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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	young_a	youth_n	zeal_n	19	3	7.4067	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09809	The liues of Epaminondas, of Philip of Macedon, of Dionysius the Elder, and of Octauius Cæsar Augustus: collected out of good authors. Also the liues of nine excellent chieftaines of warre, taken out of Latine from Emylius Probus, by S.G. S. By whom also are added the liues of Plutarch and of Seneca: gathered together, disposed, and enriched as the others. And now translated into English by Sir Thomas North Knight	Nepos, Cornelius. Vitae excellentium imperatorum. English. Selections.; Goulart, Simon, 1543-1628.; North, Thomas, Sir, 1535-1601?	1602 (1602)	STC 20071; ESTC S111836	1,193,680	142

world of such like lawdable cheape and harmlesse exercises which being used in due season with moderation temperance and all lawfull circumstances will prove more wholsome to their bodies more profitable delightfull to their soules then all the Enterludes the unlawfull Pastimes in the world Men need not therefore complaine for want of recreations in case they are deprived of Playes when they have such plenty of farre better sports Thirdly admit the objection true that you shall be stript of all your earthly pleasures in case you are kept from Playes yet what prejudice should your soules or bodies suffer by it Carnall worldly pleasures you know are no part no particle of a Christians comfort hee can live a most happy joyfull life without them yea he can hardly live happily or safely with them Worldly pleasures are full of dangerous soule-entangling snares which are apt to endanger the very best of Christians Hence was it that holy Moses chose rather to suffer affliction with the people of God then to enjoy the pleasures of sinne for a season Hence our Saviour pronounceth an woe unto them that laugh now for they shall weepe and lament hereafter Hence S. Iames adviseth men to turne their laughter into mourning and their joy into heavinesse And Solomon hereupon instructs men that it is better to goe to the house of mourning then to the house of feasting for that is the end of all men and the living will lay it to his heart That sorrow is better then laughter for by the sadnesse of the countenance the heart is made better And that the heart of the wise is in the house of mourning but the heart onely of fooles in the house of mirth there being nothing more dangerous to mens soules more opposite to their vertues then carnall pleasures This Heathen men long since acknowledged Voluptas esca malorum quâ nulla capitalior pestis hominibus à natura datur Nihil altum nihil magnificum divinum suscipere possunt qui suas omnes cogitationes abjecerunt in rem tàm humilem atque contemptam writes Cicero Respuendae sunt voluptates enervant effaeminant Voluptati indulgere initium omnium malorum est Indurandus itaque est animus blandimentis voluptatum procul abstrahendus Vna Hannibalem hyberna soluerunt indomitum illum nivibus atque Alpibus virum enervaverunt fomenta Campaniae Armis vicit vitijs victus est c. Debellandae itaque sunt imprimis voluptates is the advice of Seneca And good reason is there for it Quippe nec ira Deûm tantum nec tela nec hostes Quantum sola noces animis illapsa voluptas as Silius Italicus affirmed long agoe answerable to which is that of Scipio appliable to our present times Non est tantum ab hostibus armatis aetati nostrae pericul● quantum à circumfusis undique voluptatibus qui eas sua temperantia frenavit ac domuit multo majus decus majoremque victoriam sibi peperit quàm nos Syphace victo habemus And is it then any such tedious irkesome matter for Christians out of their love to Christ for whom they should part with all things to part with these their worldly pleasures so dangerous to their soules when as Pagans have thus censured abandoned them long agoe Let us therefore contemne the losse of these our worthlesse vaine and sinfull Enterludes whose danger farre exceeds their pleasure and since we shall not enjoy them hereafter in Heaven let us not desire them whiles we are on earth Fourthly this world this life is no time no place for pleasure mirth or carnall jollity it being onely a vale of misery a place of sorrow griefe and labour to all the Saints of God Cum enim legatur Adam in loco voluptatis ab initio positus ut operaretur quis sanum sapiens filios ejus in loco afflictionis ad feriandum positos arbitretur Every man is borne into this world weeping to signifie that it is a place of teares not of laughter a prison not a Paradice and shall we then thinke to make it onely a Theater of jollity and delights Fiftly let no men so far deceive themselves as to expect an earthly Paradice and an heavenly too as to enjoy the pleasures of earth and Heaven both Delicatus es frater si hic vis gaudere cum saeculo posteà regnare cum Christo writes Saint Hierom. Alas those who receive their pleasure in this life must not looke for any comfort but torments onely in the life to come and so much pleasure as they have enjoyed here so much torment shall they susteine hereafter None reape injoy hereafter but those who sow in teares of godly sorrow now Our light afflictions not our carnall pleasures which are but for a moment are the onely instruments that purchase for us a farre more exceeding and eternall weight of glory Through many afflictions not through the pleasant way of worldly pleasures and Spectacles which are quite out of the rode to Heaven we must all enter into the Kingdome of Heaven where all teares shall be wiped from our eyes which here must ever flow with teares of sorrow for our owne and others sinnes Memorable is that speech of Abraham to the rich man Luke 16.25 Sonne remember that thou in thy life time receivedst thy pleasure as some Translations render it and Lazarus paine but now he is comforted and thou art tormented Lo here a voluptuous life ending in torments and a sorrowfull life terminating in eternall blisse It is recorded of the wicked Iob 21.12 13. That they take the Timbrel and Harpe and rejoyce at the sound of the Organ they spend their dayes in wealth and in a moment goe downe to Hell And Solomon Eccles. 11.8 9. speakes thus unto all voluptuous persons who delight in worldly jollity If a man live many yeeres and rejoyce in them all yet let him remember the dayes of darkenesse for they are many All that commeth is vanity Rejoyce O Young man in thy youth and let thy heart cheere thee in the dayes of thy youth and walke in the wayes of thy heart and in the sight of thine eyes but know thou that for all these things God will bring thee to Iudgement Which two remarkable places coupled with Revel 18.7 How much she hath glorified herselfe and lived deliciously so much torment and sorrow give her are sufficient evidences that all worldly pleasures without Gods merci● and repentance bring men onely to Hell to torments at the last It will be therefore your happines your eternall advātage not your prejudice to foregoe all your sinfull pleasures now that so ye may gaine far greater far better in Heaven hereafter Sixtly those Enterludes and carnall pastime● wherein the world takes so much solace can bring no true joy to a Christians heart who tramples

therefore must they be extremely vitious intollerably pernitious and so by consequence their very S●age-playes to whom Church and State have thus joyntly vomited out as putred noysome and infectious members vnfit to live in either as Ludovieus Vives well concludes What Polycarpe once replyed to Marcion the H●retique I know thee to be the first-borne of Satan may be fitly appliable to our Common-Actors the Arch-agents In●truments and Apparitors of their origi●all Founder and Father the Devill their very profession being nothing else as Bodine well observes but an apprentiship of sinne a way or Trade of wickednesse which leades downe to hell and their lives a badge of their profession much like the life of Vor●iger which was tragically vitious in the beginning miserable in the middest filthy in the end What the conditions lives and qualities of Stage-players have beene in former Ages let Cyprian Nazianzen Chrysostome Augustine Nicholaus Cabasila Cornelius Tacitus Marcus Aurelius with others testifie The first of these informes us That Stageplayers are the Masters not of teaching but of destroying youth insin●ating that wickednesss into others which themselves have sinfully learned Whence he writes to Eucratius to excommunicate a Player who trayned up youthes for the Stage affirming that it could neither stand with the Maiestie of God nor the Discipline of the Go●pel that the chastity and honour of the Church should be defiled with so filthy so infamous a contagion The more than Sodomiticall uncleannesse of Players lives he farther thus discyphers O writes he that thou couldest in that sublime watch-tower insinuate thine eyes into these Players secrets or set open the closed dores of their bed-chambers and bring all their innermost hidden Cels unto the consci●nce of thine eyes Thou shouldest then see that which is even a very sinne to see thou mightest behold that which these groaning under the burthen of their vices deny that they have committed and yet hasten to commit men rush on men with outragious lusts They doe those things which can neither please those who behold them nor yet themselves who act them The same persons are a●cusers in publike guilty in secret being both censurers and nocents against themselves They condemne that abroad which they practise at home They commit that willingly which when they have committed ' they reprehend I am verily a lyar if those who are such abuse not others one filthy person defameth others like himselfe thinking by this meanes to escape the eensure of those who are privy to his sinne as if his owne conscience were not sufficient both to accuse him and condemne him Thus farre Saint Cyprian Gregory Nazianzen records of Stage-players that they repute nothing filthy or dishonest but modesty that they are the servants the furtherers of all lewdnesse this being their onely Art and profession exceedingly to magnifie themselves for severall kinds of wantonnesse they being imitators and actors of ridiculous things accustomed to blowes and buffets who have shaven off as with a Razor all their modestie before ever they had cut their haire in the wanton shop of all lewdnesse and impuritie accounting it a kinde of Art as well to ●uffer as to personate on the stage all horrible beastly wickednesses whatsoever in the open view of all men And so he proceedes against them● Saint Chrysostome as he writes of Stage-players that they are infamous persons c. well worthy of a thousand deathes because they personate those villanies obscenities adul●eries which all lawes command men to avoyd So he informes vs likewise that the Players and Play-haunters of his time were most notorious adulterers the authors of many tumults and seditions filling the peoples eares with idle rumors and Cities with commotions that they were ready both to speake and act all wickednesses whatsoever it being their whole profession thus to doe and that they were farre more savage than the most cruell beasts Saint Augustine as he at large informes us that the ancient Romans accounting the art of Stage-playing and the whole Scene infamous ordained that this sort of men should not onely want the honour of other Citizens but also bee disfranchised and thrust ou● of their Tribe by a legall and disgracefull censure which the Censors were to execute because they would not suffer their vulgar sort of people much lesse their Senators to be defamed disgraced or defiled with Stage-players which act of theirs he stiles An excellent true Roman prudence to be enumerated among the Romans prayfes So he likewise gives this ignominious epithite unto Players Scenici nequissi●i most wicked Stage-players intimating thereby that Players commonly exceed all others in all kinds of wickednesse Nicholaus ●abasila hath published upon record That nothing can be found more wicked more detestable then a Stage-player Cornelius Tacitus relates That in Tiberius his reigne the Roman Actors grew so immodest so exorbitant that they attēpted many things seditiously in publike many things dishonestly in private houses that they gre● at last to such an height of wickednesse as that after many complaints against them by the Pretors they were by Tiberius and the whole Senate exiled out of Italy Marcus Aurelius himselfe doth testifie that the adulteries rapes murthers tumults and other o●t-rages which Stage-players did occasion and commit were so excessive and the mindes which they corrupted with their lewdnesse sonumtrous that he was enforced to banish them out of Italy into Hellespont where he commanded Lambert his Deputie to keepe them close at worke We reade likewise that Nero Traian with divers other Roman Emperours did quite exile all Stage-players out of their Dominions because their lives their practises wire so vitious so hurtfull and pernitious to the publike good Such were the lives the insolencies the exorbitances of Stage-players in former times What the lives the qualities of our owne domestique Actors are or have beene heretofore Two severall Acts of Parliament which adjudge and stile them Rogues together with two penitent reclaimed Play-Poets of our owne who were thorowly acquainted with their practises and pe●sons too will at large declare The first of these two Play-Poets who out of conscience renounced his prof●ssion and then wrote against the abominations of our Stage-playes writes thus of Stage-players As I have had a saying to these versifying Play-makers so likewise must I deale with shamelesse inactors When I see by them yong boyes inclining of themselves to wickednesse trained up in filthy speeches unnaturall and unseemely gestures to be brought up by these Schoolmasters in bawdry and in idlenesse I cannot chuse but with teares and griefe of heart lament O with what delight can the father behold his sonne bereft of shamefastnesse and trained up to impudencie How prone are they of themselves and apt to receive instruction of their lewd teachers which are the Schoolmasters of sinne in the Schoole of abuse what doe they teach

them I pray you but to foster mischiefe in their youth● that it may alwayes abide with them and in their age bring them sooner unto hell And as for these Stagers themselves are they not commonly such kinde of men in their conversation as they are in profession are they not as variable in heart as they are in their parts are they not as good practisers of ba●dery as inactors Live they not in such sort th●mselves as they give precepts unto others Doth not their talke on the Stage declare the nature of their disposition ●doth not every one take that part which is proper to his kinde Doth not the Plough-mans tongue walke of his Plough the Sea-faring ma●s of his Mast Cable and Saile the Souldiers of his Ha●nesse Speare and Shield and bawdy mates of bawdy matters Aske them if in the laying out of their parts they choose not those parts which are most agreeable to their inclination and that they can best discharge And looke what every of them doth most delight in that he can best handle to the contentment of others If it bee a roisting bawdy or lascivious part wherein are unseemely speeches and that they make choyse of them as best answering and proper to their manner of play may we not say by how much the more he exceds in his gesture he delights himselfe in his part and by so mach it is pleasing to his disposition and nature If it be his nature to be a bawdy Player and he delight in such filthy and cursed actions shall we not thinke him in his life to be more disordered and to abhorre virtue But they perhaps will say that such abuses as are handled on the Stage others by their examples are warned to beware of such evils to amendment Indeed if their authority were greater then the words of the Scripture or their zeale of more force than of the Preacher I might easily be perswaded to thinke that men by them might be called to good life But when I see the Word of truth proceeding from the heart and uttered by the mouth of the Reverend Teachers to be received of the most part into the eare and but of a few rooted in the heart I cannot by any meanes beleeve that the words proceeding from a prophane Player and uttered in scorning sort enterlaced with filthy lewde and ungodly speeches have greater force to move men unto virtue than the words of truth uttered by the godly Preacher whose zeale is such as that of Moses who was contented to be rased out of the booke of life and of Paul who wished to be separated from Christ for the welfare of his brethren If the good life of a man be a better instruction to repentance than the tongue or word why doe not Players I beseech you leave examples of goodnesse to their posteritie But which of them is so zealous or so tendereth his saluation that he doth am●nd himselfe in those points which as they say others should take heed of Are they not notoriously knowne to be those men in their life abroad ●s they are on the Stage Roisters Brawlers Ill-dealers Bosters Lovers R●ffians So that they are alwayes exercised in playing their parts and practising wickednesse making that an Art to the end they might the better gesture it in their parts For who can better play the Ruffian than a very Ruffian who better the L●ve● than they who make it a common exercise To conclude the principall end of all their Enterludes is to feed the world with sights and fond pastimes to Iuggle in good earnest the money out of other mens purses into their owne hands What shall I say They are infamous men and in Rome were thought worthy to be expelled allbeit there was libertie enough to take pleasure In the Primitive Church they were kept out from the communion of Christians and never remitted till they had performed publike pennance And thereupon Saint Cyprian in a certaine Epistle counselleth a Bishop not to receive a Player into the Pension of the Church by which they were nourished till there was an expresse act of penance with protestation to renounce an Art so infamous Some have obiected that by these publike-Playes many forbeare to doe evill for feare to be publikely reprehended and for that cause they will say it was tollerated in Rome wherein Emperours were touched though they were present But to such it may be answered that in disguised Players given over to all sorts of dissolutenesse is not found so much as to will to doe good seeing they care for nothing lesse than for virtue And thus much for these Players Thus this Play-Poet and sometimes an Actor too Master Stephen Gosson another reclaimed Play-Poet writes thus of Stage-Players That they are uncircumcised Philistims who nourish a canker in their owne soules ungodly Masters whose example doth rather poyson then instruct men Wherefore writes he sithence you see by the example of the Romans that Playes are Ra●s-bane to government of Common-weales and that Players by the iudgement of them are infamous persons unworthy of the credit of honest Citizens worthy to be removed their Tribe if not for Religion yet for shame that the Gentiles should iudge you at the last day or that Publicans and Sinnes should presse into the Kingdome of Heaven before you withdraw your feet from Theaters with noble Marius set downe some punishment for Players with the Roman Censors shew your selves to be Christians and with wicked Spectators be not puld from Discipline to libertie● from virtue to pleasure from God to Mammon so shall you prevent the scourge by repentance that is comming towards you and fill up the gulfe that the Divell by Playes hath digged to swallow you Thus he To him I will annex the testimonie of I. G. in his Refutation of the Apologie for Actors Therefore writes he let all Players and founders of Playes as they tender the salvation of their owne soules and others leave off tha● cursed kinde of life and betake themselves to such honest exercises and godly mysteries as God hath commanded in his Word to get their living withall For who will call him a wise man that playes the foole and the vice Who can call him a good Christian that playeth the part of the Devill the sworne enemy of Christ Who can call him a iust man that playeth the dissembling hypocrite Who can call him a straight dealing man that playeth a cosoners tricke and so of all the rest The wise man is ashamed to play the foole but Players will seeme to be such in publike view to all the world A good Christian hateth the Devill but Players will become artificiall Divils excellently well A iust man cannot endure hypocrisie but all the acts of Players is dissimulation and the proper name of Player witnesse the Apologie it selfe is hypocrite A true dealing man cannot indure deceit

daily experience this all the fore-quoted Authors witnesse a●d among the rest Petrarcha and Agrippa have most lively expressed it To musicke write they belongs the art of Dancing very acceptable to Maidens and Lovers which they learne with great care and without tediousnesse doe prolo●g it untill mid-night and with great diligence they devise to dance with fained gestures and with measurable pac●s to the sound of the Cymball Harpe or Flute and doe as they thinke very wisely and subtilly ●he fond●st thing of all other but little differing from madnesse which except it were tempered with the sound of instruments and as it is said if vanity did not commend vanity there should be no sight more ridiculous nor yet more out of order th●n dancing this is a liberty to wantonnesse a friend to wickednesse and a provocation to ●leshly lust an enemy to chasti●y and a pastime unworthy of all honest persons There oftentimes a Matron hath lost her long-preserved honour oftentimes the unhappy Maiden hath there learned that whereof she had beene bette● to be ignorant there the fame and honesty of infinite women is lost Infinite from thence have returned home unch●ste many with a doubtfull minde but none chaste in thought and deed And we have seene that woman-like honesty in dancing hath beene throwne downe to the ground and alwayes vehemently provoked and assaulted The ancient Romanes grave men by reason of their wisedome and ●uthority did refuse all dancing and no honest Matrone was commended among them for dancing Dancing is the vilest vice of all and truely it cannot easily be said what mischiefes the sight and hearing doe receive thereby which afterwards be the causes of communication embracing They dance with disordinate gestures with monstrous th●mping of the feete to pleasant sounds to wanton songs to dishonest verses Maydens and Matrons are there groped with unchaste hands yea kissed and dishonestly embraced the things which nature hath hidden and modesty covered are there oftentimes by meanes of lasciviousnesse made naked and ribauldry under the colour of Pastime is dissembled An exercise doubtlesse not discended from Heaven I may adde not leading to Heaven into which we must passe thorow many afflictions tribulations prayers teares fastings thorow a straite a narrow not broad or pleasant way as Dancing Stage-playes and such Pastimes are but by the Devils of Hell devised to the iniury of the Divinity when the people of Israel erected a Calfe in the Desert who after they had done sacrifice begun to eate and drinke and afterwards rose up to sport themselves and singing danced in a●round Thus they thus all the other fore-quoted Authors Hence Alexander Fabritius an ancient English Writer stiles Dancing A pastime of lascivious vanity and voluptuousnesse And Iohn de Burgo Chancellor of Cambridge in King Henry the VI. his Raigne in his Pupilla Oculi Partis vltimae cap. vlt. De Peccatis mortalibus X. De Ducentibus choreis writes That those who dance to incite themselves or others unto lust yea those likewise who dance out of custome sin mortally though they do it not with a corrupt intent Neither dare I saith he to excuse these from a mortall sinne since by dancing they plung themselves into this ●anger of provoking others unto lust and ipso facto seeme to approve of dancing and by their example give authority to others to doe the like Vpon this very reason our moderne Writers on the Commandement● make dancing a sinne against the 7. Commandement because it is a common occasion both of actuall and mentall adultery as their fore-mentioned Authorities at large declare Therefore it must needs be unlawfull unto Christians among whom adultery fornication and uncleanesse are not so much as to be named much lesse the manifest occasions of them entertained Fiftly dancing write they is altogether incompatible with that universall holinesse modesty gravity temperance and sobriety which God requires in all chaste all gracious Christians it being a recreation as Cicero Ovid Virgil together with Ambrose Basil Chrysostome Petrarcha Agrippa Peter Martyr M. Northbrooke M. Stubs and sundry others fore-quoted testifie which none but Redlams Drunkards Fooles or infamous persons use in their riotous unseasonable voluptuous feasts and meetings which proves it the very worst and last of all vices it being quite excluded from all private honest civill banquets yea wholy abandoned by all temperate chaste and sober persons Therefore it must needs be unseemely unlawfull unto Christians Sixtly Dancing say they as now it is used is an occasion of much wantonnesse lewdnesse and lasciviousnesse of much riot epicurisme effeminacy voluptuousnesse of much prodigall expence much losse of time much superfluity costlinesse and new-fanglednesse in apparell much pride and haughtinesse much impudency and immodesty especially in the female sex whom dancing doth of all others least beseeme Besides it with-drawes young Gentlemen from their Studies to the Dancing-Schoole which ingrosseth all their time it avocates young Gentlewomen from their Needles and such like honest imployments and for the most part makes them idle Huswives Whores or Spend-thrifts ever after It drawes men on and traines them up to nought but idlenesse the nursery of all other vices it glues mens hearts to carnall pleasures and delights of sinne and makes them carelesse of Gods service unmindefull of their own● salvation or of the day of death and iudg●ment which should be alwayes fixed in their most serious meditations More-over it quite unfits men and oft with-drawes them from the religious performance of holy duties many Lords-dayes most other Holy-dayes set apart for Gods peculiar worship being oft-times grosly prophaned if not wholy spent on lewde lascivious dancing and such Heathenish pastimes as the Councell of Affricke Can. 18. the 4. Councell of Carthage Can. 88. the 3. Councell of Toledo Canon 23. The 6. Councell of Constantinople Canon 66. The Provinciall Councell of Colen Anno Dom. 1536. pars 9. cap. 9.10 The Provinciall Councell of Me●●z Anno Dom. 1549. cap. 61. Lib. 6. Capit. Caroli Magni apud Bochelium Decr●ta Eccles. Gal. lib. 4. Tit. 10. cap. 6. Iustinian Codic l. 3. Tit. 12. De Ferijs Lex 10. De Fest. Ignatius Ep. 6. ad Magnesianos Clemens Romanus Apost Constit. l. 2. c. 64.65 Clemens Alexandrinus Paedagogi lib. 3. cap. 11. Augustine Enarrat in Psal. 32. Cyrillus Alexandrinus in Ioannis Evangelium l. 8. c. 5. p. 595. S. Asterius in Festum Kalendarum Oratio Bibl. Patrum Tom. 4. p. 705.706 Salvian De Gubernatione Dei lib. 6. p. 195.196 Leo. 1. Sermo in Octava Petri Pauli cap. 5. fol. 165. Eusebius apud Damascenum● Parallelorum l. 3 c. 47. Agrippa De Vanitate Scient●arum c. 59. De Festis Polidor Virgil De Inventoribus rerum l. 5. c. 2. pag. 385.386 Episcopus Chemnensis O●us Ecclesiae c. 28. sect