them I doubt not but they would take care of the soules that are like to perish neither would they suffer such things on the holy dayes of the Saints as were not permitted to be done in the Bacchanalia themselves Either therefore they would recall the people by the censure of discipline from such most unworthy obscenities or would compell them to celebrate Festivals with due honesty or if they could not breake the force of pernicious custome they would rather abolish the feasts themselves lest they should bee an occasion of so great wickednesses which as it seemes to agree with the safety of soules according to the variety of manners and times are either to be discharged from observance or else more stricktly to be tied to an honest observance lest they should doe farre more hurt by being ill observed then well omitted c. By all which diâ—course of this learned Author who hath much more to the selfesame purpose which suites punctually with the practise of our present times wee may easily discerne how Stage-playes and dancing avocate and with-hold men from Gods worship especially on Lords-dayes and the most solemne Christian Festivals which of all other times are most abused to the eternall ruine of many thousand Christians soules To passe by Bucer in Psal. 92. Master Gualther Hom. 88. in Acta Apostolorum cap. 13. Master Iohn Calvin on Deut. 5. Sermo 34. Doctor Bownde of th Sabbath London 1595. p. 135.136 283 284. Master Beacon Hooper Babington Brinsly Perkins Dod Lake Downham Andrewes Williams Ames and most other Writers upon the 4. Commandement and the Sabbath who make the selfesame complaint that the Lords-day and Holi-dayes are prophaned and oft-times spent in Stage-playes Dancing Drinking Masques and Pastimes Which complaint I finde likewise seconded by learned Iohn Gerson Vincentius Bellovecensis and Cardinall Bellarmine himselfe who as they condemne all Stage-playes Enterludes Masques with all mixt lascivious amorous dancing against which Vincentius and Bellarmine have largely written at all times so especially on Lords-dayes Holi-dayes and solemne Festivals on which they are most execrable The Author of the 3. Blast of Retrait from Playes and Theaters is very copious in this point God writes he hath given us an expresse Commandement that we should not violate the Sabbath day and prescribed an order how it should bee sanctified namely in holinesse by calling into minde the spirituall rest hearing the Word of God and ceasing from worldly businesse Whereupon Isaiah the Prophet shewing how the Sabbath should be observed saith If thou tuâ—ne away thy foote from the Sabbath from doing thy will on mine Holy-day and call the Sabbath a delight to consecrate it as glorious to the Lord and shalt honour himâ— not doing thing owne wayes not seeking thine owne will nor speaking a vaine word then shalt thou delight in the Lord and I will cause thee to mount upon the high places of the earth and feed thee with the heritage of Iacob thy Father for the mouth of the Lord hath spoâ—en it Here we see how the Lord requireth that this day should be observed and what rest hee looketh for at our hands But alas how doe wee follow the order which the Lord hath set downe Is not the Sabbath of all other dayes most abused which of us on that day is not carried whether his affections leades him unto all dâ—ssolutenesse of life How often doe we use on that day unreverend speech which of us hath his heart occupied in the feare of God who is not led away to the beholding of those Spectacles the sight wherâ—of can bring but conâ—usion to our bodies and soules Are not our eyes there carried away with the pride of vanity our eares abused with amorous that is lecherous filthy and abominable speech Is not our tongue which was given us onely to glorifie God with all there imployed to the blasâ—eming of Gods holy Name or the commendation of that is wicked Are not our hearts through the pleasure of the flesh the delight of the eye and the fond motions of the minde withdrawne from the service of the Lord and meditation of his goodnesse So that albeit it is a shame to say it yet dovbtlesse whosoever will marke with what multitudes these idle plâ—ces are replenished and how empty the Lords Sanctuary is of his people may well perceive what devotion wee have We may well sâ—y we are the servants of the Lord but the slender service wee doe him and the small regard we have of his Commandements declares our want of love towards him For if yee love mee saith Christ keepe my Commandements Wee may well bee Hirâ—lâ—ngs but wee are none of his Houshold Wherefore abuse not the Sabbath day my Brethren leave not the Temple of the Lord sit not still in the quagmâ—re of your owne lusts but put to your strength to helpe your selves before your owne waight sincke you downe to Hell Redeeme the time for the dayes are evill Alas what folly is it in you to purchase with a penny damnation to your selves why seeke you after sinne as after a banket None delight in those Spectacles but such as would bee made Spectacles Account not of their drosse their treasures are too base to be laid up in the rich Coafers of your minde Repentance is farthest from you when you are nearest to such May-games All of you for the most part doe lose your time or rather wilfully cast the same away contemning that as nothing which is so precious as your lives cannot redeeme I would to God you would bestow the time you consume in these vanities in seeking after vertue and glory For to speake truely whatsoever is not converted to the use wherefore it was ordained may be said to bee lost For to this end was man borne and had the benefit of time given him that hee might honour serve and love his Creator and thinke upon his goodnesse For whatsoever is done without this is doubtlesse cast away Oh how can you then excuse your selves for the losse of time doe you imagine that your carelesse life shall never bee brought into question Thinke yee the words of Saint Paul the Apostle were spoken in vaine when hee saith We must all appeare before the Iudgement Seate of Christ that every man may receive the things which are done in his body whether it be good or evill When that account shall bee taken I feare me your reckoning will bee to seeke c By such infamous persons as Players much time is lost and many dayes of honest travell are turned into vaine exercises Youth corrupted the Sabbath prophaned c. It was ordained in Rome by the Emperour Trajan that the Romanes should observe but 22 Holi-dayes thorowout the whole yeere For hee thought without doubt that the gods were more served on such dayes as the Romans did labour then on such dayes as they rested because
surfetting and drunkennesse from drinking of healths from riot from dice from immoderate expences and feasts following the institution of the olde Testament wherein the Ministers of the temple were prohibited wine and strong drinke lest their hearts should be overcome with drunkennesse that so their sence might be alwayes vigorous and thinne And the Apostle saith Be ye not drunken with wine wherin is excesse but be ye filled with the holy Ghost And againe Not in rioting and drunkennesse c. Heretofore so great honesty was required in the Clergy that it was not lawfull for them to bee present at marriage-feasts nor to intermixe themselves in Stage-playes and assemblies where amorous poems were sung or obscene motions of the body expressed either in dances or galliards lest the hearing and sight deputed to sacred mysteries should be polluted with the contagion of filthy spectacles and words What if that ancient Church should behold the taverne-haunting Clergy men of our times who as if they had no houses are tyed to Tavernes both night and day how would she detest this wickednes From henceforth therefore let no Clergy man not onely keepe no taverne or base victualling house but let him not so much as turne aside into tavernesâ— but in case of necessity otherwise canonicall punishments hang over his head who shal attempt to stampe such a brand of infamie upon his order Part 3. c. 26. That Stage-playes are not to bee brought into the Church Heretofore Stage-playes and Mummeries were brought into Churches by a most lewd example so that there needed a canonicall provision by which this most vile abuse might bee abolished which wee rejoyce that now as wee hope it is cast out of our dioces Part 5. cap. 6. Finally let parish priests be farre from all luxurie For Paul will have a parish priest to be sober not given to much wine and using wine rather for necessity than for pleasure Let a Bishops or Ministers house therefore know no riotous feasts let it abominate all drinking of Healths binding men to pledge them by equall cuppes which healthes an ancient English Councell at Oxford Anno 1222. hath long since solemnly condemned under paine of excommunication Let him repute it a most dishonest thing to enter into a taverne unles it be in case of necessity as if he had no house to eate and drinke in Briefly let him avoid all things which either disgrace or diminish his pastoral authority Part 9. c. 9 10. The people also is diligently to be admonished why holy dayes and especially the Lords day which hath beene alwayes famous in the Church from the Apostles times were instituted to wit that all might equally come together to heare the word of the Lord and likewise to heare and receive the holy Sacrament Briefly that they might apply their mindes to God alone and thâ—t they might be spent only in prayers hymnes psalmes and spirituall songs For this is to sanctifie the Sabboth Wherefore wee desire that on these dayes all Playes should be prohibited all victualling houses shut up all riot drunkennesse dishonest Playes dances fraught with frensies wicked discourses filthy songs briefly all luxurie to be avoided For by these things and that which for the most part followes them by blasphemies and perjuries the name of the Lord is profaned and the Sabbath which admonisheth us that wee should cease to doe ill and learne to do good is polluted So that if we beleeve this Councell Stage-playes dancing feasting and drinking are no fit holy-day or Lords-day exercises which should be wholly consecrated to Gods service The 39. is Synodus Heidelsheimensis Anno 1539. which doth thus expresse its resolution in our case Canon 14. Item ut Clericorum maximè beneficiatorum vita sit exemplaris et accepta universis Clericis beneficiatis in sacris et nostra diaecesi constitutis constitutione praesenti districtius inhibemus ne ludis taxillorum aut alijs levitatibus ac choreis hastiludijs torneamentis et alijs spectaculis publicis et prohibitis intersint aut talia exerceant prout poenas condignas in contra facientes facti exigente qualitate authoritate nostra infligendas voluerint evitare c. Vid. Ibidem Can 14. Moreover that the life of Clergy men especially of such who are beneficed may be exemplary and acceptable we strictly inhibit all beneficed Clergy men which are in orders within our diocesse by this present Canon that they be not present at any games at tables or at any other vanities dances tiltings torneies or other publike prohibited spectacles and that they practise not any of these themselves as they will avoid condigne punishments against the offenders the quality of the fact requiring it to be inflicted by our authority The 40. is Concilium Treverense Anno 1549. which in Cap De Moderandis Ferijs decrees as followeth Et si quis sive Clericus sive laicus in praenominatis celebribus festis compotationibus choreis ludis aut id genus lascivijs et levitatibus temerè aut contumaciter sese dederit aut immiscuerit ab Officialibus nostris arbitrariò pro modo delicti etiam brachij secularis auxilio si opus erit invocato puniri mandamus And if any whether a Clerk or lay man in the forenamed eminent festivalls shall rashly or contemptuously give himselfe to drunkennesse dances Playes or such like lasciviousnesse and lightnesse or shall intermixe himselfe with them we command that he be punished by our Officials as they shall thinke fit according to the measure of his offence calling in likewise if neede be the assistance of the secular power Which shewes how unseasonable Dancing Stage-playes and such other sports and pastimes are on Lords-dayes holy-dayes and other Christian festivals set apart onely and wholly for Gods worship and service not for such vanities and Playes as these as our owne Statutes as well as these recited Councels teach us The 41. is Synodus Augustensis Anno 1549. which excludes all Stage-players and Dice-players from the Sacrament Cap. 19. Item ne hoc praecellens Sacramentum aliqua afficiatur injuria et contemptu ex sanctorum Patrum decreto et institutione etiam infames omnes ab ejus perceptione prohibendi sunt Praestigiatores incantatores publicè rei et scurrae et qui ludis vacaÌ„t jure pontificio prohibitis itidemque scortae et â—enones ij inquam omnes ab Altaris Sacramento removendi sunt donec vita sua improba penitus abdicata irrogatam sibi poenitentiae mulctam persolverint Item ijs annumerandi sunt qui alearum lusui perpetuo vacant quibus non est porrigendum venerabile sacramentum donec inde abstineant Which accords well with Concilium Eliberinum Canon 79. Si quis fidelis alea id est tabula luserit placuit eum abstinere et si emendatus cessaverit post annum poterit communione reconciliari And with the 6. generall Councell of Constantinople 1 Can. 50. Nullum
in Westminster wherin no Essoigne or wager of Law shall be allowed A sufficient evidence to testifie the execrable blasphemy of our domesticke Enterludes since ex malis moribus optimae oriuntur leges emendari quam peceare posterius est Secondly as these Sacred names even so the Histories Texts and sacred passages of holy Scripture which should not so much as come within the polluted lips of gracelesse Actors especially in sports in placâ—s of prophannesse are oft-times most Atheistically irreligiously blasphemously acted vttered prophaned derided mis-applied jâ—sted at and sported with in Stage-playes This Authors this experience largely testifie to the griefe of all good Christians and if this bee not sufficient we haue the expresse Authority of an Act of Parliament even ofâ—4 â—4 and 35 of Henry the 8. chapter 1. which irrefragably confirmes this truth Now for Christians thus to abuse the Word of God and Scripture Histories on the Stage what is it but the very height of all impietie which well deserves Gods heaviest judgements It is storied of Theopompus an historian and of Theodectâ—s a Tragaedian Thaâ— God strucke the one of them with madnesse the other with blindnesse for a season the one for inserting a part of Moses sacred writing into his prophane story the other of them for intermixing some passages and histories of the old Testament with his lascivious Play-Poems neither were they restored to their sight or senses till they had particularly repented of this their wickednesse If then these Pagans for these their Scripture prophanations did undergoe so sharpe so exemplary a judgement what a severe punishment may those Christian Play-Poets Actors and Spectators looke for who wilfully prophane those sacred Scriptures on the Stage by which they must be sanctified and directed now and judged at the last What a stupendious impietie a desperate blasphemy and prophannesse is it for mâ—n for Chriâ—tians to turne the most serious Oracles of Gods sacred Word into a Play a Iest a Fable a Sport a May-game to temper the purest Scriptures with the most obscene lascivious Play-Poems that filthinesse or prophannesse can invent to pollute those sacred histories on the Theater the very house and Synagogue of the Devill which the sanctifying Spirit of God hath for ever consecrated and bequeathed to the Church of God to make the Sin-slaying the Lust-mortifying Soule-converting Word of God the onely evidence of our salvation a meere Pander to mens beastly lusts their ribaldrous mirth their gracelesse wits and carnall jollity yea a meere instrument to the very Devill himselfe who rules in Stage-playes and so an obsignation of their just damnation Doubtlesse as the damnablenesse of this most execrable impietie which is next of kinne to that unpardonable sinne of Blasphemy against the holy Ghost the Author of the Scriptâ—res transcends my narrow expressions so the eternall tormens alotted to it doe surpasse mens largest thoughts And yet it now acts it's Part so frequently so plaâ—sibly on the Stage that many cease not onely to apprehend no sinfulnesse no danger in it but also deeme it worthy of their best applause Alas with what face or confidence with what joy or hope can such heare or reade the Scriptures in the Church who thus actually prophane them or heare them thus prophaned in the Play-house With what assurance can they call upon the Name of God of Christ for mercy at thâ— last who delightfully resort unto those Theaters where they arâ— frequently blasphemed and prophaned now Can any thus abuse pollute Gods holy Name or Word and yet hope for consolation for absolution for salvation from them at the last Can any thus blaspheme the Name of God of Christ or patiently indure the audience of such blaspemies as are belched out against them on the Stage and yet dare to invocate them in their greatest exigencies Certainly God will not Christ will not thuâ— be mocked Let not such blasphemers then as these expect any thing from Gods hands but wrath vengeance thâ— onely portion of their Cup unlesse they speedily repent of these their damnable prophane blasphemous Stage-playes which thus abuse the sacred Scriptures in a transcendent manner Thirdly as the historicall passages of the Old Testament so the historie of Christs death and the celebration of his blessed Sacraments are oft times prophaned in theatricall enterludes especially by Popish Priests and Iesuites in forraigne parts Who as they have turned the Sacrament of Christs body and blood into a Masse-play so they have likewise trans-formed their Masse it-selfe together with the whole story of Christs birth his life his Passion and all other parts of their Ecclesiasticall service into Stage-playes This not onely Protestant Writers but even their owne Records where the Index Epurgatorius hath not clipt their tongues doo largely testifie to their shame AEneas Silvius surnamed Pope Pius the second as the Records of himselfe that he was much given to Wine to Venâ—ry Belly-cheere and other beastly lusts and that he begot a Bastard sonne on the body of an Eâ—glish woman whose chastity he oft solicited before hee could prevaile in which fact which sonne of his he much rejoyced as his owne Epistle witnesses such was his Pius Papall chastitie So he is not ashamed to publish to the world that in his younger yeeres he penned the wanton Comaedie of Crisid with other amâ—rous Poems and in his elder dayes in honour of Corpus Christi Feast he caused a Shew or Stage-play to be acted wherein was represented the Court of the King of Heaven and God the Father sitting in Majestie together with God the Sonne O blasphemie O prophannesse beyond all expression offering up the blessed Virgin his Mother taken out of her sepulchre unto his aeternall Father What wickednessâ— what blasphemie like to this as thus to Deifie a Player and to bring the very Throne the Majesty of God himselfe yea the persons of the eternall Father Sonne and God of glory on the Stage But peace it was an vn-erring Pope that did it and so perchance it was no sinne at all in him Honorius Augustodunensis an Author of some credit among the Romanists in his Booke De Antiquo Ritu Missarum lib. 1. cap. 83. the title of which chapter is De Tragaedijs to signifie to the world that the Popish Masse is now no other but a Tragicke Play writes thus Wee must know that those who rehearsed Tragedies on Theaters did represent unto the people by their gestures the acts of fighters So our Tragedian thus hath he stiled the Masse-Priest how aptly the ensuing words enforme us represents unto the Christian people by his gestures the combate of Christ in the Theater of the Church and inculcates into them the victory of his Redemption Therefore when the Presbyter saith Pray yee he acteth or expresseth Christ who was cast into
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
them I pray you but to foster mischiefe in their youthâ— that it may alwayes abide with them and in their age bring them sooner unto hell And as for these Stagers themselves are they not commonly such kinde of men in their conversation as they are in profession are they not as variable in heart as they are in their parts are they not as good practisers of baâ—dery as inactors Live they not in such sort thâ—mselves as they give precepts unto others Doth not their talke on the Stage declare the nature of their disposition â—doth not every one take that part which is proper to his kinde Doth not the Plough-mans tongue walke of his Plough the Sea-faring maâ—s of his Mast Cable and Saile the Souldiers of his Haâ—nesse Speare and Shield and bawdy mates of bawdy matters Aske them if in the laying out of their parts they choose not those parts which are most agreeable to their inclination and that they can best discharge And looke what every of them doth most delight in that he can best handle to the contentment of others If it bee a roisting bawdy or lascivious part wherein are unseemely speeches and that they make choyse of them as best answering and proper to their manner of play may we not say by how much the more he exceds in his gesture he delights himselfe in his part and by so mach it is pleasing to his disposition and nature If it be his nature to be a bawdy Player and he delight in such filthy and cursed actions shall we not thinke him in his life to be more disordered and to abhorre virtue But they perhaps will say that such abuses as are handled on the Stage others by their examples are warned to beware of such evils to amendment Indeed if their authority were greater then the words of the Scripture or their zeale of more force than of the Preacher I might easily be perswaded to thinke that men by them might be called to good life But when I see the Word of truth proceeding from the heart and uttered by the mouth of the Reverend Teachers to be received of the most part into the eare and but of a few rooted in the heart I cannot by any meanes beleeve that the words proceeding from a prophane Player and uttered in scorning sort enterlaced with filthy lewde and ungodly speeches have greater force to move men unto virtue than the words of truth uttered by the godly Preacher whose zeale is such as that of Moses who was contented to be rased out of the booke of life and of Paul who wished to be separated from Christ for the welfare of his brethren If the good life of a man be a better instruction to repentance than the tongue or word why doe not Players I beseech you leave examples of goodnesse to their posteritie But which of them is so zealous or so tendereth his saluation that he doth amâ—nd himselfe in those points which as they say others should take heed of Are they not notoriously knowne to be those men in their life abroad â—s they are on the Stage Roisters Brawlers Ill-dealers Bosters Lovers Râ—ffians So that they are alwayes exercised in playing their parts and practising wickednesse making that an Art to the end they might the better gesture it in their parts For who can better play the Ruffian than a very Ruffian who better the Lâ—veâ— than they who make it a common exercise To conclude the principall end of all their Enterludes is to feed the world with sights and fond pastimes to Iuggle in good earnest the money out of other mens purses into their owne hands What shall I say They are infamous men and in Rome were thought worthy to be expelled allbeit there was libertie enough to take pleasure In the Primitive Church they were kept out from the communion of Christians and never remitted till they had performed publike pennance And thereupon Saint Cyprian in a certaine Epistle counselleth a Bishop not to receive a Player into the Pension of the Church by which they were nourished till there was an expresse act of penance with protestation to renounce an Art so infamous Some have obiected that by these publike-Playes many forbeare to doe evill for feare to be publikely reprehended and for that cause they will say it was tollerated in Rome wherein Emperours were touched though they were present But to such it may be answered that in disguised Players given over to all sorts of dissolutenesse is not found so much as to will to doe good seeing they care for nothing lesse than for virtue And thus much for these Players Thus this Play-Poet and sometimes an Actor too Master Stephen Gosson another reclaimed Play-Poet writes thus of Stage-Players That they are uncircumcised Philistims who nourish a canker in their owne soules ungodly Masters whose example doth rather poyson then instruct men Wherefore writes he sithence you see by the example of the Romans that Playes are Raâ—s-bane to government of Common-weales and that Players by the iudgement of them are infamous persons unworthy of the credit of honest Citizens worthy to be removed their Tribe if not for Religion yet for shame that the Gentiles should iudge you at the last day or that Publicans and Sinnes should presse into the Kingdome of Heaven before you withdraw your feet from Theaters with noble Marius set downe some punishment for Players with the Roman Censors shew your selves to be Christians and with wicked Spectators be not puld from Discipline to libertieâ— from virtue to pleasure from God to Mammon so shall you prevent the scourge by repentance that is comming towards you and fill up the gulfe that the Divell by Playes hath digged to swallow you Thus he To him I will annex the testimonie of I. G. in his Refutation of the Apologie for Actors Therefore writes he let all Players and founders of Playes as they tender the salvation of their owne soules and others leave off thaâ— cursed kinde of life and betake themselves to such honest exercises and godly mysteries as God hath commanded in his Word to get their living withall For who will call him a wise man that playes the foole and the vice Who can call him a good Christian that playeth the part of the Devill the sworne enemy of Christ Who can call him a iust man that playeth the dissembling hypocrite Who can call him a straight dealing man that playeth a cosoners tricke and so of all the rest The wise man is ashamed to play the foole but Players will seeme to be such in publike view to all the world A good Christian hateth the Devill but Players will become artificiall Divils excellently well A iust man cannot endure hypocrisie but all the acts of Players is dissimulation and the proper name of Player witnesse the Apologie it selfe is hypocrite A true dealing man cannot indure deceit
mouth not seeme to pollute him when they passe through his eyes and eares by his consent since the eyes and eares lie open to the soule neither can he be made or reputed cleane whose appariters are defiled Thou hast therefore an interdiction of the Theater from the interdiction of uncleannesse Thus Tertullian Clemens Alexandrinus Cyprian Arnobius Lactantius Tatianus Cyril of Ierusalem Saint Basil Gregory Nyssen declaime much against the lasciviousnesse the lewdnesse which attends the acting of Playes especially the Floralian Enterludes whose transcendent filthinesse was so execrably odious as I dare not to relate it Gregory Nazianzen considering the filthinesse that accompanies Playes doth from thence stile Play-houses the lascivious shops of all filthinesse and impuritie Playes the petulancies of Players fraught with all incontinency the dishonest and unseemely disciplines of lascivious men who repute nothing filthy but modesty and Players the servants of filthinesse the counterfeiters of ridiculous things who are ready in the open view of all men to suffer or act all detestable things whatsoever Eusebius Pamphilus from the selfe-same ground cals Stage-players men of waton and lewde-gestures who did wonderfully delight the Spectators and made Maximinus the tyrant sport Saint Chrysostome writes That all things which are acted on the Stage are most filthy and lascivious the words the apparell the gestures the tonsure the musicke the glances of the eyes the ditties the pipes the very arguments of the Playes themselves All things I say are full of filthy lasciviousnesse Whence they infuse so great lasciviousnesse into the hearers and spectators minds that all of them may seeme to endevour even with one consent to eradicate all modestie out of their hearts and to satisfie their lusts with pernicious pleasure Saint Augustine as he much declaimes against the obscenity of acting of Playes in sundry places so hee informes us from his own experience That on the solemne day of the lotion of Berecynthea the mother of the Gods such things were publikely chanted by most wicked Stage-players as did not beseeme I say not the mother of the Gods to heare but even the mother of any of the Senators or of any honest men yea the mothers of the Stage-players themselves For humane modestie hath such a respect towards parents which wickednesse it selfe cannot wholly take away The Players themselves might blush to act in private at their owne houses for exercise sake before their owne mothers that filthinesse of obscene words and deeds which they did publikely act before the mother of the gods in the sight and hearing of a most numerous multitude of both sexes which if â—he being inticed by curiosity could bee circumfusedly present at these Playes she ought at lâ—ast to depart ashamed from them her chastity being offended with them What things are sacrileges if these were sacrifices or what is pollution if this were lotion And these were called dishes as if some feast were celâ—brated wherewith the uncleane Devils might be fed as with their banquets For who may not discâ—rne what spirits they are which are delighted with such obscenitiâ—s unlesse â—e be ignorant whether there be at all any uncleane spirits deceiving men under the name of Gods or unlesse â—e leade such a life in which â—e may rather desire thâ— favour and feare the wrath of these than the true God Thus he That pious Father Salvian records the obscenity of acting Stage playes to be such that no chaste no modest face could once behold it no gracious tongue relate it without sin or shame If then we will give any credit to these recited Fathers with sundry other here recited in the ensuing Scene Or to the third Blast of Retrait from Playes and Theaters to Master Northbrooke against vaine-Playes and Enâ—erludes To Master Gosson his Playes confuted to Master Stubs in his Anoâ—omie of Abuses p. 101. to 107. To Doctor Reinolds in his Overthrow of Stage-playes to Barnabasâ— Brissonius Ioannis Mariana or Bulengerus De Spectaculis Ludis Scâ—nicis l. 1. c. 50 51 52. or to Bishop Babington Bishop Andrewes Osmund Lakâ— Master Perkins Master Elton Master Dod Master Downham with sundry others on the seventh Commandement who concurre with the alleaged Fathers in the lacivious filthinesse of Play-acting We must needs acknowledge the very acting of Stage-playes to be necessarily obscene and so unlawfull unto Christians as they all conclude Secondly those severall â—eretricious amorous passages ditties parts and complements which we meet with both in ancient and moderne Play-poems which can neither be acted nor vttered without much obscenity will evidently evince the very acting of Playes to be lascivious And doth not daily experience testifie as much Survay we but a whiles those venemous unchaste incestuoâ—s kisses as the Fathersâ—tile â—tile them those wanton dalliances those meretricious imbracements complements those enchanting powerfull overcomming sollicitations unto lewdnesse those immodest gestures speeches attires which inseparably accompany the acting of our Stage-playes especially where the Bawdes the Panders the Lovers the Wooers the Adulterers the Womans or Love-sicke persons parts are lively represented whose poysonous filthinesse I dare not fully anatomize for feare it should infect not mend the Reader must needs at first acknowledge the very action of our Stage-playes to be execrably obscene to be such as none but persons desparately lewde unchaste immodest can seriously affect much lesse approve or act Therefore Stage-playes themselves must questionlesse be abominable unto Christians even in this regard SCENA TERTIA. THirdly as the hypocrisie and obscenity even so the effâ—minacy of acting Stage-playes doth manifestly evince them to be evill as this eighteenth Argument will demonstrate That whose very action is effeminate must needs be unlawfull unto Christians But the very action of Stage-playes iâ— effeminate Therefore it musts needs be unlawfull unto Christians The Major is evident by the authority of Scriptures Fathers and other Authors who condemne effeminacie as an unnaturall odious shamefull sinne which not onely mis-beseemes all Christians all persons whatsoever making them vile and detestable unto others but likewise sâ—uts men out of heaven and without repentance damnes their soules The Minor is ratified by the concurrent suffrages of sundry Fathâ—rs who for this very cause among divers others condemne all Stage-playes Witnesse Clemens Alexandrinus Padagogi lib. 2. cap. 10. Where he stiles Players effeminate enervated dancers Padagogi lib. 3. cap. 3. where he writes thus Now verily the intemperancâ— of life is growne so excessive inâ—quity insulting and sporting it selfe that whatsoever is lascivious and unchaste is diffused into Cities â—â—yes being taught to deny nature doe counterfeit the female Sex c. O miserable spectacle O horrible wicked exercise O how gâ—eâ—t is this iniquity c. Witnesse Philo Iudaeuâ— De Vita Contemplativa p. 1209 1210. Those writes he who onely please with scurrilous
titles without but poysons onely within Thirdly though all these good things are in Stage-playes now and then yet they are there onely as good things perverted which prove worst of any Nothing is there so pernicious as good parts or a good wit abused as wit art eloquence and learning cast away upon an amorous prophane obscene lascivious subject on which whiles many out of a vaine-glorious humour have spent the very creame and flower of their admired parts I may truly affirme with Salvian Non tam illustrasse mihi ipsa ingenia quà m damnasse videantur they seeme to me not so much to have illustrated as damned their much applauded wits and parts in being acutely elegant in such unworthy sordid theames which modest eâ—es would blush to reade and chast tender consciences bleede to thinâ—e of As therefore Ovids transcendent poetry Martials prophane and scurrilous pandeâ—ly wit Catullus Tibullus and Propertius their eloquence made their obscene lascivious poëms farre more pernicious not more chast and commendable so the elegancy invention stile and phrase of Stage-playes is onely an argument of their greater lewdnesse not any probate of their reall goodnesse What therefore Vincentius Lerinensis writes of Origen and Tertullian that their transcendent abilities of eloquence learning and acutenesse made their erronious Tenents farre more dangerous the same wee may conclude of Playes and Poets the more witty and sublime their stile or matter the more pernicious their fruites for then Viperium obducto potâ—mus melle venenum We drinke downe deadly poyson in a honey potion which proves honey onely in the pallate but gall in the bowells death in the heart as the most delightfull amorous Stage-playes alwayes doe SCENA SEXTA THE 6. Objection in the defence of Stage-playes is this which is as common as it is prophane That Stage-playes are as good as Sermons and that many learne as much good at a Play as at a Sermon therefore they cannot be ill To this I shall answer first in the words of Mr. Philip Stubs and of I. G. in his Refutation of the Apologie for Actors p. 61. Oh blasphemy intollerable Are obscene Playes and filthy Enterludes comparable to the word of God the foode of life and life it selfe It is all one as if they had said Baudry Heathenry Paganisme Scurrilitie and Divelry it selfe is equall with Gods word or that Sathan is equipollent with the Lord. God hath ordained his word and made it the ordinary meanes of our salvation the Divell hath inferred the other as the ordinary meanes of our destruction God hath set his holy word and Ministers to instruct us in the way of life the Divell instituted Playes and Actors to seduce us into the way of death And will they yet compare the one with the other If he be accursed that calleth light darknesse and darknesse light truth falshood and falshood truth then à fortioriâ— is hee accursed that saith Playes and Enterludes are equivalent with Sermons or compareth Comedies Tragedies with the word of God whereas there is no mischiefe almost which they maintaine not Thus they But if Stage-playes be as good as Sermons as many prophane ones who heare and reade more Playes than Sermons deeme them then Players certainly by the selfesame argument are as good as Preachers and if this be so what difference betweene Christ and Belial Play-houses and Churches Ministers and Actors yea why then doe we not erect new Theaters in every Parish or turne our Churches into Play-houses our Preachers into Actors since they are thus parallels in their goodnesse But what prodigious and more than stygean profanesse is there in this comparison Who ever paralleld hell with heaven vice with vertue darknesse with light Divels with Angels dirt with gold yet there is as great a disparity in goodnesse betweene Playes and Sermons as there is in these the one being evermore reputed the chiefest happinesse the other the greatest mischiefe in any Christian State But this part of the objection is too grosse to confute since the very naming of it is a sufficient refutation I come therefore to the second clause That many learne as much good at Playes as at Sermons And I beleeve it too for had they ever learn'd any good at Sermons which would be altogether needles if so much goodnesse as is objected might be learn'd from Playes they would certainly have learned this among the rest never to resort to Stage-playes The truth then is this most Play-haunters learne no good at all at Sermons not because Sermons have no goodnesse for to teach them but because they are unapt to learne it partly because they seldome frequent Sermons at leastwise not so oft as Playes partly because their eares are so dull of hearing and their mindes so taken up with Play-house contemplations whiles they are at Church that they mind not seriously what they heare partly because the evill which they learne at Playes overcomes the good they learne at Sermons and will not suffer it to take root within them and partly because Playes and Sermons are so incompatible that it is almost impossible for any man to receive any good at all from Sermons whiles hee is a resorter unto Stageplayes Well therefore may they learne as much goodnesse from Playes as Sermons because they never learned ought from either but much hurt from both the very word of God being a stumbling blocke a meanes of greater condemnation yea a savour of death unto death to such unprofitable hearers who reape no grace nor goodnesse from it But to passe by this if there be so much goodnesse learn'd from Playes I pray informe me who doe learne it If any then either the Actors or Spectators For the Actors their goodnesse verily is so little that it is altogether to be learnt as yet and if ever they chance to attaine the smallest dram of grace as they are never like to doe whiles they continue Players it must be then from Sermons onely not from Playes which make them every day worse and worse but cannot possibly make them better For the Spectators they can learne no good at all from Playes because as Isiodor Pelusiota long since resolved it Players and Stageplayes can teach theÌ„ none Never heard or read I yet of any whom Stage-playes meliorated or taught any good all they can teach them all they learne from thâ—m is but some scurrill jests some witty obscenities some ribaldry ditties some amorous wanton complements some fantastique fashions some brothel-house Courtshippe to wooe a strumpet or to court a whore these are the best lessons these schooles of vice and lewdnesse teach or these their schollers learne I shall therefore close up this objection with that of Mr. Stubs and I. G. in their forequoted places If you will learne to doe any evill skilfully cunningly covertly or artificially you neede goe no other where than to the Theatre If you will learne