longer the deeper For sudden evils quickly strike us thorow whereas delayed iudgements bring a multiplyed and usurious punishment with them Wherefore the longer the Lord hath deferred to punish by so much the more solicitous let the servant be by how much the longer Christ is ere he come the more prepared let a Christian be He is no provident servant whom his Lord when he comes shall finde unprepared God hath a long time spared many Play-poets Players Play-haunters States and Cities where Playes are harbored though some of these have smarted for them he hath mercifully forborne many such of us at home and though he hath a long time chastised us as a Father yet he hath not as yet wholy consumed us as an avenging Iudge but how soone he is likely to doe it if wee repent not speedily wee may all conjecture O therefore let not the long suffring of our gracious God harden any of us in the love the exercise or approbation of these ungodly Enterludes or of any other pleasures of sinne which are but for a season But let these judgements of God which Playes have brought on Pagans on Christians heretofore and for ought we know upon our selves be now at last a warning-peale to us with speed with care and conscience to abandon them and thus to syllogize against them in the 44. place with which I shall close up this Scene That which drawes downe Gods judgements wrath and vengeance both upon the Composers Actors and Spectators of it and likewise upon those Magistrates States and Cities which foster and approve it must needs be sinfull since God never inflicts his iudgements but for sin yea altogether to be avoyded of all good Christians and not tolerable in any Christian Common-weale But this doe Stage-playes as the premises demonstrate Therefore they must needs be sinfull yea altogether to be avoyded of all good Christians and intolerable in any Christian Common-weale SCENA VICESSIMA THe last effect of Stage-playes which ariseth as a necessary consequent from all the former is this That without sincere repentance they eternally damne mens soules A fruit a consequent with a witnesse which should cause all Players all Play-poets all Play-haunters to looke about them And this must needs be so For if the wages of sinne be death and if every unrepented unlamented idle vaine or sinfull action word and thought shall recâ—ive a iust recompence of reward If the unrighteous the adulterous and unchaste shall not inherite the Kingdome of God and of Christ If the wicked shall be turned into Hell and all the people that forget God then câ—rtainely the wages of Stage-playes which abound with many idle sinfull speeches actions and representations directly sinfull in sundry different respects as I have manifâ—sted by the premises and therefore cannot but exclude their unrighteous adulterous unchast Actors and Spectators out of Heaven and tumble them headlong into Hell for all eternity unlâ—sse they prevent this danger by sincere repentance must be eternall death Stage-playes as not onely the best but even the worst of men confesse are the very sinkes the seminaries food and treasures of all wickednesse and lewdnesse whatsoever they are the very baites the snares the engines the sweet Syrenean enchantments of the Devill with which he sweetly allures men to destruction by which he insinuates all kinde of viceousnesse into their soules and steales away their hearts from God and heavenly things they are the principall instruments to intice to enthrall men unto sinne to enamor men with sinne to detaine men under the commanding power of sinne and to keepe â—â—em off from all true contrition for sinne Needs therefore must they drowne their Actors their Composers and Spectators in everlasting perdition both of soule and body if they repent not of and utterly renounce them as they have vowed in their baptisme Hence is that memorable passage of Hippolitus an ancient Martyr in his Oration De Consummatione mundi Antichristo about the yeere of our Lord 220. where he informes us that Christ shall say thus to Play-haunters and wicked men at the last day Depart from me yee workers of iniquity I know you not you are become the workemen of another Master that is of the Devill Possesse with him darknesse and fire which is not put out and the worme that sleepeth not and gnashing of teeth c. For I have made your eares that you should heare the Scriptures but you have prepared them for the songs of Devils for harpes and ridiculous things I have created your eyes that you might behold the light of my precepts and thorowly performe thâ—m but you have called for whoredomes and uncleanesses and have opened them to all other filthinesse I have made your mouthes to glorifie and praise the Lord to sing Psalmes and spirituall Songs and to utter the continuall meditation of what you read but you have applyed it to rayling to swearing to blaspemies whiles you did sit and backbite your neighbours I have formed your hands that you should stretch them out to prayers and supplications but you have reached them forth to rapines murthers and mutuall slaughters I have ordainâ—d your feet that you should walke in the preparation of the Gospell of peace both in Churches and in the houses of my Saints but you have taught them to runne to adulteries whoredomes Stage-playes dances vaultings Now the publike assembly is dissolved the spectacle of this world is ended the fashion and deceit of it is passed away c. Depart therefore into everlasting fire prepared for the Devill and his Angels And then alas poore wretches what will become of themâ— when as Christ shaâ—l thus upbraide and charge them with their resort to Playes and Play-houses and their imploying both of their eyes their eares their hands their feet their mindes and times about them at the last Perish they must and that irrecoverably for all eternity This sundry Fathers testifie The profession and following of Stage-playes writes Chrysostom is a way of the world which leads unto the Devill the generall way of perdition Therefore he exhorts his Auditors to avoyd the pestiferous Fish-pond of the Theater for this is that which drownes its Spectators in the fiery Sea of Hell and kindles the very bottome of its fire Macarius AEgyptius writes expresly that those who are delighted with Spectacles and Stage-playes shall never enter into Heaven without repentance paine and fighting because the way to Heaven is narrow and full of affliction Saint Cyprian and Tertullian in their Bookes De Spectaculis Lactantius De Vero Cultu c. 20. Clemens Romanus Constit. Apostol lib. 2. cap. 66. Augustine De Civitate Dei lib. 2. cap. 29. lib. 6. cap. 6. De Symbolo ad Catechumenos lib. 2. cap. 1.2 l. 4. cap. 1. Confessionum lib. 3. cap. 1.2 lib. 6. cap. 7.8 Salvian De
your hearts with filthy obiects so that they cannot cease from sinne Have they not caâ—sâ—d you to looke upon Whores and Strumpets upon bâ—autifull comely women with a lustfull eye and so to commit if not actuall yet contemplative adultery with thâ—m in your hearts either more or lesse If you deny all this your owne consciences together with all the fore-recited Fathers Councels Christian and Pagan Authors will presently convince you of a lie If you acknowledge it as needs you must since your owne consciences with all the premises will force you to confesse it you must certainely ioyne hands ioyne hearts and iudgements with me in censuring in condemning Stage-playes because they contaminate and defile both their Actors their Spectators soules and bodies because they thus instigate nourish and enflame their inseperable sinfull fleshly lusts which war against their soules which should be mortefied and subdued not fostered not fomented as they are SCENA QVARTA THe fourth effect or fruit of Stage-playes is actuall adultery whoredome and uncleanesse which are no wayes tolerable among Christians From whence this 30. Argument doth arise That which is an immediate occasion furtherance or fomentation of much actuall adultery fornication whoredome and uncleanesse must needs be abominable and utterly unlawfull unto Christians But such are Stage-playes as I shall cleerely manifest Therefore they must needs be abominable and utterly unlawfull unto Christians My Minor must bee yeelded because adultery fornication whoredome with all other actuall uncleanesse how ever men may chance to â—light them as meere triviall veniall sins are most damnable soule-murthering abominations which God which Christian men abhorre The sinfulnesse the damnablenesse of these foule crying sinnes which alas are now so frequent in the world that the commonnesse of them hath made them tollerable if not commendable and lawfull in the eyes of many who are so farre from being ashamed of that they even boast and glory in thâ—se lascivious wickednesses will easily appeare by these particulars First they are sinnes against the expresse letter of the 7. Commandement Thou shalt not commit adultery as all ancient and moderne Expositors of this Commandement testifie Secondly they are sinnes abundantly condemned thorowout the Old and New Testament as abominable and highly displeasing unto God whose wrath none can stand under Thirdly they are the very workes and products of the flesh issuing alwayes from a polluted heart devoyd of grace Fourthly they are those execrable sinnes those abominable pollutions wherein the Idolatrous Pagan Gentiles lived whose lewdnesse Christians must not imitate Fiftly they are those shamefull desperate filthy workes of darknesse which the most audacious miscreants are afraide yea utterly ashamed to commit in the day-time in the face and view of others out of a selfe-guiltinesse an inward consciousnesse of their vilenesse in the act of which if any are deprehended they are in the very terrors of the shadow of death like men distracted they know not what to doe nor whether to flie the very foulenesse of the fact amazing them and the least noyse affrighting them Sixtly they are sinnes which most abominably pollute the bodies and soules of men making them â—dious both in the eyes of God and men Seventhly they are sinnes which bring abundance of shame of dishonour upon the persons families and posterities of those who are guilty of them and even quite deprive them of their glory a wound a dishonour shall they get and their reproach shall not be wiped away as the very wisest of men informes us Sixtly they are sinnes which wholy infatuate and steale away mens hearts so that they are as an Oxe that goeth to the slaughter or as a foole who is led to the correction of the stockes till a dart shrike thorow their liver or as a Bird that hastneth to the snare not knowing that it is for his life Yea these sinnes doe so besot men that they can neither consider the danger of them nor yet use meanes for to escape them Ninthly they consume they putrifie not onely the soules the spirits but the very bodies and estates of men bringing them even to a morselt of bread Tenthly they ingenerate many filthy loathsome diseases which oft-times so putrifie the bodies of lewde adulterous persons that they even stinke above ground becoming odious yea intollerable to themselves and others which made S. Chrysostome to affirme that an adulterer even in this life before he goes to Hell is the most miserable the most wreâ—ched of all men Eleventhly they are such sinnes as are not so much as once to be named much lesse then practised among Christians whom they doe not become those therefore are no true Christians who take pleasure in them Twefely they are such sinnes as exclude men both from the society of Gods Children here who are not so much as to converse or eate with fornicators or adulterers and likewise from the Word the Sacraments the publike Assemblies of the Saints from which all Fornicators Adulterers Strumpets and unchaste persons are ipso facto by the very Law of God and man to be excommunicated that so they may be delivered up to Satan for the destruction of the flesh till they shall give some outward actuall testimony of their sincere repentance for these sinâ— Thirteenthly they are such sins as make a man exceeding guilty in Gods sight A man may as well take fire in his bosome and his clâ—athes not be burnt or goe upon coles and his feet not be scorched as goe into his neighbours wife and yet be innocent Whence Salomon informes us that a strange woman increaseth transgressions amongst men Fourteenthly they are sinnes which oft times shorten and cut off the lives of men and draw on murther after them For as the Adâ—itresse will hunt for the precious life of a man so iealousie is the rage of a man thereâ—ore he will not spare in the day of vengeance he will not regard anâ— ransome neither will he rest content though thou givest many gifes These sinnes were the cause that the Sonnes of Iacob slew the Sechemites and spoiled their City for ravishing and using their Sister Dinah as an Whore These were the death of all those Israelites who committed whoredome with the Daughters of Moab whom God himselfe commanded te be slaine These occasioned the warre betweene the Bexiamites and the other Tribes of the Children of Israell in which there were threescore and five thousand men and upwards slaine yea the whole Tribe of Benjamin where the Levites Concubine was ravished which occasioned this warre were almost utterly destroyed there being 600. men of them onely left alive by meanes of these men-slaying sins These sins caused David to destroy Vriah Absalom to murther his Brother Ammon for ravishing his Sister Tamar These have beene alwayes accompanied
with much murther and bloodshed in all ages these have caused the Husband to murther his Wife the Wife to poyson her Husband one Whore-master to murther his Corrivals to the selfe-same Strumpet yea these have caused unnaturall Mothers to murther their owne spuriâ—us Issues to conceale their lâ—wdnesse as Authors as our owne Statutes and experience teach us therefore they must needs be cryingâ— because they are bloody sinnes Fiftenthly they are such sinnes which offer an high indignity to the whole Trinity First to God the Father not onely in taking those bodies that are his which were made for himselfe alone not for fornication and giving them up as profâ—ssed instruments of sinne to lust to lewdnesse to Satan to all uncleanesse but likewise in contaminating oblitterating and casting dirt yea sinne upon his most holy Image stamped on them Secondly to Iesus Christ our Lord in taking those bodies which are his members purchased with his most precious blood that they might be preserved pure and chaste to him and making them the members of an Harlot Thirdly to God the holy Ghost in defiling those bodies which are the Temples of the holy Ghost which is in us who cannot indure any pollution especially in his Temples which should be alwayes holy as he is holy And who is there so desperately wicked that dares thus affront the whole Trinity it selfe by these cursed filthy sinnes Sixteenthly they are sinnes of which men very seldome repent A Whore saith Salomon is a deepe Ditch and a strange woman is a narrow Pit out of which men can hardly recover themselves None that goe into her returne againe neither take they hold of the pathes of Life And who then would ingage his soule upon such irrecoverable irrepenitable sins as these Seventeenthly these sinnes are the very high-way to Hell the beaten rode to eternall death the end of them is bitter as wormwood sharpe as a two-edged sword Wherefore Salomon exhorts his Sonne to remove his way farre from a strange woman and not to come nigh the doore of her house a place well worthy their observation who feare not for to run to Whore-houses or to cast themselves upon the temptations the enticements of Strumpets as too many doe For her house inclineth unto death and her pathes unto the dead her feet goe downe to death her steps take hold of hell her house is the way to hell going downe to the chambers of death None that goe into her returne againe neither take they hold of the path of Life Eighteenthly they are sinnes against the very bodies and soules of men Against the bodies of men as the Apostle witnesseth Flee fornication every sinne that a man doth is without the body but he that committeth fornication sinneth against his owne body that is in defiling it in dishonouring it in impayring it in destroying it Against the soules of men as Salomon testifieth Who so saith he committeth adultery with an woman lacketh understanding he that doeth it destroyeth his owne soule And who would be so inhumanely so atheistically desperate as to destroy both soule and body for ever to enjoy the momentany bitter-sweetnesse of these filthy sinnes Nineteenthly they are sinnes which disable men to performe any holy duty acceptable to God Sinnes into which few fall but such as are abhorred of the Lord and given up to a reprobate sence to worke all wickednesse even with greâ—dinesse Sinnes which devoure to destruction and roote out all a mans increase Sinnes which cause the earth to rise up against men and the fire not blowne to devoâ—re them Sinnes which draw downe the temporall the eternall wrath of God upon the children of disobedience These were the sinnes that destroyed the old worldwith water which consumed the Citties of Sodom and Gomorrah with fire from Heaven Which caused three and twenty thousand of the Isralites to fall in one day These were the sinnes that caused God in the yeere of our Lord 1583. even in our Citty of London to destroy with â—ire from Heaven two Cittizens the one leaving his Wife the other her owne Husband whiles they were in the very act of adultery on the Lords day their bodies being left dead and halfe burnt up for a Spectacle of Gods avenging Iustice unto others These are the sinnes but adultery and incest morâ— especially which God himselfe hath commanded to be punished with death yea with stoning to death the most vile and shamefulest death of all others Yea these are such sinnes that not onely the Iewes in ancient times but even meere Pagans from the very light of nature did punish with death it selfe Hence Dracâ— enacted that the adulterer taken in adultery might without any danger to the party be lawfully killed The selfe-same Law was enacted by Solon and Plato Hence Romulus among those lawes which he wrote in brasse and placed in the Capitol enacted That the convicted adulteresse should be put to death according as her husband or his friends should thinke meete Which act was afterwards confirmed by the Iulian Law Hence among the Lacedemonians it was lawfull for a man to kill him who was taken in adultery with his wife Hence the Corinthians used to drowne those who prostituted themselves to the lust of others The Vestel Virgins among the Romans bâ—ing convicted of fornication were buried alive In ancient Tiâ—es among the Turkes the adulterer and adulteresse were both stoned to death and at this day they are both most ignominiously punished The Arabians and Tenedians punish adultery with death reputing it a farre greater crime then periury or sacriledge and therefore worthy of a severer punishment The AEthiopians account adultery treason and therefore they make it capitall In Peru whoredome is punished with the death of both parties The Brasilians prosecute adultery with capitall hatred in so much that he whose wife is taken in adultery may lawfully kill her if he please The Indian Bramanes may lawfully poyson their uncâ—aste wives In old Saxony women who were convicted of adultery and ravishers of maides were first hanged and then burned In Sâ—aâ— adultery is death the Fathers of the Malefactors or the next Kinsmen being the Executioners In Palmaria adulterous Priests are punished with cruell death In Hispaniola unchaste Priests are either drowned or burnt Iâ— Bantam Mexico and China adultery is punished with death The Tartars taken in adultery are put to present death for feare of which they live very chaste If then the very judiciall Law of Moses together with these Heathens and Pagan Nations have deemed these sinnes capitall punishing adulterers and adulteresses with death as being the publike enemies of mankinde needs must these sinnes bee execrable yea dangerous unto Christians Twentiethly these sinnes are prejudiciall both to the Church and State
Babler say May we know what this new doctrine whereof thou speakest is for thou bringest certaine strange things to our eares wee would therfore know what these things meane But if you will doe it so much honour as considerately to revolve it you shall finde it to containe nought else but resolved uniuersally receiued ancient though now forgotten truthes so farre from any suspicion of factious Novalty or puritanicall singularity that they have the concurrent testimonies the unanimous resolutions of sundry sacred texts of Scripture of the whole primitive Church and Saints of God both before and under the Law and Gospell the Canons of 55 severall oecumenicall nationall provinciall Synods and Councels of divers ages and Countries together with the canonicall the imperiall Constitutions of the Apostles themselves of Emperours Popes and other Bishops the workes of 71 Fathers and ancient Christian Writers of chiefest note from our Saviours Nativity to the yeare 1200. the suffrages of above 150 Christian Authors of all sorts from the yeare 1200 to this present the sentence of 40 Heathen Philosophers Orators Historians Poets together with the Play-condemning Lawes and Edicts of sundry Christian yea Pagan Nations Republikes Emperours Princes Magistrates in severall ages with the Statutes Magistrates Vniversities Writers and Preachers of our owne renowned Kingdome to back to second them in all particulars who all have long since passed this heavie Censure against Stage-playes that they are the very workes the pompes inventions and chiefe delights of the Divell which all Christians solemnly abjure in their baptisme the most pestilent corruptions of all mens especially young mens minds manners the chiefe fomenters of all vice and wickednesse the greatest enemies of all vertue grace and goodnesse the most mischievous plagues that can be harboured in any Church or State yea lewd infernall pastimes not tollerable among Heathens not sufferable in any well-ordered Christian Republike not once to be haunted or applauded by any civill vertuous persons who are either mindfull of their credits or of their owne salvation Which as it controlls the grosse mistake of divers voluptuous paganizing Christians in our dayes who dote on Stage-playes as the most laudable generous if not necessary recreations so it should now at last ingage all Christians for ever to abandon them as the very best of Saints of Pagans have done in former ages Alas what goodnesse what profit doe men reape from Stage-playes that should any way ingage their affectionâ— to them Doe they not enrage their lusts adde fire and fewell to their unchast affections deprave their minds corrupt their manners cauterize their consciences obdurate their hearts multiply their heinous transgressions consume their estates mispend their time canker their graces blast all their vertues interrupt their studies indispose them to repentance and true godly sorrow for their sinnes make all Gods ordinances ineffectuall to their spirituall good draw downe the guilt of sundry Play-house abominations on their persons incorporate them into lewd ungodly company and without repentance damne their soulesâ— Doe they not dishonour their most holy God abuse their most blessed Saviour sundry wayes blaspheame and grieve Gods holy spirit prophane the sacred Scriptures and the name of God deride and jeare religion holinesse vertue temperance grace goodnesse with all religious vertuous persons advance the Divels scepter service kingdome by sowing by cherishing the seedes of atheisme heathenisme prophanesse incontinency voluptuousnes idlenes yea of all kind of wickednes both in their Actors and Spectators hearts How many thousands have Stage-playes drawne on to sinne to lewdnesse to all sorts of vice and aâ— last sunke downe to hell with the weight of those prodigious evills which they had quite avoided had they not haunted Play-houses How many Novices and Youngsters have beene corrupted debauched and led away captive by the Divel by their owne outragious lusts by Panders Players Bawdes Adulteresses Whores and other lewd companions who had continued studious civill hopefull towardly and ingenious had they not resorted unto Stage-playes the originall causes of their dolefull ruine which bring no other benefit to their Actors their Spectators at the last but this to post them merrily on to hell with a greater loade of soule-condemning sinnes quasi vivendi sensum ad hoc tantum acceperant ut perirent as if they had received life for no other purpose but to worke out their owne eternall death which needes no other instruments to effect it than lewd lascivious Enterludes O therefore deare Brethren as you tender Gods honourâ— the publike welfare or your owne soules safety abominate these glittering gawdy pompous snares these sugered poysoned potions of the Divell by which he cunningly endeavours your destruction when as you least suspect it and if any of you have formerly frequented Stage-playes either out of childish vanity or injudicious ignorance of their oft-condemned mischievous lewd effects or through the over-pressing importunity of voluptuous carnall acquaintance or by reason of that popular erronious good opinion which our wicked times conceive of Stage-playes which humour them in their lusts or because such multitudes resort now daily to them that they carry one another headlong to these sinfull pleasures without any sense of danger or hopes of reformation be you henceforth truly penitent for what is past Quem delectabaâ— spectare delectet orare quem delectabant cantica nugatoria et adulterina delectet hymnum dicere Deo currere ad Ecclesiam qui primo currebat ad theatrum as St. Augustine sweetly councels and wholly abandon them for all future time And so much the rather that you may now at last falsifie that ignominious Censure which some English Writers in their printed Workes have passed upon Innes of Court Students of whom they recordâ— That Innes of Court men were undone but for Players that they are their chiefest guests and imployment the sole busines that makes them afternoons men that this is one of the first things they learne as soone as they are admitted to see Stage-playes take smoke at a Play-house which they commonly make their Studie where they quickly learne to follow all fashions to drinke all Healths to weare favours and good cloathes to consort with ruffianly companions to sweare the biggest oaths to quarrell easily fight desperately game inordinately to spend their patrimony ere it fall to use gracefully some gestures of apish complement to talke irreligiously to dally with a Mistresse and hunt after harlots to prove altogether lawlesse in steed of Lawyers and to forget that little learning grace and vertue which they had before so that they grow at last pasâ— hopes of ever doing good either to the Church their Country their owne or others soules Which heavie Censure if any dissolute Play-haunters have justly occasioned heretofore to the dishonour of those famous Law-Societies wherein they live I hope
Philosophersâ— as the Incendiaries and common Nurseriâ—s of all Villany and Wickednesse the bane and ouerthrow of all Grace and Goodnesse the very poyson and corruption of mens mindes and manners the very fatall plagues and ouertures of those States and Kingdomes where they are once tollerated as I shall prooue anon Yet wee we miserable and gracelesse wretches after so many sentences of condemnation passed vpon them after so many Iudgements already inflicted on and yet threatned to vs for them after so many yeres and Iubilies of the glorious Gospel-sun-shine which teacheth vs to deny vngodlinesse and all worldly lusts and to liue soberly righteously and godly in this present world looking for the comming and appearance of the great God and our Sauiour Iesus Christ yea after our very vow and sacred couenant in Baptisme which bindes vs to forsake the Deuill and all his Workes the Pomps and Vanities of this wicked World and all the sinfull lusts of the flesh of which these Stage-Playes are the chiefe as if wee were quite degenerated not onely from the grace and holinesse of Christians but euen from the naturall goodnesse and moralitie of Pagans in former Ages doe now euen now in the middest of all our feares at homeâ— and the miserable desolations of Gods Church abroade the very thoughts of which should cause our hearts to bleed and soules to mourne much more our Hellish iollitie and mirth to cease as if wee had made a couenant with Hell and sworne alleageance to the Deuill himselfe inthrall and sell our selues to these Diabolicall and hellish Enter-ludes notwithstanding all that God or man haue said against them and would rather part with Christ Religion God or Heauen then with them Yea so farre are many mens affections wedded to these prophane and Heathenish vanities that as it was in Saint Augustines time euen so it is now whosoeuer is but displeased and offended with them is presently reputed for a common Enemie he that speakes against them or comes not at them is forthwith branded for a Scismaticall or factious Puritan and if any one assay to alter or suppresse them he becomes so odious vnto many that did not the feare of punishment restraine their malice they would not onely scorne and disgrace but euen stone or rent him all to pieces as a man vnworthy for to liue on earth whereas such who further these delights of sinne are highly magnified as the chiefe contriuers of the publike happinesse There was once a time if Tertullian with some other ancient Fathers may bee credited when as it was the chiefest badge and character of a Christian to refraine from Stage-Playes yea this was one great crime which the Pagans did obiect against the Christians in the Primitiue Church that they came not to their Enterludes But now as if Stage-Playes were our Creed and Gospel or the truest embleme of our Christian profession those are not worthy of the name of Christians they must be Puritans and Precisians not Protestants who dislike them Heu quantum mutatus ab illo Alas how â—arre are Christians now degenerated from what they were in ancient times when as that which was their badge and honour heretofore is now become their brand and shame Quantus in Christiano populo honor Christi est vbi religio ignobilem facit How little doe we Christians honour Christ when as the ancient character and practicall power of Religion I meane the abandoning and renouncing of sinne-fomenting Stage-Playes subiect men vnto the highest censure and disgrace Conquerar an taceam This being the dissolute and vnhappy constitution of our depraued times it put mee at the first to this Dilemma whether to sit mute and silent still and mourne in secret for these ouerspredding abominations which haue got such head of late among vs that many who visit the Church scarce once a weeke frequent the Play-house once a day or whether I should lift vp my voyce like a trumpet and crie against them to my power If I should bend my tongue or pen against them as I haue done against some other sinfull and Vnchristian vanities my thoughts informed me that I might with the vnfortunate Disciples fish all night and catch iust nothing at the last but the reproach and scorne of the Histrionicall and prophaner sort whose tongues are set on fire of Hell against all such as dare affront their Hellish practises and so my hopes and trauell would bee wreckt at once If I should on the other side neglect to doe my vttermost to extirpateâ— or withstand these dangerous spectacles or to withdraw such persons from them as my paines and briefe collections in this subiect might reclaime when God had put this oportunitie into my hand and will into my heart to doe it my Conscience then perswaded me that my negligence and slackenesse in this kinde might make mee guiltie of the death of all such ignorant and seduced Soâ—les which these my poore endeuours might rescue from these chaines of Hell and cordes of sinne and interest meâ— in all the euill which they might suppresse Whereupon I resolued with my selfe at last to endure the crosse and despise the hate and shame which the publishing of this HISTRIO-MASTIX might procure mee and to asswage at least in my endeuours if not otherwise these inueterate and festred vlcers which may endanger Church and State at once by applying some speedy corrosiues and emplaisters to them and ripping vp their noxious and infectious nature on the publike Theater in these ensuing Acts and Scoenes which I thought good to stile The Players or Actors Tragoedie not so much for the Stile or Method of it for alas here is neither Tragicke stile nor Poeticall straines nor rare Inuention nor Clowne nor Actor in it but onely bare and naked Trueth which needes nâ— Eloquence nor straine of wit for to adorne or pleade its cause as for the good effects I hope it may and will produce to the suppression and extirpation at least the restraint and diminution both of Playes and common Actors and all those seuerall mischieuous and pestiferous fruites of Hellish wickednesses that issue from them which much desired successe and reformation if I could but liue to see I should deeme my selfe an happy man and thinke my labour richly recompenced The Argument Parts and Method of the ensuing TRAGAEDIE BVt not to spend more time in Prologues I shall now addresse my selfe vnto the Argument or Subiect of this Tragicall Discourse which is no more in briefe then this Conclusion That all popular and common Stage-Playes whether Comicall Tragicall Satyricall Mimicall or mixt of either especially as they are now compiled and personated among vs are such sinfull hurtfull and pernitious Recreations as are altogether vnseemely and vnlawfull vnto Christians A Paradoxicall new and strange Conclusion or Probleme vnto many and yet an ancient and resolued trueth
Playes or Players by contributing to their Boxes or resorting to their Theaters for the fore-named reasons Since therefore it is abunndantly evident by the premises that Stage-playes are the occasions of much vaine much sinfull prodigall expence and that the very contributing to Players Boxes of which every common Spectator must be alwayes culpable is not onely apparant prodigality but a Giant-like sinne which brings much danger to mens soules It must needs cause us to abominate to abandon Stage-playes even for this effect which alwayes necessarily attends them SCENA TERTIA. THe third effect or fruit of Stage-playes is the irritation the inflamation the fomentation of divers sinfull lusts of many lewde unchaste adulterous affections both in the Actors and Spectators hearts From whence this 29. Play-oppugning Argument will ebulliate That which doth ordinarily if not alwayes defile the eyes the eares and soules both of the Actors and Spectators by ingendring by exciting meretricious lustfull lewde adulterous desires and affections in their hearts or by instigating by preparing by inducing them to actuall uncleanesse must needs be abominable and unlawfull unto Christians But this doe Stage-playes as I shall here make manifest Therefore they must needs bee abominable and unlawfull unto Christians The Major is irrâ—fragable because all polluting objects all unchaste affections and unruly carnall lusts which are no lesse then adultery then uncleanesse it selfe in Gods account doe not onely contaminate and war against mens soules but likewise deprive them of Gods favour disable them to every holy duty inthrall them unto Satan exclude them out of Heaven and without repentance plunge them into Hell for all eternity Since therefore the Scripture calls upon us to cleanse our selves from all pollution of flesh and spirit to morâ—ifie our carnall lusts and earthly members to crucifie the flesh with the affections and lusts thereof the fruit of which is eternall death to abstaine from fleshly lusts which war against the soule and to make no provision for the flesh to fulfill the lusts thereof Since it expresly informes us that none but Idolaâ—rous Heathen Gentiles in whom the Devill raignes none but unregenerate carnall gracelesse persons who have no part in Christ doe wallow with delight doe foster harbour or take pleasure in such lusts as these And that all who are Christs have crucified the flesh with the affections and lusts thereof because the carnall minde is enmity against God neither is it nor can it be subiect to his law There are none but Whores and Panders or foule incarnate Devils who dare controll my Minors truth which all Christians must subscribe to because they are no longer debtors to the flesh to live after the flesh but sworne Servants and Spouses unto Christ alone to whom they have resigned both their soules and bodies to be at none but his disposall The Minor is notoriously evident not onely by experience but likewise by the concurring suffrages of sundry Fathers Councels and Authors of all sorts Who as they stile Play-houses The Temples of Venery the Schooles of Bawdry the Deâ—s of Lewdnesse the Siâ—kes of Filthinesse and Stage-playes the Lectures of Ribaldry the Meditations of Adultery the Nurseries of Vncleanesse the Fomentations of Lechery the Fuell the Incendiaries of lust and the very Devils Forge or Bellowes to excite and blow up flames of carnall Concupiâ—cence both in the Actors and Spectators hearts a suâ—ficient ratification of our present Assumption So they likewise positively aâ—firme and copiously testifie the truth of this proposition in expresse words Witnesse Clemens Alexandrinus who informes us that Comedies and amorous moderne Poems teach men adultery that they defile mens eares with incests and fornications therefore he tells the Gentiles that not onely the use the sight and hearing but likewise the very memory of Stage-playes yea of the fabulous Poems pictures and representations of their unchaâ—te libidinous Idol-gods ought utterly to be abolished because their eares had committed whoredome their eyes had played the harlots with them and which is more strange that their very sight had committed adultery before any actuall embracement by reason of these obscene Picturesâ— and filthy Enterludes Hence he instructeth Christians that his Paedagoge must not lead them unto Playes or Theaters which may not be unfitly called the Chaire of Pestilence because these Conventicles where men and women meete promisâ—uously together to behold one another are the occasion of lewdnesse here they give or plot wicked counsell For while their eyes are lasciviously occupied their lusts waxe warme and their eyes being accustomed to glance more impudently on those who sit next them having liberty and leisure granted to them intend their lusts These Spectacles therefore saith he which are fraught with wickednesse with obscene and vaine speeches with the representations of filthy deeds with impudent and unchaste discourses which provoke laughter the Idaeaes of which men carry away with them to their houses there more deepely imprint them in their mindes are utterly to he prohibited Witnesse Tertullian who records that Tragedies and Comedies are the augmenters of villanies and lusts being both cruell and lascivious impious and prodigall That they defile mens eyes and eares with uncleanesse and blow up the sparkles of their Lusts. Hence he stiles the Play-house the Chappell of Venery the House of Lechery the Consistory of Incontinency Hence he informes us that all the Christians in the Primitive Church had utterly relinquished the uncleanesse of the Theater Hence he comforts the close imprisoned Martyrs of his time with this consideration that by meanes of their imprisonment their eyes were kept from the sight of Theaters the places of publike lust and lechery Neither were their eares oâ—fended with the clamors or uncleanesse of Stage-players And hence hee doubles this Assertion That Stage-playes are absolutely prohibited by the inhibition of incontinency Witnesse Origen who instructeth us that Christians must not lift up their eyes to Stage-playes the pleasurable delights of polluted eyes as he there stiles them lest their lusts should be inflamed by them What then writes he in another place shall we say of these who with the troopes of the Gentiles make haste to Stage-playes and defile their eyes and eares with unchaste words and motions It is not our part â—o passe sentence upon such for they themselves may perceive and see what part they have chosen to themselves Thou therefore who hearest these things Be ye holy for I am holy Wisely understand what is spoken seperate thy selfe from terrene actions seperate thy selfe from the lusts of the world and from the contagion of every sinne Witnesse Saint Cyprian who stiles Theaters b The Stewes of publike chastity and Mastership of obscaenity which teach those sinnes in publike that men may more usually commit them in private What doth a
a tender thing like a most beautifull flower it is quickly blasted with a small winde and corrupted with an easie breath especially where both age consents to vice and the authority of an Husband is wanting whose shadow is the shelter of the Wife Wherefore let no frizeld-pated Steward no effeminate Stage-player accompany thee let not the venomous sweetnesse of a Diabolicall Singer come neere thee nor a compt and beautifull Youth Haâ—e thou nothing to doe with Stage-playes because they are the pleasing incendiaries of mens lusts and vices because they draw mens soules by their flattering entisements to deadly pleasures which Christians should extinguish with the love of Christ and curbe with fasting and cause them to violate the vow and bond of Chastity of Widdowhood of Virginity So in his Commentary on Ezechiel lib. 6. cap 20. he certifieth us That we also when as we depart out of AEgypt are commanded to cast away all those things which offend our eyes that so we may not be delighted with those things with which we were formerly affected in the world to wit with the inventions of Philosophers and Heretiques which are rightly stiled Idols We must likewise remove our eyes from all the Spectacles yea rather the offences of AEgypt as Sword-playes Cirque-playes and Stage-playes which defile the purity of the soule and by the sences gaine entrance to the minde and so that is fulfilled which is written Death hath entred by your windowes By this grave learned Fathers verdict then it is most evident that Stage-playes devirginate unmarried persons especially beautifull tender Virgins who resort unto them which I would our female Play-haunters and their Parents would consider that they defile their soules with impure carnall lusts and so let in eternall death upon them Saint Augustine brands all Stage-playes with this stigmaticall Impresse That they are the Spâ—ctacles of filthinesse The overturners of goodnesse and honesty The chasers away of all modesty and chastity Meretricious shewes The unchaste the filthy gestures of Actors The art of mischievous villanies which even modest Pagans did blush to behold The invitations to lewdnesse by which the Devill useth to gaine innumerable companies of evill men unto himsefe Hence hee stiles Theaters The Cages of uncleanesse the publike professions of wickednesse of wicked men and Stage-playes The most petulant the most impure impudent wicked uncleane the most shamefull and detestable attonements of filthy Devil-gods which to true Religion are most exâ—crable whose Actors the laudable towardnes of Roman vertue had deprivâ—d of all honour disfranchised their tribe acknowledged as filthy made infamous because the people were instructed incouraged by the sight and hearing of Stâ—ge-playes to imitate to practise those alluring criminous fictions those ignominious facts of Pagan-gods that were either wickedly and filthily forged of them or more wickedly and filthily committed by them Hence is it that this godly Father doth oft dissuade all Christians from acting seeing or frequenting Stage-playes and Cirque-playes because they are but Pâ—nders but allectives to uncleanesse incendiaries and fomentations unto carnall lusts Hence he speakes thus to Christian Parents which I would to God those gracelesse Parents who either accompany send encourage or else permit their Children to runne to filthy lewde lascivious Stage-playes which vitiate which deprave them ever after would seriously consider As oft deare Breathren as you know that any of your Children resorâ— either to furious bloody or filthy Enterludes with a vaine perswation and pestiferous loveâ— as if it were to some good worke you who now by the grace of God contemne not onely these luxurious but also cruell recreations and disports ought diligently to chastise them and to pray more abundantly to the Lord for them because you know that they run unto vanity and lying follies neglecting that place to which they are called These if they chance to be affrighted in the Play-house by any sudden accident I would our Popish Stage-haunters who thinke to scare away the Devill from them by their crossings would well consider it doe presently crosse themselves and they stand there carrying that in their foreheds from whence they would depart if they carried it in their hearts For every one who runnes to any evill worke if he chance but to stumble doth forth-with crosse his face and knoweth not that he doth rather include then exclude the Devill For then should he crosse himselfe well and repell the Devill out of his heart if he recalled himsefe from that wicked worke Wherefore I intreat you deare Brethren agaiâ—e and againe that you would supplicate for them with all your might that so they may receive understanding to condemne these damnable things desire to avoyd them mercy to acknowledge them We may likewise speake unto those whom voluptuous Stage-playes oft-times draw from the assemblies of the Church Notwithstanding I intreat you deare Brethren that as often as you shall see them to doe any such thing you would in our stead most severely correct them Let them heare our voyce your remembrance correct them by reproving them comfort them by conferring with them give them an ensample by living well Then he will be present with them who hath beene present with you Thus Saint Augustine by whose words you may easily discover not onely the truth of our present Assumption but likewise the sinfulnesse the unlawfulnesse of Playes themselves as also of acting hearing seeing and frequenting Stage-playes Which hee likewise seconds in some other passages as namely in his 2. Booke De Moribus Manichaeorum where hee writes thus against them Finally we have oft-times found in Theaters divers of their choyce men who were grave both in age and as they seemed even in manners too with an old Presbyter I omit yong men whom we were likewise wont to finde brawling for Stage-players and Wagoners which thing is no small argument after what manner they can containe themselves from secret adulteries and villanies since they cannot overcome that lust which may uphold them in the eyes of their Auditors and makes them even to blush and runne away for shame In his Booke De Catechizandis Rudibus cap. 16. Hee informes us That there are certaine men who seeke not to be rich nor yet to aspire to the vaine pompes of honors but desire onely to be merry and to rest quietly in Ale-houses in Brothel-houses in Theaters and in the spectacles of vanity which are had gratis in great Citties But these through their luxury consume their meane estate and from poverty they fall to Burglaries Thefts and Robberies and are suddenly filled with many and great feares and these who a little before did sing in an Ale-house now dreame of the mourning of a prison But by the study and sight of Stage-playes they are made like to Devils c. To passe by his sundry notable passages against Players and Stage-playes in his 1.2 4 5 6 7
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
so much as with their bodies Notwithstanding be departs not but staies and demandeth drinke of us not water but holinesse For Christ desâ—ributeth holy things to holy men For he doth not give us water out of this Well but living Blood which albeit it be received to testifie the Lords death yet to us it is made a cause of life But thou leavest the fountaine of his blood and this dreadfull cup and runnest hastily to that diabolicall well that thou maist behold a swimming whore and suffer a shipwracke of thy soule For that water is a certaine vast sea of luxury in which bodies are not drowned but soules suffer shipwracke For she verily being naked sports her selfe with swimming in the midest of the waters but thou looking on her from an high scaffold art plunged into the depths of lust For these nets of the Devill doe not so much catch those who descend into that water and there roll themselves as those who sit above For these are drowned farre more cruelly then that Pharaoh heretofore who was overwhelmed with his Chariots Horsemen Now if were possible by any meanes for me to shew unto you the soules swimming upon these waters truâ—ly they would appeare no otherwise then those AEgyptian bodies that were tossed in those floods But this verily â—s far more dangerous that this so great destruction they call pleasure and this filthy sea of perdition they stile the Euripus of delight when as verily one may more easily and safely passe over the AEgaean and Tyrrhenian sea then the horrible dangers of this spectacle For first of all the Devill doth sollicite the hearts of such all night long with an over-anxious expectation afterwards be represents that which hath beene so greedily beheld where with he doth presently binde and lead them captive Neither mayest thou thinke thy selfe free from sinnes if thou doest not couple with an harlot when as thou dost commit all this with thy will For if thou art possessed by this concupiscence thou art verily burned with a greater flame But if by beholding these things thou suffrest nothing notwithstanding thou art guilty in being a scandall unto others and by thy encouragement of such pleasures thou thy selfe confoundest both thine owne face and with thy face thy soule But that we may not seeme to deale onely by way of reproofe we will now propound the meanes of reformation What then is this meanes of amendment I deliver you to your owne wives to be instructed when certainely you ought rather according to the Apostle to be instructors of your wives But because by sinne the order is inverted and the body is made the superior the head the inferior let it not grieve you to returne to honest things by this way But if thou art ashamed of the tutorship of a woman avoyd sinne and thou maist quickly ascend into the chaire of a Doctor which is ordained for thee by God But as long as thou shalt sinne the Scripture doth send thee not onely to an woman but even to irrationall and the basest creatures Neither doth a creature endued with the honor of reason blush to become a Scholler of the Bee and the Ant neither is this the fault of the Scripture but of those who have lost their owne noblenesse Therefore we also will have a care to doe thus And now verily we assigne thee to a woman to be taught but if thou shalt contemne her admonitions we will even send thee to the tutorship of unreasonable creatures For we will shew thee how many birds and fishes yea how many kindes of beasts and creeping things outstrip thee in honesty and chastity But if thou art ashamed to be compared to such creatures returne to the ensigne of thy owne noblenesse and remembring that vast Sea of Hell and fiery River avoyd this pestiferous Fish-pond of the Play-house For this is it which doth drowne its Spectators in that fiery Sea and which doth kindle the very bottome of that fire For if he who without these provocations seeth a woman is yet notwithstanding drawne sometimes to lust after her and commits adultery onely by lusting he who not onely sâ—eth but likewise earnestly beholds a naked and lascivious women with his whole minde how is he not a thousand times made the captive of lust That great Flood under Noah did not so extinguish mankinde as these swimmers doe altogether suffocate all their spectators even with much disgrace For that flood although it brought in the death of bodies yet it blotted out the vices of soules But this water doth the contrary it workes the destruction of soules the bodies still continuing in life You verily if that any contention about honor ariseth contend with all ambition that you ought to have preheminence of the whole world flattering your selves with this priviledge that this Citty did first give the name of Christians to the faithfull but when you should contend about honesty and chastitâ— are you not ashamed lest you should be overcome of the very basest villages Yes sayest thou But what then doe you command us to doe To goe into desert Mountaines and to become Monkes And what else doe I lament but that thou thinkest an honest and pure life belongs onely to them Verily Christ hath given common precepts unto all men For where he saith If any man looke upon a woman to lust after her hee hath already committed adultery with her in his heart it is not onely spoken to a Monke but likewise to an Husband For that Mountaine in which Christ taught these things was then filled almost only with such Consider therefore that Theater and avoyd their Diabolicall Assemblies and doe not as it were blame my more troublesome speech For I prohibit not marriages nor honest pleasure but I would have it to be done with honesty not with obscenity or sinne I doe not therefore bid the goe into Mountaines and Deserts but to be bountifull and likewise honest and modest even whileâ— thou livest in the midest of the City The Apostle tells us The time is short it remaines therefore that those who have wives bee as if they had none for the fashion of this world passeth away As if he should say I bid you not to dwell in the tops of Mountaines although I desire that likewise because Citties imitate the abominations committed in Sodom but yet I doe by no meanes force you to it Contiuâ—e having an house wife children onely doe not make them Spectators of incestuous pleasures doe not thou introduce the plague of the Theater into thine house Doest thou not heare Paul saying The man hath not the power of his body but the woman Therefore he hath also given common precepts to him Thou verily if thy wife frequent the Church becommest a most grievous accuser of her but thou thy selfe spending the whole day in Play-houses dost not believe thy selfe to be worthy of accusation but when as
we be wrapped in the vices that raigne in all the wicked and so be partakers of the punishment due to them For we are not to walke as men that looke onely upon the creatures but our part is to seâ— God before our â—yes whose presence we cannot possibly escape It is marvelous to consider how the gesturing of a Player which Tully tâ—rmeth the eloquence of the body is of force to move and prepare a man to that which is ill For such things are disclosed to the eye and to the eare as might a great deale better be kept close Whereby a double offence is committed First by these dissolute Players which without regard of honesty are not ashamed to exhibite the filthiest matters they can devise to the sight of men Secondly by the beholders which vouchsafe to heare and behold such filâ—hy things to the great losse both of themselves and the time There commeth much evill in at the eares but more at the eyes by these two open windowes death breaketh into the soule Nothing entreth in more effectually into the memory thin that which commeth by seeing things heard doe lightly passe away but the tokens of that we have seene saith Petrarch stickes fast in usâ— whether we will or no. Many have beene entangled with the webs of these Spiders who would gladly have beene at liberty when they could not The webs are so subtily spun that there is no man that is once within them that can avoyd them without danger None can come within these snares that may escape untaken be she Maide Matron or whatsoeverâ— such sorce have their enchantments of pleasure to draw the affections of the minde This inward fight let married men consider it hath vanquished the chastity of many women some by taking pitty of the deceitfull teares of the Stage-lover have beene moved by their complaint to rue on their secret friends whom they have thought to have tasted the like torment some having noted the ensamples how Maydens restrained from the marriage of those whom their friends have misliked have there learned a pollicy to preveÌ„t their parents by stealing them away some seeing by the ensample of the Stage-player one carryed with two much liking of another mans wife having noted by what practise she hath beene assailed and overtaken have not failed to put the like in effect in earnest that was afore showne in iest The wilinesse and craft of the Stage is not yet so great as is that without on the Scaffolds for that they which are evill disposed no sooner heare any thing spoken that may serve their turne but they apply it to themselves Alasâ—say they to their familiar by them Gentlewoman is it not pitty this passioned Lover should be so martyred And if he finde her inclined to foolish pitty as commonly such women are then â—e applies the matter to himselfe and saith that he is likewise carried away with the liking of her craving that pitty to be extended upon him as she seemed to shew toward the afflicted amorous Stager These running headed Lovers are growne so perfect Schollers by long continuance at this Schoole that there is almost no word spoken but they can make matter of it to serve their turne They can so surely discover the conceits of the minde and so cunningly handle themselves and are growne so subtile in working their matters that neither the iealousie of Iuno who suspecteth all things nor the strait keeping of Danaes may debar nor the watchâ—ulnesse of Argos with his hundred eyes espy Credit me there can be found no stronger engine to batter the honesty as well of wedded Wives as the chastity of unmarried Maides and Widdowes then are the hearing of common Playes There wanton Wives Fables and Pastorall songs of love which they use in their Comicall discoâ—rses all which are taken out of the secret Amory of Venus and practising bawdery turne all chastity upside downe and corrupt the good disposition and manners of youth insomuch that it is a miracle if there be found either any Woman or Maide which with these spectacles of strange lust is not oftentimes inflamed even unto fury The nature of their Comedies are for the most part after one manner of nature like the tragicall Comedy of Calistus where the Bawdresse Scelestina inflamed the Mayden Melibeia with her Sorceries Doe we not use in these discourses to counterfeit Witchcraft charmed drinkes and amorous potions thereby to draw the affections of men and to stirre them up unto lust to like even those whom of themselves they abhorre The ensamples whereof stirre up the ignorant multitude to seeke by such unlawfull meanes the love and good will of others I can tell you of a Story of like practice used of late by a iealous Wife to her Husband whose heart being as she thought estranged otherwise then of custome did practise with a Sorceresse to have some powder which might have force to renew her Husbands wonted good will towards her but it had such a vertue in the operation that it welâ—igh brought him his bane for his memory thereby was gone so that if God had not dealt miraculously with him by reveiling it it had cost him his life The like we read of Lucullus and Lucretius who by drinking such amorous confections lost first their wits and afterwards their lives The device of carrying and recarrying letters by Landresses practising with Pedlers to transport their tokens by colourable meanes to sell their Merchandices and other kinde of pollicies to beguile Fathers of their Children Husbands of their Wives Gardians of their Wards and Masters of their Servants iâ— it not aptly taught in the Schoole of abuse But hush no more I am sorry this Schoole is not pluckt downe and the Schoole-masters banished this Citty Thus much I will tell them if they suffer these Brothel-houses to continue or doe in any wise allow them the Lord will say unto them as the Psalmist saith If thou sawest a Theefe thou wentest with him and haddest thy part with adulterers thou hast done these things and because I held my peace thou hast beleeved wicked man that I am like unto thee but I will accuse thee c. Thus farre our owne Play-poet from his owne experience By these three severall witnesses to which I might accumulate infinite others it is most apparant that Stage-playes are the ordinary occasions of much actuall whoredome adultery and such like beastly lewdnesse that they are the common Nurseries Schooles and Seminaries of Adulterers Adulteresses Whore-masters Whores and such polluted creatures This therefore should cause all chaste all sober Christians to abominate them all Protestant States and Churches to abandon them We all condemne Pope Sixtus the IV. with the unholy holy Church of Rome for erecting and allowing publike Stewes which yeeld above twenty thousand Duckats of annuall revenue to the Pope his filthinesse for holinesse in this respect I cannot stile
heare them but that many might be drawen to sinne For their felicity is wholy placed in the lewdnesse of their Spectators For so it is that if their Spectators should be made better their very occupation would goe to wracke wherefore they never so much as thinke of reforming any who oâ—fend neither if they willed it could they effect it For their mimicall art of its owne nature is onely â—itted for to hurt men A passage which not onely answers that vaine Obiection of Play-patrons which you see was ancient that Stage-playes reforme men by reprehending vice but likewise manâ—â—ests them to be intolerable mischiefes in any Christian State since their very end and nature is onely to corrupt and make men worse Aurelius Cassiodoâ—us describâ—nâ— the office of the Romane Censor or Surveyer of sports records that the dissolute lives and light arts of Stage-players are remote from honest manners and that therefore antiquity becomming a Moderator did take care to suppresse their insolencies by appointing Censors to correct and punish them that so they might not wholy lash out when as they should undergoe the censure of a Iudge For the very exhibition of pleasures is to be administred under a certaine discipline If not a true yet at leastwise let a shadowed order of iustice keepe Stage-playes with in compasse Let even these businesses be tempered with the qualification of lawes that so honesty may rule over dishonest persons and they may live under certaine rules who know not the way of a right conversation For these Players seeke not so much their owne pleasure as other mens myrth and by a perverse condition when as they deliver the dominion to their bodies they have compelled their soules to serve It is fit therefore that those should receive a Moderator who know not to carry themselves with a legall moderation For the office of a Censor is set up as a Tutor over these heards of men For as Tutors keepe children of tender yeeres with diligent care so vehement pleasures are to be curbed by the Censor with great grauity c. Which passage as it proves Stage-playes intolerable mischiefes and Players disorderly dissolute wicked person whose excesses need to be suppressed even by the opinion of the ancient Pagan Romanes who appointed Censors of purpose to correct their grosse abuses which yet could never be redressed so it condemnes the excessive lewdnesse of our moderne Playes and Actors which have no such Surveyers to curbe to censure their abuses withall acquaints us how pernicious Stage-playes are both to mens manners the publike weale and what reason Christians have for ever to abandon them since the very worst of Pagans had long since wholy discarded them for their unsufferable corruptions and abuses but to please their Idols to whom they werâ— devoted which reason holds not with us Christians but ingageth us most against them To passe by Iohn Saresbury Alexander Fabritius Holkot â—aulus Wan Mapheus Vegius Nicolaus De Clemangis Thomas Bradwardine Petrarcha and other more ancient Writers who censure Stage-playes as the intolerable depravers of mens mindes and manners the Seminaries of all wickednesse vice and lewdnesse the corrupters of Youth the subverters of all good discipline the enemies of all vertuous education and insufferable mischiefes in a State which thorow the eyes and eares usher eternall death into mens soules To whom I might accumulate Ludovicus Vives Astexanus Cornelius Agrippa Peter Primauday Danaeus Peter Martyr Ioannes Langhecrucius Bochellus Ioannes Mariana Barnabas Brissonius Caesar Bulengerus Baronius Spondanus The Centuriators with sundry other Forraigne Authors hereafter quoted who fully suffragate to this their Censure I shall onely recite the words of 4â— other moderne Outlandish Authors against the intolerable abuses of Stage-playes and then passe unto our English Writers The first of these is Master Ralph Gualther a reverend orthodox Divine whose laborious learned Workes all Protestant Churches highly honor who acquaints us That Stage-players the artificers the ministers of unlawfull pleasures who are wont to frequent the Courts of great Princes and the eminentest richest Citties where there is most hope of gaine propounded to them are not a small plague of Common-weales for they are the servitors of lust they corrupt good manners they bring all religion into contempt they greatly exhaust both the publike and mâ—ns private treasure and that which ought to be distributed for the poores reliefe they by their arts have almost intercepted These the Prophet compares to Locusts not onely for their multitudeâ— but rather for their idle sloathfulnesse and because being borne onely for to eate and drinke they doe nothing in the meane time that is honest or which may any way advance the publike good Wherefore grave men in all ages have thought fit to exclude this sort of men from the Common-wealth This Plato a man of most acute iudgement perceived when as he banished all Poets out of his Common-wealth because he knew they would both corrupt mens manners and bring the god into contempt Neither undeservedly is the old discipline of the Massilienses applaudeâ— who would admit no Stage-players into their Citty â—or any personâ— but such who were skilfull in some art or other wherby they might honestly maintaine themselves To which this also may be added that the ancient Divines most sharpely condemne both Stage-playes and Spectacles having a respect to that of the Apostle who would not have fornication filthy discourse scurrility or any uncleanesse so much as to be once named among Christians commanding all the followers of Christ not to absteine from evill onely but likewise from all appearance of it It is therâ—fore a great signe of corrupt and perverted discipline that thâ—se effeminate persons and furtherers of most â—ishonest pleasures are in great esteeme both in the Courts of Princes in rich Citties whiles grave men who excell in councell and experience are in the meane time excluded and contemned and the poore neglected c. Then he recites the examples of Licinius and Henry the 3. Emperor of that name who cast all Stage-players out of their Courts and Citties as the very Rats and Moathes of the Court and Common-weale Examples writes he worthy of eternall prayse which if Princes and Magistrates of the Common-weale would imitate at this day there would be lesse rome left for filthy sloathfull idlenesse then which there is nothing more powerfull to corrupt mens manners yea wise and prudent men would be in more esteeme and the poore would be better provided for who now wander up and downe in every corner to the great scandall of Christianity But because all here neglect their duty God himselfe will at one time or other finde out a meanes whereby he will cast out these plagues so stiles he Playes and Players not without some publike
the vices were more then which they did commit then the sacrifices they did offer And trust mee I am of that opinion that the Lord is never so ill served as on the Holi-dayes For then Hell breakes loose Then wee permit Youth to have their swinge and when they are out of the sight of their Masters such government have they of themselves that what by ill company they meete withall and ill examples they learne at Playes I feare me I feare me their hearts are more allienated from virtue in two houres then againe may well be amended in a whole yeere Thus hee yea and thus M. Gosson M. Northbrooke M. Stubs M. Brinsly and others too tedious to transcribe together with the expresse words of the Statute of 1. Caroli cap. 1. which informes us That the holy keeping of the Lords-day in very many places of this Realme hath beene and now is prophaned and neglected by a disorderly sort of people in exercising and frequenting Beare-bayting Bul-bayting Enterludes common Playes and other unlawfull exercises and pastimes neglecting Divine Service both in their owne Parishes and elsewhere All which concurrent testimonies are a suâ—ficient confirmation of this experimentall truth that Stage-playes avocate with-hold and keepe men from Gods worship house ordinances especially on Festivals Holi-dayes and those solemne times which should bee more peculiarly devoted to his service And no wonder that it should be so First because the vulgar people who are commonly inamored with childish pleasures and pompous vanities are exceedingly delighted with Enterludes and Stage-playes as Tully Horace Iuvenal Theodoricus Ovid with sundry others testifie they are as the Apostle speakes Lovers of pleasures more then lovers of God Gods presence Sacraments Temple Word and service are not so gratefull so delightfull to them as these No wonder therefore if they neglect the one which are but a yoke a wearisomnesse a paine a burthen to them to enjoy the sinfull pleaâ—ures of the other which are suitable to their vaine voluptuous humour Secondly because these Stage-play pleasures are the very chiefest baites the strongest the most prevailing Engins which the Devill hath to with-draw mens hearts from God They were so in former ages as Tertullian Cyprian Chrysostome Lactantius Augustine and Salvian teach us no wonder therefore if they bee so now Thirdly as Stage-playes thus with-draw men from Gods-service so they bring the Word the ordinances the worship Ministers and sincere service of God into contempt and scorne Witnesse Saint Chrysostome who expresly avers it That nothing brings the Oracles and Ordinances of God into so great contempt as the admiration and beholding of Stage-playes Hence Lactantius and Hierom informe us That those who are accustomed to rhetoricall Stage-playes to sweet polished Orations and Poems despise the plaine common phrase and humble stile of the Sâ—riptures as base and sordid seeking after that which may delight their senses Hence Gregory Nazianzen informes us That Stage-playes make men unfit to heare Gods Word and cause them to contemne it And that the Inhabitants of Constantinople who delighted much in Stage-playes accounted the Divine Mysteries and Oracles of God but a meere sport as they reputed their Stage-playes and Cirque-playes implying thereby that Play-haunters for the most part contemne Gods Word his ordinances and all spirituall things as meere toyes and trifles This truth is likewise confirmed by Saint Augustine Salvian with other Fathers and Councels in the two precedent clauses by Rodolphus Gualther one of the eminentest Divines that the reformed Churches have bred who records That Stage-playes and common Actors bring all Religion into contempt and that Plato banished them out of his Common-weale for this reason among others because they would breed a contempt of the Gods By the Author of the 3. Blast of Retrait from Playes and Theaters by M. Gosson Master Northbrooke and M. Stubs in their Treatises against Playes by Master Brinsly in the third part of his True Watch. cap. 11. Abomination 30 pag. 302. and by sundry others too tedious to recite And doth not our owne experience suffragate to this truth Alas who more vilifie Gods ordinances or more slight his Word his Ministers his Servants then Players and Play-haunters who so atheistically irreligious so gracelesse so godlesse so negligent of all holy duties so little acquainted or inamored with Gods Word his worship his service as they Whence is it that men and women are lately growne so cold so heartlesse in religion so remisse so carelesse in all religious duties so regardlesse of Gods Word his Sacraments his service so lukewarme yea so frozen in their love to God his Saints his Ordinâ—nces it is not from their late extraordinary resort to Playes and Play-houses which is now more frequent then in former times For my owne part I can impute it originally to nought else but it Sure I am that religion is no where more scorned and jested at that religious men are never more traduced then on the Stage that there are no such Seminaries of atheisme irreligiousnesse blasphemy idolatry Heathenisme and prophanesse as Playes and Play-houses This the Authors in the precedent Acts doe fully testifie It is more then probable therefore that they are the primary fundamentall causes of this most desperate lewde effect Lastly Stage-playes make all the meanes of grace and salvation all the ordinances of God ineffectuall to mens soules Men heare men read pray receive the Sacraments and come to Church in vaine as long as they continue Actors or Spectators of Stage-playes This all the Fathers Councels moderne Christian Authors with the severall reasons alleaged in the three precedent particulars abundantly evidence revolue them and you shall finde it true Saint Chrysostome is punctuall to this purpose Wee lose saith hee all the labour all the fruit of our fasting whiles wee resort to Stage-playes yea wee reape no benefit at all from the Word of God What profit reape you whiles you goe from hence to the Theater I reprove you the Player corrupts you I apply medicines to your disease hee ministers the fewell and occasion of the diseaseâ— I extinguish the fire of nature hee kindles a flame of lust I build up and hee puls downe Yea hee plainely informes us that neither the Sacrament nor any other of Gods ordinances will doe men any good so long as they resort to Stage-playes Saint Augustine informes us of himselfe That as long as hee delighted in Stage-playes which did nourish irritate and foment his lusts God was not then his life and that his life was not a life but a death For Stage-playes writes hee are the very baites the snares the dens and chaines of the Devill wherewith he takes and reintraps the soules of those whom he hath formerly left Flie therefore Stage-playes O beloved the
to bow head legge knee or any part of the body unto them as all those doâ— pray marke it that say with good conscience they may bee suffred in the Church of Christ c. Seeing thâ—n there is no CoÌ„mandement in any of both Testaments to have Images but as you see the contrary and also the universall Catholike and holy Church never used Images as the writings of the Apostles and Prophets testifie it is but an Ethnike vâ—rity and Gentile Idolatry to say God and his Saints be honoured in them when as all Histories testifiâ— that in manner â—or thâ— space of 500. yeeres after Christs Ascention when the doctrine of the Gospell was most sincerely preached was 〈◊〉 Image used c. Therefore S. Iohâ— biddeth us not onely beware of honouring of Images but of the Images themselves Thou shalt finde the originall of Images in no place of Gods Word but in the writings of the Gentiles and Infidels or in such that more followed their owne opinion and superstitious imaginations than the authority of Gods Word Herodorus saith that the AEgyptians were the first that made Images to represent their gods And as the Gentiles â—ashioned their gods with what figures they lusted so doe the Christians To declare God to be strong they made â—im in the forme of a Lion to be vigilant diligent in the forme of a Dog c. So doe they that would be accounted Christians paint God and his Saints with such pictures as they imagine in their fantasies God like an old man wâ—th a â—orie head as â—hough his youth were past which hath neither beginning nor ending c. No difference at all betâ—eene a Christian man and Gentile in this Idolatry saving onely the name For they thought not their Images to be God but supposed that their Gods would be honoured that wayes as the Christians doe I write these things rather in contempt and hatred of this abominable Idolatry then to learne any Engâ—ishman the truth c. The third part declareth that it is no nâ—ed to shew God unto us by Images and proveth the same with 3. reasons First I am the Lord thy God that loveth thee helpeth thee defendeth thee is present with thee beâ—ieve and love mâ— so shalt thou have no need to seeke me and my favourable presence in any Image The second reason I am a jealous God and cannot suffer thee to love any thing but in me and for me I cannot suffer to be otherwise honoured than I have taught in my Tables and Testament The 3. reason is that God revengeth the prophanation of his Divine Majesty if it be transâ—ribed to any creature or Image and that not only in him that committeth the Idolatry but also in his posterity in the third and fourth generation if they follow their Fathers Idolatry Then to avoyd the ire of God and to obtaine his favour we must use no Image to honor him with all Gods Lawes expulseth and putteth Images out of the Church then no mans lawes should bring them in All which he thus seconds in his briefe and cleare Confession of the Christian Faith in an 10â— Articles according to the Order of the Creed of the Apostles London 1581. Artic. 79. 87. I believe writeâ— he that to the Magistrate it doth appertaine not onely to have regard unto the Common-wealth but also unto Ecclesiasticall matters to take away and to overthrow all Idolatry and false serving of God and to advance the Kingdome of Christ to cause the Word of the Gospell every where to be preached and the same to maintaine unto death to chasten also and to punish the false proâ—hets which leade the poore people after Idols and strange gods c. I believe also that the beginning of all Idolatry was the finding out and invention of Images which aâ—so were made to the great offence of the soules of men and are as snares and traps for the feete of the ignorant to make them to â—all Therefore they ought not to bee honoured served worshipped neither to be suffred in the Temples or Churches where Christian people doe meet together to heare and understand the Word of God bâ—t rather thâ— same ought utterly to bee taken away and throwne downe according to the effect of the 2. Commaâ—dement of God and that ought to be done â—y the common authority of the Magistrate and not by the private authority of every particular man For the wood of the Gallowes whereby justice is done is blessed of God but the Image made by mans hand is accursed of the Lord and so is he that made it And therefore we ought to beware of Images above all things This was this Godly Martyrs faith concerning Images this was the faith and doctrine of all our pious Martyrs and Prelates in King Henry the 8. King Edward the 6. Queene Maries and Queene Elizabeths Raignes this is the authorized doctrine both of the Articles and Homilies of our Church which every English Minister now subscribes to and is enjoyned for to teach the people as the undoubted truth Yea this was one of the Articles propounded by Doctor Chambers to which the reverend Bishop Iewell and all other yong Protestant Students in both our Vniversities subscribed in Edward the 6. and Queene Maries Raigne Imagines simulachra non esse in Templis habenda â—osque gloriam Dei imminuere qui vel fuderint vel fabricati fuâ—rint vel finxerint vel pinxerint vel fabricanda facienda locarint as Doctor Humfries De Vita Morte Iuelli pag. 43. informes us which I wish our moderne Innovators and Patrons of Images would remember Horace his censure of Playes Players p. 370.452 711 834. Hybristica sacra how solemnized p. 204. Hylas the Player whipped p. 459. Hypocrisie a necessary concomitâ—nt of acting Playes and a damnable sinne pag. 156. to 161. 876. 877. Christ his Apostles the primitive and moderne Christians unjustly taxed of it p. 816. to 821. Hypocrites and Players the same p. 158. 159. 876. Hypolitus his censure of Stage-playes and lascivious Songs f. 565.566 I King Iames his Statute against prophaning Scripture and Gods Name in Playes p. 109.110 his Statutes make Players Rogues and Playes unlawfull pastimes pag. 495.496 expresly condemned the making of God the Fathers Image or Picture p. 901. Iason the first introducer of Heathenish Playes among the Iewes p. 548.549 550 552 553. Ianus the author of New-yeeres gifts c. See Kalends and New-yeeres gifts Idlenesse a dangerous mischievous sinne occasioned fomented by Stage-playes p. 141.471 501 to 504.909 947 951. to 956.480 1002. Idols and Devils parts and stories unlawfull to be acted their Images shapes and representations not to be made p. 75. to 106.141 176 177 f. 550.551 552. pag. 547.865 866 890. to 904. The mentioning of their names and imprecations adjurations or exclamations by them unlawfull p. 32.33 36 77. to 89.891 925. Things originally consecrated to them unlawfull pag. 28. to 42.81 to 90. Stage-playes invented