the Lord thy God that is a man who shall put on a womans garment But I suppose that it speakes this not so much of cloathes as of manners or of our customes and actions wherein one act may become a man another a woman Whence also the Apostle saith as an interpreter of the Law Let the woman keepe silence in the Church For it is not permitted to them to speak but to be in subiection as the Law saith But if they will learne any thing they may aske their Husbands at home And to Timothy Let the woman learne in silence with all subjection for I suffer not a woman to teach nor to domineere over her Husband But how unseemely a thing is it for a man to doe womanish workes Therefore also may they bring forth children therefore may they â—ravell of child-birth who crispe their haire like women And yet those are veiled these make war But they may haue an excuse who follow the customes of their Country which yet are barbarous as the Persians as the Goathes as the Armenians Verily nature is greater then our Country What doe we speake of others who adde this to their luxury that they keepe in their service men wearing frizled haire and golden chaines themselues having long beards their servants long shag haire Deservedly chastity is not there kept where a distinction of six is not observed In which the euidences of nature are so many tutorships the Apostle himselfe saying Is it a seemely thing that a woman pray unto God uncovered Doth not nature it selfe teach you that if a man have long haire it is a shame unto him But if a woman have long haire it is a glory to her for her haire is given her for a covering These are the things which thou maist answer to those who inquire of thee Farewell Thus doth this Father descant on this Scripture S. Augustine resolves us That those are rightly accounted infamous and unable to beare witnesse who shew themselves in womans apparell whom I know not whether I should rather call false women or false men Yet we may stile them true Stage-players and true infamous persons without any doubt And withal he informes us that it is a great QuestioÌ„ whether a man may put on womans apparell to deceive an enemy with it for the delivery or safety of his Country because in this he becomes a woman perchance to appeare a truer man And whether a wise man who hath some kinde of assurance that his life will be necessary for the good of men would rather die with cold then clothe himselfe in womans apparell if he can geâ— no other But of this saith he we shall consider more in another place For verily thou seest how much examination it requires to consider how far these things ought to be proceeded in lest men fall into certaine unexcusable uncleannesses And so he leaues the Question undecided Iulius Firmicus Maternus De Errore Profanarum Religionum lib. c. 4. Bibl. Patrum Tom. 4. p. 108.109 writing of the effeminate Sodomiticall Male-Priests of Venus who clad themselues in womans apparell and were afterwards put to death by Constantine the Great for their unnaturall lewdnesse as Eusebius De Vita Constantini lib. 3. cap. 53. lib. 4. cap. 25. records hath this notable passage The Assyrians who worship the Aire under the name of Venus have verily effeminated this Element being moved I know not with what Veneration Whether because the Aire is interposed betweene the Sea and Heaven doe they worship it with the effeminate voyces of their Priests Tell me is this the cause that they seeke a woman in a man whom the Quire of their Priests cannot otherwise serve vnlesse they effeminate their countenance polish their skin and disgrace their masculine sex with womanish attire c They effeminately adorne their long nourished haire and being clothed in delicate garments they scarce support their head with their wearied necke Afterwards when they have thus estranged themselves from being men ravished with the musicke of Pipes theâ— call upon their Goddesse c. What Monster or what Prodigy is this They deny themselves to be men and yet are such They would be reputed women but the quality of their body confesseth the contrary Consider what deity it is which is thus delighted with the entertainment of an impure body which adheres to unchaste members which is attoned with the filthy pollution of the body Blush O ye wretches at your sottishnesse another God hath made you When your company shall appeare before the Tribunall of God who iudgeth you shall bring nothing along with you which God who hath made you may acknowledge Cast away this error of so great calamity and now at last relinquish the practices of a prophane mind Doe not ye damne that body which God hath given you with the wicked law of the Devill So pathetically inveighed he against mens putting on of womens apparell S. Chrysostome as hee expresly condemnes the putting on of womans array to act a Play a thing too common in his dayes So in his 26. Homil. in Epist. 1. ad Corinthios cap. 11. Tom 4. Col. 453. B.C. where he recites this Text of Deuteronomy and notably censures men for nourishing women for cutting and laying out their haire he hath this excellent speech There are certaine signes given both to a man and woman to him verily of command and principality to her truly of subiection and among these this also that the woman should have her head covered but the man his head uncovered and bare If these therefore are signes both of them sinne when as they confound this good order and the constitution of God and transgresse their limits he in falling downe to the humility and deiection of the woman she in rising up against the man by her apparell and shape For if it be not lawfull for them to interchange their garments neither for a woman to bee clad in a mans Gowne nor for a man to be attired in a womans Gowne or Vaile For he saith Neither shall the ornament of the man be put upon the woman neither shall the man be clad in womans apparell Deut. 22.5 much more are not these things to be changed c. To passe by Damascen Paralellorum lib. 2. cap. 65. together with Beda Expositio in Deuteronom c. 22. Operum Tom. 4. p. 164â— who condemne mens putting on of womens apparell from this Text which they recite that elegant Bishop of Marcelles Salvian doth exceedingly tax the Romanes for permitting men to weare womans apparell not onely in ordinary converse but even upon the Stage Who writes he could beleeve or heare that men should have turned into a womanish patience not onely their use and nature but even their countenance pace habit and all whatsoever is in the sex or in the use of a man all things were so turned upside
labour t is unfit he should play He that hath no working time t is equall he should have no dancing time And yet how many are there now a-dayes who will needs intitle themselves to this time to dance though they professedly disclaime all times to mourne or worke How many are there that worke till they freeze and yet dance till they sweat that cannot worke or pray one houre in a day for sloath and yet can dance nimbly day and night all the weeke long that cannot walke twenty yards to Church on foot without the helpe of a Coach and yet will dance 40. Galliards or Carantoes five hundred paces long These indefatigable dancers who would rather die then worke and not live then live well need onely a time to worke which I wish they may find not a time to dance which they will be sure to gaine since they dance and play away all their time Wherefore since neither Labourers nor Loyterers have any need of dancing they have certainly no title to Salomons time of dancing and so both their dancing and arguments are out of season Since therefore it is infallibly evident by all these premises that our theatricall amorous mixt lascivious dancing is sinfull and unchristian at the least if not Heathenish and Diabolicall The Major of my precedent Syllogisme must be graÌ„ted which I shal here close up with that notable passage of Alexander Fabritius an ancient English though somewhat Popish Author who writes thus of Dancing The entring into the processions of dances hinders men from ingresse into the heavenly procession and those who dance especially upon Holy-dayes offend against all the Sacraments of the Church First against Baptisme in this that they breake the Covenant which they have entred into with God in baptisme where they have promised that they would renounce the Devill and all his Pompes but they enter into the pompous procession of the Devill when they dance For a dance as Gulielmus Parisiensis saith is the Devils procession Secondly dances offend against the Sacrament of Order For Clergie men who have received holy Orders take those orders that they may conveniently celebrate divine services in the Church of God but these vanities make divine Service to be contemned and neglected for those who ought to be present at Mattens and Vespers are oft-times present at these dances Thirdly they offend against the Sacrament of Matrimony for oft-times in dâ—nces by signes of wantonnesse vaine songs and unlawfull confabulations the faith of Matrimony is violated either in consent or worke Fourthly they sinne against the Sacrament of Confirmation for in the Sacrament of confirmation the signe of the Crosse is imprinted on their foreheads as being bought with the passion of Christ but in such dances the signe of the Crosse being cast away they place the signe of the Devill on their heads Fiftly they doe against the Sacrament of Pennance For in the Sacrament of repentance by which they were reconciled unto God they promised that they would never hereafter offend in the like kinde but in such vanities they plainely doe the contrary Sixtly they offend against the Sacrament of the Altar For on Easter-day they receive the Sacrament of the Altar but immediately after they are like to Iudas the Traytor who when he had eaten at the Lords Table out of his owne Dish he went out presently after and tooke a band of Soldiers from the High-Priests and Pharises and came against Iesus as appeareth Iohn the 18. So these transgressing in the foresaid manner come directly against Iesus for when they are in a dance the procession of the Devill they are not with Iesus as himselfe saith Luke 11. he that is not with me is against me As Kings in Antumne and Summer are wont to goe forth to the Warres that they may take that from thâ—ir enemies which they have gained by their labour in Winter so the Devill the enemy of mankinde after Easter yea on Easter-day it selfe we may more truely affirme it on our Christmas and Whitson Holy-dayes gathers together an army of Dancers that he may take from the Sonnes and Servants of Christ who are his enemies their spirituall fruits which they have gathered together in the Lent-time Seventhly they offend against the Sacrament of extreme Vnction by which those who are sicke receive spirituall health but these wretches in their playes and dances doe often lose the healâ—h both of their bodies and their soules After this he compares all women-dancers especially such as are gorgeously attired and set out with costly array with painted faces with false haire shaven off from some dead womans scull with bead-tires of Gold of silver Pearles and precious Stones contrary to the Apostles precept which the Devill who rides upon such women hath set upon their heads as so many crownes of vaniâ—y for those many triumphes over the Sonnes of God which he hath gained by them to those locusts and tâ—at smoke which ascended out of the bottomlesse pit Apocalipse the 9. Advising all men out of Ecclesiasticus the 9. not to keepe company with a woman that is a Dancer not yet to hearken to her voyce lest they chance to perish by her snares and wishing all Christians to renounce all dancing as being thus opposite to all the Sacraments Thus much concerning dancing in probat of my Major in which I have the more inlarged my discourse both in respect of the neere affinity that is betweene Playes and Dancing and in regard of the universality of this lewde infamous exercise which overspreds our owne and other Nations whose commonnesse hath purchased it such credit such applause in this effeminate unchaste lascivious dissolute age wherein we live that most repute it a necessary ornament an essentiall commendable quality or vertue to make vp a Gentleman a Gentlewoman who are deemed incompleate at leastwise rude without it when as all the fore-quoted Councels Fathers Pagans and moderne Christian Authors with infinite others have thus branded censured it especially in the female sex who are now most devoted to it as a Diabolicall infernall effeminate unchristian wicked unchaste immodest heathenish pastime contrary to all Gods Commandements and Sacraments and as the very pomps of Satan which wee renounce in Baptisme which mee thinkes should now at last rectifie our depraved iudgements in this point of Dancing and reforme our lives For the Minor that Stage-playes are commonly attended with mixt effeminate amorous dancing it is most apparant not onely by our owne moderne experience but likewise by the copious testimony of sundry Pagan and Christian Writers of all sorts as namely of Polibius Historiae lib. 4. pag. 340. Of Livy Rom. Hist. lib. 7. sect 3. Of Dionysius Hallicarnasseus Antiqu. Lect. l. 7. sect 9. Of Plutarch Symposiacon lib 9. Quaest. 15. pag. 315.316 317. Of Athenaeus Dipnosophorum lib. 8. c. 12. p. 695. lib. 14. c. 3â— p. 980.981 c. 7. p. 990.
of an Horse was much more pleasing and delightfull to him And of Diogenes Cinnicus that he neglected Musicke as an unprofitable needlesse uselesse thing But these perchance are over-rigorous and lesse proper for our present purpose I therefore passe to more punctuall witnâ—sses It is storied of the Lacedemonians that though they approved of plaine of grave and modest yet they utterly exploded all effâ—minate light new-fangled harmonies for the practise of which Terpander and Timotheus were fined and censured by their Ephori Polibius a grave Historian condemnes all amorous lascivious harmonies together with the use of musicke for effeminate or voluptuous ends Plato though he approves of Musicke yet he exiles all loose unmanly voluptuous wanton Lydian or Ionicke Harmonies and Musicions together with all musicall Instruments of many strings as being a meanes to effeminate mens mindes corrupt their manners abate their courage consume their time and to draw them on to idlenesse and voluptuous living with whom Aristotle and Socrates concurre upon the selfe-samâ— grounds Salust and Iustin have both long since condemned lascivious Musicke and Dancing as the instruments of luxury Ovid and Athenaeus two great Patriots of Musicke have notwithstanding censured effeminate accurate Songs and Harmonies as emasculating the virility and unbending the sinewes of mens mindes making them of Courteous effeminate of temperate intemperate of valiant unmanly persons whence they advise men to abandon them When the Lydians had revolted from Cyrus and taken up Armes against him King Cresus advised him this course to keepe them in subiection for future times viz. To prohibit them the use of Armes to cause them to traine up their Children to effeminate Songs and Musicke and then O King saith he their men will soone degenerate into women so that thou needest not then to feare any rebellion which fell out accordingly For when as Cyrus had conquered them he put this counsell into execution by meanes of which this industrious mighty warlike Nation became effeminate and riotous and so quite degenerated from their former valour By which experimentall example and the fore-alleadged testimonies it is most apparent that effeminate accurate lust-provoking Musicke especially in publike meetings feasts and Enterludes where other concurrent circumstances confederate with it to poast men on to sinfull actions in which cases the Scriptures most condemne it must undoubtedly bee utterly unlawfull unto Christians in regard of the fore-named lewde effects which issue from it and so by consequence must Playes be too which are either compounded of it or attended with it For the Minor that Stage-playes which have all other inescating lust-inflaming sollicitations accompanying them that either human pravity or Satans pollicy can invent are attended with such lascivious amorous Musicke which is apt to captivate mens chastity and foment their lusts it is more then evident not onely by moderne experience our Play-houses resounding alwayes with such voluptuous Melody but likewise by the suffrage of sundry Pagaâ— and Christian Authors both ancient and moderne Witnesse Plato Legum Dialogus 3. pag. 822. Aristotle Politic. l. 8. c. 7. p. 532.533 Livy Rom. Hist. lib. 7. sect 2. Polybius Hist. lib. 4. p. 340. Dionâ—sius Hallicarnas Antiqu. Rom. l. 7. sect 9. Ovid De Remedio Amoris lib. 2. Pastorum lib. 3 4.5 Horace De Arte Poëtica lib. p. 302.303 Athenaeus Dipnosoph l. 14. c. 3.5 Tacitus Annal. l. 14. sect 3. Suetonij Caligula sect 54. Nero. sect 20.21.23.25.32 Plutarchus De Musica Macrobius Saturnalium l. 2. c. 7. l. 3. c. 14. Tertullian De Spectaculis lib. Arnobius adversus Gentes lib. 4. 7. Basil Hexaëmer Hom. 4. Nazienzen ad Selucum pag. 1063. Clemens Alexand. Paedag. l. 2. c. 4. l. 3. c. 11. Chrysost. Hom. 38. 89. in Matth. Hom. 15.21.22.23 Ad Pop. Antioch Augustine De Musica l. 1. c. 2. to 8. Hierom. Comment in Ephes. l. 3. c. 2. Tom. 6. p. 188. A. Isiâ—dor Hispalâ—nsis Originum l. 18. c. 47. Damascen Paralellorum l. 3. cap. 47. with sundry other Fathers and Councels quoted in the precedent Scene Alexander ab Alexandro l. 2. c. 25. Mariana Brissonius de Spectaculis Stephen Gosson his Schoole of Abuses and Playes confuted Action 2. Godwins Roman Antiquities Booke 2. sect 3. chap. 11. p. 108.109 Bodinus De Republica l. 6. c. 3. Agrippa De Vanitate Scientiarum cap. 17. 20. and above all Caesar Bulengerus De Theatro lib. 2. cap. 1. to 47. All which with infinite others largely ratifie the truth of this Assumption that Playes are alwayes accompanied with most effeminate amorous lust-provoking Musicke which depraves mens mindes and manners therefore both it and the Conclusion resulting from it must be granted SCENA VNDECIMA THe last unlawfull Concomitant of Stage-playes is profuse lascivious laughter accompanied with an immoderate applause of those scurrilous Playes and Actors which Christians should rather abominate then admire From whence this 26. Argument against Stage-playes may be framed That which is alwaies accompanied with profuse lascivious laughter with immoderate sinfull applauses of Playes and infamous Actors which Christians should abhorre must certainely be unlawfull unto Christians But Stage-playes are alwayes accompanied with such laughter and applauses Therefore they must certainely bee unlawfull unto Christians The Major I shall evidence by proving such laughter such applauses to be sinfull That pâ—ofuse lascivious laughter especially such as is occasioned by Stage-playes is evill it is most apparant First in regard of the originall efficient cause of it which is commonly some obscene lascivious sinfull passage gesture speech or iest the common obiect of mens hellish mirth which should rather provoke the Actors the Spectators to penitent sobs then wanton smiles to brinish teares then carnall solace which suite not with such sinfull obiects as Nazienzen Chrysostome and Antonius Laurentius well observe It is recorded of Lot that he vexed his righteous soule from day to day in seeing and hearing the unlawfull filthy deeds and conversation of the wicked Sodomites Of David that rivers of teares ran downe his eyes because men kept not Gods Law Of Ieremiah that his heart did bleed in secret his eyes weepe sore and trickle downe with teares for the iniquities of his people Of Paul that he seriously bewayled the unlamented unrepented sinne of the incestuoâ—s Corinthian Of Ezra that he humbled himselfe and rent his cloathes and mourned and wept exceedingly for the Israelites sinâ—e in marrying with Idolaters And of all the faithfull of Ierusalem that they sighed and cryed for all the abominations that were committed in the middest thereof Yea God himselfe enioynes his servants to mourne for others sinnes to turne their sinfull laughter into heavinesse and their carnall ioy arising from lascivious objects into mourning effulminating an everlasting woe a dismall curse against all such gracelesse
very beholding of lewde adulterous acts were the onely incentives these prodigious Whore-masters used to enrage their wearied spent allayed lusts and to enable them to the actuall committing of these beastly sinnes we cannot but from hence conclude that the personating of incests rapes adulteries whoredomes and the like upon the Stage set out with all the art that either bawdery or lechery have as yet atchieved should much more instigate if not precipitate men to the selfe-same wickednesses to which their owne depraved natures are too prone Thirdly my Minors truth is fully evident by the qualities of the Penners the Actors the Spectators of these Stage-playes who have for the most part beene notoriously unchaste in all ages Such were the Play-poâ—ts such the Actors the Stage-haunters in Ovids Athenaeus Tiberius Clemenâ— Alexandrinus Tertullians Cyprians Lactantius Basils Nazienzens Hieroms Augustinâ—s Chrysostomes Salvians Isiodores Damascens Bernards Aquinas Fabricius Petrarkes Polydor Virgils Agrippaes Gualtâ—ers dayes and other times as their fore-quoted testimonies with sundry others in the precedent Acts abundantly testifie Such were they not long since among us as Master Northbrooke Gosson BB. Babington Master Stubs with others of our owne domestique moderne Authors write and such are they still What our common Play-poets and Actors chastity and demeanor is what modâ—st mortified persons they are is so well knowne to all who are acquainted with their persons or Playes that I need not defile my paper to proclaime it What the most of our assiduous Play-haunters are how chaste their lives their carriages are their owne consciences can best inâ—orme themselves experience and publike fame best testifie unto others Sure I am there is little chastity or modesty in their cloathes and gestures lesse in their speeches least in their lives if publike fame or common experience prove but true It is too well knowne to divers Stage-customers that the most notorious Panders Bawdes and Strumpets the â—aâ—e of many a Yongsters body soule estate credit the most branded Adulteresses Adulterers Whore-masters Brothel-house-haunters and the like are the chiefest Admirers Patrons Spectators Supporters of the most beneficiall Customers and Contributors to our Stage-playes It is storied of Heliogabalus that when he erected a publike Stewes he sent to the Cirquâ—s and Theaters the common Marts or Receptacles in those dayes for whores to stocke and furnish iâ— Certainely if such a common Brothell or Nunnery of adulterous lecherous persons were now to bee erected which God forbid the best Storehouse to furnish it were our Play-houses where such lewde creatures harbour and have most resort as Iustinian Chrysostome Statius Plautus Bulengerus witnessâ— Since therefore Play-poets Actors Stage-haunters are thus generally adulterous and unchaste yea commonly more excessive in these sinnes then others Since Adulterers Whore-masters Whores c. are the greatest Patriots applauders frequenters upholders of these lascivious Stage-playes needs must they pamper and promote their filthy sinnes and lusts if not ingender adultery and lewdnesse in their hearts since such creatures live not delight not but in elements in pleasure like themselves nor yet spread their nâ—ts their baiâ—es but in such filthy troubled streames where they are alwayes sure for to catch their prey which they seldome misse at Stage-playes where many adulterous maâ—ches many Panderly Whorish Brothel-house bargaines are concluded the common rode from the Play-house being either with an adulteresse to a Taverne or with a Whore to a Bawdy-house where many young Gallants to Gods dishonour and their Parents griefe doe even spend their Patrimonies wast their bodies damne their soulesâ— being farre more pretious then the world it selfâ— It was the use of ancient times among the Greâ—kes and Romans after their Playes were ended for whores to prostitute themselves to the lusts of others either on or under the Theaters where their Playes were acted the same place being both a Play-house and a Stewes whence both the Brothel-house and â—hâ— word Fornication derive their etimology and originall from the Play-house where Whores were harboured and trained up at first till they were confined to the Stewes How farre this usage yet continues I cannot positively determine yet this I have heard by good intelligence that our common Strumpets and Adulteresses after our Stage-playes ended are oft-times prostituted neere our Play-houses if not in them that our Theaters if they are not Bawdy-houses as they may easily be since many Players if reports be true are common Panders yet they are Cosin-germanes at leastwise neighbours to them Witnesse the Cock-pit and Drury-lane Black-friers Play-house and Duke-humfries the Red-bull and Turnball-street the Globe and Bank-side Brothel-houses with others of this nature Such is the vertue of our Playes our Play-houses not onely to instruct and make but likewise to draw Panders Bawdes Whores and Whore-masters to them supplying them both with custome and revenue as lamentable experience too evidently informes us Therefore we need not doubt my Minors truth Fourthly if there be any yet uncredulous of this verity that memorable act of P. Sempronius Sophus a worthy Roman who gave his wife a Bill of Divorce for no other cause at all but that she frequented Stage-playes without his privity the very sight of which might make her an adulteresse and cause her to defile his bed which Divorce of his the whole Roman Senate did approve though it were the very first that hapned in the Roman State as being a meanes to keepe women chaste Together with the Constitution of Iustinian grounded upon this precedent example That a man may lawfully put away his wife if she resort to Cirques to Play houses or Stage-playes without his privity and consent because she cannot be temperate or chaste at home who desires to be incontinent unchaste and to take pleasure in Play-houses abroad wil put this out of question For if it be lawful for a man to put away his wife for resorting unto Stage-playes because it is a ready way to make her an adulteresse if not a probable Argument that she is such a one already since she dares resort to such lewde suspitious places which I would those who have Play-haunting Wives or Daughters would consider then Stage-playes are doubtlesse an apparant cause of actual adultery and such like filthy sinnes But if any man bee yet unsatisfied with these evidences let him reflect on all the severall Fathers Councels Authors in the former Scene and withall cast his eyes upon some pregnaÌ„t witnesses which I shall here produce and then he cannot but subscribe unto it even with full consent To passe by S. Cyprians testimony who informes us that many Virgins by frequenting Play-houses did blast the flower of their virginity make shipwracke of their chastity and degenerate into common Strumpets being Widdowes before they were Wives and Mothers before they
thou art so vigilant over thy wivâ—s chasty that thou art not ashamed to be excessive and immoderate keeping her oft-times from necessary iourneyes yet thou thinkest that all things are very lawfull to thy selfe But Paul doth not permit this to thee who likewise giveth the same power to the woman Let the man saith he give unto the wife due benevolence How then is thy wise honored by thee who is vexed with such an undeserved iniury when as thou doest ioyne thy body which is in her power to harlots For thy body is thy wives What honor I say dost thou give unto her when as thou bringest in tumults and contentions into thine owne house when as thou utterst such things in the market place that whiles thou relatest them at home thou disgracest thy wife that heares and makest thy daughter that is present to blush and besides others thy owne selfe For it were much better to keepe silence then to utter such obscene things which if thy servants should but speake of it were iust for thee to cudgle them Answer I pray what satisfaction canst thou give who beholdest these things with great delight which are not lawfull to be named and preferrest those things which are dishonest for to name before all honest and holy Arts Lest therefore I should seeme more troublesome I will here end my speech But if you persevere in these things I will launch with a sharper rasor and make a more deep incision neither wil I ever rest untill I breake in pieces that Diabolicall Theater that the Assembly of the Chuch may be made cleane and pure So shall we be freed from the present turpitude and acquire life to come by the grace and mercy of our Lord Iesus Christ to whom be glory and dominion with the Father and the holy Ghost for ever and ever Amen In his 38. Homily upon Mathew upon these words It shall be easier for Sodom and Gomorrah in the day of Iudgement then for thee hee falls into this excllent discourse against Stage-playes and their concomitances The Sodomites though they lived most wickedly yet they sinned before the Law and Grace but what pardon are we worthy of who commit such sinnes after so diligent a care both of the Law and Grace We shut â—ur gates and stop our eares to the poore what say I to the poore when as we doe the same to the Apostles themselves Yea therefore to the poore because we doe it to the Apostles For when as Paul is read publikely and thou dost not regard when as Iohn thunders and thou dost not heare wilt thou heare a poore man who dost not heare an Apostle That our houses therefore may be open to the poore and our eares to the Apostles all filthinesse is to be purged out of the eares of the minde For as filth and dirt are wont to stop the eares of the body so whorish songs the fables of this world the burthen of Debtors the accounts of Creditors and usury are wont to stop the eares of the minde more then any filthâ— Or rather they doe not onely stop them but also make them impure and filthy For such speeches dâ—e as it were cast dirt into our eares That which that Barbarian did threaten saying You shall eate your owne dung even that doe many now unto you not in word onely but in deed yea verily even far worse and filthier For whorish songs are much more abominable then dung And that which is worse to be indured you doe not onely not grieve whâ—n as you heare such things but you likewise laugh and reioyce And when as you ought to avoyd and abominate these things you entertaine and applaud them Therefore if these things be not abominable doe thou thy selfe likewise descend upon the Stage and imitate that thou praysest have society and commerce with those who move such laughter but if thou wilt not be coupled in that fellowship why dost thou give so great honor to it The very lawes of the Gentiles make them to be infamous but thou together with the whole Citty being all called together runnest out to them as to Ambassadors or Generals of the Warre that thou together with all the rest maist put dung into thine eares and thou who beatest thy servant if he utter any filthy thing in thy presence who permittest not thy Sonne to doe it who dost not suffer these things to be done at thine owne house as being an undoubted filthinesse when as certaine servile abiect persons who deserve the Whipping-post shall call thee to heare these things dost not onely not take it ill but even reioycest yea applaudest and givest thankes And what madnesse could ever be found greater then this But sayest thou I never spake nor sung these obscene things these incentives of pleasure But what profit is it if when thou dost not utter them yet thou hearest them willingly Yea how wâ—lt thou make this evident that thou dost not utter them when as thou dost willingly hearâ— them with laughter and runnest to receive them Tell me I pray â—hee when as thou hearest Blasphemersâ— dost thou reioyce and triumph or rather dost thou tremble and stop thine eares I doubt not but thou tremblest Wherefore because thou never art wont to blaspeme Wherefore doo so likewise in filthy speech if thou wilt thorowly perswade us that thou dost not utter filthy words then truely will we believe thee when as we shall see thee not to heare them For how dost thou respect vertue who art nourished by hearing these things how canst thou undergoe the difficult labours of chastity who aboundest with laughter and art insnared with a whorish song For if the soule which is farre remote from these songs doth scarce retaine thâ— honesty of chastity how can he live chastly who liveth in them Are you ignorant that we are more prone to vices When therefore we run unto these things with hast and earnestnesse how shall we avoyd the furnace of eternall fire Have you not heard Paul saying Rejoyce in the Lord. He hath said in the Lord not in the Devill How therefore canst thou heare Paul when thou shalt perceive that thou hast sinned when as thou art alwayes as it were made dranke with these ridiculous Spectacles For that thou camest hither now I wonder not yea verily I wonder greatly For thou camest hither as it were simply and perfunctorily but thou rusheâ— thither daily with all earnestnesse of minde with speed with alacrity which appeares by this because that most filthy sinne which by your â—ight and hearing hath beene infused into your soule you carry along with you from the Theaters to your houses yea verily you take it and lay it up in your mindes and thoughts and those things which are not worthy deteâ—tation thou disdainest but abominable things thou admirest and lovest For many returning from the office of burying have presently gone into the bath but those who come from
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
Hippo. Canonâ— 11. Vt filij Episcoporum vel Clericorum spectacula secularia non exhibeant sed nec spectent quando quidem ab spectaculo et omnes Laici prohihibeantur Semper enim Christianis omnibus hoc interdictum est ut ubi blasphemi sunt non accedant Canon 35. Vt scenicis atque histrionibus caeterisque huiusmodi personis vel apostaticis conversis vel reversis ad Dominum gratia vel reconciliatio non negetur Can 11. That the sonnes of Bishops and Clergy men shall neither exhibit nor yet so much as beholde any secular Enterludes since that even all Lay-men are prohibited from stage-playes For this hath alwayes beene straitly forbidden all Christians that they come not where blasphemers are Can 35. That grace or reconciliation shall not be denied to Stage-players and Actors and such like persons or to apostates who shall convert and returne againe to the Lord. Which Canon admits Stage-players into the Church upon their conversion and renouncing of their ungodly profession but not before The seventh is Concilium Carthaginense 4. Anno Christi 4â—1â— at which 214 Bishops were present Which as it makes all flattering all scurrilous Clergy men who delight in filthy jests or sing or dance publikely at any feasts liable to a finall degradation See Can 56.60 62 So it provides thus against Playes and Play-haunting Canon 86. Neophyti à â—autioribus epulis et spectaculis abstineant Canon 88. Qui die solenni praetermisso â—olenni Ecclesiae conventu ad spectacula vadit excommunicetur Can 86. Those who are newly baptized or converted to the faith ought to abstaine from costlier feasts and stage-plaies Can 88. Hee who upon any solemne feast-day omitting the solemne assembly of the Church resorts to stage-playes let him be excommunicated Stage-playes then in this Councels judgement are no meet pastimes for any solemne Christian festivals The eighth is Concilium Africanum Anno Christi 408 to which 238 Bishops subscribed their names St. Augustine being one of that great number where I finde these severall Canons to our purpose Can 12. Vt Scenicis atque Histrionibus id est conversis vel â—eversis ad Dominum caeterisque hujusmodi personis reconciliatio non-negetur Canon 27. â—llud etiam petendum ut quae contra praecepta divina convivia multis in locis exercentur quae ab errore gentili attracta sunt vetari talia jubeant et de civitatibus et de possessionibus imposita paena prohiberi maximè cùm etiam in natalibus beatissimorum martyrum per nonnullas civitates et in ipsis locis sacris talia coÌ„mittere non reformident Quibus diebus etiam quod pudoris est dicere saltationes sceleratissimas per vicos atque plateas exercent ut matronalis honor et inâ—â—merabilium faeminatuÌ„ pudor devotè venientium ad sacratissimum diem injurijs lascivieâ—tibus appetatur ut etià m ipsius sanctae religionis penè fugiatur accessus Canon 28. Necnon et illud petendum ut spectacula theatrorum caeterorumque ludorum die Dominico vel caeteris Christianae religionis diebus celeberrimis amoveantur maximè quia sancti Paschae octavarum die populi ad Circum magis quà m ad EcclesiaÌ„ conveniunt et debere transferri devotionis eorum dies si quandò occurrent nec oportere etiam quenquam Christianorum cogi ad haec spectacula maximè quia in his exercendis QVAE CONTRA PRAECEPTA DEI SVNT nulla persecutionis necessitas à quoquam adhibenda est sed uti oportet homo in libera voluntate subsistat sibi concessa Cooperatorum enim maximè periculum consideranduÌ„ est QVI CONTRA PRAECEPTA DEI MAGNO TERRORE COGVNTVR AD HAEC SPECTACVLA CONVENIRE Can 12. That reconciliatiation shall not bee denied to Stage-players and common Actours and such like persons in case they repent and abandon their former professions Can 27. That also is to be desired that those feasts which are used in many places contrary to Gods precepts which were drawne from the errour of the Gentiles should be prohihited by command and excluded out of citties and villages especially since in some citties men feare not to keepe them even on the birth-dayes of the most blessed Martyrs and that in the very Churches On which dayes also which is a shame to speake they use most wicked dances through the villages and streetes so that the matronall honour and the chastity the modesty of innumerable women devoutly comming to the most holy day is assaulted with lascivious injuries in such manner that even thâ— very accesse to the holy exercises of religion is almost discontinued and chased away Can 28. And this also is to be requested that Stage-playes and such other Playes and Spectacles should be wholly abandoned and laid aside on the LORDS day and other solemne Christian festivalls especially because on the Easter holy-dayes people runne more to the Cirque or Theatre than to the Church laying aside all their holy-day devotion when these Spectacles come in their way Neither ought any Christian to be compelled to these Enterludes or Stage-playes chiefly because in practising these things WHICH ARE AGAINST THE COMMANDEMENTS OF GOD no necessity of persecution or violence ought to be used by any man but every man as hee ought may abide in that freedome of will which is granted to him For the danger of the co-actours ought principally to be considered WHO AGAINST THE PRECEPTS OF GOD ARE COMPELLED TO COME VNTO THESE STAGE-PLAYES Stage-playes therefore by this whole Councels resolution are no fit sports for Lords-dayes and holy-dayes yea they and the reâ—ort unto them â—re directly contrary to the commandements of God and exceeding dangerous to those mens soules who allure or enforce any others to them Canon 30. Et de his etiam petendum ut si quis ex qualibet ludicra arte ad Christianitatis gratiam venire voluerit ac liber ab illa macula permanere non eum liceat à quoquam iterum ad eadem exercenda reduci vel cogi Canon 96. Item placuit ut omnes infamiae maculis adspersi id est histriones ac turpitudinibus subjecti personae ad accusationem non admittantur nisi in propriis causis Can 30. And this also is to be desired that if any man of any ludicrous are whatsoever will come and turne a Christian and continue free from that pollution that hee ought not to bee reduced or compelled by any man to practise the same arts againe Can 96. Also it is decreed that all infamous persons that is to say Stage-players persons inthralled to filthinesse or lewdnesse shall not be admitted to accuse any person but in their proper causes The ninth is Concilium Carthaginense 7 of 38 Bishops about the yeare of our Lord 419. Canon 2. whereby all Stage-players are declared to be infamous persons and unable to beare any testimony Which Canon is verbatim the same with the
237.238 of lascivious Church-muficke pag. 284â—285 of Popish Stewes and of the incontinency of Monkes Nons and Popish Clergie men pag. 213.215 445 446 880 881. of Playes and Players pag. 692.869 of wanton Poems p 385.836 915. Alcibiades traduced by Eupolis pag. 121. f. 553. his dislike of Musicke p. 287. Alcaeus his modestie fol. 515. Alchuvinus his censure of Stage-playes wanton Musicke Kalends New-yeeres gifts and mens acting of Playes in womens apparell pag. 197.198 278 564 755 756. m. his passage for sanctifying the Lords Day pag. 630. m. Ale-houses much haunted on Lords-dayes and Holy-dayes f. 536. Clergie men prohibited to keepe or haunt them p. 591. to 637.655 666 667. Alexander Fabritius his censure of Dancing dancing-Dancing-women and their attires p. 238.256 257 258. Of Dice-play Epistle Dedicatory 1. p. 626. m. of Stage-playes p. 434.435 Alexander Severus his Temple for Christ. p. 901. m. withdrew Players peusions pag. 313. Alipius a memorable story of his fall and Apostasie by resorting to a Play-house fol. 548. Bishop Alley his censure of Playes and Play-bookes p. 9â—9 to 923. Altars honoured and danced about by Pagans p. 235.236 758. m. none in the Primitive Church p. 896. placing of Tapers on them derived from Saturne his worshippers pag. 758. m. See Bishop â—ewels censure of Altars of their standing at the East end of the Church in his Answer to M. Hardings Preface p. 6. in his Reply to Harding Artic. 3. Devis 27. pag. 195.196 Artic. 13. Devis 6. p. 488. Thomas Beacon in his Catâ—chisme fol. 484. William Wraghton in his Hunting of the Romish Fox fol. 12. Bishop Hooper his Iudgement of them See Hooper Gulielmus Altisiodorensis his censure of Playes pag. 68â— S. Ambrose his censure of Dancing especially in women pag. 223.232 m. of Dicing Epist. Ded. 1. of mens putting on womens apparell p. 191.192 193. of mens long and frizled haire p. 190.193 209. m. of Images especially of the Deity p. 898. m. of Kalends and New yeeres gifts p. 20.786 of lascivious Songs p. 266. Of Stage-playes p. 339.671 of giving money to Players p. 316.323 How Christs Nativity ought to be celebrated p. 774. to 781. Ammianus Marcellinus his censure of Playes and Dicing p. 465.710 Annaâ—us his effeminacy pag. 88â— Anselme his censure of Playes pag. 684.846 fol. 545. Anthemius his Edict for sanctifying the Lords Day and suppressing Stage-playes pag. 469.470 against Images pag. 900. Antioch its preeminence before Rome p. 410.424 Antiochus the mad taxed for his Dancing Masquing Play-haunting pag. 249.250 857. Antiphanes the Comedian his death fol. 553. Antoninus the Emperor censured for his Dancing and delight in Playes pag. 710.854 855. Antoninus his censure of Playes and Players pag. 691. Apparell the end and use of it p. 207. over costly new-fangled Play-house apparell censured pag. 19.216 to 220.420 427 571 584 586 755 757 772 775 776 896. to 904. Mens putting on of womens and womens of mens apparell especially to act a Play unlawfull abominable unnaturall the occasion of Sodomie and lewdnesse proved at large p. 168. to 172.178 to 276.584 850 859. to 889. Appearances of evill to be avoyded p. 88.89 to 106 948 949. Apostles their Constitutions against Stage-playeâ— and Actors p. 550.649 to 652. slandered and persecuted as Seditious persons p. 813.833 Puritans as the world now judgeth pag. 799.800 801. Applauses of Playes and Players censured p. 297.298 299. See Chrysost. Hom. 30. in Act. Apostol Tom. 3. Col. 549.550 against Stage-applauses and the heming and applauding of Preachers in their Sermons Aquinas his censure of Playes Players putting on womens apparell pag. 179.182 306 324. f. 543.689 887. Arabians punish adultery with death p. 382. Arcadius his Edict against Sword-playes pag. 75.468 Architas his modesty pag. 515. Ardalion his strange baptisme and conversion p. 119. Ardaburius censured for delighting in Playes pag. 857. m. Arias Montanus his censure of Dancing Playes and Acting fol. 558.559 pag. 842.843 Aristodemus his effeminate practise and death pag. â—05 Aristophanes his abuse of Socrates p. 121.730 Aristotle his censure of Playes Players and wanton pictures p. 121.366 367 448 449 484 586. m. 703. Arnobius his censure of Playes and Dancing p. 222â— 334. of Images in Churches and of making Gods Image p. 896.897 m. Astâ—rius his verdict against Dancing Stage-playes Mummers Kalends New-yeeres gifts Stage-playes and mens acting in womens apparell pag. 197.316 317. fol. 533. Ateas his censure of Musicke p. 287. Athanasius what singing he ordained in Churches p. 283.284 his testimonies of George the Arrian pag. 671.672 of the ill effects of acting Pagan Idols vices p. 95. against Images p. 900. m. Atheisme occasioned and fomented by Stage playes f. 550.551 p. 363. Atheâ—agoras his censure of Sword-playes and Stage-playes p. 558â—669 Athaeneus his censure of Dancing Dancers Players Playes long haire effeminacy lascivious Musicke c. p. 249.250 288 209. m. 704.883 Athenians first inventors of Stage-playes p. 17. their prodigality on them and hurt by them p. 312. fol. 562. p. 709.710 Abandoned Playes and Play-Poets at last p. 457.730 921 839. S. Augustine his censure of Dancing and amorous Songs p. 223 270 271. of Images specially of God p. 898â— m. of New-yeeres gifts and Heath-drinking pag. 20.22 756. Of Stage-playesâ— Players Theaters Play-haunting Epistle Ded. 2. p. 49.50 164 165 313 316 324.325 341 to 349 474 475 476 fo 524 525 532 541 542 560 681 843 844 971 987. of mens acting in womens apparell long haire p. 193.194.189.202 See Enar. in Ps. 32. p. 244. his repentance for resorting to Playes before his coÌ„version f. 568. his opinioÌ„ of the beginning of the Lords Day p. 643. of giving mony to Stage-players p. 324.325 873. Augustus his proceedings and Lawes against Playes Actors and Dancing p. 459.460 707 708 861. M. Aurelius his lawes and censâ—res against Playes and Players whom he banished into Hellespont p. 318.319 463 464 137 138. Axiothea her resort to Plato his Schoole in mans apparell taxed p. 184. B Bishop Babington his censure of Stage-playes p. 359.360 Bacchanalia how celebrated by Pagans p. 744.745 751. to 760. Imitated by Christians f. 536. p. 743. to 749.757 to 765. Bacchus Players Playes Play-houses dedicated to his worship p. 17.22 168 510 511. not to be invocated p. 584. Baptisme in jest upon the Stage turned into earnest p. 118.119 Stage-playes and Dancing the uery Pompes of the Devill which wee renounce in baptismo p. 3.15 25 42. to 61.129 230 236 257 425 430.522 523 524 528 560. to 567 658 684 704 829 836 837 911 990. Our vow in baptisme to be performed and most seriously considered p. 53. to 61. a great preservative against sin if oft remembred p. 563.564 Baronius his censure of Stage-playes p. 566.567 696. S. Basil his censure of Dancing p. 223.224 225. m. 277.278 of Health-drinking p. 22. of lascivious Songs and Musicke p. 266.273 276 277 278 308. of Stage-playes and Play-poets p. 308.337 679 680 915. of mens effeminate long haire p.