the selfesame reason argue that our Saviours passion did not relate à parte ante to save those beleevers who died before but only à parte post to redeeme such onely who departed after his incarnation which were blasphemy for to thinke since our Saviour was virtually and in destination though not actually a lambe slaine from the beginning of the world Now that the Christian sabbath or Lords day begins at even and so ought to be sanctified from even to even not from morning to morning or from midnight to midnight which ecclesiasticall beginning of dayes we never find in Scripture or in any Ecclesiasticall Writers it is most apparant First because we reade of no other beginning or end of the sabbath in Scripture but this and to make it begin from the very houre or minute of our Saviours resurrection is to make it arbitrary and altogether uncertaine because the very houre and minute of his resurrection is not neither can it certainly be knowne Secondly because the sabbath being nothing else in proper speach but a day of rest it is most naturall and proper it should then begin when as God and man begin their rest and leave off their labour not when as they begin their worke but God began his rest at the end of the sixth day not on the morning or midnight of the seventh day and men begin their rest at evening not at midnight or morning Witnesse Psal. 104.22 23. The Sunne ariseth and man goeth forth to his worke and to his labour unto the evening and Iohn 9.4 I must worke the workes of him that sent me whiles it is called to day the night commeth when no man can worke therefore it is most consonant to reason and nature that it should begin at evening Thirdly this beginning of the Lords day on saturday at even doth best prepare Christians for the sanctification and duties of the Lords day For it makes them put a period to their labours in due time it disburdens them the sooner of their weekday imployments it causeth them to goe to bed sooner to rise earlier and to prepare themselves the better for the duties of the ensuing morning and upon this ground did the Church appoint Vigils and Evening Saturday service in ancient times that Christians laying aside all secular imployments and resorting then unto Gods publike worship might after the manner of the Iews who had their preparatioÌ„ of the sabbath the better prepare themselves for the sacred duties of the Lords day And hence perchance it is that we have seldome any Playes or Masques at Court upon saturday nights Lastly it is infallibly evident by the constant practise of the primitive Church who kept the Lords day onely froÌ„ evening to evening not from morning to morning as is evidenced not onely by the assemblies of the primitive Christians who met together before day-breake upon the Lords day to praise their Lord and Saviour Christ but by sundry Councels Fathers and Imperiall Constitutions To begin with Councels Survey we Concilium Tarraconense Can. 7. Surius Concil Tom. 2. p. 292. Matisconense 2. Can. 2. Ib. p. 683. Toletanum 4. Can. 8. Ib. p. 729. Constantinop 6. Can. 90. Ib. p. 1052. Foro-juliense Can. 13. Surius Tom. 3. p. 266. Turonicum 3. sub Carolo Magno Can. 40. Ib. p. 272. Concilium apud Compendium Apud Alexandr Alesium Summa Theolog. pars 3. Quaest 32. Artic. 2. p. 245. Synodus Francfordiana Anno Dom. 793. cap. 22. Concilium Moguntinum Anno 813. apud Iuonis Decreta pars 4. c. 16. Synodus Galonis et Simonis Legatoris An. 1212. Synodus Andegavensis An. 1282. All these expresly decree Vt dies Dominicus à vespera usque ad vesperam servetur Omnesdies Dominicos à vespera in vesperam omni veneratione decernimus observari et ab omni illicâ—to opere abstinere Nec aliquis à vespera dici Sabbathi usque ad vesperaÌ„ diei Dominicae ad molendina aquarâ— nec ad aliqua alia molere audeat c. So that by the expresse resolution of all these severall Councels whereof one is oecumenicall the Lords day ought to be kept onely from evening to evening and so to begin and end at evening If we peruse the Fathers we shall finde St. Augustine enjoyning Christians to celebrate the Lords day from evening to evening as the Iewes did celebrate their sabbath And that the Lords day and our Christian sabbath begins at evening not at morning or midnight it is the direct and punctuall verdict of Dionysius Alexandrinus Epist. 1. Bibl. Patrum Tom. 3. p. 81. A. to H. Of Theophilus Antiochenus Comment in Evangelia l. 1. Bib. Patr. Tom. 2. p. 153. C D. Of Gregory NysseÌ„ Oratio 1. 2. De Resurrect Christi p. 145 146 151â— 152. Of HieroÌ„ Com. in IonaÌ„ c. 2. ToÌ„ 5. p. 137. E. CoÌ„ in Mat. 12. v. 40. ToÌ„ 6. p. 22 23. of Leo Epist. Decret Epist. 81. c. 1. HRabanus Maurus Homil. De Dominicis Diebus Operum Tom. 5. p. 605. Chrysost. Hom. 5. in Genes Tom. 1. Col 26 B. Hom 82. in Matth Tom 2. Col 559. B. Theophylus Alexandrinus Epist Paschalis 3. Bibl Patrum Tom 4. p 723. G. Cassianus de Incarnatione Domini lib 5 Bibl Patr Tom 5. pars 2. p 81. F G. Anastatius Sianita Anagogicarum Contemplationum Hexaëm l. 2. Bibl Patr Tom 6â— pars 1 p. 634. E. Quaestionum lib Quaest 87. Ibid p 778. Quaest 152 153. Ibid p 794 795. Theophylact. in Matth 12. v 40. 28. v. 1. Anselmus in Matth 12. Tom. 1. p 60 61. in cap 28.1 p 116. Eusebius Gallicanus de Symbolo Hom 2. Bibl Patr Tom 5. parsâ— 1. p 554. G H. Paschatius Rhadbertus in Matth l 12. Bib. Pat Tom 9. pars 2. p 1230. Haymo Halberstattensis Homil. in Die Paschatis p. 7 8. Radulphus Tungrensis De Canonum observantia lib Propositio 23. Bibl Patr Tom 11. p 455. F G. Propositio 15. Ibid p 445. F G. Tom 14. p 242. B. C. Amalarius Fortunatus De Ecclesiasticis Officijs l 1. c 11. Bibl Patr Tom 9. pars 1. p 311. F. Honorius Augustodunensis De Imagine Mundi lib. 1. cap 27. Bibl Patr Tom 12. pars 1. p 947. H. De Antiquo ritu Miss lib 1. c 191. p 1047. F. Christianus Grammaticus Expositio in Matth Bibl Patr Tom 9. pars 1. p 941. D E. Zacharias Chrysopolitanus in unum ex quatuor lib. 4. c. 173. Bibl Patr Tom 12. pars 1. p 203 204. To which I may adde Gregorius 9. Decretal l. 2. Tit. 9. De Ferijs cap. 2. p. 595. Summa Angelica Tit. Dies sect 1. Constitutiones Symonis Islepe Archiepisc. Cantuariensis apud Gulielmum Lindwood Constit. Provinciales l. 2. Tit. de Ferijs fol. 74. B. Ioan. Aton fol 148. a. where he decreeth thus In primis sacruÌ„ diem dominicum ab hora diei Sabbati vespertina inchoandum
were commanded to abandon all monuments rites and reliques of Idols and Idolatry all customes fashions vanities exercises and pastimes of the Heathen round about them whose wayes and customes they were not for to learne much lesse to practise Now Stage-playes were the very monuments rites and reliques of Idolatry of Pagan Divell-Idols the customes fashions vanities exercises wayes and pastimes of the Heathen Greekes and Romanes who bordered on them and subdued them as Iosephus Iudaeusâ— the Bookes of Maccabees and others witnesse therefore the Iewish Church must of necessitie condemn them never practise them Thirdly because the Authour of the Bookes of Macabees informes us that wicked Iason and his profane confederates were the first that brought in these Playes and Grecian Exercises among the Iewes who never practised them before which Playes though divers of the Priests and people embraced apostatizing wholly from their religion and Gods worship yet the Iewish Church with all those Iewes who clave close to their religion did vtterly abandon and condemne them as directly contrary to the holy covenant and Law of God Fourthly Iosephus that famous Iewish Historian as hee condemneth Iason for this fact of his so hee informes us likewise that when as Herod would have introduced Stage-playes Sword-playes and such like Roman Spectacles into Ierusalem where he had built a stately Theatre and Amphithâ—atre for the exercise of those theatricall Enterludes of purpose as it seemed to draw the Iewes to Paganisme and overturne their ancient discipline to which end he likewise erected another Theatre at Caesarea Stratonis the whole Iewish Nation and the gravest wisest men among them were much offended with it and thereupon withstood these Playes of his as being contrary to their lawes their received discipline and customes pernicious to their manners prejudicial to their Republike opposite to their Religion and offensive to theiâ— God Which Playes when Herod resolved to bring in by force whether the Iewes would or no there were cerâ—aineâ— Iewes confederated together to murther him in the Theatre it selfe out of the detestation which they bure to Playes of purpose to prevent those mischievous consequâ—ncies which these Staâ—e-playes would occasion both to their religion discipline state and Country manners which they were bound in honour yea in conscience to maintaine though it were with the hazard of their lives Fifthly Philo a very learned Iew who flourished in the Apostles times under Caius the Emperour a man whom Iosephus Eusebius Hierom Augustine and others highlie magnifie as he expresly condemnes Stage-playes as voluptuous petulant nugatory vaine and hurtfull Pastimes in which many thousands of wretched people did miserably spend their time nay waste their lives neglecting in the meane while both the publike and their owne private affaires So he records withall That Moses thought it meete that all his Citizens following the law of nature should celebrate the seventh day being the birth-day of the world in rest and festivall recreations laying aside all workes all gainfull callings and secular imployments that so they might wholly apply themselves not to sports and pleasures as some doe nor yet tâ— the ridiculous sights of Stage-playes and dances which the unruly vulgar loves excessively captivating their very soule by the two chiefest sences sight and hearingâ— which of it selfe is free and soveraigne but that they might solely addict themselves to true phylosophy and to Gods worship and service And withall he certifieth us That the Iewes in their solemne feasts and meetings abandoned all drunkennesse voluptuousnesse effeminacy and excesse together with all Stage-players Fidlersâ— Tumblers Iesters which the Graecians used in their festivals who did onely exhilerate mens mindes with scurrilous sports and iests using no other mirth or musicke but Psalmes and Hymnes and spirituall songs wherein they sounded out Gods praises All which sufficiently manifests that the whole Church of the Iewes condemned Stage-playes Sixthly St. Chrysostome in his 56. Homily upon Genesis discoursing of the marriage of Iacob to Labans daughter even being before the Law was given informes us That the Saints of God in those times had no Musitians no diabolicall dancing at their marriages that they sent for no Players from the Play-house to their houses to corrupt the chastity of the married Virgin with their unseasonable expence and to make her more impudent and incontinent ever after a custome too frequent in his and our times which this godly Father much condemnes Seventhly Origen who much inveighes against Playes against Players and Play-haunters as the very broode and bondslaves of the Divell who have no part at all in Christ or in his Church records That Moâ—es tooke away all such things as conduced not to the benefit of mankinde embracing and cherishing those things onely which might be vsefull and profitable unto all men whence he permitted and instituted no such Playes and gymnicall Exercises as the Gentiles used in which naked men wrestled together or contended with one another on horsebacke or in which women were prostituted to the lusts of all men that so they might delude nature by their lewdnesse But this verily was principally intended among the Iewes that from their very cradles they might learne to transcend all nature to overcome what ever was sensible and to beleeve that God resided not in any part of sensible nature whom they did seeke onely in things above and without all bodies Lastly Petrus Blesensis Archdeacon of Bathe about the yeare of our Lord 1160. speaking of that holy man Iob informes us That he nourished no lyons beares or apes that no Stage-players no singers of fables and vaine idle toyes resorted to him that he gave not himselfe to the pleasures and vanities of this life upon which many spend their estates but that hee bestowed his revenues in the charitable relieving of the poore All which being laid together is an undeniable proofe that the whole primitive Church and Saints of God both before and under the Law did utterly abandon and condemne all Stage-playes Players and such other Spectacles as sinfull and pernicious not giving the least allowance to them And shall we Christians under the Gospell be worse than these were under the Law and so make our condemnation farre more terrible our sinne more out of measure sinfull God forbid That the whole primitive Church under the Gospell hath reprobated abandoned and condemned Stage-playes is more than evident First by the expresse testimonie of Epiphanius Bishop of Constans in Cyprus a learned ancient Father who in his Compendiary Summe of the faith and doctrine of the Catholike and Apostolike Church informes us in positive termes That the Catholike and Apostolicall Church doth reprobate and forbid all Theatres Stage-playes Cirque-playes and such like heathenish spectacles An evidence so full so pregnant that we need no other Secondly by the suffrage of Tertullianâ— who in his Apologie for the Christians against the
c. to which the forequoted Authours suffragate Lastly King Edgar and Canutus enacted by their Lawes That the Sunday should be kept holy from saturday at noone till monday in the morning And Charles the Great Capit. lib. 6. enacted that the Lords day should be kept holy from evening to evening By all which testimonies and reasons it is most apparant that Lords dayes and holy dayes begin at evening and so ought to be celebrated and kept holy from evening to evening Therfore all dancing dicing carding masques stageplaies together with all ordinary imployments of mens callings upon saturday nights are altogether unlawfull by the verdict of the forequoted Councels because the Lords day as all these ancient Authorities and reasons against all new opinions prove is even then begun Neither will it hereupon follow that we may dance dice see Masques or Playes on Lords-day nights as too many doe because the Lords day is then ended since these Councels prohibit them altogether at all times whatsoever But put case they were lawfull at other times yet it were unseasonable to practise theÌ„ on Lords day nights For this were but to begin in the spirit and end in the flesh to conclude holy daies duties with prophane exercises and immediately after the service of God to serve the Divell and to commit our selves to his protection Wee must therefore know that though the Lords day end at evening yet there are then evening-duties still remaining answerable to the workes of the precedent day as the repetition meditation and tryall of those heavenly instructions which we have heard or read in the day-time prayer to God for a blessing upon all those holy ordinances of which wee have beene made partakers thanksgiving to him for his manifold mercies singing of psalmes and hymnes and spirituall songs instruction and examination of our children servants and families examination of our owne hearts estates and wayes by the touch-stone of Gods word together with a serious commendation of our soules and bodies into the hands of God by prayer and well-doing when as we are lying downe to our rest All which most serious necessary duties with which wee should close up every day and night it being for ought we know the utmost period of our lives will out all dancing dicing Masques and Stage-playes which are incompatible with these holy duties and altogether unseasonable for the night which God made for sleepe and rest not for these dishonest workes of darknesse in which too many spend whole nights who never imployed one halfe night or day in prayer as their Saviour and King David did Since therefore we never reade of any faithfull Saints of God in former times who practised dancing dicing Masques or Enterludes on Lords day nights no nor yet on any other dayes or nights for ought appeares by any Author though they have oft times spent whole dayes and nights in prayer let us not take up this godlesse practise now which will keepe us off from God and better things But let us rather follow Edgars and Canutus Lawes keeping the Sunday holy from saturday evening till monday morning spending the whole day and night in prayer and praises unto God and in such holy actions as we would be content that Christ and death should finde us doing No man I am sure would be willing that Christ that death or the day of judgement should deprehend him whiles he is dancing drinking gaming Masquing acting or beholding Stage-playes yea who would not tremble to be taken away sodainly at such sports as these especially on a Sunday night when every mans conscience secretly informes him that they are unexpedient unseasonable if not unlawful too Let us therfore alwaies end the Lords day yea every weekday too with such holy exercises in which we would willingly end our dayes then neede we not be ashamed for to live nor feare to die Lastlyâ— it is evidently resolved by the foregoing Councelsâ— that the very beholding and acting of Stage-playes either in publike or private is altogether unlawfull unto Christians and more especially to Clergy men who now are not ashamed to frequent them against the expresse resolution of all these Councels who are neither to behold nor countenance any dancing dicing carding table-playing much lesse any publike or private Stage-playes the very acting or beholding of which subjects them both to suspension and degradation as the recited Canons witnesse to the full which I wish all Ministers would now at last remember If any man here object that many of the alledged Councels prohibit Clergy men onely from acting and beholding Stage-playes therefore Lay men may safely personate and frequent them still To this I answer First that most of these Councels expresly inhibit as well Lay men as Clergy men both from acting and beholding Stage-playes therefore the objection is but idle Secondly the very reason alledged by these Councels why Clergy men should abstaine from Stage-playâ—s to wit lest their eyes and eares deputed unto holy mysteries should be defiled by them c. extends as well to the Laity as the Clergie since every Lay Christian is as apt to be defiled by Playes and ought to be as holy in all manner of conversation as Clergy men Every Lay Christian is or ought to be a spirituall Priest to offer up spirituall sacrifices of prayer and praise to God both morning and evening and at all other seasons whence God himselfe enjoynes even Lay men as well as others to cleanse themselveâ— from all pollution of flesh and spirit perfecting holinesse in the feare of God to keepe themselves unspotted of the world to abstaine from fleshly lusts which warre against the soule and to be holy even as God is holy There is the selfesame holinesse required both of the Laity and Clergy both of them ought to be alike spirituall Priests to God at leastwise in respect of family-duties and private exercises of piety and devotions if therfore Stage-playes unsanctifie or pollute the one and indispose them to Gods service needes must they defile the other too and so they are equally unlawfull to both by these Councels verdict Lastly though many of these Councels prohibit only Clergie men froÌ„ acting or beholding Stage-plaies partly because their Canons bound none but Clergy men not the Laity untill they were received and partlie because the reformation of the Clergie whose resort to Stage-playes did seduce the Laity was the â—peediest meanes to reclaime all Laicks yet they intended not to give anie libertie to Lay men to haunt Plaies or theatres for as they inhibit Ministers themselves from Plaies so they charge them likewise both by preaching by ecclesiasticall censures all other meanes to withdraw their parishioner and all others from them So that the objection is meerelie frivolous and
many doe without offence under pretence of recreation The Scripture therefore is expresse that we must not make a sport or mocke of sinne it being the object onely of our godly sorrow and deepest griefe not of our carnall joy that we may not recreate our selves with scurrility ribaldry lascivious prophane or amorous Enterludes but onely with good and lawfull things which are no wayes scandalous or of ill report therefore we may not make Playes the object of our Recreation which were ever infamous and unlawfull too Sixtly I answer that mens pretence of going to Stage-playes meerely for their honest recreation is but a false surmise which will be most apparant if we shall truely weight what it is to doe a thing onely for honest Recreation and what necessary ingredients and circumstances all lawfull recreations must have Every honest lawfull Recreation must have these conditions First the object the subject of it must be lawfull Christian and commendable not sinfull not infamous or prohibited by the Magistrate Secondly it must be bounded with due circumstances of place and persons both of them must be honest of good report in which all Stage-playes especially in Play-houses are defective Thirdly it must have all these circumstances of time First It must not bee on Lords-dayes on times devoted to Gods more speciall service on times either of publike or private fasting and solemne humiliations nor yet in times designed for our honest studies callings or any necessary publike inployments Secondly it must not be in the night season when men by Gods appointment and the ordinary course of nature ought to take their rest to enable them the better to the duties of the ensuing day and so much the rather because such night-recreations are occasions if not provocations unto workes of darkenesse Thirdly it must be onely at such times when we stand in need of recreations to refresh our bodies or spirits It must bee alwayes either after sicknesses or naturall infirmities or distempers of body or minde to recover strength health and vigor or else after honest labours studies and imployments in our lawfull callings to repaire the decayes to refresh the wearinesse of our bodies or to whet the blunted edge of our over-wearied mindes Fourthly It must bee rare and seldome not quotidian Fiftly the recreation must not be overlong not time-consuming it must be onely as a baite to a traviler a whetting to a Mower or Carpenter or as an howres sleepe in the day time to a wearied man we must not spend whole weekes whole dayes halfe dayes or nights on recreations as now too many doe abundance of idlenesse in this kinde being one of Sodomes hainous sinnes Fourthly they must not be over-costly or expensive but cheape and obvious with as little expence as may bee Fiftly they must bee such as are suitable to mens callings ages places sexes conditions tempers of body c. that being not lawfull or convenient in these regards to one which yet are and may bee commendable in or suitable to another The recreations of Princes being not meet for Peasants and so â— converso nor all the pastimes of the Laitie agreeable to the Clergie Sixtly they must be all directed to a lawfull end even to the strengthning quickning and refreshing both of our bodies and spirits that so we may goe on with greater cheerefulnesse in the duties of our callings and in the worship and service of God whose glory must bee the utmost ayme of all our recreations If our recreations faile in all or any of these circumstances or if wee use prophane Playes or sports in Churches in other sacred places devoted to Gods service they presently cease to be lawfull or honest and so prove sinfull pleasures Now Stage-playes those who resort unto them under the pretence of recreation are defective or peccant in all or many of these partiâ—ulars Therefore they are not used not frequented onely for honest recreation â—ake Lastly admit men goe to Stage-playes onely to recreate their mindes and to refresh their spirits I answer that this is so farre frow justifying or extenuating that it doth highly aggravate the execrable vitiousnesse of this their action and proclaime them sinners in an high degree For what men or women are there who can make a play a sport a recreation of sinne and sinfull things of ribaldry prophane and scurrill Iests Adulteries Rapes Incests Blasphemies and such other notorious abominations that are usually acted on the Stage which vex every righteous soule from day to day and grieves it to the heart but such who are voyd of grace of sin-abhorring vice-lamenting repentance and wholy enthralled to the love the service of these sinfull lusts and pleasures which will plunge them over head and eares into eternall torments at the laâ—t this being one of the highest degrees of lewdnesse for men to take joy and pleasure even in sinfull things If any here reply in the second place that they delight not in the scurrilous sinfull passages speeches gestures representations or parts in Stage-playes which they altogether abhor but only in the action in those honest Spectacles and discourses which no man can condemne To this I answer first That commonly the more obscene and scurrilous the Play the more lascivious the Players action is the more it exhilerates and delights the Auditors the Spectators no Playes no Actors giving lesse content then those that are most free from lascivious amorous prophane effeminate jests and gestures as experience and the premises witnesse This very suggestion therefore is untrue Secondly those whâ— delight in the appearances of evill in the lively representations of sinne or sinfull things can never cordially abhorre the evils the sinnes themselves for he that truly loathes a Man a Toade a Devill a Serpent and so by consequent a sinne will abhorre their very pictures and resemblances Hence is it that a Christian who detests all sinne hates the very thoughts and imaginations and absteines from all the appearances of it too Since therefore Play-haunters delight thus in the representations of whoredome adultery and such like execrable crimes needs must they take pleasure in the sinnes themselves For if men did cordially detest these sinnes as they pretend the nearer the representations came unto the sinnes as they oft-times come too neere in Stage-playes even to the actuall commission of the very abominations acted the more they would abhorre them by reason of that neere similitude they beare unto the sinnes but the more lively the resemblances of these Stage-lewdnesses are the greater vicinity they have unto the sins themselves the more they are applauded admired actor â—o peritior quo turpior judicatur therefore they doe not hate but love these sins themselves what ever they pretend Thirdly that which most Play-haunters deeme nothing else but the
acknowledged at first by Heathen Emperors States and Writers yea and Iewish Authors both before and after Christ and since that ratified by the concurrent voyce and verdict of the whole Church of God from age to age euen to this present day as the venerable records of all the Fathers the irrefragable Decrees of sundry Councells and the learned Treatises of diuers Moderne Christians both Protestants and Papists doe at large declare a catologue of whose names and workes shall bee presented to you in its proper Scaene Not to enter into any curious diuision or enumeration of such Playes or Enterludes as were vsuall among the Greekes and Romans such as were their Ludi Circenses with Chariots their Ludi Gladiatorij or Sword-Playes their Ludi Compitalitij Florales Gymniâ—i Lupercales Megalenses Cereales Martiales Appollinares Consuales Capitolini Laquearij Retiarij Troiani Plebeij and the like since diuers now of late as well as heretofore haue discribed them to the full in sundry Treatises nor yet to shew you the exact differences betweene Comicall Tragicall Satyricall or Mimicall Enterludes together with their seuerall circumstances inuentions parts or properties delineated likewise by the marginall Authors which differ more in substance then in forme or action in which they neere accord I shall onely informe you of one moderne distinction which some haue pleased for to make of Stage-Playes Of Stage-Playes say they there are two sorts The one popular or publike acted by hired and professed Stage-Players the Playes wee haue now in hand and these they all confesse to be abominable and vnlawfull Pas-times The other Academicall managed onâ—ly by Schollers in priuate Schooles and Colledges at some certaine seasons and these they hold at least wise tollerable if not lawfull so as these sixe prouisoes be obserued First that there bee no Obscenitie Scurrilitie Prophanenesse Amorous Loue-toyes Wantonnesse or Effeminacy mixed with these Playes Secondly that there bee no Womans part no Dalliance no Lustfull nor Lasciuious Complements Clippings or Embracements in them Thirdly that there be no mention or Inuocation of Heathen Gods or Goddesses in them Fourthly that there be no putting on of Womans apparell or any sumptuous or costly attire Fiftly that these Playes produce no prodigall or vnnecessary expence either of money or time Sixtly that they be not ordinarily but very rare and seldome Acted and that for the most part in the Latine tongue for vtterance and learning sake alone not for any gaine of money or vaine-glory If all or any of these conditions faile as what Achademicall Enterludes faile not either in all or most these very scholasticall Spectacles become vnlawfull euen by the most moderate mens confession For the lawfulnesse or Illegitimacy of our Achademicall Stage-Playes I shall discusse it in its proper place in the meane time I shall addresse my selfe vnto the probate of my precedent Conclusion by Reasons by Authorities My Reasons to euince the vnlawfulnesse of Stage-Playes I shall branch into these sixe seuerall Acts. The first is drawne from the Originall Authors and Inuentors of them The second from those Impious endes to which they were destinaâ—ed and ordained at the first The third from their ordinary Stile or subiect matter which no Christian can euer iustifie or excuse The fourth from the persons that Act and parties who frequent them The fift from the very forme and manner of their Action and those seuerall parts and circumstances which attend them The sixt from the pernitious effects and sinfull fruites which vsually if not necessarily and perpetually issue from them My Authorities doe marshall themselues into seuen seuerall Squadrons The first consisting of Scriptures The second of the whole Primitiue Church both vnder the Law and Gospel The third of Councells and Canonicall or Papall Constitutions The fourth of the ancient godly Fathers The fift of Moderne Christian writers of all sorts as well Diuines as others The sixt of Heathen Philosophers Orators Historians and Poets The last of the Acts and Edicts of sundry Christian and Heathen States and Emperours All which accompanied with the irrefragable and plaine defeates of those pretences which giue any colourable iustification to these Theatricall Enterludes will giue no doubt a fatall if not a finall ouerthrow or Catastrophe to Playes and Actors whose dismall Tragoedie doeth now begin ACTVS 1. SCAENA PRIMA THat all popular and common Stage-Playes whether Comicall Tragicall Satyricall Mimicall or mixt of either especially as they are now composed and personated are such sinfull hurtfull and pernicious Recreations as are altogether vnseemely and vnlawfull vnto Christians I shall first of all euidence and prooue it from their originall parents and primary Inuentors which were no other but the very Deuill himselfe or at leastwise Idolatrous and Voluptuous Pagans impregnated with this infernall issue from Hell it selfe from whence I argue in the first place thus That which had its birth and primarie conception from the very Deuill himselfe who is all and onely euill must needes be Sinfull Pernicious and altogether vnseemely yea Vnlawfull vnto Christians But Stage-Playes had their birth and primary conception from the very Deuill himselfe who is all and onely euill Therefore they must needes bee Sinfull Pernicious and altogether vnseemely yea Vnlawfull vnto Christians The Minor which is onely liable to exception I shall easily make good First by the direct and punctuall testimony of sundry Fathers Clemens Alexandrinus Oratio Exhortatoria ad Gentes fol. 8. Tertullian de Spectaculis cap. 5.7.10.24 Clemens Romanus Constitutionum Apostolorum lib. 2. c. 65.66 S. Cyprian De Spectaculis l. Epist. l. 1. Epist. 10. Eucratio Arnobius Disputatioâ— Aduers Gentes l. 7. Lactantius De Vero Cultu c. 20. Cyrill of Hierusol Catech. Mystag 1. S. Chrysostome Hom. 6.7 38. on Mat. S. Augustine De Ciuit. Dei lib. 1. cap. 32. l. 2. c. 6. to 23. Saluian De Gub. Dei lib. 6. pag. 206.207 All excellently learned in all the learning of the Heathen and therefore best able to determine of the Originall of Stage-Playes especially since they liued so neere vnto their birth-day All these I say to whom I might adde Pope Innocent the first Epistolarum Decretalium Epist. 2. ad Victricium cap. 11. which you shall finde in Surius Conciliorum Tom. 1. pag. 529. and in Gratian. Distinctio 51. cap. Praeterea frequenter Ludouicus Viâ—es Comment in Augustinum De Ciu. Dei lib. 1. cap. 32. lib. 2. cap. 6. to 22. Coelius Rhodiginus Antiquarum Lectionum lib. 8. cap. 7. Agrippa De Vanitate Scientiarum cap. 59. Ioannes Mariana Doct. Reinolds Gosson with sundry others in their Bookes and Treatises against Stage-Playes doe expressely testifie That all Theatricall Playes or Enterludes had their Originall birth from the very Deuill himselfe who inuented them for his owne honour and worship to detaine men captiue by them in his infernall snares Whence they all condemne them as sinfull hurtfull abominable and vnlawfull pleasures stiling all
this dissolute and vnruly age For first the Scriptures doe positiuely informe vs that Righteousnesseâ— hath no fellowship with Vnrighteousnesse nor Light with Darkenesse that Christ hath no coâ—cord with Belial that he that beleeueth hath no part nor portion with an Infidell that the Temple of God hath no agreement wiâ—h Idâ—les and that we cannot drinke the cup of the Lord and the cup of Deâ—ils nor be partakers of the Lords table and of the table of Deuils If then Christ if Christians and Infidels haue no communion great reason is it that they should not intercommon in these Heathenish Spectacles and delights of sinne Secondly all Christians haue vowed in their Baptisme to forsake the Deuill and all his workes the Pompes and Vanitiâ—s of this wicked world and all the sinfull lustes of the flesh and haue they any reason then to harbour or retaine the Ceremonies of Worldlings or Enterludes of Pagans which they haue thus seriously renounced Thirdly all true and reall Christians are Redeemed by the red and precious blood of Iesus Christ from the ordinances rudiments and customes of the world from their vaine conuersation receiued by tradition from their Fathers they are purchased from off the earth and from among the sonnes of men they are ransomed and taken out of this World and made mâ—n of another world that so they might haue their whole conuersation with God in Heauen and walke on in all holy conuersation and godlinesse seruing God in holinesse and true Righteousnesse all the dayes of their liues Christ Iesus himselfe hath bought them at the dearest rate for this very end that they should no longer liue to the world or to the will and lusts of men but vnto him alone that they should cast off the workes of Darkenesse and put on the armor of Light that they should not hencefoorth walke as other Gentiles in the vanitie of their mindes following the desires of the flesh and of the minde giuing themselues ouer to Lasciuiousnesse and vncleannesse that the time past of their liues might suffice them to haue wrought the will of the Gentiles when as they walked in Lasciuiousnesse Lusts Reuellings Banquetings and abominable idolatries that they should now denie vngodlinesse and worldly lusts and walke soberly righteously and godly in this present world looking for the blessed comming and appearance of their Lord and Sauiour Iesus Christ that they should not hencefoorth walke according to the course of this world according to the power of the Prince of the ayre which now worketh in the children of disobedience but that they should be pure and vndefiled before God keeping themselues vnspotted from the World Since therefore Ieâ—us Christ haâ—h thus Redeemed all Christians from the World and all iâ—s Pagan customes pleasures ceremonies and delights of sinne that so they might be holy and blamelesse before him in loue and become a peculiar people to him Zealous of good workes great reason is there that they should abominate all Pagan practises Enterludes and Ceremonies as vnlawfull and misbeseeming Christians else they should but euacuate and make voyde vnto themselues the death of Christ yea trample vnder feete his precious blood and put him vnto open shame And would any Christian be so ingratefull so dispitefull to his blessed Sauiour whose bleeding wounds doe preach Saluation to his fiercest enemies as thus to wrong and shame him Fourthly mans nature is exceeding prone to Paganisme and Heathenish superstition as is euident not onely by the frequent Apostasies of the Israelites to grosse Idolatrie recorded in the Scriptures but likewise by that generall deluge of Heathenisme Mahometisme and hideous Idolatrie which now and alwayes heretofore hath ouerspred the greatest part of all the world God therefore out of his Fatherly care and compassiâ—n â—o his Children to anticipate all occasions which might withdraw them from him to Idolatrie doeth oft times prohibit them to imitate the Fashions Customes Vanities Habites Rites or Ceremonies of Infidels and Heathen Gentiles for feare lest one thing should draw on another by degrees till they were quite Apâ—statized to Idolatrie and seduced from the Faith Whereupon Saint Augustine exhâ—rts all Christians to prohibit the vse of all diabolicall Enterludes Vacillations and songs of the Gentiles and that no Christian should exercise any of these because by this he is made a Pagan Since therefore the imitation of Pagan customes pleasures and delights are but so many ingredients and allectiues to Paganisme and grosse Idolatrie and since they alienate or at least in some degree disioyne our affections from God and heauenly things there is ground and cause enough that Christians should reiect them as sinfull and pernicious So that vpon all these authorities and reasons the force of which no pious heart is euer able to withstand I may safely conclude this second Scaene with this short Corollary That Stage-Playes are sinfull vnseemely pernicious and vnlawfull at least wise vnto Christians because they were the inuentions ceremonies and pastimes of Idolatrous Infidels and the most Licentious Heathens who were no other but the Deuils Purueyers whom Christians must not imitate ACTVS SECVNDVS SEcondly as Stage-Playes are thus sinfull vnseemely pernicious and vnlawfull vnto Christians in regard of their originall and primitiue Inuentors so likewise are they such in respect of those Idolatrous vnwarrantable and Vnchristian ends to which they were destinated and designed at the first The chiefe and primarie end of inuenting instituting or personating Stage-Playes was the superstitious worship or at least wise the pacification or attonement of Iupiter Bacchus Neptune the Muses Flora Apollo Diana Venus Victoria or some such Deuill-gods or Goddesses which the Idolatrous Pagans did adore to whose honour names and memories these Playes which were alwayes Acted and celebrated heretofore as the insuing Authours testifie on those Festiuall and Solemne dayes which were dedicated to the speciall seruice and commemoration of these Idoles were at first deuoted That Stage-Playes yea and Theaters or Play-houses too were primarily inuented for the honour and Dedicated to the seruice or at least-wise oft times Celebrated in times of Pestilence to appease the anger of these Idole-Gods whose Images and Pictures were carried about and represented in them wee haue the expresse authorities not onely of Plutarch in the life Oâ— Romulus and Romanae Quaest. Quaest. 107. of Dionysius Hallicarnasseus Antiq. Roman lib. 2. cap. 3.5 lib. 7. cap. 9. Of Valerius Maximus lib. 2. cap. 4. Of Thucidides Hist. lib. 3. Of Liuie Rom. Hist. lib. 2. Sect. 36. l. 1. Sect. 9.20 l. 7. Sect. 2.3 l. 26. Sect. 23. lib. 5. Sect. 1. lib. 42. Sect. 20. Of Demosthenes Orat. aduersus Midiâ—m Of Horace De Arte Poetica lib. Of Athenaeus Dipnos lib. 2. cap. 1. Diodorus Siculus Histor. lib. 17. Sect. 16. with sundry other Pagan Authors but likewise of Tatianus Oratio aduersus
to praise him with cymbals and dances That Salomon writes there is a time to dance and that other Scriptures seeme to allow of dancing as lawfull Therefore it cannot be unlawfull To these I answer first that these Scriptures and examples warrant that kinde of dancing onely which is specified and commended by them not our theatricall our moderne common dancing which differs from it in many materiall circumstances well worth the observation For first these dances which we read of in the Scripture were all single consisting altogether of men or of women onely which kinde of single measures were anciently in use among the Persians and Greecians are yet retained among the Brasilians and others Whereas our moderne dances are for the most part mixt both men and women dancing promiscuously together by selected couples Secondly these dances were no artificiall curious Galliards ligs or Carontoes learned with much paines and practise at a Dancing-Schoole as ours are but simple plaine unartificiall sober motions Thirdly these dances were no ordinary daily recreations practised at every feast or meeting upon every Lords-day Holi-day or vacant time and that upon no other occasion but for mirth or laughter sake to passe away the time or to satiate mens unruly lusts the onely props of dancing as all our moderne dances are But they were publike extraordinary speciall dances taken up by pious Christians to praise the Lord withall after some extraordinary great deliverances from or victories over their enemies which scarce hapned twice in divers ages Whereas our dances are not such Fourthly these dances were not made in any private House or Hall in any Ale-house Taverne or Bower neere adjoyning much lesse at any May-pole Wake or Church-ale at any Play-house Wedding or Dancing-Schoole as ours are but in the open field where the victorious Generall and his Army were to passe whom they went out to meet and welcome home with these their dances which sounded forth his praises in those Psalmes and heavenly Songs which the Scripture hath recorded Fiftly they danced not by couples or in measure as we use to doe but in one intire traine or round Sixtly they did not wantonly leape caper fling or skip about like Does or Bedlams nor mincingly trip it as our lascivious amorous Dancers doe but they used a modest grave and sober motion much like to walking or the grave old measures having timbrels and cymbals in their hands and Psalmes not scurrilous amorous Pastorals in their mouthes wherewith they did unfainedly blesse and praise the Lord for their obtained victories and deliverances and sound forth the Victors praises Seventhly These dances were free from all lascivious dalliances from all amorous gestures gropings kisses complements love-trickes and wanton embracements which abound in all our moderne Dances Lastly these dances were wholy devoted to Gods praise and glory they were a holy religious service done to God proceeding from the thankefulnesse of such hearts as were ravished with Gods more speciall mâ—â—cies Our moderne wanton dances have no such pious ends and circumstances they proceed not from such hearts such occasions such extraordinary favours of God as these they differ from them in all thâ—se severall circuÌ„stances therefore these dances these examples doe no wayes iustifie but condeâ—ne all ours which have no affinity nor cognation with them To the second Objeâ—tion that Salomon saith there is a time to dance I answer first that by dancing in this and the other obiected Scâ—iptures is not meant any corporall dancing or artificiall moving of the feet in measure but either an inward cheerefulnesse of heart and readines of spirit in Gods service or else a spirituall exultation of the soule in the apprehension of some speciall favour of God unto it expressed in an abundant praysing of God in psalmes in hymnes and spirituall songs This and no other is the dancing intended by Salomon and commanded in the Scripture as Olympiâ—dorus Chrysostome Ambrose Glossa Ordinaris Lyra Calvin and sundry others teach us Secondly admit this text be meant of corporall dancing yet it intends no other but religious holy dances in which either men or women praise the Lord with Hymnes and godly Psalmes singing with a grace in their hearts to him who hath given them so great an occasion of much holy ioy it allowes no other dances but such in which the heart is more active then the feet in which Gods glory not carnall iollity is the utmost end It gives no tolleration therefore for our common dances which have neither holinesse for their quallity nor piety for their end Lastly Salomon saith onely that there is a time to dance and this time I am sure is neither Lords-dayes nor any other solemne â—estivals devoted to Gods service as the fore-quoted Councels Fathers and moderne Authors testifie these are not times of dancing but of praying hearing reading meditating and such like holy duties All dancing therefore on such times as these which are now made the chiefest dancing seasons are out of Salomons dispensation Againe the time of working of following our vocations of performing private familie duties of religion the times of sleepe and rest I meane the night which is more often spent in dancing then in praying or any pious duty is none of Salomons times for dancing it being altogether untimely at these seasons Therefore those who spend their working praying reading studying time which God commandes them to râ—deeme in dancing which too many make their worke their life their trade dance out of Salomons time and measure who gives no allowance to their untimely Rounds Againe dancing after a man is tyred out with honest labour is altogether unseasonable sleâ—pe and quiet rest are a wearied mans best his fittest recreations They that worke hard all day had more need to rest then dance all night And yet how many are there who after an hard iourny or a toylsome dayes worke will take more paines at night in dancing then they did in labouring all the day time because they are quite tyred out with working they will yet tire themselves once againe in dancing and so disable themselves the more for the workes and duties of the ensuing day whereas every recreation should helpe not hinder men in their callings Hard workers therefore have little time at least but little need or reason to turne Dancers For others who can finde either little or no time at all to worke which is the epidemicall deplorable gentile fashion of our lazy age I am sure Salomon hath bounded them out no time to dance Eccles. 3. hath set downe 24. severall times at least for severall workes and but one if that for dancing Those therefore who exempt themselves from these times of working can make no title to this dancing season He that will not
labour t is unfit he should play He that hath no working time t is equall he should have no dancing time And yet how many are there now a-dayes who will needs intitle themselves to this time to dance though they professedly disclaime all times to mourne or worke How many are there that worke till they freeze and yet dance till they sweat that cannot worke or pray one houre in a day for sloath and yet can dance nimbly day and night all the weeke long that cannot walke twenty yards to Church on foot without the helpe of a Coach and yet will dance 40. Galliards or Carantoes five hundred paces long These indefatigable dancers who would rather die then worke and not live then live well need onely a time to worke which I wish they may find not a time to dance which they will be sure to gaine since they dance and play away all their time Wherefore since neither Labourers nor Loyterers have any need of dancing they have certainly no title to Salomons time of dancing and so both their dancing and arguments are out of season Since therefore it is infallibly evident by all these premises that our theatricall amorous mixt lascivious dancing is sinfull and unchristian at the least if not Heathenish and Diabolicall The Major of my precedent Syllogisme must be graÌ„ted which I shal here close up with that notable passage of Alexander Fabritius an ancient English though somewhat Popish Author who writes thus of Dancing The entring into the processions of dances hinders men from ingresse into the heavenly procession and those who dance especially upon Holy-dayes offend against all the Sacraments of the Church First against Baptisme in this that they breake the Covenant which they have entred into with God in baptisme where they have promised that they would renounce the Devill and all his Pompes but they enter into the pompous procession of the Devill when they dance For a dance as Gulielmus Parisiensis saith is the Devils procession Secondly dances offend against the Sacrament of Order For Clergie men who have received holy Orders take those orders that they may conveniently celebrate divine services in the Church of God but these vanities make divine Service to be contemned and neglected for those who ought to be present at Mattens and Vespers are oft-times present at these dances Thirdly they offend against the Sacrament of Matrimony for oft-times in dâ—nces by signes of wantonnesse vaine songs and unlawfull confabulations the faith of Matrimony is violated either in consent or worke Fourthly they sinne against the Sacrament of Confirmation for in the Sacrament of confirmation the signe of the Crosse is imprinted on their foreheads as being bought with the passion of Christ but in such dances the signe of the Crosse being cast away they place the signe of the Devill on their heads Fiftly they doe against the Sacrament of Pennance For in the Sacrament of repentance by which they were reconciled unto God they promised that they would never hereafter offend in the like kinde but in such vanities they plainely doe the contrary Sixtly they offend against the Sacrament of the Altar For on Easter-day they receive the Sacrament of the Altar but immediately after they are like to Iudas the Traytor who when he had eaten at the Lords Table out of his owne Dish he went out presently after and tooke a band of Soldiers from the High-Priests and Pharises and came against Iesus as appeareth Iohn the 18. So these transgressing in the foresaid manner come directly against Iesus for when they are in a dance the procession of the Devill they are not with Iesus as himselfe saith Luke 11. he that is not with me is against me As Kings in Antumne and Summer are wont to goe forth to the Warres that they may take that from thâ—ir enemies which they have gained by their labour in Winter so the Devill the enemy of mankinde after Easter yea on Easter-day it selfe we may more truely affirme it on our Christmas and Whitson Holy-dayes gathers together an army of Dancers that he may take from the Sonnes and Servants of Christ who are his enemies their spirituall fruits which they have gathered together in the Lent-time Seventhly they offend against the Sacrament of extreme Vnction by which those who are sicke receive spirituall health but these wretches in their playes and dances doe often lose the healâ—h both of their bodies and their soules After this he compares all women-dancers especially such as are gorgeously attired and set out with costly array with painted faces with false haire shaven off from some dead womans scull with bead-tires of Gold of silver Pearles and precious Stones contrary to the Apostles precept which the Devill who rides upon such women hath set upon their heads as so many crownes of vaniâ—y for those many triumphes over the Sonnes of God which he hath gained by them to those locusts and tâ—at smoke which ascended out of the bottomlesse pit Apocalipse the 9. Advising all men out of Ecclesiasticus the 9. not to keepe company with a woman that is a Dancer not yet to hearken to her voyce lest they chance to perish by her snares and wishing all Christians to renounce all dancing as being thus opposite to all the Sacraments Thus much concerning dancing in probat of my Major in which I have the more inlarged my discourse both in respect of the neere affinity that is betweene Playes and Dancing and in regard of the universality of this lewde infamous exercise which overspreds our owne and other Nations whose commonnesse hath purchased it such credit such applause in this effeminate unchaste lascivious dissolute age wherein we live that most repute it a necessary ornament an essentiall commendable quality or vertue to make vp a Gentleman a Gentlewoman who are deemed incompleate at leastwise rude without it when as all the fore-quoted Councels Fathers Pagans and moderne Christian Authors with infinite others have thus branded censured it especially in the female sex who are now most devoted to it as a Diabolicall infernall effeminate unchristian wicked unchaste immodest heathenish pastime contrary to all Gods Commandements and Sacraments and as the very pomps of Satan which wee renounce in Baptisme which mee thinkes should now at last rectifie our depraved iudgements in this point of Dancing and reforme our lives For the Minor that Stage-playes are commonly attended with mixt effeminate amorous dancing it is most apparant not onely by our owne moderne experience but likewise by the copious testimony of sundry Pagan and Christian Writers of all sorts as namely of Polibius Historiae lib. 4. pag. 340. Of Livy Rom. Hist. lib. 7. sect 3. Of Dionysius Hallicarnasseus Antiqu. Lect. l. 7. sect 9. Of Plutarch Symposiacon lib 9. Quaest. 15. pag. 315.316 317. Of Athenaeus Dipnosophorum lib. 8. c. 12. p. 695. lib. 14. c. 3â— p. 980.981 c. 7. p. 990.
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-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
secularibus negotijs procurandis verum etiam in luxu lascivia jocis et ludis vetitis compotationibus caeterisque flagitijs exercendis toti transigantur Which abuses it enjoynes Magistrates Officials to suppresse So it decreeth thus Clerici nunquam personati incedant neque comaedias fabulas choreas vel aliquid aliud ludicrum ex ijs quae ab histrionibus exhibentur agant vel spectent ne visus et obtutus sacris mysterijs dicati turpium spectaculorum contagione polluantur Ab alea tesseris chartis et quovis alio vetito et indecoro ludo cuÌ„ privatim tuÌ„ publicè penitus abstineant CoÌ„messationibus et minus honestis convivijs nunquaÌ„ intersint Forum merâ—catus andronas fug a Ì„t nec tabernas et diversoria nisi longioris itineris necessitate unquam ingrediantur c. Although Lords-dayes and holy-holy-dayes were instituted for this onely purpose that faithfull Christians abstaining from externall workes might more freely and with greater piety addict themselves to Gods worship c. Notwithstanding it is preposterously usuall in our times that even religious dayes are wholly spent not onely in following unlawfull and secular affaires but even in riot lasciviousnes prohibited sports and playes compotations and other execrable wickednesses Which abuses it enjoynes Magistrates and Officials to censure and prohibit So it decrees thus Clergy men may never put on vizards or goe disguized neither may they act or behold comedies fables dances or any other of those Playes that are exhibited by Stage-players lest the sight and hearing dedicated to sacred mysteries should be polluted with the contagion of filthy spectacles Let them wholly abstaine as well in private as in publike from dice tables cards or every other prohibited and unseemely play Let them be never present at riotous and dishonest feasts let them avoid places of judicature markets and places of resort neither let them ever enter into tavernes and innes but being necessitated by some long journey The 50. is Concilium Rhemense Anno 1583. Which condemnes the use of Stage-playes and dancing especially on Lord-dayes holy-dayes and the Christmas season when they are most in use under paine of excommunication Diebus Dominicis et Festis in suas Paraeseas populus conveniat et Missae concioni et vesperijs intersit Ijsdem diebus nemo lusibus aut choreis det operam maximè dum divinum celebratur officiuÌ„ monebiturque ab Ordinario vel paraeco Magistratus ut id nequaquaÌ„ fieri permittat Ludos theatrales etiam praetextu consuetudinis exhiberi solitos et puerilia caeteraque ludicra quibus Ecclesiae inquinatur honeâ—tas et sanctitas in Christi et Sanctorum festivitatibus omnino prohibemus contra nitentes autem poenis coerceri volumus à superioribus Let the people meete together in their parish Churches on Lords dayes and holy dayes and let them be present at Masse at Sermon and Vespers Let no man give him selfe on these dayes to Playes or dances especially whiles divine service is celebrating and the Magistrate shall be admonished by the Ordinary or Parish Priest that hee by no meanes suffer these things to be done Wee utterly prohibit Stage-playes and other childish pastimes accustomed to be presented under pretext of custome with which the honesty and sanctity of the Church is defiled in the festivalls of Christ and of the Saints those that doe contrary wee will shall be punished by their superiours The 51. is Synodus Turonensis Anno 1583. which is somewhat observable Cùm juxta divi Pauli praeceptum qui Christi funt sobrietatem semper sectari debeant diebus Dominicis praesertim et alijs festis commessationes convivia publica tripudia saltationes strepitus et choreas fieri vaenatu et aucupatu tempus terere in hospitijs seu cauponis alijs quaÌ„ peregrinis cibaria et vinum ministrari ludos palmarios et alios maximè dum sacra conficiantur laudesque Deo decantantur aperiri comaedias ludos scenicos vel theatrales et alia ejus generis irreligiosa spectacula agi sub anathematis poena prohibet haec Synodus praecipitquâ— omnibus et singulis Paraeciarum rectoribus eos apud Episcopum deferre qui huic decreto non paâ—uerint ut illius ordinatione nominatim excommunicati denuncientur et publicentur * valdè etenim est absurduÌ„ fideles ijs diebus qui propitiando Deo sunt destinati fallacibus illis Sathanae blanditijs illectos à divinis officijs religiosis supplicationibus concionibusque sacris abduci Since according to the precept of St. Paul those who are Christs ought alwayes to follow sobriety especially on Lords dayes and other festivalls this Synode prohibits under paine of excommunication on the foresaid dayes especially all râ—oting publike feasts galliards dances clamours and Morrices to be made to spend time in hunting and hauking to serve wine or victualls in Innes or victualling houses to any but to strangers any prizes or other playes to be shewed especially whiles divine things are performed and praises sung to God any comedies Stage-playes and other irreligious spectacles of this kinde so it stiles them to be acted and it enjoyneth all and singular Rectors of parishes to cite those before the Bishop who shall not obey this decree that in his name they may be denounced and proclaimed excommunicated for it is very absurd that Christians on those dayes that are destinated to appease Gods anger allured with those deceitfull inticements of Satan should bee drawne away from divine Offices religious supplications and holy Sermons So that by this Synodes expresse resolution Stage-playes are irreligious spectacles and the deceitfull inticements of Satan to withdraw mens hearts from God and from his service which should cause all Christians to abominate them The 52. is Concilium Bituriense Anno 1584. where these constitutions were compiled Proâ—â—betur populus prophana sodalitia et commessationes choreas tripudia larvas et theatrales ludos diebus Dominicis et festis exercere pompas instrumentorum musicorum et tympanorum in gestationibus imaginuÌ„ per vias et compita exhibere à caupona abstineant et nihil nisi quod pietateÌ„ redoleat exerceant Imitentur Christiani totis hisce diebus sanctos illos quorum memoriam colant per opera charitatis Clerici nunquam personati sint a comaedijs Mimis chorcis et saltationibus agendis atque spectandis abstineant Aleas tesseras chartas omnes ludos vetitos coÌ„messationes ac inverecunda convivia mercatus et nundinationes tabernas ac diversoria praeterquaÌ„ in itinere devitent c. Hortatur etiam haec Synodus Christianos omnes ut pro Christiani nominis honore et dignitate se gerant tripudia et saltationes publicos ludos mimos larvas et aleas quaÌ„tuÌ„ fieri poterit devitent The people are prohibited to exercise prophane assemblies and riotous feasts dances morrices disguises and Stage-playes on Lords dayes and holy dayes to exhibit shewes or pompes of
musicall instruments and tabers in the processions of images through the streetes and crosse wayes let them abstaine from the Ale-house and practise nothing but that which may savour of piety Let Christians all these dayes imitate by the workes of charitie those Saints whose memorie they observe Let Clergy men never put on vizards let them abstaine from acting and beholding comaedies Stage-playes morrices and dances Let them shun dice tables cards all prohibited Playes riotous and immodest feasts markets faires tavernes and Innes but onely when they travell This Synode doth likewise exhort all Christians that they carry themselves for the honour and credit of Christianity and that they avoid and shun Masques and dances publike Playes Iesters Stage-players vizards and dice as much as may be Which stands not with the honour of Christianity Which Councel extending unto all Christians as well as to Clergy men and exhorting them as much as may be to abstaine from all dancing dicing Stage-playes Mummeries Stage-players and the like even for the honour of religion is an unanswerable evidence that these sports these Enterludes are altogether unseemely and unlawfull unto Christians The 53. is Synodus Aquensis Anno 1585. which decreeth thus Cessent in die sanctorum Innocentium ludibria omnia et pueriles ac theatrales lusus Nullus etiam vestibus religiosorum hominuÌ„ aut mulierum utatur ad larvas vel scurrilia sub poena excoÌ„municationis ipso facto incurrenda Sacerdotes ne pagellis aut alea aliove hujusmodi ludo ludant aut â—udentes spectent Ne personati unquam incedant neve comaediarum aut chorearum aut profani ullius spectaculi actores sint vel spectatores Tabernas ne frequentent adeantve nisi itineris causa A comessationibus aut minus honestis convivijs abstineant omninò nec dicterijs aut mordacibus utantur salibus neve sacrae Scripturae verbis ad profanos sermones abutantur Let all pastimes all childish and theatricall Enterludes on the day of the holy Innocents cease Let none likewise use the garments of religious men or women for Masques and scurrilous Playes under paine of excommunication to bee ipso facto incurred Ministers may not play at cards or dice or any other such like play or look upoÌ„ those that play They may not walke disguized neither may they be actours or spectatours of comaedies or dances or of any prophane Play Let them not frequent or goe to tavernes but by reason of travell Let them wholly abstaine from riotous and dishonest feasts neither let them use scoffes or biting jests nor yet abuse the words of holy Scripture to prophane discourses A good pious Canon which I wish all Ministers would observe The 54. and last printed Councell with which I will conclude is Concilium Tholosanum Anno 1590. which concludes in this manner Ludis spectaculis histrionumque circulationibus Ecclesiam caemiteriumque deinceps patere prohibemus Et quoniaÌ„ SacerdotuÌ„ vitia ut apparere maximè et primo conspectu occurrere majori denique dedecore haberi imò et quae in alijs levia in illis gravissima censeri consueverunt ijs tripudia ludos publicos aliaque omnia quibus reliquos homines damnoso aliquo scandalo offendere possent omnino interdicimus et prohibemus Wee prohibit the Church and Churchyard from henceforth to stand open to Playes to Spectacles and the jests of Stage-players And because the vices of Ministers are wont most of all to appear to come in ure at the first sight and to be accounted more shamefull yea and those things that are reputed slight things in others are deemed most hainous in them wee wholly interdict and prohibit them dances publike Playes and all other things by which they may offend any other men by any hurtfull scandall To these I shall adde as a Corollary the Nationall Protestant Synode at Rochell Anno Dom. 1571. Where these two Canons were unanimously composed by all the Protestants in France All Congregations shall be admonished by their Ministers seriously to reprâ—hend and suppresse all Dances Mummeries and Enterludes And it shall not be lawfull for any Christians to act or to be present at any Comedies Tragedies Playes Enterludes or any other such sports either in publike or in private chambers Considering THAT THEY HAVE ALVVAYES BEENE OPPOSED CONDEMNED AND SVPPRESSED IN AND BY THE CHVRCH AS BRINGING ALONG WITH THEM THE CORRVPTION OF GOOD MANNERS especially when as the holy Scripture is prophaned which is not delivered to be acted or played but onely to be preached Dancing-masters or those who make any dancing-meetings after they have been often admonished to desist ought to be excommunicated for this their pertinacy and rebellion By which it is most apparant that Stage-playes Danâ—es and Mummeries have beene evermore condemned in and by the Church of God as the corruptions of mens manners and unlawfull Pastimes Whence the French Protestants as I am informed by those who have lived among them doe wholly abandon Stage-playes and Dancing as unchristian sinfull pastimes neither will they suffer their sonnes or daughters to dance or to resort unto a dancing-schoole as the French Papists doe who delight and glory in nothing more than dancing to which they are naturally addicted whereas effeminate amorous dancing either of men or women together or of men in the presence of women or of women in the sight of men hath beene alwayes an allurement to lewdnesse a grand occasion of much whoredome and uncleannesse a recreation fit for none but whores adulteresses c. as Philo Iudaeus Chrysostome Nazienzen Basil Vincentius Hugo Cardinalis and Bellarmine himselfe with sundry other Fathers and Authors formerly quoted Act. 5. Scene 8. most plentifully testifie By all these 55 severall Councels and Synodes in divers ages and Countries 3 or 4 of which are confâ—ssed to be oecumenicall and universall to which all the Christian Churches in these knowne parts of the world subscribed by their selected Bishops and proxies it is most apparant to passe by dicing carding dancing health-drinking bonefires New-yeares gifts scurrilous songs and other recited particulars concerning Clergy men which they have condemned First that the profession of a Stage-player is altogether unchristian abominable and unlawfull and that all common Actors and Stage-players ought to stand excommunicated ipso facto both from the Church the Sacraments and all Christian society till they have utterly renounced and quite given over their infamous execrable lewd profession which is no wayes tolerable among Christians And if the very profession of a Stage-player bee so execrable by these Councels resolution much more abominably execrable must Stage-playes be which make it so Secondly that all Christian Princes and Magistrates ought to suppresse all Stage-playes all common Actors and to banish them their territories and dominions severely punishing all such persons who dare to harbour or protect them Thirdly that Stage-playes are diabolicall heathenish
of Halberstat Comment in Isaiam cap 56 Coloniae 1531 pag 473. Comment in Ephes 5 v 3. The 59. is Remigius Bishop of Rheemes Explanatio in Epist ad Galatas c. 5 v 19 Bibl. Patrum Tom. 5 p. 756 G in Ephes 5 v. 3 p 970 A B. The 60. is Bruno Bishop of Herbipolis Expositio in Psal 118 v 37. Bibl. Patrum Tom. 11 p. 221 B. The 61. is Theophylact Archbishop of the Bulgarians Enarrat in Marc cap 6 in his Workes Basiliae 1570 p 89. Enar in Ephes c 5 p. 509 in 1 Tim 2 p 573 584. The 62. is Iuo Carnotensis Episcopus Decretaâ— Lovanij 1561 pars 1 c 207 pars 2 c 31 parsâ— c 77 pars 4 cap 8 162 166 167. pars 5 cap 370. pars 7 cap 110. pars 11 cap 7 16 64 76 to 85. The 63. is Anselme Archbishop of Canterbury Comment in Epist ad Epheâ—â—os l. 5 v 3â— Tom 2. Operum Coloniae Agrip. 1612 p 285 C D. in Epist ad Philip c. 4 p 306 A. in 1 Tim c 3â— p 356 C. The 64. is Honorius Augustodunensis De Antiquo ritu Missarum lib 3 cap 58. Bibl. Patrum Tom 12 pars 1 p 1069 E. where he stiles dancing and Stage-playes the very pompes of the Divell which we renounce in Baptisme The 65. is elegant St. Bernard Abbot of Clarevale Oratio ad Milites Templi cap 4. Opera Antwerpiae 1616 Col 832 L M. Epist 87 Col 1477 A. The 66. is Ranulphus Cirstrensis in his Polychronicon London 1527. Booke 3 cap 34 fol 131. The 67. is our famous Countrey-man Iohn Saresbery Episcopus Carnotensis in France De Nugis CurialiuÌ„ l. 1 c. 4 5 7 8. l. 8 c 6 7. Bibl. Patr. ToÌ„ 15 p. 358 463 466. The 68. is Petrus Blesensis Archdeacon of Bathe Ep 14. Bibl. Patr. Tom 12. pars 2 p 714 B. Epist 76 p 761 E. Epist 85 p 769 E. The 69. is AElredus Abbot of Rivaulx in Yorkeshire Anno 1160. in his Speculum Charitatis lib 1 cap 26 p 95 G. lib. 2 c. 23 p 111 G H. l 3 c 12 p 118 A. and his Fragmentum conteining the memorable exhortation of King Edgar to his Bishops and Abbots Ibidem p. 144 A. The 70. is Gratian. Distinctio 33 34 48â— 86. Editâ— Parisijs 1531 folâ— 56 58 78 130 139 140. Causa 4 Quaest 1 f. 260. de Consecratione Distinctio 2 fol 663. The 71. is Pope Innocent the 3. Decretal Constitutionum lib. 3 Tit. 1 Constit. 3. Operum Coloniae Agrip. 1606 Tom. 2 p 713 714. These 7â— eminent ancient Fathers and Writers in these their recited works to which I might adde Iustinian that famous Christian Emperour in his forequoted â—awes and workes have constantly even from our Saviours death till the yeare 1200. abundantly oppugned censured and condemned not onely Sword-playes Cirque-playes and Amphitheatricall bloudy Spectacles but even Stage-playes themselves as diabolicall heathenish sinfull lewd ungodly Spectacles not sufferable among Christians condemning withall not onely the acting but even the beholding of such lascivious filthy and contagious Enterludes the seminaries of all those prodigious execrable wicked effects which I have more fully anatomized in the pâ—ecedent Acts. And if all these worthy ancient Fathers did thus abominate oppugne the Stagâ—-playes Actors and Play-haunters of their times ô how would they censure and abhorre the scurrilous obscene blasphemous impious Playes and Players of our age which are farre more execrable prophane and lewd than the very worst in former dayes From these authorities therefore thus recited I shall frame this 49. invincible Argument against Stage playes That which 71 severall Fathers and eminent ancient Writers of the Church have constantly professedly condemned as sinfull and abominable in these their recited workes must certainly be desperately sinfull unseemely unlawfull unto Christians intollerable in any Christian Commonweale But these 71 severall Fathers and eminent ancient Writers of the Church have thus constantlyâ— professedly condemned Stage-playes and Stage-Players in these their recited workes Therefore they must certainly be desperately sinfull unseemely unlawfull unto Christians intollerable in any Christian Commonweale The Minor is evident by the premises the Major I dare challenge the most impudent Player or Play-patron to denie For what man what Christian is there so peremptorily audacious so unchristianly immodest so erroniously schismaticall as to controll and quite reject the unanimous resolutions of so many reverend pious incomparably learned Fathers whose Play-condemning censures seconded by the definitive sentence of the whole primitive Church both under the Law and Gospell not onely challenge our reverend respect but our subscription too We are all exceeding ready in matters of faith to give credit to Councels to the renowned Fathers and ancient Writers especially where all or many of them concurre and shall we then reject and undervalue them here in the case of Stage-playes in which they all accord without the least dissent Never I dare positively affirme it did Fathers Councels and Writers of all sorts all ages more plentifully more unanimously accord in passing sentence against any abuse or wickednesse whatsoever then in censuring in condemning Stage-playes as the precedent and subsequent Scenes will evidence and shall we then desert them where they all concord Could Players Play-haunters or lewd lascivious persons finde out but one Councell one Father or two to countenance Stage-playes dancing dicing Health-quaffing face-painting Love-lockes or their strange fantastique habits and disguises they would so hugge it so adore it that neither the lawes of God or man the authorities of Christ his Prophets and Apostles the concurring resolutions of all other Fathers Councels or Writers to the contrary should be able to convince them that these things are evill so pertinaciously doe men adhere not onely to their opinions but their errors too who justifie or foment their vices in the least degree And shall not then the uncontrolled authority of all the precedent Christian Councels and Fathers be much more prevalent to withdraw them from pernicious Stage-playes with other oft condemned vanities which have not so much as one Father one Councell to defend them shall men beleeve yea sometimes preferre the Fathers before the Scriptures where they seeme to give any countenance to their errours or superstitions and yet reject them where they all unanimously condemne their sinfull pleasures O let us not so farre undervalue these their pious judicious unanimous resolutions against Stageplayes and Actors as still to magnifie frequent or patronize them in despite of all these their determinations but let us joyne hearts and hands and pens and judgements yea and our practise with them passing the very selfesame doome on Players on Stage-playes as they all have done before us for feare their pious resolutions prove so many unavoidable endictments of condemnation against us at the last We all
many of them doe are no meete sports or entertainments for Christian Princes States and Potentates whose pietie majestie gravitie are so transcendent that they cannot but disdaine the sight the presence of such ridiculous infamous scurrilous childish Spectacles as common Stage-playes are which savour neither of state nor royaltie but of most abject basenesse though too many great ones I know not out of what reâ—pects have vouchsafed to honour them or rather dishonoured themselves with their presence For my owne part it is beyond my Creed to beleeve that Christian Monarches Peeres or forraigne Embassadours who are at leastwise should be men of highest dignity of eminentest piety severest gravity deepest wisdome sublimest spirit and most sober exemplary conversation without any mixture of levitie vanitie or childish folly the least tincture of which in men of supreme ranke though it be but in their sports is no small deformity no meane ecclipse unto their fame should so farre degenerate or descend below themselves as to admit of common Plaies or Actors the most infamous scurrilous ignoble pleasures and persons that the world affords into their royal presence We know that many Christian many Pagan States and Emperours have long since sentenced exiled Playes and Players and that the whole Church of God with all faithfull Christians from age to age have execrated and cast them out as the very greatest grievances shames and cankerwormes both of Church and State We know that many publike Acts of Parliaments even of this our Realme have branded Players with the very name the punishment of Rogues and Vagabonds and condemned Stage-playes as unlawfull Pastimes And can any one then be so brainsicke so shamelesse to affirme that these anathematized heathenish Spectacles these stigmatized varlets which all times all Christians all men of gravity and wisdome have disdained as the most lewd infamous persons are fit to entertaine the noblest Princes or to appeare before them in their royall Pallaces at times of greatest state Certainly as Eagles scorne to stoope at flies or as magnanimous lions disdaine to chace a mouse even so those generous Christian Monarches who have cast out Playes and Actors as intollerable mischiefes in their meanest Citties will never so farre grace them as to deeme them worthy to approach their Courts as necessary ornaments and attendants on dayes of most solemnitie It was King Davids godly protestation that he would set no wicked thing before his eyes that the worke of those who turned aside should not cleave unto him That a froward heart should depart from him and that he would not know a wicked person who so privily slandereth his neighbour him saith he will I cut off him that hath an high looke and a proud heart I will not suffer he that worketh deceit shall not dwell in my house he that telleth lies shall not tarrie in my sight c. Certainlie there is never a true Christian Prince or Potentate this day living but is but must or ought to be of Davids mind he being a man after Gods owne heart therefore hee can never suffer Stage-plaies which are wicked lewd and heathenish Pastimes or common Actors who are perverse yea froward wicked proud deceitfull slanderous lying persons in the highest degree to come into his presence or harbour in his pallace A King that sitteth in the throne of judgement saith the wisest King scattereth all evill with his eyes yea A wise King scattereth the wicked and bringeth the wheele over them Prov. 20.8 26. Needs therefore must a just a prudent Christian Prince abandon Playes and Players from before his eyes the one being the greatest evills to a State the other the very worst and most infamous men It is true indeed that some dissolute Roman Emperors as Caligula Nero Heliogabalus Carinus and others have beene much enamoured with Playes and Actors but this was onely the blot the infamie of these shames of Monarchy as Philo Iudaeus Marcus Aurelius Iuvenal Iohn Sarisbery and their owne Historians witnesse who have recorded it onelie for their greater shame Res haud mira tamen cytharaedo Principe mimus Nobilis c. being the sole encomium that they have lest behind them for it Their examples therefore can be no good argument to second this objection especially since the best Roman Senators Monarches both Pagan and Christian have exiled Stage-players and suppressed Playes as even Nero himselfe who was most devoted to them and most honoured Players was at last enforced to doe by reason of those intollerable oft-complained mischiefes which they did occasion I confesse that many Christian Writers both of ancient and moderne times and among sundry others whom I spare to mention Vincentius Olaus Magnus Iohn Sarisbery and Peter de Bloyes â—rchdeacon of Bath two ancient English Writers AEnaeas Sylvius afterwards Pope Pius the 2 and Mr. Radolphus Gualther have publikely complained and bewailed in their writings that Stage-players Tomblers Fidlers Singers Iesters and such like idle persons have followed Princes Courts and haunted great mens houses that they have there found accesse and harbour when as experienced vertuous well-deserving men have beene excluded contemned and sent away without reward these caterpillars and pests of the commonweale not onely anticipating in the meane while their charity to the poore their bounty to men to best desert but even exhausting their treasures depraving their manners fomenting their uices to the publike prejudice and their owne eternall perdition But this they censure as their shame their folly and oversight not their praise as did St. Chrysostome long agoe whose words I would these Objectors would observe Wilt thou heare againe saith he some other things which shew the folly and madnesse of these wise Law-givers They gather together Players Theatres bring in thither troopes of harlots of adulterous youthes c. making all the people to sit on scaffolds over them Thus recreate they the Citty thus doe they crowne great Kings whose victorious trophees they admire But alas what is more cold than this honour What more unpleasant than this pleasure Doest thou then seeke applauders of thy actions among these Tell me I pray thee wilt thou be praised with dancers with effeminate persons Stage-players whores And how can this be but the very extremity of folly and frenzie But thou wilt say these are infamous persons Why then doest thou honour Kings why doest thou murther Citties by such who are infamous Why doest thou bestow so much upon them For if they are infamous they ought to be cast out c. It is therefore no lesse then madnesse then extremest folly in St. Chrysostomes judgement to honour to Court Kings or great ones with Playes or common Actors and a farre greater frenzie is it for such to foster to applaud them and to be praised by
point of Christianity to mispend all this eating drinking and rising up to play whole dayes and nights together Those who are civill at other seasons will be now deboist and such who were but soberly dissolute before if I may so speak will be now stark mad forgetting not onely their Saviour but themselves Those who repute it a shame to be unruly disorderly any other part of the yeare thinke it an honour to be outragiously disordered and distempered now turning day into night and night into day against the course of nature like Seneca his Antipodes setting no bounds to any lust That which is not tollerable at other times seemes laudable unto most men now that which were it done at any other season could not but be condemned as an execrable sinne becomes now a vertue at least a veniall crime In a word those who make a kinde of conscience of drinking amarous dancing healthing dicing idlenesse Stage-playes and of every sinne at other timesâ— deeme it a part of their piety to make no bones of these of any deboistnesse or prophanesse now those who are constant in religious familie-duties now discontinue them those who remembred their Saviour and sinnes before now quiâ—e forget them those who seemed Saints before turne Divels incarnate now those who were reasonable men before are metamorphosed into beasts or monsters now those who were formerly good at least in outward shew doe now turne bad and all who were bad before prove now tenâ—times worse all under this pretence of solemnizing Christs Nativitie as if he were delighted onely with their sins Thus doe we even crucifie our blessed Saviour in his very cradle and like that v Tyrant Herod seeke to take away his life as soone as he is born whiles we thus impiously celebrate prophane his birth eveÌ„ pierce him through with these grosse disorders which are now too frequent among many Christians Should Turkes Indels behold our BacchanaliaÌ„ Christmas extravagancies would they not thinke our Saviour to be a glutton an Epicure a wine-bibber a Divell a friend of publicanes and sinners as the Iewes once stiled him yea a very Bacchusâ— a God of all dissolutenesse drunkennesse and disorder since his Nativitie is thus solemnized by his followers who are never so dissolutely so exorbitantly deboist in all kindes as in this his festivall Would they not take up that speech in Salvian Ecce quales sunt qui Christum colunt falsum plane illud est quod aiunt se bona discere quod jactant se sanctae legis praecepta retinere Si enim bona discerent boni essent Talis profecto secta est quales et sectatores hoc sunt absque dubio quod docentur Apparet itaque Prophetas quos habent impuritatem docere et Apostolos quos legunt nefaria sensisse et Evangelia quibus imbuuntur haec quae ipsi faciunt praedicare Postremo sancta à Christianis fierent si Christus sancta docuisset AEstimari itaque de cultoribus suis potest ille qui colitur Quomodo enim bonus magister est cujus tam malos videmus esse discipulos Ex ipso enim Christiani sunt ipsum audiunt ipsum legunt promptum est omnibus Christi intelligere doctrinam Vide Christianos quid agant et evidenter potest de ipso Christo sciri quid doceat Would they not condemne our God our Saviour our religion and loath both thâ—m and us qui ita agimus ac vivimus ut hoc ipsum quod Christianus populus esse dicitur opprobrium Christi esse videatur as the same Father speakes O inaestimabile facinus et prodigiosum Quid non ausae sint improbae mentes in the Christmas season Armant se ad peccandum per Christi nomen auctorem quodammodo sui sceleâ—is Deum faciunt et cum interdictor ac vindex malorum omnium Christus sit dicunt se scelus quod agunt agere pro Christo. Such are our gracelesse unchristian Christmas lives who when as our Saviour daily cries unto us Let your light so shine before men that they may see your good workes and glorifie your Father which is in heaven we on the contrary live so in the Christmas season that I speake not of other times that the sonnes of men that Infidels and Pagans may openly behold our evill workes and blasphemâ— ouâ— Fatherâ— our most blessed Saviour who is now grieving in heaven whiles we are thus dishonouring his Nativitie here on earth And should not our hearts then smiâ—e us should not shame confound us all for this our heinous sinne for this our indignity to our blessed Lord and Saviour who never findes worse entertainmenâ— in the world than in the feast of his Nativity when he expects the best O let us now at length remember that our holy Saviour was borne into the world for this very purpose to redeeme and call us from not to those sinnes and sinfull pleasures to destroy out of us not to erect within us those very workes and pompes of Satan which now we more especially practise at his sacred birthtide as if he were borne to no other purpose but to set hell loose to give a liberty to all kinde of wickednesse and to prove a meere broker for such a one men then make him to the very Divell Did we but seriously consider and beleeve that our Saviour Christ was for this end borne into the world that hee might purifie and wash â—s both from the guilt and power of all our sinnes in his most precious blood that hee might sanctifie and cleanse us with the washing of water by the word from all iniquitie and present us to himselfe a glorious Church without any spot or wrinkle that he might teach us to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present evill world expecting every day his second comming that he might quite destroy out of us the workes of the Divell purge us from all iniquitie and purifie us unto himselfe a peculiar people zealous of good workes that wee being delivered out of the hands of our enemies might serve him without feare in holinesse and righteousnesse before him all the dayes of our lives shining as lights in the midst of a crooked and perverse generation that we should henceforth cease from sinne and no longer live the rest of our time in the lusts of the flesh to the will of men but to the will of God that we might be holy in all manner of conversation and godlinesse even as hee is holy especially at holy sâ—asons that wee should not henceforth live unto our selves but unto him who died for us and rose againe that whether we live we might live unto him or whether we die we might die unto him and that living and dying we might be his glorifying him both in our soules and bodies which are his And
is a Pretor ought to refraine from lucre of money but also thâ— eyes to bee continent from wanton lookes The Athenians provided very well for the integrity of their Iudges that it should not be lawfull for any of the Areopagites to write any Comedy or Play and Epicharmus suffred punishment at the hands of Hiero for the rehearsall of certaine unchaste verses But I speake it with sorrow of heart to our vicious Ballad-makers and indictors of lewde Songs and Playes no revengment but rewards are largely payd and given Gerardas a very ancient man of Lacedemonia being demanded of his Hoste what paine adulterers suffred at Sparta made this answer O mine Hoste there is no adulterer among us neither can there be prey marke the reason For this was the manner among them that they were never present â—t any Comedy nor any other Playes fearing lest they should heare and see those things which were repugnant to their lawes But to revert to our purpose Wanton Bookes can bee no other thing but the fruits of wanton men who although they write any one good sentence in their Workes yet for the unworâ—hinesse of the person the sentence is rejected The Senâ—te of Lacedemonia would have refused a very worthy and apt saying of one Demosthenes for the unworthinesse of the Author if certaine men of authority called among them Ephori had not come betweene and caused another of the Senators to have pronounced the sentence againe as his owne saying Plutarch writeth that there was a law among the Grecians that even the good Bookes of ill men should be destroyed that the memory of the Authors also should thereby utterly be blotted out and cleane put away Gerson sometimes Chancellor of Paris speaking of a certaine Booke made by Ioannes Meldinensis the title whereof is the Romant of the Rose writeth of that Booke two things First he saith if I had the Romant of the Rose and that there were but one of them to bee had and might have for it 500. Crownes I would rather burne it then sell it Againe saith he if I did understand that Ioannes Meldinensis did not repent with true sorrow of minde for the making and setting forth of this Booke I would pray no more for him then I would for Iudas Iscariot of whose damnation I am most certaine And they also which reading this Booke doe apply it unto wicked and wanton manners are the Authors of his great paine and punishment The like Ioannes Raulius said of the Booke and Fables of one Operius Danus that hee was a most damned man unlesse he repented and acknowledged his fault for the setting forth of that Booke I would God they heard these things whom it delighteth to write or read such shamelesse and lascivious workes Let them remember the saying of Saint Paul A man shall reape that which hee hath sowen Chrysostome a great enhaunser of Pauls prayses writeth that so long shall the rewards of Paul rise more and more how long there shall remaine such which shall either by his life or doctrine be bronght unto the Lord God The same may we say of all such who while they lived have sowne ill seed either by doing saying writing or reading that unlesse they repented the more persons that are made ill by them the more sharpe and greater growth their paine as Saint Augustine wrote of Arrius God save every Christian heart from either the delighting or reading of such miserable monuments Thus concludes this reverend Bishop and so shall I this first reply Secondly admit it be lawfull to read Playes or Comedies now and then for recreation sake yet the frequent constant reading of Play-bookes of other prophane lascivious amorous Poems Histories and discourses which many now make their daily study to read more Playes then Sermons then Bookes of piety and devotion then Bookes or Chapters of the Bible then Authors that should enable men in their callings or fit them for the publike good must needs be sinfull as all the forequoted authorities witnesse because it avocates mens mindes from better and more sacred studies on which they should spend their time and fraughts them onely with empty words and vanities which corrupt them for the present and binde them over to damnation for the future The Scripture we know commands men not to delight in vanity in old wives tales in fabulous poeticall discourses or other empty studies which tend not to our spirituall gooâ—â— Not to lay out our money for that which is not bread and our labour for that which satisfieth not but to redeeme the time because the dayes are evill Yea it commands men to be fruitfull and abundant in all good workesâ— to be holy in all manner of conversation to be alwayes doing and receiving good and finishing that worke which God hath given them to doe growing every day more and more in grace and in the knowledge of God and Christ laying up a good foundation against the time to come and perfecting holinesse in the feare of God giving all diligence to makâ— their calling and election sure doing all they doe to the praise and glory of God Now the ordinary reading of Comedies Tragedies Arcadiaes Amorous Histories Poets and other prophane Discourses is altogether inconsistent with all and every of these sacred Precepts therefore it cannot bee lawfull Besides the Scripture commands men even wholy to abandon all idle words all vaine unprofitable discourses thoughtâ— and actions If then it gives us no liberty so much as to thinke a vaine thought or to utter an idle word certainely it alots us no vacant time for the reading of such vaine wanton Playes or Bookes Againe God enjoynes us that our speech should be alwayâ—s profitable and gracious seasoned with salt that so it may administer grace to the hearers and build them up in their most holy faith Therefore our writings our studies our reading must not be unedifying amorous and prophane which ought to be as holy as serious and profitable as our discoâ—rses Moreover it is the expresse precept of the Apostle Paul whom many prophane ones will here taxe of Puritanisme Eph. 4.29 c. 5.3 4. But fornication and all uncleanesse or covetousnesse let it not be once named among you as becommeth Saints neither filtâ—inesse nor foolish talking nor jesting which are not convenient c. Let no corrupt communication proceed out of your mouthes but that which is good to edifie profitably that it may miniâ—ter grace to the hearers c. And may wee then read or write these sinnes and vices which we ought not to name or study or peruse such wanton Playes and Pamplets which can administer nought but gracelesnesse lust prophanesse to the Readers Lastly wee are commanded to search the Scriptures daily to meditate in the Law of God day and night and to read therein all the dayes of our
towards God how many graces and degrees of grace we want how many daily sinnes and lusts we have to lament and mortifie how many offices of piety of charity of courtesie duty and civility wee have to exercise towards our selves our friends our neighbours our families our enemies as we are men or Christians in all those severall relations wherein wee stand to others considering withall what time we ought to spend upon our lawfull callings upon the care and culture of our soules which are then most neglected when as our bodies are most pampered most adorned all which are suâ—ficient to monopolize even all our idle dayes more And if we would adde to this these strict commands of God Exod. 20.9 Sixe dayes shalt thou labour and doe all thy worke Gen. 3.19 In the sweat of thy face shalt thou eate bread till thou returne unto the ground a curse a precept layd on all mankinde Ephes. 5.15 16. See that yee walke circumspectly not as fooles but as wise redeeming the time because the dayes are evill 2. Thes. 3.10 11 12 13 14. For even when we were with you this we commanded you that if any would not worke neither should he eate For we heare there are some and O that we did not now heare of many â—uch among us which walke among you disorderly not working at all but are buste-bodies Now them that are such weâ— command and exhort by our Lord Iesus that with quieâ—nesse they worke and eate their owne bread not being weary in well doing And if any obey not our Word by this Epistle note that man and have no communion with him that he may be ashamed Did we I say consider all this or did we remember how narrow steepe and difficult the way is unto Heaven and what paines all those must take who meane to climbe up thither We should then speedily discover how little cause men have to run to Stage-playes to passe away their idle houres which flie away so speedily of themselves But suppose there are any such as alas our idle age hath too too many who though they are loath to die as all men should be willing to depart who have finished or survived their worke or else want good imployments yet they have so much idle time that they know not how to spend standing all the day idle like those lazy Loyterers Matth. 20.1 to 8. even for want of worke or loytring abroad like our common Vagrant Sturdy-beggers not so much because they cannot but because they will not worke let all such idle Bees know that Christ Iesus their Lord and Master hath a Vineyard in which they may and ought to spend their time he hath store of imployments for them though themselves have none even enough to take up all the vacant houres of their lives When therefore any Play-haunters or others have so much idle time that they know not how to bestow it let them presently step into the Lords Vineyard let them repaire to Sermons and such other publike exercises of Religion calling upon one another and saying Come and let us goe up to the mountaine of the Lord to the house of the God of Iacob and hee will teach us his wayes and we will walke in his pathes or else betake themselves to their owne private prayers and devotions Let them read the Scriptures or some other pious Bookes which may instruct them in the wayes of godlinesse or sing Psalmesâ— and Hymnes and spirituall Songs to Godâ— let them seriously examine their owne consciences hearts and lives by the sacred Touch-stone of Gods Word let them bewayle their owne originall corruption with all their actuall transgressions and sue earnestly to God for pardon for them let them labour after all the graces and degrees of grace which yet they want and bee ever adding to those graces which they have let them renew their vowes and covenants with God and walke more closely more exactly with him every day let them muse and meditate on God on all his great and glorious workes and attributes on Christ and all his suffrings on the holy Ghost and all his graces on the Word of God and all its precepts promises threatnings on Heaven and everlasting happinesse on Hell and all its torments on sinne and all the miseries that attend it on their owne frailty and mortality on the vanity of all earthly things on the day of death and judgement which should be alwayes in their thoughts and on a thousand such like particulars on which they should imploy their mindes and vacant houres If men will but thus improve their idle time which now they waste on Playes and such like vanities which onely treasure up wrath unto their soules against the day of wrath and plunge them deeper into Hell at last what benefit what comfort might they reape their idle vacant seasons would then prove the comfortablest the profitablest of all others and bring them in a large returne of grace here of glory hereafter Let us therefore henceforth labour to improve our cast our leisure times to our eternall advantage ab hoc exiguoâ— caduco temporis transitu in illa nos toto demus animo quae immensa quae aeterna sunt quae cum melioribus communia Haec nobis dabunt ad aeternitatem iter nos in illum locum ex quo nemo eijciet sublenabunt haec una ratio est extendendae mortalitatis imo in immortalitatem vertendae and then we need not run to Masques to Playes or Play-houses to passe away our time Lastly I answer That men cannot be worse imployed then in hearing or beholding Stage-playes Nihil enim tam damnosum bonis moribus quà m in aliquo Spectaculo desidere tunc enim per voluptatem facilius vitia surrepunt It was Seneca his resolution to his friend Lucilius when he requested his advice what thing hee would have him principally to avoyd and it may be a satisfactory answer to this Objection For how can men be worse imployed then in hearing seeing learning all kinde of vice of villany and lewdnesse whatsoever then in depraving both their mindes and manners and treasuring up damnation to their soules This is the onely good imployment that our Play-haunters have at Playes which is the worst of any This Objection therefore is but idle The 3. Objection which Play-frequenters make for the seeing of Playes is this That the frequenting of Stage-playes as their owne experience witnesseth doth men no hurt at all it neither indisposeth them to holy duties nor inticeth them to lust or lewdnesse therefore it is not ill An Objection made in Chrysostomes time as well as now To this I answer first that Play-haunters are no meete judges in this case because most of them being yet in the state of sinne and death are altogether sencelesse of the growth and progresse of their
Imployments would permit the unlawfulnesse the mischievous qualities and effects of Stage-playes themselves and of their penning acting and frequenting endeavoring out of a cordiall desire of your eternall welfare as much as in mee lieth to perswade you to abandon them by ripping up the severall mischiefes and dangers that attend them If any therefore henceforth perish by frequenting Stage-playes after this large discovery of their sin-engendring soule-condemning qualities their sinne their blood shall light upon their owne heads not an mine who have taken all this paines to doe them good All then I shall desire of you in recompence of my labour is but this that as I have acted my part in oppugning so you would now play your parts to in abominating in abandoning Stage-playes without which this Play-refuting Treatise will doe no good but hurt unto your soules by turning your sinnes of ignorance into sinnes of knowledge and rebellion The labour of it hath beene mine alone my desire my prayer is and shall bee that the benefit the comfort of it may be yours the Republikes and the glory Gods the convincing concurrence of whose ever-blessed Spirit so blesse so prosper it to your everlasting weale that your whole spirits soules and bodies may be henceforth preserved blamelesse from all future soule-defiling Enterludes and delights of sinne unto the comming of our Lord Iesui Christâ— before whose dreadful Tribunall we must al ere long be summoned to give an account of all our actions that you may so judge of Stage-playes now as you will determine of them in that great dreadfull Day of Iudgement and in the day of death when you shall not judge amisse And because no dissolute Libertines or licentious Readers through Satans or the worlds delusions should cheat their â—oules of the benefit intended to them by this worke out of a prejudicate opinion that it is overstrict and more then puritanically invective against Players Playes and Theaters to prevent this fond evasion and to put all exclaiming Play-patriots to perpetuall silence pretermitting the memorable omitted authorities of Gulielmus Stuckius Antiquitatum Convivalium lib. 3. cap 20â—21 22 c Tiguri 1597. and of Gulielmus Peraldus Summae Virtutum ac Vitiorum Tom. 2. Lugduni 1585. Tit. De Luxuria c. 3. p. 68. to 77. two excellent learned Discourses against Stage-playes health-drinking and mixt lascivious dancing which I shall commend unto your reading with the Imperiall Edicts of Charles the Great against Stage-playes and Dancing on Lords-dayes and Holy-dayes and all fore-cited Play-condemning Authorities I shall here by way of Conclusion cloze up this whole Discourse with the words of Ioannis Mariana a famous Spanish Iesuit who besides his large and learned Booke De Spectaculis professedly oppugning Stage-playes hath since the publication of that Treatise in his 3. Booke and 16. Chapter De Rege Regum Institutione pag. 341. to 352. dedicated to King Philip the 3. of Spaine and published in the yeere 1598. Cum Privilegio Caesareae Majestatis permissu Superiorum with the speciall prefixed approbations of Stephanus Hoieda Visitor and Petrus De Onna Master Provinciall of the Iesuits of the Province of Toledo in Spaine delivered his positive and deliberate resolution against Players Playes and Play-houses in these ensuing termes which is every way as harsh as rigid and precise as any verdict that either I my selfe or any other fore-quoted Authors have here past against them His words well worthy all Players and Play-haunters consideration are these Publicam ludorum insaniam quae spectacula nominantur seperata disputatione pro virili parte castigavimus multisque Argumentis majorum testimonijs confirmavimus theatri licentiam de qua potissimum laborandum est nihil esse aliud quam oâ—ficinam impudicitiae improbitatis ubi omnis aetatis sexus conditionis homines depravantur simulatisque ludicris actionibus ad vitia vera informantur Admonentur enim quid facere possint inflammantur libidine quae aspectu maxime auribus concitatur puellae presertim juvenes quos intempestive voluptatibus infici grave est atque reipublicae Christianae exitiale malum Quid enim continet scena nisi virginum stupra mores prostituti pudoris faeminarum lenonum artes atque lenarum ancillarum servorum fraudes versibus numerosis ornatis explicata sententiarum luminibus distincta eoque tenacius memoriae adhaerentia quarum rerum ignoratio multò commodiâ—r est Histrionum impudici motus gestus fractaeque in faeminarum modum voces quibus impudicas mulieres imitantur quid aliud nisi ad libidinem inâ—lammant per se ad vitia satis proclives An major ulla corruptela morum excogitari possit Quae enim in scena per imaginem aguntur peracta fabula cum risu commemorantur sine pudore deinde fiunt voluptatis cupiditate animum titillante qui sunt veluti gradus ad suscipiendam pravitatem cum sit facilie à jocis ad seria transitus Rectè enim sapienter Solomon Quasi per risum inquit stultus operatur Scelus turpia enim atque inhonesta factu dictuque dum ridemus approbamus suoque pondere pravitas identidem inpejus trahit Censeo ergo moribus Christianis certissimaÌ„ pestem afferre theatri licentiam nomini Christiano gravissimam ignominiam Censeo Principi eam rem vel maxime curae fore ne aut ipse suo exemplo authoritatem conciliet arti vanissimae si frequenter intersit spectaculis audiatque libenter fabulas praesertim quae ab histrionibus venalibus exhibentur quoad fieri poterit de tota provincia exturbet eam pravitatem Neque concedat mores suorum ea turpitudine depravari Hoc nostrum votum est destinataque sententia Verum populi levitas peccantium multitudo quasi moles quaedam opponitur tum auctoritas eorum qui communi Errori patrocinantur Et est excusatio furoris multitudo insanorum hoc quoque nomine prava nostra natura quod vitijs suis cupiditatibus favet neque facile avelli se sinit ab ijs quae cum voluptate suscipiuntur cujus sumus natura cupidissimi Vsque adeo ut si quis vanitati resistat ei vehementer irascatur populi multitudo Ille siâ— publicus inimicus Augustinus ait cui haec faelicitas displicet quisquis eam auferre vel mutare tentaverit eum libera multitudo avertat ab auribus evertat à sedibus auferat à viventibus Excaecat nimirum prava consuetudo animos quae passim fieri videmus defendere conantur quidem licentiae patroni magni scilicet Theologi quasi juri aequitati consona otio literis abuâ—entes quos redarguere facile erit testimonio authoritate veterum Theologorum in hac re non discrepantium à quibus discedere nostrae aetatis Theologos velle non putamus Has omnes simulatae veritatis praestigias
depravant prudenter allegata pervertunt rumpunt faedera nutriunt dissimulationes fornicationes dissimulant matrimonia distrahunt adulteria fovent penetrant domus mulieres oneratas peccatis captivas ducunt diffamant innoxios nocenâ—es absoluunt Et ut multa sub verborum paucitate concludam dum omnia venaliter agunt filij avaritiae servi mammonae se Diabolo venales exponunt Si mihi credis imò si credis in Deum relinque maturius Officialis officium ministerium damnaâ—ionis rotam malorum spiritum vertiginis qui te ad inania circumvoluit Miserere animae tuae placens Deo cui placere non potes cum isto perditionis officioâ— Petrus Blesensis Epist. 25. ad Offiâ—ialem Episcopi Caâ—notensis Bibl. Patrum Tom. 12. pars 2. pag. 724.725 vid. Ibidem d Enarratio in Psal. 3â— * O that Christians would consider this especially those who abuse the Feast of our Saviours Nativity f De Praeceptis Decalogi c 7. Operum Parisijs 1606. pars 2. Col. 264. Sermo Domin 3. Adventus pars 4. Col 332.333 334. g SpeculuÌ„ Morale lib. 3. Distinct 6. pars 9. fol. 251.252 h Concio 6. De Dominicâ— 3. Adventus Concio 19. De Dominica 1. Quinquages Operum Coloniae Agrip. 1617. Tom. 6. Col. 60.61 204 205. i Pag. 62. to 78. k Exod. 20.8 9 10 11. Workes which God requireth on the Sabbath l Isay 58.13 14. Dominico die à labore terreno cessandum est atque omnimodo orationibus insistendum ut si quid negligentiae per sex dies agiâ—ur per diem resurrectionis Dominicae praecibus expieâ—â—r Greg. Magnuâ— Epist. lib. 11. Indict 6. cap. 3. fol. 452â— F. * How the Sabbath day it consumed * See here pag. 242. * At Playeâ— every member of man is defâ—led r Iohn 14. â—5 s Ephes. 5.16 * None delight in common Spectacles but such as would be Spectacles * Time would not bee lost * End of mans creation t 2 Cor. 5.10 * Pag. 76.77 78â— * Why the Emperour Traian ordainâ—d but 22. Holi dayes thorowout the yeere * God worst served on the Sabbath dayes x In his Schoole of Abuses and Playes Conâ—uted y Treatise against Vaine Playes and Enterludes z Anatomy of Abuses p. 101. to 107. a Third part of the True Watch. cap. 11. Abomination 30. p. 302. b Populus ac vulgus imperitorum ludis magnopere delectantur sunt enim populi ac multitudinis comitia Populo ludorum magnificentia voluptati est Ludis delectamur capimur Lex haec quae ad ludos pertinet est omniuÌ„ gratissima Delectant homines mihi crede ludi Id autem spectaculi genus erat quod omni frequentia atque omni genere hominum celebratur quo multitudo maximè delectatur Oratio pro Muraena p. 463. B.C. Oratio pro â— Sextio p. 561. A. c Vt primum positis nugari Graecia bellis Caepit in vitium fortuna labier aequa Nunc athletarum studijs mire arsit aequorum Nunc tibicinibus nunc est gavisa tragaedis Sub nutrice puella velut si luderet infans Epist. lib. 2. Epist. 1. pag. 280. His nam plebecula gaudet Verum equitis quoque jam migravit ab aure voluptas Omnis ad incertos oculos gaudia vana c. Nam quae pervincere voces Evaluere sonum referunt quem nostra Theatra Garganum mugire putes nemus aut mare Tuscum Tanto cum strepitu ludi spectantur Ibidem pag. 283.284 d Nam qui dabat olim Imperium fasces â—egiones omnia nunc se Continâ—t atque duas tantuÌ„ res anxius optaâ— Panem Circenses Iuvenal Satyr 10 p. 94. Maestitâ—a est carvisse anno Circensibus uno Satyr 11. pag. 106. Ac mihi pace ImmeÌ„sae nimiaeque licet si dicere plebis Totam hodie Româ—m Circus capit fragor auâ—em Porcutit Ibidem pagâ— 111. e Pâ—pulo votuÌ„ est talia convenire Cassiodorus Variarum lib. 1. Epist. 51. f De Arte Amandi lib. 1. g Terentij Eunuchus Marcus Aurelius Epistle 12. to Lambert August De Ciâ— Dei l. 1. c. 31.32 l. 2. c. 4. to 29. M. Northbrooke and M. Stubs qua supra i 2 Tim. 3.4 k Mat. 11.29.30 l Mal. 1.13 m 1 Ioh. 5.3 n De Spectac lib. o De Spectac lib. p Hom. 6. 7. in Matth. q De Vero Cultu c. 20.21 r De Civit. Dei l. â—â— c. 32. l. 2. c. 3. to 19. De Symbolo ad Catechumenos l. 2. c. 1. s De Gubernat Dei lib. 6. t Nulla res enim aequè eloquia Dei in contemptum adducit ut spectaculorum quae in Theatris proponuntur admiratio Hâ—mil De Verbis Isaiae Vidi Dominum Tom. 1. Col. 1283. C. vid. Ibidem Oratio 7. Tom. 5. Col. 1484. B. u De Vero Cultu c. 21. x Epist. 22. c. 3. See Scene 3. 11. * Oratio 39. p. 605. Quoniam autem sermone Theatrum repurgavimus c. y Sicut Circos Theatra ita divina quoque mysteria pro ludo habent Oratio 31. Iâ— Laudem Athanasij pag. 525. z Confessioniâ— lib. 3. cap. 1.2 a De Gubernatione Dei l. 6. qua Supra b Omnem religionem in contemptum adducunt Homilia 11. in Nâ—hum c D. Iohn White in his Sermon at Pauls Crosse 1615. sect 11. d See Act 4. Scene 1â—2 * â—am etiam ad scenaÌ„ usque pro dijmus quod propemoduÌ„â—â—chrymis refero cum perditissimis obscaenissunisque ridemur nec ulluÌ„ tam jâ—cundum est spectacuâ—uÌ„ quam Christianus comicis cavillis suggillatus Nazianzen Oratioâ— 21. p. 412. * See M. Brinslâ— his true Watch. part 3. chap. 11. Abomination 30. pag. 302. e See Act 3. Scene 3. 5. accordingly f Ecce jejunij labor jejunij fructus nusquaÌ„ est cum iniquitatis Theatra conscendimus c. Quae utilitas cum illuc hinc abis ego corrigo ille corrumpit ego medicinas morbo adhibeo ille cauâ—am morbi ministrat ego naturae flamam extinguo ille libidinis flammam accendit Quae utilitas dic mihi unus aedificans unus destruens quid sibi labore proficerâ—nt De Paenitentia Hom. 8. Tom. 5. Col. 750.751 g Hom. 3 De Davide Saule Hom. De Verbis Isaiae Vidi Dominum c. Hom. 38. in Matth. h Confessionum l. 3. c. 1.2 i Talis vita mea nunquid vita â—rat Deus meus Ibid. k Nam quare quotidie muscipulam spectaculorum insaniam stadiorum ac turpiuÌ„ voluptatum proponit nisi ut his delectationibus capiat quos amiserat ac laetetur denuò se invenisse quod perdiderat Fugite dilectissimi spectacula fugite caveas turpissimas Diaboli ne vos vincula teneant maligni August De Symbolo ad Catechum lib. 2. cap. 1. Tom. 9. pars 1. pag. 1393.1394 vid. Ibidem l Cohibeat se à spectaculis mundi qui perfectam vult consequi gratiam remissionis
lives that we may learne to feare the Lord and to keepe and doe all the workes and Statutes of his Law which was King Davids study all the day long yea in the night season to And because no time should bee left for any vaine studies or discourses we are further enjoyned to have the Word of God alwayes in our hearts to teach it diligently to our children and to talke of it when we are sitting in our houses and when wee are walking by the way when we lye downe and when we rise up Which for any man now conscionably to performe is no lesse then arrant Puritanisme in the worlds account If then we believe these sacred precepts to which I might adde two more Pray continually Rejoyce in the Lord alwayes and againe I say rejoyce to bee the Word of God and so to binde us to obedience there are certainely no vacant times alotted unto Christians to read any idle Books or Play-house Pamphlets which are altogether incompatible with these precepts and the serious pious study of the sacred Scripture as S. Hierom writes Quae enim quoth he coÌ„municatio luci ad tenebras â—ui consensus Christo cum Belial quid facit cum Psalterio Horatius cum Evangelijs Maro cum Apostolis Cicero Et licet omnia munda mundis nihil reijciendâ—m quod cum graâ—iarum actione percipitur tamen simul non debemus bibere calicem Christi calicem Daemoniorum as he there proves by his owne example which I would wish all such as make prophane Playes and human Authors their chiefest studies even seriously to consider For saith he when ever I fell to read the Prophets after I had beene reading Tully and Plautus Sermo horrebat incultus their uncompt stile became irkesome to me quia lumen caecis oculis non videbam non oculorum putabam culpam eâ—se sed solis Whiles the old Serpent did thus delude me a strong feaver shed into my bones invaded my weake body and brought me even to deaths doore at which time I was suddenly rapt in â—pirit unto the Tribunall of a Iudge where there was such a great and glorious light as cast me downe upon my face that I durst not looke up And being then demanded what I was I answered I am a Christian whereupon the Iudge replyed thou lyest Ciceronianus es non Christianus thou art a Ciceronian not a Christian for where thy treasure is there also is thy heart whereupon I grew speechlesse and being beaten by the Iudges command and tortured with the fire of conscience I began to cry out and say Lord have mercy upon me Whereupon those who stood by falling down at the Iudges feet intreated that he would give pardon to my youth and give place of repentance to my error exactâ—rus deinde cruciatum si gentilium litterarum librâ—s aliqâ—ando legissâ—m I being then in so great a strait that I could be content to promise greater things began to sweare and protest by his Name saying Domine si unquam habuero â—odices seculares si legero te negavi And being dismissed upon this my oath I returned to my selfe againe and opened my eyes drenched with such a showre of teares that the very extremity of my griefe would even cause the incredulous to believe this trâ—nce which was no slumbeâ— or vaine dreame but a thing really actedâ— my very shoulders being blacke and blue with stripes the paine of which remained after I awaked Since which time saith he Fateor me tanto dehinc studio divina legisse quanto non ante mortalia legâ—ram And from hence this Father exhorts all Christians to give over the reading of all prophane Bookes all wanton Poems which in his 146. Epistle to Damasus hee most aptly compares to the Huskes with which the Prodigall in the Gospell was fed where hee writes thus fitly to our purpose Possumus aliter siliquas interpraetari Daemonum cibus est carmina poetarum saecularis sapientia rhetoricorum pompa verborum Haec sua omnes suavitate delectant dum aures versibus dulci modulatione currentibus capiuntur animam quoque penetrant pectoris interna devinciunt Verum ubi cum summo studio fuâ—rint labore perlectâ— nihil aliud nisi inanem sonum sermonum strepitum suis lectoribus tribuunt nulla ibi saturitas veritatis nulla reâ—ectio justitiae reperitur studiosi â—arum in fame veri in virtutum penuria perseverant Vnde Apostolus prohibet ne in Idolio quis recumbat c. Nonne tibi videtur sub alijs verbis diâ—ere ne legas Philosopâ—os Oratoâ—es Poetas nec in illorum leâ—tione requiescas Nec nobis blandiamur si in eis quae sunt scripta non credimus cum aliorum conscientia vulneretur putemur probare quae dum legimus non reprâ—bamus Absit ut de ore Christiano sonet Iuppiter omnipotenâ— me Hercule me Castor caetera magis portenta quam numina At nunc etiam Sacerdotes Dei and is not as trâ—e of our times omissis Evangelijs Prophetis videmus Comaedias legere amatoria Bucolicorum versâ—um verba canere tenâ—re Virgilium id quod in pueris necessitatis est crimen in se faâ—ere voluptatis Cavendum igitur si captivam velimus habere uxorem ne in idolio recumbamus aut si certè fuerimus ejus amore decepti mundemus eam omni sordium errore purgemus ne scandalum patiatur frater pro quo Christus mortuus cum in ore Christiani carmina in idolorum laudem composita audierit personare Since therefore all these idle Play-bookes and such like amorous Pastorals are but empty huskes which yeeld no nourishment but to Swine or such as wallow in their beastly lusts and carnall pleasures since they are incompatible with the pious study and diligent reading of Gods sacred Word the gold the hony the milke the marrow the heavenly Manna feast and sweatest nourishment of our soules with the serious hearing reading meditation thoughts and study whereof we should alwayes constantly feed refresh rejoyce and feast our spirits which commonly starve and pine away whiles we are too much taken up with other studies or imployments especially with Playes and idle amorous Pamphlets the very reading of which S. Augustine repented and condemned let us hencefore lay aside such unprofitable unchristian studies betaking our selves wholly at leastwise principally to Gods sacred Word which is onely able to make us wise unto salvation and to nourish our soules unto eternall life since Christianity is our general profession let not Paganisme scurrility prophanes wantonnes amorousnesse Playes or lewde Poeticall Figments or Histories but Gods Word alone which as SuÌ„mula Raymundi saith transcends all other Bookes Sciences be our chiefest study at all such vacant times as are not occupied in our lawfull callings or other pious duties I shal therfore cloze up this 2. reply with