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glory_n	everlasting_a	king_n	mighty_a	2,880	5	9.3624	5	false

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

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 haben● 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 t●e sepulcher aske the women comming thither and weeping saying Whom seeke ye women in this tum●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 Pr●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 hi●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 R●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 thē 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 gif● 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 did● 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 GOD● 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 the

second Anno Dom. 1270. it was the custome of the English to spend their Christmas time in Playes in Masques in most magnificent and pompous Spectacles and to addict themselves to pleasures dancing dicing and other unlawfull prohibited games which then were tolerated and permitted contrary to the usage of most other Nations who used such Playes and wanton pastimes not in the Christmas season but a little before their Lent about the time of Shrovetide What therefore Salvian writes of Sodomie and publike stewes from which the Popes Exchequer receives no small revenue Haec ergo impuritas in Romanis et ante Christi Evangelium esse caepit et quod est gravius nec post Evangelium cessavit the same may I say of Stage-playes and unruly Christmas-keeping they had their first originall from heathen Rome I meane from their Saturnalia Bacchanalia Floralia c. before the Gospell preached to her and they have beene since revived continued propagated by Antichristian Rome even since the Gospell preached which should cause all pious Protestant Christians eternally to abandon them conforming themselves to the most ancient practise of the primitive Christians who celebrated this festivall of our Saviours Nativitie in a farre different manner For when as the Angel of the Lord appeared to the shepheards abiding in the fields not feasting and playing in their houses and keeping watch over their flockes not dancing dicing carding drinking or keeping Christmas rout by night and said unto them feare not for behold I bring unto you tidings of great joy which shall be to all people for to you is borne this day in the City of David a Saviour which is Christ the Lord What Christmas mirth and solace was there made but this which St. Luke hath recorded for our everlasting imitation Sodainly saith hee there was with the Angel a multitude of the heavenly hoast praising God and saying Glory to God in the highest on earth peace good will towards men This is the onely Christmas solemnity which the holie Ghost which Christ himselfe the whole multitude of the heavenly hoast and the very best of Christians have commended to us from heaven this I am sure is the ancientest and the best patterne of Christmas-keeping that we reade of why then should we be unwilling or ashamed for to imitate it When our Saviour was borne into the world at first we heare of no feasting drinking healthing roaroaring carding dicing Stage-playes Mummeries Masques or heathenish Christmas pastimes alas these precise puritanicall Angels Saints and shepheards as some I feare account them knew no such pompous pagan Christmas Courtships or solemnities which the Divell and his accursed instruments have since appropriated to his most blessed Nativitie Here we have nothing but Glory be to God on high on earth peace good will towards men this is the Angels the shepheards only Christmas Caroll which the Virgin Mary in the former chapter hath prefaced with this celestiall hymne of prayse My soule doth magnifie the Lord and my spirit hath rejoyced in God my Saviour and Zacharias seconded with this heavenly sonnet Blessed be the Lord God of Israel for he hath visited and redeemed his people And hath raised up an horne of salvation for us in the house of his servant David This was the only sport and mer●iment these the soule-ravishing Ditties with which men and Angels celebrated the very first Christmas that was kept on earth yea this is the onely Christmas solemnity that the blessed Saints and Angels now obserue in heaven why then should we so earnestly contend for any other If we reflect upon the Christians in Tertullians Clemens Alexandrinus Philo Iudaeus Minucius Felix Plinie the seconds Chrysostomes and Theodorets times wee shall finde them banishing all gluttony drunkennesse health-quaffing intemperance dancing dicing Stage-playes fidlers jesters baudie songs and lewd discourses from their feasts and Christian Festivals which they celebrated in this manner First of all they assembled themselves together into one companie that so they might as it were assault and besiege God with their united prayers after that they did feed their faith erect their hope settle their confidence inculcate their discipline with the Scriptures and holy conferences and with the often inculcations of divine precepts using withall exhortations corrections and ecclesiasticall censures after which they kept their Agape or feasts of Love wherein no immodesty was admitted at which feasts they never sate downe to eate till they had first praemised a solemne prayer unto God and then falling to their meat they did eate no more than would satisfie their hunger and drinke no more than was fit for chast persons satiating themselves so as that they remembred they were to worship God in the night discoursing like such as those who knew that God overheard them After the bason and ewer and lights are brought in every one as he was able was provoked to sing a psalme unto God out of the holy Scriptures or out of his owne invention and by this it was manifested how he had drunke And as prayer began so it likewise concluded their feasts after which every one departed not into the routs of roaring swashbucklers nor ●et into the company of riotous ramblers nor into the lashings out of lascivious persons but to the same care of modesty and chastitie like those who had not so much repasted a supper as discipline Yea such was the puritanicall rigidnesse of the primitive Christians on the solemne birth-dayes and Inaugurations of the Roman Emperors when as other men kept revel-rout feasting and drinking from parish to parish making the whole Cittie to smell like a taverne kindling bonefires in every street and running by troopes to Playes to impudent prankes to the enticements of lust c. accounting their licentious deboistnesse at such seasons their chiefest piety and devotion as our Grand Christmas keepers now doe that they would neither shadow nor adorne their doores with laurell nor diminish the day-light with bonefires and torches nor yet drinke nor dance nor runne to Play-houses which they wholly abandoned but kept themselves temperate sober chast and pious celebrating their solemnities rather with conscience and devotion than lasciviousnesse whence they were reputed publike enemies as Tertullian Philo Iudaeus and Clemens Alexandrinus most plentifully informe us Hence Theodoret writes That the Christians of his time in stead of solemnizing the festivals of love and Bacchus did celebrate the festivities of Peter Paul Th●mas Sergius Marcellus Leontius Antoninus and other holy Martyrs and that in stead of that ancient pompe that filthy obscenity and impudency that the Pagans used on their festivals the Christians instituted holy-dayes full of modesty chastity and temperance not such as were moistned with wine lascivious with riotous feasts dissolute with shoutes and laughter but such as resounded with divine songs as were spent in hearing

dying Scenes draw on apace and it will not be long ere you goe off the Theater of this world unto your proper place and then how miserable will your condition be You have beene the Devils professed agents his meniall hired servants all your lives and must you not then expect his wages at your deathes You have treasured up nought but wrath unto your selves against the day of wrath whiles you lived here precipitating both your selves and others to destruction and can you reape ought but wrath and vengeance hereafter if you repent not now Your very profession hath excommunicated you the Church the Sacraments the society of the Saints on earth and will it not then much more exclude you out of Heaven O miserabilis humana conditio sine Christo vanum omne quod vivimus was S. Hieroms patheticall ejaculation and may it not be much more yours who have lived without Christ in the world who have renounced his service and betaken your selves to the Devils workes and pompes against your bapti●mall vow as if you had covenanted by your selves and others to serve the Devill and performe his workes even then when you did at first abjure them O then bewaile with many a bitter teare with many an heart-piercing sigh with much shame much horror griefe and indignation the losse of all that precious time which you have already consumed in the Devils vassalage● and since God hath forborne you for so many yeeres out of his tender mercy O now at last thinke it enough yea too too much that you have spent your best your chiefest dayes in this unchristian diabolicall lewde profession professing publikely in S. Peters words The time past of our lives may suffice us to have wrought the will of the Gentiles and of the Devill to we will henceforth live to God alone If you will now cast of your former hellish trade of life with shame and detesta●ion if you will prove new men new creatures for the time to come Christs armes Christs wounds yea and the Church her bosome stand open to receive you notwithstanding all the lusts and sinnes of your former ignorance But if you will yet stop your eares and harden your hearts against all advice proceeding on stil in this your ungodly trade of life in which you cannot but be wicked then know you are such as are marked out for Hell such who are given up to a reprobate sence to worke all uncleanesse even with greedinesse that you all may be damned in the Day of Iudgement for taking pleasure in unrighteousnesse and disobeying the truth As therefore you expect to enter Heaven Gates or to escape eternall damnation in that great dreadfull Day when you must all appeare before the Iudgement Seate of Christ to give a particular account of all those idle vaine and sinfull actions gestures words and thoughts which have proceeded from you or beene occasioned in others by you all your dayes be sure to give over this wicked trade of Play-acting without any more delayes which will certainely bring you to destruction if you renounce it not as all true penitent Players have done before you For if the righteous shall scarcely be saved in the Day of Iudgement where shall such ungodly sinners as you appeare Certainely you shall not be able to stand in Iudgement or to justifie your selves in this your profession in that sinne-confounding soule-appaling Day but you shall then be punished with everlasting perdition from the presence of the Lord from the glory of his power if the very riches of his grace and mercy will not perswade you to renounce this calling now Quantoque diutius Deus vos expectavit vt emendetis tanto districtius judicabit si neglexeritis by how much the longer God hath forborne you here expecting your repētance the more severely shal he then condemne you If any Stage-players here object that they know not how to live or maintaine themselves if they should give over acting To this I answer first that as it is no good argument for Bawdes Panders Whores Theeves Sorcerers Witches Cheaters to persevere in these their wicked courses because they cannot else maintaine themselves so it is no good Plea for Players No man must live by any sinfull profession nor yet doe evill that good may come of it therefore you must not maintaine your selves by acting Playes it being a lewde unchristian infamous occupation Secondly there are divers lawfull callings and imployments by which Players might live in better credit in a farre happier condition then now they doe would they but bee industrious It is therefore Players idlenesse their love of vanity sinfull pleasures not want of other callings that is the ground of this objection Thirdly admit there were no other course of life but this for Players I dare boldly averre that the charity of Christians is such as that they would readily supply the wants of all such indigent impotent aged Actors unable to get their livelihood by any other lawfull trade who out of conscience shall give over Playing Certainely the charity of Christians was such in Cyprians dayes that they would rather maintaine poore penitent Actors with their publike almes then suffer them to perish or continue acting and I doubt not but their charity will be now as large in this particular as it was then Lastly admit the objection true yet it were farre better for you to die to starve then any wayes to live by sinne or sinfull courses There is sinne● yea every pious Christian as is evident by the concurrent examples of all the Martyrs should rather chuse to die the cruellest death then to commit one act of sinne Better therefore is it for Players to part with their profession for Christs sake even with the very losse of their lives and goods which they must willingly lose for Christ or else they are not worthy of him then to retaine their Play-acting and so lose their Saviour themselves their very bodies and soules for all eternity as all unreclaimed unrepenting Players in all probability ever doe Let Players therefore if they will be mercifull to themselves shew mercy rather to their soules then to their bodies or estates Talis enim misericordia crudelitate plena est qua videl●cet ita corpori servitur ut anima juguletur Quae enim charitas est carnem diligere spiritum negligere Quaeve discretio totum dare corpori animae nihil Qualis vero mis●●icordia ancillam reficere dominam interficere Nemo pro hujusmodi misericordia sperat se consequi misericordiam sed certissime potius paenam expectet Yea let them renounce their Play-acting though they perish here rather then perish eternally hereafter to live by it now Lastly I shall here exhort all Play-haunters all Spectators of any publike or private Enterludes to ponder all the premised reasons

videtur impetrare certe cupimus ut delectus aliquis sit neque promiscue licentia quidvis agendi histrionibus concedatur sed legibus certis circumscribantur finibus quos nemo impune transgrediatur Tametsi nullis legibus putabam furorem hunc satis frenari prudenter quidam O here inquit quae res nec modum habet neque Consilium ratione modoque tractari non vult Sequamur tamen Platonis institutum qui poetarum Carminibus examinandis praefici sanxit viros prudentes non minores quinquaginta annis eorum judicio quaecunque agendae erunt fabulae examinentur ipsi etiam intermedij actus quibus major turpitudo inesse solet mulieres in Theatra inducere nefas esto Theatrum nusquam publice constituatur Diebus festis u●i antiquis legibus sancitum meminimus ludi scenici ne exhibeantur ne temporibus quidem jejunij Christiani quid enim commercij squalori cum Theatri risu plausuque A templis sanctorum qui cum Christo in Caelo regnant ac omnino divinis celebritatibus amoveantur ac praesertim ij modi gestus quibus turpitudo in memoriam revocatur ferme oculis subijcit●r quae sunt vulnerareligionis nostrae probra monstraque immania Hispanorum nationis dedecora adeo faeda ut stilus contrectare vereatur suoque se faetore tueri hoc genus mali videatur Postremo quoad fieri poterit minori aetate pueri puellae arceantur ab ijs spectaculis ne à teneris reipublicae s●minarium vitijs inficiatur quae gravissima pestis est A●sint inspectores publice designati viri pij prudentes quibus cura sit ut turpitudo omnis amoveatur potestas coercendi paena si quis se petulanter gesserit Denique populus intelligat histriones non probari à republica sed populi oblectationi atque importunis precibus dati quae cum non potest quae ●unt meliora obtinere solet aliquando minora mala tolerare populi levitati aliquid concedere What could any Puritan or Precisian as the world now stiles all such who run not with them into the same excesse of riot and prophanesse write more against Stage-playes Play-houses Players Play-haunters or what have I said more against them in this Treatise then this great Iesuit hath done and that by publike approbation both of his Royall Soveraigne his Visitor and Superior too And must not Stage-playes then be extremely bad when as pofessed Iesuits so severely censure them yea shall not Protestants nay Papists to be unexcusably licentious if they should be more moderate or indulgent unto Playes then they Let no Player or Play-haunter no voluptuous libertine therefore henceforth quarrel either with me or others as being too puritanically rigid against Stage-playes when as these loose Iesuits equalize if not exceed us in their Play-condemning Censures as this large transcribed passage fully proves Yee therefore beloved Readers seeing yee now know these things before hand beware lest ye also being led away to Playes to Theaters with the error the example the importunate sollicitations of the wicked as many ignorant and unstable nominall Christians have beene before you fall from your owne stedfastnesse faith and Christian vertues into a sinke of hellish vices to your eternall ruine Now the God of peace that brought againe from the dead our Lord Iesus that great Shepheard of the Sheepe through the blood of the everlasting Covenant make you perfect in every good worke to doe his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen Augustinus de Symbolo ad Catechumenos l. 4. c. 2. Quisquis contempto Deo sequeris mundum ipse te deserit mundus Sequere adhuc quantū potes fugitivum si potes apprehendere eum tene eum sed video non potes fallis te Illen labiles motus suos torrentis ictu percurrens dum te videt inhaerentem sibi tenentem se ad hoc te rapit non ut salvet sed ut perdat te Quid n. cū pompis Diaboli amator Christi Noli te fallere odit n. tales Deus nec inter suos deputat professores quos cernit viae suae desertores Ecce ruinosus est mundus eccetantis calamitatibus replevit Dominus mundum ecce amarus est mundus sic amatur quid faceremus si dulcis esset O munde immunde teneri vis periens quid faceres si maneres Quem non deciperes dulcis si amarus alimenta mentiris Vultis dilectissimi non inhaerere mundo eligite amare creator●m mundi renunciate pompis mundanis quibus Princeps est Diabolus cum Angelis suis. FINIS A TABLE VVITH SOME briefe Additions of the chiefest Passages in this Treatise p. signifying the Page f. the Folioes● from pag. 513. to 545. which exceeded the Printers Computation m. the marginall notes if you finde f. before any pages from 545. to 568. then looke the Folioes which are overcast if p. then the pages following A Abomination used alwayes for a heinous sinne in Scripture pag. 181.212 Mens wearing of womens and womens putting on of mens apparell an Abomination to the Lord. p. 178. to 216.879 to 899. Acting of popular or private Enterludes for gaine or pleasure infamous unlawfull and that as well in Princes Nobles Gentlemen Schollers Divines as common Actors p. 133.134 137 140 841. to 911. p. 571. to 668. Sparsim accompanied with effeminacic hypocrisie and others sinnes p. 151. to 250.841 to 911. It occasions divers sins in Actors and Spectators p. 151. to 250.907 to 911. It helpes not mens action or elocution p. 931. to 939. Objections for acting of Playes answered p. 84. to 106. 913. to 943. Children ought not to bee trained up nor taught to act pag. 135.138 168 169 172 908. Acting of Idols Devils evill persons par●s or evill things sinfull p. 84. to 106.141 176 177 405 406 949. See Idols Achilles taxed for putting on womens apparell p. 182.199 884. Adrian his Temples built for Christ without Images pag. 901. Adultery an hainous dangerous sinne pag. 376. to 384. punished with death in divers places p. 382.383 See the Homily against Adultery part 3. pag. 86.87 and Thomas Beacon his 3. Booke of Matrimony p. 660. to 670. occasioned fomented by Playes and Play-houses p. 227. to 446.498 662. AEgyptians condemned musicke p● 287. AEtredus his censure of lascivious Church-musicke pag. 279.280 of Playes pag. 684. AEneas Sylvius his prophane Play and life p. 112.113 765. his recantation of his amorous Poems pag. 840.918 his censure of wanton Poets p. 917.918 of Playes and Players pag. 691.737 m. AEschylus one of the first inventors of Tragedies pag. 17. f. 552. his strange and sudden death fol. 552.553 AEthiopians punished adultery with death pag. 382. Agefilaus his answer to Callipides p. 741.742 C. Agrippa his censure of Dan●ing pag. 237.238 of