Sermons what our Vniversities Magistrates and our whole State have determined of them in confirmation of my Minors truth For our Writers To passe by those of more ancient times as Beda Anselme Alexander Fabritius Hâ—lkot Bradwardiâ— Ioannis de Burgo Alexander de Ales Edmundus Cantuariensis Ioannis Saresberiensis Petrus Blesensis Mathâ—w Paris Polychronicon Ludovicus Vives Thomas Waldensis and others hereafter quoted who all condemne these Stage-playes as intolerable corruptions Master Northbroâ—ke an eminent learned Divine in his excellent Treatise against Vaine Playes and Enterludes Imprinted by Authority London 1579â— writes thus of Stage-playes To speake my minde and conscience plainely and in the feare of God I say that Players and Playes are not tolerable nor sufferable in any Common-weale especially where â—he Gospell is preached which he there proves at large by sundry testimonies of Fathers Councels moderne Divines and others and by many arguments because they are the occasions of much sinne and wickednesse corrupting both the mindes and manners of their Actors and Spectators The Author of the third Blast of Retrait from Playes and Theaters once a Playerly Play-poet himselfe till being pricked in conscience for it he renounced his profession dâ—livers his experimentall resolution of Stage-playes in these very tearmes Such doubtlesse is mine opinion of common Playes that in a Common-weale they are not sufferable My reason is because they are publike enemies to vertue and religion allurements to sinne corrupters of good manners meere Brothel houses of Bawdery and bring both the Gospell into slander the Sabbath into contempt mens soules into daâ—ger and finally the whole Common-weale into disorder all which particulars hee there confirmes at large The title of which Booke is very observable viz. A second and third Blast of Retrait from Playes and Theaters the one whereof was sounded by a reverend Bishop dead long since the other by a worshipfull and zealous Gentleman now alive one shewing the filthinesse of Playes in times past the other the abomination of Theaters in the time present both expresly proving that that Common-weale is nigh unto the curse of God wherein either Players be made of or Theaters maintained Set forth and allowed by Authority Anno 1580. A pregnant Authorized evidence of my Minors truth Master Stephen Gosson another great Play-poet before his conversion for which he afterwâ—rds shed many a bitter teare in his Schoole of Abuse containing a pleasant invective against Poets Pipers Players Iesters and such like Caterpillers of a Common-wealth setting up a â—lagge of Defiance against their mischeivous exercise and overthrowing their Bulwarkes by Prophane Writers Naturâ—ll Reason and Common Experience printed by Allowance and Dedicated to Sir Philip Sidney Anno 1578. And in his Playes Confuted Dedicated to Sir Francis Walsingham which Booke is thus intituled Playes Confuted in five Actions Proving that they are not to be suffred in a Christian Common-weale c. Imprinted at London about the yeere 1581. doth positively affirme and copiously demonstrate upon unanswerable grounds That Stage-playes and common Actors are no wayes tolerable in any Christian or Well-governed Common-weale because they occasion much wickednesse lewdnesse and disorder and exceâ—dingly corrupt the mindes the manners both of their Auditors and Spectators as the Perusers of these Tractates shall more at large discerne The selfe-same Assertion and Conclusion we shall finde in Master Stubs his Anatomâ— of Abuses in reverend B B. Babington his Exposition upon the 7. Commandement in Master Iohn Field his Declaration of Gods Iudgement at Paris Garden published by Authority Anno 1583. In a Book intituled The Church of evill mâ—n and women c. printed by Richard Pinson Anno 1580. In Matthew Parker Archbishop of Canterbury De Antiqu Ecclesiae Brittanicae Loâ—dini 1572. fol. ult In M. George Whetston his Mirror for Magistrates of Citties London 1586. fol. 24. In Holling shead his Chronicle Anno 1549. pag. 1028. Numb 25.30 Col. 2. Anno 1559. Col. 1184. Anno 1576. Col. 1209. In Doctor Iohn Case Ethicorum lib. 4. cap. 8. pag. 307.308 Politicorum lib. 5. cap. 8. pag. 474.475 476. where he condemnes all Popular though he allowes of Academicall Stage-playes as Doctor Gager and Doctor Gentiles likewise doe In reverend B B. Halls Epistles Deâ—ad 6. Epist. 6. In the Rich Cabinet London 1616. pag. 116.117 118. In Master Samuel Purchas his Pilgrim cap. 51. pag. 490. In M. Doctor Sparkes his Rehearsall Sermon at Pauls Crosse the 29. of Aprill Anno 1579. In the Anonymous Treatise of Dances London 1581. shewing that they are dependents or things annexed unto whoredome wherin it is also proved by the way that Playes are ioyned and knit together in a ranke with them In incomparable Doctor Reinolds his Overthrow of Stage-playes printed 1597. and reprinted at Oxford 1629. and in his Preface to the Vniversity of Oxford before his 6. Theses pag. 45.46 London 1612. In Doctor Iohn White his Sermon at Pauls Crosse March 24. 1615. sect 11. In Dr. Bond of the Sabbath London 1595. p. 134.135.136.137.138 In I. G. his Refutation of the Apologie for Actors London 1615. pag 13. 48. to 60. In Master Brinslyâ— his 3. part of the True Watch chapter 11. Abomination 30. pag. 302. In Master Osmund Lake his Probe Theologicall upon the Commaâ—dements London 1612. pag 167. to 272. In Master William Perkins his Exposition upon the 7. Commandement in his Workes vol. 1. p. 60. D. In his Treatise of Conscience cap. 3. Tom. 1. pag. 538. In his Cases of Conscience Booke 3. chap. 4. sect 4. Question 2. vol. 2. pag. 140.141 and in his Commentary on Galathians 3. vol. 2. pag. 239. In I. P. his Covenant betweene God and man Exposition on the 7. Commandement In B B. Baily his Preface to the Practise of Piety In Master Dod Master Cleavâ—r M. Elâ—on and B B. Andrewes on the 7. Commandement In Master Thomas Gatiker of the Lawfull use of Lots pag. 216. In Doctor Layton his Speculum Beâ—â—i Sacri cap. 45. In Master Iohn Downhâ—m his Summe of Divinity Booke 1. chap. 11. pag. 203. and in his Guide to Godlinesse lib. 3. chap. 21. sect 5. In Master Rebert Bolton his Discourse of True Happinesse pag. â—3 34 In a Short Treatise against Stage-playes Dedicated to the Parliament Anno 1625. In Richard Rawlidge his Monster lately found out c. London 1628. pag. 2.3.4 In Doctor Ames De Iure Conscientiae lib. 5. â—â—p 34. pag. 271. In Master Richard Brathwait his English Gentlewoman London 1631. pag. 53.54 In Doctor Thomas Beard his Theater of Gods Iudgements Edition 2. London 1631. Booke 2. chap. 36. pag. 435.436 who in these their severall Writings unanimously condemne all Stage-playes as unsufferable pernicious abominations and corruptioâ—s in a Christian State which desperately deprave mens mindes and manners by drawing them on to idlenesse wantonnesse prophanesse whoredome dissolutenâ—sse effemiâ—acy and all kinke of vice and wickednesse whatsoever as these their Writings with sundry others
Graecos Of Theophilus Antiochenâ—s aduers. Autolicum lib. 3. Of Clemens Alexandrinus Oratio Exhort ad Gentes fol. 8 9. Of Tertullian De Spectaculis cap. 5 6 7. Of Cyprian De Spectaculis lib. Of Arnobiâ—s aduersus Gentes lib. 7. Of Lactantius Diuinarum Instit. Epit. cap. 6. De vero Cultu cap. 20. Of Saint Chrysostome Hom. 38. in Mat. Hom. 3. De Dauide Saul Of Saint Hierom. Comment in Ezech. lib. 6. cap. 20. Epist. 9. cap. 5. 10. cap. 4. 13. cap. 2. 23. cap. 1. Of Saint Augustine De Ciuit. Dei lib. 1. cap. 32 33. lib. 2. cap. 6.8.10 11. lib. 4. cap. 1. Of Theodoret. Contr. Graecos Infideles lib. 7. Of Saluian lib. 6. De Gub. Dei Of Orosius lib. 3. Historiae cap. 4. Of Isiodor Hisp. Etymolog lib. 18. cap. 27. Of Cassiodorus Variarum lib. 1. cap. vel Epist. 27.30 lib. 3. cap. 51. lib. 7. cap. 10. with other Fathers Of Iohn Mariana Master Northbrooke Doctor Reinolds and Master Gosson in their Bookes against Stage-Playes Of Ludouicus Viues Comment in lib. 1. 2. August De Ciu. Dei Of Alexander ab Alexandro Gen. Dierum lib. 5. cap. 26. Of Polydor Virgil. De Inuentor Rerum lib. 1. cap. 10. Of Coelius Rhodiginus Antiq. Lect. lib. 8. cap. 7. Of Alexander Sardiâ— De Inuent Rerum lib. 1. Of Master Godwins Roman Antiquities lib. 2. Sect. 3. cap. 1. to 12. with many other Moderne writers who all giue punctuall vnanimous and vncontrouleable testimonie That Stage-Playes were at first inuented and celebrated to the honour and for many hundred yeeres together appropriated to the solemne worship and seruice of these Idole-Gods who oft times called for them to attone their anger diuert their iudgements demerit their protection or reward their fauours The originall end and primary vse of Stage-Playes then was odious and Idolatrous as all these Authours testifie Therefore these Playes themselues as the recited Fathers and Christian Writers doe from thence inferre must needes be sinfull and vtterly vnlawfull vnto Christians I confesse that since â—he natiuitie and birth of Stage-Playes they haue beene sometimes wrested by the Heathen to some other distorted and Vnchristian ends besides the worship or pacification of their Idole-Gods Sometimes they haue beene instituted and performed by way of Victory and Triumph and that commonly in execution of a preuious solemne vow made to some Deuil-God by the victorious Generall before the Battell ioyned of which wee haue frequent examples in the Roman Histories whose chiefe Commanders did vsually vow some solemne Playes and Sacrifices to their Gods if they would be so propitious towards them as to giue them the honour of the Field and chasing of their Enemies which vowes they did performe accordingly vpon their wished successe Other times they haue beene purposely celebrated to bee a kinde of Pander to mens lusts Witnesse the Playes that Romulus made to betray the Sabine Virgines to the Rape and Lusts of his vnmarried Souldiers vpon whose Rauishment there arose a bloody warre to which end and vse they serue as yet Other times they haue beene Acted for Lasciuiousnesse delight and pleasure sake the onely vse which men pretend for Stage-Playes now Hence Polidor Virgil obserues that Comedies tooke their denomination from the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to play the Wanton or Lasciuious person Others deriue their name from Comus the God of wantonnesse and riot others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were Lasciuiously Acted heretofore in wayes being fraught with petulant and wanton words all of them concurring in this that their end is nothing else but Lasciuious Carnall and Vnchristian mirth and therefore euill and vnlawfull If then this bee yeelded to mee as of necessitie it must be that Stage-Playes were originally destinated yea appropriated to the fore-recited Idolatrous and vnlawfull ends but more especially to the honour and seruice of abominable Idoles to whose solemne worship they were actually deuoted for many hundred yeeres together and that by their owne speciall command which makes them wholly theirs I shall hence inferre a third argument That inuention which was primarily ordained yea for many hundred yeeres together appropriated and deuoted to the immediate worship and solemne gratification of Deuil-gods must of neâ—essitie be pernicious vnseemely and vnlawfull vnto Christians especially if it be not necessary or vsefull vnto men But Stage-Playes were primarily ordained yea for many hundred yeeres together appropriated and deuoted to the immediate worship and solemne gratification of Deuil-gods and they are no wayes necessary nor vsefull vnto mâ—n Therefore they must of necessitie be Pernicious Vnseemely and Vnlawfull vnto Christians The Maior is euident by the cloud of witnâ—sses recited in the premises by those seuerall Historicall authorities recorded in the first Act and Scaene of this Tragedie to prooue the Deuill the Author of these Enterludes and by the generall acknowledgement of all Learned writers so that I may spare all further proofe The Maior no Christian can or dares denie vnlesse hee will turne professed Proctor for the Deuill If any bee so Heathenish or Atheisticall as to gaine-say it I shall easily euict the trueth of it by these ensuing reasoâ—s First it must bee acknowledged that those things which euery Christian doeth solemnely renounce in his very Baptisme must needs be pernicious vnseemely and vnlawfull else why should he renounce them But euery Christian doeth seriously abiure in his very Baptisme all such Inuentions which were primarily ordained and for many hundred yeeres together appropriated to the solemne worship and gratification of Deuil-gods as Stage-Playes were for hee couenants by his sureties to forsake the Deuill and all his workes therefore the Maior must be yeelded Secondly that which God himselfe commanded in a more speciall manner to be abolished and reiected that must needes be pernicious vnseemely and vnlawfull vnto Christians But God himselfe hath in a speciall manner commanded all reliques monuments parts and appendices of Idoles especially such as were primarily consecrated and wholly appropriated to their vse to bee vtterly abolished and reiected Hence hee enioynes the Israelites not to follow the customes of the Canaanites nor yet to inquire after them saying how did these Nations worship their Gods that I might doe so likewise Hence hee commanded them to burne the Groues the Images with all the appurtenances of Idole-gods with fire to destroy their Altars pull downe their Temples cut off their Priests and worshippers abolish their memories abandon their ceremonies and not sâ— much as â—o saue or reserue any remnant of them but vtterly to abhorre and detest them as an accursed thing Yea hence hee obligeth them to destroy euen the very names of their Idoles not to make mention of the names of other Gods not to suffer them to be heard out of their mouthes nor yet so much as to participate of any of their
Incestuous Adulterous and Infernall Heathen-Gods or Men whose very Names and Practises should rot and perish in obliuion must needes be odious vnseemely yea vtterly vnlawfull vnto Christians But such is the Stile and Subiect Matter of most Theatricall Enterludes Therefore they must needes bee odious vnseemely yea vtterly vnlawfull vnto Christians For the Minor not onely our owne experience which is a thousand Witnesses and the truest Index but euen sundry Fathers and Moderne Authors as Clemens Alexandrinus Oratio Exhort ad Gentes Clemens Romanus Constit. Aposto lib. 2. cap. 65.66 Tatianus Oratio Aduers Graecos Theophylus Antiochenus Contr. Autolicum lib. 3. Tertullian De Spectac lib. Cyprian De Spectac lib. Epist. lib. 2. Epist. 2. Arnobius Aduers Gent. lib. 3.4 7. pag. 230. to 242. Lactantius De Vero Cultu cap. 20. Diuinarum Instit. Epit. cap. 6. Basil De Legendis libris Gentilium Oratio Nazianzen Ad Seleuchum Eusebius De Praeparatione Euangelii lib. 4. Theodoret De Sacrificiis lib. 7. Chrysostome Hom. 6 7. 38. in Matth. Augustine De Ciuit. Dei lib. 1. cap. 31 32. lib. 2. cap. 4. to 29. Saluian De Gubernat Dei lib. 6. Minucius Felix Octauius together with Doctor Reinolds Master Northbrooke Mr. Gosson Iohn Mariana in their Bookes against Stage-Playes Ludouicus Viues De Causis Corruptionis Artium lib. 2. Comment in lib. 2. Augustini De Ciuitate Dei Master Stubs in his Anatomie of Abuses with sundry others doe expressely testifie that Stage-Playes are fraught with the Genealogies Ceremonies Images Reliques Imprecations Inuocations Names Adulteries Whoredomes Incests Rapes Loue-prankes Furies Lusts Lasciuiousnesse Thefts Murthers Cheates Persons parts Histories and abominable Villanies of Heathen Idole-gods and for this very cause they vtterly condemne them as sinfull and pernicious And so much the rather because these Demonicall and Infernall Deities being delighted with these their true or feined wickednesses did purposely command them to bee Acted on their solemne Feastiualls that so men might be encouraged to imitate them and to proceede yea perseuere without redresse in these their Adulterous Inhumane and Infernall Vices which were Countenanced Authorized yea Legitimated and commended by their practicall and Diuine examples All Times all Ages yea all Ancient and Moderne Stage-Playes and Experience Subscribe and Suffragate with these our Authors to our Minor therefore we must we cannot but acknowledge it For the Maior it is cleerely euident by its owne light and by the luster of the Scripture For first of all God himselfe enioynes his People not to make mention of the names of other Gods not to let them be heard out of their mouthes but to ouerthrow their Altars breake their Pillars burne their Groues hew downe their grauen Images and to destroy their very Names out of their places Whence Dauid doeth solemnely professe that hee will not offer the drinke Offerings of Idole-gods nor yet take vp their names within their lippes The very names of Pagan-gods are so odious and displeasing vnto God so vnsuiteable vnto Christian mouthes and eares that God himselfe protesteth he will cut off the nameâ—d of Ioles out of the Land and they shall be no more remembred yea that he will take away the names of Baalim out of his peoples mouth and they shall bee no more remembred by their name Hence was it that the Christians in the Primitiue Church would rather die then call Ioue a God as hee is oft times stiled in our Stage-Playes and truely they had little reason for to deeme him a God whose Adulteries did exceede his issues in their number Yea such was their reuerence and Pietie towards God that they would not so much as apply any Poeticall names vnto him as we Christians to our shame and his dishonour oft times doe Christians haue beene alwayes coy and charie of the very naming of Heathen Idoles vnlesse it were with detestation and dislike God forbid saith Saint Hierome that omnipotent Ioue O my Hercules my Castor or other such monsters rather then Gods should euer â—ound out of a Christian mouth A faithfull Christian writes Clement of Rome ought not to sing any Heathen verse or Meretricious song because hee may chance in singing to make mention of the names of Diuelish Idoles and so insteed of the holy Ghost the euill Spirit may seise vpon him Saint Basil and Nazianzen persuade and aduise all Christians to auoide all Heathen Poemes and Writings which treate of Heathen Gods relating either their Genealogies Histories Adulteries Loues or Rapes as being the Doctrine of Deuills or so many Traps and Snares to endanger them Saint Augustine inhibites Christian women so much as to name Minerua or any such vnluckie persons in their Spinning Dying or any other worke Saint Gregorie the great and Gratian informe vs that the Praises Histories or mention of Ioue doe not beseeme any Godly Lay-mans mouth much lesse a Byshops whence they blame Desiderius a Bishop of France for teaching the Art of Grammer in which he must discourse both of the Names and Praises of Heathen Gods vpon which ground the fourth Councell of Carthage Canon 16. together with Saint Hierome Epist. 22. cap. 13. Isiodor Pelusiota Epist. lib. 1. Epist. 63. Tertullian De Idololatria lib. cap. 18. to 24. Isiodor Hispalensis De summo bonâ— lib. 3. cap. 13. Gratian Distinctio 37. Prohibit Bishops and other Christians from reading the Bookes of the Gentiles least by Applauding the Names and Approouing the speaches of their Idole-gods they should incurre Idolatrie And good reason is there that Christians should not admit of the Names and Histories much lesse of the imprecations and abominable practises of Heathen Gods First because God himselfe with all these Fathers doe thus inhibit them Secondly because the second Commandement as Philo Iudaeus well obserues doeth not onely prohibit the Images and Pictures but euen the Histories and Fables of the Marriages Birthes and casualties of Heathen Gods Thirdly because the recitall of their Names and Histories by way of approbation or dâ—light doeth giue a tacite or secret allowance of them to be Gods where as in trueth they are but Deuills or wicked Men or rather as Saint Paul informes vs nothing in the World Fourthly because the Hearing and Reading of such Histories and Fables as these which are oft times sugred and guilded ouer with the very quintessence of Art and Rhetoricke doeth alienate and coole our loue vnto the Sacred and Soule-sauing word of God which runnes in a lesse Elegant and more humble Stile Fiftly because the recitall acting and personating of their Names their Histories and notorious Villanies doeth reuiue their names and memories which should rot and perish in obliuion It is the will and pleasure of God that the Names of the wicked should rot that the Memories Reliques Ceremonies Names and Monuments of Idole-gods should vtterly be abolished from
themselves for their amendment Now our Vice-censuring Sinne-proclaiming Actors who commonly discover but not correct their owne enormities whiles they display and censure others which makes them truely miserable transgresse in all these circumstances Their reproofes are alwayes satyricall edged with private malice or pointed with revenge they are never serious seasonable private discreet their ayme is onely mens defamation not their reformation sinâ—e they proclaiâ—e mens vices unto others not lay them open to themselves they dare not looke the delinqueâ—ts in the face but are alwayes clamouring behind their backs their rebukes proceed not from true Christian love which delights to cover not propalate and divulge menssinnes therefore they must needs be evill Fourthly as a reverend worthy of our Church observes there is nothing more dangerous in a state then for the Stage and Poet to deride sinne which by the Bishops and Pastors of the Church is gravely and severely to be reprooved because it causeth Magistrates Ministers and Stateâ—men to lose their reputation and sinne to be lesse feared Lastly admit that Players had sufficient authority to censure the vices the abuses of particular persons oâ—ficers and professions which I cannot beleeve they have till they can shew me an act of State or a Commission for it in the Scripture yet this is infallible that they ought not to receive or raise an ill report of any to deride or scoffe at any mans vices and so to make a mocke of sinne or to speake evill of any one as they doe since God himselfe prohibites it since Michael the Archangel whose example all muâ—t imitate disputing with the Divell about the body of Moses durst not bring any railing accusation against him but said The Lord rebuke thee yet our desperate wicked Players who in this are worthy the severest penalty that â—eing so superlatively vitious theÌ„selves they dare presume to censure others to testifie to the world that they are within the number of these scoffers and dispisers of those who are good which are prophecied of in the latter times dare open their blacke infernall mouthes in bitter invective Enterludes against all grâ—ce and goodnesse against the very profâ—ssion and professors of Religion against all qualities callings and degrees â—f men scarce glancing lightly at their vices Therefore their Playes must needes be inexcusably sinfull even in this respect SCENA SEPTIMA LAstly admit the stile or subject matter of Stage-playes be no wayes such as I have â—â—â—â—erto demonstrated it to be yet at the very best it is but idle frothy superfluous unprofitable as vaine as eâ—pty as vanity it selfe From whence I raise this eleventh dispute That whose stile and subject matter in its very best acception is but vaine but frivolous and ridiculous bringing no glory at all to God nor good to men must needs be sinfull and unlawfull unto Chriâ—tians But such is the stile and subject of most Stage-playes as Saint Cyprian excellently writes Therefore they must needs be sinfull and unlawfull unto Christians The Major is uncontroulable since God himselfe inhibits Christians to utter vaine knowledge to reason with unprofitable talke or with speeches which will doe no good to walke in vanity or things that will not profit and to follow after vaine things which will not profit because they are but vaine Christians must not lay out their money for that which is not bread and their labour for that which satisfieth not â—hey must not delight in vanitie or in things that increase vanity and make not man the better but they must pray with David Turne away mine eyes from beholding vanity since the Scripture is expresse that the speaking loving or lifting up of the soule to vanity folly and unprofitable things is an undoubted character of such wicked men who shall not ascend into Gods holy hill not any property of Gods children Who as they must abandon all idle fabulous unprofitable discourses Because that for euery idle word that men shall speake they shall give account at the day of judgement so they must likewise direct even all their actions speeches recreations to Gods glory the edification of others and their owne spirituall good to which Stage-playes no wayes tend Therefore the Major is vnquestiâ—nable For the Minor Thâ—â— the stile and subject matter of Stage-playes is in its very best acception but vaine but frivolous and ridiculous bringing no glory at all to God nor good to men is most apparant First by the concurring testimony of sundry Fathers and other learned Writers Hence Hilarie Ambrose Chrysostome Augustine Bruno and others in their Commentaries and expositions on the 118. alias the 119. Psalme verse 37. Turne away mine eyes from beholding vanity together with Iohn Salisbury lib. 1. De Nugis Curialium cap. 8. Master Gosson Doctor Reinolds Master Northbrooke and others in their Treatises against Stage-playes interpret this vanity in the Psalmist of Stage-playes and such like spectacles which they condeme as vanity Hence Clemens Alexandrinus writes of playes that they are fraught with obscene and vaine speeches rashly uttered Hence Gregory Nazianzen stiles Playes the vanities of life and the hydra of pleasures Hence Chrysostome writes of Playes that they are fraught with laughter wantonnesse and words â—ull of folly and vanitie Hence Anastatius Sianita writes of the Severiani That their positions were more ridiculous absurd and foolish then those things that are acted in any Stage-playes Hence Bernard writes That the true souldiers of Christ reject and abominate Players and Stage-playes as vanities and false frenzies Hence Iohn Salisbury stiles Playes the spectacles and rudiments of vanitie Hence Cyprian Lactantius Cyril of Hierusalem Augustine Basil Salvian Macarius AEgyptius and others formerly quoted have utterly condemned Stage-playes as the very pompes and vanites of this wicked world which Christians haue abjured in their Baptisme If then we beleeve these severall Fathers together with Plautus Maecrobius Apuleius three Heathen Authors or Master Gosson Master Northbrooke Master Stubâ— and Doctor Reinolds in their bookes against Stage-playes or the third Blast against Stage-playes and Theaters together with Caesar Bulingerus De Theatro lib. 1. cap. 11. de Ludis p. 141. We must needs acknowledge both Playes themselves together with their stile and subject matter to be meere idle uselesse vanities Since all these repute and stile them such Secondly our owne experience will readily subscribe unto it as an undoubted truth For what are all our Stage-playes but the frothy excrements of superfluous idle braines which being impregnated with some swelling words or high-towring conceited plots of vanitie which they secretly adore with highest admiration as being worthy the most suparlative Stage-applause doe travell in paine untill they have brought forth their long-conceived issues on the Theater which prove but ridiculously
whoredome and disorderly liberty I will that thou remember this as the summe of all that chastity hath beene oft-times overthrowne by Stage-playes alwayes assaulted And that I may not speake of men the â—ury of whose wickednesse is such that they doe now welnigh even glory in adultery the good name and chastity of many women hath there perished many have thence returned home unchaste more ambiguous but not one more honest These are the events these the fruits of Stage-playes And are they then desirable or true Christian pleasures Now who would willingly stretch out his throat to receive the sword that cuts it who will poure out more blood out of his bleeding wound who will become lesse fearefull at the sight of death What doth it availe you to run to the Schoole of lust and cruelty You need no Masters you are naturally too docible of evill things You learne more at home by your selves then is needfull What will you learne if these Artificers of wickednesse and the Mistresse of errors the multitude should be added to such ready wits Many whom nature had made meeke and chaste have Stage-playes taught cruelty and incontinency The minde of man which is naturally prone to vices is not therefore to be instigated but brideled if it be left to it selfe it will hardly stand if it be violently driven forward it will fall downe hedlong Much evill is conveyed into us by the eares but much more by the eyes by them as by two open windowes doth death breake in upon the soule Nothing more powerfully sinkes into the memory then that which is apprehended by the eye things that are onely heard doe easily passe away the images of the things we see sticke fast in our mindes even against our wills yet notwithstanding they doe not offer themselves undesired but to such who willingly behold them unlesse it be very seldome and that in â— transitory manner to passe soone away Whether goest thou therefore what impetus or gust doth violently dragge thee that thou shouldest reioyce but for an houre in that which thou maist chance eternally to lament that thou shouldest run to see that once the very sight of which thou maist a thousand times repent off I know not what pleasant or rather what not bitter or sorrowfull thing you perceive in Stage-playes neither doe I discerne any other greater argument of madnesse in you then that I see you daily allured unto death by miserable entisements and as if you were drowned in an infernall slumber a bitter sweetnesse and an unpleasant pleasure precipitates you For there is one rule almost of all things to you Whatever you desire whatever you endeaver whatever you doe is against your selves Thus Petrarcha most elegantly most divinely To him I might adde the concurrent suffrages of Alexander Fabritius in his Destructorium Vitiorum pars 4. cap. 23. B. Mapheus Vegius De Educatione Liberorum lib. 1. cap. 14. lib. 3. cap. 7. 12. Ludovicus Vives in Augustinum De Civitate Deâ— lib. 1. cap. 31.32 33. lib. 2. cap. 3. to 15 cap. 26.27 28 29. De Causis Corrupt Artium lib. 2. pag. 81.83 Agippa De Vanitate Scientiarum cap. 20.59 64 71. Peter Martyr Locorum Communium Classis 2. cap. 12. sect 62.66 cap. 12. sect 15.19 Commentary upon Iudges p. 220 221. Master Gualther Hom. 11 in Nahum 3. Bodinus De Republica lib. 6. cap. 1. Iohannes De Burgo Pupilla Oculi pars 10. cap. 5. V. Danaeus Ethicae Christianae lib. 2. cap. 8. Polydor Virgil De Invent. Rerum lib. 5. cap. 2. Franciscus Zâ—phyrus Comment in Tertislliani Apologiam advers Gentes Pâ—ter De Primaâ—day in his French Achademy c. 20. pag. 205. A stexanus De Casibus lib. 2. Titulus 5â— lib. 4. Titulusâ—7 â—7 Artic. 4. Theodorus Balsamon in Phocij Nomâ—canonis Titulus 13. cap. 21. Bochellus Decreta Ecclesia Gallicanae lib. 6. Titulus 19. c. 11. Ioannes Mariana Barnabas Brissonius in their Bookes De Spectaculis together with Bulâ—ngerus De Theatro lib. 1. c. 50.51 where he confesseth that all Authors both sacred and prophane have declaimed against the filthinesse and lewdnesse of the Stage not onely because of the obscenity of their Playes but likewise because their motions and gestures also are unchaste in so much that the very Stewes themselves were oft-times brought upon the Stage and prostiâ—uted under it Whence Varro writes that that is obscene which is not spoken openly but onely on the Stage c. Doctor Reinolds in his Preface to his 6. Theses and in his Overthrow of Stage-playes thorowout Printed 1599. and now reprinted 1629. Doctor Sparkes in his Râ—hearsall Sermon at Pauls Crosse Aprill 29 1579. Master Perkins in his Treatise of Conscience c. 3. and on the 7. Commandement Maâ—â—er Stubs in his Anatomy of Abuses pag. 101. to 107. Master Northbrooke in his Treatise against Vaine Playes and Enterludes pag. 57. to 77. A Booke intituled The Church of evill Men and Women whereof Lucifer is the headâ— and the members are all dissolute Players and Sinners Printed by Richard Pinson in 8o. A Treatise of Dances printed in 8o. 1581. wherein it is shewed that Dances are as it were accâ—ssaries or dependants or things annexed unto whoredome where also by the way is proved that Playes are ioyned and kâ—it together in a ranke with them The second and third Blast of Retrait from Playes and Theaters pag. 1.2 3 4 43 44 53 54 55 56 89 92 96 98 to 103. all pregnant places to our purpose printed by Authority London 1580. Mastâ—r Gosson in his Schoole of Abuse Two Bookes the one inâ—iâ—uled The Myrror for Magistrates of Câ—ties the other The Counter-blast to Stage-playes by an uncertaine Authorâ— Iohn Field in his Declaration of Gods Iudgement shewed at Paris Garden Ianuary the 13. 1587. Printed by Henry Carre 1588. I. G. in his Refutation of Haywoods Apologie for Actors Master Thomas Beard in his Theater of Gods Iudgements cap. 34. Master Elton and Master Dod on the 7. Commandement Bishop Baâ—ly in his Preface to the Practise of Piety Bishop Hall in his Epistles Decad. 6. Epist. 6. I. P. Minister of Fevershaâ— in his Booke intituled The Covenant betweene God and man Exposition on the 7. Commandement Doctor Layton in his Speculum Bellisacrâ— cap. 45. Master Brinslâ— in his True Watch. part 3. Abomination 19. p. 73.74 Master Iohn Downham iâ— his Guide to Godlinesse lib. 3. cap. 21. sect 5. and in his Summe of Divinity lib. 1. cap. 11. pag. 203. and Richard Rawledge in his Scourging of Tiplers pag. 2.3.4 who all with one unanimous Vote condemne all Stage-playes as altogether abominable unto Christians from this very reason among sundry others that they irritate and foment mens carnall lusts pollute their soules with adulterous affections defile their eyes their eares their hearts with filthinesse and allure ye precipitate both their Actors and Spectators to all actuall lewdnesse and execrable uncleanesses being
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
in this that Stage-Playes are wholly composed of or at leastwise fraught with Ribaldrie Scurrilitie Vnchast and Amorous streines and passages Obscene and filthie Iests which inquinate the Mindes corrupt the Manners and defile the Soules of men yea pollute the very places and common ayre where they are but acted Whence they all condemne these Theatricall Enterludes as vnseemely pernicious abominable and vtterly vnlawfull vnto Christians as exceeding odious and displeasing vnto God stiling them the very sinckes of all vncleanenesse the Lectures of Obscenitie the Meditations of Adultery the examples of dishonestie the exhortations and instructions of â—ilthinesse and the like and Play-houses the Temples of Venery the Stâ—wes of Modestie the Schooles of Ribaldry and Obscenitie the Dennes of filthinesse the Chaires of Pestilence and corruption the Seates the Places and Mansions of all filthinesses and vnchastitie and the common and publike Shops of all wickednesses and defilements whatsoeuer Adde wee to these in the second place the expresse and punctuall Testimonies of Pagan Authours whom none dares taxe of Puritanisme or precisenesse in this point Suruay but Zenophon in his Conuiuium Plato De Republ. lib. 8. 10. Leguâ— Dialogus 7. Aristotle Politicorum lib. 7. cap. 17. Diogenes Laertius lib. 2. Socrates Isocrates Oratio ad Nicoclem Oratio De Pace Tullie De Republica lib. 4. Tusâ— Quaest. lib. 1. 2. De Legibus lib. 7. Ad Marium Epist. 1. Seneca Epist. 7.90 123. Plutarch De Audiendis Poetis lib. De Gloria Atheniâ—nsium lib. Symposiarum lib. 7. Quaest. 8. Liuie Romane Hist. lib. 7. cap. 2.3 Dionysius Hallicar Rom. Antiq. lib. 2. Sect. 3. lib. 7. Sect. 9. Valerius Maximus lib. 2. cap. 4. Cornelius Tacitus Annal. lib. 14. Sect. 2.3 Lampridii Heliogobalus Plinie Epist. lib. 4. Epist. 20. Ouid De Arte Amandi lib. 1. Tristium lib. 2. Fastorum lib. 3. pag. 55. Horace De Arte Poetica Epist. lib. 2. Epist. 1. Iuuenal Satyr 6.8.9 yea Plautus himselfe as obscene as he is Captiuei Prologus pag. 105. You shall finde all these acknowledging yea condemning the Amorousnesse Scurrilitie and lewdnesse of Stage-Playes as I shall prooue anon If any now reply that the Playes of our age are defecatâ—d from these grosse Obscenities and purged from all Ribaldrious Amorous Vnchast and filthie passages Let him then consider in the third place that many Moderne Authors of all sorts doe not onely indite our popular Enterludes of the selfâ—-same crimes but likewise passe a fatall and finall sentence of condemnation on them for this very cause Cast but your eyes on learned and laborious Gualther Hom. 11. in Nahum 3. pag. 214 215â— on Petrarch De Remedio vtr Fortunae lib. 1. Dial. 30. on Bodinus De Republica lib. 6. cap. 1. on Polydor Virgil De Inuentoribus Rerum lib. 1. cap. 11. on Alexander Sardis De Inuent Rerum lib. 1. pag. 43.44 on Ludoâ— Vines De Causâ— Corrupt Artiâ—m lib. 2. on Iohannis Mariana Barnabas Bristochius in thâ—ir bookes De Spectaculisâ— on Doctor Reinolds his Ouerthrow of Stage-Playes on Master Northbrookes Treatise against vaine Playes and Enterlâ—des pag. 57â— toâ— 77. on Master Gossons Confutation of Playes Act. 4 5â— on Master Stubs his Anatomy of Abâ—ses Edit 3. pag. 101. toâ— 107. oâ— I. G. in his Refutation of Haywoods Apologie for Actors on Master Iohn Brinslies True watch part 1. Abomination 19. pag. 227.228 on Bishop Babington Master Perkins Master Dod and Master Elton on the 7. Commandement on Doctor Laytons Specâ—lum belli sacri cap. 45. on The Coâ—eâ—ant betweene God and Man by I. P. London 1616. pag. 382 383. on Master Iohn Downhams Guide to Godlinesse lib. 3. cap. 21. Sect. 5. on Master Robert Bolton in hiâ— Discourse of True Happinesse pag. 73.74 You shall see our Moderne Stage-Playes euen copiously Anatomized yea condemned by them as being fully fraught and wholly composed of Ribaldrie Obscenitie Lasciuiousnesse Vnchâ—st and lustfâ—ll parts and passages which misbeseeme all modest eyes to see all Christian eares to heare or tongues to vtter Whence they stile all Playes the grand empoysoâ—ers of Grace Iugemioâ—â—â—esse and all manly resolution the Lectures of obscenitie the Seedes of vices the Foode of wickednesse yea the Plagues and Poyson of mens Soules and Manners and Theaters the Oratories of the Deuillâ— the Synagogues of Satan the Schooles of lewdnesse and the very â—inckes of filthinesse and all other vicesâ— which Christians should abhorre yea feare and flie as much nay more then any Pest-house as these their writings will at large demonstrate If then these seuerall Fathers Councells Pagan Authours and Moderne CHRISTIAN writers with sundry others which I shall receit hereafter in their proper places conclude the very Structure Stile and Subiect Matter of popular Stage-Playes to bee Amorous Scurrilous and Obscene and thereupon passe this Iudgement on them that they are altogether vnfit for Chast vnlawfull for Christian vnseemely for Gracious or modest Eares to heare or Lips to vtter I hope that none will bee so obstinately incredulous as not to beleeue them in the one or so desperately impious as not to giue sentence with them not to conforme their practise to them in the other But if all these seuerall Testimonies are not sufficient to conuince the most incredulous Play-haunters of the obscenities of Stage-Playes I appeale for finall proofe of my Assumption vnto euery mans experience Not to record those seuerall prophane and grosse Obscenities those Amorous streines Lasciuious passages and vnsauourie Iests which are scattered in Aristophanes Terrence Plautus Catullus Tibullus Propertius Ouid and other ancient Comedians and wanton Poets which euery Chast and Gracious Christian must condemne I shall confine my selfe vnto the Comedies and popular Enterludes of our present Age which farre exceede them in all these Alas what are the Maior part of all our Moderne Stage-Playes but so many Lectures of Ribaldry so many Abstracts Compendiums or Miscellaines of sublimated Elegant Wittie or more Accurate and choyce Obscenities which the more refined and accute they are the more doe they empoyson endanger and depraue the Auditors Doe not the ordinary Theames and Subiects of our Moderne Comedies being nothing else but the Adulteries Fornications Rapes Loue-passions Meritricious Vnchast and Amorous practises of Lasciuious Wicked men or Heathen Idole-gods which should not be so much as named much lesse then acted among Christians doe not those Wanton Whorish lustfull Parts those Ribaldrous Songs and filthie Ditties those Meretricious and Vnchast Attires Lookes and Gestures those Amorous and lustfull Complements Kissings Clippings and Embracements those liuely if not reall representations or ocular demonstrations of the very acts of Whoredome and Adulterie which are vsually represented to vs on the Theater together with all those Obscene and filthie Iests those Scurrilous and beastly passages those quaint Subtile Rhetoricall and Flexanimous streines of contemplatiue Elegant and wittie Obscenities with which our
mouth not seeme to pollute him when they passe through his eyes and eares by his consent since the eyes and eares lie open to the soule neither can he be made or reputed cleane whose appariters are defiled Thou hast therefore an interdiction of the Theater from the interdiction of uncleannesse Thus Tertullian Clemens Alexandrinus Cyprian Arnobius Lactantius Tatianus Cyril of Ierusalem Saint Basil Gregory Nyssen declaime much against the lasciviousnesse the lewdnesse which attends the acting of Playes especially the Floralian Enterludes whose transcendent filthinesse was so execrably odious as I dare not to relate it Gregory Nazianzen considering the filthinesse that accompanies Playes doth from thence stile Play-houses the lascivious shops of all filthinesse and impuritie Playes the petulancies of Players fraught with all incontinency the dishonest and unseemely disciplines of lascivious men who repute nothing filthy but modesty and Players the servants of filthinesse the counterfeiters of ridiculous things who are ready in the open view of all men to suffer or act all detestable things whatsoever Eusebius Pamphilus from the selfe-same ground cals Stage-players men of waton and lewde-gestures who did wonderfully delight the Spectators and made Maximinus the tyrant sport Saint Chrysostome writes That all things which are acted on the Stage are most filthy and lascivious the words the apparell the gestures the tonsure the musicke the glances of the eyes the ditties the pipes the very arguments of the Playes themselves All things I say are full of filthy lasciviousnesse Whence they infuse so great lasciviousnesse into the hearers and spectators minds that all of them may seeme to endevour even with one consent to eradicate all modestie out of their hearts and to satisfie their lusts with pernicious pleasure Saint Augustine as he much declaimes against the obscenity of acting of Playes in sundry places so hee informes us from his own experience That on the solemne day of the lotion of Berecynthea the mother of the Gods such things were publikely chanted by most wicked Stage-players as did not beseeme I say not the mother of the Gods to heare but even the mother of any of the Senators or of any honest men yea the mothers of the Stage-players themselves For humane modestie hath such a respect towards parents which wickednesse it selfe cannot wholly take away The Players themselves might blush to act in private at their owne houses for exercise sake before their owne mothers that filthinesse of obscene words and deeds which they did publikely act before the mother of the gods in the sight and hearing of a most numerous multitude of both sexes which if â—he being inticed by curiosity could bee circumfusedly present at these Playes she ought at lâ—ast to depart ashamed from them her chastity being offended with them What things are sacrileges if these were sacrifices or what is pollution if this were lotion And these were called dishes as if some feast were celâ—brated wherewith the uncleane Devils might be fed as with their banquets For who may not discâ—rne what spirits they are which are delighted with such obscenitiâ—s unlesse â—e be ignorant whether there be at all any uncleane spirits deceiving men under the name of Gods or unlesse â—e leade such a life in which â—e may rather desire thâ— favour and feare the wrath of these than the true God Thus he That pious Father Salvian records the obscenity of acting Stage playes to be such that no chaste no modest face could once behold it no gracious tongue relate it without sin or shame If then we will give any credit to these recited Fathers with sundry other here recited in the ensuing Scene Or to the third Blast of Retrait from Playes and Theaters to Master Northbrooke against vaine-Playes and Enâ—erludes To Master Gosson his Playes confuted to Master Stubs in his Anoâ—omie of Abuses p. 101. to 107. To Doctor Reinolds in his Overthrow of Stage-playes to Barnabasâ— Brissonius Ioannis Mariana or Bulengerus De Spectaculis Ludis Scâ—nicis l. 1. c. 50 51 52. or to Bishop Babington Bishop Andrewes Osmund Lakâ— Master Perkins Master Elton Master Dod Master Downham with sundry others on the seventh Commandement who concurre with the alleaged Fathers in the lacivious filthinesse of Play-acting We must needs acknowledge the very acting of Stage-playes to be necessarily obscene and so unlawfull unto Christians as they all conclude Secondly those severall â—eretricious amorous passages ditties parts and complements which we meet with both in ancient and moderne Play-poems which can neither be acted nor vttered without much obscenity will evidently evince the very acting of Playes to be lascivious And doth not daily experience testifie as much Survay we but a whiles those venemous unchaste incestuoâ—s kisses as the Fathersâ—tile â—tile them those wanton dalliances those meretricious imbracements complements those enchanting powerfull overcomming sollicitations unto lewdnesse those immodest gestures speeches attires which inseparably accompany the acting of our Stage-playes especially where the Bawdes the Panders the Lovers the Wooers the Adulterers the Womans or Love-sicke persons parts are lively represented whose poysonous filthinesse I dare not fully anatomize for feare it should infect not mend the Reader must needs at first acknowledge the very action of our Stage-playes to be execrably obscene to be such as none but persons desparately lewde unchaste immodest can seriously affect much lesse approve or act Therefore Stage-playes themselves must questionlesse be abominable unto Christians even in this regard SCENA TERTIA. THirdly as the hypocrisie and obscenity even so the effâ—minacy of acting Stage-playes doth manifestly evince them to be evill as this eighteenth Argument will demonstrate That whose very action is effeminate must needs be unlawfull unto Christians But the very action of Stage-playes iâ— effeminate Therefore it musts needs be unlawfull unto Christians The Major is evident by the authority of Scriptures Fathers and other Authors who condemne effeminacie as an unnaturall odious shamefull sinne which not onely mis-beseemes all Christians all persons whatsoever making them vile and detestable unto others but likewise sâ—uts men out of heaven and without repentance damnes their soules The Minor is ratified by the concurrent suffrages of sundry Fathâ—rs who for this very cause among divers others condemne all Stage-playes Witnesse Clemens Alexandrinus Padagogi lib. 2. cap. 10. Where he stiles Players effeminate enervated dancers Padagogi lib. 3. cap. 3. where he writes thus Now verily the intemperancâ— of life is growne so excessive inâ—quity insulting and sporting it selfe that whatsoever is lascivious and unchaste is diffused into Cities â—â—yes being taught to deny nature doe counterfeit the female Sex c. O miserable spectacle O horrible wicked exercise O how gâ—eâ—t is this iniquity c. Witnesse Philo Iudaeuâ— De Vita Contemplativa p. 1209 1210. Those writes he who onely please with scurrilous
jests to recreate mens mindes transforme yoâ—thes into the very habit and order of Strumpets to the great injury and dishonour of their age and sexe a thing which Moses doth much condemne Witnesse Tertullian De Spectaculis lib. c. 10. p. 17. Together with Isiodor Hispalensis Originum lib. 18. cap. 51. In all scenicall arts say they there is plainely the patronage of Bacchus and Venus which are peculiarly proper to the Stage From the gesture and flexure of the body they sacrifice effeminacy to Venus and Bacchus the one of them being effeminate by her sexe the other by his fâ—nx c. Witnesse Saint Cyprian De spectaculis lib. where he writes thus To this vile shamefull deed another equall wickednesse is super-added A man enfeebled in all his joynts resolved into a more than womanish effeminacy whose art it is to speake with his hands and gestures comes forth upon the Stage and for this oneâ— I know not whom neiâ—her man nor woman the whole Citie flocke together that so the fabulous lusts of antiquity may be acted Yea men writes he in another place are unmanned on the Stage all the honour and vigour of their sex is effeminated with the shame the dishonesty of an unsinâ—ed body He who is most womanish and best resembles the female sex gives best content The more criminous the more applauded is he and by how much the more obsene he is the more skilfull is he accounted What cannot he perswade who is such a one c. And in another Epistle of his he writes to Eucratius to Excommunicate a Player who did traine up Boyes for the Stage for that he taught them against the expresse instruction of God himselfe how a male might be effeminated into a female how their sex might be changed by Art that so the divell who defiles Gods workemanship might be pleased by the offences of ae depraved and effeminated body I thinke it will not stand with the Majestie of God nor the discipline of the Gospel that the modestie and honour of the Church should be polluted with such a filthy and infamous contagion For since men are prohibited in the Law to put on a womans garment and such who doe it are adjudged accursed How much more greater a sinne is it not onely to put on womans apparell but likewise to expresse obscene effeminate womanish gestures by the skill or tutorship of an unchaste Art The most unchaste gestures and actions of Stage-players writes Lactantius what else doe they but teach and provoke lust whose enervated bodies effeminated into an womanish pace and habit resemble unchaste women by their dishonest gestures c. One being a Youth writes Saint Chrysostome combes backe his haire and effeminating nature with his visage his apparell his gesture and the like strives to represent the person of a tender virgin which he condemnes as a most abominable effeminate act There is another sort of Actors writes Nazianzen more unhappy then these to wit those who lose the glory of men and by unchaste infections of their membersâ— effeminate their manly nature being both effeminate men and women yea being neither men nor women if we will speake truely For they continue not men and that they should become women they attaine not For what they are by nature that they continue not in regard of manners and that which they wickedly desire to be that they are not by nature By which it commeth to passe that they are certaine riddles of luxurie and intricacies of vices being men among women and women among men Whether doe these things rather deserve applauses aspections and mirth or teares and sighes Verily laughter raignes in these Nature is vitiated and adulterated and a various flame of pleasures is kindled To these I might acumulate the parallell testimony of Athanasius Contra Gentes Oratio p. 10. A. B. of Theophylus Antiochenus ad Autolicum lib. 3. of Tatianuâ— Oratio adversus Graecos Of Minucius Felix Octauius p. 70. 101.223 Of Augustine De Civitate Dei lib. 2. cap. 3. to 14. and lib. 7. c. 24. Of Salvian lib. 6. De Gubernatione Dei. Of Hierom. Epistâ— 2. cap. 6.7 Epist. 9. cap. 5. Epist. 10. c. 4. Epist. 13. c. 2. Epist. 48. c. 2. Epist. 88. cap. 4. Of Eusebius apud Damascenum parallelorum lib. 3. cap. 47. Of Cassiodorus Variarum lib. 1. cap. 27.30 lib. 3. cap. 51. and lib. 7. cap. 16. Of Damascen Parallelorum lib. 3. cap. 47. Of Iohn Salisbury De Nugis Curialium lib. 1. cap. 8. together with the concurrent suffrages of Ludovicus Vives De Causis Corruptâ— Artium lib. 2. p. 82.83 Notae in Augustinum De Civit. Dei lib. 2 cap. 3. to 14. Of Radolphus Gualther Homilie 11. in Nahum 3. p. 214.215 Of Francis Petrarcha De Remedio vtriusque fortunae lib. 1. Diologus 30. Of Agrippa de Vanitate Scientiarum cap. 20 59â—64.71 Of Peter Martyr Locorum Communium Classis 2. cap. 11. sect 62.66 cap. 12. sâ—ct 15.19 and Commentary on Iudges page 310.311 Of Bodine De Republica lib. 6â— cap. â— Of Ioannis Mariana Barnabas Brissonius and Bulengerus De Tâ—eatris spectaculis ludis scenicis of the third Blast of Retrait from Playes and Theaters page 110 111 112. of Master Northbrooke Master Stubs Master Gosson and Doctor Reinolds in their severall Treatises against Stage-playes Of Bishop Babington Master Perkins Master Dod Master Lakes Master Downeham and sundry other on the seventh Commandement Yea of Plato Cicero Senica Tacitus Iuvenall Marcus Aurelius Plinie and other Pagan Authors who all with one consent not onely testifie but likewise positively condemne the grosse the execrable effeminacy which attends the acting of all Stageplayes which the very Cynicke himselfe would blush for to behold And must not our owne experience beare witnesse of the invirillity of Play-acting May we not daily see our Players metamorphosed into women on the Stage not only by putting on the female robes but likewise the effeminate gestures speeches pace behaviour attire delicacy passions manners arts and wiles of the female sex yea of the most petulant unchaste insinuating Strumpets that either Italy or the world affords What wantonnesse what effeminacy parallell to that which our men-women actors in all their feminine yea sometime in their masculine parts expresse upon the Theater was ever the invirility of Nero Heliogabalus or Sardanapalus those Monsters if not shames of Men and Nature was ever the effeminate lewdnesse of Flora or Thais comparable unto that which our artificiall Stage-players trayned up to all lasciviousnesse from their Cradles continually practise on the Stage without blush of face or sorrow of heart not onely in the open view of men but even of that all-eyed God who will one day arraigne them for this their grosse effeminacie And dare wee men wee Christians yet applaud it Pitty is it to consider how
Floralian Festivals and paralell them with our May-games will soone conclude as Polydor Virgil doth in expresse tearmes De Invent. Rerum lib 5. cap. 2 that our May-games Maying and May-poleâ— adorned commonly with Flowrie Garlands had their originall from these Floralian Feastivals or the Heathen Majumae and that therefore Christians ought wholy to abandon them as they are expresly enjoyned both by Imperiall Edicts Councels and Fathers See here p. 807. m. 575.576 581 583 584 587 755 756. m. Pope Martyns Decree pag. 750 770 780 20 21 22 23. Tertullian De Corona Militis lib. Polydor Virgil. De Invent. Rerum lib. 5. cap. 2. M. Stubs his Anatomy of Abuses p 109.110 who particularly condemne both May-games and May-poles and Francis de Croy his first Conformityâ— cap. 19.20 accordingly Menander the Comâ—dian his deathâ— fol. 553. Ministers and Clergie-men prohibited to Dance Card or Dice or to behold Dancers Carders Dicers in publike or private or to suffer them in their houses to act or behold either publike or private Enterludes to play at any dishonest or unlawfull games to disguise themselves to Hauke Hunt or to keepe Haukes or Hounds to haunt or keepe Tavernes or Ale-houses or to enter into them but only in case of necessity when they travell to begin or pledge any Healths to frequent or make any riotous Feasts or to weare costly apparell p. 150.469 739.933 to 938.979 980. fol. 528. pag. 573. to 668. Sparsim See Vincentâ— Speculum Hist. lib. 27. cap. 39. 40.47 Summa Angelica Clericus 11. all Canonists De Vita Honestate Clericorum conclude the like Ought to suppresse and disswade others from Dancing Dicing Health-drinking or resort to Playes Ibidem Scurrilous Iesting Dancing Dicing Play-acting or Play-haunting Ministers to bee suspended and deprived Ibidem Their duties Ibidem Ought not to meddle with secular affaires not to beare secular offices Ibidem Ought to be resident on their Cures and to preach twice a day fol. 531. pag. 639.623 624. Ought to be grave in their gestures and speeches nor Player-like p. 933. to 938. Ought not to read lascivious Poems or prophane Authors not to stuffe their Sermons with them p. 70.79 915. to 939. No Players or Actors of Playes to bee made Ministers or to take Orders f. 528. p. 846.847 934 935. Minucius Felix his censure of Playes and Players p. 336.337 558 670. of Images p. 896.897 Modestie and shamefastnesse banished by Playes fol. 512. to 516. their prayse Ibidem Molanus his justification of prophane sacrilegious Popish Enterludes p. 763. 764 765. Monkes many of theÌ„ Sodomites Whoremasters Epicures pag. 213.760 761 762 880 881. See Vincentij Speculum Hist. lib. 27. c. 29. to 58. lib. 28. cap. 6. to 19. cap. 90. to 101. Women-Monkes pag. 184.185 201 202 203 204 880 881. Morice-dances censured p. 20. See Dances and May-games Moscovites how they keepe their Christmas pag. 782. Moses prohibited Playes and Enterludes why pag. 555. Mourning for other mens sinnes a duty p. 291. to 295. This life a life of mourâ— Ibid. p. 967. to 973. See Chrysost. Hom. 12. in Colos. accordingly Multitude no argument of goodnes pag. 787.788 442. Mummeries and Mummers condemned p. 493.494 fol. 51â— 891 to 904. Murthers occasioned oft by Playes fol. 516. to 520. Musicke lawfull usefull p. 274. lascivious effeminate Musicke unlawfull p. 273. to 290.394.395 See Vincentij SpeculuÌ„ Hist. lib. 29. cap. 144. M. Northbrooke his Treatise against vaine Playes c. fol. 39.40 41. Agrippa De Vâ—nitate Scient cap. 64. M. Stubs his Anâ—tomy of Abuses p. 128.129 130 c. Church-musicke ought to be grave serious pious not quaint delicate or lascivious which abuses of it are censured p. 276 to 288. Reformatio Leguâ—â— Ecclesiast ex Authoritate Regis Hen. â— Edw. 6. Loâ—diâ—i 1571. Tit. De Divinâ—s Offiâ—â—â— c. 5. â— 43. grounded on and authorized by the Statutes of 25. Hâ—â—ry 8. c. 19.27 Hâ—â—â—y S. c. 15. 3. 4. Edward 6. c. 11. which proscribos this rule in 〈…〉 In divinis 〈◊〉 recitandis Psalmis 〈◊〉 ministri clerici diligentâ—r Doe câ—gitare â—ebent non solum â—se Doum laâ—dari oportere sed alios etiam hortatu exemplo observatione illorum ad cundem cultuâ— adducendos esse Qua propter partite voces distincte pronuncient cantus sit illorum clarus aptus ut ad auditorum omnis fensum intelligentiam perveniant Itaque vibratam iâ—am operosam musicani quae figurata dicitur auferri placet quae sic in multitudinis auribus tumultuatur ut saepe linguam non possit ipsam loquentâ—m intelligere See Q. Eliz. Injunctions Injunct 49 accordingly Which kinde of quaint and delicate Church-musicke is largely censured by Hugo Parisiensis lib. 2. de Claustro Animae by Vincentius Beluacensis Speculum Histor. lib. 27 c. 45. by Iohn Bale his Image of both Churches on Rev. c. 18 sect 10.11 by William Wraghton his Hunting and Rescuer of the Romish Fox fol. 12.59 125 126. by Gualtherus Haddon Contr. Osorium lib. 3. fol. 263.264 M. Northbrooke against Dice-play fol. 40.41 Musicke when why and by whom brought into the Church p. 277. to 288. N Name of God not to bee used in Playes in which it is oft prophaned pag. 108. to 112. Names of Idols not to be named invocated c. by Christians p. 32.33 36 77 78. to 88.584 891 926. Naked Harlots not to be looked on pag. 406. dancing naked censured p. 246. 251. See Lampridij Commodus p. 90. Nero censured and his death conspired for his singing acting dancing and Masquing on the Stage pâ— 451.465 fol. 517.555 pag. 707.736 737 843 849. to 853. Suppressed Playes and Players p. 460.516.517 714. Nerva prohibited Sword-playes pag. 75. 468. New-yeeres gifts and the observation of New-yeeres day condemned as a Pagan custome by Councels Fathers and others pag. 20. 36 197 198 429 430 580 581 583 755 756 757 781. Spent in Stage-playes Mummeriâ—s and dances by Pagans Ibidem a publike fast enjoyned on it to bewaile the abominations thereon committed by Pagans Ibidem Night not to be spent in Playes in Dancing Masques and such disorders but in sleepe in prayer in devotion night disorders censured p. 255.360 645 646 746 747 754 755 848 849 946 429. Nilus his censure of Playes pag. 349.385 682. Non-residency censured by 55. severall Councels p 623.624 by sundry Canonicall Decrees and Canonists Ibid. See the Canonists in their â—itles De Clericis Nonresidentibus My Anti-Arminianisine Tit. Bishoâ—s in the Table together with M. Whetenhall his Discourse of the Abuses now in question in the Churches of Christ. p. 170 182.192 202 203 206 208. D. Taylor his Commentary upon Titus c. 3. vers 12. p. 726â— to 730. Doctor Willeâ— on the 1 Sam cap. 14 28. Master Robert Bolton of True Happinesse pag. 111. Master William Attersoll on Philemon Master Ieremy Dike his Cavâ—at to Archîppus on Col. 4.17 London 1619. of late Bishop Hooper on
Theatra Graecorum ludos vitate omnem Idolorum Pompam speciem denique omnia Daemoniaca Spectacula Constit. Apost lib. 2. cap. 6â— b Renuncio Sathanae omnibus eius operibus Posteâ— dicis omni Pompae illius Pompa Diaboli est in Theatris Spectacula in bippodromo cursus equorum venationes reliqua omnis eiuscemodi vanitas a qua postulansâ—liberari sanctus ille Dei Auerte inquit oculos meos ne videant vanitatem Non ergo sis curiosus in frequentia Spectaculorum vbi conspicias mimorum petulantias omni contumelia impudicitia refertas virorum effaeminatorum choreas secteris Catech. Mystagogica 1. c Depraehenderis enim detegeris Christiane quando aliud agis aliud profiteris fidelis in nomine aliud demonstrans in opere non tenens professionis tuae fidem modo ingrediens Ecclesiam orationes fundere post modicum in Spectaculis cum histrionibus impudice clamare Quid tibi cum Pompis Diaboli quibus renunciastâ— Huic vos renunciare professi estis in qua professione non hominibus sed Deo Angelis eius conscribentibus dixâ—stis Reâ—uncio c. De Symbolo ad Catechumenos lib. 4. cap. 1. Tom. 9. part 1. pag. 1427. See Hom. 21. Tom. 10. pag. 592. d Atque vbi spiritus insusuâ— est vnguentum eo Diabolicas Pompas immittemus eo fabulas Satanae eo canâ—tilenas meretriciae turpitudinis plenas Hom. De Dauide Saule Tom. 1. Col. 511. B. Proinde frequenter vos hortatus sum ne quis eorum qui horrendae ae mysticae victimae participes sunt ad illa iret Spectacula non diuina cum Daemoniacis commisceret mysteria De verbis Isaiae vidi Dominum c. Hom. 1. Col. 1283. C. D. In Theatro omnia contraria risus turpitudo pompae Diabolica Magna ili Diaboli Pompa Cymbala tibiae cantica plena scortationum ac adulteriorum In Act. Apost Hom. 42. Tom. 3 Col 611. C. 612. A. Quo tempore alii quidem cum nos haec ex hoc loco dissereâ—emâ—â— in Theatris otiose Diaboli Pompam Spectarunt impurissimis Diaboli escis vescebantur Oratio 6. Tom. 5. Col. 1471. B. Considera ergo Theatrum illud ac Diabolicos istos refuge conuentus Si vero in eisdem perseueraueritis acutiore ferro altiore incisione discindam nec vnquam prorsus quiescam quoadusque Diabolicum illud dispergam Theatrum vt mundus Ecclesiae caetus purusque reddatur Ita enim praesenti turpitudine liberabimur vitam acquiremus futuram gratia misericordia domini nostri Iesu Christi Hom. 7. in Matth. Tom. 2. Col. 60. D. 61. B. C. e In Spectaculis enim quaedam Apostasia fidei est a Symbolis ipsius et a Câ—lestibus Sacramentis letalis praâ—aricatio Quae est enim in Baptismo salutari Christianorum prima confessio quae sciliceâ— nisi vâ— reâ—uncâ—are se Diabolo et Pompis eius aâ—que Spectaculis et operibus protestentur Ergo Spectacula et Pompae etiam iuxta nostram professionem opera sunt Diaboli Quomodo ô Christiane Spectacula post Baptismum sequeris quae opus esse Diaboli confiteris Renunciasti semel Diabolâ— et Spectaculis eius ac per hoc necesse est prudens et sciens dum ad Spectacula remeas ad Diabolum te redire cognoscas Vtrique enim rei simâ—l renunciasti et vnum vtrumque esse dixisti Si ad vnum reuerteris ad vtrumque remeasti abrenuntio enim inquis Diabolo Pompis Spectaculis et operibus eius Et quid postea Credo inquis in Deum patrem omnipotentem et in Iesum Christum filium eius Ergo primum renunciatur Diabolo vt credatur Deo quia qui non renunciat Diabolo non credit Deo et ideo qui reuertitur ad Diabolum relinquit Deum Diabolus autem in Spectaculis est et Pompis sâ—is ac per hoc cum redimus ad Spectaculâ—m relinquimus fidem Christi Hoc itaque modo omnia Symboli Sacramenta soluuâ—tur et totum quod in Symbolo sequitur labefactatur et nutat Nihil enim sequens â—â—at si principale non steterit Si cui itaque leue Spectaculorum crimen videtur respiciâ—â— cuncta ista quae diximus et videat in Spectaculis non voluptatem esse sed mortem De Guber Dei lib. 6. pag. 193 194. f Amphitheatrum omnium Daemonum Templum est Tot illicimmundi spiritus considunt quot homines capit De Spectac lib. Tom. 2. pag. 393. g See Danaeus Ethicae Christianae lib. 2. cap. 8. pag. 107. Accordingly h De Spectaculis Epist. lib. 2. Epist. 2. i De vero Cultu cap. 20. k Catechesis Mystagogica 1 l Paedagogi lib. 3. cap. 11. m Oratio ad Mâ—lites Templi cap. 4. n Hom. 44. pag. 264. o Hexaemeron Hom. 4. De Legendis libris Gentilium Oratio p Oratio 48. De Recta Educatione ad Seleucum pag. 1063 1064. q De Guber Dei lib. 6. r See Doctor Reinolds Master Northbrooke and Master Gossor in their Treatises against Stage-Playâ—s s Quod eniâ— facto negamâ—â—s neque facâ—o neque dicto neque visu neque prospeâ—ctu participare debemus Tertul. De Spectac c. 24. t Si iura humanae pactionis firmiter conseruantur fixius tamen atque feruentius iura tanti pacti quae cum Deo facta sunt inuiolâ—â—biliter sunt obseruanda Concil Paâ—isiâ—nse lib. 1. cap. 10. Suâ—ius Tom. 3 p. 367. u Pâ—mpa Diaboli hoec est quâ— et Pâ—mpa mundi id est amâ—itio arrogantia vana gloria omnisque â—uiuslibet rei superfluitas in humanis vsâ—tus Concil Parisiense lib. 1. cap. 10. Ib. u Pâ—mpa Diaboli hoec est quâ— et Pâ—mpa mundi id est amâ—itio arrogantia vana gloria omnisque â—uiuslibet rei superfluitas in humanis vsâ—tus Concil Parisiense lib. 1. cap. 10. Ib. x Abrenunciare enim Diabolo est penitus â—um respueâ—e spernere reiicere eique contradicere seque et vnumquemque ab eo alienare siue aliud quid quod in hoc verbo et hoc sensis exprimi potest Concil Paris lib. 1. cap. 10. Ib. y 1 Peter 1.14 15 18. Colos. 2.20 21 22. Reu 14.3 4. z Diabolo seruientes Daemones sunt Câ—rysostome Oratio 5. Col. 957. A. a Magna quippe ex parte Christianorum decus vilescit quando renati in Christo ea quibus in Baptismate renunciauerunt nec intelligere curant nec ab his se vt Christo polliciti sunt abstinere satagunt Concil Parisiense lib. 1. cap. 10. b Hosea 14.8 Quid nobis cum operibus Diaboli Quid mihi tibi est Belial Ego Christi seruus sum illius Redemptus sanzuinâ— illi me totum mancipaui Quid mihi tibi est Tanto magis nos oportet seperare a Diabolo quanto ille se discernit a Christo. Ambrose De Elia Ieiun cap. 20. c Rom. 8.5.7 Galat. 5.17 1 Corinth 6.14 15