not to abandon them in their practice To these Testimonies of the Fathers I might accumulate not onely Plato Seneca Ovid Horace and other Pagan Authors who condemne all amorous wanton Pastorals as fit for none but Strumpets and lewde lascivious effeminate persons but likewise whole Volumes of moderne Authors there being few Commentators on the Psalmes upon Ephes. 4.29 30. c. 5.3.4 or upon Collâ—s 4.6 Few Expositors on the 7. Commandement few Common-place Compilers in their places or Titles of Singing Psalmes Musicke Iests Scurrility Modesty Chastity and the like Few Writers against Stage-playes but have particularly condemned these lascivious amorous ribaldrous Songs which are now too much in use as Diabolicall unchristian lust-exciting vice-fomenting soule-impoysoning pleasures which all Christians should eternally abominate as the very snares of Hell the very plagues of that Common-weale wherein they are tollerated and the very baites of Satan to draw men on to sinne and so to endlesse destruction Since therefore Stage-playes are evermore accompanied adorned with such execrable unchristian Paâ—torals Songs and Poems as these which I would wish all Christians especially such as are most devoted to them as they tender the everlasting welfare of their soules even now for to abandon for feare these momentary fading pleasures plunge them into many endlesse torments I must thereupon now conclude as all the fore-going Fathers and Authors in the Major doe that they must needs be sinfull and altogether unlawfull unto Christians as these their attendants are which need no other aggravations to condemne them but themselves alone Noscitur ex comite qui non cognoscitur ex se was the ancient Proverbe You may therefore iudge of Stage-playes by these filthy Songs and Sonnets that accompany them which Songs the very Title to our English singing Psalmes commands all Christians to lay a part as tending onely to the nourishing of vice and corrupting of youth with which I shall close this Scene SCENA DECIMA THe third unlawfull Concomitant of Stage-playes is effeminate delicate lust-provoking Musicke as S. Basil phraseth it which Christians ought to flie as a most filthy thing both because it workes upon their mindes to corrupt them upon their lusts to provoke them to all voluptuousnesse and uncleanesse whatsoever From whence this 25. Argument may be formed That which is alwaies accompanied with effeminate lust-provoking Musicke is doubtlesse inexpedient and unlawfull unto Christians But Stage-playes are alwayes accompanied with such Musicke Therefore they are doubtlesse inexpedient and unlawfull unto Christians The Major is easily confirmed by prooving effeminate lust-enflaming Musicke unlawfull That Musicke of it selfe is lawfull usefull and commendable no man no Christian dares denie since the Scriptures Fathers and generally all Christian all Pagan Authors extant doe with one consent averre it But that lascivious amorous effeminate voluptuous Musicke which I onely here incounter should be either expedient or lawfull unto Christians there is none so audacious as to iustifie it since both Scripture Fathers moderne Christian Writers yea and Heathen Nations States and Authors have past a doome upon it If we revolue the Fathers we shall finde Clemens Alexandrinus declaiming thus against it Those who are seriously occupied in musicke songs and dances and such like dissolute recreations become immodest insolent and very farre estranged from good discipline as those about whom cymbals and dulcimers are sounding and the instruments of fraud making a noyse But it mainly behoveth us to cut off every filthy spectacle every dishonest sound and to use but a word every dishonest sence of intemperance which is verily a true privation of sence that doth tickle or effeminate our eyes or eares bewaring pleasure For the various sorceries of effeminate songs and of the mournfull measures of the Caricke Muse corrupt the manners with intemperate and wicked musicke drawing men to the affection of riotous feasting The Pipe therefore the Flute and such like instruments are to be abandoned from a sober feast which are more fit for beasts then men and for those people who are most estranged from reason But modest and chaste harmonies are to be admitted by removing as farre as may be all soâ—t effeminate musicke from our strong and valiant cogitation which using a dishonâ—st art of warbling the voyce doe leade to a delicate and slothfâ—ll kinde of life Therefore Chromaticall harmonies are to be left to impudent malapartnesse in wine to whâ—rish musicke crowned with flowers Iustin Martyr if the Booke be his writes thus to the selfesame purpose It is not unlawfull nor yet altogether unseemely for Boyes to sing but to sing with inâ—nimate instruments to sing with dancing and cymbals the use of which kinde of instruments with others fit onely for Children are exploded out of our Churches where nothing is retained but singing onely S. Hierâ—m in his 10. Epistle to Furia c. 4. writes thus Let the Singer be thrust out of thine house as noxious expell out of thy doores all Fidlers Singing-women with all this quire of the Devill as the deadly songs of Syrens And in his Commentary upon the Ephes. lib. 3. cap. 2. Tom. 6. pag. 188. A. Let Youthes heare these things let those whose office it is to sing in the Church heare these things that we must sing to God with the heart not with the voyce neither after the manner of Tragedians are the throate and chops to be anoynted with some pleasant oyntment that theatrical songs measures may be heard in the Church but we must sing in feare in worke in the knowledge of the Scriptures So let the ServaÌ„t of Christ sing that not the voycâ— of the Singer but the words that are read may please that the evill spirit which was in Saul may be cast out of those who are possessed by him in the same manner and that he may not be brought into those who have made a Play-house of the House of God And in his Commentary upon the 6. of Amos. Tom. 5. p. 114. A. he writes thus The lust of the pallate and all variety of dainty meates is not sufficient for you soothe your eares with the songs of the Pipe the Psaltery and the Harpe and that which David hath made for the worship of God finding out variety of Organs and musicall instruments you transfer to pleasure and luxury S. Valerian in his 6. Homely De Otiosis Verbis Bibl. Patrum Tom. 5. pars 3. pag. 482.483 writes thus We therefore oft-times finde a way to be fenced to incontinency and fomentations to adulteries to be from hence administred whiles this man playes on the sounding Citheren with a nimble quill and another with a skilfull finger composeth the melodious inticements of the roaring Organs Thâ—se are the snares by whose assistance among other wounds the Devill workes the deathes of men c. S. Basil in his
were so forward therein that they went to the King who gave them licence to doe after the ordinances of the Heathen Whereupon they built a place of exercise at Ierusalem according to the customes of the Heathen and made themselves uncircumcised and fâ—rsooke the holy covenant and joyned themselves to the Heathen and were solde to doe mischiefe Which storie is thus further amplified and more particularly related in the 2. of the Maccabees cap. 4. v. 7. to 18. Where we reade That Iesusâ— who stiled himselfe Iason and symoniacally purchased the High-priesthood of Antiochus Epiphanes promised to assigne this wicked King 150 talents of silver if he might haue licence to set him up a place of Exercise Iosephus stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine translations render it Gymnasium which as Calepine Holioke and before them both Isiodor Hilpalensis witnesse signifieth a publike place where vaulting wrestling running dancing throwing of the stone and all kinde of Playes and Enterludes were practised for the training up of the Iewish youth in the fashions of the Heathen Which when the King had granted and hee had gotten into his hand the rule he forthwith brought his owne Nation to the Greekish fashion and putting downe the governments that were according to the Law hee brought up new customes against the Law For hee built gladly a place of Exercise in nature of a Theatre where Playes and sports were acted under the Tower it selfe and brought the young men under his subjection Now such was the height of Greeke fashions and increase of heathenish manners through the exceeding profanesse of Iesus that ungodly wretch that the Priests had no more courage to serve any more at the Altar but despising the Temple and neglecting the sacrifices hastned to be partakers of the unlawfull allowance in the place of Exercise after the game of Discus called them forth which one kinde of Exercise is put for all the Graecian Playes and Pastimes not setting up the honours of their Fathers but liking the glory of the Graecians who were much devoted unto Stage-playes best of all By reason whereof sore calamitie came upon them for they had them to be their enemies and avengers whose customes they followed so earnestly and unto whom they desired to be like in all things for it is not a light thing to doe wickedly against the Law of God Which Apochryphall passage the Papists allowing to be Canonicall Scripture and Protestants approving to be an undoubted storie though not canonicall Text infallibly assures us First that these Playes and Enterludes had their originall from the Idolatrous dissolute Pagan Greekes and that they were the exercises ordinances and customes of the Heathen Secondly that they were never in use among the Iewes till this wicked Iasons time who is the first wee reade of that erected a Theatre or place of exercise for these and such like pastimes in Ierusalem about 174 yeares before our Saviours Nativitie where Herod likewise set up a Theatre and Amphitheatre for stage-playes sword-playes cirque-playes and such other Roman sports about some 25 yeares before our Saviours birth till which times the Iewes were utterly unacquainted with these heathenish spectacles Thirdly that those who brought in these Playes among the Iewes were desperate wicked men who made themselves uncircumcised forsooke the holy covenant and joyned themselves to the Heathen being solde to doe mischiefe Fourthly that the bringing in of these Playes withdrew the Iewes from God and from his Law to open yea professed Paganisme and Idolatry Fifthly that these Playes are directly against the holy covenant and good Law of God and that those who practise or approve them doe wickedly against Gods Law Lastly that the introducing of Stage-playes was the cause of Gods bringing in of sore calamity upon the Iewes and of those sundry judgements and afflictions which they suffered If we adde to this the apocryphall Constitutions of the Apostles recorded by Clemens Romanus we shall finde them expresly condemning and prohibiting Stage-playes with all those Graecian Enterludes which Iason introduced commanding all Christians to withdraw themselves from them yea wholly to renounce them as the very inventions and pompes of the Divel nay we shall see St. Paul himselfe expresly excommunicating and casting out of the Church all Stage-players and Play-haunters whether male or female till they shall utterly renounce their profession and take their everlasting farewell of Stage-playes It is evident then by all these Canonicall and Apochryphal Scriptures by the Apostles constitutions that Stage-playes are directly contrary to and condemned by the very sacred â—aw and word of God which administers unto us this 46. Play-condemning argument against which there can be no averment from which there can be no evasion That which is fully and really condemned by sundry sacred texts both of canonicall and apochryphall Scripture must certainly be sinfull and altogether unlawfull unto Christians who must never allow or practise that which the very word of God condemnes Bvt Stage-playes are fully and really condemned by sundry sacred texts both of canonicall and apochryphall Scripture as is undeniably evident by the premises Therefore they must certainly be sinfull and altogether unlawfull unto Christians Who if for no other reason yet for this alone should now at last without more delayes renounce suppresse all Stage-playes which the sacred Scripture the very ground and object of our faith the very rule the square both of our lives and thoughts hath thus condemned SCENA SECVNDA THe second Squadron of Play-oppugning Authorities is the venerable hoary resolution of the whole primitive Church both under if not before the Law and Gospell which hath passed such an irrepealable sentence of condemnation against all Stage-playes Players and Play-haunters as no true member of the holy Catholicke Church shall be ever able to gainsay That the whole Church of God under the Law consisting onely of Iewes and Iewish Proselites abominated and rejected Stage-playes it is most apparant by these ensuing reasons First because we finde no mention at all of any such Playes or Enterludes in any canonicall Scripture or ancient Iewish Authours nor any intimation that the Iewes approved them Secondly because Stage-playes as Iosephus and the Bookes of Maccabees informe us were most directly opposite both to the Iewish lawes their government manners rites and customes For first the Iewes and so all Christians were expresly enjoyned by Gods Law to make no image likenesse or representation of any Idol nor yet to make mention of any Idols name Now Stage-playes were alwayes fraught with the pictures images representations and names of Pagan idols which the Iewes could never brooke and thereupon they withstood Herod when he would have brought his Stage-playes into Ierusalem because of the images visours and pictures that attended them Secondly the Iewes
vsefull ends but that they may bee better omitted then retained since they alway haue beene are and will bee scandalous and offensiue to the Church and Saints of God since their reformation is hopelesse their cure hard and desperate but their extirpation easie since their refining cannot purge out all their drosse but that they will bee more poysonous then holesome alwayes euill though lesse euill but not intirely good since their present condition makes them odious and there is no Censor no person likely to reforme them For priuate persons cannot effect it and suppose the King and State might doe it as it would take them off from more eminent and weightie affaires to the publique preiudice and misbeseeme their grauities to spend many serious and teadious consultations vpon such toyes as these so the reformation of them which would bee alwayes dubious would neuer counteruaile the care the time and cost that must be spent about it and no sooner should their corruptions be exiled but they would presently reuert againe without redresse I may safely auerre that they are irreducible vnconuertible to any lawfull good or Christian purposes which may benefit Church or Common-wealth or the bodies soules estates or names of men and so conclude that they are vtterly vnlawfull vnseemely and pernicious vnto Christians because they had their Alpha and Omega their beginning and end their birth and vse from Hell being not onely inuented by the Deuill himselfe but likewise by his owne speciall command and his greatest minions aduice appropriated and deâ—oted to his peculiar honour and immediate worship for many hundred yeeres Stage-Playes they had their rise from Hell wee Christians our natiuitie and descent from Heauen they were at first deuoted yea yet continue destinated vnto Satan we were at first Baptized into yea consecrated wholy vnto Christ they were they are the Deuills we were yet now we are not his but Gods but Christs alone this must this cannot therefore but perswade vs to abominate them to condemne them both in words and deedes as sinfull and vnlawfull CHORVS ANd here before I passe to the ensuing Act I shall propound a fourth Argument against these Stage-Playes which seuerall Fathers haue framed to my hands as a Chorus or Corollarie to the premises If Stage-Playes bee those Workes of Satan those Pompes and Vanities of this wicked World which euery Christian hath seriously renounced and solemnely vowed against in his very Baptisme they must then of necessitie be pernicious abominable vnseemely and vnlawfull vnto Christians But Stage-Playes are those workes of Satan those Pompes and vanities of this wicked world which euery Christian hath seriâ—usly renounced and solemnely vowed against in his very Baptâ—â—me Therefore they must of necessitie bee pernicious abominable vnseemely and vnlawfull vnto Christians For the former part of the assumption That Stage-Playes are the workes and Pompes of Satan it is infallibly euident For first they were inuented by him Secondly he did exact and require them of and extort them from his worshippers Thirdly they were consecrated to his honour and appropriated to his seruice by his owne speciall command Fourthly they were vsually celebrated by his followers on the Feastiualls and Birth-dayes of or at the solemne Dedication of some new erected Temples to those dunghill Deuill-gods which Pagans did adore Fiftly the Primitiâ—e Church and Christians did not onely constantly condemne but likewise vtterly reiect them as the workes and Pompes of the very Deuill all which is irreâ—ragably confirmed in the premised Acts Sixtly they neuer issued from God or from his Children but from the Factors and Minions of the Deuill who onely did frequent and Act them heretofore and applaude performe and haunt them now Seauenthly God gaines no glory by them men no good onely the Deuill workes his endes fulfills his pleasure both in vs and of vs and propagates his kingdome by them as I shall prooue anon If wee will but seriouslyâ— suruay the end and fruite or summe vp the losse and gaine that comes by Stage-Playes we shall finde that all are losers none gainers by them but the Deuill whose endes they doe accomplish God the Father he loseth his honour his worship his loue his feare his obedience the fruite of all his ordinances and the labour of his faithfull Ministers by their meanes Christ Iesus hee loseth his glory his respect the worth and dignitie of his person the eâ—ficacy and merits of his blood the honour and true solemnizing of his Natiuitie his Circumcision his Resurrection and Ascention which Stage-Playes trample vnder feete as despicable and vnholy things and cause men for to vilifie yea hee loseth the desired fruite of his Gospel his Sacraments his Ambassadours and of all his trauell whereby hee doeth sollicite and wooe vs to come in and match our soules with him who is happinesse pleasure comfort and delight it selfe The Holy Ghost by meanes of Playes doeth oft times to his griefe euen lose his blessed residence in his heauenly influence into his sweete regiment ouer his flexanimous sollicitations to those good perswasions purposes resolutions and sparkes of grace which hee hath kindled in our hearts The Angels they lose their ioy in our conuersion their office in our protection their happinesse in our Saluation their fellowship in our association The Church shee loseth her outward beautie and splendor her honour her puritie her ioy her externall tranquillitie and prosperitie her members her fruitfulnesse and fulnesse by them The Word and Sacraments they lose their powerfull efficacy their reuerend respect their due esteeme their spotlesse puritie their fruitfulnesse and their frequent resort The Ministers they lose their prayers their preaching their exhortations and reproofes their reuerend respect and loue their rewards incouragements and resort together with the ioy and fruite of all their Labours The Saints of God they lose their kinred their friends their companions their ioyes their hopes their prayers their admonitions their good names yea the glory of their Christian profession and the praise and innocency of their holy conuersation which are oft times vilified traduced and derided on the Stage The Common-wealth is put to preiudice by the generall corruption of mens mindes and manners the abundance of Idlâ—nesse Prodigalitie Riot Pride effeminacy Treachery Cruelty Whoredome Adultery Wickednesse and Prophanenesse which these Playes produce The poore are spoiled of that almes that succour and reliefe which should refresh their bowâ—ls and make glad their hearts The miserable Spectatours and Frequenters of these Infernall pleasures they sometimesâ— and if all this be not enough their very soules and bodies too without repentance too deere a price God-wot for such momentany shadowes and delights of sinne of which wee must of necessitie repent or bee ashamed vnlesse wee will be damned As for the profâ—ssed Actors
Actors and Spectators liues who make a daily progrâ—sse in the wayes of Vice the good the virtue which they teach is yet unknowne to the world we heare we see it not Since then our Stage-playes are so barren in producing virtue so strangely fruitfull in ingendring Vice their goodnesse will not cannot ballance nor assoile their ill Seventhly suppose there are some reall virtues acted in our Enterludes yet who can be so grosly stupid as to thinke to learne any grace or virtue from a Play-house Who ever sought for gold for pearles in dirt for a Chrystall spring in filthy mire for holesome water in a noysome kennell Who ever resorted to a Pest-house to looke for health or drunke downe poyson to preserve his life Who ever posted to a tippling Alehouse to seeke sobriety or to a Stewes to learne true Chastity Play-houses as the Fathers testifie are the very Nurseries Schooles and Marts the very shops and sinkes of all Vice and wickednesse whatsoever they are the very Devils temples Venus her Synagogâ—es Vices Oratories Sinnes Pallaces Hels Ware-houses Pollutions throâ—e Religions slaughter-house Virtues Pesthouse and shall wee then flocke to them to learne true virtue Can Gaull yeeld Hony or a Flintstone Milke can Sinne beare Virtue or Prophanesse Grace then Playes and Play-houses the very grand empoysoners of all Grace all Vertue yea the very Devils â—ets to catch mens soules may make men truly virtuous Let vs not therefore seeke for vertue in a Play-house where it growes not as too many doe for feare we fraught our selves with nothing but a load of Vice which will sinke our soules for ever to the dephes of Hell Lastly the Church of God not the Play-house is the onely Schoole the Scriptures Sermons devout and pious bookes not Playes not Play-books are the onely Lectures the Ministers and Saints of God or rather God himselfe not common Actors not those Divell-Idols who rule and worke in Stage-playes the onely Tutors of true virtue True virtue is a plant that comes from heaven growing onely in the Churches not the Stages garden Philosophy and Phylosophers could not teach it and can Playes or Players doe it O no It is the prerogative royall of the King of heaven to teach men virtue and that not by Stage-playes or lascivious Poems but by his Word and Spirit onely which breathe not in our Theaters It is then a sacriledge yeâ— a madnesse to relinquish God his Church his Word his Ordinances his Saints the onely fountaines of true virtue as too many doe to seeke out virtue in Playes in Play-houses which are no other but the sinkes of Vice Answer 2 To the second Objection that Stage-playes doe not teach but discover Vices that so men may learne to hate them not affect them I answer first that it is God onely by his Word and Spirit who must teach vs to abhorre all Vice not Stage-playes the very fuell of all sinne and lust Secondly if there were any such virtue in Stage-playes as to alienate mens affections from the vices which they personate they would then no doubt not onely haue reclaimed the ancient Play-admiring Pagans and Comedians but likewise our moderne Play-Poets Players and Play-haunters from all those lewd and filthy Vices which come most frequently on the Stage But I never yet could heare or reade of any ancient or moderne Actor Composer or Spectator of any Theatricall Enterludes whom Playes recalled from the love the practise of any Vices that were ever acted on the Stage wheras they have drawne milions for to imitate them Therefore there is no such hidden virtue in them To cause men to abandon Vice which if there were it would have emptied our vicious Play-houses long ere this and have made our lascivious adulterous amorous Playes so odious that none durst approch them for feare of being polluted by them Thirdly Stage-playes are so farre from working an abhorring that they produce not onely a loue and liking but also animitation of those pernicious vices that are acted in them which are commonly set forth with such flexanimous rhetoricall pleasing or rather poysoning streines with such patheticall liuely and sublime expressions with such insinuating gestures with such variety of wit of art and eloquence that if ever men did hate them from their hearts before they cannot affect at least approve or but lesse detest them now they being prone enough by nature for to practise them without any allectives to edge them on This practise therefore of acting Vices doth onely propagate them not restraine them Fourthly if Stageplayes had beene fit Lectures Play-houses apt Schooles to instruct men to abandon Vice the Primitive Church together with sundry Councels Fathers and moderne Christian Writers of all sorts would never have so frequently condemned so constantly avoyded Stage-playes as the fruitfull Nurseries of all sinne and wickednesse Prophane and vitious persons would never flocke so fast unto them as they use yea the very Devill himselfe whom not onely Nature but likewise long experience hath made exceeding politick would never have bin so improvident as to invent to propagate so inconsiderate as to multiply to perpetuate Stage-playes to his owne great preiudice were they such disswasiues from Vice from wickednesse such attractiues unto Virtue as these pleade they are how truely let all men iudge Fiftly Stageplayes themselves as the sequell will at large demonstrate are pernicious sin-producing Vice-fomenting pleasures which all godly Christians have condemned For any man then to vndertake to make men hate Vice by frequenting Stage-playes is but to cure one vice with another or to prevent a lesser mischiefe with a greater yea it is in truth nought else but to make Vice a balme an antidote against it selfe and to make ill men good againe with that selfe-same thing which made them evill at the first a paradox beyond my stupid apprehension Sixtly the acting of forreine obsolete and long-since forgotten Villanies on the Stage is so farre from working a detestation of them in the Spectators mindes who perchance were utterly ignorant of them till they were acquainted with them at the Play-house and so needed no dehortation from them that it oft excites degenerous dunghill spirits who haue nothing in them for to make them eminent to reduce them into practice of purpose to perpetuate their spurious ill-deserving memories to posteritie at least-wise in some tragicke Enterlude It is storied of Herostratus that hee set the great and famous Temple of Diana at Ephesus on fire for this very end ut nomen memoria sceleris extenderet that the very mâ—mory of this his villanous exploit might eternize his base obscure name and adde vnto his fame Aude aliquid brevibus Gyaris carcere dignum Sivis esse aliquis is the onely rode the best the speediest passage that sordid desperate obscure spirits know or take
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
infectious leprous captivating eâ—snaring qualitie they are all of Catilines disposition they will quickly corrupt all those who entertaine their friendship or intrude into their fellowship making them as unchaste deboyst and vitious as themselves at last though they were vertuously disposed at the first how much more then will they poyson and corrupt all such who are naturally inclined unto vice To entercommon therefore with such contagious persons in their Play-house Conventicles their Theatricall Enterludes must needes bee â—infull because it is a strong allective a vehement temptation unto sinne Object If any here object that many good Divines many gracious prous Christians resort oft-times to Stage-playes as well as vitious persons with whom men may accompany without any danger therefore there is no such hazzard such pravity or infection in Play-haunters society as is suggested I Answer First that perchance some few exorbitant scandalouâ— histrionicall but farre from good Divines at leastwise from good Christians may sometimes visit Theaterâ— and publike Enterludes to the scandall of Religion the blemish of their function and ill example of others for which they should they ought to receive an heavy censure were Ecclesiasticall Discipline duly exercised But I dare presume there is not one zealous faithfull concionable painefull Miâ—ister this day living who dares to grace a Play or Play-house with his presence fince not onely divers Fathers but likewise twenty five severall Councels besides sundry Canonicall Constitutions have expresly inhibited all sorts of Clergie-men whatsoever under paine of suspension and perpetuall deprivation to be either Actors or Spectactors of any publike Stage-play or to countenance it by their presence which I would all scandalous Play-haunting Ecclesiastickes of which there are now too many would cordially conâ—ider that so they might reforme their errour for feare of degradation which they well demerit and good Diocesans may justly inflict for this their crime Secondly I answer that perchance some puny new-converted Christian Novices being altogether unacquainted with the hurtfulnesse the wickednesse of Stage-playes may sometimes be occasionally drawne unto Stage-playes partly to beare others company whose displeasure they might elâ—e incurre partly through the importunate solicitations of lewde acquaintance partly by the novalty or subject of the Play it selfe partly to acquaint themselves the better with the dangerous consequences and fruites of Play-houses that so they may more iustly condemne them more peremptorily abandon them for future times yet principally because they are not fully convinced of their sinfulnesse But that many that any gracious godly growen faithfull Christians who are thorowly instructed in the wayes of godlinesse or in the noxious qualities of Playes doe constantly doe frequently resort to Play-houses to Stage-playes especially out of a loue or liking unto Playes themselves I utterly deny First because no truely sanctifyed Christian who cannot possibly delight in any knowne evill can ever patiently heaâ—e or deâ—ghtfully behold the severall grosse abominable wickednesses that are daily acted and committed on the Stage but his very heart would forthwith boyle within him yea his eyes gush forth with teares out of an holy indignation against them Secondly because it is impossible that true godly Christians should take any reall pleasure in these Theatricall Enterludes which wicked men most affect since the gracious the gracelesse are as contrary one to the other in their chiefe delights as light and darkenesse righteousnesse and unrighteousnesse Christ and Belial Beleevers and Infidels Thirdly because all godly Christians in the Primitive Church have wholly abandoned Stage-playes as sinfull as us christian pleasures Therefore all pious Christians must needs abhorre them now they being guided by the selfe same Word and Spirit as the Primitive Christians were so that they cannot chuse but have the very selfe-same judgement with them in all things and so in case of Stage-playes as well as in other things Thirdly admit some godly Christians do commonly resort to Play-houses which I cannot beleeve â— yet these are few in number and those for the most part children not onely in spirituall but even in naturall understanding being babes in yeares as well as in grace Yea they are nought else but blemishes of Religion and scandals to the Church to all their fellow Seints who blame who much condemne them for their Play haunting The saints who flocke to Stage-playes if there be any such are but a despicable undiscernable company unable to draw others unto goodnesse where as the gracelesse wicked ones who daily visit them are many in number contagious in quality more apt to poyson to infect all those who dare approach them than one who is full of running Plague-sores Therefore it must of necessity be dangerous to resort to Stage-playes We all know by wofull experience That mans corrupt nature is farre more pendulously propense to vitious than to good examples and that evill things are farre more apt to defile that which is good than good thingsâ— to rectifie that which is evill Whence it alwayes comes to passe as Chrysostome well observes that as oft as good and bad men associate themselves together the ill are never meliorated by the good but the good are alwayes contaminated corrupted by the evill even as when Clay and Meale are kneaded together the Clay defiles the Meale not the Meale refines the Clay Saint Paul informes us a that a little leaven leaveneth the whole lumpe King Solomon b that one sinner destroyeth must good and the sententious Satyrist That one scabbed sheepe destroyes a whole flocke one dandraffe Swine the whole heard one rotten grape the whole cluster Much more then will these troopes of wicked onesâ— who meet at Theaters which are able to corrupt the strongest Christian deprave those few unstable tender babes in Christ who intrude into their company as Seneca well argueth in our present case It is a good observation of a grave Historian that is farre better for a Kingdome to have a bad King and good Councellors to advise him than a good King and bad Counsellors his reason is and it is Saint Bernards too because one bad man may happily be reformed by many good but many evill men can by no meanes be over-ruled or rectified by any one man be he never so good I may aptly accomodate this reason to our present purpose thus Admit some few good Christians resort sometimes to Stage-playes yet since they alwayes meet with farre more farre greater troopes of lewde deboist companioâ—s there who withouâ— Gods preventing grace which Play-haunters cannot challenge will certainely corrupt them in a moment it must needs be sinfull be dangerous to resort unto them since the fewer good ones are more likely to be vitiated by the major multitude of wicked ones whose wickednesse exceeds their goodnesse than the wicked ones to be reclaimed by their goodnesse of which they are vncapable Lastly
dispensation may be given them when as he being alwayes imployed in praysing his Saviour they are perpetually wallowing themselves in these filthy Duties By this are we taught to what great punishment they are obnoxious who utter libidinous and obscene songs who pronounce comicall toyes who vent lyes and clamours in Cirques c. If then contemning and forsaking Stageplayes thou shalt hereafter frequent the Church thou hast then restored health to thy haulting feet If thou shalt despise diabolicall songs and in stead of them shalt learne spirituall Psalmes thou mayest now speake whereas before thou wast but mute And in another Homely he writes thus As slime and dirt are wont to stop the eares of the body so meretricious songs do use to stop the eares of the minde more then any filth or rather they doe not onely stop but likewise contaminate and defile them for such songs doe as it were cast dirt into the eares What that Barbarian threatned saying you shall eate your owne dung that verily doe many to you now not in word but in deed yea that which is farre worse and filthier For adulterous songs are much more abominable then any dung And that which is farre worse to be endured though it bee the very humour and practise of our lascivious times you are not onely not offended nor grieved at the hearing of such songs but you laugh and reioyce and whereas you ought to avoyd and abominate them you entertaine and applaud them To conclude Dancing musicke adulterous ribaldry songs saith this Father which are so rife and frequent in our marriages and yet not so frequent then as they are now in ours are the very Devils pompe and hotch-potch c. What wilt thou say of their songs which are fraught with all incontinency which bring in dishonest loves unlawfull nay wicked copulations the eversions of houses and iâ—numerable Tragedies and have oft-times in them the name of a Mistris and a Lover a Sweet-heart and a Beloved And that which is worst of all there are Virgins present at them who laying aside all shame doe in the middest of unchaste Yongsters a practice too common with our chaunting dancing blushlesse females now demeane themselves lasciviously and unseemely sporting themselves with disorderly songs obscene discourses satanicall musicke in honour or rather to the dishonour of the new married Spouse And dost thou yet inquire of me whence adulterers whence whoredomes whence corruptions of marriages should proceed Lo here the effects of such scurrilous songs and dances To which I shall here addeâ— the saying of S. Valerian concerning such songs as these in his 6. Homely De Otiosis verbisâ— Bibliotheca Patrum Tom. 5. pars 3. pag. 482.483 As oft writes he as the hearing is soothed with the pleasant voyce so often the sight is invited to a filthy deed Let no man trust these trecherous songs nor looke backe to those incitations of a lustfull voyce which rage whiles they delight and kill when they flatter Thus we often see Birds to be deceived with flattering whistels and sottish wild beasts to be drawen into a snare of death by the sweetnesse of the voyce Such my beloved is the case of mortall men whom the care of pleasant songs sollicites In this onely the varieties of voyces profit and words drawen out at length by warblings without syllables that a man may be either taken or may take It cannot be expressed my beloued what dangerous snares the studies of mimicall pleasure exhibite For if any man could search out the secrets of mens brestâ— he should finde the hearts of unhappy men to sigh againe at every sound of the Flute Vnderstand therefore what over-familiar and secret speech may doe betweene men and women what neere neighbourhood what conferences mixed with iests what a pallate invited with delight â— what the desire of gold exposed to every wickednesse of prostitution if even the inticements of a dumbe voyce may charme the fury of another This error therefore of the sound of the voyce is to be avoyded which hath wrought bitternes in the hearts of men by its sweetnesse by a certaine perswasion of a mellifluous song hath oft-times ministred deadly poysons to the sicke In which place the eares are first to be stopped by opposing the Buckler of Faith whereby the hearing of every voyce enticing unto lewdnesse may more easily be excluded And discipline also is to be administred which may repell the desires of the eyes and may bridle the incitations of a consuming heart To all which passages I may ioyne that of S. Augustine De Tempore Sermo 215. Before all things wheresoever you are whether in a house or in a iournâ—y or in a feast or in a publike assembly utter not yee out of your mouthes any scurrilous or voluptuous words but rather coÌ„tinually admonish your neighbours and friends that they alwayes study to speake that which is honest and good lest perchance by evill speaking by dancing upon holy Festivals and by singing luxurious ribaldry songs they may seeme to inflict wounds upon themselves even from whence they ought to have praysed God For these unhappy and miserable men who neither feare nor blush to exercise lascivious songs and dances before the very Temples of the Saints although they should come Christians to the Church yet they returne Pagans from the Church because this custome of singing and dancing is but a relique of the observation of Pagans And now behold what a Christian he is who comes unto the Church to pray and neglecting prayer is not ashamed to utter the sacrilegious words of Pagans Consider deare brethren whether it be iust that out of that mouth of Christians where the body of Christ doth enter in a deboist song should be brought forth as the very poyson of the Devill Wherefore writeth he in another place should we then walke delighted with vaine songs that are profitable for nothing being sweet onely for a time but bitter afterwards For with such scurrilities of songs the intised mindes of men are effaeminated and fall away from vertue flowing downe into filthinesse and for these very filthinesses they afterwards feâ—le paines and vomit up that againe with great bitternesse which they have drunke downe with temporall pleasure c. To which I may annex that Canon of the Roman Synode under Lotharius and Lodovicke Let the Priests admonish men and women who meet together at Church on Holy-dayes that they sing no filthy songs nor lead nor keepe any dances And that Constitution of Charles and Lodovicke Let no man dance any filthy Dances or Carantoes nor sing any dishonest riotous songs nor use any such Diabolicall sports either in the streets or in their houses By all which you may easily discerne what the Father 's iudged of amorous ribaldrous songs which should cause all Christians at leastwise to condemne them in their iudgements as all these Fathers doe if
had Husbands whose miserable fals the Church did much lament An experimentall evidence of this most knowne truth My first witnesse to testifie these adulterous lewde effects of Stage-playes is Saint Chrysostome who is exceeding copious in this Theame his words and elegant passages against Playes which being dismembred into fractions will lose much of their elegance vigor and perswasive power I shall here faithfully transcribe at large as being very pertinent to this particular Scene purpose though most pregnant against Stage-playes in the grosse to which wee will here apply them likewise In his 3. Homily of David and Saul the Title of which runs thus That it is dangerous to goe to Stage-playes and that it makes men compleat adulterers c. he writes thus of Stage-playes I verily believe that many of those who left us yesterday and departed to the Spectacles of iniquity are this day present I could wish I might apparantly know who they are that so I might excommunicate them the Church not that they should alwaies continue without but that being chastised they might returne againe For as much as Fathers also oft-times turne their offending children out of doores and remove them from their table not that they might be alwayes exiled thence but that being meliorated by this chastisement they may returne againe into their Fathers house with due prayse The same truely doe Pastors likewise whiles they seperate the scabbed sheepe from the whole that being eased of their wretched disease they may againe returne safely to the whole rather then the sicke should fill the whole flocke with that their disease For these reasons we did desire to know those men but albeit we are not ablâ— to discrie them with our eyes yet the Word the Sonne of God will know them thorowly and their consciences being checked he will easily perswade them to returne willingly of their owne accord teaching them that he onely is within the Church who brings a mindâ— worthy this exercise as on the contrary he who living corrupâ—â—â— iâ— a partaker of this congregation although he stand here in peâ—sâ—n 〈◊〉 yet cast out and is morâ— truely excluded then those who are so shut out that it is not lawfull for them to be paâ—takers of the holy Table For they being expelled according to Gods Lawes and continuing without are yet of good hope if so be they will amend their faults They are cast out by the Church that they may returne againe with a pure conscience But those who defile themselves and being admonished not to enter in before they shall have purged away the spot contracted by their â—â—nnes are afterwards ashamed to repent and so make the wound of theâ—r minde both sharper and greater For it is not so hainous a thing to offend as after an offence to be ashamed of the remedy and not to obey the Ministers who enioyne such things But what so great wickednesse is there here committed say they that men should be driven from these holy limits Yea what offence canst thou finde greater then this when as they have manifestly defiled themselves with adultery impudently after the manner of mad Dogs they rush in to this holy Table If so be you desire to know the kinde of the adultery I will not rehearse my owne words to you but his who is to iudge of the whole life of man that man saith he who shall looke upon a woman to lust after her hath committed adultery in his heart If thon a woman met casually in the street being but carelesly attyred hath oft-times taken him who hath more curiously beheld her with the very aspect of her countenance with what face can those who not simply nor casually but purposely yea with so great affection and desire that they likewise forsake the Church and runne to the Play-house for this very end and sit there an whole day together idle having their eyes fixed on the faces of those noble women say that they have not looked upon them to lust after them where effeminate and lascivious words are likewise added where there are whorish songs where there are voyces vehemently exciting unto pleasure where are painted eyes where are coloured cheekes where the attire of the whole body is full of deceitfull dies and painting besides many other garnished enticements to deceive and inescate the beholders where is the idlenesse of the Spectators very great confusion with the exhortation to lasciviousnesse arising from thence both from those who were present at the Playes as also from those who afterward relate to others what things they have seene in Stage-playes To these are added the allurements of Flutes and Pipes and such like musicke inticing to deceit effeminating the fortitude of the minde preparing the mindes of those that â—it there with delight for the traps of Harlots and causing them to be more easily ensnared For if here were there are Psaâ—mes where there is preaching of Gods Word where there is the feare of God and much reverence concupiscence doth oft-times creepe in privily like a crafty theefe how can those who sit idle in the Play-house who neither see nor heare any goodnesse whose eares and eyes are beseâ— on every side overcome this concupiscence Againe if they cannot overcome it how can they ever be absolved from the crime of adultery Then how can those who are not yet free from the sinne of adultery come to these sacred Temples without repentance and be partakers of this excellent Assembly Wherefore I doe earnestly exhort and entreat them that they would first cleanse themselves by confession repentancâ— and all other remedies from the sinne they have contrâ—cted from Stage-playes and so they may heare Gods Word Neither doe we here commit a small sinne as any one may easily discerne by examples For if a servant should put his servile apparell that is fraught with filth and many lice into a cabinet where his Masters rich his golden robes and garments are layd up I pray tell me wouldest thou easily â—roâ—ke such a contempt But what if one should cast dung and dâ—rt into a golden vessell in which pretious oyntments have beene alwayes usually kept wouldest thou not cudgle him who committed this notorious villany And after all this shall we be so carefully sollicitous of our caskets and vessels of our clothes and unguents and yet estimate our soules more base then any of these Shall we there where the spirit is an oynâ—ment powred out cast in the Devils pomps Shall we there lay up the fables of Satan or songs that are full of whorish filthinesse Goe too tell me with what minde can God indure this Dâ—ubtlesse there is not so great a difference betweene oyntment and dirt betweene the Masters and the Servants clothes as there is betweene the grace of the Spirit and this perverse action Doest thou not feare doest thou not tremble whiles thou beholdest this holy Table where
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 departs
be iniured thereby yea iniured and that most hainously For in Stage-playes there is a certaine Apostasie from the faith and a deadly declining from our beliefe and the heavenly Sacraments c. as in pag. 51.52 before And what else is it but to fall into destruction to foregoe the beginning of life For where the foundation of the Creed is overthrowne life it selfe is destroyed Then againe we must needs returne unto that which we have often said What such thing is there among the Barbarians Where be any Stages or Theaters among them where is the wickednesse of diverse impurities to wit the destruction of our hope and salvation Which Playes notwithstanding if they being Pagans did use they should erre with lesse offence to God because albeit such doing were a defiling of the sight yet were it not a violation of the Sacrament But now what can we say for our selves we hold the Creed and yet overturne it we confesse the duty of salvation and yet deny it too And therefore where is our Christianity who as it seemeth have received the Sacrament of salvation to no other purpose but that afterwards we might more hainously offend We preferre pastimes before the Church we despise the Lords Table and honour Theaters in a word we love all things reverence all things God alone seemeth vile unto us in comparison of all other things c. By which large discourse of this pious Father it is most apparant That Stage-playes overturne mens faith and religion annihilate their baptisme estrange their hearts and affections from Gods service and wholy indispose them to his worship Gregory Nyssen informes us That God neither heares nor regards the prayers of those qui in Theatris faustas acclamationes affectant c. who affect applausesâ— in Theaters and delight in Stage-playes Gregory Nazianzen demanding this question unto what manner of persons he should discourse of divine things makes this reply that it must be to those who would lay them serioâ—sly to heart and not to such who handle them slightly as one thing onely of many for pleasure and contentment sâ—ke after â—irque-plaâ—es after Stage-playes after songs aâ—ter gluttony and carnall copulation Intimating unto us that those who delight in Stage-playes and such like Spectacles are altogether unfit to heare Gods Word or seriously to performe any holy duty their mindes being so preposessed with Playes and thoughts of vanity after their returne from Play-houses that they can never bend them to pious exercises in that diligent manner as they ought And therefore he records of the Citizens of Constantinople who delighted much in Stage-playes That as they reputed Cirques and Stage-playes so they likewise esteemed the divine misteries themselves to be but a pastime Saint Chrysostome in his forequoted Homilies is exceeding copious in this theame where he informes us that Stage-playes so pollute the eyes the eares the hearts of the Actors and Spectators that they make them altogether unfit to approach into Gods holy presence or to tread within the porch the doores of his holy Temple much more unfit to participate of his most sacred Body and Blood which must not be lodged in a polluted soule or to heare his pure Word which eares defiled or rather putrified and stopped up with filthy Stage-playes can never seriously attend too His fore-alleadged words to this purpose are so emphaticall and flexanimous that they might even move an heart of Adamant and cause the most obdurat Stage-haunters for to tremble If wee adde to this the constant practise of the Primitive Church who excommunicated all Stage-players and Play-haunters both from the Word the Sacraments and all Christian society as altogether unworthy to participate of either refusing to admit of any Actors or others into the Church till they quite abandoned not onely the acting but the very sight and hearing of Stage-playes and openly promised and professed never to returne unto them more Or if wee againe consider that Stage-players with those who married Woman-actors were utterly â—ncapable of any Ecclesiasticall Orders and perpetually disabled to administer either the Word or Sacraments to Gods people by reason of that inexpiable steine which the very acting of Stage-playes had engrained on them Wee must needs acknowledge that the acting and beholding of Stage-playes indispose men to Gods service and unfit them for his holy ordinances else why should the Church excommunicate or exclude these persons or thus disable them in so strict a manner Moreover those sundry Councels and Authors which debar all Clergie men from the acting and beholding of Stage-playes either in publike or private lest their eyes their eares and hearts set apart and consecrated to Gods holy mysteries should be defiled by them and so indispose them to discharge their ministeriall function are a most pregnant evidence of this irrâ—fragable truth that Stage-playes disable men from the right performance of all holy duties And no wonder For first they disteine the soule with the fâ—â—â—h and involue it in the guilt of divers sins which makes it odious in the eyes of God Who as he can indure no iniquity so he regards no worship no duties of piety no prayers that proceed from polluted hearts God will be worshipped onely in the beauties of holinesse with cleane hands and pure hearts Whence hee commands all his to cleanse themselves from all pollution of flesh and spirit perfecting holinesse in his feare to wash their heart from wickednesse that they may be saved and not so much as to touch any uncleane thing that so he may receive them God will be sanctified of all those that come neere him he will have them to be holy in all manner of conversation even as he is holy that so they may be a holy Priest-hood to offer up spirituall sacrifices of prayer and praise acceptable unto him through Iesus Christ whose blood doth cleanse them from all their sinnes presenting them pure and holy in his Fathers sight without spot or bleemish Now Stage-playes as I have formerly proved universally defile the very bodies and soules of men overspredding them with a leprosie of sundry sinnes which they either ingenerate or infuse into their soules which ecclipse Gods grace and favour from them stopping up his eares against all their prayers and sending up an unsavory stinke into his sacred nostrels therefore they must of necessity disable them to all holy duties Secondly it is impossible for any man to serve two different Masters both together to serve God and Mammon Christ and the Devill God in the Church the Devill in the Play-house Christ in the morning the Devill in the evening He who serves Satan all the weeke in the Stage or Play-house can never worship Christ upon the Lords day in the Temple Alas there was never yet such fellowship betweene Christ and Beliall betweene the renounced pompes
salvation from day to day Declare his goodnesse among the Heathen his wonders among all people Give unto the Lord O yee Kindreds of the people give unto the Lord glory and strength Give unto the Lord the glory due unto his Name bring an Offring and come into his Courts O worship the Lord in the beauty of holinesse feare before him all the earth Come yee and let us goe up to the Mountaine of the Lord and to the house of the God of Iacob and he will teach us of his wayes and we will walke in his pathes c. But now alas in stead of calling upon one another to heare Sermons and of these encouragements to goe up to the house of the Lord to blesse and prayse his Name which is now no better then a brand of Puriranisme we heare nought else among many who professe themselves Christians but come let us goe and see a Stage-play let us heare such or such an Actor or resort â—o such and such a Play-house and I would I might not say unto such a Whore or Whore-house where we will laugh and be merry and passe away the afternoone As for any resort to such or such a Lecture Church or pious Preacher it s a thing they seldome thinke much lâ—sse discourse of Alas that any who prosesse themselves Christians should be thus strangly that I say not atheistically infatuated as to forsake the most sacred Oracles the soule-saving Word the most blessed Sacraments house and presence of their God to runne to Playes and Play-houses the abominable Spectacles Lectures Pompes and Synâ—gogues of the Devill as thus to leave the pather of uprightnesse to walke in the wayes of darknesse reioycing to doe evill and delighting in the frowardnesse of the wicked even then when as they should solace their very soules in God Yet this is the most desperate deplorable condition of many hundred prophane ones in this age of light who admire who respect the very basest Stage-players more then the devoutest gravest Preachers and would rather heare the most lascivious Comedy then the best soule-searching Sermon their very practise proclaiming as much unto the world if not their words they being oftner weekely in the Play-house then in the Church reading over three Play-bookes at the least for every Sermon for every Booke or Chapter in the Bible O that the execrable sinfulnesse of this prodigious profanesse would now at last awake us then those who thinke a Stage-play once a day at leastwise three aweeke too little a Sermon once or twice a weeke a moneth too much would change their tune for shame thinking one Play a yeere to much one Sermon a weeke a moneth to little for Christians concluding in the words of that blessed Martyr of our Church Iohn Hooper Bishop of Glocester who constantly preached in his Dioces most times twice or at leastwise once every day thorowout the weeke without faile in the Confession and protestation of his Faith Dedicated to King Edward the sixt and the whole House of Parliament in the yeere of our Lord 1550. where we writes thus What Realme soever will avoyd the evill of Sedition and contempt of Godly Lawes let them provide the Word of God to be diligently and truely preachedâ— and taught unto the Subjects and Members thereof The lacke of it is the cause of sedition and trouble as Salomon saith Where Prophecy wanteth the people are dissipated Wherefore I cannot a little wonder at the opinion and doctrine of such as say a Sermon ONCE IN A VVEEKE IN A MONETH OR IN A QVARTER OF A YEERE is sufficient for the people Truely it is injuriously and evill spoken against the glory of God and the salvation of the people But seâ—â—ng they will not be in the whole as good unto God as before they have beene unto the Devill neither so glad to remove false doctrine from the people and to continue them in the true where as they did before occupie the most part of the forenoone the most part of the afternoone yea and a great part of the night to keepe the estimation and continuance of dangerous and vaine superstitions were it much now to occupie ONE HOVRE IN THE MORNING AND AN OTHER HOVRE TOVVARDS NIGHT to occupie the people with true and earnest prayer unto God in Christs Blood and in preaching the true Doctrine of Christ that they might know and continue in the true Religion and faithfull confidence of Christ Iesu Fifteene Masses in a Church daily were not too many for the Priests of Baal and SHOVLD ONE SERMON EVERY DAY BE TOO MVCH FOR A GODLY BISHOP AND EVANGELICALL PREACHER I wonder how it can be too much opened unto the people If any man say labour is lost and mens businesse lyeth undone by that meanes Surely it is ungodly spoken for those that beare the people in hand of such a thing knoweth right well that there was neither labours cares needs necessity nor any things else that heretofore could keepe them from hearing of Masse though it had beene said at 4. a clocke in the morning Therefore as farre as I see people were content to lose more labour and spent more time then to goe to the Devill then now to come to God as our common Players and Play-haunters doe But my faith is that both Master and Servant shall finâ— gaine thereby at the yeeres end THOVGH THEY HEARE MORNING SERMON AND MORNING PRAYERS EVERY DAY OF THE VVEEKE Thus farre this reverend Bishop whose words and practise I would the grosse and shamelesse perverters of his doctrine in the points now controverted he being a professed Anti-Arminian and Anti-Pelagian and that in terminis as his printed Workes most positively demonstrate however some pervert them together with our constant Play-haunters would now seriously consider especially in these our dayes wherein Stage-playes almost cry down Sermons and Play-books finde so quicke a sale that if Stationers doe not misinforme me there are at least a dozen Play-bookes vented for one printed Sermon so that I may safely affirme that Stage-playes exceedingly withdraw and keepe men from Gods service especially on Lords-dayes Holi-dayes and solemne Festivals set apart for better purposes which experimentall truth is so visible to the eyes the consciences of all men that it needs no further proofe If any man be so uncredulous as not to believe experience let him then attend to sundry Councels Fathers and other moderne Authors who affirme that Stage-playes withdraw men from the Church and keepe them from Gods service especially on Lords-dayes Holi-dayes and solemne Festivals which were set apart for pious exercises For Councels See the 4. Councell of Carthage Canon 88. with sundry others here recited Act 7. Scene 3. For Fathers Clemens Romanus in the 2. Booke of Apostolicall Constitutions cap. 64.65 complaines That many leaving the Congregation of the Faithfull with the Church and Lawes of God did runne to the
Playes of the Grecians and hasten unto Theaters desiring to be numbred among those who resorted thither and to be made partakers of filthy that I say not abominable words and spectacles neither doe they heare the Prophet Ieremy saying Lord I have not sate in the assembly of Players or Mockers but I was afraid at the sight of thy hand nor Iob who speakes the like words c. Clemens Alexandrinus in his 3. Booke of the Paedagâ—ge cap. 11. fol. 52.53 complaines That divers after they are departed from the Church laying aside that divine inspiration which was in it assimulate themselves to the company in which they are or rather laying aside the false and counterfeit visour of gravity they are found to be such as they were before unknowne to be and when as they have reverenced that Word which was spoken of God they leave it where they heard it running unto Play-houses the chaire of pestilence and delighting themselves abroade with wicked measures and amorous songs being filled with the noyse of pipes with clapping of hands with drunkennesse with all kinde of filth and dirt But whiles they chaunt and rechaunt this those who before did celebrate and extoll immortality doe at last wickedly sing that most pernicious palinody Let us eate and drindke for to morrow we shall die But they not to morrow but even now already are truely dead to God burying their dead that is interring themselves in death c. A dreadfull speech which I would our Dancers Play-haunters and voluptuous persons would lay neere their hearts Saint Augustine informes us That voluptuous Playes and Spectacles oft-times withdraw men from the Assemblies of the Church and that the whole Citty of Rome did with publike eyes and eares learnâ— those alluring criminous fables and those ignominious deeds which were wickedly and filthily fained of their Idol-gods and more filthily more wickedly committed by them neglecting in the meane time better things Saint Chrysostome in sundry of his Homilies complaines That men did oft-time leave the Church and runne to Playes preferring Stage-play-meetings before the Church Assemblies and chusing rather to see an Harlot or Player in the Theater then the Body and Blood of Christ himselfe in the Church Pope Leo the first laments That Stage-playes and unruly Spectacles were more frequented then the blessed solemnities of the Martyrs Saint Asterius in his Homily against the Feast of the Kalends complaines That many preferring their vaine Stage-playes pleasures and imployments absented themselves from the Church and holy Sermons on Festivals and Holi-dayes and on the Feast of Kalends Alas for griefe writes Cyril Arch-bishop of Alexandria very many among us Christians imitate this madnesse and dishonesty of the Iewes who upon Holi-dayes and solemne Festivals giving themselves over to dishonest Playes to drunkennesse to dancing or other vanities of the world when as they ought to serve God more diligently to frequent the Churches of God more earnestly to be instant in prayers and to be present at Ecclesiasticall duties doe then most of all provoke God with their most dissolute manners Is this O Christians to celebrate an holy day to pamper the belly and to let loose the reines to unlawfull pleasures If worke bee prohibited on Holi-days which must be used for the necessary sustenance of life that so you may the more intirely devote your selves to heavenly things are not those things then much more forbidden which cannot bee committed without sinne and great offenâ—e to God On dayes that are allowed for servile worke every one is intent upon his owne businesse and hee abstaines from drunkennesse pastimes and vanities But on Holi-dayes loe here the true genious picture of our present age men every where runne to the Ale-house to Playes to Enterludes and dances to the very derision of Gods Name and the prevarication of the day where as in truth the sinne is so much the more hainous by how much the more holy the time is in which it is committed Let them therefore repent and labour utterly to extirpate and pull up this tare which the envious man hath sowne in the Field of the Lord. Iohn Damascen out of Eusebius informes us That those who are endued with the feare of God long for the Lords day that so they may pray unto God and be made partakers of the Body and Blood of the Lord. But sluggish lasie persons looke for the Lords day for no other end but that being loosed from their worke they may give themselves over to their vices Now that I lie not the very things themselves doe make it credulous Walke forth upon any other day and thou shalt finde no man idle or playing Goe forth upon the Lords day and thou maiâ—t finde some playing upon and singing to the Harpe others shouting and dancing others sitting and reviling their neighbours others wrestling Doth the Preacher call to the Church all of them grow lasie and make delayes Doe the Harpe or Trumpet sound all of them presently runne as if they were winged We behold the Spectacles of the Church we see the Lord Christ lying on the Table the Ceraphyns singing a thrice holy song the words of the Gospell the presence of the holy Ghost the Prophets ecchoing the Angels singing Alleluia all things spirituall all things worthy salvation all things procuring the Kingdome of Heaven These things heares he that enters into the Church But what seeth he who runnes to Play-houses Diabolicall songs dancing Wenches or that I may speake more truely Girles tossed up and downe with the furies of the Devill A good discription of our dancing females For what doth this Dancerâ—sse She most impudently uncovers her head which Paul hath commanded to be alwayes covered Shee turnes about her necke the wrong way She througheth about her haire hither and thither Even these things verily are done by her whom the Devill hath possessed But the Fidler like a Devill conflicteth with woodden instruments Such verily was the feast of Herod The Daughter of Herodias entred in and danced and cut of the head of Iohn Baptist and obtained the subterraneous places of Hell for her inheritance Therefore those who love Charantoes and Dances have their portion with her Woe unto those who play upon the Harpe on the Lords day or doe any servile worke This day was allotted for the rest of servants and hirelings For this saith he is the day of the Lord let us reioyce and be glad therein c. Salvian is yet more punctuall to our purpose heare but his words for all the other Fathers We preferre saith he pastimes before the Curch of God We despise the Lords Table and honour Theaters Finally besides other things which prove the same this which I now say manifests it to be true For if it fall out as often it doth that at one and the same time an Holi-day be kept and common Playes proclaimed I demand of every mans conscience which
conclude with that of Baronius and Spondanus his Epitomizer who informe us That among the primitive Christians in the solemne time of baptisme when as they all made publike renunciations it was the custome of the French Church for Christians particularly to renounce all Stageplayes as Salvian testifieth and under the pompes of the Divell which it was then and now the custome for Christians at their baptisme to renounce St. Cyrill teacheth us in another place that all Stage-playes were esteemed to be comprised and so ALL OTHERS DOE INTERPRET So that by the resolution both of the primitive Church Fathers and of ALL OTHER INTERPRETERS SINCE if Baronius or Spondanus may be credited Stage-playes are the very Pompes of the Divell which wee most solemnly abjure and protest against in our baptisme upon our very first admittance into the Church of Christ. And certainly they must needes be so For if Pompa in its genuine interpretation signifie nought else as Calepine Eliot Holioke and other Distionaries teach us but Spectaculum to wit a Spectacle Stage-play or glorious gaudy shew in which sence this word is oft times used both by Clemens Alexandrinus Cyprian Arnobius Lactantius Mâ—nucius Felix Tertullian Nazienzen Chrysostome Augustine Salvian Apuleius Prudentius and other ancient Christian Writers and likewise by Zenophon Cicero Seneca Livie Dionysius Hallicarnasseus Ovid Plutarch Suetonius Plautus Athenaeus Diodorus Siculus Macrobius Herodian with divers other Heathen Authours to which many moderne Writers might be added who comprehend all Playes and Spectacles under the name of Pompes And if Stage-playes were originally invented by and consecrated unto Divels on whose festivalls they were alwayes solemnly acted in greatest pompe and state as all these Authours and the premises largely testifie then questionlesse the very Pompes of the Divell which we renounce in baptisme can be no other but Stage-playes with such other Spectacles Shewes and Pastimes which the idolatrous Pagans used in the solemnities and worship of their Divell Gods and so the primitive Church and Christians alwayes tooke them If then the primitive Church and Saints of God who to shew their greater detestation to Stage-playes disabled all those who did but marrie women-Actors or Play-haunters from taking holy Orders or any Ecclesiasticall preferments whatsoever thus solemnly abominated and renounced Stage-playes in their Baptisme as the very Pompes and pastimes of the Divell it is most undeniably certaine that they reprobated and condemned Stage-playes in the very highest degree And to put this out of all further question we have the Century-Writers in the behalfe of Protestants and Cardinall Baronius and Spondanus in the behoofe of the Papists upon the serious perusal of all the severall records and Writers of the primitive Church proclaiming this as an indubitable truth That all the Christians Fathers and Councels in the primitive Church have wholly abandoned yea utterly condemned Stage-playes as diabolicall heathenish unchristian Spectacles excommunicating all Players all Play-haunters both from the Church the Sacraments and the society of Christians till they had abjured renounced these lewd accursed Enterludes which they did most detest And shall we then who professe our selves the undoubted progenie followers successours of the primitive Churches Saints and Christians so farre degenerate from their piety purity zeale and Christian discipline as not onely to tollerate but even patronize admire honour Players Play-Poets Theaters Stage-playesâ— which they so severely censured so diligently suppressed and which is worse to hate abominate revile condemne and ignominiously traduce all such for Puritans Praecisians Humorists Cynnicks Novellers Factionists I know not what besides an apparant argument of their grace and goodnesse when such vitious persons thus revile them who either write or speake against them or out of piety and conscience resort not daily to them Alas where is our Christianity our piety our godly discipline where is our claime our title our conformity to the primitive Church where our affinity our cognation to the primitive Christians whose children successours and disciples we professe our selves whiles that we thus tollerate harbour justifie these Diabolicall Pompes and Spectacles which they so seriously renounced as extremely opposite to as inconsisted with the very practise and profession of a Christian and thus causlesly revile all those who speake or write against them When we shal all appeare before the dreadful tribunal of our most holy Saviour as we shall doe â—re long and when we shall there behold those blessed Patriarkes Apostles Fathers Bishops Saints and holy Martyrs in the primâ—tive Church who have so zealously anathematized renounced Stage-playes as the very Pompes of the Divell which they and we have solemnly abjured in our baptisme passing an eternall doome of condemnation on us for our perfidious resort unto them against our sacred vow alas what can we pleade to justifie to extenuate this our fact or to intitle our selves to the triumphant Church in heaven whose discipline wee thus reject on earth Can wee alledge for our selves that we are pious Christians when as our daily Play-house-haunting proclaimes us worse than Pagans or can we pleade we are members of the holy Catholicke Church of Christ when as our frequent presence at Playes at Play-houses and the diametrall contrariety of our lives our actions to all the primitive Christians proves us the very limbes the bondslaves of the Divell Certainly we must needes stand silenced amazed confounded condemned then for justifying for frequenting Stage-playes now against the unanimous execration vote and sentence of the whole primitive Church and Saints of God both under the Law and Gospell who as they shall judge and doome us at the last so they must needes abominate and condemne us now O therefore let no Christian now be so impiously shamelesse so peevishly absurd as to apologize for Playes or Players by pen by tongue or practise as tollerable as usefull among Christians or ignorantly much lesse maliciously out of an implacable detestation to all grace all goodnesse to condemne all such for Puritans Novellers or factious Male-contents the common voice and clamour of our dissolute gracelesse times wherein many turne professed Atheists or incarnate Divels to avoid the jealousie of being reputed Puritans But since the whole Catholicke Church both before and under the Law and Gospell with all the primitive Christians Fathers Councels of all Nations all places have thus unanimously proclaimed an everlasting professed hostility and passed such a finall doome and execration against Players and Stage-playes let this eternally convince our conscience close up our mouths alter our resolutions reforme our Play-haunting lives cause us readily to subscribe to this 47. Play-confounding Argument against which there can be no resistance with which I shall conclude this Scene That which the whole Church of
divinum officiuÌ„ impediunt et populum reddunt indevotuÌ„ Nos hanc corruptelam sacro approbante Concilio revocantes hujusmodi larvas ludos monstra spectacula figmenta et tumultuationes fieri carmina quoque turpia et sermones illicitos dici tam in Metropolitanis quaÌ„ in Cathedralibus caeterisque nostrae provinciae Ecclesijs dum divina celebrantur praesentiuÌ„ serie omnino prohibemus â—tatuentes nihilominus ut Clerici qui praemissa ludibria et inhonesta figmenta officijs divinis immiscuerint aut immisceri permiserint si in praefatis Metropolitanis seu Cathedralibus Ecclesijs beneficiati extiterint eo ipso per mensâ—m porâ—ionibus suis mulctentur si verò in parochialibus fuerint beneficiati triginta et si beneficiati non fuerint quindeceÌ„ regaliuÌ„ poenam incurrant fabricis EcclesiaruÌ„ et testi Synodali aequaliter applicandam Per hoc tamen honestas repraesentationes et devotas quae populum ad devotioneÌ„ movent tà m in praefatis diebus quaÌ„ in alijs non intendimus prohibere Because in the time wherein by the Decrees of holy Canons the solemnizing of marriages and carnall copulation are prohibited it falls out for the most part that some lay men marrie and use carnall copulation and thereupon make publicke feasts tumults and dances prohibited at marriages by sundry forerecited CouÌ„cels and solemnly celebrate their nuptialls with Stage-players and so for the most part walke unto the Churches Wee desiring to abolish this pernicious custome the holy Councell approving it prohibit such commixtures tumults dances Playes c. to be hereafter made c. So that Stage-plaies Masques Mummeries and dances are altogether unlawfull at Mariages by this Councels verdict All filthinesse is worthily to bee abandoned from the Church But because as well in Metropolitan as in Cathedrall and other Churches of our Diocesse there hath a custome growne that even in the feasts of our Lord Iesus Christs Nativity and of St. Stephen Iohn Innocents and other certain holy dayes yea in the solemnities of new Masses whiles divine things are doing Stageplayes mummeries monsters spectacles as also very many dishonest and various fictions are brought into the Churches as also tumults and filthy songs and scoffing speeches are uttered so that they hinder divine service and make the people undevout Wee repealing this corruption by the approbation of this holy Councell doe by the contents of these presents utterly prohibit these disguised Playes monsters spectacles fictions and tumults to be made and likewise all filthy verses and unlawfull speeches to be uttered as well in Metropolitan as in Cathedrall and other Churches of our province whiles divine things are celebrating ordaining neverthelesse that Clergie men who shall intermixe the foresaid Playes and dishonest figments with divine offices or suffer them to be intermixed if they shall be beneficed in the said Metropolitane or Collegiate Churches shall for this cause and this offence forfeit their pentions for a moneth but if they are beneficed in Parish Churches they shall incurre the penalty of thirty and if they are not beneficed of fifteene royalls to be equally bestowed upon the fabrickes of Churches and the Chapter house But yet by this wee intend not to prohibit honest and devout representations which stirre up the people to devotion either on the foresaid dayes or others Which last clause extends not to authorize any publike or private Stage-playes either on the stage or else where but onely to those representations of our Saviours passion or the Legends and Martyrdomes of such Saints as the Priests did use to personate in their Churches on festivall and solemne dayes Which shewes and representations were afterwards particularly prohibited condemned by the Councels of Millaine Mogunce and others before and after recorded though the Papists still retaine them to their eternall inâ—amie The 34. is Synodus Senonensis Anno 1524. in which these Canons were enacted Quoniam refrigescente nunc Christicolarum devotione intelleximus ex nimia festorum multiplicatione populum ocio et vaniloquio illis diebus deditum ebrietatibus commessationibus ludis et lascivijs magâ—s quà m rei divinae orationibus et contemplationibus vacare c. Moneant itaque Ecclesiarum rectores suos parochianos ut illis diebus easdem Ecclesias frâ—quentent orationibus insistant Deum et Sanctos quoâ—um solennia aguntur pia mente et devoto affectu venerentur et colant verbum Domini seu praedicationes vigilanter et attentè audiant Cessent his diebus ludi choreae commessationes ebrietates vaniloquia lasciviae ab omni vitio abstineatur c. Which are no fit holy-day exercises and recreations if this Councel erre not Non solum omnem alearum taxillorum et sortis ludum aut interesse dictis interdictum Clericis esse constitutionis Concilij generalis denunciamus prout eisdem autoritate dicti Concilij interdicimus sed et turpes plausus cachinnos risus inconditos larvales et theatrales jocos et tripudia et his similia ludibria nec non omnem alium ludum per quem Ecclesiae honestas inquinari potest praedictis Clericis prohibemus Non immisceantur caetibus ubi amatoria cantantur et turpia ubi obâ—scaeni motus corporis choreis et saltibus efferuntur ne Clerici qui sacris mysterijs deputati sunt turpium spectaculorum atque verborum contagione polluantur Because the devotion of Christians now waxing cold we have understood through the multiplication of holydayes that the people given to idlenesse and vaine discourse doe in these dayes addict themselves more to drunkennesse surfetting Playes and wantonnesse than to divine things prayers and contâ—mplations c. Therâ—fore let the rectors of Churches admonish their Parishioners that on those dayes they frequent their Churches and be instant in prayers that they reverence and worship God and the Saints whose solâ—mnities are observed with a pious minde and devout affection that they vigilantly and attentively heare the word of the Lord and preaching Let Playes dances surfetting drunkennes idle discourses lasciviousnesse cease on these dayes and let there be an abstinence from all vice c. We denounce not onely all Playes of dice tables and lot or to be present at them to be inhibited Clergy men by the constitution of a generall Councell as we forbid them by the authority of the said Councell but wee likewise prohibit the aforesaid Clergy men all unseemely applauses cachinnations uncivill laughter disguised and theatricall Playes and dances with all such ridiculous Enterludes and likewise all other Pastimes by which the honestie of the Church may be defiled They may not mix themselves with such assemblies where amorous and filthy things are sung where obscene motions of the body are expressed in dances and galliards lest Clergy men who are devoted to holy mysteries should bee polluted with the contagion of filthy Spectacles and words Which reason extends as well to the Laity as the Clergie since filthy Spectacles and words are
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 omniuÌ„
I may safelie conclude that these 55 recited Councels have censured and condemned all kinde of Stage-plaies together with their Actors and spectatours And dare then anie Clergie man anie Lay man or Christian whatsoever after all these pious Constitutions these deliberate resolutions of above a double Grand-Iurie of oecumenicall nationall provinciall Synodes and Councels of all times all ages of the Church after the solemne verdict of above 5000 reverend Bishops and Prelates who were present at these Councels and subscribed them with their hands once open his eyes to see his eares to heare his purse to cheerish his mouth to justifie Plaies or Plaiers I hope there is none will be so desperately shamelesse so gracelesse as to doe it now though they did it out of ignorance heretofore To these forenamed Councels I shall accumulate some Canonicall Play-condemning Constitutions to the same effect according to their severall antiquities The first of them if we beleeve Clemens Romanus are the very Canons and Constitutions of the Apostles themselves who decree thus Can. 17. Qui accepit meretricem vel mimam seu scenicam non potest esse Presbyter vel Episcopus vel Diaconus vel omnino in numero sacerdotali Hee who hath married a strumpet or a woman-actor or stageresse cannot be an Elder a Bishop or Deacon nor yet in the number of the Clergy If then the marrying with a woman-actor or Stage-hauntresse who were commonly notorious prostituted strumpets in ancient times disables men from bearing any ecclesiastical function by the Apostles owne verdict how execrable must Stage-plaies themselves and Plaiers be The same Apostles in their Constitutions recorded by the selfesame Clemens will informe us where thus they write David dixit Odi Ecclesiam malignantium et cum iniqua gerentibus non ingrediare Et rursus Beatus vir qui non ambulavit in consilio impiorum et in via peccatorum non sterit et in cathedra pestilentium non sedit sed in lege Domini voluntas ejus et in lege ejus meditatibur die ac nocte Tu vero relicto fidelium caetu Dei Ecclesijs ac legibus respicis speluncas latronum sancta ducens quae nefaria esse voluit non solumque id facis sed eâ—iam ad Graecorum ludos curris et ad Theatra properas expetens unus ex venientibus eo numerari et particeps fieri auditionum turpium ne dicam abominabilium nec audisti Hieremiam dicentem Domine non sedi in consilio ludentium sed timui à conspectu manûs tuae neque Iob dicentem similia Si verò et cum risoribus ambulavi aliquando appendor enim in statera justa Quid verò cupis Graecos sermones percipere hominum mortuorum affâ—atu Diaboli tradentium â—a quae mortem afferunt fidem evertunt ad deorum multitudinem credendam inducunt eos qui ad illos attentionem adhibent Vos ergo divinis legibus invigilantes vitae hujus necessitatibus putate eas praestantiores majoremque ijs honorem deferentes convenite ad Ecclesiam Domini quam acquisivit sangâ—ine Christi dilecti primogeniti omnis creaturae Ea est enim altissimi filia quae parturit nos per verbum gratiae et formavit in nobis Christum cujus participes facti sacra membra existitis et dilecta non â—abentia maculam neque rugam neque aliquid hujusmodi sed tanquam sancti et irrepraebensibiles in fide perfecti estis in ipso secundum imaginem ejus qui creavit vos Cavete igitur ne conventus celebretis cum ijs qui pereunt quae est Synagoga Gentium ad deceptioneÌ„ et interitum Nulla est enim Dei â—ocietaâ— cum Diabolo Nam qui congregatur una cum ijs qui cum Diabolo idem sentiunt unus ex ipsis conn merabitur eâ—vae habebiâ— Fugite quoque indecora spectacula theatra inquam et Graecorum ludos c. Propterea enim oportet fidelem fugere impiorum caetus Graecorum et ludaeorum ne ubi unà cum ijs degimus animis nostris laqueos paremus et ne ubi in eorum festis versamur quae in honorem daemonum celebrantur cum ijs habeamus societateÌ„ impietatis Vitandi quoque sunt illorum mercatus et qui in ijs fiunt ludi Vitate igitur omnem idolorum pompam speciem mercatum convivia gladiatores denique omnia daemoniaca spectacula David hath said I have hated the congregation of evil doers and have not kept companie with those who doe wicked things And againe Blessed is the man who hath not walked in the counsell of the wicked and hath not stood in the way of sinners and hath not sate in the seat of contagious persons but his delight is in the law of the Lord and in his law will he meditate day and night But thou leaving the assembly of the faithfull the Church and lawes of God regardest the dens of theeves accounting those things holy which he reputeth wicked and thou doest not that onely but thou runnest likewise to the Graecian Playes hastests to theaters desiring to be reputed among those who resort thither to be made a partaker of filthy that I say not abominable hearings neither hasâ— thou heard Ieremie saying O Lord I have not sate in the assembly of Players but I have feared because of thy hand nor yet Iob uttering the like And if I have at any time walked with scoffers for I am weighed in a jusâ— ballance But why desirest thoâ— to heare the Greeke speeches of dead men delivering those things by the instinct of the Divell which bring in death overturne faith induce those to beleeve a multitude of gods who give attention to those things But you waiting upon the divine lawes esteeme them more excellent than the necessaries of this life and giving them greater honour come together to the Church of the Lord which he hath purchâ—sed with the blood of his beloved Christ the first-borne of every creature For she is thâ— daughter of the most high who hath begotten â—s by the word of grace and hath formed Christ in us of whom being made partakers you become holie and beloved members not having spot or wrinkle or anie such thing but as holie and unblameable in faith you are perfect in him according to the image of him who hath created you Beware therefore that you celebrate no meetings with those that perish which is the Synagogue of the Gentiles to deceit and destruction For God hath no fellowshippe with the Divell for hee who is assembled together with those who thinke the same with the Divell shall bee accounted one of them and shall have woe Fly likewise I say the unseemely Spectacles and Theatres of the Grâ—cians For therefore ought a Christian to shun the assemblies of wicked men of Greeks and Iewes lest where wee live together with them wee provide snares for our soules and lest whiles wee are
14 15. Ioannis De Burgo Pupilla Oculi pars 7. c 10â— Buchardus Decretorum l 14. c 7. Dionysius Richelius De Vita Canon et Ecclesiast Artic 9. Clichthouius De Vita et Moribus Sacerdotum cap 17. Bochellus Dâ—cretorum Ecclesiae Gallicanae lib 6. Tit 18 19. Ioannis Langhecrucius De Vita et Honestate Ecclesiasticorum l 2. cap 11 12 13 14 15 16 17 19 20 21 22. l 3. c. 3 4. With sundry other Canonists and Casuists in their Treatises De Ecclesiasticis Officijs De Vita Honestate Clericorum who all unanimously conclude as the fore-quoted Councels and Constitutions doe That it is utterly unlawfull for any Clergy men whatsoever who should be patternes of piety temperance and humility to others not onely to hunt to hauke to drinke or pledge any healthes to make any riotous feasts to weare any velvets silkes or costly apparell to intermeddle with secular affaires c. to dance to play at dice or tables or at any unlawfull games or to looke upon any others who are dancing or playing but likewise to be actors hearers or spectators of any Enterludes Stage-playes or other such Spectacles whatsoever either in publike or private for the premised reasons All which concurring Authorities seconded by the Canons and Constitutions of our owne Church of England Witnesse Reformatio Legum Ecclesiasticarum ex Authoritate Regis Henrici 8. et Edovardi 6. Londini 1571. Tit. De Ecclesiastica et ministris ejus cap. 4 f. 48. Where we thus reade Presbyteri non sint compoâ—ores non aleatores non aucupes non venatores non sycophanti non otiosi c. Ibid folâ— 48. cap. 13. f. 50. Caveat Episcopus ne otiosos vanos impudicos aut aleatores nutriat c. Together with Queene Elizabeths Injunctions Injunct 7. Canons Anno 1571. fol 4.8.13 Canons 1603. Can 73 74. Which thus decree That Ministers shall not give themselves to drinking or riot spending their time idly by day or by night playing at cards or tables or any other unlawfull game but at all times convenient they shall heare or reade somewhat out of the holy Scriptures or shall occupie themselves with some other honest studie or exercise alwayes doing the things which shall appertaine to honestie and endeavouring to profit the Church of God having alwayes in minde that they ought to excell all others in purity of life and should bâ— examples to the people to live well and christianly under paine of ecclesiasticall censures to be inflicted on them with severity according to the qualities of their offences should now at last persuade all Christians especially all Clergy men for whom there is no evasion for ever to renounce not onely the acting the composing but likewise the very sight and hearing of all publike and private Stageplayes which so many Councels Canonical and Imperiall Constitutions have thus unanimously censured even from age to age Wherefore I shall here close up this Scene and I hope the mouthes of all Play-patrons whatsoever with this 48. Play-confounding Argument uncapable I suppose of any answer That which 55 severall Oecumenicall Nationall Provinciall Synodes and Councels in severall successive ages of the Church together with sundry Apostolicall Canonicall and Imperiall Constitutions have severely inhibited suppressed anathematized condemned under paine of excommunication and the like must undoubtedly be execrable unseemely unlawfull unto Chriâ—tians unsufferable in any Christian Church or State But 55 sâ—verall Oecumenicall Nationall and Provinciall Synodes and Councels in severall successive ages of the Church together with sundry Apostolicall Canonicall and Imperiall Constitutions have severely inhibited suppressed anathematized condemned Stageplayes together with their Actors and Spectators under paine of excommunication and the like as all the premises witnesse Therefore they must undoubtedly be execrable unseemely unlawfull unto Christians unsufferable in any Christian Church and State The premises no Christian can or dares controll against so many apparant evidences the Conclusion therefore must stand inviolable maugre all that Players or Play-haunters can object against it SCENA QVARTA THe fourth Squadron of Authorities is the veâ—erable troope of 70 severall renowned ancient Fathers and Writers of the Church from our Saviours time till the yeare 1200 who have professedly encountred censured condemned Stage-playes in their incomparably excellent writings a Catalogue of whose names and workes I shall here present you withall together with a note of those impressions which I follow omitting the recitall of their words at large partly to avoid prolixity partly because I have already recorded their most eminent passages against Stage-playes and Players in severall precedent Acts and Scenes on which you may cast your eyes To begin with these ancient Fathers and Authours according to their severall Antiquities which I would wish the learned to peruse for their owne better satisfaction in this point The 1. of them is Philo Iudaeus an eminent learned Iew if not a Christianâ— whom St. Hiâ—rom highly applaudes inserting him into â—is Catalogue of Ecclesiasticall Writers De Agricultura lib in his workes Basiliae 1558. p. 271 272. De Vita Mosis lib 3. p 932. De Fortitudine lib p 1001 1002 1005 1006. De Specialibus Legibus p. 1059 1060. De Monarchia lib p 1099. De Vita Contemplativa p 1205 to 1216. In Flaccumâ— l p 1305 1306. De Legatione ad Caium p 1342. to 1354 1399. De Decalogo p 1037. De Iudice p 967. The 2. is Clemens Romanus Constitutionum Apostolicarum lib 2. cap 64 65 66. lib 8. c 38. Apud Laur Surium Conciliorum Tom 1. Coloniae Agrip. 1567. p. 68 69 120. The 3. is that famouâ— Iewish Historian Flavius Iosephus whom St. Hierom inserts into his Catalogue of Ecclesiasticall Writers Antiquitatum Iudaeorum lib 15. c 11. l 16. c 9. l 1â— c. 7. in his workes in Latine Francofurti 1617. p. 415 416 434. The 4. is Athenagoras that eminent Christian Philosopher Pro Christianis Legatio Bibl. Patrum Coloniae Agrip. 1618. Tom. 2. p. 139. A B C D. The 5. is Theophilus Antiochenus Patriarke of the famous Citty of Antioch Ad Autolicum lib 3. Bibl Patr Tom 2. p 170. G H. The 6. is Tatianus Assyrius Contra Graecos Oratio Bibl Patr Tom 2. p 180 181. The 7. is Irenaeus Bishop of Lyons Contra Haereses lib 1. cap 1. lib 2. cap 19. in his workes Basiliae 1571. p. 23 155. The 8. is Clemens Alexandrinus Oratio Adhortatoria ad Graecos in his Latine workes Basiliae 1556. fol. 8 9. Paedagogi l 2. c 5 6 7 10. lib. 3. c. 2 3 11. fol. 52 53. Stromatum lib 7. fol 153. The 9. is Tertullian who hath professâ—dly written an whole Booke against Stage-playes viz De Spectaculis lib in his Workes Parisijs 1566. Tom 2. p 382 to 404. Adversus Gentes Apologia cap 6 38 42. Ibid p 589 591 626
confirmed Acts 19.29 31. there is mention made of the Theatre at Ephesus a place wherein Playes were acted and in the 1 Cor. 4.9 St. Paul writes of himselfe and of the other Christians in this age We are made a Theatre or Spectacle unto the world unto Angels and to men To which may be added the 1 Kings 13.8 2 Kings 16.14.15 17. c. 2.11 12. 1 Cor. 9.24 25. 15.22 Eph. 6.11 12 13 14. which mentioÌ„ horses chariots races duels combates alluding to the Olympian games the Roman Circus Sword-playes and other amphitheatricall Spectacles which these Scriptures seeme to justifie and so by consequence Stage-playes too which are in the selfesame predicament To this I answer first though Stage-playes are not expresly condemned in the Scripture by name yet they are in other generall tearmes as well as Apostasie Atheisme poysoning Incest and such other sinnes whose names we finde not in the text as I have already proved So that both the Major and Minor are false Secondly I answer that the reason why Stage-playes are not by name condemned in the Scripture is because the penmen of it being Iewes were unacquainted with Stage-playes which the Iewes would not admit as being opposite to their religion and pernicious to their State wherefore they condemne them onely under those generall termes of Idolatry sacrifices of Idols vanities of the Gentiles rudiments and customes of the world c. under which they are fully comprized Thirdly though the Scriptures inhibit not Stage-playes by name yet St. Paul himselfe in his Constitutions if Clemens Romanus may be credited hath condemned Playes and Players in expresse tearmes decreeing that all Players and Play-haunters should desist from Stage-playes or else be cast out of the Church and the other Apostles also decreed the like yea the whole primitive Church in severall generall and Nationall Councels the ancient Fathers in their renowned writings and the holiest Christians from age to age have given sentence against them as unlawfull Spectacles which the word of God inhibits as misbeseeming Christians this therefore is sufficient to disprove the Minor Fourthly the Scriptures here produced as approving Stageplayes doe no wayes countenance but oppugne them For first that Theatre mentioned Acts 19.29.31 was not a Theatre on which Playes were acted but a place of publike meeting where malefactors were punished Orations made to the people and the Magistrates and people usually met together to consult of publike affaires A place much like the Praetorium into which our Saviour was brought Matth 27.27 or like to Areopagus or Mâ—rs hill in Aâ—hens where Paul made an Oration to the Athenians Acts 17.19 22. That this was such a Theatre is evident First because such places of publike concourse and consultation where speeches were made and malefactors sometimes executed were stiled Theatres witnesse Ausonius Apuleius Cicero Tacitus Livie Philostâ—atus Varro Philo Chrysostome Synesius Iuvenal Appianus Bulengerus De Theatro l. 1. c. 32. where this very text is quoted Hence Eusebius and Nicephorus write that Ignatius with other Martyrs were tortured and put to death in the Theatre yea hence Orosius and out of him Baronius and Spondanus record that Iuâ—ian the Apostate commanded a Theatre to be built of the materialls that were brought to reâ—disie the temple at Hierusalem in which Theatre after his returne from Persia he intended to cast the Bishops Monkes and other Christian inhabitants of that place to beasts which should teare them in peeces ut scilicet ibi esset Christianorum carnificina unde eoruÌ„ religio videretur esse progressa Secondly the very words and circumstances of the text aâ—â—ure us that this was such a Theatre For first it is said that all the people rushed with one accord into the Theatre v. 29. as into a place of common counsell Secondly that the cause of this their concourse was to prevent the decay of their craft of making silver shrines and to maintaine the honour of their great Goddesse Diana v. 27. Thirdly that Paul would have entred into the Theatre to have made an Oration unto the people from which his friends disswaded him v. 30 31. Fourthly that the assembly there wâ—s confused some crying one thing some another and that the most part knew not why they were come together verse 32. Fifthly that they caught Gaiâ—s and Arisâ—archus and drew them as malefactors into the Theatre verse 29. Sixthly that they drew Alexander out of the multitude who there beckened to themâ— with his hand and would there have made his defence to the people v. 37. Seventhly that the Town-clerke made there a solemn speech to the people admonishing them to be quiet and to doe nothing rashly against Paules companions whom they had brought into the Theatre since they were neither robbers of Churches nor yet blasphemers of their Goddesse informing Demetrius and his fellow craftsmen that if they had a matter against any man the Court-dayes were kept and there were deputies before whom they might implead one another and if they inquired any thing concerning other matters it should be determined in a lawfull assembly v 35. to 41. All which concurring particulars infallibly prove that this Theatre was onely a place of publike counsell justice and execution not a Theatre whereon Playes were acted therefore it gives no colour of approbation to Playes or Play-houses no more than the Courts of Iustice at Westminster argue that the Playes and Play-houses about London are lawfull But admit this Theatre were a place for Stage-playes yet it affords no justification at all to Playes or Play-houses For the assembly in the Theatre which this Scripture mentions was but a tumultuous concourse of Idolaters without any lawfull authority and that not to act or see a Stage-play but to defend their Goddesse Diana and their idolatrous trade of making her silver shrines by which they got their living to persecute St. Paul and his companions whom they accused as malefactors and to withstand the preaching of the Gospell which would suppresse their trade and their Diana both together This unlawfull assembly therefore which both the Scripture their owne Towne-clerke and themselves condemned is no justification of but a strong evidence against our Play-assemblies which are commonly as tumultuous as opposite to Christs word his Saints his kingdome as this Ephesian conventicle Secondly that text of 1 Cor. 4.9 We are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Fathers and most Latine Authors render Spectaculum and our English Translations a Spectacle or gazing-stocke makes nought for Stage-playes For what if the Apostles were made a Theatre or Spectacle to the world to Angels and to men that is as some Fathers interpret it The whole world of men and Angels good and bad beheld the miseries the afflictions they endured for Christ and his Gospell not onely in one corner but
Doubtles no ingenuous christian ought to be so stupidâ— so prophane or gracelesse as to harbour any such conceit within their breasts And here that I may not to farre digresse into a large discourse against Academicall or private Enterludes since I have beene so overâ—eedious against popular I shall onely commend these three considerations to the Readers aâ—d all Academicall Actors consciences First that the Fathers the Primitiue Christians the fore-recited Councels and Pagan authors never made nor knew of any such novell distinction as â—his of Popular Academicull Enterluds but condemned all playes alike as well those in private houses as in publike Theators as well those that were acted by Voluntary as by hired and professed Actors both which they reputed infamous as I haue here largely manifested Secondly that all at leastwise most of all the arguments the authorities here produced against popular stage-players stand firme against Academicall too there being no other difference betweene them that I know but this that the one â—re mâ—re frequent mâ—re publike then the other their materials circumstanceâ— concomitants and manner of acting being for the most part both alike and their original too Thirdly that Academicall Enterludes are in this regard farre worse then popular in that they give a kind of authoritie and justification to publike Enterludes Actors and Play-haunters oâ—r common Players and Playhaunters alleaging the examplâ—s of our vniversity Enterludes as their cheifest Agument their best apologie both for the vse and lawfullnesse of publicke Stage-playes as present experience manifesâ—s and in that their example their scandall is farr worse then that of popular stage-playes and so apt to doe more harme by increasing the number both of popular players and Actors and hardning them in the love the practise of acting and frequenting Playes because the persons who commonly Act behold and pen them being schollers and divines who should be patternes of piety gravity sobriety and right christian conversation unto others are of farre better education ranke and quaâ—lity in regard of their professions and of the Vniversities theÌ„selves in which they live they being the very eyes and Lampes the Seminaries and Nurseries of our Iland where youth are vsually either made or marde for ever to the great publike good or hurt then either the penners or actors of our common Enterludes who are ordinarily men of meanest quallity lewdest conditions even such as our owne statutes brand for Rogues Which three Considerations added to all the premises to page 489.490.491 to Doct. Reynolds his learned Over-throw of Stageplayes where he hath professedly proved Academicall stageplayes as wâ—ll as popular to be unlawfull mauger all Doct. Gagers or Doctor Gentiles their slenâ—er cavils and objections to the contrary which are there so solidly answered that they were inforced to yeeld their causeâ— Doct Gager subscribing at last unto D. Reynolds his judgement will be a sufficient evidence to convince the vnlawfulnes of Academicall Enterludes and the infamie of such as shall presume to act theÌ„ Aâ—l voluntary hyred or professed Actors of Academicall of common Stageplayes being infamous persons as the foregoing Authorities largely testifie I shal therfore here coÌ„clude this Scene with that excellent passage of Cornelius Agrippa of the infamie of acting frequenting stagplayes Proinde exercere histrinicaÌ„ non soluÌ„ turpis et scelesta occupatio est sed etiaÌ„ conspicere et dilectari flagitiosum siquidem et lasciuientis animi oblectatio cadit in crimen NulluÌ„ denique nomen olim fuit infamius quam histrionum et legibus ipsis arcebantur ab honoribus quicunque fabulam saltassent in Theatro And thus much for the infamie of Acting Stageplayes a good Prologue or introduction to the unlawfulnes both of the Profession of stage-players and of acting Playes which I shal next discusse SCENA SECVNDA IN the handling of which subiect I shall first of all briefly evidence that the profession of a Player and the acting of Stage-playes are unlawfull Secondly I shall lay downe the Severall groundes and reasons of their unlawfullnesse For the first of these I shall need to vrge no more but these ten Arguments First That which hath ever been infamous scandalous and of ill report both among Christians and Pagans to must questionlesse be sinfull unlawfull unto Christians who are to follow things only of good report and to provide things honest in the sight of all men giving no offence either to Iew or Gentile or to the Church of God 1. Tim. 3 7. 1. Pet. 2.11.12.15 c 3.15.16 Phil. 4 5.8.9 Rom. 13 13. c. 14.13.19 cap. 15.2 cap. 12.17 1. Cor. 10.31 32 33. Ephes. 4.2 But the professioÌ„ of Stagplayers the acting of playes either in publike or private have been ever infamous scandalous and of ill report both among Christians and Pagans as the foregoing Scene demonstrates Therefore it must questionlesse bee sinfull unlawfull unto Christians Secondly If those who have acted Stage-Playes have all wayes beene banished excluded and cast out of the common weale and made uncapable of any honor or promotion by Christian by Pagan Republiques Emperors Kings Magistrats If they have bin excommunicated both from the word the Sacraments the societie of Christians disabled to give any testimony or to take any Ecclesiasticall Orders or promotions upon them by the solemne resolutions constitutions and Decrees of Councels Fathers and the whole Primitiue Church even for their very Play-acting which thus debarred them from all the priviledges both of Church and common weale then certaiâ—ely the profession of a stage-player together with the acting of playes is unbeseeming and unlawfull unto Christians See p. 133 134. But those who acted playes have alwayes thus beene handled as being altogether unworthy of any privileges of Church or coÌ„mon weale witnes the examples of Plato Aristotle the Massilienses Lacaedemonians Iewes auncient Germaines Tiberius Augustus Nero Traian Marcus Aurelius Constantine Trebonius Rufinâ—s Henry the third Philip Augustus and others forecited who excluded Players and Play-poets out of their Republikes and banished them their Dominions to which I might adde Lewis the 9. surnamed the godly who made divers good Laws against Dice-houses Players playes and other enâ—rmities Witnesse the forealeaged Councels Fathers and Primitive Church Christians who excommunicated al Stage-players Actors from the word the Sacraments and all Christian society disabling them to give any publike testimony or to take any ecclesiasticall orders and preferments c. even for their very acting of Stage-playes See part 1. Act. 4. Scene 1. Act 6. Scene 5. Act. 7. Scene 2.3 7. and the next fore going Scene where all this is largely manifested Therefore the profession of a Stage-player together with the acting of stage-playes is unbeseeming and unlawfull unto Christians Thirdly â—he profession the action of any unlawfull scandalous or dishonest sports cannot but bee unlawfull especially unto Christians who must absteine not onely from
all evill things but likewise from all appearance of evill 1 Thes. 5.22 See here Part 1. Act. 3. Scene 3. Act. 5. Scene 1 2 3. Act. 6. Scene 4. accordingly But Stageplayes as the Premises prove at large are unlawfull scandalous and dishonest sports Therefore their action cannot but be unlawfull especially unto Christians Fourthly That profession which hath neither Gods word for its rule nor his glorie for its end must certainely be unlawfull unto Christians witnesse Psal. 119.9.10 Gal. 6.16 1 Cor. 10.31 c. 6.20 1 Pet. 4.11 which informe us that Gods people must make his word the square his glory the cheife and onely end of all their actions But the proâ—ession or art of acting Playes hath neither the word of God for its rule there being neither precept nor example in all the scripture for to warrant it but many texts against it See here p. 547. to 551. 723. to 730 nor yet the glory of God for its end as I have here largely manifested p. 127. to 133. f. 5â—0 to 570. Therefore it must certainely bee unlawfull unto Christians Fiftly That art or trade of life in which men cannot proceed with faith or comfort on which men cannot pray for or expect a blessing from God must questionlesse be unlawfull unto Christians witnesse Rom. 14.23 Psal. 129.7 8. Phil. 4.6.8.9 1 Iohn 5.16 Neh. 1.11 c. 2.20 Psal. 90.17 But in this art or trade of acting Playes men cannot proceed with faith or comfort because it hath no warrant from the word the rule of faith nor from the Spirit the efficient cause of faith nor from the Church or Saints of God the houshold of faith neither can men pray for or expect a blessing from God upon their Playacting it being a calling of the very Divels institution not of Gods appointment a calling not authorized by the word of God and therefore no wayes intitled to the blessing of God A profession I dare say on which the very professors themselves could never heartily pray as yet for a blessing Neither doe or can those pious Christians which go by whiles they are acting say The blessing of the Lord be upon you wee blesse you in the name of the Lord. A profession which hath oft times drawne downe the very vengeance and curse of God on many who have practised or beheld it See here f. 552. to 568. Therefore it must questionlesse bee unlawfull unto Christians Sixtly That calling or profession in which a man cannot attribute his gaines to the blessing and favour of God so as to say it is God that hath blessed mee in this my honest vocation and made me rich and for his gaines and thriving in which hee cannot render any thanks prayse to God must doutblesse be an ungodly calling and profession not lawfull among Christians witnes Prov 10.22 Gen. 33.5.11 2 Chron. 1.12 Eccles. 5.19 Matth. 11.6.33 Psal. 145.1 2.15 16. Acts 2.46 47. 1 Tim. 4.3 4. Phil. 4.6 But Players cannot attribute or ascribe their gaines to the blessing and favour of God it being but turpe lucrum dishonest filthy gaine much like the hire of an harlot neither can they render true praise or thankes to God for what they gaine by acting because they have no assuraâ—ce that it proceedes from his good blessing on this their lewde profession Therefore it must doutlesse bee an ungodly calling and profession not lawfull among Christians Seventhly That profession towards the maintenance of which a man cannot contribute without sinne and sacrificing to the Devill himselfe must questionlesse bee unlawfull unto Christians See 1 Cor. 10.21 22 23. Rom. 1.30 32. 2 Iohn 10 11. But no man can contribute towards the maintenance of Stage-players as Stageplayers with out sinne without â—acrificing to the very Devill himselfe For histrionibus dare immanâ— peccatum est histrionibus dare est daemonibus immolare as St Augustine Raymundus and sundrie others testifie See here p. 324 325 326.905.906 688. Therefore it must questionlesse bee unlawfull unto Christians Eightly That calling or profession which altogether indisposeth and unfits men for Gods worship service and for all religious duties must necessarily bee sinfull and unsuâ—able unto Christians See Luke 1. 74 75. Hebr. 12.1 Mattâ— 5.29 30. Act. 19.18 19. Iam. 1.21 1 Pet. 2.1 2. But the profession of Playacting doth altogether indispose and unfit men for Gods worship his service for the hearing of his word the receiving of his Sacraments from which all Players were excomunicated from all other religious duties See here p. 393. to 420. fol. 522. to 542. p. 561. to 573. Therfore it must necessarily be unlawfull unto Christians Ninthly That profession which is pernicious and hurtful both to the manners mindes and soules of men and preiudiciall to the Church the State that suffers it must certainely bee unlawfull intolerable among Christians See here p. 447 448. Ioh. 10.10 But the profession of acting Playes is pernicious both to the manners mindes and soules of men of actors spectators preiudicial to the Churches and States that suffer them witnesse page 302. to 568. Therefore it must certainely be unlawfull intollerable among Christians Lastly That calling which the very professors of it upoÌ„ their conversion repentance have vtterly renounced with shame and highest detestation as altogether incompatible with Christianity piety or salvationâ— must certainely be sinfull and utterly unlawfull unto Christians See Rom. 6.20 21. But sundry professed Actors and Stage-players both in the Primitive Church and since upon their true conversion and repentance have vtterly renounced and given over their profession of acting Playes with soule confounding shame and highest detestation as altogether incompatible with Christianity piety or salvation See here p. 134. fol. 542.545.566.568 p. 561. to 573.840 910. Therefore it must certainely be sinfull and altogether unlawfull unto Christians And that upon these severall grounds which is the second thing First in regard of the parts persons that are most usually acted on the Stage which are for the most part Devills heatâ—en Idoll Gods and Goddesses Satyrs Syluanes Furies Fayries Fates Nymphes Muses such like ethnicke idolatrous figments which Christians should not name or represent Or else Adulterers Whoremasters Adulteresses Whores Bawdes Panders Incestuous persons Sodomites Parricides Tyrants Traitors Blasphemers Cheaters Drunkards Parasites Prodigals Fantastiques Ruffians and all kinde of vitious godlesse persons whose very wickednesses are the coÌ„mon Subiect of those Stageplayes which men so much applaud And if the persons of any Magistrates Ministers or Professors of Religion are brought upon the Stage as now too oft they are it is onely to deride and jeere them for that which most commends them to God and all good men The parts and persons therefore of Stage-playes being such the represention of theÌ„ on the Stage must needs be ill as I have largely proved pag. 88
legit ne quid vitij persuadere videatur And in his 359. Epiâ—tle pag. 869.870 Where hee repents him seriously of that amorous Treatise which he had penned in his youth he writes thus to our present purpose Tractatum de amore olim sensu pariterque aetate juvenes cum nos scripsisse recolimus paenitentia immodica pudorque ac maeror animum nostrum vehementer excruciant quippe qui sciamus quique protestati expresse fuimus duo contineri in eo libello â—pertam videlicet sed heu lasciviam nimis prurientemque amoris historiam morale quod eam consequitur edificans dogma Quorum primum fatuos atque errantes video sectari quam plurimos Alterum heu dolor pene nullos Ita impravatum est atque obfuscatum infaelix mortalium genus De amore igitur quae scripsimus olim juvenes contemnite ô mortales atque respuite sequimini quae nunc dicimus seni magiâ— quam juvenâ— credite Nec privatum hominem plures facite quà m Pontificem AEneam reijcite Pium suscipite c. A passage which plainely informes us that amorous Playes and Poems though intermixed with grave Sentences and Morals are dangerous to be read or penned because more will be corrupted by their amorousnesse then instructed or edified by their Morals as daily experience too well proves If these authorities of Christians will not sufficiently convince us of the danger tâ—e unlawfulnesse of reading amorous Bookes and Playes the most assiduous studies of this our idle wanton age consider then that Plato a Heathen Philosopher banished all Play-poets and their Poems out of his Common-wealth that the Lacedemonians Massilienses and at last the Athenians to prohibited and suppressed all Playes and Play-poems not suffring them to bee read or acted that Aristotle Plutarch and Quintilian expresly condemned the reading of wanton amorous fabulous obscene lascivious Poems and Writers that Augustus banished Ovid for his obscene and pâ—nderly Bookes of love and that Ovid himselfe disswaded men very seriously from reâ—ding his owne or other mens wanton Bookes and Poems as being apt to inflame mens lusts and to draw them on to whoredome adultery effeminacy scurrility and all kinde of beastly lewdnesse And can Christians then approve or justifie the delightfull reading and revolving that I say not the penning studying printing and venting of such lewde amorous Bookes and Playes which these very Heathen Authors have condemned and so prove farre worse then Pagans I shall therefore cloze up this first Reply to this Objection with the words of learned reverend George Alley Bishop of Exeter in the second yeere of Queene Elizabeths Raigne against the reading writing and Printing of wanton Bookes and Playes It is to be lamented that not onely in the time of the idolatrous and superstitious Church but even in this time also lascivious impurâ— wanton Bookes pearce into many mens houses and hands Alas what doth such kinde of Bookes worke and bring with them Forsooth nothing else but fire even the burning flames of an unchaste minde the brands of pleasure the coles of filthinesse the fire I say that doth consume devoure and roote out all the nourishments of vertue the fire I say which is a proeme and entrance into the eternall fire of Hell What is so expedient unto a Common-wealth as not to suffer witches to live for so the Lord commanded by his servant Moses And I pray you be not they worse then an hundred Witches which take mens senses from them not with magicall delusions but with the enchantments of dame Venus and as it were to give them Circes cup to drinke of and so of men to make them beasts What punishment deserve they as either make or print such unsavory Bookes truely I would wish them the same reward wherewith Alexander Severus recompenced his very familiar Vetronius Turinus ut fumo videlicet pereant qui fumum vendunt that they perish with smoke who sell smoke And what other things doe these set forth to sale but smoke ready to breake out into flame For that certaine persons bequeath themselves wholy to the reading of such lascivious and wanton Bookes who knoweth not that thereof commeth the first preparative of the minde that when any one sparke of fire be it never so little falls into the tinder of Lady Venus suddenly it is set on fire as towe or flaxe Many doe read the verses which Lycoris the Strumpet the Paramour of Gallus the Poet did read and the verses which Corynna mentioned in Ovid and which Neaera did read It will perchance be replyed that they doe read them either for the increase of knowledge or to drive away idlenesse I answer If any doe salute Venus but a limine as they say that is a farre off as it werâ— in the entrie what kindling and flames I pray you will ensue thereof when the coles bee once stirred It is to be feared that no small number of them who professe Christianity be in this respect a great deale worse then the Heathen The people called Massilienses before they knew Christ yea or heard whether there were a Christ but were very Pagans and sacrificers to Idols yet were knowne to all the world to be of such pure and uncâ—rrupt manners that the manners of the Massilienses as Plautus testifieth are commonly counted the best and most approoved manners of all others These among many other good orders of their well nurtured City made a severe law that there should be no Comedy played within their City for the argument for the most part of such Playes did containe the acts of dissolute and wanton love They had also within their City about 613. yeeres before the birth of Christ a Sword of execution wherewith the guilty and offenders should be slaine but the uprightnesse of their living was such that the Sword not being used was eaten with rust and nothing meet to serve that turne And alas are not almost all places in these dayes replenished with Iuglers Scoffers Iesters Players which may say and doe what they lust be it never so fleshly and filthy and yet suffred with laughing and clapping of hands Hiero Syracusanus did punish Epicharmus the Poet because he rehearsed certaine wanton verses in the presence of his wife for hee would that in his house not onely other parts of the body should be chaste but the eares also which be unto other members of the body instead of a tunnell to be kept sartas tectas that is defended and covered as the proverbe saith and to be shut from all uncomely and ribaldry talke Vnto which fact of Hiero the worthy sentence of Pericles is much consonant and agreeable Sophocles who was joynt fellow with Pericles in the Prâ—torship beholding and greatly praysing the well favored beauty of a certaine Boy passing by him was rebuked of Pericles his companion after this sort Not onely the hands of him that
aliquid habes Christi Quale autem spectaculum in proximo est adventus Domini jam indubitati jam superbi jam triumphantis Quae illa exultatio Angelorum quae gloria resurgentium sanctorum quale regnum exinde justorum qualis civitas nova Hierusalem At enim supersunt alia spectacula ille ultimus perpetuus judicij dies ille nationibus insperatus ille derisus cum tanta seculi vetustas tot ejus nativitates uno igni haurientur Quae tunc spectaculi latitudo quid admirer quid rideam ubi gaudiam ubi exultem spectans tot ac tantos reges qui in caelum recepti nuntiabantur cum ipso Iove ipsis suis testibus inimis tenebris congemiscentes item praesidâ—s persecutores dominici nominis saevioribus quà m ipsi flammis saevierunt insultantibus contra Christianos liquescentes quos praeterea sapientes illos philosophos coram discipulis suis una conflagrantibus â—rubescentes quibus nihil ad Deum pertinere suadebant quibus animas aut nullas aut non in pristina corpora redituras adfirmabant etiam poeâ—as non ad Rhodamanti nec ad Minois sed ad inopinati Christi tribunal palpitantes Tunc magis Tragaedi audiendi magis scilicet vocales in sua propria calamitate Tunc histriones cognoscendi solutiores multò per ignem tunc spectandus auriga in flammea rota totus rubens tunc Xystici contemplandi non in gymnasijs sed in igne jaâ—ulati nisi quod nec tunc quidem illos velim visos ut qui malim ad eos potius conspectum insatiabilem conferre qui in dominum desaevierunt Hic est ille dicam fabri aut quaestuariae filius Sabbati destructor Samarites Daemonium habens Hic est quem à Iuda redimistis hic est ille arundinis colaphis diverberatus sputameâ—tis dedecoratus felle aceto potatus Hic est quem clam discentes subripuerunt uâ— resurrexisse dicatur vel hortulanus detraxit ne lactucae suae frequentia comeantium laederentur Vt talia spectes ut talibus exultes quis tibi praetor aut consul aut quaestor aut sacerdos de sua liberalitate praestabit tamen haec jam quodammodo per fidem habemus spiritu imaginante repraesentata Caeterâ—m qualia illa sunt quae nec oculus vidit nec auris audivit nec in cor hominis ascenderunt credo Circo utraque cauca omni stadio gratiora ACTVS QVINTVS THe unlawfulnesse of penning acting and beholding Stage-playes being thus at large evinced and those Objections answered which are most usually opposed in their unjust defence there is nothing now remaining but that I should cloze up this whole Treatise with a few words of exhortation to Play-poets Players and Play-haunters whom the love of Stage-playes hath seduced to their eternall prejudice And here I shall first of all beseech all Play-poets to ponder with themselves that they are the primary causes of all the sinnes which Players Playes or Play-houses doe occasion not any one sinne is there that any Actors Auditors or Spectators commit by meanes of acting or beholding these their Stage-playes but flowes originally from them and shall at last be set on their account for if there were no Play-house-poets there could be no Playes to see or act and so by consequence no such accursed fruits of Stage-playes as now are too too frequent in the world both to the publike and mens private hurt Now tell mee I beseech you what man what Christian is there who in Gods in mens account would thus be branded for an inventor of evill things a publike nursery of all sin and wickednesse a man borne onely for the common hurt both of himselfe and others yea an instrument raysed up from Hell it selfe to draw on thousands to that horrid place of their eternall woe Quanto autem non nasci melius fuit quaÌ„ sic numerari inter publico malo natos Better had it beene for you never to have had a being to have perished in the wombe like an untimely birth yea happier were it that a milstone had beene fastned about your neckes and you so drowned in the very depth of the Sea then that you should thus pull downe damnation eternall damnation on your owne and infinite others heads by these your prophane ungodly Enterludes which will prove no other at the last but the evidences of your vanity folly sinne and shame and without repentance your owne and others destruction O therefore deare Christian Brethren as you tender your owne the States the Churches welfare as you feare that dreadfull reckning which you must shortly make before the Iudgement Seate of Christ when all your idle wanton amorous prophane ungodly scurrilous Playes and words with all the sinnes they have produced shall be charged on your soules let me now perswade you with many a bitter sigh and teare to lament your former and seriously to renounce your future Play-making as many trâ—e penitent Play-poets have done before you endeavouring to consecrate your much applauded wits your parts and industry to Gods glory the Churches the Republikes benefit your owne and others spirituall good which you have formerly devoted to the Devils pompes and service the Republikes prejudice sinnes advantage Religions infamy and mens common hurt O consider consider I beseech you that as long as you continue Play-poets you are but the professed agents of the world the flesh the Devill whose pompes whose lusts and vanities you have long since renounced that you doe but sacrifice your wits your parts your studies your inventions your lives to these accursed Masters who can gratifie you with no other wages at the last but Hell and endlesse torments a poore reward for so hard a service Doe not O doe not then devote your pretious time your flourishing parts of Poetry Eloquence Art and Learning to these usurping hellish tyrants which you should whâ—ly dedicate to your God to whom they are onely due but since you are no longer debtors to the flesh to live after the flesh nor yet to the world the Devill or sinne to doe them servicâ— let God alone henceforth enjoy them from whom for whom you did at first receive them Alas my Brethren when you shall come to die when terrors of conscience shall seize upon your soules or when as Christ himselfe shall sit upon his Throne of Glory for to Iudge you what good what comfort yea what shame and horror will all your Play-poems bring to your amazed spirits then will you wish in earnest O that we had beene so happy as never to have pend or seene a Stage-play yea woe be to us that we were ever â—o ill imployed as to cast away our time our parts our studies our learning upon such heathenish foolish and unchristian vanities Alas
51. Ioan. Langhecrucius de Vita Honestate Ecclesiasticorum l. 2. c. 11. p. 250. c. 12. p. 254.255 Gratian Distinct. 44. Polydor Virgil. de Invent. rerum l. 3. c. 5. p. 215. D. Iohn White his Sermon at Pauls Crosse. March 24. 1615. sect 16. Nathaniel Colâ— his preservative against sinne p. 380. M. Heildersham his 12. Lecture upon Iohn the 4. vers 20. pag. 130. Barnaby Rich his Irish Hubbub London 161â— p. 24.25 M. Edward Raynolds his sinfulnesse of sinne 1631. p. 125. who expresly condemne the drinking and pledging of Healths especially in Clergie-men who ought by the Canon Law to be deprived for it Heaven no Stage-playes there pag. 964.965 Hecataeus Abderita his testimony of the Iewes wanting Images p. 894. Hâ—lena Constantine the Great his Mother an English woman p. 467. Heliodorus deprived of his Biâ—hopprickâ— for his amorous Bookes p. 916. Heliogaâ—alus censured p. 278.710 856. Henry the 3. the Emperor rejected Playes and Players p. 471. Henry the 4. of England his Statute against Rimers and Minstrels p. 493. Henry the 8. his Statute against Mummâ—rs Vizards and Dice-play p. 493.494 his expences upon Playes and Masques p. 320. his Commissions for aboliâ—hing Images in Churches pag. 903. m. Henâ—y the 3. of France his Edicts against Stage-playes and dancing on Lords-dayes and Holi-dayes p. 715. Hercules censured for putting on womans apparell pag. 888. Herod Agrippa smitten in the Theater by an Angell and so dyed fol. 554.555 See Freculphi Chronicon Tom. 2. l. 1. c. 14. Bibl. Patrum Tom. 9. p. 408. Herod the Great the first erecter of a Theater among the Iewes who thereupon conspire his death p. 486. f. 552.553 p. 555â— Herodian his censure of Playes and Dancing p. 710.851.852 853 854 855. Herodias her dancing taxed the Devill danced in her p. 228.229 m. 232. m. 260.773 f. 534. Hiâ—ro punished Epicaâ—mus for his wanton Verses p. 921. Hierom his censure of mens long and curled haire p. 188.340 of lascivious Musicke and Songs p. 275.276 340. of Images specially of God p. 898. m. of Players and Stage-playes pag. 340. 680. of Dancing p. 223. of reading Poets and prophane Authors p. 78.79 114 115 917 918 925 926 927. his trance p. 925.926 for Laymens reading the Scripture p. 928. m. how Ministers ought to preach p. 936.937 Hilarie his censure of Stage-playes pag. 339.670 of making Gods Image p. 900. m. Histories sophisticated by Players and Play-poets p. 940.941 Holâ—ot his censure of Stage-playes and Dancing p. 229. m. 256.689 Holi-dayes how to be spent and solemnized p. 240. to 244. f. 537.538 c. 575 585 586 605. to 686. Sparsim 743. to 783. exceedingly prophaned with dancing dicing drunkennesse and prophane pastimes p. 222.232 to 250. Sparsim 271.363 fo 530. to 541.575 to 666.743 to 783.933 Dancing and Stage-playes prohibited on Holi-dayes by Councels Fathers and all Writers Ibidem See Dancing p. 913. Augmented by Papists who have turned Pagan Festivals into Christian. p. 751. to 761. See Haddon Cont. Osorium l. 3. f. 262.263 264. Abridged by Trajan f. 539. Hoâ—inesse becommeth Christians pag. 63. 64 528. Homilies of our Church against Images in Churches c. p. 286.901.902 903. Honorius Augustodunensis censure of Stage-playes pag. 505. m. 684. of Playerly Masse-priests p. 113.114 Honorius the Emperour suppressed Sword-playes p. 75.468 Bishop Hooper preached twice every day of the weeke would have Bishops to preach once every day would have two Sermons every Lords Day his censure of those who complaine of two much preaching f. 531. a professed Anti-Arminian f. 532. condemned Dice-play Epist. Ded. 1. yea Altars too of which he writes thus in his 3. Sermon upon Ionah before King Edward 6. An. 1551. p. 81. If questioâ— now be asked in there then no Sacrifices left to bâ— done of Christian people yea truely â—ut none other then such as ought to be done without Altars and they be of 3. sorts The first is the sacrifices of thankes-giving Psal. 51. 17 19. Amos 4.5 Heb 13.15 Hos. 14 2. The 2. is benevolence and liberality to the poore Mich. 6.8 1 Cor. 16.1 2 2 Cor. 8.19 Hebr. 13.16 The third kinde of sacrifice is the mortifying of our owne bodies and to dye from sinne Rom. 12.1 Matth. â—1 Luk. 14. If we study not daily to offer these sacrifices to God we be no Christian men Seeing Christian men have no other sacrifices then these which may and ought to be done without Altars there should among Christians be no Altars And therefore is was not without the great wisedome knowledge of God that Christ his Apostles and the Primitive Church lacked Altars for they knew that the use of Altars then was taken away It were well then that it might please the Magistrates to turne the Altars into Tables according to the first institution of Christ to take away the false perswasion of the people they have of sacrifices to be done upon the Altars For as long as the Altars remaine both the ignorant people and the ignorant and evill perswaded Priest will dreame alwayâ—s of saâ—rifice Therefore were it best that the Magistrates remove all the monuments and tokens of Idolatry and superstition Then should the true Religion of God sooner take place c. Sermon 8. f. 150. A great shame it is for a Noble King Emperor or Magistrate contrary to Gods Word to detaine or keepe from the Devill or his ministers any of their goods or treasure as the Candles Images Crosses Vestmâ—â—â—s Altars for if they be kept in the Church as things indâ—ffeâ—ent at lengtâ— they wâ—ll be maintained as things necessary And doe not wee see his words prove true Against the making of Gods Image and sâ—ffring or erecting Imâ—ges in Churches pag 902. m. of which hee writes thus in hisâ— Declaration of the second Commandement London 1588. fol. 29. to 32. This Commandement â—ath 3. parts The first taketh from us all liberty and licence that we in no case represent or manifest the God invisible incomprehensible with any Figurâ— or Image or represent him unto our sences that cannot be comprehended by the wit of man nor Angell The sâ—cond part forbiddeth to honour any Image The third part sheweth us that it is no need to present God to us by any Image Moses giveth â— reason of the first part why no Image should be made Deut. 4.15 Remember saith 〈◊〉 to the people that the Lord spake to thee in the vale of Oreb thou â—eardest a voyce but sawest no manner of siâ—ilitude but onely a voyce beâ—rdest thou Esay c. 40.18 449 c. diligentâ—y sheweth what an absurdity and undecent thing it is to prophâ—re the Majestie of God incomâ—rehâ—nsible with a little blocke or stone a spirit with an Image The like doth Paul in the 17. oâ— thâ— Acts. The text therefore forbiddeth all mannâ—r of Images that are made to expresse or represent Almighty God The second parâ— forbiddeth to honor any Image made The first word honour signifieth to bow
head legge knee or any part of the body unto them as all those doâ— pray marke it that say with good conscience they may bee suffred in the Church of Christ c. Seeing thâ—n there is no CoÌ„mandement in any of both Testaments to have Images but as you see the contrary and also the universall Catholike and holy Church never used Images as the writings of the Apostles and Prophets testifie it is but an Ethnike vâ—rity and Gentile Idolatry to say God and his Saints be honoured in them when as all Histories testifiâ— that in manner â—or thâ— space of 500. yeeres after Christs Ascention when the doctrine of the Gospell was most sincerely preached was 〈◊〉 Image used c. Therefore S. Iohâ— biddeth us not onely beware of honouring of Images but of the Images themselves Thou shalt finde the originall of Images in no place of Gods Word but in the writings of the Gentiles and Infidels or in such that more followed their owne opinion and superstitious imaginations than the authority of Gods Word Herodorus saith that the AEgyptians were the first that made Images to represent their gods And as the Gentiles â—ashioned their gods with what figures they lusted so doe the Christians To declare God to be strong they made â—im in the forme of a Lion to be vigilant diligent in the forme of a Dog c. So doe they that would be accounted Christians paint God and his Saints with such pictures as they imagine in their fantasies God like an old man wâ—th a â—orie head as â—hough his youth were past which hath neither beginning nor ending c. No difference at all betâ—eene a Christian man and Gentile in this Idolatry saving onely the name For they thought not their Images to be God but supposed that their Gods would be honoured that wayes as the Christians doe I write these things rather in contempt and hatred of this abominable Idolatry then to learne any Engâ—ishman the truth c. The third part declareth that it is no nâ—ed to shew God unto us by Images and proveth the same with 3. reasons First I am the Lord thy God that loveth thee helpeth thee defendeth thee is present with thee beâ—ieve and love mâ— so shalt thou have no need to seeke me and my favourable presence in any Image The second reason I am a jealous God and cannot suffer thee to love any thing but in me and for me I cannot suffer to be otherwise honoured than I have taught in my Tables and Testament The 3. reason is that God revengeth the prophanation of his Divine Majesty if it be transâ—ribed to any creature or Image and that not only in him that committeth the Idolatry but also in his posterity in the third and fourth generation if they follow their Fathers Idolatry Then to avoyd the ire of God and to obtaine his favour we must use no Image to honor him with all Gods Lawes expulseth and putteth Images out of the Church then no mans lawes should bring them in All which he thus seconds in his briefe and cleare Confession of the Christian Faith in an 10â— Articles according to the Order of the Creed of the Apostles London 1581. Artic. 79. 87. I believe writeâ— he that to the Magistrate it doth appertaine not onely to have regard unto the Common-wealth but also unto Ecclesiasticall matters to take away and to overthrow all Idolatry and false serving of God and to advance the Kingdome of Christ to cause the Word of the Gospell every where to be preached and the same to maintaine unto death to chasten also and to punish the false proâ—hets which leade the poore people after Idols and strange gods c. I believe also that the beginning of all Idolatry was the finding out and invention of Images which aâ—so were made to the great offence of the soules of men and are as snares and traps for the feete of the ignorant to make them to â—all Therefore they ought not to bee honoured served worshipped neither to be suffred in the Temples or Churches where Christian people doe meet together to heare and understand the Word of God bâ—t rather thâ— same ought utterly to bee taken away and throwne downe according to the effect of the 2. Commaâ—dement of God and that ought to be done â—y the common authority of the Magistrate and not by the private authority of every particular man For the wood of the Gallowes whereby justice is done is blessed of God but the Image made by mans hand is accursed of the Lord and so is he that made it And therefore we ought to beware of Images above all things This was this Godly Martyrs faith concerning Images this was the faith and doctrine of all our pious Martyrs and Prelates in King Henry the 8. King Edward the 6. Queene Maries and Queene Elizabeths Raignes this is the authorized doctrine both of the Articles and Homilies of our Church which every English Minister now subscribes to and is enjoyned for to teach the people as the undoubted truth Yea this was one of the Articles propounded by Doctor Chambers to which the reverend Bishop Iewell and all other yong Protestant Students in both our Vniversities subscribed in Edward the 6. and Queene Maries Raigne Imagines simulachra non esse in Templis habenda â—osque gloriam Dei imminuere qui vel fuderint vel fabricati fuâ—rint vel finxerint vel pinxerint vel fabricanda facienda locarint as Doctor Humfries De Vita Morte Iuelli pag. 43. informes us which I wish our moderne Innovators and Patrons of Images would remember Horace his censure of Playes Players p. 370.452 711 834. Hybristica sacra how solemnized p. 204. Hylas the Player whipped p. 459. Hypocrisie a necessary concomitâ—nt of acting Playes and a damnable sinne pag. 156. to 161. 876. 877. Christ his Apostles the primitive and moderne Christians unjustly taxed of it p. 816. to 821. Hypocrites and Players the same p. 158. 159. 876. Hypolitus his censure of Stage-playes and lascivious Songs f. 565.566 I King Iames his Statute against prophaning Scripture and Gods Name in Playes p. 109.110 his Statutes make Players Rogues and Playes unlawfull pastimes pag. 495.496 expresly condemned the making of God the Fathers Image or Picture p. 901. Iason the first introducer of Heathenish Playes among the Iewes p. 548.549 550 552 553. Ianus the author of New-yeeres gifts c. See Kalends and New-yeeres gifts Idlenesse a dangerous mischievous sinne occasioned fomented by Stage-playes p. 141.471 501 to 504.909 947 951. to 956.480 1002. Idols and Devils parts and stories unlawfull to be acted their Images shapes and representations not to be made p. 75. to 106.141 176 177 f. 550.551 552. pag. 547.865 866 890. to 904. The mentioning of their names and imprecations adjurations or exclamations by them unlawfull p. 32.33 36 77. to 89.891 925. Things originally consecrated to them unlawfull pag. 28. to 42.81 to 90. Stage-playes invented by and
Churches pag. 895. m. of the Vizards and Histories of Pagan-Idols pag. 79â— 89 901â— of luxurious Feasts p. 554.754 755. his opinion how the Sabboth should be sanctified p. 554. m. Pictures amorous and lascivious provocations unto lust and lewdnesse condemned pag. 94.367 387 586 740 741 329 338 865 866. Pilades the Player whipped p. 460. Plagâ—es occasioned by Stage-playes fol. 559.566 561. All the Roman Actors consumed by a plague Ibidem The Romanes used Playes to asswage the pâ—stilence that was in Rome Ibidem p. 18.28 29. Plato his censure of lascivious Songs and Musicke Play-poets Players and Playes p. 264.288 368 448 703 918 839 480. Plautus his misery f. 553. Play-bookes See Bookes Players infamous both among Christians and Pagans excommunicated the Church debarred from the Sacraments uncapable of Orders of giving testimony of bearing any publike office of inheriting lands disfranchised their tribes rogues by Statute and subject to the whipping-post p. 46. m. 133.134 137 140 193 341 362 429 455 456 460 468 481 482 495 496. fol. 527.528 560 561 567 571. to 587.617 618 626 637 649 â—52 654 691 699 735. to 741. â—43 to 870.904 905 910 998 999. Renounced their profession before they could be admitted into the Primitive Church Ibidem Many of them Papists and most desperate wicked wretches p. 100.125 132. to 143.388 728 907 908 909 998. The giving of money to them a grand sin yea a sacrificing unto Devils pag. 46.324 â—25 326 472 688 739 904 905 906. Their gaines theft and ought to bee restored Ibidem Professed agents and instruments of the Devill the pests of the Common-weale the corrupters and destroyers of youth p. 92.472 133. to 143.330 to 355.447 to 501. Sparsim 842. to 911. Sparsim 980. to 986. â—002 1003 1004. Hypocrites See that Title Can hardly be saved without repentance and giving over their ungodly trade Ibidem p. 45.46 fol. 521. to 547.565 566 567 842. to 911. Play-haunters the worst and lewdest persons for the most part p. 100.104 143. to 155.388 389 415 416 451 476 505 514 711 71â— 719 720 730 797 788 798 c. See Whores excommunicated in the Primitive Church pag. 392.393 527 528. Vnfit to heare Gods Word or to receive the Sacrament p. 392. to 396. 399 400 401 425 426 430 431 432. f. 521. to 550 988 989. Their mindes and manners corrupted by Playes and themselves made guilty of many sins Ibid. See p. 302. to 368.910 911 912 913 943. to 975. IudgemeÌ„ts oâ— God upon Play-haunters f. 555. to 563 850 851. Play-haunting unlawfull p. 72. to f. 832.911 912 913. Objections in defence of it answered p. 943. to 960. Play-houses stiled by the Fathers and others the Devils temples chappels synagogues the chaire of pestilence the dens of lewdnesse and filthinesse the schooles of bawdery and uncleanesse the Stewes of shame and modesty the shops of Satan the plagues the poysons of mens soules a Babilonish Brothell c. p. 10.11 49 50 52 67 68 69 101 102 144 145 163 172 329 330 337 341 349 369 370 374 386 389 390 418 431 440 441 446 472 474 488 489 580. f. 513.560 Publike Stewes and common Receptacles of whores in former times and now to p. 144.145 380 389 390 331 332 333 349 to 369.370 391 419. to 448. 524 452 453 498 662 1005. See Whores Stewes Alwayes ful of devils who claime them as their owne p. 11. 51 52 143.404 431 483. f. 510.523 524 556. p. 766. Not to be tolerated and why pag. 369.370 404 415 416 422 427 428 431 447. to 501. Sparsim 1002.1003.1004 Play-poems recited not acted in former times p. 834.835 Play-poets examples of Gods Iudgements on the chiefest of thâ—m fol. 552.553 Their profession and the penning of Playes for Play-houses unlawfull p. 448.831 to 843. the Objections in defence of them answered p. 913. to 943. Examples of divers Play-poets who have repented bewayled with much griefe and many teares their penning of Playes and written against it tooâ— pag. 138.360 436 437 438 440 486. fol. 542.545 566 568 837 840 910 917 918 922. Pleasures See worldly Pliny his censure of Playes and Actors p. 450.451.462 463 703. Plutarch his censure of Playes Players and Play-poets p. 321.449 706. Poâ—try lawfull and commendable p. 882. to 830. Obscene Poets Poems most pernicious and unlawfull p. 385.835 to 843.913 to 930. See Bookes Poeâ—s banished by Plato p. 449 918â— the chiâ—fe fomenters of Paganisme p. 78.80 The greatest Panders p. 385.915 916 919â— to 925. Policarpus his censure of Marcionâ— p. 194. Polydor Virgil his censure of effâ—minate wanton Church-musicke p. 283. â—84 of Dancing Stage-playes and Mummers p. 226.117 494 692. Pomâ—a what it signifieth p. 565.566 Pompes of the Devill which we renounce in baptisme are Stage-playes and Dancing See Baptisme Dancing Devill Poore prejudiced by Stage-playes pag. 45.311 325 471 472 481 718. ought not to wander abroad Ibidem Pope Boniface the 8. his Secular Enterludes p. 760 763. Pope Clement the 1. his censure of Playes Players Dances c. See Clemens Romanus Pope Clement the 5. his prohibition of Nons to behold Playes or Dances pag. 654. Pope Eugenius his Decree against Enterludes Playes on the Lords Day p 913. Pope Eusebius his Decreâ—all against Clergie-mens resort to Playes c. p. 652.653 Pope Gregory the first his censuâ—e of Playes and Players p. â—83 846 against Bishops reading of Pagan Authors p. 78.915 916. turned Pagan Festivals into Christian. p. 759 760. Pope Innocent the 1. his censure of Playes p. 655.656 See Iuo Carnotensis Decret pars 6. c. 349 pars 11. c. 78. Pope Innocent the 3. his censure of Playes p. 684.685 Pope Ione an infamous Strumpet who cut her haire and clothed her selfe in mans apparell p. 185 879. Pope Leo the 1. his censure of Playesâ—â— 533. p. 682. Pope Leo the 10. reputed the History of Christ a meere fable p. 117. Pope Nicholas the 5. his Sâ—cular Playes f. 559. p. 763. Pope Pius the 2. See AEneas Sylvius Pope Pius the fift his Decretall against Clergie-mens Dancing Dicing or resorting to Playes c. pag. 654. Sextus his Decretals against acting and jesting Clergie-men Pope Sixtus the fourth erected a male and female Stewes out of which hee and his Successors reserved an annual Râ—venue p. 215.445.446 Popes Popish Priests Prelates Monkes c. great Sodomites Adulteres Epicures c. p. 213.214 215 445 456 879 880 881. The chiefe fautors and bringers in of Stage-playes Christmas disorders and Pagan customes into the Church yea oft-times Actors and Spectators of Stage-playes p. 108. to 119.580 to 666. Sparsim 754. to 767 929. Popish Saints what they are and how honoured p. 116 117 118. Porpherya Player his strange conversion p. 118.119 Processions their reason and abuses pag. 115.116 Prodigality a great sinne occasioned by Playes p. 157.310 to 327 47â—.472 708 709 710 416 429 481 512 857 1004. Propertius his censure of Playes Play-houses p. 455. Prosper Aquitanicus his
98. 105. AElij Lampridij Heliogabalus p. 202. Bâ—lengerus De Theatro l. c. 1.50 p. 296â—297 298. Codex Theodosij l. 15. Tit. 5.7 m See the 3. Blast of Retrait from Stage-playes BB. Babingions Exposition on the 7. Commandement accordingly n M. Gosson in his Schoole of Abuses Playes Confuted and the 3. Blast of Retrait from Playes write thus See Act 4. Scene 1. * Ejusmodi itaque patronos habet ars Lenonia quique tueantur artem meretriciam cui in huÌ„c usque diem proâ— dolor in Christiana republica locus est in Civitatibus publica Theatra immunitates stipendia concessa sunt c. Agrippa De Vanitate Sciâ—nt cap. 64. o See Tertul. De Spectac c. 10. Isiodor Hisp OriginuÌ„ l. 18. c. 42. Lampridij Heliogabalus pag. 202. Agrippa De Vanitate Scientiarum cap. 63. 64 accordingly p Castos se quitur mala paupertas vitioque potens regnat adulter Seneca Hyppolitus Act. 3. Chorus fol. 87. * Pub. Sempronius Sophus conjugem repudij nota affecit nihil aliud quà m quod se ignorante ludos ausam spectare Ergo dum sic olim faeminis occurritur mens earum a delictis aberat Valerius Maximus lib. 6. cap. 3. sect 12. pag. 237. Alexander ab Alexandro Gen Diâ—rum lib. 3 cap. 7. Caelius Rhodig Antiqu. Lect. lib. 28. cap. 16. * Vir dimittere uxorem potest si praeter voluntatem suam Circenses Theatricas voluptates captat ubi scenicae voluptates sunt aut ubi ferae cuÌ„ hominibus pugnant Iustiniani Novelo 22. Novella 117. Bulengerus De Theatro lib. 1. cap. 50. pag. 297. * Theatra sunt faediora quo convenis verecundia illic omnis exuitur simul cum amictu vestis honor corporis ac pudor ponitur denotanda ac contrectanda virginitas revelatur Sic ergo Ecclesia frequenter virgines suas plangit sic ad infames carum destandas fabulas ingemiscet sic flos virginum extinguitur honor continentiae ac pudor ponitur gloria omnis ac dignitas profanatur sic se expugnatus inimicus per artes suas inserit â—ic insidijs per occulta fallentibus Diabolus obrepit sic dum ornari cultius dum libentius evagari virgines volunt virgines esse desinunt furtivo dedecore corruptae viduae antequam nuptae non mariti sed Christi adulterae Cyprian De Habitu Virginum lib. pag. 242. q Tom. 1. Operum Parisijs 1588. Col. 510.511 512. r Periculosum esse adire spectacula quodque eares adulteros perfectos facit hinc socordia bellumque nascatur c. * Play-haunters and Stage-players were alwayes excommunicated and kept from the Church the Word and Sacraments in the Primitive Church Well were it for us if this ancient Discipline were revived now s Play-haunters and wicked men are in truth excommunicated persons and no members no branches of the Church though they live within the Church * Sacrae mensae so was it stiled in S Chrysostomâ—s time not the holy Altar t Irreverent receiving of the Sacrament a great a dangerous sinne u Adultery occasioned by seeing Stage-playes x Mat. 5 28â— y Quod si mulier spontâ— ac fortè in foro obvia negleâ—ctius culta sâ—penumero intuâ—ntem curiosius caepit ipso vultus â—spectu isti qui non simplâ—citeâ— neque fortuitò sed studio tanto studio ut ecclesiam quoque contemnant hac gratia pergunt illuâ— ac totum ibi desidentes diem in facies faeminaruÌ„ illarum nobiscum defixos habent oculos qua fronte poterint dicere quod â—as non viderint ad concupiscendum ubi verba quoque accedunt fracta lascivaque ubi cantioâ—es meritriciae ubi voces vehementer ad voluptatem excitantes ubi stibio picti oculi ubi coloribus tinctae genae ubi totius corporis habitus fucorum impostura plenus est aliaque insuper multa lenocinia ad fallendos inescandosque homines intuentes instructa c. Ibidem z Eâ—enim si hic ubi Psalmi ubi divinâ—rum verborum enarratio ubi Dei metus multaque reverentia frequenter seu latro quispiam versutus clam obrepit concupiscentia quomodo qui desident in Theatro qui nihil sani neque audiunt neque vident qui undique obsidionem patiuntur per aures per oculos possint illam superare concupiscentiam Rursum si non possunt quomodo poterunt unquam ab adulterij crimine absolvi Tum qui non liberi sunt ab adulterij crimine quomodo poterunt absque paenitentia ad haec sacra vestibula accedere hujusque praeclari conventus esse participes c. Ibidem * Note this well * O that our Players and Play-haunters would consider this discourse when they come unto the Sacrament or the Church a O that our Players and Play-haunters and all who come irreverently to the Sacrament would carry this ingraven in their minds * Agedum diâ— mihi quo animo ista feret Deâ—s Atqui non tantum est discrimen inter unguentum caenum inter vestes heriles serviles quantum est inter spiritus gratiam istam perversam actionem Non metuis non expavescis dum oculis quibus illic lectum qui est in orchestra spectas ubi detestandae adulterij fabulae pâ—raguntur ijsdem hanc sacram mensam intueris ubi tremenda peraguntur mysteria dum ijsdem auribus audis scortum obscaenè loquens Prophetam Apostolumque ad arcana Scripturae introducentem dum eodem corde lethalia sumis venena hanc hostiam sacram ac tremendam c. Ibidem * Loâ— here the adulterous cursed fruits of hearing Stage-playes c Qua propter rogo vos omnes ut ipsi pravas in spectaculis coÌ„memorationes vitetis alios ab his deductos retrahatis Quicquid enim illic geritur non est oblectatio sed pernicies sed paena sed supplicium Quid prodest illa temporaria voluptas duÌ„ hinc perpetuê° nascitur dolor duÌ„que nocte pariter ac die à concupiscentia stimulatus omnibâ—s molestus es invisus Excute igitur teipsum reputans qualis fias ab Ecclesia rediens rursus quâ—lis à spectaculis atque hos dies cum illis conferas id si feceris nihil opus erit meo sermone Satis enim fuerit hunc diem cuÌ„ illo coÌ„parasse ad ostendenduÌ„ quam magna sit hinc utilitas quanta sit illinc noxa c. Ibidem * Nota. * Tom 1. Col. 821. C. D. * Vidit inquaÌ„ atque oculo vulneratus est aâ— telum excepit AudiaÌ„t curiosiÌ„ qui alienas â—ormas contemplantur Audiant qui insano spectaculorum studio tenentur Qui dicunt Spectamuâ— quidem sed sine detrimento Quid audio David laesus est tu non laederis Ille laesus est ego tuae virtutiâ— confidere quaeam Is qui tantam Spiritus gratiam habebat spiculum excepit tu sauciari te
negas Ibidem * Atqui ille scortam non vidit sed honestam pudicam faeminam idque non in Theatro sed domiâ—tu verò in Theatro cernis ubi etiam locus ipse animam supplicij ream efficit nec tantuâ— cernis sed etiam audis improba verba meretricias atque obscaenas cantiones omnique ex parte feritur mens â—ua per aspectum nempe ob ea quae videsâ— per aurem ob ea quae audis per obfactum ob ea quae oderaris Et cum totpraecipitia sint tot corruptelae qui credere queam te à ferarum morsibus immunem esse Num tu saxum es num ferruÌ„ Homo es communi naturae imbecillitati obnoxius IgneÌ„ cernis nec ureris An hoc istud rationi consentaneum est Lucernam in faenum pone ac tum aude negare quod faenum exuratur Quod porrò faenum est hoc etiam natura nostra est Ibidem * Tom. 2. Col. 144. A. Audiant ista qui saepius ad Theatrum festinant seque ibi penè quotidie adulterij obscaenitate coÌ„maculant c d Tom. 1. Col. 1030.1031 e Math. 6â—24 * O that our Actors and Play-haunters would follow this advice f 2 Cor. 6.14 15. * O that our Church would say would doe thus too g Psal. 2.11 12. h Psal. 4.2 i Rev. 3.15 16. k Tom. 1. Col. 1111. B.C. l Multi capti sunt à fornicatione ignem voluptatis accenderunt duÌ„ secuti sunt convivia Theatra habentia multuÌ„ iniquitatis Ibidem m Tom. 1. Col. 1281. B.C.D. 1283. C.D. 1284. A.B. n Tu vero mimorum saltatorum mores huc inducis c * O that men would consider this when they enter into the Church or come unto the Word or Sacraments o Verum tu ista non cogitas quoniam ea quae in Theatris audiuntur quaeque spectantur mentemtuam obscurarunt ideo quae illic geruntur in Ecclesiae ritus inducis c. Ibidem p Psal. 2.11 q Psal. 66.1 r The fruits of Stage-playes * Nota bene s Those therefore who resort to Stage-playes are unfit to come to any of Gods holy ordinances t This is the pretence of Play-haunters now But mark what answer this Father gives them here u Tom. 2. Col. 50.51 52 53. x Iohn 11.35 y Luke 19.41 z Luke 22.48 a Acts 20.97 Phil. 3.18 b Gen. 18.17 cap. 19.12 13. c Gen. 9.21 to 27. d Luk. 6.21 2â— * And are not all our Play-haunters such e Exod. 32.6 1 Cor. 10.7 f Ezech. 16.49 g 1 Pet. 3.20 h Math. 24.38 39. i Ephes. 6.11 * The Devill then is the Author Father of Playes and Theaters and dares then any child of God any one who â—ither hates or feares the Devill resort unto them k Ephes. 5.3 l Let Play-haunters ponder remember this * Nota bene m Etenim simulatio ista plurimos adultetos fecit mulcas domos subvertit c. n Et nondum dico quantos adulteros faciant qui hujusmodi adulteria histrionica simulatione repraesentant quemadmoduÌ„ eâ—iam impudentes hoâ—um spectatores efficiant Nihil quippe obscaenius illo oculo nihilque lasâ—ivius qui spectare talia patienter potest ne dicam libenter c. Ibidem o Gen. 3.6 7. p Rom. 1.32 Phil. 3.19 q Quonam igâ—tur â—e pacto deinceps aspiciet uxor a tali contumelia redeuntem quâ—madmoduÌ„ suscipiet alloquetur tam indigne naturae muliebris conditionem sexumque faedantem atque a tali spectaculoâ— captivum servumque redeuntem muâ—ieris fornicaÌ„tis c r Tom. 2. Col. 59.60 61. * And is it not so with many now who must be coached to the Church be it neâ—er so neere them s O that our Play-hâ—unters would but consider this me thinkes it should even melt their hearts with shame and griefe and cause them to renounce these Playes to follow and embrace their blessed Saviour t Ioh. 4.6 c. * It seemes by this that the Graecian Actors did now and then to refresh and exhilerate their lascivious Spectators bring a kinde of Cisterne upon the Stage wherein naked Whores did swim and bathe themselves betweene their Acts and Scenes which wicked impudent execrable praâ—tice this holy Father doth here sharpely and excellently declaime against * Exod. 14. * Let this be well observed of the best of Play-hauntersâ— x 1 Cor. 11.3 cap. 14 35. * Note this well * Let the Romanists observe this who claime the selfesame superiority because of Peters chaire which they falsly challeÌ„ge when â—s Peter was first yea the first Bishop of Antioch y Acts. 11.26 Eâ—sâ—bius Eccl. Him l. 2. c. 4. The Disciples were first called Christians at Anâ—iâ—ch * Math. 5.28 a 1 Cor. 7 29â—30.31 b 1 Cor. 7.4 c 1 Coâ— 7.3 * Let our Play-haunters consider of this Quaere d Tom. 2. Col. 297.298 299 300. * 2 King â—8 27 * Players infamous Objection Answer * Phil. 4.4 g Marke this O Play haunters h They had in those dayes some few women Actors which in his 10. Homily upon Mathew he stiles Faminae Theatrales Theatricall women In imitation of these some French-womeâ— or Monsters raâ—her on Michaelmas Terme 1629. attempted to act a French Play at the Play-house in Black-friers an impudent shamefull unwomanish gracelesse if not more then whorish attempt i Those therefore that would have their wives their daughters their husbands â—heir children chast let them keepe them from the Play-house k Loe here the lewde the pernicious effects and fruits of Stage-playes Objection l So saâ— our Players 〈◊〉 Plâ—y◠〈◊〉 â—ut 〈◊〉 Answer Objection Answer m The best way therefore to suppresse adultery whoredome sedition tumults all the mischiefes of the CoÌ„mon wealth is to suppresse Play-houses and Stage-playes n Let our Play-Patrons and Play-haunters remember this Objection Answer o O let all Christians who resort to Stage-playes remember this for feare Turkes and other Infidels who want who utteâ—ly reject all Stage-playes should rise up in judgement against them at the last Objection Answer p Let the best of our Play-haunters who thinke they receive no hurt at all from Stage-playes remember this * Nota. * Tom. 2. Col. 514.515 * O that the Gallants of our times who are deepely guilty of this sinae would but consider this Fathers words * Verum haec ab impudicissimo Theatro didicistis haec vâ—l illa contagâ—osa pâ—stis docuit virus istud pâ—stiferum inevitabilis negligentium laqueus inâ—ontinentium voluptuosa pâ—rditio Ibidem Col. 515. A. q Tom. 2. Col. 487.488 489. * Nota. r Vbi nunc sunt qui Diaboli choreis perditis cantibus dediti in scaena quotidie sedent Pudet me certè verba de illis facere veruntamen neâ—esse mihi â—st propter infirmitatem vestram c. Ibid. s Rom. 6. t These and no other are the most constant Play-haunters u Iucundè namque