our lives that we may learne to feare the Lord and to keepe and doe all the workes and Statutes of his Law which was King Davids study all the day long yea in the night season to And because no time should bee left for any vaine studies or discourses we are further enjoyned to have the Word of God alwayes in our hearts to teach it diligently to our children and to talke of it when we are sitting in our houses and when wee are walking by the way when we lye downe and when we rise up Which for any man now conscionably to performe is no lesse then arrant Puritanisme in the worlds account If then we believe these sacred precepts to which I might adde two more Pray continually Rejoyce in the Lord alwayes and againe I say rejoyce to bee the Word of God and so to binde us to obedience there are certainely no vacant times alotted unto Christians to read any idle Books or Play-house Pamphlets which are altogether incompatible with these precepts and the serious pious study of the sacred Scripture as S. Hierom writes Quae enim quoth he coÌ„municatio luci ad tenebras â—ui consensus Christo cum Belial quid facit cum Psalterio Horatius cum Evangelijs Maro cum Apostolis Cicero Et licet omnia munda mundis nihil reijciendâ—m quod cum graâ—iarum actione percipitur tamen simul non debemus bibere calicem Christi calicem Daemoniorum as he there proves by his owne example which I would wish all such as make prophane Playes and human Authors their chiefest studies even seriously to consider For saith he when ever I fell to read the Prophets after I had beene reading Tully and Plautus Sermo horrebat incultus their uncompt stile became irkesome to me quia lumen caecis oculis non videbam non oculorum putabam culpam eâ—se sed solis Whiles the old Serpent did thus delude me a strong feaver shed into my bones invaded my weake body and brought me even to deaths doore at which time I was suddenly rapt in â—pirit unto the Tribunall of a Iudge where there was such a great and glorious light as cast me downe upon my face that I durst not looke up And being then demanded what I was I answered I am a Christian whereupon the Iudge replyed thou lyest Ciceronianus es non Christianus thou art a Ciceronian not a Christian for where thy treasure is there also is thy heart whereupon I grew speechlesse and being beaten by the Iudges command and tortured with the fire of conscience I began to cry out and say Lord have mercy upon me Whereupon those who stood by falling down at the Iudges feet intreated that he would give pardon to my youth and give place of repentance to my error exactâ—rus deinde cruciatum si gentilium litterarum librâ—s aliqâ—ando legissâ—m I being then in so great a strait that I could be content to promise greater things began to sweare and protest by his Name saying Domine si unquam habuero â—odices seculares si legero te negavi And being dismissed upon this my oath I returned to my selfe againe and opened my eyes drenched with such a showre of teares that the very extremity of my griefe would even cause the incredulous to believe this trâ—nce which was no slumbeâ— or vaine dreame but a thing really actedâ— my very shoulders being blacke and blue with stripes the paine of which remained after I awaked Since which time saith he Fateor me tanto dehinc studio divina legisse quanto non ante mortalia legâ—ram And from hence this Father exhorts all Christians to give over the reading of all prophane Bookes all wanton Poems which in his 146. Epistle to Damasus hee most aptly compares to the Huskes with which the Prodigall in the Gospell was fed where hee writes thus fitly to our purpose Possumus aliter siliquas interpraetari Daemonum cibus est carmina poetarum saecularis sapientia rhetoricorum pompa verborum Haec sua omnes suavitate delectant dum aures versibus dulci modulatione currentibus capiuntur animam quoque penetrant pectoris interna devinciunt Verum ubi cum summo studio fuâ—rint labore perlectâ— nihil aliud nisi inanem sonum sermonum strepitum suis lectoribus tribuunt nulla ibi saturitas veritatis nulla reâ—ectio justitiae reperitur studiosi â—arum in fame veri in virtutum penuria perseverant Vnde Apostolus prohibet ne in Idolio quis recumbat c. Nonne tibi videtur sub alijs verbis diâ—ere ne legas Philosopâ—os Oratoâ—es Poetas nec in illorum leâ—tione requiescas Nec nobis blandiamur si in eis quae sunt scripta non credimus cum aliorum conscientia vulneretur putemur probare quae dum legimus non reprâ—bamus Absit ut de ore Christiano sonet Iuppiter omnipotenâ— me Hercule me Castor caetera magis portenta quam numina At nunc etiam Sacerdotes Dei and is not as trâ—e of our times omissis Evangelijs Prophetis videmus Comaedias legere amatoria Bucolicorum versâ—um verba canere tenâ—re Virgilium id quod in pueris necessitatis est crimen in se faâ—ere voluptatis Cavendum igitur si captivam velimus habere uxorem ne in idolio recumbamus aut si certè fuerimus ejus amore decepti mundemus eam omni sordium errore purgemus ne scandalum patiatur frater pro quo Christus mortuus cum in ore Christiani carmina in idolorum laudem composita audierit personare Since therefore all these idle Play-bookes and such like amorous Pastorals are but empty huskes which yeeld no nourishment but to Swine or such as wallow in their beastly lusts and carnall pleasures since they are incompatible with the pious study and diligent reading of Gods sacred Word the gold the hony the milke the marrow the heavenly Manna feast and sweatest nourishment of our soules with the serious hearing reading meditation thoughts and study whereof we should alwayes constantly feed refresh rejoyce and feast our spirits which commonly starve and pine away whiles we are too much taken up with other studies or imployments especially with Playes and idle amorous Pamphlets the very reading of which S. Augustine repented and condemned let us hencefore lay aside such unprofitable unchristian studies betaking our selves wholly at leastwise principally to Gods sacred Word which is onely able to make us wise unto salvation and to nourish our soules unto eternall life since Christianity is our general profession let not Paganisme scurrility prophanes wantonnes amorousnesse Playes or lewde Poeticall Figments or Histories but Gods Word alone which as SuÌ„mula Raymundi saith transcends all other Bookes Sciences be our chiefest study at all such vacant times as are not occupied in our lawfull callings or other pious duties I shal therfore cloze up this 2. reply
had Husbands whose miserable fals the Church did much lament An experimentall evidence of this most knowne truth My first witnesse to testifie these adulterous lewde effects of Stage-playes is Saint Chrysostome who is exceeding copious in this Theame his words and elegant passages against Playes which being dismembred into fractions will lose much of their elegance vigor and perswasive power I shall here faithfully transcribe at large as being very pertinent to this particular Scene purpose though most pregnant against Stage-playes in the grosse to which wee will here apply them likewise In his 3. Homily of David and Saul the Title of which runs thus That it is dangerous to goe to Stage-playes and that it makes men compleat adulterers c. he writes thus of Stage-playes I verily believe that many of those who left us yesterday and departed to the Spectacles of iniquity are this day present I could wish I might apparantly know who they are that so I might excommunicate them the Church not that they should alwaies continue without but that being chastised they might returne againe For as much as Fathers also oft-times turne their offending children out of doores and remove them from their table not that they might be alwayes exiled thence but that being meliorated by this chastisement they may returne againe into their Fathers house with due prayse The same truely doe Pastors likewise whiles they seperate the scabbed sheepe from the whole that being eased of their wretched disease they may againe returne safely to the whole rather then the sicke should fill the whole flocke with that their disease For these reasons we did desire to know those men but albeit we are not ablâ— to discrie them with our eyes yet the Word the Sonne of God will know them thorowly and their consciences being checked he will easily perswade them to returne willingly of their owne accord teaching them that he onely is within the Church who brings a mindâ— worthy this exercise as on the contrary he who living corrupâ—â—â— iâ— a partaker of this congregation although he stand here in peâ—sâ—n 〈◊〉 yet cast out and is morâ— truely excluded then those who are so shut out that it is not lawfull for them to be paâ—takers of the holy Table For they being expelled according to Gods Lawes and continuing without are yet of good hope if so be they will amend their faults They are cast out by the Church that they may returne againe with a pure conscience But those who defile themselves and being admonished not to enter in before they shall have purged away the spot contracted by their â—â—nnes are afterwards ashamed to repent and so make the wound of theâ—r minde both sharper and greater For it is not so hainous a thing to offend as after an offence to be ashamed of the remedy and not to obey the Ministers who enioyne such things But what so great wickednesse is there here committed say they that men should be driven from these holy limits Yea what offence canst thou finde greater then this when as they have manifestly defiled themselves with adultery impudently after the manner of mad Dogs they rush in to this holy Table If so be you desire to know the kinde of the adultery I will not rehearse my owne words to you but his who is to iudge of the whole life of man that man saith he who shall looke upon a woman to lust after her hath committed adultery in his heart If thon a woman met casually in the street being but carelesly attyred hath oft-times taken him who hath more curiously beheld her with the very aspect of her countenance with what face can those who not simply nor casually but purposely yea with so great affection and desire that they likewise forsake the Church and runne to the Play-house for this very end and sit there an whole day together idle having their eyes fixed on the faces of those noble women say that they have not looked upon them to lust after them where effeminate and lascivious words are likewise added where there are whorish songs where there are voyces vehemently exciting unto pleasure where are painted eyes where are coloured cheekes where the attire of the whole body is full of deceitfull dies and painting besides many other garnished enticements to deceive and inescate the beholders where is the idlenesse of the Spectators very great confusion with the exhortation to lasciviousnesse arising from thence both from those who were present at the Playes as also from those who afterward relate to others what things they have seene in Stage-playes To these are added the allurements of Flutes and Pipes and such like musicke inticing to deceit effeminating the fortitude of the minde preparing the mindes of those that â—it there with delight for the traps of Harlots and causing them to be more easily ensnared For if here were there are Psaâ—mes where there is preaching of Gods Word where there is the feare of God and much reverence concupiscence doth oft-times creepe in privily like a crafty theefe how can those who sit idle in the Play-house who neither see nor heare any goodnesse whose eares and eyes are beseâ— on every side overcome this concupiscence Againe if they cannot overcome it how can they ever be absolved from the crime of adultery Then how can those who are not yet free from the sinne of adultery come to these sacred Temples without repentance and be partakers of this excellent Assembly Wherefore I doe earnestly exhort and entreat them that they would first cleanse themselves by confession repentancâ— and all other remedies from the sinne they have contrâ—cted from Stage-playes and so they may heare Gods Word Neither doe we here commit a small sinne as any one may easily discerne by examples For if a servant should put his servile apparell that is fraught with filth and many lice into a cabinet where his Masters rich his golden robes and garments are layd up I pray tell me wouldest thou easily â—roâ—ke such a contempt But what if one should cast dung and dâ—rt into a golden vessell in which pretious oyntments have beene alwayes usually kept wouldest thou not cudgle him who committed this notorious villany And after all this shall we be so carefully sollicitous of our caskets and vessels of our clothes and unguents and yet estimate our soules more base then any of these Shall we there where the spirit is an oynâ—ment powred out cast in the Devils pomps Shall we there lay up the fables of Satan or songs that are full of whorish filthinesse Goe too tell me with what minde can God indure this Dâ—ubtlesse there is not so great a difference betweene oyntment and dirt betweene the Masters and the Servants clothes as there is betweene the grace of the Spirit and this perverse action Doest thou not feare doest thou not tremble whiles thou beholdest this holy Table where
Play-houses the Temples Chappels Chaires Shops and Schoolâ—s of Satan and Playes the Deuils Spectacles Lectures Sacrifices Recreations and the like If all these seuerall Witnesses then haue any credit as their testimony in our present case was neuer contradicted to my knowledge by any Christian or Pagan Author my Minor yea my Maior likewise neede no farther proofe But yet to satisfie vncredulous spirits in this point I shall here in the second place recite some two or three Histories of note and credit which prooue my assumption to the full Memorable to this purpose is that story in Tertullian who informes vs that a Christian woman in his time going to see a Stage-Play acted returned from it possessed with a Deuill which Deuill being interrogated by the Exorcists and Christians that came to dispossesse him how he durst assault a beleeuing Christian in such a presumptuous manner Returned them this answere with much boldnesse that he had done most iustly in it in meo enim eam inueni for I found her in my owne Temple negociated and imployed in my seruice Whence this acute and learned Author doeth as we also from it may conclude that Playes and Play-houses came originally from the Deuill himselfe because hee claimes both them and those who doe frequent them for his owne Adde wee to this the storie of one Valesius a wealthy Roman whose three children being desperately sicke of the Plague and afterwards recouered by washing them in hote water taken from the Altar of Proserpina which remedy was prescribed vnto him by an immediate voyce from his Deuill-Gods after his earnest prayer to them to translate their sickenesses on himselfe these infernall Spirits in recompence of this their cure appearing to those recouered Patients in a Dreame commanded them to celebrate Playes vnto them which Valesius did accordingly This story I shall couple with that of Titus Latinus as some or Tiberius Attiâ—ius as others stile him to whom the great Deuill-God Iupiter Capitolinus vnder the Consulship of Qu. Sulpitius Camerinus Sp. Largius Flauus in a great mortality both of men and beasts appeared in a dreame commanding him to informe the Senate that the cause of this fatalitie was their negligence in not prouiding him an expert and eminent Presultor in their last Playes that they celebrated to him and withall to enioyne them from him to celebrate these Playes afresh vnto him with greater care and cost and then this Plague should cease He supposing it to be a meere dreame and fancy of his owne neglects his arrant vpon which this great Master-Deuill appeares vnto him the second time threatning to punish him for his precedent neglect and charging him to diâ—patch his former message to the Senate Who neglecting it as before as being ashamed and with all affraide to relate it to the Senate left it should prooue nothing but his ownâ— priuate fancyâ— some few dayes after his Sonne was taken away from him by sodaine death and a griping sickenesse seised vpon euery part and member of his body so that he could not so much as stirre one ioynt without intollerable paine and torture Where vpon by the aduice of some of his friends to whom he did impart these dreames hee was carried vp out of the Countrey in a litter into the Senate house where he deliuered his former message no sooner had he ended his relation but his sickenesse foorthwith leaues him and rising out of his bed he returnes vnto his house an healthie man The Senate wondring at it commanded these Playes to bee againe renewed with double the former pompe and cost and so the Pestilence ceased These two precedent parallell Histories the trueth of which the Fathers in the margent testifie doe insallibly demonstrate the Deuill himsâ—lfe to bâ—e the Authour of these Stage-Playes since he inioynes his Pagan worshippers to celebrate them to his honour and takes such pleasure and contentment in them To these I shal annexe one story more which though most Protestants may chance to slight as a fable yet all our Roman Catholiques who are much deuoted to these Theatricall Spectacles will ready subscribe vnto it as an vndoubted trueth and that as our rare Historian Mathew Paris at large relates it is briefely this Saint Dominicke Saint Iulian and one Thurcillus a plaine Husband-man being in the Church of Saint Maries about the middle of the world where there were many Soules of Saints departed in endlesse Blisse othersâ— in Purgatory on a Saturnday euening neere night saw a Deuill towards the North part of the Church riding post towards Hell on a blacke horse with many damned Soules Saint Dominicke chargeth this Deuill to come presently to him who delaying to doe it out of ioy for the great bootie of Soules which he had gotten Saint Dominicke takes a rod and whips him well causing him to follow him to the North side of the Church where Soules were vsually freed where the Deuill among other things informes him that euery Lords day at night a time which some men consecrate and set apart for Stage-Playes and such infernall Pastimes whereas Saint Paul did spend it all in preaching the Deuils did vse to meete in Hell and there did recreate and exhilarate themselues with Stage-Playes Which Saint Dominicke and the others hearing they desired the Deuill that they might goe along with him to Hell to see their Enterludes who putting by Thurcillus perâ—itted Saint Dominicke and Saint Iulian to accompany him the Deuill brings them into a large but smokie house towards the North enuironed with three wals where they see an ample Theater with seates round about it where sundry Deuils sate in a row laughing and making themselues merry with the torments and sinnes of the Damned whom the Prince of the Deuils commanded to bee brought vpon the Stage and to Act their parts in order And first of all the Proud man is brought vpon the Theater next an idle Nonresident who did not feede his Flocke neither by Life nor Doctrine then a Souldier who had liued by Murther and Rapine then an Oppressing and Bribe-taking Lawyer who was once an Officer in the Kings Exchequer and did much oppresse the Subiects next aâ— Adulterer and an Adulteresse then a Sclanderer next a Theife and last of all a Sacrilegious person who had violated Sanctuaries all these comming in their seuerall garbes and postures did Act their proper parts and had seuerall Tragicall tortures inflicted on them by the Deuils Ministers who were likewise Spectators of-these Ludibrious Spectacles If then the Deuils recreate themselues thus in Hell with Stage-Playes as this Historian reports if they thus Proiect and Puruay for them they may be well reputed the primary Authors and Inuentors of them Lastly that which is vtterly displeasing vnto God and wholy fraught with Scurrility Prophannesse Sinne and Wickednesse that which was at first deâ—oted to the Deuils immediate worship and cannot any wayes bee deemed the
of these Enterludes they gaine perchance a little vaine applause vpon the Stage which they put off with their Players robes or at the most a little filthy gaine or ill gotten Estate which they are bound in Conscience to restore as I shall prooue anon and that so blasted with the curse of God vpon it that it either turnes Wormewood Gall or Poyson to the owners or meltes away like Snow before the Sunne in their very life time or else it prooues Rottennesse and consumes to Ashes in their next Heires hands But alas their losse transcends their gaines they lose their credit their respect their good names their time their ciuilitie their modestie their chastitie and all that was commendable in them heretofore yea they lose their God their Heauen their Sauiour their Sanctifier and Oh that I could not say their very Soules and Bodies for all Eternitie vnlesse God miraculously call them to Repentance and cause them to renounce their Vnchristian and Infernall profession Thus all are losers by their Stage-Playes none gainers by them but the Deuill and Hell the one gaines vassals to â—ffect his will and lusts here and damned Soules to associate him in his euerlasting torments hereafter the other fewell to nourish those scorching and Eternall flames in which the Soules and Bodies of all impenitent Stage-frequenting Christians shall haue thâ—ir portion Since therefore the Deuill is the onely gainer by these Stage-Playes which Saint Hierome rightly stiles the Deuils foode Since hee is onely honoured and enriched by them serued in them delighted with them puruaying for them we may safely yea infallibly conclude on all the premises that they are his proper workes and pompes For the second branch of the Assumpsion That Stage-Playes are the Pompes and Vanities of this wicked World these impregnable reasons will euince it First their very inchoation and conception as my first Act prooues was meerely from the Deuill the God and Prince of this World â—rom â—nfideâ—s and Idolaters the naturall and most genuine if not the principall parts and Agents of this world which lyes in wickednesse Secondly the common Actors frequenters and admirers of them both now and heretoâ—ore are no other but the men of the world who haue their portion onely in this life being louers of pleasures more then louers of God Thirdly their subiect matter their seuerall partes and passages as experience teacheth doe sauour onely of worldly Pompe and Vanitie if not of sinne and all prophanenesse Fourthly those Pompous and stately shewes and Scenes that effeminate rich and gorgious Attire that glittering and glorious Apparrell those mimicall antique clownish hellish amourous filthy foolish ridiculous obsceane and wanton parts those licencious complements clippings and embracements withall those other ceremonies and circumstances which attend our Stage-Playes what are they but the chiefest Pompes and Vanities which this world affordes Fiftly is not the very ground and end of all Theatricall Spectacles especially such as are acted in priuate houses and societies a vaineglorious desire of some worldly Pompe and State or an oâ—ficious compliancy to the course and fashion of this wicked World Why doe men send for Stage-Players to their houses why doe they flocke vnto their Theaters thicke and threefold on Feastiuall and Solemne seasons especially in the Christmas time Is it not out of worldly Pompe and State out of a prodigall and vaineglorious humour a degenerous and Vnchristian symbolization with this present World a voluptuous and base seruilitie to our filthie carnall lusts or at least wise out of an affected desire to post and passe away our peerelesse time which flies too faest without these winges and spurres to speed it to banish God and Christ out of our Hearts Grace out of our Soules all thankefull remembrance of Gods fauours to vs on such times as these out of our mindes and thoughts and wholly to auocate and estrange vs from all true Christian ioy and heauenly solace which expresseth it selfe in Psalmes and Hymnes and spirituall Songs in diuine Meditations and discourses of Gods mercie towards vs in powring out heartie praises prayers and thankesgiuings vnto our Gracious and euer blessed God with inflamed and inlarged spirits for all his superabundant fauours and compassions to vs not in Hellish Playes and carnall merriments which Christ and Christians doe abhorre If this then bee the vse the end and â—ruite these the appendices and parts of Stage-Playes needes must wee now subscribe that they are if not the greatest and most assiduous yet not the meanest Pompes and Vanities of this wicked World to whose vse and ends they onely serue as their owne professed Apologist doeth acknowledge Now to prooue vnto you further that Stage-Playes are the very workes and Pompes of Satan yea the very selfe-same Pompes and Vanities of this wicked World which Christians haue renounced in their Baptisme I shal vouch vnto you the expresse resolution of sundry Fathers Stage-Playes saith Tertullian are the Pompes of the Deuill against which we haue renounced in our Baptisme because their originall and the materialls of which they are composed consisteth wholy of Idolatrie whence he stiles Play-houses the Deuills Church Clemens Romanus if the worke bee his calls Stage-Playes the Pompes of Idoles and Spectacles of the Deuill wishing all Christians to shunne and auoyd them The Deuills Pompe saith Cyril of Hierusalem which wee renounce in our Baptisme are those Spectacles or Playes in Theaters and all other vanities of this kinde from which the holy Man of God desiring to bee freed saith Turne away mine eyes from beholding vanitie Be not therefore diligent in the assemblies of Playes Saint Augustine likewise stiles these Stage-Playes the Pompes of the Deuill which we renounce in Baptisme Thou art apprehended thou art detected Oh Christian saith he when thou doest one thing and professest another when thou art faithfull in name faithlesse in worke not keeping thâ— faith of thy promise going one while into the Church to pray and a while after running to the Play-house to crie out impudently with Stage-Players You haue professed to renounce the Deuill in which profession you haue said I renounce not onely men but euen God and his Angels subscribing together with you What then hast thou to doe with these Pompes of the Deuill which thou hast renounce Saint Chrysostome who of all the Fathers is most Copious most Zealous and diuinely Rhetoricall against all theatricall Enterludes endeauoring out of an holy Zeale to withdraw all Christians from them vnto God doeth oft times stile these Stage-Playes the Deuills Pompes the fables of Satan Daemoniacall mysteries the imâ—ure foode of the Deuill and Play-houses the Deuils conuenticles And from hence hee doeth seriously and frequently persuade all Christians to auoyde them Yea saith hee such was his implacable indignation and holy detestation against Stage-Playes not out of passion or Puritanisme but
Actors and Spectators liues who make a daily progrâ—sse in the wayes of Vice the good the virtue which they teach is yet unknowne to the world we heare we see it not Since then our Stage-playes are so barren in producing virtue so strangely fruitfull in ingendring Vice their goodnesse will not cannot ballance nor assoile their ill Seventhly suppose there are some reall virtues acted in our Enterludes yet who can be so grosly stupid as to thinke to learne any grace or virtue from a Play-house Who ever sought for gold for pearles in dirt for a Chrystall spring in filthy mire for holesome water in a noysome kennell Who ever resorted to a Pest-house to looke for health or drunke downe poyson to preserve his life Who ever posted to a tippling Alehouse to seeke sobriety or to a Stewes to learne true Chastity Play-houses as the Fathers testifie are the very Nurseries Schooles and Marts the very shops and sinkes of all Vice and wickednesse whatsoever they are the very Devils temples Venus her Synagogâ—es Vices Oratories Sinnes Pallaces Hels Ware-houses Pollutions throâ—e Religions slaughter-house Virtues Pesthouse and shall wee then flocke to them to learne true virtue Can Gaull yeeld Hony or a Flintstone Milke can Sinne beare Virtue or Prophanesse Grace then Playes and Play-houses the very grand empoysoners of all Grace all Vertue yea the very Devils â—ets to catch mens soules may make men truly virtuous Let vs not therefore seeke for vertue in a Play-house where it growes not as too many doe for feare we fraught our selves with nothing but a load of Vice which will sinke our soules for ever to the dephes of Hell Lastly the Church of God not the Play-house is the onely Schoole the Scriptures Sermons devout and pious bookes not Playes not Play-books are the onely Lectures the Ministers and Saints of God or rather God himselfe not common Actors not those Divell-Idols who rule and worke in Stage-playes the onely Tutors of true virtue True virtue is a plant that comes from heaven growing onely in the Churches not the Stages garden Philosophy and Phylosophers could not teach it and can Playes or Players doe it O no It is the prerogative royall of the King of heaven to teach men virtue and that not by Stage-playes or lascivious Poems but by his Word and Spirit onely which breathe not in our Theaters It is then a sacriledge yeâ— a madnesse to relinquish God his Church his Word his Ordinances his Saints the onely fountaines of true virtue as too many doe to seeke out virtue in Playes in Play-houses which are no other but the sinkes of Vice Answer 2 To the second Objection that Stage-playes doe not teach but discover Vices that so men may learne to hate them not affect them I answer first that it is God onely by his Word and Spirit who must teach vs to abhorre all Vice not Stage-playes the very fuell of all sinne and lust Secondly if there were any such virtue in Stage-playes as to alienate mens affections from the vices which they personate they would then no doubt not onely haue reclaimed the ancient Play-admiring Pagans and Comedians but likewise our moderne Play-Poets Players and Play-haunters from all those lewd and filthy Vices which come most frequently on the Stage But I never yet could heare or reade of any ancient or moderne Actor Composer or Spectator of any Theatricall Enterludes whom Playes recalled from the love the practise of any Vices that were ever acted on the Stage wheras they have drawne milions for to imitate them Therefore there is no such hidden virtue in them To cause men to abandon Vice which if there were it would have emptied our vicious Play-houses long ere this and have made our lascivious adulterous amorous Playes so odious that none durst approch them for feare of being polluted by them Thirdly Stage-playes are so farre from working an abhorring that they produce not onely a loue and liking but also animitation of those pernicious vices that are acted in them which are commonly set forth with such flexanimous rhetoricall pleasing or rather poysoning streines with such patheticall liuely and sublime expressions with such insinuating gestures with such variety of wit of art and eloquence that if ever men did hate them from their hearts before they cannot affect at least approve or but lesse detest them now they being prone enough by nature for to practise them without any allectives to edge them on This practise therefore of acting Vices doth onely propagate them not restraine them Fourthly if Stageplayes had beene fit Lectures Play-houses apt Schooles to instruct men to abandon Vice the Primitive Church together with sundry Councels Fathers and moderne Christian Writers of all sorts would never have so frequently condemned so constantly avoyded Stage-playes as the fruitfull Nurseries of all sinne and wickednesse Prophane and vitious persons would never flocke so fast unto them as they use yea the very Devill himselfe whom not onely Nature but likewise long experience hath made exceeding politick would never have bin so improvident as to invent to propagate so inconsiderate as to multiply to perpetuate Stage-playes to his owne great preiudice were they such disswasiues from Vice from wickednesse such attractiues unto Virtue as these pleade they are how truely let all men iudge Fiftly Stageplayes themselves as the sequell will at large demonstrate are pernicious sin-producing Vice-fomenting pleasures which all godly Christians have condemned For any man then to vndertake to make men hate Vice by frequenting Stage-playes is but to cure one vice with another or to prevent a lesser mischiefe with a greater yea it is in truth nought else but to make Vice a balme an antidote against it selfe and to make ill men good againe with that selfe-same thing which made them evill at the first a paradox beyond my stupid apprehension Sixtly the acting of forreine obsolete and long-since forgotten Villanies on the Stage is so farre from working a detestation of them in the Spectators mindes who perchance were utterly ignorant of them till they were acquainted with them at the Play-house and so needed no dehortation from them that it oft excites degenerous dunghill spirits who haue nothing in them for to make them eminent to reduce them into practice of purpose to perpetuate their spurious ill-deserving memories to posteritie at least-wise in some tragicke Enterlude It is storied of Herostratus that hee set the great and famous Temple of Diana at Ephesus on fire for this very end ut nomen memoria sceleris extenderet that the very mâ—mory of this his villanous exploit might eternize his base obscure name and adde vnto his fame Aude aliquid brevibus Gyaris carcere dignum Sivis esse aliquis is the onely rode the best the speediest passage that sordid desperate obscure spirits know or
an agony for us when he admonished his Apoâ—tles to pray By his secret silence he signifieth Christ led to the slaughter as a Lambe without a voyce By the stretching out of his hands he denotes the extension of Christ upon the Crosse. By thâ— Song of the Prâ—face be expresseth the cry of Christ hanging vpon the Crosse c. Loe here a Roman Masse-priest becomes a Player and in stead of preaching of reading acts Christs Passion in the Masse which this Author stiles a Tragedy Lodovicus Vives complaines that it was the custome of the Priests and Papists in his age when as the solemnity of Christs death was celebrated to exhibite Playes unto the people not much different from those ancient Pagan Entâ—rludes of which practise saith he though I say no more whosoever shall heare he will repute it discommendable enough even in this regard that Playes should be made in a thing most serious There Iudas is derided uttering the most foolish things he can devise whiles he betrayeth Christ. There the Disciples flie the souldiers pursuing them and that not without the dirision and laughter both of the Actors and Spectators There Peter cuâ—s off the eare of Malchus the ignorant multitude applauding him as if by this meanes the captivity of Christ were sufficiently revenged And a little after he who had fought so valiantly being affrighted with the questions of one little Girle denies his Master the multitude deriding in the meane time the Maide that questions him and hissing aâ— Peter who denies him Among so many Players among so many shoutes and ridiculous fooleries Christ onely is serious and grave and when as hee endeavours to eliciate sorrowfull affections I know not by what meanes not there onely but likewise at the Sacraments and holy Ordinances he waxeth cold with the great wickednesse and impiety not so much of those who behold or act these things as of the Priests who appoint these things to be done Loe here their owne Author declaiming against Popish Priests for their frequent acting of Christs Passion in the very selfe-same manner as the Pagans of Old did vse to act the lives and practises of their Devill-gods A sufficient testimony how little Papists really estimate the bitter Passion of our blessed Saviour since they make a common Play or pastime of it This passage of Vives hath so offended the histrionicall Masse-Priests that Gaspar Quiroga in his Index Expurgatorius commands it to be expunged out of all new Impressions of Saint Augustine and the Divines of Lovan in their Impression of Saint Augustines Workes Antwerpâ— 1575. and in other of their Editions since that time have razed it out accordingly that so they might still proceed to Act Chriâ—ts Passion without controll To passe by Ioannes Langhecrucius a Popish Author who makes mention of this playing of Christs sufferings and seemes for to approve it As also to pretermit the Statute of primo Edw. 6. chap. 1. which informes us That divers Papists â—ad then of late marveilouâ—ly abused contemptuously depraved despised and reviled the most holy Sacrament of Christs body and blood in sundry rimes songs Playes and Iests calling it by such vile and unseemely words as Christian eares doe much abhorre to heare rehearsed an uparalleld blasphemy and prophannesse The provinciall Popish Councell of Colen under Adolphus in the yeere 1549. cap. 17. and 22. not onely impliedly allowes the acting of sacred histories but likewise expresly Records That when as the Church carryed about the consecrated hoste of Christs body and blood in long processiâ—ns the reason of which processions are there at large expressed the secular vanity of worldly men did creepe into those processiâ—ns in so much that they joyned with them prophane and scurrilous Playes with a great noyse and as if they were going to Warre Drummes and Fiffes were strucke up and idle spectacles which suite not with these things were exhibited with which the people being delighted they were wholly avocated from the things done in procession Whence this Councell commands all Clergy men to absent themselves from such processions which were turned into Playes Yea the Popish Synodus Carnotensis an 1526. Synodus Turvinra 1583. informes vs That Catholicke Priests in the dayes of the first Masses of their new Presbyters after their merry Feasts their great and unhallowed banquets did goe forth in publike to exhibite most grosse unchaste Comaedies to the people and that in the Feast of Saint Nicholas Iâ—nocents and on other Festivals they did put on Visars and act some ridiculous or foolish thing and sometimes the Passion of our Saviour or these of their Saiâ—ts Martyrs either in their Churches or some other place It is true that some few Italian Bishops being ashamed of this diabolicall practise of the Paganizing Church of Rome in acting Christs Passion did in a Councell at Millaine under their Archbishop Borrhomaeus in the yeare of our Lord 1566. decree for their Province that the Passion of our Saviour should not be hereafter acted in any sacred or prophane place whatsoever because of the scandall which it did occasion But yet to quiâ— the credit of their Church which might justly be taxed for approving this ungodly practise they put this faire glosse upon this so execrable villany that the acting of Christs Passion however it came to be abused was a custome religiously practised and brought in at first A most irreligious evasion of ambitious spirits who would rather audaciously justifie their greatest errours to their greater infamy then ingeniously acknowledge them to their praise But hath his provinciall Councell or Synodiâ—s Carnotensis 1526. and Synodâ—â—s Turonica 1583. which are much to the like effect abolished this abuse out of the Antichristian Church of Rome No verily for the Iesuites themselves are not ashamed to publish to the world that in stead of preaching the Word of Godâ— the fall of Adam and Eve with their exile out of Paradise and the history of our Saviour they acted and played them among their Indian Proselites A true Iesuiticall practise beseeming well this histrionicall infernall Society who have turned the very truth of God into a lie and the whole service of God into an Enterlude And no wonder is it that Papists and Iesuites thus turne Christs Passion into a meere ridiculous Stage-play a practise yet in use among them especially on Good-Friday since Pope Leo the tenth such was his unerring pious blasphemy reputed the whole history of our Saviour a meere cheating gaiâ—efull Fable as we may justly seare these acting Priests and Iesuites doe or else they durst not thus to play it to abuse it as we see they doe And as â—hey thus act the sacred Passion of our blessed Saviour even so if Fitz-stephen Polydor Virgil Bochellus or Francis de Croy may be credited they act the lives the miracles the martyrdomes torments and legions of their Saints
upon their solemne Festivals and that within their Churches in their Mother tongue not out of any devotion but for mirth anb recreation sake after the manner of the ancient Pagans Saint Augustine writing of the honour not of the adoration a thing not then in vse which the Christians gave the Martyrs in his age informes us that they did neither exhilerate them with their crimes nor yet with filthy Playes with which the Gentiles did vsually delight their Idol-gods Yet our novellizing Romanists who vaunt so much of antiquity though their whole Religion wherein they varry from us be but novelty abandoning the pious practice of these Primitive Christians conscious to themselves no doubt that many of their late Canonized Tiburne-Martyrs were no other no better then the devil-gods of Pagans who were oft-times deified for their notorious villanies as Popish Saints are for their matchlesse treasons have not onely adored them as gods erecting temples to their names and worship but likewise solemnized their anniversary commemorations by personating in their severall Temples the blasphemous lying Legends of their lives and miracles so fit for no place as the Stage it selfe in some theatricall shewes adoring and honouring them in no other manner then the very Pagans did their Devil-gods with whoÌ„ these â—ell-saints are most aptly paralleld Such honour such worship give the Papists to our blessed Saviour to these their idolized Saints as thus to turne not onely their Priests into Players their Temples into Theaters but even their very miracles lives and sufferings into Playes To leave the Papists and close up this Scene It is recorded of one Porphâ—ry a Pagan Stage-player that he grew to such an height of impiety as he adventured to baptize himselfe in â—est upon the Stage of purpose to make the people laugh at Christian Baptisme and so to bring both it and Christianity into contempt and for this purpose he plunged himselfe into a vessell of water which he had placed on the Stage calling aloud upon the Trinity at which the Spectators fell into a great laughter But loe the goodnesse of God to this prophane miscreant it pleased God to shew such a demonstration of his power and grace upon him that this sporting baptisme of his became a serious lauer of regeneration to him in so much that of a gracelesse Player he became a gracious Christian and not long after a constant Martyr The like I find registred of one Ardalion another Heathen Actor who in derision of the holy Sacrament of Baptisme baptized himselfe in jest vpon the Stage and by that meanes became a Christian Gods mercy turning this his wickednesse to his eternall good not any wayes to justifie Playes or Players or to countenance this his audacious prophannesse but even miraculously to publish to the world the power of his owne holy Ordinaces which by the co-operation of his Spirit are even then able to regenerate those who most contemne them when they are used but in scorne These notable histories with the premises sufficiently evidence the subject matter of Stage-playes to be oft-times impious sacrilegious blasphemous from whence I raise this ninth Argument That whose subject matter is impious sacrilegious blasphemous must needs be sinfull and unlawfull unto Christians Witnesse Levit. 24.11 to 17.2 Kings 19.6.22 Isay 37.6.23 c. 52.5 Matth. 12.31 Luke 22.65 1 Tim. 1.20 But such oft-times is the subject matter of Stage-playes witnesse the premises Therfore they must needs be sinfull and unlawfull unto Christians SCENA SEXTA SIxtly Stage-playes are for the most part satyrically invective against the persons callings offices and professions of men but more especially against Religion and Religious Christians the chiefest objects of the Divels malice From whence I deduce this tenth Play-oppugning Argument That whose stile whose subject matter is ordinarily satyricall and invective being fraught with bitter scoffes or jests against Religion Virtue and Religious Christians against the persons callings offices or honest professions of men must needs be odious and unlawfull unto Christians But such is the ordinary stile and subject matter of most popular Stage-playes Therefore they must needs be odious and unlawfull unto Christians The Major needeth little proofe since God himselfe injoynes all Christians to put away all bitternesse anger wrath clamour and evill speaking with all maliciousnesse to be courteous and tender-hearted one towards another not rendring railing for railing but forbearing one another and forgiving one another if any one hath any quarrell against another much lesse then when as there are no personall variances betweene men even as God for Christs sake hath forgiven them The Scripture requires that Christians should be patient peaceable gentle easie to be entreated full of mercy and good fruits without grudging or calumny without hypocrysie or backbiting without rayling or slanders especially against godly men whose lives whose persons whose graces should no where be traduced much lesse upon the Stage Mens persons are the worke and image of Gâ—d himselfe their honest callings offices and imployments the very Ordinances of God their graces their holinesse to omit their credit and good names which are better then precious oyntment yea more desirable by farre than great riches the very beames that flow from the Sunne of Righteousnesse Wherefore to personate deride revile or scoffe at all or any of these upon the Theater must needs be sinfull because it not onely brings them into contempt and scorne but also offers open indignitie to God himselfe from whom they issue The Minor is abundantly evident First by the expresse testimony of prophane Authorâ— It is storied of Aristophanes that scurrilous carping Comaedian that he personally traduced and abused virtuousâ— Socrates on the Stage by the instigation of some lewde Atheniansâ— who maligned him for his resplendent vertues accusing him both for a trifler an Atheist who did neither know nor reverence the gods of purpose to bring him into derision with the people Eupolis the Comaedian did the like to that famous Graecian Worthy Alcebiades for which he commanded him to be drowned in the Sea Aristotle writes of Comaedians that they are wholly occupied in surveying in deriding the vices of other men which they proclaime upon the Stage whence he rankes them in the number of traducers and evillâ— speakers Isocrates blames the Athenians much for preferring Comaedians who did nothing but carpe at them and blaze abroad their vices to their infamy before such who best deserved at their hands Diogenianus in Plutarch reputes it an unbefitting thing to entertaine Players or their Comedies at any solemne Feasts because their virulent invectives scoffes and jests would occasion sudry quarrels and debates The Lacedamonians banished all Stage-playes Players and Play-Poets out of their Territories because they could not endure to heare their lawes carped at or spoken against in jest or
and in that thou offâ—rest a scandall unto others For although thou by a certaine fortitude of a sublime minde hast contracted no evill from thence yet because thou hast made others who are weaker studious of Stage playes by thy example how hast thou not contracted evill to thy selfe who hast given occasion to others of committing evill For those who are there corrupted as well men as women will all transferre the crimes and cause of their corruption upon thy head For like as if there had not beene spectators there had not beene any to have acted so because both are the cause of the sinnes that are committed they shall both suffer thâ— fire Wherefore all be it by the modesty of thy minde thou hast effected that no hurt should come unto thee thence which I doe not thinke can be yet because others have committed many sinnes by reason of Playes thou shalt undergoe grievous punishments for this albeit thou hadst beene much more modest and temperate if by no meanes thou hadst gone thiâ—her Let us not therefore contend unprofitably nor devise vaine excuses when as one excuse may suffice us to flie far from this Babilonish Stewes to keep far off from this AEgyptian Harlot and if need be to escape naked out of her hands so shall we receive great pleasure when as we are not at all pricked with the stings of conscience So shall we both live soberly in this life and obtaine future good things by the grace and mercy of our Lord Iesus Christ. In his 74. Homily on Mathew hee hath this notable passage to our purpose Many come into the Church to behold more curiously the beauty of women and the fairenesse of yong men dost thou not theresore wonder that Thunderbolts are not sent forth on every side and that all things are not utterly subverted For these things are most worthy not onely of Thunderbolts but also of the punishment of Hell But God since he is long-suffring and mercifull doth in the meane time keepe in his anger thâ—t he may leade thee to repentance What dost thou O man thou more diligently seekest after the beauty of women in the Church and doest thou not tremble abusing the Temple of God with so great an indignity For in the market place thou blushest yea thou fearest left any one should see thee following a woman but in the Church of God when as God himselfe speakes unto thee and dâ—ters thâ—e from these things thou most of all practisest â—ornication and adultery in that very time when as it is thundred out unto thee with a loud voyce that thâ—â— shouldest flie from these things neither dost thou tremble nor staâ—d amazed But these things thou hast learned I pray observe it well from the most unchaste Theater that most contagious plague so stiles he the Play-house that pestiferous poyson that unevitable snare of idle careles persons that voluptuous perdition of incontinent people hath taught you these things Such is the accursed fruit of Stage-playes not only to make the Play-house but even the very Church of God a kinde of Brothell as he there more largely proves In his 69 Homily upon Mathew I finde this notable discourse When you are in feare and troubles you call those ex animo happy who live a single life in Mountaines and Caves as I am not ignorant that those have so stiled thâ—se sometimes who living in idlenâ—sse spend both day and night in Theaters and Play-houses For albeit these may seeme to abound with a thousand pleasures albeit rivers of pleasure might be thought to be present with them yet they lie for the most part pierced thorow with many most bitter darts from thence For if any man shall be taken with the love of any Woman-dancer verily he shall undergoe a torment harder then any Warfare more troublesome then any Pilgrimage and he shall pasâ—e thorow more miserable dayes then any besieged Citty c. Where now are those who sit daily in the Play-house addicted to the Dances of the Devill and to pernicious Songs Verily I am altogether ashamed to speake of them but yet I must needs doe it by reason of your infirmity For even Paul himselfe saith As you have heretofore given up your members to serve uncleanesse even so now give up your members as servants of righteousnesse unto holinesse Wherefore we will now also make diligent search into the lives of Harlots corrupt yong Men who sit together in the Play-house and we will compare them with the life of these blessed ones as farre as it concernes a pleasant life For the more negligent yong Men that they may live merrily are taken with the snares of the Play-house yet if we consider well we shall finde as great a difference betweene the one and the other as if a man should heare Angels singing an heavenly Song and Swine buried in the dirt grunting For in their moâ—th Christ but in these mens mouthes the Devill speaketh The Pipes with puffed up cheekes and a deformed face send forth an uncertaineâ— and unarticulate voyce to these but by their mouthes the Grace of the Holy Spirit in stead of a Pipe a Harpe and a Flute soundeth so sweetly that it is impossible for those who are fastned to clay and earthly things to set so great pleasure before their eyes Wherefore I wish that some one of those who are mad about these things could be but brought to this Quire of Saints and then I needed not to use any more words And although we relate these things to earthly men yet we will somewhat endevor to pull them out of the filth and dregs From these songs of Harlots a very flâ—me of lust doth presently set the Auditors on fire and as if the sight and face of a woman were not sufficient to inflamâ— the minde they have found out the plague of the voyce too Bâ—t by the singing of our holy mâ—n if any such disease doth vex thâ— minde it is presently extinguished And not onely the voyce and face of a woman but the apparell doth much more trouble the Spectators so that if any more rude or abiect poore man beholds it he may be too much grieved at it and oft-times say thus unto himselfe Verily a Whore and a Whore-master the children of Cookes and Taylors and oft-times of Servants live in so great pleasures but I a free-man and borne of free Parents who live by honest labour cannot truelyâ— so much as dreaming be delighted thus and so he departs disquieted with grieâ—e Which thing hapens not from the sight of Monkes yea the very contrary alwayes useth to fall out For if he shall behold the sonnes of rich men and the Nephewes of famous Ancestors to weare those meane garments which those who are oppressed with extreame poverty would not voâ—chsafe to â—eare and shall know that they reioyce in this very thing consider with how great comfort he
execrable soule-condemning fruits of Play-acting the profession therefore of a common Player and the personating of theatricall Enterludes must needs be unlawfull even in this respect And thus much for the second Corolary That the profession of a Stage-player and the acting of Stage-playes is infamous yea sinfull and unlawfull unto Christians ACTVS 3. I Now proceed to the 3. Consectary That it is a sinfull shamefull and unlawfull thing for any Christians to be Spectators frequenters of Playes or Play-houses In which I shall be very compendious because I have so largely manifested it in the first part of this discourse Now the reasons of the unlawfulnesse of beholding Stage-playes are briefely these First because Playes themselves are evill and the appearances the occasions of evill therefore the beholding of them must bee such Secondly because it hath alwayes beene a scandalous infamous and dishonest thing both among Christians and Pagans to resort to Stage-playes and a thing of ill report Thirdly because it is contrary to our Christian vow in baptisme to forsake the Devill and all his workes the pompes and vanities of this wicked world and all the sinfull lusts of the flesh of which Stage-playes are not the meanest Fourthly because it gives ill example to others and maintaines and hardens Stage-players in their ungodly profession which else they would give over were there no Spectators to encourage or reward them Fiftly because it is an apparant occasion of many great sinnes and mischiefes as losse of time prodigality effeminacy whoredome adultery unchaste desires lustfull speculations luxury drunkennesse prophanenesse heathenisme atheisme blaspemy scurrility theft murther duels fantastiquenesse cheating idle discourses wanton gestures and complements vaine fashions hatred of grace of holinesse and all holy men acquaintance with lewde companions the greatest enemies to mens salvation and a world of such like sinnes and mischiefes as I have formerly proved at large Act 6. thorowout Sixtly because it with-drawes mens mindes and thoughts from God and from his service unto vanity and indisposeth them to all holy duties making all Gods holy ordinances ineffectuall to their soules Seveâ—thly because it tends onely to satisfie mens â—leshly lusts which warre against their soâ—les men being carried alwayes to the Play-house by the siâ—full carnall suggestions of the flesh or by the â—ollicitations of lewde companions but never by the Dictate the guidance of Gods holy Spirit or Word by which all Christians must be wholy guided even in all their actions Eightly because all Christians ought to turne away their eyes from beholding vanity Psal. 119.37 a text applyed by the Fathers unto Stage-playes and what greater what worser vanities can men behold then thâ—â—cting of lascivious Enterludes Ninthly because Stage-playes are but Pagan Heathenish pastimes yea the ordinary recreations of Devill-Idols of Idolatrous voluptuous Pagans whose pleasures and sports no Christians ought to practise Lastly because the Primitive Church and Saints of God together with the very best of Christians of Pagans in all places all ages have constantly abandoned the beholding of Stage-playes themselves and condemned it in others the very worst of Pagans onely or men unworthy the name of Christians and few or none but such alone affoording them their presence as the fore-quoted Authorities plentifully evidence Act 4. Scene 1.2 Act 6. Scene 3.4 5. Act 7. Scene 1.2 3 4 5 6 7. Which severall reasons with all the rest that I have formerly produced against Stage-playes in the first part of this Play-condemning Treatise will be a suâ—ficient conviction of the unlawfulnesse of beholding of frequenting Stage-playes as well in private houses as in publike Theaters Which should cause all Christians all Play-haunters to abandon Stage-playes as all the fore-alleaged Fathers Councels and Authors doe advise them and that especially upon Lords-dayes and Holi-dayes on which Stage-playes and dancing are especially prohibited by this pious Decree of Pope Eugenius c. 35. with which I shall cloze up this Act. Ne mulieres festis diebus vanis ludis vacent Sunt quidem maxime mulieres quifestis ac sacris diebus atque sanctorum natalicijs quibus debent Deo vacare non delectantur ad ecclesiam venire sed balando ac verba turpia deâ—antando ac choreas ducendo similitudinem PaganoruÌ„ peragendo advenire procurant Tales enim si cum minoribus veniunt ad ecclesiam cum majoribus peccatis revertuntur In tali enim facto debet unusquisque Sacâ—rdos diligentissime populum admonere ut pro sola oratione his diebus ad ecclesiam recurrant quia ipsi qui talia agunt non solum se perdunt sed etiam alios dâ—perire attendunt Die autem Dominica nihil aliud à gendum est nisi Deo vacandum nulla operatio in die illa honesta comperiatur nisi tantum hymnis psalmis canticis spiritualibus dies illa transeatur Which I would wish all grosse prophaners of this sacred Day now seriously to consider ACTVS 4. SCENA PRIMA HAving thus run over these three Corollaries of the unlawfulnesse of penning acting and beholding Stage-playes I come now to answer such Objections as may bee made against them especially against the unlawfulnesse of acting beholding Stage-playes The arguments or pretences rather for the acting of Stage-playes which I shall first reply to are these First it is lawfull to read a Play therefore to pen to act or see it acted To this I answer first that the obscenity ribaldry amorousnesse heathenishnesse and prophanesse of most Play-bookes Arcadiaes and fained Histories that are now so much in admiration is such that it is not lawfull for any especially for Children Youthes or those of the female â—ex who take most pleasure in them so much as once to read them for feare they should inflame their lusts and draw them on to actuall lewdnesse and prophanesse Hence Origen Hierom and others informe us that in ancient times Children and Youthes among the Iewes were not permitted to read the Booke of Canticles before they came to the age of 30. yeeres for feare they should draw those spirituall love passages to a carnall sence and make them instruments to inflame their lusts Vpon which ground Origen adviseth all carnall persons and those who are prone to lust to forbeare the reading of this heavenly Song of Songs Si enim aliquis accesserit qui secundum carnem tantummodo vir est huic tali non parum ex hac Scriptura discriminis periculique nascetur Audire enim purè castis auribus amoris nomina nescieâ—s ab interiori homine ad exteriorem carnalem virum omnem deflectat auditum à spiritu convertetur ad carnem nutrietque in semetipso concupiscentias carnales â—ccasione divinae Scripturae commoveri incitari videbitur ad libidinem carnis Ob hoc ergo mâ—neo consilium do omni qui nondum carnis
as too many doe without offence under pretence of recreation The Scripture therefore is expresse that we must not make a sport or mocke of sinne it being the object onely of our godly sorrow and deepest griefe not of our carnall joy that we may not recreate our selves with scurrility ribaldry lascivious prophane or amorous Enterludes but onely with good and lawfull things which are no wayes scandalous or of ill report therefore we may not make Playes the object of our Recreation which were ever infamous and unlawfull too Sixtly I answer that mens pretence of going to Stage-playes meerely for their honest recreation is but a false surmise which will be most apparant if we shall truely weight what it is to doe a thing onely for honest Recreation and what necessary ingredients and circumstances all lawfull recreations must have Every honest lawfull Recreation must have these conditions First the object the subject of it must be lawfull Christian and commendable not sinfull not infamous or prohibited by the Magistrate Secondly it must be bounded with due circumstances of place and persons both of them must be honest of good report in which all Stage-playes especially in Play-houses are defective Thirdly it must have all these circumstances of time First It must not bee on Lords-dayes on times devoted to Gods more speciall service on times either of publike or private fasting and solemne humiliations nor yet in times designed for our honest studies callings or any necessary publike inployments Secondly it must not be in the night season when men by Gods appointment and the ordinary course of nature ought to take their rest to enable them the better to the duties of the ensuing day and so much the rather because such night-recreations are occasions if not provocations unto workes of darkenesse Thirdly it must be onely at such times when we stand in need of recreations to refresh our bodies or spirits It must bee alwayes either after sicknesses or naturall infirmities or distempers of body or minde to recover strength health and vigor or else after honest labours studies and imployments in our lawfull callings to repaire the decayes to refresh the wearinesse of our bodies or to whet the blunted edge of our over-wearied mindes Fourthly It must bee rare and seldome not quotidian Fiftly the recreation must not be overlong not time-consuming it must be onely as a baite to a traviler a whetting to a Mower or Carpenter or as an howres sleepe in the day time to a wearied man we must not spend whole weekes whole dayes halfe dayes or nights on recreations as now too many doe abundance of idlenesse in this kinde being one of Sodomes hainous sinnes Fourthly they must not be over-costly or expensive but cheape and obvious with as little expence as may bee Fiftly they must bee such as are suitable to mens callings ages places sexes conditions tempers of body c. that being not lawfull or convenient in these regards to one which yet are and may bee commendable in or suitable to another The recreations of Princes being not meet for Peasants and so â— converso nor all the pastimes of the Laitie agreeable to the Clergie Sixtly they must be all directed to a lawfull end even to the strengthning quickning and refreshing both of our bodies and spirits that so we may goe on with greater cheerefulnesse in the duties of our callings and in the worship and service of God whose glory must bee the utmost ayme of all our recreations If our recreations faile in all or any of these circumstances or if wee use prophane Playes or sports in Churches in other sacred places devoted to Gods service they presently cease to be lawfull or honest and so prove sinfull pleasures Now Stage-playes those who resort unto them under the pretence of recreation are defective or peccant in all or many of these partiâ—ulars Therefore they are not used not frequented onely for honest recreation â—ake Lastly admit men goe to Stage-playes onely to recreate their mindes and to refresh their spirits I answer that this is so farre frow justifying or extenuating that it doth highly aggravate the execrable vitiousnesse of this their action and proclaime them sinners in an high degree For what men or women are there who can make a play a sport a recreation of sinne and sinfull things of ribaldry prophane and scurrill Iests Adulteries Rapes Incests Blasphemies and such other notorious abominations that are usually acted on the Stage which vex every righteous soule from day to day and grieves it to the heart but such who are voyd of grace of sin-abhorring vice-lamenting repentance and wholy enthralled to the love the service of these sinfull lusts and pleasures which will plunge them over head and eares into eternall torments at the laâ—t this being one of the highest degrees of lewdnesse for men to take joy and pleasure even in sinfull things If any here reply in the second place that they delight not in the scurrilous sinfull passages speeches gestures representations or parts in Stage-playes which they altogether abhor but only in the action in those honest Spectacles and discourses which no man can condemne To this I answer first That commonly the more obscene and scurrilous the Play the more lascivious the Players action is the more it exhilerates and delights the Auditors the Spectators no Playes no Actors giving lesse content then those that are most free from lascivious amorous prophane effeminate jests and gestures as experience and the premises witnesse This very suggestion therefore is untrue Secondly those whâ— delight in the appearances of evill in the lively representations of sinne or sinfull things can never cordially abhorre the evils the sinnes themselves for he that truly loathes a Man a Toade a Devill a Serpent and so by consequent a sinne will abhorre their very pictures and resemblances Hence is it that a Christian who detests all sinne hates the very thoughts and imaginations and absteines from all the appearances of it too Since therefore Play-haunters delight thus in the representations of whoredome adultery and such like execrable crimes needs must they take pleasure in the sinnes themselves For if men did cordially detest these sinnes as they pretend the nearer the representations came unto the sinnes as they oft-times come too neere in Stage-playes even to the actuall commission of the very abominations acted the more they would abhorre them by reason of that neere similitude they beare unto the sinnes but the more lively the resemblances of these Stage-lewdnesses are the greater vicinity they have unto the sins themselves the more they are applauded admired actor â—o peritior quo turpior judicatur therefore they doe not hate but love these sins themselves what ever they pretend Thirdly that which most Play-haunters deeme nothing else