That the time past of our lives may suffice us to have wrought the will of the Gentiles when we walked in lasciviousnesse lusts excesse of wine revellings banquetings and abominable idolatries wherein they thinke it strange that you run not with thâ—m into the same excesse of riot speaking evill of you who shall giue an account to him who is ready to iudge both quicke and dead By Titus 2.11.12 The grace of God which bringeth salvation hath appeared unto all men teaching us that denying ungodlinesse and worldly lusts we should live soberly rightâ—ously and godly in this present world By Ephes. 5.18 And be not drunke with wine wherein is excesse By Luke 21.34 Take heed to your selves lest at any time your hearts be overchâ—rged with surfetting aâ—d drunkennesse and cares of this world and that day come upon you at unawares by sundry such like Scriptures to this purpose which I have formerly quoted in another Treatise And likewise by the dangerous quality of these effeminating soule-destroying sinnes which are more pernicious to a Common-weale then pestilence or warre it selfe mâ—re fatall to mens soules and bodies then any Circean charme The Minor is most apparant First from the originall invention and dedication of Stage-playes which were first of all devised by a company of drunken Grecians in honor of their Devil-Idoll Bacchus the God of wine of drunkennesse and all excesse to whom Playes and Play-houses were consecrated at the first as Historians and Fathers certifie us Whence Tertullian stiles the Theater the house or temple of Bacchus because Stage-playes which were formerly stiled Liberalia were as Diodorus Siculus Isiodor Hispalensis and others record instituted by consecrated unto Bacchus the Idol the author of all intemperance If therefore their very inception were thus from drunkennesse and excesse their progresse questionlesse must bee such Secondly it is euident from the testimony the experience of former ages who not onely enumerate Stage-playes among the excâ—sses the luxury both of the Greckes and Romanes as the Fathers and Authors in the margent testifieâ— but likewise make them the chiefe occasions of it Hence Chrysostome and Nazianzen stile the Play-house The Schoole of intemperance deboistnesse luxury and excesse Hence Salvian ioynes the Stage-playes epicuriâ—me and drunkennesse of the Romanes and those of Trevers both together making one the effect the companion of the other It is noted by Historians that Caligula Heliogobalus Nero Commodus Gallienus and other Roman Emperours who delighted most in Stage-playes were the most deboist luxurious dissolute ebrious of all others an infallible demonstration that Stage-playes are the occasion fewell and attendants of these sinnes It was the custome of the Pagan Greekes and Romanes in all their drunken riotous Feasts as it is now the usage of too many Christians to exhilerate themselves with Stage-playes of purpose to draw men on to drunkennesse luxury and more grosse intemperance Whence the Councell of Laodicea Can. 53.54 and the Councell of Aquisgrane under Lewes the godly prohibited Stage-playes at Christians marriage-Feasts and enioyned all Ministers not to be present at them but to arise and depart from such feasts before the Players entred that so they might prevent that riot that excesse which these theatricall Enterludes might occasion All which together with that of Plutarch who relates that all Stage-players were consecrated unto Bacchus as well as these their Stage-playes is a plenary ratification of my Minors truth to which our owne experience must subscribe For who more luxuâ—ious ebrious riotous or deboist then our assiduous Actors and Play-haunters Who greater Taverne Ale-house Tobacco-shop Hot-water house haunters c who greater stouter drinkers health-quaffers Epicures or good-fellowes then they What walke more usuall then from a Play-house to a Taverne to an Ale-house a Tobacco-shop or Hot-water Brothel-house or from these unto a Play-house where the Pot the Can the Tobacco-pipe are alwayes walking till the Play be ended from whence they returne to these their former haunts Many are the Ale-house more the Bacchanalian Taverne-meetings that are appointed concluded at the Play-house from which much drunkennesâ—e and excesse arise yea the Play-house is the common Randevouze where most such riotous Taverne conventicles are either motioned plotted or resolved on as our Play-haunters themselves confesse And is there not reason why it should be so Are not drunkennesse ioviality epicurisme luxury and profusenesse most rhetorically applauded most elegantly adorned in our Stage-playes with the sublimest Encomiums the most insinuating Panegyrickes the most amiable Titles that either art or eloquence can invent and doth not this adde spurs and fewell to many Yongsters lusts who to purchase the empty title of brave generous liberall and right ioviall Sparkes whom Players most applaud doe prodigally consume their Patrimonies their Pensions their time in Tavernes Ordinaries Tobacco-shops c. in ebrious luxurious meetings to their owne undoing their friends and Parents griefe Alas the pittifull complaints of sundry parents together with the testimony of our owne grave English Authors prove this to be too true Therefore we must needs abominate and reject all popular Stage-playes in respect of these their cursed fruits SCENA OCTAVA THe eight effect of Stage-playes is impudency immodesty and shamelesnesse yea even in sinfull things Whence this 34. Argument may be deduced That which banisheth all modesty al shamefacenesse and makes both Actors Spectators impudently shamelesse in committing sinne is questionlesse abominable and unlawfull unto Christians But this doe Stage-playes and Play-houses Therefore they are questionlesse abominable and unlawfull unto Christians My Major is irrefragable First because modesty and shamefastnesse are such graces such vertues as God himselfe requires of us in his Word and which the very Heathen much extoll They are the chiefest ornaments virtues guides supports and stay of Youth the Mothers the conservers of all other Christian or morrall vertues the onely curbs that restraine men from all sinne all lewdnesse and dishonestâ— whatsoever where these are once removed the whole practise of honesty and vertue will be quite extinguished Hee who hath lost these vertues is no better then a cast-away He who is past all shame is certainely past all grace past all recovery all amendment That therefore which banisheth these two restrayning vice-suppressing vertues in which not onely Christianity but even all common honesty civility and the publike safety doe subsist must needs bee abominable Secondly because impudency and shamelesnesse especially in committing sinne is almost the very highest degree of sinne yea they provoke God more to anger and draw a deeper guilt a more multiplied condemnation upon men then the sinne it selfe which they thus perpetrate They are infallible symptomes of a cauterized conscience an obdurate heart a reprobate sence of a man given wholy over unto sinne and Satan yea they
All which is a sufficient evidence that Stage-playes wholy indispose men to the true worship of God Salvian Bishop of Marselles is very copious in this theame We say writes he God hath forsaken us when in very deed we forsake God For suppose we that the Lord will respect us not deserving his favour let us see if he can Loe infinite thousands of Christians daily abide at the shewes of unseemely things Can God then favour such kinde of persons Can God cast his gracious countenance upon such as rage in Cirques and commit adultery in Theaters Or is this our meaning or dâ—e we thinke it meete that for as much as God seeth us in Cirques and Theaters that what things we see he beholdeth and what filthinesse we behold he seeth it also for company For one of these must needs be for if he vouchsafe to looke upon us it followes that he must behold all these things where we are or if which is most true he turne away his eyes from these things he must likewise turne away his countenance from us who are there And the case standing thus yet neverthelesse we doe these things which I have said and that without câ—aâ—ing Or thinke we that God hath his Theaters and Cirques as had the gods of the Gentiles For thus did they in old teme because they were perswaded that their Idols delighted in them but how is it that we doe so who are certaine that our God detesteth them Or verily if we know that these abominations doe please God I will not gainsay but we may resort unto them continually But if it be in our conscience that God abhorreth that he detesteth that God is offeâ—ded as the Devill is fed by Theaters how say we that we worship God in the Church who alwayes serve the Devill in the obscenity of Playes and that wittingly and willingly out of deliberation and set purpose And what hope I pray you shall we have with God who not ignorantly or at unawares offend him but after the example of those Giants heretofore whom we read to have attempted Heaven with their mad endeavours and as it were to have marched forwards against the clouds So we through the iniuries which all the world over we continually commit doe as it were appugne Heaven with a common consent To Christ therefore O monstrous madnesse even to Christ doe we offer Cirques and Stage-playes yea and even then especially when as we receive any goodnesse from his hands when any prosperity is bestowed upon us by him or when as God hath given us any victory over our enemies And what else by this doe we shew our selves to doe but even to be like the man who is iniurious to the person who hath done him good who rayles upon him that speakes him faire or strikes him over the face with a sword that kisseth him For I aske the great and rich men of this world of what offence is that servant guilty which wisheth ill to a good and gracious Master which rayleth on him that deserveth well and rendreth dispitefull words for his good received without controversie all men will iudge him a most hainous offender who rendreth evill for good to him to whom indeed he might not render evill for evill Thus verily doe even we who are called Christians we stirre up a mercifull God against us by our uncleanesse we offend a gracious God by our filthinesse and we wound a loving God by our wickednesse To Christ therefore O monstrous madnesse even to Christ doe we offer Cirquers and Stage-players to Christ doe we render for his benefits the filthinesse of Thâ—â—ters even to Christ doe we sacrifice the oblation of most base sports As though our Saviour who for us became man had taught us thus to doe As though he had preached this either by himselfe or by his Apostles As though that for this end he had taken upon him the shame of mans nativity and the contumelious beginnings of an earthly generation As though for this end he had layen in a manger at what time notwithstanding the very Angels ministred unto him As if for this purpose he would be swadled in ragges of cloth who did governe Heaven in his cloutes As though for this end he had hung upon the Crosse at whose hanging the whole world was astonished Who for your sakes saith the Apostle when he was rich became poore that yee through his poverty might be made rich And being saith he in the forme of God hee humbled himselfe to the death even the death of the Crosse. Even this did Christ teach us when he suffred these things for our sakes Well doe we requite his passion who receiving through his death redemption leade a most filthy life For the grace of God that bringeth salvation hath appeared unto all men saith blessed Paul and teacheth us that we should deny ungodlinesse and worldly lusts and that we should live soberly righteously and godly in this present world looking for the blessed hope and appearing of the mighty God and of our Saviour Iesus Christ who gave himselfe for us that he might redeeme us from all iniquity and purifie us a peculiar people to himselfe zealous of good workes Where be they who doe these things for which the Apostle saith that Christ came where be they who flie desires of this world where be they which live godly and righteously that looke for this blessed hope by well doing and leading a pure life shewing thereby that they looke and long for the Kingdome of God where be such Our Lord Iesus Christ came saith he that he might purifie us a pecular people to himselfe zealous of good workes Where is that pure people that peculiar people that good people that people of holinesse Christ saith the Scripture suffred for us leaving us an ensample that wee should follow his steps And we follow the steps of our Saviour in Cirques and in Theaters as if our Saviour had left us such an example whom we read to have wept but that he laughed we never read And both these for our sakes because weeping is a pricking of the heart laughter a corruption of manners Therefore saith he Woe to you that laugh for yee shall waile and weepe And blessed are yee that weepe now for yee shall laugh But it is not enough for us to laugh and be merry unlesse we reioyce with sinne and madnesse unlesse our laughter be tempered with filthinesse and mixed with impiety What error I say is this or what folly Cannot we daily be merry and laugh unlesse we make our laughter and mirth to be wickednesse Or else thinke we simple mirth to be nothing worth and can we not laugh except we sinne What a mischiefe is this or what furie Let us laugh I pray you and be merry so we sinne not What foolishnesse nay madnesse is it to thinke mirth and ioy nothing worth unlesse
of the Earth and quite exiled from the Tongues and Pennes of Christians as being the originall authors and chiefe Fomentors of Idolatrie the propagators of all sinne and villany and the very Corriualls of God himselfe whose Soueraigne Deitiâ— they would yea did vsurpe the reuiuall therefore of their Names and Memories the Varnishing of them with fresh and liuely Colours in our Stage-Playes with affectation and delight must needes bee euill because it thwartes the Lords good pleasure Sixtly because those Playes and Poemes which are fraught with the Genealogies Names and Histories of Heathen Gods are a meanes to reuiue that Heathenisme and propagate that Idolatrie which the light and power of the Gospel hath long since abolished It is the vnanimous resolution of sundrie Fathers that these Comicall Tragicall and Theatricall Poemes wherein the Genealogies Marriages Birthes Ceremonies Histories and Lasciuious actions of Heathen Gods were but fâ—inedly and sportingly desciphered were the chiefe and primary cause of that Paganisme Prophanenesse and Execrable or Atheisticall Idolatrie which did formerly ouerspred the World which Poemes the Gentiles disâ— oft times embrace for good Diuintie If then these Playes and Poemes haue hatched haue propagated Idolatrie and Paganisme heretofore they may likewise resuscitate and foment it now vnlesse Gods grace withhold vs from it since wee are all by nature prone vnto it as the sundrie exhortations and cauâ—ats to auoyde it testifie No sinne more naturall more pleasing and agreeable to man then this no sinne so generally practised so hardly auoyded so ensely entertâ—ined as this one alone which hath alwayes captiuated the greatest portion of the World and oft times conquered and bewitched the very chosen people of the Lord himselfe who oft reuolted to its loue and seruice It is dangerous it is sinfull therefore to applaude such Playes admit such Poemes which may withdraw vs Christians from our God to grosse Idolatrie as they haue oft seduced others as able as resolute to withstand this insinuating and bewitching sinne as wee these Authoritiesâ— these Reasons then should cause yea force vs to condemne them Secondly the Scriptures doe expressely condemne all Imprecations all Adiurations all Admirations by all Inuocations of all Heathen Gods God himselfe commands vs to sweare by his owne Name not by the names of Idoles Baâ—l or Malcham or any creature whatsoeuer He enioynes vs to Inuocate Imprecate and Admire none but himselfe alone not Pagan Idoles not Saints or Angels who can neither heare nor helpâ— vs at our needes How then can it bee lawfull to Inuocate or Implore the alde or helpe of Ioue of Iuno Apollo Minerua Neptune Bacchus or such like Heathen Idoles How can we Sweare by Ioue by Mars by Venus by Hercules by the Celestiall Gods or such like Pagan Oathes How can we exclaime as oft we doe in Stage-Playes O Ioue O Muses O Cupid O Venus O Neptune O ye Gods O Vulcan Hercules Mars Apollo Minerua Castor Pollux Lucina and the like without a great offence Certainely if these infernall Deities may not be named much lesse may they bee Inuocated Imprecated or Sworne by among Christians their very names are odious and worthy highest indignation how then can we approoue their Oathes and â—mprecations their Praises and Applauses which our God condemnes How Execrable and Vile these names haue beene to Christians in the Primitiue times the former Section can informe you and shall not then their Oathes and Inuocations bee much more detestable and loathsome vnto vs The sixt Councell of Constantinople Canon 94. subiects all such to the penaltie of Excommunication who should sweare the Oathes of the Gentiles and shall wee then approoue them in our Enterludes as Elegant and comely Ornaments Certainely wee cannot doe it without the perill of Idolatrie or affronting God vnto his face For first these Heathenish Oathes and Imprecations or Inuocations of Pagan Gods doe giue a kinde of tacite yea attribute a manifest Diuinitie to these Idoles since nothing is â—o bee Inuocated or Sworne by either in sport or earnest but God alone Now to attribute a Deitie to these Pagan Gods whose Villanie did manifest them to bee worse then men is grosse Idolatrie Certainely if the reading of a Lecture of some Heathen God If the stiling of an Idole by the name of God without this additionâ— Heathen Idole or Dung-hill God if the receite of a blessing from a Pagans mouth which in trueth is rather a cursing then a blessing in the name of an Idole without reiecting or disapproouing it bee flat Idolatrie as â—ertullian with others hath affirmed because it giues an approbation to these Idoles and ascribes a couert Diuinitie to them then much more must the Admirations the Inuocations the Imprecations and Exclamations in these Idoles names which are frequent in our Stage-Playes be palpable and grosse Idolatrie which is the highest sinne and iussells God out of his Throne Secondly these Oathes and Imprecations as they are exceeding Heathenish and Prophane vnbeseeming Christian mouthes or eares as they are Ridiculous Vaine and Foolish and so within the verge of vaine and foolish words which God condemnes and will at last seuerely Iudge so they are a direct breach of the third Commandement thou shalt not take the name of the Lord thy God in vaine in that they attribute the Name and Prerogatiue of GOD to Idoles which are the greatest vanities of the World yea Vanitie it selfe and a manifest violation of these peremptory Iniunctions Sweare not at all and aboue all things my Brethren Sweare not no not by the Name of God vnlesse wee are lawfully called to it much lesse by the names of Pagan Deuill-Idoles which is the worst the vainest and prophanest Oath therefore they must needes be odious and abominable yea displeasing vnto God and dangerous vnto vs. Thirdly these Oathes these Inuocations and Imprecations as they renew those Heathenish and Infernall Deities whose memories should for euer rot so they doe likewise ingender Heathenisme and Prophanenâ—sse in mens liues and speeches they alienate mens Hearts and Thoughts from God and heauenly things they tip their Tongues with Vanitie and Prophanenesse which should flow with Grace and Holinesse they stampe their liues and actions with dissolutenesse and gracelesnesse they cause them to liue without God in this World and to admire and relish Heathen Deities and Discourses more then God or his Soule-sauing Word how may how dare wee then approoue them how can wee but condemne them Yet loe the Impious and strange Prophanenâ—sse yea the Impudent and sottish Idolatrie of our sinfull Age which not onely tolerates and applaudes but likewise iustifies and defends the naming and inuocating of the Swearing and Exclaiming by these Hellish Heathenish Deuill-Idoles in despight of Gods Command with these two Wittie or rather Impudent pretences and
Christians have beene evermore hated persecuted and reviled by carnall men and that onely for their grace and goodnes Witnesse the expresse resolution of St. Chrysostome Christianorum genus non quia est odibile sed quia est divinum odiunt carnales Which St. Augustine thus seconds Invidentiae illius diabolicae qua invident bonis mali nulla alia causa est nisi quia illi boni sunt illi mali Omnis enim malus ideo persequitur malum quia illi non consentit ad malum And this onely is the cause why Puritans and Precisians are thus maligned and despited now If any here object that they condemne not Puritans for their goodnesse but because they are hypocrites and dissemblers or because they are seditious factious persons enemies to the state and government the crimes wherewith the world now charge them whose accusations are still as various flitting and uncertaine against Puritans as they were of old against the Christians To this I answer first That it is no wonder for Puritans to be reputed hypocrites and impostors now For even our Saviour Christ himselfe was not onely counted but called a Deceiver and one who did but cheate the people though we all know and beleeve that there was no guile at all within him Yea all the Apostles and Saints of God were accounted Deceivers and yet they were true 2 Cor. 6.8 And St. Hierom informes us that Christians were thus stiled even in his age Vbicunque viderint Christianum statim illud è trivio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Impostorem et detrahunt Hi rumores turpissimos serunt et quod ab ipsis egressum est id ab alijs audisse se simulant ijdem auctores et exaggeratores as our Antipuritans are now Secondly admit that Puritans were but hypocrites Impostors which is impossible for any particular men to judge since they are unacquainted with the secrets of their hearts which God alone can onely search which me thinkes should stop these objectors mouths yet none exclaime against them as Puritans and Precisians for these vices onely but for that very profession of religion which they make For let a man be never so treacherous or deceitfull in his dealing yet if he make no forward profession of religion he may passe very well for a politique crafty provident man he shall then be no Puritan but let him professe religion be he never so honest in his dealings yet he sâ—â—â—â— certainly be branded for a Puritan It is not therefore mens hypocrisie but their profession of religion that makes them Puritans which if it be but meerely counterfeit why doe not our Antipuritans make that profession of religion in truth the very shew oâ— which they so much hate even for the substance sake Thirdly admit some Puritans or Precisians are meere Impostors making religion a very vaile to cloake their treachery and circumvent their brethren as there are now too many such yet malice it selfe must needs acknowledge that the Major part of them are most just and upright in all their dealings towards men witnesse experience and the common speech that such and such are very honest and upright in their trades or they are worthy Gentlemen which men may safely trust but yet they are Puritans as if their piety were a disparagement to their honesty and yet men hate and slander them all alike for the hypocrisie onely of some few as they did the Christians in St. Augustines dayes Quanta mala saith he dicunt in malos Christianos quae maledicta perveniunt ad omnes Christianos Nunquid enim dicit qui maledicit aut qui reprehendit Christianos ecce quid faciunt non boni Christiani Sed ecce quae faciunt Christiani non seperat non discernit Thus doe men deale with Puritans now they hate revile and persecute them in the lumpe without distinction they deeme them hypocrites and deceivers all alike when as the most of them are not such as if their very profession of religion made them hypocrites which men are apt to believe therefore they detest them not for their hypocrisie which reacheth onely to some few but for the strict holinesse and precisenesse of their lives alone wherein they all accord Fourthly the reason why men thus uncharitablie forejudgeâ— all Puritans for hypocrites though they neither know their hearts nor persons is onely this because they see that holinesse grace and goodnesse in them which they finde not in themselves or others and thâ—reupon to satisfie their owne selfe-condemning consciences they censure all excesse of grace and holinesse as meere hypocrisie for feare themselves should be reputed but prophane in wanting all those graces those eminent degrees of holinesse wherein they excell It was a true speech of an heathen Orator An non hoc ita fit in omni populo nonne omnem exuperantiam virtutis oderunt Quid Aristides nonne ob eam ipsam causam patria pulsus est quod praeter modum justus esset Certainly if the exuberancy of morall vertues have made heathens odious unto vitious Pagans no wonder if the transcendent eminency of Puritans graces procure the malice the reproaches of all carnall Christians who being unacquainted with the power of saving grace themselves are apt to censure it as folly hypocrisie or madnesse in all others but yet this may be their comfort Cùm damnamur à vobis à Deo absolvimur If any now reply that Puritans live not as they speake and teach therefore the world condemnes them for hypocrites and dissemblers let Seneca give them a satisfactory answer Aliter inquit loqueris aliter vivis Hoc per malignissima capita et optimo cuique inimicissima Platoni objectum est objectum Epicuro objectum Zenoni Omnes enim isti dicebant non quemadmodum ipsi viverent sed quemadmodum vivendum esset De virtute non de me loquor Et cum vitijs convicium facio in primis meis facio cum potuero vivam quomodo oportet Nec malignitas me ista multo veneno tincta deterrebit ab optimis Ne virus quidem istud quo alios spargitis vos necatis ne impediet quo minus perseverem laudare vitam non quam ago sed quam agendam scio quo minus virtutem adorem et ex intervallo ingenti reptabundus â—equar Expectabo scilicet ut quicquam malivolentiae inâ—â—olatum sit cui sacer nec Rutilius fuit nec Cato c. De alterius vita de alterius morte disputatis et ad nomen magnorum ob aliquam eximiam laudem virorum sicut adoccursum ignotorum hominum minuti canes latratis Expedit enim vobis neminem videri bonum quasi aliena virtus exprobratio delictorum vestrorum sit Inviti splendida cum sordibus vestris confertis nec intelligitis quanto id vestro detrimento audeatis Nam si illi qui virtutem sequuntur avari
alleageance to the World the Flesh and the Deuill or else beene Rebaptized in their names If so then let vs flocke and runne to Stage-Playes and take of them our fill I will not interrupt or keepe backe any But if the Deuill the World and God be as farre at varâ—ance now as 〈◊〉 is Righteousnesse and Vnrighteousnesse Christ and Belial Beleeuers and Infidels the Temple of God and the Temple of Idoles yea the World the Flesh the Deuill and Christians bee yet at irreconcilable and euerlasting enmitie as they are If the ancient contract betweene God and vs in Baptisme confirmed and ratified in the precious blood of our blessed Sauiour Iesus Christ stand good and there bee no new league nor couenant betweene the World the Deuill Hell and vs how can how may wee then approoue of Stage-Playes how can wee tolerate act admire or frequent them as alas we doe What shall we renounce the Deuill and all his Workes shall wee abiure the Pompes and Vanities of this wicked World which serue onely to feed the sinfull lusts of the flesh and yet shall wee Pleade for them with our Tongues Cherish them with our Purses Runne to them with our Feete Applaud them with our Hands Magnifie them in our Iudgements Harbour them in our Houses yea Lodge them in our Hearts Alas poore sinfull wretches who are thus grosely Deluded thus miserably Periured How how shall we answere how excuse or iustifie this our notorious and will-full Periury to our great Creatour how shall how can we looke our God our Iudge our Sauiour or any of the blessed Saints and Angells in the face where can we appeare how can wee stand in Iudgement what shall we doe or which way shall we turne our selues when God himselfe shall challeng vs when Christ Iesus shall arraigne vs and hee together withall his holy Saints and Angells condemne vs in that great and terrible day of Iudgement for breach of this our vow O let vs now at last remember that there is an Audit a day of Iudgement comming wherein we must all appeare before the great Tribunall of the 〈◊〉 Iesus Christ 〈…〉 all the breaches of this our solemne couenant and what will then become of vs if wee thus treacherously infringe it now in frequenting Stage-Playes Excuse our selues we cannot Perish perish we must and that eternally without recouery without all pittie For is it not equall that such who readily serue the Deuill in practising all his workes and resorting to his Pompes which they haue couenanted to abiure should participate of his wages and euerlasting torments that such who follow the Pleasures Pompes and Vanities of this wicked world should likewise be condemned with the world and be partakers of its punishments who can Commiserate or Pittie such a one or deeme him worthy of Saluation who leaues his euer-blessed God to whom hee owes himselfe and all his seruice to serue the Deuill whom hee hath defied or willingly parts with Heauen and Eternall glory by departing from the wayes of Grace which lead men to it to embrace the very vainest vanities and Enterludes of this wretched world which hee hath thus abiured Certainely such a mans Damnation is exceeding iust and his Saluation without repentance desperate And is not this the case of all such persons who resort to Stage-Playes after Baptisme O then good Christian Readers in the name and feare of God and in tender compassion to your owne distressed Soules I beseech yâ—â— I intreate you euen with sobs and teares proceeding from a bleeding and lamenting spirit anxious of nothing but your Eternall good that you would now at last consider seriously what you are and what you haue done You are all Christians in name and it is my desire my prayer that you may bee such in trueth You haue all proclaimed a solemne defiance to the Deuill and all his Workes and openly renounced the seuerall Pompes and Vanities of this wicked World of which Stage-Playes are the chiefe and most assiduous as being the Seruants and Saints of God the Heires of Heauen the Vessels of Holinesse the liuing Temples of the holy Ghost the fellow Citizens of the Saints in Glory and the Inhabitants of a better World then this Oh answere therefore your profession with a correspondent conuersation If you are or would be Christians doe not you hencefoorth liue like Pagans but as you differ from them in your Faith be you likewise distinguished from them by your Workes If you haue renounced the Deuill and all his Workes O liue not any longer to them If you haue abiured the Pompes and Vanities of this wicked World O then returne not to them as Dogges vnto their vomit why should you serue why should you re-embrace how can you tollerate or approoue the things which you haue thus abiured God commands you not to giue place to the Deuill but to resist him stedfastly in the Faith that so hee may flie from youâ— how dare you then to entertaine him in these Enterludes which are his chiefest Pompes and Workes against this Precept and your Vow God commands you not to loue the World nor the things of the World not to conforme your selues to the Course the Fashions Pompes and Vanities of this present euill World which lyes in wickednesse but to keepe your selues vnspotted from it because the friendship of the World is enmitie to God and the friends of this World which is not of God are professed enemies vnto God How can you then admit or harbour Stage-Playes the greatest Pompes and Vanities that this World affords against these Precepts and your Coâ—enant without the danger of Rebellion and the highest Periury Christ Iesus informes you that you cannot serue two contrary Masters as the Deuill or the World and him and therefore you disclaime the one in Baptisme that so you may appropriate your selues and seruice to the other And can you then yoake and serue them all together Can you serue Christ Iesus and the Deuill Christ and the World Christ and Stage-Playes Or can you be so besotted by the Deuill as alas too many are as to thinke to please to honour court and entertaine Christ Iesus to welcome him into the World or celebrate his Natiuitie with infernall Stage-Playes the very Monuments and Insignes with which the Pagans did Gratifie and Court their Deuill-gods vpon their Feastiualls and solemne Birth-dayes as if Christ and the Deuill Christians and Pagans were accorded as if Stage-Playes were the chiefest workes of the Lord Iesus Christ who was borne of purpose to Redeeme vs from them and to destroy out of vs these workes of the Deuill the principall recreations and delights of Christians not the Inuentions Pompes and Solemnities of Satan not the remainders of Idolatrie not the Soule-poysoning pleasures shewes and vanities of this sinfull
indisposed to repentance Playes are the Birdlime the enchaunting snares of Satan with which he captivates and intangles soules through pleasure and delight they are his chiefest instruments to expell all godly sorrow from mens hearts to stupifie to cauterize their consciences to banish the very feare and thoughts of sinne out of their mindes to remove the sence the sting of conscience iniquity far from their soules to lull their hearts asleepe in deepe security to chase away farre from them all thoughts of Hell of death of damnation of the day of iudgement to forestall all helpes all preparatives all meanes all motives to repentance and to with-hold men from it Alas how can he loath sinne in the street who delights in it in the Play-house How can hee mourne for it in his Closet who sports himselfe with it in the Theater How can hee weepe for it in secret who thus laughes at it in publike How can he looke upon it with detestation in himselfe who makes it his recreation when it is acted by others How can he renounce abhorre condemne it at home who thus applaudes affects admires it abrode Certainely hee can never make sinne his greatest griefe who makes the râ—presentations of it his chiefest mirth He can never make ribaldry adultery whoredome incest and the like the everlasting objects of his hatred who makes the hearing the seeing the acting the lively representations and pictures of them the daily objects of his chiefe delight Every true penitent must be sensible of sinne he mâ—â—â— feele the sting the venom of it see the filth of it bewayle the guilt of it hate the very appearances and resemblances of it flie all the occasions of it all the allurements to it yea utterly abhorre the very sight and hearing of it as a most execrable horrid and accursed thing And can Players can Play-haunters then who spend their dayes in myrth in carnall iollity in laughing in rejoycing in ribaldrous songs in scurrilous jests in amorous Poems in wanton Comedies in lewde discourses in adulterous representations wallowing in the very mire of sensuality voluptuousnesse and such like beastly sinnes without the least remorse be neere to true repentance or to the wayes the preparatives that lead and bring men to it O no! A penitent heart an humbled soule a circumcised eare an eye that weepes in truth for sinne is altogether impatient of such obiects such Enterludes and delights as these Witnesse the pactise of the Pagan converts in the Primitive times who immediately upon their baptisme and syncere repentance did utterly renounce all Stage-playes as accursed Pleasures not daring to returne unto them againe Witnesse all Christian converts of latter times who have done the like Thus did Saint Augustine heretofore as himselfe confesseth thus did M. Gosson and the Author of the 3. Blast of Retrait from Stage-playes of late as themselves record before their repentance and conversion they composed they admired Stage-playes immediately vpon their repentance and reformation they utterly abandoned them and wrote against them Thus likewise did Alipius Saint Augustines convert as himselfe relates thus all that heartily and sincerely turne to God have ever done their repentance drew them first from Playes Play-houses and then bent their hearts their judgements their tongues if not their pens against them Thus was it with the wanton Poet Ovid his very morall Heathenish repentance made him to detest and write agaâ—nst those Playes and Play-houses which formerly hee commended And will not then true Christian Evangelicall repentance much more reclaime men from embitter their hearts their tongues and pens against these Heathenish Hellish and polluted pleasures undoubâ—edly it will as appeares by all the Playâ— contemning Councels Fathers and other Christian Authors here recited and by the concurrent suffrage of the devoutest Christians in all ages who have constantly condemned and declaimed against Stage-playes as the very greatest corruptions that can befall a Church or Christian State The farther men are from Playes and Play-houses the neerer are they saith an Author to true repentance the neerer to them the further are they from this soule-saving grace Hereupon some Fathers well observe that Saint Paul writing to Philemon to provide an house or lodging for him Philemon vers 22. would have such an house as was not neere the Theater or place of publike Enterludes whither lascivious persons running did follow all filthy things lest its filthy vicinage should make it detestable Certainely if it were not meete for an eminent Apostle to dwell neere to Playes or Play-houses for feare their lewde vicinity should make his habitation detestable to Christian Auditors who resorted to it much more unseemely is it for a penitent Christian who must abstaine not onely from evill it selfe but likewise from all the appearancies of it to resort to Playes and Play-houses themselves which are farre more noxious more contagious then the houses neere adjacent to them As hee therefore who would obtaine the perfect grace of remission must withdraw himselfe from the Spectacles and Enterludes of the world if Saint Augustine Aquinas or our owne Country-man Alexander Fabricius write true Doctrine so hee that would attaine the grace of true repentance must wholy sequester himselfe from Playes and Play-houses which are altogether incompatible with true repentance and both hindring men from it and indisposing them to it to the eternall losse the irrecoverable perdition of their dearâ—st soules Wherefore I shall epitomize this Scene into this 39. Play-refuting Argument That which inamors men with sinne and vanity which hardens them in their sinnes detaines them in their wicked courses and indisposeth them to true repentance must needs be utterly unlawfull and execrable unto Christians Witnesse Psal. 101.3 Psal. 119.37 Rom. 24.5 But this doe Stage-playes as the premises demonstrate Therefore they must needs bee utterly unlawfull and execrable unto Christians SCENA DECIMA-QVINTA THe 15. consequent or effect of Stage-playes is that they effeminate their Actors and Spectators making them mimicall histrionicall lascivious apish amorous and unmanly both in their habites gestures speeches complements and their whole deportment enervating and resolving the virility and vigor of their mindes to their owne private and the publike prejudice This Plato De Republica Dialog 3. pag. 597. Clemens Alexandrinus Paedagogi lib 2. cap. 4. lib. 3. cap. 11. Tertullian De Spectaculis cap. 17. Cyprian De Spectaculis lib. Epist. lib. 2. Epist. 2. Donato Lactantius De Vero Cultu cap. 20. Divinarum Instit. Epist. cap. 6. Hierom. Adversus Iovinianum lib. 2. cap. 7. Nazianzen De Recta Educatione ad Selucum pag. 1063. Chrysostome Homil. 6. 38. in Matth. Oratio 7. formerly quoted Augustine De Civitate Dei lib. 1. cap. 32.33 Salvian De Gubernatione Dei lib. 6. Ioannes Salisburiensis De Nugis Curialium lib. 1.
their wives and daughters from Playes and Theaters the very marts the instructions of baudery and adultery if they would preserve them chast to which Adulterers Woers and others oft entice them that so they may more easily overcome their chastity and make them pliable to their lusts which they are alwayes sure to accomplish if they can once but draw them to resort to Playes as ancient that I say not moderne experience can too well witnesse The second are the imperial Constitutions of Honorius and Theodosius which runne thus Placuit nostrae clementiae ut nihil conjuncti Clerici cum publicis actionibus vel ad Curiam pertinentibus habeant Praeterea ijs qui Parabolani vocantur neque ad quodlibet publicum spectaculuÌ„ neque ad Curiae locum neque ad judicium accedendi licentiam permittimus c. Interdicimus sanctissimis Episcopis et presbyteris diaconis et subdiaconis et lectoribus et omnibus alijs cujuslibet ordinis venerabilis collegij aut schematis constitutis ad tabulas ludere aut alijs ludentibus participes esse aut inspectores fieri aut ad quodlibet spectaculuÌ„ spectandi gratia venire Si quis auteÌ„ ex his in hoc deliquerit jubemus hunc tribus annis a venerabili ministerio prohiberi et in monasteriuÌ„ redigi sed in medio tempore si se poenitenteÌ„ ostenderit liceat sacerdoti sub quo constitutus est tempus minuere et hunc priori rursus ministerio reddere It pleaseth our grace that Clergy men intermeddle not with publicke actions or things belonging to the Court. Besides wee permit not those who are called Parabolani to have leave to come to any publike Spectacle or Stageplay nor yet to the Court or place of judgement Wee prohibit the most sacred Bishops and Presbyters Deacons and Subdeacons and all others of the venerable colledge or livery to play at tables or to bee partners with others that play or spectators of them or to come to any spectacle or stageplay of purpose â—o behold it If any of these shall offend in this we command him to be suspended the venerable ministrie for three yeares and to be thrust into a Monastery But if in the middle of this time hee shall shew himselfe penitent it shal be lawfull for the Minister under whom hee is placed to shorten the time to restore him to his former ministery To which I may adde these ensuing Imperiall Constitutions of Gratianus Valentinianus and Theodosius Nullus solis die populo spectaculum praebeat nec divinam venerationem confecta solennitate confundat Dominico quae est septimanae totius primus dies et natale atque Epiphaniorum Christi Paschae etiam atque quinquagesimae diebus omni Theatrorum atque Circensium voluptate per universas urbes earundem populis denegata totae Christianorum ac fidelium mentes Dei cultibus occupantur Si qui etiam nunc vel ludaei impietatis amentia vel stolidae paganitatis errore atque insania detinentur aliud esse supplicationum noverint tempus aliud voluptatis Acne quis existimet in honorem numinis nostri veluti majo ri quadam imperialis officij necessitate compelli et nisi divina religione contempta spectaculis operaÌ„ daret subeundum forsitan fibi nostrae serennitatis offensam si minus circa nos devotionis ostenderit quat quaÌ„ solebat nemo ambigat quod tunc maxime mansuetudini nostrae ab humano genere defertur cum virtutibus Dei omnipotentis potentis ac meritis universis obsequium orbis impenditur Let no man exhibit any Stage-play or Spectacle to the people on the Sunday nor confound Gods worship with any acted Enterlude On the Lords day which is the first day and birth-day of the whole week and on the feast-dayes of the Epiphany of Christ of Easter also and of Whitsontide all the pleasure of Stage-playes and Cirque-playes being denied the people throughout all their Citties the whole minds of Christians beleevers shal be busied in the worship of God And if any now are deceived either with the folly of Iewish impiety or with the errour and frenzie of foolish paganisme let them know that there is one time of supplications another of pleasures And lâ—st any one should thinke himselfe as it wâ—re compelled out of honour to our Majesty with a certaine greater necessitie of imperiall duty and that perchance he shall undergoe the displeasure of our grace unlesse contemning divine religion he shall addict himselfe to Stage-playes or if hee shall shew lesse devotion towards us in this kinde than hee was wont let no man doubt that then most of all is attributed to our clemencie by mankind when as the obedience and service of the world is bestowed on the vertues and universall merits of the omnipotent God The last is that of Iulian the Apostata who in his Letter to Arsacius the Arch-Pagan Priest of Galatia writes thus by way of injunction of purpose to draw the Pagans to the discipline of the Christians Deinde sacerdotem quemque cohortare ne in theatro conspiciatur ne apud caupones potet neve arti cuiquam aut operae pudendae aut ignominiosae praesit Et morem quidem gerentes persequere rebelles vero à te repelle Moreover exhort every Priest that hee be not seene in the theatre that he drinke not at ale-houses and that hee practise or survey no ignominious no shameful art or worke And honour those who are obedient but repell the rebellious from thee So much shew of ingenuity was there even in this grand Apostate as to doome Stage-playes unfit Spectacles Playhouses Alehouses undecent places for Pagan Priests how much more then for Christian Ministers To all which Councels and Constitutions of this nature I shall adde Gratian Distinctio 33 48. Causa 21. Quaest. 3 4. Iâ—onis Decreta pars 5. cap 373. pars 11. c 76.78 79. Panormitan Tit De Vita et Honestate Clericâ—rum De Clerici Officio Alvarus Pelagius De Planctu Ecclesiae lib 2. Artic 28. fol 133. Isiodor Hispalensis De Officijs Ecclesiasticis l 2. c 2. HRabanus Maurus De Sacris Ordinibus lib 1. Operum Tom 6. p 63. A B Alexander Fabricius Destructorium Vitiorum l pars 4. c 23. Ioannis De Wankel Glossa in Breviarium Sexti lib 3. Tit 1. De Vita et Honestate Clericorum Innocentius 3. Decretalium Constit lib 3. Tit 1. De Vita et Honestate Clericorum Episcopus Chemnensis Onus Ecclesiae cap 23. sect 1 c. Ioannis de Athon Othoboni Constitutiones fol 78 79 80. Constitutiones Concilij Oxoniensis fol 122 123 124. Lindwood Provincialium Constitutionum l 3. Tit De Vita et Honestate Clericorum fol 87 88. Summa Rosella Tit Clericus sect 2. Chorea Summa Angelica Tit Chorea Clericus sect 4 9 11. Claudius Espencaeus Digressionum in Epist ad Timothaeum libâ— 2.
in the view of others the more is he maligned envied hated and the greater Puritan is he accounted as every mans owne experience can informe himâ— These Puritans and Precisians therefore are the best of Christians Secondly those who are most violently invective and maliciously despitefull against Puritans and Precisians both in their words and actions are such who are unsound or popishly affected in their religion or prophane and dissolute in their lives The most Romanized Protestants the deboisest drunkards the effeminatest Ruâ—fians the most fantasticke apish Fashion-mongers the lewdest whoremasters Panders Strumpets the prophanest Roarers Players Play-haunters and Brothel-hunters the most prodigious Swearers Epicures and Health-quaffers the most gracelesse vitious persons of all rankes and professions especially temporizing sloathfull unorthodox epicurean Ale-house haunting dissolute Clergy men the greatest enemies of all others to true grace and piety as all ages witnesse are alwayes the greatest railers the fiercest enemies against Puritans and Precisians as the world now stiles them therefore they are certainly the very best and holiest Christians because the very worst of men who like vitious Nero never heartily condemne ought else but some great good or other detest revile them most Et argumentum recti est malis displicere as not onely Seneca but the Scripture teacheth us Thirdly there is no man ever stiled a Puritan or Precisian by another in scorne or contempt as these names are now commonly used but it is either for some evill or other that he hates which he who stiles him so affects or for some grace or goodnesse or some transcendent degree of holinesse that is in him which the other wants To instance in some particulars Let a man make conscience of drunkennesse of drinking and pledging healthes of frequenting Ale-houses Tavernes and Tobacco-shops and presently he is cried out upon and censured for a Puritan by all the Pot-companions and Drunkards with whom he shall converse Let any one refuse to follow the guise and dissolute effeminate fashions of the times let him crie out against Love-locks and ruffianly long haire against false haire and perewigs which our men and women now generally take up as if they were quite ashamed of that head which God hath given them and proud of the tire-womans which they have dearely bought Let any Gentlewoman of quality now refuse to cut to poulder frizell and set out her haire like a lascivious courtezan or to paint her face like some common prostituted harlot or to follow any other amorous complements and disguises of the times adorning her selfe onely in modest apparell with shamefastnesse sobriety and good workes as becomes a woman professing godlinesse the onely feminine ornaments that St. Paul commends and what else shall they heare from all the Ruffians fantastiques and Frenchefied wanton Dames that live about them but this opprobrious censure that they are become professed Puritans If any make conscience of frequenting Play-houses Dice-houses Whore-houses of lascivious mixt dancing lascivious ribaldry songs and discourses inordinate gaming and such other sinfull pleasures which the most delight in refusing to beare men company in these delights of sinne our Play-haunters Dicers Gamesters Whoremasters and such voluptuous persons will presently voyce them up for Puritans Yea such is the desperate wickednesse of the times that let a man be vitious in one kinde and yet temperate in another as let him be a Play-haunter a gamester and not a drunkard a drunkard and yet no swearer no whoremaster no ruffian or the like or let a man be vitious in diverse kindes and yet not so bad as others of his companions and he shall be sometimes reproached for a Puritan because he is not so universally so extremely wicked and deboist as those of his companions who are farre worse than he Whence we oft times finde that such who are reputed no better than prophane ones when they are in company somewhat better than themselves are censured for Puritans among prophane ones because they are not so unmeasurably wicked as the worst of them And as those who are not so desperately outragious in their extravagant sinfull courses as others are thus houted at for Puritans and Precisians by such as are lewder than themselves so those who outstrip all others in holinesse pietie and vertue are reputed Puritans too because they excell in goodnesse For let a man be a diligent hearer and repeater of Sermons and Lectures a constant reader and discourser of Gods word a strict observer of the Lords day a lover and companion of the holiest men a man that is holy and gracious in his speeches in all companies and places desirous to sow some seedes of grace and to plant religion where ever he comes let him be much in prayer in meditation in fasting and humiliation much grieving for his sinnes and complaining of his corruptions let him be alwayes hungring and thirsting after grace and using all those meanes with conscionable care which may bring him safe to heaven abandoning all those sins those pleasures and companies which may hinder him in his progresse towards heaven Let a man be a diligent powerfull soule-searching sinne-reproving Minister residing constantly upon his benefice and preaching every Lords-day twice or let him be a diligent upright Magistrate punishing drunkennesse drunkards swearers suppressing Ale-houses Mâ—y-games Revels dancing and other unlawfull pastimes on the Lords day according to his oath and duty Let any of any profession be but a little holier or sticter than the Major part of men and this his holines his forwardnes in reliligion is suâ—ficient warrant for all prophane ones for all who fall short of this his practicall power of grace to brand and hate him for a Puritan as every mans conscience cannot but informe him It is manifest then by all these particular experimentall instances that those whom the world stiles Puritans and Precisians are the very best and holiest Christians and that they are thus ignominiously intituled yea hated and maligned because they are lesse vitious more pious strict and vertuous in their lives than such who call them so Fourthly there is no man so fierce an Antipuritan in his health and life but desires to turne Puritan and Precisian in the extremity of his sicknesse and the day of death When God sends his judgements crosses or tormenting mortall diseases upon such who were most bitter Satyrists against Puritans all their lives before or when hee awakens such mens consciences to see the gastly horrour of their notorious sinnes when they are lying perplexed on their death-beds with the feare of damnation ready to breath out their soules into hell at every gaspe they will then turne Puritans in very good earnest desiring to die such as they would never live yea then in such extremities as these they send for those very Puritan Ministers whom they before abhorred to
execrable soule-condemning fruits of Play-acting the profession therefore of a common Player and the personating of theatricall Enterludes must needs be unlawfull even in this respect And thus much for the second Corolary That the profession of a Stage-player and the acting of Stage-playes is infamous yea sinfull and unlawfull unto Christians ACTVS 3. I Now proceed to the 3. Consectary That it is a sinfull shamefull and unlawfull thing for any Christians to be Spectators frequenters of Playes or Play-houses In which I shall be very compendious because I have so largely manifested it in the first part of this discourse Now the reasons of the unlawfulnesse of beholding Stage-playes are briefely these First because Playes themselves are evill and the appearances the occasions of evill therefore the beholding of them must bee such Secondly because it hath alwayes beene a scandalous infamous and dishonest thing both among Christians and Pagans to resort to Stage-playes and a thing of ill report Thirdly because it is contrary to our Christian vow in baptisme to forsake the Devill and all his workes the pompes and vanities of this wicked world and all the sinfull lusts of the flesh of which Stage-playes are not the meanest Fourthly because it gives ill example to others and maintaines and hardens Stage-players in their ungodly profession which else they would give over were there no Spectators to encourage or reward them Fiftly because it is an apparant occasion of many great sinnes and mischiefes as losse of time prodigality effeminacy whoredome adultery unchaste desires lustfull speculations luxury drunkennesse prophanenesse heathenisme atheisme blaspemy scurrility theft murther duels fantastiquenesse cheating idle discourses wanton gestures and complements vaine fashions hatred of grace of holinesse and all holy men acquaintance with lewde companions the greatest enemies to mens salvation and a world of such like sinnes and mischiefes as I have formerly proved at large Act 6. thorowout Sixtly because it with-drawes mens mindes and thoughts from God and from his service unto vanity and indisposeth them to all holy duties making all Gods holy ordinances ineffectuall to their soules Seveâ—thly because it tends onely to satisfie mens â—leshly lusts which warre against their soâ—les men being carried alwayes to the Play-house by the siâ—full carnall suggestions of the flesh or by the â—ollicitations of lewde companions but never by the Dictate the guidance of Gods holy Spirit or Word by which all Christians must be wholy guided even in all their actions Eightly because all Christians ought to turne away their eyes from beholding vanity Psal. 119.37 a text applyed by the Fathers unto Stage-playes and what greater what worser vanities can men behold then thâ—â—cting of lascivious Enterludes Ninthly because Stage-playes are but Pagan Heathenish pastimes yea the ordinary recreations of Devill-Idols of Idolatrous voluptuous Pagans whose pleasures and sports no Christians ought to practise Lastly because the Primitive Church and Saints of God together with the very best of Christians of Pagans in all places all ages have constantly abandoned the beholding of Stage-playes themselves and condemned it in others the very worst of Pagans onely or men unworthy the name of Christians and few or none but such alone affoording them their presence as the fore-quoted Authorities plentifully evidence Act 4. Scene 1.2 Act 6. Scene 3.4 5. Act 7. Scene 1.2 3 4 5 6 7. Which severall reasons with all the rest that I have formerly produced against Stage-playes in the first part of this Play-condemning Treatise will be a suâ—ficient conviction of the unlawfulnesse of beholding of frequenting Stage-playes as well in private houses as in publike Theaters Which should cause all Christians all Play-haunters to abandon Stage-playes as all the fore-alleaged Fathers Councels and Authors doe advise them and that especially upon Lords-dayes and Holi-dayes on which Stage-playes and dancing are especially prohibited by this pious Decree of Pope Eugenius c. 35. with which I shall cloze up this Act. Ne mulieres festis diebus vanis ludis vacent Sunt quidem maxime mulieres quifestis ac sacris diebus atque sanctorum natalicijs quibus debent Deo vacare non delectantur ad ecclesiam venire sed balando ac verba turpia deâ—antando ac choreas ducendo similitudinem PaganoruÌ„ peragendo advenire procurant Tales enim si cum minoribus veniunt ad ecclesiam cum majoribus peccatis revertuntur In tali enim facto debet unusquisque Sacâ—rdos diligentissime populum admonere ut pro sola oratione his diebus ad ecclesiam recurrant quia ipsi qui talia agunt non solum se perdunt sed etiam alios dâ—perire attendunt Die autem Dominica nihil aliud à gendum est nisi Deo vacandum nulla operatio in die illa honesta comperiatur nisi tantum hymnis psalmis canticis spiritualibus dies illa transeatur Which I would wish all grosse prophaners of this sacred Day now seriously to consider ACTVS 4. SCENA PRIMA HAving thus run over these three Corollaries of the unlawfulnesse of penning acting and beholding Stage-playes I come now to answer such Objections as may bee made against them especially against the unlawfulnesse of acting beholding Stage-playes The arguments or pretences rather for the acting of Stage-playes which I shall first reply to are these First it is lawfull to read a Play therefore to pen to act or see it acted To this I answer first that the obscenity ribaldry amorousnesse heathenishnesse and prophanesse of most Play-bookes Arcadiaes and fained Histories that are now so much in admiration is such that it is not lawfull for any especially for Children Youthes or those of the female â—ex who take most pleasure in them so much as once to read them for feare they should inflame their lusts and draw them on to actuall lewdnesse and prophanesse Hence Origen Hierom and others informe us that in ancient times Children and Youthes among the Iewes were not permitted to read the Booke of Canticles before they came to the age of 30. yeeres for feare they should draw those spirituall love passages to a carnall sence and make them instruments to inflame their lusts Vpon which ground Origen adviseth all carnall persons and those who are prone to lust to forbeare the reading of this heavenly Song of Songs Si enim aliquis accesserit qui secundum carnem tantummodo vir est huic tali non parum ex hac Scriptura discriminis periculique nascetur Audire enim purè castis auribus amoris nomina nescieâ—s ab interiori homine ad exteriorem carnalem virum omnem deflectat auditum à spiritu convertetur ad carnem nutrietque in semetipso concupiscentias carnales â—ccasione divinae Scripturae commoveri incitari videbitur ad libidinem carnis Ob hoc ergo mâ—neo consilium do omni qui nondum carnis
vanities Alas one day one houre in Gods Courts Gods service had beene farre better to us then all tâ—e yeeres of our vaine uselesse lives which wee have spent on Playes and Theaters which now bring nothing else but a more multiplied treasure of endlesse miseries and condemnation on our owne and others soules which these our Enterludes have drawne on to sundry sinnes O that the day had perished wherein we were borne and the night wherein it was said there is a man-childe conceived Why dyed we not from the wombe why did we not give up the ghost when we came out of the belly before ever we had learnt the art of making Playes for then should wee have lien still and beene at rest then had we beene free from all those Play-house sinnes and tortures which now â—urcharge our soules then had wee never drawne such troopes of Players of Play-haunters after us into Hell whose company cannot mitigate but infinitely enlarge our endlesse torments And then all this over-late repentance will be to little purpose O then be truely penitent and wise beâ—imes before these dayes of horror and amazement over-whelme you that so you may have peace and comfort in your latter ends in that Great that terrible Day of the Lord Iesus when all impenitent Play-poets Players and Play-haunters faces shall gather blacknesse their hearts faint their spirits languish their joynts tremble their knees smite one against the other and their mouthes shreeke out unto the Mountaines to fall upon them and unto the Rockes to cover them for feare of the Lord and for the glory of his Majesty when he shall come in â—laming fire to render indignation and wrath tribulation and anguish to every soule of man that doth evill whether he be Iew or Gentile Certainely the time will come ere long when the Sunne shall become blacke as sackcloth and the Moone aâ— blood when the Starres of Heaven shall fall unto the earth even as a Figtree casteth her untimely fruit when shee is shaken with a mighty winde when thâ— Heaveâ—s shall depart as a scrowle when it is rolled together and the Elements melt with fervent heat when every Mountaine and I sland shall be moved out of their places yea the earth also and the workes that are therein shall be burnt up with fire when the Kings of the earth and the great men and the rich men and the chiefe Captaines and the mighty men who now wallow securely in their sinfull lusts and pleasures without feare of God or man and every Bond-man and every Free-man who lives and dyes in sinne and vaine delights shall hide themselves in the Dennes and Rockes of the Mountaines yea say to the Mountaines and Rockes fall on us and cover us from the face of him that sitteth on the Throne and from the wrath of the Lambe for the Great Day of his wrath is come and who shall be able to stand And then what good what profit will all the Stage-playes you have penned seene or acted doe you will they appease that sin-revenging Iudge before whose Tribunall you shall then bee dragged Will they any way comfort or support your drooping trembling soules or any whit asswage your endlesse easelesse torments O no! nothing but Christ nothing but grace and holinesse which the world which Playes and Play-poets now deride and laugh at will then stand you instead and sheild of all the terrors of that dismall Day Wherefore beloved seeing that all these dreadfull Spectacles and this day of horror draw so nigh be diligent that yee may be found of God in peace without spot and blamelesse abandoning Play-making with all such fruitlesse studies passing all the time of your sojourning here in feare endevouring to be holy in all manner of conversation even as God is holy and growing up daily more and more in grace and in the knowledge of our Lord and Saviour Iesus Christ laying up in store for your selves a good foundation against the time to come that so you may lay hold on eternall life and receive that Crowne of righteousnesse which the Lord the righteous Iudge shall give at that Day to all those who love and wait for his appearing Secondly I shall here beseech all voluntary Actors of academicall or private Enterludes in the name and feare of God as they tender the glory of their Creator and Redeemer the peace of their owne consciences the eternall welfare of their soules or their owne credit and repute with men now seriously to consider the intolerable infamy sinfulnesse shame and vanity of acting Playes which not only the Primitive Christians aâ—d Protestants but even Pagans and Papists have condemned Alas how can you justifie or excuse your selves in the sight of God for this your action when as you are thus condemned in the eyes of men or how can you appeare before God with comfort in the Day of Iudgement when as you are unable to stand innocent before mans tribunall in these dayes of grace Certainely if for every idle word that men shall speake yea and for every idle part or gesture to which they shall act or use they must give an account at the day of Iudgement what a dreadfull reckning must you then expect for all those idle wanton words and gestures which have passed from you whiles you have acted Playes Repent therefore repent I say with floods of brinish teares for whaâ— is past and never adventure the acting of any academicall Enterlude for time to come And if any Clergie-men who have taken ministeriall Orders upon them are guilty of this infamy this impiety of prophaning of polluting their high heavenly profession by acting or dancing on any publike or private Stage becomming thereby the worlds the Devils professed Ministers instead of Christs to the intolerable scandall of Religion the ill example of the Laity who are apt to imitate them in their lewdnesse and their own deserved infamy Let such disorderly histrionicall Divines consider that of Bernard Si quis de populo deviat solus perit Verum Pastoris error multos involuit tantis ob est quantis praeest ipse Verum tu Sacerdos Dei altissimi cui ex his placere gestis mundo an Deo Si mundo cur Sacerdos Si Deo cur qualis populus talis Sacerdos Nam si placere vis mundo quid tibi prodest Sacerdotium Volens itaque placere hominibus Deo non places Si non places non placas Alas how can any commit the custody of their soules to such who are altogether negligent of their owne Qui sibi nequam cui bonus Placet vobis ut illi homini credam animam meam qui perdidit suam was S. Bernards question to Pope Innocent it may be mine to Patrons and Ordinaries who present or admit such Play-acting or other scandalous Ministers to the cure of soules which
premised reasons and Authorities against Stage-playes together with those severall soule-condemning wickednesses sinnes yea fearefull judgements in which they frequently involue their Actors and Spectators to remember that they are the very Devils snares his workes his pompes which they most solemnely renounced in their baptisme that they are the greatest the most pernicious corruptions both of their Actors their Spectators mindes and manners the onely Canker-wormes of their graces their vertues the chiefest incendiaries of their carnall lustsâ— the common occasions of much actuall lewdnesse sinne and wickednesse the principall obstacles of their sincere repentance the grand empoysoners of their soules and if we believe S. Augustine the mortiferous broad beaten way to Hell it selfe and everlasting death in which whole troopes of men run daily on unto destruction O then let all these all other fore-alleaged flexanimous considerations divorce you now from Stage-playes from Theaters which else will seperate you from your God and so engage your hearts your judgements your consciences against them as never to frequent them more upon any occasion or perswasion whatsoever You have heard and seene at large what Censures what Verdicts the Primitive Church both before and under the Law and Gospell the ancientest Christians Councels Fathers the best Châ—istian the best Pagan Nations Emperours Princes States Magistrates Writers both ancient and moderne have constantly have unanimously passed upon Stage-playes Theaters Players Play-haunters against whom Tertullian Cyprian Chrysostome Augustine Salvian and other Fathers with sundry moderne Authors have professedly written ample Volumes You have seene all ages all places all qualities and degrees of men Iewes and Gentiles Greekes and Barbarians Christians and Pagans Protestants and Papists yea Popes and Iesuits to concurring in their just damnation Be not O be not yee therefore wiser nay worser then all then any of these Play-condemning Worthies who have gone before you whose harmonious Play-confounding resolutions agreeable with the Scripture if Saint Bernard may be credited must binde you to renounce all Stage-playes in the very selfesame manner as if God himselfe had expresly commanded you to abandon them frequent not Playes which they abominated pleade not for Enterludes which they so seriously so abundantly condemned Let not that censure of holy Bernard be verified of you that you have now not onely lost the power of the ancient Christian Religion but even the very shew and outside to but as you are Christians in name in profession so bee you such in truth in practise And since it was the most notorious character of Christians heretofore to abominate to abandon Players Playes and Play-houses let it bee your honour your piety your practicall badge of Christianity to forsake them now that so imitating the Primitive Play-renouncing Christians in their holinesse you may at last participate with them in their eternall blisse And so much the rather let me admonish you to withdraw your selves from Playes and Play-houses because no ordinance of God can doe you any good or clense you from your sinnes whiles you resort to Theaters as I have largely proved heare but Saint Chrysostome once more to this purpose where speaking against mens and womens parling laughing and gazing about in Churches which hee severely censures he writes thus Nunquid theatrica sunt haec quae hîc geruntur opinor autem quod id Theatris debeamus Inobedientes enim multos nobis constituunt ineptos quae enim hîc extruuntur illic subvertuntur non hoc solum sed alias immunditias necesse est Theatri studiosis adhaerere Et perinde fit ac si quis campum velit purgare in quem fons lutâ— fluens insâ—uat quantum enim purgaris tantum influit Hoc hîc fit quando enim purgamus à Theatro huc venientes immundiciam afferentes dum illuc iterum abeunt majorem contrahunt immundiciam quasi dedita opera sic vivant ut nobis negocium faciant iterum veniunt multo luto sordidati in moribus in gestibus in verbis in risu iâ— desidia Deinde iterum nos fodimus quasi dedita opera in hoc fodientes ut puros illos dimissos iterum videamus luto ac caeno inquinari You then who have beene constant Play-haunters besmeared with their filth and dung for divers yeeres together you who have spent your youth your manhood your best and chiefest dayes which you should have dedicated to God your honest callings and farre better things on Playes on Play-houses and such lascivious sports you who have cast away your money your estates on Players Playes Play-houses the very factors pompes and synagogues of the Devill wherewith you should have cherished Christs poore needy members You who have beene ancient Patriots Supporters of Actors or their Enterludes either by your purses or your presence drawing thereby upon your soules the guilt of many a fearefull unlamented sinne remember O remember that it is now more then time for you to clense your selves from these Augaean Stables with which you have beene too long defiled to renounce these cursed pompes of Satan which you have too long served to redeeme the short remainder of that most sacred time which you have too prodigally too sinfully consumed to take some speedy serious course for the mortifying of those soule-slaying â—leshly lusts which you have over-long fomented for the adorning the saving of those immortall soules which you have over-much neglected for the attoning of that holy God that blessed Saviour that sanctifying Spirit of grace which you have too highly too long provoked crucified grieved which you can never doe whiles you resort to Stage-playes And since the world the flesh the Devill have had your youth and strength let God be sure to enjoy your age whom you have sacrilegiously robbed of all the rest Alas all the time that you have already past in Play-haunting and such delights of sinne hath beene but a time of spirituall death wherein you have beene worse then nought in Gods account Ab eo enim tempore censemur ex quo in Christo renascimur as Saint Hierom truely writes and what other profit have you reaped from Playes or Play-houses Nisi quod senes magis onusti peccatorum fasce proficiscimini as the same Father speaks O therefore now at last before it be too late before death hath wounded you Heaven excluded you Hell devoured you repent of all your former Play-haunting with many a sob and teare abandoning all Playes all Play-houses for the future ut sic correcti atque in meliuâ— reformati qui admirati fuerant prius in Spectaculis insaniam nunc admirentur in moribus disciplinam You who are but young and newly entred into this dangerous course of Play-haunting you of whom I may say as Seneca once did of the Roman gentry Ostendam nobilissimos