 432. See Valentinianus Theodoâ—ius Arcadius Iustinian Codicis lib. 3. Tit. 12. De â—eriis Lex 7. accordingly * Kings then are most honoured when as God is best served by their subiects and Courtiers * Therefore Lords day nights are no fit times for Masques or Stage-playes t Zozomeni Eccles. Hist. l. 5. c. 17. Nicephorus Callisius Eccl. Hist. l. 10. c. 22. Eutropius Rerum Rom. Histor l. 11. p. 150. Centur. Magdeburg Cent. 4. Col. 458. Baronius Spondanus Annal. Eccles. Anno 362. sect 60. v Operum Tom. 2. pag. 717. x 1 Tim. 4.12 See Ambrose Remigius Chrysostome Theodoret Theophylact Anselme Beda HRabanus Maurus Primasius Haymo Sedulius Lyra Calvin Marlorat Aretius with others Ibidem accordingly Concilium Mediolanense apud Binium Tom. 4. p. 891 892. y See my Survey of Mr. Cozens his cozening Devotiâ—ns p. 72. the Epistle Dedicatory to the Archbishops Bishops c. before my Anti-Arminianisme * I would all inconformable Ministers in manners would remember it Argum. 48. The ancient Fathers of the Church against Stage-playes * See Act. 6. Scene 3 4 5 12. Act. 4. Scene 1 2. Act. 5. Scene 1. to 12. 1 Philo Iudaeus Hec flourishâ—â— Anno Châ—â—â—ti 50. 2 Clemens Romanus Anno Christi 70. 3 Iosephusâ— Anno 90. 4 Athenagoâ—as Anno 150. 5 Theophilus Antiochenus Anno 175. 6 Tatianus Anno 180. 7 Irenaeus Lugd. Anno 180. 8 Clemens Alexandrinus Anno 200. 9 Tertullian Anno 200. * See Edit Iunii Franech 1597. where the chapters are thus distinguished 10 Hyppolytuâ— Anno 220. 11 Origen Anno 230. 12 Minutius Felix Anno 230. 13 Cyprian Anno 250. 14 Zeno Veroâ—nensis Anno 260. 15 Arnobius Anno 290. 16 Lactantius Anno 300. 17 Eusebius Caesariensis Anno 330. 18 Iulius Firmicus Anno 350. 19 Hilaâ—ius Pictâ—viensis Anno 360. 20 Macarius Egyptius Anno 370. 21 Cyrillus Hierosolomytanus An. 370. 22 Asterius Anno 370. 23 St. Ambrose Anno 370. 24 St. Basil Anno 370. a Ariani Gregorium utpote in sua ipsorum doctrina stabilienda tardum et negligentem c. inde transtulerunt inque eius locum substituerunt Georgios os â—o menâ— genos en Kappadokes Which Ioan. Christophorsonus renders Georgium genere Cappadocem qui ab illis maxime aestimabatur tum quod in rebus agendis promptus ac diligens tum quod eiusdem cum ipsis opinionis perstudiosus esset Eccles. Hist. l 3. c. 6. b Georgion vs ek Kappadokâ—as ormato c. Which Christophorsonus and Suffradus Petrus render Georgium itaque accerserunt qui et ex Cappadocia oriundus Meridith Hanmer in his English translation out of the Greek Copy reads Georgius borne in Cappadocia et opinione et religione quam illi tuebantur imbutus suit Eccles. Hist. l. 2. c. 10. * Interea Aâ—iani Gregorium c. Episcopatu movent et Georgium quendam Cappadocem genere as Ioannis Langus translates it qui circa panem viliorem et furfur aetatem egerat succiduaeque adeo suillae promus condus fuerat quod in religione tuendo industrius esset pro eo in Alexandrino sede collocarunâ— Eccles. Hist. l. 9. c. 7. e Edit Lat. Petri Nannii Parisâ—is 1608. p. 57. D. Edit Graec. Lat. 1611. Tom. 1. p. 117. f Pag. 238. A. Latâ— Gr. Lat. Tom. 1. p. 666. h Page 170. b. Lat. Edit Gr. Lat. p. 727. D. k Edit Basiliae 1571. p. 527 528. l Gregorius Presbyter De Vita Gregorii Nazianzeni Oratio Gregorii Nazianz. Monodia in Basilii Magni Vitam Isiodor Pelusiota l. 1. Epist. 158. Munster Cosmogr l. 5. c. 14. Purchas Pilgr l. 3. c. 15. Vincentius Speculâ—m Hist. l. 14. c. 88. Opmeeri Chronog p. 288. m See Nazianz. Opera Lat. Basiliae 1571. p. 535. Scholia 13. * For the 4. Century was published Anno 1560. Dr. Rainolds de Idololatria c. Anno 1596. n Centur. 4. Col. 1358. o Annal. Eccles. Anno 341. sect 5. 356. sect 10 11. Spondanus sect 3. p Lib. 4. cap. 14. q Chronolog Biblioth Patrum Coloniae Agrip. 1618. Tom. 9. pars 1. p. 15. H. r Athanasii Apologia secunda p. 203.207 Socrates Eccles. Hist. l. 1. c. 24. l. 2. c. 26 Centur. Magd. 4. Col. 708 750 758 819. The History of St. George p. 110 111 115. s Nicephorus Constant. Chron. Bibl. Patr. Tom. 9. pars 1. p. 16. t Biblioth cap. 96. The History of St. George p. 113. v Edit Athanasii Lat. Parisiis 1608. p. 161. 238. in the margent x Edit Nazianzeni 1571. p. 528 535. y Centur. Mag. 4. Col. 104 â—55 1050. z Annal. Ecclesiast Anno 356. sect 3. a Praefatio in Sancti Hilarii Fragmenta in Hilarii Oper. Coloniae Agrip. 1617. p. 121. b History of St. George p. 103 104 105. c Patria mea Cappadocia sacra est et apud omnes pietatis laude clara et illustris Oratio 31. in laudem Athanasii p. 527. Permultaministrat veneranda haec patria mea Cappadocla non minus bona iuvenum nâ—trix quam equorum Oratio 31. in Laudâ— Baâ—ilii p. 494. d Altera â—urâ—um Cappadocum pars est quam optima ex qua illi extiterunt qui vitae suae ac praeceptionum luce orbis terrae â—inibus praeluxeruâ—t Epist. Lib. â— Epist. 158. Prisâ—o Cappadocâ— Bâ—bl Pâ—tr Tom. 5 pars 2. p. 493. * Oratio 31. p. 531. f Centur. Mag. 4. Col. 618. l. 5. See Acts 2. v. 9. Eusebius De Vita Constantinil 3. c. 8. g Opmeeri Chronogr p. 28â— h Whom Vincentius Leâ—â—nensis cap. 41. and Opmeerâ—s Chronogr pag. 288. stile illa or duo Cappadociae lumina i Cassiodorus Histor. Tripartita lib. 6. cap. 37. Nicephorus Calliâ—tus Hiâ—t Eccles. lib. 10. cap. â—â— k Socrates Scholast Eccles Hist. l. 4. c. 18. Bibl. Patr. Tom. 5. pars 2. p. 314. Spondanus Epit. Baronii Anno 354. sect 5. l Nicephorus Cassiodor qua i supra See Centur. Mâ—gd 4. passim m See Vincentius Speculum Hist. l. 12. c. 131 The History of St. George Mr Seldens Titles of Honor part 2. c 5. p. 794 to 819. n Purchas Pilgrimage l. 3. c. 13. Dr. Featly his Handmaid of Devotion p. 413. with sundry others quoted in the History of St. George part 1. c. 3 4. o See Ibid. p Chronogr p. 309. q De Retione Studii Theologiae l. 3. c. 7. r Quoted by Molanus Hist. SS Imaginum Antwerpiae 1617. l. 3. c. 14. p. 277 278. s In his Pilgrimage l. 3. c. 13. t In his Hymne of St. George on St. George his day v In his Postils set out by Dr. Christopher Pezelius intituled Philippi Melancthonis
not to doe it because many children miscarry by reason of nurses negligence because else they are apt to degenerate and to savour of the qualities they sucke in with their milke because they are a part of themselves which they nourish in their womb therefore they should nourish it out of it too 20 Plutarchus â—n 4070. 21 Emiliuâ— Probus An. 4072. 22 Suetonius An. 4080. 21 Diogenes Laertius An. 4100. 24 AElianus An. 4100. 25 Dion Cassius An. 4200. p Dancing therefore espâ—cially the learning to dance was reputed an effeminate ignominious and sordid thing among the ancient Romans and all dancers were esteemed effeminate amorous persons See Herodian Hist. l. 5. p. 267. to 275. here p. 245. to 250. r The unlawfullnes and abuses of Plaies and Actorsâ— s The prodigality expence of Playes t Playes therefore were not every day acted in Rome in this most vlcious Princes dayes as they are of later times v It is infamous in this Authors iudgement for Empeâ—ors or persons of quality to dance vpon a Stage or Act a Play x Caligula sect 54 55. * Nero Antigonus Commodus with others 26 Iustin An. 4110. y The prodigality of Stage-playes Atque ita omnia magnitudine nominis ac maiestatis obliâ—us nocte in stupris dies in convivijs consumit Adduntur instrumenta luxuriaetympâ—na tripudia nec iam spectator Rex sed magister nequitiae nervorum oblectamenta modutur 27 Herodian An. 4230. 28 Iulius Capitolinns An. 4300. 29 Trebellius Pollio Ann. 4300. 30 AElius Lampridius An. 4300. 31 Flavius Vopiscus An. 4300. * Ammianus Marcellinus An. 4370. 33 Ovid An. 3950. 34 Horace An. 3950. 35 Iuvenal An. 4020. 36 Propertius An. 4024. 37 Paterculus 38 Taurus 39 Macro 40 Plautus z Plus enim â—ebet Christi discipulus praestare quam mundi philosophus Hierom. Epist. 26. c. 4. a Et putamus nos salvos esse quando omne impuritatis scelus omnis impudicitiae turpitudo a Christianis admittitur a barbaris vindicatur hic nunc illos quaero qui meliores nos putant esse quam barbaros impudicitiam nos diligimus Ethnici execrantur puritatem nos fugimus illi amant fornicatio apud illos crimen atque discrimen est apud nos decus Et putamus nos ante Deum posse consistere Salvian De Guber Dei l. 6. p. 237. b Hierom. Ep. 3. c. 4. c See here p. 41. to 61. 561. to 567. d Scene 2 3 4 5 before e Professio enim religionis non aufert debitum sed augeâ— quia adsumptio religiosi nominis sponsio est devotionis ac per hoc tanto plus quispiam debet opere quanto plus promiserit professione Salâ—ian ad Ecclâ—â—â—am Catholicam l. 2. p. 382. Argum. 51. f See Act. 6. Scene 5. p. 455. to 458 the Authours there quoted g See Act. 6. Scene 5â— p. 448 449 458 to 466. h See Act. 6. Scene 5. p. 467. Act. 7. Scene 2. p. 552. to 557 i See Act. 7. Scene 2. p. 552. to 574. k See here Act. 5. Scene 8. p. 220.228 to 232. Act 7. Scene 3. p. 636. Andreas Fricius De Republica Emendanda lib. 1. c. 17. 21. p. 90. l See Act. 6. Scene 5. p. 485. to 498. m See here p 466 467. 552. to 557. accordingly n See Act. 6. Scene 5 p. 468. to 472. Act. 7. Scene 3. p. 656. to 664. o See Bochellus Decreta Ecclesiae Gâ—ll. l. 4. Tit. 1. c. 39. Tit. 10â— c. 6. p. 549 593. p See Act. 6. Scene 5. p. 489. to 493. * Fredericus Lindebrogus Codex Legum Antiquarum p. 1163. q See Bochellus Decreta Eccles. Gall. l. 7. cap. 22 25. p. 581. r 1 Car. cap. 1. * See 5. 6. Ed. 6. cap. 3. Which enioyns men to spend the Lords day onely wholly in hearing and reading of Gods word in prayer and praises unto God and such other religious duties * Which includes Dancing Dicing Bowling Cards and all other games and sports which are unlawfull on this day See all the forequoted Councels Canons and Imperiall Constistutions Act. 7. Scene 3. Act. 5. Scene 8. p. 240. to 244. Dr. Featly his Handmaid of Devotion Edit 2. p. 498. accordingly * This clause extends to all who goe out of their parishes to unlawfull sports or pastimes * This clause extends to all who use any unlawfull sports or pastimes within their owne parishes s Omnia debitum ordinem deserunt hoc est luxuriae proprium gaâ—dere perversis nec tantum discedere a recto sed quam longissime abire Res sordida est trita ac vulgari via viverâ— Talis horum contraria omnibus non regio sed vita est Causa tamen praecipua mihi videtur huius morbi vitae communis fastidiuÌ„ Quomodo cultu se a caeteris distinguunt quomodo elegantia caenaruÌ„ mundiciis vehiculorum sic volunt etiam seperare temporum dispositione nolunt solita peâ—care quibus peccandi praemium infamia est Seneca Epist. 122. t Illud melius et verius quod antiquius Tertullian De Praescript adversuâ— Hareâ—icos lib. et Vincentius Lerinâ—nsis adversus prophâ—nas Hâ—reticorum noâ—itates Argum. 52. v His Play of Playes x His Apology for Actors y Philippus Lonicerus Turcicaeâ— Historiae l. 1. f. 34. b. z See Act. 6. Scene 5. a 1 Thess. 2.15 b Rom. 1.24 to 29.2 Thess. 2.11 12. c See Act. 6. Scene 19 20. d See Act. 6. Scene 12. 20. e Prudentius Contra Symmachum l. 1. Bib. Pat. Tom. 4. p. 612. B. Lipsius de Amphitheatro lib. c. 20. a Ad excusandas excusationes in peccatis ista praetenduÌ„t Christus autem non arte illuditur Hierom. Epist. 4. c. 9. b Tanta est enim vis voluptatum ut et ignorantiam protelet in occasionem et conscientiam corrumpat in diffimulationem aut utrumque Tertull. De Spectac c. 1. c Quam sapiens argumentatrix sibi vidâ—tur ignorantia humana praesertim cum aliquid eiusmodi de gaudiis et de fructibus saeculi metuet amittere Tertul. Ibid. d Nam et eousque enervatus est Ecclesiasticae disciplinae vigor et ita omni languore vitiorum praecipitatur in peius ut iam non vitiis excusatio sed authoritas detur quoniaÌ„ non desunt vitiorum assertores blandi et indulgentes patroni qui praestant vitiis authoritatem et quod est deterius censuram Scripturarum coelestium in advocationem criminum et spectaculorum convertunt c. Cyprian de Spectac lib. e Advers Gentes l. 7. p. 232. to 240. f Hom. 38. in Matth. Hom. 3. De Davide et Saule g De Consensu EvangelistaruÌ„ l. 1. c. 23. De Civit. Dei l. 2. c. 29. l. 6. c. 5 6 7 8. h De Gubernatione Dei l. 6. i Acts 19.24 to 29. k See Act 7. Scene 5. l Nulli enim peccatori de est impuâ—ens praetextus
bibendo nomina vestra delere de coelo sunt quidem multi quod peius est qui non solum seipsos inebâ—iâ—nt sed etiam alios cogunt et adiurant ut amplius quam expedit bibant c. Ille Chriâ—stianus qualis est qui etsi locum invenerit ad vomitum usque bibet et posteaquam se inâ—briaverit furget velut phreneticus et insanus diabolico more balare et saltare verba turpia et amatoria vel luxutiosa canâ—are c. HRâ—banus Maurus Homilia in Dominicis Diâ—bus De Bonorum Christianorum â—t Malorum Moribus Operum Tom. 5. â— 605. D. 607. â— y Psal. 24.7 8 9 10. z 1 Pet. 1.14 15 16. 2 Pet. 3.3 a See Mr. Samuel Bird his Dialogue of the use of the pleasures of this present life p. 15. to 31. b See Act. 7. Scene 3. c All Stage-playes and dancing therfore together with carding and dicing are unlawfull sports and pastimes by thiâ— very Statute and so punishable by the Statute of 1 Car. cap. 1. See here p. 240. to 244. accordingly * Ambrose Ser. 11. * See the Statute of 21 Iacobi for the keeping of the Lords day Which names dancing and passed the Lower house d In Nelewki oppido quod cognomen ab infundendis poculis habet omnibus extraneis militibus et advenis satellibusque principis inebriandi vario potus genere facultas concâ—sâ—a est quod Moschovitis gravi sub poena prohibetur exceptis aliquot diebus in anno videlicet tempore Nativitatis et resurrectionis Dominicae pro festo Peâ—tecostes et in quibusdam solennioribus feâ—tis divorum praecipue vero Nicolai quem diâ—vino fere cultu prosequuntur et beatae virginis Mariae Petri et Iohannis festis interea vero velut vinculis emissi Bacchum et non festum illius divi cuius diem tunc temporis celebrant advenisse gratulantur et sacris nondum peractis vel ut sues vario potus genere obruti temulenti â—briique identidem vociferantes seque velut obsessi muâ—uo caedendes et contumeliis varâ—is afficientes vaganâ—ur Si autem huic genti quotidie inebriandi facultas concessa esseâ—â—â—ese mâ—tuis caedibus funditus exterminarent c. Guagninus Rerum Polonicarum Tom. 2. f. 171. e 1 Pet. 1.17 f 1 Pet. 4.2 3 4 g 1 Cor. 5.7 h Rom. 13.12 13 14. i See Ambrose Sermo 11. here Act. 6. Scene 3 4 5. k See Act. 7. Scene 3. Answ. 1. l See Chrysost. Hom. 38. in Matth. here p. 416.417 Philippus Gluverius Antiquae Germaniae l. 1. c. 20. pag. 181 182. here p. 552 553. accordingly m See here Act. 6. Scene 5 7 8 9 10 19. accordingly * See here Act. 6. Scene 19. * See Act. 4. Scene 2. Act. 5. Scene 11. pag. 291. Act. 7. Scene 2 3 4 5 6 7. h Magistratus enim non tantum id agere debet ut ipse bonus sit sed et hoc efficere ut alii mali esse desistant Sâ—lvian De Gubâ—r Dei l. 7. p. 269. i Hebr. 3.13 k Iob 21.11 12 13. Amos 6.1 to 9. Iam. 5.5 l See Chrysostome Hom. 8. De Poenitentia here p. 431 432. Act. 6. Scen. 12. 20. m See Act. 6. Scene 5. Act â— Scene 6 7. n See Act. 6. Scene 3 4 5. Act. 7. Scene 1 2 3 4 5 6 7 accordingly o Haywood the Player in his Apologie for Actors the onely booke I know in defence of Popular Stage-playes and that God wot a poore one which is very well refuted by I.G. in his reply unto it p See Haywoods Apologie for Actors Object 4. Answ. 1. q Rev. 12.9 1 Iohn 3.8 r Rom. 5.12 13 14. s 1 Cor. 5.7 8. Rev. 12.9 t Daemonum sunt non hominum secularia spectacula Chrysost. Hom. 31. in Ioan. Tom. 3. Col. 130. D. See Act. 1 2. Chorus Polychronicon l. 3. chap. 34. I. G. his Refutation of the Apology for Actors p. 19 20 21 22. Peter Martyr Locorum Communium Classis 2. c. 12. sect 15 19. â—anaeus Ethicae Christianae l. 2. c. 8. p. 107. Mr. Gataker of the Lawfull use of Lots p. 216. HRabanus Maurus De Vniverso l. â—0 c. 16. to 39. Isiodor Hispalensis Originum l. 18. c. 16. to 60. Vincentius Speâ—ulum Doctrinale l. 11. c. 93 94 95 96. with sundry other forequoted Authors accordingly u See Act. 7. Scene 2 3 4 5. Act. 6. Scene 3 4 5. x See Act. 6. Scene 3 4 5. Act. 7. throughout Answ. 2. y See Rom. 9.22 2 Pet. 3.9 1 Pet. 3.20 Luk. 13.7 8. z See Stat. De Merton c. 5.11 H. 7. cap. 8.37 H. 8. c. 9.5 6 Ed. 6. c. 20.13 Eliz. cap 8.21 Iac. cap. 7. a See Bp. Downams Lectures on the 15. Psalme Bishop Iewell in his Exposition upon 1 Thess. 4. v. 6. p. 110 to 146. with infinite others who have written of Vsurie b Rom. 9.22 2 Pet. 3.9 1 Pet. 3.10 Ezech. 20. throughout c Rom. 2.4 5. Eccl. 8 9 10 11. * Sâ—e Act. 6. Scene 5 3 4. Act. 7 Scen. 5.7 d See M. Northbrookes Treatise against vaine Playes Enterludes fol. 36. M. Iohn Field his Declaration of Gods Iudgement at Paris Garden I.G. his Refutation of the Apologie for Actors Bodinus De Republica lib. 6. cap. 1. Gualther Hom. 11. in Nahum accordingly * Multitudo peccantium peccandi licentiam subministrat Hiâ—rom Epist. 12. â— 3. r Vulgus enim ex veritate pauca ex opinione multa iudicat et omnium opinlonum errore duci soleâ— Cicero pro Qu. Roscio Oratio p. 245. Consolatiâ— p. 542. s Matth. 7. â— 13 14. See Hierom Epist. 14. cap. 2 3. t See my Anâ—iâ— Arminianisme Edition 2. pag. 12â— 129 130 131. u Prov. 2.20 c. 4.1 2 4. Exo. 23.2 Non turbam sequantur errantem qui se diâ—cipulos veritatis confitentur Hierom. Epist. 14. c. 2. x See Act. 6. Scene 3 4 5. Act. 7. Scene 1. to 7. y Exod. 23.2 Inter causas enim malorum nostrorum est quod vivimus ad exempla nec ratione componimur sed consuetudine abducimurâ— Quod si pauci fecerint nolâ—emus imiâ—ari cum plureâ— facere caeperint quasi honestius sit quia frequentius sequimur et recti apud nâ—s locum tenet error ubi publicus factus â—st Senâ—ca Epist. 123. z Psal. 119.9 Gal. 6.16 2 Pet. 1.19 a See Act. 7. Scene 1 2 3 4 5. b See Act 4. Scene 2. accordingly b See y before c See Act. 4. Scene 1 2. d Isay 5.20 e Isay 3.9 Phil. â— 19 See my Healths Sicknesse Edition 2. Epistle to the Reader and pag. 79 80 81 82. accordingly f See Rom. 1.21 to 32. Acts 24.13 c. 28.22 1 Cor. â— 14 cap. 4.13 2 Thess 2.11 12. 2 Tim. 3. â— 3 4 5. 2 Pet. 2.12 13 17 18. Rom. 3.10 to 19. Isay 5.20 g Iohn 7.24 h See Act. 6. Scene 3 4 5. Act. 7. throughout
pompes and vanities of Satan and the humility of our super-celestiall Saviour that men might serve and follow them both together Now Stage-playes are the very Devils owne peculiar pompes Play-houses his Synagogues Players his professed Masse-â—riests and Choristers Play-haunters his devoted servants as himselfe professeth and Origen with others largely prove Those therefore who thus serve the Devill in Playes and Play-houses its impossible for them to serve the Lord sincerely in prayers and Churches Thirdly No man can drinke the Cup of the Lord and the cup of Devils nor yet partake of the Lords Table and of the table of Devils But Stage-playes are the cup and table of Devils the very Devils meate his drinke those dishes and repasts wherewith he was solemnely feasted by his idolatrous worshippers in his owne Idoll-temples It is not possible therefore for any Christian to feed his eyes his eares with these diabolicall banqvets and yet worthily to participate of Christs Body and Blood the spirituall Sweet-meates of a Christian soule Fourthly the very acting and beholding of Stage-playes drawes downe a selfe-condemning guiltinesse and so by consequent a certaine secret terror of appearing in Gods presence on mens soules There is scarce a man of any grace or ingenuity but would even blush and feare to be deâ—rehended by any good man at a Play-house Yea the very Heathen Romanes stood so much in awe of Cato his vice-condemning presence that they durst not call for their â—loralian Enterludes whiles he was neere the Theater And will not the consideration of Gods all-seeing presence thinke yee strike much more feare into the hearts and consciences of such who are deprehended by him at lewde lascivious Stage-playes then any Christians any Catoes eye or face could strike into these Heathen Romans which have no such soule-confounding Majestie in them as is in the very smallest frowne of God If therefore those who resort to Stage-playes by reason of their selfe-convincing consciences can never approach with boldnesse to Gods Throne of Grace its certaine they cannot serve or worship him as they ought Fiftly hee who perjures himselfe in the highest degree breaking that very origall covenant which he made to God at firâ—t in Baptisme and afterward ratified at every receiving of the Sacrament can never questionlesse serve the Lord in any acceptable pious manner the performance of this vow and covenant at least-wise in the desire the endeavour of his soule being that alone which makes him a Christian and so a man capable of serving God But he who acts or resorts to Stage-playes violates that very originall covenant which he made to God at first in baptisme and aâ—terwards reconfirmed at every receiving of the Sacrament as I have else-where largely proved therefore he can never serve the Lord in any acceptable or gracious manner according to his will And alas what Christian is there who would frequent or harbour any such sinfull pleasures as will quite disable him to serve his God to please his blessed Saviour who hath bought him even at the dearest rate What contentment can a man take in any thing in all the riches honours pleasures contentments of this world whiles his soule can draw no comfort no heavenly refreshment from his God Better can the inferiour world subsist without the light and influence of the Sunne or the body of a man without the heart then the soule of any Christian without the satisfactory soule-inlivening presence of his God his Saviour which is never found but in those broken humble spirits who seâ—ve him in syncerity and tremble at his Word As therefore we ever desire to please to serve our blessed God according to his will or to enjoy the heart-ravishing consolations of his most blisfull presence let us presently abandon Stage-playes which as they hinder us in the service so they utterly deprive us of the face and favour of our God which are able to make us more then happy in the middest of all our deepest miseries The pleasures the refreshments that men reape from Stage-playes as they shut out better contents so they abide no longer then the Playes are acting and sometimes scarce so long and then they oft-times leave a sting behinde them which gaules and prickes the soule for ever after If then that love of Christ which constrained holy Paul to bid adue to all carnall pleasures will not enforce us to say thus to Stage-playes as David sometimes did to his lewde companions Depart from me yee wicked yee workers yee producers of iniquity for I will keepe the CoÌ„mandements of my God yet let the comfort that Gods service wil bring unto our soules and this consideration joyned with it that we cannot serve God with any sâ—ncerity of heart as long as we delight in cursed Stage-playes now at last enforce us to bid this farewell to them that so we may be enabled to please that holy blessed God who created redeemed us at first and hath evermore preserved us since that we might doe him service Secondly as Stage-playes indispose men to so they likewise withdraw and keep them from Gods service especially on Lords-dayes Holy-dayes and solemne Festivals which should be wholy and onely consecrated to his more speciall worship and spent in duties of devotion in lawding and blessing him for his more speciall favourâ— And doth not our owne experience beare witnesse to this truth Are not our Play-houses oft-times more crowded more coached and frequented then many of our Churches and are they not full oft-times when our Churches are but empty Are there not many hundreds serving the Devill daily in our Theaters even then when as they should be serving God in his Temples Doe not more commonly resort to Playes then Lectures which is ill yea doe not too too many neglect to come to Sermons that they may runne to Stage-playes which is worse Indeed our Church of England out of the great respect it yeelds to Preaching and the absolute necessity of it to salvation enioynes God-fathers and God-mothers to call upon their God-children to heare Sermons which some prophane ones now begin to loath and speake against as if we had too much preaching that so they may the better forsake the Devill and all his workes mortifie all their unholy corrupt affections and daily proceed in all vertue and godlinesse of living Yea the Saints of God in ancient times were quickning and calling upon one another in this manner O coâ—e let us sing unto the Lord let us make a ioyfull noyse unto the Rockâ— of our Salvation Let us come bâ—fore his presence with Thankesgiving and make a ioyfull noyse unto him with Psalmes c. O come let us worship and fall downe and kneele before the Lord our maker O sing unto the Lord a new Song sing unto the Lord all the earth Sing unto the Lord blesse his Name shew forth his
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