Actors and Spectators liues who make a daily progrâ—sse in the wayes of Vice the good the virtue which they teach is yet unknowne to the world we heare we see it not Since then our Stage-playes are so barren in producing virtue so strangely fruitfull in ingendring Vice their goodnesse will not cannot ballance nor assoile their ill Seventhly suppose there are some reall virtues acted in our Enterludes yet who can be so grosly stupid as to thinke to learne any grace or virtue from a Play-house Who ever sought for gold for pearles in dirt for a Chrystall spring in filthy mire for holesome water in a noysome kennell Who ever resorted to a Pest-house to looke for health or drunke downe poyson to preserve his life Who ever posted to a tippling Alehouse to seeke sobriety or to a Stewes to learne true Chastity Play-houses as the Fathers testifie are the very Nurseries Schooles and Marts the very shops and sinkes of all Vice and wickednesse whatsoever they are the very Devils temples Venus her Synagogâ—es Vices Oratories Sinnes Pallaces Hels Ware-houses Pollutions throâ—e Religions slaughter-house Virtues Pesthouse and shall wee then flocke to them to learne true virtue Can Gaull yeeld Hony or a Flintstone Milke can Sinne beare Virtue or Prophanesse Grace then Playes and Play-houses the very grand empoysoners of all Grace all Vertue yea the very Devils â—ets to catch mens soules may make men truly virtuous Let vs not therefore seeke for vertue in a Play-house where it growes not as too many doe for feare we fraught our selves with nothing but a load of Vice which will sinke our soules for ever to the dephes of Hell Lastly the Church of God not the Play-house is the onely Schoole the Scriptures Sermons devout and pious bookes not Playes not Play-books are the onely Lectures the Ministers and Saints of God or rather God himselfe not common Actors not those Divell-Idols who rule and worke in Stage-playes the onely Tutors of true virtue True virtue is a plant that comes from heaven growing onely in the Churches not the Stages garden Philosophy and Phylosophers could not teach it and can Playes or Players doe it O no It is the prerogative royall of the King of heaven to teach men virtue and that not by Stage-playes or lascivious Poems but by his Word and Spirit onely which breathe not in our Theaters It is then a sacriledge yeâ— a madnesse to relinquish God his Church his Word his Ordinances his Saints the onely fountaines of true virtue as too many doe to seeke out virtue in Playes in Play-houses which are no other but the sinkes of Vice Answer 2 To the second Objection that Stage-playes doe not teach but discover Vices that so men may learne to hate them not affect them I answer first that it is God onely by his Word and Spirit who must teach vs to abhorre all Vice not Stage-playes the very fuell of all sinne and lust Secondly if there were any such virtue in Stage-playes as to alienate mens affections from the vices which they personate they would then no doubt not onely haue reclaimed the ancient Play-admiring Pagans and Comedians but likewise our moderne Play-Poets Players and Play-haunters from all those lewd and filthy Vices which come most frequently on the Stage But I never yet could heare or reade of any ancient or moderne Actor Composer or Spectator of any Theatricall Enterludes whom Playes recalled from the love the practise of any Vices that were ever acted on the Stage wheras they have drawne milions for to imitate them Therefore there is no such hidden virtue in them To cause men to abandon Vice which if there were it would have emptied our vicious Play-houses long ere this and have made our lascivious adulterous amorous Playes so odious that none durst approch them for feare of being polluted by them Thirdly Stage-playes are so farre from working an abhorring that they produce not onely a loue and liking but also animitation of those pernicious vices that are acted in them which are commonly set forth with such flexanimous rhetoricall pleasing or rather poysoning streines with such patheticall liuely and sublime expressions with such insinuating gestures with such variety of wit of art and eloquence that if ever men did hate them from their hearts before they cannot affect at least approve or but lesse detest them now they being prone enough by nature for to practise them without any allectives to edge them on This practise therefore of acting Vices doth onely propagate them not restraine them Fourthly if Stageplayes had beene fit Lectures Play-houses apt Schooles to instruct men to abandon Vice the Primitive Church together with sundry Councels Fathers and moderne Christian Writers of all sorts would never have so frequently condemned so constantly avoyded Stage-playes as the fruitfull Nurseries of all sinne and wickednesse Prophane and vitious persons would never flocke so fast unto them as they use yea the very Devill himselfe whom not onely Nature but likewise long experience hath made exceeding politick would never have bin so improvident as to invent to propagate so inconsiderate as to multiply to perpetuate Stage-playes to his owne great preiudice were they such disswasiues from Vice from wickednesse such attractiues unto Virtue as these pleade they are how truely let all men iudge Fiftly Stageplayes themselves as the sequell will at large demonstrate are pernicious sin-producing Vice-fomenting pleasures which all godly Christians have condemned For any man then to vndertake to make men hate Vice by frequenting Stage-playes is but to cure one vice with another or to prevent a lesser mischiefe with a greater yea it is in truth nought else but to make Vice a balme an antidote against it selfe and to make ill men good againe with that selfe-same thing which made them evill at the first a paradox beyond my stupid apprehension Sixtly the acting of forreine obsolete and long-since forgotten Villanies on the Stage is so farre from working a detestation of them in the Spectators mindes who perchance were utterly ignorant of them till they were acquainted with them at the Play-house and so needed no dehortation from them that it oft excites degenerous dunghill spirits who haue nothing in them for to make them eminent to reduce them into practice of purpose to perpetuate their spurious ill-deserving memories to posteritie at least-wise in some tragicke Enterlude It is storied of Herostratus that hee set the great and famous Temple of Diana at Ephesus on fire for this very end ut nomen memoria sceleris extenderet that the very mâ—mory of this his villanous exploit might eternize his base obscure name and adde vnto his fame Aude aliquid brevibus Gyaris carcere dignum Sivis esse aliquis is the onely rode the best the speediest passage that sordid desperate obscure spirits know or
these singsters although there is generally no kinde of people more light nor more lewde And yet the greater part of the people for to heare them boing bleating and yelling flocke into the Churches as into a common Game-place They hire them with money they cherish and feed them yea to be short thâ—y thinke them alone to be the precious Iewels and Ornamâ—nts of Gods house c. Wherefore without doubt it were better for Religion to cast out of the Churches such chattering and iangling â—ayes or else so to appoint them that when they sing they should rather rehearse the songs after the manner of such as reade then follow the fashion of chattering Charmers which thing S. Austen in his foresaid Booke doth witnesse that S. Athanasius Bishop of Alexandria did in his Diocesse and he commendeth him greatly for it Cornelius Agrippa writeth of singing in Churches in this manner Athanasius did forbid singing in his Churches because of the vanity thereof but Ambrose as one more desirous of Ceremonies and pompe ordained the use of singing and making melody in Churches Austen as a man indifferent betwixt both in his Booke De Confessionibus granteth that by this meanes he was in a great perplexity and doubt concerning this matter But now a-dayes Musicke is growne to such and so great licentiousnesse that even at the ministration of the holy Sacrament all kinde of wanton and lewde trifâ—ing Songs with piping of Organs have their place and course As for the Divine Service and Common prayer it is so chaunted and minsed and mangled of our costly hired curious and nice Musitions not to instruct the audience withall nor to stirre up mens mindâ—s unto devotion but with a whorish harmony to tickle their eares that it may iustly seeme not to be a noyse made of men but rather a bleating of bruite beasts whiles the Coristers ney descant as it were a sort of Colts others bellowe a tenour as it were a company of Oxen others barke a counter-point as it were a kennell of Dogs others rore out a treble like a sort of Buls â—thers grunt out a base as it were a number of Hogs so that a foule evill favoured noyse is made but as for the words and sentences and the very matter it selfe is â—othing understanded at all but the authority and power of iudgement is taken away both from the minde and from the â—ares utterly Erasmus Roterodamus expresseth his minde concerning the curious manner of singing used in Churches on this wise and saith Why doth the Church doubt to follow so worthy an Author Paul yea how dare it be bold to dissent from him What other thing is hâ—ard in Monasteries in Colledges in Temples almost generally then a confused noyse of voyces But in the time of Paul there was no singing but saying onely Singing was with great difficulty received of them of the latter time and yet such singing as was none other thing then a distinct and plaine pronunciation even such as we have yet among us when we sound the Lords prayer in the holy Canon and the tongue wherein those things were sung the common people did then understand and answered Amen But now what other thing doth the common people heare than voyces signifying â—othing And such for the most part is the pronunciation that not so much as the words or voyces are heard onely the sound beateth the eares Thus farre this worthy ancient English Professor Thomas Beacon and his alleaged Authors to which I shall adde that notable passage to the like purpose in the second part of the Homely of the Place and time of Prayer Finally Gods vengeance hath beene and is daily provâ—ked because much wicked people passe nothing to resort to the Church either for that they are so sore blinded that they understand nothing of God or godlinesse or else for that they see the Church altogether scoured of all such gazing sights as their phantasie was greatly delighted with c. which seemes an unsavoury thing to their unsavoury taste as may appeare by this that a woman said to her neighbour Alas Gossip what shall we now doe at Church since all the Saints are takâ—n away since all the goodly sights we were wont to have are gone since we cannot heare the like piping singing chaunting and playing on the Organs brought first into England by Pope Agatho about the yeere 679. that we could before But dearely beloved we ought greatly to reioyce give God thankes that our Churches are delivered out of all these things which displeased God so sore and filthily defiled his holy House and his place of Prayer for the which he hath iustly destroyed many Nations c. Effeminate wanton accurate musicke then by the verdict of these severaâ—l Authors and of our owne Homelies is altogether dispeasing unto God corrupts his worship and filthily defiles his holy House c. therefore it must needs bee evill Whereupon Synodus Carnotensis An. 1526. Concilium Senonense 1528. Can. 17. Concilium Burdigense 1582. Concilium Rhemense 1583. Concilium Bituriense 1584. Apud Bochellum Decret Ecclesiae Gal. lib. 1. Tit. 7. cap. 23.24.26.27.28.30 and the Councell of Trent it selfe Sessio 22. Decretum De observanâ—is evitandis in celebratione Missae decreed that all impure lascivious amorous secular Songs and Musickeâ— sauouring of levity and folly should be excluded the Church because thâ—y did effeminate the lascivious mindes of the people and provoke them unto lust not excite or stirre them up to devotion and compâ—nction as all Church Musicke which should be grave and serious ought to doe If therefore we give any credit to these recited Authorities to Osorius De Regum Institutione lib. 4. fol. 120â— to 126. who largely declaimes against amorous delicioâ—s Songs and Musickeâ— as so many enchaunting Syrens which draw men on to idlenesse effeminacy luxury and a kind of wanton dissolutenesse to the corruption of their manners of their mindes and the perdition of their soules Or to sundry other Christian Authors which I spare to mention in their Expositions and Commentaries on the 7. Commandement on Esay 5.11.12 24.9 Amos 6.1 to 8. Iob 21.12.13 Exod. 32.18.19 and the Booke of Psalmâ—s my Major must be granted But I passe from these to Pagans It is storied of the ancient AEgyptians that they condemned Mâ—sicke not onely as unprofitable but as noâ—ious too because they were perswaded it would enervaâ—e the vigor of mens mindes which caused them to enact a kinde of law that their Children should for this cause learne no Musicke Not to record the singular opinion of Ephorus who writes that Musicke was invented onely to deceive men It is registred of Alcibiades that he reiected delicious Musicke as â—nworâ—hy any ingenuous person Of Ateas a Scythian King that when he heard Ismenia an accurate Musician playing with great applause and admiration of others â—e replyâ—d that the neighing
straine of opposition as the premises and two next ensuing Scenes will manifest the primitive Church and Christians therefore did undoubtedly condemne reject them whose judgement remaines upon record to all posterity in the laborious writings of these Fathers and in the Canons of these most famous Councels Thirdly the primitive Church under the Gospell as sundry Councels Fathers and others testifie excommunicated all Stage-players all Play-haunters thrusting them out both from the Church the Sacraments and all Christians society as â—oysome putred contagious unworthy gracelesse persons till they had utterly abjured Stage-playes and solemnly protested to returne unto them no more this therefore is infallible that they rejected Stage-playes Fourthly If any Pagan who was a professed Stage-player or Play-haunter desired to turne Christian he was first to renounce his art of Stage-playing and to abandon all resort to Playes before hee could be baptised or admitted into the Church as the marginall authorities fully evidence This therefore is an unfallible evidence that the primâ—tive Church and Christians abominated Stage-playes Lastly every Christian that was baptized in the primitive Church did solemnly renounce all Stage-playes dancing with such like sports and spectacles as the very workes and pompes of the Divell under which all Stage-playes Spectacles and dancing are included as Clemens Romanus Tertullian Cyrill of Hierusalem St. Augustine Chrysostome Salvian Isiodor Hilpalensis HRabanus Maurus and other Fathers expresly testifie in their forequoted places to which I shall here annexe some other testimonies to make the point more plaine that Stage-playes and dancing are those very pompes of the Divell which Christians in the primitive Church and Wee now as well as they renounce in baptisme however we most perjuriously reassume them against our sacred vowes St. Cyprian in his Booke De Spectaculis is most punctuall to this purpose where thus he writes He impudently exorciseth the Divel in the Church whose pleasures hee commends in Stage-playes and when as by renouncing him once in baptisme all his pompe and furniture is lopped off whiles that after this profession of Christ he goeth to the spectacles of the Divel he renounceth even Christ himselfe as a Divell Which dreadfull sentence together with that of Isiodor Hispalensis formerly quoted That he who after baptisme agreeth either to act or see a Stage-play denieth God and becomes a praevaricator of the Christian faith since hee againe desires that which hee had long since renounced in his baptisme to wit the Divell his Pompes and Workes which is likewise seconded by HRabanus Maurus de Vniverso l. 20. c. 38 me thinkes should shake the very heart and reines of every Play-haunter and make his very soule to weepe even teares of blood Iustinian that godly Christian Emperour Codicis lib. 1. Tit. 4. De Episcopali Audientia Lex 35. expresly informes us That Stage-playes Cirque-playes Dicing and such like Spectacles are not the least part of that worship of those pompes of the Divell which Christians renounce in baptisme when they are first initiated and admitted to the sacred Mysteries whence he prohibits all Christians especially all Clergy men either to act or beholde such Enterlâ—des and Spectacles as these or to pollute their hands their eyes and eares with such damned and prohibited Playes St. Chrysostome as in sundry places before quoted so in his 21. Homely to the people of Antioch and his 69. Homely upon Matthew he stiles stage-playes cirque-playes and dancing the Divels Pompes and Lectures his words in the first of these places are remarkable Remember saith hee this speech which thou hast uttered when as thou wast baptised I renounce thee Satan thy Pompes and thy service say alwayes I renounce thee Satan Nothing will be safer than this speech if wee expresse it by our workes For this speech is a confederation with the Lord. And as we when we buy servants demand of them first whether they will serve us yea or no even so doth Christ when as he ought to receive thy service he first demands of thee whether thou wilt first forsake that mercilesse and cruell tyrant and then he receives thee into covenant for his dominion is not forced And though hee hath redeemed us wretched and ungratefull servants with such a price the greatnesse whereof the reason and minde of man is not able to comprehend even with his owne most precious blood yet after all this he exacts no witnesses nor writings from us but is contended with a word alone and if thou saist from thy heart I renounce thee Satan and thy pompe he hath received all he doth require Let us say this I renounce thee Satan and let us keepe this promise as those who are to give an account of it at the last day that we may then restore the pledge safe Now the Divels pompe are theatres stage-playes cirque-playes costly and gorgeous apparell praesages omens and every sinne To preserve thee therefore from these pompes and every other sinne when thou art going out of thy doore utter this speech first I renounce thee Satan and I am united to thee ô Christ Never goe thou abroad without this speech this will be a staffe this will be armour and an impregnable tower to thee so that neither man nor Divell shall be able to hurt thee when they shall see thee appearing every where furnished with these weapons St. Augustine as in his fore-alledged place so in his second Booke De Symbolo ad Catechumenos cap. 1â— 2. He informes us That stage-playes cirque-playes and such like spectacles are the pompes of the Divell which God hath enjoyned us to renounce Flie stage-playes therefore saith he ô my beloved avoid these most filthy dens of the Divell lest the snares of the wicked one holde you captive Alchuvinus a famous English Divine flourishing about the yeare of our Lord 790. in his Epistle De Caeremonijs Baptismi writing of that renouncing which we make in baptisme wherein we renounce the Divell with all his workesâ— and all his pompes informes us That these pompes of the Divell are vaine boasting loud-sounding Musicke in which Christian vigour is ofttimes remitted and effeminated filthy Stage-playes with all superfluous things Thomas Waldensis a famous Popish English Writer assures us that the pompes of the Divel which we renounce in baptisme before we are united to the fabricke of the Church are unlawfull desires which defile but not adorne the soule as the lusts of the flesh the lusts of the eye with the ambition or ostentation of the world belonging to the lust of the eyes as vaine Stage-playes foolish pride and the pleasures of this evill world To these I might adde Gulielmus Parisiensis Alexander Fabritius the Waldenses Honorius Augustodunensis with sundry other moderne Authours who make Stage-playes dancing and such other spectacles to be the chiefest pompes of the Divell which wee renounce in baptisme but I
our 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
Aquitanicus his censure of Playesâ— p. 349.682 his opinion for plaine and profitable preaching p. 937.938 Prudentius his censure of Playes p. 680.720 fol. 561. Psalmes ought to bee sung at Christian Feasts not filthy songs pag. 48.264 554 555 766. to 780.642 m. Ptolomie censured for dancing playing and acting p. 710. Puel de Dieu her mannish practice and execution p. 185.284 285. Puritans condemners of Stage-playes and other corruptions stiled soâ— p. 3.4 5â—567 568 569 797. to 828.1005 The very best and holiest Christians called so even for their grace and goodnesse Ibidem fol. 542. Christ. his Prophets Apostles the Fathers and Primitive Christians Puritans as men now judge p. 797. to 828. hated and condemned onely for their grace yea holinesse of life Ibidem accused of hypocrisie and sedition and why so pag. 816. to 828. Puritan an honourable nickname of christianity and grace p. 827. Q Quarrels tumults occasioned by Stage-playes p. 516.517 518. Quiroga his Index Expurgatorius expunging a passage of Lodovicus Vives against Popish Enterludes p. 115. Quintilian his censure of Playes c. pag. 705 706 966 m. of the ill education of youth Ibidem of Seneca p. 842. against childrens or mens acting of Playes to make them Orators p. 933. R HRabanus Maurus his censure of Players Playes Dancing New-yeeres gifts Health-drinking and acting in womens apparell p. 198. fol. 524. p. 562. 683 756 780. m. his judgement of the beginning and sanctifying of the Lords Day p. 645. m. D. Rainolds his Overthrow and censure of Stage-playes both popular and academicall of Dancing and mens acting in womens apparell p. 198.199 227 309 320 358 487 698 887. of Images in Churches pag. 900.903 Vindicated against a late Opposer p. 671. to 680. Rare things most admired p. 742.743 Rayling and Satyrs especially against goodnesse and good men frequent in Stage-playes p. 120. to 127.814 815. condemned Ibidem Raymundi Summula its prayse of the Scripture pag. 927. against giving to Players p. 873. Reading See Bookes and Scriptures Some things lawfull to be read and yet unlawfull to be penned or acted p 928. to 931. Recreations when why and how to bee used what circumstances requisite to make them lawfull p. 945. to 948. See Master Bolton his generall Directions for our walking with God p. 154 to 181. Great variety of honest Recreations besides Stage-playes p. 40.417.965 to 970. Repetition of Sermons commended commanded by Scriptures and Fathers p. 432.800 801. See Chrysost. Hom. 20â— in Epâ—es 5. Tom. 4 Col. 1010. C. Sint praeces vobis communes unusquisque eaâ— ad ecclesiam eorum quae illic dicuntur leguntur maritus ab vxore partem domi exigat illa à marito Si sanctum quemquam inveneris qui possit domuâ— vestrae benedicere pedum ingressu valeat universam inferre Dei benedictionem â—um voca Thus he See 1 Cor. 14.35 Domi inquit à suis maritis discant Hoc autem illas ornatas reddit viros attentiores facit ut qui debeant quae in Ecclesia audiverunt uxoribus ea interrogantibus recitare ac veluti apud eas deponere Theophylact. Enar. in 1 Cor. 14. pag. 427. See Primasius in 1 Cor. 14. and most moderne Protestant Commentators accordingly Reprehention of sinnes and vices how when where and by whom to bee made p. 124. to 127. not to be done by Players Ibidem Râ—publike much prejudiced by Playes and Actors which ought not to be tolerated in it p. 45.445 to 501 997. to 1006. Restitution to bee made by Players and Gamesters p. 46.906 Romanes ancâ—ently condemned suppressedâ— Playes and Theaters and made Players infamous p. 456.714 843 844 737 998 9â—9 Rome Christian the same with Pagan p. 757. to 765. It s beastines p. 215.767 Roscius the Actor his skill p. 932. Tullâ— his censure of his acting p. 848. f. 525. Ruscians much given to Dancing p. 602â— 603. S Sabbâ—th See Lords Day examples of Gods vengeance upon the prophaners of it f. 556.557 Sabine Virgiâ—s ravished at a Play pag. 30.452 453. Salust his censure of Playes and Dancingâ— p. 245 704â— Salvian his censure of Stage playes Epistle to the Reader p. 51.52 105 313 314 351 352 477. f. 525.526 527. p. 682. Samians taxed for their effeminacy and long compt haire p. 883. Iohn Saresberiâ— against lascivious Musicke Playes Players and Dice-play p 281.282 318 350 351 684. Saturnalia when and how celebrated p. 751. to 766. the ground and patterne of disorderly Christmasses Ibidem Scipio Africanus his censure of Dancing p. 245.246 Scipio Nassica his censure his suppression of Playes and Theaters p. 458.475 561 714. Scriptures against Dancing p. 228. Pagan customes and names of Pagan-Idols p. 18.19 77. Stage-playes p. 545. to 551.723 724. against effeminacy adultery fornication idlenesse prodigality drunkennesse mens long haire womens curling and cutting their haire mens acting in womens apparell lasciviouâ— attire fashions apparell lying hypocrisie vanity c. See â—hese Titles Ought diligently to bee read as well of Laymen as Clergie-men Epist. Ded. 2. f. 521. pag. 585.586 913. to 940.591.760 772. To be read at meales at Bishops and Ministers Tables p. 591.653 769 772 773. Not to be abused or used in Stage-playes Iests Libels c. f. 405. p. 110. to 116.929 f. 553.763 764 765. Their excellency and all-sufficiency p 927.928 Sedition occasioned by Stage-playes pag. 136. fol. 516.517 518. Christ his Prophets Apostles and Christians in all ages accused of it though most unjustly p. 821. to 8â—8 See 5. R. 2. c. 5.2 H. 4. c. 15.2 H. 5. c. 7.1 2. Phil. Mary c. 6. Haddon Contr. Osorium l. 2. f. 212. where we shal finde Witcliffe Luther the ancieâ—t English Protestants whom they nicknamed Laâ—lards accused of Sedition Occasioned for want of preaching not by preaching f. 531. Semproniâ— taxed for her dancing p. 245. Sempronius Sophus divorced his wife for resorting to Playes without his leave p. 39â— 662 Seneca his censure of Stage-playes p. â—68 369 449 4â—7 484 703. of dancing lascivious songs and musicke of mens compâ— long frizled haire p. 24â— 249 of mens putting on womens apparell p. 199. of night disorders p. 746.747 m. of the ancieÌ„â— Sâ—turnaliaâ— p. 752 7â—3 of making Gods Image p. 895. m. Sermons twice euery Lords-day and solemne Holi-day enjoyned by BB. Hooper Martyn â—ucer a Popish Councell f. 531. p. 629. by 5â— 6. E. 6. c. â— 3 â— Eliz. c. 2.25 â—liz cap. 3.1 Iaâ— c. 4. which joyne divine Service and Sermons together on Sundayes Holi-dayes because on such dayes one of them should be as frequent as the other men ought to heare them both alike See 5. â— 2. c. 5. Ought to be plain edifying not fraughtwith Poets Histories flashes of wit c. but with Scripture profe and phrases p. 935. to 939. God-fathers enjoyned by our Church to call upon their Godâ—children to heare Sermons fol. 530. Shaving of Priests crownes and beards in use with Papists an Heathenish custome
in Westminster wherin no Essoigne or wager of Law shall be allowed A sufficient evidence to testifie the execrable blasphemy of our domesticke Enterludes since ex malis moribus optimae oriuntur leges emendari quam peceare posterius est Secondly as these Sacred names even so the Histories Texts and sacred passages of holy Scripture which should not so much as come within the polluted lips of gracelesse Actors especially in sports in placâ—s of prophannesse are oft-times most Atheistically irreligiously blasphemously acted vttered prophaned derided mis-applied jâ—sted at and sported with in Stage-playes This Authors this experience largely testifie to the griefe of all good Christians and if this bee not sufficient we haue the expresse Authority of an Act of Parliament even ofâ—4 â—4 and 35 of Henry the 8. chapter 1. which irrefragably confirmes this truth Now for Christians thus to abuse the Word of God and Scripture Histories on the Stage what is it but the very height of all impietie which well deserves Gods heaviest judgements It is storied of Theopompus an historian and of Theodectâ—s a Tragaedian Thaâ— God strucke the one of them with madnesse the other with blindnesse for a season the one for inserting a part of Moses sacred writing into his prophane story the other of them for intermixing some passages and histories of the old Testament with his lascivious Play-Poems neither were they restored to their sight or senses till they had particularly repented of this their wickednesse If then these Pagans for these their Scripture prophanations did undergoe so sharpe so exemplary a judgement what a severe punishment may those Christian Play-Poets Actors and Spectators looke for who wilfully prophane those sacred Scriptures on the Stage by which they must be sanctified and directed now and judged at the last What a stupendious impietie a desperate blasphemy and prophannesse is it for mâ—n for Chriâ—tians to turne the most serious Oracles of Gods sacred Word into a Play a Iest a Fable a Sport a May-game to temper the purest Scriptures with the most obscene lascivious Play-Poems that filthinesse or prophannesse can invent to pollute those sacred histories on the Theater the very house and Synagogue of the Devill which the sanctifying Spirit of God hath for ever consecrated and bequeathed to the Church of God to make the Sin-slaying the Lust-mortifying Soule-converting Word of God the onely evidence of our salvation a meere Pander to mens beastly lusts their ribaldrous mirth their gracelesse wits and carnall jollity yea a meere instrument to the very Devill himselfe who rules in Stage-playes and so an obsignation of their just damnation Doubtlesse as the damnablenesse of this most execrable impietie which is next of kinne to that unpardonable sinne of Blasphemy against the holy Ghost the Author of the Scriptâ—res transcends my narrow expressions so the eternall tormens alotted to it doe surpasse mens largest thoughts And yet it now acts it's Part so frequently so plaâ—sibly on the Stage that many cease not onely to apprehend no sinfulnesse no danger in it but also deeme it worthy of their best applause Alas with what face or confidence with what joy or hope can such heare or reade the Scriptures in the Church who thus actually prophane them or heare them thus prophaned in the Play-house With what assurance can they call upon the Name of God of Christ for mercy at thâ— last who delightfully resort unto those Theaters where they arâ— frequently blasphemed and prophaned now Can any thus abuse pollute Gods holy Name or Word and yet hope for consolation for absolution for salvation from them at the last Can any thus blaspheme the Name of God of Christ or patiently indure the audience of such blaspemies as are belched out against them on the Stage and yet dare to invocate them in their greatest exigencies Certainly God will not Christ will not thuâ— be mocked Let not such blasphemers then as these expect any thing from Gods hands but wrath vengeance thâ— onely portion of their Cup unlesse they speedily repent of these their damnable prophane blasphemous Stage-playes which thus abuse the sacred Scriptures in a transcendent manner Thirdly as the historicall passages of the Old Testament so the historie of Christs death and the celebration of his blessed Sacraments are oft times prophaned in theatricall enterludes especially by Popish Priests and Iesuites in forraigne parts Who as they have turned the Sacrament of Christs body and blood into a Masse-play so they have likewise trans-formed their Masse it-selfe together with the whole story of Christs birth his life his Passion and all other parts of their Ecclesiasticall service into Stage-playes This not onely Protestant Writers but even their owne Records where the Index Epurgatorius hath not clipt their tongues doo largely testifie to their shame AEneas Silvius surnamed Pope Pius the second as the Records of himselfe that he was much given to Wine to Venâ—ry Belly-cheere and other beastly lusts and that he begot a Bastard sonne on the body of an Eâ—glish woman whose chastity he oft solicited before hee could prevaile in which fact which sonne of his he much rejoyced as his owne Epistle witnesses such was his Pius Papall chastitie So he is not ashamed to publish to the world that in his younger yeeres he penned the wanton Comaedie of Crisid with other amâ—rous Poems and in his elder dayes in honour of Corpus Christi Feast he caused a Shew or Stage-play to be acted wherein was represented the Court of the King of Heaven and God the Father sitting in Majestie together with God the Sonne O blasphemie O prophannesse beyond all expression offering up the blessed Virgin his Mother taken out of her sepulchre unto his aeternall Father What wickednessâ— what blasphemie like to this as thus to Deifie a Player and to bring the very Throne the Majesty of God himselfe yea the persons of the eternall Father Sonne and God of glory on the Stage But peace it was an vn-erring Pope that did it and so perchance it was no sinne at all in him Honorius Augustodunensis an Author of some credit among the Romanists in his Booke De Antiquo Ritu Missarum lib. 1. cap. 83. the title of which chapter is De Tragaedijs to signifie to the world that the Popish Masse is now no other but a Tragicke Play writes thus Wee must know that those who rehearsed Tragedies on Theaters did represent unto the people by their gestures the acts of fighters So our Tragedian thus hath he stiled the Masse-Priest how aptly the ensuing words enforme us represents unto the Christian people by his gestures the combate of Christ in the Theater of the Church and inculcates into them the victory of his Redemption Therefore when the Presbyter saith Pray yee he acteth or expresseth Christ who was cast into
not to abandon them in their practice To these Testimonies of the Fathers I might accumulate not onely Plato Seneca Ovid Horace and other Pagan Authors who condemne all amorous wanton Pastorals as fit for none but Strumpets and lewde lascivious effeminate persons but likewise whole Volumes of moderne Authors there being few Commentators on the Psalmes upon Ephes. 4.29 30. c. 5.3.4 or upon Collâ—s 4.6 Few Expositors on the 7. Commandement few Common-place Compilers in their places or Titles of Singing Psalmes Musicke Iests Scurrility Modesty Chastity and the like Few Writers against Stage-playes but have particularly condemned these lascivious amorous ribaldrous Songs which are now too much in use as Diabolicall unchristian lust-exciting vice-fomenting soule-impoysoning pleasures which all Christians should eternally abominate as the very snares of Hell the very plagues of that Common-weale wherein they are tollerated and the very baites of Satan to draw men on to sinne and so to endlesse destruction Since therefore Stage-playes are evermore accompanied adorned with such execrable unchristian Paâ—torals Songs and Poems as these which I would wish all Christians especially such as are most devoted to them as they tender the everlasting welfare of their soules even now for to abandon for feare these momentary fading pleasures plunge them into many endlesse torments I must thereupon now conclude as all the fore-going Fathers and Authors in the Major doe that they must needs be sinfull and altogether unlawfull unto Christians as these their attendants are which need no other aggravations to condemne them but themselves alone Noscitur ex comite qui non cognoscitur ex se was the ancient Proverbe You may therefore iudge of Stage-playes by these filthy Songs and Sonnets that accompany them which Songs the very Title to our English singing Psalmes commands all Christians to lay a part as tending onely to the nourishing of vice and corrupting of youth with which I shall close this Scene SCENA DECIMA THe third unlawfull Concomitant of Stage-playes is effeminate delicate lust-provoking Musicke as S. Basil phraseth it which Christians ought to flie as a most filthy thing both because it workes upon their mindes to corrupt them upon their lusts to provoke them to all voluptuousnesse and uncleanesse whatsoever From whence this 25. Argument may be formed That which is alwaies accompanied with effeminate lust-provoking Musicke is doubtlesse inexpedient and unlawfull unto Christians But Stage-playes are alwayes accompanied with such Musicke Therefore they are doubtlesse inexpedient and unlawfull unto Christians The Major is easily confirmed by prooving effeminate lust-enflaming Musicke unlawfull That Musicke of it selfe is lawfull usefull and commendable no man no Christian dares denie since the Scriptures Fathers and generally all Christian all Pagan Authors extant doe with one consent averre it But that lascivious amorous effeminate voluptuous Musicke which I onely here incounter should be either expedient or lawfull unto Christians there is none so audacious as to iustifie it since both Scripture Fathers moderne Christian Writers yea and Heathen Nations States and Authors have past a doome upon it If we revolue the Fathers we shall finde Clemens Alexandrinus declaiming thus against it Those who are seriously occupied in musicke songs and dances and such like dissolute recreations become immodest insolent and very farre estranged from good discipline as those about whom cymbals and dulcimers are sounding and the instruments of fraud making a noyse But it mainly behoveth us to cut off every filthy spectacle every dishonest sound and to use but a word every dishonest sence of intemperance which is verily a true privation of sence that doth tickle or effeminate our eyes or eares bewaring pleasure For the various sorceries of effeminate songs and of the mournfull measures of the Caricke Muse corrupt the manners with intemperate and wicked musicke drawing men to the affection of riotous feasting The Pipe therefore the Flute and such like instruments are to be abandoned from a sober feast which are more fit for beasts then men and for those people who are most estranged from reason But modest and chaste harmonies are to be admitted by removing as farre as may be all soâ—t effeminate musicke from our strong and valiant cogitation which using a dishonâ—st art of warbling the voyce doe leade to a delicate and slothfâ—ll kinde of life Therefore Chromaticall harmonies are to be left to impudent malapartnesse in wine to whâ—rish musicke crowned with flowers Iustin Martyr if the Booke be his writes thus to the selfesame purpose It is not unlawfull nor yet altogether unseemely for Boyes to sing but to sing with inâ—nimate instruments to sing with dancing and cymbals the use of which kinde of instruments with others fit onely for Children are exploded out of our Churches where nothing is retained but singing onely S. Hierâ—m in his 10. Epistle to Furia c. 4. writes thus Let the Singer be thrust out of thine house as noxious expell out of thy doores all Fidlers Singing-women with all this quire of the Devill as the deadly songs of Syrens And in his Commentary upon the Ephes. lib. 3. cap. 2. Tom. 6. pag. 188. A. Let Youthes heare these things let those whose office it is to sing in the Church heare these things that we must sing to God with the heart not with the voyce neither after the manner of Tragedians are the throate and chops to be anoynted with some pleasant oyntment that theatrical songs measures may be heard in the Church but we must sing in feare in worke in the knowledge of the Scriptures So let the ServaÌ„t of Christ sing that not the voycâ— of the Singer but the words that are read may please that the evill spirit which was in Saul may be cast out of those who are possessed by him in the same manner and that he may not be brought into those who have made a Play-house of the House of God And in his Commentary upon the 6. of Amos. Tom. 5. p. 114. A. he writes thus The lust of the pallate and all variety of dainty meates is not sufficient for you soothe your eares with the songs of the Pipe the Psaltery and the Harpe and that which David hath made for the worship of God finding out variety of Organs and musicall instruments you transfer to pleasure and luxury S. Valerian in his 6. Homely De Otiosis Verbis Bibl. Patrum Tom. 5. pars 3. pag. 482.483 writes thus We therefore oft-times finde a way to be fenced to incontinency and fomentations to adulteries to be from hence administred whiles this man playes on the sounding Citheren with a nimble quill and another with a skilfull finger composeth the melodious inticements of the roaring Organs Thâ—se are the snares by whose assistance among other wounds the Devill workes the deathes of men c. S. Basil in his
this ridiculous dissolution is called religion and where these things are most frequently done it is proclaimed abroad that God is there more honourably served In the meane time the common people standing by trembling and astonished admire the sound of the Organs the noyse of the Cymbals and musicall instruments the harmony of the Pipes and Cornets but yet looke upon the lascivious gesticulations of the Singers the meretricious alternations interchanges and infractions of the voyces not without dirision and laughter so that a man may thinkâ— that they came not to an Oratory or house of prayer but to a Theater not to pray but to gaze about them neither is that dreadâ—ull maiesty feared before whom they stand c. Thus this Church-singing which the holy Fathers have ordained that the weake might be stirred up to piety is perverted to the use of unlawfull pleasure c. Thus this ancient English Abbot whom Iohn Saresbury another ancient English Writer about the yeere of our Lord 1140. doth second in these words in his First Booke De Nugis Curialium cap. 6. Hic est enim usus Musicae aut solus aut praecipuus Phrygius vero modus caetera corruptionis lenocinia sanae institutionis non habent usum sed produnt malitiam abutentis Dolet igitur ingemescit species laudabilis disciplinae se ab alieno vitio deformari quod facies meritricis facta est ei quae viriles quoque animos accendere consueverat ad virtutem Amatoria bucolicorum apud viros graves esse fuerat criminis Nunc vero laudi ducitur si videas graviores amatoria quae ab ipsis dicuntur elegantius stulticinia personare Ipsum quoque cultum religionis incestat quod ante conspectum domini in ipsis penetralibus sanctuarij lascivientis vocis luxu quadam ostentatione sui muliâ—ribus modis notularum articulorumque caesuris stupentes animulas emollire nituntur Cum praecinentium succinentium canentium decinentium intercinentium occinentium praemolles modulationes audieris Syrenarum concentus credas esse non hominum de vocum facilitate miraberis quibus Philomena vel Psitâ—acus aut â—i quid sonorius est modos suos nequeunt coaequare Ea siquidem est ascendendi descendendique facilitas ea sectio vel geminatio notularum ea replicatio articulorum singulorumque consolidatio sic acuta vel acutissima gravibus subgravibus temperantur ut auribus sui iudicij fere subtrahatur autoritas animus quem tantae suavitatis demulsit gratia auditorum merita examinare non sufficit Cum hâ—c quidem modum excesserunt lumborum pruriginem quam devotionem mentis poterunt ciâ—ius excitare Si vero moderationis â—ormula limitantur animum à curis redimunt exterminant temporalium solicitudinem quadam participatione laetitiae quietis amica exultatione in Deum mentes humanas traijciunt ad societatem angelorum Sed unde hanc moderationis formulam tenes Exultabunt inquit cumcantavero tibi labia mea Si ergo ex abundantia cordis os tuum laudem Domini moduletur si spiritu psallis mente psallis denique sapienter etiam citra articulatae vocis intelligentiam rectissimam modestiae regulam tenes non tam vocis quam mentis iubilo aures mulces altissimi indignationem eius prudenter avertis Qui autem voluptatis aut vanitatis affectus exprimit qui vocis gratiam prostiâ—uit concupiscentijs suit qui lenociniorum clientulam musicam facit ignorat quidem canticum Domini modis Babilonijs festivus in terra aliena Qui nescio quo pacto plus placeant nisi quia Nitimur in vetitum Semper cupimusque negata aquae furtivae dulciores panis absconditus suavior est Et quidem Phrygius modus decreto Philosophorum ab aula Graeciae iampridem missus est caeteri quibus descensus fit in lasciviam corruptionâ—m Thus far Iohn Saresbury Our learned Country-man Thomas Beacon in his authorized Reliques of Rome cap. 37.38 Of Plain-song Prick-song Descant and Singing in the Church Writes thus That Pope Vitalian being a lusty Singer and fresh couragious Musician himselfe was the first that brought Prick-song Descant and all kinde of pleasant melody into the Church in the yeere 653. And because nothing should want to delight the vaine foolish and idle eares of fond fantasticall men he ioyned the Organs to the curious Musicke Thus was Pauls preaching and Peters praying turned into vaine singing and childish playing unto the great losse of time and unto the utter undooing of Christian mens soules which live not by singing and piping but by every Word that proceedeth out of the mouth of God Franciscus Petrarcha in his Booke De Remedijs utriusque Fortunae saith he declareth that S. Athanasius did utterly forbid singing to be used in the Church at Service time because he would put away all lightnesse and vanity which by the reason of singing doth oftentimes arise in the mindes both of the Singers and of the Hearers S. Hierom reproved not onely the lewde fashion of the singing men in his time but also their manner of singing when notwithstanding if the singing used in his time were compared with that minsed musicke which now beareth chiefe rule in Churches it might seeme very grave modest and tolerable and ours so light vaine madde fond foolish and fantasticall that Hickscorner himselfe could not devise a more wanton pastime Then he recites some passages out of Hierom Cyprian Ambrose Augustine Gregory Chrysostome and Iustinian against such curious Prick-song and melodious singing in Churches in which plaine â—inging only which every man may understand and which is in a manner nothing else but plaine reading ought to be used And then hee concludes the Chapter with these Authorities Gulielmus Durandus saith that the use of singing was ordained for carnall and fleshly men and not for spirituall and godly minded men Polidorus Vergilius writeth on this manner How greatly that ordinance of singing brought into the Church by Pope Damasus and S. Ambrose began even in those dayes to be profitable S. Austen declareth evidently in the Booke oâ— his Confessions where he asketh forgivenesse of God because he had given more heed and better eare to the singing then to the weighty matter of the holy Words But nâ—w adayes saith Polydor it appeareth evidently that it is much lesse profitable for our Common-wealth seeing our Singers makâ— such a chattering charme in the Temples that nothing can be heard but the voyce and they that are present they are present so many as are in the City being content with such a noyse as delights their eares care nothing at all for the vertue pith or strength of the words so that now it is come to this point that with the common sort of people all the worshipping of God seemeth to be set in
a tender thing like a most beautifull flower it is quickly blasted with a small winde and corrupted with an easie breath especially where both age consents to vice and the authority of an Husband is wanting whose shadow is the shelter of the Wife Wherefore let no frizeld-pated Steward no effeminate Stage-player accompany thee let not the venomous sweetnesse of a Diabolicall Singer come neere thee nor a compt and beautifull Youth Haâ—e thou nothing to doe with Stage-playes because they are the pleasing incendiaries of mens lusts and vices because they draw mens soules by their flattering entisements to deadly pleasures which Christians should extinguish with the love of Christ and curbe with fasting and cause them to violate the vow and bond of Chastity of Widdowhood of Virginity So in his Commentary on Ezechiel lib. 6. cap 20. he certifieth us That we also when as we depart out of AEgypt are commanded to cast away all those things which offend our eyes that so we may not be delighted with those things with which we were formerly affected in the world to wit with the inventions of Philosophers and Heretiques which are rightly stiled Idols We must likewise remove our eyes from all the Spectacles yea rather the offences of AEgypt as Sword-playes Cirque-playes and Stage-playes which defile the purity of the soule and by the sences gaine entrance to the minde and so that is fulfilled which is written Death hath entred by your windowes By this grave learned Fathers verdict then it is most evident that Stage-playes devirginate unmarried persons especially beautifull tender Virgins who resort unto them which I would our female Play-haunters and their Parents would consider that they defile their soules with impure carnall lusts and so let in eternall death upon them Saint Augustine brands all Stage-playes with this stigmaticall Impresse That they are the Spâ—ctacles of filthinesse The overturners of goodnesse and honesty The chasers away of all modesty and chastity Meretricious shewes The unchaste the filthy gestures of Actors The art of mischievous villanies which even modest Pagans did blush to behold The invitations to lewdnesse by which the Devill useth to gaine innumerable companies of evill men unto himsefe Hence hee stiles Theaters The Cages of uncleanesse the publike professions of wickednesse of wicked men and Stage-playes The most petulant the most impure impudent wicked uncleane the most shamefull and detestable attonements of filthy Devil-gods which to true Religion are most exâ—crable whose Actors the laudable towardnes of Roman vertue had deprivâ—d of all honour disfranchised their tribe acknowledged as filthy made infamous because the people were instructed incouraged by the sight and hearing of Stâ—ge-playes to imitate to practise those alluring criminous fictions those ignominious facts of Pagan-gods that were either wickedly and filthily forged of them or more wickedly and filthily committed by them Hence is it that this godly Father doth oft dissuade all Christians from acting seeing or frequenting Stage-playes and Cirque-playes because they are but Pâ—nders but allectives to uncleanesse incendiaries and fomentations unto carnall lusts Hence he speakes thus to Christian Parents which I would to God those gracelesse Parents who either accompany send encourage or else permit their Children to runne to filthy lewde lascivious Stage-playes which vitiate which deprave them ever after would seriously consider As oft deare Breathren as you know that any of your Children resorâ— either to furious bloody or filthy Enterludes with a vaine perswation and pestiferous loveâ— as if it were to some good worke you who now by the grace of God contemne not onely these luxurious but also cruell recreations and disports ought diligently to chastise them and to pray more abundantly to the Lord for them because you know that they run unto vanity and lying follies neglecting that place to which they are called These if they chance to be affrighted in the Play-house by any sudden accident I would our Popish Stage-haunters who thinke to scare away the Devill from them by their crossings would well consider it doe presently crosse themselves and they stand there carrying that in their foreheds from whence they would depart if they carried it in their hearts For every one who runnes to any evill worke if he chance but to stumble doth forth-with crosse his face and knoweth not that he doth rather include then exclude the Devill For then should he crosse himselfe well and repell the Devill out of his heart if he recalled himsefe from that wicked worke Wherefore I intreat you deare Brethren agaiâ—e and againe that you would supplicate for them with all your might that so they may receive understanding to condemne these damnable things desire to avoyd them mercy to acknowledge them We may likewise speake unto those whom voluptuous Stage-playes oft-times draw from the assemblies of the Church Notwithstanding I intreat you deare Brethren that as often as you shall see them to doe any such thing you would in our stead most severely correct them Let them heare our voyce your remembrance correct them by reproving them comfort them by conferring with them give them an ensample by living well Then he will be present with them who hath beene present with you Thus Saint Augustine by whose words you may easily discover not onely the truth of our present Assumption but likewise the sinfulnesse the unlawfulnesse of Playes themselves as also of acting hearing seeing and frequenting Stage-playes Which hee likewise seconds in some other passages as namely in his 2. Booke De Moribus Manichaeorum where hee writes thus against them Finally we have oft-times found in Theaters divers of their choyce men who were grave both in age and as they seemed even in manners too with an old Presbyter I omit yong men whom we were likewise wont to finde brawling for Stage-players and Wagoners which thing is no small argument after what manner they can containe themselves from secret adulteries and villanies since they cannot overcome that lust which may uphold them in the eyes of their Auditors and makes them even to blush and runne away for shame In his Booke De Catechizandis Rudibus cap. 16. Hee informes us That there are certaine men who seeke not to be rich nor yet to aspire to the vaine pompes of honors but desire onely to be merry and to rest quietly in Ale-houses in Brothel-houses in Theaters and in the spectacles of vanity which are had gratis in great Citties But these through their luxury consume their meane estate and from poverty they fall to Burglaries Thefts and Robberies and are suddenly filled with many and great feares and these who a little before did sing in an Ale-house now dreame of the mourning of a prison But by the study and sight of Stage-playes they are made like to Devils c. To passe by his sundry notable passages against Players and Stage-playes in his 1.2 4 5 6 7
8. Bookes De Civitate Dei which I shall touch upon in some other Scenes in his 17. Sermonâ— De Verbis Apostoli Tom. 10. pag. 442. he writes That of those things which delight the sences of the body some are lawfull others unlawfull For these great spectacles of nature as I have said delight the eyes and the spectacles of Play-houses delight the eyes likewise these are lawfull those unlawfull An holy Psalme sung sweetly delights the hearing and so doe the songs of Stage-players delight the hearing too This lawfully the other unlawfully So that if this Father may be Iudge the very seeing and hearing of Stage-playes is unlawfull Heare him but once more for all De Symbolo ad Catechumenos lib. 2. cap. 1.2 Tom. 9. pars 1. pag. 1393.1394 1395. There are two sorts of Weapons with which the Devill fights against mens soules pleasures and feare Yet beloved you must know that the Devill takes more by pleasures then by feare For why doth he daily set the Mouse-trap of Stage-playes the madnesse of filthy studies and pleasures but that he might take those whom he hath lost with these delights and reioyce that he hath found that againe which he had lost What need we runne thorow many things You are breefly to be admonished what you ought to reiect and what to love Flie Stage-playes my best beloved â—lie Play-houses the most filthy Dens of the Devill lest the Chaines of that wicked one hold you captive But if the minde be to be exhilerated and delights to behold the holy Mother the Church will exhibit you those venerable and wholesome spectacles which will delight your mindes with their pleasure and will not corruptâ— but keepe faith in you Is any of you a lover of the Cirque What doth â—e delight in in the Circus To see the Coachmen striving the people breathing out frantique furies every swift one going before breaking the horse of his Adversary This is all the pleasure to shout because he hath overcome whom the Devill hath overcome to reioyce and insult that the adverse part hath lost an horse when as he who is delighted with such a spectacle hath already lost his soule See on the other side our holy hâ—lesome and most sweet spectacles Behold in the Booke of the Acts of the Apostles a lame man never walking from his birth whom Peter hath made running see one suddenly whole whom before thou didest behold infirme and if there be any soundnesse of minde in thee if the reason of equity and the pleasure of salvation shine forth in thee see what thou oughtest to behold consider where thou oughtest to shout there where sound horses are broken in pieces or here where bruised men are made whole But if that pompe that coulor of the horses that composition of the Chariots those ornaments of the Coachman standing above governing the horses and desiring to overcome if this pompe as I have said delight thee neither hath he denied this to thee who hath commanded thee to renounce the pompes of the Devill we also have our spirituall Horseman the holy Prophet Elijas who being set upon a fiery Chariot hath runne so much that he hath taken the very limits or won the goale of Heaven And if thou desirest to see the adversaries which even true vertue hath overcomeâ— and whom he by â—â—ring hath â—ut-gonâ— and from whose victory he hath received the reward of supernall greatnesse he hath cast the Chariots of Pharoh and alâ— his strength into the Sea Another perchance a lover of the Theater is to be admonished what he must avoydâ— and with what he may be delighted and so may not lose the desire of beholding but change it In Play-houseâ— there is a contagion of manners where people use to learne filthy things to heare dishonest things to sâ—e pernicious things But the Lord assisting we may strongly repell these things out of our hearts if we compare one thing with another There the Spectators behold I know not what propounded counterfeit god Iove both committing adultery and thundring here we may againe behold the true God Christ teaching chastity destroying â—ilthinesse preaching holesome things There it is feined that the same Iove may have Iuno both for his sister and wiâ—e here we preach holy Mary a Virgin and a Mother together There amazement is strucke into the sight that a man through use should walke upon a rope here a great miracle Peter passing over the Sea on his feet There chastity is violated throuâ—h mimicall filâ—hinesse here by chaste Susanna and chaste Ioseph lust is suppressed death dispised God lovedâ— chastity exalted There the quier and singing of the Stage-player allureth the hearing but conquereth the wholesome affection and what such thing may be compared to our song in which he who loveth and singeth saith Sinners have relaâ—ed unto me their delights but not so as thy Law O Lordâ— all thy Commandements are truth For there vanity feineth all things Doth any one perchance admire the skill of Climebers or Vaulters to see little Children playing in thâ— ayre expressing divers Histories but looke upon the playes of our Infants In the wombe of Rebecca two Infaunts sâ—rive the elder comming forth the â—oote of the other is seised upon by the hand of the yonger thrust forth of the wombe In whose combate the figure of a great mystery is declared that the â—onger should supplant the elder and should afterwards take away the birth-right and blessing from him In which little ones as it were playing and exhibiting a great sacrament as I have said both the reprâ—bate Iewes are demonstrated in Esau and the predestinated Christians appeare in Iacob For that Iacob one little one so pratling did also manifest that many little Infants likewise were predestinated in himselfe who are receâ—ved out of the Mothers wombe with the hands of the faithfull neither doe they so shake them off that they may hang in the ayre but that being regenerated they may live in Heaven The minde therefore may be recreated and the Christian soule fed with these delights and keeping this sobriety it may avoyd the drunkâ—nnesse of the Devill Neither may the combates of the amphitheater seduce or draw any Christians to them unto which verily men runne so much the more greedily by how much the more slowly they are exhibited But even there what not dangerous what not bloody thing is not iniected into mens eyes where as most blessed S. Cypâ—ian saith a noxious will condâ—mnes men to wilde beasts without an offence Therefore my beloved that cruell spectacle may not invite you to behold two Hunters contending with nine â—eaâ—es but let it delight you to see our one Daniel by prayer overcomming seven Lyons Distinguish combates spirituall lover see two guilty in will looke upon one innocent and full of â—aith behold thâ—se for an earthly reward to have offred their soules to beasts behold this man crying
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
Iewes 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
Church even as the holy Canons affirme For what communion hath light with darknesse as the Apostle saith or what agreement hath the temple of God with Idols or what part hath a beleever with an infidel or what concord or agreement is there betweene Christ and Belial Can. 62. Those things that are called Kalends and those that are named winter wishes and that meeting which is made upon the first day of March wee will shall bee wholly taken away out of the Citty of the faithfull as also we wholly forbid and expell the publike dancing of women bringing much hurt and destruction and likewise those dances and mysteries that are made in the name of those who are falsly named Gods among the Graecians or in the name of men and women after the ancient manner farre differing from the life of Christians ordaining that no man shall henceforth bee clothed in womans apparell nor no woman in mans aray Neither may any one put on comicallâ— satyricall or tragicall vizards in Enterludes neither may thâ—y invocate the name of execrable Bacchus when as they presse their grapes in winepresses neither pouring out wine in tubbes may they provoke laughter exercising those things through ignorance or vanity which proceed from the imposture of the Divel Those therefore who hereafter shall attempt any of these things that are written after they shall come to the knowledge of them if they be Clergy men we command them to be deposed and if Lay men to bee excommunicated Can. 65. Those bonefires that are kindled by certaine people on New moones before their shops and houses over which also they use ridiculously and foolishly to leape by a certaine ancient custome we command them from henceforth to cease Whoever therefore shall doe any such thing if he be a Clergy man let him be deposedâ— if a Lay man let him be excommunicated For in the fourth Booke of the Kings it is thus written And Manasses built an altar to all the hoast of heaven in the two courts of the Lords house and made his children to passe through the fire c. and walked in it that he might doe evill in the sight of the Lord to provoke him to wrath Canâ— 66. From the holy day of Christ our God his resurrection to the new Lords day the faithfull or Christians ought to spend the whole weeke in their Churches rejoycing without intermission in Christ in celebrating that feast with psalmes and hymnes and spirituall songs not with dancing stage-playes dice tables or such like revel-rout addicting their mindes to the reading of the holy Scriptures and chearfully and richly enjoying the holy Sacraments For thus wee shall bee exalted with Christ and rise together with him By no meanes therefore on the foresaid dayes let there be any horse-race or any publike shewe or stage-playe made Can 71. Those who are taught civill lawes ought not to use Greeke manners or customes neither ought they to be brought into the theatre or to practise any playes called Cylistrae If any man shall presume to doe the contrary let him be excommunicated Can 100. Let thine eyes behold right things and keep thine heart with diligence is the command of wisdome For the senses of the body doe easily infuse their objects into the soule Therefore wee command that such pictures as dazell the eyes corrupt the minde and stirre up flames of filthy lusts be not henceforth made or printed upon any tearmes And if any shall attempt to doe it let him be deposed Some of these recited Canons as Canon 61 65 100. condemne all Bearehards Bearebaiting Bonefires and filthy pictures which Aristotle himselfe condemnes yet withall they oppugne Stage-playes ex obliquo there being betweene them and Playes so great analogie that the censure of one is the condemnation of the other But the other Canons are so punctuall so expresse against them that there can be no evasion from them The seventeenth Synodicall authority against Stage-playes is Synodus Francica under Pope Zachary Annâ— Dom. 742. which runnes thus Illas venationes et silvaticas vagationes cuÌ„ canibus omnibus servis Dei speaking of Clergie men interdicimus Similiter ut accipitres vel falcones non habeant Decrevimus quoque ut secundum Canones unusquisque Episcopus in sua parochia solicitudinem adhibeat adjuvante Graphione qui defensor Ecclesiae est ut populus Dei Paganias non faciat sed ut omnes spurcitiÌ„as gentilitatis abjiciat et respuat sive prophana sacrificia mortuorum sive sortilegos vel divinos c. sive hostias immolatitias quas stulti homines juxta Ecclesias ritu paganico faciunt sub nomine sanctorum martyrum vel confessoruÌ„ DeuÌ„ et suos sanctos ad iracundiam et vindictae gravitateÌ„ provocantes Sive illos sacrilegos ignes quos Nedfri vocant sive omnes quaecumque sunt PaganoruÌ„ observationes diligenter prohibeant We prohibit those huntings and silvaticall wandrings abroad with bounds to all the servants of God and likewise that they keepe neither hauâ—es nor falcons Wee decree also that according to the Canons every Bishop in his parish shall take care the Graphio or Curate who is defender of the Church assisting him that the people of God make no Pagan feasts or Enterludes but that they reject and abominate all the uncleannesses of gentilisme whether prophane sacrifices of the dead or fortune-tellers or diviners c. or immolated sacrifices which foolish men make near unto Churches after the Pagan manner provoking God and his Saints to wrath and vengeance And that they diligently inhibit those sacrilegious fires which they call Neâ—fri or boneâ—ires and all other observations of the Pagans whatsoever Which Canon is likewise ratified in Synodo Suessionensi sub Childerico Rege about the selfe same yeare wherein this Synode was held The eighteenth Play-oppugning Councell is Synodus Nicaena 2. Anno Dom. 785. or 787. in which there were present 350. or 377. Bishopsâ— as some record which Councell commonly reputed the 7. oecumenicall or universall Councell determines thus of Stage-playes Canon 22. Deo quidem universum dedicare et non proprijs voluntatibus servire res magna est Sive enim editis sive bibitis inquit divinus Apostolus omnia in Dei gloriam facite c. Cuâ—vis ergo homini necesse est comedere uâ— vivat et quibus est vita quidem matrimonij eâ— liberoruÌ„ et laici constitutionis immixtim comedere viros et mulieres est ab omni reprehensione alienum simodo ei qui dat nutrimentuÌ„ gratias agunt non cuÌ„ scenicis quibusdaÌ„ studijs sive sataâ—icis canticis et citharaedicis ac meretricijs vocibus quos prophetica execratio prosequitur sic diceÌ„s Vae qui cuÌ„ cythara et psalterio vinuÌ„ bibunt Domini auteÌ„ operâ— non respiciunt et opera manuiâ— ejus non consideranâ— Et sicubi tales fuerint inter Christianos corrigantur Can 22. Verily to dedicate
l 10 c 25 26. lib. 9 c. 35 p. 665 666. The 107. is Henricus Spondanus Epitome Baronij Moguntiae 1614 Anno Christi 206 sect 2 p 194 Anno 371 sect 10 p 393 Anno 399. sect 5 9 p. 445 Anno 469. sect 2 p 549 Anno 404. sect 1 2 p. 458. See Anno 59. sect 8 p. 108 Anno 325. sect 52 p 296 Anno 327 sect 23 p 351 Anno 365 sect 5 p 383. where hee proves that Stage-playes were evermore condemned by the Fathers and primitive Christians as the very Divels Pompes The 108. is Philippus Gluverius Germaniae Antiquae Lugduni Batt 1616. libâ— 1 c 20 p 181 182. See here pag 457 458â— The 109. is Gulielmus Amâ—â—ius de â—ure Conscientiae 1630 lib. 5â— c. 34. p. 271. The 110. is Dr. Thomas Beard his Theatre of Gods Iudgements Edition 2 London 1631. Booke 2 c 36 p 435 4â—6 These 110. forraigne and domestique â—uthours of all sorts as well Papists as Protestaâ—ts Historians Statists Civilians Morralists Canonists as Divines To which I might adde Mr. Iohn Northbrooke his English Treatise against Playes and Enterludes London 1579. Mr. Stephen Gosson his Schoole of Abuses London 1578. and his Playes confuted in five Actions London 1580. The 2. and 3. Blast of Retrait from Playes and Theaters London 1580. the latter of them penned by a penitent reclaimed Play-Poet The Church of evill men and women whereof Lucifer is the head and Players Playhaunters the members c. written by a nameles Authour printed by Richard Pinson Mr. Iohn Field HIS DECLARATION OF GODS IVDGEMENT AT PARIS GARDEN Ianuary 13. 1583 London 1588. Mr. Philip Stubs his Anatomy of Abuses Edition 4. London 1595 p. 101 to 107. Dr. Iohn Rainolds his Overthrow of Stage-playes printed 1599 and reimprinted Oxford 1629. I. G. his Refutation of the Apologie for Actors London 1615. A short Treatise against Stage-playes printed 1625. and dedicated to the Parliament all English Treatises professedly written against Stage-playes by English men and published by authority which I would desire our Players our Play-haunters to peruse at leisure Mr. Osmund Lake his Probe Theologicall upon the Commandements London 1612 p. 167 to 272. and those 30 other forequoted English Writers pag. 485 486 487 488. whose names and workes I pretermit all which being put together amount to 150 in the totall summe These 150 moderne Christian famous Writers I say with sundry others whoÌ„ I pretermit have in their recited works by a constant uninterrupted succession from the yeare of our Lord 1200 to this present unanimously oppugned and condemned Stage-playes together with all mixt effeminate lascivious amorous Dancing the epedemicall corruption of our present age as most pernicious execrable lewd unchristian heathenish Speâ—tacles not sufferable in any Christian Church or State branding all Stage-players for gracelesse lewd infamous miscreants who ought to be excommunicated ipso facto both from the Church the Sacraments and all Christian society till they have wholly renounced their diabolicall vile profession and given publike testimony to the world both of their reformation and sincere repentance And as all these recited Wâ—iters even so our owne Magistrates our Vniversities and all our faithfull Ministers both in their publike Sermons and private discourses together with all godly zealous Christians from age to age have passed the very selfe-same doome and verdict against Playes and Players as I have elsewhere largely proved and our owne experience can suâ—ficiently testifie If then all these Protestant and Popish Authours Magistrates Ministers and godly Christians both at home and abroad have successively from age to age from yeare to yeare thus publikely thus professedly condemned Stage-playes both by their words and writings as most pernicious evills and that not coldly or slightly but with the very height of zeale and earnestnesse dare any Christian now be so perversely obstinate so singularly wilfull so desperately audacious as still to magnifie frequent or patronize them Never I dare confidently averre was any one thing whatsoever except onely some grosse notorious sinne against the expresse law of God and nature so universally abundantly professedly condemned by Councels Fathers Christian and prophane Emperours Princes Magistrates States and Writers of all sorts all ages all places whatsoever as Stage-playes against which the Fathers of olde and many Christians of late have written whole Treatises Bookes and Volumes with such affection and acumen that wee shall never finde them more sharpe and piercingâ— more vehement elegant and divinely rhetoricall than in their Impressions against Stage-playes wherein they farre transcend themselves Yea such hath beene the harmonious unanimity of Writers in condemning Stage-playes and Actors that I never met with any Christian or Heathen Authour Lodge onely and Haywood two Eâ—glish Players excepted that durst publikely pleade in any printed worke for popular Playes and Actors It is true that these two Players Lodge Haywood the first of them in his Play of Playes the latter in his Apologie for Actors thrust out in print by stealth perceiving Play-houses Playes and Actors to grow into disgrace by reason of sundry pious Bookes that had beene written against them by Mr. Northbrooke Mr. Gosson Mr. Stubs Dr. Rainolds and others forerecited undertooke the patronage of Playes and Players as Demetrius and his silver-smithes did the defence of their great Diana and her silver shrines for their owne private ends it being the craft by which they got their wealth and living But their ridiculous Player-like Pleas â—avouring of nought but paganisme ignorance and folly were no sooner published by connivance but they were presently so soledly refuted the first of them by Mr. Stephen Gosson a penitent Play-Poet in his Playes confuted in 5 Actions the latter by I G in his Refutation of the Apologie for Actors London 1615. both published by authoritie that they durst not yea they could not since replie unto them there being so much against Playes and Players in all writers all ages so little and that little as good as nothing for them that it is not onely bootelesse but impious and absurd for any to indeavour their defence which Dr. Gager Dr. Gentiles and Dr. Case who writ something in behalfe of academicall Stage-playes onely in which argument they were likewise so utterly foyled and overthrowne by that ornament of our Church and Nation Dr. Rainolds as they were glad to yeeld the wasters to him to change their opinions set downe with losse durst never undertake they all condemning popular Plaies and Plaiers even in their Apologies for private academicall Enterludes Let therefore the numerous concurring resolutions of all these learned eminent approved Authors whose single opinions wee highly estimate in most other things overballance the prejudicate erronious inconsiderate private and subitane Opinions of all ignorant novices or lascivious injudicious Players or Play-haunters whatsoever who are so prepossessed so besotted with the love of
sanguinis molestijs caret neque ab affectu naturae materialis abscedit ut à lectione libelli hujus eorumque quae in eo dicentur penitus temperet Aiunt enim observari etiaÌ„ apud Hebraeos quod nisi quis ad aetatem perfectam maturamque pervenerit libellum hunc ne quidem in manibus tenere permittatur If Children yong men and carnall persons then upon this ground are thus advised to refraine the reading of this sacred canonicall Booke of Spirituall love expressions betweene Christ and his beloved Church Ne sub recordatione sanctarum faeminarum c. quâ— ibi nominantur noxiae titulationis stimulus excitaretur c. How much more then ought they to forbeare the reading of lascivious amorous scurrilous Play-bookes Histories and Arcadiaes there being no women no youthes so exactly chaste which may not easily be corrupted by them and even inflamed unto fury with strange and monstrous lusts since there is no stronger engine to assault and vanquish the chastity of â—ny Maetron Girle or Widdow of any male or female whatsoever then these amoâ—oâ—s Play-poets Poems and Histories as Agrippa in his discourse of Bawdery hath truely informed us Atque tamen writes hee quae in his libris plurimum edocta puella est quaeque horum sâ—it jacere dicteria ex horum disciplina cum procis in multas horas facunde confabulari haec demum est probè aulica Hence Clemens Romanus Constit. Apostol lib. 1. cap. 8. Carolus Bovius in his Scholia upon the same place Ib. p. 125. Nazianzen de Recta Educatione ad Selucum pag. 1063. Basil de Legendis libris Gentilium Oratio Tertullian De Idololatria lib. cap. 18. to 20. Ambrose in Evangelium Lucae lib. 1. vers 1. Hierom. Epist. 22. cap 13. Epist. 146. to Damasus Lactantius de Falsa Religioue cap. 12.15 Augustine De Civit. Dei lib. 2. cap. 1.8 Confessionum lib. 1. cap. 15.16 Isiodor Hispalensis De Summo bono lib. 3. cap. 13. Prosper Aquittanicus De Vita Contemplativa c. 6. Theodoret in Cant. Cantic Tom. 1. pag 215. Isiodor Pelusiota Epist. lib. 1. Epist. 62.63 Gregory the first Epist. l. 9. Epist. 48. Iuo Carnotensis Decret pars 4. cap. 160. to 169. Gratian Distinâ—tio 86. The 4. Councell of Carthage Câ—n. 16. The Councell of Colen under Adolphus Annoâ— 1549. Synodus Mechlinienses apud Ioannem Langhecrucium De Vita Honestate Ecclesiastâ— lib. 2. cap. 22. pag. 321. De Institutione Iuventutis Can. 3. The Councell of Triers Annoâ— 1540. Cap. De Scâ—olis Surius Tom. 4. Concil pag. 838.890 The Synod of Towres Anno 1583. The Councell of Burdeaux 1582. The Synod of Rothomagium An. 1581. Franciscus Zâ—phyrus in his Epistle to Simon and Nicholas prefixed to Tertullians Apologie Gâ—orgius Fabritius his Epistle to the Duke of Saxony Agrippa De Vanitate Scientiarum lib. cap. 64. 71. Lodovicus Vives De Tradendis Disciplinis lib. 3. pag. 288.289 Episcopus Chemnensis Onus Ecclesiae cap. 18. sect 8.9 10 11. Osorius De Regum Instit. lib. 4. pag. 120.121 Mapheus Vegius De Educatione Liberorum lib. 2. cap. 18. lib. 3â— cap. 1.2 De Perseverantia Religionis lib. 5. Bibl. Patrum Tom. 15. pag. 929.930 D. Humphries of true Nobility Booke 2. D. Rainolds Overthrow of Stage-playes pag. 122.123 Thomas Beacon BB. Babington BB. Hooper Ioannis Nyder M. Perkins Dod Elton Lake Downeham Williams and all other Expositors on the 7. Commandement together with most Commentators on Ephes. 5.2 3 4. have expresly condemned and prohibited Christians to pen to print to sell to read or Schoole-masters and others to teach any amorous wanton Play-bookes Histories or Heathen Authors especially Ovids wanton Epistles and Bookes of love Catullus Tibullus Propertius Martiall the Comedies of Plautus Terence and other such amorous Bookes savoring either of Pagan Gods of ethnicke rites and ceremonies or of scurrility amorousnesse prophanesse as their alleaged places will most amply testifie to such who shall peruse them at their leisure the reason of which is thus expressed by Isiodor Hispalensis Iuo Carnotensis Gratian Ideo prohibetur Christianis legere figmenta poetarum quia per oblectamenta fabularum mentem nimis excitent ad incentiva libidinum Non enim thura solum offerendo daemonibus immolatur sed etiam eorum dicta libentius capiendo The penning and reading of all amorous Bookes was so execrable in the Primitive times how ever they are much admired now that Heliâ—dorus Bishop of Trica was deprived of his Bishopricke by a Provinciall Synod for those wanton amorous Bookes he had written in his youth his bookes being likewisâ— awarded to the fire to be burnt though they are yet applauded and read by many amorous persons quia lectione eorum juvenes multi in periculuÌ„ conijcerentur because divers yong men by reading of them might bee corrupted and entised unto lewdnesse answerable to which memorable pious act are these Constitutions of the Councell of Burdeaux An. 1582. and of the Synod of Towres Anno 1583. well worth our observation Quia multi à vera fide aberrantes contra professionem etiam consultò gravius peccant c. Prohibet haec Synodus ne libri magicae artis vel ad lasciviam luxum provocantes imprimantur vendantur legantur aut retineantur omnino jubetque sicut repertifuâ—rint comburantur sub ejusdem Anathematis paena quam ipso facto incurrunt qui minime paruerint Moneantur etiam saepissime fideles Christiani à suis Parochis confessarijs ut fugiant tanquam virus mortiferum lectionem librorum quorumcumque qui vel ad artes magicas pertinent vel obscaenas impias narrationes continent eosque ut olim tempore Apostolorum factum legimus comburant Yea Ignatius Loyola the Father of the Iesuits was so precise in this particular That hee forbade the reading of Terence in Schooles to Children and Youthes before his obscenities were expunged lest he should more corrupt their manners by his wantonnesse then by his Latine helpe their wits And AEneas Sylvius afterwards Pope Pius the second in his Tractatâ— De Liberorum Educatione Dedicated to Lâ—dislaus King of Hungary and Bohemia discoursing what Authors and Poets are to be red to Children resolves it thus Ovidius ubique tristis ubique dulcis est in plerisque tamen locis nimium lascivus Horatius sive fuit multae eloquentiae c. sunt tamen in eo quaedam quae tibi nec legere voluerim nec interpraetari Martialis perniciosus quamvis floridus ornatus ita tamen spinis densus est ut legi rosas absque punctione non sinat Elegiam qui scribunt omnes puero negari debent nimium enim sunt molles Tibullus Propertius Caâ—ullus quae translata est apud nos Sapho raro namque non amatoria scribunt desertosque conqueruntur amores Amoveantur igitur c. Animadvertere etiam praeceptorem opâ—rtet dum tibi comaedos
tragaedosque legit ne quid vitij persuadere videatur And in his 359. Epiâ—tle pag. 869.870 Where hee repents him seriously of that amorous Treatise which he had penned in his youth he writes thus to our present purpose Tractatum de amore olim sensu pariterque aetate juvenes cum nos scripsisse recolimus paenitentia immodica pudorque ac maeror animum nostrum vehementer excruciant quippe qui sciamus quique protestati expresse fuimus duo contineri in eo libello â—pertam videlicet sed heu lasciviam nimis prurientemque amoris historiam morale quod eam consequitur edificans dogma Quorum primum fatuos atque errantes video sectari quam plurimos Alterum heu dolor pene nullos Ita impravatum est atque obfuscatum infaelix mortalium genus De amore igitur quae scripsimus olim juvenes contemnite ô mortales atque respuite sequimini quae nunc dicimus seni magiâ— quam juvenâ— credite Nec privatum hominem plures facite quà m Pontificem AEneam reijcite Pium suscipite c. A passage which plainely informes us that amorous Playes and Poems though intermixed with grave Sentences and Morals are dangerous to be read or penned because more will be corrupted by their amorousnesse then instructed or edified by their Morals as daily experience too well proves If these authorities of Christians will not sufficiently convince us of the danger tâ—e unlawfulnesse of reading amorous Bookes and Playes the most assiduous studies of this our idle wanton age consider then that Plato a Heathen Philosopher banished all Play-poets and their Poems out of his Common-wealth that the Lacedemonians Massilienses and at last the Athenians to prohibited and suppressed all Playes and Play-poems not suffring them to bee read or acted that Aristotle Plutarch and Quintilian expresly condemned the reading of wanton amorous fabulous obscene lascivious Poems and Writers that Augustus banished Ovid for his obscene and pâ—nderly Bookes of love and that Ovid himselfe disswaded men very seriously from reâ—ding his owne or other mens wanton Bookes and Poems as being apt to inflame mens lusts and to draw them on to whoredome adultery effeminacy scurrility and all kinde of beastly lewdnesse And can Christians then approve or justifie the delightfull reading and revolving that I say not the penning studying printing and venting of such lewde amorous Bookes and Playes which these very Heathen Authors have condemned and so prove farre worse then Pagans I shall therefore cloze up this first Reply to this Objection with the words of learned reverend George Alley Bishop of Exeter in the second yeere of Queene Elizabeths Raigne against the reading writing and Printing of wanton Bookes and Playes It is to be lamented that not onely in the time of the idolatrous and superstitious Church but even in this time also lascivious impurâ— wanton Bookes pearce into many mens houses and hands Alas what doth such kinde of Bookes worke and bring with them Forsooth nothing else but fire even the burning flames of an unchaste minde the brands of pleasure the coles of filthinesse the fire I say that doth consume devoure and roote out all the nourishments of vertue the fire I say which is a proeme and entrance into the eternall fire of Hell What is so expedient unto a Common-wealth as not to suffer witches to live for so the Lord commanded by his servant Moses And I pray you be not they worse then an hundred Witches which take mens senses from them not with magicall delusions but with the enchantments of dame Venus and as it were to give them Circes cup to drinke of and so of men to make them beasts What punishment deserve they as either make or print such unsavory Bookes truely I would wish them the same reward wherewith Alexander Severus recompenced his very familiar Vetronius Turinus ut fumo videlicet pereant qui fumum vendunt that they perish with smoke who sell smoke And what other things doe these set forth to sale but smoke ready to breake out into flame For that certaine persons bequeath themselves wholy to the reading of such lascivious and wanton Bookes who knoweth not that thereof commeth the first preparative of the minde that when any one sparke of fire be it never so little falls into the tinder of Lady Venus suddenly it is set on fire as towe or flaxe Many doe read the verses which Lycoris the Strumpet the Paramour of Gallus the Poet did read and the verses which Corynna mentioned in Ovid and which Neaera did read It will perchance be replyed that they doe read them either for the increase of knowledge or to drive away idlenesse I answer If any doe salute Venus but a limine as they say that is a farre off as it werâ— in the entrie what kindling and flames I pray you will ensue thereof when the coles bee once stirred It is to be feared that no small number of them who professe Christianity be in this respect a great deale worse then the Heathen The people called Massilienses before they knew Christ yea or heard whether there were a Christ but were very Pagans and sacrificers to Idols yet were knowne to all the world to be of such pure and uncâ—rrupt manners that the manners of the Massilienses as Plautus testifieth are commonly counted the best and most approoved manners of all others These among many other good orders of their well nurtured City made a severe law that there should be no Comedy played within their City for the argument for the most part of such Playes did containe the acts of dissolute and wanton love They had also within their City about 613. yeeres before the birth of Christ a Sword of execution wherewith the guilty and offenders should be slaine but the uprightnesse of their living was such that the Sword not being used was eaten with rust and nothing meet to serve that turne And alas are not almost all places in these dayes replenished with Iuglers Scoffers Iesters Players which may say and doe what they lust be it never so fleshly and filthy and yet suffred with laughing and clapping of hands Hiero Syracusanus did punish Epicharmus the Poet because he rehearsed certaine wanton verses in the presence of his wife for hee would that in his house not onely other parts of the body should be chaste but the eares also which be unto other members of the body instead of a tunnell to be kept sartas tectas that is defended and covered as the proverbe saith and to be shut from all uncomely and ribaldry talke Vnto which fact of Hiero the worthy sentence of Pericles is much consonant and agreeable Sophocles who was joynt fellow with Pericles in the Prâ—torship beholding and greatly praysing the well favored beauty of a certaine Boy passing by him was rebuked of Pericles his companion after this sort Not onely the hands of
him that 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
with that Apostolicall Constitution recorded by Clemens Romanus if the Booke bee his which I would wish al Papists who deny the reading of the Scripture unto Lay-men to whō this good precept is directed as the very Title and first Chapter proves even seriously to consider Sed sive ad fideles ejusdem sententiae homines accedis conferens cum ijs vitali◠verba loquere sin minus accedis intus sedens percurre legem Reges Prophetas Psalle hymnos David lege diligenter Evangelium quod est horū complementū Abstine ab omnibus Gentiliū libris Quid enim tibi cum externis libris vel legibus vel Prophetis quae quidem leves à fide abducunt Nam quid tibi deest in lege Dei ut ad illâs gentium fabulas confugias Nam si historica percurrere cupis habes Reges si sophistica Prophetica habes Prophetas Iob Proverbiorum authorem in quibus omnis poeticae sapientiae accuratam rationem invenies quoniam Domini Dei qui solus est sapiens voces sunt Quod si cantilenas cupis habes Psalmos si rerum origines nosse desideras habes Genesim si leges praecepta gloriosam Dei legem Ab omnibus igitur exteris diabolicis libris vehementer te contine◠quoniam in ipso verbo sunt omnia Ibi remedium vulnerum ibi subsidia necessitatum ibi resarcitus defectuum ibi profectuum copiae ibi denique quicquid accipere vel habere hominibus expedit quicquid decet quicquid oportet Sine causa ergo aliud à verbo petitur cum ipsum sit omnia Thirdly admit a man may lawfully read a Play-book yet it will not follow that therefore he may pen or act a Play or see it acted For first a man may lawfully read such things as hee cannot pen or act or behold without offending God A man perchance may lawfully read a mass-Masse-booke but yet he cannot write a Masse-booke nor yet act or say or see a Masse without committing sinne Some men may lawfully read an Alcoran or any hereticall Booke ut magis judicent quà m sequantur rather to confute then follow it but no man can pen or print or publish it with delight no nor yet read it out of love and liking as men read Play-bookes but he must transgresse A man may safely read the stories of the Sodomites sinnes of the Canaanites and Israelites Idolatries but yet to act or see them acted cannot bee lesse then sinfull A man may and must daily read the sacred Scriptures the Passion of our Saviour the Histories of Adam Abraham Moses David Solomon Iob and others recited in the Bible yet none may Play or see them Played without sinne yea highest blasphemie and prophanesse though some gracelesse wretches as well in private as in popular Stage-playes much prophane them bringing not onely Ministers preaching and praying but even the very sacred Bible and the stories in it on the Stage as some late notorious damnable if not damned precedents witnesse when as not onely our owne pious Statute of 3. Iacobi cap. 21. but likewise Concilium Rhemense Anno 1583. which decrees thus Vt ea vitent fideles quibus cultus divinus impediri potest statuimus ne quis Scripturae sacrae verba ad scurriliae detrectationes superstitiones incantationes sortes libellos famosos audeat usurpare Si quis contra fecerit juris arbitrij paenis coerceatur And Concilium Bituriense Anno 1554. which thus ordaines Non liceat cuiquam verba sententias sacrae Scripturae ad scurrilia fabulosa vana adulationes detractiones superstitiones diabolicas incantationes divinationes sortes libellos famosos alias ejusmodi impietates usurpare Qui in eo peccaverint ab Episcopis legitimis paenis coercētur together with the Synod of Rochell An. 1571. here p. 636. BB. Gardener have long since prohibited and condemned this atheisticall horrid prophanesse which no Christian can so much as thinke off but with highest detestation Since therefore many things may be lawfully read which cannot honestly be penned acted heard or seene the argument is but a meere inconsequent Secondly though a man perchance may in some cases lawfully read a Play-booke yet it will not follow that he may compose or act or see a Stage-play For first a man may read a Play with detestation both of its vanity ribaldry and prophanesse but he can neither pen nor play nor yet very willingly behold it as all Play-haunters doe without approbation and delight Secondly a man may read a Play without any prodigall vaine expence of money or over-great losse of time but none can compile or act or see a Stage-play without losse of time of money which should bee better imployed Thirdly Stage-playes may be privately read over without any danger of infection by ill company without any publike infamy or scandall without giving any ill example without any incouraging or maintaining of Players in their ungodly profession or without participating with them in their sinnes but they can neither be compiled beheld or acted without these severall unlawfull circumstances which cannot be avoyded Fourthly Stageplayes may be read without using or beholding any effeminate amorous lustfull gestures complements kisses dalliances or embracements any whorish immodest fantastique womanish apparell Vizards disguises any lively representations of Venery whoredome adultery and the like which are apt to enrage mens lusts without hypocrisie feining cheats lascivious tunes and dances with such other unlawfull Stage ingredients or concomitants but they can neither be seene nor acted without all or most of these Fiftly he that reades a Stage-play may passe by all obscene or amorous passages all prophane or scurrill Iests all heathenish oathes and execrations even with detestation but he who makes who acts who heares or viewes a Stage-play acted hath no such liberty left him but hee must act recite behold and heare them all Yea sometimes such who act the Clowne or amorous person adde many obscene lascivious jests and passages of their owne by way of appendix to delight the auditors which were not in their parts before Lastly when a man reads a Play he ever wants that viva vox that flexanimous rhetoricall Stage-elocution that lively action and representation of the Players themselves which put life and vigor into these their Enterludes and make them pierce more deepely into the Spectators eyes their eares and lewde affections precipitating them on to lust yea the eyes the eares of Play-readers want all those lust-enraging objects which Actors and Spectators meet with in the Play-house Therefore though the reading of Stage-playes may be lawfull yet the composing acting or seeing of them in all these several regards cannot be so So that this first Objection is both false and frivolous The second Objection for the composing and acting of Playes is this The
to 25. l. 15. cap. 2. g See Clemens Constit. Apost l. 2. c. 65 66. Cyprian de Spectaâ—ulis lib. Chrysost. Hom. 6 7 38 69. in Matth. Hom. 15 17 18 19 21 62. ad Pop. Antiochiae accordingly h See e and f before i See Isiodor Hilpalensis Originum l. 18. cap. 16. to 25. Caelius Rhodiginus Antiq. Lectionum l. 13. c. 17. Alexander ab Alexandro lib. 3. c. 21. Adrianus Turnebus Adversariorum l. 7. c. 9. * See Plutarch De Gloria Atheniensium Cyprian de Spectaculis Tatianus Oratio adversus Graecos August De Civit. Dei lib. 2. cap. 10 11 13 14. lib. 4. cap. 28. k Sixtus Senensis Bibl. Sanct. l. 1. p. 22. to 34. Andradius de Libris Canonicis lib. 3. l Dr. Reinolds Whitaker Danaeus Willet and others De Libris Apochryphis et Canone Script Controversiae Bp. Mortons Protestants Appeale lib. 3. cap. 2. Dr. Field Of the Church Booke 4. cap. 22 23 24. m See Act. 1. Scene 2. p. 17. Horace de Arte Poetica Dionysius Hallicarn Antiqu. Rom. l. 7. sect 9. 2 Mac. 6â—7 8 9. n See Iosephus Antiqu. Iudaeorum lib. 12. cap. 6. o Iosephus Antiqu Iudaeorum l. 15. c. 11. See cap. 13. lib. 16. cap. 9. f 1 Mac. 1.11 15. g 2 Mac. 4.8.10 to 16. h 1 Mac. 1.15 2 Mac. 4.11 14 17. i 2 Mac. 4.15 16 17. 1 Mac. 1 2 20 to 64. k Constit. Apostol l. 2. c. 65 66 l. 8. c. 38. l Clemens Romanus Constitutionum Apostolicarum lib. 8. cap. 38. apud Surium Concil Tom. â— p. 120. the Title of which 38 chapter is this Canones Varij Pauli Apostoli See Scene 3. towards the end m Deut. 27.26 2 Kings 17.15 Deutr. 12.30 31 32. Româ— 14â— 23. n Exod. 15.26 Gen. 39.9 Levit. 18.5 Deutr. â— 6.4â— c. 5.1 c. 6.2 c. 7.12 Dan. 3.12 to 19. Iosh. 24.15 * De quibus apertissime divina Scriptura sanxit non differenda sententia est sed potius exequenda Concil Aquisgraâ—ense sub â—udo vico Piâ— Can. 61. p Rom. 10.8.17 Luke 24.25 q Psal. 119.9 Gal. 6.16 The whole primitiue Church both before and under the Law and Gospell condemned Stage-playes (r) Deut 14.2 c. 16.18 Psal 147.19 20. Rom. 3â— 1.2 (s) Antiq. Iudaeorum l. 12 c. 6 l. 15 c. 11 13 l. 16 c. 9. (t) 1 Mac. 1. v. 12 13 14. 2 Mac. 4. v. 7. to 18. (v) Exod. 20. â— Levit. 26.1 Deut. 4.15 to 26. c. 5.8 c. 16.22 Psal. â—7 7 1 Ioh. 5.21 See the Homelies against the peril of Idolatry (x) Exod. 2â— 13 See Act. 3. Scene 3. p. 77 78. (y) See Tertullian and Cyprian de Spectaculis Diodorus Siculus Bibl. Hist. l. 16. s. 93. Iosephus Antiqu. Iudaeorum l. 15. c. 11. Bulengerus de Circo c. cap. â—8 (z) See Exod. 23.24 c. 34. â— Levit. 26.30 Deut. 7.5 2 Kings 10.26 27. c. 11.18 c. 18.4 c. 23.14 24. 2 Chron. â—â— 1 c. 33.22 c. 34.3 to 8. (a) Iosephus Antiqu. â—udaeorum l. 15. c 11. (b) See Act. 1. Scene 1 2. Ier. 10.1 2 3. the Scriptures quoted pag. 18 19. (c) See Act. 1 2. d Antiq. Iudaeorum l. 12. c. 6. l. 15. c. 11. 13. e De Agricultura lib. f 2 Mac. 4. v. 7. to 16. g See 1 Mac. 1. 2 Mac. c. 4. 6. h Antiqu. Iudaeorum l. 12. cap. 6. i Antiqu. Iudaeorum l. 15. c. â—1 See Act. 6. Sâ—â—ne 5. k Antiqu. Iudaeoâ—um l. 15. c. 13. l. 16. cap. 9. l See Antiqu. Iudaeorum l. 15. c. 11. m Antiq. Iudae orum lib. 18. cap. 18. n Ecclesiasticae Hist. l. 2. c. 4 5. o De Scriptoribus Ecclesiasticis lib. Philo. p Contra Faustum Manichaeum l. 12. c. 2. q Trithemius Possevine others r De Agricultura lib. Opera Basileae 1558. Tom. 1. p. 271 272. de Iudice lib. Tom. 2 p. 976. See Act. 6. Scene 1. 3 s Hanc ob rem ille maximus Moses equum censuit ut omnes ascripti eius civitati ius naturae sequentes celebrarent hunc diem mundi natalem otio festisque hilarita tibus intermissis laboribus et opificiis quaestuariis negotiisque victum comparantibus ablegata etiam tantisper seu per inducias solitudine anxia ut vacarent non ludicris sicut quidam ridendisque spectaculis mimorum saltatorumque quae insanus vulgus amat perdite et per praecipuos sensus visum auditumque captivat animam suapte ingenio liberam ac dominamised soli verae philosophiae quae constat ex his tribus consiliis dictis factisque in unam speciem coaptatis ut quaesita fruantur faelicitate De Vitae Mosis Enarratio lib. 3. Tom. 2â— p. 932. t De Vita Contemplativa lib. Tom. 2. pag. 1208. to 1226. v Vidisti cum quanta olim honestate nuptias egerint Audite qui Satanicas pompas admiramini et statim ab initio nuptiarum honestateÌ„ dedecore afficitis Num tunc tibiae num tunc cymbala num tunc choreae diabolicae Quare enim dic mihi tantum statim ab initio damnum inducis in domum tuam et eos qui in scenis et orchestris operam locant vocas ut cum intempestivo sumptu virginis laedas continentiam et iuvenem impudentiorem facias c. Tom. 1. Col. 367. B. Vid. Ibid. x Homil. 11. in Levit. Hom. 8. in Isaiam Hom. 2. in Hieremiam See Act. 6. Seene 3. Siquidem Moyses illa universa sustulerit quae hominum generi nihil conducerent Susceperit vero duntaxat et foverit quae utilia sorent et omnibus profitura ita ut nec certamina essent apud Iudaeos hos instituta qualia apud Gentiles in quibus nudi homines decertarent vel ex equis contenderent prostituerenturque omnium libidinibus faeminae ut per impudicitiam naturae illuderetur Sed illud profecto erat apud Iudaeos praecipuum ut vel a teneris unguibus excedere naturam omnem et superare sensibilem discertat et nulla eius in parte residere Deum existimare ut quem in supernis et extra corpora conquirebant c. Oriâ—en câ—ntra Celsum â— 5. Tom. 1. sol 67. C. Vid. Ibid. y Porro beatus ille Iob plenissime nomen et officium liberalitatis implebat qui nihil indulgens ebrietati et crapulae nec sequens huius vitae vanitates et insanias falsas se totum pauperum necessitatibus impendebâ—t Non alebat leones ursos aut simias non confluebant ad eâ—m histriones dulcorarii fabularum aut nugarum inanium concentores sed ex pura liberalitatis consâ—ientia dicebat humerus meus a iunctura sua cadat et brachium meum cum ossibus avellatur si negavi pauperibus quod volebant si oculos viduae expectare feci c. O quam melioret per omnia commendabiliorest maesta honesta et sobria haec liberalitas quae ad vitam aeternam fructificat quam
de tuis charis mortalibus exitu perdidisses ingemiscerâ—s dolenter fleres facie inculta veste mutata neglecto capillo vultu nubilo ore dejecto jndicia maeroris ostenderes Animam tuam misera perdidisti spiritualiter mortua supervivere hic tibi ipsa ambulans funus tuum portare caepisti non acriter plangis non jugiter ingemiscis Non te vel pudore criminis vel continuatione lamentationis obscondis Ecce pejora ad huc peâ—candi vulnera ecce majora delicta peccasse nec satisfacere deliquisse nec delicta deâ—lere Cyprian De Lapsis Sermo Tom. 2. pag. 347. b Isay 5.11 12. c. 22.12 13. cap. 56.12 Amos 6.1 to 8. Dan. 5.1.2 3 4. Iam. 5.5 Iob 21.11 to 16. c Col. 3.1 2 3. Phil. 4.8 9. Isay 43.21 Rom. 14.7 8. d Eccles. 2.1 to 12.16.11 1 Sam. 12.21 Isay 55.2 Iob 15.31 Hosea 8.7 Rom. 6.21 * Rom. 2.24 Isay 52.5 Ezech. 36.20 23. f Rom. 6.21 Ezra 9.6 Isay 1.29 c. 26.11 Ezech. 16.61 63. g 1 Pet. 1.17 h Rom. 6.22 i See here pag. 452. k See Part 1. Act 6. Scene 2.4 5. p. 144.145 146 331 332 333 349 270 389 390 391 419 430 to 442â— 452 498 662. accordingly * Adulterijsâ— impudicitijs puerorum violationibus omnia fervent pernoctationes execrandae â—iebant mulieresque ad ea spectacula vocabanturi ô scelestum illud nocturnuÌ„ funestuÌ„que spectaculuÌ„ in Theatro fiebat ea pernoctatio virgo inter adolescentes insanos atque ebriam turbam sedere cogebatur c. Chrysost. Hom. 5. in Tit. 1. Tom. 4. Col. 1484. B. * See pag. 333.356 439 443 444. accordingly * See Thomas Beacon his Catechisme fol. 515. 536. Women ought not to resort to Playes or Enterludes l Tit. 2.4 5. m See here pag. 434.435 Doctor Taylor his Commentary upon Titus 3. vers 5. pag. 389.390 Thomas Beacon his Catechisme fol. 515.536 and in his 3. Booke of Matrimony fol. 675. n Prov. 7.10 11 12 13. See Lyra Cartwright Dod â—nd Holcot on this place * Nam quoniam à scena ijs quae illic sunt turpia indâ—cora ipsa natura abduxit mulieres Diabolus quae sunt Theatri abduxit in gynecaeum molles inquaÌ„ seu pathicos meretrices Hom. 12. in Col. 4 Tom. 4. Col. 1210 Bâ—â—id Ibidem * See Coverdals and Tindals Translations and the Fathers who render it for the most part Doâ—us curam habentes * 1 Tim. 2.9 10. 1 Pet. 3.3 4 5. 1 Cor. 11.5 6 15. Isay 3.16 to 25. Prov. 7.10 2 King 9.30 See Gulielmus Peraldus Summae Virtutum ac vitiorum Tom. 2. Tit. De Superbia cap. 10. to 15. q Cum enim judicium carnis ex anima pendeat carni nihil potest utilius quam salus animae provideri Bernardi Declamationes fol. 170. B. r See Part 1. Act 6. Scenâ— 3.4 5 20. pag. 333.356 439 443 444. * Hierom. Epist. 34. cap. 3. pag. 90. s In hoc enim Tractatu non solum pium Lectorem sed etiam liberum correctorem desidero Veruntamen sicut lectorem meum nolo mihi esse deditum ita correctoreâ— nolo sibi Ille me non amet amplius quà m catholicam â—idem iste se non amâ—t amplius quà m catholicam veritatem Augustinus lib. 3. De Trinitate Proâ—mio Petrus Lombardus in lib. 4. Seâ—tentiarum Prâ—logus t Rom. 10.1 u Ezech. 34. â— Acts 20.26 x Vbi Deus Magister estâ— quà m citò discitur quod docetur Leâ— 1. De Pentecoste Serm. 1. cap. 1. y 1 Thes. 5.23 z 2 Cor. 5.10 Rom. 14.10 11. a Nunquam n. sine querela aegra tanguntur Seneca De Ira. lib. 3. cap. 10. b Against which See Robertus Massonius his Treatise of Dancingâ— Part 1. Act 5. Scene 8.9 with the Authorâ— there quoted and those other Writers in the Table c Quando populus ad ecclesiam venerit tà m per dies Dominicos quà m per solemnitates sanctorum aliud ibi non agat nisi quod ad Dei pertinet servitium Illas vero balationes saltationes canticaque turpia luxuriosa illa lusa Diabolica non faciat nec in plateis nec in domibus neque in ullo loco quia haec de Paganorum consuetudine remanserunt Et qui ipsa fecerit canonicam sententiam accipiat Boâ—hellus Decret Ecclesiae Gallicanae lib. 4. Tit. 1. cap. 39. pag. 549 c. See Tit. 10. cap. 2. to 19. where there are divers Constitutions to the same purpose * De Rege Regum Instit. lib. 3. cap. 16. p. 341. to 352. Edit Weâ—belij 1611. * In his Books De Spectaculis Coloniae Agrip. 1609. See here pag. 695. * Nota. * Nota bene * Hence Saint Hierom writes thus Repertum est facinus quod nec mimus fingere nec scurra ludere nec Atellaâ—us possit effari Epist. 48. cap. 3. pag. 103. because Players usually acted most wicked things * Nota. * Nota. * See here pag. 3.4 * Let our Play-patrons well observe this Epithite * Let Play-haunters note this well * Let Players marke this stile and title * And if Pagans prohibited Players to come unto their Idols Solemnities shall Christians admit them to the Church or Sacraments * Stage-playes then are no fit Ornaments for Christian Feastivals and Solemnities this very Iesuit being Iudge * Such is thâ— holinesse of our Popish Playes * Nota bene * Sacred stories therefore in this Iesuits judgement ought not to be acted on the Stage no nor yet in Churchâ—â— which controls the practise of his fellow Priests and Iesuits * Quanto res sacratior tanto abusus â—jus damnabilior Concil Coloniense 1536. pars 9. cap 16. Surius Tom. 4 pag. 787. * Nota. * They hâ—ve Women actors in Spaine as we have femâ—le Spectators and Playing Boyes in Womens attire * Nâ—ta * Let Play-haunters ponder this * Nota. * Hom 38. in Matth. * Nota beâ—e * Nota bene * No standing Play-houses are to be suffred by this Iesuits sentence whose reasons I wish all Magistrates and others would consider * No standing Play-houses are to be suffred by this Iesuits sentence whose reasons I wish all Magistrates and others would consider * O that all Christian Princes Magistrates and Play-haunters would well weigh this reason * Nota bene * Notaâ— * Note this ensuing passage and the accursed fruits of Stage-playes well * This the Iesuit writes not that hee would have any Stage-playes suffred for he professeth the contrary before but onely by way of prevention that in case he could not procure all Playes to bee suppressed that yet those that were tolerated might bee thus regulated * Nota bene * See here pag. 213.445 446 881. BB Ponet his Apologie or Answer to D. Martyn p. 61â— 78. Baâ—aeus Centur. 8. pag. 665. where the Sodomy of the Papists and Popish Clergie is descried * See here Part 1 Act 8. Scene 7. pag. 797. to 828. accordingly Quod autem de istis quaedam inhonesta maligna jactantur nolo mireris cum scias hoc esse opus sâ—mper Diaboli ut servos Dei mendacio lacerat opinionibus falsis gloriosum nomen infamet ut qui conscientiae luce suae clarescunt alienis rumoribus sordidentur Cyprian Epist. l. 4. Epist. 1. p 170.171 b 2 Pet. 3.17 c Heb. 13.20 21.